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Collection of Puritan Literature.
Division
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THE
Providential History
O F
M A N K I N D
OPENED.
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THE
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Providential History
OF
MANKIND
OPENED,
B y
The KEY ^^ of the Knowledge of
Good and Evil."
APPLIED TO
The HOLY SCRIPTURES,
By the Rev, JAMES STRONG E, A. M
Of the Dlocefe of A r m A G h.
LONDON:
Printed for J. D o d s l e y, in Pali-Mall,
MDCCLXIV*
T O
All the Members
O F T H E
Incorporated Society
FOR THE
PROPAGATION of theGOSPEL
in Foreign Parts,
The following
ARGUMENTATIVE DISCOURSE
O N T H E
HOLY SCRIPTURES
Is mcft humbly Dedicated,
BY
Their Faithful
Obedient Servant,
J. Stronge,
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A
TABLE
O F T H E
Principal CONTENTS.
C'l HE Prefatory Difcourfe^ concerning the advantages of
I attending to the providential Hijlory of the JVorld, The
great branches of that hijlory are difiinguifhed by the
Two Principles /rc»; which the movements or ailions
of all mankind have proceeded, The falfe Principle
was taken to be the Sanction of the Law of Na-
ture, explained and perfe^led by divine authority y for
the government of the nation of IfraeL Their blindnefs
and obflinacy^ in reje^ing their Mejfiah in the perfon of
cur Lord Jefus Chriji, are conjidered ; the reafon of them
is fhewn^ and why they are not yet reconciled to the Chri-
Jlian church in acknowledging their Meffiah, The only
method that can be fuccefsful to convert them^ is declared
hy what our Lord faid concerning their infidelity ^ when
he converfed among them,
Afummary view of all the oppofition that has been^ or that
can be made to^ the gofpel-revelation^ is given to us in
prophetic characters and defcriptions, by our Lord and his
ApoJlleSy in the writings of the New Tejiament, Many
pf thefe paffages are confidered and applied. Some reflec-
tions upon the prefent circumftances of thefe nations^ and
of the minifters of tht reformed ejlablijlied church in
them,
I SECT,
CONTENTS.
SECT. I.
Preliminary ohfervations^ con(ierning the Law of Nature,
which tend to afcertain /^^ Limit of hwnan Reason
in our religious concerns.
JDo^or darkens " Demonflrations of the Being and At-
" tributes of God" are examined and refuted. His fal-
lacy in pretending to efiahlijJi the truth by demonftration
is expofed,
SECT. II.
^he refutation cf Dr. darkens " Evidences of Natural
and Revealed Religion," and thefalfe confequences which
he had drawn from his demonflrations are difcovered.
SECT. III.
Preliminary ohfervations concerning revealed Religion^ and
what is properly to he iinderftood by the Light of Na-
ture. The f acred hiflory of the Creation^ and of the ¥ a l l
of Man. ihe confeqiiences of his dif obedience in refpe5l
to his body and his mind. The Sentence of divine judg-
ment which pajfed on the concealed Enemy, and the
Promise of divine mercy by the deliverance of mankirid
from the power and policy of that enemy. That the in-
jiitution of facriflcing vms of divine appointment,
SECT. IV.
The f acred hiflory continued from the Fall unto the Flood:
in this period the confequences are fJiczvn which did arife
from the reafonings of men living under the Light and
Law of their corrupted Nature. Obfervations on the
Call of Abraham^ and on the Promises made to
Abraham^ Ifaac^ and Jacobs in behalf of their natural
defendants^ with /^^ Blessing to be derived from them
to all mankind. The facred hifl.ory cf the generation of
the
CONTENTS.
the Faithful explained^ and applied by partiadar
quotations . 'The explanation of the Tera?ihm^ exhilnt-
ing the original of idol-worJJiip^ given, by the interven-
tion of. the human forms io the fouls of departed men.
■^he terms of Jacob"* s hleffing of Judah are particularly
examiyied and explained by the correfponding teflir/ionies of
the f acred writers,
SECT. V.
Obfervations on the Sacred Hiflory of the Book of Exodus^
concerning the Call of Mofes, and the Revelation made to
him of the Name of God. Upon Miracles and Pro-
phecy, and their mutual relation and connection \ the
objeEiion of Infidels agcinfi the miracles recorded in Holy
Scripture is removed^ their cavil is difmijfed, and their
arguments are retorted. The Evil Spirit Jirfi wrought a
miracle falfely, and delivered a falfe prophecy. Obferva-
tions on the miracles wrought before the Egyptians, and
how the heart of Pharaoh was hardened ♦, which account
does introduce - the Arguments of St. Paul concerning
Predestination and Election. The miflaken fenfe
and application of thefe terms, and the falfe do^rinss
upon them, are expofed and refuted. The delivery of
' the Law from Mount Sinai. The policies of Hea-
then nations are compared with the ceconomy of the
Jewifli fiate. The perfection of the ceconomy of the Jeiv-
iflifiate, with the explanation of the Urim and T hum -
MiM. The Sacred Hiftory of the Book of Judges is con-
ftdered, and the command given to Samuel to make a
King.
S E C T. . VI.
The reign of Saul the firfl King of Ifrael -, his difobedience
to the command of God, and his rejection upon it» He
was an example in the Jewifh fiate of the confequences
which would have arifen in the governments of the Kings
of All the Nations, in cafe they had been fubjeCi, as
Saul
CONTENTS.
Saul was^ to the Law ^Nature, revealed and per-
fected by Divine Authority,
rr - ^ - ^ ^ E C T. VII. *
> V.
'The reign of David^ the fon of Jeffe. In what fenfe he
ijwas faid to he a nian after God's own hearty and how
he preferved that chara^er, neconft deration of his
Jins and repentance^ and what confequences arofe from
them, The promife made by God unto David is accom-
plifhed in the Mejfiah.
^....A -.5-^ S.-E C T/ VIII.
The reign of Solomon^ the fon of David, the lajl King of
the Nation of Ifrael. The perfection and the exceU
lency of the fiate of hts kingdom. His apoftacy from the
vjorfJtip, and his d'tfobedience to the command of God^ in-
volvtd the nation in his guilt •, by which they forfeited
the divine favour and protection : fo that the promife s of
God to fupport their temporal profperity were vacated
gnd withdrawn,
SECT. IX.
Some arguments from prophecy^ applied by St. Paul^ t$
awaken the Jews, that they inight receive the New
Covenant.
SECT. X.
The examination and difcuffion of the Law c/ Nature.
SECT. XI.
The arguments of St. Paul to the Jews and Gentiles from
Prophecy,
SEC T.
CONTENTS.
. -N W^ ^ '^^ "'^ 'r-"*.-^ ^.xr*.*^.
.JTi?^ Limit of human reafi'k is afcertained, Falfe princi-
fks are difcovered in the Law (/Nature, and that
■ Law is abrogated by the Mejfiah^ that the Old Cov£-»
li AST of Works may give place to the Spiritual
Law in the New Covenant of Grace contained in
\' the Gospel,
■■->■ ■ *
SECT. XIIL ..,-v
The Life and Sufferings cf our Lord Jefus Chrifi foretold
by the Prophets^ and witneffed by the Evangelifts •, with
fome ohfervations concerning the method of inviting the
Jews into the Gofpel Covenant^ and to acknowledge their
Meffiah^ by dire5ling thsir attention to the books cf Mofes
And of the Prophets.
'■■ f
THE
V o
THE
Prefatory Discourse,
CONCERNING
The Ufe and Advantage of giving our
Attention to conlider the Providential
Hiftory of Mankind.
)*"^^^"^HE providential hiftory of mankind con-
^*^*?^ tains the account of a feries of important
^r 1 4^ events, which are conduced by the un-
W "^^^^ erring wifdom and power of God, to ac-
f^sK'MMjk complifh the great end of his mercy and
goodneis towards them, by their reftoration to his fa-
vour in their redemption from fin and mifery and
death, to which they were rubje6led in their fallen
(late, unto a ftate of holinefs and happinefs, through
the merits and mediation of our Lord the Meffiah, our
blefied Redeemer.
The order of this hi (lory is marked out, from the
beginning unto the confummation of that defign, by
the prophetic word of God in the holy fcriptures.
The oppofition made to the execution of this de-
fign, has arifen originally from the evil fpirit defcribed
in the word of God, who, by means of that evil prin-
a ciple
ill:; The Prefatory Discourse.
ciple of life which he at firft introduced by his artifice,
has ftill continued to propagate the apoilacy among
mankind, by his feed taking root in the world, and fo
producing thofe fruits of rebellion, which flill continue
to uphold his kingdom.
This kingdom (or the kingdoms of this world con-'i
fidered as independent of the divine government) is
fupported by that courfe of adion which does arife
from the passions, which are raifed in the human
mind by outward fenfible objecls producing the plea-i?
fures or pains of fenfe. So that when we live by mak-
ing the Knowledge of Good and Evil by our
fenfes the chief motive or principle of our adlions, and
follow our own experience, and our own wills, which,|
through our corrupted nature, do always incline to guide'
us by that principle, we are then faid, according to the
word of God, to live after the flejli^ and are fubjects of
his kingdom who is fliled the God of this world ; and
the happinefs, fuch as it is, we enjoy in it, does alto-
gether depend upon temporal things, and upon that
temporary habit or contexture of body by which we
continue, for fome fhort time, fitted and difpofed for
fenfual gratifications.
In like manner, when the kingdoms of this world
are confidered as upheld only by worldly policies, their
profperity or political welfare does depend on a confor-
mity of aftion, in the feveral members who compofe
the body of a fociety or kingdom, as dire(5led by laws
or rules of moral conduct and behaviour, which are en-
forced by temporal rewards and puniihmcnts.
The laws of nature, comprehending the laws of na-
tions, and the laws of every particular fociety, do all
reft upon the fime fanction, as derived from the gene-
ral principle, the knowledge of the pleafurcs and pains
of fenfe, which is the cause of the diifolution of all
governments of human invention \ for howioevcr com-
plicated their natural imperfec^tions may appear, yet
when they are properly traced up and examined in their
fource, it will be found, that this corrupt principle of
life
7X^ Prefatory Discourse. Jii
life gave birth to all thofe diforders which have already
overturned the great empires that are funk down, and
does Hill continue to undermine the ftreno-th of thofe
kingdoms which are now uppermoft in the earth.
The kingdom of the Meffiah, which ftands in oppo-
fition to the kingdoms of this world, had its beginning
in the lirft promife of God made to man in his fallen
ftate, to give him hope of a recovery from the mifery
to which he had fubjecled himfelf by his apoftacy, hav-
ing brought fin and death upon himfelf and his pofte-
rity. The fubjeds of the kingdom of the MefTiah,
who are held in obedience to his government by their
hope in that promife, are continually folicited to de-
part from his fervice by the prefent advantages and al-
lurements of the kingdoms of this world, and thereby
to derive their principles of life in purfuit of their
happinefs from the enjoyment of outward fenfible
things.
In order to deftroy this falfe principle under the
reign of the Mefiiah, it was taken into the divine
government of the nation of the Jews, and was made
the fandtion of their law, which is the law of nature ex-
plained, perfedled, and enforced by the divine autho-
rity of its lawgiver ; and upon full trial of it, the weak-
nefs and infumciency of that law is evinced, as no
man living by that law could be juflified in the fight
of God, by fulfilling all the terms and conditions of
it. Therefore to fet afide this unprofitable Law of
Works, the Son of God came down from heaven and
fulfilled all the conditions of it by his obedience •, and
having publifhed the fpiritual laws of his kingdom,
under the fanclions of eternal rewards and punifhments
afcertained by his refiirredlion from the dead, the evil
principle, introduced by the difobedience of man, was
deflroyed •, for the whole power and force of it was
tried and broken upon him, by the painful fufferings
of his life and of his death -, and fo this great defign
was accomplifhed in his triumph over fin and deatl^,
having opened the kingdom of heaven to all believers
a 2 in
iv The Prefatory Discouhse.
in his name, who live by his word in oblerving the
terms of his gofpel of peace.
' "The Ciiriftian believers, the fervants and followers of
Chrift, are intitled to receive the promife of his being
with them by his holy Spirit unto the end of the world,
to guide them into the way of truth, and to preferve
them from the addrefs and pohcies of the evil fpirit,
labouring to feduce them by the allurements of the
world, the lulls of the flefli, and of the mind, and
the power of evil habits contracled by guilt , and by
the information of the word of God, derived to us by
the holy Spirit, the Comforter, for our lupport in our
Chriftian conflidls, we are afTured of a final vidlory and
releafe from the power of our fpiritual adverfary. '
V/e are taught by our Lord himfelf to obferve the
main purpofe of his coming upon earth, for the con-
viction of his adverfaries, as he has expreiTed it in de-
fcribing the office of the holy Spirit, who was fent to
reprove the wcrld of fin ^ and of righteoufnefs^ and of judg-
7nent, To reprove the wcrld offin^ heccmfe they believed
not in 7}ie as the promifed feed the Mcffiah, and did not
truil in my power alonp to bruife the head of the fei*-
pent, but fought to cicape from death, and to be
juflified by oblerving the Law of Nature, or the law
of works, by which, as it is evident upon trial, they
could not be juflified, but are reproved and convinced
of fin in the fight of God.
Again, To reprove or to convince the world of
right eoitfnefe^ becatfe I go to my Father^ and ye fee me no
niore. Having fliewn by m^y obedience unto the Law
of Nature a perfe<5t example of righteoufncfs, by ful-
filling all the conditions and precepts of it, the appro-
bation of God my Father is lliewn in his acknowledg-
ment of my righteoufncfs, by Iiis receiving me into
heaven after I am rifen from the dead, and ye fee nn
710 more.
Laftly, To reprove and convince the world ofjudg-
T/tenty hecaufe the prince of this ivorld isjitdged. For af-
ter a full trial ha.^ been made of the policies of the
princq
T'he Prefatory -Discourse. v
prince of this world, he is found unequal to maintain
the power he gained by the fail of man, who is again
reftored to tlie divine favour, and his entrance into
heaven is opened to him, in oppofitiou to all the. craft
and power of the enemy * therefore the prince of this,
world is judged^ according to the fentence originally
pronounced upon the ferpent. ,,j
In the contemplation of the order of the providen-^
tial hiftory of mankind, the hiilories of all heathen na-
tions are to be confioered as fcverally exhibiting the
efforts of human fagacity and invention, through the
various forms of their political inflitutions, to perpetu-
ate refpe(5tively their temporal happincfs and fecurity.
The diBblution and deilru6lion of thofe great empires
that did fuccefTively govern the world, which are fore-
told in the facred prophetic writings, are evidences of
the knowledge and wildom of God, who hath declared
from the beginning what confequences would arife from
the actions of men, diredted by their own Wills ; and
that, according to his Word, the death or diflblu-
tion of all combined bodies of men would enfue, by
living according to that falfe principle, as certainly
as the death of every individual of the fons of fallen,
man. •
In the mod extenfive view of the hiftory of all
mankind, the a6lions of every particular peribn, who
hath converfed in the world, are to be confidered as hav-
ing their due place and order in the condu6l of that great:
defign, either as confpiring with the purpofe of God's
mercy to declare and uphold the truth upon earth to
his honour and glory, or as under the influence of the
enemy of our peace, guided by the evil principle, in-
troduced by his invention, to follow their own wills in
fupport of infidelity, oppofmg the v;ord of God througli
the lufts of the flelh, and of the mind debafed and cor-
rupted by earthly purpofes and purfuits.
The m.anifold ufe and expediency of contemplatino"
this great plan of-falvation in the providential hiftory
a 3 of
vi 7he Prefatory Discourse.
of mankind, will appear, by due attention to the fe-
veral parts of it.
I. In regard to the Jewilli nation we may obferve,
that they have departed, and do ftill continue feparatcd
from the true church of God, becaufe their attention has
been given to the temporal promifes of the law, without
attending to the fpirituai defign of it; hereby, in their
purpofes, vacating and fetting afide the great defign
of Almighty God in bleffing and honouring them with
his favour, as his chofen inilruments of a bltlTing to
be conveyed through them to all the families of the
earth, according to the promifes he had made to the
s^reat anceilors of their nation.
As their eyes have been fixed on earthly projecfts to
reftore the profperity of their nation, being mifguided
through the prejudice they have conceived in that re-
fpe6l, by the rank it held among the kingdoms of the
world in the days of Solomon, they have not yet been
able to difcern that a greater than Solomon was among
them, who came to put an end to their falfe con-
ceits about temporal happinefs, and to eftabhfh a law
of righteoufnefs by which they and all other nations
of the earth fhould be reconciled unto God, by a vic-
tory he obtained over the enemy of our happinefs, to
lead us in triumph unto his kingdom in heaven. ^i-..
So long as the Jews continue to be children of tills
world, and are confident in reafoning according to their
own imaginations in purfuit of their happinefs, tliey
can never be perfuaded to believe in their Mefliah as
their Saviour, in any other refpedt, but as fome great
captain or worldly potentate, clothed with enfigns of
temporal power, to eftablifli thereby the throne of his
kingdom over them, as let uppermoft among all the
nations of the earth. But when they lay afide their
own reafonings, and betake themfelves to hear Moles
and the prophets concerning the life and fufierings of
the Mefliah, they will difcern him to be a greater than
Solomon, as he is delcribed by Jacob, under the title
Shiloh, the meek or the peaceful one, and that he did
I then
7he Prefatory Discourse. vli
then indeed ride in triumph over their enemies, when
he rode into Jerufalem, as all the Evangeliils bear wit-
nel's to him, fitting upon a colt the foal of an afs, and
binding bis foal wit 0 the vine, and his ajjes colt unto the
choice vine. He waj/ied his garments in %vine^ and his
clothes in the blood of grapes.
It arifes only from our weak and child Illi concep-
tions, in favour of outward fhews of temporal power,
adorned with trappings of worldly grandeur and mag-
nincence, that we are betrayed accordincr to our vain
imaginations to fuppofe, that God lliould take the fame
methods that men ufe in fubduing their enemies, and
that his great Ambafiador fhould appear in robes of
majedy, furrounded in like manner as earthly princes
are with military guards and weapons of war, to take
immediate vengeance in fury upon his enemies.
But we are taught from the wifdom of God by his
word, that all temporal power which (lands out in rebel-
lion or oppolition to the laws of his kingdom under our
Lord the MefTiah, is no othcrways accounted of in
his fight who is the God of the fpirits of all fiefii, than
as ^ hruifed reed^ or like the x\vi\\2c^<:(t oi fmoahng fiax \
and that he to whom all pov/er in heaven and earth
Vv^as given, did then manifeft his almighty power and
wifdom, in fubduing his and our enemies, when he
endured the contradiclions of finners againil himfelf,
with their cruel fmitino-, and mockeries, and revilinffs,
and the bitter pains of an ignominious death \ and
that the utmoil fury and malice of the enemy let loofe
upon him, could not provoke his fpirit to refill, or to
make ufe of any temporal means to baffle his power :
But he 'was oppreffed, and he was affli^edy yet he opened
not his mouth. He is brop^ght as a lamb to the Jlaughter,
and as afheep before her fJiearers is dumb, fo he openeth net
his mouth. After all the indignities and provocations
he met with, he fkall not cry, nor lift up, nor caufe his
voice to be heard in the fireet \ a bruifed reed jhali he not
break, and the finoakifig flax fJiall he not quench, but givinp;
his attention Iblely to accomplifh that great purpol'e
a 4 for
vili 7he Prefatory Discourse.
ibr which he came upon earth, He JJiall hring . forth
judgment unto truths in ojopofition to all the lies and po-
licies of the enemy.
, 2. By due attention to the providential hiitory of
'mankind, we learn what relation we bear, as Chrillians,
to the nation of the Jews \ that as behevers in the
true God, and in his Son our Lord, the MeiTiah, we are
the children of Abraham by faith, defcended from
him \ and in this fenfe our Lord hath expreiled this
mighty privilege belonging unto that nation, for falva-
tion is of the Jews : fo that all our title to righteoufnefs,
and the benefits of it, are derived from the promife of
God made unto Abraham, and by ccnfequence to u»
his children, the heirs of his faith \ and if children^ then
heirSy heirs of Gcd, and joint, heirs with Chrijl^ if fo be
that zve fiffcr with him, thut we may be alfo glorified to^
get her.
H6re again we may obfcrve the error of the Jcwi(h
nation, in claiming the glorious privileges vouciifafcd
and promifed to them, as belonging to the fons of
Abraham their father according to the flcili •, by whic h
title, indeed, they might claim to fucceed to an earth-
ly inheritance, as the cuflom and law is among men.
But fmce we know, from their hiflory, that they have
long ago forfeited their title to the land of pron:iifej
tonfidercd as a temporal inheritance appointed for
them by God, it follows, that their being Abraham's
children, in the courfe of natural generation, can have
no weight in reitoring them ai^ain to their poilefiions
in Canaan ; and therefore it remains, that they fhould
renew and revive their title to tiie promife of God made
to Abraham, by conlidcring that promife as a convey-
ance of a much greater blelling than an earthly Ca-
paan, which Abraham himfclf did, who being the head
and reprefentative of the faithful, by faitjp- he fojourned
in the Land of ProniiJ'e^ as in a Jlran^ country ^ and did
'not think of taking up his reil: in it •, for, according to
the promife made to him, he looked for a better coun-
try^ that isy (in heavenly. And fo he continued dwelling
in
\
7he Prefatory Discourse. \%
in tabernacles (made only for prefent convenience) with
Ifaac and Jacch^ the heirs with him of the fame pro-
mi fe ; for he locked for a city likich bath foundations^
njjhofe builder and maker is God. That is, he looked
unto the hope of a Chriftian, to be made happy in a
future ftate ; and all faithful Chriflians, by their new-
birth, regenerated from their natural finful ftate, by
wnderftanding and believing in the promifes of God, as
"Abraham did, become his children in the account of
God \ For he is not a Jew^ which is one outwardly \ nei^
ther is that circumciftoTi which is outward in the flefh : but
he is a Jew which is one inzvardly ; and circumctfion is that
ef the hearty in the fpirit^ and not of the letter \ whofe praifi
is not of men., hut of God,
In this circumftance alfo of the Jewifh obftinacy, In
adhering to the temporal application orthe promifes
of God, we may difcern the true caufe of their prefent
condition, which v/ould feem altogether unaccountable
to human reafon, uninftrudted in the providential hif-
tpry of mankind •, that is, how it fhould come to pafs,
that the nation of the Jews, which ftill continues fepa-
rated from all other nations of the earth, ihould never
be able, in fo many ages as have elapfed fince their
relio^ious and civil government has been diflblved* to
obtain any civil eflablifhment, cither independently, or
as a part of any other of the nations among whom
they are difperfed ; but that w^herefoever they are fcat-
tered, they are regarded, by the people among whom
they dwell, as perfons cut off from fociety, and who
ought flill to be debarred from the privileges belongs
ing to the country or city v^here they are allowed to
have any refidence. Infomuch that we haa^e feen va-
rious attempts, made with large promifes on their bc^
''half, to obtain the rights of other natural-born fub-
jeds, in countries where they are difperfed, always de-
feated, by a general refentment or rage rifmg among
the people to whom they meant to be united as bre-
thren in the enjoyment of the legal prote^flion and be-
nefits of focierv.
Thi5
X The Prkfatorv Discourse.
-"^'This averfion or hatred to the Jews is clearly ac-
counted for by attending to the providential hiftory of
the nation, as delivered in the word of God •, for as
they forfeited the divine favour and prote6tion, which
was promifed for the fupport of their temporal profpe-
rity in their own land, and became thereby liable to all
the curies which are written againft them in their law
upon that account ; fo it followed, that the firft cove-
nant made with their fathers, and eftablifhed by tem-
poral and earthly promifes, was fet afide, as infufficient
to retain them who were under it in their obedience,
or to make them righteous in the fight of God : and
therefore, when our Lord the MefTiah came into the
world, to invite the Jews and all other nations to en-
joy the benefits of the new covenant of grace, his
brethren the Jews, who reje6led him and his do6lrine,
and crucified the Lord of Life, rejeEhi the counfel of
God againft themfehes •, and by looking after an earthly
kingdom, or eftablifliment, according to the terms of
the lav/, which has been abrogated by divine authority,
of which they had notice by iVIofes, and the Prophets,
they countera6l and endeavour what they can to fet
afide the general purpofes of divine mercy and grace ;
and while they limit the promifes of God, according to
their own interpretation, as conveying an afllirance only
of future times of earthly happinefs and glory to them-
felves, they are fo far enemies to all mankind, whole
happinefs in a future ftate is afllired to them, by the
promifes he made to the fathers of the Jewifh nation
on their behalf ; therefore fo long as that nation
does continue in their infidelity, rejeding the terms of
Ithe NEW COVENANT in the gofpel of Ch rift, no wonder
they fliould continue to be rejeded and abhorred of all
other nations upon earth.
And fo the defign of building up their nation, un-
der any form of civil eftablifhment, by uniting with
any other people of the earth, has had the like ifiTue
with that undertaking of the Emperor Julian the apof-
tate, who was baflkd in his purpoic of rebuilding the
temple
>.<.
The Prefatory Discourse. xi
temple of Solomon, in contradiction to the prophecy
of our Lord, by the foundations of it boiling up in
the tremulous motion of an earthquake, refembling the
fervors and tumults of a nation in popular commotions,
relenting the purpofe of any alliance or fettlement with
the Jews, in admitting them to partake of their civil
rights and immunities. i
The Jews are told by Mofes, that, in confequence
of their iniidelity, the Lord will make their plagues
wonderful^ Deut. xxviii. 59. an expreflion worthy to be
remarked by us and by them. For when we compare
the prophetic declarations of their calamities with the
accompiirnment of them, they are wonderful in all
events, correfponding minutely to the providential hif-
tory of that people.
Their plagues are wonderful, as the vengeance of
God has been executed upon them with feverity, be-
yond the meafure which has fallen upon any other na-
tion of the earth, for the wickednefs of it.
Their plagues are wonderful in the continuance of
them to this day, that they have not yet known the
things which belong to their peace, although they are
clearly fet forth in the facred hiftory, which we re-
ceive from them, and by their teilimony, as the word
of God : and in this refped: they are mod wonderful,
that they have conveyed the treafures of divine wifdom
to the Gentiles, whom they meant to exclude from the
benefits of the covenant made v/ith their fathers, and
have thereby, through their jealoufy, hitherto fhut out
themfeives from the privileges of the covenant of
grace.
So wonderful in this refpe6l are the plagues of that
people, that their blindnefs and obftinacy are imputed
to the clearnefs and evidence of the teflimonies which
have been given them to open their eyes, and to con-
vince their underfcandings, that they might perceive
thofe glad tidings which v/ere brought to them by their
MefTiah, our Lord.
Ifaiah
xii- 7y&^. PREFATORy Discourse.
. Ifaiah vi. 9. Go and tell this people^ Hear ye indeed^ hup
underjland not j and fee ye indeed^ but perceive not.
While their prejudices in favour of earthly things
continue deep-rooted in their hearts, the applications,
and addrefs, and medages of God vouchfafed to them,
have no other effe6b, but to confirm them in hope c^^
that exalted fuperiority in worldly privileges, above
other nations of the earth, which they have falfely con-
ceived belonging to them by the promifes of God *,
and therefore, until thefe prejudices are rooted out, whatt
the prophet had to declare unto them, in the cleared^
and plaineft terms, could have no other effcd, but to
harden them in their own perverfenefs, by the gracious
mefTages with which he was fent. And fo his com-.
milTion by divine authority is made out, with a pro-
f)hetic delignation of the confequences that would fokl
ow from the execution of it : Make the heart of this',
people fat ^2ls the cafe is of thofe perfons who are fatiated>.
with gluttony of fenfual gratifications •, and make their
ears heavy ^ as utterly indifpoled to hearken to others
purpofes, than fuch only as regard the fervice of their^:;
lulls •, andfliut their eyes^ being inclinable to flumber in,,
fiothfulnefs and eafe, with the enjoyment of fenfual de-r^
lights, and obflinately refolved to allow no entrance-'
into their minds, for any fuch tidings as would awaken
them from their delufions, and of courfe determined to^
receive no meflage from the Prophet to the purpofc
he was commifTioned to deliver it to them, left they fee
with their eyeSy if they would confent to open them, and
hear with their ears^ if they would incline them, and tm-^
derftand with their hearty if they would receive inftruc-|
tion, and convert and he healed from their tranfgrelfions,,
according to the gracious purpofe of God to fave his,
people from their fins, which yet they will not confent,
to part with.
Laflly, their plagues are wonderful, infomuch as they,
have continued under them for adhering erroncoufly to
the law given by Mofes, inftead of receiving a new^^
and a better covenant, oficred to then) in its place';
The Pref AT 0!i¥ T)fsc60R'$ir? xiH
by the mercy of God ; and yet, by this error and ob-
ftinacy in unbelief, they have been feparated and pre-
fer ved from being loft among the nations of the Gen-
tiles, like their brethren of the ten tribes, who joined
in the national and idolatrous religions of the countries'
in which they were difperfed.
So that according to the promife oF God, that he
vfould not fail Davids it is feen, by the courfe of his
v/onderful providence, that the Jews are ftili preferved
to accomplifh the future purpofes of his mercy and
grace, both to them and the Gentiles, when they are
converted to the true faith, according to the prophetic
declarations of that glorious and moft happy and won-
derful change that will be made upon earth, when the
Jews and Gentiles being united in one fold under one
fhepherd, The kingdoms of this world are become the king^.
doms of our Lord and of his Chrifi^ and he fhall reign for
ever and ever,
3. By confidering the relation we bear to the Jews,"
from whom the true faith hath defcended to us, whoj
are their children in it, we difcern our obligation \rv
duty and gratitude for the bleflings we have received^
to endeavour what we can to bring them who are now
the fons of Abraham only according to the flefh, to be
his children alfo by faith \ and if children^ then heirs^-
heirs of Gcd^ and joint heirs with Chrifi^ if fo he that w^'
fuffer with him^ that we may be alfo glorified together.' ^'^'^^^
There is no doubt but very many of us are willing''
to undertake this tafk, by argumentative difcourfe to
purfuade and convert the Jews, and are ready to ex-*
prefs our aftonifhment at their incredulity, when wei^
can Ibew them fuch evident proofs to engage their at-f
tention, and to obtain their confefTion in acknowiedg-"
ment of our Lord the MefTiah, our holy Redeemer. ' ^
But we learn from the facred hiftory of that people^^
that by the condud of divine providence towards them,
they lay under the weight of a greater prejudice againll
embracing the fpiritual laws of the kingdom of the-
Mefllah, than the nations of the Gentile world had to'
contend
XIV T^he Prefatory Discourse.^
contend with ; and to remove this prejudice from their
minds, is the great tafK which docs yet remain to be
accompliilied, before they come into the churcli of
Chrift.
To help forward in this tailc, our dodlrine and our
examples muil both confpire to publifn and uphold the
fpiritual laws of the kingdom of God, and by fuch
agreement of our words and a6lions to the goipel of
Chriil, we are intitled to be called after his name, and
to enjoy the privileges of his heavenly kingdom. So
that until the fulnefs of the Gentiles be come into
the true church of Chrift, and they do, by their pro-
fefTion and practice, confpire to perfuade the Jevvifli
nation to believe in him, our aftonifhment and wonder
may ceafe at their incredulity •, and let us rather be
aftonifhed and wonder at ourfelves, who are not con-
verted and reformed by the clearnefs and evidence of
thofe threatenings of the wrath of God againft our
wicked lives, which are read among us every day from
his holy word.
We may continue to call ourfelves Chriftians, and
the Jews alfo will call us Chriftians ; and both may be
deceived in the application of the name : for if we
fuppofe we are Chriftians, either by birth or by bap-
tifm, when we do not obferve the terms of the New
Covenant, into which we have been baptized, we are
none of Chrift's in his account, who will not be de-
ceived by our pretences to his name ; for fo he has
told us. Not every one that faith unto me^ Lord^ Lord^
Jliall enter into the kingdom of heaven^ but he that doth the
will of my father zvhich is in heaven.
The Jews are alfo deceived by calling wicked men
Chriftians, who are utterly unlike the Mafter, of whom
they profefs to be followers ; and therefore how can
we expe6l they ftiould learn from us the leifons of his
wildom, until they fee we ourfelves are converted from
our natural corruptions, and fo have profited by the
cximiple and the inftrudions of our Lord,
But
The Prefatory Discourse. xv
But befidcs the wicked lives of profefied Chriftians,
which may juftly create an offence to the Jev^s, and io
hinder their entrance into the church of Chrift, there?
are other caufes to be afTigned for the delay of their
converfion, on account of the corruptions in point of
dodrine and worfhip, which appeared among the mem-
bers of Chriftian focieties, in a fhort tim.e after our
bleffed Lord had afcended into heaven, and do ftill
continue to infeft his church.
The enemy of truth and of true religion did not
give up his caufe for loft, after all his temptations had
failed, and the utmoft efforts of his malice and induftry
had been baffled by the Captain of our Salvation ; but
as every man has likewife his trial to abide, in pafllng
through the courfe of this evil world, the adverfary has
ftill the advantage of pra6lifing upon every follower or*
foldier of Chrift, to tempt him from his obedience, and
to prevail upon him, by the numberlefs allurements of
fenfual gratifications, to defert from his maftcr, to give
up the conteft againft his natural and acquired corrup-ft
tions and evil habits, and for the fake of prefent eafe,
or pleafure, or honour, or profit, to renounce the faith
and the hope of a Chriftian.
As the fupport of a Chriftian life is derived from the
word of God, conveying the promifes of his pardon-
and grace to repenting finners, and afTuring them of
mercy and reconciliation with him, through the merits
of our holy Redeemer ; hence the artifice and induftry
of the devil has been employed in attacking feverally
all the articles of the Chriftian faith, as they are deli-
vered to us in the gofpel of Chrift. So the ftate of his-
church, affailed by the fecret and fubtil infinuations
and policies of the enemy, is defcribed by our Lord
himfelf in his parable of the tares of the field, by which
he declares how fuddenly the attempt would be made
to corrupt his do6lrine, after he had preached it to the
world, and that this attempt would take effedl: in pro-
ducing an oppofition that would continue unto the
end of the world.
Ac-
3ivi The Prefatory Discourse.
According to his inftrudion we difcern whence thofe
dlviiions and difturbances have originally proceeded,
that have delayed the full and final accompliflmient of
the promife of the Good Shepherd^ which he made to the
Jews, among whom he was then converfing, when he
told them, Other JJidep I have ^ which are 710 1 of this fold\
them alfo I muji brings and they /hall hear my voice j and
there fliall he one fold^ and one Jhepherd,
It is to be obferved, that in the explanation of the
parable of the tares of the field, which our Lord gave
to his difciples, he mentions two forts of peribns which
are defcribed in it, ^he good feed are the children of the
kingdoniy hut the tares are the children of the wicked one -,
that is, of the enemy that fowed them^ the devil. So that
all the oppofition made to the truth of his religion, has
proceeded from the fame fort of men, at different times,
and under different names, labouring to maintain the
caufe of infidelity ; or, in other words, endeavouring
to fet uppermofl the authority of human wifdom and
knowledge, in contradiction to the authority of the
word of God. For how comphcated foever the contefl
may appear, which hath fo long depended, by the in^
Tentions of falfe religions, and falfe arguments, to fub-*
vert the true religion ; yet the impoflures of the ene-
my to deceive mankind, are all finally diredted to one
point, with which he at firfl fet out, and in which he
fucceeded by his artifice, to deflroy their faith in
•what God had faid, and to refer them for a principle
of life to be guided by the sight of their own eyes,
and by a conceit of knowlex>ge, to be derived from
their own underflandings.
Thefe obfervations may lead us to difcover in what
manner the adverfaries of the truth may be confuted,
and how it has come to pafs, that the Gentiles are not
yet fully come into the Chriflian church, and that the
accomplifhment of our Lord's promife, concerning the
converfion of the Jewifh nation, is delayed by it.
We know that our Lord has promifed, in behalf of
his church, that the gates of hell fJiall not prevail againfi
The Prefatory DiscotJRSE. xvli
fV,' which is a fure argument of comfort to all thofe
who truft in his word, to give them hope in a dehve^ "
ranee from all the power and policy of the enemy ; and
that hov/ever they may be aflaulted by his malice and
induflry, yet, if they are faithful to our blelTed Mailer^
his grace will prote61: them againil the evil fpirit, and
all his inftruments fent forth from the gates of hell to t
diflurb our peace ; and this hope and comfort belongs \
to every fmcere Chriftian, feparately conhdered as a
member of the Chriftian church. .< ^
But when this church is viewed in a colleclive foci- *
ety, as the body of Chrift, this promife of our Lord,
that the gates of hell JJiall not f rev ail againjt it^ does im-
ply, that his providential care and lupport of it will :»
difappoint the defigns of the enemy in his purpofcs to ^
feparate this body from its head, and the members of |
it from one another, thereby, to accomplifn its final *j
deftrudion.
If we mean to difcharge our duty in obviating thefe .
defigns of the adverfary, we muft have recourfe to thofe
inftruclions which are left by our Lord and his
Apoftles, who have given a prophetic hiftory and de- :.
fcription of the perfons who are the adverfaries of his- ^
religion ; whence they have proceeded, and what their *
generation has been, as originally defcended from the .
old deceiver ; and alfo of the arts they make ufe of to
deceive, and the chief arguments on v/hich they have
built up their heretical impoftures*
To begin the hiftory of thefe perfons, who are all .*
the children of the great adverfary of the truth, we ^'
may take the words of our Saviour, Matt. vii.. 15.^ and '
:i:xiv. 24. Beware of falfe prophets^ which come to you in
fJiceps cloathing^ in outward appearance of garb and pro- '•
ieffion, as if they were llieep of my flock 5 hui inwardly ^
they ere ravening wolves. Te fliall know them by their
fruits : Do men gather grapes of thorns, or figs of thiftles?
That is, howfoever thefe fallc teachers may pretend, by
their difcourfe to promote the welfare of m.y church,
their actions will difcover their infincerity, and that .
b * their
xvili The Prefatory Discourse.
their real intention is to fcatter and deftroy the flock :
For there jlmll arife falfe Cbrifts, and falfe prophets^ and
Jhall flievj great figns and wonders^ to deceive and amufc
the fenles of mankind ; infomucb that if it were pofftble
for their power and induftry to accomphfh it, they fliall
deceive the very ele5J^ even^ thofe perfons who are the
eled or chofen veiTels of God for conveying and fup-
porting his truth in the world, in oppofition to the lies
and impoftures of the devil.
Again, Our Lord fays, ^ake heed that no man deceive
you \ for many fliall come in my name, f^y'^'^g-i I ctm Chrifi,
And io it was that fome of the antient heretics did af-
fume the name of Chrill the MefTiah ; but this prophe-
tic delignation may be allowed to comprehend every
falfe prophet and heretical teacher of the latter times,
who lavs that he is a Chriftian.
To the fame purpofe of what our Lord has faid, '^t,
Paul gives warning to the elders of the church at
Ephefus, A6bs xx. 28.
^ake heed therefore to yourf elves, and to all the flock,
ever the which the Holy Ghoft hath wade you overfeers, to
feed the church of God, which he hath pur chafed with his
own blood. For I know this, that after my departing fhall
grievous wolves enter in, not fparing the flock. Alfo of
your oun fives fhall men arife, fpeaking perverfe things, to
draiv away difctples after them^
And again, in his Epiflle to the Romans, among the
laft words of his care and love towards them, he adds,
Romans, xvi. 17,
'Nozv I hefeech you, brethren, mark them which caufe di^
vifions and offences, contrary to the do5lrine which ye have
learned, and avoid them -, for they that are fuch, Jerve not
our Lord Jefus Chrifl, but their own belly, and by good
words and fair fpeeches deceive the hearts cf the fimplc.
The fame Apoflle, in his Epiflle to the church at
Corinth, repro^ves them fliarply for admitting diftinc-
tions or divifions amono; them, on account of the dif-
fercnt teachers from whom they received the word of
faith.
The Prefatory Discourse. xir
faith, as if they had any authority of their own to re*
commend what they preached.
And /, brethren^ could not /peak unto you as unto fpiri-
tualy hut as unto carnal^ even as unto babes in Chrift. I
have fed you with milk, and not with meat : for hitherto
ye were not able to bear it, neither yet now are ye able. For ye
are yet carnal : for whereas there is among you envying, and
Jirife^ and divifions, are ye not carnal, and walk as men ^
For while one faith, I am of Paul, and another, I am of
Apollo s, are ye not carnal ?
Who then is Paul, and who is Apollos, but minijlers by
whom ye believed, even as the Lord gave to every man ?
And again the Apoftle admonifhes the ColofTians,
Bezvare, left any man fpoil yen through philofophj and
vain deceit, after the rudiments of the world, and not after
Chrift, For in him dwelleth all the fulnefs of the Godhead
bodily : and ye are complete in him, which is the head of all
principality and power.
As the profeflbrs of the Chriftian religion were then
in danger of being perverted by two forts of adverfa-
ries to the truth of it, the caution given by the Apoftle
has refpedl unto them both : lirft, to keep it pure from
the mixtures of philofophy and vain deceit of the
fchools of human wifdom, after the traditions or in-
llrudions of the reputed wife men, the philofophers or
mafters of them, who taught their fcholars after the
rudiments of the world, according to the di6lates of
fuch perfons as were efleemed the moft eminent in the
knowledge of it, and in the worfhip of thofe deities by
whom they believed it was governed ; fo that what-
ever wifdom is derived from their principles is not af-
ter Chrift ', and his gofpel does not ftand in need of
being helped out with the precepts of human authority,
for in him dwelleth all the fulnefs of the Godhead bodily -,
and therefore his wifdom is ablolutely perfe6t, as being
the wifdom of God, who was manifeft in the flefh -, and
ye are compleat in him. If ye live by his wifdom, your
evcrlafting happinefs Is fecured beyond all the power
b 2 of
y.x The Prefatory DiscoiTRse^
of the enemy to feparate you from Chrift, who Is ihe
head of all -principality and fower.
And then with refped: to the other fort of adverfa-
ries who contend for the fupport of the Jewifh church,
as necefiary aifo under the Chriftian difpenfation ; the
Apoftle argues againft them, that there is no need of
obferving the external typical rites of the law •, for thofe
fliadows or faint reprefentations of good things, which
were to come, are done away and abolilhed, when the
things themfelves are come by Chrift,
As for example, in the cafe of circumcifion, which
was a rite of inidation, or entrance, into the covenant
with God, upon the terms of the Jewifh law ; this rite
was typical, according to the feverity of that difpenfa-
tion, by circumcifion made with hands, cutting off
v^xthjharp knives the lufts of the flefh : but of this rite
there is no more occafion, after ye have put on Chrift,
with a difpofition to true holinefs and righteoufnefs in
him, in whom ye alfo are circumcifed with the circumcifion
made vjithout hands^ in putting off the body of the fins
cf the fiejh^ by the circumcifion of Chrijl, Buried with him
in baptifm^ wherein alfo ye are rifen with him^ through the
faith of the operation of Gody who hath raifed him from
the dead.
So that the baptifmal rite of initiation into the new
Covenant, by dipping the body in water as buried, and
raifmg it up again, does exhibit the new birth unto
everlafiing life, through faith in the refurredion of
Chrift.
And you^ being dead in your fins ^ and the uncircumcifio7i
of your flefliy in your natural unregcnerate finful ftate,
halh he quickened together with him^ by communication
of his holy fpirit, having forgiven you all trefpaffes^ blot-
ting out the hand-writing of ordinances that was againfi
us^ which zvas contrary to us-, a burthenfome and unpro-
fitable law of ceremonious obfervances, no ways con-
tributing to our happinefs or holinefs, but contrary to
it, as teaching iis to reft upon the merit of outward
purifications j the neceftity of which law our Saviour
abolilhed,
7he Pkefatorv Discourse. xxi
abolifhed, by teachmg us the way to purify our hearts,
and therefdre he took it out of the way^ nailing it to his
crofs'y for in fufFering by the nails of his crofs the pe-
liialty of difobedience to the law which he fulfilled for
our fakes, he did by thofe nails abolifli the fandion of
the law, and thereby fet afide the old covenant of
works, as no longer in force to bind thofe who believe
in him. And by his death and relurrcdtion from the
grave, having fpoiled principalities and powers^ he made a
Jhew of them openly^ triumphing .over them in it', having
withflood the utmofi: efforts of the malice and rage of
the enemy exerted againfl him, by the fufl-"erings he
underwent in his life, and by his death, he did then
deftroy the evil principle of the knowledge of good
and EVIL by our fenfes, which had no efl^ed: upon him
to withdraw his obedience from the Will of his heavenly
Father, and to make him decline drinking of the bitter
cup of his wrath againll finners ; and therefore in their
fiead, and in their behalf, he fpoiled principalities and
powers of darknefs of their influence and authority in
the world, by deftroying that evil principle by which
their kingdom is upheld -, and made a fhew of their
fpoils openly by his refurredlion, triumphing over theni
in it.
Let no man therefore judge you in meat or in drinky
or in refpeul of an holy day^ or of the new jnoon^ or of the
fabbath daySy which are a fJiadozv of things to fO'iue^ hut
the body is of Chrijl. The facred inftitution of holy
days, as feparated from ordinary or common days, are
no other ways to be accounted of in the Jewifh oecono -
my, than as a fliadow of things to come •, that is, of
fuch things as are commemorated in the feftivals of the
Chriftian church ; and therefore that fliadow is to pafs
away, but the body is of Chrifl^ the real fubftance is of
him which will continue for even
From hence the apoftle proceeds to another caution,;,
relating to corruptions of Chriftian worfbip, which
fome of the earlier heretics endeavoured to introduce,-
who 4re fajd to have taught their foUowerSj that, the
P 3 angeh
xxil The Prefatory Discourse'.'
angels Ihould be worfliipped by whom the law was
given on Mount Sinai •, but as there is a clofe corref-
pondence between the Jewifh and the Romifh churches,
in the oppofition made by them both to the Chriftian
church, the advice given by the apoftle does extend
alfo to that herefy of the latter times.
Let no man beguile you of your reward^ in a 'voluntary
humility^ and wor/Jiipfing of angels^ intruding into thofe
things he hath not feen^ vainly puffed up by his fiefldy raind,
Thefe words do mod clearly cut off the whole pretence
in favour of angel or faint worihip, which is recom-
rnended by an idolatrous apoflate church, as fuitable
and becoming for vis who are unworthy without fuch
interceflbrs to approach the throne of the divine m>a-
jefly. But in oppofition to this deceitful argument,
the apoflle warns them of the guile that is in it, that
they may not be diverted from the true objedt of their
worfhip in a "voluntary humility,^ and thereby lofe their
reward, by addrefTing themfelves to fi6litious intercef-
fors \ and not holding the head^ from which all the body by
joints and bands having nourifliment miniftered^ and knit to^
gether^ increafeth with the incrBafe of God j fo that alL
Spiritual graces and comforts in a Chriftian life are de-
rived from our union with Chrift as our head, and
the body of the faithful in his church knit together
increafeth with the increafe of God, through the me-
diation and interceffion of Chrift our holy Redeemer.
Wherefore if ye he dead with Chrift from the rudiments of
the worlds why as though living in the worlds are ye fuhjeii
to ordinances^ {tpuch not^ tafte not^ handle not ; which all are
to perifh with ufing) after the commandr/tents a?id doctrines
of men ? which things have indeed a fliew ofwifdom in will-
wo'JJiip and humility^ and neglecting of the body^ not in any
honour to the fatisfying of the fiefh. Thefe words are
eafily applied to reprove the mock-worftiip of the
Jewifti or of the Romifli church, in which the greateft
itrefs is laid on fuch-like external and fuperftitious ob-
Icrvanccs,
In
The Prefatory Discourse, "ynCni
'■-- In the fecond epifhle of St. Paul to the TheiTalonians,
he takes occafion to confute a falfe opinion, which
did prevail among the Chriftiain believers, that our
Lord would then fuddenly appear for their fupport
and protedion, to take vengeance upon his and their,
enemies.
There is no need of taking part with any of the
commentators upon the words of the apoftle, who mean
to limit their extent to a precife meaning of them, di-
redled either to the Jewifh or Romifh church ; for ac-
cording to the fulnefs and iliificiency of prophetic hif-
tory, they may be properly applied to them both, as
they correlpond in many like corruptions of doclrine
and worfhip, to oppofe the purity of the dodtrine and
worfhio of the Chnftian church.
^. . .
But it is m.oft obvious to us who are acquainted with
the blaiphemous pretenfions of the church, and the
ofurped authority of the court of Rome, to apply the
exprefTions of the apoftle, as literally marking out the
impoftures which have been propagated from the hea-d
of that church.
Now we befeech you^ Irethren^ by the faith and hope we
have of the coming of our Lord Jefus Chrijl^ and the
joys we look for by our gathering together unto him^ that
ye be not foon fliaken in rnind^ or be troubled with any
anxious or difquieting thoughts concerning this matter,
for which there is no grounds, neither by fpirit of pro-
phecy, nor by word^ nor by letter as from us^ as that the
day of Chrifl is at hand. Let no man deceive, you by a'ny
means \ for that day fJiall not come^ except there ccme m
falling away firfl^ a remarkable defection and apoftacy
from the Chriftian faith, as was occafioned by the i'prcad-
ing of the Arian herefy, which was preparatory to the
blaiphemous pretenfi'on to infallibility, refiding in the
head of the Romifh church, for quieting and com.pofing
religious controverfies \ lo that before the day of our
Lord come, this impofture muft have its full efredt,
and that man of fin be revealed., the fen of perdition^ who
' cppofeth and exalteth himfelf above all that is called Cod^
b 4 6r
^xxiv The Prefatory Discourse."
cr that is wor/Jiipped •, that is, who oppofeth and exalte
eth himfelf not pnly above all the rulers and kings of
the earth, but even above God himfelf, who is wor-
fnipped in heaven, fo that he as Godfitteth in the temple
cf Godj fliewing himfelf that he is God, by laying claim
to the abfolute power of the keys to open heaven to
whom he pleafes, and by difpenfing with the obfervance
of the laws of God, in granting pardons and indul-
gences at his will to thofe who break them.
Remember ye not^ that when I was with you^ I told you
thefe things concerning the oppofition that would
be made to the faith, and the falling away from it ?
And novo ye know what withholdeth^ that he might he
revealed in his time \ for the impollures which will arifc
to pervert the truth, are to follow in fucceflion, accord-
ing to the prophetic and providential vifion and decla-
ration of them •, for the myfiery of iniquity doth already
work^ the counfels of the fpintual enemies of our faith
are already prepared for alfaulting it ; only he who now
letteth will Itt^ until he he taken out of the way. There
is yet fome one or other in the Chriftian church,
who holdeth back or defeaterh that counfel or myf-
tery of iniquity, which will not effedt its purpofe, to
occafion a falling away or a very great defedlion from
the faith, until he is removed; and then fliall that wicked
he revealed^ whom the Lord fJiall ccnfume with the fpirit of
his mouthy and fliall defiroy with the hrightnefs of his com-
ing \ even him whofe coming is after the working of Satan^
with all power ^ and figns^ and lying wonders^ ufurping
all power, r.emporal and fpiritual, over the bodies and
fouls of men ; and, for lupport of the impofture,
having recourfe to mock miracles, and figns, and lying
wonders, and 'with all deceivahlencfs of unrighteoufnefs in
them that perifli^ by every art of deceit giving encou-
ragement to unrighteoufnefs in them that perifli •, he-
caufi they received not the love of the truths by holding
ihe word of God uppermoft in their hearts and affec-
iions, and thereby making it the rule of their lives,
that they might he faved by it ; and for this caufe of their
■' apoftacy,
^he Prefatory Discourse. xxv
apoflacy, in departing from the love of the truth, God
/hall fend them firong delufion \ by the order of his pro-
vidential government of the world, he fliall fend them
ftrong delufion, through the (ubmiflion of princes and
worldly potentates, giving their power to the beafl, to
the temporal power and management o^ the court of
Rome •, the votaries of that corrupted church fhall be led
by this delufi.on to believe a lye, and take for truth
the forgeries and impoftures of the falfe prophet, or
fpiritual power of that church. 'That they all may he
damned ivho believe not the truths hut had pleafure in un-
rightecufnejs ; that upon trial of fuch perfons before God's
tribunal, that circumftance on which the fentence of
their condemnation will proceed, might be fhewn to be
in and of themfelves, perverfely departing from the
love of the truth, of the word of God •, and by having
pkafure in unrighteoufnefs, they had recourfe to thole
lyes and impoftures which gave them fupport and com-
fort in their wtckcdnefs.
In St. Paul's Hrft Epiftle to Timothy he puts him In
mind of the inftru6lion he had given him at Ephefus,
to charge fome, that they teach no other do^rine^ but
what they had heard from him : and in this Epiftle he
repeats this injunclion, that he ftiould/^ do^ by enjoin-
ing thofe who were under his care, that they teach no
ether do5lrine^ neither give heed to fables^ the rabbinical
traditional fables, and endlefs genealogies^ traced up by
the Jev7s, to afiert the privileges they claimed by their
natural defcent from Abraham, and the patriarchs of
their nation -, which fort of difquifitions minifter quefiions
rather than edify i?ig^ which is in faith.
But in regard to thofe iudaizinor Chriftians, who
mean to keep up the law given by Mofes, as of con-
tinual obligation under the Chriftian difpenfation,
v/hich they would infer was principally defigned for its
fupport, the apoftle proceeds to fpeak particularly to
this point. " .
Now the end of the commandment is charity, out of a pure
hearty and of a good confciencCy and of faith unfeigned.
The
XXVI ^he Prefatory DrscouRSE.
The end of the moral law or commandment, given
by divine authority, is to promote charity, that great
Chriftian grace, confiding in the love of God, and of
men, according to his will •, which grace arifes out of a
pure heart, cleanfed from ail fenfual or carnal motives,
and is the offspring ot true piety, and of a good con-
fcience well informed of divine trutli, and of faith un-
feigned •, from which fome having fwcrvcd^ have turned
afide unto vain jangling •, from v^hich end, and thefe
qualifications which are necefTary to purfue it, fome
having fwerved through corrupt motives, have turned
afide to vain oftentatious philofophical fpeeches and fyf-
tems, defying to he teachers of the law of nature, under-
ftanding yieither what they fay^ nor whereof they affirm ;
they defire to make fhew of their abilities as teachers
of the law of nature, without underflandino- or beino-
aware of that cheat they would impofe upon themfelves
and others, in affirming and maintaining the perfection
4) fufficiency of that law.
But we know the law is good^ if a man ufe it lawfully •,
l)ut although the law of nature is abrogated, and i^t
afide by the Chriftian covenant, yet we who live under
that difpenfation know how good and profitable the
law is, if a man ufe it lawfully, without going beyond
its lawful intention, for the prefent order and fupport of
fociety, to maintain its temporal power and authority,
knowing this^ that the law of nature, which is the mo-
ral law tranfcribed and enforced by human conftitu-
tions, under the fandions of temporal rewards and pu-
nifhments, is not made for a righteous man^ who has a
more perfe6l law of liberty t^ walk by in the gofpel of
Chrift, hut for the Icwlefs and difohedient to the word of
God, for the ungodly and finners^ for unholy and frofane^
for murderers of fathers and murderers of mothers^ for man-
flayers^ for whoremongers^ for them that defile themfelves
with mankind^ for men -fl caters^ for lyars^ for perjured per-
Jons \ and if there he any other thing which is contrary to
found dofrrinCj according to the glorious gofpel of the hleffcd
God,
All
The Prefatory Discoursed. xxvii/
-.All thefe offenders, who are lawlefs and difobedient
to the fpintual law of the gvofpel, -are not to be kept
in order at prefent without enforcing the moral law
under its temporal fandtions, to take hold upon them
for committing thofe diforders, and for any other wick-
ed pra'ctice condemned by the gofpel of Chrill, which
has perfefted and extended our obligation to moral or'
focial duties beyond the limits of the law of nature.
The apoftle proceeds again in the iv^'' chapter of this
epiftle to give a further account of the adverfaries of
the gofpel.
Now the fpirit of prophecy fpeaketh exprefsly^ that in
the latter times fome faall depart from the faith^ giving
-heed to [educing fpirit s^ and do Brines of devils \ fpeaking lies
ifi hypocrify^ having their confcience feared with a hot iron \
forhidiling to marry ^ and commanding to ahjlain from meats
which Gcd hath created to be received with thankfgiving of
them which believe and know the truth \ which are marks
belonging to the Romifh church. And in his fecond
epiftle to Timothy, ms know alfo^ that in the lafi days
perilous times fliall come. For men fnall be lovers of their
own f elves ^ covetous^ boafters,, proudy blafphemers,, difobedient
to parents^ unthankful^ unholy^ vfithout natural affe5lion^
truce-breakers y falfe accufers^ incontinent^ fierce^ defpifers
of thofe that are good. ^raitors^ heady^ high-mindedy
lovers of plcafures more than lovers of God ^ having a form
of godlinefs^ but denying the power thereof. From fiich turn
away.
All thefe forts of perfons will confpire by their en-
deavours to oppofe and pervert the truth, although
they may preferve outward refpecl towards it under a
form of godiinefs, counterfeited by hypocrify to ferve
their prelent purpofes in this life. And further he adds,
^he time will come when they will not endure found doctrine ;
hit after their own lufisfhall they heap to themfelves teacher Sy
having itching ears : and they /hall turn away their ears
from the truths and fliall be turned to fables.^ invented for
their amufement by the crafiiaefs of the adverfary.
In
xxviii The Prefatory Discourse.
In the Second Epiflle General of St. Peter, he tells
the Chriftians of his days, "There /hall be falfe teachers
among you^ who privily jliall bring in damnable herefies^ or
herefies of perdition ; an exprefTion marking out the
malignity and dangerous confequences of thofe here-
fies which are afcertained or pointed out by the charac-
teriftic of their teachers ; even denying the Lord that
bought them *, that is, denying or depriving their Sa-
viour of the honour due to his NAME, as their Lord
God, and bring upon themfelves fwift deJlru5lion ; and ma-
ny JJiall follow their pernicious ways^ by reafon of whom the
way of truth fJiall be evil fpoken of •, a72d through cove-
toufnefs fhall they with feigned words, fpoken in favour of
the truth, make merchandize of you^ in taking the charge
of you, as of goods in merchandize, to make money
by them. /
Again, in the fame epiftle he warns them, 'I'hat there
fliall come in the lafl days fcoffers, walking after their own
luftSy and faying, Where is the promife of his coming ? For
Jince the fathers fell afleep, all things continue as they were
from the beginning of the creation -, and this lye, though
a very (liallow one, when examined, is yet in the deep-
eft reaibnings of all fcoffing libertines, who do not fear
God, becaule his hand does not inftantly take hold up-
on them in the fad of their wickednefs.
In the General Epiftle of St, John, the adverfarie$
of the gofpel are mentioned under the name of Anti-
chrift, or Antichrifts.
J John, ii. 18. hit tie children, it is the lafl time, or
the laft hour, the critical and important hour of your
trial, in which it concerns you much to be on your
guard againft thofe affaults that will be made upon
you •, and as ye have heard that Antichrift fJiall cofne, the
great adverfary pf your faith, to exert his utmoft en-
deavours to overturn it, even now are there many Anti^
chrifls, whereby we know that it is the lafl time. They
went out from us, after they had been for fome tirrj^
confidered as Chriftians among us ; but they were not of
us, in reality they were not believers •, for if they had
% ' km
^he PrefS:torv Discourse, '^x\x
heen of us, they would no doubt have continued with us ;
hut they went out, that they might be made manifeji that'
they were not all of us. And again, Who is a liar, but he
that denieih that Jefus is the Chrijl ? He is Antichrift, that
denieth the Father and the Son, Whofoever denieth the
Son, the fame hath not the Father : but he that acknow-
ledgeth the Son, hath the Father alfo.
By which words of St. John, confirming our faith in
the Father and in the Son, we are warned chiefly of
the Arian or Antichristian herefy, by which the
abettors of it aim at fome diftin6tion of their own in-
vention, to hinder the purpofe of the Father, that all
men flwuld honour the Son, even as they honour the Father,
Again -, The Apoftle exhorts his children in the
faith. Beloved, believe not every fpir it, but try the fpiritSy
whether they are of God, by examining their pretenfions
by his word; becaufe many falfe prophets are gone out into
the world. Hereby ye know the Spirit of God : Every fpirit
that confeffeth that Jefus Chrijl is come in the flefli^ is of
God, For the incarnation of the Son of God, and the
redemption of Mankind confequent upon it, is that
great article of faith, which comprehends or contains
in it the whole fum of all true religion, which is
conveyed to us by the Spirit of God -, and every fpirit
that confeffeth not that Jefus Chrift is come in the flefli, is
not of God : and this is that fpirit of Antichriftj whereof
you have heard that it flwuld come, and even now already is
it in the world.
As our Lord had given notice to his difciples of the
tares fowed by the enemy among the wheat, they are
careful alfo, in the courfe of their miniftry, to apprize
their hearers of thefe tares, the children of the wicked one^
growing up among them ; and, in confequence of this
notice, they warn them of the great dangers they
would be expofed to, from the afTaults that would be
made upon them by the enemy, through the induftry
of his children, to undermir«<!; their faith, to oppofe and
fet afide the great purpofe of God's mercy, in the fending
of his Son into the world for the falvation of mankind ;
"^ which
3tvi' ^e Prefatory Discourse.
which defign, we are told, would be carried on by fuch
perfons as St. John calls Antichrift, or Antichrifts ; that
is, heretical adveriaries, under various names of diftinc-
tion from one another, but all united under one head,
tbat denieth the Father and the Son^ by fundry inventions
and falfe arguments, attempting. the divinity, the ho-
nour, the word, and the authority of our Lord Jefus
Chrift, the Son of God, thereby to make way for their
own word and authority, to take place in part, or in
the whole, of that holy religion delivered to us by the
Son of God, which we receive through faith in his
name.
In the fecond Epiftle of St. John he fays, Many de-
ceivers are entered into the worlds who confefs not that Je-
fus Chrift is come in the fleJJi ; this is a deceiver^ and an
Antichrift.
To conclude thefe remarks upon the prophetical
hiflory of the adverfaries of the Chriftian faith, we may
obferve, that the book of the Revelation of St. John is
written to give timely notice to the fervants of God,
of the oppofition and perfecution that his church mufl
undergo, both by temporal and fpiritual afHidiions and
diftrelTes brought upon it before the fecond coming of
our Lord : but after the utmofl power of the enemy
of truth is exerted to defeat its influence, and notwith-
ftanding the great fuccefs he would meet with in de-
ceiving the world by his impoftures ; yet this oppofi-
tion and perfecution of the fervants of God would fi-
nally ceafe and determine by a compleat vidlory, ma-
nifefted in the utter deftru^tion of all their enemies,
the oppofers of the will of God, and of his truth, when
the apoftates are making their laft effort in rebellion,
as they are defcribed in ftrong images of prophetic hif-
tory : And they went upon the breadth of the earthy and
encompaffed the camp of the Saints about ^ and the beloved
city : and fire came down from Gcd^ and devoured them ;
and the devil that deceived chem was caft into a lake of fire
and brimftone^ where the beaft and the falfe prophet^ that
is, all fuch perfons as have been led into difobedience
by
ne Prefatory Discourse. xxxi
by their flefhly lulls, and continued In it, and they who
have been falfe teachers, perverting the word of God,
are^ and fnall he tormented day and night for ever and
ever.
By comparing the providential hlflory of the adver?
faries of the Chriftian rehgion with the attempts that
have been made againft it, in the courfe of their im-
poftures appearing in the world as foretold by the
Holy Spirit, we have flrong confirmation of our faith
in God's word, arifing from the oppofition and fubtil
pra61:ices of the enemy, bringing evidence to the truth
through his attempts to undermine and to fupplant it.
For all his artifice is difcovered from the very begin-
ning of his work ; and the generation of error, in the
fucceffive progrefs of impoftures, rifing one out of an-
other, has been clearly difcerned by the divine om-
nifcience, and is laid before us in the holy fcriptures,
which are therefore profitable, not only for our inftruc-
tion in righteoufnefs, but alfo for reproof and corredtion
of all the enemies of our holy religion, whofe defigns.
and crafty purpofes are laid open in them. So that
the whole compafs of the impofture, howfoever compli*
cated in error, by the crooked paths purfued by the ad-
verfaries of the truth, is naked to the all-feeing eyes
of God ; and the generation of the children of the
enemy, or the inftruments under his diredlion, for pro-
pagating offences and fcandals againft the truth, have
but a limited time for their work, until their principle
reverts back upon itfelf, and the error has its end, at
that point from which the enemy fet out, in contra-
diction TO THE WORD OF GoD.
Hence it is, that the infpired writers of the New
Teftam.ent fpeak of this oppofition as falling within a
fmall compafs of time. So St. Paul, i Cor. vii. 29. The
time is JJwrt : and St. John, in the revelation of Jefus
Chrift^iivhich God gave unto hir/i^ to fhew unto his ferv ants
things which muft jhortly come to pafs. And again, c. xii.
12. IVo to the inhabitants of the earthy and of the fea^ for
the devil is co'me down unto ycu^ having great wr^th, ke-
caufc
xxxii 7/6^ Prefatory DiscotXRSE.
catife he knoweth that he hath but a /Iiort time. And ac*
cordingly in that book of emblematical images, the fpi-
ritual adions and efforts of the adverfaries of the truth
of the Chriilian religion are declared, together with
thofe confequences that attend their workings, fubjedl
to God's merciful and providential government of the
world, until judgment is finally paffed and executed
upon them.
But although thefe things mufr fhortly come to pafs,
yet fo great is the lubtility and intricacy of error, up-
held and propagated by the various complications of
falfhood, addrefled, and infinuated, and blended with
human reafonings upon the truth of Chrill's religion,
through the arts of the enemy, to preclude its influence
upon the underftandings of men, that no man upon
earth, by his natural fagacity, nor even the angels in
heaven, nor the Son of Man, according to the purity
of his human underftanding, could precifely difcern at
what period of time the oppofition of error fliould
ceafe, and judgment fliould follow, in confecjuence of
it, upon the great deceiver and his inilruments in that
work ; and fo our Lord has declared, Of that day
knoweth no man •, no^ not the angels of heaven^ hut my Fa-
ther only \ or, as St. Mark has recorded his words, Of
that DAY ayid that hour knoweth no man ; no^ not the
angels which are in heaven •, neither the Son^ hit the
Father,
This obfervation concerning the fliortnefs of the time,
from the birth unto the end of all impoftures that can
be propagated by the enemy, to fupplant the truth,
gives us light to underftand the true realon, why our
Lord gave the figns of his fecond coming to judgment,
at the fame time that he fpake alfo concerning the dif-
folution and deflrudion of the Jewifli ftate, St. Mat-
thew xxiv. and St. Mark xiii. for in the fight of God
a thouland years are but as yefterday, when it is pad,
and as a watch in the night •, and therefore thofe two
events are conneded by the refemblance of circum-
ftances attending them : for the oppofition made at
firft
^je Prefatory Discourse. rxxiii
firft to the gofpel by the unbelieving Jews, in fup-
port of the Mofaical difpenfation, which brought on the
deftrud:ion of their church and ftate, does relemble or
Correfpond to the oppolition made in the laft days to
corrupt and fupplant the gofpel revelation, by the
enemies of it maintaining the excellency and perfe6lion
of the Law of Nature, which is alfo the fum or lub-
ftance of the Mofaical difpenfation : and fo the unbe-
lievers, at both thefe periods, being furprized v/ith
judgment coming upon them at the deftruftion of Je-
rufalem, or at the end of the v/orld, are compared to
the perfons who lived in the days of Noah, who would
take no warning by his preaching, but reje6ted his
prophecy of their deilrudion, as the unbelieving Jews
did the preaching of the MefTiah, or the infidds, in
after ages, the miniftration of his word by his gofpel.
But the chief delign of the providential hiilory of
the enemies of our religion, and of the means they
employ to fubvert it, is to give us fuch notice of their
purpofes, that we may be duly attentive to withftand
their affaults, and be ready in our own defence, with
thofe weapons which are neceifary for our fpiritual
warfare.
As the great apoflacy of mankind arofe from doubt-
ing and difbelief in the word of God, the purpofe of
the enemy ftill continues to lead us aftray from it, that
by his perfuafions and allurements we may feek for cur
happinefs by fuch methods as bell agree with our own
reafon, exercifed and employed about the things of
this life ; and therefore, fmce we are apprized of the
fubtil artifices of our adverfaries, we muft not join with
them, to decide the controverfy by admitting their
principles : and becaufe they are bold to gainfay and
rejed the word of God, it does riot follow, that we
fhould therefore accept their challenge, and agree to
iuch terms of combat as they are pleaied to propofe to
us ; for the weapons of our warfare are not carnal., fuch
as might be furniflied by our own inventions, hut
mighty through God to the pilling down fir ong- holds,
c If
xxxiv The Prefatory Discourste.
If we are indeed the foldlers and fervants of Chrifl,
we muil obferve his difcipline, and his example, in con-
tending with our Ipirituai enemies, taking the helmet of
falvaiion^ and the ['word of the fpirit^ which is the word of
God ', for if we are prevailed upon to lay afide this
Vv'capon, and to ufe any other in our defence, the ene-
my has gained already, by his fubtility, the very point
he means to contend for, which is, to feparate us from
our faith in God's word, that we may boail ourfelves
falfely of mnate ilrength or foundnefs in our own un-
derflandings, and thereby forfeit the comfort and fup-,
port of the holy Spirit in our fpiritual trials and con-
tiicls. So that in regard to the particular aflaults
■yvhich every Chriftian mull expert to meet with in his
palfage through this deceitful and finful world, we are
fully apprized by our blefied Mailer, of that difcipline
we muft obferve for enabling us to withftand them, as
it is fet forth at large by his Apoftle St. Paul, in the
fixth chapter of his Epiflle to the Ephefians, which
contains a wonderful lefibn of inftrucStion in fpiritual ex-
ercife and difcipline for our warfare, in wreftHng againft
thofe dangerous adverfaries whom he defcribes, when
he tells us, PFe wreftle not againfi flefJi and bloody hut
againfi principalities^ againfi -powers^ againfi the rulers of the
darknefs of this worlds againft fpiritual wickednefs in high
places \, and therefore he is very earneft in apprizing us
to have no confidence in our own weapons of defence,
but to put on the whole armour of God^ that we may be
able to ft and againft the wiles of the devil. And fo great
are the dangers we have to encounter, that, upon due
confideration of our enemies, he repeats it again.
Wherefore take unto you the whole armour of God^ that ye
may be able to withftand in the evil day ; and having done
alU to ft and. Stand therefore^ having your loins girt about
with truths and having on the breaft-plate of righteoufnefs ;
and your feet J hod with the preparation of the gofpel of
peace \ above all^ taking the fhield of faith ^ wherewith ye
jhall be able to quench all the fiery darts of the wicked. And
take the belract of fahatioii^ and the fword of the Spirit^
which
The Prefatory Discourse. xxxv
which is the word of God : praying always with all prayer
and fupplication in the fpirit, and watching thereunto with
all perfeverance.
This zealous and afFcdionate admonition of the
Apoflle is given to awaken our attention, and to found
the alarm of our danger, as furrounded on every fide
by the fubtil policies and power of the enemy, ever
watchful to furprize and aflault, if he finds we are not
ready to withftand him -, and fo great is our danger,,
that even they who are the beft armed and difclplined,
are fure to be attempted, and find it hard, having done
all^ to ft and.
But this warning of the Apoftle is exploded and ri-
diculed by the wile men, the children of the fun-fhine
of this world, who mean to walk by fight of their own
eyes, for the enjoyment of what they like beft at the
prefent time, who have faid^ in the felf-fufficiency of
their own wifdom, With our lips will we prevail •, our
lips are our own : who is Lord over us ? ^hey knew not^
neither will they underftand the word of truth, to unde-
ceive and deliver them from their own vain imaeina-
tions •, but they chufe to be deceived, and they walk on
Jlill in darknefs ; all the foundations of the earth are cut of
courfe.
The worldly men have {&t uppermoifl: the principle
of their own knowledge, which ought to be kept
down by the word of God, enlightening their under-
ftandings by his truth ; and in coniequence of their
pride and obilinacy, in refufing to be inftru<rted by it,
the Pfalmift has declared the difmal condition of fuch
men, after the fiiort day of this life is ended -, Likefheep
they aj-e laid in the grave, having minded nothing elfe
but their bellies while they lived : death fJiall feed on
them, having its full effect upon them witliout hope,
and the upright fliall have dominion over the7n in the morn-
ing of the refurre6lion ; and their beauty, the faded
flower of temporal tranfitory joys and pofiefiions, y^i^//
confume in the grave from their dwelli?7g. Man that is
c 2 iit
X'^kvi The Prefatory DiscotJRsg.
in honour^ and tindcrftandeth noty is like the heajls that
ftrijh.
Thefe words of holy fcripture are profitable for cor-
reclion of fuch miftaken, deluded, blinded finners, who
walk on prefumptuoufly, as they are guided through
their own felf-will by the rukrs of the darknefs of this
ivorld.
But if they will not be reproved or amended, by
what is fpoken to them otit of tiie word of God, we
mufc not give up his authority as ineffeclual, and fo
betake ourfelves to arguments derived from our own
authority for their convidlion : and becaufe they will
not hearken to gofpel arguments, wemuft not therefore
join iifue, and contend with them by the Law of Rea-
fcn or of Nature ; for after this conceiTion, the enemy
has no more to fear, and the longer our arguments are
continued, io much the better for his purpofes ; for
our pride and our pafTions will come in to his affiflance,
and the difpute can never have any end unfavourable
to his defigns.
For the fame reafon we muft take the fword of the
Spirit^ which is the word of God^ as the only weapon
that can decide our controverfy with all heretical oppo-
fers of the truth •, for the only method of deciding
any controverfy, is to bring it to a certain point, be-
yond which we cannot pafs ; and that point, with all
true believers, is the authority of the word of God,
upon v/hich alone we rely for eftablifhing the articles
of our faith ; and therefore, in all controverfial dif-
putes with the enemies of it, our duty requires that
we fliould appeal to that authority by taking the word
of God, as it is written in his book, and offer it only
in our defence, without any addition of our own rea-
fonino- alonc; with it, but leave it to the confciences of
'cn^r adverfaries to make the application.
We are not to fuppofe, that the enemies of our re-
ligion will be filenced by this method of our addrefs -,
for this fuppofiiion would imply their acquielcence in
the AUTHORITY of thc word of God, which is the point
they
T^he Prefatory Discotjrse. xxxvii
they mean to evade by their difcourfe, howfoever they
may, by good words and fair fpeeches, pretend to
refpe6t it.
But if our adverfaries are not filenced, they can ne-
ver gain any advantage over us, until we itrive for
vidlory, by our own reafonings, in which we are fure
to be intangkd by the policies of the enemy, and bring
advantage to his caufe by unwary concefnon.
This obfervation will explain the advice given by
St. Paul to Titus, iii. lO. A man that is an heretic^ af-
Ur the fir fi and fecond admonition^ rejeti : hwwing that he
that is fuch^ is fuhverted^ and finneth^ being condemned of
himfelf. And therefore the confcience of fuch a perfoii
is to be awakened by admonition of his guilt : for as a
man cannot be a heretic, without being informed
and inftrudied in the truth, from which he wilfully de-
parts, to follow an opinion contrary to it ; fo there: is
no need of arguments to convince him of the truth,
which by fuppofition he is well enough acquainted
with, as was the cafe of thofe converts of whom St,
Paul was then fpeaking, who had learned the gof|xl
by his preaching among them.
And the Hke is the cafe of all other Heretics, in the
fucceeding ages of the church, who are taught by the
written word of God \ and therefore if they do not
acquiefce in its divine authority, when it is propofed tq.
them as it is iirilten^ we have no need of arguments to
enforce it by our authority, in reaioning any farther
upon it ; but a man that is an heretic after the fir ft and
fecond ^admonition^ given him to iovhe^r, fpeaking perverf^
things^ reje5i : turn away from him, and rcfule to hold
any more converfation with him.
This diredtion is clearly coniirmied by tiie example of
our blefied Lord in his conflict with the great adver-
fary of the truth, v;ho acknowledged its divine autho-
rity in holy fcripture, in order to let it at variance with
itfelf, and thereby to fubvert it through hi^ attempt
upon our gracious Redeemer, v/ho, atrcr his baptifm,
snti previoully to his entrance upon liis prophetic of-
xxxviii ne Prefatory Discourse.
fice, was led up of the fpirit into the wildernefs^ to he
tempted of the devil ; and when he had fafied forty days and
forty nights^ he was afterwards an hungered \ and zvhen
the tempter came to him^ he faid^ If thou he the Son cf God^
command that thefe ft ones be made bread. The enemy
knew that our Lord had received the attefiation of his
being the Son of God, by a voice from heaven^ f^tng,
^his is my beloved Son^ in v:hcm I am well pleefed •, and
therefore he afiaulted him, by pretending a doubt or
difbehef of his divine power, unlefs at his inflance he
would work a miracle, and prcpofed fuch an one, as at
that time he fhould moil incUne to work, by the pains
of hunger then urgent upon him. So that by this ad-
drefs of the enemy, doubting and difbelieving the di-
vinity of our Lord, he was tempted to vindicate the
honour due to his human nature, as united to God, by
fuch a method as would have been to the injury of his
divine nature, in a compliance with that method of
convidion which the adverfary had propofed, or pror
voked him to give.
Here it is remarkable, that the devil was the firft
mover in framing a doubt of the divinity of our Lord \
Bu!: he anfweredj and faid^ It is written^ Man ffmll not
live by bread alone^ but by every word that proceedeth cut
of the_ mouth of God. By which anfwer our Lord rciv 6led
the temptation, and refufed any gratification to him,
who was already apprized of the truth *, and therefore
fo far as the propofal concerned himfelf, in the prefent
diftrefs of his condition, he gave a proof of his faith
in God for his fupport, independently of the outward
nicans of bodily fuilenance or refrefliment.
In order to make another trial for accom.p] idling
the fame purpofe. Then the devil taketh him up into the
holy ci!\\ and fettcih him on a pinnacle' cf ihe temple .^ and
faith unto him^ If thou be the Son of God, crft thf elf down \
for it is written^ lie f hall give his awyels charge concerning
thee^ and in their haitds fhall they bear thee up^ left at any
^im thou dajli thy feet- fgainft a ft one,
'■" ';' ■■''■ ■ The
The Prefatory Discourse. xxxIx
The tempter, in this propofal, has recourfe to di-
vine authority, for feconding his advice ; but the au-
thority is falfely quoted, and deceitfully applied •, yet,
without making thefe remarks upon it, our Lord again
baffles the adverfary, by a dire6l application from the
word of God : Jefus faid unto him^ It is written again^
Thou/Jialt not tempt the Lord thy God^ to any unnecef-
fary manifeftations of his power.
Again^ the devil taketh hhn up into an exceeding high
mountain^ and flieweth him all the kingdoms of the worlds
and the glory of them^ and faith unto him^ All thefe things
will I give unto thee^ if thou wilt fall down and worjliip
me. Here asfain there was room for argument to con-
vi6b the adverfary of the falfhood of his promifes, and
to fhew the vanity of thofe imaginations and defires,
which he has addrefs to raife in the hearts of men,
when they are deluded to purchafe the glories of this
world by complying v/ith the policies of his kingdom :
but admitting what the tempter faid to be true, which
our Lord difdained to contradict, he rejecfts the pro-
pofal with a rebuke, adding alfo the exprefs tefli-
mony of fcripture for his purpofe : T^ hen faith Jefus un-
to him^ Get thee hence ^ Satan ; for it is written^ Thou
fhalt worfliip the Lord thy God^ and hiyn only fJialt thou
ferve.
In this method of arguing, after our Lord's example,
againft the adverfaries of our fiith, the controverfy with
them is quickly ended, by" reding its iiTue upon the
authority of the word of God. For although they
have recourfe to the word of God alfo, and quote ius
authority, in order to fubvert it, for eftablifliing their
own opinions, v/e are not warranted to proceed any
farther againfh them •, fi nee by this method the appeal
is made to his tribunal, who will, in due time, convict
and filence the gainfaycrs of his truth.
But in the mean time, we are not left without fuffit
cient light to beware of faJfe prophets^ who make pro-
feffion of teaching the v/ord of God, v/hich they mean
to contradidl ^ for befides their departure from the
c 4 plain.
xl Ihe Prefatory Discourse.
plain, clear, and confident teftimony of the holy fcrip-
tures, they give another proof of their infidelity, by
their attempts of eflablifhing the Law of our own
Reafon, cr of Nature -, Wherefore^ our Lord has told
us, By their fruits ye Jhall know them. Among thefe
fruits all inventions are to be reckoned which have fuc-
cefTively appeared to amufe the underflandings of men ;
particularly thofe inventions of the latter days, which
have been propagated to lead them aflray from the
truth, by fubtil arts of a fpecious benevolent addrefs, to
give encouragement to make out for themfelves a rule
of life, agreeable to their own way of thinking, ac-
cording to the fitnefs of things, or from the moral fenfe
or tafte, to fall in love with virtue, by ideas of order
and beauty, and to talk of religion with wit and good
humour ; and fo to live by rule of fome one conceit or
other, which terminates at length in the mode or fa-
fliion of the times s by which every man may be
pleafcd to walk as he would chufe, under the fandlion
of the authority of falfe prophets, who have done what
they could to oppofe the truth, and, in confequence
of their endeavours, have taught their difciples to be
Free-thinkers, Moral Philofophers, Deifls, Atheifts,
Libertines, or Ratiohallfls ; or to rank under any de-
romination of heretics they like beft, provided they
agree to forfeit their title of being Chriftian believers,
and to preferve only fome outward decency towards the
name, anfwerabie to Jliceps cloathing^ for the fake of
worldly purpofes, and on account of what they call
prejudice in the minds of other men, who have learned
to frar God, and \o have due refpe6l to the religioa
of CliriiL
. If it could be done, there is no need of pointing
out fcverally the namberlefs trcatifes which have beejii
written With this dcfign, to make m^nlovers of their cwiii
ftlves,- through the applauded fufliciency of their owa
nvit and wifdom, and of couvHq lovers of ple<^fnres^ mare
thrift lo'Vrrs of God \, for he that has dui^ regard tp thc:
^tiihoriry of the holy fcriptures^ by being converfant
iu
Tie Prefatory Discourse. xli
in them, will quickly difcern the tendency of all fuch
workers as mean to oppofe them -, and thefe are eafily
diftinguifhed alfo, by their iruits. from other men, who,
through want of fufpicion, or by unwary conceflions,
made to the ufurped authority of falfe teachers, have
come to take part in errors or opinions favourable to
the purpofes and the policies of the old deceiver.
It was needful to take notice of the work of one au-
thor, who is mentioned in the follov/ing refutation of
his performance, becaufe it is fmgular in its kind ; for
although in other contefts with advocates fpr the truth,
he had acknowledged the authority of holy fcripture
decifive, and therefore he might fpeedily be refuted,
(after his muftering of texts to fet forth holy fcripture
at variance with itfelf, by his comment in favour of
the Deiftical, Arian, Semiarian, or Socinian fraternity) ;
yet in that treatife, wherein he means to' exalt the
powers of human reafoning to fuch an abfolute fuffici-
cncy, as to have no need of revelation for the difco-
very of the true God, and our duty to him, he has
profefTedly fet afide the authority of holy fcripture, in
managing this argument, that he m/ight fliew us the
way to become mathematical or mechanical Chrillians,
infiead of believers.
Hence it was necefiary to fhevv, that his demonftra-
tions are not mathematical, and that his pretences to
eftablifli the truth are in order to fubvert it •, and v/heii
he tells us how to walk by fight, and not by faith,
that we have juil caufe to beware of his authority, and
fo keep ourfelves of the fame number with St. Paul
and his brethren, who zvaik hy faith^ and not hy fight.
After this fliort view of the oppofition made to the
truth by the adverfaries of it, as they and their attenipts
are delcribed in (acred providential hiftory, we may
now be enabled to difcern after what manner, and by
what means,-^ the acconlpli fn men t , of our Lord's proV
nnfe, concerning the^ conveffion of the JewiHi nation,
b^s been delayed by -ft; " .od - " -^i-^.w-
^ ^ Although
xlii The Prefatory Discourse.
Although the Gentiles were converted in great num-
bers to the Chriftian faith, after it was rejeded by the
body of the Jewilh nation, who both killed the Lord Je-
fus and their own prophets^ end perfeciited their brethren,
the difciples of our Lord, and fo the wrath has come
upon them to the mtermcft deftruclicn of their temple and
citv, and the utter fubverfion of their ecclefiaftical and
civil polity ; yet this example of God's wrath, executed
tipon that nation for rejedting their Mtmah, did not
preclude the fubtil purpofes oi the adverfary of truth, ,
in profecuting the fame defign for perverting the con-
verted Gcitiles from the purity of the Chriftian faith,
and fo to n ake way for introducing again the fanie
Law of Works, which had been fet aiide in the Jewilh
difpenfation ; for thefe attempts were carried on under
the forms of thofe herefies which appeared foon after
the firft churches Vv^ere planted by the preaching of the
-Apoftles : and even at the time of their preaching, St.
Paul has told us, The myftery of iniquity doth already
work^ which he obferved in his Epiftles to the Chrif-
tian churches.
The various heretical leaders, and their followers,
who have fuccelTively infefted the Chriftian church,
from the time our blelTed Lord began his miniftry, by
an oppcfition to his truth, which wc know will conti-
nue unto the end of this world, although they are
ieemingly diftinct, and feparated from each other j yet
they have all agreed in one and the fame defign, that
is, by foQie opinions of their ov/n, to degrade, or di-
min-fli, or to fee afide the authority of our bleffed
Lord in his church, and the honour due to his name
and to his vvoi:d -, and fo to make w^^y for their own
avuhority to bring, in that law which they think rea-
fonable, cr fuirabic -and.>Gonyenient to their prefent pur-
'pofes, accordingly, a3. they: compute their refpeds or re-
lations to God,.\and to each other ip this lite ^ that is,^
in' oth-jr y/ordsjMjo/.eftablilli the principle or fandion of
.the. law of Mofes,: or. the Law of N.at;ure, which.,aniwers
aii the pin-polcs.-ofi-tber.eaemy of our falvation, who
knows
2
The Prefatory Discourse. xliii
Icnows we are told in the word of God, that by the deeds
cf the law there /hall be no fle/Ji jujiified in his fight. But
this defign of the adverfary leading on to his purpofes,
was more efpecially concealed in thofe contefts fet on
foot by the artifice of heretics, difputing the divine na-
ture of Chrifl •, for they fucceeded wonderfully in
baffling the underftandings of men by fubtilities of
conceits, and by new inventions, varying the form of
oppofition, which was ftiii directed to one and the fame
end, in deilroying the authority and influence of the
word of God upon their minds, who gave any attention
or credit to their impoftures.
This end is thoroughly difcovered and obviated in
the holy writings, that nothing m^ay be wanting to their
fufficiency, particularly in this point of which we are
now fpeaking, which is clearly manifefted in the gofpel
according to St. John, who wrote the latefl of the in-
fpired penmen, and confequently the neareft to the
time of the falling away firft of a great part of the
eaftern church by the Arian herefy •, for he introduces
the gofpel he wrote of Jefus Chriil, by telling us of
him, /;/ the beginning was the v/ord, and the word was
with God, and the v/ord was God. Many more fuch
words might be added from the facred wTiters •, but if
thefe Vv^ords are not fufFicient to obviate and to expofe
the purpofes of the Arian heretics, and to prove to
them the divine nature and authority of our Lord, no
other arguments are due to them •, and they are in no
refped: to be deemed differing from the Jews rejedting
their MelTiah. Therefore, in the eaftern parts of tiic
Roman empire, where this falling away firfl from the
true faith did prevail, the Jews have not had a ntting
invitation to come into the Chridian church, which had
relapfcd into their error and apoftacy.
Again, Such is the perverfe generation of error, that
one heretic has produced another, contrary or contra-
dictory to himfeif : thus vve are told, that Sabellius
begat Arius, as one of the ecclefiafDcal hiilorians has
cbfcrved : " Indeed, Arius^, unable to refute the opi-
nion
xliv The Prefatory Discourse.
" nion of Sabellius the Lybian, fell from the true
*' faith, and afTerted the Son of God to be a new
** God." Socrates Scholajl. B. IV. C. 33.
From this herefy of Arius, which fprang up in the
eaft, affifted with the labours of many other contra-
didlory heretics, all confpiring to difpute for the maf-
tery over the Chriftian faith, the greateft corruption,
and moft permanent oppofition, and almoft univerfal
apoflacy from the faith, took their rife in the weft, in
the perverfe generation of thofe principles, and errors,
and blafphemous pretenfions, which mark out the cha-
radler of that man of fin^ the fon of perdition^ who op-
pofeth and exalteth himfelf above all that is called God, or
that is worfhipped : fo that he, as God^ fttteth in the
temple of God^ fliewin^ himfelf that he is God, Which
deicription clearly diftinguifhes the head of the cor-
rupted Roman church from all other arch heretics, by
the loftinefs of his ufurped authority, and the blafphe-
mous pretence of felf-flifficiency in power temporal and
ipiritual.
And whereas other herefies have been fludluating
and variable in their forms, by new branches fpringing
up from their roots, under different denominations ;
this great apoflacy of the weflern Roman church has
been preferved under one form, an jdol of the hu-
man fcrrti, and accordingly v/as marked out in the
term That um^ ofsis^ the fon cf perdition^ which was
jjbt to appear, but in confcquence of preceding defec-
tions among the members of the Chriilian church, by
which the opportunity v/ould be given to the adver-
fary, which he would fcize upon by his artifice, that
the MAN of SIN he revealed^ the fon of perdition \ and
then fJ.all that wicked be revealed^ zvhcra the Lordfliall
'confume zvith the Jpirit of his mouthy and Jhall dcfiroy with
the Irightncfs of his coming.
So we fincl, according to facrcd prophetic hiftory,
th
a,
quieting
*^% f • '.y
^e ipREFATORY DISCOURSE, xl\f
Quieting and compofing contending parties, who had
made appeals to his judgment ^ and in order to filence
heretics, which was a vain attempt, but feemingly ex-
pedient for the peace of the church, a new invention
was fet on foot to take away all authority from the
word of God, and give it to bim whofe coming is after
the workiTfg cf Satan, with all power and figns and lying
venders, to eftablifh the all-fufiiciency and authority of
his tribunal. Thus it was that the authority of holy
Writ came to be fufpended by this impofture, and the
dodlrines of the Romifh church over- ruled the confci-
ences of men, believing a lye in its Head. Which cir-
cumftance aUb is pointed out by the apoftle thrice ufmg
the term (revealed) on this occafion ; and that man of
fin he revealed^ the fan of perdition : now ye knew what with-
holdeth^ that he might he revealed in his time: and then fliall
that wicked he revealed. For the authority of divine re-
velation upon the minds of men was fet afide, and
in its place thofe revelations of infernal policy came up,
which have fupported the mock enfigns of temporal
and fpiritual power in that church.
They who are free from that ftrong delufion that has
fo long prevailed over the greate** part of the weilern
Roman empire, under the tyranny of papal ufurpation,
are apt to be aftonifhed and at a lofs in accounting
how it comes to pafs that the votaries of the Romifh
church, even the mod accute and learned members of
it in human literature, Ihould yet be held in fuch
wretched ignorance and fubjedtion, as to believe in lyes
and impoltures of the moft grofs and palpable compo-
fitions and complexions, and fo to proftitute their faith
and their conlciences, as to embrace every artful tale
which is propagated under the authority or feal of that
church j but when v/e obfcrve the caufe of this nion.-
flrous credulity, our wondering at it ihould ceafc ; for
in regard to our fpiritual concerns, we have no undeii-
STANDiNG, no fure prop or flay for our minds to rcfl
upon, but what is furnifhed by the v/ord of God ; zvA
fl^jer^fpre v/hen we part v/ith our undcrftanding in the
"^^ .2 word
xlvi
The Prefatory Discourse.
word of God, and refign his book out of our hands
under a feigned pretence, as if wc could not underfland
what God has faid to us in it, we are then ready to be
led what way the mercilefs adverfary of our fouls fliall
chufe •, and fo it follows that he has unlimited fuccefs
zviih all deceivahlenefs of unrighteoufnefs in tbetn thatperijh
from the true faith, becaufe they received not the love of
the truths by holding it fail when it was put into their
hands, that they wight he faved ; and for this caufe God
JJiall fend them fir ong delufion^ that they jhould believe a lye^
any lye whatfoever that is offered to them by that falfe
authority to which they have lubmitted their con-
fciences.
It is obvious to remark the great refemblance which
appears in the outward forms of the Jewifh and Ro-
niifn churches, correfponding nearly even as to the vefl-
ments of the high prieft ; and the parallel is eafily
drawn between the Jewifh and Papal Antichrift, as may
be feen at large by a late commentator, Dr. Whitby,
on 2 Their, ii. or we may take a fhort fketch of it
in the words of a late writer on the Nature of the Chri-
ftian Prieflhood, page 78.
" From the genius and nature of the Chriftian re-
ligion and priefthood, we fee the grofs miftake and
impiety of the Romifh do6trines, whofe guides en-
deavour to bring us back to the antiquated Jewifli
fymbolical religion, by recalling us to one as cere-
monious and intricate as theirs, and introducing a
blafphemous facrifice of Chrift's body, his living bo-
dy, contrary to all the folemn declarations of the
New Teftament, that he was once offered and is no
more to be repeated ; and although the principal end
of the gofpel be to induce men to the prad:ice of
folid virtue and internal holinefs, they have fo far
miitaken or perverted its defign, as inflead thereof
to fubditute innumerable commutations of penances,
pilgrimages, indulgences, and fuch outward bodily
excrcifcs as have quite outdone the Jewilh rites,
tra.nilating tlie religion of Chrill from the inward
^' to
The Prefatory Discourse. . xl
Vll
*' to the outward man, from the fpirit to the fielh,
*' from the foul to the body."
But the corruption of the Romifh church has gone
yet farther in correfponding v/ith paganifm, by intro-
ducing the rehgious worfhip of angels and faints, or
fouls of departed men, together with their idolatrous
images and reprefentations.
So long as thefe corruptions continue to be propa-
gated and pradlifed in the Romifh church, the mem-
bers of it under that flrong delufion cannot be ac-
counted in the fight of God the fervants and follow-
ers of Chriil, becaule they call upon his name. Lord,
Lord, or aflemble together for worihipping in fome
church which is called after the name of St. Peter or
St. John his apoftles •, for in this way of compliance the
heathens might come in alfo to be called Chriflians,
who would facrifice to a heathen god in the church of
St. Peter or All Saints at Rome, inftead of facrificing
in a temple dedicated to any one, or to the honour of
all the fiftitious divinities of their gods and goddelTes :
therefore as the members of the wellern Roman church
have fallen oft from the purity of the Chriftian faith,
and have apoflatifcd in do6lrine and dilcipline to the
corrupted Jewifn church, the Jews can have no proper
invitation from theni to embrace the Chriilian faith,
and to forfake the delufion of their error and apoflacy.
But through the efpecial favour of Almighty God
vouchfafed to thefe kingdoms, the pure and uncorrupted
do6trine and difcioiine of the Chriilian church is eftab-
i.
lifhed among us, by the temporal power of the flate
confpiring to uphold them under the facred authority
and warrant of holy fcripture, which is reflored and
recommiended to all the fons of this church, faithfully
trandated into their own language, to become the rule
of their faith and pra6i:ice ; and fo they are taught by
her, " That v/hatfoever is not read therein, nor may be;
" proved thereby, is not to be required of any man
*' -that it fliould be believed as an article of faith, or be
^' thought rcquifite or neceffary to falvation.'* Hence
all
xWni The Prefatory Discourse.
all her children are intreated and encouraged to exer-*
cife themfelves in fearching the fcriptures, and to com-
pare what they are taught by the minifters of God in
this church, with what they find written in his book,
that their obligations may arife from their own con-
fciences, clearly informed by the word of God in theif
duty to him and to one another : fo that we have furc
grounds to fpeak of her in the fame terms with St.
Paul, when he faid of himfelf, I am pure from the blood
cf all men ; for I have not fJiunned to declare unto you all
the coiinfel of God,
Again, If we examine and compare the conftitution
of this church with the antient Jewifh church, we fhall
find it the fame it was in the days of David, according
to the book of Pfalms, in pure and fpiritual worfhip,
fetting afide the figurative typical reprefentations of
good things to come^ which were then fhadowed out by
the ceremonial obfervances of the law, and are now
done away by thofe good things being come in reality
and in fubilance, when our redemption was accom-
plifhed by the life and fufferings, and the death, and
the glorious refurredion and afcenfion of our blelTed
Redeemer.
Further, The Liturgy of our church agrees alfo to
the reformed church of the Jewifh nation, in the fer-
vice of the fynagogue, as conftituted by Ezra, after
the return from the captivity ; for in their fynagogues
the fcriptures were read by way of lefTons, and explain-
ed by preaching upon them ; and in them a public li-
turgy, or form of prayers, were ufed at their affemblies
for divine worfhip, at which our Lord and his Apoftles
were frequently prefent, and confequently approved of
M'hat was done in them -, and according to their appro-
bation, the reformed Chriilian church, eflabliflied in
England and Ireland, is now conftituted, agreeably to
the model of the pure and primitive Jewilh church •,
foi* in our churches the Law, and the Prophets, and the
Plalms are conftantly read, and explained by preaching;
and •fo the New Tcfcament of cur Lord and Saviour
Jefus
The Prefatory Discourse, xlix
Jefus Chrift is Introduced, as containing the evidences
of the accompliihment of the promifes made unto the
fathers of the Jewifh nation, and of the fulfilling what
was written in the Law, and in the Prophets, and in
the Pfalms, concerning their MeiTiah, the Saviour and
Deliverer of all mankind.
From this comparative view of the corr^fpondence
between the antient and the reformed Jewifh church,
and the prefent reformed Chriftian church, we muft
conclude there is no bar, no hindrance, or offence, ly-
ing in the v/ay, on account of the do6lrine or difcipline
eftablifhed in the church of England, to hinder the
Jews from acknowledging, that the faithful fons of
this church are defcended from the pure and primitive
Jewifh church, and that they are the children of the
fathers of the Jewifh nation in the true faith, having
the fame hope in the promifes made to them of the
MefTiah, whom we acknowledge as theix's and our
anointed King, and Priefl, and Prophet, who came in
the fulnefs of time y according to the purpofes of divine
wifdom, and goodnefs, and power, by his life and fuf-
ferings, and triumph over death, in his glorious refur-
re^lion, to make an end of fins ^ and to make reconciliation
for iniquity^ and to bring in everlajling righteoufnefs ; and
fo to eftabliih the kingdom of God upon earth, that the
kingdoms of this world may become the kingdoms of our
Lord and his Chrifi^ the ufurpation and tyranny of the
evil fpirit by lin and death being deftroyed, through
the merits and the mediation of our holy Redeemer.
After our Lord's refurredlion from the dead, and im-
mediately before his afcenfion into heaven, we find
the laft queftion which was put to him by his difciples,
did relate to this great event, the converfion of the
Jewifh nation to the faith in him ; for to this pur-
pofe we are told by the divine hiftorian : Wloen they
therefore were come together^ they cjked of him ^ faying^ Lord^
wilt thou at this time reftore again the kingdom to Ifrael ?
And he f aid unto them^ It is not for you to know the times
andthe feafons^ which the father hath pit in his own -power-,
d hut
1 The Prefatory Discourse.
but ye JJiall receive power after the Holy Ghoft is come upon
you j and ye Jhall he witnejfes unto me^ both in Jerufaleml,
and in all Judea^ and in Samaria y and unto the uttcrmofl
parts of the earth. "\
Thefe words do fufficiently intimate to us, that we
alfo fhould forbear any vain enquiry about the time or
the feafon, when it may pleafe God to awaken the at-
tention of that people, to acknowledge their king in
piir Lord Jefus Chrift, that by their obedience to him,
he may reflore again the kingdom to Ifrael, But as the
happinefs of all the kingdoms of the earth is connected
with this great event, we of thefe kingdoms are more
efpecially concerned to contribute our endeavours to
the furtherance of it •, becaufe we know affuredly, that
if the prejudices of that people were removed, and the
veil taken away, which is upon their heart, they would
come into the reformicd Chrillian church, which is
among us ; therefore our. endeavours fhould be di-
re6i:ed to remove their prejudices, that, by the afllllance
of God's grace, the n:eil may be taken away from their
heart. ^
For this purpofe we have feen already, there is nor
thing more neceffary to be done in behalf of the truth,
which by the wonderful providence of God is corpe to
be acknowledged and fupported in the reformed efla-
blifhed church of thefe kingdoms ; fo that in oppofition
to all the power and policies of the enemy of truth, and
the inceflant unwearied endeavours of men, guided by
his principles, to fupplant, and overturn, or bear it
down, or to fl-iake the foundation, or in fome way or
other at leaft to move it, the foundation of this church,
fince it became reformed, has continued immoveable ;
and fo we are afifured by the authority of God's word,
on which it refts, that the gates of hell Jliall not prevail
Mgainfi it.
But as the Chriftian church v;as at firfl planted by
the gofpel of falvation, delivered in the fermons of ovir
blefied Lord and his Apoftles, fo it was propagated by
U^eir iiyc3 tearinp; witnefs to the truth •, for it was by
' ^ their
The Prefatory Discourse. H
fheir examples, in fuffeiing what the malice of the
enemy could infiicl upon them by his inftruments in
this life, that they overcame the flubborn prejudices of
men, who are all, by their corrupted nature, at enmity
with the truth, and thereby diipofed to refill and to
withftand it •, therefore, according to the wifdom and
goodnefs of God, /'/ became him^ for whom are all things^
and by whom are all things^ in bringing many fons unto
glory ^ to make the Captain of their Salvation perfe^ through
fufferings. So his example became unexceptionably
perfedl to all his followers, when he endured in his own
perfon more grief, and forrows, and bodily pain, than
any of them will have to encounter in their Chriftian
courfe.
And in like manner his Apoilles rejoiced in their
fufferings for the glory of his name, to convert and
cftablifh their brethren in the Chriftian faith.
If we are faithful to our m after, the fame tafk is
before us, to walk as he did, refifting the temptations
which are thrown in our way by the induftry of our
fpiritual enemy ; and particularly with refpecfl to the
Jewifh nation, that we may invite them into the Chrif-
tian church, it is our duty to convince them, by our
words and our adtions correfponding, that we are in-
deed the followers of our blefted Lord, whofe name
we have taken upon us, and in whofe fervice we pro-
fefs to be engaged.
The cafe of the Jewifh nation at prefent is the fame
with that of any mere natural man, determined by his
reafon, exercifed upon outward things, in experience of
the pleafures and pains of fenfe, to feek for his reft
and happinefs in this life ; in which purpofe that people
has been confirmed by the temporal promifes of the
law, putting the veil of fenfual pleafures and enjoyments
on their heart, which veil is done away in Chrift, But
even unto this day^ when Mofes is read^ the veil is upon
their heart ; neverthelefs^ when it fhall turn unto the Lordy
the veil/hall be taken away. That is, when the heart
of that people is turned unto the leord, to feek for their
d 2 reft
lii The Prefatory Discourse.
reft and happineis in a future ftate, according to the-,
promife of God made to all mankind in Chrift the
Meffiah, the veil fhall be taken away, as the difficulty
in underftanding the method of divine wifdom, in ac-
complifhing the lalvation of the world, by the Jewifh
nation taken to be the peculiar people of God, will
then be removed, and that people will then fee clearly,
that Chrift is the end of the law for right eoufnefs to every
one that believeth^ whether of the Jewifli nation or of
the Gentiles : fo that our duty as Chriftians, to guide
the Jews into the church of Chrift, does imply, that
we ftiould teach no other dodrine, nor uphold any
other authority, in publiftiing to them the terms of
falvation, than what is derived to our difcourfes from
the word of God, which fets afide all our own wifdom
and righteoufnefs by the Law of Nature, or of Works,
as of no account to juftify us in his fight •, and at the
fame time that we dilclaim our own righteoufnefs, and
with it acknowledge the infufficiency of the firft cove-
nant made with the Jewifli nation, that we may lead
them to embrace the terms of the new covenant of
grace, our eyes and our hearts muft be fixed on the
promifes given by that covenant, to bring us to ever-
lafting happinefs, after our ftiort pafiage through the
troubles of this evil world is finiflied, in ftedfaft obe-
dience to the v/ill of our bleifed Lord.
The tirft promife made in our name, upon our ad-
mifiion into the Chriftian church, " To renounce the
*' devil and all his works, the pomps and vanities of
*' this wicked world, and all the finful lufts of the
*' fiefli," does clearly exprefs the duty of felf-denial,
which is, to both Jews and Gentiles, a ftmMing ftone^
and rock of offence^ and fo continues to be in all ages of
the world, by the artifice and induftry of tlie devil,
confpiring to betray us into his ways and works, thro*
the deceitfulnefs of our own hearts : and to bring about
his purpofes, this ftone of ftumbling, and rock of of-
fence, is wonderfully magnified by his lies and impof-
tures that are fet out upon it. But if our underftandings
1 are
The Prefatory Discourse. liii
are enHghtened by. the word of divine truth, a very
little attention to the courfe of this evil world may-
convince us of the deceitfulnefs of the addrefs and infi-
nuations of the enemy, when we compare fome of his
poor men, and their fufferings and felf-denials, with
the fufferings of God's poor, in their pafiage through
the world. :,
So great is the enticement, or, as ft may be called,
the incliantment of an imagination wandering after the
honours, or pleafures, or riches, or power of this world,
'that the poor man, who it may be is already over-
charged, and furfeited, and overlaid by heaps of wealth,
or titles of honour, or pomps, or pageants of earthly
grandeur, in variety of ail forts of fenfual delights, is
neverthelefs ftill eager and ambitious, flill craving and
thirfly, anxious, impatient, and infatiable ; and fo he is
reckoned among the poor men of the god of this world,
having no reft, and not fatisfied with the meat that pe-
ri flieth, be the ftore of it never fo great in his hands ;
and to finifli this hungry, reftlefs (late, he comes to die
without hope : whereas God fatisfietb his poor with
bread, that endureth to everlafting life : for howbeit,
according to the conditions of their entrance into his
fervice, they may be poorly fed, and hardly treated,
and forely bruifed, and defpitefully handled, through
the policies of the god of this world •, yet although
they 2iXc forrowful^ they are always rejoicing with fome
hidden inward comfort and fupport ; for they have
fome fpiritual food for their refrediment, which other
men know not of-, and if fo be they are brought to
fuffer death, for the fake of their Lord, he does not
fail to fupport his poor at that hour to withftand the
utmofl fury of the enemy,
, It very much concerns us to take a diligent furvey
of this rock of offence, behind which the enemy lies
hid, calling forth his weapons to aflault our faith •, for
:'xt is from this quarter he is bold in affailing the fer-
rvants of God, by raifing up fears and jealoufies, with
., jdoubtfulnefs and fufpicions of danger, to diftiearten
: d 3 and
liv 7he Prefatory Discourse.
and difcourage them in their fpiritual confllds, that
they may give way in time of temptation, and comply
with the lulls of the flefh, or of the fpirit, in carrying
on his defigns.
'It is alfo from that fame quarter, that the inftru-
ments of his policy are taught to feoff at religion, to
pafs off their mocks, and jefls, and fcorn upon it ;
for fo the evil fpirit finds his advantage to perfuade the
unwary children of the world, that we are not, nor
cannot be fo conilituted, as to have that indifference
and difengagement which is required in a Chriftian to-
wards this world, and the things of this world.
The truth is, that rock of offence is unfurmountable
by the mere llrength of our own refolution \ and fo much
we muft confefs, before we can be enabled to get over
it. But after this confeffion and acknowledgment of
our own weaknefs, which, by God's grace, will diredt
us to feek and to obtain affiftance from him, the diffi-
culty in our way will be removed under his guidance ;
our fpirits will be comforted by his holy fpirit, and
our hands ftrengthened by holding his weapons, to de-
feat all the power of the adverfary.
So we find, that they who have gone before us in
the true faith of Chrift, who has led them up to that
rock of offence, darkened and furrounded by all the
terrors, and tempefts, and frightful colourings of the
enemy, have been able to triumph over the utmoft ef-
forts of his malice, to difpoffefs him of the power he
had obtained over their imaginations, and fo to hold
faft, in oppofition to him, the profeffion of their faith
without wavering, as to make little account of all the
fufferings they met with in this life, in the way to that
joy which they knew was at hand.
It was to remove this rock of offence out of our way,
that our bleffed Lord himfelf fubmitted to be (lain by
the malice of the enemy, and triumphed over him by
his fufferings ; and therefore to make advantage by
his example, in purfuing the path he has marked out
for us by his iteps, the Jews and Gentiles are called
upon
7"^^ Prefatory Discourse. Iv
upoh to follow him, the Captain of their Salvation, to
his kingdom in heaven, by having their hearts and af-
fedtions fet upon things above^ and not on things on the
earth.
When the Jews and Gentiles have agreed to live by
this principle of heavenly wifdom, they will both repent
of the follies of their own hearts, feeking in vain for
happinefsin this life ♦, and by this agreement they will
confpire with the defign of the coming of their Mefliah,
to give glory to God in the htgheft^ and on earth peace^
good will towards men. So at length that happy change
in the minds of men will be finally accompliflied before
his fecond coming, which his forerunner, John Baptifl,
proclaimed at his firft coming by his baptifm of re*
pentance, as the Prophet Malachi has defcribed him -.^
Behold^ I will fend you Elijah the Prophet^ before the com-
ing of the great and dreadful day of the Lord^ and he fl>all
turn the heart of the fathers to the children^ and the heart
of the children to their fathers^ that the Jews may ac-
knowledge the Gentiles for their children in the faith,
and the Gentiles acknowledge the Jews as their fa-
thers in it, by the obifinacy on both fides being re-
moved, by repentance of their fins and follies, through
fear of God's juflice, as he has threatened it by his pro-
phet, kfi I come and fmite the earth with a curfe,
^' But who may abide the day of his coming ? and who fJiall
jiand when he appear eth ? for he is like a refiner'* s fire^ and
'tike fullers foap^ "utterly to confume all the drofs, and
purge av^^ay the ftains of all worldly and vile affe6lions.
j^ndTo it may be at this time, particularly in thefe
kingdoms, which are now highly exalted among the
nations in the fulnefs of temporal power and profperity,
that the minds of men were never lefs difpofed to com-
ply with the terms of true religion, and to abide in the
purity of that do6trine and difcipline-which is eftablifh-
ed among us. "^-^^^ --I'i ^'v. / n-^.i^ bd:) i-^ -■...
X'"" So great -is the'po\V^Tofardeceit'foi imagination, pur-
2fulng happinefs among the obje6ts of fenfe, that we are
cafily betrayed into falfe conceits- of our own fafety and
^ ^^^ d 4 fufii'
Ivi 7he Prefatory Discol^rse.
■ fufSciency, when we confider ourfelves as members of
a ftate which we think is fettled upon lafting founda-
tions of worldly power and policy ; and fo the men of
the world, who have got fome good portions in it, are-
fain to reafon with themfelves that they fhall never be
moved •, their inward thought is, that their houfes /hall
continue for ever, and their dwelling-places to all genera-
tions : they call their lands after their own names, or their
own names after their lands : neverthelefs, man being in
honour ahtdeth not -, no worldly honour or greatnefs will
fecure his continuance upon earth *, but in regard to
. his animal life, upon which the enjoyment of all fuch
\ things does depend, he is like the heafts which peri/Ii, in
a few years removed from the earth. 'This their way o{
reafoning is their folly •, yet their pojierity, who fucceed
^ to their eflates and honours, and fo prove the folly of
their fathers reafonings upon them, do yet approve their
fayings, and follow after them in the fame courfe. . Man
' ihat is in hoyiour of worldly account, and underftandeth
pot from whence true honour is derived, is like the beafts
that perijli, in reafoning very imperfedly concerning
"his own condition in this life.
7'here are two things very remarkable in the prefent
^circurp (lances of thefe kingdoms, which deferve our
particular regard and attention : the firft is what we
have already obferved concerning the purity of the re-
. formed eflablifhed church, which remains untainted in
its dodrine and difcipiine, notwithftanding the inceflant
' unwearied attempts of the enemies of truth, under va-
rious denominations, to pervert, or corrupt, or fup-
prefs the Chriilian faith, which we profefs, as members
of that church •, fo that it continues unfhaken by the
inventions of the adverfary, in all kinds of lies and im-
poftures fent forth againft it.
The other thing to be obferved is concerning the
temporal power of thefe kingdoms, which does now
appear to have attained to its full growth in envied
greatnefs •, as by coniparifon with our neighbours, in a
long trial made thrgugh tlie courfe of a burthenfome
and
7he PREFATdRY'd^COURSE. W\\
and tedious war, this power has increafed, and i^ pre-
ferved fuperior to their efforts to deilroy or break;" it
icdovvn ; and at this preTent time, after the concluflbn
^f*"of a general peace, we fee ourfelves pofTefTed of thefe
' two great blefTings which God's merciful providence
hath preferved to us, that as fons of the eflablifhed
church we enjoy the pure and uncorrupted light of the
gofpel of Chriil, which is held forth to all her children
by the holy Scriptures, acknowledged by her in the
full authority due to them, ai containing all rules of
faith and pradice neceflfary to falvation. And again,
that we enjoy alfo the protedllon of that government
under which we live, and are fecured in our temporal
u- poiTeffions by the moft favourable conftitutions of hu^
man policy for our domeftic peace, and by the fuperior
credit and rep^itation of its power are defended from
all foreign hoftile attempts.
After thefe obfervations are made, it will concern
us to mark the confequences which may arife through
a miftaken judgment of our condition, and thereby
we may difcern how the advantages belonging to us
may be applied to promote the glory of God, and the
real happinefs of mankind.
If we fix our eyes and our hearts on the outward
profperity, on the wealth or ilrength, and the extend-
ed power and poflefTions of thefe kingdoms, we (hall be
deceived in this alluring profpedtof them ; for according
to the truth of divine wifdom, man's life^ or the happi^
nefs of it, conjijleth not in the abundance of the things
which he pojjeffeth ; which is true of a nation in gene-
ral, as of any particular perfon v/ho lives in it \ and
therefore we iliall make a falfe judgment of our condi-
tion, if we fuppofe our life or our happinefs is in-
fured, becaufe we fee our country in a flourifhing eftate:
our danger rriay be the greater from outward tempta-
tion, and our lives on earth can be but Ihort, how
long foever the temporal welfare of thefe kingdoms
may endure. If we would makefure of our own hap-
pinefs, and defire to promote the happinefs of our
brethren.
Iviir 7Z>^ Prefatory Discourse.
br^ren,*we muft be inftrucled from the word of God
to feek after thofe things which belong to our peace
with him, and not follow the examples of fuch men
who have no other thoughts of peace but what they
can make with their own hands, to provide fecurities
for enjoyment of their fenfual purpofes and purfuits -,
for of fuch men the wifdom of God has pronounced,
DeftruElion and mifery are in their ways^ and the voay of
peace have they not known : although they think they
unde^ftand the way of peace very well, they are never-
thelefs out-witced by a more crafty politician ; for fo it
is that the god of this world would perfuade them to
be wife in their own conceits, and to feek only by
meafurcs of worldly wifdom and policy to bear down
their neighbours, and to extend their polfefTions more
and more by the rage of covetoufnefs, and of infatiable
ambition-, luch men, in the fulnefs of their fuiriciency
are in ftraits, always difcon:ented and harafTed by evil
paffions arifing from their own covetous deceitful
hearts.
When we underdand the way of peace, v;e fhall en-
deavour to employ the bleflings of it to fuch purpofes
as will beft ferve to promote the glory of God, and the^
falvation of our brethren j and by the peculiar circum-
ftances of thefe kingdoms we (liall find there is a very'
large field opened for thefe purpofes, to excrcii'e our
patience, and faithfulnefs, and conftancy in the fervice
of God, by endeavouring to communicate his blefilngs
vouchfafed to us unto the reft of our brethren, that
the Jews may be converted to the true faith, and that'v
the knowledge of the true religion may be propagated^"
to the uttermoft' parts of the earth, whither the power'
of thefe kingdoms is now extended.
'For our encouragement in thefe undertakings, we
find thefe two events, the converfion of the Jews totTi^^
Chriftian faith, and the propagation of it to the utter--
moft parts of the earth, as taking place at the fame'
time, are conne6ted together in the order of pfophetit'
hiftory •, fo they appear in it by the anfwer befoVe meh'-
■■^- tioned.
7he Prefatory DiscotRSEr liic^
tioned, given by our Saviour to his difciples, when.j
they enquired of him concerning the time when he'j
would rejicre the kingdom to Ifrael? he fignifies this event^-^
was not to follow in the courfe of God*s providence^,jr
until the remote parts of the earth were enlightened-
by the gofpel ; for to this purpofe he tells them, 2>i;
Jhall receive pozver after that the Holy Gboft is come upoji ■
you ; and ye fliall he witneffes unto me both in yeri{falemi\
and in all Judea^ arid in Samaria^ and unto the uttermojl^^
part of the earthy Vv^hither their fucceflbrs in the minif. '
try of the gofpel would be fent forth to publifh it.
The prophet Ifaiah has alfo conne(5led thefe two
events, defcribing, in the exalted drains of facred poefy,
the wonderful and happy change which is to be made in
the rude, uncultivated, uninll:ru6ted nations of the
earth, when they come to learn the glad tidings of fal-
vation from the preachers of the gofpel : The wildernefs
and the folitary place fliall he glad for them^ and the defer t
fhall rejoice and hloffcm as the rofe \ it fJiall bloffom abun-
dantly^ and rejoice even zvith joy and finging : the glory of
Lebanon fkall be given unto it^ the excellency of Carmel and
Sharon •, they fhall fee the glory of the Lord^ and the excel-
lency of our God. Strengthen ye the weak hands^ and con^
firm the feeble knees. Say to them that are of a feeble hearty,
he Jlrong., fear not : behold, your God will come with ven-,
geancCy even God with a recompence^ he will come and fave
you, Then the eyes of the blind fnall be opened^ and the-,
ears of the deaf fliall be unjlopped. Then fliall the lame^
man leap as an hart., and the tongue of the dumb fhall fing:.
for in the wildernefs fliall waters break out., and fir earns in.
the defert. And the parched ground fhall become a pooly.
and the thirjiy land fprings of water : in the habitations qf^
dragons., where each lay., fhall he grafs with reeds and rufhes,-.
And an high -way fliall he there y and a way., and it fhall hi
called the way of holinefs; the unclean fliall not pafs over itj
hut it fkall he for thofe : the way-faring men., though fools
Jhall not err therein. No lionfluill he there., nor any ra-^
venous be aft fliall go up thereon., it fhall not he found there;,
itti the redeemed Jhall walk there. ......u r:'.'
At
Ir 7he Prefatory Discourse.
* At the conclufion of this prophetic defcription of the
gracious purpofe of God to enlighten the mod remote
and folitary parts of the Gentile world with the know-
ledge of his truth, the prophet fubjoins, And the ran-
somed of the Lord^ the Jewifh nation, which will at
length acknowledge our Lord the Mefliah their K?.-
VEEMER^ JJiall return and come to Si on with fongs^ and
everlnfting joy upon their heads : they fliall obtain joy and
gladnejs^ and for row and fighing fhall fly away.
In confequence of this return of God*s people unto
SiON, when they come to acknowledge and obey our
Lord the MefTiah according to the terms of his covenant
of grace in the gofpel of falvation, it follows, that won-
derful bleflings will then be derived to all other nations
which are, in the true faith, defcended from the na-
tion of Ifrael, after it is again reconciled and taken into
favour, as formerly they were, in God's account, the
peculiar people, the head of all the nations of the
earth. To which purpofe the prophet has declared,
And in this mountain fhall the Lord of Hofts make unto
all people a feafi of fat things^ afeaji of wines on the lees^
cf fat things full of marrow^ of wine on the lees zvell re-
fined. And he will dejlroy in this mountain the face of the
COVERING caji over all people^ and the vail that is
fpead over all nations. He will fw allow up death in
VICTORY, and the Lord God will wipe away tears from
€ff all faces ; and the rebuke of his people fhall he take away
from off all the earth ; for the Lord hath fpoken it.
Thefe expreflions comprehend fome very happy al-
terations, which are to be made throughout the whole
earth, but peculiarly to the joy of the Jewifh nation,
in conferring much higher honours upon them than
they had ever enjoyed, and fuch as cannot belong to
the temporal power or profperity of an earthly prince :
this great work docs belong to the Lord of Hofts
himfelf to accomplifh in our Lord the Meiliah -, He
will dejlroy in this mountain the face of the covering cajl
€ver all people^ and the vail that is fpread over all na-
tions : he will fwallow up death in viilcry. Which pro-
mife
The Prefatory Discourse, Ixi
mlfe does clearly imply a conquefl over the fpiritual
enemy of mankind, by whofe contrivances fm and
death came into the world, with all other fpiritual and
temporal evils, the confequences of them.
The time when this great vidory will be manifefted
to all nations is determined according to prophetic
hiitory, which has declared, that this feaft of unLverfal
joy to all people will be at the return of the ranfom-
ed of the Lord, when the Jewifh people is come back
to Sion from their difperfions, to acknowledge their
Mefliah ; and the rebuke of his feoplt^ /Iiall he take away
from off all the earth.
In this prophetic declaration, a general releafe or
freedom is promifed to the underflanding^ of men, de-
livered from the triumphs of the enemy, who leads
them captive, according to his principle, when they
walk by their outward bodily fenfe of fight, and are
deceived in their purfuits by the face cf the coveking
caft over all people through his artifice j but when the
VAIL that is fpread over all nations is -deftroyed, they
will then fee clearly how to confult and to purfue their
happinefs ; the great Deliverer of his people will ac-
complifh alfo for them, and for all other people of the
earth, an entire vidlory over all their enemies ; ke will
fwallow up death in victory \ fo that inftead of fuch
vidories as are gained by earthly princes, who fcatter
death and deftrucSion among their enemies, the Prince
of Peace will reconcile all mankind unto God, and
unto one another, by deftroying the laji enemy ^ deaths
for he will fwallow up death in victory, in a compleat
vi<5lory over him which hath the power of death,
that is, the devil. .
It doth not much concern us, who are converted
to the Chriftian faith, to know how foon or how far
diftant that time may be, when it will pleafe God to
make this happy change upon earth ; but it very much
concerns the Jewifh nation to give their attention to
hear the prophets defcribing the glorious privileges
and blefTings referved in (lore for them, when they will
be
Ixii 7"^^. Prefatory Discourse.
be again taken to be the head of the nations, as they
were formerly the peculiar people of God ; foj* if they
do attend to the facred providential hiftory, laying afide
their old prejudices^ with a fi ncere purpofe to be in-
ftrudled and governed by it, then the eyes of the Mind
Jhall be opened^ and the ears of the deaf fliall be unfioppedy
to perceive and underftand clearly the great and glori-
ous purpofes of divine mercy and goodnefs in making
them the inftruments of falvation to all the nations and
families of the earth.
But although we who are now alive upon the earth
have little concern in looking towards thofe happy days,
when the fafhion of this world having pafTed away,
the kingdoms of this world are become the kingdoms of our
Lord and his Chrifi ; yet we muft beware of evil con-
fequences that may be falfely deduced from the prefent
falhion and circumftances of it : for we find, among
other cunning arts and fuggeilions of the enemies of
true religion, that they are fain to boafl themfelves of a
triumph over it, as altogether ineffedlual to thofe pur-
pofes of reforming mankind for which we are told it
was fent from heaven : and becaufe great numbers con-
tinue to walk as Infidels or Atheifts, even in thofe parts
of the earth which are enlightened with the pure and
uncorrupted dodrine of the gofpel, the adverfaries of
it are ready to feoff and make light of all the promifes
and threatenings which are contained in it.
It is true, that according to our own imaginations, a
very dangerous offence might arife from fuch falfe rea-
foning as the infidels of the prefent age might wifh to
pafs upon us •, but here again our attention to pro-
phetic hiftory will fet us free from their fallacies •, for
we know by it that the age of univerfal righteoufnels
and peace upon earth will not begin until it may pleafc
God to bind and chain up the great adverfary of man-
kind, or until the beast and the false prophet, the
enemies of the Chriftian church, are caft into that place
of punifhment which is allotted for them.
This
^he PREFATORY Discourse. Ixlij
This inftrudlion we have alfofrom the words of our
Lord himfelf in his parable of the tares of the fields
which are fuffered to grow up with the wheat until the
time of the harvefi ; which he explained to his difciples to
mean the end of the worlds when Almighty God will in-
terpofe by his power to feparate the wheat from the
lares.
To the like purpofe the prophecies of Ilaiah are to
be underftood, concerning the reftoratlon and future
happinefs of the Jews, bringing with them into the
Chrillian church all other nations of the earth, to par-
take, by their reconciliation, in all thqfe mighty privi-
leges of undifturbed joy and peace, which belong to
the church triumphant upon earth, as that ftate of it
is abundantly and varioufly defcribed by the evangeli-
cal prophet.
" We are therefore fufficiently provided with fpiritual
weapons, to repel the afTaults of all infidels, mockers
and fcoffers at divine truth ; for we are warned of all
their fubtil policies and pra6tices, and what fuccefs they
will find in the latter days, when the general corrup-
tion is fo great that very few will be found faithful wit-
nefles to the truth.
Upon this account, as it concerns us above all
things to beware of taking offence againft the truths
we muft not order our converfation by fuch meafures
as may feem beft to agree with the general pradlice and
manners of the world, for we have the word of divine
truth delivered into our hands, and from thence only
we can derive the rules of a Chriftian life. If we
Ihould look to follow the examples of other men, we
may be deceived in our opinions of them according to
oiitward appearance •, for there may be many, of the
lervants of God who have not much opportunity of wit-
nefTing or making any outward fliew of their fincerity.
in his fervice *, and many others there are of a contrary
charadler, who would wifh to have themfelves account-
ed among God's fervants, and therefore are forward to
make a fliew, and fo to put in their claim, by fome
good
Ixiv T^e Prefatory Discourse.
good words or fair fpeeches, for that purpofe ; but if
they are followed in their principles and practices, they
will at length betray their admirers into the fervice of
the enemy : therefore let us take heed only unto God*s
word, and fo we fhall avoid their falfe authority, and
learn to beware of falfe propbetSy which come to you in
Jheep^s cloathingy but inwardly they are ravening wolves.
Laflly, By due attention given to the providential
hiftory of mankind, we learn by what methods we may
confpire with the purpofes of God's mercy to promote
the happinefs and falvation of ail our brethren ; name-
ly, by aflerting and defending his truth; a taflc which
every faithful iervant of Chrift is bound to labour after,
fo far as the opportunities and circumftanccs of his
life do admit ; but this duty, which is incumbent on
every Chriftian, does more peculiarly belong to thoic
who are bound, by folemn inveftiture and profeflion,
to confult and attend continually to the bufinefs, and
honour, and intereils of their heavenly Mailer, to be
the guardians of his true religion, and to oppofe, by
their words and by their ai^lions, all the enemies of it.
The difficulties, which his minifters have to contend
with, are proportionable to the importance of their
tafk : As they are of like paffions with other men, the
induftrious adverfary of their faith will lay hold upon
them by their paffions, to divert them into the ways of
the world, and to fend them in purfuit after the riches,
or honours, or pleafures of it : fo that when the out-
ward peace of the church is eftabliffied in the greateft
fecurity, a crafty perfecution may be raifed againft
the faith, to take oif the paftors from their charge, by
the allurements of temporal profpeds ; to poifon the
influence of their examples, by making them children
of this world ; and fo to raife up envy and malice againft
them, by the pride and paffions of other men.
This fubtil perfecution of the adverfary, which is
fure to take place upon occafion of the temporal peace,
and profperity, and wealth of the church, has a much
more dangerous tendency to corrupt the members of
it.
The Prefatory Discourse. IxV"
k, than thofe frequent fiery trials and perfecutions, in
the earlier days of the ChriCdan church, which have
filed the blood of the martyrs \ for it has been faid, with
good reafon, that the blood of the martyrs is the feed
of the church, fince their fufferlngs have diiiinguiihed
between the wheat and tlie chaff; and akhoucrh the hy-
pocritical profefibrs of the Chriilian faith have been
iricrhted from it bv feeino; the blood- Iheddino; of the
martyrs, it has been the feed of fucceeding generations
of the faithful, begotten by the conftancy and perfe-'
verance of their fathers in the true faith, who have fuf-
fered death for its fake. But the cunning policies of
the enemy of truth, in perfccuting the church by the
outward fhews of its wealth, and peace, and profperity,
are very hardly difcerned, and are fcarcely believed ;
and they who are moit concerned to be watchful, are
very loth to fufpe6l any danger from them ; and fo it
may be in times of the greateft worldly tranquility, that
the enemy enjoys his unfufpe6led triumphs with eafe and
fecurity : for if the minillers of the church are like miCn
of the world, in luxury, and covetoufnefs, and ambi-
tion, the worldly men will undoubtedly continue to
follow their examples, howfoever they may revile and
defpife their perfons •, and they will be forward to caft
their feoffs and contempt upon religion itfelf, if they
can find fuch occafions to blame the minifters of it ;
therefore the caution of the apoftle is of high of impor-
tance, that we fhould fo walk, as giving no offeyice in
any things that the miniftry he not blamed by the corrupt
members of the church, who would be ready to excufe
their ov/n wicked lives by any evil examples they could
point out among the clergy.
It is true, we are warned of the enmity of the world
againft the difciples of Chrift and the preachers of his
gofpel, even although their condudl were blamaclefs as
their Mailer's was; fo he told them, If the world
hate you^ ye know that it hated me before it hated you.
And his apoftle St. John to the fame purpofe fays.
Marvel not^ brethren^ if the world hate you : but for this
c enmity
" 5T0T A.
Ixvi ^he Prefatory Discourse.
enmity which arifcs from a fleady and unalterable ad-
herence to their duty, the faithful minifters of Chrift
have no caufe to be afraid; for their Mafter has pro7
mifed to fupport and comfort them under all difcou-
ragements in his fervice ; but if they mean to abate
this enmity, by compliancers with the corrupt ways and
manners of the world, in making their addrefs to the
pride, and the paflions, and the fenfual appetites of
their brethren, they will forfeit their allegiance to their
heavenly Mafter, and be no longer intitled to his pro-
te6lion ; and their unfaithful crafty friends of the
world will affuredly expofe their weaknefs, and ridi-
cule their hypocrify, and will aflfault them alfo in their
worldly concerns, to gratify themfelves in their own
purpofes and purfuits.
It deferves to be remarked, in confequence of that
purity of dodtrine which belongs to the reformed church
of Chrift, that the minifters of it are moft liable to be
ftri6lly oblerved,- and feverely cenfured in the courfe of
their miniftry, for the rule to judge of them is in the
hands both of their friends and of their enemies ; and
although the former will be loth to take offence, and
be ready to make allowances for their infirmities and
failures in the difcharge of their duty, yet if they arc
frequent and wilful they cannot excufe them, nor lilence
their adverfaries, wlio are ready to apply every word
that is written againft the carelefs iliepherds, that do-
feed themfelves^ but not the flock.
It is in vain to repeat it to thefe adverfaries of truth,
that they confpire with the purpofes of the great enemy
of mankind, when they take offence at religion by the
fight of an evil, fufpicious, or doubtful behaviour in
any perfon, whofe duty it is more efpecialiy to affert
the honour and interefts of it-, for although they
know very well by what rule they are to be judged,
yet this argument, of a bad example, is ever like to
prevail with them, who have made it their choice, ta
walk by fight, and not by faith.
On
TI:e Pkefatory Discourse. IxvII
.. On account of the infedlion which is readily com-
tnunicated from a profane or unfaithful teacher of God's
woi J, his anger is peculiarly exprefled againil fuch a
perfon, with a high degree of refentment ; Bui unto the
wicked God faith ^ fVhat haft thou to do to declare my ft a-
tutes^ or that thou Jhouldft take my covenant in thy mouth ?
for by fuch men who teach the truth, and live wicked-
ly, the honour of God, and of his true religion, is moft
dangeroufly invaded and vilified. The temporal wealth
of the church is that dangerous allurement which does
entice fuch men to put on the outfide clothing of
Chrift's minifters, when they are no ways qualified or
concerned for promoting the welfare of his flock, and
therefore they undertake, confign, and transfer the cure
of fouls, like goods in merchandize, by worldly friend-
fhip or connexions, for the greateft prefent value, or
for large promifes, or to fuch perfons who can find the
bell friends or fureties, according to the prefent trade
in worldly interefts.
The great tafk of the diligent flewards and watchful
pallors of the flock of Chrifl, is to unite the infl:ru6lion
of a religious example with the pure and uncorrupted
do6lrine of his gofpel, faithfully divided and diflributed
to their hearers •, and as the difliculty of attaining this
excellency in his fervice is very great, and engages all
thofe who feek after it in continual warfare, attending
upon this very thing, their endeavours, if they can be
accounted fincere, fliould always meet with very fa-
vourable allowances from their Chrifl:ian brethren •, but
as it is of the utmoft im.portance to quicken their en-
deavours, the Apofl:le has given it to them in folemn
charge, 'Take heed unto yourselves, and to all the flock ^
over the ivhich the Holy Ghoft hath made you overseers,
to feed the church of God^ which he hath purchafed with
his own Mood.
The food which thefe faithful overfeers have to dif-
tribute to the flock is ready provided for them •, their
bufinefs confifts in rightly dividing the word of truths as
ftewards of the myfteries of God^ being inftruded by his
e 2 wor4
ixviii The Prefatory Discourse.
^word in that hidden wifdom which is not of this world :
and when their duty does require them to defend the
flock oi Chrili from the wolves which furround them,
they will not borrow their weapons from the morai
philoiophers, or the wife men of this world -, for the
iveapons of our warfare are not carnal^ but mighty through
God, to the fulling down of fircng-holds •, thofe ftrong-
holds of w^hich the enemy cannot be difpoITeflcd but by
them only who are led on under the banner of the great
Captain of their falvation ; thcfe foldiers and fervants
of Chrift are inliilcU under ihe authority of his name,,
„.with folemn eno;agement toobierve andibllow him as he
jhas commanded, and to give no attention to ocher
-^mailers, the felf-fufficient leaders in moral difcipline ;
vbut to he ready ^ arm.ed and difciplined as the keepers
of Eden, the angelic band of cherubim and a fiaming
fword, which turned every way to keep the way of the tree
of life J from all prefumptuous and violent approaches.
To conclude. I'he terms by which thefe faithful
ovencers propofe to engage others in the fervice of
^their heavenly Mafter, are not borrowed from the
fchool-m afters of moral virtue, who decoy their follow-
ers into high conceits of fome natural or innate dignity
they are poOerfed olf by birthright, and thereby find it
^eafy to perfi ade them into fuch an admiration of their
rational faculties, that they are ready to believe they
Hand in no need of revelation, or if they do, that reve-
lation muft be fo reafonable that with due application
of their reaibn they may be able to find out all that
ought to be revealed, as a very fubtil reafoier of the
moral tribe hath inculcated ; and fuch like teachers lead
their fchokrs unto Chrift only becaufe they may think it
reafonable to come to him ; unlefs they would rather
chufe to walk altogether by the fitnefs of things, or fearch
\ after virtue and happinefs by the moral fenfe or tafte,
• or to be delighted with their own felf-fufficiency, in
virtue being its own reward ; or to exalt themfclves
^into a ftate of imaginary power of difpenfing happinefs
,:jto ajl mankind by univerfal benevolence j and fo to fall
Jhe Prefatory Discourse. Ixix
ih k)ve with any one or v/ith every one in fucceHion, of
thofe riumberlefs fcribblers of moral treatifes on fi6i:i-
tious charadlers of falie tafte, and feigned virtue, and
falie praiie, which have contributed abundantly, among
other inhdel performances, to poifon the minds, and
to debauch the manners of thofe perfons who think
n^oil highly of themfelves in this prefent age.
■'^ ■ The minifters of Chriil's church, who mean to re-
prefent human nature, as it is in truth defcribed ac-
cording to the word of God, do not llrive to conceal
its weaknefTes and infirmities, and thofe grievous dif-
orders to which it is fubjedl by natural depravity in its
corrupted fallen ilate •, they place it in fuch light as
will difcover the true caufe, and the remedy alfo, of
• thofe miferies under which we are labouring. They
fliew clearly by whofe artifice our firH parents were be-
trayed, and how fm and death, with all the evil confe-
quences of them, have come into the world \ that the
lofs of our liberty, and of our happinefs, are derived
from difobedience to our Creator ; that all men are
born in fin, and are naturally difpofed to be governed
by that evil principle of life, by which the old enemy
of mankind, the god of this world, does fiill endeavour
to maintain his ufurped dominion and tyranny over
them, by the knowledge of good and evil by their
fenfes ; that his fervants walk according to this prin-
ciple, by living in their natural unregenerate ftate ;
that the works of Rich men, fo long as they continue
to walk after the fiefh, are manifeft, which are thefe ;
adultery^ fornication^ uncleannefs^ lafcivioufnefs^ idolatry^
witchcraft^ hatred^ variance^ emulations^ wrath^ flrije^ fe^
ditionS^ herejies^ envyin;^s^ murthers^ drunkerxefs^ revellings^
and fuch like practices, to which every man will be led,
who gives way to his natural inclinations to live aicer
the fiefh : and of thefe perfons the Apoltle addf;, //j /
have told you in time pajl^ that they which do fuch things
fhall not inherit the kingdom of God,
r>V"The minifters of God's word, whom our Lord h?^%
called the fait of the earthy endeavour what -they can lo
feafon
Ixx" The PREFATaRY Discourse*
feafon their fpeech with fait, to put a ftop to this natu-
ral corruption, to draw men off from walking by the
evil principle, according to their own pcrverfe wills,
which lead them into the bondage and flavery of the
devil, and to gain their attention, to hear and to em-
brace the word of God, that they may walk by faith in
it, and not by fight, in falfe views and purfuits after
happinefs by their own imaginations. They labour to
ptrfuade them to put off the old man^ which is corrupt ^
according to the deceitful litjts^ and he renewed in the fpirit
cf your mmd ; to be regenenate, or born again unto a
new life, by taking the principle of a pure and fpiri-
tual life, in giving themfelves to be led by the holy
fpirit of God through the word of his truth.
Vvhen this blefied change is accomplilhed, the mi-
nifters of God are forward to congratulate their happi-
nefs, and to rejoice with them that do rejoice^ in a reco-
very from a finful courfe •, they encourage them to
grow in grace, and to hold f aft the profeff.on of our faith ^
without waverings by their truft in tiie merits of our
holy Redeemer.
,, Thefe faithful fhepherds do not flrive to raife the
appetites, or to entertain the imaginations, or to engage
the pafTions of Chrifl's flock, by any alluring promifes
of worldly advantages arifmg from his fervice : in this
refpedl they can go no further than as our Lord has
commanded. Seek ye firft the kingdom of God and his
right eoufnefs^ with this promife, and all thefe things fJiall
he added unto you. Which implies, at lead, that his
faithful fervants will find no want to complain of,
hov/foever their condition may be in this world, and
that godlinefs is profitable unto all things^ having the promife
cf the life that now is^ and of that which is to come : for
as a man's life confifteth not in the abundance of the
things he pofTefTeth, fo it is that a godly man hath a
promife of a peaceful contented mind, although he
may have little or no wealth, in comparifon with the
favourites of the world,
I The
The Prefatory Discourse. Ixxt
The ambalTadors of the new covenant of grace,
which is ellabliflied on better proniifes than the old one,
Which was confirmed by earthly or temporal promifes,
are only warranted to fay, on behalf of their mailer's
fervice, that, according to the general courfe of affairs
in this evil world, his fervants will efcape through it m
a better way than if they followed the courfe of worldv
ly men ; for although they have no hopes given them,
that if they ftand faft in their allegiance to him, it will
procure to them either riches, or honours, becaufc
fuch gifts may often encumber and endanger the fpiri-
tual welfare of his faithful followers fyet thus much
they are affured of, that, generally fpeaking, they have
the fairefl profped: of getting through unhurt by the
briars and thorns, which are thick fet in this world : to
which purpofe the Apoftle appeals to our own expe-
rience, to confefs to the probability of this obfervation,
PFho is he that will harra you^ if ye be followers of that
which is good ? It is not likely that even the wurft men
will do it ; for the fruit of the fpirit^ by which a reli*
gious man is guided, is love^ joy^ peace ^ long-fuffering^
gentlenefs^ goodnefs^ faith^ meeknefs^ temperance \ againfi
fuch there is no law. So that men of the world, who
are full of the Law of Nature, and forward in perfe-
cuting one another, by the mercenaries that fupport
the corrupt pra6lice of it, do not readily find an occa-
fion againft good men, to bring them into trouble by
the law ; and in behalf of fuch innocent men, who
chiefly attend to their duty unto God, the Pfalmift has
alfo promifed in his name, 'Thou fJialt hide the?n in the
fecret of thy prefence^ from the pride of man \ thou fliaU
keep them fecretly in a pavilion^ from the sj;rj|;^ ^
TONGUES.
But let affairs go as they will in this prefent world,
in which many faithful fervants of Chrift have fared ill,
as he did, in whom the enemy had nothing of worldly
gifts or comforts to deprive him of, and therefore could
only rob him and them of their lives, laid down for
the fake of the truth ; yet in thefe the fcvereft trials,
God's
^-frfV^Ori
God's merciful fupport made th^m more than con-
querors, to defpife and to defy the rage of their ene-
mies.
Upon thefe accounts the minifters of God's word
have no need to work upon the paflions, or to engage
the attention and aP>r6cions of their hearers, by flatter-
ing addrefTes ; but they mean to keep out of their
fight, as far as may be, all thofe deceitful pomps, and
Ihews, and promiifcs of earthly joy and felicity, which
we are naturally difpofed to lay hold upon as a reward
of that pompous virtue, in which the falfe advocates
of religion would inilrudl us, by inculcating the ob-
fervance of the law of our corrupted nature. This law
we are taught to reject by divine authority, after full
trial had been made of the unprofitablenefs of it under
the Jewifh difpenfation ; and therefore we befeech the
Jews, and all the reft of miankind, to be reconciled unto
God, by opening to their viev/ the wonders of his mer-
cy, in abating the rigour and fe verity of that law, by
the covenant of grace in our Lord Jefus -, for ye are
not come unto the mctint that might be touched^ and that
burned with fire^ nor unto hlacknefs^ and darknefs^ and tem^
peft^ and the found of a trumpet^ and the voice of words,
which voice they that heard^ intreated that the word flwuld
7iot be fpoken to them any more : (for they could not endure
that which was commanded. And if fo rnich as a beajl touch
the mountain^ it fliall be ftoned^ or thrufi through with a
dart, Andfo terrible was the fight ^ that Mofes faid, I ex-
ceedingly tremble and quake.)
But ye are come unto Mount Si on, and unto the city
of the living God., the heavenly Jerusalem, and to an
innumerable company of angels.^ to the general affembly and
church of thefirft-bcrn., which are written in heaven., a7id
to God the judge of all,, and to the fpirits ofjuft men made
perfe^^ and to Jefus., the Mediator of the new covenant,
and to the blood of fprinkling^ that fpeaketh better things
than that of Abel,
He that hath an ear., to liftcn to glad tidings of fomc
better things, than what he can meet with in this pre-
fent
The Prefatory Discourse. Ixxli
fent world, let him hear what the Spirit faith unto the
churches.
To him that overcometh will I give to eat of the tree of
life^ which is in the midft of the faradife of God,
He that overcometh fhall not he hurt of the fecond death,
To him that overcometh will I give to eat of the hidden
manna.
He that overcometh^ the fame fhall be cloathed in white
raiment -, and I will not blot out his name out of the hook of
life^ but I will confefs his name before my Father^ and be-
fore his angels.
Him that overcometh will I make a pillar in the temple
cf my Go4y and he fhall go no more out : and I will write,
upon him the name of my God^ and the name of the city
cf my God^ which is New Jerusalem, which cometb
down out of heaven from my God ; and I will write upon
him my new name.
To him that overcometh will I grant to Jit with me in
my throne^ even as I alfo overcame^ and am fet down with
my Father on his throne.
He that overcometh fhall inherit all things^ and I will
be his Gody and h fhall be myfon.
PRE
\.^
PRELIMINARY
OBSERVATIONS
CONCERNING THE
Religion of Nature.
SECTION T.
2 Cor. V. 7.
«' For we wait by Faiiby not by Sight!*
N the foregoing Chapter St. Paul had been very
particular in delcribing the grievous trials he and
his brethren did undergo, in executing the office
of their miniilry as the Apostles of Jesus
Christ : He fets forth their condition as void
of all worldly hope or comfort to fupport them, un-
der the continued and cruel oppofition they met with,
from the enemies of that facred dodrine which they
taught and believed. But notwithflanding all pofTible
difcouragement did happen to them from without, he
affures us, they were not in danger to be overcome
by the evil treatment they met with ; they had flill
fome inward ftrength and confidence, which enabled
them to hold out againfl all the attempts that could *
be made to fhake their conftancy. JVe are troubled
(fays he) on every Jide^ yet not dijlre£ed\ roe are perplexed,
B hut
2 Prelimijiary Obfcrvaticns
hut not in defpair -, perfecuted, hut not forfaken ; cajl downy
hut not dejlroyed. And then, after Ihewing how pro-
fitable the example of their fufferings might be, in dif-
covering the excellency and power of that fpiritual life,
by which they were fuftained under them ; he pro-
ceeds yet farther to fpeak with full aflurance in behalf
of himfelf and others in like circumftances, that in
cafe they were to fuffer death, and to depart altoge-
ther out of this World, they would be great gainers
by this Exchange : For we know^ (fays he) that if our
earthly houfe of this tabernacle were dijjolvedy we have a
huilding of God^ an houfe not made with hands, eternal in
the heavens. From hence he proceeds to declare how
reafonable it is, on account of their prefent condition,
that they fliould earneftly defire to make this happy
change, being burthened in this earthly tabernacle,
opprelTed with many troubles and afflidlions, while they
converfe in it •, and therefore having good reafon to
wifh for their departure out of it, That mortality anight
he fwallcwed up of life : now he that hath wrought us for
the felf fame thing is God, who hath given unto us the
earnefl of the Spirit. — Thefe joyful profpe6ls of a deli-
verance from the troubles we now fuffer, and the cer-
tainty of entering upon a happy flate in confequence
of them, are not to be deriv'ed from our own wifdom
and endeavours ; it is God who hath wrought us into
this heavenly temper of mind, and hath given us his
holy Spirit as a pledge of our future inheritance.
Therefore we are always confident, — full of good courage
to meet with the fevered trials, even unto death, as
knowing that whilfl we are at heme in the body, we are
ahfent from the Lord; — that is, having full convi6lion
of the great difadvantage of being feparated, while we
are in thefe frail bodies, from the prefence and joy of
our Lord, (for we walk by Fai:h, not by Sight) — the
whole courfe of cur converfation upon earth being or-
dered with a view to that invifible ftate we muil here-
after enter upon, and not according to prefent fenfible
appearances ; IVe are confident^ ^ f^-y^ ^^^d willing rather
to
concerning the Religion of Nature. 5
td he ahfent from the hod)\ and to he prefent with the
Lord : wherefore we lahour^ that, whether prefent or ah-
fent^ we may be accepted of him.
Such is the train of Argument which gives occafion
to the Apoflle for introducing the words I have taken
to difcourfe upon, which he brings as a fufficient ac-
count of that patience and refignation the Apoftles
had Ihewn in the fevere trials they underwent ; and •
how it came to pafs, that fo far from fetting any-
great value upon the things of this life, they were
willing to furrender them all, and even life itfelf, if
called upon to do fo, as knowing they were detained
from infinitely greater joys than any they could now
receive ; and of thefe they had perfe6l: aflurance, for,
or becaufe (fays he) we walk hy Faith^ not by SJght.
Three things are plainly intimated to us by thefe
words of the Apoille :
The Firfl, That there are a fort of perfons in the
world who walk by Sight.
The Second, That there are fome certain reafons,
why we ought to forfake this way or manner of life,
and not walk by Sight.
The Third, That to find a fupport under all the
troubles of this life, and to have aflurance of future
happinefs, we muil walk or live by Faith.
Firft, It is intimated to us, that there are a fort of
perfons in the world, who walk by Sight.
There are three volumes in this world prefented to
our view, and each of them requires our attention :
The firfl is the Volume of the Creation, containing
all the works of God which are fubjed: to our ob-
fervation.
The fecond is the Book of God, or the Volume of
his Word, delivered in Holy Scriptures.
The third is the Volume of Human Wifdom or
Learning, mixed or compofcd of realbnirigs on the
Qther two.
4 Freliminary Obftrvaiions
The firft of thefe, the Book of the Creation of God,
demands our earlieft attention •, this fair volume
contains great variety of entertainment for all our
fenfes, which are neceflarily employed loon after we
come into the world, to give us notice of things that
are about us ; and as our experience increafes, our
attention is the more engaged and fixed upon them,
and we become daily more defirous of enlarging our
knowledge and acquaintance among the objeds of
fenfe. The things, which contribute to the eafe and
fupport of our bodies, are earneftly fought after, and
we are forward in reding our happinefs on the pof-
felTion and enjoyment of them. The pains of hunger,
and thirfl, and cold, are fo grievous, that they pow-
erfully recommend the refrefhmsnts and conveniencies
by which our naiural wants are relieved and fupplied ;
whence it does unavoidably happen, that as in our
early years we feel no other wants than fuch as arife
from the craving demands of our appetites for food
and other comforts of the body, we are therefore led
to efleem thefe things abfolutely good and necelTary
to us, and from them to derive our eafe and content-
ment.
Since it is certain, we have no other method of
getting information of what is good and defirable for
us, but by our fenfes ; it is impofTible we Ihould ever
look farther for our happinefs, than to thofe things
which fupply our bodily wants, unlefs our attention
is taken off, and directed to other objects by means
of fome notices or inftrudtions, which do not arife from
within ourfelves : whence it muft follow, that they
v/ho difbelieve, that any information or initru6lion has
been derived to them, but what has arifen from the
faculties or powers which are found to be in human
nature itfelf, thefe perfons, according to the genuine
principles of their fuppofition, muft always continue
to walk by Sights that is, to be diredled in their actions
by having regard only to the objefts of fenfe.
■ That
conternmg the Religion of Nature » 5
That there Is a very large clafs of mankind in thefs
circumftances, who continue to be governed in their
defigns with a view chiefly to fenfual gratifications,
we can have no doubt of from converfing in the world;
and that every man in particular has been in this
number^ his own experience and recolle6lion will con-
vince him, if fo be that at prelent he is not of it.
The love and earneft defire of thofe things which are
grateful to our appetites, has, from our infancy, taken
pofTefTion of our hearts •, and by experience of eafe and
pleafure in complying with our paflionS) we come to
conclude, that ftill greater enjoyments may be had,
than any we have yet met with, and of courfe, that in
the abundance of fuch things as are grateful to our
fenfes, we may arrive to happinefs in this world.
But it is not eafy to determine what is meant by
Happinefs, when we look to attain it in our prefent
Hate ; our purfuit of it varies in the feveral ftages of
life, and our paflions are fuch uncertain guides, that
one gives place to another to take the lead, while each
of them betrays us to vexation and difappointment :
fo that the belt defcription we can give of it, either
from our own experience in the purfuit, or from what
we can obferve in the condu6t of others, may be, that
Happinefs is fuccefs In compleating the defigns which
the pafTions, by whofe influence we are guided for the
prefent, have let us upon \ and this fuccefs we always
IMAGINE will produce fome degree of fatisfadlion and
contentment greater than what we do now, or have
heretofore enjoyed.
From this defcription it appears, that although the
defigns of men who are in fearch of worldly happinefs
may be various, according to their circumftances in
life, and the pafFions that bear the chief fway in their
condu6t •, yet there is one circumftance relating to this
fort of happinefs, which is common to all the feveral
votaries who look after it. That the Imagination,
or Fancy, muft always have a principal fhare in re-
prefenrijig the poficITion of thofe objeds we are in
B 3 purfuit
i6 Preliminary Obfervations
purfuit of, as produ6bive of that joy, fatisfadion, or
comfort, in which we make our happinefs to confift-
For example, if we are eager to become rich, and are
therefore bufied with defigns for enlarging our for-
tunes, it is the work of our fancy to perfuade us, that
the greater our wealth is, our comforts and content-
ment will increale in proportion to it.
Again, If we take our aim for acquiring any fta-
tion of diftinguifhed power or trufl above others ; our
imagination muft keep us warm in the purfuit, by re-
prelenting the great accelTions of honour and relpe6t
we are to have •, and what eafe and fatisfa(5lion mull: a-
rife in our minds, when the wills of other men Ihall
fubmit to our diredlion, and their pafiions give way to
what we command.
But whatfoever pafTion it may be that governs for
the prefent, and does therefore moil earneilly foUicic
for its gratification, it is always fupported by the ima-
gination fetting forth the joy and peace that muft en-
fue to us from complying with it, and that in fatisfying
its demands we are perlUing that road which leads to
happinefs.
What and how great this power of imagination is,
every man has often experienced -, but as it enters fo
much into all the defigns we can frame for the prolpe-
rity of our lives in this world, it deferves to be parti-
cularly examined.
It has been already mentioned, that we have no Ga-
ther way of getting any information concerning out-
ward objc6ts, but by our fenfes, that is, by feeing,
hearing, or fuch other imprefilons, as by the organs of
our bodies we are fitted to receive: the Good or Evil
we experience, that is, the pleafure or pain communi-
cated to our minds by thefe impreflions, are preferved
in memory, and become the fubje6ts of our thoughts
and attention : from thefe fources of pleafure or pain
retained in our memory, and by the imagination con-
nected to the objc6ls by which they were produced,
all our pafuons are derived 5 and according to our va-
rious
concernt?2g the Religion qf Nature » y
rious circumflances in life, we are liable to be diredted
by them in fearch of that happinefs, which our fancy
has propofed to our choice, as attainable in our prefent
flate.
From the habit of conneding Good and Evil to the
outward fenfible caufe, and as necefiarily depending
on thofe objeds which give us pleafure or pain by their
prefence, that v/ide field of imagination is opened,
which gives employment for our palTions to conduct us
through the whole courfe of our lives : in this field
thofe perfons are found, who live or walk by fight,
that is, who having the vifible creation before them,
conclude from their wifdom and experience in it, that
their own eyes are able to dirccl them in their
way, fo that of themfelves they can difcover what is
good or evil for them in this great volume of the
works of God, and are therefore capable of finding out
the road to their happinefs among them.
But it is fuggelled by the Apoftle, that there are feme
reafons why we oug^t to forfake this v;ay, or manner
of life, and not walk by Sight.
Thefe reafons mufl arife either from our own expe-
rience in converfing with the objects of fenfe \ or,
2dly, From the example and inRru6tion of other men
afilfting our experience by their obfervations ; or,
Laftly, By arguments derived from the word of
God.
Firfl we are to enquire what reafons may be had
from our own experience in converfing with the objects
of fenfe, to difiiiade us from walking by Sight.
We have already obferved, that in childhood we are
forward in refling our happinefs on the fatisfaftion of
our appetites for food, and other bodily refreihments,
and do not then feel any other uneafinefs, v/hen we are
relieved from the pains of hunger, or third, or cold.
But it is not long in this feafon of life, before the pow-
er of imao-ination does difcover itlelf, bv eao-ernefs
and impatience after objects of Sight, our eyes are fix-
•d on fuch things as are pleafing to the view, v;ith
B 4 earneit
8 Prelimbiary Obfervatiom
earneft defire to get more intimate acquaintance with
them, and when this is obtained, by having what we
fancy put into our hands, we are continually varying
in our defircs after new obje<5ls that are prefented to our
fight, and rejedbing fuch as we have already obtained :
if we are tired of thofe things we have got into our
power, our fancy is never cooled by difappointments,
but we feek for remedy to that diflike we have taken
in former amufements, by making a change in our
fancy to fome other toys or trifles with which we have
not yet been difgufted.
In this refllefs power of the imagination while we
are children, engaging Qur attention to outward ob-
je6ts, and making them necefiary to our eafe and con-
tentment, the feeds of thofe pafllons are perceivable,
which may ufurp the dominion over us in the future
courfe of our lives.
The farther we advance in years, we receive greater
and more lading impreflions from objedls of fenie, our
notions of Good and Evil become fixed to the plea-
fures or pains which outward objects communicate to
us, our love or averfion to fuch objedls as delight or
difpleafe us, becomes ir.ore ileady and determined, and
the pafTions of riper age are leis lubjedl to change than
' in youth ; but when we are difappointed in our expec-
tations, and find that our happinefs cannot be attained
by fuch methods as our pafiions have hitherto propof-
ed to us, the remedy is the fame we have ufed in
childhood, to fcek for fatisfadion by varying the ob-
je6l, and thereby giving our attention to fome new
deficrn.
Thus it muft always happen to thofe perfons who
do not live under the power of revealed Religion, that
they can never be taught by their own experience,
that happinefs is not to be found in fenfual gratifica-
tions ; for they have been convinced there is great va-
riety of pleafurcs to be met with in the good things
of this life^ and therefore it mud unavoidably happen,
that dieir own reafon or common fenfc will didatc to
the 111
concerning the Religion of Nature] g
them to purfue thefe things, and to treafure them up,
that they may be happy in the poflefTion of them, and
that they (hall ilill continue to admire the condition of
fuch pcrfons, whofe power and wealth can enable them
to command, what their imagination does fuggeft to
be neceflary for contentment.
So that if we are left to ourfelves to be guided by
the trials we can make among thtfe temporal things
for difcovery of our happinefs, as we have no other
way to come by our knowledge of Good and Evil but
by obje6ts of fenfe, and the pleafures and pains arifing
from them, we ihall of 6omk always continue to walk
by Sight.
But it may be faid, there is a governing principle or
power in man, too noble and refined, to fe^k for his
happinefs among the objedls of fenfe ; that if he does
attend to its dictates, he will purfue fuch pleafures as
are fuitable to the dignity of his nature, far exalted a-
bove the rank of other creatures of the earth ; that by
this power he will be taught to extend his views be-
yond the concerns of this mortal ftate, and from dif-
charging his duty in this world by its diredlion, he
muft conceive certain hopes of a reward in a future
ftate-, or, in other terms, that there is a Natural Re-
ligion, to which, if we give due attention, we may
be fufficiently inftru6ted, how to behave in the feveral
relations in which we are placed, and by living accord-
ing to this Religion, through the dictates of Right
Reason, we fhall meet with approbation and recom-
pence from the Supreme Being in a future ftate, and
at prefent deferve the efteem and good- will of men.
We are told there is fuch a Rehgion, and therefore
it comes properly to be confidered under the courfe of
the next argument, by examining,
2. Whether we can learn from the example or in-
ftru<5tions of other perfons, independently of the word
of God, that we ought not to walk or live by Sight.
It is a principle not like to be difputed, That reafon
ought to govern mankind \ but every man who agrees
to
lo PreUminary Obfervations
to this acknowledged truth, does It upon fuppofition
that his own reafon fhould be his guide in all adlions
that concern his private happinefs ; fo that if we are
told by others that there is a Natural Rehgion which
reafon has long fince difcovered, we can be under no
fort of obhgation to live accordino- to this Reliorion,
until our own reafonino-s have fus:o;e{led to us, that
our happinefs will be promoted by obferving the rules
prefcribed by it; and if our reafon does agree that
what we are told is Natural Relig-ion, will lead us ta
be happy, it rnufl: follow of courfe that fuch Religion
will be natural to mankind -, that is, every man will be
inclined to obey the precepts of it.
Perhaps it will not now be faid, there is any fuch
Religion as can be called natural in this refped, it be-
ing evident, that men are not naturally difpofed to fol-
low fuch rules as will be allowed bv us to deferve the
name of Religion. For if this may be taken for a ge-
neral definition of Relig-ion, that it is an awful regard
manifefted by our adlions to the will of a fuperior Be-
ing, whom we believe to be capable to promote or
to prevent our happinefs, it will not follow that w^e
jhall be naturally inclined to regard the will of that fu-
perior Being, unlefs the doing his will fhould not op-
pofe or contradi6l our own-, and as reafon is in this cale
fuppofed to be the only inflrudlor, it will be hard to
conceive how it can happen, that without any declara-
tion made to us of what is pleafing unto God, we
could ever difcover of ourfelves, that what contra-
dicts our wills, and of courfe our prefent views and
reafonings about our own happinefs, can be agreeable
to him.
From hence it mufl unavoidably follow, that if man-
kind were left to their own reafon in religious matters,
they would have a Religion, which they would fuppofe
to be asireeable to the Gods, as beinor ccnfiftent with
their defigns for happinefs in this world, and fo would
confpire with doing according to their own wills in the
m.oll perfed enjoyment of all the pleafures of this
life. in
I
concerning the Religion of Nature. 1 1
In confidering what the articles of this Religion
would be, there is one great difficulty in the way,
that it is hard for us to conceive, how grofs the igno-
rance was ofthofe who have fate in darknefs, and in the
fliadow of death ; and therefore they who among us
have turned their thoughts to the difcovery of Natural
Religion, have gone far beyond the mark, and have
brought out a Religion by the light of God's word,
inftead of one, as they pretend, from the light of na-
tural reafon : and this religious error will furely meet
with many profelytes, fond of felf-fufficiency, and ready
to fuppofe that human reafon is capable to diredt our
way in all concerns relating to our happinefs.
But however we may be difpofed to entertain high
conceits of innate abilities, it is certain that it would
arife from the fears, and wants, and weaknelfes of hu-
man nature •, that we muft be inclined to look out for
fupport, and to fearch for a fuperior Being to fheltcr
ourfelves from injuries under his protedion. We know
by experience that we are not able to preferve our bo-
dies in health, or to fecure the enjoyment of thofe good
things from whence our eafe and comforts in this
world are derived -, and therefore it would be natural
for us to look with attention and regard towards thofe
external obje6ls, whofe power did appear to be em-
ployed in doing us good, or preferving us from evil.
We fee that the fruitfulnefs of the earth, the purity of
the air, and the clemency of the feafons, are necelTary
to our well-being in this life ; and as we could not
command thefe advantages for our fervice, it would
reafonably come into our thoughts to make application
to fome fuperior Beings, by whofe influence we mio-hu
conceive the elements would prove favourable to us :
and in thefe, or in the vifible regions of the heavens,
the unalTifted light of reafon would lead mankind to
conceive thofe deities did refide, who were moil im-
mediately concerned in the government of human af-
fairs ; and as the elements are apparently feparated and
diftinguilhed, and are often feen ading in oppofition
to
1 2 'Preliminary Obfer-vations
to each other with feeming violence ; this oppofition
would lead us to conclude each element had its diilindl
or peculiar deities to whom it was* fubjedl : and this
we know in fadt has been the opinion of heathen na-
tions in the world.
From fuch like principles as thefe^ derived by our
obfervations of outward ienfible objedts, human reafon,
unafTifted, might build up a fyflem of Natural Reli-
gion ; but if any man will difpute concerning thefe or
iuch like articles of it, he may be at liberty to do it,
obferving only the proper boundary, that he intrude
not into things he hath not feen, for fuch things only
as he hath seen, he is warranted by his reafon to argue
upon.
With regard to a ilate of happinefs or niifery after
leaving this world, if an individual or fingle perfon is
confidered, it does not appear how his reafon could
inform him of any fuch ilate •, but if men are united
as members of fociety, we may be able to trace out
the fountain, whence the hopes or fears of mankind
refpedling another life, may, by their reafonings, be
derived.
It is allowed that men are fociable creatures, natu-
rally defirous to enter into friendfhip and alliance with
each other ; but as every man mufl ftill continue to aim
after his own happinefs, general rules muft be framed
for our direction how this end muft be obtained, to
prevent our defigns from interfering to the prejudice
of others ; fo that no fociety could fubfift for eftablifh-
ing peace, good order, and fecurity in private poflef-
fions, without laws, enjoined by public authority, pre-
fcribinor our manner of behaviour, and enforcine; obe-
dience with due fandions of rewards and punifhmcnts.
Experience however muft foon difcover how unable
mere human authority would prove to accomplifti the
beneficial ends of fociety, and how difficult it would be
to liinder many offences from efcaping the cenfure of
the laws •, but efpccially how hardly the truth ftiould
be nude known in all cafes for the conviction of offen-
ders :
concerning the Religion of Nature. 13
ders : therefore before men can properly be reckoned
Ibciable creatures, that is, fit and difpofed for anfwer-
ing the ends of fociety, they ought to be prepared with
due awe and reverence to regard the authority and in-
fpe6kion of a Judge, whofe knowledge and power is fu-
perior to the power and authority of man.
This never did efcape the obfervation of thofe law-
givers who beft underftood the happinefs of mankind
united in fociety •, and as it was natural for men to con-
ceive their a6lions were fubjedt to the obfervation of
fuperior Beings, as judges of their behaviour, it be-
came eafy upon this foundation to propagate the be-
lief of a future ftate : for the ftrongeft argument dif-
coverable by reafon for fupporting us in this belief,
does proceed from the fuppofition of our being made
or defigned for fociety, in which we find by experience,
they who deferve the bed treatment from their fellow-
citizens or countrymen, are oftentimes very ill reward-
ed for their fincere endeavours to promote the general
welfare, and therefore a well-grounded hope may be
fuppofed to arife in the breads of fuch men, that here-
after by the juftice of the Divine Being, they would find
a recompence for their virtues in another life.
As to the happinefs of that date, fo far as reafon
could lead us in the difcovery, it mud be edimated by
refemblance to fuch pleafures as would give us, in this
life, the mod fincere and lading entertainment; and
might, by the m.od refined underdandings, be fuppof-
ed to confid in the exercife of exalted virtues, of love,
and frienddiip, and contemplation, as being, the mod
delightful employment of their lives in this world.
If any man will fay, that from the prefages of his
own mind, or by confidering the nature of the foul, he
can difcovcr its immortality, and the certainty of a fu-
ture date, he may enjoy what he himJelf feels, or what
by his own reafonings he is perfuaded of-, but if he
does attempt by arguments from the light of reafon to
convince others of thefe mod important truths, all he
can fay for this purpofe mud be derived from fuch like
obier-
14 Freliminary Obfervaiions
oblervations as we have already mentioned, that is, our
hope of future happinefsjOr dread of mifery, would arife
from confcioufnefs of a due difcharge, or criminal negk6b,
of our duty in focial relations : fo that all the articles
of that religion we would naturally be difpofed to pro-
fefs, by the light of Reafon, may be' finally refolved
into conclufions we would make from converfmg with
fenfible objeds, or in walking by Sight.
To make fuch conclufions, is all that human reafon,
unalfifted by the word of God, could be able to per-
form in the difcovery of Religion ; and thofe men who
in the dark ages of the world have enforced the obli-
gations to morality through the profpe61: of a future
recompence, were the great friends and benefactors of
mankind.
But although in the heathen world a man might
jullly entertain comfortable hopes of his future ftate,
who had lived in fuch manner as to have his behaviour
applauded for his difcharge of moral or focial duties,
by having contributed what he could for promoting
the profperity of his fellow-citizens, his countrymen,
or his friends ♦, yet the cafe is widely different in thefe
times, which are bleifed with clear revelation of the
will of God, and a certain difcovery of the terms of
eternal happinefs ; for we cannot in our days have
recourfe to our own Reafon to point out the means of
our falvation, without contradicting the word of God,
by which we are taught to walk by Faith ; whereas our
Reafon, if left to itfelf, will always dire6l us to walk by
Sight and not by Faith.
What has hitherto been obferved with regard to the
fteps which our Reafon would propofe for conducting
lis to our prefent and future happinefs, is intended to
point out and afcertain the limits to which it mud
neceffarily be confined, and to fhew that its province
can extend no farther than to difcover what is beft for
us in this world •, having this foundation laid down
for it to work upon. That the pleafures and pains
which v/e receive from outward objcCls by our fenfes,
2 arq
concerning the Religion of Nature, 1 5
are the Good and Evil of our lives : upon this Prin-
ciple the whole volume of mere human wifdom or
reafoning is compofed, fo far as it regards our morals
in private chara6ler, or our pubHc behaviour as mem-
bers of fociety.
As that province which belongs to Reafon is con-
fined within narrow limits, it has been ambitious very
much to exceed its natural boundary, and to lay claim
to difcoveries no ways appertaining to it -, fo that the
volume of human reafoning regarding our moral be-
haviour does at prefent confill not only of obfervations
made by our own experience in converfing among ob-
je6ls of fenfe^ but of conclufions drawn from principles
not difcoverable by human Reafon, but afTumed as
fuch, though taken from holy writ.
Many inftances of this fort miight be given, but the
following general notices or articles, as an eminent
deiftical author has called them, who afferts they are
known and were found out by Reafon, may afford a
fufficient example of its ufurping unwarrantable pri-
vileges.
1. That there is one Supreme God.
2. That he is chiefly to be worfliipped.
3. That piety and virtue is the principal part of
his worfhip.
4. That we muft repent of our fms, and if we do
fo, God will pardon them.
5. That there are rewards for good men, and pu-
nifliments for bad men in a future Itate.
If any perfon, who is reputed a reafonable m.an,
would fay, that thefe articles never were difcovered by
Reafon, and affirm it confidently, as well he might,
without going any farther •, he has produced as good
an argument to fliew that they are falfely alledged to
be found out by human reafon, as any writer of the
deiftical clafs has yet done to prove the contrary : for
if there be no certain rule or infallible judge to decide
what principles we ought .to embrace, it is not eafy to
prove, why one man's reafon ought to fubmit to ano-
thcr's
1 6 Preliminary Ohfervatiom
ther's, In fuch matters as ftand clear of any eompad,
or where private happinefs is only concerned.
This confequence is fo clearly apprehended, that the
abovementioned rank of authors have, as it was need-
ful, taken good care to gain favour with every- man
they meet, by founding out abundant praifes of the
felf-fufficiency of our Reafon, and the high dignity and
excellence df human nature, that by thefe means they
may fecure their party from defertion ; and likewife
by doing honour to their underftandings, procure a
ready confent for embracing fuch principles as their
own property, which have been furreptitioufly taken
from divine revelation : So that the freedom of their
thinking confifts in appropriating to themfelves, as the
fruit of their own knowledge and innate abilities, fome
truths from holy Scripture, referving full liberty to
argue upon them, according to the tafte or inftindls,
or appetites of human nature, which, by their fuppo-
fition, is perfedt.
In regard to the aforementioned articles, it is clear,
from our knowledge of the hiftory of mankind, that
in the ages preceding the Gofpel Revelation, all the
nations of the world, excepting the Jewifh people, did
worlhip a plurality of gods ; that they did not think
piety and virtue were the principal part of their worfliip,
that they knew nothing of the duty of Repentance, as
it is now underftood, and were very uncertain in their
opinions about a future Hate, or what might be hoped
for or dreaded in it •, and therefore we who are of the
Gentile world can give no other account of our depar-
ture from the errors and fuperftitions of Heathenifm,
but that our Reafon has been improved by learning
the do6lrines of Chriftianity, whence, and not from the
li^ht of Reafon unaflilled, thofe articles are drawn.
This general anfwer might be fufficient to baffle the
mod elaborate attempts that have been made by de-
ifLical writers, to eftablifh in the latter days a Natural
Religion, independent of Divine Revelation ; but few
of tliefe men have efcaped through their own times,
without
concerning the Religion of Nature, 1 7
without meeting diftindl and particular replies, fuch as
had been fufficient to procure a recantation, had they
not laboured under a want of ingenuity, the diflem-
per which is leldorP) obferved to forfake thofe men,
who have once engaged to oppofe or to pervert the
word of God.
But it may be we are not fo much in danger of lofing
our Rehgion, by men v/ho do openly and avowedly
oppofe it, as by another fort of adverfaries to the truth,
a generation of men who are not content to build upon
the Apoflles and Prophets, Jefus Chifh himfelf being
the chief corner flone *, but they muH: needs have their
own hands employed in laying the foundation again ;
fo that altho' St. Paul tells us, (i Cor. iii. 11.) Other
foundation can no man lay than what is laid^ which is Jefus
Chrift^ yet it feems this is not fufficient in the opinion
of thefe men to fupport the building of our holy Reli-
gion, againft the affaults and attempts of its enemies ;
and upon this fuppofition it is, that thefe profeiTed
Chriftians, fetting afide the authority of the Prophets
and ApOilles, have undertaken, by the flrength of
their own hands, to combat with the adverfaries ; en-
gaging by the force of their own reafon to make a fure
foundation, and to defend our Religion erecled there-
upon, from all attacks that can be made to fnake or
overturn it.
But it fhould be examined, whether they are not
over-heated in imagination of their own fufiiciency,
and whether the enemy of all true religion has not
fome fhare to boaft of in rearing up this edifice, which
fuch undertakers would have to be eftcemed as the
Chriftian Church.
That execution of this defign which I have prin-
cipally in view, is contained in a treatife intitled " A
" Demonftration of the Being and Attributes of God,"
which is preparatory to " A difcourfe concerning the
" unalterable Obligations of Natural Religion, and
" the Truth and Certainty of the Chriilian Revelation,"
' C by
i8 Dr. Clarke*^ Demonjlratiom
by the late Dr. Samuel Clarke, redor of ^x.. James's,
Weftminfter.
In a fhort preface to the Demonftrations, &c. the
Author has occafion to exprefs himfelf to this purpofe,
that he " thinks it not the beft way for any one to
" recommend his own performance, by endeavouring
*' to difcover the imperfe6lions of others, who are en-
*' gaged in the fame defign with himfelf of promoting
*^ the intereft of true religion and virtue."
He who writes or argues to gain applaufe upon his
management of any religious fubjedl, may be very
tlefervedly difappointed in recommending his own per-
formance, by difcovering the imperfe6lions of others ;
fince of all forts of ambition, the defire of leading a
party, and didtating in matters of religion, is the moft
dangerous in its confequences, and ought to be moil
ftrictly obferved and diicouraged, wherever this defign
of falle glory appears.
But there is a fuppofition in the above-quoted ex-
prefiion of the Author, implying, that it may not be
advifeable to difcover the imperfedlions of others en-
gaged in the fame defign with himfelf of promoting
the intereft of true religion and virtue, becaufe thefe
imperfeftions, or imperfect!: arguments, or inconclufive
reafonings (for fo much the exprellion in its place muft
fignify) may be, notwichftanding, of fome ufe in car-
rying on or promoting that intereft \ fo that he may be
. fufpeded of not wiftiing well to the caufe of true reli>
gion and virtue, who would endeavour to expofe the
weaknefs of an unfound argument produced and alledg-
ed for their fcrvice. r.
In this refpe6t I muft beg leave to differ from him,
becaufe the only method by which we can be aftured
of any truth, which is not fclf-evident, is by confider-
ing the ways or means which have introduced it to our
underftandings, and obferving the connexion between
it and fuch principles, as we have taken for certain or
felf-cvident : fo that if I am told, that by a courfe or
train of reafoning which is laid before me any propo-
fition
E:>camined and Refuted. 19
fition of Science is demonfcrated, I may for the pre-
fent acquiefce and receive it upon that authority ; but
if I Ihould be able to enquire into this train of argu-
ment, and find that it is not conclufive, I may rejedt the
truth, becaufe it does not come properly introduced or
recommicndcd by fuch arguments as are intitled to re-
quire my afient, and thereby I may conceive a prejudice
againftit: and as prejudices againil true Religion are
too eafily received, any defign of iiipporring it by rea-
fonings which are not conclufive, muft always endan-
ger it to be forfaken by its friends, and to be betrayed
to its enemies •, for the adverfary of it being v/eil ac-
quainted with his own wares, if any falfhood or lye is
blended with the truth, it will not be hid from his
difcernment, and he is well enough (killed to make ufe
of his own engine, to overturn and fupplant the truth.
Befide-s, it is highly injurious to true Religion, v/hich
is peculiarly the truth of God, to fuppofe, that it can
{land in need of fpecious or prefumptive argum.ents
for its defence, and of confequence it muft be always
allowable to difcover and rejed them, that true Reli-
gion may be fettled upon its own foundation (the word
of God) on which alone it can and will for ever reft
fecure.
It was neceirary to obferve fo much on the above
cited words of Dr. Clarke, as a proper introdu6lioa
to remarks on his treatife, which has been regarded as
a work of great merit in fupporting the interefts of true
religion and virtue, and therefore the defign of fiiewing
its infufficiency, might be received with much prejudice
and difapprobation.
This treatife has not efcaped the cenfure of learned
and difcerning men, who have been well aware of its
nature and tendency, and what advantages it might af-
ford to the caufe of infidelity, which accordingly have
been laid hold on by fome of the ablefc advocates a-
gainft Revelation.
The Author of that learned Treatife, intitled, " The
*' Knowledge of Divine Things from Revelation, not
C 2 " from
20 Dr. Clarke*j "Demonjlratmn
'' from Reafon *or Nature," has afferted, " God not
" to be demonftrated, therefore not difcoverable by
*' Reafon." — And what he fays to this purpofe does in
fubftance contain enough to overthrow the reafonings
of Dr. Clarke in his Demonftrations of the Being,
&c. which depend on falfe fuppofitions ; and fo foon
as they are removed, his chain of argument muft of
courfe be diifolved \, for it is falfe to fuppofe that any
proportion can be demonftrated, the truth of which
cannot be proved to the fenfes, becaufe the clearnefs
and certainty of that knowledge which arifes from de-
nionftration, proceeds from a two-fold evidence, by
the teftimony of the fenfes confirming what is ap-
proved to be true by the underftanding ; confequently,
if the truth aiTerted cannot be the object of the fenfes,
the propolition containing that truth cannot be mathe-
matically demonftrated. For example, it is demon-
ftrated, that the Iquare of one fide of a certain triangle
is equal to the Iquares of the other two fides ; this
truth is proved to the. underftanding by a clear procefs
of reafoning, built on fclf-evident prmciplcs •, and what
is alferted, is proved alfo to fenfe or fight -, becaufe if
the area of one fquare is mealured, it will be found
equal to the areas of the other two ; that is, there will
be found fo many fquare feet or inches in it, as in both
the other fquares taken together.
This two-fojd evidence belongs to every propofition,
which, ftriclly fpeaking, is demonftrated ; fo that the
demonftvations exhibiced in the feverai branches of ma-
thematical learning, are capable of ftandmg the teft or
examination both of the underftanding and of the
fenfes -, the truth of every theorem., both in the fyn-
thetic and analytic method of demonftration, being re-
ceived under this condition, that what the underftand-
ing, by due procefs of argument, dilcovers to be true,
is alfo capable of being fhewed to be true to '(tw^^ or
fight, as. appears in the former niethod by geometrical
conftru6t"ion, and in the latter by numerical or literal
noration, repreienting vifible quantities.
In
Examined and Refuted, 2i
In regard to thofe branches of mathematical reafon-
ing which relate to infinites, this two-fold evidence is
not found ; and therefore, although by reafoning it has
been concluded that matter is infinitely divifible, this
affertion is not fo clear, and fo readily embraced, as
the truth of the foregoing Propofition, or of fuch others
as our fenfes confpire to afcertain ; and particularly in
regard to the univerfal arithmetic of infinites, or the
method of fluxions, difputes have arilen among the
mathematicians, whether fuch method was fcientific.
Again, A propofition is then demonfbrated, when it
would be abfurd to deny what it afHrms; that is, if we
refufe to affent to the truth contained in it, we muft
be forced to deny fome axiom, or felf-evident principle,
upon which the demonflration is built ; but all the ax-
ioms, or felf-evident priiiciples of the mathematicians, are
obtained by the teflimony of the fenfes j as. That the
whole is greater than a part of any quantity : that if to
equal things, equal things be added, they will continue
to be equal : that a right line is the fliortefl between
any two points ; and the like, which no man is fup-
pofed to be capable of difputing, becaufe he is affured
of the truth of fuch like propoiiticns, by the immediate
information of his fenfes, and to difpute the reality of
fuch information, is allowed to be abfurd, or contrary
to reafon : whence it follows, that this power of evi-^
dence, derived from the tcftimony of our fenfes, is re-
lied upon to eftabliih the truth againil all oppofition.
But this evidence, derived from the fenfes, which
eftabiiflies mathematical truth, cannot be had in the
proof of propofrcions that do not relate to fenfible or
vifible objcds -, confequently it is an unwarrantable
abufe of the term, to fay that fuch proportions are or
can be demon flrated.
It has been faid by Mr. I.ocke, '' That he might
" be bold to aiiirm, that morality was capable of de-
*' monflration, altho' it has been generally taken for
" granted, that mathematics alone are capable of de-
'* monRrative certainty, but (as he argues) to have
C 3 '' Itich
<4
CC
CC
22 2??". CLARKE'i Demon/Irattons
*' fuch an agreement or difagreement as may intui-
" tively be perceived, being, as I imagine, not the
privilege of the ideas of number, extenfion, and
figure alone -, it may pofTibly be the v;ant of due
merit and application in us, and not of fufficient evi-
" dence in things, that demonftration has been thought
to have fo little to do in other' parts of knowledge,
and been fcarce fo much as airned at by any but
mathematicians ; for whatever ideas we have, wherein
the mind can perceive the agreenient or dii agree-
ment that is between them, there the mind is capa-
ble of intuitive knowledge i and where it can per-
** ceive the agreement or difagreement of any two ideas
by an intuitive perception of the agreement or dif-
agreement they have with any intermediate ideas,
there the mind is capable of demonilration, which is
not limited to ideas of extenfion, figure, number,
*' and their modes.'*
In this argument his premifies do not at all infer
his conclufion, " That demonftration is not liriiited to
*' ideas of extenfion, figure, number, and their modes,
*' that is, to propofitions relating to fjnfible and vifible
*' objedls-,*' for although a man, whofe mind ii5 con-
templating his own ideas of moral actions, may have
an intuitive perception of the agreement or diliigree-
ment of them, v/hich may afford a full and perfecl
affurance to himfelf of the truth of certain propofitions
which he may form concerning them ; yet it does not
follow, that becdufe he has an intuitive knowledge of
his own ideas, that therefore he is able by definitions
to raife fuch ideas in my mind, or to n^ake me per-
ceive their agreement or difagreem.ent precifely, as it
appears to him •, for fo much is implied when he tells
me fuch a propofition is demonftrated by him.
" A demonftration given, or noted down in a book,
" is, properly fpeaking, a relative term for an appeal
" to the reafon of mankind, fignifying the cftablifti-
" mcnt of a certain truth by a procefs of argument,
** rifing frQtn felf-evident principles, exhibited by the
*' teftimony
Examined and Refuted. 23
*' teftimony of our fenfes ; which truth, if denied,
*' will imply a difbelief of the reality of any informa-
*' tion from our fenfes \ that is, the denial of it will
be an abfurdity or contradi61:ion to our reafon, which
has all its fubjedls, or materials of argument, from
" fight or fenle."
If any man will try to form a demonftration of any
moral truth, he will find, that he muft reft the evidence
of it upon the external a6l being expreffive of the in-
ternal ad: of the mind \ hereby, as in mathematical
reafonings, introducing the fenfes to give teftimony to
the truth : For example, if he attempts to demon-
ftrate that murther is a fin, the evidence muft fall
upon the outward a6t of depriving a man of his life :
but reduce this to a propofition which is purely the
objedt of the underP^anding, by laying afide the out-
ward a6t, " fVhofo hateth his brother is a murther er^^^-—^
and for this propofition of religious truth, a demon-
ftration cannot be had -, yet in it lies that circumftance,
which is of greateft weight in proving that murther is
a fin •, for the judgment of God upon our behaviour
in moral a6lions, depends upon the intentions of our
minds ; fo that if morality could be demonftrated, it
is only with reference to the judgment of men ; and
therefore fuch demonftrations would not be ufeful for
the eftabliftiment of true religion, which regards the
judgment of God.
As it may appear from thefe confiderations, that
the term of demonftration, or any comparifon from
mathematical reafoning, is improperly introduced or
applied to the proof of propofitions, whofe truth can-
not be reprefented by any external or vifible objects ;
it remains to be enquired what Dr. Clarke has per-
formed in his work, vv^hich he has intided, " A De-
" monftration of the Being and Attributes of God."
He profeffes his defign in this undertaking to be
chiefly for confutation of Atheifts •, fo that before he
lays down his firft propofition, he premifes, *' That
*' becaufe the perfons he is at prefent dealing wiih,
C 4 ^"^ muft
cc
cc
cc
iC
24 Z)r. Clarke'^ Demonjlratlons
mufl be fuppofed not to believe any Revelation,
nor acknowledge any authority they will fubmit to,
but only the bare force of reasoning -, I Ihall not, at
this time, draw any teftimony from Scripture, nor
make ufc of any f^rt of authority, nor lay any ftrefs
upon any popular arguments in the matter before
us, but confine myfelf to the rules of ftrid: and de-
*' monflrative argumentation."
If he has indeed llcod to thefe conditions, it is won-
derful, that his reafon alone Ihould be able to produce
fomething, which the reafonings of all mankind were
not able to afford until his days : But on examination
it may be found, that thefe terms were too hard for
him to obferve-i lo that he has borrowed from an au-
thority which he difavows, and the demonftration is.
not fo entirely his own as he reprefents it.
According to the analytical method of demon (Ira-
tive reafoning, his work mufl begin from certain data
or terms granted to him by thofe perfons whom he
means to confute, by the conclufion he draws out from
what they are willing to give him without any difpute.
For this purpofe he has fixed upon a propolition,
which, he fays, is fo evident and undeniable, that no
Atheifl in any age has ever prefumed to aflert the con-
trary, which is, " That Something has exiiled from
*' all eternity."
By the rules of mathematical argumentation, this
propofition is to be taken as an axiom, or felf-evident
truth, which may be undeniably proved to our fenfes ;
for otherwiTe the Atheifls, his fictitious or imaginary
opponents, will not allov/ it, fince they are afTuredly of
the fame <e6l of the Sadducees^ who fay there is no refur-
rection^ neither angel nor fpirit — diflinc^l or feparated
from material or vifible forms -, and therefore to join
iflue, and to lead them into his demonflrations, Dr.
Clarke's propofition mufl be taken to imply, that this
material vifible world, or fome vifible thing in it or
about it, is erernal. If he denies that his Something
is to be unJcritood of any thing which is vifible or
m. ate rial.
Examined and Refitted. 2^
material, he precludes the pofTibility of arguing de-
monilratively, or of arguing at all by demonilration to
convince his fuppofed Atheifts ; fo that the amufing
fallacy of his cemonftrative art lies in the terms (fome-
thing) brought into his propofition, inftead of fome
one certain or vifible thing, and affirmed to be eternal,
by which means eternity, an effential attribute, is in-
definitely applied to fomething, in a blafphemous
abufe of reafoning and of fpeech.
If this propofition, that " Something has exifled
" from all eternity," is propofed to believers, they
will not agree to it, but re j eel it as falfe, when taken
to fignify any thing but that God has exifted in eter-
nity, in which fenfe it will in no fort anfwer the pur-
pofes of Dr. Clarke's elaborate Mathematical Analyfis ;
fo that his axiom v/iil not be granted as he would have
it, either by Atheifts or believers, which precludes his ar-
gument from taking place either with one or the other
of them ; and thus his ambitious ladder, havmg no
foot or foundation to ftand upon, does of courfe fail
to the ground.
As we know the truth by other means than from
our own reafonings concerning it, we are now able to
point out where they mull fail in conducting us to it.
The vifible or material world, containing ail thin 0-3
of whofe exiftence we have knowledge by our fenfes,
is that great objedl upon which our thoughts muft be
employed, if we were to fearch for difcoverlng the
First Cause, without any inforniation of revealed
truth. Hence we may obferve the infuperable diffi-
culty that would lie in our way towards this difcovery ;
for before we could attain to the knowledge of the
Creator, we muft be able to prove, that none of the
objects of our fenfes could have exifted from all eter-
nity : fo that Dr. Clarke, inftead of taking the af-
firmative propofition as granted to him, that Some-
thing has exifted from all eternity, if he will abide by
pure reafoning, he muft change it into a negative
propofition, and prove it, that Something (which may
include
26 Dr. Clarke'j 'Demonjlratiom
include indefinitely any and every objed of our fenfes)
has not exifled from ail eternity.
Further, the knowledge we have by our fenfes of
the exiftence of material or vifible objedls is moil clear
and certain -, and if no revelation had ever reached our
minds concerning the First Cause, it would be na-
tural and neceflary for mankind to fearch after it
among thofe beings which are the objefts of our fenfes,
and fo to conceive of it, as refiding in or among the
elementary or heavenly bodies, of whofe exiftence we
have full and clear conviction. And hence another
infuperable difficulty will arife to him who would find
out, or, as it is laid, demonftrate the Being of God
by his ov/n reafonings ; for in regard to him of whom
he would defire to have the moll certain knowledge,
he muft not feek for him among thofe things which
he mod evidently knows do exift -, but he muft con-
tradidt this evidence, as unfit to lead him to the true
God : fo that another negative proportion lies in his
way to prove, that God cannot be the objed of his
fenfes.
How unable mankind have been of themfelves, to
renounce or give up this evidence of their fenfes in
fearch after the true God, appears from the reprefcn-
tations made of their deities or falfe gods, in the uni-
verfal attachment of the heathen world to idolatrous,
that is, tp vifible objedts of worfliip.
But the greateft of all difficulties does yet remain to
be got over •, for it appears by the clear difcovery of
Divine Revelation, that there is no proportion or fimi-
litude between the obje6ls of our knles, the things
which are feen, and the things which are not feen : fo
that if we attempt to reafon from the knowledge of
earthly things, to arrive at the knowledge of heavenly
things, we have no foundation of proportion or ana-
logy to condu6l us from earth to heaven ; that is, we
are of ourfelves utterly deftitute of any principle or
foundation, on which we may rely to guide us, cither
to the knowledge of the true God, or of his will con-
4 cerning
Examined and Refuted, 27
cerning our obedience to him. And as mankind,
without the light of revelation, muil argue by Ana-
logy, that is, by Reason, from hence they will moft
certainly argue amifs v/ith regard to divine things,
and their conclufions about them will be falfe and
erroneous.
From this fource of arguing by analogy, the multi-
tudes of heathen divinities arofe ; fo that the belief of
the gentile world in a plurality of gods, was an error
of the natural growth of our own reafoning, and
deeply rooted in the human mind : for as we conceive
of other men, that their wills are free, and that, ac-
cording to the powers they appear to be pofTeffed of,
they may be influenced by our behaviour to become
either ferviceable or hurtful to us, this train of reafon-
ing, continued, will lead us to believe, there may
be other beings in the regions of the air, or re-
ading in the heavens or in the earth, fuperior to men ;
and that in like manner their wills are free and uncon-
trouled to do us good or evil, according as v/e behave in
our addreffes towards them. The obfervations we make
upon one another, in regard to our own freedom of
will, and power of a6ling according to it, lays fuch a
flrono; foundation for our reafonino- bv analogy from
ourfelvea to thofe fuppofed heavenly deities, that the
wifeft heathens, who were beil inftru6led by tradi-
tional revelation, concerning the true God, could not
get over this difficulty, uhfurmountable to mere hu-
man reafon ; fo that we find them alternately fpeaking,
fometimes of God, and again of the Gods, and at
other times of a Supreme God, as the father of Gods
and men.
Again, if w^e argue analogically to difcover from
our ov^n reafonine;s what the will of God is with re-
gard to our behaviour to one another, the mofi: per-
fect fyftem of morality we could frame, would be fuch
as would befl: conduce to our mutual happinefs in this
world, making the profperity and eafe and comforts
of this life, the foundation of thofe focial duties we
would
28 Dr, Clarke'j Demonjirations
would think ourfelves obliged to perform to each
other. But this we know is not according to the
truth of revealed religion, which does not fet forth the
happinefs of this (late as the main obje61; of our at-
tention in thofe duties we owe to our brethren, in obe-
dience to the will of God : for the rule given by
Chriil to his Difciples is, that they fliould love one
another as he had loved then ♦, and we know that he
taught them by his example and inftrudions, to be
humble, and meek, and patient, and not to look for
their happinefs in this prefent world. Here is a neiv
commandment^ — with a new fcene of morality opened,
pointing out, that our love to others muil begin in
ourfelves, by our example inftru6ling them to be fol-
lowers of him who was meek and lowly in heart \ and,
in confequence of attending chiefly to the intereft of a
future ftate, to fet little value on the enjoyments and
temporary diftindlions of this life.
But to return to Dr. Clarke's proportion, that
Something has exifled from all eternity, — this
(he fays) is fo evident and undeniable a proportion,
that no Atheift in any age has prcfumed to afiert
*' the contrary •," — but howfoever, he does not think
fit to leave it to itfelf, without fome reafoning to fup-
port it •, and therefore he argues, " For fince Some-
*' thing now is, it is manifeft Something always was."
The word (Something) in thefe two propofitions muft
be of different fignification ; otherwile it agrees to
what the Atheift alferts : for fmce Sometliing now is,
it is manifeft Something always was, is an ai'heiftical
propofition, applicable to the vifible material world.
If the word (Sometliing) in the foregoing propofitions
figniiics two difierent Somethings, he takes that for
granted which he endeavours to prove, and his argu-
ment is to this efre61: : Since Something now is, to wit,
the vifible material world, or any part or parcel of it,
*' it is manifeft that Something always was," — different
or diftin6lfrom this vifible material frame of the world;
which is the point in queftion between him and his
adverfary j
Examined and Refuted. 2 9
adverfary, and the reafon he gives infers it again :
" Otherways the things that now are mud have rifen out
" of nothing abfolutely and without caufe " that is, he
takes for granted that the things which now are, muft
have RISEN at fome determinate period ; which is over
again the point in debate. He goes on, " for to fay
*' a- thing is produced, and yet there is no caufe at all
'' of that produ6lion, is to fay fomething is efredled,
" when it is effedled by nothing, that is, at the fame
" time when it is not efteded at all." But who ever
faid fo ? The Atheift does not fay, that the material
world, or his Something, was produced ; here again
therefore he takes for granted what he difputes about.
Such is the depth of his reafoning, which recoils
back, and returns upon li^^lf^ and proves nothing out
of that Something- with which it fet out; for if his
proportion be taken to fignify any other truth, but that,
God is, it cannot be allowed him, as I have already ob-
ferved ; yet in this fenfe he cannot be fulsiied with it,
as it will not anfwer the purpofe of producing his fubfe-
quent propofitions, which he would not have to be
identical, or affirming the very fime truth in different
terms.
He proceeds, " Whatever exiils has a Cause of its
" exigence, either in the Necessity of its own nature,
*' and then it must be eternal, or in the will of some
" OTHER Being, and then that other Being mufl at
" LEAST in the order of nature and causality have
" exifted before it."
Here is a mofl: important propofition, in impious,
or rather blafphemcus difguife, confounding the Creator
with liis creature, yet diflinguifliing between them,
though afferting each has a Cause of its exiftence, by
a forgery of his invention, of Necessity of its own
nature for a Cause of the Supreme Being, differing
from the creature as having its caufe in the will of
some other Being, and then that other Being (as he
ftyles him) muft at least in the order of nature and
caafalicy have exifted before it.
Such
30 Dr. Clarke'j Demonjlrationt
Such is the impious language of felf-fufHciency and
prefumption, in fetting afide the authority of divine re-
velation, to lean to our own underftandings, when we
attempt to prove, as from our own flock of wifdom,
that In the beginning God created the heaven and the
earth.
From this illuflration of his propofition in fuch terms
as do very well exprefs his own confidence, he draws
his conclufion as being firmly eftabhfhed by it, " That
*' Something therefore has really exifted from eternity
*' is one of the certaineft and moft evident truths in
" the world, acknowledged by all, and difputed by
« none."
It is to be feared his word for Something has been
taken by too many perfons without diipute: but
howfoever he does not flip this one of the certaineft
and moft evident truths in the world, without raifing
. fome difficulty about it •, for although it be a moft evi-
dent truth, " Yet as to the manner how It can be,
*' there is nothing in nature more difficult for the
*' mind of man to conceive than this very firft plain
** and felf-evident truth. For how any thing can
" have exifted eternally, that is, how an eternal dura-
*' tion can be now actually past, is a thing utterly
** as impolTible for our narrow underftandings to com-
" prehend, as any thing that is not an exprefs contra-
*'^di6lion can be imagined to be."
He has not told us clearly for what reafon he fliould
ftart a difficulty againft moft evident truth, and there-
fore we are at liberty to conjecture about it ; and it is
fure there can be no good caufe to raife doubts or diffi-
culties about evident propofitions of facred truth ; doubt-
ing againft evidence, being the dreadful diftemper of a
mind departing from life, and betraying itfelf into the
paths of death.
To enquire into the manner how a felf-evident truth
can BK, implies that we muft be doubtful of it, that
is, it implies that it is not felf-evident, and fo his rea-
foning returns upon itfelf.
The
Examined and Refuted, 31
The queftion producing this diiEculty, is indeed a
moft flrange one, " How any thing can have exifted
" eternally ? that is. How a,n eternal duration can be
" NOW aftually pad ?" or at an end, let it be confider-
ed, whether this is not a " real and exprefs contradic-
" tion.'* But if our minds are led into enquiries, ut-
terly impofTible for our narrow underftandings to com-
prehend, this is a method or manner to baffle our
underftandings, and to rack and torture them into an
acquiefcence confenting unto lies.
His next paragraph fets forth the ufe of his difficult
queftion, and this may lead us into . fomething likely
to be his fort of reafon for producing it. For thus he
proceeds.
" The ufe I would make of this obfervation is this ;
that.fmce all queftions concerning the nature and
perfections of God, or concerning any thing to
which the idea of eternity or infinity is joined ;
though we can indeed demonftrate certain propofitions
to be true, yet it is impoffible for us to comprehend or
frame any adequate or compleat ideas of the manner
how the things fo demonftrated can be : therefore
when once any propofition is clearly demonftrated to
" be true, it ought not to difturb us, that there be
perhaps perplexing objedtions on the other fide,
which for want of adequate ideas of the manner of
the exiftence of the things demonftrated, are not
eafy to be cleared."
His meaning is fo completely obfcured in the fubtile
incoherent, and difingenuous terms of his art, that
they unavoidably have their effed:, in diftrelTing the
mind of any man who would labour to unfold it ; and
perhaps he has been the m.oft fuccefsful of all men that
ever lived, in raifmg difficulties and doubts about true
Religion, while he profefTes himfelf the undoubted
thampion of it.
But to take hold, if it may be, of what he fays,
let us again repeat his words.
«6
6(
That
32 Dr. Clarke'j DemonJ}rafto7ts
" Thatfincc all questions concerning the Nature
" and Perfections of God, or concernino: any
*' thing to which the idea of eternity or infinity is
joined; though we can indeed demonstrate
certain propofitions to be true, yet it is impofTi-
" ble for us to comprehend or frame any adequate or
" corf'plete ideas of the manner how the things fo
*' demonftrated can be" — (true, muft be added, as no
other word is of any confequence to the queftions.)
*' Therefore when once any proportion is clearly de-
" monflrated to be true, it ought not to difturb us,
*' that there be perhaps perplexing objections on the
" other fide, which for want of ac^^quate ideas of the
**• manner of the existence of the things demon-
*' ftrated are not eafy to be cleared," although clearly
demonftrated.
If this fpecimen of his reafoning does not Ihew some-
thing of his meaning, I am not able more clearly to
prove it. But there is more to the fame purpofe yet
to follow.
Indeed, v/ere it pofllble there fhould be any pro-
portion which could equally be demonftrated on both
*' fides of the question, or which could on both fides
be reduced to imply a contradiction (as some have
too inconfiderately aflerted.)" Moderately enough
cxprcfTed indeed, ^' this it must be confessed would
*' alter the case."
Here is a new labyrinth of error opened, which he
gives us a view of, and then makes a feint to fliut it
up again ; but who knows how many of us may be
" too inconfiderately," led on towards it, and entering
in " upon this abfurd fuppofition, all difference of true
and falfc, all thinking and reafoning, and the ufe of
all oar faculties would be entirely at an end •," as to
any r;ood purpofe of life.
We have much reafon to pray earneftly to God to be
delivered from fuch like diltrels of infernal craft : but
however Dr. Clarke does not mean it fliould come this
length with us, for he gives us his own word and
4 AU-
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Examined and "Refuted. J'j
AtJTHORiTY to quiet and compofe our minds ; " But
" when to demonilration on the one fide, there are op-
'* pofed on the other, only objedions raifed from our
^^ want of having adequate ideas of the things them-
*' felves, this ought not to be eileemed a real difficul-
*' ty." Here lies the remedy provided fot* our cure^
if any of the doubts or perplexities he has revealed
fiiould happen to difturb us^ his word ought to be
fufficient to remove them. And that we may riot over-
look it, he repeats it again.
*Tis diredly and clearly demonflrable that some-
thing has been from eternity, all the objections
therefore raised againfl the eternity of anything^
grounded merely on our want of having an ade-
quate idea of eternity, ought to be looked upon as
*' of no REAL solidity*"
But to fhew on what folid grounds his Authority
does proceed, and therefore ought to be depended ohj
he comes to an illuflration by parallel cafes, or to take
his own words, " Thus in other the like inftancesi" It
is fit we Ihould flop here to obferve what he refers to by
other the like inftances, becaufe it is a pretty larg^ con-
ceflion he expe6ls we Ihould make him in thefe fhorC
terms ; firft, by admitting or allowing that there are fuch
queftions or difficulties as he has flatted or cre^tedj
concerning the nature of God and his perfedlions, and
then requiring us to go along with him in " other the
*' like inflances," comparing thefe difficulties with fuch
as are found in mathematical fubtllities, to which he
proceeds, " 'Tis demonfli;able, for exam.ple, that some-
thing mufl be ACTUALLY infinite"-— In the proof of this
propofition he goes no farther, but taking it for grant-
ed " all the metaphyfical difficulties therefore, which
^' arife ufually from applying the meafures and re-
lations of things finite to what is infinite, and from
fuppofing FiNiTES to be ALiQiJOT patts of infinite,
when INDEED they are not properly so, but only
as mathematical points to quantity, which have no
proportion at all, (and from imaginincy all infinites
4((
yf Dr, Clark E*i Demonjlrafiom
to be equal when in things disparate they ma*
NiFESTi^y are not so, an infinite line, being not
only NOT equal to, but infinitely lefs than infi-
nite furface •, and an infinite furface than fpace infi-
nite in all dimenfions) all metaphyfical difficulties,
I SAY, arifing from falfe fuppofitions of this kind *,
OUGHT to be eileemed vain, and of no force.
Again, 'Tis in like manner demonftrable, that
quantity is infinitely divifible ; all the objedions
therefore raifed by fuppofing the sums total of
ALL infinites to be equal when in disparate
parts they manifestly are not so, and by compar-
ing the imaginary equality or inequality of the
NUMBER of the parts of unequal quantities, whofe
parts have really no number at all, they all
having parts v/ithout number ; ought to be looked
upon as WEAK and altogether inconclusive : to afk
whether the parts of unequal quantities be equal
in number or not, when they have no number at
ALL) being the fame thing as to afk whether two
infinite lines be equal in length or not, that is,
whether they end together, when neither of them
have any end at all."
There is fomething here wanting in cxprefiion to com-
plete this paragraph, containing the use of his ob-
lervation on difficulties ; but the defe6l is eafily enough
fupplied, as following diredlly from the courfe of his
argument ; that it is as fure that something has exift-
ed from all eternity, as that quantity is infinitely divi-
fible. I fhall not venture to put this conclufion into
another form of words, as it is too fliocking under thefe
terms to view the truth in that difguife, which the
author, by his propofition, has thought fit to cad over
it.
We have already obferved, that the term of demon -
ftration, or any compariibn from mathematical reafon-
ing, is improperly appHed to the proof of propofitions,
wiK)fe truth cannot be rcprefented by any external or vi-
fible objc(5ls ; fo that we are under no obligation to re-
ply
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Examined and Refuted. 35
ply to thefe " other the like inflances," falfely alledg-
ed from that fcience, but only to affirm his own word
back upon him. That thefc mathematical difficulties
OUGHT to be confined to their own province in which
they have arifen -, and if they are there properly ex-
amined, it will be found, that mathematical certainty
or demonftrauon, does not extend farther than to pro-
portions, whofe truth may be rcprefented by precife
and determinate obje6ls of fenfe ; fo that our reafon-
ings concerning obje6ls whole limits are beyond our
comprehenfion, cannot produce a itrid; or proper de-
monllration, it being fufpended on cafual fuppofiiions,
which leave the mind alfo in fuipenfe , fo it is m regard
to his famous example, of its being demonftrable that
quantity is infinitely divifible. The ternis demon-
strable and DIVISIBLE are here fallaciouily applied,
as it cannot be demonftrated that matter or quantity is
infinitely divided, upon which condition alone our affent
can be fully and clearly given to the example proposed ;
but however this full afient is prefumed upon, particu-
larly in the condu6l of that difcourfe which is now be-
fore us, and the confequences arifing from hence are
difficulties, or rather abfurdities in the application or
invention of uninteUigible terms. Or in other v/ords,
if our reafonings in mathematical enquiries are not
confined to finite obje6ls which we are able clearly to
apprehend, it mufl follow by fuppofing v/e can com-
prehend objects or their properties, which are not in
finite bounds to be judged of by our light or fcnfe,
that our reafonings grounded on this falic fuppofition
will produce NONSENSE, as in the abundant ipecimen
above recited for that purpofe. " 'Tis demonftrable,
for example, a finite something muft be actu-
ally infinite: from fuppofing finites to be ali-
quot parts of in-finite, and the sums total of
all infinites to be equal when in disparate pans
they are manifestly not so'* and fo forth to the
conclufioa of the paragraph, without '' any end at
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D 2 The
36 Dr. Clarke'^ T>emonfiratiom
The next propofition Dr. Clarke has laid down, as
arifing in due confequence from the foregoing, is in
thefe words.
2. " There has exifted from eternity (fome) one un-
*' changeable and independent being."
Setting afide the term (some), as derived from
Something, we ftiall be very far from difputing this
great truth with him in any other refped:, but by con-
tending, that it was not produced by his firft propo-
fition, admitted in the fenfe he would have it under-
ftood, or in any other fenfe, but as diredlly implying,
that God was, and is, and is to come, which is the
great article of our religion concealed in it, and again
repeated in this his fecond propofition.
But this does not anfwer the progrefs of his demort-
ftration, and therefore he proceeds, " For fince Some-
thing muft NEEDS have been from eternity, as has
been already proved, and is granted on all hands ;
either there has always exifted (some) one un-
changeable and independent Being, from which all
other beings that are, or ever were in the univerfe,
have received their original ; or elfe there has been
an infinite fucceffion of changeable and dependent
beings, produced one from another, in an endlefs
progrelTion, without any caufe at all."
His pretended adverfary, the Atheift, will not al-
low him this diftin6lion, becaufe it fuppofcs the very
queftion in debate ; for the Atheift will fix upon his
firft principle in the matter and motion of the hea-
vens, or of the earth ; by which means he will avoid
the argument, from the endlefs fubordination of caufes,
which does then come to an abfurd conclufion, upon
allowing the divifion here made, of one independent
being, or a ferics of dependent beings; that is, by ad-
mitting the truth as revealed in holy writ. And who-
foever among the philofophers did expofe the abfurdity
of an endlefs fubordination of caufes, he argued from
taking the very fame principle as eftabliflied, which he
could
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Examined and Refuted. ' 37
could have got no other way, but by tradition from
the facred records.
The term independent in this propofition, does
abfolutely preclude the pofTibility of a demonftration
rifing from the creature to the Creator, unlefs by
fuppofition that the material obje6ls of our fenfes
are created, which is admitting what is intended to be
proved, as we have already obferved : For the Supreme
Being independent can have no necefTary conne61:ion
with any thing he has made -, and therefore, where
there is no necelTary connection between the terms of
a propofition, no demonftration can enfue. The
Truth muft be given before we can be pofTefTed of
it j and to it, when given, the heavens and the earth
bear witnefs •, For the heavens declare the glory of God^
and the firmament Jheweth his handy work. Day unto day
uttereth fpeech^ and night unto night JJieweth knowledge,
There is no fpeech or language where their voice is not
heard : their line is gone out throughout all the earthy and
their words to the end of the world. This is the only
demonftration from the vifible material world, which
the truth is capable of having reflected upon it, which
is largely purfued in the facred writings, and particu-
larly in the book of Job.
The third propofition following in the courfe of Dr,
Clarke's Demonftration, is in thefe terms.
3. '' That unchangeable and independent Being,
" which has exifted from eternity, without any exter-
" nal caufe of its exiftence, muft be felf-exiftent, that
*' is, neceffarily exifting."
We are to fuppofe this propofition different from the
foregoing, which we have already granted, though not
on the foot of his demonftration ; and therefore it lies
upon us to examine what thefe exprefTions are which
diftinguifti this from the former, as advancing fome
ftep nearer towards that full conclufion we are in fearch
of. And here we find an addition is made to the fe-
cond propofition, in terms afferting, " That un-
•* changeable and independent Being, which has ex-
D 3 " ifted
38 Dr. Clarke*^ Demonjlrattom
" ifled from eternity, (without any external caufe of
" its exigence) muft be felf-exiftent, that is, neceflarily
*' exifting." The words, " without any external caufe
** of its exiilence," we might be apt to fuppofe were
of like fignincation with independent ; and if inde-
pendent and felt-exiflent are of the fame import, as
they appear to be, our knowledge is not advanced by
its being faid, he " muft be felf-exiftent, that is, ne-
" cefTarily exifting."
But as the difcourfe muft proceed in the language
of demonftration, our reafon is to be exalted above the
fubjedl in view, and not content with hearing the
Truth revealed, we are led on to affirm it must ne-
cessarily BE as our reafonings will conclude.
Before v/e obje6l any farther to this expreffion, let
us obferve hov/ he explains the meaning of it.
** Now to be felf-exiftent, is not to be produced by
'' itfelf, for that is an exprefs contradidliion -, but it is,
" (which is the only idea we can frame of felf-
*' exiftence, and without which the word feems to
" have NO Signification at all) It is, I say, to exift
*' by an absolute Necessity originally in the nature
*' of the Thing itfelf."
If this definition makes it plainer than it was be^
fore, let any m.an fpeak who is the wiler for it. It is
plain, indeed, he makes a violent attempt to bring fome
meaning out of it, of which he is labouring with himfelf
to be deli /ered •, but God forbid we ftiould join him
in his labour, to which he is inviting us, as follows.
" And this Necessity must be antecedent, not
" indeed in time,' to the exiftence of the Being it-
" SELF, becaufe that is eternal ^ but it must be an-
'' TECEDENT in the natural order of our ideas to our
" supposition of ITS BEING ', that is, this Necessity
" muft not barely be confequent upon our Supposi-
" TiON of the exiftence of such a being, (for then
'' it would not be a Necessity absolutely such in
'' icklt, nor be the gPvOund or foundation of the
" exiftence of any thing, being, on the contrary,
" only
Examined and Refuted, 39
** only a consequent of it) but it must antece-
*' DENTLY force itfelf upon us, whether we will or no,
*' even when we are endeavouring to suppose, that
•' no SUCH BEING EXiSTs" — (wc muft add) as a ne-
cessarily EXISTENT BEING.
That Necessity fhould force itfelf upon us when
we are endeavouring to fuppofe that no fuch Being
exifls as he means by this exprefiion, is undoubtedly a
juft reward of fuch endeavours.
But to fhew that he means to encourage us effedu-
ally to make this attempt with him, he repeats it again.
' For example, when we are en.^eavouring to sup^
' POSE that there is no being in the univerfe that ex-
' ifts NECESSARILY, we alvvays find in our minds,
' (befides the foregoing Demonstration of Some-
' thing being fclf-exillent, from the impofTibility of
' every thing's being independent) we always find
' in our minds, I say, fome ideas, as of infinity and
' eternity."
That we cannot have ideas of infinity and eternity »
he has afTerted formerly •, and therefore the expreffion
runs " as of infinity and eternity," and proceeds,
^' Which to remove, that is, to fuppofe that there is
*' NO being, no substance in the univerfe, to whick
^' thefe attributes are necessarily inherent, is a con-
^' tradi(5lion in the very terms : " — although from his
words immediaiely foregoing, we might conclude it
could be done \ that is, the ideas, as of infinity and
eternity may remain in the mind, when we are endea,-
vouRiNG to fuppofe that no such being exifls to
whom they belong. But he concludes, " For attri-
^' butes exifl only by the exiftence of the fubftance to
*' whom they belong. Now, he that can fuppofe
*' eternity, and immenfity, (and confequently the fub-
*' fiance by v/hofe exiftence thefe attributes exifl) re-
^' moved out of the univerfe, may, if he pleafe, as
" eafily remove the equality of twice two and four."
So ends this paragraph of illuftration to liis third
propofition , and here again wc find the conclufion left
D 4 out
4o Dr. ClarkeV 'Demonjlr attorn
out of view: but the way, however, as open as he
thought fitting, to condu6t us to it, and to bring it
out in as plain terms as we can, it is to this purpofe :
" When we are endeavouring to, fuppole that there
*^ is NO BEING in the univerfe that exiils necessarily,
*' we always find in our minds a necessity of fome
^^ ideas, as of infinity and eternity -," fo that neces^
siTY does retain or produce the other two. Now as
thefe attributes of infinity and eternity exifl only by
the exiftence of a fubflance, it muft follow, that there
is a fubflance to which they belong, and that neces-
sity retaining in our minds the ideas as of infinity
^nd eternity, mufl alfo introduce a necessity of the
fubflance exifling, to which thefe attributes are necef-
farily inherent. So that necessity keeping flill in
our minds the ideas as of infinity and eternity, it
proves, confequently, the fubflance by whofe exiflence
thefe attributes exifl. But if we are not fatisfied with
this pofitive proof, let us try it negatively. " Now
he that can fuppofe eternity and immenfity (and
confequently the fubflance by whofe exiflence thefo
♦' attributes exifl) removed out of the univerfe, may,
*? if HE PLEASE, as cafily remove the relation of equa-
*' lity between twice two and four."
Therefore there is antecedent necessity absOt
LUTELY SUCH IN ITSELF, THE GROUND OR FOUNDA-
TION OF A NECESSARILY EXISTENT BEING.
Such is this monflrous birth, delivered in nonfen-
fical, perplexed, contradi6lory, and blafphemous terms,
from which, as necefiary to its being, it cannot be
freed, to afford any other view of its deformity, but
what mufl diflurb and diflra6l the underflanding, in^
vited to combat with impoffibilities and contradidions,
and to furrender our faith in God, to embrace a for-r
gery of infernal craftinefs.
After labouring through the darknefs of the lafl
propofuion, and its correfponding fubtilities of illuflra-
tion, requiring fomething more than the utmofl flretch
of our undcrflandings to comprehend them, we mufl
not
Examined and Refuted. 41
not yet expedt any eafe to our minds from this De-
monftration, which proceeds, according to the rules of
SCIENCE, to exhibit fome corollaries or confequences
arifing from the foregoing proportion : and as it is
likely he was in doubt, that he had not fufficiently
forged out that idea which he defigned We fhould
FRAME of his NECESSITY, hc makcs another trial with
us over again to the fame purpofe.
From this third proportion it follows,——
Firft, That the only true idea of a felf-exiftent
*' Being, is the idea of a being, the fuppofition of
** whofe NOT existing is an exprefs contradidion.'*
We will not difpute with him about allowing what
is afferted in thefe words, as a legitimate confequence
of what has been already demonftrated according to his
method ; for it naturally follows, that the endeavour-
ing to fuppofe no fuch Being exifls as he fpeaks of,
will at length produce a fuppofition of his not exifting,
and this fuppofition muft produce an exprefs contra-
didtion •, and from this exprefs contradidion we have
the TRUE IDEA which he recommends to us to frame
according to his dire6tion.
But left his meaning Ihould not be thoroughly ap-
prehended by us, he has his proof for it in the ufual
ftyle, and nearly in the fame words. " For fince it is
abfolutely impoffible but there must be somewhat
felf-exiftent; that is, which exifts by the necessity
of its own nature-, it is plain, that that necessity
cannot be a necessity confequent upon any fore-
going fuppofition, (becaufe nothing can be ante-
cedent to that which is felf-exiftent; no, not its
own will, fo as to be the caufe of its own exiftence)
^' but it muft be a necessity, abfolutely such in its
" own nature. Now, a necessity, not relatively
" or consequentially, but absolutely such in
<' its OWN nature, is nothing else, but its being
** a PLAIN impoflibility, or implying a contradidtioa
^' to fuppofe the contrary."
How the eftablifliing a fuppofition of absolute ne-
cessity (or fate, as the JSyne lye has been called)
fliould
42 i5r. CtARKS'i Demonjlratlons
fhould prove a leading ftep in the demonflration of
the Being of God, let any man fay who attends to it.
There is a grievous difficulty in our way in con-
tending againft the infufficiency and falfhood of this
infidious impofture, that we cannot difengage or unveil
the real defign and tendency of it, without being con-
tinually alarmed at the danger of offending againft the
Majefty of God, by bringing forth the meaning of
thofe terms into clearer light, which are daringly ap-
plied to his Holy Name in difguife.
As particularly in this place, what the author defires
to eftablifh, is an idea, or rather a method of fram-
ing an idea of an exprefs contradi6Vion, by contending
that the want of fuch an idea is an exprefs contradic-
tion. His whole addrefs terminates in recommending
NECESSITY, abfolutely fugh in its own nature, as the
fureft direction for comprehending the felf-fufficient
Being : that this necessity is not relatively or confe-
quently, but absolutely such in its own nature,
that is, in the nature of the felf-fufficient Being ; im-
plying hereby, in the moft deteftable terms of fatanical
craft and delufion, a want of power in him to whom
all power doth belong, becaufe he cannot be otherwife
than eternal and infinite, omnipotent and all-fufficient.
Such is the fubtiky of this prefumptuous reafoning,
recoiling upon itfelf in blafphemous contradictions.
There is one expreffion in the foregoing paragraph
already quoted, which does require our particular atten-
tion, becaufe it opens a frelh magazine of falfliood,
from whence hereafter great fupplies in that fort of
ware are to be drawn. This expreffion lies in a pa-
renthefis ("Becaufe nothing can be antecedent to
" that which is fclf-exiftent •, " — (Here we might ex-
pe(5l he would have excepted necessity, as he intend-
ed we ffiould make something of itj " No, not its
" OWN WILL." — And then he adds, '' fo as to be the
*' caufe of its ov/n exiftence.)"
But we may by diligent obfervation perceive the
reaion, why his necessity was not excepted •, be-
2 caufe.
Examined and Refuted 43
caufe, as we have before obferved, he has laboured it
into the frame of an idea of the felf-exiftent Being;
and therefore, according to his principle of necessity
being the ground or foundation of exiftence, it mufl
be alfo fuppofed antecedent to the will of the felf-
exiftent Being •, that is, as we muft interpret it, of
God.
Here is the niouth of the great abyfs cautioufly
opened ; the notable fuppufidons and impoftures,
which will ifTue from this profound depth of reafoning,
are in due urne to appear.
The exanrple illuftrating his idea of necessity, may
not be paffcd over without fome notice. We had it
before, in the clofe of his difcourfe on his laft propo-
rtion •, and it is again relied upon here to do iignal
fervice in the way of a mathematical argument. '' For
" inftance, the relation of equality between twice two
*' and four is an absolute necessity:" — fo that it
is as clear, there is an absolute necessity, as that
there is a relation of equality between twice two and
four, which of courfe he concludes no man will dif-
pute. But this need not fo readily be granted to him ;
for twice two is four, by the expreffion, differing in no
other way, than as a literal notation of the number
differs from a numerical figure of it ; for the very
fame idea is produced by the words twice two, which
arifes from the v/ord four. So that the neceffity of
twice two being equal to four, is the fame that a num-
ber fhould be equal to itfelf •, and he who will fo-
lemnly affirm, that a number is equal to itfelf, or that
there is a relation of equahty between a number and
itfelf-, we fhould fufped he has a defign, either to
amufe us with nonfenfe, or to impofe upon us with
a lye •, and this may very well illuftrate his idea of
NECESSITY, as being cqual to the relation of equality
between twice two and four.
We have already obferved his method of framing .
proceeds by confeffmg or laying down the truth, in-
volved and concealed by fophiftical, unintelligible, or
fpeciou^
44 -D^' Clarke'j Demonjlratiom
fpecious terms, to overturn it by an exprefs contra-
didlion, covered by confident pretences of profound
and earneft fearch after it, according to his own way,
by which it can never be found ; and this is the whole
fecret of his addrefs in execution of this eminent per-
formance of unwearied induitry and artifice.
Since the truth can never be difcovered by fol-
lowing him through the perplexed and intricate mazes
of error, proceeding ftill farther, as the treatife in-
creafes, into more grofs and impious abfurdities, there
may be fufficient caufe from the fpecimen of his rea-
fonings already exhibited, to give over our purfuit,
as the method of his defign is clearly pointed out,
and the talk of ftruggling with inceflant contradictions
is exceedingly unpleafant, and more efpecially di-
ftrefling, in expofing them as applied to the facred
name of God.
But if farther fatisfadlion Ihould be wanted of his
unmerciful addrefs to puzzle and diftra6t our under-
llandings, let us read the paragraph immediately fol-
lowing what we have quoted, and the fubfequent cor-
roUaries, or confequences, to his laft propofition, the
firft of them only being as yet recited. The para-
graph is as follows.
" If ANY one NOW afks, what sort of idea the
idea of that Being is, the fuppofition of whofe not
exifting is thus an exprefs contradiction ; I answer,
'tis the FIRST and simplest idea we can poflibly
frame ; an idea necessarily and essentially
included or prefuppofed, as a sine qua non, in
every other idea whatfoever ; an idea, which (unlefs
we forbear thinking at all) we cannot pofTibly ex-
tirpate or remove out of our minds, of a most
simple being, absolutely eternal and infi-
nite, original and independent,"
All this we muft take for his fimpleft idea *, but
howfoever he will not let us have it, without the ufual
high-founding proof along with it.
" For
ce
Examined and Refuted. 4^
For he who fuppofes there is no original indepen-
dent Being in the univerfe, fuppofes a contradi6lion,
*•• has been fhewn already ^ and that he who fuppofes
•* there may possibly be no eternal and infinite
Being in the univerfe, fuppofes likewife a contradic-
ion, is evident from hence, (befides that thefe two
attributes do neceflarily "follow from self-origi-
nate independent exiftence, as fhall be fhewn here-
after) that when he has done his utmost in en-
*' DEAVOURING tO IMAGINE that NO SUCH BEING CX-
** ifls, he cannot avoid imagining an eternal and
*' infinite nothing ; that is, he will imagine eter-
*' nity and immenfity removed out of the universe,
*' and yet at the fame time they ftill continue there>
" as has been above distinctly explained.'*
This would be moft abominable nonfenfe, if it were
not moft execrable blafphemy.
Here follows a digreffion, claiming a triumph over
the Cartefians for a defeat by his laft argument, with
which, as he fays, " they have been greatly per-
" plexed." — No wonder indeed, if they took it for
an argument. But that nothing might efcape, which
would embarrafs our underftandings, he broaches an-
other lye, as the natural confequence of that perplexity
to which he had driven thefe Cartefians ; one monfter
begetting another, by their alTerting, as he calls it.
That moft intolerable abfurdity of matter being
•' a NECESSARY BEING.''
After a little defcant in the ufual ftyle, he leaves this
matter with us, promifing, " For that 'tis indeed ab-^
folutely impoffible and contradi(5lory, to fuppofe
matter neceflarily exifting, fhall be demonstra-
*' TED PRESENTLY."
He has a note correfponding to this digreffion, which
ought not to be overlooked, as being very much in
the fame fpirit and terms of his own work. The au^
thor cited is a difciple of Cartefius, Regis, in his meta-
phyfics, whom we find, in this inftance of argumenta-
tion quoted from him, forely driven and compelled by
the
46 Dr. ClARKe'j Demonfiratidns
the fubtilty of his ideas, to illuilrate them by the ide^
of an enchanted caftle.
But to pafs on to the next corollary.
2dly, " From hence it follows, that there Is no maii
WHATSOEVER who makes any ufe of his reafon, but
may eafily become more certain of a fupreme inde-
pendent caufe, than he can be of any thing elfe be-
*' fides his own exiflence."
If vv^e do not very much miflake, a supreme indepen-
dent CAUSE, is the fubje6l or truth which he propofes
to demonflrate ; and if no man whatfoever, who makes
ufe of his reafon, can be ignorant of it, his demon-
Uration is only fitting for thofe perfons, who will not
make any good ufe of their reafon, and to fuch only it
ought to be addreffed , as we have a pertinent example
in the next corollary, requiring an abfolute furrender
of our underftandings before we can take any hold
of it.
3dly, " Hence wc may obferve, that our first cer-
" tainty of the exiftence of God, does not arife from
" this, that in the idea we frame of him in our
MINDS, OR rather, in the definition we make of
the WORD (GOD) as fignifying a Being of all pofTi-
ble perfections, we include felf-exillence -, but from
hence, that 'tis demonstrable negatively, that
*' neither can all things have arifen out of nothing,
nor can they have depended one on another in an
endlefs fuccefTion, and alfo possitively, that there
" is something in the universe, actually exist-
'*' ING without us. 7'he supposition of whofe not
*' EXISTING, plainly implies a contradiction."
The fubfequent proof or illuflration does well agree
to what is advanced in thefe unintelligible terms, being
laboured out with fuch variety of confufed, abfurd,
and blafphemous nonfenfe, as makes it unfit for any
farther animadverfion.
This brings him to his fourth confequence, which he;^
promifed to demonftrate to us, " prefently."
€C
4tiiiy>
Examined and Refuted. 47
** 4thly, From hence it follows, that the material
** world cannot pofTibly be the firft and original Being,
" uncreated, independent, and of itfelf eternal.'*
In the condu(5l of his arguments on this fubjedt, he
goes into conteft with modern and ancient Atheifls,
Toland and Spinoza, Mr. Blount and Ocellus Lucanus,
in whofe company he may fafely be trufted, being well
able to confound them, contradicting and blafphem-
ing, with contradidions, blafphemies, and jargon, e-
qual to their own ; but as no man of an honed mind
can have any concern among them, we fhall not here
take any farther notice of their contentions.
Nine propofitions follow, befides thole already ex-
amined, which, with their confequences or corrollaries,
compofe the remaining part of his demonftration of
the being and attributes of God.
There is very little in the proof or illuflration of diem
by his method, different from the terms we have con-
fidered and rejedted ; excepting only what arifes from
his combating with the aforefaid Atheifls, and others
who are introduced with their monftrous fuppofitions^
conducing to the amazement and difturbance of any
fober perlon who would give his attention to them, of
which in the lead degree they are utterly unworthy ;
being indeed nothing but the lies, forgeries, and falfe
conceits of men, either uninformed, or ignorant of
the truth, or of others much worle, who knew it, but
would not receive it in the love of it, chufing to betake
themfelves to their own inventions of framing and be-
lieving a lye, to overturn and fupplant it.
That juil abhorrence with which we ought to regard
this work under our confideration, if it has its due
effed: upon us, will difpofe our minds to feek for reft
and fatisfadVion, and profitable inftru6lion in true wif-
dom and knowledge, where it may be clearly and rea-
dily difcovered, in that facred book, which, by the
mercy of God, is delivered into our hands, with his
authority along with it, witnefTed, acknowledged, and
confirmed by many infallible proofs, fuiiicient to con-
vid
48 Dr. Clarke'^ Demonjlratiom
vi6b hereafter thofe perfons, who may at prefent dlflem-
ble convi6lion, being hardened through their obllinacy
or their pride, to deny and gainfay it.
But although we need not farther contend againil his
propofitions concerning the nature of God, and his
perfedions or moral attributes, (of which we have the
account furreptitioufly taken from Holy Writ, being
alledged by him as confequences from his idea of Ne-
cEssiTY throughout the courfe of his impious endea-
vours) we are not yet difcharged from looking after
his defign, which goes a much greater length than
mere fpeculation, by the invention of framing ideas;
for if thefe framed ideas can be communicated, they
are not to lie idle in our underftandingSj they muft of
NECESSITY produce an effedl fuitable to the original
from whence they came : and howfoever he has failed
in his promifes or profcfTions, of bringing forth the
truth by his method of demonftrations, we fhall find
an invariable correfpondence in fuch corrollaries or
confequences which he draws from them, as may be
juflly expected from his endeavours*
The frame and texture of his work^ as has been al^
ready obferved, is fo throughly ordered to diftrefs and
perplex the underilanding of any man abufed or deceiv-^
ed into an opinion of his honefty and veracity, that
whofoever, from this conceived opinion, will labour in
digefting his abfurdities and contradidtions, ftill believ-
ing he is in the way of truth, will of courfe be betrayed
to furrender his judgment, and fo to give this danger-
ous advantage againft himfelf, that he will be ready to
embrace fuch conclufions as he is confidently aflured
upon the fame authority are derived in due procefs of
reafoning, from what he takes to be already eflabhfh-
ed : but if our minds are opened to an impartial view
of the crafty delufion contrived and defigned to pafs up-
on us, the danger is over, the leaft degree of attention
to the purpofes of his proje6t, will enable us to fee
through the whole cheat and impoflure, which is con*
cealed only by artful and fpecious pretences*
Before
JlExamined and Refuted, 45I
Before we come to the conclufions which are laid
down as the foundation of his enfuing treatife, which
is intitled, '' A Difcourfe concerning the unalterable
" Obligations of Natural Religion, and the Truth
" and Certainty of the Chriflian Revelation," it will
" be requifite to take a view of his 12th proportion,
and his proof of it, which opens the way by eflablifh-
ing fome preliminary fuppofitions which are to be carried
on for the fupport of his defign.
" The Supreme Caufe and Author of all things
" MUST OF NECESSITY be a Being of infinite goodnels,
" juftice, and truth, and all other moral perfedlions ;
" fuch as become the fupreme governor and judge of
" the world.*'
Setting afide his evil method of exprefTion, we have
no room to difpute with him about this propofition,
nor to require any of his inventions for the fupport of
it j but the only artifice likely to fucceed in overturn-
ing the plaineft truths, that are mod readily embraced
by our underilandings, when propofed to them, is to
bring them into doubt and fufpicion by elaborate con-
trivances, for their proof and illuftration, of which they
no ways (land in need: and fuch v/e have abundantly
afforded to us in the following difcourfe upon this pro-
pofition.
That God is pofTefled of all perfeclions, " fuch as
**• become the fupreme Governor and Judge of the
*' world,'* we are ready to acknov/ledge, and confent
fully to it ; yet even by this concefTion we are in danger
of fallacy, by going along with him in his attempts,
to lliew what perfections he conceives are agreeable to
this character of the Supreme Judge and Governor of
the world. That God is good, and jufl^ and true, in
refpeft to all his dealings with us, the experience and
confcience of every man among us is ready to bear v/it-
nefs \ but it is certain in this cafe, that our knowled<:ye
of the word and will of God, is the fure foundation of
our gratitude, and hope, and trull in him : take this
foundation av/ay, which is the only one we can reft
E , upon,
50 Dr. Clarke'^ Demonjlrafiom
upon, and then ftrange proofs indeed muft be alledged
for our confidence •, ot which we have a pregnant ex-
ample to the purpofe now before us, by the eflablifh-
ment of this 12th proportion, with a fort of demon-
flration, in his peculiar llyie and method of argu-
ment.
To convince us in his way, of the infinite goodnefs,
juftice, and truth of the Supreme Caufe and Author of
all things, he advances, " That there are different re-
'' lations of things, one towards another, is as certain
" as that there are different things in the world. That
'' from thefe different relations of different things,
*' there necessarily arifes an agreement or difagree-
ment of fome things to others, or a fitnefs or unfit-
nefs of the application of different things or diffe-
rent relations one to another, is likewife as certain,
*' as that there is any difference in the nature of things,
" or that different things do exift.
" Further, that there is a fitnefs, or fuitablenefs of
certain circumflances to certain perfons, and an un-
fuitablenefs of others, founded in the nature of things,
and the qualifications of perfons, antecedent to
*' WILL and to all arbitrary or positive appoint-
" MENT whatsoever, MUST Unavoidably be acknow-*
*' ledged by every one, who will not affirm, that its
*' equally fit and fuitable in the nature and reafon of
*' things, that an innocent Being Ihculd be extreme-
** ly and eternally miferable, as that it fliould be free
*' from fuch mifery.
" There is therefore fuch a thing as fitnefs and
*' unfitnefs, eterna.lly, necessarily, and un-
" cHANGEABLvin the nature and reafon of things."
Perhaps there is not any undertaking more difiicult
or diflrefiing, than to fift out the arguments in this
mailer-piece of cunning compofure, and after all the
labour that can be bellowed upon it, there is nothing
to be had we can lay hold upon, but a Form or Frame
of evil fpeaking, compounded of expreffions without
any fignification, but of wind aiid confufion.
To
"Examined and Refuted. 51
To fuch perfons as have flood long in admiration
of the abilities of this extraordinary writer, it would ap-
pear no doubt a rafh, proud, or paffionate cenfure, to
pronounce without farther examination, that the words
now cited from him, are mod impious, and execrable,
and blafphemous nonfenfe, and yet furely they deferve
not a more piiid animadverfion : for although he has
inade it difficult as poflibie to enter at all, or to affirm
there is any precife meaning in, his premifes, yet we
have a conclufion, which is aifo without any meaning
but what belongs to a lye, which is here forged out
to be the foundation of a wonderful fuperflrudture of
impiety and irreligion : but the words of his propofi-
tion will be fufficient to convici: him, and to call that
light upon his artifice which will diifolve and difperfe
it.
His pretended defign is to prove, that God is of
infinite goodnefs, juflice, and truth ; yet the fcheme
of his argument is framed for modelling and circum-
fcribing him in the exertion of thefe his perfections
within fuch limits, as are fuitable to our apprehenfions
grounded entirely upon our own reafonings : his method
tor eftabhffiing thefe limits, is by a luppofition which
he makes no doubt will pafs upon us •, " That there
" are different relations of things one towards another,
*' is as certain, as that there are different things in the
" world." What thefe different relanons of difi-erent
things are, what is the agreement or difagreem.ent of
fbme thincrs to others, what fitnefs or unfitneis of the
application of different things, or different relations one
to another is here to be underftood, was not for his
purpofe to let us into •, all that he m.eant was, that we
fhould conceive something is fignified by them : tak-
ing THIS along with us, he proceeds *' Farther, that
" there is a fitnefs or fuitablenefs of certain circum-
** fiances to certain perfons, and an unfuitablenefs to
" others, founded in the nature of things, and oualifi-
" cations of perfons, antecedent to v/ill and to all
*' arbitrary or positive appointment whatso-
E 2 EVER,
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52 JDr, Clark E'i Demonflratiom
EVER, mufl unavoidably be acknowledged by every
one, who will not affirm, that it is equally fit and
fuitable in the nature and realon of thino-s, that an
INNOCENT Being Ihould be extremely and eternally
miferable, as that it ihould be free from fuch mi-
fery."
To return the bed anfwer we can to this infidious ar-
gumentation, we mufl endeavour to affix fome certain
meaning to his words, which he has himfelf mofl in-
duflrioufly avoided; the words (thing and things)
have been of much ufe to him in the foregoing part
of his treatife, being applied in fuch manner, that no
certain thing or things could be fixed upon as intended
by them : and in aid of thefe ufeful terms of his art, he
has now introduced fome others above repeated of e-
qual infignificancy, relations, fitness and unfit-
ness, AGREEMENT and DISAGREEMENT, SUITABLE-
NESS and unsuitableness, added to thing, things,
and the nature and reason of things, compofe a
fort of language fo perfectly unintelligible, that he might
conclude it would amufe our vmderilandings, without
our being able to confute, what is not to be underftood :
fo that if he had not given us an example for a fort
of illuflration to what he means, we mi^ht indeed have
been abfolutely at a lofs to difcover at what mark he
was amiing.
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cc
His pofition in exprefs terms is to this effed, that no
perfon will affirm " That 'tis equally fit and fuitable
" in the nature and reafon of things, that an innocent
Being fhould be extremely and eternally milerable,
as that it lliould be free from fuch milery." — As he
concludes, this cannot be difputed. For an immediate
confequence of this example eflabliflied, he infers,
*' There is therefore fuch a thing as fitness and
*' unfitness, eternally, necessarily, and un-
*' cmangeably in the nature and reason of things."
From the' terms of this propofition we find he ac-
knowledges " the Supreme Caufe and Author of all
" things i" therefore the word (thing or things) is
impro-
Exammed and Refuted, ^ 53
improperly applied to fignify the nature or the perfec-
tions of him, who is the Creator or Maker of all
THINGS ; for they are produced according to his Will,
upon which the nature or reafon of Things whatfoever
it may be does abiblutely depend : fo that with refpect
to their Creator, there are no different relations of
Things, no fitnefs or unfitnefs in them antecedent to
his Will, who is the Author of all Things,
The fuppofition which gives the form of an argu-
ment to this perverfe reafoning, and to all other rea-
fonings of the like fort and tendency, does depend upon
this old and crafty impofture. That a Thing or Things,
after being created, are independent of him that made
them, and have therefore among themfelves rela-
tions -ANTECEDENT tO WILL, and all ARBITRARY
and POSITIVE appointment whatsoever , as he in
moft daring terms of contradiction does exprefs it.
But it does not come up to his purpofs, that we
fhould underftand this peremptory ailertion, of things
only that are inanimate or irrational •, we muft confider
the example he has given us, as pointing out moft
clearly what it is he maeans to eftablilh •, which is, A
method of proceeding by an obligation derived from
the nature and reafon of Things, directing the adlions
of the Supreme Governor and Judge of the world, in
-his dealings with his creatures, who are accountable to
him for their actions, or behaviour in life.
To this effect he argues, that it cannot beprefumed
any one will affirm " That it is equally fit andfuitable
*' in the nature and reafon of Things, that an innocent
Being fhould be extremely and eternally miferabie,
as that it fhould be free from fuch mifery."
He has not told us who this Innocent Being is, but
has left us at large to look for him in the univerfe ;
nor has he faid v/ho is to pronounce upon him, that he
is an Innocent Being •, yet it is neceffary for us to be
fatisfied in both thefe particulars.
Further, By his faying, " That an Innocent Being
^' fhould be extremely and eternally miferable i" with-
E 3 ouc
f4 -Dr. Clarke'5 Demon/lrafions
out farther explanation it becomes uncertain, whether
he means his mifcry fhould be inflicted upon him in the
way of punifhment, or that he fhould be created and
left in a (late of mifery without any offence committed
againft his Maker.
In this latter ienfe it contradifts the terms of his pro-
pofition, alferting " the Supreme Caufe and Author
*' of all Things, is of infinite goodnefs, and juftice/*
v/hich are inconfiilent with this (uppofition. Again,
It cannot anfwer his purpofe by giving us this example,
that he meant this Innocent Being lliould be a man,
who did endeavour fincerely to live according to the
Will of his Maker as known to him, which is the beil
titk to innocence we can lay claim to ; for this would
imiply a contradidion clofely connected with the fup^
pciition, that by the Will of his Maker he fliould be ex-
tremely and eternally mifcrable, though endeavouring
fincerely to live according to his Will : and therefore
this Innocent Being he fpeaks of, muft be the judge
pf his own innocence, by living according to the fitnefs
and unfltnefs of Things, efteemed by him purfuant to
the foregoing fuppofition independent of their Creator,
and himlelf alfo accordincr to the different relations of
different Things at liberty to follow his own will in
his a6lions •, from whence every wicked man, and the
enemy of mankind himfelf, may put in his claim to be
that Innocent Being Dr. Clarke has mentioned.
So that from this interpretation, which is the only
one we can allow him^, we will affirm, in oppofition to
what he expedcd, that it may be fit and fuittible, his
fuppofed Innocent Being fhould be extremely and eter-
nally miilerable, by punifhment inflicted for apoftacy
or rebellion, confidently with the infinite goodnefs, and
juftice, and truth, of the Supreme Governor and Judge
of the v;orld : and upon denying his inffance, we have
good caufe to overthrow his conclufion, inferred from
it, " That there is fuch a thing as Fitnefs and Unfit-
*' nefs. Eternally, Neceffarily and Unchangeably in the
*' Nature and Keafon of Things •," or, as he had before
expreffed
Examined and 'Refuted, 55
cxprefied it, " Antecedent to Will, and all Arbitrary
" and Pofitive Appointment whatfoever," — by pro-
nouncing upon it. That it is a moft falfe, deteflable,
and blafphemous afTertion.
Taking it for granted that he would find the fuccefs
he hoped for in eilablifhing hislaft conclufion, we need
not wonder at any fublequent attempts for carrying the
whole of his fcheme into execution. That bold and
moft violent afTertion -againft the Truth and Majefly of
God, being allowed him with impunity, would lay a
fure foundation, according to his method of v/orking,
for any other fuperftrudiure of falfnood and im^pofture,
how grofs foever he might judge fitting to raife upon
it : and fuch he is not flow in producing •, for fo it
follows 'immediately to his purpole : '' Now, what
*' thefe relations of things absolutely and necesa-
" RILY APvE in THEMSELVES, THAT alfo they APPEAR
" TO BE to the underftanding of all intelligent
*' BEINGS."
That we fhould judge of the nature and properties
of the external objects of our fenfes from their forms,
trufting entirely to our own imagination, to dire61: us
in our a6lions and behaviour amiOns; them : believino-
they really are what they " appear to be" by fight;
this is a pofition of fuch confequence to his hypo-
thefis, that he has chofen to place it as clofely con-
nefted with his laft conclufion ; but this one is vof
fuch an enormous fize to be Iwallowed at once, he has
chofen to divide it into two, with a falvo or flight
covering for each ; for it w^ould have been too much
to have let them pafs from him altogether barefaced.
However, he might hope his caution v«/ouid be apt to
do him little damage, fince polnbly every one of his
readers would keep himfelf out of fuch company as
would make a doubt of v;hat he had faid ; for in this
cafe he propofes to '' except thofe only who under-
" ftand THINGS TO be what they are not \ that
" is, whofe underftandings are either very imperfect
" or very much depraved \ and by this under-
E 4 *' STANDING
56 Dr. Clarke'^ Demonjlrations
'' STANDING, or KNOWLEDGE of the NATURAL and
^' NECESSARY RELATIONS of THINGS, thc ACTIONS
'' LIKEWISE of ALL INTELLIGENT BEINGS are COn-
" ftantly clire^led, (which by the by is the true ground
*' and foundation of morality.)" — Then comes in
the faivo, a notable one indeed, " unless their will
be corrupted by particular intereft or afFe6tion, or
fwayed by fome unreafonable and prevailing luft.'*
That the ground of his morality came in by the by,
\ve will not difpute with him ^ but God forbid we
fhould build upon it.
The way being now fufficiently cleared for proving
his proportion, according to the method he had de-
figned, he has but little to do in leading us towards it,
through the courfe of fuch arguments as arife necefla-
rily from his relations and fitnefs of things ; for as he
tells us, that he had before proved the Supreme Caufe
^' must of necessity have infinite knowledge, and
^' the perfeclion of wifdom ; fo that 'tis abfolutely im-
'' polTible he iliould err, or be in any refpe6l igno-
^' rant of the TRUE relations and fitness or un-
^' fitness of things, or be any ways deceived or
'' impofed upon \ herein 'tis evident, he must of
'' necessity, (meaning not a necessity of fate,?
' — (a pretty fort of an infinuation come in by the by,
as if there were a necessity of fate) " but fuch a
*' MORAL necessity as I SAID bcforc was confident
" with the mod perfe6l liberty) do always what he
knows to be FITTEST to be done •, that is, he must
ACT always according to the strictest rules of
infinite goodnefs, juftice, and truth, and all other
moral perfections."
This is ilridt arguing, according to his own priri'^
ciples
}\
We need not follow him through the proof he make^
'' in particular" of the divine perfections mentioned
in this laft propofition, his ftyle being very nearly the
fame througiiout the courfe of it, or rather more of-
fcnfivc, in treating particularlv of the juftice of God.
'^ But
Examined and Refuted, 57
But that nothing might be omitted that could be ot
fervice to his caufe, he adds a reflection, doing juftice
to his own performance, as fo thoroughly perfect,
that, as he fays, " To this argumentation a priori there
can be oppofed but one objeClion that I know of,
drawn, on the contrary, a poftericri^ from experience
and obfervation of the unequal diftribution of Pro-
" vidence in the world."
However, to difTolve this objedion, he tells us, that
Plutarch, and other heathen writers, have vindicated
the Divine Providence, even with refped to this pre-
fent world : then he adds, " The objedion is entirely
" wide of the quellion •, for, concerning the Juftice
" and Goodnefs of God, (as of any governor whatfo-
*' ever) no judgment is to be made from a partial
" view of a few fmall portions of his difpenfations, but
" from an intire confideration of the whole ; and con-
" fequently not only the fliort duration of this prefent
*' ftate, but moreover all that is paft, and that is ftlll
*' to come, muft be taken into the account, and then
*' every thing will clearly appear juft and right."
Setting afide his parenthefis, we have no obje6lion
to this comfortable and conclufive argument, excepting
only, that as we know from whence it came, we fhall
be very Icth to acknowledge any refped due to him
for it.
His demonftration or argumentation a priori, as
he calls it, is here ended ; and for his having but that
one objection he told us, he has added indeed a very
fufficient anfv/er. But for the term a priori, though
we fhall not at prefent difpute with mathematicians
^bout it, yet we cannot fubfcribe to his title to it, ia
that way he defigns we Oiould underftand it of his
work. That " the Supreme Caufe and Author of all
** things," and his perfections, fhould be demon-
ftrated a priori^ that is, from fome other caufe prior
to him, is a confequence tit enough to follow from his
^" ORIGINAL FITNESS and AGREE ABLENESS," which,
lie fays, '' he had before iliewn to be n2cessarily in
*' NATTRE^^
58 Br. Clarke'^ BemonflraUons
*' NATURE ;" and therefore whoev^er takes his v/ord
for demonilration, he has before his eyes what he mud
FIRST believe.
But there is another fenfe in which this fcientific
term may be underftood, and applied to fuch fort of
argumentation, as delcended a priori, the old an-
cefior of falihood, to whom it belongs, to make out his
oppofition to the truth by contradidions and lies.
We are now come to Dr. Clarke's ceneral reflec-
tions, arifing " from this account of the moral attri-
*' butes of God •," and by what we have fcen in his
way of argumentation, all furprize may be over at any
thing his flyle does produce, in confequence of his
pofitions already advanced. As an inilance of that
monftrous prefumpdon he has arrived at, in the firft
of thefe corroUaries, or confequences, " It follows,
ift. That altho' all the adions of God are free,
and confequently the exercife of his moral attributes
cannot be laid to be necessary, in the fame sense
*' of NECESSITY, as his exiftence and eternity are ne-
cessary ; yet thefe moral attributes are really
'"^ and TRULY necessary, by fuch a necessity as
•' tliough it be not at all inconfiftent with hberty, yet
*' is equally certain, infallible, and to be depended
*' upon, as even the exiftence itfelf, or the eternity
*' of God."
Thefe two forts of necessity are propofed to ex-
ercife our underilandinos in making out the difference
between them : but left we fhould not conceive the
latter necessity to be full as ftrong as the forego-
ing, he has a third fort to bind it upon us •, for fo it
foon after follows : " It is neverthelefs as truly and
*' ABSOLUTELY IMPOSSIBLE for GoD nOt tO do, (Ot tO
" do any thing contrary to) v/hat his moral attributes
*•' require him to do, as if he was really not a free
'' but a necessary agent. And the reafon hereof
is plain, becaufe infinite knowledge, power, and
goodnefs, in conjun6lion, may, notwithftanding the
mofl perfedl freedom and choice, ad with altogether
"as
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Examined and Refuted, 59
*' as much certainty and fleadinefs, as even the ne-
*' CESSITY OF FATE CAN BE SUPPOSED TO DO,"" *
Here is a comparifon indeed very fuitable to his pur-
pofe, by this third fort of necessity of fate, which
he mentions again in a few lines after thofe already
repeated.
To repeat the exprefTions we meet with is fhocking,
though the difrefpecSlfulnefs of them be difguifed by
his ufual addrefs. Thus he tells us ( " No man prays
'' to him to be omniprefent, or thanks him for be-
*' ing omnipotent, or knowing all things.") — We can
eafily fee what fort of defence would be made for this
language •, yet, hov/foever palliated, it is unwarrantable,
infoient, and blafphemous.
Whoever will be at the pains of reading over the
w^hole paragraph containing the firil of his general
conclufions, and confidering it in a proper light, he
will find it equal, in boldnefs of fophiflry and impof-
ture, to what might be expe6led from his foregoing
proportions.
But, to finifh this paragraph with an air of modeily,
which he means to caft over this important part of his
work, he concludes, — ^' This, I humbly conceive,
" is a very intelligible account of the moral attri-
" butes of God, fatisfaftory to the mind, and without
" perplexity and confusion of ideas.'*
It is pretty well known to thofe who have converfed
in the wotild, that this phrafe, " I humbly conceive,"
is the common llyle of an infmuating pleader, making
fnew of fubmifTion to the judgment of his hearers, af-
ter he has laboured w4iat he could to di6late to them
in the mioft peremptory and violent aifertions ; and
in this fenfe of the phrafe importing the contrary to
Vv^hat the words exprefs, perhaps no man ever had a
better title to it, than the author from v.^hom it is now
quoted, as his Reasonings and Demonstration's
have arifen from a caufc ver^ different from humble
conceptions,
2 But
I
I
60 JDr. Clarke'^ Demonfratlons
But he gains a great point indeed, if this humble
form of addrefs will perluade us to believe what he
introduces by it, to take his word that he has given us
of his own felf-fufficiency, " a very intelligible ac-
*' count of the moral attributes of God, fatisfadory to
" the mind, and without perplexity and confuiion of
" ideas."
We mufl be fatisfied that his head was of a peculiar
texture, to have been able for the conception and deli-
very of fuch incoherent, inconclufive, and contradictory
ideas, as compofe this Treatife of his Reafonings,
which a^e moil unintelligible and unfatisfaftory, with
endiels perplexity, confufion, and contradiction : there-
fore we cannot chufe but to underftand him ironically,
fpeaking to himfelf in triumph for what he had per-
formed ; and with reference alfo to whomfoever he had
led along with him blindfolded through his Demon-
flrations, that fuch a perfon having taken them for
TRUTH, his mind is ready to acquiefce in his autho-
rity, and to believe them all " a very intelligible
*^ account."
Three or four other confequences or corollaries are
drawn as general conclufions from his work, fuitable
to the ufual form and ftyle of his compofition. His
addrefs in thefe conclufions is equally refined and fub-
tile, as any we have hitherto obferved in his unwearied
endeavours for undermining the truth, in order to
fupport it by his fpurious mathematical demon-
ftrations.
His principal defign in thefe corollaries is to fix it
upon our minds. That altho' God is a free agent,
yet he is a necessary agent ^ or, to take it literally
in his own words ;
2dly. From hence it follows, that although God
is a moft perfeClly free agent, yet he cannot but
*' DO ALWAYS what is best and wisest in the
WHOLE. The reafon is evident, becaufe perfeClwif-
dom and goodnefs are as steady and certain
^' principles of aclion, as necessity itself.
It
Examhied and Refuted, 6 1
It is pretty clear what fort of comfortable doflrines
may arife from the foregoing pofition ; for if we de-
termine from our underftanding and knowledge, " of
" the natural and neceflary relations of things, (by
*' which the actions likewise of all intelligent be-
" ings are conftantly diredled) what is beft and wifeil
'' in the whole •," — it may be very ufeful at the pre-
fent to make us eafy, as to all future confequences of
our anions.
In the laft of thefe conclufions from his reafonings
upon the moral attributes of God, he repeats what he
means we fhould now admit he has demonftratively
confirmed ; which is indeed a point of fuch confe-
quence, that if we are difpofed to agree to it, it may
juftly be deemed a recompence for all the toil of his
indefatigable perfeverance, in eftablilhing error by in-
cefTant contradi6lions. His words are,
" Laftly. From what has been faid upon this head
" it follows, that the true ground and foundation
of all ETERNAL MORAL OBLIGATIONS is THIS, That
the fame reafons (viz. the forementioned necessary
and ETERNAL different relations, which different
things bear one to another, and the confequent
fitnefs or unfitnefs of the application of different
things, unavoidably arifing from that difference of
the things them.felves) thefe fame reafons, I say,
which always necessarily do determine the Will
of God, as hath been before fhewn, ought alfo
conftantly to determine the Will of all fubordinate
" intelligent beino-s."
We have already obferved the contradidlion arifing
from the blafphemous fuppofition of the Will of God
being determined necessarily by what he calls the
Neceffarv and Eternal different Relations which dif-
ferent Things bear to each other ; which prefump-
tuous affertion ferves, by his way of reaibning, to point
out one and the fame rule to be obferved in the ac*
tions of God towards his rational creatures, and for
diredting them in their behaviour towards him, and to
a one
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62 Dr. ClarkeV Demojijlratiom
one another ; all eternal moral obligations, or the mo-
tives influencing or directing the adions of all in-
telligent BEINGS being the fame necessary and
ETERNAL different relations of different things.
Here we find he has placed God and Man upon a
level, as to the principles of their a6lions •, and as he
has afferted the will of God is determined by thefe ne-
ceffary relations, fo they " ought alfo consequently
*' to determine the v/ill of all fubordinate intelli-
" gent beings," — who muff therefore underlland thefe
eternal and different relations as perfedlly as God him-
felf ; for fo he has before affirmed, that " what thef*
'' Relations of Things abfolutely and neceffarily are
*' in themfelves, that alfo they appear to be to the
*' underllanding of all intelligent beings," —
unlefs, as he allov/s, they are diftempered in their •
underftandings : fo far then, according to his do6lrine^'
the underllanding of God and man is upon a level.
Now we have arrived to the very fummit of his
ambitious and arduous undertaking, and are at length
prefented with this tempting fruit of his long-laboured
Demonftrations.
In the conclufion of this part of his work, we have
a reafon alledged for this method he has taken of op-
pofing Atheifts by demonftration •, " Since the moft
" confiderable Atheifts that ever appeared in the
*' world, and the pleaders for universal fatality,
" have thought fit to argue in this Vv^ay, it is reafon-
able and neceffary, that they fhould be oppofed in
their own way •," — which is faying, in other words,
that if Atheifts and Infidels attack the Defenders of
God's Truth with lies and impotlures, they alfo lliould
betake themfelves to the like weapons -, " it being moll
^' certain, that no argumentation, of v/hat kind foever,
^' can poffibly be made ufe of on the fide of error, but
*^ may alfo be ufed, w^ith much greater advantage, on
" the behalf of truth."' — So that if one inconclufive or
falfe argument will contnbute to maintain another,
lu'jh fort of argumentation will do much more fervice
when
Examined and Refuted. 63
when alledged In behalf of the truth ; which nearly
correfponds with a paflage relating to imperfedtions,
remarked in his Preface, and lliews it to be of a piece
with his Conclufion, fo that one may be brought to
confirm the other.
His lafl: paragraph mentions fome affiftance that men
may have, that are not fuch able mailers of demon-
ftration, as to go along with him in thofe paths of
knowledge which he has pointed out. For the comfort
of fuch perfons he ventures to tell them, " But this^
IS NOT ALL. God has moreover finally, by a clear
and exprefs revelation of himfelf, brought down
from heaven by his own Son, our bleffed Lord and
Redeemer, and fuited to every capacity and under-
ftanding, put to filence the ignorance of the fooiifh,
and the vanity of fceptical and profane men ; and by
declaring to us himfelf his ow^n nature and attributes,
has effedlually prevented all miilakes which the weak-
nefs of our reafon, the negligence of our application,
the corruption of our nature, or the falfe philofophy
of wicked and profane men might have led us into,
and fo has infallibly furnifhed us with fufHcient
knov/ledge to perform our duty in this life, and to
«c
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CC
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*' obtain our happinefs in that which is to com.e."
It might ftrike us with furprize to account for it, how
thefe exprefiions ihould fall from him, in dire6l terms
fuperfeding the necefTity of his endeavours. But he
had long fince learned to have no fear about contradic-
tions, and this wonderful pafTage from his pen, ferved
in the end of his treatife, to fteer the foregoing pages
through the difficulties they might encounter, in palTing
through the hands of fuch men, as would not otherwife
be prevailed upon, to receive his book inilead of the
Gofpel.
Having obferved the infuiEciency of Dr. Clarke's
method of Demonilration, by his eftabhfhment of a^-
TECEDENT NECESSITY as the principle from whence he
argues in proving the exidence of God, it will not be
dilHcult
64 Dr. Clarke' J Demojiftrattoiis
difficult to difcover, whence he has afTumed this
principle to be the fupport and foundation of his
work.
As we are more certain of our own exiftence, than
we can be of any other thing exifling, which is the
objed of our fenfes, that argument which we would fix
upon to lead us to the knowledge of God, would be-
gin from our reafonings about our own nature, and
thofe circumftances in which we find ourfelves placed.
The leail attention to our condition will convince us,
that we are not fufficient to procure that eafe or com-
fort, or gratification of our appetites, in which the
welfare of our prefent (late does confifl ; whence of
courfe it mull follow, that no man can fuppofe himfelf
INDEPENDENT, which is, in other words, fufficient as
of, or in himfelf, to be happy. But the defire of hap-
pinefs, or that inclination which continually prompts
every man to feek after his own eafe in the enjoyments
of this life, will incite him to fearch out, and to com-
ply with fuch remedies for his wants and neceffities, as
his own reafon, exercifed upon the prefent fenfible ob-
jects that furround him, will be ready to fuggefl : and
howfoevcr the eflablifiiment of fociety may contribute
to provide and fecure to us the enjoyment of fuch
things as are immediately necelTary to the prefervation
of our beings ; yet the general wants, and neceflities,
and imperfc6lions of the befl regulated fociety or com-
bination of men, affoclated for their mutual fupport,
mufl itlll refer us to fomething fuperior to ourfelves, on
which w^e mufl depend for our eafe and happinefs :
from hence it will arife, that according to the neceffities
of an individual feparately confidered, and the neceffi-
ties or defe6ts attending the eflablifliment of focieties,
our imaginations will lead us to fuppofe fome govern-
ing or fuperior Being or Beings, to whofe power or wills
we mufl apply for prote(5lion.
By this procefs of reafoning, grounded upon our
own infufficicncy, giving us continual notices that we
arc not independent, fuch conclufions concerning thefe
fuperioE
Examined and Refuted. 65
fuperior and governing Beings will enfue, as are moft
luitable for encouraging our hopes, and allaying the
fears, which the weaknefs and infirmities of our pre-
fent ftate do expofe us to : accordingly we may obferve
from the feveral provinces or employments affigned to
the Gods of the Gentile world, that the wants and ne-
ceflities of mankind, gave a neceflary birth to fuppofi-
tions of heathen divinities. Upon this principle, tem-
ples were built to a fupreme God or Power of the air,
necefTary for maintaining animal life, to a God of the
Sea, to a God of War, to a Goddefs of Peace or Con-
cord, to a God of Merchandize or traffic, and to a
multitude of others from the like origine ; befides the
numberlefs topical deities of particular regions and
countries, all produced by the imaginations of men,
reafoning from their own necefTities, to the eilablifli-
ment of fome proteftion or afTiftance for themfelves,
in all cafes and circumflances of their diflrefs.
The argument from this principle did appear fo
ftrong, that it had indeed the power of demonilration
to prove the exiflence of thefe fictitious divinities, to
the deluded imaginations even of thofe men, who were
moft efteemed for their wifdom in the heathen world :
but if we will not allow that this principle of necessi-
ty is a foundation to demonftrats that there is a Jupi-
ter, a Mars, a Neptune, and a Mercury, which are,
properly fpeaking, the Gods of Necefiity, m.uch lefs
will it ferve as a principle to demontlrare the Beino; and
Attributes of the true God -, and yet no other can be
found to uphold Dr. Clarke's Bemonfcration, after fet-
ting afide the information of Holy Writ, as he pro-
feffes to do : whence it comes to pafs in the courfe of
his reafonings^ that the wants, a id infirmities, and ne-
ceiTities of our nature, conseqjjent to our fall and
apoftacy from God, the true cauie of the ignorance and
darknefs of our underftandings in our fpiritual con-
cerns, is by his management become a principle of an-
tecedent necessity, for demonftratinc the Being
and Perfedions of God \ and by due procels of his ar-
F gument.
66 jDr. Clarkf/j Dcmonjli^atiom
gument, comes alfo to be the foundation of his natu-
ral and REVEALED RELIGION. Therefore no wonder
if thefe performances, when examined by the alTiftance
of divine revelation, are found to correfpond to the ori-
ginal caufe or principle from v/hence they are derived,
as being compounded of contradictions and blafphemy.
This SELF-EVIDENT principle of necefifity in our own
nature, unable to fupport itielf, and confcious of hav-
ing derived its being from Ibme Power or Being fupe-
rior to it, is the foundation upon which all the heathen
deities were fupported in the imaginations of men ; up-
on which footing it becomes afeif-evident proportion,
that there is a God or Gods, a Being or Beings fuperi-
or to man ; and thus Dr. Clarke's propofition, that
'^ Som.ething has exifted from ail eternity," is admitted
as a felf-evident propofition, that is, through the con-
fcioufnefs of our own neceflity and dependance, not
from the felf-fufficiency and ilrcngth of our underftand-
ings •, accordingly in arguing by this principle, we may
fee from the hiflory of mankind, that the confequences
they inferred from it, in multiplying their Gods, and
the phantaflical objedls of their worfhip in the days of
idolatry, may be all duly accounted for, by confidering
the original caufe from whence they came : whereas the
confequence Dr. Clarke draws from his propofition,
does not correfpond to the principle whence it arofe,
but flands in diredl oppofition to it, implying that we
are not to look for our fupport from any of the external
vifible objeds of fenfe, to which the unalTifled reafon
of m.ankind always did, and would flili continue to ap-
ply for afTiftance •, but his inference is to a contrary ef-
fect, " That Something has exifted from all eternity,"
fuperior to all objedls of fenfe " otherways the things
" that now are" (that is, all fenfible objeds) " muft
*' have rifen out of nothing, abfolutely and without
'' caufe i" which, as before obferved, is taking for
granted, that all material objects have been in time
produced •, which is the point in debate with his fup-
pofed adverfary, whom he confutes by this aflertion de-
rived
Examhied and Refitted. 6,7
rived from the afTent we have given to that propofitlon
of revealed truth, that In the beginning God created the
heaven and the earth. So that Dr. Clarke has argued
falfely in making an inference which does not proceed
from the principle that afforded the proportion he fets
out with for the foundation of his work ; which is car-
ried on alfo by afTiftance furreptitiouQy borrowed from
Holy Scripture, denied and difguifed by fubtile terms
of his art.
Our reafon can proceed no farther in arguing towards
the TRUTH, but by acknowledging this self-evident
propofition,, that we are not independent, and con-
cluding from thence that there are fome Beings fuperior
toman : but here is its utmofl limit; for amon.o; all the
objects of fenfe which afford all the materials of our
knowledge unimproved by divine aid, we can find no
guide to condu6t us to the true God \ and therefore in
conceiving from our own obfervations, of Powers or
Beings fuperior to obje6ts of fenfe ; the fancy or ima-
gination mud take the lead, to fupply, by our own in-
ventions, what we iland in need of for ourafTiftance : from
hence every nation in the heathen world, had their divi-
nities, and were all equally intitled to maintain and aflert
their exiftence, together with the worfnip and honour
they thought due unto them.
From this obfervation concerning human reafon, it ap-
pears that it can afford no weapon againft an Atheiil,
becaufe he acknowledges the utmofl that reafon can
demand by agreeing to Dr. Clarke's propofition ^ but
it follows yet farther, that properly fpeaking, there ne-
ver was nor can be an Atheifl •, for no man, as the
Dr. tells us by his own experience, can perfuade him-
felf that he is independent, or, as he has expreffed it,
after uling the utmofl endeavours for this purpofe, he
cannot banifh from his mind fome ideas, as of eternity
and infinity, that is, he cannot avoid having confciouf-
nefs of his own infufficency, and therefore that fome
Being has exifled prior and fuperior to him,
F 2 Th§
68 Dr, ClarkeV Demonjlr attorn
The Atheift truly dcfcribed, is of another fort than one
of thofe imaginary perfonages, againft whom Dr. Clarke
maintains his mock fight \ he belongs to a very large
clafs of men, who live in oppofition to the revealed Will
of God, of which they are well inform.ed, yet continue
to follow their own Wills in oppofuion to the Divine
Will, hereby fpeaking out and declaring by their acti-
ons, that they difown their fubniifTion, and afiert an in-
dependency by pradical Atheifm \ which may, and
ufually does lead them on yet farther into an oppofition,
through their behaviour and dilcourfes propagating
infidelity, by ufmg their endeavours to fupprefs, corrupt,
and contradi6t what God has laid.
The dillemper of thefe men confifts in making light
of the authority of Holy Scripture, to eilablilh fome fort
of religion, or rule of life, which they labour to perfuade
themfelves may be certainly derived from their own
reafon, or the light of nature, independently of the
revealed Will of God •, therefore that we miay contend
fuccefsfully againft thefe adverfaries, we muft afiert and
maintain the authority of Holy Writ, and fo, denying
the fufficiency of human reafon, we muft not enter
into controverfy with them, as if we were able by our
ow^n hands to beat down their oppofition, for the ivea-
fons of our ijoarfare are not carnal^ fuch as our own ex-
perience or reafon unaftifted is able to fupply, but
mighty through God to the fulling down of firong hcldsy
cafiing down imaginations^ and every high thing that ex-
alt eth itfelf againfi the knowledge of God^ and bringing into
captivity every thought to the obedience of Chrijl. The
Chriftian combatants are to make ufe of thefe weapons,
following the Apoftle's advice, who is earneftly follici-
tous that no part of them ihould be open to the afifaults
of the enemy, and therefore exhorts us his brethren,
to put on the whole armour of God^ that we may be able to
Jiand againft the wiles of the 'Devil \ for we wreftle not
againft flcfh and bloody but againft principalities and pow-
ers ^ againft the rulers of the darknefs cf this worlds againft
fpiriiual wickedncfs in high places y who are all in ftrid al-
liance
Examined and Refuted. 69
liance and combination with fuch men as oppofe the
truth, and make war againil every good foldier of je-
fus Chrifl : Wherefore take unto you the whole armour of
God^ that ye may he able to withftand the evil day^ and hav-
ing d/Me alU to ft- and. Stand therefore^ having your loins
girt about with truth., and having on the hreafi-plate of
right eoufnefs., and your feet fliod with the preparation of the
gofpel of peace. Above all taking the fJiield of faith., where-
with ye piall be able to quench all the fiery darts of the wicked-^
ayid take the helmet of falvation., and the fword of the Spi-
rit., which is the word of God: praying always with all
prayer and fupplication of th-^ Spirit., and watching there-
unto with a'll pe never ance., and fupplication for all faint Sy
who are all of them in dangr^r from the enemies of their
falvation, and cannot withfland them without taking
the whole armour of God, and thefe weapons of his
Spirit i fo that the caufe of true Religion is betrayed,
when It is delivered over to our own reafon to decide
upon the foundation and merit of it. For reafon alone
cannot lead us to the true God, or to the knowledge
of his Will, but he that cometh to God., mufl believe that
he is — wha: he has been pleafed to reveal to us % and
as our obedience due to him, does imply that his Will
fhould be done, we cannot know his Will, or what
things he requires us to do as his fervants, without
information from him concerning them •, hut God hath
revealed them unto us., hy his Spirit : for the Spirit fear cheth
all things., yea the deep things of God ; for what man know-
eth the things (or thoughts of man) hut the fpirit of man
which is in him: even fo the thingi, (or Thoughts or Will)
of God knoweth no man^ hut the Spirit of God. If we
cannot difcover the fecret thoughts of man from exter-
nal appearances of his pcrfbn and countenance, much
lefs furely can we know the thoughts of God by con-
fideration of his works, v/hich have a more remote
and diflant relation to their great Creator ; yet this is
the tafk of the Deilt or Moralift, who labours with all
his might to. invalidate the authority of the word of
God, by fetting uppermoft the decifions of his own
F 3 reafon,
7o Z)r. Clarke'^ Demonjlrations
^eafon, or fuch concluiions as he infers from his fitu-
ation among outward vifible objeds, as a natural reU-
gion, or perfed rule of life •, and is only contented to
admit the teftimony of Scripture, where it may be wrell-
ed to coincide with his own arbitrary determinations. If
on this footing we join him, to fet afide the divine au-
thority of Holy Scripture, the intereft of true religion
is betrayed into his hands : we confent thereby to argue
and to walk hy fight ; to which Dr. Clarke having
agreed, notwithftanding the parade and arrangement of
his fophiftical Dem.onflrations againfl Atheifts, Deifts,
Fatalifts, and the reft of that tribe, he is found to be
one of the moft ufeful and induftrious friends their
caufe ever had upon earth.
SECT. IL
ALTHOUGH every paragraph, in the feries of
arguments contained in Dr. Clarke's Demonftra-
tions of the Being and Attributes of God, be liable to
refutation ; and that like animadverfions to thofe which
have pafied on fuch parts of his Reafonings as have
been particularly examined, will occur alfo throughout
the whole performance, if it be diftin6lly enquired in-
to ; yet there may be little advantage in fearching
more minutely into the feveral contradi6tory and in-
conclufive afilrtions, that are to be met with in all
other parts of this laborious undertaking ; it being
fufficient, in confutation of his defign, to fhew that
his pruiciple is falfe j the fuppofitions he has taken for
granted, are not to be allowed •, and the reafonings
built on his principle and fuppofitions are of courfe to
be rejeded.
The apparent purpofe or intention of this treatife, is
to exalt the reafon o^ man into a felf-fufBciency, or in-
jiate capacity, of difcovering, with the certainty of
demonflration, the Being of the true God and his per-
fcftions i upon which difcovery, as demonftratively
cfta-
Examined and Refuted, 71
eflabliflied, he proceeds in his v/ay to *' demonflrace?
" in the next place, the unalterable obligations of Nr-
" tural Religion, and the truth and certainty of the
" Chriilian Revelation.'*
Here again we muft obferve, that much prejudice
will arife againfl any attempt for confuting the Rea-
fonings of this author, which are fpeciouily and moft
artfully alledged as works of his zeal and induflry,
brought in fupport and confirmation of true religion \
and to filence all objections of Infidels, Deifls, and
Atheifls, to the contrary. But befides this prejudice,
arifmg in his favour from his profefTed regard to our
moft holy religion, another, very hard to be removed,
is likely to be found in our own breafts, favouring that
fuperiority and fufficiency of Reafon, which this great
pleader in its behalf has endeavoured to eftablifh.
The method obferved by Dr. Clarke, in conducing
us to the knowledge and belief of Divine Revelation,
proceeds upon this fuppofition, That the Reafon of
man, properly exercifed and employed, would lead
us by demonftrative arguments to the knowledge of
God, and of his Will, concerning our whole moral
condu6t and behaviour, in all circumftances of this
life ; and, in confequence of this fuppofition, that the
revealed Will of God, in approving itfelf to our Rea-
fon by the moft refined precepts of morality, is there-
fore to be aflentcd to as divine on this recommenda-
tion : that it is highly reafonable and becoming, that
fuch inftru(5lions ftiould come from God. Thus it is
confidently afTerted by Dr. Clarke and his friends, that
our Rehgion must be reasonable ; and hence they
conclude peremptorily, that by a61:ing according to the
Religion or Law of Reafon or Nature, we must be
accepted in the fight of God. This being granted,
they are contented to lead us into Chriftianity, by
fhewing their own works approved by it, from fuch
quotations of the Gofpel as may apparently be recon-
ciled with their own opinions -, not fcrupling, at the
fam.e time, artfully to kt afide and explode what they
F 4 deeni
72 J)r. Clarke'^ 'Demonjli^atlom
deem to be unreafonable ; that is, v/hatfoever will not
coincide \vith their decifions. Upon this model very
many ambitious hands have been employed, in rearing
up and fupporting what they may be pleaied to call the
Chriftian Church.
But before we give our afTent to what the Deills af-
firm, that our Religion mufl: be reafonable, it is fit we
fhould diftinclly confider what fuppofitions are implied
under this affertion, and what confequences muil fol-
low from it ; for although the terms are fhort, yet the
propofition is very fruitful, and is alfo of that fort,
whi-Ji may be neither f^fely affirmed or denied •, and
therefore requires Arid; attention, to examine and un-
fold what it infers.
The form of this propofition. That our Rehgion
MUST BE Reafonable, appears to be prefunipti^ous, as
importing that the ways and methods of Divine Wif-
dom for reconciling and recovering mankind to a (late
of favour and acceptance with Almighty God, mull
be fuited and made conformable to fome certain rule
or ftandard, which we conceive ourfelves to be pof-
feffed of.
By this afiTertion our Reafon is placed in the upper-
moft feat, to look down upon the counfels of God, to
pronounce upon them as fubjedl to uich limitations
as we judge they ought to be confined to \ and in
cafe his wr/s are not according to our ways of reafon-
ine, we are not accountable to him for difobedience, if
we follow our own Reafon to guide ourfelves.
Again, if the rules of our duty, prefcribed by the
revealed will of God, are found to correfpond with our
Reafonings, and to be approved by us as conducive to
the prefent welfare and happinefs of mankind, altho*
upon this fuppofition there were no reafon for rejeding
Divine Revelation, as being what we would have it to
be, conformable to thofe ways and rules of adion which
we judge befl: and fitted for us to obferve ; yet by this
fuppofition, all diftindion is removed between the dic-
tates of our own Reafon, and the light and inftrudion
of
Examined and Refuted, 73
of the Holy Spirit : whence it might be eafy to con-
clude, that what is revealed is nothing more than the
fuggeilions of right Reafon, fuch as the befi improved
human faculties mig-ht attain unto.
To this length Dr. Clarke and his follower^ have
plainly arrived, by allowing the Gofpel to be a repub-
lication of the Law of Reafon, or of Nature, chiefly
indeed for the benefit of the inattentive or inconfide-
rate perfons of the world •, fuch as are of the meanefl
capacities, who are not fo well able, as he and others
of like improved and refined underftandings, to fearch
out and apprehend the Demonftrations of the Being
and Attributes of God, and to follow them through
thofe inferences and conclufions, which, if properly ob-
ferved, do naturally introduce and explain the whole
fyftem of revealed Religion. So that the Gofpel is in-
tended, according to thefe great mafters of human
reafon, to be a fort of guard or fecurity afforded to us,
that we fhould not miftake or deviate from the Law of
Nature, which if all men would be at the pains to ex-
amine diligently, and live according to it, there could
be no obje6lion againft embracing alfo the Religion
of Chrifl.
How well thcfe opinions are received, and how fruit-
ful they have been in propagating high conceits of our
own reafon and underftandings, the great variety of
moral treatifes formed on this plan may ferve to de-
monilrate. For the deiftical moral writers lay their
claim to authority by a fort of demonftration ; and
they dictate for the inftru6lion of fuch perfons as are
not able of themfelves to argue fcientifically, and defire
that their labours may be confidered on a like footing
with thofe of the mathematician, who, although he
does not pretend to bring forth any truth in his fcience,
which is not the genuine difcovery of Reafon, which
is common to all m.en, may, notwithllanding, have a
high title to merit for the demonftrative proof of fuch
propofitions, as others, unacquainted or little verfed in
that fcience, would never have thought of.
But
74, Dr. Clarke'j Demonjlratiom
But this whole confequence cannot be better fet
forth than in Dr. Clarke's own words, page 133 of the
Demonilrations, 5th Edit. 8vo. by Knapton.
" From what has been laid on this argument, we
" may fee how it comes to pafs, that though nothing
*' is fo certain and undeniable as the necessary ex-
iftence of God, and the consequent deduction of all
his Attributes, yet men who have never attended to
the evidence of Rcafon, and the notices that ,God
has given us of himfelf, may eafily be, in great mea-
fure, ignorant of both. That the three angles of a
triangle are equal to two right ones, is fo certain
and evident, that whoever affirms the contrary, af-
firms what may very eafily be reduced to an exprefs
contradi6lion : yet, whoever bends not his mind to
*' confider it at all, may eafily be ignorant of this, and
*' numberlefs other the like mathematical and mod in-
*' fallible truths ;" which is an illuflration furely very
much to the purpofe of his work. —
Further, the authority of holy Scripture is dimi-
nifhed, if not entirely fet afide, by adhering to that
proportion. That our Religion mufl be Reafonable ;
for if we are inftru6led in the dodlrines of Divine Re-
velation, and taught to receive them, becaufe they are
reafonable or decent, or fuitable for a rational or mo-
ral being to be guided by them ; the weight of our
obligation to live according to them, is laid upon
that conformity they are allowed to have with our
own apprehenfions of our relation to God, and to one
another, and to the external circumftances of our con-
dition, refpe6ling our fituation in this prefent life. So
that the divine commands are obligatory, provided that
we think they fliould oblige us, as correfponding to
our own experience, and agreeing to thofe conclufions
we make by our own reafonings, concerning the fuit-
^blenefs and ntnefs of things.
And although it may be deemed expedient, we ihould
be educated and trained up in our childhood to profefs
and to believe in the dodrines of Chriftianity •, yet,
when
• Examined and Refuted* 75.
•when we come to know, by bur own experience, that
thefe dodrines are to be derived from our own reafon-
ings upon the nature anci fitnefs of things, the autho-
rity of Holy Writ may feem no Ic-irger necelTary to
keep us under proper rules of a6lion ^ for our own
underflandings, improved by human literature, and by
converfation and knowledge of the Vv^orld, may be
judged equal to all the purpofes of life. And as a
further confequence oi fuch opinions, it muft una-
voidably follow, that whatever difcoveries are made to
us by Divine Revelation, which v/e cannot deduce from
thofe principles upon which our own reafonings do
proceed, we cannot receive them, becaufe, by the fup-
pofition, they are not reafonable ; and efpecially if we
think alfo they are not necelTary to dh'e6t us in the
prefent condu6l of our lives.
But if thefe confiderations are not fufficient to make
us fufpedt there is fallacy in that propofition, by which
the fuperiority of our Reafon in deciding on the merit
of our Religion is alferted ; by attending to Dr.
Clarke's arguments, we fhall find ftill farther grounds
to be aware of dangerous conclufions arifing from it.
He begins his " Difcourfc concerning the unalterable
" Obligations of Natural Rehgion, and the Truth and
" Certainty of the Chriftian Revelation," with a fhort
recapitulation of the principal propofitions, which he
conceives we will allow him to have demonftrated in
his former difcourfe, by which he tells us, he had
*' endeavoured to lay firmly the first foundati-
" ONS of Religion, in the certainty of the exiflence and
*' of the attributes of God." — From whence it is
plainly infinuated, that the firfl foundations of religion
were not firmly laid, until they were fixed by his hands ;
for he furely is no friend to the building who would
move the firft foundations of it, if they were firmly
laid, that he might put other foundations in their
place.
But it is yet farther infinuated, that after all the la-
bour he has had, there may be ftill fgme doubting
3 about;.
cc
cc
76 Dr. CLARKE*i Bemonjlrations
about his firfl foundations ; for he ventures to fay no
more, than that he has endeavoured to lay them
firmly : fo that although we muft fuppofe he has done
all that v/as pofTible to lay firmly the Firfl Foundations
of Religion, yet he means to hint it to us, that there
may be ftill fome defed in the ground on which they
Hand ; and of this we are very flcilfuUy apprized, as
he proceeds in recounting what he had done, " by
" proving, fev^erally and diflin6tly, that Something
" muil have exifted from all eternity ; and how great
foever the difficulties are, which perplex the concep-
tions and apprehenfions we attempt to frame of an
eternal duration •, yet they neither ought nor can
raife in any man's mind any doubt or fcruplc con-
cerning the truth of the affertion itfelf, that Some-
thing has really been eternal."
We will allow, that no man of a v/ell-difpofed mind
will ever be perplexed with difficulties, by attempting
to FRAME conceptions of an eternal duration -, fuch'
fort of FRAMING being an attempt fit only for the ad-
venturous fpirits of Dr. Clarke, and his felf-fufficient
difciples. But if thele difficulties, as he fays, " nei-
ther ought nor can raife in any man's mind any
doubt or fcruple," he knew befl himfelf why he
fhould make any mention of them. However, we
may reafonably fuppofe, that he meant, as ufual, to
fet us upon trying the extent of our underftandings in
flruggling with thefe difficulties, as if it were indeed
defirable that they fhould be conquered, that his firfl
foundations might be quite firm and clear •, but if
they are unconquerable, as he feems to allow, then we
have his word for it, that thefe difficulties neither
OUGHT nor CAN raife in any man's mind any doubt or
fcruple-, and fo his own authority comes in to fupport
his FIRST FOUNDATIONS, whicli is, HO doubt, the very
Aground he defired to fix them upon. " -• '"^^■
After the difcovery we have made, and our rejedion
of that impofture, on which he has built his Mock De-
monflrations, our refentment may be juilly moved at
his
cc
cc
Examined and Refuted. yy
his prefumptuous difcourfe in fiimming up, with his
peculiar felf-confident addrels, what he fays he had
proved or demonflrated feverally and diilindlly ; from
which diflin6t recapitulation, as we find it at the en-
trance of this other part of his v/ork, he defigned that
we fhould conceive he had perfedly meafured out, and
founded, with his own hne and plummet, the whole
depth of that moil awful fubjedt of which he had been
treating, and therefore was warranted to pronounce
peremptorily upon it, that thus and thus it must be
OF NECESSITY.
Fifteen propofitions are fet forth by him, the proof
of which makes up the body of his enfuing work : but
as he had in his foregoing treatife encountered all forts
of Atheifts, before he enters upon the remaining part
of his taflc, he defcribes the adverfaries that he now
propofes to deal with ; and of thefe he reckons up
four forts, under the title of Deifts. Three forts of
them are of fuch a kind of men as he does not think
worth while to bellow arguments upon them \ but the
fourth fort, who are, as he fays, " the only true de-
*' iSTS, and indeed the only perfons who ought in
" reafon to be argued with," he has defcribed by a
chara6ler drawn at full length, and embellifhed with
fuch peculiar marks of his fmcere regard for them, that
he very charitably could wifh all his adverfaries might
be found in this clafs ; for then, " if they would at all
*' attend to the confequences of their own principles,
*' they could not fail of being quickly perfuaded to
*' embrace Chriftianity."
But perhaps we fhould not be miflaken, if we fup-
pofed that Dr. Clarke, in drawing up the character of
thefe adverfaries, the True Deifts, fo very favourably,
had fome defign upon his friends to make them alfo
fall in love with it^ fince he reprefents this fort of De-
ifts as agreeing perfedlly to all thofe propofitions he
had formerly demonftrated, the fubftance of which he
lets forth in Ihort articles of their belief, and concludes
a$
yS Dr. Clarke*^ DemGnJlrafions
as if indeed the only caiife he had to find fault with
thefe True Deifls was, that they did not believe in
thefe articles as revealed, but merely as didtated by
their own reafon : " But all this, (fays he) the men v/s
" are now fpeaking of pretend to believe only fo
*' far as is difcoverable by the light of Nature alone,
*' without believing any divine Revelation." So that
by his reprefentation of them, the difference between ■
the TRUE Deists and Chriftians is little elfe than this.
That the former pretend to believe all the chief and
fundamental dodrincs of religion, as difcovered by
their own Reafon, or the light of Nature ; whereas the
latter believe alfo the fame dodlrines, but on the au-
thority of Divine Revelation : by which account the
True Deift and Chrifcian agreeing in the fame things,
there can be very little fear of this fort of Deifl, if he
attends to the confequences of his own principles, but
that he muft quickly become a true Chriflian. Ac-
cording to this fort of procefs. Dr. Clarke has under-
taken to train up his difciples, firft to make them
true Deists by his Demonftrations, and then, by a
little more of his in(lru6lion, they muft quickly come
to be good Chriftians.
There is caufe indeed to fear, that his writings have
had fuch pernicious influence on many perfons as to
make them Deifts, by infpiring high conceits of their
own Reafon, as abfolutely fufficient for all the purpofes
of religion, and no ways ftanding in need of Divine
Revelation ; but whatever fuccels he has had in mak-
ing Deifts, or Atheifts, or Moralifts, for at prefent we
need not mark the difference between them, it is fure,
his method of inftitution will never lead his followers
to Chriftianity. And of this we may difcover a preg-
nant proof, by attending to the firft propofition of
this treatife, which is of the moft enormous fize, in
pride of reafoning, that has appeared in the world,,
fince the original apoftacy of mankind, which by im-
plication is abetted and defended by it.
It
Exambied and Refuted 79
It is delivered in the following terms.
" The fame necelTary and eternal different relations
<' that different things bear one to another, and the
fame confequent fitnefs or unfitnefs of the applica-
tion of different things or different relations one to
another, with regard to which the Will of God al-
ways and necelfarily does determine itfelf, to chufe
to ad only what is agreeable to juilice, equity, good-
" nefs and truth, in order to the welfare of the whole
" univerfe, ought likewise conflantly to determine
" the wills of all fubordinate rational beings, tc go-
" vern all their actions by the fame rules, for the good
*' of the public, in their refpedive flations. That is,
" thefe eternal and neceffary differences of things
" make it fit and reafonable for creatures fo to ad :
" THEY caufe it to be their duty, or lay an obligation
" upon them fo to do •, even feparate from the confi-
" deration of thofe rules being the positive w^ill or
" Command of God, and alfo antecedent to any refped
" or regard, expedation or apprehenfion, of any par-
*^ ticular private and perfonal advantage or difadvan-
*' tage, reward or punifnment, either prefent or future,
" annexed either by natural confequence, or by pofi-
" tive appointment, to the pradifmg or negleding of
" thofe rules."
The impoilure of this prefumptuous proportion,
does depend on a long chain of falfe reafoning con-
cerning the Will of God, which Dr. Clarke does fup-
pofe his demonilrations have eftablilhed in the forego-
ing treatife \ but it has been already remarked, in con-
fequence of this propofition of revealed truth, that
In the beginning God created the heaven and the earth^-—^
(the fubftance of which Dr. Clarke falfely introduces
into his work, as difcovered by human reafon, which
never did nor could attain to it) : there is not any fitnefs
or unfitnefs of things, nor any different relations of dif-
rent things antecedent to his Will who is the Author of
all things ; it being evidently a contradidion to fuppofe
that differences or relations of things fhould fubfift, in-
depen-
8o Dr, Clarke'j Dcmonjlrations
dependently of his Will who created all things ; and
if they are not independent of his Will, they cannot
be antecedent to it : but, as in his former trcadfe he
advanced an atheiflical propofition, " That Something
^ had exifted from all eternity," on which he built his
demonltrations of the being and attributes of God,
after taking the account of them furrepdtioufly from
Holy Writ *, fo in this treatife concerning Religion, he
builds upon another atheiflical propofition, as derived
from his demonftrations, introducing a fitneis in things
antecedent to the Will of God, as something neces-
sary to determine the Will of God, and the Wills of
all rational fubordinate Beings.
It muft needs require the utmoft ftretch of our un-
derftandings to attempt to frame an apprehenfion of
fitnefles of things, and eternal different relations of
different things, antecedent or prior to the Will of
God, who created all things ; for this monflrous alTer-
tion can mean nothing lefs than a new creation of
eternal differences and relations, arifing from the things
themfelves which were created -, from which fort of
new creation, as not forefeen by God in the beginning,
and therefore independent of him, thofe confequent
eternal fitneffes and relations are produced, from the
knowledge of which, this blafphemous propofition af-
firms the Will of God does necessarily chuse to
determine itfelf. Such impious contradiftions do arife
upon examining into this impofture, as almofh toefcape
exprcfTion fuitable to the foulnefs and malignity of their
nature, unable to bear the light of difcovery.
Such were the high and diftempered conceits which
polfefTed the imaginadon of the parent of mankind,
wrought upon by tiie falfe fuggeftions of the enemy,
when, by believing his lie, fhe conceived from it an
apprehenfion of fome goodnefs or fitnefs to increafe or
compleat her happinefs in the forbidden dbje6l: of de-
fire, as being in that fruit independ'::nt or antecedent
to the Will of God, who had commanded that it fhould
not be eaten \ for to this purpofe the tempter fpokc,
in
Exami7ted aiid Refuted. ' 8x
in cantradi6lion to the word of God, Te fliallnot furely
die ; — and then follows the evil infinnation of the de-
ceiver, for God doth know that in the day ye eat thereof^
then your eyes /hall be opened^ and ye fnall he as Gods know-
ing good and evil -, that is, he knows there is fome good-
nefs or .fitnefs in that fruit to make you wife and hap-
py, which benefit you v/ill immediately receive on eating
it, though forbidden by him, who would deny you
thereby greater bleffings than you have at prefent •, and
the woman, judging by her fight, confented to this lye,
fuch goodnefs or fitnefs appearing when the woman saw
that the tree was good for food^ and that it was pleafant
to the EYES, and a tree to be dejired to make one wise ;
fhe then committed the a6l of rebellion, which ad is
abetted and defended by the propofition, which refts
upon this fuppofition, that " what thefe relations of
*' things ABSOLUTELY AND NECESSARILY ARE IN
*' THEMSELVES, THAT ALSO THEY APPEAR TO BE
*' TO THE UNDERSTANDING OF ALL INTELLIGENT BE-
*' INGS." And therefore " the fame confequent fit-
" nefs or unfitnefs of the application of different things,
*' or different relations, one to another, with regard
to which the Will of God always and necellarily
does determine itfelf to chufe to a6l only what is
agreeable to juflice, equity, goodnefs, and truth, in
*' order to the welfare of the whole univerfe, ought
likewife conftantly to determine the Wills of ail fub-
ordinate rational beings, to govern all their adions
by the fame rules for the good of the public, in
their refpedive ftations." — And then follov/s the
higheft inflamed conceit, in an extravagant flrain of
blafphemous impiety, or rather of enthufiaftic mad-
jiefs : " That is, thefe eternal and necelTary differences
of things make it fit and reafonable for creatures fo
to adt, THEY caufe it to be their duty, or lay an
OBLIGATION upon them fo to do, even feparate from
" the confideration of thefe rules being the positive
" will or command of God^ and alfo antecedent
^* to any respect or regard, expedation or appre-
G '* henfioi>
cc
«c
cc
«c
.82 Dr, Clarke'j Demonjirafions
henfion of any particular private and peffonal ad-
vantage or diladvantage, reward or punifhment, ei-
<^ ther prefent or future, annexed either by natural
conlcquence, or by positive appointment, to the
pradiiing or neglc6ling thefe rules*"
But the argument for exciting us to this ambition
of a6ting independently, is not from the invention of
Dr. Clarke, any more than the antecedent fitnefs or
unfitnefs of things ; for it came from him who is a
liar^ and the father of is -^ being nothing elfe than the
telling us by other words, but in terms very explicit
and fignificant, Te fliall he tis Gods^ or Deifts.— Let
thofe who ar-e fond of this title, remember from whofe
authority it is originally derived*
That the appearance of demonflration may be car-
ried on throughout the courfe of this performance, we
are told, that " the feveral parts of this propofition
*' may be proved diftin6bly in the following manner :"
and as he looked upon it, no doubt^ as of the highefl
importance to eftablilh it firmly, we have a very long
and elaborate proof, fuitable to the propofition to
be prov^ed, being made up of terms either ambigu-
ous or contradiddry, or of uncertain fignification, with
a declamatory lliew of reafoning, joined to peremptory
affertions, fupported on falfe fuppofitions, making up a
rRAME of Impofture, complicated with as much art as
this mafber-workman was able to devife.
It would be a tafk indeed of great compafs, to bring
out feverally into light all the fubtiie infmuations which
conilitute this proof, the whole abyfs of falfhood being
opened for its lerviee : but it may be requifite, to (hew
the tendency of this deHgn, that we fliould make fome
animadverlions on the principal parts of which it h
compofed.
In order to prove that there are eternal and necef-
fary differences of things, he advances,
" That tlicre are differences of thintr.s, and different
*' relations, rtfpeds, or proportions, of fome things
'' towards otheiS:^ is as evident and undeniable, as that
" one
Examined mid Refuted, 83
*' one magnitude or number is greater, equal to, or
" fmaller than another ; that from thefe different rela-
" tions of diiTercnt things, there necelTarily arifes an
" agreement or difagreement of feme things with
" others, or a fitnefs or unfitnefs of the application of
*' different things or different relations one to another,
*' is iikewife as plain, as that there is any fuch thing
as proportion or difproportion in geometry or arith-
metick, or uniformity or difformity in comparing
*' together the refpedive figures of bodies, &c."
It is not eafy to give any precife anfwer to this fort
of argument, as the author did not mean to affirm any
thing clearly by it, but only in general to amufe our
underflandings, as if he had produced fomething that
proved his propofition.
However, there is a meaning in thefe ftrange terms
of his art, but fuch as he would not chufe plainly to
fpeak out : that is, from the different imprelTions re-
ceived by our ferifes from outward vifible obje6ls, he
defires we fhould conclude, that there are eternal, un-
alterable, and neceffary differences in thefe objedts,
according to the diverfity of our fenfations, by which
we fhould in all cafes be direded in our way and man-
ner of life •, or, in other words, as he expreffes it, that
we fhould take things to be what they appear to
BE, and adt accordingly, which is, in effed, the old
propofition over again abetted, that we fnould walk
by fight,
2. To prove that the Will of God always deter-
mines itfelf to a6l according to the eternal reafon of
things^ he affirms, " What thefe eternal and unalter-
able relations, refpedts^ or proportions of things,
with their confequent agrecmients or difagreements,
" fitneffes or unfitneffes, abfolutely and neceffarily are
** in themfeives, THAT alfo they appear to be to th^
" underflandings of all intelligent beings, except, &:c.'*
Thefe words have been already quoted from another
place in his preceding trtatife, and furely they require
G 2 but
84 Dr* Clarke*j Demonjlratiom
but little attention to perceive the impofture he would
pafs upon us by their means.
It is hard indeed to fuppofe what thefe Fitnefles and
LJnfitnefies are, which are abfolutely and necefTarily in
the things themfelves •, for if we are to underftand by
them their fenfible qualities, the fhape, colour, tafte,
or fmell of material objedls ; it is not fuitable to the
reafonings of the philofopher, to fay that thefe are ab-
folutely in the things themfelves.
Again, if by thefe differences or fitnefles are meant
the internal confbitution or texture of the minute parts
or particles of bodies, on which their fenfible qualities
depend ; as our fenfes do not inform us of thefe dif-
ferences, what they are abfolutely and neceflarily in
the things themfelves. That they cannot appear to be
to our underftandings. But there was no other method
to prove the underftandings of God and man to be on
a level, in a6ling upon the fame principle, but by get-
ting over the difficulty of framing and affirming
what he v/ould have us to believe.
However, if we were to take this principle upon his
authority, he has thought fit to give us a caution along
with it, that muft abate our fecurity in living according
to it ; for he ventures to affirm no more, concerning
the fufficiency of it for our diredion, but that what
thefe eternal and unalterable relations, &c. neceffarily
. and abfolutely are in themfelves, " that alfo they ap-
*' PEAR TO BE to the undetftandings of all intelligent
*' beings, except thofe only who underfland things to
*' BE v/hat they are not; tliat is, whofe underftandings
♦' are either very imperfed, or very much depraved ;
•' and by this underftanding or knowledge of the na-
" tural and neceflary relations, fitneffes, and propor-
"• tions of things, the Wills likewife of all intelHgent
** Beings are conftantly dirc(^l:ed, and must needs be
*' determined to ac^l accordingly, excepting thofe only
'^ who WILL things to be what they are not, and can-
•' not be •, that is, whofe Wills arc corrupted by par-
*' .ticular intercft or atleftion, or fwayed by fome
*' uurea-
Examined and Refuted, S5
** unreafonable and prevailing pafTion :" and if this be
the condition of all mankind in a greater or lefs degree
corrupted \ then, by his own fuppofition, we are not
likely to live according to the litnefs of things, and
what then becomes of his labour in framing out
this principle ? but it is fure, as before obferved, that
he meant thefe exceptions IJiould extend only to the
lower clafs of mankind, who were never like to be
trained up in the courfe of his demonflrations.
The point to be proved under this article of his ar-
gumentative procefs is, that the Will of God always
determines itfelf according to the eternal reafon of
thmgs, and this he infers in fliort terms, as a confe-
quence from his foregoing aflertion •, " That what
thefe fitnelTes, &c. are in themfelves, that they ap-
pear to be alfo to the underftandings of all intelli-
gent Beings, except, &c. Wherefore fince the na-
*' tural attributes of God, his infinite knowledge, wif-
dom, and power, fet him infinitely above all pofTibi-
lity of being deceived by any error, or of being
influenced by any wrong affection, 'tis manifeft
his divine Will cannot but always and necessarily
determine to choose to do what in the whole is ab-
folutely bed and fitteft to be done \ that is, to a£l
conflantly according to the eternal rules of infinite
goodnefs, jufiice, and truth, as I have endeavoured
to fhew, &c.
They who have due refpedt for the facred ilile of
fcripture, informing us of the power and majcfty of God,
may be alarmed with juft reientment at this prefump-
tuous language, circumfcribing his Will by fuch limits
as the perverfe Wills of his finful creatures are bounded,
and teaching that his a6ls refult from a necessary
CHOICE ; an expreiTion equally blafphemous and con-
tradidlory, difguifed however by his wonted addrefs,
covering up the foulnefs of the impofture, by the terms
of infinite goodnefs, jufiice, and truth, which have no
other fienification here but to denote that his adions
agree to the fitnefs of things •, that is, over again, to
G 3 the
AC
AC
(C
{C
cc
cc
cc
cc
cc
86 Dr. CLARKE'i Demonfirations
the fame rule, by which he aflerts that our Wills are,
or ought to be governed.
The next article of his proof is a very long one, to
fliew " That all rational creatures" are obliged to go-
vern themfplves in all their a6tions by the fame eternal
rule of reafon ; but the fubftance of his argument to
this purpofe is no more than a repetition of what he
had before advanced, that forafmuch as " the Will of
God ialways and neceffarily does determine itfelf to
a6t i^ conftant conformity to the eternal rules of
^' jufticc, equity, goodnefs, and truth," that is, ac-
cording to the fitnefs, or, as he novv' calls it, tlie rea-
fon, or the eternal reafon of things ; '^ th's ought
^' alfo conftantly to determine the Wills of all fu-
bordinate rational Beings x.o govern all their a6tions
by the f^me rules-," — and his reason is, becaufe it
is very " unreasonable and blame-worthy in
" practice" to do othcrways : — which contains the
•whole force of his argument under this head of his
proof.
To make out the Law of Nature as arifing from
the fitnefs of things, he appeals to the authorities of
Plato, and his mailer Socrates, to various quotations
from Cicero, who cites alfo the authority of Pythagoras j
and laflly to that excellent author Arrian.
In anfwer to thefe authorities, we fhall be ready to
acknowledge the praife due to thofe excellent men, who
made the bcft ufe of their reafon for the inftrudion
and improvement of mankind in thofe dark ages in which
they lived ; and their praife Ihould not be the lefs, altho*
it might be iriconteftably proved, that rays of divine
light from the oracles of God, were derived to the
heathen w^orld by means of the Jewilli people who
v/ere difpcrfed among them ; and from thence a fair ac-
count might be given of the moll: refined precepts of the
ancient rnoraliflsj who were excufable in not owning
the authority of divine revelation from whence they
were enlightened •, but their praife is unfeemly in the
moutlis of Dr„ Clarke, ar^d the moraUzing philofophers
■ 0^
Examined and Refuted, 87
of the prefent times, who feign their own characters
a-kin, but yet far fuperior to thofe admired perfons of
antiquity, for they pretend in thefe days from their own
fufficiency to refine upon their precepts, and produce
what they have learned from the hidden wifdom of
God, as the fruit of their own reafonings -, by which
they endeavour to fuperfedc the authority of the gofpel
,of Chrift.
This attempt does explain in the higheft and moll
proper fenfe the meaning of that parable of our Saviour,
fetting forth the confpiracy of the hufbandmen againft
the heir of their Lord, when they reafoned among them-
felves to this purpofe. Come let us kill bim^ and the inhe-
ritance/liall be ours; for the feparation of his fpirit
from the church which is his body\ by deftroying his au-
thority in it, is a more dire6V oppofition to the power
of his life, and to the honour of his birth-right, than
the feparation of his foul and body by a temporal death \
and the inheritance of his wifdom is a much higher
temptation to an ambitious fpirit, than the temporal
profits of his vineyard.
It would be to little purpofe to have any regard to
Dr. Clarke's difputations with Mr. Hobbs, over whom
he meant to triumph in the fuperiority of his reafon,
through a long courfe of arguments fuperadded to the
proof of his propofition ; but howfoever this conteft
may be decided between them, which may be of fmall
confequence, there is caufe to fufped that Mr. Hobbs
was the more ingenuous perfon of the two.
The laft paragraph I fliall quote from this performance
of Dr. Clarke, explains the motive which engaged him
to prove his firfl propofition with fo many arguments,
as might not leave any doubt or fufpicion on our
minds of its being fully eftablifhed or demonftrated ;
and to fhew how very confident he was of having fuc-
ceeded in this moft important article of his defign,
we find an affeveration by his own authority, uttered
with as much boldnefs as if indeed he had a right to
^pmmand ovir alTent, wifth fomething more than the
G 4 evi-
S8 Dr, Clarke V Demonjlraiions
evidence of mathematical certainty, for thus he con-»
dudes his elaborate proof.
I have been the longer vipon this head, becaufe
MORAL VIRTUE is the foundation and the fum, the
*' efTence and the life of all true religion : for the fe^
^' curity whereof, all pofitive inftitution was principally
*' defigned, for the reftoration v/hereof, all revealed re-
*' ligion was ultimately intended, and inconfiftenc
*' wherewtth, or in oppofition to which all dodlrines
*** what;roever, fupported by what pretence of reafon
*' or authority foever, are as certainly and neceffarily
*' falfe, as God is true."
We are not now to wonder at this peremptory and
violent afiertion, v/hich is no more indeed than a juft
eonfequence of his foregoing propofition, which he
means by the full weight of his own authority firmly
to eftablifh, giving us his word as equivalent to the
terms of the mathematician on finifhing his work ^E.D.
which v/as to be demonflrated. For the prefent, it
may fuffice to reply to him in the words of St. Paul,
Tea let God he true^ hit every man (or moralifl) a liar^
who fets up for authority, in the felf-fufficiency of hi^
own underftanding.
After confidering Dr. Clarke's endeavours for eftab-
lifhing the fitnefs of things as a common principle for
dire(5ling the actions of God and man, and obferving
that his arguments to this purpofe are falfe and blaf-
phemous, it remains to be examined, what is this fit-
nefs of things, or thefe different relations of different
things, which according to his reafoning, ought to have
fuch powerful influence in maintaining the good order
knd government of the world : for it is to be obferved
that he has gone no farther in making us acquainted
v;ith this principle, but by giving us very pofitive af-
furanccs, that there is fuch a thing as fitnefs and unfit-
ness, &c. which he fays is " as manifefl, as that the
*' properties which flow from the effences of different
*•' mathematical figures, have difi^erent congrujtie^
*^ or INCONGRUITIES bctwccn themfelvfs."
In
ExanilneJ and Refuted, 8.9
In regard to all comparifons of this fort, it has been
already anfwered, that as the evidence of mathematical
certainty depends upon the teftiaiony of our fenfes, the
fame degree of evidence cannot be had in thofe pro-
pofidons of v/hich we cannot judge by our fenfes ;
and therefore unlefs he would eilablifh a mathematical
or mechanical Religion, in which we are to be guided
altogether by attending to the external objedls of our
fenfes, no demonftration can be had for our diredlioii
in Religion arifing from the fitnefs and unfitnefs of
things •, and fo it will be found on due examination,
that this Natural Religion, which Dr. Clarke would
perfuade us, does coincide with Revealed Religion, is
in faft nothing elfe but a mechanical art of living by
the fitnefs of things, to pleafe and gratify our fenfes
in purfuit of that happinefs which this world does af-
ford ; and is therefore a fort of Religion very different
from the Religion of Chrifl.
In our v/ay to this difcovery it comes firfl to be en-
quired, upon what account he has ventured to aflert,
that the Will of God is governed by attending to the
fitnefs of things,
A religious life does arife from a conformity of our
aftions, guided according to the Will of God : a Natu-
ral Rehgion is fuppofed to be independent of divine re-
velation, and therefore the Will of God mud be Hip-
pofed to be made known to us by his works, other-
ways we can have no Religion of Nature. But an ab-
' folute certainty we cannot have that we fhall be ap-
proved of God, in living according to the law of na-
ture, without a farther fuppofition, that his Will is
neceflarily determined by the fitnefs of things, and
qualifications of perfons \ and then we have this im-
portant conclufion for the fupport of Natural Religion,
That it is a thing evidently, and infinitely more fit,
that any one particular innocent and good Being,
fhould, by the Supreme Ruler and Difpofer of all
things, be placed and preferved in an eafy and happy
eflate, than that without any fault or demerit of its
" own"
90 Lr. ClarkeV Bernonjlratiom
" own" (that is, as before obferved, on fuppofition of
its having adted according to the fitriefs of things) " it
*' fhould be made extremely, remedikfly, and end-
*' lefly miferable." So that if our a£lions correfpond
to the fitnefs of things, the fupreme and p-overning
principle, according to Dr. Clarke's arguments, we have
the utmotl certainty of obtaining our happinefs, which
is the end of true Rehgion.
By thefe fur^pofitions he has framed a sanction
for the law of nature, giving it an authority fuperior
and prior to the fanclions of Revealed Religion •, which
he has afierted, by maintaining this fitnefs of things
as antecedent to all law, and "* all pofitive and arbi-
*' trary appointment whatfoever;" that is, to any
declaration God has made, or could make, of his will
to any of his rational creatures.
There have been many occafions to obferve in re-
gard to Dr. Clarke's reafonings, that they are admirably
calculated to ftrain our undertlandings to the utmoft
extent, for conceiving and framing ideas fuitable to
the purpofes of his undertaking •, and no wonder if we
are now called upon, to exert the whole force of our
imagination, to raife up our faculties to that fublime
pitch of comprehenfion, which is needful to eftablifh
this principle of the fitness of things, as the very
utmoft limit of perfe6lion in his work.
In anfwer to his attempts for this purpofe, it has
been already replied. That to fuppofe fitneffes of
things or relations, antecedent to the Will of God,
who created all things, does imply a contradidlion,
and all his arguments to eftablilh this principle, tend
only to amufe and baffle our underftandings, by urging
them to receive and to frame a lye.
But as we cannot be fecure againft the delufions
of falfe reafoning, if left to the weaknefs of our own
underftandings, to guide us in our fpiritual concerns,
we are provided, through the mercy of God, with that
light and information by his holy word, which, if we
faithfully attend to it, will give eafe to our minds, as
refting
Exam'mcd and Refitted, gi
refling upon the truth, and will fet us free from all
cheats and impoilures of the deceiver.
Thus, in regard to the Will of God, we are taught
by his word, that he only is free in and of himfelf,
and balb dene whatfoever pleafed him: and again, known
unto God are all his ways from the beginning \ and In
the BEGINNING God Created the heaven and the earth. So
that no conlequent fitnefs or unfitnefs of things can
happen to alter the purpofes and determinations of his
Will : therefore this principle of the fitnefs and unfit-
nefs of things, directing or determining the Will of
God, is a falfe conceit, fuggefled or invented through
a prefuniptuous attempt to enter into his counfels, to
afcertain and limit, by our narrow apprehenfions, the
extent and depth of his wifdom, and to abridge his
power by letting bounds to his actions, in like manner
as it is faid, our actions ought to be guided by that ima-
ginary principle.
The occafion or temptation of framing this principle
does arife from our inability of difcerning the continual
and immediate dependance of all things upon the fpi-
ritual and invifible power of God j becaufe in our view
of material viable objects, they are apparently diftin-
guifned and feparated from each other, we are tempted
to conclude that they may be alfo independent of that
Power by which they were created, and that difi^erences
and relations among them may arife from this indepen-
dence, by which the Will of God may be alfo confe-
quently determined, as Dr. Clarke has exprefied it in
his reafonings : but this falfe reafoning, which begaa
through the weaknefs of our underftandings, is clearly
removed by attending to the word of God, declaring^
that by him all things confift^ as upholding all things by
the word of his power : the creation and prefervation of
all things being one continued ad:, of which no other
caufe is to be alTigned, but his Will exprefled by the
%vord of his power.
Having fhewn that the fitnefs of things, alledged
^s a principle direding the Will of God, is an inven-
tion
92 D/\ Clarke'j Deiiionjlratiom
tion to fupply a fan^lion for the law of nature, and to
lay an obligation on us to walk according to that rule;
we come now to confider what thefe differences, rela-
tions, or fitneffes are, by which our Wills ought to be
determined according to the arguments of Dr. Clarke.
It has been already obferved and repeated, that he-
has not told us wliat we' are to underuand by fitneffes,
6cc. and good reafon there was only to affirm such a
THING, without fhewing or difcovering what it is ; for
as the principle is the work of imagination in fram.ing,
every man's imagination mufl be fet to work, and that
is done by a conlident alTertlon of something, the
idea of which is left to us at large to frame out.
But although the principle is falfe, and of courfe
to be rejected, yet there is a real caufe or temptation for
every man to live according to it, as our fenfes do con-
tinually inform us from the knowledge of good and
iviL, which we receive by them, that there are rela-
tions, and differences, and fitneffes of things, by which
we are to be guided in purfuing the happinefs of this
rnortal life : fo that the pleafures and pains arifing from
outv/ard vifible objects affe6ling our fenfes, or the or-
gans of our bodies, are recommended to our confider-
ation by the fitnefs of things, as proper meafures for
our direction in ordering the courfe and the manners of
our lives.
All the anions of mankind proceed upon this princi-
ple in purfuit of their happinefs in this prefent ftate,
whether they are confidered as individuals, or in collec-
tive bodies, as members of a community, united for
mutual prefervation and defence in the enjoyment of
thofe advantages to which they are intitled by the order
of fociety. With regard to an individual, the compafs
of adion on this principle is of fmall extent ; for if a
man were to live without having intercourfe or con-
' nedions with others of like nature with himfelf, his
employment could differ very little from brute animals,
who are chiefly intent and bufied with their food j
but our compafs of adion is enlarged by connexions in
fociety,
Examined and Refuted^ 93
foclety, and the more perfedl and completely regulated
that fociety is to which we belong, the greater variety
of a6lion is required to fupport and prelerve its ftate,
which is then allowed to be moil found and liable,
when every member of it may enjoy fecurely his por-
'tion of fenfual entertainments,^ being precluded from
invading v/hat belongs to another : fo that the aim
of fociety, fubfifting by the law of nature, diftin-
guifhed from divine revelation, and founded on the
fitnefs of things, is to procure for us, as fociable
creatures, the greateft comforts or advantages which
this world affords ; that is, to pleafe and gratify our
fenfes in fecurity, while we continue in it, as the ulti-
mate view or end of its eflablifhment : the whole cpm-
pafs of morality formed on the law of nature falls
within this defign, as confifting in the exercife of thofe
duties we owe to one another, for promoting our mu-
tual eafe or happinefs in the comforts of this world.
But the defign of revealed Religion in the gofpel of
Chrift, is not to fix our hearts and our attention upon
the happinefs of this life, and therefore we muft con-
tradidi Dr. Clarke in his very confident and folemn af-
fertion, by affirming to the contrary, that moral vir-
tue is not the foundation and the fum, the effence and
the life of all true Religion, and that it was not for the
refloration thereof all revealed Religion was ultimately
intended.
The confequence of attending to this principle, by
the fitnefs of things to pleafe and gratify our fenfes,
and avoid thofe evils which give us pain and uneafinefs
in our bodies, may be eafily feen, both in regard to the
natural or human body in particular, or in general to the
artificial and colledive bodies of men united in fociety :
with refped to the former, we cannot live by the fit-
nefs of things in fenfual enjoyments without continual
wafting and decay in our bodies, which are therefore
foon corrupted and worn out, and fall into duft \ and
with regard to the latter compofition in fociety, the
SANCTIONS of the lawsj the bands by which it is con-
neftedj
94 -^^- CLARKE'i hemo7ijlratiom
nc6ted, being derived from the pleafures and pains of
fenle, through the weaknels of this principle it has
never yet been efFe6lual to preferve the union which is
neceflary to the life or well-being offociety, without
continual approaches towards its dilTolution, which
has been long fince effedled of the greateft monarchies
that have fuccefTively governed the world, and is the
true reafon aUb why thofe governments, which do at
prefent fubfift, are varying and perilning in their
FORMS,
Hence we muft conclude, that the fltnefs of things
is not to be approved as a principle of life, but is
a principle tending unto death, which has its evil
influence over us, by our deceitful imaginations
laying hold upon it as a guide to our happinefs,'
in difobedience to the Will of God made known to
us by his word^ which is the true principle of life.
It remains only to be obferved, that the argument of
the goodnefs, fitnefs, or fuitablenefs of things, being
antecedent to all laws, as Dr. Clarke has exprefled it,
will prove the correfpondence or coincidence of his
principles of antecedent rieceffity, and confequent eter-
vnal fitnefles of things, both of them being derived from
the original corruption of our nature, by apoftacy from
our Creator, which has been already fhewn concerning
the former principle of antecedent neceflity, and is
true alfo of the other; inafmuch as the reafon of making
laws has arifen from the evil pafTions and difpofitions
of men^ which mull be reilrained and correded, and
the pradice of moral virtue encouraged by rewards
and punifhments, to preferve the peace and order of
fociety. But if the corruption of mankind were re-
moved, the necessitV of all human laws would be at
an end, and the praife of men for juitice, or mercy, or
truth, would ceafe alio ; that is, the happinefs of the
world would arife from the conformity of our Wills in
obedience to the Divine Will, the univerfal law of wif-
dom, righteoufnefs, and truth, by which every man
would have praife, not of men, but of God : fo that the
inference of Dr. Clarke is blafjphemous, which con-
chides
Examined and Refuted, \ 9 3
eludes, " As this Law of Nature (or Moral Law) is
" infinitely fuperior to all authority of men, and in-
" dependent upon it," (becaufe the reason or ne*
cEssiTY of it, through the corruption of their nature,
is prior to the kws of human fociety) '' fo its obliga-
*' tion primarily and originally is antecedent alfo ^.o
" this confideration of its being the positive Will or
'' Command of God himfelf •," (an affertion which re-«
fers us to derive our obligation of obedience to the
to the Divine Will, primarily and originally from our
defe6lion and apoftacy from it) ; and this he proves in
his ufual ftyle and method. " For as the addition of
•* certain numbers neceflarily produce a certain fum ;
and certain geometrical or mechanical operations
give a conflant and unalterable folution of certain
problems or proportions ; fo in moral matters there
are certain necefiary and unalterable refpedls or re^
" lations of thino-s, which have not their orisfinal from
*' ARBITRARY and positive conftitution, but are of
" ETERNAL NECESSITY in their own nature. For ex-
" am.ple, &c." — with more to the like purpofe, which
is fuch fort of prefumptuous and impertinent amufe^
ment, as defcrves no other anfwer but a fhort one,
v/hich need not here be repeated. However, for his
fupport in this matter, he appeals to the authority of
another writer, to whom it appears he was indebted
for feveral of the terms of his art, and the method of
his arguments.
Upon due confideration of thefe attempts, under the
light of the Gofpel to eftablifh a Lav/ of Nature, inde-
pendent of it, by an in^^afion of the facred truth, falfly
jind furreptitioufly appropriated as the fruit of our own
underftandings, we may be warranted to pronounce
upon them, that they encourage and abet mankind in
their natural corruption and degeneracy, by giving
them eafe in following their own wills, without refped:
to the Will of God, and thereby fixing their attention
on this life only, in oppofition to the grace and mercy
of
96 Preliminary Obfervatiojii
of God, vouchfafed to us in the Gofpel of Chrifl ; that
all fuch defigns being highly injurious to the honour
of God, and happinefs of mankind, do therefore jullly
deferve our refentment and abhorrence.
As the performances of Dr. Clarke, now examined,
are the moft eminent in this kind, by a fpecious pre-
tence of certainty and demonftration, and by dired and
open violence committed on the moft facred and moft
awful Truth of Revelation, concerning the Divine Be-
ing and his Perfedlions, they are not other ways to be
regarded, than as an heinous offence againft the Ma-
jefty of God, and the moft dangerous and unpardon-
able infult that could be offered to the underftandings
of men, tending to betray them into ftrong-holds of
felf-confidence in their own reafonings to be feparated
and fhut up from the approaches of facred Truth.
The over-rated efteem of mathematicians, and of
mathematical learning, which prevailed at that time
when Dr. Clarke's Demonftrations appeared, afforded
the moft favourable opportunity for obtruding his
confident and moft deteftable impofture pf fpurious
birth, for the legitimate iflue of that fcience.
SECT. III.
SINCE it appears from the foregoing arguments,
that we cannot dilcover the iirft and fundamental
truth of Religion by our own experience in con-
verfing with obje6ls of fenfe ; neither attain to happi^
nefs by fenfuai gratifications ; and that if we follow
our own Reafon, unafiifted by Divine Revelation^ we
(hall always continue to walk by fight \ and we likewife
have obferved, that the example or inftru6lions of
others, afTifting our experience by their obfervations,
exclufive of divine aid, muft, in like manner, betray
us to live according to that falfe and deceitful rule of
life ; it now remains to be confidered how we may
efcape from this corrupt principle, which we ought to
forfake.
concerning "Revealed Religion, 97
forfake, and by what means we fliall be enabled to fix
our happinefs on a lure foundation. This is done ac-
cording to the Chriftian courfe of life, when (as the
Apoitle tells us) we walk by Faith^ not by Sight.
To prove this, we muil examine into thefe two
particulars :
Firft, Hov/ the evil principle was introduced ; or
whence it arifes, that m.ankind of themfelves fhould be
always inclined to walk by Sight,
Secondly, By what means that corrupt principle is
deflroyed ♦, or what that courfe of life is, which the
Apoflle, as the follower of Chrift, made choice of,
when he fays, fVe walk by Faith ^ not by Sight,
Firft, to Ihew how the evil principle was introduced ;
or whence it arifes, that mankind of themfelves fhould
be always inclined to walk by Sight.
In thofe ages of the world, when the oracles of God
were committed to the Jews, diftinguiflied from the
reft of mankind chiefly by this peculiar advantage, we
are not to wonder at the great variety of opinions main-
tained by curious and inquifitive perfons, concerning
the formation and government of the world.
It does now afford matter of entertainment to learned
men furveying chefe opinions, to obferve in what man-
ner the wife men among the heathens adventured, by
their conjedtures, to fatisfy themfelves and their fol-
lowers, how the world was made, and the parts of it
difpofed in the v/onderful order and agreement which
we perceive among them. We who are now better in-
ftrudled, find no dilficulty in rejeding the opinions of
Pythagoras, or Plato, or Ariftotle, or of any other
leader in the ages of paganifm, concerning this fubje^l ;
our minds are at perfedt eafe about it, and the full dif-
covery of the truth, with its proper authority, has fi-
lenced all difputes of this kind ; fo that we are as little
difpofed to believe the earth was originally formed ov
conftituted as fome of thofe philofophers imagined, as
H to
91?
98 Preliminary Obfervations
to take their account of its being governed by Jupi-
ter, or any other of their fabulous divinities.
It is not to be doubted that the infpired or Mofaic
account of the creation was difcovered to the heathen
nations by the Jews, who were difperfed among them ;
and it might feem flrange, that thofe men, whofe
names were mod famous for their diligent fearches af-
ter knowledge, fhould not, upon hearing it, readily
embrace and acquiefce in the truth. But, to account
for their rejedling it, we muft confider, that they fup-
pofed God, who was fpoken of by Mofes, to have been
only the God of the Jews •, for if the philofophers had
confefled, that the God of the Jews was the Creator of
all things, as the Sacred Hiftorian relates, this con-
felTion would, by due courfe of reafoning, have led
them to afcribe all power unto him, and thereby have
let afide the whole fyftem of Pagan Theology. This
was the very argument St. Paul made ufe of for this
purpofe, in his difcourfe to the men of Athens, placing
the firft and fundamental truth of Revealed Religion,
as the ground and foundation of his reafoning with
them, God that made the world and all things therein^
&c. A5is xvii. 24.
But it came to pafs, through their prepoflefTion by
former prejudices againft the truth, that although fe-
veral of the wife men we fpeak of were inflrudled by
Jewi(h tradition from the facred records, yet none of
thefe philofophers kept the do6lrines pure as they re-
ceived them, but always mixed and blended them with
errors of human invention : for the truth came to
them v/ithout its authority conveyed along with it,
and fo their minds continued unfettled and doubtful,
and therefore apt to indulge themfelves in conceits
from their own imaginations.
It remained for the happy ages of the Gofpel Re-
velation, to unite all nations, who have been blefled
with its light, in belief, that /;; the beginning God created
the heaven and the earth ; and that we have the comfort
with St. Paul to make anfwer to that important quef-
tion.
I
concerning Revealed Religion, 99
lion, Is he the God of the Jews only ? Is he not of the
Gentiles alfo f* Tes, of the Gentiles aljo.
This great fundamental truth, that In the beginning
God created the heaven and the earthy is, and ought fo to
be called, The light of nature.
The meaning of this expreffion, the light of na-
ture, in the writings of the Moraliils or Deifts, con-
tending for a Law of Nature, independent of Divine
Revelation, does indeed correfpond with the fignifica-
tion of it, when applied to this firft great truth of holy-
writ, but with this efTential difference, that they un-
derftand by it fuch internal light, or capacity of rea-
foning in the mind of man, exercifed upon ideas re-
ceived from fenfible objects, as to be able, by its own
ftrength, to eilabllfh that truth, and lay it the founda-
tion of all their moral difcoveries ; fo that the conteft
between the Believers and the Deills is not, Whether
there is a Light of Nature, and a Law confequent up-
on it -, but whether the firft principle was given by
God, or whether we can arrive to it of ourfeives, and
walk thereby without his authority to deliver and con-
firm us in the belief of it.
The trial was made in the Gentile world through all
the ages of Paganifm ; and we know, from the hiftoi-y
of mankind, that no nation, nor any phibfoplier that
we have an account of, did hold that truth as it was
delivered to the jews ; and they who had received ic
by tradition from them, always made corrupt additions
to it : fo that if we who do believe in the truth, as it
is conveyed to us by Divine Revelation, are now con-
tented to admit, that the philofophers of the Gofpel
age Ihould be able to give us a Law of Nature confo-
nant to Divine Reveladon, without the help of it, we
do thereby acknowledge,
Firft, That they are able to perform what has been
found by experience to have been impradticable in
all ages preceding the Goipel, by the mcft inquifitive
and diligent fearchers after knowledge in the headien
world.
H 2 Secondly,
lOO Preliminary Obfer'vaticm
Secondly, That although the Moralifls of the latteir
days enjoy the benefit of Revelation, yet, that they are
not profited by it ; for if they have received from
thence any afTiitance in their moral compofitions, they
have not fliewn us the Laws of Nature in the fenfe they
propofe them to us.
Thirdly, That the approbation they look for by our
confent, given to the Law of Nature which they feek
to eftabliili, does arife from our internal light, or ca-
pacity of reafoning, without allowing that our reafon
is improved by inilru6lion from revealed truth, altho',
in thefe days, no Law of Nature does meet with any-
general approbation, which is not conformable to the
Word of God.
Hence it is, that the fubtility of this attempt of the
enemy of true religion, for eftablifhing a Law of
Nature, under the light of the Gofpel, does confift in
feparating the Authority of God from his Word, that
fo it may be received as the word of men, and not as
the Word of God ♦, which is a defign of fuch high im-
portance to the enemies of the Truth, that St. Paul,
with particular regard to this attempt, informs the
Theflalonians, For this caiife alfo thank zve Gcd without
ceafing^ hecaufe when ye received the word of God which ye
heard of tis, ye received it not as the word of men^ hut as it
is in truth the Word of God, which effectually worketh alfo
in you that believe its divine authority, without which it
cannot work effeftually.
In regard to the generality of men, who have the
facred book of God put into their hands, the evidence
they are capable of receiving, in atteftation of its divine
authority, arifes from the univcrfal confent which has
been, as they are told, and is now given to the truth
contained in it, being inspired or conveyed into the
minds of thofc men who wrote it from the Holy Spirit
of God.
It does not ufiially full in the way of perlbns unac-
quainted with iiinnan learning, to meet wiJi arguments
for invalidating the authority of the Holy Scriptures 5
'but
co?icerning Revealed Religion. roi
but they are in danger of being mifled into difregard
of the Sacred Writings, by the examples of other men,
whom they fuppofe more perfedlly acquainted with the
rearons upon which the Bible has been allowed of di-
vine original ; whence a ftrong prejudice or offence
may arife in regard to its authority, if violated ; for
fmce it is believed to be facred from univerfal confent,
a profane example from any perfon who appears to be
fo'oer and confiderate, has a dangerous tendency to de-
flroy this argument ; and although various and deep
defigns have been laid to diminifh or fet afide the evi-
dence of Divine Revelation in the Sacred Records, yet,
if the examples of evil men, living in oppofition to
them, were rem.oved, there is no danger from any
other arguments to that purpofe, that can be offered to
an ingenuous mind.
Under this fan6tion of general affent to their divine
Authority, the holy writings are delivered into our
hands •, and from this external recommendation, our
attention is required to what they contain.
On opening the facred volume we are prefented
with the firft great truth, the light of nature to
the moral world, which no other but a Divine Hiflo-
rian could bring forth, that In the beginning God created
the heaven and the earth. The books of Mofes are cer-
tainly more ancient than any heathen compofition that
has defcended to us , fo that the firft great principle of
wifdom ftands foremoft alfo in the records of time.
All the diligent fearches, and various conjedlures of
the heathen wife men, concerning the origin of the
iiniverfe, and the formation of the world, are to be
confidered as fo many earneft attempts and reachings
of the human mind, to gain and poffefs this important
truth •, we fee with how little fuccefs they wandered in
their approaches towards this arduous difcovery ; and
fuch of them as heard the truth from the Jews, were
not able to receive and retain it with that eafe and ac-
quiefcence of mind, with which it is now believed and
entertained by us in the Chriftian age. Somx affiftance
H 3 wg.3
102 7hs SaCred Hijlory of the Creafiony
was neceflary to prepare our underftandings for em-
bracing the truth when propoled to us, which was not
vouchlafed to the Gentile world, until the Sun of
Righteoufnefs arofe upon it.
It has been obferveu by a writer of great difcern-
ment in the propriety of exprefiion in human compo-
fitions, that Mofes has deicribed the work of crea-
tion, as performed in a manner fuitable to the Majefty
of the Almighty Artificer ; but although to him who
confidered this defcription in no other light than as the
effort of mere humian fagacity and invention, it might
occafion only furprize and admiration at his language
who delivered it *, yet to us, who believe in the di-
vine au:ho'-i';y by which it is wnr.en, an internal evi-
dence arifes, conlpiring to make us apprehend v^orthily
of his infinite whdom and po-ver by whom all things
were made, and that he only who created the light,
could command ii to be written. Let there be hgkt^ and
there was light.
The inlnired account of the creation being confined
chiefly to what concerned the habitation of man, after
the elements were feparated, and the earth was in fit
cloathing, prepared to fuflain its future inhabitants, the
facred writer proceeds to inform us, God J^id^ Let
the vjrters bring forth abundantly the mjving creature that
hath life^ and fozvl that may jly above the earth in the open
firmament of heaven -, and God created great iz'haks., and
every living creature that moveth., which the waters brought
forth abundantly after their kind^ and every winged fowl
after his kind-., and God faw that it was good. And God
bleffed them^ f^y^^^gt Be fruitful^ and fill the waters in the
feaSy and let fowl multiply in the earth : and the evening
and the morning were the fifth day. And God fcid^ Let
the earth briyig forth the living creature after his kind,
cattle, and creeping thing., and beaft of the earth after his
kind •, and it was fo. And God made the beafl of the earth
after his kind., and every thing that creepeth upon the earth
^fter his kind , and God faw that it was good.
After
and i)f the Fall of Man. 103
After the formation of all brute animals by this
command of God, that the water and earth fhould bring
them forth according to the different kinds he created,
the divine hiftorian concludes the account of this
great work wqth the creation of m.an. And God faid^
Let us make man in our image ^ after our likenefs^ and let
them have dominion over the fijh of the fea^ and over the
fowl of the air^ and over the cattle^ and over all the earthy
and over every creeping thing that creepeth upon the earth.
So God created man in his own image ^ in the image of God
created he him^ male and female created he them. And
God hlejfed them., and God faid unto them.^ Be fruitful and
multiply., and replenifh the earth., and fuhdue it., and have
dominion over the fifli of the fea., and over the fowl of the
air., and over every liviyig thing that moveth upon the
earth.
The infpired writer proceeds to relate the declara-
tion of God's will to mankind, fignifying his appoint-
ment and permifTion given to them, and the creatures
fubje6l to their dominion, of food fuitable to the fup-
port of their lives upon earth. And God faid., Behold I
have given you every herb hearing feed., which is upon
the face of all the earth., and every tree in the which is the
fruit of a tree yielding feed \ to you it fliall he for meat \
and to every be aft of the earth., and to every fozvl of the air^
and to every thing that creepeth upon the earth., wherein
there is life., I have given every green herb for meat \ and
it was fo. — Then follows the approbation of the Crea-
tor concerning all his work : And God faw every thing
that he had made., and behold it was very good : and the
evening and the morning were thejixtb day.
To preclude all farther enquiry or imagination of
human curiofity, relating to the manner how all things
we fee began to exift, we may be affured, the de-
Icription already given is the moil full and perfe6t
we are able to receive ; For 'thus the heavens and
the earth were finijTied., and all the hoft of them •, that is,
the Almighty Power of God brought them all into be-
ing, according to his Will, exprelTed by his Word.
H 4 The
104- 7^^ Sacred Hi ft cry of the Creation ^
The order of time obferved in the fucceflive produc-
tions of the great Creator, has refped unto the condi*
tion of that creature who was defigned, after his ex-
ample, to ceafe from v/ork on the ieventh day, as. On
the fcventh day God ended his work which he had 7nade^
and God hlejjed the feventh day, and fan^iified it, hecaufe
that in tt he had refted from all his ijuork, which God cre-
ated and made.
In this fhort but full account of the birth, or gene-
rations of the heavens and the earth, it concerns us
particularly to retied upon that part of it where the
hiftory of mankind is begun, without which all human
records muil have contin'jed in)perfe6t, if it had not
pleafed God to aBbrd this beginning.
To introduce this important adl of the Creation, we
are told, Gcdfaid, Let us make man in our image, after our
likenefs \ by which v/e are led to conceive thefe words
were fpoken to a perlon in the fame pov/er and image
of God. But although this paifage could afford to the
Jews no fure foundation to conclude there was a plu-
rality of perfons in the (lodhead, yet it muft be confi-
dered as prophetical or preparatory to the fulnefs of
that Revelarion made by God, in thefe laft days fpoken
unto us by his Son, whom he hath appointed heir of all
things, hy whom alfo he made the worUs, who being the
hrightnefs of his glory, and the exprefs image of his perfon,
we are no longer in doubt to whom thole words Ihould
be applied.
Alter the declaration of God*s Will to make man in
his own image, to have dominion over all the earth, it
follows, God created man in his own image -, in the image
of God created he him -, male and female created he them.
That is, God made man to refemble himfelf in power
of adlioi or life ♦, for whereas all other animals of the
earth are determined to the a6lions of their lives by im-
prefijons of external ob)e6ls affedling their ienfes,
whence all their pleafures or pains are derived \ Man
was created v/ith an internal power of a6lion, inde-
pend^'nt of outward objects, or of the pleafures or pains
that
and of the Fall of Man. 105
that might arife to him from thence -, for he was made
with an underftanding capable of receiving the com-
mands of his Maker, to govern his will according to
the Will of God : his underftanding was open to re-
ceive the notices of the Divine Will, and his will by
the Law of his Nature was to be determined by his
underftanding, informed of the Will of God r, by the
infeparable union of his underftanding and his will, as
influenced by it, the image of God in man was to be
preferved.
As Man was diftinguiftied, by his principle of life,
to be fuperior to all other animals of the earth ; fo, in
confequence of this excellency of his nature, he is in-
vefted with dominion over all the earth, and all brute
creatures which it contained.
It is to be obferved, that the account of the crea-
tion is clofed, and the general approbation of God is
pafifed upon it, before we are any farther inftrudted
concerning the original of man, than that God created
man in his own image •, in the image of God created he him ;
male and female created he them -, becaufe in thefe words
the diftinguiftiing mark or charader of his nature is fet
forth, by which he was to be known and feparated
from all other creatures of the earth.
But it follows, in the way of recounting the genera-
tions of the heavens and the earth, that the infpired
Hiftorian comes particularly to make mention, that the
Lord Gcd formed man of the dufi of the ground^ and
breathed into his nojlrils the breath of life^ and man be^
came a living foul -^ (or literally, according to the origi*
nal text) a foul of lives.
The body of man was formed of the duft of the
ground, hereby a-kin to brute animals, over whom»
and over the appetites of this brute or animal nature^
taken from the earth, he had dominion given him, when
God breathed into his noflrils the breath of life^ a?id he be^
came a foul of lives^ the fpiritual principle of life from
God being in command of the inferior or animal
life,
^ His
lo6 The Sacred Hi/lory of the CreattOHy
His fituation in the Garden of Eden is next related:
And out of the ground made the Lord God to grow every
tree that is pie af ant to the fight ^ and good for food ^ and the
tree of life alfo in the midft of the g^rden^ and the tree of
knowledge of good and evil. And the Lord God commanded
the man^ fi^ylng^ Of every tree of the garden thou mayefi
freely ect \ but of the tree of the knowledge of good and
evil^ thou fhalt 710 1 eat of it \ for in the day that thou eat eft
thereof^ thou fJialt furely die.
The circumftances relating to the formation of the
woman of the rib which the Lord God had taken from
man^ are particularly defcribed, correfponding to the
account of the man being formed out of the duft of
the earth, from whence, in this manner, they derived
the body, or the animal part of their -nature, which in
both was made fubjedl to the fpiritual principle of their
life, when God created man in his own image^ in the image
cf God created he him^ male and female created he them.
From this fhort account of the original or primitive
ftate of man, as he was created and placed in the Gar-
den of Eden, we can be warranted to conclude nothing
farther concerning his happinefs or the perfe6lion of
his life, but that it would have continued there for ever
uninterrupted, if he had Hood in his obedience unto
God, by having the pleafures or motives to his adlions
derived from that fpiritual principle given him in the
image of God, and his will being diredled by his un-
derflanding enlightened and informed of the will of
God.
We conclude beyond what is written,* if we conceive
that man, in his primitive Hate, was endowed with an
abundant flock of wifdom, equal to all future circum-
ftances of his life, independent of immediate afliftance
from his Maker \ for his happy and perfect life was to
be preferved by having the communication always
open, according to his occafions, to receive notices of
the Divine Will, for enlightening the eyes of his un-
derftanding, by which he was to walk and direct his
fteps j from whence his happinefs might be progrefTive,
always
and of the Fall of Man. 107
always advancing to higher degrees by experience of the
love and favour of God.
But how much foever the condition of our firft pa-
rents might have been improved, by perfevering in their
obedience to the command of God, we have no autho-
rity from fcripture to pronounce concerning their hap-
pinefs, that ic would have been greater than what they
could enioy in that earthly paradifaical flate in which
they were placed •, there are no proaiifes made to them
of a removal to any better fituation than what that gar-
den afforded, where there grew every tree that is plea-
fan t to the fight, and good for food.
So that with thefe advantages of having dominion
over all other creatures of the earth, and reaping the
fruitful productions of it with an innocent and peace-
ful mind, grateful unto God, and afcribing to his
bounty all the pleafi-ares they enjoyed ; this fhort view
of the primitive happy ftate of mankind is concluded in
Holy Writ.
The facred Kiltorian having fpoken of the great
work of the creation according to the wifdom and ma-
jefty of its author, in terms refervcd, yet full and clear;
he proceeds in like manner to relate another event of
the higheft concernment to mankind, being an account
of that great revolution which happened in their flate,
upon the firft a6t of difobedience committed againfl
God.
Preparatory to this account we are told, in confe-
quence of that dominion given unto man over all the
beafts of the field, and every fowl of the air, that the
Lord brought them unto Adam to fee what he would
call them, and whatfoever Adam called every living crea*
tiire^ that was the name thereof.
There is reafon to fuppofe, that at this time Adam,
who had domiinion given to him over all thefe creatures,
was able to difcern their particular internal properties,
or powers of adlion, by which they might be fervice-
able ir> obedience to his command 5 and therefore when
they
io8 T^he Sacred HiJJory of the Difobedieitce,
hey were brought before him, it was that he might
SEE what he would call them, by obfervation of their
capacities of motion, or animal life.
How thefe brute animals were to be commanded
may be a fubjed of conjedure, on which there is no
need any great ftrefs fliould be laid : perhaps it might
be by different modifications of found \ but howfo-
ever they might be governed, we may probably con-
clude that their obfervance of man was not fuch in the
beginning as now it is, and that they did not then fear
him as an enemy to their lives, but were ready accord-
ing to his appointment to contribute to his amufcment
and pleafures.
Among thefe brute creatures, we are told the f::>'^ent
*wa5 more fiihtil than any heaft of the field which the Lord
God had made : — he was more artful and infmuatiiix in
his approaches towards our firft parents, than any ocher
of the creatures, his companions of the field j yfW he
/aid unto the vsoyncm^ Tea^ hath Gcd faid^ yefiiall not eat
of every tree of the garden ? And the woman faid unto the
ferpcnt^ JVe may eat of the fruit of the trees of the gar-
den^ hut of the fruit of the tree which is in the midjl of the
garden^ God hath faid ^ Te fliall not eat of ity neither fhall
ye touch it^ left ye die.
And the ferpent faid unto the woman, Te fJiall not furely
die, for God doth know, that in the day ye eat thereof, then
your eyes ff mil be opened, and ye Jhall be as Gods, knowing
good and evil.
Such difficulties have been raifed by the reafonings
of doubting or fceptical men upon this addrefs of the
ferpent, and the converfation which the woman held
with him, as have given great advantages to the enemy
to deftroy the belief of it, or for the moft part to con-
ceal the confequences which have arifen from it.
We ar^ not obliged to anfwer thefe difficulties by our
own reafonings, contending to confute other men, but
our faith or belief in the truth is given to it, as re-
lated in the word of God.
There
and of the Fall of Man » 109
There are, however, fome circumilances pointed
out in it, leading on, or facilitating, the deception
which now pafTed upon the woman -, for the ferpent,
being more fubtil than any bcailof the field, may pro-
perly fignify an attention and readinefs in him to obey
and obferve her ; from whence fhe might have a greater
liking to the approaches and familiarity of his atten-
dance, as arifing from a peculiar fagacity in him above
the reft of the brute creatures to be watchful in her
fervice •, fo that this animal, by his natural difpofition,
had been vouchfafed the moft favourite or friendly in-
tercourfe with her.
His addrefs to her in fpeech, we may conclude, was
begun in view of that tree whofe fruit was forbidden,
and whether he eat of it in her fight, as the old fer-
pent, nov/ in difguife, had indeed tafted of the fruit of
rebellion, or whether it might arife in her thoughts
from the queftion he began with, that he had before
eaten of that tree, and gained his fpeech and wifdom
by it, we need not adventure precifely to determine :
but it follows from the high importance of the queftion
he put to her, that her attention w^as wholly fixed and
given to it •, fo that the temptation was adminiftered
without her taking a fufpicion of falftiood in the ferpent;
herein ftie was beguiled.
The anfv/er fhe gave does not particularly exprefs the
command of God as it was given by him ; for when
the ferpent faid unto the woman, I'ea^ hath God faid^
Te fliall not eat of every tree of the garden ? the woman faid
unto the ferpent ^ We may eat of the fruit of the trees of
the garden \ hut of the fruit of the tree which is in the
midft of the garden God hath faid^ Te fiiall not eat of it^
neither fJiall ye touch it^ left; ye die.
In the preceding account of that garden in which our
parents were placed, there is twice mention made of
this tree •, it is firft mentioned where it is faid, that
cut of the ground made the Lord God to grow every tree
that is pleafant to the fight., and good for food : the tree of
life alfo in the midft of the garden^ and the tree of know-
ledge
1 10 The Sat-reJ Hi/lory of the Pi/obedience^
ledge of good and evil. And again, The Lord . God com-
manded the man ^ faying^ Of every tree cf the garden thou
may efi freely eat \ but of the tree of the knowledge of good
and evil^ thou fJialt not eat of it ; for in the day thcu eat eft
thereof^ thou flialt furely die.
So that this tree of forbidden fruit, was diftinguiflied
by two circumftances ^ the one, that it grew in the midll
of the garden -, the other, that it was called the tree of
the knowledge of good and evil •, and under this mark or
charadler it was commanded by God, that it fhould not
be eaten of: the former circumftance was common to
it with the tree of life ; they both grew in the mjdft of
the garden ; yet the woman fpeaks of it as diflinguifhed
by its fituation alone, omitting that peculiar chara6ter
of its being the tree of the knowledge of good and evil,
by which the ufe of its fruit was forbidden.
She makes an addition alfo to the commandment,
and diminiihes the fandion of it ; for whereas God had
faid, in the day thou eat eft thereof thou flialt furely die ;
her repetition of it is, God hath faid^ ye fhall not eat of
ity neither fliall ye touch it^ left ye die.
The ferpent makes his advantage of the variation
in her anfwer from what had been commanded, by
exprefTing himfelf as having known before the words
of God, which he now adventures dired:ly to contradid:,
Te fliall not furely die ; for God doth knoWy that in the
day ye eat thereof then your eyes fliall be opened^ and ye
fliall be as Gods, btozuing good and evil. Here the rea-
fon of the prohibition, becaufe it was the tree of
the knowledge of good and evil, which Ihe had
omitted in her anfwer, becomes, by his artifice, an
argument of the temptation, the fuccefs of which im-
mediately follows : And when the woman saw that the
tree was good for food,, and that it was -pleafant to the
eyes^ and a tree to be deftred to make one wife,, flie took of
the fruit thereof and did eat^ and gave alfo unto her huf
hand with her^ and he did eat.
The whole word of God revealed to us having refe-
rence to this tran(ix61:ion, it concerns us with due con-
fideratioii to fearch into all the circumftances relating
to it. Now
and of the Fall of Man. 1 1 1
Now the ferpent was more fuhtil than any heafl of the
field which the Lord God had made.
From this fhort introdii6lion, fuitable to the wifdom
of Holy Writ, we are led into the deep defign formed,
and executed againft the happinefs of mankind •, for
as the ferpent, more fubtil than any bead of the field,
did appear to the woman under that character only to
be author of the temptation that did feduce her from
obedience to the command of God, the tempter is no
otherways mentioned, than under that form, in which
he chofe to appear for that purpofe.
And he faid unto the woman----*
The temptation to difobedience of God's command,
did not arife from within, out of the nature of man^
but came from without by the ferpent.
He faid unto the woman
So ftrong is the prejudice in favour of the fullnefs
of our own knowledge, from obfervation and experience
in converfing among the objedts of fenfe, that this ac-
count of the ferpent fpeaking to the woman, has been
doubtfully received, and by many difbelieved, and by
others allegorically or figuratively explained, as not a-
greeable to our reafon or experience that it fhould be
literally true ^ for they mean to be firfl able to unfold,
before they will believe -, whereas, according to divine
appointment, we mull firft believe from the authority
of Holy Scripture, and afterwards, by God's aflifcance,
we Ihall be able to unfold the windings, or fubtility of
the ferpent.
He faid unto the woman — in terms clearly underftood
by her,
Tea^ hath God faid, Te fliall not eat of every tree of the
garden ?
We have fure grounds from the fubfequent account
of enmity put between the woman and the ferpent, to
conclude, that there had been, previous to this temp-
tation, a favourite regard or fondnefs in her towards
this fubtil animaU and when it became the inflrument
to feduce her, by the enemy concealed under that form,
he
T 1 2 ^he Sacred Wfiory of the T)ifohedience^
he availed himfelf in the natural difpofition of the fef-
pent, by his ufual addrefs to gain her attention and ob-
lervance ♦, lb that the words he firfl ipake, as related in
the lacred text, appear to be fpoken in confequence of
particular notice given at that time, of her efteem or
regard to his actions and attendance, which were di-
redied by peculiar wifdom and fagacity in him, more
than in any beaft of the field ; and being now in view
of the tree of forbidden fruit, as her friend, he faid
unto the woman,
Tea^ hath God faid^ Te /hall not eat of every tree of the
garden ? — Is it fo indeed, that God hath forbidden you
to eat of every tree in the garden as you would choofe ?
As thefe words contained an injurious refledtion upon
the goodnefs of God, the temptation laid hold upon
her before Ihe replied *, for Ihe does not refute this af-
perfion, but allowing it to pafs with the tempter, Ihe
anfwered him in fuch terms as correfponded with his
intention, by omitting the peculiar mark or chara6ler
of the forbidden tree, and diminifhing the fandlion of
the command, when ihe faid unto the ferpent,
JVe may eat of the fruit of the trees of the garden ; hut
cf the fruit of the tree which is in the midft of the garden^
God hath faid ^ Te /hall not eat of it^ neither /Jiall ye touch
it^ le/i ye die : — as if God had fpoken uncertainly of the
confequence.
By this anfwer the enemy gained thefe advantages.
1. That he was fecure in his defign of being con^
cealed.
2. That by the manner of his queftion, he had lef-
fencd her refped: for the command of God, which Ihe
did not exactly repeat ; nor mention, in diredt terms,
the penalty of difobcdience.
3. That he obtained a confefilon of the command
being known to her, to convi6t her of wilful difobe^
dicnce if he fucceeded.
Upon thefe encouragements
Ihe ferpent faid unto the woman, 7^e fliall not furely die.
To ren:ovc altogether her fear of what was threatened,
N^ the
a72d of the Fall of Ma?:. I r 3
the tempter abfolutely denies what God faid to be true;
and to raife in her a dcfire of committing the OiTence^
he adds the fuggeftion of traiterous falfnood, by repre-
fenting the prohibition as invidious of her happinefs :
For God doth kncjo^ that in the day ye eat thereof^ then
your eyes Jliall be opened^ and ye /hall he as Gcds^ knowing
good and evil.
And when the woman f aw the tree was good for food^r^
as £he fuppofed from the ferpent having eaten of it ;
And that it was pleafant to the eye^ — being of a fair
and goodly appearance ;
And a tree to be defired to make one wife^-^z.s flie was
told by the tempter ;
She took of the fruit thereof .^ and did eat.^ and ga've alfo
tinto her hufhand with her^ and he did eat.
The immediate confequence of their tranfgreffion
follows :
And the eyes of them both were opened., and they knew
that they were naked: and they fewed fig-leaves together^
and made themfelves aprons.
After this fhort account of the effed perceived by
our firft parents in the alteration made in themifelves
through the guilt of their tranfgreflion, the facred hif-
torian proceeds to relate the fentence pafTed upon them,
and upon the enemy, by their offended Creator.
After he had allowed them fome time for their own
reflexions on what had palTed, he thought fit to give
them notice of his appi^oach by a previous fignal ; for
they heard the voice of the Lord God walking in the garden
in the cool of the day : and Adam and his zvife hid themfelves
from the prefence of the Lord God among the trees of the
garden. And the Lord God called unto Adam., and faid unto
him^ Where art thou P And he faid^ I heard thy voice iri
the garden^ and 1 was afraid^ becaufe I was naked ^ and I
hid my f elf. And he faid., Who told thee that thou waft nak-
ed ? Hafl thou eaten of the tree whereof I commanded thee
that thou fkouldfl not eat ? And the man faid., The woman,
whom thou gavefl to he with me^ /lie gave me cf the tree^
^nd I did eat.
I • And
^
1 1 4 1'he Sacred Hijlory of the Difobcdtence^
And the Lord God faid unto the "Womany What is this
that thou haft done ?
And the woman faidy 'The ferpent beguiled me ^ and I did
eat.
And the Lord God faid unto the ferpent^ Becaufe thou
haft done this^ thou art curfed above all cattle^ and above
every beaft of the field ; upon thy belly flialt thou go^ and
duft flialt thou eat all the days of thy life : and I will put
enmity between thee and the woman^ and between thy feed
and her feed j it fJiall bruife thy head^ and thou flialt bruife
his heeL
Unto the woman he faidy I will greatly multiply thy for-
row and thy conception ; in forrow thou flialt bring forth
children^ and thy defire fliall be to thy hufhand^ and he
fliall rule over thee.
And unto Adam he faid^ Becaufe thou haft hearkened to
the voice of thy wife^ and haft eaten of the tree of which I
commanded thee fayingy Thou flialt not eat of it\ curfed is the
ground for thy fake \ in forrow flialt thou eat of it all the
days of thy life: thorns alfo and thiftlcs fliall it bring forth
unto thety and thou flalt eat the herb of the field \ in the
fweat of thy face flalt thou eat of it^ till thou return uyito
the ground \ for out of it waft thou taken \ for duft thou art,
and unto duft flialt thou return.
From this brief account of the original tranfgreflion,
and of the punifhment to be inflided for it, and the
recovery of fallen man which was promifed •, various
heads of enquiry do arife, which comprehend the whole
feries of all future tranfadions in the world.
1. Who the enemy was, and what fentence pafTed
upon him.
2. What the offence was which he prevailed upon
our firft parents to commit.
3. What the confequences of the tranfgrefTion were
in regard to the two-fold nature of man.
4. What remedies men of themfclves were able to
dilcover for the evils of that corrupted flate, into which
they fell by difobedience unto God.
5. Th«
and of the Fall of Man . 115
5. The infufficiency of all human means to eifedt a
recovery from it.
6. The accomplilhment of the miercy promlfed in
the perfon of our holy Redeemer, our Lord Jefus Chrift,
by whofe righteoufnefs the world is convinced of fin, and
the judgment of the enemy doth enfue.
I . Who the enemy was that by rebellion becam.e the
enemy of God, and in confequence by feducing man
into rebellion became their enemv alfo, is no otherwavs
difcovered to our firll parents than obfcurely under the
threatning of that punifhment to him, which v/as here-
after to be executed by the feed of the woman ; for as
he concealed himfelf under the form of a brute crea-
ture, and obtained his malicious purpofe in that difguife,
ht is allowed by the majefty of Divine Wifdom to avail
himfelf of it, and fo to pafs under that covering, into
the fentence of condemnation pronounced upon him.
When the woman was queftloned how Ihe came to
tranfgrefs, fhe accufes the ferpent ; for the anfwcr fhe
returned fets forth no more than that fhe was deceived
by that beaft of the earth, and accordingly when fhe
faid. The ferpent beguiled me^ and I did eat^ the fentence
proceeds upon this confefRon, and the ferpent in his
form is taken in guilty : to debafe that form, he is
curfed above all cattle and every beaft of the field \ he
is to go for the future upon his belly, not in an ere6led
poflure, as he was when the inflrument of temptation •,
and inftead of that fruit he had treacherouQy eaten,
his portion is to eat dufl all the days of his life •, he is
debarred, by divine appointmicnt, of all familiar ap-
proaches towards the woman, that for the future there
Ihould be enmity between them, and between his feed
and her feed •, and then laflly, the denunciation follows
againft the enemy concealed, pointing out fome future
period of time, in which the feed of the woman fliould
prevail over the ferpent to bruife his head, who was to
have power to bruife the heel of his conqueror.
From this fentence paffed upon the ferpent, thefe
confequences were to follow,
I 2 I, That
i
1 1 6 The Sacred Hijlory of the Difobedierice^
1. That by his form debafed and curfed, and the
enmity put between him and mankind, the memory of
the tranfgrefiion committed by his means fhould be
preferved ; and that correfponding to the guilt contract-
ed bv it, a dread and fear of death might feize the hu-
man frame on the approaches of a ferpent, who fhould
alfo, by natural inflind, avoid the fight of man as his
mortal enemy.
2. That by the promife made to our firft parents,
that the feed of the woman fhould bruife the head of
the ferpent, the hope of a recovery fhould be given ta
fu-ftain them and their pofterky, under the forrows
•which were to follow from their difobedience.
3. That as the enemy hiid prevailed in feducing that
man frotti his obedience unto God, who was the re-
prefentative of all mankind, another reprefentative was
defigned, and declared to be of the feed of the wo-
man, who would defy and deftroy the power which the
cnem^y obtained over them by their compliance with
his temptation ; which cuts off hereby the hope of the
enemy, by the mercy of a deliverance promifed to them
who were feduced by him.
2. It fdlows in the next place, to obfcrve what the
offence was which the enemy prevailed upon our firft
parents to commit.
The outward vifible offence was eating of the fruit of
a particular tree, planted in the midft of the garden of
Eden, and called, by the Lord God, the tree of the
knov/ledge of good and evil, of which he commanded
the man, thou Jhalt not eat of it-^ for in the day thou eat eft
thereof thoujlialt fiirely die.
But the inward motives, or incitements to any a6tion^
being in all cafes neceffary to fhew the nature and qua-
lity of it, we mud, in this iuilance, enquire particularly
what they were ; and they are clearly pointed out in the
fhort terms of addrefs made unto the woman by the
tempter: for by his queftion, Tea^ hath God faid, ye
fnali not cat of every tree of the garden ? — fhe vvas led to-
think injurioufly of the goodacfs of God towards them,
ii>
and cf the Fall of Man, 117
in conceiving a fufpicion from the evil fpirit, that the
command of God was not for their good, that they
fhould not eat of every tree of the garden ; and her
anfwer being given conformable to this fufpicion, as
not mentioning either the command or penalty of dif-
obedience in the exprefs terms of God's authority ; by
this wavering difpofition of her mind the enemy pro-
ceeds to lead her on to a diredi: oppofition and difbelief
of what God had faid, taking upon himfelf a full con-
tradiction of the divine command, v/hen he faid to her,
Te fliall not furely die; — hereby denying the truth, and
the power of God. And to procure her belief in this
lye, he advances to cncreafe that fufpicion fhe had al-
ready entertained of the goodnefs of God, that he was
jealous of their underftanding and excellence above o-
ther creatures,, and would not therefore allow fuch ad-
dition to it, as v/ould follow by the eating of that for-
bidden fruit ; for fo he affirms to her, that God doth
know^ that in the day ye eat thereof^ then your eyes /hall
he opened^ and ye/liaU be as Gods, knowing good and evil.
Upon taking this malicious comiplicated lye of the
enemy for truth, and reje6ling the word and truth of
God, /he took 0/ the/ruit and did eat, and gave al/o unto
her hu/band with her., and he did eat.
So that the tPvAnsgression was a violation of their
FAITH in the word of God, to believe in the word or
LYE of the enemy •, a departing of the fou! from God,
to lay hold upon his creature as endued of itfelf with
properties to compleat their happinefs, according to the
falfnood fuggefted by the enemy. The eating of the
fruit was only a vifible proof or confirmation of thefe
internal dillempers of the foul, contracted by commu-
nication with the evil fpirit of the tempter.
The fpi ritual law of man's nature requiring that
his Will fhould be always governed by his underitand-
ing informed of the Will of God, this law was broken
and fet afide by his tranfgrefTion.
In the commiflion of it, his will was influenced by
jTiQtives which his underftanding could not approve :
I 3 aa
1 1 8 77jtf Sacred Hijiory of the Difobedience^
an injurious fufpicion of the goodnefs of God, a doubt-
ing or difbelief of his power -, an ambitious defign
Oi being hke him in wiidom, with a falfe conceit or
imagination of happinefs to arife from eating of the
forbidden tree •. thefe were the incitements to tranfo-refs,
for which they had no other foundation of encourage-
ment, but the word of the ferpent, given in oppofition
to the word of God.
The Underftanding and the Will being feparated by
this olTence, the image of God in man, confifting in
the union of thefe powers of his mind, was then de-
faced •, he became liable in his aftions to be influenced
as brute creatures are, by the knowledge of good and
evil by his fenfcs, and is fallen, or brought down to
walk hy Sights to give his attention to external objedts,
and by convernng among them according to that cor-
rupt principle, to be diredled in his a6lions by the plea-
fures and pains of fenfe, as the inferior animals of the
earth.
3. What the confequences of difobedience were in
regard to the two-fold nature of man, are now to be
confidered.
The jirfi: effe(5t of it perceived by the tranfgreflbrs,
which is mentioned in the facred record is, that the eyes
of them both were opened^ and they knew that they were
naked ; and they few ed fig-leaves together^ and made them-
fehes aprons.
The ferpent had faid unto the woman. In the day ye
eat thereof^ then your eyes fliall he opened •, making this
confequcnce an argument of his temptation, by adding,
and ye fhall he as Gods^ knowing good and evil j-'^and fo far
he told them truth, that their eyes were opened •, yet
according to his intention it was a lye, to raife deceitful
imaginations of a mighty increafe of their happinefs that
they fliould be as Gods ; but fo foon as their eyes were
opened, it follows, they knew that they were naked; and,
delpoiled of their innocence, they were afhamed of ap-
pearinp; naked to each other, as being now liable,
through th'j rower of imagination, to be dircded hy
their
and of the Fall of Man, 119
their appetites or pafTionSj like the beads of the
earth.
Shame, which is the painful confcioufnefs of a6ling
by inferior and unworthy motives or fenfations, leading
to eftablifh the government of the pafTions, in oppofi-
tion to the fpiritual principle of underftanding, and
living by the Will of God, was now introduced by
the Fall of Man, as the natural and infeparable at-
tendant of guilt.
Nakednefs, and fhame, and fear in appearing fallen
and degraded from that excellence of life they had en-
joyed above other creatures of the earth, teach them
to feek for a covering ro their nakednefs, and they find
none better than this, that they fewed jig-leaves together^
to make themfelves aprons \ a circumflance to be remem-
bered for abating the pride of man.
Under thefe uneafy apprehenfions, arifing in their
minds from the guilt and folly of their tranfgrefTion,
they are required to appear before their offended Cre-
ator, when they heard the voice of the Lord God walking
in the Garden in the cool of the day : and Adam and his
vjife hid themfelves from the prefence of the Lord God^
amongjl the trees of the Garden, By feeking now to con-
ceal themfelves from the all-feeing eyes of God, in
hiding themfelves under the fhades of the trees of the
Garden, they gave proof of their weaknefs of under-
ftanding, correfponding to the nakednefs and infirmi-
ty of their outward bodily frame.
But as if he were not feen under this covering for
his fhame, the Lord God being now, as they conceived,
at a diftance from them, called unto Adam^ and faid^
Where art thou ? And he faid^ I heard thy voice in the
Garden^ and I was afraid^ hecaufe I was naked ; and I hid
myfelf. And hefaid^ Who told thee that thou waft naked ?
Haft thou eaten of the tree whereof I commanded thee that
thoufliouldft not eat ? And the man faid^ The woman, whom
thou gaveft to he with me^ fhe gave me of the tree^ and I
did eat,
I 4 The
J 20 The Sacred Hijlory of the Difobedicncey
The Apoftle tells us, Adam was not deceived^ hut the
%vcman being deceived^ was in the tranfgrejfion •, that is,
he was riQt deceived as Ihe was^ by the tempter, un-
der a borrov/ed form, afTuming a fiditious character of
frienufliip to her y but he difobeyed the divine com-
mand, as he makes anfwer to his Creator, out of love
or regard to the \voman •, 'J he woman, whom thou gaveji
to he with me^ jhe gave me of the fruity and I did eat, A
mutual defire of being both in the fame condition, en-
gaged her to propofe, and him to comply with the
temptation which (lie offered.
And the Lord God faid unto the Woman^ What is this
that thou hafi done .^
Such is the mercy of God, that by this queftion we
^re not cxprefsly taught to conceive his anger and in-
dignation moved at the heinoiis offence committed
^gainfl him, but rather to obferve it as an expreffiori
of his wonderful cprnpafTion towards his fallen creature,
^s having defbroyed itfelf.
After the confelTion made by Adam and his wife,
and the fencence pronounced upon the ferpent, we are
tpld v/ha: judgment paffed upon them, conformable to
the fanftion or penalty of the command they had
tranfgrelfed. As God had faid they fhould furely die
in the day of their difobedience, they were informed
by him what the confequences of it were to be, pre-
paratory to th^t event of their death.
Unto the woman he faid, I will greatly multiply thy for-
row and thy conception •, /';; forrow thou Jhalt bring forth
children \ and thy iefire fJiallhe to thy hufhand^ and he f hall
Tfule over thee.
As death Iiad entered into the world, and the earth
\vas nov/ to be peopled by fucceflions of a mortal race
pf men, the forrow and conception of the woman was
multiplied ; in forrov/ to bring forth children, with pain^
of f:ckrief:j and difeafes peculiar to her condition ♦, and
that her defire fliould be to her hufband to find favour
\[\ his fightj to whom pcrmiffion is granted to rule over
I
and of the Fall of Man. 121
her, who had led him into rebellion, when he obeyed
her voice.
And unto Adam he /aid, Becaufe thou haft hearkened
ftnto the 'voice of thy wife^ and haft eaten of the tree of
which I commanded thee^ f^y^^gt ^hou flialt not eat of it ;
cur fed is the ground for thy fake \ in forrow fhalt thou eat of
it all the days of thy life : thorns alfo and thiftles fhall it
Iring forth unto thee^ and thou flialt eat the herb of the
field \ in the five at of thy face flialt thou eat bread until
thou return unto the ground ♦, for out of it waft thou taken ;
for duft thou art^ and unto duft fhalt thou return.
Here it is declared, that for the difobedience of man
the ground is curfed \ fo inilead of that iruitfulnefs
with which it was blefTed for him, when out of it God
pade to grow every tree that is pleafant to the fight ^ and,
good for food^ he muft now feek his food in the forrow
of bodily labour, to eat of it all the days of his life ;
to be exercifed with pains and carefulnefs, to root out
thorns and thiftles, that he may eat the herb of the
field ; in the fweat of his face to eat bread, until he
concludes this ftate of forrow and afflidtions, by return-
ing unto the duft out of which he was taken \ that as
he was told he ftiould furely die for his difobedience,
fo by his prefumption being guilty of it, he muft efpe-
cially remember this part of his fentence, Duft thou art^
and unto duft flialt thou return.
After this fentence pronounced upon our firft pa-
rents, being yet in the garden, we are told, that Adam
called his wife^s name Eve., becaufe flie was the mother of all
living ', and that the Lord God made them coats of Jkins^
and cloathed. them.
We may be at liberty, from this circumftance of
their cloathing made of the ikins of animals, to fup-
pofe they were flain at the inftitution of facrificing ;
that as their fkins were made a covering for the na-
ked nefs of their bodies, the life or blood of them fhould
be offered as a covering for the guilt of their fouls ; to
fignify, by the death of the animal, a confefiion of what
|s due to ch^ offenders on their part,, for whom it is fa-
crificed s
122 7he Sacred Wflory of the Difobedience^
crificed , and to fet forth, by the divine appointment
and acceptance of it, the death of the great expiatory
facrifice, by which all the fins of God's people were to
be covered \ fo that before man was call out from that
happy feat of blifs, which he had forfeited by his re-
bellion, he had fome profpe6t given him of the blefling
of a future recovery and reftoration, by divine mercy
and favour to be vouchfafed towards him.
The difobedience of our parents having made them
unfit to dwell any longer in that garden of pleafure in
which they had been placed, we are informed of the
divine purpofe, and the execution of it in removing
them out of Eden, when the Lord God/aid^ Behold, the
man is become as one of us, to know good and evil \ and
now left he put forth his hand, and take alfo of the tree of
life, and eat and live for ever ; therefore the Lord God fent
him forth from the Garden of Eden, to till the ground from
"juhence he was taken : fo he drove out the man -, and he
placed at the eaft of the Garden of Eden Cherubims, and a
flaming fivord which turned every way, to keep the way of
the tree of life.
The manner of exprefTion, that Man is become as one
of us, correfponds to what God faid. Let us make man in
cur image •, and the fame obfervation occurs upon it.
And in regard to what we fhould underftand by the
declaration of divine counfel, as here mentioned, we
cannot doubt but that it fignifies to us, that as our
parents had been, by a vain imagination raifed in them
through the falfhood of the tempter, fo far exalted
above their condition, as to believe they fhould be as
Gods, knowing Good and Evil *, fo it might follow,
that although they were fentenced to death for their
tranfgreffion •, yet if they continued to have accefs to
the tree of life, they might alfo prefumptuoufly eat of
it, and live for ever, as they had before in imagination
become as Gods ; left the man might hereby increafe
his folly and offence, therefore the Lord God fent him
forth from the Garden of Eden, to till the ground from
whence he was taken, to be employed in bufinefs fuit-
3 able
and of the Fall of Man. 123
able to the fupport of his mortal ftate \ and guards of
angels were placed in vifible forms, to keep the way of
the tree of life.
Upon the removal of man out of Eden, the feat of
happinefs, of which by his offence he became unwor-
thy \ his condition of life was altered, to become fuit-
able to thofe weakneffes and difabilities he had con-
tracted by rebellion againft his Maker : fo that in or-
der to fupport the life and health of his body, he muft
fubmit to labour, to till the ground \ which defignation
of his employment includes the whole compafs of thofe
continual toils which are necefTary to his welfare in this
mortal ftate ; for his body became liable to pains of
ficknefs and infirmities, preparatory to the change it
muft fnortly undergo, by the diffolution of it into duft.
But as thefe diforders of the body were confequent
to the diftempers of his mind, wilfully depraved by
means of the evil counfel of the enemy ; it is needful
to enquire what connection and correfpondence there
is between the offence and the punifhment of it, as
declared to us, and determined by the judgment of
God.
Upon the a6t of difobedience being committed, we
are told, the eyes of them both were opened. Of this con-
fequence they had hopes given them by the addrefs of
the tempter, who, by his own experience, had known
that alteration in his power of life by rebellion againft
God, to which he perfuaded and betrayed the parents
of mankind.
As they ought to have been diredled, in all their ac-
tions, by an invariable attention to the word or will of
God, enlightening their underftandings to govern their
wills, which, by the law of their nature, were to be
for ever united, the enemy, by his fubtility, contrived
to diffolve this union, and to introduce other motives
to determine the will, contrary to the word and com-
mand of God. This, we know, was done by a falfe
fuggeftion of the enemy, in oppofition to the truth of
God, fctting forth fuch properties in the forbidden
fruit,
124 7!6^ Sacred Htjlory of the Difobedience^
fruit, as, when eaten of by them, their happinefs would
become abfoluteiy perfed, and independent of their
Creator.
The only proof they could have for inducing them
to believe tiie lye propofed by the tempter, was the
fair appearance of that tree^ that it was good for food^ and
that it was plea f ant to the eyes\ in which the outward
teilimony of their fenfes lb far agreed to confirm what
they were told, and to irxline them to think of it alfo
as a tree to he defired to Vfiake one wife ♦, therefore, rely-
ing upon this information of their eyes, and eating of
the fruit, in purfu?.nce of it, the eyes of them both were
cpened •, that is, their fenfes, or bodily eyes, informing
them of the properties of outward vifible objects, were
now preferred to influence their wills ; and the eyes of
their underftandings were clofed, being deprived of il-
lumination from the Spirit of God, which had been
^iven them when they were created in the image of
God, and remained with them fo long as they conti-
nued in a ilate of obedience to him.
The communication being cut off between God and
man, and the law of his nature broken and fet afide,
he m.uil; learn by experience, in converfing among the
obje6l:s of fenfe, what their properties are, as concern-
ing his condition among them ; and he is now at li-
berty to be determined in his a6i:ions, as other animals
are, by pleafure or pain received by his fenfes ; that is,
by the knowledge of good and evil, communicated
to him by outward fenfible things, affedling the or-,
gans of his body.
The liberty of a6ling according to his imagination,
rcfpedting the properties of external objcdls, as Good
or Evil, m regard to the pleafure or pain they produce
in us, was that confequcnce of the tranfgreffion, de-
ftru6live of the happinefs of man, which was intended
and accomplifhed by the enemy. According to his
promife, Te fliall he as Gods^ they were deprived of the
knowledge of the Divine Will, and left to a6l by the
knov/ledge of Good and Evil, ^ principle brought in
^1
I
1
and of the Fall of Man. 12^
by their difobedience, to live by it according to their
own wills, hereby oppofing and contradicting the will
of God.
When they departed from the law of their nature,
they loft the freedom elTential to happinefs, being fub-
je6led to live by the corrupt principle, directing their
wills to that courie of a6lion which ends in mifery and
death ; from which we cannot be freed, until we re-
nounce that knowledge of 'Good and Evil, which, by
the great offence, was preferred, and became thereby a
falle principle of life -, and, by rejecling it, betake our-
felves to live by the Word of God, as the true prin-
ciple of life ; then we fhall know the truth, and the truth
/hall make you free.
So that all the intricate dilHculties relating to the
freedom of the Will are eafily refolved by attending to
the true account of our liberty, which, being invaria-
bly connedled with our happinefs, does confift in add-
ing according to the original law of our nature, by
which our wills were obedient to our underftandings,.
inftru6led in the W'ill of God. By departing from
this law, and fubmi:ting our wills to be influenced
by the corrupt motives introduced by tranfgrefTion
againft God, v/e are involved in flavery ; that is, our
actions neceffarily lead on to the deftru6lion of our
happinefs in the purfuit of finful pleafures, and the end.
of thofe things is death.
Such was the confequence of rebellion againft God,
that the life of man was cut fl^ort to a day, the longeft
life of man being fhort of a thoufand years, which are
as one day to that life in which he had been intitled
to eat of the tree of life ^ which is in the midfl of the Pa-
radife of Gcd^ continuing faithful in obedience to him :
and preparatory to this fudden change which muft.
happen to his body, he is doomed to labour in the
fweat of his face, to eat bread for the fupport of his
mortal ftate, continually reminded by his labour, and
by his food, that he is of the duft, and to it muft
return.
In
126 . T})e Sacred Hijlory continued
In regard to his mind, the fpiritual and invifible part
of his nature, in which the enemy laid his foundation,
for the ruin of man, by thofe evil difpofitions he con-
traded from him -, the change in this part, the foul of
man, was more dreadful than what appeared in his out-
ward bodily frame.
The fupport and the power of his life, by which he
was diftinguiflied from other creatures of the earth, as
being made in the image of God, to obey him accord-
ing to his underftanding, informed by communication
from the Holy Spirit of the will of God ♦, this fupport
and power was cut off by his tranfgreflion. After he
had difobeyed the will of God, the knowledge of it was
intercepted from him, and he was afraid of meeting
with his offended Creator ; having vainly afpired to be
independent of the Divine Will, he was configned
over to his own will, to a6t by the forbidden knowledge
of Good and Evil, which he had prefumptuoufly in-
troduced ', fo that he has this principle alone, as of
himfelf, to exercife his mind, or to reason upon it,
to find out a law or rule of life.
By this principle, brought in through dlfobedience
to the Will of God, death, and all natural evils pre-
paratory to it, came into the world, and {o pajfed upon all
men^ as children brought forth in forrow to the firft un-
happy parents, the guilty reprefentatives of all mankind.
By this principle affording corrupt motives to the un-
derftanding for dire6ting the will, all moral evils have
arifen •, as the fame diftempers of the mind with which
the firft offenders had been infeded by the enemy, to
obtain the knowledge of Good and Evil, ftill continue
to be produced, as the natural fruits of it, in their
pofterity. ''''''
S E" C T.
from the Fall unto the Flood. 127
SECT. ly.
WHAT the condition of man was in his primi-
tive ftate, the law or governing principle of
his nature, the happinefs he enjoyed, and the forfeiture
of it by difobedience, we learn from the word of God,
which has conveyed thefe great articles of our faith in
terms fo clear and full, as perfectly to contain what we
ought to know of them, yet in expreffion fo fhort and
referved, as to efcape our obfervation, unlefs it does
pleafe God, by his grace and affiftance, to awaken our
attention, and to prepare our underftandings for initruc-
tion in the truth.
Upon this foundation laid by divine authority, we may
proceed on fure grounds to look farther into the account
of the condition of mankind, fince their expulfion from
that feat of happinefs, of which they became unworthy
by their tranfgreffion : which leads us to obferve.
The next period of their hiftory, for which we muft con-
fult the facred writer, beginning with the time of their
banifhment out of Eden, and ending with the deflruc-
tion of a wicked race of men, by a general judgment,
in a flood fent upon them for that purpofe.
As man had gone aflray from his happinefs by dif-
obeying the Will of God, whofe image in him was de-
faced by his tranfgreffion, the divine intercourfe and
communication with him was cut off i his underftand-
ing was no longer informed by continual notices of di-
vine affiftance to lead him in the ways of happinefs,
and his Will was not fubje6t to his underflanding, en-
lightened with heavenly truth, but was liable to be in-
fluenced by corrupt motives, taken from outward ob-
je6bs, by his imagination exciting unruly pafllons to
deprave and diflurb his life.
Our firft parents in thefe circumftances entered upon
their life of labour and forrow \ but they had in the
time of their innocencej and upon the occafion of their
offence.
128 5"& Sacred tliflory cmtiniied
offence, received the cleareft information of the Will rf
God concerning their condition, and were therefore
qualified to tranlmit the knowledge of him to their pof-
terity, together with thofe circumftances relating to
their happinefs, while they continued in obedience, and
the fad confequences of their tranfgrefiion, which may
juftly be fuppofed to have made the greateft impref-
fions on the minds of their children, and thereby dif-
pofed them to retain the light of nature in the moral
world, that is, the knowledge of God the Creator^
which was hereby propagated and conveyed to the
following generations of mankind.
tn this period of the world, when the lives of men
continued for many centuries upon earth, fd that the
age of one man was more in years than one half of the
iiumber computed from the Creation to the Floods the
fundamental truth of Natural Rehgion was delivered
with the greateft advantage to afcertain and confirm it,
as it might have come to any perlbn living in that age
of the worlds either from the firft man, or from fome
other not removed above one or two in generation fuc-
ceeding from him.
But notwithftanding this advantage in favour of Na-
tural Religion, the wickediiefs of mankind became very
great, and they had corrupted their ways to an extreme
degree, in a few centuries after the firft offence was
committedi-
The firft man born, that we read of) was a murderer^
who envied his brother for having the preference in
divine favour and acceptance ; and being led by thia
motive to deftroy him, reiembled the old enemy, who
had accompliftied the like purpole againft Adam.
In regard to this tranfadion we may obferve, that oti
the refentment of Cain appearing againft his brother,
the Lord interpofed in behalf of his righteous fervant
Abel, and vouchfafed to argue with Cain to prevent
the execution of his evil intention, by fetting forth the
caufe for which his offering was rejedled, that fm lay
?it his door which he had eommitced j but howfoever in
regard
from the Fall unto the Flood, 129
regard to what he could exped from his brother, altho*
he were accepted by God on account of his righteouf-
nefs, yet as to their circumflances in the world, the de-
fire of the younger Abel fhould be towards him the
elder, to find favour in his fight, and he fhould rule ,
over him •, therefore as his brother would be obedient
to him, he ought not to have a quarrel againft him :
but thefe arguments did not prevail on the evil fpirit of
Cain to appeafe his wrath, until he had fhed his bro-
ther's blood.
The curie and the mark fet upon Cain was a decla-
ration of divine authority, condemning the horrid
deed, and gave fandion to the principal law of nature,
forbidding murder.
In regard to any form of divine worfliip obferved in
this early flate of the world, we have no particular in-
flru6lion given us concerning it; only it is faid of fome
certain time, that then men began to call upon the name of
the Lord', — which we m.ay fuppofe to mean the affem.-
bling of them together for that purpofe ; and this may
account for that diflin6lion among thefe firft inhabitants
of the earth, which is foon after taken notice of, when
we are told, that the fons of God [aw the daughters of men
that they were fair^ and they took them wives of all which
they chofe. — For the fons of God may properly ^Agm^j
fuch perfons as acknowledged his divine power and au-
thority, and called upon his name in fome common
or public form of religious fervice, in acknov/ledgmenc
of his being the Lord or Governor of the world : and
by their meeting together on this account, they were
diftinguifhed from Men who, being the delcendants of
Cain as curfed from God, may be fuppofed to have
paid no worfhip to him, but to have lived with other
wicked perfons, joining in their manners, without any
appearance of divine worfhip among them.
In this age of the world, enlightened by traditional
revelation with the knowledge of God the Creator,
and of his Will, as difcovered to the firfl man before
his tranfgreflion, we muft obferve, that mankind had
K a
I JO ^he Sacred Hijlory contt7iiied
a trial of what could be done in purfuit of their hap-
pinefs, by the powers of their minds exercifed upon
the principles they had then to guide them in their rca-
fonings about it, that is, upon the knowledge of the
true God, and upon that other principle of their ov/n
acquirement the knowledge of good and evil by their
fenfes : and from the authority of the facred writer we
are afllired, that the corrupt principle prevailed, and
men did not regard the laws of nature orfociety, which
they knew were according to the Will of God, but in
a very fliort time, eftimated by comparifon with the age
of men in this period, the inhabitants of the world were
corrupted in an extreme degree ; for God faw that the
wickednefs of man was great in the earthy and every irna-
gination of his heart was only evil continually. The earth
alfo was corrupt before Gcd^ and the earth was filled with
violence. And God looked upon the earthy and behold it was
corrupt ; for all flefli had corrupted his way.
During this ftate, in which m^n continued many cen-
turies upon earth, the temporal profperity and happinefs
they might be capable of enjoying upon it, was then
an obie6i; of much greater confequence to engage their
attention, than it could have been fince among the
fliort-Hved generations of men •, and therefore they had
the highefl inducement to obferve and maintain the law
of nature, for preferving order and good agreement in
the worki, upon which their happinefs in it mull de-
pend ; but the reafoning of their corrupted nature over-
turned this argument, and by the number of their years
their iniquities were multiphed ; through the profpedt
of fo many centuries as their lives might endure, their
pafTions were the more inflamed to make provifion for
their pleafures, and produced all forts of diforders, as
every man by injuftice and violence confulted how to
gratify his own unruly appetites. And, in confequence^
although thefe early inhabitants of the earth knew God
by the clearell: and fhortefl tradition, and by the length
of their experience, had the befl opportunity of improv-
ing their minds by meditation on the works of God, and
were
f7'Qm the Fall unto the PlooJ. 13!
Were alfo moil concerned, in point of worldly intereft,
to live according to the law of nature ; yet with all
thefe advantages they became exceedingly depraved and
wicked, that when Almighty God looked upon the
earth, it was altogether abominable and corrupt in hii
fight ; fo that he declares his purpofe no longer to deal
with them by affording inftrudion to their underftand^
ings, by which men ought to be governed, but fays.
My fpirit Jliallnot always fir ive with man^ for that he alfi}
hisflefh •, — he is fo far funk into fenfual or flefhly defires^
as to a6l only on the principle of receiving pleafure or
pain by his fenfes, in like manner as brute creatures
are direded in living according to the flefb. And there^
fore as their iniquities were full, he determined to rid
the earth by a fudden deftrudlion of them, as a gene-
ration of noxious animals, living in mifery by their own
violence and wickednefs, and refufing to be moved by
his holy Spirit ftriving with them, to perfuade them
to forfake their evil imaginations, and return unto the
fear of God.
But of this evil generation there did remain one
righteous man, who found grace in the eyes of the Lord-—^
for Noah was a juft man^ and 'perfect in his generations ;
and Noah zvalkedwith God : and therefore God was pleaf-
ed to take him into his counfel, and inform him of his
purpofe concerning the earth, for God faid unto Noah^
"The end of all flejh is come before me ; for the earth is filled
with violence through them ; and behold I will defiroy thent
with the earth.
In cohfequence of this refolution, God commanded
Noah to prepare an ark for himfelf and his family to
efcape from the flood by which the earth was to be de-
flroyed : accordingly ^j/<^/VZ? Noah being warned of God
cf things not feen as yet ^ that is, of which there was no
appearance when God gave him the warning, moved with
.fear of that judgment v/hich, according to the word of
God, he did believe v/oukl certainly come, ht prepared
an ark to the faving of his houfe^ by the which he con-
demned the world that ftill continued in their wicked
K 2 ways,
132 7he Sacred Hiflory continued
ways, notwithftanding his preaching to them, and he-
came heir of the right eoufnefs which is by faith : — through
his obedience to the word of God, in confequence of
his faith, the generations of mankind were continued
from him and his fons, who became the reprefentatives
of all the future inhabitants of the earth •, and upon
their going forth from the ark, they receiv^ed the blef-
fmg of God, to he fruitful^ ^nd to multiply^ and to replenifJi
the earth •, with power over all creatures in it, corref-
ponding to the grant made to Adam, the firfl parent of
mankind.
The next remarkable circumflance which occurs in
the facred hiftory, after the flood, is the diftin6i:ion
made by Noah, in regard to the defcendants of his
three fons. The occafion of his prophetic defignation
of their future condition, was taken from an unnatural
and difrefpe6lful a6t of his fon Ham, as having mocked
at his father's nakednefs, to the fight of which, it may
be fuppofed, he had been led by his fon Canaan.
Noah being made acquainted with this undutiful in-
flance of his behaviour, faid, as of divine authority,
Curfed he Canaan ; a fervant of fervants fliall he he unto his
brethren. And he faid^ Bleffed he the Lord God of Shem^
and Canaan fliall he his fervant. Gcd fliall enlarge Japhet^
and he fliall dwell in the tents of Sheyn^ and Canaan fliall
he his fervant.
Japhet and Shem, as reprefenting their pofterity,
have hereby the preference in power and command giv-
en them over the fon of Ham •, yet in fuch manner,
as that Shem, the youngeft, has a blciTing peculiar to
his family above the other two ; for Japhet Ihall dwell
in the tents of Shem, finding there his defence and pro-
tection, and Canaan fhall be his fervant.
The wonderful extent and completion of this prophe-
cy, has been abundantly remarked by commentators
upon it, who have alfo particularly obferved its refe-
rence to the coming in of the Gentiles, the fons of Ja-
phet, to embrace the true Religion \ and by this cir-
cumflance how aptly it was foretold, that he fliall dwell
in
unto the Call of x^braham. 133
in the tents of Shem, who was the anceflor of him who
was the father of the faithful.
This diftindlion made by Noah among his offspring,
appears fome time after to have produced that atten' pt,
which occafioned their difperfion in feveral branches, to
pofTefs and to people the earth •, for it may be jultly
fuppofed, that to evade the force of this prophecy,
marking out the poilerity of the elder brethren of Skem
as inferior to his, that the fons of Japhet and Ham un-
dertook the building of a city and tower, to make a
name^ (Heb. a Shem) a man of mighty power for them-
felves in this city and tower, to maintain their liberty
againft any invalion that might be made to bring 'ihem
under fubjeftion to their younger brethren ; and co
prevent their being fcattered abroad on the face of the
earth as fervants to them..
It appears from the judgm.ent of God upon this at-
tempt, that it was impious, and therefore mufl have
been undertaken by the children of men •, that is, wicked
rrfen, according to the facred flyle, with an intention to
oppofe the divine Will, which refers us to the prophecy
delivered by Noah the righteous fervant of God ; fo
that the building of the city and tower of Babel, to
fruflrate the completion of that prophecy, was a mo-
nument, or work, of infidelity, and, through divine
interpofition, became the means of fulfilling the pur-
pofes of God, which the builders of it intended to
evade.
After the Lord at Babel did confound the language of
all the earthy the difperfion of mankind enfiied •, and
from thence did the Lord feat ter them abroad upon the face
of all the earthy being leparated into difcinCt families
to inhabit and to people the different parts of the
world.
According to the prophetic defignation of Noah, the
family of Shem, continued from his fon Arphaxad, is
taken peculiarly under the divine prote6tion, and the.
generations leading unto Abram being related in their
order, it follows in the facred hiftory : The Lord had
K 3 faid
134 ^^^ Sacred Hifiory continued
fdid unto Ahram^ get thee out of thy country^ and from
thy kindred^ andjrom thy father's houfe^ unto a land that,
I will fliew thee •, and I will make cf thee a great nation^
and I will blefs thee, and make thy name great, and thou
Jlialt be a hlejfng -, and I will blefs th'em that blefs thee :
^ndin theefliall all families of the Earth be bleffed.
Two things were then promiled to Abram.
The firft, a great degi*ee of temporal profperity to a
numerous progeny defcending from him ;
The other, that fome great advantage or blelTing is
to be derived to ail families or nations of the world by
him, as their reprefentative in the favour of God.
The manner in whieh thefe great events were accom-
plifned, makes up the body of providential hiftory,
marking out the fteps taken by divine wifdom for the
recovery or redemption of mankind.
From this period of the call of Abram, the great an-
ceftor of the people of God, who was bleflecT by him
to be an inftrument of conveying his mercy to all
families of the earth ; there is a diftin6cion made accord-
ing to divine purpofe, between that great nation which
was to defcend from him, and all other nations of the
earth, in fuch manner, as that the profperity of the
pecuhar people of God was to depend vifibly on their
being conduced by his hand, and governed by laws
eftabliflied by his authority •, while other nations were
left in the hands of their own counfels, to form focieties
or kingdoms according to the rules of human wifdom
and policy, fuch as the underftandings of men, exer-
cifed upon the principle of reafon, were able to devife.
The hiftory of mankind is here naturally divided into
two branches :
The firft contains the records of the Jewifh nation
defccnded from Abram;
The other comprizes the tranfadlions of all other
flates and kingdoms of the earth.
The providential hiftory, compounded of both, com-
prehends all the great moycments in the world, leading
oa
unto the Call ly^ Abraham.' 135
on to the redemption or recovery of mankind, to a
ftate of favour and reconciliation with God.
The hiftory of mankind, confidered in this view, as
tending to the accomplifliment of this great defign,
does afford the materials of that volume, to the under-
Handing of which all human wifdom and learning '
Vv'ould be well applied, that it may confpire, through
the aiTiuance afforded to us in the facred writino-s, to
bring glory to God in the highefi^ and on earth feace^ good
zvill tcwards men.
The order neceiTary to be obferved in contemplation
of this great plan of moral or providential hiftory,
does arife from the foreo-oine; obfervations, concernins;
the principles of all human actions, which are to be
be referred, either,
I ft. To that principle of the knowledge of good
^nd evil, introduced by apoftacy and difobedience unto
God, upon which alone our reafon can be exercifed,
independent of Divine Revelation ; or,
2dly. To that principle, corrected and reftrained by
Divine Revelation, introducing, explaining, and per-
fecting the LAW of NATURE, (which is the moral law
of the two tables given to the Jews, who were fepa-
rated by the ceremonial law from Gentile idolaters) \
or, ^ ^ ^
3dly. To the principles of pure Revelation in tlie
Gofpel of Chrift, fetting afide the falfe and corrupt
principle of the knowledge of good and evil, and all
the reafonino;s of mankind derived from it»
The chain of prophecies delivered by the infpired
writers, conne6ls all the parts of this great volume in-
to one body, and is fubfervicnt to the purpofes of in-
finite mercy, in conveying alTurance for hope of deli>
verance to mankind from the power of the enemy^
who is hereby warned of his own infufficiency to con-
tend againft the wifdom of God, declaring his counfels
from the beginning unto the end of time, and marking
aut that order of periods and revolutions in his go-
vernment of the world, for the accomplifliment of hia
K 4 mercy
136 Ti'he Sacred Hijiory continued
mercy to it, which the adverfary fhall not be able to
diilurb, though permitted to exert his art and induftry
to the utmofL, by that evil principle he introduced for
influencing the wills of men to withfland and oppofe
the Will of God, whofe purpofes are firmly eftabliihed
under the facred providential band of prophecy, cir-
cumfcribing all events as fubjed to his wifdom and
power, bringing forth judgment unto the truth in
victory.
The hifliory of the Jewifli nation, as the peculiar or
chofen people of God, begins v/ith the call of their
great anceilor Abraham, to obferve the orders of di-
vine appointment, relating to his journeying into a par-
ticular country, which was defigned for the inheritance
of his pofierity ; and after receiving the command, as
exprefied in the v/ords before recited, it follcv/s, that
Abrain took Sarai his wife^ and 'hot^ his brother'' s fon.,
and all their fiihftance that they had gathered^ and the fouls
they had gotten in Ear an ; and they went forth to go into
the land of Canaan^ and into the land of Canaan they
came.
That circumflance in the charadler of Abraham,
v/hich recomim^ended him to the divine favour, and on
which account he has the peculiar honour of being
mentioned in holy writ, as the friend of God, was his
receiving, with full alTurance of hope, the commands of
God, and giving always.^ as he did in this cafe, a ready
and unreferved obedience to them ; not confidering
what the event of his actions might be according to
the appearances of things to his own reafon, but truft-
ing with entire confidence to the Truth and almighty
Power of God, he was accepted and approved by him
for his FAITH,
It is with defign to fhew this matter in clear and full
light, that the Apoftle, upon his entering into ^argu-
ment with the Jev/s, who would have had the terms ot
falvation confined to their own nation, and to the ob-
iervers and profelytes of the Jcwiflx lav»', infiils upon
tWQ
unto the Call of Abraham. 137
two points relating to Abraham, by the proof of which
he confutes their miflaken opinions in favour of them-
felves.
Firfl, he fhews, that Abraham was approved of God,
by that excellency in his chara6ter before-mentioned,
which they did not fufficiently attend to ; JVhat /hall
we fay then that Abraham cur father^ as pertaining to
the jiefli^ hath found ? What peculiar merit was it that
he had found, or attained unto, according to the flefh,
that made him fo high in the favour of God ? Was it
that he exceeded all other men then living, in works of
mercy or juftice, and in difcharge of all the duties of
focial or moral behaviour? For if Abraham were jujii^
Jied by works of this kind, he hath whereof to glory ^ in
comparifon with other men, but not before God, to whofe
blefling and affiflance it mud be imputed, that he was
better than they ; but he was not juftified by works ;
For what faith the Scripture ? Abraham believed God^
and it was counted to him for right eoufnefs. The internal
a6t of his mind laying hold on the truth of God, and
reiolving iledfaftly to be governed by his word, was
that circumftance which made him to be accounted
righteous through the grace and mercy of God.
Upon this point the Apoftle continues to argue by
other quotations from the Scripture, concluding to the
fame purpofe, that a man is juftified by imputed righ-
teoufnefs in the fight of Gocl, not by works, but by
faith.
'To him that worketh not^ but believeth on him that jufii-
feth the ungodly^ his faith is counted for rightecufnefs ;
even as David alfo defcribeth the bleffednefs of the man unto
..whom God imputeth right eoufnefs without works, f^yl'^gt
Bleffed are they whofe fins are covered \ bleffed is the man
unto whom the Lord will not impute fin •, which implies a
. confefiion from David, that this blefied man he fpeaks
of, was not juftified by inherent righteoufnefs in the
performance of moral duties, or works of obedi-
ence j. but he is the blefted man, who being de-
fe<5live in fuch-like works, as all men are, yet his
FAITH
138 The Sacred Hiftory
FAITH is counted for righteoufnefs ; and to him the
Lord will not impute fin, although, with regard to his
moral behaviour, he has not been tree from it.
The other point, with refped to Abraham, wliich
the Apoflle infills upon in confutation of the Jews, is
to prove, that Abraham was juflified and accepted of
God before he was circumcifcd, when he was not dif-
tino-uiihed from other men bv that outward rite which
was the legal mark or fign of a Jew \ but Abraham
believed God, and it was counted to him for righteouf-
nefs, while he was in uncircumcifion, as other men are ;
and after being accepted and approved as righteous,
he received the ftgn of circumcifion^ a fed of the righteoufnefs
cf the faith which he had^ yet being uncircumcifed \ and
therefore, as Abraham was accepted and counted righ-
teous for his faith, fo may the Gentiles alio by faith be
admitted to the favour of God, and be intitled by his
grace to have the terms of falvation offered to them,
although they are not taken into that covenant, of
which circumcifion was the initiatory right or ceremony
of admiflion.
Thefe two points are clearly evinced, according to the
Apoille's argument, from the Sacred Hiflory of Abra-
ham, v/hich we have now under confideration ; for in
regard to circumcifion, he was not required to comply
with it until he was ninety years old and nine, and
when his fon Ulimael v;as thirteen years old : but his
faith is fpoken of long before this time, when he was
-childlefs, Ifhmael not being yet born -, for upon the
•promife God made to him, that as the ftars are for
xnultitude, and he faid unto him, So fliall thy feed he ; it
follows. He believed in the. Lord^ and he counted it to him
for righteoufnefs.
By giving our attention to the words of the Apoflle,
we may clearly apprehend in what the excellency of
the faith of Abraham did confifl, who againfi hope from
all human appearances, believed in hope^ of the accom-
pliflimcnt cf what God had promifed. He had no
uoubis or difliculti^s on his mind about it^^ but was
fully
ef the Call (j/* Abraham. 139
fully aflured, from God's word to him, that he might
become the father of many nations^ according to that which
was fpoken^ So JJiall thy feed he \ and being not weak in
faith^ he confidered not his ozvn body now dead^ neither yet
the deadnefs of Sarah's womb ', both of them as unlikely
to have ilTue, as if they were naturally dead. He ft ag-
ger ed not at the promife of God through unbeliefs on ac-
count of thefe circumflances, which made it improba-
ble, or rather impolTible, according to our own way of
reafoning by experience ; hut he was ftrong i7t faith ^ as
refling with entire confidence on the promife, and
thereby giving glory to God^ and being fully perfuadedy
that what he had promifed he was able alfo to perform ;
and therefore it was imputed to him for right eoufnefs. Now
it was not written for his fake alone^ that it was imputed
to him ; that is, the account we have of Abraham,
which fets forth the excellence of his faith in the temp-
tations or trials he underwent, is not preferved in the
facred records for his fake alone, to fhew how high he
Hood in the favour of God, hut to us alfo \ it is written
for our inftrudion, to whom it fhall be imputed for righ-
teoufnefs, if we believe on him that raifed up Jefus our
hord from the dead^ who was delivered for our offences
unto death, and was raifed again for our juftification^ if
we are approved by faith in the fight of God in this
cafe, as Abraham was in the other correfponding
to it.
From hence the Apoftle proceeds in his argument,
by application of what he had proved, in refpedl to
Abraham being iuflified by faith, to fliew that the
terms of acceptance or admifTion to divine favour, do
always continue to be the fame ; for as the faith of
Abraham, in what God had faid to him, was imputed
for righteoufnefs ; fo likewife our faith in what God
hath fpoken to us in the Gofpel of his Son, will be
imputed to us for righteoufnefs ; therefore being juftified
hy faith^ we have peace with God^ through our Lord Jefus
Chrift ; by whom alfo we have accefs by faith unto this grace
wherein weftand^ and rejoice in hope of the glory of God,
Another
140 The Sacred Hljlory
Another argument urged by the Apoftle, to con-
vince the Jews, that the Gentiles were included in
the covenant of promife made to Abraham when he
was accepted of God, does arife from the terms in
which this promife is delivered, when God faid to
Abraham, So JJiall thy feed be -, which is explained by a
fubfcquent declaration to fignify, I have ?nade thee a fa-
ther of many nations -, as in thee fliall all families of the
earth he bleffed. So that the Jews, who would have the
terms of falvarion confined to themfelves, the children
of Abraham, according to the flefh or to the law, they
did not duly confider the words of the promife -, for by
thefe declarations of the divine purpofe it appears, that
the children of Abraham, according to the promife,
were not fuch only as defcended from him in the na-
tural way of human generation -, but he is to be re-
puted the father of all thofe' perfons who are of the
faith of Abraham, who believe in the one only true
God, upon hearing his word declared to them.
This manner of reckoning up the children of Abra-
ham, though clearly implied in the terms of God's
promife to him, was yet very diftant from their ap-
prehenfions with whom the Apoftle was then arguing ;
and fo it would be obfcure to the underftandings of all
mankind, if it were not divinely explained in the Gof-
pel, according to the full meaning and extent of the
promiifed grace and mercy of God, to the end the promife
might be fure to all the feed \ not to that only which is of
the laWy but to that alfo zvhich is of the faith of Abraham^
who is the father of us all believing Jews and Gentiles,
who are accounted his children, before him whom he be-
lieved, even God who quickeneth the dead by his Almighty
power, and by his knowledge callcth thofe things which
be not yet exifting, as though they were prefent before
him.
Since the Jews did principally rely upon their privi-
lege of being the chofen people of God, becaufe they
were defcended from Abraham their father, according
to the ilefh •, this miflaken opinion is thoroughly con-
futed
of the Call of Abraham. 14 1
futed in the hiilory of Abraham's life, examined and
explained by the light of the Gofpel •, from whence it
evidently appears, that their title to divine favour and
prote6tion depended upon their being the children of
the faith of Abraham, in holding that principle of life
by communication from him, of whom God fpake as
very high in his favour upon this account ; For I know
him^ that he will command his children and his hou/Jwld af-
ter him ; and they JJiall keep the way of the Lord^ to da
juftice and judgment^ that the Lord may bring upon Abra-
ham that which he had fpoken of him. ; v/hich refers to
what had been repeated immediately before. All the
nations of the earth f hall be blejfed in him \ in him, as their
father in the faith.
In the preaching of John the Baptift to prepare the
way of the Lord, when he faw r/iany of the Pharifees and
Sadducees come to his baptifm^ and knew, that their obfbi-
nacy in rejeding the terms of the Gofpel covenant,
would chiefly arife from this miftaken opinion of pecu-
liar excellence in themfelves, derived from their natu-
ral birth, he cautions them againft this error; "Think
not to fay within yourfelves^ We have Abraham to our fa-
ther \ for I fay unto you^ God is able of thefe ft ones to
raife up children unto Abraham. That is. Do not fup-
pofe, that your having flefh and blood derived from
Abraham does convey to you a title to the favour of
God ; for in this refpe6l you are deceived : the flefh
and blood of all men is alike of no account in the fight
of God, who is able, by his Almighty Power, to change
thefe ftones into the fubftance of human flefh and
blood, fuch as you have from Abraham : therefore, by
laying afide this vain pretence to divine favour, he
called upon them to bring forth fruits meet for re-
pentance ; that being now warned to flee from the
wrath to come, they might be ready to embrace the
terms of the Gofpel, and become thereby intitled to
the bleillng of the children of Abraham by faith, accord-
ing to the truth and promife of God.
The
1 42 The Saa^ed Hijlory
The fame diftindlion is made by our Saviour con-
cerning the children of Abraham according to the
flefh, and his children by faith according to the pro-
mife, in a long conference he held with the Pharilees,
which we find in the 8th chapter of St. John's Gofpel.
The Pharifees taking up the argument againtl our*
Lord, in oppoficion to what he had faid to thofe Jewt
which believed on him ; If ye continue in my word^ then
ye are my difciples indeed^ and ye jliall know the truths and
the truth Jliall make you free, They anfwered hirn^ We he
Abraham'' s feedj and were never in bondage to any man,
Jefus anfwered them^ Verily verily I fay unto you^ whofo-
ever committeth fin^ is the fervant of fin. That is, ye are
deceived, for ye are under the bondage of a fmful life,
and his fervants ye are, whom ye obey in the works of
fin ; and the fervant., who is difobedient, and commit-
teth fin, abideth not in the houfe for ever^ but will be cafl
out by the jufl judgment of God : but the fon., as the
head and mafler of the houfhold of God, abideth for
ever., in full power in his houfe : If the Son therefore
fliall make you free^ ye fliall be free indeed. I know that ye
are Abraham^ s feed., according to the flefh •, yet on this
account ye are in no fort acceptable unto God; but ye
feek to kill me., who am fent by him, becaufe my word
hath no -place in you : I fpeak that which I have feen with
my father., and ye do that which ye have feen with your fa-
ther. To this they anfwer again, in the fame fenfe
they had urged it before, Abraham is our father. Jefus
faith unto them^ If ye were Abraham^ s children., ye would
do the works of Abraham. That is, ye are miftaken in
your account of yourfclves as the children of Abraham ;
ye are not his children in the account of God; if ye
were Abraham'' s children by faith, according to the pro-
mife, ye would do the works of Abraham ; ye would be-
lieve as he did, and walk by faith : but now ye feek to
kill m.e., a man that hath told you the truth., which I have
heard of God. Like this did not Abraham ; ye do the
deeds of your father. To which they reply again, to the
feme purpofe as before. We he 7;oi born of fornication.,
but
of the Call of Abraham J 143
but are lawfully defcended from Abraham our father,
and with him we^ all of the Jewilli nation, have one fa^
ther^ even God ; meaning by this latter part of their an-
fwer to confute the diftindtion he had made before.
Jefus faid unto them^ If God were your Father^ by your
deriving from him the principles of your adlions or
Ipiritual life, ye would love me\ for I proceeded forth and
came from God : neither came I of myfelf^ hut he fent me.
Why do ye not underfiand my fpeech ? — as having plainly
declared wherein your error does confift, in reckoning
upon yourfelves as the children of Abraham ; but the
reafon is, even hecaufe ye cannot hear my word^ or doc-
trine, as the word of truth. And to reprove, in the
fevered- manner, the obdurate Jews of that generation,
he tells them, Te are of your father the devil *, that is,
though God hath niade your fouls and bodies, in like
manner alfo as ye derive your fieili and blood from
Abraham, yet ye are not the children of Abraham nor
the children of God in his account ; for ye derive from
the evil fpirit the principles of your lives and adrions,
by foUov/ing your own imaginations and perverfe wills,
in oppofition to the grace and truth of God. And the
lufls of your father ye will do — by murthering 7ne^ a man
that hath told you the truth — as he was a murtherer from
the beginning — in the firfl intercourfe he had with man-
kind, and abode not in the truths becaufe there is no truth
in him : when he fpeaketh a lye^ he fpeaketh of his own ; for
he is a liar^ and the father of it.
As the hiftorv of Abraham, the father of the faith-
ful, has the firil place in the providential hiflory of
mankind, it concerned us particularly to obferve thofe
circumftances of his character by which he was recom-
mended to the grace and favour of God -, and they can-
not be more clearly pointed out than as we have feen
them by the arguments of ^x.. Paul, in his appeal to
the Jewiih or facred records, to convince the Jews, from
the account of Abraham there prefcrved, and the pro-
mifes of God made to him, tliat they had not the au-
thority of Holy Scripture to plead in proving thcmfclves
thci
X
144 The Sacred Hi/lory of
the choien people of God exclufive of other nations of
the world, merely as the defcendants of Abraham by
human generation; fince his children, in this refpedt
only, were not intitled to the bleJTmg, which, accord-
ing to divine purpofe and declaration, was to belong
to them alone who were by faith the heirs of pro-
mise -, it being evident, from due confideration of the
terms in which the promise was contained, that they
which are of faith ^ the fame are the children cf Abraham
in the account of God, whether they are Jews or Gen-
tiles : Jnd the Scripture^ di6lated by the holy Spirit, fore-
feeing that God 'would jufiify the heathen through faith,
preached before the G of pel unto Abraham^ in thee shall
ALL nations be BLESSED *, from whcncc the MefTiah
informs the Jews, Tour father Abraham rejoiced to fee my
day^ and he faiv it and zvas glad-, for he underftood the
GREAT PROMISE of the Redeemer was contained in
thofe terms, who is the author and finiflier of our faith.
by his gofpel, and the author of eternal falvation unto all
them that obey him^ throughout all nations or families
of the earth.
Hence we fee that the faith of Abraham confifted in
thefe two main articles of it.
Firft, He believed in one God, Creator of heaven
and earth.
Secondly, According to his promife, he believed in
a Saviour who was to be of his feed, by whom he
would become a father of many nations, and that all
the families of the earth would be bleffed in him.
In conformity to the terms in which this promife was
delivered to Abraham, we find there is a correfpon-
dence continued in the ilyle of the infpired writers
making mention of the manner in which this blefling
is conveyed to all mankind ; for according to what God
had faid to him, a father of many nations have I made thee^
the children or heirs of promife are efteemed in the
account of God as begotten by their inftru6lors, their
fathers in the faith •, of which we have a notable inftance
in the xlvth Pfalm, from the Ffahnilt defcribing in the
2 ■ moft
the Generation of the Faithful, 145
Jnoft exalted flrains of facred poetry, the glory of the
MefTiah, the majefty and ftability of his throne, and
the excellency of the fceptre of his kingdom ; and in
confequence of the things he had made touching the King^
addrefling himfelf to the church, or faithful congrega-
tion of the Jewifh people, Hearken^ 0 daughter, and con-
ftder \ incline thine ear to thefe things, to the praifes of this
heavenly King \ forget alfo thine own people^ and thy fa-
ther'* s houfe \ or, as the Baptiil faid afterwards, think not
to fay within yoiirfehes^ we have Abraham to cur father ;
have no confidence in your defcent from your fathers
according to the flefli, from Abraham, Ifaac, or Jacob,
as the fathers or heads of your houfes or families ; fo
fJiall the King greatly dsfire thy beauty ; for he is thy Lord^
and worfhip thou him : and then, after fetting forth the
increafe of the church by her converfion, he adds, in-
fiead of thy fathers^ fhall be thy children, inflead of deriv-
ing honour from boafting of your fathers, your glory
fhall be in your children of the true faith, whom thou
mayefi make Princes in all the earth.
The prophecy of Ifaiah is fruitful alfo in examples
to the fame purpofe, declaring the wonderful accelTiOii
of converts, to the true faith, haflening into the church,
as children of the believers of the Jewiili nation, v/hen
they have confeiTed the truth and acknowledged their
Meffiah.
Ifaiah xlix. 17. ^'hy children fJoall make hafie \ thy de-
ftroyers, and they that made thee wafte, fJjall go forth of
thee. Lift up thine eyes round about ^ and behold : all thefe
gather themfehes together and come to thee : as I Uve^ faith
the Lord, then fh alt furely clothe thee with them all, as with
an ornament, and bind them on thee as a bride doth. For
thy wafle and thy deflate peaces, and the land of thy dc'
flruution foall even now be too narrow' by reafon of the inha-
bitants, and they that f wallowed thee up fro all be far away,
The children which thoufhalt have, after thou hafl loft the
other, fljall fay again in thine earsy "The place is too ftrait
for me : give place to jne that I may dwell.
L then
146 "The Sacred Hijiory of
nenjhalt thou fay in thine hearty Who hath begotten me
thefe^ feeing I have loft my children^ and am defolate^ a cap^
tive^ and removing to and fro ? and who hath brought up
thefe ? Behold^ I ivas left alone •, thefe^ where had they
been ?
'Thus faith the Lord God^ Behold^ Izvill lift up mine hand
to the Gentiles^ and fet up my ftandard to the people : and
they floall bring thy fons in their arms^ and thy daughters
fhall be carried upon their fhoulders. And Kings fhall be
thy nurfing'fathers^ and their Sl^eens thy nurfing-mothers :
they floall bow down to thee with their face toward the
earthy and lick up the duft of thy feet^ and thou fJoalt know
that I am the Lord : for they fhall not be afloamed that wait
for me.
Ifaiah liv. i, Sing^ 0 barren^ thou that didft not bear -y
break forth intofinging^ and cry aloud thou that didft not
travail with child : for more are the children of the de^
folate^ than the children of the married wife, faith the Lord,
Enlarge the place of thy tott, and let them ftretch forth the
curtains of thine habitations : fpare not^ lengthen thy cordsy
andftrengthen thy flakes. For thou ftoalt break forth on
the right hand^ and on the left ; and thy feed floall inherit the
Gentiles^ and make the defolate cities to be inhabited.
Ver. 5. For thy maker is thine hufhand, {the Lord of hofts
is his name\) and thy Redeemer the holy One of Ifrael^
the God of the whole earth fhall he be ca-led.
Vcr. II. Oh thou afflicted, tcffed with tempeft^ and not
comforted, behold, I will lay thy ft ones with fair colour Sy
and lay thy foundations with fapphires. (Rev. xxi. 19.)
And I will make thy windows of agates, and thy gates of
carbuncles^ and all thy borders of pleafant fiones.
And all thy children floall be taught of the Lord j and
great floall be the peace of thy children,
Ifaiah Ix. Arife, floine, for thy light is come, and the
glory of the Lord is rifen upon thee. For behold, the dark-
nefs jhall cover the earthy andgrofs darknefs the people : but
the Lord flail arife upon thee, and his glory flail be feen
upon thee. And the Gentiles floall come to thy lights and
Kings to the brightncfs of thy rijing^
3 ' ^^fi
the Generation of the Faithful, 1 47
Lift up thine eyes round about ^ and fee ; all they gather
themfelves together^ they come to thee^ thy fons Jhall come
from far^ and thy daughters jloall be nurfed at thy fide*
Ithen thou fljalt fee and flow together^ and t Line heart f jail
fcar^ and be enlarged^ becaufe the abundance of the fea fhall
he converted unto thee^ the forces of the Gentiles fhall comz
unto thee*
Ver. 9. Surely the ifles fall wait for me^ and the ftps
of Tarfif f'ft , to bring thy fons from far ^ their fiver and
their geld with them^ unto the 7iame of the Lord thy God:
and to the holy One cf Ifrael^ becaufe he hath glorified thee.
And the fons of fir angers fall build up thy walls ^ and their
Kings fall minifler unto thee: J or in my wrath If mote thee^
but in my favour have I had mercy on thee.
In thefe moil elevated expreiTions, the evangelical pro-
phet, the hiftorian of the hidden wifdom and counfei of
God, hath defcribed the conlequences of this glorious
event, of the reconcilement and recovery of tl.e Jewifh
nation to their ancient place in the favour of God : and
among thefe effects of it, the principal circumilance
of joy and triumph will arife from the acknowledg-
ment of all other nations made to them as their fa-
thers in the faith •, and as the pi*ophet addreffes the
Jewifh church, l^hy children^ who have attained to the
knowledge of the true God, through the difpenfations
of grace vouchfafed unto thee, fall make hafte into thy
prefence, to m.ake obeifance before thee.
I^he children that thou fait have after thou haft loft the
other ^ after being deprived of the children of thy youth,
the children of thy defolate and widowed fcate, fiall
fay again in thine ears^ The place is too ftraight for me \
give place to me that I may dwell. As it came not into
your mind to reckon upon thefe, the true believers of
the chriftian church, as your children, when thou feeft
their numbers hafcening unto thee, then fialt thou fay
in thine hearty V/ho hath begotten me thefe, feeing I have
loft my children^ and am defolate^ a captive removing to
and fro ? and who hath brought up thefe ? Behold^ I was
left alone : thefe^ where had they been ? Then follows
L 2 thQ
148 7he Sacred Hiftory of
the anfwer of divine mercy and truth-. Behold^ 1 will lift
up mine hand to the Gentiles^ &c. and for thefe it is faid,
Sing^ O barren^ &c. for more are the children of the de-
flate^ than the children of the married wife^ faith the Lord,
More fons of Abraham and of Ifrael are begotten in
the true faith, by the fulnefs of the Gentiles coming
in fince the Jewifh church was barren, reje6ted, and
defolate-, and of thefe her children, there are more
than when flie was the married wife, the chofen,
the peculiar people of the Lord. And to give af-
furance of God's perpetual mercy and favour towards
the Jewifh church, reftored and recalled from their mi-
ferable difperfion, it follows, Oh thou affii5Ied^ tcffed with
tempeft^ and not comforted^ &c. inftead of that temple
which has been utterly ruined, and of which one ftone
is not left upon another. Behold^ I will lay thy flones
with fair colours^ and lay thy foundations with fapphires^
and I will make thy windows of agates^ and thy gates of
carbuncles^ and all thy herders of pleafant fioncs \ and all thy
children fJiall be taught of the Lord in pure religion, by
his v/ord, uncorrupted by traditions or mixtures of
earthly wifdom : and great Jhall he the peace of thy children.
Many other paiTages might be cited from the pro-
phecy of Ifaiah in like manner, defcribing, by infpira-
tion of the Spirit of God, the wonderful enlargement
of his church, by the converfion and reconcilement of
the Jews, in acknowledging their Mefiiah our Lord
Chrift, and the Gentiles thereupon accounted their chil-
dren in the faith.
Hence we may difcern the Apoftle of the Gentiles,
guided by the fame Spirit, making ufe of the fame
lano;uao;e to his converts or fons in the faith ; to the
Galatians, his little children •, to Timothy, his own fon
in the faith -, to Titus, his own fon after the common
faith •, to Philemon of Onefimus, begotten in his
bonds ; and particularly to the Corinthians, whofe be-
haviour, in fome matters, he was reproving in the pow-
er of that authority he claimed by his relation to them,
/ write not thefe things to Jhame yoUy hut as my beloved fons
2 /
the GeneratioJi of the Faithfuh 149
I warn you^ for though you have ten thoufand inJlruHors in
Chrift^ yet ye have not many fathers \ though numbers may
come and build on that foundation of knowledge you
have in Chrill, yet ye have not many fathers in the
faith; to me alone that title does belong, for in Chriji
Jefus I have begotten you through -the gofpeL I ami your
father, in being the firft teacher who inftrudled you in
it.
By thefe exprelTions, which arc common to the infpired
penmen of Holy Scripture, we are referred to the ori-
ginal prophecy delivered to us in it \ the feed of the
ferpent are the children of the devil, who fulfil the lufts
of their father, by following their own imaginations in
evil defigns, arifing from that corrupt principle of ac-
tion he introduced in oppofition to the commjand of
God \ and the feed of the woman, our Lord the Mef-
fiah, the head of the church, which is his body, with
all the faithful micmbers of it. The divine interpofi-
tion for the recovery or falvation of man, put enmity
between the feed of the ferpent and her feed, while
each party endeavours to make profclytes to their ov/n
principle of a6lion, in oppofition to the other; that is,
according to the flile of facred v/riting, the faithful will
beget . children unto Abraham, heirs of the promife,
joint heirs with Chrift, and fons of God : and the wicked
and unbelievers by their example and perfuafions m.ak-
ing a profelyte, they make him alfo a child of the de-
vil.
This obfervation mav lead us alfo to underftand
. rightly thofe expreiTions of the Pfalmiil concerning his
enemies, which appear hardly reconcileable with his
holinefs and charity : for v/e are to conceive him as
fpeaking either in the perfon of Chrid, the head of
his church, or in behalf of the coUeCtive body or lo-
ciety of the faithful, or in his o.wn perfon, a> of one
eminently diftinguifhed in the favour of God, and in the
knowledge of his Will, and the purpofes of his grace
and mercy to mankind ; and his reientment expreifed
againfl his enemies, is to be underftood of his zeal
L 3 and
1^0 ^he Sacred Hijlory of
and attention to fupport and defend the caufe of the
innocent, and helpkfs, and opprelTed iervants of God,
in oppcfition to the craft and treachery, the violence
and injuflice of the wicked, and the unrighteous per-
fons of this world, againfl whom he intercedes with
God, that they might either be awakened to repent of
their evil works by means of temporal punlfliments ; or
if they continued obflinately in rebellion, that they and
the children of their pride and perverfenefs might be
cut off from the earth, to Hop the progrefs and the in-
fedtion of their impiety. Thus in the cixth Pfalm, we
are v/arranted by a quotation from it in the Ad:s of the
Apoflles, to underftand the complaint of the Pfalmift,
as fpoken in the perfon of Chrift ; and the enemy is
Judas, and luch others, his companions in apoftacy,
who are in confedracy againft the Lord of life, and are
his adverfaries for his love.
But it is chiefly to be remarked in regard to our
Lord Jelus Chrift the fon of David, that he is to be
accounted his Ion in the fpiritual fenfe by faith, and
as the heir of his righteoufnefs, thereby intitled to the
throne of his father David by promife, according to
the word of God, alluring him. My mercy ^joill I keep
for him for evermore^ and my covenant Ji-all ftand faft
ivith him. His feed afo will I make to endure for ever,
end his throne as the days of heaven. My covenant will I
not breaks nor alter the thing that is gone out of my lips :
once have Ifworn by my holinefs that I will not lie unto Da-
vid. His fccdfliall endure for ever., and his throne as the
fun before me. It fliall be eftablijhed for ever as the moon.^
and as a faithful witnefs in heaven. Thefe expreflions
are fully accounted for by underftanding the feed of
David continued from him unto the MeJTiah, by the
inftrucStion of faith ; and therefore in the Ixxii'^ Pfalm,
inlcribed for Solomon, when the Pfalmift begins with
this addrefs, Give the King thy judgments^ O God, and
thy righteoiifnefs unto the King's fen. He takes this pe-
tition as granted, and then proceeds, in clear terms, to
defcribq
the Generation of the FaithfuL 1 5 1
defcribe the fuccefs and profperity of his righteous Son,
the Chrift of God.
Here we find the anfwer to that queftion propofed
by cur Saviour to the Pharifees, who were gathered to-
gether : Jtfus ajked th em ^ faying^ What think ye cfChrifi^
whofe fon is he ? 'They fay unto him. The f on of David. He
faith unto them^ How then doth David in fpirit call- hi;n
Lord, fay in^^ The Lord fat d unto my hord, Sit thou on my
right hand, till I make thine enemies thy footjiool : if David
then call him Lord, how is he his fon '^ According to
their notion of the MefTiah, as intitled to the throne of
his father David, by being lineally defcended from him,
in the order of human generation, they could not an-
fwer his queftion, to fhew any reafon why his father
fhould call him Lord -, bur. the Apoftle has explained
it, in (peaking of the peculiar privileges of the Jews,
of whom, as concerning the flefJi, Chrift came^ who is over
all, God bleffed for ever, by the union of the divine na-
ture to the human ; or, as the Creed has exprefied it,
by taking the manhood into God.
From thofe v/ords of David we are to obferve the
correfpondence of his faith with the faith of Abraham,
concerning the MefTiah •, and therefore it may be, that
we find in the genealogy of our Lord, recorded by ^X.»
Matthew, it begins with the generation ofjefus Chrifi^
the fon of David, the fon of Abraham ; the line of Faith
being herein preferved, as derived by Solomon to Mat-
than, the father of Jacob and Heh ; the latter the na-
tural parent, the other che father of Jofeph m the faith ;
whereas, in the genealogy deUvered by St. Luke, it
appears to be traced up through the order of natural
fucceflion from Matthat (or Matthan) by Nathan, an-
other fon of David, unto Adam, which was the Son of
Gods
But to return to the hiftory of Abraham and his
pofterity : The promife made to him, upon his finding
favour with God, contained two things, as we have al-
ready obferved j the firft concerned the eftate or con-
L4
1^2 The Sacred Hiftory of
dition of his natural defcendents, who being taken pe-
culiarly under the divine protedion, fhould thereby
arrive to a great degree of temporal profperity -, fo that,
according to the words of the promife, a great nation
fhould be made of him ; and by him a blefling was to
be derived, not only to his own poflerity, but, accord-
ing to the terms of divine purpofe, it is faid to him.
In thee Jliall all families of the earth he blejj'ed -, which is
the other main article of God's promife to Abraham.
The accomplilliment of the former part of this pro-
mife is confelTed and acknowledged, and fufficiently
tefcified to preclude all difputes about ic ; but the ac-
complifhment of the other part of Abraham's blefiing
is obfcure to his own children, and is not acknowledged
by them through whom it was derived ; nor is it yet
made knov/n to all families of the earth.
To fea/ch out the reafons of the Jewifh apoftacy,
and to give an account of the caufes of obfcurity they
find in underftanding the Gofpel to be the law of their
Mefiiah, and to fhew by what means it may be de-
rived to all families or nations of the earth, are enqui-
ries which deferve our peculiar attention, in contem^
plating the providential hiitory of mankind.
Siiii:e the Jewifh nation was the inflrument of Al-
mighty God, in bringing to pafs the defigns of his
mercy to all nations of the v/orld, the ccndu6t of di-
vir.e adminiftration, refpedling the government, and
the laws delivered to that people, is of much confe-
quence to be particularly examined ; as there is no
doubt, but vv'hen it is thoroughly underdood, the whole
fyflem of their moral and political laws of divine infti-
tution, will be found to confpire in promoting that
great end, in the moft wife and v;onderful manner.
We liave obferved, that the former part of the
promife made to Abraham, afTured him of the temipo-
ral profperity of his children by that fon v/ho was the
promifed heir •, accordingly, we ^a^d a diftincl account,
in the facr^^d records, of the growth of this great nation,
iffuing fordi from their ahccilor Abraham, whofc name
God
the Promifes made to Ahvah^m. 153
God told him fhould be great : and this circumftance,
relating to the name of Abraham, we m.uft alfo ac-
knowledge to be accomplilhed, although a great ad-
dition to the honour of his name is yet to be made by
the increafe of his children.
A renewal of the promife is given to Ifaac, his fon.
Gen. xxvi. 3, 4. in the fame terms it v/as m.ade to
Abraham; and again to Jacob, Gen. xxviii. 13, 14.
from whence it is referred to throughout the writings
of the New Teflament, under the title of the pro-
mise made to the fathers, or the promises, on ac-
count of the different articles whereof it confifled.
In regard to the firft article of the promifed blefTing,
as implying the imm.ediate interpofition of divine
power to advance the fathers and their poflerity to a
high degree of worldly happinefs or profperity -, it is
evident from their hiftory, that the patriarchs them-
felves were not blefTed with greater abundance of
wealth or w^orldly pofTefTions, than others of their co-
temporarics, who were ilrangers from the covenant :
there is no doubt but they had afufHciency of the com-
forts of this life, and perhaps a great deal more than
their occafions did require : but they do not lay hold
on thefe bleffings as defigned for them peculiarly by
Providence, to make them happy, and to fulfil what
they had to expe6t from the blelTing and favour of God
towards them. On the contrary, we fee they were ex-
ercifed with fevere trials and affiidlions, and in ilraits
many times by the defigns of their enem.ies ; yet they
did not confidcr themfelves as difappointed, or cut
fnort of their hopes, by any fufferings they under-
went, becaufe they knew the full import of God's
promife, refpedling their happinefs in another life.
Upon this their hearts and their hopes were fixed, as
the Apoftle tells us of Abraham's fupport, when ly
faith he fojourned in the land of promife^ as in a firange
country^ dwelling in tabernacles with Ifaac and Jacobs the
heirs with him of the fame promife ; for he looked for a city
VJhich hath foundations^ whofe builder and maker is God,
AncJ
154 ^^^ Sacred Hijlory of
And again, fpeaking of all the patriarchs he had
mentioned, he lays, Tbcfe all died in faith ^ not having
received the promifes^ but having feen them afar off^ and
were perfiiad.ed of them^ and embraced them^ and confeffed
they were ftr angers and pilgrims upon earth.
Thefe all died in faith, in full aiTurance of the truth
of God, not having received the fubftance of the pro-
mifcs, the blefiings of the Gofpel, otherwife than by-
faith \ but having feen them afar off, were perfuaded
of them, and embraced them as really accomplifhed,
or certainly to come to pafs -, and, in confequence, re-
nouncing the vain hopes and the attempt of letting up
their reft, and finding their happinefs in this world,
confeffed they were fir angers and pilgrims upon earth,
I'o which purpofe the Apoftle remarks upon that
expreflion, For they that fay fuch things declare plainly
that they feek a country -, and truly ^ if they had been mindful
of that country from whence they came out^ they anight have
had opportunity to have returned ; but now they dejire a
better country^ that is^ an heavenly \ wherefore God is not
afhame.i to be called their Gody for he hath prepared for
the?n a city.
Such was the language of Jacob before Pharaoh,
Gen. xlvii. 9. and more particularly of holy David,
Pfal. xxxix. 12. and in his moft excellent prayer, i
Chron. xxix. 15. and of all other holy men, ever fince
the promifes were made to the fathers -, and the dire61:
conclufion from hence is, fuch alfo Ihould be the lan-
guage of their children, that is, of all true Ifraelites.
VVe are told, that // came to pafs after the death of
Abraham^ that God blejjed his fon Ifaac ; and, according
to the foregoing obfervations, we may be alTured, that
Ifaac, by the inftruclion of his father, was acquainted
wirh the extenfive view and fpiritual import of that
blefTing which God had given to Abraham to defcend
upon Ifaac, according to the words of the promife,
which was renewed again to himfelf ; and we muft con-
clude it was explained by him alfo to his fons Efau and
Jacob j from whence we may underfland the meaning
of
the Promifes made to Abraham. 155
of that tranfaftion between them, by which Efau was
declared to be fet afide, and his younger brother takea
to be the inftrument of divine mercy in his (lead : for
Jacob underftanding the blefllng in its true and fplri-
tual fenfe, upon the occafion as it is related, faid to his
brother. Sell me this day thy birthright. It is to be fup-
pofed, that they had formerly difcourfed between them-
felves concerning the great privilege of the birthright ;
for he could not have afked his brother to make this
bargain with him, without fome previous knowledge
of his thoughts concerning it •, and that Efau not hav-
ing that afTurance by faith which his brother had, of
the high value and importance of the fpiritual bleiling
defcending with the birthright, might at other times
have made light of it, in converfing with Jacob, re-
garding only what concerned his temporal eflate ;
which fully correfponds to the anfwer he made
him. And Efau faid ^ Behold I am at the point to die^ and
what profit fhall this birthright do me ? which betrays
his want of faith in God to fupport him, and a pro-
fane contempt of his title to the blefling, which he for-
feited to fatisfy the craving of his appetite •, and fhews
likewife, that his heart was fet only upon the bleffings
he could enjoy by having his life prolonged ; that is,
upon the worldly profits and advaniages of this prefent
ftate ; and therefore Efau being in fuch a temper of
mind, Jacob faid^ Svjear to me this day •, and he fware to
him ; and he fold his birthright unto Jacob. Then Jacob
gave Efau bread and pottage of lentiles^ and he did eat and
drink ^ and rofe up and went his way, Thus Efau defpifed
his birthright.
P>om hence we are prepared to confider in a proper
light the following paiTage of thnv hiflory, when the
blefTing which belonged to the birthright, being de-
figned by liaac for Efau, was, by his miftake, con-
veyed to Jacob. i
It is laid, as concerning the chara6ler of thefe bro-
thers, that Efau was a cunning hunter^ a man of the field -^
(ind Jacob was a plain man^ dwelling in tents , and Ifaac
loved
156 The Sacred Hijlory of
loved Efau^ hecaufe he did eat of his venifon : hut Rehekah
loved Jacob. The particular affedlion of either parent
was grounded on fome perfonal circumftance of the
carriage or behaviour of the children towards them ;
but as God feeth not as man feeth, it followed, that by
the mif-judged affedlion of the parents, the intention
of both was defeated, and the blefTing was placed where
it ought to be, according to the inward difpofition of
the perfon who received it. So that Ifaac defigning to
give the fpiritual blefling unto Efau, whom he loved
for his venifon, gave it unto Jacob, whom Rebekah
had taught to fupplant Efau, with a view that hefhould
obtain, by her artifice, a better temporal fortune or
eflate than his elder brother, the only blefling flie
could mean to get for him by her fraud : but in this
refpe61: fhe was difappointed ; for it does not appear,
that Jacob was more powerful or profperous in the
world than Efau, but rather the contrary •, for he
bowed down to Efau, whom he called his Lord, in
mod fubmiflive terms, which Efau never did, that we
find, to his brother Jacob.
It does feem indeed, as if this circumftance of a fu-
periority in woildly eflate had been given to Jacob in
preference to Efau, as appears from the-anfwer of Ifaac
to him: Behold I have made him thy Lord^ and all his
hrethren have I given to him for fervent s \ or, as it is in
the very words of the bk-fling, het people ferve thee., and
nations how down to thee : he Lord over thy hrethren^ and
let thy mother'' s fens how down to thee. But thefe ex-
preflions are the very fame with thole of Ifaiah alrea-
dy mentioned, which declare the promife and this
blefling accompliflied, by the^ terms of the Gofpel
being embraced by the Gentiles, as derived to them
from the bleffed {<:^d of finthful Abraham, when his
pofierity are reconciled to the covenant of promife, in
confefling to their Mcfllah the Lord Chriil, upon a
right apprehenfiun of the privileges of their birthright •,
for of that happy time thus faith the Lord Gcd^ Behold
T will lift tip mine hand to the Gentiles^ and fct up my
flandard
the Promifes made to Abraham] 157
flandard to the people ; and they fliall bring thy fons in
their arms^ and thy daughters fliall he carried upon their
JJiGulders \ and kings JJiall he thy nurfing fathers^ and their
queens thy nurfing mothers. They fliall how down to thee^
with their face towards the earthy and lick up the duft of
thy feet » Thefe terms, we fee, agree perfeclly with the
blefiing given to Jacob ; Let people ferve thee^ and na-
tions how down to thee : he Lord over thy brethren^ and
let thy mothers fons how down to thee.
The pofterity of Efau are accounted the mother's
fons of Jacob ; and among the fam/dies of the Gentiles,
they alio will bow down upon their converfion to the
religion of Chrift, and acknowledge the blclTing of it,
derived from the feed of Jacob.
In conclufion of our obfervations on thefe brethren,
it is obvious to reflecl on the fimilitude between the
prefent condition of the Jewiili nation and the cafe of
Efau, who was fet afide from the covenant of promife,
and the inheritance of the fpihtual blelTmg, by his at-
tending only to the earthly perquifites or advantages
of his birthright, and defpifmg the mighty privilege
and excellency of it, in being the inflrument of a blef-
fmg to all mankind •, from whence his younger brother
came, according to divine appointment, to be preferred
in his place •, which is a prophetical example clearly
accommodated to the circumflances of Jacob's pofterity
falling off from the fpiritual fenie of the promises
made to the fathers, and thereby reje6ling their Mef-
fiah, who is acknowledged by the Gentiles, their
younger brethren in the faith ; while they who are the
eldeft, by departing from the true faith, to look for a
MefTiah to fatisfy their appetite for -worldly gratifica-
tions, do as yet continue Vv^ith profane Efau to fell their
birthright for a mefs of pottag;e.
The behaviour of Jacob, after receiving the blefTmg
from his father, correfponds with the alTurance he had
by faith of the confequences which were to attend it ;
for the inhabitants of Canaan, among Vvhom his fr,ther
Ifaacthen dwelt, being under the curie pronounced by
Noah,
15^ The Sacred Hiftory cf
Noah, and a wicked generation, who were in due time
to be cafl out, to give place to God's people, accord- .
ing to his promife to Abraham : for this caufe, as
Abraham would not fuffer his fon Ifaacto marry amono-
them, Jacob alfo, by his father's diredion, which he
obferved, went to take a wife of his own family and
kindred.
In the journey he took for this purpofe, in obedience
to the commands of his father, we are told, that he
was favoured with a vifion. And behold a ladder fet up-
on the earthy and the top of it reached unto heaven : and
behold the angels of God afcending and defccnding upon it.
After this communication opened to him between
the heaven and the earth, he has the blefling of Abra-
ham renewed to him : Ayid behold the Lord flood above tt^
and faid^ I am the Lord God of Abraham thy father^ and
the God of Ifaac : the land whereon thou liefl^ to thee will 1
give it^ and to thy feed\ and thy feed fnall be as the duft cf
the earth •, and thou flialt fpread abroad to the wefl, and to
the eafty a7id to the norths and to the fouth \ and in thee
and in thy feedfhall all the families of the earth be bleffed.
By this revelation of God's purpofe unto Jacob, that
imprefiion was made upon his mind which was necefla-
ry for the fupport of his faith and conftancy to the God
of his fathers, throughout the future courfe and occur-
rences of his life.
The various circumftances which relate to the mar-
riages of Jacob, and the children born to him by his
wives and their handmaids, are recorded in Ho]y Scrip-
ture, to manifeil the wifdom and power of God in fo
great a complication of events, arifmg from the nume-
rous pofterity of this patriarch, being all dire6ted, with
uniformity of defign, to the accomplilliment of that
great end for which his children were chofen, to be a
bleffmg to all the families of the earth.
On tlie departure of Jacob, with his wives and chil-
dren, from the houfe of Laban, his father-in-law, we
are told, his daughter Rachel had ftolen the images that
were her fathers j and Laban, after purfuing and over-
taking
the Teraphim. 159
taking Jacob, who had gone away from his fervice
without his confent, accufed him of having aded fool-
ifhly in fo doing : yet, being warned of God in a
dream, he tells Jacob, // is in the power of my hand to
do you hurt -, but the God of yovk father Jpake to me yef-
ternight^ faying^ Take thou heed that thou fpeak not to Ja^
cob either good or bad : and now^ though thou wouldjl
needs be gone^ becaufe thou fore longeft for thy father'^s
houfe^ yet wherefore hajl thou ftolen my gods ?
And Jacob anfwered and faid to Laban^ Becaufe I was
afraid \ for I faid^ Per adventure thou wouldfi take by force
thy daughters from me. fVith whomfoever thou findejl thy
gods, let him not live : before our brethren difcern thou
what is thine with 7ne^ and take it to thee j for Jacob knew
not that Rachel had fiolen them.
After Jacob had given this anfwer, it follows, that
diligent fearch was made by Laban in the tents of the
women for the images, which were fo concealed by
Rachel, that he did not find them.
The word which is tranflated (Images) is, in the
original language, (Teraphim), being compounded of
(Terah) the name of Abraham's father and great grand-
father of Laban, and of (Aphim) which fignifies the
face or countenance •, and fo the word Teraphim de-
notes the image or reprefentation of the form or coun-
tenance of Terah. But as Laban calls what Rachel
had ftolen his gods, there were probably more images
than one which fhe had ftolen •, and fo they might have
been the images of Terah and of Nachor, the grand-
father of Laban \ from whence, idolatrous images were
in latter times called Teraphim, being made with a
fuppofed refemblance of tbefe original gods of Laban;
or, on a like account, to reprefent the anceftors of
note or eftimation in a family vv'hich worftiipped
them.
That the Teraphim were images of the human form,
is clear not only from this compofition of the word,
but alio from i Sam, xix. 16. when Michal put the
Teraphim
l6o 7he Sacred HiJIory of
Teraphim into a bed to deceive the meiTengers fent by
Saul to take David.
By this account we come to the original inftance of
idol-worfhip given to the human form by Laban the
Syrian, in that country afterwards remarkable for in-
ventions of idolatry.
We muft obferve yet farther, that the oppofition
of the true religion, by means of image or idol-worfliip,
began in a branch of that family, from whence Abra-
ham, the father of the faithful, was defcended, and in
that houfe where Jacob, the heir of Ifaac and Abra-
ham, had rcfided for twenty years •, who, although he
was not enticed by Laban to join with him in idolatry,
yet Laban was not prevailed on to forfake his idols,
and worfnip the true God, notwithflianding he had in-
{lru6tions from Jacob in the knowledge of him ; which
circumftance appears from the hiflory relating to them.
Thus we find, when Jacob firfl: defigned to depart from
the fervice 'of Laban, he entreats him to ftay : And
Lab an [aid unto him^ I fray thee^ if I have found favour
in thine eyes^ tarry ; for I have learned by experience^ that
the Lord hath bleffed me for thy fake.
This covetous mailer found, by experience of his
worldly fubftance increafmg, that Jacob had been a
very ufeful fervant to him -, and fo he places his profpe-
rity to that account, which he thought mioft likely to
have weight with Jacob in bringing him to his pur-
pofc, as acknowledging it to be due to the bleffing of
the Lord, the God of Abraham and Ifaac •, of whofe
revelation, or difcovery of himfelf, and of the bleffing
he gave to Jacob, he had been informed by him.
Again, when Laban purfued after Jacob, with in-
tention to feize him, and what he had taken with him,
we are told, Gcd came to Laban the Syrian in a dream
hy'nivht^ and f aid unto him^ Take heed that thou fpeak not
to Jacob either good or bad. As Laban related this
dream to Jacob, he faid, // is in the power of my hand to
do you hurt -, but the God of your father fpake unto m.e
ycfiernight^ faying^ 1'ake tbcu heed that thou fpeo.k not to
Jacob
the Teraphim. i6i
yacoh good or had. By which relation It appears, that
the command he received in his dream had its autho-
rity and influence upon him, as correfponding to the
account he had from Jacob concerning the God of
HIS father : but that Laban worfhipped other gods,
appears from the intercourfe and the folemn engage-
ments entered into between Jacob and Laban, when
they parted from each other at Galecd. And Laban
faid to Jacob ^ Behold this heap^ and behold this pillar which
I have caft betwixt me and thee : this heap be witnefs^ and
this pillar be witfiefs^ that I will not pafs over this heap
to thee^ and that thou /halt not pafs over this heap and this
pillar unto me for hurm. Then follows Laban's ratifica-
tion of the covenant : T'he God of Abraham^ and the god
cf Nachor^ the god of their father^ (that is, of Terah)
judge betwixt us : or, as it is in the original, let them
judge between us, the verb (Jifhpetu) being in the
plural •, by which he joins the God of Abraham to the
god of Nachor and the god of Terah, the gods which
by images or Teraphim he worfhipped, as above-men-
tioned ; but, to ratify the covenant on the other part,
Jacob fwears by the fear of his father Jfaac.
From this occurrence in the facred hiilory it is to
be remarked, that as Almighty God had vouchfafed to
make himfelf known to Jacob, by the name of the
God of Abraham and of Ifaac \ the author of this fort
of idolatry refts his invention upon a like foundation,
the Teraphim being an image or reprelentation of the
anceftor deceafed, v/hofe prefence or Spiritual power, as
a god, was acknowledged by worlliip add re fled to the
image \ which gave birth to a complicated lye, in op-
pofition to the truth ; firft, by making gods of the
fouls of departed men, and then fuggefl:ing an equality
betv/een the God of Abraham, and the god of Nahor,
and the god of their father, as if they were of the fam.e
order.
To conclude, on thi'; head, we may cbferve, that
Jacob knew not that Rachel had ftolen them. He gave
no encouragement to take the Teraphim, but was
M confident
1 62 The Sacred Hiftory cf
confident they were not in his company, as his wivc5
knew how much it would be againll his confent to
meddle with them.
Thus it betel the defendants of Jacob in after
times : when they were enticed to commit idolatry, it
came amonp; them from their neio-hbours, and was
taken in like manner by theft, as the Teraphim were
llolen, and concealed by a lye in the tent of Jacob, with
the daug-hter of an idolater.
The rollov/ing tranfadlions in the family of Jacob,
concerning the jealoufy of his fons againft Jofeph, their
younger brother ; the fad confequence it had, in lead-
ing them to deftroy or remove him from among them 5
the diflrefs and anxiety of Jacob his father, mourning
for his lofs ^ the various changes in the condition of
Jofeph, ftill abiding faithful to God under all his trials ;
his wildom in the government of Egypt; his difcovery
of his brethren, and behaviour to them upon it •, their
concern and guilty confufion before him ; the won-
derful preparation made through his means, under the
direction of divine counfel, to give fupport to that
family, until it was arrived to full grov/th and ma-
turity, for accomplilhing the purpofes for which they
were called to be the people of God : All thefe events
are related in the facred pages, with that majeftic fim-
plicity of ftyle and defcriptioti, which lays hold upon
the heart and the affedions of the molt difcerning, and
of the mofl unexperienced reader : and they do afford,
ac the fame time, the mofl awakening lefTons of in-
flruvMiion, concerning the watchfuinefs of Divine Provi-
dence in over-ruling the evil purpofes of men, and
bringing them to conipire in promoting and executing
the defigns of God's mercy, that fo we may be taught
to rely upon his goodnefs, and to hope for fafety and
deliverance, by his prote6lion, from any prefTures or
afflictions that may befal us, how grievous foever
they may appear.
The next remarkable circumflance, relating to the
family of Jacob, vv^hich deierves to be particularly
con-
!]
Jacob'^ BleJJing o/* Judah. 163
tonfidered, is the prophetical blefling and defignation
of the refpedlive conditions of his fons, as the heads of
their tribes, which he gave them a little before his
death. And Jacob called unto him his fons ^~ and faid^ Ga-
ther yourfelves together^ that I may tell you that which
fliall befalyou in the laft days. And fo it has been ob-
ferved from the hiilory of the feveral tribes, that thefe
laft words of Jacob, concerning the ftate of his fons,
were accomplilhed in a peculiar manner, as he regarded
each of them in their pofterity, according to his pro-
phetical defignation or forefight.
But our attention is to be chiefly given unto Jacob's
bleffing of Judah, as he conveyed to him, being the
reprefentative of his tribe, the fpecial bleinng given
unto his fathers and to himfelf by God, which included
the great promise of a blelnng to all people or fami-
lies of the earth,
Judah ^ thou art he whom thy brethren Jhall praife : thy
hand JJiall be in the neck of thine enemies \ thy father'' $
children fhall bow down before thee, Judah is a lion^s
whelp : from the prey^ my fon,, thou art gone up : he
Jlooped down, he couched as a lion^ and as an old lion :
who fJiall roufe him up ?
The fcepter fliall not depart from Judah, nor a law-
giver from betvjeen his feet, until Shilch come : a7id unto
him fJiall the gathering of the people be. Binding his foal
unto the vine, and his affss colt unto the choice vine ; he
wafJied his garments in wine, and his cloaths in the blood
of grapes : his eyes jliall be red with wine, and his teeth
white with milk.
This bleffing may be diftinguifhed into two parts :
the former part is compofed of exprefiions fignifying
the excellency of this tribe in temporal power, repre-
fenting alfo the fpiritual power which vvas to arife in
it •, and fo far it correfponds in expreffion with the blef-
fing given to Abraham, and alfo to the bleffing of Ja-
cob by liaac his father.
Judah, thou art he whom thy brethren Oiall praife. By
thefe words he is diftinguifhed from all t\\^ reft of his
M 2 brethren,
164 Jacob'^ Blejfmg of Judah.
brethren, who are hereby excited to give their atten-
tion and approbation unto him as their chief or leader :
Thy hand Jhall he in the neck of thine enemies, Thefe
words are nearly the fame with thofe fpoken unto
Abraham, 'Thy feed fJiall poffefs the gate of thine enetnies :
both fignify an abfolute or compleat vi6lory over his
enemies. Thy father^s children fliall how down hefore
thee j which is to the very fame purpofe of Ifaac blefiing
Jacob, in faying to him, Be Lord over thy brethren^ and
let thy mother's fons how down unto thee. As it has been
already obferved concerning Efau and Jacob, that the
fuperiority of the fons of Jacob to thofe of Efau mufi:
be explained of that fpiritual power \vhich was to arife
among the children of Jacob ; fo likewife we muft un-
derfland the words of Jacob to his fon Judah, Thy fa-
thefs children^ that is, they who are the true fons of
Ifrael in the faith, fliall how dozvn hefore thee., in ac-
knov/ledgment of deriving that great blefling from
thee.
The following words of this blefling, which corref-
pond to what had been before exprefied, do reprefent,
by lively images, the great prowefs of this tribe of
Judah, under the guidance of divine power, irrefiftible
in attacking and fubduing all his adverfaries. Judah
is a lion^s whelp., by true defcent deriving his fiercenefs
and courage. From the prey., my fon., thou art gone upy
after taking and ufing it according to his will. He floop-
ed down •, he couched as a Hon., and as an old lion \ he took
himfelf to his reft in full fecurity. Who fliall roufe him
up ? who fliall dare to provoke his fury ?
So far the blefling of Jacob given unto Judah does
agree, in the main fenfe and purport of it, with the
blefling of God, as exprefit^d and given in general
terms to Abraham, Ifaac, and Jacob, aflfuring them o£
great temporal power and profperity in their defcen-
dants •, being alfo a reprefentation of that fpiritual
power which was to arife and appear among them.
According to this obfervation we find a correfpondence
in the Revelation made to St. John, when he faw a
firong
Jacob'i BleJ/ing o/* Judah. 165
firong angel proclaiming with a loud voice ^ Who is worthy
to open the hook^ and to loofe the feals thereof ? And no
man in heaven^ nor in the earthy neither under the earthy
was able to open the book^ neither to look thereon : the lion
of the tribe of Judah^ the root of David hath prevailed
to open the book^ and to loofe the feals thereof.
The latter part of the bleffing of Jacob beflowed
upon Judah, correrponds peculiarly by explication to
thefe terms of the divine blefling given unto Abraham,
Ifaac, and Jacob, when God faid unto them feverally.
In thee and in thy feed fhall all the families of the earth
he bleffed.
By the words of Jacob, the time is afcertained for the
accompliOiment of God's mercy intended for all the
nations of the earth •, and he is particular alfo in point-
ing out the method of it, by a perfon whom he de-
fcribes by name, and by fome fignal confequences at-
tending his appearance.
The time of this great perfon's coming is exprefsjy
declared by limitation ; The fceptre fliall not depo.rt from
Judah^ nor a law-giver from between his feet. That is,
the temporal power of that tribe fhall not ceafe, but it
fhall have authority, either by kings or lavz-givers,
raifed up or fupported in it, until Shiloh^ or Siloh (from
the verb Sal ah) the Peaceful, or Peace-maker, or the
Prince of Peace^ according to the ftyle of Ifaiah, fhall
come j and unto him fhall the gathering of the nations he.
The power of the fcepter and of the law-giver being
united in this great Prince, in obedience to him fhail
the gathering of the people or nations be.
In the following words of this bleffing we have a
wonderful deicription of the power of this Prince of
Peace, but in obfcure terms mvolved fo as we iliouid
not be able to comprehend the meaning of them., if it
had not pleafed God to unfold them to us, by corref-
ponding declarations of his Prophets and Apoflles.
Binding his foal unto the vine, and his affes celt unto the
choice vine (Sorek) \ he wafhed his garments in mne^ and
M 3 Us
1 66 Jacob' J BleJJi7ig of Judah,
his deaths in the blood of grapes : his eyes /hall he red with
wine^ and his teeth white with milk.
In the former part of the blefTing conferred upon
Judah, the warlike prowefs and fuperiority of his nUf
merous tribe had been reprefented by very ftrong and
lively images, as we have already obferved -, and \r\
this latter part of it, a defcription of the power of that
great perfon is given, who was indeed the lion of the
tribe of Judah; but, in his appearance and converfation
among men, the Siloh, the meek or the peaceful one.
Accordingly, this great Captain of our Salvation is
defcribed as binding his foale unto the vine, and his
aiTes colt unto the choice vine ; accomphfhing this
great work of fubduing his enemies, without the noife,
or the fhew, or the pomp of earthly conquerors, and in
obtaining an abfolute vidtory over them •, he waJJicd his
garments in wine^ and his cloaths in the blood of grapes.
To underftand thefe images we muft obferve, that all
the Evangelifls make a very particular mention of this
circumftance, relating to our Blefied Lord, that, in orr
der to make his entry into Jerufalem before the Paflb-
ver, at which time he fuffered, he fent two of his Dif-
ciples to bring an afs and her colt to him ♦, and as St,
Matthew relates it, all this was done^ that it might he
fulfilled that which wasfpoken by the Prophet^ (Zech. ix. g.)
faying^ ^ ell ye the Daughter of ^ion., Behold thy King ccmeth
unto thee meek, and Jit ting upon an afsy and a colt., the
foal of an afs. And /^ Difciples went and did as Jefus
commanded them^ and brought the afs and the colt., and put
on them their cloaths \ and they fet him thereon : and in
this manner Jefus entered into Jerufalem.
And here vv^e mull attend to the Prophet Ifaiah, v. i,
&c. Now will Ifing unto my well belo'ved a fong of my be-
lQ"ced^ teaching his vineyard. My well-beloved hath a vine-
yard in a very fruitful hill. And he fenced it^ and gathered
out the ftcnes thereof., and planted it with the cholcefi vin&
(SoR ek), and built a tower in the fnidfi of it^ and alfo made
a wine-prefs therein : and he looked that it JJiould bring
forth grapes ^ and it brought forth '^Hd grapes ^ (corrupt
0^
Jacob'i BleJJtng ^ Judah. 167
or rotten grapes). And now^ O tnhahtlants ofjeritfakin^
and men of Judah^ j^dge^ I pray you^ betwixt me and iwy
vineyard. What could have been done more for my vineyard
that I have not done in it P wherefore when I looked that
it fliould bring forth grapes^ brought it forth wild grapes-?
And now go to ; / will tell you what V will do to my
vineyard \ I will take away the hedge thereof^ and it fliall
he eaten up : and break down the wall ihereof^ and it fhall
he trodden down. And I will lay it wafle : it fJiall not be
pruned^ nor digged^ but there fliall come up briars and
thorns : I will alfo command the clouds that they rain 710
rain upon it. For the njineyard of the Lord of Hofis is the
Houfe of Ifrael^ and the men of Judah his pleafant plant :
and he looked for judgment^ but behold opprejfion ; for righ^
teoufnefs^ but behold a cry.
By comparing the teftimonies of the Evangelifts
with this prophetic defcription of Ifaiah, we find the
explanation of the terms of Jacob's blefTmg unto
Judah.
But we muft alfo obferve our Lord's own words to
his difciples, before he went up to Jerufalem, to un-
dergo his fufFerings : Behold., (fays he) we go up to Je^
rufalemy and all things that are written by the prophets
concerning the Son of Man^ fJiall be accompliflied \ for he
fhall be delivered unto the Gentiles^ and fhall be mocked^ and
fpitefully entreated., and fpit on : and they fJiall fc our ge him^
and put him to death *, and the third day he fliall rife
again.
In this difpofition of mind, patiently to fubmit to the
will of his enemies, and to fuffer death from their
hands, our Lord entered into Jerufalem •, and in this,
condition he was difcerned by Jacob, and by the Pro-
phet Zechariah, who fpeaks of him as before recited -,
'Tell ye the daughter of Si on ^ Behold thy King cometh unta
thee MEEK, and fitting upon an afs., and a colt^ the foal of
an afs.
Our Lord riding in this Hate, which was very diffe-
rent from the pageantry of an earthly prince, going to
encounter and take revenge of his enemies, he came
M 4 imo
1 68 Jacob'i Bleffing of ]wA.\\\.
into the city, and bmding his foal unto the vine^ and his
affes colt unto the choice vine, he waJJied his garments in
ivine, making them pure in his own blood, and his
cloaths in the blood of grapes -, through the power of his
refurredion fubduing or treading down his enemies, as
grapes in the wine-prefs. His eyes fliall he red with
zvine^ as inflamed with furious refentment ; and his
teeth ^ reprefenting that weapon which proceeds out of
his mouthy fhdl be white with milk-, he being of like
difpofiiion v/ith babes fed upon milk.
On this occafion he was viewed alfo by the Pfalmifl:,
who addreiTes him in Pfalm xiv. 7hou art fairer than
the children of men : grace is poured into thy lips : there-
fore God hath hlejfed thee for ever. Gird thy fzvord upon
thy thigh ^ 0 mofl mighty : with thy glory and thy majefly
ride prcfperoujly^ becpufe of truth., of meeknefs., and right e-
cufnefs : and thy right hand fliall teach thee terrible things *
Thy arrows are fliarp in the heart of the king^s enemies-^
whereby the people fall under thee. From whence, in the
remaining part of the Pfalm, he pafles on to defcribe
the triumphant flate of the kingdom of the Mefliah.
But to return to the Evangelical Prophet, we ihall
find him in clear and exprefs terms, according to the
foregoing explanation of Jacob's words, addrefling this
mighiy Conqueror.
Ifaiah Ixiii. i, &c. Who is this that comethfrcm Edom^
%vith dyed garments from Bozrah F this that is glorious in
his apparel^ travelling in the greatnefs of his firength ?
1 that fpeak in right eoufncjs, mighty to fave.
Wherefore art thou red in thine apparel.^ and thy garment $
like him that treadeth in the wine-fat ?
I have trodden the wine-prefs alone., and of the people
there voas none with me : for Twill tread the?n in mane an-
ger., and trample them in my fury., and their blood fliall be
fprinkled upon my garments., and I willfiain all my raiment.
For the day of vengeance is in mine heart., and the year of
my redeemed is come. And I looked^ and there zvas none to
help ; and I wondered that there was none to uphold :
therefore mine own arm brought jahat'ion unto mc^ and my
fury
Jacob'i BleJJing of Judah. 169
fury it upheld me. And I will tread down the people in
mine anger ^ and make them drunk in my fury^ and I will
bring down their firength to the earth.
Thefe are wonderful exprelTions, when compared with
the words of Jacob, and the foregoing quotation from
Ifaiah, illuflrated by the teftimonies of the Evangehfls ;
all confpiring, through the guidance of the holy Spirit
of God, to point out our Lord Jefus Chrift the Siloh
of Jacob, who was enlightened at the time of his giv-
ing the blelTing unto Judah, to look down through
the far diftant ages of the gofpel, and to tell his chil-
dren what fhould befall them in the laft days.
When Jacob had made an end of commanding his fons^
he gathered up his feet into the hed^ and yielded up the
ghoft^ and was gathered unto his people.
And Jofeph fell upon his father"": face^ and' wept upon
him-, and kiffed him \ — and having buried him according
to his defire in the cave of Machpelah, he returned
into Egypt with his brethren, who are again alarm.ed,
from the remembrance of their offence, left he fhould
now, after his father's death, difcover his refentmenr,
and take revenge upon them : from this fufpicion they
are prompted to renew their obeifance and fubmiffion to
Jofeph \ and his brethren alfo went and fell down before
his face, and they f aid. Behold, we he thy ferv ants ; vs^hich
was again a full accompiirnment of the prophetic dream
or vifion he had concerning them.
. That he mi^zht give them aiTurance of his foro-ive-
nefs, Jofeph faid unto them, Fear not, for am I in the
place of God? that you ll^^ould hum>ble yourfelves in this
abjedl manner before me: repent, and afl<: pardon of
him v.'hom ye offended by your behaviour to me ; but
as for you, ye thought evil againjl me, but Gcd meant it
for good, to bring to pafs, as it is this day, to fave much
people alive. Ihvj^ therefore, fear ye not : I will nourifJi
you and your little ones. And he comfort ed them, and f pake
kindly to them. Which palTage affords a moft admirable
leffon of inftrucftion for reconcilino- ourfelves to our
brethren in .like manner, after injuries received, by
leading
170 Obfervations on the Sacred HiJIory
leading them to repentance through our forgivenefs of
them, giving glory to the over-ruling providence of
God. And J of eph lived an hundred and ten years \ and,
drawing near his end, he /aid uiito his brethren^ I die:
fjtd God will fur ely vifit you^ and bring you out of this landy
unto the land which he fware to Abraham^ to Ifaac^ and to
Jacob. And Jofph took an oath of the children of Ifrael^
faying., God will fur ely viftt you^ and ye fJiall carry up my
bones from hence. So Jofeph died^ being an hundred and ten
years old-, and they embalmed him., and he was put in a
coffin in Egypt.
By this folemn oath and promife they were reminded
of the promifes of God made to their fathers, and their
hope was encouraged by the faith and afllirance of Jo-
feph, whofe lail words they had much caufe to regard,
in memory of their gfeat benefadlor, and to reverence
them as fpoken by him, whom they knew to have been
highly diftinguifhed in the favour of God.
SECT. IV.
Containing Obfervations on the Book of Exodus.
AN D the children of Ifrael were fruitful., and increaf-
ed abundantly^ and multiplied., and waxed exceeding
mighty., and the land was filled with them.
Now there arofe up a 7iew King over Egypt which knew
not Jofeph', and he f aid unto his people., Behold^ the people of
the children of Ifrael are more and mightier than we : come
on., let us deal wifely with them., left they multiply., and it
come to pafs., that when there falleth out any war., they
join alfo unto our enemies., and fight againft us., and fo get
them up out of the land.
When the time was nearly expired in which the di-
vine purpofe concerning the removal of the nation of
Ifrael was to be accompliflied, the circumflances of their
condition in Egypt gave an occafion to the Prince and
the people of that country to be watchful over them :
foy
of the Book of Exodus. 171
for as they were exceedingly increafed in their numbers,
and were of great advantage to the Egyptians by their
induflry and fl<:ilfulnefs in mechanical employments;
the King of Egypt did wifely forelee that very great da-
mage might enfue to his kingdom, if they were per-
mitted to withdrav/ themfelves, and their goods along
with them, from his dominion.
The Ifraelites lived in Egypt as a people diftindl from
the other inhabitants of it, and were preferved in this
fituation by their worfhipof the God of their fathers, in
oppofition to the idolatries of the Egyptians, with whom
they did not incorporate by joining in marriages with
them ; and upon this account they were looked upon
as fojourners or flrangers in that land, according to
what God had faid to Abraham •, for fo we find it was
foretold to him. Gen, xv. 13. Thy feed /hall be a Jir anger
in a land that is not theirs^ andJJiall ferve them^ and they
/hall rffi.i8 them four hundred years, —
They were confidered alfo as flrangers upon another
account, becaufe they had hope and afifurances from the
promifes made to their fathers, that they were to re-
move, at a limited time, to that country of Canaan,
from whence they came, to be fettled there in the full
enjoyment and poiTeiTion of it •, and this circumflance
of their expedations to remove being known to the
Egyptians, and particularly to their King, he addreffed
himfelf to his counfellors to prevent this purpofe : Come
on^ let us deal iznfely with them^ lefl they multiply^ and it
come to fafs that when there falleth out any war^ they join
alfo unto our enemies^ and fight againfi us, and fo get them
up out of the land.
Although the Ifraelites were very numerous, and on
that account might have been formidable to the Egyp-
tians, yet it does not appear that they gave them any
caufe to fufpedl they would ftrive with them for maftery
in Egypt-, but the fole object of their jealoufy over
them was, left thev might take fome fitting opportuni-
ty to make their eicAoe, and fo deprive their mader^,
2 the
172 Ohfervatiom on the Sacred Hijlory
the Egyptians, of the great advantages they had by
then* induflry and fervices.
From hence arofe that conflidl of divine power ma-
nifefted by the fervants of God to fet his people free,
in oppofilion to the pride and obilinacy of Pharaoh and
his counfeliors. And here it is to be remarked, that
the utmoft effort was made by them, with a view to
the pohtical intereft of their country, to keep the Ifra-
ehtes under fubje6cion by oppreflion of rigorous fervi-
tude, and by violence, to prevent their departure from
among them, notwithftanding the dreadful calamities
they had endured upon that account : by which attempt
the purpofes of divine counfel concerning the eilabhfh-
ment of the nation of Ifrael, were oppofed and coun-
teradled fo far as human wifdom and power could ex-
tend 5 and in this defign the magicians and forcerers,
the minifters of the powers of darkn<jis, did confpire, to
defeat and annul the decrees of God.
The like reflection mav occur to us in confiderin^c
thofe events which are related in the facred hiftory, con-
cerning the birth and prefervation of Mofes, and his
education in the court of the King of Egypt ; for in
his clrcum.llances it was highly improbable, according
to all human appearance or reafonings, that Mofes
fhould have efcaped from death, to which he was ex-
pofed, and from the dangerous temptation-, he was un-
der to lead a diffolute life among the parafites of the
Egyptian court, to come to the refolution of chocfing rather
to fujfer pffii^lic?i with the people of God, than to enjoy the
pleafures of fin for a feafon. From ^hefe obfervations we
fhould be led to acknowledge the all-fufficient power
and wifdom of God, in difpofingthe hearts of men, and
thofe events which appear moil likely to diiappoint his
purpofes, to confpire and contribute to haften forward
the accomplifliment of them.
After Mofes had made his choice cf taking part in
the adlidlions of his brethren, and was in danger of
bis life for deliv^ering one of them, by flaying an Egyp-
2 • tian
of the Book c/" Exodus. 173
dan for finiting an Hebrew, he fled from Egypt into
the land of Midian.
Now Mofes kept the flock of Jethro his father-in-law,
the friejl of Midian : and he led the flock to the back- fide of
the defer t^ and came to the mountain of Gud^ even to Horeb,
And the angel of the Lord appeared unto him in aflame of fire
out of the midfi of a bufh : and he looked^ and behold^ the
hufh burned with fire^ and the bufh was not confumed. And
Mofes faid^ 1 will now turn afide^ and fee this great fight ^
why the bufh is not burnt. And when the Lord faw that
he turned afiide to fee ^ God called unto him out of the midft of
the bufh^ and faid^ Mofes ^ Mofes, And he faid^ Here
am I,
By the angel of the Lord appearing to him in a flame
of fire, out of the midfl of a biilli, Mofes was fum-
moned to take heed to this great fight, and to hearken
when God called unto him out of the midft of the bufh. It
is here obfervable, that the vifible form of the flame of
fire is faid to be the Angel of the Lord, {who maketh
his angels fpirits^ and his minifters a flame of fire) and
when the Lord faw that he turned afide to fee^ God called
unto him out of the midft of the bufli : — fo that the vifible
appearance is of the Angel, but the word is the word
of God.
This remark is to be applied to all appearances of
angels by divine command, which are all miniftering
fpirits. For although there was a plurality of forms
feen at the fame time, as in the cafe of the three angels
appearing unto Abraham before the deftrudion of So-
dom *, yet, when he knew they were heavenly meflTen-
gers, he addrefied himfelf unto them in regard to the
bufinefs they came upon, by his interceflion with
them, as unto one Lord fpeaking in or by them.
In the fubfequent chapter, which relates the appear-
ance of two angels to Lot, to fave him out of the de-
flru6lion of Sodom, it does not feem, from the account
of it, as if Lot did fuppofe them to be any other than
men of good behaviour, who were ftrangers in that
place.
1 74 Obfervatiom on the Sacred Hi/iory
place, until fuch time as they had given him aflurance
of their coming to deflroy that city, and were juft en-
tering upon that work; and then, Gen. xix. ver. i8.
Lot /aid unto them^ Oh^ not fo^ my Lord; — the word
(Adonai) being rightly tranflateJ, as in the fingular
number, correlponding to what had been faid before,—
the Lord being merciful unto him : and they brought him
forth^ and fet him without the city. And it came to pafs
when they had brought them forth abroad^ that he faidy
Efcape for thy life •, — fo that the miraculous deftru6tion
of Sodom and Gomorrah was brought upon thofe ci-
ties by the vifible miniftration of angels appearing in
that work -, and the power by which they a6led being
fpoken of as refiding in them, it follows, the Lord
rained upon Sodom and upon Gomorrah brimfione and fir e-^
but in virtue of their commififion, it proceeded /ri?»2 the
Lord out of heaven.
As the intire order of the providential government
of mankind lies open, under one view, to the infinite
wifdom and power of God, there is a connedlion or
feries of events marked out through the whole defign,
as revealed in the lacred hiflory of it, whofe parts have
a mutual correfpondence and relation to each other :
fo we find in this inftance of the call of Mofes to be
the fervant of God, in that important work of leading
his people out of their bondage in Egypt, to their fet-
tlement in the promifed land, that Mofes received his
commifTion, and authority to fupport it, at the moun-
tain of God at Horeb, where the angel of God appear-
ed unto him in a flame of fire, and the Name of God
is revealed to him, being at that lame place, where he
did afterwards receive the commandments of God as a
mediator between him and his people, who were pre-
fent at the time of the delivery of the lav/, when the
Lord defcended with thunders, and lightcnings, and a
thick cloud upon the mount. Which circumftance of
the place Moles is defired to remember, when God faid
unto him, This Jliall be a token unto thee^ that I have
fent
of the Book of Exodus. 175
fent thee : When thou haft brought the people out of Egypt y ,
ye /hall ferve God upon this mountain.
And Mofes [aid unto Gody Behold, when I come unto the
children of Ifrael^ and jhall fay unto them^ The God of your
fathers hath fent me unto you ; and they fhall fay to me^
What is his name ? What fhall I fay unto them ? And God
faid unto Mofes ^ I am that I am : And he faid^ Thus
Jhalt thou fay unto the children of Ifrael, I am hath fen^
me unto you.
And God faid moreover unto Mofes ^ Thus fhalt thou fay
unto the children of Ifrael, The Lord God of your fathers,
the God of Abraham, the God of Ifaac, and the God of
Jacob, hath fent me unto you : this is my name for ever,
and this is my memorial unto all generations.
In this long conference which God held with Mofes
at the bufh, it may appear wonderful that he lliould
continue fo doubtful, as we find he was, of his ability
to execute that commifTion with which, God tells him^
he would fend him unto Pharaoh. But it is to be con-
fidered, that the divine power and wifdom is magnified
by the accompliihment of his purpofes through the
weaknefs and imperfection of the inftruments he has
-chofen ; and his glory is exalted in the great work of
our falvation, by the infirmities of men who are his
miniflers in it.
Upon the occafion of this great fight appearing unto
Mofes, he hid his face, for he was afraid to look upon God,
and in this pofture he received the account of what God
purpofed to do in delivering his people out of the hand
of the Egyptians.
After God had declared his compafiion for their af-
fiidlion, upon hearing their cry, and knowing their
forrows, and that he had refolved in his mercy to ^tt
them free from their taflc-mafters, it follows, Come nov}
therefore, and I will fend thee unto Pharaoh : an expref- '
fion which does not fignify a command, without the
confcnt of Mofes going by his own will upon the'
errand which God tells him he did mean to employ
him in : for the motive which fiiould incline him to un-
dertake
176 Obfervatio?J5 on the Sacred HiJIory
dertake this bufinefs he had laid before him, that he
might join in ridding his brethren out of their mifery.
In anfwer to this invitation, Mofes appears to refufe
his confent, and as much as might be to decline the
office, not attending to that authority with vv^hich he
was to be fent, but reafoning from his own infufficiency,
he /aid unto God, Who am 7, that IJhould go unto Pharaoh^
end that I fliould bring the children of IJrael out cf Egypt f
To help him out of this weaknefs, in arguing from
himfelf, He f aid. Certainly I will be with thee »
But Mofes is not yet fatished that he will be able
for this talk, and from hence he proceeds, in the words
before quoted, to require the NaxME of God.
Before Mofes had made this requeil, the Lord had
told him, I am the God of thy father, the God of Abra-
ham, the God of Ifaac, and the God cf 'Jacob ; — and fo it
may appear unnecefiary that Mofes fnould have enquir-
ed any farther about the Name of God.
But it is to be obferved, that as Laban the Syrian
did corrupt the worfhip of the God of Abraham with
the worfhip of the God of Nahor, and the God of their
father, the title of the true God was ufurped by idola-
trous nations, worfhipping the lords or gods of their
own inventions under the fame title with the Ifraelites,
who worfhipped the God of their fathers \ and therefore,
as the Ifraelites were novvr under bondage in Egypt,
from whence they were to be brought up into the place
of the Canaanites to pofiefs and enjoy their land ; the
requeft of Mofes in defiring to have the Name of God,
has a tendency to obtain an evidence, by the Name of
God being given him, that the God of Abraham was
fuperior to all the gods or lords worfhipped as pro-
tedhors of thofe idolatrous nations whom the Ifraelites
were called upon to difpolTefs : and accordingly this
purpofe was anfwered, v;hen God f aid unto Mofes, I am
THAT I AM. And he f aid, 'Thus Jhalt thou fay unto the
children of Ifrael, I am hath fent me unto you.
It follows in the vi^'' chapter of this book of Exodus,
that God f pake unto Mofes, and fa:d unto him, I am the
Lord:
tmcerning the Name of God, 177
Lord : Jnd I appeared unto Abraham^ unto Ifaac^ and unto
Jaeoh^ by the name of God Almighty^ but by my name Jeho-
vah was I not known unto them.
We find in the xv^*" chapter of Genefis and 7th verfe,
that God faid unto Abraham, I am the Lord (Jehovah)
that brought thee out of Ur of the Chaldees^ to give thee this
land to inherit it. So that he had fpoken of himfelf by
this name expreily to Abraham, before this revelation
made to Mofes.
To reconcile thefe pafTages, it is to be obferved from
the original text literally tranflated, it is thus : / was
feen unto Abraham^ unto Ifaac^ and unto Jacobs in the AU
mighty God.
The revelations vouchfafed to them did fet forth
this name for their affurance of the accomplifhment of
the promifes made unto them, through his almighty
and irrefiftible power, but by my name Jehovah was I
not known unto them.
Although he had fpoken of himfelf by this name,
yet he was not known unto the fathers by it, the name
(Jehovah) being firft given to Mofes by explanation,
which was to convey an evidence to the underfland-
ings of the Ifraelites that God Almighty had fpoken it,
and in confequence that he had fent his fervant with
the meffage he had to deliver to them.
A.S God was feen in miraculous inftances of his al-
mighty power manifefled unto Abraham, Ifaac, and
Jacob, he now condefcended to inform the underfband-
ings of their children, by the expofition of his facred
name to be known unto them.
The Name (Jehovah) of four letters in the original
language, is called by the ancient Hebrews the ineffa-
ble or inexpreffible name ; not becaufe it could not be
expreffed or pronounced, but becaufe out of reverence
they did not ufually pronounce it* But this title of the
ineffable or inexpreffible name does belong to it in a
much higher fenfe ; for the meaning or expofition of
it was beyond the reach of Abraham, Ifaac, and Jacob,
and fo God was not knov/n unto them bv it, no human
-"< under-
lyS Ohfervations on the Sacred Hijlory
unclcrftanding being equal to that tafl<, and therefore
it was honoured by an expofition from God himfelf,
when he faid unto Mofes I am that I am: on which ac-
count this high and holy name (Jehovah) may be emi-
nently called the expounded name (Shem Hamepo-
rash) a title which the cabballiflic Rabbies have much
abufed, by their conceits of interpretations relating to
it.
From hence it appears, the God of Abraham was dif-
tinguiflied from all other gods or lords in his name
explained to Mofes, which is the fame our Lord Chrift
gave to himfelf in confequence of that queftion put
to him by the Jews, Whom makeft thou thyfelf? To this
Jcfus anfwered, If I honour myfelf my honour is nothings
if the honour I lay claim to did proceed only from world-
ly confiderations which might exalt me in your opinion,
th^t fort of honour is nothing ; but my honour is de-
rived from another fource , it is my Father that honouretb
me^ (for I and the Father are one) of whom ye fay that he
is your God\ but although ye have his name, yet ye have
not known him according to his truth, and the declara-
tions he has made of himfelf; hut I know him^ and if
I fhould fay 1 know him not^ which by your unjuft at-
tempts againll my life, ye endeavour to compel me to
fay, I Jhall he a liar like unto you^ who have heard the
truth, but will not receive it •, hut I know him, and keep
his flyings, by fulfilling what he has promifed concern-
ing me; on which account your father Abraham rejoiced
to fee my day, in the accomplifhment of that promife,
that in me, being of his feed, all the families of the
earth fhall he hleffed. In which promife he faw it (my
day) and was glad, ^henfaid the Jews unto him, Thou art
not yet fifty years old, and haft thou feen Abraham? Jefus
faid unto them. Verily, verily, I fay unto you, before Abraham
was I AM ; or, as it is in the original language,
tyti^ H'JA, v/here the pronoun cyw is of particular force in
the cxprefTion, and may be tranflated, (I) who am now
fpcaking to you as a man ; cycu uijh -, I, I am ; imply-
ing an union of the divine and human nature in Chrift
our
concerning the Name of God, 179
bur Lord \ which the Jews obftinately refufing to ac-
knowledge, then took they up ft ones to caft at him.
By this evidence we difcern our Lord Chrifl to be
God who faid unto Mofes I am that I am-, Jehovah.,
who appeared unto Abraham., unto Ifaac, and unto Jacob
hy the name of God Almighty \ the fame who is, and was,
and is to be, who is Alpha and Omega, the Beginning
and the End, according to the lad revelation made to
St. John, which correfponds to the firil made unto Mo-
fes of this great and glorious name, incommunicable,
not to be ufurped or invaded, as belonging only to him
who is unchangeable from everlailing to everlaillng.
Amen.
It is to be obferved, that the phrafe syoj ^\\x\ is recited
by all the Evangelifts, as fpoken by our Lord on other
occafions : thus by St. Matt. xxiv. 5. and St. Luke xxi.
8. on account of impoftors making their attempts to
pafs upon the world for Chriil in his fecond coming,
of whom he fays, many /hall co?ne in my name^ f^yi^^g^ I
am Chrift^ uri Iw ovo[xcfli /xy X^yovrsr, syco sI/jl: 0 Xf^i'^o^^ or
$70) iiljLi ', that is, upon my Name aifumed, faying, I am
Chrifl, or I am he : hereby ufurping the name of Chrift,
and counterfeiting his perfon by a falfe imitation of him
who had taken that high and holy name which of right
did belong to him, as he faid of himfelf, l?efcre Abra-
ham was, syw sl/zf.
In other pafiPages, where thefe words are fpoken by
our Lord of himfelf, the meaning of them coincides
with the interpretation of the name. So it is in the
viii^^ of St. John 24, and 28. and St. Matt. xiv. 62.
It may not be amifs to obferve, that the hioheft at-
tempt againfl: the honour of God's name (Jehovah)
was made under that infcription Ui) in Greek charadters
upon the temple of Delphos ; by which the deluded
votary was inftru6Led to fay unto the obje6l of his ido-
latrous worlhip (Thou art) li, being the fecond per-
fon from cj'jrj, I am.
God faid moreover unto Mofes, 'Thus JJialt thou fay unto
the children of Ifrad^ The Lord God of you fathers^ the
N 2 God
1 So Qhfervafiom on the SacreJ Hijlory
God of Abraham^ the God of Ifaac^ and the God of Jacod^
hath fent me unto you : this is my name for ever^ and this
is w.y memorial unto all generations.
By the former evidence given of himfelf in his in-
communicable name, God was diftinguifhed from all
the gods of the heathen or idolatrous nations : by the
latter evidence, relating to his appearance unto Abra-
ham, Ifaac, and Jacob, he is to be known as their
God for ever unto all generations of the faithful, who
muil confefs the bleiTmg of their knowledge of the true
God to be derived unto them through thofe their great
anceflors in the faith.
In confequence of this revelation made unto Mofes,
he is informed again of God's merciful purpofe towards
his brethren in Egypt, to bring them up out of the
afflidlions they fuffered in it, and to bellow upon them
the fruitful land of the Canaanites ; and then he is
commanded to gather the elders of Ifrael together, to
acquaint them with his meffage to them from God, and
the lord tells him, they fJiall hearken unto thy voice-, but
Mofes, who ftill continued doubtful of his own ability
for this great work, anfuoered and f aid ^ But behold^ they
iiill not believe me^ nor hearl^en unto my voice. To re-
move this objcdlion, God i£ plcafed to ftrengthen the
authority of his commilTion, in adding to it another e-
vidence, by conferring on him the power of v/orking
miracles.
jind the "Lord f aid unto him^ What is that in thine hand?
And he faid^ A rod. And he f aid., Cafl it on the ground \
mid he cafl it on the ground^ and it became a ferpent : and
Mofes fled from before it. And the Lord f aid unto Mofes,
Fut forth thine handnozv.^ and lake it by the tail. And he
put forth his hand and caught it., and it became a rod in his
hand, ^hat they may believe that the Lord God of their
fathers.^ the God of Abraham^ the God of Ifaac, and the
God of Jacob., hath appeared unto thee.
And the Lord faid furthermore unto him^ Fut now thine
hand into thy bofom ; and he put his hand into his bo-
fom j and when he took it out, behold his hand was leprous
as
concerning Miracles. 1 8 1
as [now. And hefaid^ Put thine hand into thy hofom again :
and he put his hand into his hofom again^ and plucked it out
cf his hofom ^ and heboid it was turned again as his other fieflo.
Andit fhallcome to pafs^ if they will not helieve thee^ neither
hearken to the voice of the firfi fign^ that they will helieve
the voice of the latter fign. And it fhall come to pafs^if
they will not helieve alfo thefe two figns^ neither hearken
unto thy voice ^ that thou fh alt take of the water of the river ^
and pour it upon the dry land : and the vjater which thou
takeft out of the river fhall hecome hlood upon the dry
land.
Mofes is the firil perfon we read of in Holy Scripture
who was divinely commilTioned to work miracles, which
he is directed to perform before the elders of the chil-
dren of Ifrael, and alio in the prefence of Pharaoh and
his fervants, to obtain authority and credit for that mef-
fage he had to deliver from God unto them, requiring
a releafe for his people from their bondage in Egypt.
On this occafion it m,ay be proper to enquire what we
are to underftand by Miracles, and for what end it
has pleafed God to command them to be wrought.
For this purpofe we muft oblerve, that the firfl
temptation, which 'prevailed with the woman to tranf-
grefs the command of God, was founded on a fuggef-
tion that there was in the forbidden fruity a property
inherent and independent of the Will of God to improve
or encreafe the happinefs of her condition, which effedl
(he would quickly experience by eating of it, notwith-
ftanding his prohibition. In this crafty reprefentation
the main argument of the tempter did confift, and by
this artifice her imagination v;as raifed to conceive this
lye in oppofition to the truth, from whence fne fell into
the a6t of infidelity and difobedience.
From this fame principle all the falfe reafonings of
mankind, purfuing their happinefs, by following their
own Wills, in oppofition to the divine Will, are to be
derived ; for by our experience in converfing am.ong
outward objects, we come to know the good and evil,
or thepleafurcs and pains which we are capable, by our
N 3 fenfes^
1 82 Obfervation^ on the Sacred Hijlory
fenfcs, of receiving from them •, and by acting from
this principle of pleafure and pain, as conftantly and
necefTarily to be derived from fenfible ob)e6ts, we are
led into imaginary and deceitful views of our happi-
nefs.
Miracles, which are wrought by divine power and
appointment, are defigned to deflroy this work of ima-
gination, and to fet it afide •, for they are propofed to
convince our underilandings, that there are no proper-
ties necellarily or cfTcntially inherent in vifible objedts,
but that all their qualities do immediately depend on
the Will of their Creator.
The prefence of his power is declared by Miracles,
giving the fandion of his authority, to confirm the tef-
timony of thofe perfons who v/ork them according to
his Will.
As we are led by our fenfcs into a falfe chain of rea-
foning from our experience of certain caufes to certain
effe6ls, the appeal by Miracles is alfo made to our fenfes,
to Pxiew for our convidilon, that the connedtion between
caufes and effects is owing to the immediate Will of
God, Vv?ho can inftantly change, fufpend, or diffolve it,
and therefore all power belongeth unto one caufe, that
is, unto God.
The appeal being made unto the fenfes, which notify
the change made in vifible fenfible obje6ls by the v;ork-
ing of Miracles, the argument arifing from them is di-
reSed to the underflandings of thofe perfons who are
eye-witnelTes of the works, and is addrefied to the fpec-
tators who are prefent, as fpeaking out or evidencing
that truth which they are brought to confirm.
This obfervation accounts for that form of expreffion
which God made ufe of unto Moles, when he faid, And
it /J I ail ccme to pafs^ if they will not believe thce^ neither
hearken (le kol) to the voice of the firfi fign^ that they will
believe the voice of the latter ftgn. Hie Hebrew word
(noth) tranflated by the Greek work {arnxuov) denotes
a n^iracle, as the sign, or literal charadter, or form qf
tlie VOICE of the power of God^
Sq
concerm?7g Miracles, ^83
So that the whole force and entire evidence given bv
a Miracle, is dire6led to thofe peribns only who hcr.r
the Voice, that is, v/ho are prefent to the v/ork when it
is done, or who afterwards fee the vifible cffecl ot it.
This obfervation is confirmed by what our Lord laid
unto the Jev/s, John x. 37. If 1 do not the works of my
Father^ that is, fuch Miracles as give evidence of his
almighty power refiding in me, believe me not that I am
the Son of God -, but if 1 do the works of my . Father^
though ye believe not me upon my own credit and autho-
rity, as one of your brethren, believe the wcrks^ fpeak-
ing clearly and evidently to your fenfes, on whofe infor-
mation you folely depend ; that is, by the Miracles I do,
be convinced, that ye may know^ and believe^ that the Fa-
ther is in me ^ and I in him.
To the fame purpofe he faid again, John xv. 21. If
1 had not come and fpoken to them^ if they had not re-
ceived from me the cleareft information of their duty,
by my difcourfes delivered to them with divine autho-
rity, witnefTed by my Miracles, they had not had fin ; but
now they have no cloke for their fin., becaufe they have
the evidence of their own fenfes to convince them, from
whence they argue in all other cafes •, and therefore,
by reje6ling that evidence in oppofition to m.e, they
have no cloke or pretence for their fin, they are inex-
cufably obftinate. And fo his argument proceeds in the
following words : He that hateth me., hateth my Father
alfo. If I had not done among them (before their eyes) the
works which none other man did., they had not had fin \ but
now have they both feen and hated both me and my Father.
But to return to the confideration of this power of work^
ing Miracles given unto Mofes, whofe mefiage was to
be proved by them to have come from God.
The inftru61:ions which Mofes received, and the ob-
jections he raifed from his own infufiicicncy, do lead us
to underfland, that the whole efte6l, according to di-
vine purpofe, arifing by the work of a Miracle, is to be
produced in the minds and apprehenfions of thofe per-
sons before whofe eyes it is performed \ and this effedl
N 4 is
184 Obfervations on the Sacred Hijlory
is FAITH, or belief of divine power and authority tt^
fidino; in him who works a Miracle.
The Lord faid nnto Mofes, Go and gather' the elders
cf Ifrael together^ and fay unto them^ &c. And Mofes an-
fwered and faid. But heboid, they will not believe me, &c.
And the Lord faid. What is that in thine hand, &:c. So
that to convince the elders of Ifrael of the divine autho-
rity by which he fpake, Mofes is commillioned to work
Miracles, that they might believe and hearken unto his
voice.
If the due effe61: is not produced in the minds of
thofe perfons who fee a Miracle performed before them,
fo that they are not convinced by it of the truth and
divine authority given to that perion who does the
work, their tcftimony of the Miracle .will not produce
faith in the minds of other perfons to whom the work
is related. And again, if a Miracle has its due effed:
upon the underftandings of the perfons before whom it
was wrought, and they believe by it, they will alfo
have power in perfuading others to believe from their
witneiling of the Miracle. So that the faithfull are
begotten of the faithfull, who obtain credit by their
FAITH, and not barely by the account or relation of the
Work or Miracle by v/hich they were at firft engaged
to believe.
Of thefe cafes we hav6 notable examples in the fa-
cred hiftory.
We have an inflance of the latter cafe from the tran-
fadlion now under confideration in the m.effage by Mofes
to the elders of Ifrael : And Mofes and Aaron went, and
gathered together all the elders of the children of IfraeL
And Aaron fpake (lU the words which the Lord had fpoken
nnto Mofes, and did the figns in the fight of the people.
And the people ^'Ehiv.Y'E.Ti : — that is, tl^e elders, and all
they who were prefent, believed the mefiage to have
come from God ♦, and, by their faith, pcrfuaded alfo
their brethren who did not fee the figns to believe by
their relation of them ; fo that the whole conp;re2;ation
concerning Miracles. 185
of lirael were ready to obey Mofes and Aaron, and
under their conduct to remove out of Egypt.
We have examples in the gofpel hiftory of the for-
mer cafe, when the working of miracles by our Saviour
among the Jews, did not produce faith in the per-
fons who were witnefles of them, and therefore had
not their proper effedl, to convince them of the divine
power and authority by which they were wrought.
The report or relation of his miracles, by fuch perfons
as did not believe, had alfo no effedl: on the minds of
the people, to perfuade them to whom they were con-
feffed by the unbelievers.
The elders, the chief or principal perfons of that
nation, had evident proof given them by the works our
Saviour wrought, that he did a6l and fpeak with di-
vine authority ; but this they would not believe, be-
caufe their own reafonings were againft it. nen ga-
thered the chief pri efts and the Pharifees a council^ andfaid^
What do we ? for this man doth many miracles. Why
don't we, who are the chief rulers and counfellors of
the people, take heed to prevent a delufion fpreading
among them ; for this man doth many miracles^ which
are manifeft to us all, and we cannot deny them : but
yet it is impolTible he fhould be our MefTiah, or great
deliverer, in this mean and defpicable condition in
which he appears : fo that if we let him thus alone^ all
men will believe on him ; the body of our nation will
believe on him, and, taking him for the Meffiah, will
fet him up againft the power of the Roman Emperor ;
and the Romans fhall come and take away our place and
nation. By which remarkable words they prophefied
againft themfelves, what was fully accompliflied upon,
rejecting him on whom they ought to have believed,
and, by their infidelity, involved their nation in the
guilt of his innocent blood.
And one of them^ named Caiphas, being the high prieft
that fame year^ faid unto them^ Te know nothing at a'lly
nor confider that it is expedient for us^ that one man fliould
d^e for the people. To prevent, according to his rea-
foningjj
1 86 Obfervattom on the Sacred Hijiory
foning, the ruin of the nation, he advifed the mod vi-
gorous method to be taken to make away with him at
any rate, which the reft of them comphed with : then
from that day forth they took counfel together for to put him
to death.
But to go no farther from the prefent object of our
attention, concerning the report of miracles, by per-
fons who had feen them, and yet did not beheve -, we
have another remarkable proof, that their account of
them would be alfo without effe61:, as appears from the
relation we find in the Ads of the holy Apoflles.
And it came to pafs on the morrow^ that their rulers and
elders^ and fcrihes^ and Annas the high fricfl^ and Caiphas^
and Jchn^ and Alexander^ and as many as 'were of the kin-
dred of the high prieft, were gathered together at Jerufa-
lem \ and after examining the Apoflles Peter and John,
concerning a miracle they had wrought, in healing an
impotent man, which they confefled they had done by
the name of Jefus Chrifl of Nazareth, and beholding
the man which was healed Jlanding with thcm^ they could
fay nothing againfl it : hut when they had commanded them
to go afide out of the council^ they conferred among them-
felves \ and being thoroughly determined to rejedl the
authority of Jefus, the queftion was, how to prevent
the belief of it from going any farther among the peo-
ple \ to which purpofe they conferred together, fay-
ing^ What fhall we do to thefe men ? for that indeed a
720 table 'miracle hath been done by theni^ is manifeft to all
them that dwell in Jerufalem^ and we cannot deny it. But
although they could not deny the work, as being wit-
neffes of it, yet their infideHty prevailed in keeping
their nation alio in unbelief.
The occafion of making thefe remarks concerning
miracles, is taken from the atten;pis of unbelievers of
the late or prefent time, to deftroy the credit or belief
of the miracles recorded in the facred hlftory, efpecially
of thofe which are mentioned in the New Tellament,
as wrought by our Lord and his Apoflles,
The
.•!&
concerning Miracles. 187
The defign of fuch men is to undermine the do6lnne
of the Gofpel, by bringing difcredit on the miracles
which were wrought to introduce it •, by which method
of argument they would pafs upon us a falfe infmuation,
implying, that we now believe what our Saviour and
his Apoilles taught, becaufe we firil believe the mira-
cles they did to confirm it.
This indeed was true of the firil believers, and of
the Apoilles of our Lord, who were witnefTes of his
mighty works, and were themfelves commifTioned to
jdo the like : but the miracles recorded in facred hif-
tory are believed, becaufe the do6trine which they were
brought to confirm, has been received and believed,
and propagated as of divine authority, by believers,
from whom we are defcended in the true faith of a
Chriilian. So that the evidence given by miracles to
the doclrine, which would not at firit have been received
without them,, does now return from the doctrine giv-
ing credit to the miracles, in mutual confirmation of
the truth and power of God.
If the doclrine of the Gofpel had not been received
by faith, derived from the mighty works wrought by
our Lord and his Apoilles, thofe miracles which ac-
companied the preaching of it would not now be be^
lieved, though the hiilory of them were ilill in our
hands •, and fo the refurre6tion of Chrift would not find
credit among us, if his religion and his church had not
been propagated and founded upon it.
From hence it appears, that the arguments of the
deiilical writers, to deilroy the belief of the miracles
which were done by Chriil and his Apoilles, and to
undermine his church and his religion, do thereby
make confelTion to the fact, which proves the miracles
of Chriil and his Apoilles, as the prefent congreora-
tions of the faithful in Chriil, who adhere to the Gof-
pel, are derived or defcended from thofe believers who
were converted to the faith in Chriil, by the miracles
wrought by him and his Apoilles. So that the labour
pf fuch writers or reafoners does revert or fall back
upon
1 88 Obfervations on the Sacred Hijiory
upon their hands, and without having done any da*
mage to the Chriftian caufe, refting upon its proper
foundation, their works may follow the authors of
them into oblivion.
In regard to miracles which are reported by writers
who are not acknowledged to have been infpired, we
are not called upon, as minifters of the Gofpel, either
to deftroy or to fupport their credit, unlefs it interferes
with the proper work of our miniftry, the defence of
revealed truth ; but the teilimony of fuch writers lies
open to be tried by the fame rules, by which all hifto-
rical evidence is to be examined.
It is to be obferved, that the evil fpirit wa sthe firft
w^orker of a miracle, falfely difguifed in the ferpent,
belying the form and order of nature by his voice, or
SIGN of fpeech, to the woman •, and therefore to fup-
port the delufions produced by his falfe miracle, he
mufl endeavour to deftroy the credit of thofe miracles
which were wrought by God, in confirmation of his
truth, ftanding in oppofition to the lies of the devil.
It is alfo remarkable, that by the firft miracle given
by divine commiiTion unto Mofes, his rod was turned
into a ferpent ; the fam.e which, being caft down by the
hand of Aaron, fwallowed up the rods of the ma-
gicians.
To conclude on this fubjedl of miracles, or wonder-
ful works, they are fo called in refpe61: to the weak-
nefs and obfcurity of our apprehenfions, concerning the
fpiritual and invifible power of God : for, in refpect to
the fullnefs and fufficiency of his power, all his works
are alike miraculous ; and therefore to argue with St.
Paul, fpeaking to unbelievers, fVhy JJiould it he thought
a thing incredible with you^ that God JJiould raife the dead ?
for you can give no reafon to fhew that it fhould be
more difficult to him to do as he has promifed, to raife
the dead, than that he fliould make men able, as we
fee them, to rife up from their feats, or their beds, to
■walk.
The
concerning Prophecy. 189
The gift of prophecy, in regard to future events,
may be confidered as clofely connected with the power
of working miracles, but under a different refpe6l of
addrefs to the perlons to whom it is delivered. We
have obferved of miracles, that they are defigned to
eftablifh belief of divine authority, refiding with that
perfon by whom they are performed, in the minds of
the fpedtators, who have prefent and fenfible convi6lioii
of the works \ whereas the intention of prophecy is not
for the prefent, but in future time to beget faith in
thofe perfons, v/ho fhall fee the events which have been
foretold, or the accomplilhment of the prophecy.
The word of him who v/orks a miracle, is a prophecy
of the immediate interpofition of divine power ; and
the word of prophecy is a miracle declaring the wifdom
and power of God in the condudV of future events ;
tlie miiraculous work, and the knowledge of futurity,
being equally fuperior to the power and wifdom of
man.
The prophecies which are handed down to us, being
delivered by the infpired writers, were believed by thofe
perfons to whom they were firfl fpoken, as having a
tcftimony, either by miracles, or fome other external
evidence, witneffing to them the infpiration of the pro-
phet ; fo that the authority of the prophet, as coming
from God, being eilablifhed, the prophecy was at firft
believed on that account, that is, by the evidence given
of his divine infpiration.
That the infpiration of the prophet was fometimes
proved by a miracle, we have a remarkable inftance of
Hezekiah, concerning the meifage brought to him in
his ficknefs by Ifaiah, who confirmed the authority of
it, by the fhadow returning back ten degrees on the
fun-dial of Ahaz,
The completion or fulfilling of prophecy is an evi-
dence of the infpiration of the prophet, to thofe per-
fons who have lived in times remote from the date or
ag:e in which it was delivered, who could not therefore
havT alTurance ot the authority of the prophet by the
works
igo Ol?fervations on the Sacred Hiftory
works or miracles he wrought : but when the works
or events he foretold are come to pafs, they brino; the
evidence to return back again, in confirmation of the
divine mifTion and authority of the prophet ; and this
evidence continues invariable throughout all ages, to
which the word of the prophecy does extend, when ex-
plained or interpreted by the fulfilling of it.
We may obferve in the flyle of the infpired writers
of the New Teflament, on their quotation of a pro-
phecy being accomplifhed by appearance of the event
to which it referred, that they fpeak of the event as
come to pafs, that the prophetic word might be ful-
filled \ becaufe fuch is the lufRciency of divine
power and wifdom, that as a miracle or mighty work
did appear, in confequence of the word or fign of God's
fervant, fetting afide the form or ufual courfe of nature,
to obey its Creator •, fo likewife, in confequence of the
word of prophecy, that event mufi: appear which was
foretold by divine knowledge fhould arife in the world,
according to the form, or order, or courfe of human
affairs, conduced by the wills of men, fubjedt to the
over-ruling Providence of God.
The evidence of divine authority given by miracles
and by prophecy, is alike through an appeal to the
fenfes of men, by vifible external proof made to con-
vince their underftandings of the invifible prefence of
divine wifdom and power in the government of the
world.
From hence it follows, that the argument from pro-
phecy takes place, in order of evidence, before mira-
cles, which are related by the infpired writers to us,
who may have fenfible proof of the completion of
prophecy, which, in regard to miracles, could be given
only to them who were prefent at the works ; and
therefore no comparifon can be made between the evi-
dence of miracles and that of prophecy, to fay that one
is greater or Icfs than the other -, but each kind of
proof is full and complete in its order of appearance
or application : fo that after the Apoilles and iirft be-
lievers
concerning Prophecy. 191
lievers were convinced by miracles of that divine truth,
to which they were called upon to bear witnefs, they
muft chiefly appeal to prophecy, to eftablifh and con-
firm the future converts to the Chriflian faith.
This obfervation explains the words of St. Peter, ad-
drefled to Chriflian believers, whom he afiures, that, as
to himfelf, and other Apoftles of the Lord, M^e have
not (fays he) followed cunningly devifed fables^ when we
mcide known unto you the power and coming of our Lord
Jefus Chrift. That is, our faith was not grounded on
the report of other perfons perfuading us to believe in
Chrift, by the fubtility of artful and crafty addrefs of
human eloquence and invention, but were eye-wiineffes
of his majefty •, for he received from God the Father honour
and glory^ at his transfiguration, which we faw upon
the mount, when there came fuch a voice to him from the
excellent Glory ^ 'This is my beloved Son^ in whom I am well
pleafed ^ and this voice ^ which came from heaven^ weheard^
when we were with him in the holy mount. There we
had fenfible proof given to us both by our eyes and
our ears of his majefty -, but to fupport this teftimony,
given by us for your eftabliftiment in the true faith,
we have alfo a more fure word of prophecy^ whereunto ye
do well to take heed with your own eyes, as unto a light
that fliineth in a dark place^ which difcovers the objecls
to which it is applied, and thereby guides your fteps
through it, tintil the day dawn^ and the day-fiar arife in
your hearts •, when all doubtfulnefs and obfcurity will
be removed by the communication of God's Holy Spi-
rit, knowing this firft^ that no prophecy of the Scripture is
of any private interpretation^ as invented or fuggefted by
private conje6lure ; for the prophecy came not in old time
by the will of man^ but holy men of God fpake as they were
moved by the Holy Ghofl.
The like obfervation does arife concerning prophecy,
which has been mentioned in regard to miracles, that
the evil fpirit was the firft author of a prophecy falfely,
faying to our firft parents, as he has continued to do
unto their children, that by complying with his temp-
tation
tgz Obfervatiofis on the Miracles
tation to do according to his will, in following theif
own wills, oppofed to the will of God, Te fliall he as
Cods, And fo the lirfl prophecy of divine authority
gives fentence upon the ferpent to bruife his head, by
* recovering the wills of men to their obedience unto the
will of God, through the power of our Redeemer, who
has deftroyed the works and the words of the devil, his
miracles and prophecies, and has thereby made a way
for us to efcape from him and his condemnation, and
to return unto God.
It will be proper to obferve in this place, that by
miracles and prophecy we have proof given by appeal
to our fenfes, to convince our underilandings of the di-
vine prefence and power in the government of the
world, and of the mercy of God in the falvation of
mankind, by fending into it our holy Redeemer ; and
therefore we may be warranted to. affirm, in behalf of
our religion, that it has been demonftrated ; not in
the terms and flyle of the mathematician, with enticing
words of man's wifdom^ but in demonjlration of the fpirit^
and of -power : in demonftration of the Ipirit of pro-
phecy, which is the teflimony of Jefus, and in demon-
flration of power, in the working of miracles, by the
prophets, by our Lord, and by his Apoftles, the foun-
ders of the Chriftian church.
To conclude on this head of prophecy, as Implying
the prefcience of Almighty God, his word of prophecy,
in regard to us, is miraculous, amazing, and wonder-
ful in its perfe6lion and extent ; the confideration of
which may excite us with aftonifliment to cry out with
St. Paul, contemplating the moil remarkable inftance
of it,
O the depth of the riches both of the wifdom and know-
ledge of God ! how unfearchable are his Judgments^ and his
ways pafi finding out ?
In this manner does the Apoftle exprefs his admi-
ration of the manifold wifdom of God in his appoint-
ment of the means, from the beginning, to accompli fh
the great work of our falvation, through the condu6t
of
wrought before the Egyptians. 193
of the Jewifh nation, at firft believing, and afterwards
rejecting the true faith, until the fulnefs of "the Gentiles
being come in, they fhall again return unto it.
This manifeflation of his wifdom and power is thus
fpoken of by his prophets, the fervants of God, who
have declared the certainty of thefe events by his know-^
ledge of them, as clearly as if they had then been ac-
compliihed : for all future adlions and movements in
the world are prefent to his view, beholdin,o; them in
their principles and caufes fubfifting invariably by his
will ; for of him J and through him^ and to him^ are all
things ; and therefore no change can happen by fur-
prize to difturb the^order of his government : fo that
when he is pleafed to reveal the fecrets of it to us, the
divine hiftorian looks forwards to relate what \^ to be ;
whereas the hlflorians of hum.an affairs look backwards
for the materials of their information, by making en-
quiry at the end, for what has been done fince the be-
ginning, through the records of time pafl. But the
inflrudion of God to his prophet, to make out the re-
cords of the time to come, is, by declaring the end from
the beginnings and from antient times the things that are not
yet done^ faying^ My ccunfel fJiall fland, and I will do all
my pleafure^ making that fure, by his word, which is
foretold, as what has been already tranfaciied.
To return unto the hiftory of the Jewifh nation, un-
der bondage in Egypt, it comes in our way to be con-
fidered, what reflections fhould be made on the mira-
cles wrought by Mofes, and the obftinacy of the Egyp-
tian king refufing to obey the meffage of God, fent to
him for the delivery of his people from their fervitude
in Egypt.
It appears from the facrcd hiftory, that when Mofes
and Aaron went unto Pharaoh upon this extraordi-
nary occafion, to require an immediate releafe or the
whole people of Ifrael, that the king did exped: they
fhould produce fome credentials for that authority which
they aifumed.
O Ac-
3 94 Obfervafions on the Miracles
Accordingly, this clrcumftan-ce was foretold, when
the Lord /pake unto Mofes and unto Aaron^ y^J^^<?> JVhen
Pharaoh /pake unto you^ faying^ Shew a miracle for you^
then thou /halt fay unto Aaron^ Take thy rcd^ and cajl it
before Pharaoh^ and it fliall become a ferpent. In confe-
quence of this fign or miracle, performed before him,
we are told, that Pharaoh alfo called the wife men and the
forcer crs : Now the magicians of Egypt^ they alfo did in
like manner with their inchantments ; for they caft down
every man his rod^ and they became ferpents ; but Aaron^s
red fwallowed up their rods. And then it is faid, accord-
ing to our tranflation. And he hardened Pharaoh's heart,
that he hearkened not unto them^ as the Lord had faid :
whereas it would be, in flri6l conflruction of the ori-
ginal Hebrew, that the heart of Pharaoh hardened it-
felf-, that is, his imagination fuggefted, from what
pafled before him, that notwithftanding he had feen the
fuperiority of Aaron's rod, yet the gods of Egypt,
whom he worlliipped, who had given him the figns
wrought by the magicians, might flill be able to fave
him from the God of the Hebrews, whom he refolved
to difobey, by having no regard to his meflage. And
this meitage was, Thus faith the Lord God of the He-
brews^ Let my people go^ that they may ferine me \ which
being frequently repeated to him, without any in-
treaty, implied a command coming from a God, iupe-
rior to the gods of Egypt, whom Pharaoh and his fer-
vants worfhipped.
From thefe obfervations we may be able to. ac-
count for what God had faid, / will harden Pharaoh's
hearty and multiply my Jigns and my wonders in the land
of Egypt. As Pharaoh could not, from his own rea-
fonings, difcover how it lliould be, that the God of
the Hebrews was more powerful than the gods of the
Egyptians, who had the rule and maftery over the
Hcbrev. s \ he would not therefore be prevailed upon
to acknov^ledge that truth, by all the figns and won-
ders he faw wrought in the land of Egypt, to con-
vince him of it ; for if men are left to their own rea-
fonings
wrought before the Egyptians. 19^
fonlngs concerning the word or melfage of God, without
having the afTiftance of his grace, they will reafon per-
verfeiy, and the hardnefs of their hearts will increafe in
proportion to the clearnefs or evidence of that divine
authority, with which they are addrelTed by his fer-
vants. Such was the cafe of Pharaoh, refilling God by
his pride, after many dreadful vifitations. As yet ex-
altefi thou thyfelf agalnfi my -people^ that thou wilt not let
them go ? in which obllinacy he continued, until his firft-
born being (lain, his fear compelled him to fubmit to
the authority of that meflage, though his infidelity fliil
remained, until he periihed by it.
It is to be further obferved, in regard to the Jewifh
nation, that as the Lord had faid unto them, Againft all
the gods of Egypt I will execute judgment \ this promife
was accomplifhed when they were delivered from their
fervitude under thofe idolaters, who had dominion over
them \ and the Ifraelites had from hence an aiTurance,
that God would alio execute judgmaent againft all the
gods of thofe idolatrous nations, whole kingdoms he
called upon them to pofTefs.
In confidering the account of thofe remarkable judg-
ments, which were brought upon Egypt at this time,
we may be amazed that the effedl was not immedia'ely
produced, for which they were fent ; and from hence
be inclined to judge, that Pharaoh was a perfon of an
uncommon degree of obftinacy in pride and perverfe-
nefs. But this conclufion does arife from the fuppofi-
tion, that we ourfelves would have been convinced,
and have readily fubmitted to obey the meifage of
God •, not confidering that we do believe in God, in
whom Pharaoh and his fervants did not believe, but on-
ly as the God of the Flebrews.
We learn by this example, that the knowledge of
the true God, and the faith in him, cannot be propa-
gated by the demonftrations of his power-, ror thefe
worfhippers of idols, or falfe gods, could not under-
ftand, by all the figns and miracles they had {^tx\^ how
that the earth is the Lord's. The plagues which were
- O 2 brought
196 Ohfervations on the Miracles
brought upon them by the word of Mofes, the fervant
of God, and the exemption of the Ifraehtes from thofe
calamities which opprelTed and deflroyed the Egyp-
tians in the fame land, were not fufficient to convince
Pharaoh, that he ought to have forfakcn his gods, to
believe in the Lord : his own reafonings upon all the
wonders which were done, when the powers of the
earthly elem^ents were changed or altered before his
face, they did not bring him to acknowledge the truth,
that the God of the Hebrews was the great governor
of all the world, and that he only was to be feared
in it.
From hence therefore appears, by this notable ex-
ample, the infufficiency of that proof or demonflration,
which has been attempted, in order to fhew us the way
to the true God, by the contemplation of his works ;
tvithout confidering, that his name mufl be firft told
and declared to us by his word, and we mud look up-
on him as our God, before we fhall argue rightly con-
cerning his works, or the miracles of his power. That
is, both Jews and Gentiles mud believe in one God, as
St. Paul argues to this purpofe. Is he the God of the
Jews only .^ is he not of the Gentiles alfo ? yes^ of the Gen-
tiles o.lfo : and by their agreement in this fundamental
truth, they muft both derive their knowledge of the
ONE true God from Abraham, their common fa-
ther in the faith, in whom, according to God's pro-
mifcs through our Holy Redeemer, JJiall all the families
of the earth be bleffed^ both Jews and Gentiles being
called into the true faith by him.
In this way alone we learn by inftru6llon, that there
is ONE God ; and no other way can be found, but this
which he has appointed, to lead us unto him : on which
account our Lord has laid of himfelf, I am the way^
and the truths and the life ; no 7nan cometh unto the Fa-
ther^ hut by me^ the fon of David, the fon of Abraham.
And to the fame purpofe St. Paul has faid, He that
cometh unto God^ mufl believe that he is-, as having no
other foundation for knowledge of him, but his faith
or
.js4
I
"wrought before the Egyptians. 197
or belief in thofe revelations God has made of hinrifelf
to Abraham, and to his children in the faith, which
faith Cometh by hearings and hearing by the vjord of God.
To conclude our obfervations upon the miraculous
interpofuion of divine power, in regard to Pharaoh, we
learn the occafion of it from what God had faid to him,
^nd indeed for this very caufe have I raifed thee up^ for to
fliew in thee my power ^ and that my name may be declared
throughout all the earth.
This tranflation is accommodated to the Hebrew
text by the authority of St. Paul's quotation in his
Epifble to the Romans, ix. 17. which, although it does
not literally correfpond with the Hebrew, does yet per-
fe6lly coincide with the miCaning of it.
According to the Hebrew text, clofely rendered, it
would be. And indeed for this caufe 1 have made thee
to Hand, that I might make thee fee my power, and
that my name may be told in ail the earth : which
confirms what we have already obferved, that, whereas
the almighty power of God had been manifefted by
the miracles he wrought by his fervants before the eyes
of Pharaoh, who notwithftanding continued obfti-
nate in refufing to obey the God of the Hebrews, as
the only true God, from this example it mufl be ac-
knowledged, that we cannot come to him by arguments
drawn from feeino; the effe6ls or works of his m.icrhty
and irrefiftible power : and therefore, according to that
one only way which he has appointed, we mufb con-
fefs, to the glory of his wifdom and goodnefs, that we
have been taught to know him by means of that na-
tion which was then taken out of the midfl of another
nation, that his name may be declared, publifhed or preach-
ed, throughout all the earth., ^INH VjI 'Ou; '^^0 ^yoVl
being, in the words of St. Paul, ottco; Q^\aLyyi\i\ ro cvoixa
From this example of Pharaoh being hardned by that
meffage which God fent to him, St. Paul takes occafion
to obviate an obje6lion, which he forefaw would arile in
the minds of fomt men, againft the conduct of Divine
O 3 Mercy
IqS 7he Arguments of St. Paul,
Mercy and Wifdom, in making Pharaoh the inftru-
ment of his purpofes, by hardening his heart.
The Apollle, after he had quoted the forementioned
words, which the fcripture faith unto Pharaoh^ e^ven for
this fame purpofe have I raifed thee iip^ that I might fliew
my power in thee^ and that my name might be declared
throughout all the earth ; he adds, as an inference from
this declaration, Therefore hath he mercy on whom he will
have mercy \ and whom he vnlU he hardeneth. From
whence he fiippofes, that occafion may be taken, to
charge the obltinacy or difobedience of a (inner, (land-
ing out in rebellion againfl: God's word, to his account
who hardens him, and therefore he ought not to com-
plain, if he is not obeyed. 'J^hou wilt fay then unto me^
Why doth he yet find faulty for who hath refifled his will ?
The finner is blamelefs, if he is hardened by God, on
purpofe that he may refifl or difobey his word.
To give an anfwer to this unworthy yet a feeming
objedion to the juflice of the divine government, the
Apoftle addreffcs his opponent with due refentment of
his impotent attempt againfl the honour of God :
Nay hut^ O man^ who art thou^ that thou repliefl againfi
God? Shall the thing formed fay to him that formed it ^
Why hap. thou made me thus ? Shall any of us, on diflike
of our form or circumflances in this w'wild, prefume to
fay unto him who placed us where we are. Why haft
thou made me thus ? Hath not the potter pozver over the
day cf the fame lump ^ to make one veffel unlo honour^ and
another unto diflionour ? And is it any more unrcafon-
able, that God, according to his good pleafure, Ihould
place fuch and fuch men in thcle or thofe circumftan-
ces of life in this prcfenr world, which will be found
mod fuitable to the ends or purpofes of his mercy
and goodncfs to it.
So that in regard to Pharaoh, when the Scripture
faith to him. For this fame purpofe have I raifed thee up^
for tofJicw in thee my power ^ and that my name may he de-
clared throughout all the earth \ the declaration is to this
effcdf, l^huC rhc Providence of God, by making him
the
concerning Predejlination mid EJeBion, 199
the King of Egypt, which was fubjeft to him, as the
ruler or governor of it, at that time when the people
of God were to be removed out of it, gave thereby an
opportunity to Pharaoh, following his own will, in op-
pofition to the word of God, to lliew his power in him,
or to make him fee his power, which having no ef-
k^ to convert him from his obftinacv, in the error of
believing in falfe gods, the deliverance of God's peo-
ple enfued, by the deftrudion of Pharaoh and his fer-
vants, that the name of God might be declared
throughout all the earth.
This method of proceeding, according to the divine
wifdom, Hands clear furely of any objection we can
make againfl: the juflice of God.
Again, what.^ have we to fay, if God, willing to fhew
his wrath, and to make his power known when he
thought fit, endured^ through many ages of the world,
with much long-fuffering^ the vejfels of wrath^ that is, the
wicked generations of men, by their ov/n evil works,
fitted to deftruriion^ to be cut off from the earth •, and,
when it was agreeable to his wifdom, he interpofed,
that he might make known the riches of his glory on the
veffels of mercy ^ on thofe whom he made the vefTels, or
the inftruments of conveying his m.ercy to the world,
which he had afore prepared unto glory^ as difpofed by
their fituation and circumftances in this life, to con-
fpire with his dcfign, in iliewing forth the glory of his
goodnefs and mercy, even us whom he hath called^ not of
the Jews only^ hut alfo of the Gentiles, And from hence
the Apoftle proceeds, according to the declarations of
the prophets, to aflert, that Almjghty God, in this act
of calling, was under no obligation to regard the per-
fons called, on account of their righteoufneis ; but that
it came of his own free grace to make ufe of them as
veflels of mercy, v/ho could make no claim 'at all to his
favour, by any works or merits of their own. As he
faith alfo in Ofee^ I will call them tny people which were
not my people^ and her beloved which was not beloved : and
it fliall come to pafs^ that in the place where it was faid
O 4 uniQ
200 The Arguments of St. Paul,
unto them^ Te are not my 'people^ there JJiall they he called
the children of the living God, By which prophecy it
appears, that the Gentiles, who were not called by the
NAME of God, and who could make no claim of be-
ing beloved^ or of being known by him, are, by the
free grace and mercy of God, afTured by the Prophet,
that they Ihall be called the children of the living
God.
But to carry on this argument yet farther, it appears
alfo, in refpe6t of the Jews, that they who had been called
the beloved and peculiar people of God, had not, in his
fight, any title by their own righteoufnefs to be chofen or
to be faved : to which purpofe Efaias alfo crieth concerning
Ifrael^ though the number of the children of Ifrael he as
the fa?id of the fea^ a remnant fliall he faved ^ out of the
general apoftacy of that nation, to become vefTels of
mercy to all nations of the earth : For he will finifh the
work^ {\oyov^ the account, referring to a^'O/ao?, the
number) and cut it fhort in righteoufnefs^ hecaufe a fliort
work {\oyov o"uv1s1/ay]|Usvov, a Diort or concife account)
will the Lord make upon the earth \ finifliing the great
defign, for which the whole nation of the children of
Ifrael, which was in number as the fand of the fea, had
been taken under the divine government, by a rem-
nant that ihall be faved •, that is, by a very few perfons
of that great multitude being chofen, he will finifJi the
work^ and cut it fliort in righteoufnefs of the faith pro-
pagated by a fmall number of that nation, by the mi-
niftry of our Lord and his Apoflles •, for a flwrt work (or
account) will the Lord make upon the earth -^ teaching men
to attain unto righteoufnefs, by a more fliort or con-
cife account of what was necelfary to it, than by feek-
ing after it by works of the law. And as Efaias faid
lejore^ except the Lord of Sahaoth had left us a feedy
(from whence the nation of Ifrael is to arife again in
the true faith) notwithftanding the privileges we en-
joyed in being the peculiar people of God •, yet by our
tranlgrefTiOns, bcij.g fitted for veflels of wrath, we had
2 been
concerning Predejiination and Election. 201
been as Sodoma^ and been made like unto Gomorrah^ which
were utterly deflroyed, with all their wicked inhabitants.
What /hall we fay then ? what conclnrions are we to
make from hence ? is it not, that the Gentiles which
followed not after right eoufnefs^ have attained to right eouf-
nefs^ through the free grace, and gift, and mercy of
God ; even the righteoufnefs which is by faith : but Ifrael^
which followed after the law of righteoufnefs^ hath not at-
tained to the law of righteoufnefs : Wherefore ? becaufe they
fought it not by faith ^ but as it were by the works of the
law \ and ^^ the deeds of the law there fJiall be no fleJJi juf-
tified in his fight •, no man being able to fhew, that his
obedience was ftridlly conformable to the terms of the
law : yet that nation ftill perfifting to feek after righ-
teoufnefs by the law, they fell from the true faith, for
they flumbled at that flumbling-fione^ of a Saviour, as
neceflary to reconcile them unto God, which is accord-
ing to the declarations of Ifaiah concerning them., as it
is written^ Behold^ I lay in Sion a fumbling fione^ and rock
of offence ; and whofoever believeth in hi?n, fliall not he
afiiamed.
Here the Apoflle's argument is concluded, in anfwer
to the objedlion on which he fet out, having vindicated
the juilice of God from any charge laid againft it by
the finner, who would excufe himfelf by the example
of Pharaoh being hardened, which we fee is not at all
to his purpofe.
To make the cafe yet plainer, by another inftance
of the Jewifh people, who are fpoken of by the pro-
phets, as having their eyes blinded, and their hearts
hardened by the appointment of God ; we muft ob-
ferve this was no other v/ays effected by him, but by
adting confidently with his promifes made to their fa-
thers, and his declarations by the prophets concerning
the MefTiah, whom the Jews would not acknowledge
under that chara61:er in which he came, and in which he
had been promifed, Ifa. lix. 20. T^he Redeemer fliall come
to Sion^ and unto them that turn from tranfgrcffion in Ja-
cob^ faith the Lord \ or, as St. Paul quotes the words
of
202 T'he Arguments of St, Paul,
of the prophet, the Deliverer^ to turn aztwy mgodlinefs
from Jacob. And therefore, when the Prophet Ii'aiah
was commiflioned to fpeak of the Mefllah, as clearly as
if he were prei'ent among them, when the Lord laid to
him. Go and tell this people^ Hear ye indeed^ hit underfiand
not y and fee ye indeed^ but perceive Kot ^ this meflao-e had
no other effect but to ynake the heart of this people fat ^
and make their ears heavy ^ and fJiut their eyes. All the
gracious and glorious promifes of God, concerning
their great Deliverer, were perverfely underftood by
them, in no other light, but as importing fome rich
tidings of earthly joys and felicities, which they ex*
pcdled from him, according to their grofs and fenfual
apprehenfions -, their hearts, and their ears, and their
eyes, being intent upon fuch purpofes only as concern
their pleafures and profperity in this world \ they will
not embrace a crucified Saviour, lefl they fee with their
eyes^ and hear with their ears^ and underfiand with their
heart,, and convert and be healed,, by his ftripes, from
their iniquities, which they have no inclination to part
with.
By due confideration of thefe two eminent inflances,
of Pharaoh and of the Jewifh people being hardened,
it appears, that the Apoille's opponent has nothing to
reply againfl God.
But to fhew evidently that the mercy of God to-
wards mankind is of his own free grace and gift, with-
out any merit in us, we are told, l^hat the Gentiles which
followed not after right eoufnefs,, being altogether ilrangers
to the covenant of promife, and to the law which was
given purfuant to it, and they having no pretence to
be accounted righteous in tlie fight of God, whom
they had not known, yet thefe have attained to righteouf
nefs which is by faith,, being called to believe in Chrift,
when he was reje6led 'by the Jews. Therefore, the
inference of the Apoftle flands clear in its full force,
that, confidently with the truth and holinefs and juftice
of God, he hath mercy on whom he ivill have mercy ^ and
whom he willy he kardencth.
The
concerning Predejlination and Ek5iion, 203
The dangerous and perplexing conceits which have
arifen about Predeftination, and Ele6lion, and Repro-
bation, by eternal decrees of God concerning our future
eflate of happinefs or mifery, are derived from miflaken
apprehenfions of what he has declared in the foregoing
palTages, and fuch other parts of Holy Scripture as
have a relation and correfpondence with them : but we
learn, by a clofe attention to what the Prophet or Apof-
tle has faid, that it affords no ground for us to fuppofe
that any man is irrevocably decreed by God to eternal
happinefs or mifery, and, in confcquence of that decree,
placed in fuch circumilances or fituation in this life,
that he may be converted, or hardened, according to
fuch fuppofed eternal purpoie.
The declarations made to us of veffels of wrath fitted
to deftruBioHy and vejfels of mercy which he had afore pre--
pared unto glory ^ are to be underftood as the words
clearly fignify, that by the temporary ufe or appli-
cation of thefe vefTels in their prefent form of appear-
ance in this world, according to the purpofes of divine
counfel in the government of it, the wrath and power
of God was known ; after he had endured, with much
long-futfering, the veflels of wrath fitted to deftrudlion,
they were cut off in their wickednefs by his judgments
on the finful nations of the earth. And that he might
make known the riches of his glory ^ by the ceconomy or
diftribution of his mercy to mankind, the execution
of this great defign was laid on the vejfels of mercy which
he had afore prepared unto glory ^ by their conditions and
ftations in this prefent life, even us whom he hath called^
not of the Jews onh\ hut alfo of the Gentiles.
In the foregoing chapter the Apoftle in fpeaking of
thefe chofen veffels he fays, iVe knozv that all things
work together for good to them that love God^ to them who
are called according to his purpofe. For whom he did fore-
know would be obedient to iiis call, them he alfo
did predeftinate ( Tr^copj^Oj ^^^ fi^'^ determined or
pointed out thefe perfonsj to be conformed to the image of
kis Son^ in his humility and in his fufferings following
2 his
20^ The Arguments of St, Paul,
his example, that he might be the fir fi hern among many
brethren. Moreover.^ whom he didpredeftinate^ them he alfo
called by the inilrudion of his word, and whom he called,
them he alfo jujlified by their faith, and whom he juftified
by faith, them he alfo glcrified by the trial of their fuf-
ferings, being conformed to the image of his fon in
his humiliation and fubmilTion unto death.
JVhat fliall we fay then to thefe things ? What conclu-
fions ought we to draw from thefe dif overies of divine
wifdom and counfel ? None furely to difcourage or to
perplex us in our chriflian courfe ; but, on the contrary,
we fhould from thence entertain the moft lively and
comfortable hopes of deliverance from all thofe troubles
which furround us in our prefent ilate •, ior If God he-
for us, who can he againft us, to. do us any real mifchief?
He that /pared not his own Son, hut delivered him up for
us all, how fliall he not zvith him alfo freely give us all
things which conduce to our true happinefs ? Who fliall
lay any thing to the charge of God's ele5l ? It is God that
juflifieth us by faith : Who is he that condemneth us by
the law ? // is Chrifl that diedy yea rather that is rifen a^
gain, who is even at the right hand of God, who alfo maketh
inte)'ceffion for us. Who fliall feparate us from the love of
Chrifl ? fliall tribulation, or diftrefs, or perfecution, or fa-
mine, or nakednefs, or pcril,or fword? {As it is written.
For thy fake are we killed all the day long, we are accounted
as flieep for the flaughter) Nay in all thefe things we are more
than conquerors, by the merciful fupport we receive
through him who loved us. For lam perfuaded, that neither
death, nor life, nor angels, nor principalities, nor powers,
?ior things prefent, nor things to come, nor height, nor
depth, nor any other creature, fliall he able to feparate us
from the love of God which is in Chrift Jefus our Lord.
We fee by thefe triumphant expreflions of our great
Apoille, that he lays hold on the dodlrine of Predell-i-
nation delivered by him, as affording an indifputable
argument ot mcft powerful com>fort and encouragement
to bear him up againft all the rage and perfecution he
was to meet with in his cliriftian warfare ^ and to the
fame
cc
concerning Predejlinaflon and EkSiion* 205
fame purpofe it may be fuccefsfully applied, with God's
alTiilance, to fupport all others of his brethren, who
may (land under fuch fort of difEciilties as he had to
encounter.
The perverfe mifconftru6lion of his words alledged to
fignify, that God has predeftinated or decreed fuch a
certain part or number of mankind to eternal happinefs,
and the reft to eternal mifery, to which eftates they
muft refpedlively attain, howfoever they may propofe
or reiblve to behave themfelves ; this fort of meaning
has no foundation in the words of St. Paul, but has a-
rifen, as it is juftly imputed by the article of our church,
" From the curiofity of carnal perfons lacking the fpi-
" rit of Chrift, and reaching after knowledge which is
not revealed, they have thereby given opportunity
to the devil to thruft them into defperation, or into
wretchednefs of moft unclean living, no lefs perilous
than defperation."
To conclude on this head, we may obferve, that a
proper confideration of what the Apoftle has faid, will
fet us free from that falfe conceit of Predeftinatlon,
which has been derived chiefly from the very words
by which he intended to confute it, upon an abfurd,
or rather impious, fuppofition, that he had failed in
his attempt through the weaknefs of his argument, con-
firming an obje6lion which he defigned to remove.
It is fit alfo we fhould be cautioned, by the wifdoni
of our church, to avoid curiofity in fearching beyond
what is written for our inftru6i:ion in the Holy Scrip-
tures -, for if we attend only to the true defign of learn-
ing from them to become wife unto falvation, there is
nothing faid in them concerning this article of Predef-
tinatlon, which can in the leaft degree difturb or per-
plex our thoughts.
But to return to our obfervations on the hiftory of
the Jewifh people.
The miraculous condudl of divine power in their de-
liverance, by the dreadful punifhments, and the deftruc-
tion
f
206 T^he Delivery of the Law
tion of their enemies, did prepare them for the fubfe-
quent methods of that government under which they
were to be feparated from all nations of the world. To
this purpofe it is faid, Exodus xiv. 30. And Ifrael fav)
the Egyptians dead upon the fea-fliore. And Ifrael faw
that great work which the Lord did upon the Egyptians :
and the people feared the Lcrdy and believed the Lord^ and
his fervant Mofes.
The fear of the Lord, and belief in his word, fpok-
cn by his fervant Mofes, did naturally arife from the
wonders they had feen in Egypt, and that great work
in the Red Sea, and was fit to enp-ap;e them with a
proper difpofition of mind to attend to the commands
of God, given with awful folemnity from mount Sinai :
accordingly we find on the third day preceding this
great event of the delivery of the law, that, by way of
admonition preparatory to it, the Lord faid unto Mo-
fes, Exodus xix. 3, 4. I'hus fJialt thou fay to the houfe
of Jacobs and tell the children of Ifrael; I'e have feen what
I did unto the Egyptians^ and hew I bare you on eagles
wings ^ and brought you unto myfelf.
New therefore^ if he will obey my voice indeed^ and keep
my covenant^ then ye fliall be a peculiar treafure unto me
iibove all people : for all the earth is mine. And ye fhall
be unto me a kingdom /j/ priests and an holy nation.
T^hefe are the words which thou fJialt fpeak unto the children
of Ifrael.
Here we fee the reafon of their feparation unto the
fervice of the Lord, in preference to all other nations
of the earth, is particularly expreffed, that they might
be a KINGDOM of priests, and an holy nation, to
propagate the true religion, and thereby become a blef-
lino; to all the families of the earth.
By this addrefs made unto them, both their hopes
and fears were raifed to confirm them in obedience to
the laws which tlicy were now going to receive from*
God,
The
from Mount Sinai. 207
The awful and terrible folemnity of that day on which
they were given, is defcribed in fuitable majefty of
expreflion in Holy Scripture, Exodus xix. 16.
And it came to pafs on the third day in the mornings that
there were thunders and lightnings^ and a thick cloud upon
the mounts and the voice of the trumpet exceeding loud}, Co
that all the people that was in the camp trembled.
And Mofes brought forth the people out of the camp to
meet with God^ and they flood at the nether part of the
mount.
And mount Sinai was altogether on a frnoke, becaufe the
Lord defcended upon it in fire ; and the fmoke thereof afcend--
ed as the fmoke of a furnace^ and the whole mount quaked
greatly.
And when the voice of the trumpet founded long^ and
waxed louder and louder^ Mofes fpake^ and God anfwered
him by a voice.
And the Lord came down upon mount Sinai ^ on the top
of the mount : and Mofes went up. And the Lord f aid unto
Mofes., Go down^ charge the people^ lefi they break through
unto the Lord., to gaze., and many of them perifb.
Exodus XX.
And God fpake all thefe words., faying.,
I am the Lord thy God., which have brought thee out of
the Land of Egypt., out of the houfe of bondage.
By this introdudion the Lord repeated again his
claim to authority among them, from the manifefla-
tion of his power in their deliverance.
I. I^houfhalt have no other Gods before me.
II. Thou /halt not make unto thee any graven image, or
any likenefs of any thing which is in heaven above., or that is
in the earth beneath, or that is in the water under the earth.
Thou fhalt not bow down thyfelf to them, nor ferve them :
for I the Lord thy God am a jealous God, vifiting the
iniquity of the fathers upon the children unto the third and
fourth generation of them that hate me : and /hewing mercy
unto thoufands of them that love me^ and keep my command--
ments,
III. Thou
20 8 The Delivery of the Law
" III. Thou /halt not take the name of the Lord thy God in
vain : for the Lord will not hold him guiltlefs^ that taketh
his name in vain.
JV. Remember the Sahhath day^ to keep it holy : fix days
Jhalt thou IdhoUr^'dnd do alt thy work :, hut the feventh day
is the^ fabbath of theLgrdlhy God: in it thou Jhalt not do
any work^ ihou^ nof thy^ fon^'nor thy daughter^ thy man-
fervant^ nor' thy niaid'fefvant\ nor thy ctittle^ nor thyflrang^
erthat is within thy gates : for in fix days the Lord made
heaven and earthy the fea^ and all that in them is^ and rejled
the feventh day : wherefore the Lord blejfed the fabbath day^
and hallowed it.
V. Honour thy father and thy mother : that tJjy days may
he long upon the land which the Lord thy Godgiveth thee.
VI. Thou flo alt not kill.
VII. Thou fh alt not commit adultery,
VIII. Thou fhalt not fteal.
IX. Thou fhalt not bear falfe witnefs againfl thy neigh-
hour,
X. Thou fhalt not covet thy neighbour's houfe^ thou fhalt
not covet thy neighbour'* s wife^ nor his man-fervant^ nor his
maid-fervant^ nor his ox^ nor his afs^ nor any thing that
is thy neighbours.
Under thefe ten general heads the whole extent of
the MORAL LAW is comprehended, which is a compleat
fyftem of inftruftion, commanding the obfervance of
thofe duties, upon which the welfare of the whole body
of individuals united in fociety does invariably depend.
This moral law is the law of nature, adapted by
divine authority to the nature or conftitution of man
in his prefent Hate, fearching after his happinefs upon
the principle of adling by iiis own will, regarding the
objcds of his fenfes exercifed on outward vifible things :
accordingly the fandions of this law are derived from
the plcalures and pains of fenfe, from that knowledge
of good and evil which we are capable of receiving by
temporal rewards and punilhments in the profperity or
adverfity of this world.
With
from Mount Sinai. 209
With rerpe(5t to the obje<Sls of this law, it is divided
into two parts or tables.
The Erll table containing four feveral heads of duty
towards God the lawgiver, requires the obfervation-
of them in acknowledgment of his fupreme authority
and power.
In the firfl commandment, by forbidding them to
have other Gods before him, he requires their belief
in one God,
The fecond commandment, by forbidding the wor-
fhip of God by any image or vifible form, implies a
declaration of his fpiritual and invifible nature, and
alfo reftrains the human mind from its habitual weak-
nefs of conceiving and attributing power to the forms
through ignorance and inattention to the invifible and
fpiritual power of God. The fandion added to this
law enforces the obfervance of it, by a declaration of
jealoufy for the invafion of his honour, to guard againft
the propenfity of mankind to worfhip vifible obje6ls,
and to commit that iniquity or idolatry by which they
are accounted haters of God, and for which he has
threatened them with punilhment in their pofterity to
the third and fourth generation, which may import fo
long as they fhall live to fee their defcendants ; as, on
the other hand, the faithful are encouraged in their
obedience to it, by the promife of a blefling to thou-
fands of their generations.
The third commandment, by forbidding the name of
God to be dilhonoured, requires av/e and veneration
towards him, whenfoever his facred name is mentioned
in difcourfe, but more efpecially by an oath.
The fourth commandment prefcribes a diviiion of
time, of which a fevcnth part is facred for the fervice
of God, and feparated by it from the reft, which may
be employed in thole labours which are requifue to the
fupport of our preient (late. The reafon alledged for
this particular delignation of the feventh day, iu.^gerr3
the llx-ongeft mouve to relipjous v;orfhip y/hichliould
V ' , then
^10 The Delivery of the Law
then be offered, it being founded in an obligation to
obf V the great Lord and Creator of all the world.
i'he fifth commandment, which is the firft of the
fecond table, eftabliflies the order of fociety, by com-
manding'honour to be- given to the natural parents,
who are reprefentatives, in their own families, of the
heads, governors, or magiftrates, in' the greater family
or community taken in one view, and confidered at
large under the laws or .bands of its union : and all
the duties of the fecond table being effentially conne6l-
ed with the obfcrvation of this order in fociety, the
cflablifhmen: and duration of the Jewifli ftate is fuf-
pended upon it, by the fan6tion which is added to this
comn~andmcnt, that thy days may be long in the land
'whicb the Lord thy God give th thee.
The fixth commandment, by forbidding all violence
to the perfon of our neighbour, im.plies an obligation
to love and to aiiKl him.
The fevenili commandment, by prohibiting adulte-
ry, requires chaftity and purity of manners.
The eighth commandment, by forbidding all unjuft
feizure of what belongs to another, eflabliihes a right
in poffcfTion of lawful acquifitions by induftry, which is
encouraged by it.
The ninth commandment, which forbids lies and
falfliood to the prejudice of our neighbour, does of
courfe require truth and fincerity in all our dealings with
him
The tentli commandment, by regarding the inward
motions of the heart, and regulating its affcclions, fe-
cures the obfervan^e of all the rell in this table •, and,
by a due conne6lion, opens the way for receiving the
more perfect morality of the golpel.
And all the people faw the thunderings^ and the light"
vings^ and the noife of the trumpet^ and the mouritain finoak-
ing : and when the people faw it^ they reinovcd^ and flood
ajar off. • And they [aid unto Mofei^ Speak thou with uSy
and we will hs-ar -: bat let- not Cod [peak with us^ left tcv
dic^ After this it follows^ x\ai the people food afar off.,
ii/iit
from Mount Sinai. 21 1
end Mofes drew near unto the thick darknefs where God
was, as he was commanded, that he might receive,
by application to particular cafes, an explanation of
the moral law, to enforce and preferve the form and
order of fociety, and alfo to obtain thofe laws relating
to divine fervice, which were fuitable to that conftitu-
tion of the Jewifh ftate, and for regulating the external
adis, forms, or ceremonies of their behaviour, with
refpe6t to the time, and the place, and the perfons,
and the manner to be obferved, in attending and per^
forming the worfhip of God.
Upon a view of the whole fyflem ofthe commandments^
and theftatutes^ and the judgments^ given by divine ap-
pointment to this people, we have abundant evidence
to conclude, that the happinefs and duration of their
(late was provided for by the moft wife and effedual
•fneans'that could be prefcribed \ and their prefervation,
as a peculiar people, diftindl from all other nations of
the earth, was fecured by their knowledge and worfhip
.of ONE God, according to rites of his own appoint-
ment. Y«^
Hence it was that the fervant of God, contemplating
with admiration the mighty privileges they enjoyed,
addrelTed them with becoming zeal for their welfare,
Deut. iv. 5. Behold^ I have taught you ftatutes and judg-
ments^ even as the Lord my God commanded ms^ that ye
/hould do fo in the hnd whither ye go to pojfefs ;/,
,Keep therefore and do them^ for this is your wifdom and
your underjlanding in the fight of the nations^ which foall
hear all the fe flatutes^ and fay^ Surely ibis great nation is
a wife and underffand'tng people.
For what nation is there fo great ^ who hath God fo nigh
unto them, as the Lord our God is in all things that vje call
upon him for ^ And what nation is there fo great, that hath
Jiatutes and judgments fo righteous, as all this law which I
fet before you this day ? Only take heed to thyfelf, arj. keep
ihy foul diligently, left thou forget the things which thine
eyes have feen,- and Uj: they depart from thy heart all the
days of thy life: kut teach them thy fons^ and thy fons fons :
F z Specially
2 1 1 The Admonition of Mofes
Specially the day that thou ftoodft before the Lord tl:(^ God
in Horeb^ when the Lord f aid unto me^ Gather me the peo*
pie together^ a?jd I will make them bear my words^ that
they may learn to fear me all the days that they Jhall live upon
the earthy and that they may teach their children.
jind ye came near and flood under the mount ain^ and the
mountain burned with fire unto the midfi of heaven^ with
darknefsy clouds^ and thick darknefs.
And the Lord fpake unto you out of the midfl of the fire :
ye heard the voice of the wordsy but faw no fimilitude^ only
ye heard a voice.
And he declared untoycu his covenant^ which he command-
ed you to perform, even ten commandment Sy and he wrote them
upon two tables of fione.
That this exhortation of Mofes might make the
greater imprelTion upon their minds, and that no mo-
tive he could fuggeft might be wanting to confirm them
in obedience unto God, before he fpake the words now
repeated, he puts them in mmd of what they owed to
himfelf out of gratitude for his care and tendernefii of
them : and takes this opportunity to relate particularly
what he was to fjfier, and the reproof he met with for
their fakes ; for when he had with earnell fupplication
entreated the Lord that he mio;ht enter alone; with them
into the promifed land, his requclt was rejected in the
tnanner he recounts it to them.
And I befought the Lord at that time^ /y''^^> O Lord
God^ then haji begun to fhew thy fervant thy greatnefs, and
thy mighty hand : for what God is there in heaven or in
earthy thai can do according to thy works^ and according
to thy might ?
I pray thee let me go OTcr^ and fee the good land that is
beycTid Jordan, that goodly mountain, and Lebanon,
But the Lord was wroth with we for y cur fakes, and
would not hear me : and the Lord f.iid unto me. Let it fuf-
jice thee, fpeak no more unto me of this matter.
And before Moles concluded his exhortation, he re-
peated ao^aiii aln"i0ll the \-iL\vx. word'i-i
Furthermore^
I
to the People of Ifrael. 2 1 3
Furthermore^ the Lord was angry vjith me for your
fakes^ and fware that I Jliould not go over Jordan^ and
that I fliould not go in mito that good land which the herd
thy God giveth thee for an inheritance. But I mufl die
in this land^ I nruji not go over Jordan : but ye fliall go
over^ and poffefs that good land. 'Take heed unto your-
felves^ left ye forget the covenant of the Lord your God^
which he made with yau^ and make you a graven image^
or the likenefs of any thing which the Lord tJoy God hath
forbidden thee. For the Lord thy God is a confuming fire^
even a jealous God,
From hence he proceeds to warn them, by a pro-
phetic declaration, of thofe calamities which would be-
fal them by their difobedience, in making and in wor-
fhipping of idols.
When thoujhalt beget children^ and childrcViS children^
and fJialt have remained long in the land, and fliall corrupt
y our f elves,, and make a graven image,, or the likenefs of any
thing,, and.fhall do evil in the fight of the Lord thy God, to
'provoke him to anger ; / call heaven and earth to witnefs
againft you this day, that ye fliall foon utterly perifli from off
the land whereunto ye go over Jordan to poffefs it : ye fliall
not prolong your days upon it, but fliall utterly be de-
ftroyed.
And the Lord fliall fatter you among the nations, and ye
fliall be left few in number among the heail^n, whither the
Lord fliall lead you.
And there ye fliall ferve gods, the work of mens bands^
wood andftone, which neither fee, nor hear, nor eat, ncr
fmell. But if from thence thou flialt feek the Lord thy God,
thou flialt find him, if thou feek him with all thy heart and
with all thy foul.
When thou art in tribulation, and all thefe things are
come upon thee, even in the latter days, if thou turn to the
Lord thy God, and flialt be obedient unto his voice -, (for
the Lord thy God is a merciful God) he will not forfake
thee, neither defiroy thee, nor forget the covenant of thy fa-
thers, ivhich he fware unto them. For afk now of the days
P ^ that
fii4 ^he AdmoniticH c/" Mofes
that are paji^ "johich iverc before thee^ fince the day that
God created man upon the earthy and ajk from the one
fide of heaven unto the other^ whether there hath been
any fuch thing as this great thin^. is, or hath been heard
like it?
Did ever people hear the voice of God fpeaking cut of the
midfl of the fire ^ as thou hafl heard, and live ?
Or hath God affayed to go and take him a nation from
the midfl of another nation, by temptations, by figns, and by
wonders, and by ^war, and by a mighty hand, and by a
Jlretched'Out arm, and by great terrors, accordi7Jg to all
that the Lord your God did for you in Egypt before your
eyes ?
Unto thee it "sjas fiiewed, that thou might efl know that
the Lord he is God •, there is none elfe bcjide him.
Out of heaven he made thee to hear his voice, that he
fnight injlru^l thee : and upon earth hefJiewed t^ee his great
fire, ajtd thou heardefi his zvords out of the midfl of the fir e.
And becaufe he loved thy fathers, therefore he chofe their
feed after them, and brought thee out in his fight, with his
mighty power cut of Egypt : to drive out jiations from be-
fore thee, greater and mightier than thou art, to bring
thee in to give thee their land for an inheritance, as it is
this day.
'ThoufJialt keep therefore his flatutes, and his command-
ments which I command thee this day, that it may go well
with thee, and with thy children after thee, and that thou
mayeft prolong thy days upon the earth, which the Lord thy
God giveth thee^ for ever.
If we add to this exhortation of Mofes, the blefTings
which were promifed to their obedience, and the curfes
which were threatened upon their tranfgrefTion of the
law, as we find them exprelTed in Chap, xxviii. of this
moft excellent book of Deuteronomy, it muft be ac-
knowledged, that the Ifraelitcs did receive the law with
all advantages that could be given along with it,
to enforce the fupreme authority of God, the law-giver,
and to fupport and encourage them in the difcharge of
their
to the People of \^xd,t\. 215
their duty, by certain afTurances of temporal happinefs
and profperity confcquent upon it.
It does not come within tke compafs of this under-
taking to open a view of the providential hiflory of
mankind, to be more particular in obfervation of the
manner by which the nation of Ifrael was condu61-ed
and miraculouQy fupported, under the guidance of di-
vine power, from the time they left Egypt, through
the fpace of forty years, in die wildernefs of Sinai, un-
til they came into pofTcfTion of their inheritance in
Canaan : but by their continuance fo long time in that
journey, it is obvioully fuggeiled, that the whole body
of this people being kept together for fo many years,
their law-giver had thereby the moil favourable op-
portunity for their inftru6lion in the commandments
and flatutes by wliich they were to be governed in fu-
ture times.
It "appears likewife, while they journeyed in the
neighbourhood of Mount Sinai, the great event of the
delivery of the law muft have been continually in their
thoughts and difcourfes, and thereby ftrongly imprefled
upon their minds ; and the example of that generation
which perifhed in the wildernefs, who were cut off by
their unbelief from entering into .the prornifed land,
was given to their children as a warning, to keep them
from diftrufl in the promifes of God, that they n}ighr
teach their children alfo to believe in him, and to fear
him throughout all future generations.
SECT, V.
BEFORE w^e proceed to examine the facrcd hif-
tory of the Jewifh nation, under the feveral pe-
riods of its government, according to the moral law,
or the law of nature, it may be ufeful to obferve what
approaches might be made by other nations of the
.world towards that perfection of civil government, with
which the Jews had been peculiarly bleffed,
P A. That
2 1 6 7/6^ Policies of^I^eutl^n ^pidtiem compared
That principlcv upon wbich the moral law was efts-
bliihed, the knowledge of good and evil by our fen-
fes, is comrnon to all mankind •, and the defire of hap-
pinefs in this life, arifing froni the gratifications of the
fev^eral appetites and pailions of human nature,, is uni-
verfally found among all orders or conditions of men
throughout the earth. Accordingly, the various plans
or forms of government, which have been contrived by
the law-givers, or founders of fociety, in the difterent
regions of the world, do all agree in this defign, of
providing for the temporal happinefs of the members
of fociety, by preferving their order, and* uniting their
powers for mutual fervices, to procure the comforts of
this life, and to prevent the evils of it : and the fane-
tions of all their laws arc derived from the common
principle of knowledge or experience of the pleafures
and pains of ienfe.
Upon this account it is, that the Law of Nature, de-
livered by divine revelation to the Jews, did correfpond
with the laws of fociety, eftablifhed in the Gentile
world ; f r the lav/, both of the Jew and the Gentile,
did aim at the temporal happinefs of mankind, and
were fupported on the fame principle or fandion of
temporal rewards and punifhments.
From hence a conformity did arife between the Gen-
tile and Jewifh commonwealths •, and the Gentiles, ir^
xeafoning upon the fame principle, to promote the peace
and welfare of fociety, did agree to the principal arti-
cles of the law of nature, by eftablifhing fuch rules as
were neceffary to maintain the order of fociety, and to
prevent murder, adultery, and theft, and . fuch other
crimes as, by the experience of mankind, are acknow-
ledged to be inconfiftent with the happinefs of men
united in communities. Therefore, upon confideratiori
of the Jew and Gentile being fubjedl to judgment in
a future ftate, as revealed by the Gofpd, we arc to
conclude, they will both be judged, and acquitted or
condemned according to their behaviour in obferving
or tranfgrefring the moral-hw, or the laws of fociety ;
far
mih the Ownomy ef ihe Jcwlfh State. 2\j
For as many as have finned without iaw, revealed or en-
forced upon them by divine authority, they fiiall alfo
feri/Ji without law^ by a fentence or judgment agrees
able to the information or convidion of their own
minds^ concerning their behaviour in their refpedive
relations and circumftances in this life. And as many
as have, finned in the laWy fliall he judged by the law they
have received by divine authority *, for not the hearers
cf the law are jujl before God ; but the doers of the law
piall hejuftified. And fo it may be, that many perfons
of the heathen world, who have not received the law
of NATURE as the Jews did, by divine revelation,
may notwithftanding be approved for living according
to the end or purpofes of it, in preference to the Jews,
w^ho were hearers of the law, but not doers of it. For
Vjhen the Gentiles which have not the law (revealed), 'do
by nature the things contained in the law •, thefe having not
the law^ are 'a lnw unto themfehes^ which Jhew the work
of the law. written in their heart s^ their ' confcience alfo
bearing witnep^ and their thoughts the mean while accufing
or elfe excufing one another, - - ^
The laws of fociety in the refpedive governments
of heathen nations, being defigned to promote and fe-
cure the happinefs of this prefent life, they agree in
this defign with the law of the Jews ; fo that the Gen-
tiles do by nature the things contained in that law of
revelation •, and thefe having not that law, are a law
unto themfelves, by obligations derived from confi-
dering themfelves as members of focidty, united for
mutual happinefs and fupport •, which' Ihew the work
ofthe Jewifh law (being intended for thefe purpofes
alfo) written in the hearts of the Gentiles, naturally
difpofed and inclined to fecure the happinefs of this
life, which is the work of the revealed law of nature.
And fo far as the Gentiles purfue this end, by con-
formity of their a61:ions to the general rules eftablifhed
for the welfare of fociety, their own minds will approve
their behaviour : as, on the contrary, by offending
^gainfl the laws of fociety, they will condemn them-
felves.
$ i 8 ne Policies of Heathen Nations compared
ftlves ; or, according to the Apoftle, they will pro-
nounce fentence upon themfelves, their confdence alfo
hearivg witnefs^ and their thoughts the mean while accufing
cr elfe excujing one another.
As the main defign in view throughout the confti-
tutions of the governments of the heathen nations, was
to fupport the order and well-being of fociety, or a
number of individuals, taken colle6tively or in one
body •, It follows, that fuch crimes only would be for-
bidden by the authority, and punifhable by the laws
of human appointment, as appear, by dired: or open
purpofe of a6tion, to have an influence to diflurb or
inju/e the peace of fociety : but in regard to , the in-
ward diforder, or evil purpofe of a finful heart, it muft
efcape the condemnation of a human tribunal, until
the intention breaks forth into an ad:. So that on this
account particularly there was a degree of perfedion
in the Jewifh law, which could not be found in the
laws of heathen nations ♦, and the Jew might become
an ofl^ender in that refpedt, for which a Gentile would
not condemn himfelf. Whence it is that St. Paul, as
a Jew, fpeaking of himfelf to this purpofe, fays, / had
not known lujly except the law had faidy Thou /Jialt not
covet.
The fame obfervation will lead us to account for the
diverfity of laws among the feveral nations of the
•world, as arifing from the different views which have
been prefented to their refpe<5live law -givers, or foun-
ders of fociety, when they confidered the fituation, and
circumftances, and the temper of the people who were
to be governed by them. From whence alfo it did
proceed, that fome a6ts were allowed in one country or
kingdom, which were forbidden by the laws of another.
So it was, that the permiflion of theft was not judged
inconfiftcnt v/irh the welfare of a ftate, where it was
deemed mod advifeable, that all its members fliould be
inured to a watchful, hardy, and laborious courfe of
\]!i*Zy and to be fatibfted with fuch accommodations as
were
nviththe Oecommy of the Jewifli ^tate. ' 219
were not likely to tempt the appetite of one man to
diilurb another.
For the like realbn the laws relating to marriage
differed in the heathen nations, according to the
temper of the people among whom they were efta-
blifhed. " -.-^- j-.-i ^<\**r^ .^^ .-. t-, -•-.^.^-:^
It is obvious alfo, from confiderations rerpe6bing the
temporal welfare of the people, that the laws of the
fame fociety mufl vary, according to the wealth or the
poverty, the ilrength or the weaknefs, ofitfelf or of its
neighbours. '
But the greatefl difference between the laws of the
Gentile communities, and the Law of Nature, given
to the Je'A's by divine revelation, did arife from the
difference of that authority with which they were re-
fpeftively promulgated.
Among heathen nations the authority of the law
was derived from the pov/er of the date •, and the ob-
fervance of it was enforced by penalties proportioned
to the a6ls of difobedience, according to the judgment
of the ftate, or of perfons delegated by it. In both
thefe refpedls their political conftitutions were liable to
great defe6ls -, as an offender might come to be fo pow-
erful, as to defpife the authority of the community,
and the judgment of it upon crimes committed againft
its authority would be fubje6l to error, from the diffi^
culty of obtaining proper evidence or atteftation of the
truth, when the witnelTes, by private intereft, might be
engaged to conceal it. .,;
For remedy of thefe defe6ls in the conftitution of
the ftate, the powder of confcience v/as called in, which
was fupported by fuch principles of religion as were
peculiar to the different nations or focieties of men dif-
perfed over the earth.
It is not to be doubted, that a general tradition was
handed down amiong mankind concerning a future
ftate, which was implied in the great promife or pro-
phecy delivered to our firft parents, after their tranf-
greffion. That this tradition did defcend from them,
the
220 Hhe Perfect on of the Oeconomy
the general ufc of facrifices appears to bear witnefs,
when they are confidered to be of divine inflitution, at
the time and upon the occafion of cloathing our firll
parents with the fkins of animals •, for this was an a6l
of God's mercy towards them, immediately confequent
to that great promife he had made to them, as we have
already obferved. So that the hope of a recovery from
death, by the promife of the Redeemer, and the rite of
facrificing by divine inflitution, came both in together,
for the comfort of the fallen race of mankind, and ac-
cordingly have traditionally defcended together among
them. • 4*^ ^''
Upon this foundation of a tradition, the hope of an-
other life may Juftly be fuppofed to have fpread thro'
all nations of the earth •, and, after this hope was
embraced, many arguments might be fuggefted to
ftrengthen it, by the reafonings of mankind concerning
the imperfe(5lions of their prefent condition, and the
miferies to which the beft men, or moft ufeful mem-
bers of focicty, may be expofed, through the unequal
and unfteady diftribution of human afiairs, according
to the wills and counfels of meru
Upon thefe confiderations, the defefe of human po-
litical inftitutions being apparent, they did require the
aid of religious inftitutions, to bind men by confcience,
through a belief of a future account, to ronfpire in
their endeavours to promote and fecure the happinefs of
one another in this prefent life. Therefore the law-givers
among the Gentiles were careful alfo in appointment-
of religious ceremonies for the worfhip of their gods,
and the chief magi ftracy and priefthood were often
united in the fame perfon.
It is not then without reafon, that the libertines of
thefe times have been bold to affirm, that religion has
been owing ro prieftcraft, and that the law-givers did
introduce fuperftitious fears and apprehenfions of a fu-
ture judgment : for if the fum of religion is fuppofed
to confift in the difcharge of the moral or focial duties,
by which wc promote the happinefs of each otlier in
this
. of the ]cv!]Sh State: -t 22 i
this prefent life, to the utrngft we are able, agfgeably to
the appetites and defires of our nature •, and that our. ac-
tions, directed according to this rule, will be approved
and rewarded by the fupreme Governor of the world ;
there is no doubt, but the feveral law-givers of the
Gentile world, in purfuing this .plan, did invent and
fupport the various forms of falfe worihip, addreffed to
fabulous divinities, which were embraced Jby the idokr
trous nations of the earth. -
But by making this confeflion of the difcernment of
the Moralifts,, Deifts,. or Libertines of the prefent or
latter times, we do not give up any point to the pre-
judice of revealed religion : on the contrary, by al-
lowing them to the utmofl all conccfiions which, in
truth, they have a right to demand, their caufe will be
effectually overturned.
The conftitution of the Jewifh commonwealth was
exempted from thofe imperfedions which naturally
arofe in all governments which were framed by hu-
man policy. It had the fame principle in common
with them, to influence the adtions of all the members
of it, by the profpect of happinefs in this life, through
the enjoyment of whatever was agreeable to the pre-
fent appetites and defires of our nature ; but it differed
from them chiefly in thefe four particulars :
I ft. In the fupreme unchangeable authority of God,
their law-giver.
zdly. With refpe6b to the fyftem or body of their
laws, which was compleated upon the firft formation
of their ftate, and did admit of no addition or dimi-
nution, according to the infl:ru6lions given by Mofes,
Te JJiall net add unto-the.xvGrd which I command y city ful-
ther fliall ye dimimfh oti^ht fr.G'm //, that ye may keep the
<ommand^}ients cf the Lord your Gady which I commanded
3dly. A\ iih regard to the functions of their law, i^^
the cerraiiuy ana alTurance giv.en by divine authority,
that thg teniporal happinefs of the whol^ n^.tipnj^ arid
of
222 7^ Perfe5lio7i of the 0 economy
of each individual alfo, would inV^riably enfue from the
due obfervance of the laws and command trrents of
God, and that the breach or negledl of them would be
attended with inevitable punifhment : for which pur-
pofe we may obferve, in the form of delivery, that the
commandments are addreffed to each individual of that
nation, who was inftrudled to expe6l his own private
happinefs, and the welfare of his children, in confe-
quence of his obedience to them.
4thly. As the perfe61:ion given to the law of nature,
by the authority, and wifdom, and power of God, the
law-giver, did remove from it the defeds and necefTi-
ties which arofe in human governments, for reniedy
whereof the belief of a future flate had been encou-
raged and maintained in the Gentile world, this arti-
cle of faith was not introduced to fupport the law of
nature : for the happinefs of this life being the end of
obedience to the law, this end was infured, upon that
condition, to the peculiar people of God, by his im-
mediate authority and promife. And therefore under
that difpenfation it was not neceflary, nor fuitable to
the wifdom of the Great Law-giver, to teach men to
cxpedl happinefs in a future ilate, that they might be
inclined to make one another happy, according to the
courfe of this prefent world, by the comforts and en-
joyments of fenfual things.
By confidering the advantages which the Jewifli na-
tion enjoyed in thefe refpe(5l:s, by the peculiar conftitu-
tion of their flare, we have reafon to conclude there
was no motive wanting, that could have been added, to
influence their wills to be conformable to the moral
law in the pra^lice of their duty. So that by com-
paring the condition of the nation of Ilrael with the
Hate of the Gentile or Heathen nations, we may fee
good caufe for the anfwer given by St. Paul to that
queflion. What advantage then hath the Jeiv ? or vjhat
frofit is there of clrcumcifion ? Much every way^ in regard
to their fccurity and welfare in tliis prclent flate •, but
(hiefy becaufe unto them zvere cowmitted the oracles of Gcd.
' They
of the Jewifli ^tate. 223
They were intrufted with the keeping of his word, and
of his promifes made to all mankind, from whence the
Jews had inftrudion in the defign and purpofes of his
mercy to beftow greater things upon them, than what
concerned their worldly eftate, by making the feed or
children of Abraham the inftruments of a blelTmg to
all nations of the earth.
It will be proper here alfo toobferve, that as the civil
and ecclefiafdcal conflitutions of the nation of Ifrael,
were both derived from the fame authority, - the form
of divine wonhip, commanded by the ordinances of the
ceremonial law, did correfpond wnth the moral law, and
was intended to feparate the JewiHi people, as worfhip-
pers of the true God, from all heathen or idolatrous
nations of the earth.
To fhew the conformity of the ceremonial with the
moral law, it is to be remembered, that the happinefs
of this life was the end propofed for obedience to the
moral law, which end was to be obtained by the mem-
bers of that fociety to whom the law was given, by
their performing fuch works or fervices to each other
as the neceflities of this prefent flate do require for the
gratification of the feveral appetites and deiires of our
nature •, that is, by ordering their a<^iQns and outward
behaviour agreeably to the terms of the I4W, in djf-
charge of moral, relative, or ibcial duties \ fo that,
touching the right eoiifnefs which is i?i the laiv^ a man v/as
blamelefs, v/hen he did v/alk by fight y blamelefs in the
obfervation of his family, his fellow-citizens, or his
neighbours, v/ho could not reproachhimfor.,any failure
in his duty or behaviour towards them. - ' ; -j^ -
And therefore, as the obfervance of the moral law
was judged of by a conformity to the principle of walk-
ing by vfight, the ceremonial law, which direded the
form and order of divine v/oriliip, in the various acts
pf outward or external fervices, in ficrifices, oblations,
wadiings, and purifications and fedival folemnldes •, it
was confiftent alio with the, principle oi walking by
*- •• y-- ** -r^i
^24 ihe Perfect ion of the Oeconomy
fight, by which the Ifraelites, and all converts to their
religion, were judged.
But fuch and fo numerous were thefe ordinances
and ceremonies, that, when taken all together, they
made up a yoke, which St. Peter fays, as one of the
Jewifh nation, neither our fathers nor we were able t»
bear \ that is, without frequent tranfgrefTions, and there-
by becoming liable to the fentence of condemnation by
the law.
Again, That the children of Ifrael might not be
tempted to comply with the cuftoms of heathen nations
in worlhipping their idols or falfe Gods, they were
taught by Mofes, from divine authority'', to worlhip
God, by obferving a law of his own appointment*, and,
from the order, folemnity, and magnificence, which
did appear throughout the whole courfe of the ordi-
nances of divine fervice, Mofes had occafion toobferve
to them how much they were exalted, in thefe refpedts,
above all other nations of the earth. For what nation is
there fo great^ who hath God fo nigh unto them^ as the
Lord our God is in all things that we call upon him for ?
And what nation is there fo greats that hath fiatutes and
judgments fo right eouSy as all this law which I fet before
you this day ? And therefore as they did excel all other
people of the earth in the peculiar privileges of having
God fo nigh unto them, that his divine prefence was
manifefted in their cabcrnacle, and afterwards in their
temple •, and that, according to rites of his own ap-
pointment, he was to be ferved in grcac fplendor and
magnificence ; fo that the whole garb of their religion,
in the fervice, and furniture, and utenfils of the taber-
nacle, and of the temple, did correfpond to the holy
garments of Aaron, which were made for glory and
for beauty ; by thefe circumllances it was provided,
that they might not be tempted or drawn afide to ido-
latry, by the pompous fliews of Heathen or Gentile
worfhip.
To conclude upon this head, we fee that in prefe-
rence to all other nations of .the enrth, this peculiar peo-
ple
ef the Jcvviili State, 225
|)Ie eiijoyed the Light of Nature, by knowing the
true God who had revealed his Name to them, and his
Will concerning the form of worfliip which he required ;
and they were blelTed alfo with a form of civil govern-
ment giving perfection to the Law of Nature.
'*"Upon thefe accounts it may be fuppofed that Mofes
was commanded to put into the hrecijl -plate of judgmenty
the Urim and the Thummim -, that is, a label infcribed
with the words Urim and Thummim : the former fig-
nifying the Light of the truth afforded by revelation
to that people, and the latter the Perfe6tion of that
law or conftitution by which the twelve tribes were in-
corporated, whofe names were engraven in the Hones
of the brcafl-plate ; and fo long as the people of Ifrael
continued in worfhipping only the true God, and in
obferving that law, which was the band of their fociety
or union, they had a right by the appointment of God
to confult him by the breaft-plate of judgment ^ that is,
by the addrefs of the high prieft wearing the breaft-
plate before the mercy-feat, to receive judgment by a
voice from the divine prefence.
From hence we fee the importance of the blelTing
jgivcn by Mofes to the tribe of Levi, Let thy Thummim
and thy Urim be ivith thy Holy One •,-— that God might al-
ways be pleafed to continue in that tribe this mighty
privilege of approaching to him for judgment, which
implied a continuation of the profperity, and the per*
petual eftablifliment of the ftate and nation of Ifrael.
To return to the facred hiftory of the people of
God.
In profecution of this defign, v/hich is now under
biir view, for a difcovery of the connexion between
the condu6l of divine providence refpecling the pecu-
liar ftate of that people, and the general providential
hiftory of all mankind, it will not be neceffary for this
purpofe to obferve the ftcps that Were taken, by the
command of God given unto Jofliua, for the eftefting
his miraculous fucceis in making war againft the nations
of the Canaanites, to dirpoilcfs and to dcftroy them
Q^ from
226 ^he TerfeBion of the 0 economy
from off that land, which, according to divine promile,
was to be the inheritance of the children of Ilrael.
With refpe6t to this part of their hiftory it may be
fufficient to remark, that they were fettled by the ap-
pointm.ent of God in that country, becaufe it afforded
a fituation the moil convenient for the piirpofes which
were to be accompHlhed in the government of this peo-
ple, that the mercy and the judgments of God mani-
fefled tov/ards them might from thence be the more
eafily publifhed and declared to all other nations and
countries of the earth -, from whence it is that the pra-
phet Ezekiel hath taken notice of this circumftance :
l^hus faith the "Lord God^ This is Jerufalem \ I have fet it
in the midfi of the 7iatio7is and countries that are round about
her \ and then he proceeds to make up a charge of
wickednefs andtranfgreffions com^mitted by the nation of
Ifrael, furpaffing the iniquities of the heathen nations ;
AndfJie hath changed my judgments into wicked?iefs more
than the nations^ and my flatutes more than the countries
that are round about her ; for they have refufed my judg^
ments and my flatutes -, they have not walked in them.
Therefore^ thus faith the Lord^ Becaufe ye multiplied more
than the nations that are round about you^ and have not
walked in my flatutes^ 7ieither have kept my judgments^
neither have done according to the judg'ments of the nations
that are round about you : therefore^ thus faith the Lora
God^ Behold^ /, even I am againfi thee^ ayid will execute
judgments in the midfl of thee in the fight of the nations.
It m^ay be proper here alfo to obferve, that the ven-
geance of God executed upon the corrupted idolatrous
nations of the Canaanites, became exemplary to the
Ifraelites, who were informed by divine authority upon
what account the inhabitants of that land were to be
utterly deftroyed and caft out of it \ for after thofe na-
tions are charged with being guilty of many abomina-
tions which are particularly mentioned in the eighteenth
chapter of Leviticus, it follows, for inftru6lion to the
Ifraelites, Defile not you your f elves in any of thefe things :
for in all thefe the nations are defiled which I cafi out before
you.
cf the Jewifli State. izj
you. And the land is d-filed : therefore I do vifit the ini-
quity thereof upon it^ and the land itfelf vomiteth out her
inhabitants. Te fliall therefore keep my ftatutes and my
judgments^ and fliall not commit any of thefe abominations ^
neither any of your o'xn nation^ nor any ft ranger that fo^
journeth among you ; (for all thefe abominations hai:e the
men of the land done^ which were before you^ and the land
is defiled) that the land fpue not you out alfo^ when ye defile
it^ as it fpue d out the nations that were before you.
This account correfponds to what had been faid to
Abraham, when that land was promifed to him for
the inheritance of his children, who were not to fuc-
ceed to it until the fourth generation after his deceafe,
when the time of God's forbearance with thofe wicked
nations was expired, which is alledged to him as the
reafon of this delay \ for the iyiiquity of the Am/jrites is
not yet full. As by the righteous perfons who lived
and converfed among them, by Abraham, and Lot,
and Meichizedeck, and by the deilruccion of Sodom
and Gomorrah, they had warning of the judgmicnts of
God coming upon them, and yet were not reclaimed \
they were at length iinally given up to be deitroyed by
the hand of the Ifraelites, under the conduct of Jolliua,
the fervant of the Lord.
The fame lefibn of initru6lk)n fhould have been
taken and confidered by the nations, the inhabitants of
the countries round about Canaan \ for the miraculous
fuccefles 2;ranted to the Ifraelites ap-ainft their enemies
were fubiecl to their oblervation ; which however had
no effed: to teach them to fear, or to confefs the al-
mighty power of the God of Ifrael ; fo that the exam-
ple aftcrded by the people of God, v\'hile they continu-
ed under the difpenfation of the law, was fruitlefs,
being infufficient for the accom.plifnment of the great
purpofe of convertinor the heathen nations to the know-
ledge ot the true God from the worihip of idols \ for
they gave little heed or attention to his dealings with
that people j and although the divine wifdom and pow-
er was manifefted in the conflitution of their church
0^2 and
U I
228 The 'Exhortation of Jofhua
and Hate, yet the perverfe Wills, both of the Jews and
Gentiles, were bent in oppofition to the defigns and
Counfels of the providential mercies of God.
It is to be obferved in the book of Jofhua, that, before
his death, he does in a moft folemn manner give com-
mandment, by divine authority, concerning the future
behaviour of the children of Ifrael, towards the remnant
of thofe idolatrous nations which were yet in the land;
he lived fo long after their entrance into Canaan, that
all the different nations of its inhabitants were fo far
fubdued as to make no attempt of (landing in any con-
fiderable body for their defence, to difpute their pof-
feflions with the liraelites. But notwithftanding the
conquefts that had been made, great numbers of that
people ftill remained in the land \ and it did require
time and perfeverance in the work of difpoflefling and
driving tliem out of the many towns and villages which
they occupied, after that the Ifraelites were acknow-
ledged by them as their Lords, which was when they
found it impradlicable by open force to make oppofi-
tion againfl them. Their wife and faithful commander
gave them warning concerning thefe circumftances be-
fore his deceafe, by a prophetic declaration of the fu-
ture confequcnces that would arife from any compadk
or agreement they fhould make with the remnant of
the Canaanites who were then left in the land. And
this account we have in the twenty-third chapter of the
book of Jofhua here tranfcribed.
And it Ct.me to pafs^ a long time after that ttie Lord
had given reft unto IJrael from all then enemies round a^
bout^ that Jofhua waxed old andftrickcn in age : And JcfJ.ma
tailed for all Ifrael^ and for their elders^ and for their judges^
and for their cjfeers^ and faid unto thein^ I am old
andftricken in age : And ye have fc en all that the Lord your
God hath done unto all thefe nations^ becauje of )ou : for the
Lord your God is he that hath fought for you. Behold^ I
have divided unto you by lot thefe nations that remain^ to be
an inheritance for your tribes^ from Jordan^ v:ith all the na-
tions that I have cut off^ even unto the great fea weftward.
And
J
to the People g/" Ifrael. 229
jfnd the Lord your God^ he Jhall expel them from before
yeu^ and drive them from out of your fight \ n?id ye fhall
poffefs their land^ as the Lord your Gcd hath promi fed unto you.
Be ye therefore very courageous to keep and to do all that
is written in the hook of the lazv of Mofes^ that ye turn not
afide therefrom to the right hand or to the left \ that ye co7ne
not among thefe nations^ thefe that remain among ji you ;
neither make mention of the name of their godsy nor caufe to
[wear by them^ neither ferve them^ nor bow ycurfelves unto
them : but cleave unto the Lord your God, as ye have done
unto this day. For the Lord hath driven out from before you
great nations andflrong: but as for you, no man hath been
able to fiand before you unto this day. One man of you Jhall
■4ihafe a thoufand: for the Lord your God^ he it is that fight^
eth for yoUy as he hath promifed youn
Take good heed therefore unto yourfelves^ that ye love the
Lord your God, Elfe^ if ye do in any iz-ife go back and
cleave unto the remnant of thefe nations^ even thefe that re-
main among you^ and Jhall make marriages with them^ and
go in unto them., and they to you \ know for a certainty^
that the Lord your God will no more drive out any of thefe
nations from before you \ but they fhall be fnares and traps
unto you^ and fcourges in your fides ^ and thorns in your eyes ^
until ye per ifh from off this good land which the Lord your
God hath given ycu.
And behold^ this day lam going the way of all the earth :
and ye know in all your hearts., and in all your fouls., that
not one thing hath failed of all the good things which the
Lord your God fpake concerning you -, all are come to pafs
unto you., and not one thing hath failed thereof, Therefore
it fhall come to pafs., that as all good things are come upon
you., which the Lord your God promifed you ; Jo Jhall the
Lord bring upon you all evil things., until he have defrcycd
ycu from off this good land., which the Lord your God hath
given you. When ye have tranfgreffed the covenant of the
Lord your God^ which he commanded you, and have gone
and ferved other gods^ and bowed yourfelves to them •, thefi
fhall the anger of the Lord be kindled againjl you., and ye
Jhall perifid quickly from off the good land which he hath given
unto ycu,
Q^ 3 After
o ^
30 . Tbe Exhortation of Jofliua
After this declaration was made by Jofluia, that he
might enforce the due confequences of it upon the
niinds of the people, he took another opportunity of
calling them together for this purpofe, and, by a dif-
CGurfe directed to all the principal perfons of the tribes
of Ifrael ailembled together in the prefence of God,
after recounting; their wonderful oblisfations to him, he
obtained, in exchange from them, the moll folemn
^ITurances of their invariable perfeverance in the fear
iind v/orlhip of God.
This important tranfa^tion we have recorded in the
following words of the twenty-fourth chapter of the
fame book.
jind Jcffoua gathered all the tribes of Ifrael to Shechem^
and called for the elders of Ifrael^ and for their heads ^ and
for their judges^ and for their officers \ and they preferited
themfelves before God,
And Jcfhua faid unto the people^ "Thus faith the Lord
God of Ifraely Tour fathers divelt on the other .fide jf the
flood in old time^ even T'erah the father of Ahraham^ and
the father of Nachor : and they ferved other gods. And I
took your father Abraham from the other fide of the floods
and led him throughout all the land of Canaan^ and multi-
plied his feed^ and gave him Ifaac, And I gave unto Ifaac^
Jacob and Efau : and I gave unto Efau mount Seir^ to pof-
fefs it j but Jacob and his children went down into Egypt.
Ifent Mcfes alfo and Ao.ron^ and I plagued Egypt ^ accord-
ing to that which I did amongjl them : and afterward I
hr ought you out. And I brought your fathers out of Egypt :
■ and ye came unto the fea 5 and the Egyptians purfued after
your fathers with chariots and her fcmen unto the Red fea.
And when they cried unto the Lord, he put darknefs between
you and the E'lyptians^ and brought the fea upon them^ and
covered them : and your eyes have fecn what I have done
in Egypt : and ye dwelt in the wildernejs a long feafon.
And 1 brought you into the land of the Amor it es^ wl/uh dwelt
on the other fide Jordan \ and they fought with you : and
J gave them into your hand^ that ye might pcffefs their land,
and I dcjtroyed them from before you.
Then
to the People of Ifrael, .231
^hen Balack^ the [on of Zippor king of Mohah, arcfe
and warred againfi Ifrael^ and fent and called Balaam the
fon of Beor to curfe you: But I would not hearken unto
Balaam^ therefore he blejfed you ftill : fo I delivered you out
ef his hand.
And ye went over Jordan^ and came unto Jericho : and
the men of Jericho fought againfi you^ the Amorites^ and the
Perizzites^ and the Canaanites^ and the Flittites^ a.nd the
Girgafliites^ the Hivites^ and the Jehufites^ and I delivered
them into your hand. And I fent the hornet before you^
which drave them out from before you., even the two kings
of the Amorites ; but not with thy fword^ nor with thy
how.
And I have given you a land for which ye did not labour^
and cities which ye built not., and ye dwelt in them : of
the vine-yards, and olive-yards, which ye plajtted not, do
ye eat.
Now therefore fear the Lord, and fcrve him infrncerity
and in truth : and put away the gods which your fathers
ferved on the other fide of the flood, and in Egypt •, and
ferve ye the Lord And if it feem evil unto you to ferve
the Lord ; chcofe you this day whom you will ferve, whe-
ther the gods which your fathers ferved, that were on the
other Jide of the floods or the gods of the Amorites, in whofe
land ye dwell : but as for me and my houfi, we will ferve
the Lord.
And the people anfwered and fa id, God forbid that we
fliould forfake the Lord, to ferve other gods. For the Lord
our God, he it is that brought us up, and our fathers out
of the Land of Egypt, from the houfe of bondage, and
which did thofe great figns in our fight., and pre ferved us in
all the way wherein we went, and among all the people
through whom we paffed. And the Lord drave out from
before us all the people., even the Amorites which dwelt in
the land : therefore will we' alfo ferve the Lord; for he is
our God.
And Jofhuafaid unto the people. Ye cannot ferve the Lord :
for he is an holy God ; he is a jealous God •, he will not for-
give your tranfgreffions, nor your fins. If ye forfake the
0^4 Lcrd-i
232 The Exhortation of Jofliua
Lordy and ferve Jlrarige gods ^ then he will turn and do you
hurt, and confmne youj after that he hath dons you good.
And the people faid unto Jo/Jiua^ Nay •, but we will
ferve the Lord.
And Jo/hua faid unto the people., Te are witneffes againfl
you'f elves, that ye have chofen ycu the Lord, to ferve him ;
and they faid, IVe are witneffes.
Now therefore put away, (faid he) the Jlrange gods
which are among you, and incline your heart unto the Lord
God of Ifrael.
And the people faid unto JofJiua^ ne Lord our God will
we ferve, and his voice will zve obey.
So Jofliua wade a covenant with the people that day, and
fet them a fiatute, and an ordinance in Shcchem.
And JcfJiu.i wrote thefe words in the book of the law of
God, and' took a great ft one, and fet it up there under an
oak, that was by the fanBuary of the Lord.
And Jofhua faid unto all the people. Behold, this ft one
fJiall be a witnefs unto us •, for it hath heard all the words
of the Lord which he fpake unto us : it fliall be therefore
a witnefs unto you, left ye deny your God. '
So Jof/iua let the people depart, every man unto his in-
heritance.
Notwithllanding the earneft entreaties which were
inade by Jofhua, and the cautions he gave to the chiU
dren of Ifrael, at that time when he ml-ht expe6l they
would be mod afFe(5led by his fatherly tendernefs and
concern for their welfare, which was a little before his
deceafe and departure from among them; yet in refpedl
to that thing of which he had molt efpecially reminde4
them, as concerning their behaviour towards the rem-
nant of thofe idolatrous nations of Canaan, they pro-
voked God by their difobedience to his commands, in
difregard of their folemn profefTions, and of their re-
peated promifes given to his fervant.
To tliis purpole it is related in the fucceeding book
of the facred hillory. Judges i. that the feveral tribes,
therein mentioned, did not drive out the Canaanitilli
inhabitants from the lands of their inheritance ; but if
appears
to the People of Ifrael. 233
appears that the heads of the tribes, inftead of divid-
ing the land as they ought to have done among their
brethren, chofe through coyetoufnefs to confent, that
great numbers of the people of thofe idolatrous na-
tions fhould occupy many of their towns and villages,
to be under their fubjedtion, and to pay them taxes or
tribute for them : of this tranfgrefiion we find they are
accufed by a meflenger fent from God unto them for"
this purpofe, Judges ii.
And an angel of the Lord came up from Gilgal to
Pochim^ and faid^ I made you to go up out of Egypt ^ and
have brought ycu unto the land which I fzvare unto your
fathers 'y and I f aid ^ I will never break my covenant with
you. And ye fliall make no league with the inhabitants of
this land^ youfJiall throw down their altars : but ye have
not obeyed my voice \ why have ye done this ?
Wherefore I alfo faid^ I will not drive them out from
before you : but they fliall be as thorns in your fides ^ and
their gods fliall be a fnare unto you.
Accordingly it follows : Ayid the children of Ifrael
dwelt among the Canaanites^ Hittites^ and Amorites^ and
Perizzites^ and Hivites^ and Jebufites : and they took of their
daughters to be their wives^ and gave their daughters to
their fons^ andferved their gods. And the children of Ifrael
did evil in the fight of the Lord^ and ferved Baalim^ and
the groves.
Hence it was, that by joining in alliances of marriage
with thefe nations, by partaking in their feafls, and
by feeing the worfhip paid by them to their gods, the
Ifraelites were enfnared to worfhip Baalim and the
groves, and fo to become idolaters with the Canaanites ;
and thus their rebellion and their apoftacy gave occafion
to the fervitude and oppreflions they laboured under
for many fucceeding generations ; for it came to pafs in
like manner, that as for the fake of gain they had con-
fented to retain as fervants or tributaries the refidue of
the feveral nations of the Amorites, fo it fared with
fhemfelves in recompence to the jultice of God for
^heir coyetoufnefs •, he fold them into the hands of their
enemies.
234 Ohfer'vafwns on the Sacred Hifiory
enemies, as we find it exprefTed in the facred ityiX.^
'The anger of the Lord was hot againfi Ifrael^ and he sold
them into the hand of Chu/lian-rijliathaim king of Mefopa-
tamia : and the children of Ifrael ferved Chufhan-rifJiathaim
eight years. And after their deUverances by Othniel
and Ehud, they relapfed into rebellion and idolatry ;
for fo it follows ; Jnd the children of Ifrael again did evil in
the fight of the Lord when Ehud was dead, and the Lord
fold them into the hand of Jabin king of Canaan.
The book of Judges, from whence thefe quotations
are taken, contains little more of importance to be ob-
ferved in the hiilory of the nation of lirael, but what
relates to the confequences of their infidehty, which is
affigned for the caufe of their fubje6tion and fervitude
under the opprefTive power of their neighbours, of
the Midianites, Ammonites, and Philiftines ; and when
it pleafed God to have compafTion upon them for the
cruel treatment they met with from their enemies, af-
ter they had repented of their wickednefs and idolatry,
and returned to his worfliip only, he raifed up for them
judges or faviours, after the example of Jofhua, to go
out before them againft their enemies.
Their deliverances upon thefe occafions were evidently
brought about by the miiraculous interpofition of divine
power in their favour ; from whence it came to pafs,
that in thofe days every generation of the Ifraelites had
proof before their own eyes of the almighty power of
God being concerned in their proteftion and govern-
ment, and thereby a correfponding atteftation was given
to the mighty works which, their fathers had told them,
were wrought by the hands of Mofes and Jofhua for
their fettlement in the land of Canaan.
It is to be obferved, that in this book of the Judges,
befides the frequent relapfes into idolatry, there are
fome enormous inftances of wickednefs mentioned, and
one particularly, in which almofl the whole nation of
lirael v/as concerned, which was in the matter relating
to the I.evite's concubine : his refentment on that oc-
cafion of her abufe and death, was exprefTed in the
manner
of the Book of Judges. 235
manner mod fuirable to inflanfie the minds of an unruly
uncroverned nnukitude, and thereby, havino; its full ef-
fecL, did produce thofe horrid acts of cruelty which
went near to deflroy the whole tribe of Benjamin, of
whom there fell upwards of twenty-five thoufand men
in this fhameful quarrel, after that they had flain forty
thoufand of the other tribes of Ifrael.
It is added, in the conclufion of this book of the
Judges, that in thefe days there was no king in Ifrael ;
every man did that which was 'right in his own eyes.
The fame words had been repeated twice before,
and they feem to refer to the w^hole time comprehended
in the hiftory of this book, and thereby to afllgn a
caufe of thofe diforders which are mentioned in it : fo
that the meaning of them is to this purpofe ; the li-
centioufnefs of the people was great in thofe days, not-
withftanding they had the law of God, or the law of
nature under his authority, to direct them -, yet every
man continued to do that which was rig-ht in his ov/n
eyes, following his own will, in oppofition to the will
of God.
From the form of the commonwealth of Ifrael in
thele days, there does arife a proof of the infufficiency
of the law of nature to prevent even the mofl flagrant
inftances of violence and diforder in focietv ; and there-
fore another remedy v/as fought for, in the eilabliih-
ment of political oeconomy, by the civil power being
delegated to a king, or a chief magiftrate, and exercifed
under him by fubordinate or inferior officers of the
ftate.
In the firfi: book of Samuel, w^ho was the laft of the
prophetical and national judges of Ifrael, we are in-
formed of the fteps which v/ere taken by that people
to introduce a change in the form of their g-overnment.
They took occafion of m.aking comiplaint to Samuel
for this purpofe, from the corrupt manners of his fons,
whom he had appointed his affiilants, to hear and de-
termine the controverfies of the people.
j^
2^6 Samuel h commanded
And it came to pafs^ ivhen Samuel was old^ that he made
his fons judges over Ifrael, Now the name of the firft-
horn was Joel^ and the name of the fecond Ahiah : they
were judges in Beerflieba. And his fons walked not in his
ways^ hut turned afide after lucre ^ and took bribes^ and -per-
licr ted judgment.
I'hen all the elders of Ifrael gathered themfelves together y
and came to Samuel unto Ramah, and faid unto him. Be-
hold thou art old, and thy fons walk not in thy ways ^ 7iow
make us a king, to judge us like all the nations.
But the thing difpleafed Samuel, when they faid. Give us
a king to judge us ; and Samuel prayed unto the Lord.
It is to be remarked in this addrefs made to Samuel
bv the elders of Ifrael, that they pretend the chief canfe
of it did arife from Samuel's age, and inability to dif-
charge, in his own perfon, the burthenfome duty of his
office ; and that his fons, being wicked and unfaithful
perfons, were not qualified for it. In anfwer to this
pretext, after Samuel had prayed unto the Lord, 1'he
Lord faid unto Samuel, Hearken unto the voice of the people
in all that they fay unto thee ; for they have not rejected
thee, hut they have reje^ed me, that I fJiould not reign
ever them.
It was not for any faults they could find, either in
Samuel or his fons, that their minds were determined
jn this matter ; for in that cafe they would only have
defired a change for other perfons to be continued un-
der the fame divine or prophetical authority, with
which their judges were invefted : but the true caufe
is difcovered by the directions they give to Samiuel \
Now make us a king, to judge us like all the nations.
They defired to be like their neighbouring nations,
\inder the government of a king, attended with enfigns
of power and fovereign authority -, fuch as were not to
be fcen about the perfons of their judges.
Upon this account the Lord laid. They have rejeHed
me, that I JJiould not reign over them. Inilead of that
authority which is derived from me, and conferred by
Uiy deiignatian of perfons to rule and judge them in
mjr
to make a Kin^> 2,37
riiy name, they defire to have a king fet over them,
with an authority derived from the command of the
temporal power of their ftate, like all the nations. Then
it follows. According to all the works which they have
done fine e the day that I brought them out of Egypt ^ even
unto this day^ wherewith they have for faken me^ and ferved
other gods ; fo do they alfo unto thee.
By their joining in alliances with the idolatrous na-
tions of the land, they proceeded in rebellion and apof-
tacy, to join with them alfo in ferving other gods ;
and being often call off on this account into the hands
of their enemies, who did grievoufly opprefs them,
they laboured under domeflic troubles through their
own wickednefs : yet, inftead of returning unto their
God, and fupplicating for his pardon and protedtion
againft their enemies, they fought for another method
of relief and fecurity ; and, in oppofition to the re-
monftrances made by Samuel, they did infift upon their
purpofe •, Nay^ hut we will have a king over us^ that we
alfo 'may he like all the nations^ and that our king rnayjudg%
tis^ and go cut before us^ and fight our battles.
To convince them of their folly in this requefl, Sa-
muel is commanded to fhew them the manner of the
king that fJiall reign over them^ by telling them the con-
fequences that would arife from the pov/er intruded to
him of commanding their perfons and fervices, and
the right he muft obtain over their poflefTions. And
again, Samuel, foon after this tranfa6tion, does appeal
to their own teftimony of his behaviour among them ;
whether they had any thing to charge him with, (in re-
gard to covetouihefs or corruption in the difcharge of
his office •, and, by their acquittal of him, he obtains a
confeffion in behalf of himfelf, as their judge by the
appointment of God, that there was no blame to be
laid upon him, vvhy they ihould have defired a change
in the form of their government, and have prcfumptu-
ouflv demanded a kino-.
In the conftitution of the government of the Ifrae-
ijtes. under that body of lav/i which were given them
by
2-2 8 Samuel is commanded
•J
by divine authority, their obedience to them was re-
quired upon this account, that all the laws, and flia-
tutes, and judgments, for the prefervation of their
ftate, were made, ordained, and declared by God, their
lupreme law-giver : from whence it is, that in the ad"
of publication, notifying his commands to that people,
to preferve their continual attention and refpe6t to his
authority, it is frequently added, / am the Lord thy
God.
Their defire of havino; a kino- fet over them like all
the nations., did imply an attempt againfl the authority
of God, their law-giver ; for a king, like the kings of
all the nations, v/oukl require obedience to the laws of
the (late, by virtue of his- own authority, under the
fan6lion of temporal power placed in his hands, to re-
ward or punifh according to his own will. By fetting
up a king of this fort, the .divine law would have been
abrogated •, that is, it would haveiri-had no force in
calling them to obfervance of it, any farther than as it
pleafed the king to enjoin it by his authority.
But as the people did not prefume of themfelves to
fet a king over them, but applied to Samuel, the fer-
vant of God, to make choice of a king on their behalf,
God was pleafed to command him to hearken to their
requefl, and dire6ls him alfo to the choice of a perfon
to reign over his people •, from whence, according to
divine counfel, although the external form of their go-
vernment was changed, yet the internal conftitution of
it remained unfhaken.
The fupreme authority of God over the whole na-
tion was ftill preferved ; the king was chofen by his ap-
pointment, who made it known to himi by his prophet,
that his commiflion and authority was from the hand
of God, and that he mufl obferve his laws in governing
his people according to them. And they alfo are in-
formed by the prophet, that their obedience muft be
given to the laws of God only, as we find in the words
of Samuel, addrefling them for this purpofe.
And
to make a King, 239
And Samuel [aid unto the people^ Fear not : (ye have
done all this ivickednefs : yet turn not afide from follozving
the Lord, hut ferve the Lord with all your heart • and turn
ye not afide\ for then JJiculd ye go after vain things^ which
cannot profit nor deliver^ for they are vain). For the Lord
will not for fake his people., for his great name'j fake : be-
caufe it hath pleafed the Lord to make you his people.
Moreover^ as for me^ God forbid that I fliould fin againft
the Lordy in ceafing to pray for you : hut I will teach you
the good and the right way. O^^ly fear the Lord., and
ferve him in truth with all your heart : for confder how
great things he hath done for you* But if ye fnall flill do
wickedly, ye fliall he confumed., both ye and your king.
As the defire of having a king fet over them did
proceed from the people, it pleafed God to chufe fuch
a king for them, as they would have chofen for them-
felves : for as they judged that the external fhew of
the power and attendance given to the perfon of their
king, would contribute to preferve domeftic peace and
order in the ilate, and to unite them alfo more firmly
to fight their battles againft their enemies ; there could
be no doubt, but in fixing upon a governor and captaia
for this purpofe, they would have principal regard to
the qualities of his perfonal courage, to his ftature and
outward appearance, with confideration alfo of the fa-
mily of v/hich he was defcended. To all thefe parti-
culars there was refpect had in the choice of Saul, the
firft King of Ifrael, as we are informed by the facred
hiftorian, who fpeaks of him to this purpofe.
S E C T. VI.
NO W there was a man of Benjamin.^ whofe name
was Kifh., the fon of Ahiel., the fon of Zeror^ the fort
of Bechorath, the fon of Aphiah., a Benjamite., a mighty man
of power. Ayid he had a fon whofe name was Saul., a
choice young man^ and a goodly : and there was not among
the
^40 7^^^ Reign of Saul,
the children of Ifrael a goodlier perfon than he : from hi:
flioulders and upward he was higher than any of the people.
So that in a full afTembly of the people, called toge-
ther upon this account by Samuel, to declare to them
publicly the eledion of Saul, he had a joyful teftimony
of their approbation given to him, upon his appear-
ance among them, as we are told upon this occafion,
that when Saul flood among the people^ he was higher than
my of the people from the jhoulders and upward. And Sa-
muel faid to all the people^ See ye him whom the Lord hath
chofen^ that there is none like him among all the people ?
And all the people fJioutedy and faid ^ Godfave the King.
The fuccefs of this choice of Saul to be king over
the nation of Ifrael, did correfpond to the motives up-
on which it was made acceptable to the people ; for
upon occafion of approaching danger from their ene-
mies, who were gathered in great numbers againft
them, their courage failed them in their extremity^
and was not at all increafed, as they at firfl did luppole
it might be, by the prefence of their king going before
them to fight their battles. On this account of their
timidity and difperfion, Saul ventured to tranfgrefs the
commandment of God, by invading the office of the
priefthood \ for fo we are told in the courfe of the fa*
cred hiftory.
Jonathan fmote the garrifon of the Philiflines that was
in Geha ; and the Philijiines heard of it. And Saul blew
the trumpet throughout all the land, f^y^^^^t ^^^ ^he He--
brews hear.
And all Ifrael heard fay ^ that Said hadfmitten a garrifon
of the Philijiines,, and that Ifrael alfo was had in abomina-
tion with the Philiflines. And the people were called toge-
ther after Saul to Gilgal.
And the Philijiines gathered themfelves together to fight
with Ifrael, thirty thoufand chariot s^ and fix thoufand horfe^
men^ and people as thefand which is on the fea-fliore in muU
titude : and they came up^ and pitched in MichmnfJi^ eafl-
ward from Beth-avcn.
I IFhen
the firji King of iriaei. 241'
'^Tjen the men of Ifrael faw that they vjere in a firoJt^
(for the people were dijlrejfed) then the people did hide
themfehes in caves ^ and in thickets^ and in rocks ^ and in
high places^ and in pits. And fome of the Hebrews went
over Jordan to the land of Gad and Gitead. As for Saul,
he was yet in Gilgal ; and all the people followed him
trembling.
And he tarried f even days., according to the fet time that
Samuel had appointed : but Samuel came not to Gilgal ; and
the people were fcattered from him. And Saul f aid., Bring
hither a burnt-offering to me., and peace-offerings.
And he offered the burnt-offering. And it came to pafs^
that as foon as he had made an end of offering the burnt-
offering., behold., Samuel came \ and Saul went out to meet
him., that he 7mght falute him.
And Samuel faid^ PFhat haft thou done ? And Saul f aid ^
Becaufe I faw that the people were fcattered from me, and
that thou cameft not within the days appointed, and that the
Philiftines gathered themfelves together to Michmafli j there-
fore, faid /, 'The Philiftines will come down now upon me to
Qilgal, and I have not made fupplication unto the Lord : I
forced myfelf therefore, and offered a burnt -offering.
And Samuel faid to Saul, Thou haft done foolifJdy : thou
haft not kept the commandment of the Lord thy God, which
he commanded thee : for now would the Lord have efta-
hlifJied thy kingdom upon Ifrael for ever. But now thy
kingdom piall not continue : The Lord hath fought him a
man after his own heart, and the Lord hath commanded
him to be captain over his people, becaufe thou hafl not kept
that which the Lord commanded thee.
It appears from the account of this tranfadion, that
the majeflic prefence of Saul^ and the reputation of va-
lour which he had acquired, did not produce thofe
effedts among the Ifraehtes, which they had expelled,
by having thefe advantages before them in the perfon
of their king. They were now left in the hands of
their own counfel, which had devifed this method of
government, as aifording greater fecuriry to their Hate,
both in time of peace and v/ar, than v, hat they had for-
1^ nierly
ft42 ^^ keign of S^w\,
merly expeil^nced, when perfons were raifed up oic?l-
fionally, by divine appointment, as judges to determine
their civil controverfies, and ^s laviours to lead them
againft their enemies.
The deliverances which had been wrought for them
under the condudb of their judges, were miraculoufly
accomplifhed, by the fpirit and refolution of their ene-
mies being broken, through their apprehenfion and ex-
perience of the mighty power of the God of Ifrael,
againft whom they were contending, when the people
of God were led on by his captains or judges, afting
under his authority by divine commifiion.
Howjhall one chafe a thoufetnd^ and two pit ten thou-
f and to flight ?
This queftion is anfwered by Mofes, who accounts
for it through the undaunted courage and confidence
of the Ifraelites in their rock, and by the confcioufnefs
and timidity of their enemies, as inferior to them, thro*
the guidance of divine power and prote6tion.
For their rock is not as our rock^ even our enemies them-
[elves being judges^
In exchange for this confidence which arofe in their
minds, when they knew they were led on by divine
command, they had now before their eyes the perfon
of their king, inverted with the power and authority of
the ftate, which accordingly he did exert upon this oc-
cafion with fuitable folemnity.
For "Jonathan fmote the garrifon of the Philijiines that
was in Geha ; and the Philijiines heard of it. And Saul
blew the trumpet throughout all the land, faying^ Let the
Hebrews hear.
And all Ifrael heard fa)\ that Said had [mitten a gar-
rifon of the Philiflines., and that Ifrael alfo was had in
abomination with the Philijiines. And the people were ga-
thered together after Saul to Gilgal.
In confequence of this exploit done by Jonathan,
there was more than ordinary preparation made by the
Philiftines, for revenging themlelves upon the iJraelites.
A multitude of chariots and ])oifenien, and people as
the
the firft king of l/i'ael. 243
the fand of the fea-lhore were gathered together, and
pitched in Michmafn^ eaftward from Beth-aven. When tke
men of Ifraelfaw that^ they were in a firait^ (for the people
were diftreffed)^ they laboured under great anxieties of
fear and doubtfulnefs about their condition ; and there-
fore, inftead of being courageous, as they ufed to be
when the Lord fent forth captains of his own defigna-
tion before them, The people did hide themf elves in caves ^
and in thickets^ and in rocks ^ and in high places^ and in
pits. And fome of the Hebrews went over Jordan to the
land of Gad and Gikai, They who remained with their
Vm<^ followed him tremblings
And he tarried f even days^ according to the fet time Sa-
muel had appointed : but Satnuel came not to Gilgal ; and
the people were fcattered from him. To relieve himfelf
and his people under this diftrefs> Saul ventured upon
an unwarrantable adion, in order to make a fliew of
the divine prefence and power accompanying his de-
fign, and thereby to ftrengthen and confirm the wa-
vering minds of his followers, he commanded a burnt-
offering and peace-offerings to be brought unto him ;
and he offered the bur7it- offering \ hereby invading pre-
fumptuoufly the priefl*s office, and afTuming an autho-
rity which did not belong to him, of approaching un-
to God in this folemn a6l of his worfhip.
He was rebuked by Samuel for this unjuftifiable aft
in the words above-repeated : And Samuel faid to Sauly
Thou haft done fooliflily : thou haft not kept the command^
fMnt of the Lord thy God^ which he commanded thee : for
now would the, Lprdhave eftablifhed thy kingdom upon Ifrael
for ever.
There could have been no caufe for breaking the
power of his kingdom, if it had been held always in
due fubjed:ion to the will and command of God. But
now thy kingdom fliall not continue. Thy kingdom, im-
plies the authority v/hich he meant to retain by holding
the reins of government, fupported only by the tem-
poral power of the ilate •, for by dilabeying the divine
command jn,goyerr.ing his people, his kingdom refled
R 2 only
Jf-
244 The Reign of Saul,
only on the power of the (late ; and on this account
Samuel faid to Saul, '^Iby kingdom /hall not continue : thy
power fhall fliortly come to an end, in governing ac-
cording to thy own will, or according to the will of
the people.
Then it follows, that God defigned to tranflate the
kingdom to another perfon •, and becaufe Saul followed
the imagination of his heart in his a6i: of difobedience,
it was faid to him. The Lord bath fought a man after his
own hearty and the Lord hath commanded him to be captain
ever his people, becaufe thou haft not kept that which the
Lord commanded thee.
And fo, according to the clearnefs of divine prefci-
cnce, the fceptre was given to the tribe of Judah.
In the fubiequent record of the facred hiilory re-
lating to Saul, we are informed of the fuccefs granted
to his fon Jonathan, affiilcd only by his armour-bearer,
againit a garrifon of the Philiflines, which it appears
Saul v/as not at this time able to afiail, as he had then
'no more with him, that could be brought to attack it,
than about J?x hundred men. But it is to be obferved
how Jonathan refolved upon this undertaking :
And Jonathan fatd to the young man that bare his ar-
mour^ Come, and let us go over unto the garrifcn of ihefe
uuncircumcifed •, it w.ay be that the Lord will work fcfr us :
for there is no rcfiraint to the Lord to five by many or
by few.
And lb, according to his faith and confidence in the
Lord, it proipered with him •, for he and his armour-
bearer climbing up a difficult paik, through which they
could not be expelled, they fell fuddcnly upon the
men who kept that garrifon of the Phihttines, which,
for the fpace it occupied, might be about an half acre
of land^ in which they fli^w about twenty men. And fo
the whole garrilon bemg difcomficed, and flying down
to the hofc encamped in the held, a trembling and allo-
lurnment came upon them, with fuch diflradion, that
the multitude melted away, and went on, beating down one
anoiler. So that when Saul and his men came to the
battle,
the firfl King of Ifrael. 245"
battle, the Philifllnes were fo enraged at the hindrances
they met with in their flight, that behold^ ccery 'marts
/word was againfi his fellow^ and then; ivas a very great
difcomfiture. Moreover^ the Hebrews that were with the
Phtlijtines before that time^ which went up with them into.
the camp from the coimtry round about ^ eveU they alfo turned
to be with the Ifraelites that were with Saul and Jona-
than. Likewife all the men of Ifrael which had hid them-
felves in mount Ephraim^ when they heard that the Phi-
UJlines fled^ even they alfo followed Saul after them in the
battle. So the Lord five d Ifrael that day ; and the battle
p:ijfed over unto Beth-aven,
And the men of Ifrael were diflreffed that day ; for Saul
had adjured the people., faying^ Curjed be the man that eat-
eth any food until evening., that I 7nay be avenged on mine
enemies. So none of the people tajied any food.
That Saul might engage the attention of the people,
to confider him as the principal inftrument of obtain-
ing this vi6lory, he prefumptuoufly ventured, of his
own will, to lay them under this curfe, which, in event,
proved quite contrary to his expectations •, for the
people being faint, through want of food, became
hereby unable to parfue their enemies, and the victo-
ry was much lefs confiderable, than otherways it
had been.
Another yet worfe confequence of the raihnefs of
Saul in this matter was, the misfortune of his own fon,
Jonathan, who difobeyed, through ignorance, his fa-
ther's order ; and he became thereby liable to the for-
feiture of his life, v/ho had been the chief inftrument
of this v/onderful fuccefs.
The people alfo, by the fame caufe, were guilty of
a tranfgrefTion ^ for after the time of abfcaining from
tood was expired, the people were very faint : and the
feo pie flew upon the fpoil., and took fheep^ and oxen^ and
calves^ and flew them on the ground : and the people dkd
eat them with the bloody unlawfully.
By this fignal advantage obtained over the Philillincs,
the reputation of Saul, and of liis people, was increafed
K ^ to
f
246 7be Retgn of Saul,
to fo good cfFed, in giving terror to his enemies,
that he fought againft all his enemies on every Jide \ and whi^
therfoever he turned himfelf^ he vexed them.
The next remarkable event in the reign of Saul is
thgjt concerning his behaviour, in refpeft to the exprefs
command of God, given to him by Sam\iel, to deilroy
the Amalekites, This command was introduced with
fuch peculiar folemnity, as befpoke his utmoil regard
and attention to it. ''^^^* "^
Samuel alfo f aid unto Saul^ ^he Lord fent me to anoint
thee to he king over his people^ over Ijrael : hereby re-
minding him of his obligation to acknowledge, by his
obedience unto God, that he held his kingdom by his
fpecial defignation and appointment. No'w therefore
hearken thou unto the voice of the words of the Lord,
^hus faith the Lord of Hofis^ I remember that which Ama^
lek did to Ifrael \ how he laid wait for him in the way
when he came up from Egypt. New go andfmiJeAnalek,
and utterly deflroy all that they have^ and fp are them not \
hut flay both man and wom^^h i^f^nt and fuckUng^ ox and
fheep^ camel and afs.
As this war was undertaken by the efpecial com-
mand of God, the army which was ready to engage in
it was very numerous •, for fo we are told. Said gathered
the people together., and numbered them in 'Telaim^ two hun-
dred thoufand footmen^ and ten thoiifand men of Judah,
And Saul fmote the Amalekites from Havilah^ until thou
comefi to Shur^ that is over agairjl Egypt. And he took
Agcig the king of the Amalekites alive., and utterly deflroyed
all the people with the edge of the fword. But Saul and
the people fpared Agag^ and the hefl of the fheep and of the
cxen^ and of the fatlings, and of the lambs ^ and all that was
good ; hut every thing that was vile and refufe^ that they
deflroyed utterly.
The prophet is foon after fent to Saul, to accufe
fiim of his tranfgreffion, and declare to him the purr
pofe of God to deprive him of the kingdom for his
difpbedience. The defence which Saul made, was th
\ be
^
the frji Smof Ifrael. 24
beft he could have offered ; to which he received a re-
markable anfwer. ;^', -3 , "^'^
And Samuel faid^ Hath the Lord as great deltgh't Tn
burnt -offerings and facrifices^ as in obeying the voice of the
Lord ? Behold^ to obey is better than facrifice ; and to
hearken^ than the fat of rams. For rebellion rs as the Jtn
cf zvitchcraft^ and fiubbornnefs is as iniquity and idolatry,
iecaufe thou haft rejected the word of the Lord^ he hath alfo
reje^ed thee from being king',"" "
., A reproof, which may ferve for a general caution
^.againfl: all pretences of ferving God, by any other way
- than in obeying his voice, by hearkening to the in-
j^ilrudion of his word.
*... And the Lord faid unto Samuel, How long zvilt thou
mourn for SauU f^ing I have reje5led him from reigning
,^^ver Ifrael ? Fill thine horn with oiU and go^ I will fend
^^hee to Jeffe the Beth-lehemite -, for I have provided me a
j'king among his fons.
And Samuel did that which the Lord fpake^ and came to
- Beth'lehem. And the elders of the town trembled at his
coming, and faid, Comeft thou peaceably .^ And he faid.
Peaceably : I am come to facrifice unto the Lord : fanBify
y our f elves, and come with me to the facrifice. And he fane--
tified Jeffe and his fens, and called them to the facrifice.
And it came to pafs, when they were come, that ■ he
\hoked on Eliab, and faid. Surely the Lord^s anointed is ^ be-
fore him. ^'''''^*^
But the Lord faid unto Samuel, Look not on his caun^
tmance, or on the height of his fiatiire, becaufe I have re-
fufed him.. . .-. .t _ , / ' ^' , - .
- The prophet, according to his o^h- apprehenfion,
v/ould have cholen a king from his outward appear-
ance, correfponding in thofe perfeftions to the perfon
of Saul, upon which account the choice of him became
acceptable to the people -, but, after the trial and re-
jedtion of him, the Lord chofe a king to reign over his
-people from a regard to the inward dilpolition bf his*-
^.uheartj-by .which every man-jsjud^ed of in his fij^ht :
f:..f ^4 ^' For
248 7^^ Reign of Sauly -
For the Lordfeeth not as man feeth ; for man looketh on the
outward appearance^ hut the Lord looketh on the heart.
And Samuel faid unto Jejfe., Are here all thy children ?
And he faid., 'There remaineth yet the youngeft., and behold.,
he keepeth the flieep. And Samuel faid., Send and fetch,
him \ for me will not fit down till he come hither. And he
fent^ and brought him in. Noiv he was ruddy., and withal
cf a beautiful countenance., and goodly to look to. And the
Lord faid^ Arife., anoint him \ for this is he. 'Then Samuel
took the horn, of oil., and anointed him in the rnidfl of his
brethren. And the fpirit of the Lord came upon David
from that day forward. yi^j
From this tranfaclion of the prophet obferving the
command of God, by anointing David to be king over
Ifrael, according to his defignation, the fpiritual reign
of David does commence, that is, whatfoever blefTings
God v^as pleafed to vouchfafe to his people, as fubjedt
to the divine government, they were from hence for-
ward conveyed through David, as his inftrument of
deriving his favours and protedion to them.
* It had been faid concerning Saul, that after Samuel
had anointed him, God gave him another heart \ from
whence we may coUedl, according to the ftyle of the
holy writings, that God was pleafed, by the influence
of his fpirit, to remove from Saul the evil habits or dif-
pofitions which he had contradied by his former courfe
of life \ fo that when he was anointed king, as Samuel
had declared to him, he was turned into another man.
This obfervation accounts for what pafled when Saul
prcphefied among the prophets^ who were probably the
difciples or fcholars of Samuel ^ Then the people faid one
to another^ PFhat is this that is come to the fon of Kifli ^^
Is Saul alfo among the prophets ? How does this agree
with the former courfe of his life ? And one of the fame
place anfwcred and faid., But who is their father ? It
Saul be one of thcfe prophets, who is their teacher, or
the father of their inllrudiion or difcipline ? for it is not
likely that Saul fliould be the Ton or difciple of Samuel,
thp prophet and fervant of God.
After
the Jirjl King j/" Ifracl. 249
• After David was andihted, as before repeated, the
fpirit of the Lord came upon David from that day forward^
• hut the fpirit of the Lora departed from Saul. That ex-
traordinary aid or underftanding, which he had received
from God upon his eleftion to the kingdom, was now
withdrawn ; and as he had been mofl folemnly affured,
that he was rejeded of God from being king, and no
Jonger accounted fo in his fight, a dejeded and melan-
choly envious fpirit, arifingfrom fuch refledlions, feized
upon him ; or, as it is exprclTed in the facred ftyle, an
tvil fpirit from the Lord troubled him.
The temporal power of the kingdom flill remained
with Saul, and continued in his hands fo long as he
lived, by v;hich means he perfecuted David continu-
ally, haying taken the firft occafion of refentment
againfl him through jcaloufy of his reputation among
the people, after a fignal vidlory over the Philiflines,
which was obtained principally by the hand of David,
who flew Goliath, their champion^ the Philifiine of Gath.
The remaining part of the reign of Saul contains
little more matter of obfervation, but what relates to
his incefliint attempts againfl the life of David : for his
farther fucceffes againfl the enemies of Ifrael, by whofe
hands Saul did hope he might be flain, flill increaied
his vsTretchednefs, through his hatred and fufpicion of
him, and thereby gave occafron to David to manifcfl
the uprightnefs and fincerity of his heart, with unalter-
able refpe6t and reverence to the perfon of the king.
In the fevere trials which David underwent through
continued perfecution, mofl narrowly efcaping death
from the wrath of Saul, we have a very admirable in-
fbance of refined friendfhip and dinnterefled afredtion
preferved for him, in the mofl amiable behaviour and
addrefs of Jonathan, the fon of Saul, v/hofe excellent
and unblemiflied character well deferved that majeflic
and mofl affecting lamentation of David, mourning for
Saul, and for his brother Jonathan, after diey were
flain. in battle on mount Gilboa. ^
±^0 Tie Reign of Saul,
Tire beauty cf Ifrael is Jlain in thy high ^ places : hcT»
sre the mighty fallen ! &c. 2 Sam. i. 19. -- u
Having now confidered the reign of Saul with refped
to thofe circumftances which were moft worthy of our
attention, it will, yet be neceffary to make fome farther
reflections upon it, fuitable to our prefent purpofe.
, It has been already obferved, that the defire of the
people of Ifrael to have a King fet over them, like all
the nations^ did imply an attempt againft the authority
of God their King and Law-giver, who does in this
fenfe explain it to Samuel, They have not rejected thee,
hut they have reje£led me^ that I JJiould not reign ever
them. So that the meaning of their requefl in dcfiring
a King, was to fet up the temporal power of the flate,
or community, united under vifible enfigns of authority
and command, veiled in the perfon of their King, in-
ftead of the judges or captains fet over them, as their
occafions did require, by the defignation or appoint-
ment of God. ^ Dtif iBDf
; The reafon alfo of this perverfe choice hatn been al-
ready mentioned, as arifmg from the oppredions they
frequently laboured under in fubjedion to their ene.> les,
into whofe hands they were fold and delivered over by
the juft judgment of God, for their apoftacy in deferting
from his fervice to the worfhip of idols. And in con-
fequence alfo of their infidelity, they fuffered from in-
..teftine difturbances among themfelves by their own
•wickednefs.
To remove thefe complaints, they did not bethink
themfelves of returning to their duty by ferving God
only, and regarding his laws, but they fought for an-
other remedy to become like all the nations^ whofe
power and profperity they envied and obferved. And
they would not be perfuaded by SamuePs arguments to
depart from their purpofe, for they faid, Nay^ but we
wtll have a king over uSy that we alfo may be like all the
..nations^ and that our king may judge us^ and go out before
us to fight our battles, i i Doji
/IL:) If
the Jirft King o/* Ifrad. 251
If they had become, like all the nations, fubjedl to
the will of an arbitrary prince, the authority of God's
law would have ceal'ed among them, who were from
thenceforward to depend on the will of their King*
But their requeft made to Samuel the fervant of God,
muil be underflood with this limitation, that they did
ftill defire to be governed according to the law of God,
and yet to have a King fet over them like all the na-
tions.
7'o make thefe two things confiflent, God was pleaf-
ed to order his prophet to comply with their requeft,
and after giving them warning of the manner of the
King, to chufe one for them fuch as they themfelves
did approve ; and in confequence of this choice he
commanded alfo both the King and the people to ob^
ferve only the law of God.
The difference between this form of government and
what they had formerly lived under while the pro-
phetical judges continued in Ifrael, lay in this particu-
lar, that the King had the temporal power of the
ftate committed into his hands by the choice of the
people, which he was enjoined by the prophet to em-
ploy in ruling only according to his inftrudiion and
knowledge in the Will and Word of God ; whereas,
the judges had no other claim to the temporal power
in the ftate, but as commifTioned by extraordinary aids
of divine power to work deliverances for the people in
diftrefs : on fuch occafions it was manifeft that the hand
of God interpofed, by making his fervants the inftru-
ments of miraculous fuccefs and bleffings to the natioa
of Ifrael. o
In this latter cafe there could be no competition be*
tween the fpiritual and the temporal power, between
the authority of God and the will of the judge or chief
officer of the ftate : but upon the eledtion of the King,
there was a foundation laid for that competition j the
King might chufe to govern according to his own
will, and not according to the law of God ; and
j-he people alfo to follow their King in doing wick-
edly»
252 The Reign of Saul,
edly, whenfoever he might depart from obfervance of
the Will and Word of God.
That the trial of intruding this power in the hands
of their King, might be made with the greateft ad-
vantage and condefcenfion in favour of that importu-
nate requeft of the people, we are informed concerning
Saul, that God gave him another heart fo foon as he had
left Samuel who had anointed him to be King-, from
whence we are to conclude, that no corrupt biafs or
prepofTeflion remained upon his mind, arifing from his
former courfe of life, by which he might be tempted
to abufe his power, but he was turned into another
7nan, by an internal change and alteration wrought in
his fpirit, from whence he was inclined, and did ac-
cordingly join with the prophets whom he found on his
way, in acknowledging the power, and in giving
praifes unto God.
The inllances of Saul's difobedience to the word of
God, which are related in the facred hiflory, do all con-
fpire to prove the iniufficiency of the law of nature as
a rule of government under the fan6lions of temporal
rewards and punifhments -, and to fhev/ in him, as the
reprefentative of the Kings of all the nations^ what con-*
fequences do arife from an oppofition between the
fpirituai and temporal power, that wherefoever they
appear to lead contrary ways, the temporal power is
preferred as the principle of atStion, by attempts to
iubjeft the fpirituai power to the fuppofed or apparent
intereft or welfare of the (lat-e.
Thus it proved en the firft occafion which prefented
this choice to Saul, when Samuel told him, 'Thou /halt
go down before me to Gilgal^ and behold I will come down
unto thee to offer burnt -offerings^ and to facrifce facnfices
of peace-offerings : fez'en days JJialt thou tarr\\ till I come
to thee^ and fliew thee zvhat thou jlialt do. Saul did not
comply with this inilruclion of the prophet \ for he and
his people were greatly alarmed at the mighty prepa-
rations of the Philiftines, who had gathered them/elves
together to fight with Ifrael, thirty thoufand chariots, and
the fir jl King o/* Ifrael. 253
fi^ thoufand horfemen^ and people as the fand which is on
the fea-fliore in multitude : When the people of IJrael saw
that^ they were in a Jirait (for the people were difirejfed) j
an expreflion which deferves to be remarked, as im-
plying the want or failure of that fpirit of undaunted
refolution, and confidence of vidory, which they were
ufed to exprefs when they were led on by divine com-
mand : but now being difcouraged by the dreadful ap-
pearance of their enemies, very many of them fled a-
way, and hid themfelves in caves, and thickets, and
rocks, and in high places, and in pits.
To recover the people from this di{lra6ted apprehen-
fion of their danger, and to unite them under his com-
mand, their King did adventure, in oppofition to the
exprefs direftion of the prophet, to offer facrifices him-
felf, as if he were divinely commiflioned for the per-
formance of this ad of religious worfhip, to approach
unto God.
When Saul was reproved by Samuel for this a6l of
prefumption, he made that defence which would feem
to imply a principal regard to the favour and protec-
tion of God. And Saulfaid^ Becaufe I faw that the peo-
ple were fcattered from me^ and that thou camefi not within
the days appointed^ and that the Philiflines gathered them-
felves together to Michmafli r therefore, faid /, the Philif
tines will come down now upon me to GilgaU and I have not
made fupplication to the Lord : I forced myfelf therefore ^ and
offered a burnt -offering.
In anfwer to this fpecious apology for his tranfgref-
fion, Samuel faid to Saul^ ^ou haft done foolifidy^ bv
driving, through unlawful means, to hinder the peo-
ple from being fcattered from thee, and to preferve the
external (hew of power in thy command •, thou hail
loll thereby the power of divine fupport, for thou hoft
not kept the commandment of the Lord thy Ccd^ which he
commanded thee : for now would the Lord have eftahhfJied
thy. kingdom upon IfraeUfor^e^^'er : hut now thy kingdom J hall
not conihiue.
From
254 "^he Reign of Saul,
.. From hence we fee the motives by which Saul wad
influenced to commit this offence, that they are clearly
laid open, both by the circumiiances related concern-
ing his fituation, and by the defence he made in ex-
cufing his difobedience •, for he was alarmed with the
dreadful appearance of the Philiftines, and difcouraged
alfo by the flight and defertion of his own people;
therefore to confirm the refolution of thofe who ftaid
with him, and to bring others back who were fcattered
from him, and thereby to regain and unite the power
of his army for encountering his enemies, he adven-
tured to difobey the command of God given by Sa-
muel, who enjoined him to ftay at Gilgal until he came
to tell him what he fhould do, in order to oppofe this
dangerous invafion of the Philiftines : the offence of
Saul was aggravated alfo by his perverting a folemn
adl of religious worfhip which he prefumptuoufly per-
formed) to become the inftrument of preferving to him
that temporal power and authority among the people,
with which he had been intrufted by the appointment of
God.
So that the cafe is plain according to the foregoing
obfervation, that in this inftance Saul did prefer the
temporal power he enjoyed as a principle of adion,
mifled by his reafonings concerning his own honour and
intereft, and the welfare of the ftate, in oppofition and
in difregard of the fpiritual power, that is, of the com-
mand, and authority, and of the honour of God.
Befides the fevere rebuke which was g-iven to Saul
by Samuel for his tranfgrefTion, we may confider the
miraculous fuccefs of Jonathan and his armour-bearer,
as carrying along with it a reproach of the folly and
impatience of Saul, who found, by diligent fearch a-
mong his people, that when that great hoft of his
enemies was difcomfited, and the multitude melted
away, only Jonathan and his amour-bearer had gone
out to the battle.
But inftead of regarding this interpofition of divine
power and protedion with due acknowledgment and
refpedl,
the Jirjl King of Ifrael. 255
refpe6b, Saul made an attempt to arrogate to himfelf
the chief glory of that remarkable vidtory ; for to this
efFedb we muft interpret the purpofe of that ralh oath
which he laid upon the people, when he faid, Curfed he
the man that eateth any food until the evenings that I may
be avenged on mine enemies : as if it were principally by
his own hand, and by thofe who were about him^
that this mighty exploit had been done^ and fo he
defired to have it confide red by his people.
• "The confequences which arofe from this rafh vow of
Saul did ferve to reprove him for it, and tended alfo^
in oppofition to what he expedted, to diminifli his au-
thority among the people ; for they refcued Jonathan
from the cruelty of his father, who had fworn he
fhould die for an offence which he had unwittingly
committed. \ ^u
The next inftance of Saurs difobedience to the com-
mand of God, to deftroy the Amalekites, does not re-
quire any farther explanation than what we find at large
in the facred hiftory : this command was delivered in
the mod folemn manner, and in the mod exprefs and
cleareft terms, fo that no difficulty could arife in under-
ftanding his duty, nor any pretence be alledged in ex-
cufe for the breach of it, but what muft imply a
full convi6hion and confefiion of his guilt. Accord-
ingly, when he is reproached for fparing Agag, and the
chief of the things which fhould have been utterly de-
ftroyed, he was conllrained to fay unto Samuel, I have
finned^ for I have tranfgreffed the commandment of the Lord^
and thy words ^ becaufc I feared the peofky and obeyed their
%}oice,^''^^--'^^'f^'^"^
^ He had before urged in his defence, that he and
the people defigned to facrifice unto the Lord the
choice oxen and fheep they had referved of the fpoilj
but when Samuel replied in the remarkable words al-
ready recited. Hath the Lord as great delight in hurnt^
offerings ayid facrifices^ as in obeying the voice of the Lord?
Behold^ to obey is better than fcicrifce \ and to hearken^ than
the fat of rams. Saul was not able to wirhftand the
force
±$6 The Reign of Saul,
force of this reproof, and therefore acknowledged him-
felf to be guilty : he was guilty in obeying the voice of
xh^ people, confpiring with his own covetous heart, to
perfuade him to tranfgrefs againfl the authority and
commandment of the Lord.
After the confeiTion Saul made of his fin, he entreat-
ed Samuel to accept of that acknowledgment of his
guilt, and having thereby humbled himfelf before him,
he did, on that account, hope for, and expeft^ for-
givenefs ; for fo he exprelTed his defire to Samuel,
^ow therefore^ I pray thee ^ pardon my fin ^ and turn again
with me^ that I may worjhip the Lord. Which addrefs
implied a fuppofition of this offence being chiefly given
to Samuel, or at the leaft if he were appeafed, Saul
would meet with no difficulty by worlhipping to find
acceptance with God.
To undeceive him in this matter, Samuel /aid unto
Saul^ I will not return with thee ; for thou haft rejected the
word of the Lord., and the Lord hath reje^fed thee from
heing King over Jfrael, And as Samuel turned about to go
away^ he laid hold on the fidrt of his mantle., and h
rent. And Samuel faid unto him^ The Lord hath rent the
kingdom of Ifrael from thee this day., and hath given it to
a neighbour of thine., that is better than thou. And ,alfo
the ftrength of Ifrael will not lie.^ nor repent : fo^ he is not
a man that he fiiould repent.
And he faid .^ I have fumed \ yet honour me now., I pray
thee^ before the elders of my people., and before Ifrael,
Hereby Saul fhewed his concern was chiefly to retain
the authority and his power among the people ; and to
make (hew before them as if he were not forfaken of
the divine favour and protection, he entreats the pro-,
phet, turn again with me^ that I may wcrfhip the Lord, thy
Cod.
The fubfequent paflliges of the reign of Saul, which
are related in facred hifl:ory, do confpire alfo to prove
the aflfertion above-mentioned, that is, to fliew the pre-
ference given by him to the temporal power of the
flate, and how anxioufly he retained it after he was re -
jeded
m
the jirfi King of Ifrscl. %iy
jc^ed cf the Lord, and that the fpiritual power of his
favour was withdrawn from him : fo that inftead of
making due acknowledgment that he held his power
and authority in the ilate abfolutely dependent upon the
Will and appointment of God, and in confequence fur-
rendering it up to the prophet, to be difpofed of as
God fhould direct, the mind of Saul became obftinate
and imbittered by the declaration of the prophet con-
cerning his rejection from the kingdom \ and fuch an
evil fpirit of refentment came upon him, that when Sa-
muel received the command to anoint the fon of JelTe,
he faid'. How can I go ? if Saul hear it ^ he will kill me» He
was fo far from fubmitting himfelf under the hand of
divine power^ that he had taken refolution to contend
againft it.
The fan;e obfervation is confirmed alfq by Saul*s con-
tinual perfecution of David, and his treacherous pur-
pofes againft his life *, the reafon of which is afTigned ;
for Saul faw and knew that the Lord was with Davidy
and Saul was yet the more afraid of David j and Saul be->
came David^s enemy continually.
As the laft effort he could make, in the conclufiori
of his reign, by applying himfelf to the witch, he
fought for refuge under the protedion of infernal pow-
er, to make a ftand againft the judgments that were
coming upon him through the anger of the Lord.
From this account of the reign of Saul, which is pre-
ferved to us in the facred writings, we fee in him, as the
reprefentative of the Kings of all the nations^ what con-
fequences will arife in all human governments when
the will of the prince, or the fuppofed intereft of the
ftate, are foui!d to be in competition with the authority
and the commandment of God.
If the law of nature is taken as the rule of government,
cftablifhed and confirmed by fandiions of temporal re-
wards and punifhments, both the Prinee and the people
will judge for themfelves, as Saul and the Ifraelites did
with regard to the Amalekites 5 that is, they will b^
milled by their own reafonings conce:i:::ng;^their tem-
S pprai
258 The Reign ^ David,
poral power and profperity, and will be tempted to dif-
obey the commands of God, and to tranfgrefs his laws,
when they have it in their power to avail themfelves in
temporal advantages by the fpoils of their enemies.
As this trial of Saul's government was made with
every conceiTion that could be granted in his favour,
and with the utmoft condefcenfion to the requeft of the
people, it was never more to be repeated •, fo that the
iirft King of Ifrael was the laft in his kingdom over
the nation of Ifrael, who was made the reprefentative
of the Kings of all the nations, to prove the in-
fufficiency of the Law of Nature eflablifhed by di-
vine authority as a rule of government, and recom-
mended under the mod favourable circumflances to
the obfervance of the King, and of the people.
SECT. VII.
THE next remarkable sra in the hiflory of the
nation of Ifrael does begin at the reign of David
the fon of JelTe.
The inflru6lion given to the prophet to anoint him,
is in thefe words.
And the Lord faid unto Samuel^ Hozv long wilt thou
mourn for Saul^ fi^i^g 1 have reje^ed him from reigning
ever Ifrael ? Fill thine horn zvith oyl^ and go^ I will fend
thee to Jeffc the Bethkhemite ; for 1 have provided me a
King amoyig his fons^ or more exa6Hy, according to the
Hebrt^w, I have feen among his fons a King for me.
It has been already obferved, that from the time that
Samuel anointed David King over lirael, the fpiritual
reign of David did commence, that is, he was their
King in the account of God, who did, through his
hands, convey his blelTings to that nation, in affording
them his protediion, and giving theru deliverance from
their enemies by David his fervant.
But as the temporal power of the (late had been
lodged in the hands of Saul at the requeft of the peo-
ple.
the So?i of jtffc, 259
^Ic, it did ilill continue with him till he died, after
the Lord had rejeded him from being King : which
afforded more clear and certain proofs of the confe-
quences arifing from an oppofition between the fpiritual
power of God, and the temporal power of the ftate ;.
for Saul perfiiled in perfecuting David, after he faw
and knew that God was with him ; and he accufed
his own fon bitterly, for engaging himfelf in friendihip
with David, and helping him to efcape from his refent-
menr.
Tben SauFs anger was kindled againft Jonathan^ and he
f aid unto him ^ Thou fon of the perverfe rebellious woman,
do' not I know that thou haft chofen the fon of Jeffe to thine
vwn conftifion^ and to the confujton of thy mothers naked-
nefs ? For as long as the fon of Jetfe liveth upon the ground,
thou /halt not he eftahlijhed^ nor thy kingdom : wherefore
now fend and fetch him unto me^ fr he fhall furely die.
This was a plain declaration made by Saul, that he
had refolved to cut off David •, and the reafon of his
purpofing to do fo is clearly laid open -, for he thought,
by putting him to death, to difappoint the counfel and
purpofe of God to make him King over Ifrael, and
thereby to eflablifh himfelf and his family in the king-
dom, in contradiction to v/hat Samuel had declared to
him in the name of the Lord.
The fame circumflance of the temporal power be-
ing continued m the hands of Saul, did afford likewife
very many opportunities for witneffing the conilancy
and faithfulnefs of David : for the falfhood, and treache-
ry, and cruel treatment he met with from Saul, did
never prevail v/ith him to engage in a rebellion againft
him, or to form any party under that pretence ; but he
refifted every temptation of that fort which came in his
way, and the more he was perfecuted by the tyranny
of Saul, he humbled himfelf the more to avoid his re-
fen tm en t.
But moft efpeciaily on thofe remarkable occafion^,
when heiTiio-ht have concluded that Saul was delivered •
mto his hands to fua"vr death, he cut otlorily the ikirt
S 2 of
26o The Reign of David,
of his robe, and took away his fpear from his bolftcr,
to convince him of the nprightnefs of his heart, and
that he ought not to fufped him of any evil purpofe,
as intending to dillurb him in the pofleflion of his
kingdom. So that when David had the power in his
hands to have deflroyed Saul, and thereby have rid
himfelf of his moft bitter enemy, and at the fame time
had affurance of fucceeding him in his kingdom •, yet
he refigned that power abfolutely into the hand of God,
upon whom alone he depended to clear his way through
the difficulties he laboured under, and, in his due time,
to confirm him in the kingdom which he had promifed
to him.
From thefe circumftances of his intire fubmiflion to
the Will of God under the greateft temptations, he ob-
tained that glorious teilimony of his integrity which Sa-
muel delivered to Saul in behalf of David, when he
faid of him, that the Lord hath fought him a man after
his own hearty and the Lord hath commanded him to be
captain over his people.
After the death of Saul and his fons, we find David
perfifting in the fame refolution of condu6ling himfelf
altogether according to the counfel of God, in making
his approaches towards the kingdom over Ifrael ; fo that
he did not move from Ziklag in the country of the
Philiftines, where he was told- of their death, until he
enqitired of the Lord^ f^yi^i^f Shall I go up into any of the
cities of Judah ? ^"Ind the Lord faid unto him^ Go up.
And i)avid faid, JP'hithcr fhall 1 go up ? And he faidy
Unto Hebron,
In this city he reigned over the tribe of Judah for
feven years, until Ifliboflieth the fon .of Saul, who had
reigned over the other tribes from the death of his fa-
ther, being treacheroufly (lain, the way was thereby
cleared for David to obtain the kingdom over all
Ifrael. •
The condud of David towards Ifhboflieth did cor-
reipond with his behaviour to Saul his father -, for it
^ippcars that Abner the fon cf Ner, captain of Saul's
holl.
the Son of ]t&. 26 1
liofl:, who took Ifhbofheth his mafter's Ton's fon, and made
him king over Ilrael, was he who began the war againfl
David, to fubdue the tribe of Judah, and bring it alfo
under obedience to the fon of Saul •, for fo we are told,
that Abner the fen of Ner^ and the fervants of Ifhbofhetb
the fon of Saul ^ went out from Mahanaim to Giheon\ and,
to oppole them in any attempt they might make to in-
vade or diilurb the tribe of Judah, Joab the fon of Ze-
ruiah^ and the fervants of Davidy went out and met toge^
therby the pool at Gibeon^ where, by Abner's contrivance,
a battle enfued between the fervants of David and the
men of Ifrael, in which the former prevailed at this
time, and in many other conflidts j until at length Ilh-
bofheth being weakened by the revolt of Abner, by
whom he was principally fupported, two others of his
captains confpired, and treacheroufly put him to death :
their application to David in expedlation of a reward
for this fervice, gave him an opportunity to reprove
them for their villainy, and to punifli them with death
for their treafon ; which manifefled a perfect upright-
nefs in the mind of David, who viewed with abhor-
rence and juft refentment any wicked a6lion, howfo-
ever profitable it might feem to the purpofes of the
worldly power of his kingdom.
His v/ords on this occafion deferve our notice, as
declaring his conftant refolution to reft his power only
upon thofe means which v/ere clearly confiftent with
the Will of God, and therefore free from any art of
deceit, or of falfhood, or treachery.
And David anfwered Rechab and Baanah his brother^
the fons of Rimmon the Beerothite^ and f aid unto them^ As
the Lord liveth^ who hath redeemed my foul out of all ad-
verfity^ when one told me^ faying^ Behold^ Saul is dead^
(thinking to have brought good tidings) I took hold of him^
and flew him in Ziklag^ who thought that I would have
given him a rezvard for his tidings : how much more^ when
wicked men have flain a righteous per fon in his own houfe^
upon his bed ? fJiall I not therefore require his blood at your
kf-ndy and take you away from the earth ? And David com-
S 2 7nanded
262 7he Reign of David,
tnaitded his yeting men^ and they Jlew them^ and cut off their
hands and their feet^ and hanged them up over the pool in
Hebron ; hut they took the head of IjJihaJJiethy and buried it
in the fepulchre of Ahner in Hebron.
PVom this time the reign of David over all Ifrael did
commence ; for fo we are told in the facred hiftory \
'Ihen came all the tribes of Ifrael to David unto Hebron,
end fpake, A)'^^^^ BcMd, we are thy hone a7td thy fiefJi,
Alfo in time pafi when Saul ivas King over us, thou wafi
he that leddeji out and broughtefi in Ifrael. So all the elders
of Ifrael came to the King to Hebron, and King David made
a league vcith them before the Lord : and they anointed Da-
"vid King over Ifrael.
By this acknowledgment and approbation of the
people agreeing to the choice which God had made
of David to be captain over them, he was confirmed
both in the fpiritual and temporal povvcr of the king-
dom over the nation of Ifrael.
Soon after this tranfadlion we are told, that When the
T'hilifiine^ heard that they had anointed David King over
Ifrael, all the Philifiines came up to feek David -, and Da^
vid heard of it and went down to the hold. The Philif-
tines alfo came and fpread themf elves in the valley of Re-.
phaim. And David enquired of the Lord, faying. Shall I
go up to the Philifiines ? wilt thou deliver them into mine
hand ?
From this account it appears, that Pavid had no
confidence in that power which the people had put
into his hands -, for he would not rely upon it as fuf-
ficient to encounter his enemies, unlets he had alfo the
counfel of God to aflifl him in the undertaking ; and
therefore he would not move until he was encouraged
by his anfwer -, And the Lord faid unto David, Go up :•
for I will doubtlefs deliver the Philifiines into thine hand.
The fame obfervation is to be made concerning all
the tranfadions of his reign, as the Captain and King
of Ifrael, that he did not exert the temporal power of
the ftate, but in confequence of his obedience to the
Will or fpiritual power of God.
Not
the Son of Jeffc. 263
Not long after the foregoing inftance, there does ap-
pear another in the facred hiftory to the the fame effedt,
as concerning David's behaviour upon a fubiequent in-
vafion of the Philiftines \ whom he defeated by coming
upon them at the time, and in the manner prefcribed
to him by the appointment of God. This we find in
2 Sam. V. 22. &c.
From thefe examples, particularly recorded, we are
to conclude on all other occafions, where the circum-
ftances are not explicitly declared, that David did make
refiftance, or carried on war againft his enemies, ac-
cordingly as he was influenced and directed by divine
counfei and command.
It may be proper alfo to take notice in regard to
that undertaking, of which he feemed moil defirous,
to build a houfe for the name of the Lord, and for
which purpofe, according to all human appearance, he
was perfedlly qualified •, yet on the advice of Nathan
the prophet relating to this matter, as otherwife deter-
mined by divine counfei, David did immediately defifl
from his purpofe, and glorified God for his gracious
promifes to favour his fon, and to make him the builder
of his temple.
But although David was found un.blemifhed in his
charadler as a King, a6ling always ^in "due fubmiifion
and acknowledgment of the fupreme and fpi ritual power
of God, and therefore enjoyed the temporal power of
his kingdom in fuch manner as to deferve that high
commendation which God had given of him in this
refpedt •, yet as a man, like others of his brethren,
being fubject to the law of nature, and liable to thofc
pafTions which tempt us to difobedience, he became
alfo a very great finner, and was guilty of two moft hei-
nous crimes, of adultery and murder: the circumiflances.
of v/hich are related at large in the facred writings.
There does not appear any foundation for an attempt
to mitigate or excule his tranfgreiTions ♦, the charge
brought againfl him by the prophet, is delivered in
terms very clearly exprefTmg the high degree of liis
S 4 ■ " guilty
^64 ' ^^^ Reign cf David,
guilt, and his ingratitude towards God, whofe fervant
is commiflioned alfo to acquaint him of the punilh-
ments that were to be brought on him and his houfe
for thcfe great offences^ when he told him, in the name
of the Lord,
Now therefore the fword fiall never depart, from thine
houfe 'y hecaufe thou haft defpifed me^ dnd hafl taken the
wife of Uriah the Hit tit e to he thy zvife. "Thus faith the
Lcrd^ Behold^ I will raife up evil againfi thee out of thine
own houfe^ and I will take thy wives before thine eyeSy
mid give them unto thy neighbour ^ and he fJiall lie with thy
wives in the fight of this fun. For thou didft it fecretly :
but I will do this thing before all Jfrael^ and before the fun,
- In anfwer to all that Nathan faid on this occafion, we
find oijly this confefTion made by David, / have finned
againfi the Lord.
As God, who looketh vipon the heart, did fee that
he was tf uly penitent for his Gn, the prophet did imme-
diately reply,
*The Lord alfo hath put away thy fin \ thoufJialt not die.
Howbeit^ hecaife by this deed thou hafl given great occafion
to the enemies of the Lord to blafpheme., the child alfo that
is born unto thee fJiall fur ely die. Which accordingly came
to pafs foon after.
Upon this occafion we find David did make moil
earned fupplicatipn 5 with fafting and weeping, tointreat
God to fpare the life of his child •, both on account of
his natural afFeftion to the child, and alfo, if it might
be, to avert this firfl initance of God's difpleafure in
the punifhment of his fin, that the death of his child
might not become a fign of the full accomplifliment of
jail that the prophet had denounced againft him.
Thofe evils which were threatened to the houfe of
David for his tranfgreffions, were introduced by diforders,
arifing in his family, which bore fomc rcfemblance to
his own offence. -^ ,
. Amnon his fon conceived an unlawful paffion for his
fifter, which he gratified by violence, and thereby pro-
yokec^
the Son 5^ Jeffe. 265
Voked Abfalom to revenge the injury, by the murder
of Amnon his brother.
David was greatly afflidted by thefe troubles ; but
at length his grief for the lofs of his fon Amnon wear-
ing out of his mind, he was pleafed, at the inftance
and entreaty of Joab, and complied with it, to recall
his favourite fon Abfalom from banilhment, and to
reftore him to his favour.
But the moft grievous trial in the punifhment of Da-
vid, which came upon him in the decline of his life,
arofe from the ingratitude and treafonable defigns of
Abfalom.
The king's great affeftion to him was well known,
and from thence he took occafion of prefuming to be
his fucceflbr in the throne \ and, by his artful addrefTes,
did ingratiate himfelf with the people for this purpofe :
fo that, before he was difcovered, his ambition had
grown up to a very dangerous height, and the confpi-
racy was firong^ for the people increafed continually with
Abfalom. Many, even of fuch perfons as David could
lead have fufpedted, were become parties in the treafon
of Abfalom.
It may appear ftrartge that David, who had been
very many years firmly fettled upon his throne, fhould
immediately, upon receiving an account, of. this rebel-
lion, determine to leave Jerufalem, the capital of his
kingdom, to be entered without oppofition by his ene-
mies, and to abandon himfelf and his followers to fuch
a precipitate flight, as might feem to indicate a total
defpak* of his condition ^ for to this efFedl he expreffed
himfelf.
David f aid unto all his ferv ants that were with him at
Jerufalem^ Arife^ and let us fiee^ for we fliall not efcape
elfe from Abfalom : make hafie to depart ^ left he overtake
us fuddenly^ and bring evil upon UJ, andfmite the city with,
the edge of the fword.
From this declaration it is plain, he did not then
mean to oppofe Abfalom by force, as being perfuaded,
ifh^t, if he didj he would fall before him, which he had
reafon
2 66 The Reign of David,
reafon to conclude from the meflage brought to'him by
Nathan ; one part of which he faw clearly fulfilled, ac-
cording to the word of God fent to him : / izjUI raife up
evil againft thee out of thine own houfe : and the other
part of it, / will take thy wives before thine eyes^ and give
them unto thy neighbour, and he /hall lye with thy wives in
theftght of this fun.
This implied fuch dlflrefs would be brought upon
him, that he could not prote6t even his own wives from
violence ; and therefore would be utterly unable, by
making refiftance, to withftand his enemy.
Accordingly we find he did not think of muftering
xip and arming his forces upon this occafion ; nor did he
command his fervants by his authority to march with
him in his retreat \ but fuch as were faithful to him he
advifed to confult their own fafety, and attend him in
his flight.
To the like purpofe he fpake to Ittai the Gittite,
who went out of Jerufalem in his company, bringing
along with him fix hundred of his brethren : David
defired that they would return to the city, and abide
with the king •, that as ftrangers, they might, by their
fubmiflion to Abfalom, efcape his refentment, and
avoid the troubles they v/ould meet with in their ba-
nifhment wdth him \ fo that he did not propofe to
ilrengthen himfelf by numbers of armed men.
The fame obfervation does more clearly occur to
us, from the commands of the king given to Zadock
the prieft, who had followed him with the Levites,
hearing the ark of the covenant of God. And the king faid
unto Zadock^ Carry back the ark of God into the city : if I
/hall find favour in the eyes of the Lord^ he will bring me
again^ and /hew me both it and his habitation. But if he
thus fay., I have no delight in thee ; behold., here am /, let
him do to me as feemeth good unto him.
All thefe circumilances bear witnefs to the abfolute
fubmifTion of David, under the hand of God, in his
diftrefs ; that he refigned himfelf altogether into his
power, and would not employ his ov/n power or coun-
lei
the Son cf JefTe, 267
fel to extricate himfelf, howfoever probable it might
have appeared, that he could have wkhflood the trai-
terous attempt of Abfalom, and have got revenge of
him for his wicked and ungrateful rebellion.
We find alfo, that the fervants of David followed
him, with the fame temper of mind in which he
humbled himfelf, when he departed from the throne
of his kingdom ^nd his royal city. And "David went
Up hy the afcent of mount Olivet^ and wept as he went up^
and had his head covered^ a?td he went barefoot. And all
the people that was with him covered every mayi his head^
and they went up weeping as they went up.
In this mod remarkable inflance of David's humilia-
tion, v/e have a certain proof of his fincere repentance
for the fins, for which he knew thefe calamities were
brought upon him : he acknowledged the juftice of
God by his patience, and manifefted his faith by reli-
ance upon the hand of God to deliver him in that way
and time he fhould think fit. From whence he gave
a more evident token of his obedience and refignation
to the fpiritual and invifible power of God, under this
very grievous trial of his conftancy, than what he could
have done, had he enjoyed his power without inter.-
ruption, after he had been fully fettled and quieted in
the throne.
When it pleafed God to releafe him from this fe-
vere chaftirement, by ordering thofe events which were
preparatory to his deliverance, according to the account
we have of them in the facred hiftory, we find that
David was enabled, by the numbers which came to
him, to engage in battle with Abfalom, who had pur-
fued him to the wood of Ephraim, where this rebellious
fon of David was flain, againil: the confent and pofitive
inftrudlions given by his father to preferve his life.
Upon this occafion it appears again, how much Da-
vid had accufed himfelf as the caufe of thefe dreadful
diforders which had arifen in his houfe ; for to this
confideration, as well as to his natural affedion, we
may impute the mournful lamentation of David, when
\ thus
II!
^68 The Reign of David,
thus he /aid, O my Jon Ahfalom^ ^y fon^ my fon Ahfalom t
would God I had died for thee^ O Ahfalom^ my fon^ my
fpn.
It is clear from the foregoing obfervations, which
have been made upon the reign of David, that from
the time he was anointed by Samuel, until the con-
clufion of the rebellion of Abfalom, amidfl all the va-
rious temptations and fevere trials with which he was
exercifedj that he did never feek to releafe himfelf from
them, by applying to the force or temporal power of
his kingdom, without due confideration and refped:
given to the power and authority of God. So that in
the life-time of Saul, who did mofl cruelly and unjuftly
perfecute him, David was not provoked to revenge
himfelf, though he had it in his power more than once
to have killed his mercilefs enemy. But although he
was king of Ifrael, by the appointment of God, de-
clared to him by the prophet, yet he made no (lep to
feize upon the throne, until the way was cleared for
him by the death of Saul •, and even tlien he did not
move towards it, until he had received exprefs direc-
tion by the anfwer returned to him, when he had con-
fuked God for that purpofe.
His behaviour under the fore diilrefs and afflidion
which came upon him by the treafon of Abfalom, we
have already obferved, that it does afford a mod re-
markable inflance of his entire fubmifTion to the will
of God. As he knew his calamities had arifen from
his offences againft him, he hum.bled himfelf immedi-
ately upon the appearance of the hand of God in his
punifhment, being according to the word he had fent
to him by his prophet; and therefore he rcfigned up
his royal power and command, and altogether declined
any exertion of it, giving the title alio of king unto
Abfalom, until it pleafed God, by the m.ethod's of his
providence, to reftore him to his throne.
In thefe circumflances of David labouring under his
afHidions, we can difcern the great difference between
him and Saul *, for the latter did incelTantly endeavour
to
the Son of ]ttk. 269
to deftroy David, who was guiltlefs towards him, be-
caufe he knew that he was taken into the favour of God,*
after he himfelf had been rejedled for his difobedience
to him \ and, inftead of humbling himfelf under the
difpleafure of God, by making a refignation of his
power into his hands, he held it in oppofition to the
divine appointment, and fought at length to the aid
of infernal power to preferve him from his enemies. "
In oppofition to what has been faid concerning the
invariable refped given by David to the command and
authority of God, by holding the temporal power of his
kingdom in abfolute fubmifFion and dependance on the
will of God ; there does appear one inftance of his dif-
refpedl and prefumption, in giving command to num-
ber the people, without having confulted God in re-^
gard to this matter.
The account of this tranfadion, as related in the fa-
cred hiflory, is to this effed : That God being dif-
pleafed with Ifrael, faffered David to be tempted by
Satan to number the people ; with which temptation
he complied, and withltood the good counfel of Joab,
who advifed him againft it.
His defign in this matter was to make an exadl lift
or enrolment of all the men fit for war, which implied
a fuppofition in the mind of David, that the ftrength
or (lability of his kingdom might be known or com-
puted by him, according to the numbers of his fub-
jedts, whom he might draw out upon occafion to witK-
lland his enemies. It is plain this was the defign, by
the reply made by Joab againft this order, jind Joah
anfuoered^ The Lord make his people an hundred times fo
many more as they be : hut my Lord the king^ are they not
all my lord's fervants ? why doth my lord require ' this
thing ? why will he he a caufe of trefpafs to Ifrael ?
Which was an argument to this purpofe, that where-
as the king, by his command to him for numbering
the people, did fuppofe the account of them would
make a formidable appearance to his enemies, Joab
allov/s It might be To, but prays, at the fame time, rhnt
it
tyo 'The Reign of David,
ic would pleafe God yet much more abundantly to ifl»
creafe their numbers, though his fubjedts did already
make up a very great multitude of people. But as ta
any proht that might arife to his fervice from perform-
ing this tafk, he denies it, under the form of this quef-
tion. Are they not all my hord's fervants? to be ready
every one upon a general fummons to obey his com-
mands, as fpeedily as if their names and places of
abode were particularly taken. Therefore he prayed
the king to defill from his purpofe ; that as it was
clear he might abfolutely command the whole power
of his people, on any occafion, there was no need for
this undertaking, which could imply nothing more but
a vain curiofity to fearch into the temporal power of
his ftate, as if he meant to reft himfelf and the ftability
of his kingdom upon it, thereby renouncing his trult
and confidence in the fupport and protection of God,
to rely on the power and arms of his fubjeds •, by
which example they alfo would be tempted to think
amifs, in like manner with their king ; and therefore
Joab urged it to him. Why will he he a caufe of trefpafs
unto Ifrael ?
This wife reply was made by Joab : But notwith-
ftanding^ the king^s word prevailed againjl Joab ^ and again/i
the captains of the hojl : and Joab and the captains of the
hoft went out from the prefence of the king, to number the
people of Ifrael, And they came to Jerufalem at the end of
nine months and twenty days.
And that the prefent ttrength or power of his fub-
jedls might be known unto the king, according to the
foregoing obfervation, they made him a return only of
the numbers of men fit for war. So that they reckoned
in Ifrael eight hundred thoufand valiant 7nen, that drew
fword 'y and the men of Judah were five hundred thoufand
men.
In confequence of this order, and the execution of
it, we are told, David's heart fmole him after that he had
numbered the people.
It
the Son of Jefle. 271
It is probable the argument of Joab did then recur
to his thoughts, and he repented of his tranfgreffion,
and faid, I have finned greatly in that I have done. At
the fame time alfo, he received a melTage from God to
.reprove him, and give him warning of the punifhment
he muft fufifer for it. But before it was inflided, the
choice was left to him, whether it fhould be by famine,
by the fword, or by peftilence \ for as the anger of the
Lord was kindled againjl Ifrael^ upon fome other account,
before this trefpafs was committed, they came now ta
be involved in the punifhment of it. And whichfoever
choice the king might have made, it would have had
the fame effed and tendency to convince him and his
people of the folly of that offence, by manifefling, that
all Ihews of temporal power are vain againft the counfel
of God, who, by fecret and invifible means, can blaft
or deilroy it, either by degrees, or inftantly, by pefti-
lence, by the fv/ord, or by famine.
There fell at this time in the plague, which pafied
through the people from Ban even to Beerfheha^ feventy
thoufand men.
When God v/as pleafed, at the earned requeft and
intercelTion of David, to ftay the deftroying angel from
ftretching his hand over Jerufalem, to cut off its inha-
bitants, the king was commanded to rear an altar unto
the Lord in the threlhing- floor of Araunah the Jebu-
fite, on which place the temple and its courts were
built afterwards by Solomon.
When David vj as old^ and full of days^ he made Solomon
his [on king over IfraeL And having ordered all the af-
fairs of his court and kingdom, and the fervices of the
priefts and Levites, according to the feveral courfes of
their miniftration, David ajfemb led all the princes of Ifrady
the princes of the tribes^ and the captains of the companies
that miniftered to the king by courfe^ and the captains over
the thoufands^ and the captains over the hundreds^ and the
ftewards over all the fubjlance and pojfeficn of the king^ and
of his fom^ with the officers^ and with the mighty men^ and
vjith all the valiant -men^ unto Jenfalan,
zy^ Tie Reign 5/" baVid,
Then David the king flood up upon his feet^ and fd\d^
Hear me^ my brethren^ and my people ; As for me, I had in
mine heart to build an houfe of reft for the ark of the co-
venant of the Lord^ and for the footftool of our Gody and
bad made ready for the building.
But God faid unto me^ Thoufhalt not build an houfe for
my namey becaufe thou haft been a man of war^ and haft
fhed blood.
Howbeity the Lord God of Jfrael chofe me before all the
houfe of my father to be king over Ifrael for ever : for he
hath chofen Judah to be the ruler •, and of the houfe ofju-
dahy the houfe of my father \ and among the fons of my fa-
iher, he liked me to make me king over all Ifrael : And of
all my fons {for the Lord hath given me many fons) he hath
chofen Solomon my fon to ftt upon the throne of the kingdom
of the Lord over IfraeL And he faid unto me^ Solomon^
thy fon^ he fhall build my houfe ^ and my courts : for I have
chofen him to be my fon, and I will be his father.
Moreover y I will eftabltfh his kingdom for ever^ if he be
conftant to do my commandment s<^ and my judgments^ as at
this day.
Now therefore in the fight of all Ifrael^ the congregation
cf the Lordy and in the audience of our God^ keep and feek
for all the commandments of the Lord your God ; that ye
may poffefs this good land, and leave it for an inheritance
.for your children after you for ever.
And thou Solomon my fon^ know thou the God of thy fa-
ther ^ and ferve him with a perfect hearty and with a wil-
ling mind : for the Lord fearcheth all hearts^ and under-
ftandeth all the imaginations of the thoughts. If thou feek
him^ he will be found of thee ; but if thou for fake him^ he
will caft thee off for ever, ^ake heed now •, for the Lord
hath chofen thee to build an houfe for the fanBuary : be
ftrongy and do it.
Upon a full confideration of the faithful example,
and of the wife and pious inftrudlions which were
given by this holy king to his fon, and to his people j
together with the order and oeconomy of his court, the
regular appointments of his officers and mighty men^
the
the Son of JefTe. 273
the great number of his fubjeds that were fie for war,
and the exceeding abundance of his treafures, including
the provifion and preparations made by him for the
building of the temple -, add to this his care in regard
to the performance of the fervice of God, by the feve-
ral courfes of the priefts and Levites diftributed in
due order, according to the ftated returns of their mi-
niftration ; it will appear from this complex view of
the kingdom of Ifrael, as it flood in the latter end of
the reign of David, that he did deliver it into the
hands of Solomon, with all advantages that could be
defired, to confirm and eilablifh him in the throne.
After thefe obfervations upon the reign of David,
which have arifen from the tranfadtions that are re-
corded in the facred hiflory, giving evidence to his fm-
cerity and uprightnefs, in holding the temporal power
of his kingdom in due fubmifllon and acknowledgment
of the fpiritual and invifible power of God •, it will now
properly occur to be examined by us, in what manner
the promife made to him and his fon has been fulfilled,
which the prophet Nathan delivered to him in the
name of God, when he faid to David, 2Sam.vii. 16.
Thine houfe and thy kingdom fliall he eftahlijhed for ever be^
fore thee •, thy throne fliall be efiabliflied for ever.
There is no caufe to animadvert upon thefe words,
as if they did not fully exprefs the true import of the
original Hebrew text ; but if it is yet more clofely
tranfiated, it agrees more perfe6bly with the defign of
the prophet, explaining the purpofe and counfel of God
in thefe words •, Thy houfe fliall he faithful^ and thy king-
dom everlafiing before thy fac^, •, thy throne fliall be immove-
able for ever,
Ey this prophetic declaration it is implied, that the
true faith in the name of God fhall continue in the
houfe of David, propagated from him among his de-
fcendants to the lateft ages -, that his kingdom refling
upon this principle, fliall be everlafting before his face,
tiitt law and policy of it being declared by him, and his
T ^ throne.
:d74 '^'^•^^ £ romije made unto David
throne, upholder! and fupported by this law, fhall be
cftablifhed and immoveable for ever.
The firft part of this promife was accompliflied by
the true faith in God being propagated from David to
Solomon, which defcended from Solomon, according to
the record of generations preferved in the gofpel of St.
Matthew, unto our Lord Chrift, the fon of David ;
and upon account of this fon, who was a greater than
Solomon^ the houfe of David was eminently diftinguifhed
by this title, Thy houfe /liall be faithful
The fecond part of the promife to David is fulfilled
alfo by the reign of our Lord the Mefliah, pofiefling
the kingdom over the people of God, according to the
law publilhed by David his father, which is everlafting,
as declared by him, or before his face, in his prophetic
writings.
The third part alfo is accompliflied in our Lord
Chrift fitting upon the throne of the kingdom of the Lord
ever Ifrael^ which is not unftable, like the thrones of
earthly potentates, moving from one houfe or family to
another ; but his throne continues ellablifhed, and im-
moveable in the houfe of David for ever.
From this explanation of the promife made to Da-
vid, by which the principal heads of it are feparated
and diftinguifhed, it becomes neceftary to examine
them in their order, and to obferve yet more explicitly
how the whole defign and purpofe of the promife are
faithfully and exa6lly fulfilled.
The firft part of it has been already confidcred, whei'e
it came properly in our way to obferve, that the gene-
ration of the faithful is continued by inftru6lion, de-
fending from the father to the fon, as it did from
Abraham to David, and from David to our Lord
Chrift. And that in the account of God, to whofe
eyes our new birth, or regeneration is apparent, we are
faid to be the fons of thole perfons who firft taught and
inftru6lcd us in the true faith of his holy name, which
lias been remarked and exemplified by inftances taken
from the infpired writers.
So
accompiijJjed in the Meffiah. 275
St) that in accomplifhment of the promife made to
David, our Lord Chrift was the fon of David in the
true faith, by defcent, according to the record of ge«
neration by St„ Matthew *, and he Was the fon of David
alfo by natural generation, according to the record of
St. Luke \ from this cotnpleat evidence, in behalf of
the houfe of David, the word of God to him is fure in
faying, ^hy houfe /hall be faithful.
And thy kingdmi everlafiing before thy face. For th^
proof of this part we appeal to the prophetic writings
of David, compared with the gofpel, or fpiritual law of
Chrift; and from the agreement and conformity be*
tween them, the evidence of his kingdom everlafting
does appear : for the power and policy of his kingdoni
flill continue the fame, David himfelf having reigned
as fubjedt to, or under the law of Chrift. So he faidj
in acknowledgment of his dependance on him, in
Pfalm ex.
The Lord f aid unto my Lord^ Sit thou on my right hand^
until I make thine enemies thy footflooL
Upon this expreftion of David, as di(5lated to him by
the Holy Spirit, concerning the MefTiah, our Lord
himfelf raifed an objection to that view or confidera-
tion the Scribes then had of him^ under the form of
this queftion : How fay the Scribes .^ that Chrift is the fon
of David ^ for David himfelf faid by the Holy Ghoft^ ^he
Lord f aid uHto my Lord, Sit thou on 7ny right hand., until I
make thine enemies thy fooiftool. David therefore calleth
him Lord: how is he then his fon? For David looking
Upon the MefTiah as his fon by defcent, in the order
of natural generation, would not have called him Lord.
Therefore, when we anfwer this queftion, according
to the light of the gofpel revelation, it eorrefponds to
the declaration made by David -, for it follows, that
David, by calling the MefTiah his Lord, did not ac-
knowledge him as his fon only, but, in another refpedl,
as the fon of God alfo, taken up and exalted in his
human nature into heaven, there to lit on the right
hand of God, until all his enemies beino; fubdued
and put under his fesc, by full confefnon made unto
T 2 the
276 27/'^ Promife made unto David
the majefty of his pdwer, he fliall come the fecond
time, to judge and to triumph over them, and then
begin his reign upon earth in glory.
In confequence of this acknowledgment of David,
as the Apoftle argues, Let all the houfe of Ifrael know
ajjuredl)\ that God hath made that fame Jefus whom ye
have crucified^ both Lord and Christ.
From hence David proceeds in defcribing propheti-
cally other circumflances of the reign of the MefTiah.
*The Lord fliall fend the rod of thy flrength out cfSion.
Which was fulfilled by the preaching of our Lord,
and by the preaching of his Apoftles at Jerufalem,
after they had received the Holy Gholl upon his af-
cenfion into heaven -, and in confequence of his preach-
ing the word of truth, he has the fandion of divine
authority for the fupport of his government.
Rule thou in the midfl of thine enemies ; (beKeReB) in
the inner part or fecret counfel of thine enemies, to
overcome and bear down all their oppofition.
In the day of thy power fnall the -people offer thee free-
will offerings with an holy worfhip.
In the day of thy fpiritual power, acknowledged and
confefled by all thy people, they will offer thee pure
worlhip in the beauties of holinefs, derived from their
fmcerity and purity of heart, fuitable to thy unfpotted
purity •, for,
'The dew of thy birth is of the womb of the morning.
Free from the (lain of original fin, from whence all
unclean defires of the heart have proceeded •, and, to
confirm thee in the poffefTion of that honour he hath
defigncd for thee,
The Lord hath fivorn^ and will not repent : thou art a
pri eft for ever after the order (Heb. after the word) of
Melchifcdck.
That is, a king of righteoufncfs, conftituted a king
and a priefi, both to rule and to nuike interceflion for
the people of God •, 7iot after the law of a carnal com-
mandment^ as the Mofaical priells were ordained to
their office by order of natural generation, but by
the
accomplijkcd in the Mefliah. 277
the WORD of God, after the power of an endkfs life^ thou
art a priefl for ever^ after the order of Melchifcdek.
In the lecond part of this Pfalm, the prophet, fpeak-
ing of the Mefliah unto God, faith, ,
The Lord on thy right hand fhalljlrike through kings in
the day of his wrath. ' ^r. ,•-, .,
When they offend againft the laws of his kingdom,
he will break the power of the mighty ones upon earth,
and kings themfelves fliall be pierced thro' and cut off
by the fury of his refentment : for
He fhall judge among the heathen^ to recompence them
according to their defervings.
He fhall fill the places with the dead bodies of them who
ftand out in rebelHon to the power of his kingdom.
He fball wound the heads over many countries^ who ex-
alt themfelves in the ilratagems of temporal power and
policy to withftand his will.
But in the ftate of his humiliation, preparatory to his
exaltation to the right hand of God,
He fhall drink cf the brock (miNaHaL, of the torrent,
or troubled flream) in the way ; being fubje6t to all the
bodily wants and weaknefles of his brethren, and to
death itfeif, flill abiding in his righteoufnefs.
Therefore fJjall he lift up his head^ by his own power,
from the grave, in triumph over his enemies.
The like obfervations occur to us upon confideration
of the fecond Pfalm, which is very nearly to the fame
effeft, both in the form of its compofition, and in the
defcription given by it of the reign of the Mefliah ; fo
that it may properly be fct after it in the order of pro-
phetic hiftory.
Pfalm II.
Why do the heathen rage, and the people imagine a vain
thing ?
To what purpofe have the nations rifen up in fierce
contentions about earthly power ? and why will the
people of the world im.agine a vain thing, to efl:ablifli
the power of their kingdoms by the ftrcngth of their
own hands ?
T 3 The
278 Tloe Promife made tmio David,
^he kings of the earth fet themfdves^ and the rulers taki
counfel together againji the Lord^ and againjl his. Anointed.
The kings and princes of the world, confiding in
their own counfcls and contrivances, are bold in "pre-
fumptuous attempts to bear down all oppofition to
their own wills ; and therefore devlfing, by their own
power and policy, to fupport the profperity of their
eilates, they rejedt and defpife the confideration of the
divine and fpiritual government of the v/orld, as fub-
jed to Almighty God, through the MelTiah, our Lord
the Chrift, faying, in the pride of their own felf-
fufficiency.
Let us break their hands afundcr^ and caji away their
cords from us.
Why Ihould w^e fubmit to the conflraint of this fpi-
ritual governm.ent, to the obfcrvance of the law of the
gofpei ? Let us be free for the carrying on our own
purpofes, being well enough able for their accom-
plifhment.
He that fit teth in the heavens fhall laugh : the LordfJoall
^ave them in derijion,
The wifdom of this world is fooliflonefs with God ; for i£
is written^ He taketh the wife in their own craftinefs.
All the counfels and cunning devices of v/orldly po-
liticians, are very weak and fhort-fighted, and, in God's
account, altogether foolifh and contemptible : fo that
when the mighty ones of the earth are mofl fecure in
their own felf-fufficiency,
*Then fhall he fpeak unto them in his wrath ^ and vex
them in his fore di f plea fur e.
The juft refentment of Almighty God will be kind-
led againft them, to llir up difficulties and troubles in
their aEairs, to diftrefs and perplex them in his anger:
fo that after making their utmoft endeavours to efta-»
blifh the wealth and profperity of their kingdoms, in
pppofition to his kingdom, he will convince them oi
their in)potency, and fpeak unto them, in defiance o|
their feeble attempts,
Xet have J fct my king upon my holy hill of Zion,
No^^
accomplijhed in the Mefliah. 279
Notwithftanding every art and device of falfliood has
been pra6liied to lubvert and undern^ine the fpiritual
laws of his kingdom, yet the power of it will prevail
in oppofition to all the powers of this w^orld \ and the
throne of the Mefliah is immoveable upon the holy hill
of Sion.
To {hew the certainty of the continuance of this
kingdom, the Pfalmilf, fpeaking by the Spirit of the
Meftiah in the word of God to him, reveals this won-
derful fecret of divine counfel :
I will declare the decree, of the immutable will and
purpofe of God :
The Lord bath /aid unto me, ^hou art my fen, from
everlafting.
l^h'ts day, in the fullncfs of time, have I begotten thse^
in the human nature from the womb, and again from
the grave by thy refarrecrion.
AJk of me, and I 'UJill ginse thee the heathen for thine in--
heritance^ and the uttermoft parts of the earth for thy fof-
Jeff on.
Afk of me, as thy father, an inheritance, and I will
give thee all the nations of the earth for thy poiTeirjon,
to continue in fuch abfolute fubje(ftion to thy power,
^hou jhalt break them ivith a rod of iron \ thoufI:alt daflj
them in pieces like a potter'' s veffel.
While the nations of the earth ftand out in rebellion
againft the fceptre of thy kingdom, and in oppofition
to the fpiritual laws of thy holy religion, thpu fhalt
bruife them under thy fceptre, as v/ith a rod of iron ;
and all the forms of their pohtical conftituiions thou
fhalt break, and fcatter about the fragments of them,
like the broken pieces of a potter's vefiel.
From this declaration of the decree, which is immu-
table according to the promife of Almighty God, the
pfalmifl draws a general conclufion, in application to
the great and mjghty rulers of the earth.
Be wife now therefore, O ye kings •, underftand from
hence your true intereft, and betake yourfelves to the
purfuit of it.
T4 Be
28o He Prcmife made unto David^
Be injiru^ed^ ye judges of the earthy from God's v/ord,
making it the rule of your counfels and deliberations,
and under that awful regard, which ought to poffefs
your minds, as ading in fubjedion to the divine go-
vernment. \
Serve the Lord with fear of his difpleafure, being al-
ways careful to avoid it ♦, and in the higheft Hate of
your temporal power and profperity.
Rejoice with tremblings in confelTion of your abfolute
dependance upon him, without any confidence in your
own fufficiency.
Kifs the fon^ left he he angry.
Be reconciled to his Ton, the anointed one, who has
entreated you to be at peace wdth him, by your obe-
dience to thofe gracious mcfiages he has delivered from
his mouth.
Left he be ar,gry^ at your neglcdl, and ye ■perifto from
the right way of obtaining your own happinefs and fe-
curity.
When his wrath is kindled hit a lit tie ^ he may cafi you
off from his protedlion, and fuffer you to betake your-
felves to lies and vain imaginations.
Bleffed are all they that pit their truft in him. Their
happinefs is relied upon a fure foundation at prefent
and for ever.
The forty-fifth Pfalm may be properly inferted here,
as containing a majeftic description of the perfon and
power of the MefTiah, under fuch emblems of poetical
addrefs, derived from the external fhew and magnifi-
cence of the court of an earthly prince, as might ac-
commodate the inflru6tion given in it to Solomon, the
fon of David, whofe temporal profperity in the enjoy-
ment of his kingdom, was a reprefentation or fhadow
of that peace, which will be introduced by the glorious
and triumphant reign of the MefTiah.
In the latter part of this Pfalm, David makes appli-
cation to the Jewifh church, whom he fpeaks of, firft,
under the title of the Qiieen, that nation, according to
the prophetic ftyle, being married unto the Lord ; and
after-
V
accotnpUp:ed in the Mefliah. 281
afterwards the Pfalmifl exhorts her, as his daughter,
to attend to thofe inftriidions, by the obfervance of
which ihe would be recommended to the King. Which
circumflance has been before remarked on this pfalm.
But it may be proper to examine the whole compofition
of it in this place, with due attention to the original
ttxt.
Pfalm XLV.
My heart is inditing a good matter : I /peak of the things
which 1 have made touching the King : my tongue is the pen
of a ready writer.
My heart hath prompted me to fpeak the good word;
I am compofing the works of my difcourfe for the King:
my tongue is the pen of a ready writer.
Thcu art fairer than the children of men: grace is pour ei
into thy lips: therefore Gcd hath hleffed thee for ever.
Thou, the rnighty Prince, to whom I dire<5t my ad-
drefs, art fairer than the fons of men, being the Son of
the Moil High ; grace is poured into thy lips, difclof-
ing the beauty and excellency of that knowledge which
is in thee •, therefore God hath blelTed thee for ever with
all-fufficiency and power.
Gird thy fword upon thy thigh ^ 0 mofi Mighty ^ with thy
glory and thy majejty.
Put on the enfigns of all temporal power which be-
longeth unto thee^ gird thy felf with thy fword upon thy
thigh, thou mighty conqueror, to be acknowledged in
thy glory and thy majefly.
And in thy majefly ride profperoufly hecaufe of ihe word
of truth y and meeknefs, and right eoufnefs : and thy right
handfJiall teach thee terrible things.
And in thy majefly be thou profperous and fuccefsful,
ride upon the word (ReChaB GnaL DeBaR) of truth,
of meeknefs, and righteoufnefs, bear down all oppo-
fition by thy Spirit accompanying the word of truth,
of meeknefs, and righteoufnefs, and thy right hand
(hall teach thee terrible things, by the deflru6lions
brought upon the earth, through the perverfenefs and
obftinacy of men refilling the word of truth, of meek-
nefs.
282 7 he Promife made unto David,
nefs, and rightcoufnefs, and (landing out in rebellion
to the power of thy fpiritual kingdom.
Thine arrows arc very flm-f-p in the heart of the Ki}i<^*s
enemies ; whereby the people fall under thee.
Thy arrows are Iharp, that no armour of human de-
vice can be proof againil them •, the people fhall fall
under thee by the weapons of thy power diredled into
the heart of the enemies of the Kins;.
Thy throne^ O God, is for ever and ever: thefceptre of
thy kingdom is a right fceptre.
Thy throne, O God, the mighty Prince, the Meffiah,
is from everlalting to eve rl ailing •, the fceptre of rightc-
oufnefs is the fceptre of thy kingdom.
Thou hafi loved rightcoufnefs^ and hated wickednefs :
therefore God, thy God^ hath a7icirted_ thee ivith the oyl of
gladnefs above thy fellcivs.
In all the temptations thou hail been excrcifed with
upon earth, thou haft been found to love rightcoufnefs,
and haft hated wickednefs -, therefore God, thy God
the Father, w^iom thou haft declared unto the world,
hath anointed thee with the oyl of gladnefs, by the com-
munication of his fpirit to thee without meafure, in
preference to all thy fellows of the fons of men.
All thy garments fniell of myrrh^ aloes, and cafp.a \ ottt
ef the ivory plaics, vuhcrchy they have nhide thee glad.
The whole order of thy convcrlktion upon earth, the
robes of thy innocence are perfumed with odours, ivhich
are the prayers of the faints, thy fellows, (Rev. v. 8.)
offered up from their mouths (min HiChLe SheN, ex
a^dibus dentis) by which they have rejoiced thee.
Kings daughters ix;erc among thy honourable women : tfpcn
thy right hand did fl and the ^Ouecn in gold of Opbir,
The daughters of Kings are among thy attendants,
being inftrudled in the fecrcts of thy wifdom : upon thy
right hand hath ftood the Qiieen, the Jewifh church,
preferred to ail others upon earth by peculiar favours,
and in its worfhip and fcrvicc diftinguifhed by ornaments
of excellency in gold of Ophir.
Hcarki:ii-^
accompli Jl:>ed In the Meffiah, 283
Hearken^ O daughter^ and confider^ aiid incline thine ear-^
forget alfo thine oivn people^ and thy father'' s houfe.
But notwithllanding thele advantages which have
made thee the Queen in preference to all other people
and nations of the earth, yet hearken^ O daughter, and
confider, give thy attention yet farther to thofe inftruc-
tions which are offered unto thee, incline thine car to the
word of truths of mceknefs^ and right eoufnefs, the gracious
meffages of Godfent unto thee in the preaching of the
Mefliah; and therefore ieeking for thy majefty and
thy excellency in acknowledgment and fubmiflion to
the fpiritual laws of his kingdom, forget alfo thine own
people, and thy fathefs houfe y not reckoning upon it for
thine honour that thou art defcended from thence, but
that thou art firil called upon to be the fpoufe of the
MeiTiah.
So fhall the King greatly dcfire thy heauty : for he is thy
Lord, and wcr/liip that him.
Upon thefe conditions the King fliall greatly defire
thy beauty, and vouchfafe peculiar blellings unto thee,
which thou art efpecially bound to fgck after.
For he is thy Lord.
The fame to whom thou haft ever profefled obedience
under his difpenfation of the law by Mofes, and there-
fore zvcrfliip thou him, and bend thyfelf in obedience
alfo to the fpiritual laws of his gofpel given by himfelf
and his apoftles.
And the daughter of I'yre fhall he there with a gift^
even the rich among the people Jhall entreat thy favour.
And for thy encouragement to this obedience, know
that in confequence of it, the moft wealthy city of the
earth in traffick, the daughter of Tyre, fliall acknow-
ledge thy excellency by precious gifts, and the moft
powerful nations fhall entreat for thy favour.
ne King's daughter is all glorious within ; her clothing
is of wrought gold.
The King's daughter (taken out of the Jewifh church,
being the firft or primitive fociety of the church of
Chrift) is all glorious within, excelling iii all thofe in-
ward
284 T^he Promife made unto David,
ward ornaments of truth, of meeknefs, and righteouf-
nefs, which fhe hath learned from him \ to which alfo
her outward adtions are conformable in beauty, being*
as her cloathing, of wrought gold.
Shejhall be brought unto the King in raiment of needle
work.
The firfl or primitive church of Chrift, excelling
not only in the inward graces of the mind, but alfo in
her outward attire, fhe fhall be brought unto the King
adorned in raiment of needle -work, in robes of purity
and conftancy, wrought out by their faith under thofc
grievous fufferings which have been brought upon them
by their enemies.
^he virgins her companions that follow -her fliall be
hrought unto thee.
All the converts and profelytes out of other nations,
which follow as companions to the members of the
primitive Chriflian church of the Jewifh nation, thefe
all fhall be brought unto thee, O daughter, by which
name I call upon the whole Jewifh nation, if thou wilt
hearker^ and confider, and incline thine ear unto the
truth.
With gladnefs and rejoicing fhall they be brought : theyfJiall
enter into the King's palace^ the heavenly Jerufalem.
Inftead of thy fathers fhall be thy children^ whom thou
mayfi make Princes in all the earth.
As the confequence of hearkening to, and of obeying,
the voice of thy Lord the MefTiah will be, that thou
fhalt feek no more to derive the honour of thy condi-
tion from thy fathers the patriarchs of the Jewifh na-
tion, and that thou forget alfo thine own people and
thy father's houfe -, inflead of thy fathers, in whom
thou haft hitherto gloried, fhall be thy children of the
Chriftian church, whom thou mayefl make Princes in
all the earth, converted to the true faith in the name
of Chrifl.
/ will make thy name to be remembered in all generations :
therefore fhall the people praife thee for ever and ever.
In
accomplijhcd in the Meffiah. 285
In acknowledgment of thefe bleflings which will be
derived from thee upon thy converfion to the faith in
Chrift, I will make thy name to be remembered from
generation to generation of the faithful ; therefore Ihall
the people of God, all nations taken into his fervice
Ihall praife thee for ever and ever.
The feventy-fecond Pfalm may be properly added to
thofe we have already confidered, as it contains a de-
fcription of fuch confequences as will enfue under the
government of a King who rules with that wifdom and
inftrudlion which is to be derived from the word of God :
therefore David infcribed it to Solomon, as an incite-
ment to befpeak his attention to the laws of God, and
to point out more elpecially thofe inftances of the ex-
cellency of his kingdom by which it differed from all
other kingdoms of the world : which leads him in moft
of the exprefiions of it to comprehend the bleflings
of the reign of the Mefiiah.
Pfalm LXXII.
Give the King thy judgments^ O Gody and thy righteouf-
nefs unto the King's f on.
A petition in confequence of what is faid in the fe-
cond Pfalm, Be wife now therefore^ 0 ye Kings: he in*
firuBed^ ye Judges of the earth.
Give the King, O God, an underftanding of the wif-
dom of thy moral precepts, and unto the King's fon the
knowledge of the fpiritual laws of the righteoufnefs of
thy kingdom, with a difpofition to live according to
them, ""t
He fhall judge thy 'people with righteoufnefs^ and thy poor
with judgment f'^'^^ '^ '-rn.,,f ^-
He being enlightened and dire6l:ed in his adlions by
his attention to thy holy laws, in preference to all the
falfe meafures of worldly policies, he ihall judo-e his
lubjedts as being thy people according to rio-hteoulhefs ;
and thy poor, the meek, and humble, and afflidled per-
fons of the earth, with judgment derived from thy holy
word a
^86 ne Protnife made unto Davic^,
*The mountains Jhall bring f>eo.ce to the people^ and tha
little hills^ by righteoufnefs.
They who are exalted as rulers under him fhall alfo
bring peace to the people by miniilering to them ac-
cording to truth 5 and all the inferior ranks of men fhall
confpire in the fame defign of promoting peace among
each other, by hving in righteoufnefs.
He jJoall judge the poor of the people y he Jhall fa^ve the
children of the needy y and Jhall break in pieces the cp-
prejfor.
His regard will be fhewn particularly in giving
righteous judgment for the poor of the people; he
(hall fave the children of the needy who are leaft able
or inclined to contend for themfeives in this world,
and he will bruife down their opprefibr.
*They Jhall fear thee as long as the Jun and moon endure^
throughout all generations,
Thefe who are the fubje6ls of thy fpiritual kingdom,
converted by thy do6lrine to the true faith in thee the
mighty Prince of Peace, they fhall fear thee from ge^
neration to generation of the faithful delcending from
them.
He Jhall come down like rain upon the niozven grajs : as
Jhowers that water the earth.
The gentle and peaceful bleflings of his kingdom,
fhall delcend upon the wearied and afflifted perfons of
the earth like refrefhing rain to the grafs that has beert
eaten clofe, or cropped down to the root, or like fliow-
ers to the thirfty earth.
In his days J}j all the righteous Jcurijh : and abundance of
feacCy Jo long as the mcon endureth.
In the days of his reign, when the fpiritual laws oi
his government are obferved, the righteous lliall flourifli
when the wicked, their opprefTors, are call down, and
inllead of wars and contentions in ftrife, abundance of
peace fhall enfue, to lafl as long as the moon en-
dureth.
He Jfjall have dominion aljo jrom Jea to feay and Jrom
the river unto the ends of the earth.
The
accomplijked in the Meiliah, 2S7
The limits of his dominion fhall not be circumfcribed
by any other boundaries, but thofe of the earth itfelf.
They that dwell in the wilder nefs jhall kneel before him :
and his enemies Jhall lick the duft.
They who have lived far removed from inilrudion
in the ways of a civil or religious life, fhall receive the
leflbns of his wifdom, and bow down before his ma-
jeily, and his enemies, no longer able to make oppofi-
tion, fhall be trodden down to lick the dufl.
The Kings of Tarfhifh and of the IJles Jhall bring prefents:
the Kings of Sheba and Seha fhall offer gifts.
The Kings of the earth who are pofTefTed of the rich-
eft treafures, they of Tarfhifh, and of the Ifles, and of
Sheba and Seba coming into thy church, fhall bring
prefents of their fons and daughters, and offer gifts unto
thee.
Tea^ all Kings fhall fall down before him : all nations
fhall ferve him*
When all the policies of human invention, and the
forms of their civil conftitutions are difTolved, bein^
found infufficient, upon the utmoft trial that could be
made, to fupport themfelves, or to eftabhfh peace upon
earth ; all the Princes of the earth fhall bow down
to him as the King of Kings, and all nations fhall ac-
knowledge him the Prince of Peace.
For he Jhall deliver the needy when he crieth : the poor
alfo^ and him that hath no helper.
For by his mercy, which will extend to all the wants
of his fubjedls, he will deliver the needy when he crieth,
and the affli<5led who has no helper to befriend him
while he lives under the power of the worldly Princes
of the earth.
He fj all f pare the poor and needy ^ and fjjall fave the fouls
cf the needy.
He fhall be tender of the poor and needy in whatever
concerns their bodies or minds, and by communicacino-
his wifdom to thofe who acknowledge themfelves to
be in want of it, he fliail fave the fouls of the poor.
I lie
^88 The Promt fe made unto David,
He Jhall redeem their foul from deceit and violence : and
precious Jhall their Uood he in his fight.
He iLall redeem by the price of his own life their
foul from the deceits, and lies, and violence of the op-
preflbr, the enemy of their fouls -, and dear fhall their
blood be in his fight, that he fhall ihed his own to re-
deem it.
And he fhall live^ and to him fhall he given of the gold
of Sheha ; prayer alfo fhall he made for him continually^
and daily fhall he he praifed.
And after finifhing the redemption of the poor man,
by dying for him, he fhall live ; (Heb.) and he will
give him of the gold of Sheba by the riches of his in-
flrudlion, and he will pray for him always, by mediat-
ing on his behalf, and the whole day of his continuance
upon earth he will blefs him.
nere fhall he an handful of corn in the earth upon the
top of the mountains ; the fruit thereof fhall fhake like Le-
lanon^ and they of the city fhall fmirifh like grafs of the
field.
There fhall be an handful of corn caft into the earth
on the head of the mountains by our Lord the Meffiah,
who went up into a mountain^ and fowed the feed of his
gofpel among his difciples, in his divine fermon on that
mountain, the fruit of which fhall rife up, like the fo-
refl of Lebanon, in fulnefs of ftrength, to refifl the
rage of the winds, fhaking it with a mighty noife in
the florms of perfecution. And they who are the fruit
of it fliall fiourifh (Heb.) from the city (Ifaiah ii. 3.)
of Jerufalem, like grafs of the earth, covering beau-
tifully all the furface of it.
His name fhall endure for ever : his name fJjall he con^
tinued as long as the fun : and men fljall he hleffed in him \
all nations fhall call him- hleffed.
His name fliall be everlafling, his name (Heb.)
fhall have fons, being propagated by defcent to his
followers called after it Chrillians, from whence it fhall
endure as long as the fun. All nations fliall be bleffed
in
ixccont'plifloed hi the Mcffiah. 289
in him, by the mercy of God derived to them through
his merits, and they fhall call him blelTed.
Bleffed be the Lord God^ the God of Ifraely who only doth
wondrous things ; (Heb.) doing wondrous things alone.
And blejjed be his glorious name for ever^ (Heb.) bleffed'
be the name of his glory for ever, and let the whole earth
be filled with his glory. Amen and Amen-,
'The Prayers of David the Son of Jeffe are ended.
From this abundant teftimony of David referring in
thefe and in many other Pfalms to the reign of the Mef-
fiah, as eftablifhed in oppofition to the temporal pow-
er of the Princes of the earth, who held their king-
doms without refpe6t or obedience to the fpiritual go-
vernment of God by his Son our Lord the Chrift, it
appears how evidently he declared the power and po-
lices of that kingdom which is everlafting before his
face, having feen throughly into the whole order and
extent of it \ and as he held his own kingdom over the
people of God in due acknowledgment and obedience
to the fpiritual laws of the kingdom of the MelTiah,
upon thele principles of his government the prophet
declared unto David,
Thy kingdom fhall be efiabliflied for ever before thee ; thy
throne fhall he eftablifhed for ever.
The Pfalms of David are to be confidered, not only
as prophetical records of thofe revolutions which were
to enfue in the feveral ftates and kingdoms of the
world in confequence of the decree or counfel of God
concerning the reign of his fon our Lord the MefTiah ;
but they declare alfo and publifh thofe very laws which
our Lord the Son of David did eftablilh by the autho-
rity of his almighty power. To confirm this obferva-
tion, the rules by which David himfelf did govern, may
be compared with the inftructions given by our Saviour
in his gofpel.
As for inftance we may take the
Cl^^ Pfalm.
I will ftng of mercy and judgment : unto thee ^ 0 Lord^
will I ftng.
U
r
290 The Projmfe made unto David,
/ will behave myfdf wifely in a perfeB way ; 0 when
wilt thcu come to me ? I will walk within my hcufe with a
perfeB heart,
I will Jet no wicked thing hefore mine eyes : I hate the
work of them that turn afide^ it fliall not cleave unto me.
Or n^ore ftridily according to the Hebrew,
I will not place before mine eyes the v/ord of Belial
to do according to it : the word or counfel of thofe
who turn afide from truth, I hate, it fhall not take hold,
or be found in me.
A froward heart fliall depart from me^ I will not know
a wicked perfon,
Whcfo privily Jlandereth his neighbour^ him will I cut
cff:
Htm that hath an high looky and a proud heart will not
Ifuffer,
Mine eyes fhall be upon the faithful of the Land^ that
they may d.well with me.
He that walketh in a perfe5i way^ he fJiall ferve me.
He that worketh deceit^ fliall not dwell within my houfe :
he that telle th lies fliall not tarry in my fight,
I will early dejlroy all the wicked in the land : that I may
cut off all zvicked doers from the city of the Lord.
From thefe declarations made by David, concerning
the purpofes of his own life, and particularly in regard
to the perlbns whom he would confent to take into his
truft and confidence, we fee that his choice of them
was made by confidering their charadters as approved
in the fight of God ; and that fuch only became intitled
to his favour, who were the fervants of God in faith-
ful nefs and truth, in meeknefs and humility, without
hypocrify and difTimulation, and the worldly craftinefs of
cunning defigns •, which are the qualities that have
ufually recommended fervants to the confidence of the
unbelieving or heathen princes of the world •, as being
the fitted inftruments for fupporting the ftate of their
kingdoms, which have been upheld by confiderations
ot temporal intcreil, and addrefs made thereby to the
appetites and pafTions of mankind.
As
accomplijhed in the Mefiiah. 291
h^ the kingdom of David was not founded upon
-the principles that fupported the kingdoms of this world,
but upon the principle of faith in the true God, or-
dering and directing all events by the fpiritual inter-
pofition of his almighty power and providence, through
our Lord the MefTiah, this kingdom was the fame in
its laws and polices which was eflabliihed by our Lord
Jefus Chriil, who tells us, his kingdom is not of this V)Grldy
that is, it is not founded on the temporal power, com-
pads, or confederacies of men in this world, but on
the fpiritual and eternal power of God, and therefore
his kingdom is everlalling, and his throne is eflablifned
for ever.
We might proceed much farther in obfervations upon
the Pfalms, to Ihew their perfedl correfpondence with
the gofpel of Chriil, in relating the hiflory of his life,
and death, and refurredtion, by the fpirit of prophecy,
in like manner as we find it afterwards delivered by
the Apoftles, the witnefles and hiftorians of his life
and converfation upon earth ; but this purpofe is an-
fwered by the choice and application of proper Pfalms
refpedting thofe great events, which are commemorated
on the anniverfary feitivals of our eflabliihed church.
The remaining Pfalms, which do not refer to thofe
great articles of the Chriftian faith, are to be confider-
ed under different heads of inflrudion, of reproof, and
exhortation, as fupplications for pardon, penitential
addreffes, comforts and affu ranees of mercy to repent-
ing fmners, which are all of them perfectly agreeable
to the refined and fpiritual do6lrine and morality deli-
vered by our Lord and his difciples, the founders of
the Chriflian church.
Upon thefe accounts there are very frequent appeals
made to them in the writings of the New Teflament,
by the Evangelifls in their hiflorical relations of our
Lord's miniflry and fufterings, and in the epiftles, par-
ticularly by St. Paul in his arguments for the convic-
tion of Jewiih unbelievers ; but mod remarkably by
our Lord himfelf after his refurredion, when he gave
. ^ U 2 his
292 l^be Prcmife made unto David,
his laft interview and infl:ru6tions to his Apoftles imme-
diately before his afcenfion into heaven, Luke xxiv.
44-
And he f aid unto them^ I'hefe are the loords which I
fpake unto you^ while I was yet with you^ that all things
inuft he fulfilled which were written in the lazv of Mofes^
and in the prophets^ and in the pfalms concerning me. Then
opened he their u-y derft an dings ^ that they might under fland
the fcriptures^ and te faid unto them-. Thus it is written^ a fid
thus it behcued Chrifi to fufer^ and to rife from the dead
the third day : and thai repentance and remifficn cf fins
fi.ould he preached in his name^ among all nations^ beginning
at Jerujalem, And ye are witnefj'es cf thefe things.
This difcourfe of our Lord was defigned to prevent
any furprize or aHoniflimenc in his difciples then be-
holding him, after he was rifen from the dead •, and
therefore to compofe their minds, and to fet them free
from any fudden emotion of joy or wonder, that they
might be attentive to his words, he defires that they
would recolledt v/hat he had faid upon former occafions
of his converfing with them, before he was parted from
tliem by his death \ that he had expredy declared to
them, that all things muft be fulfilled which were writ-
ten in the law of Mofes, and in the prophets, and in
the Pfalms concerning him.
Then opened he their underjl an dings ^ that they might un-
dcrfiand the fcriptures \ that they might conlider thofe
palfages of them which referred to him, as the hiftory
of his life, and faid unto thcm^ Thus it is written, and
thus it behoved Chrifi to fuffer^ and to rife from the dead
the third day : and that repentance and remiffion of ftns
fhculd he preached in his name^ among all nations beginning
at Jerufalem. .
According to the fullncfs and all-fiifiiciency of divine
wildom, power, and prcfcience, the proplyecies, dictated
by the holy Spirit of God, are to be confidered as hif-
torical relations of thofe events which are declared by
them, coming as certainly to pafs as if they were al-
ready tranfa^tcd : and therefore under this view of v/hat
is
accompliJJjed hi the Mclliah. 293
is written concerning Chrift in the prophetic records,
and in the Pfalms, fo ouglit Chrift to have fuflcred as
he had done, and to rife from the dead the third day ;
and then in confequence, that repentance and remifTion
of fins fiiould be preached in his name among all na-
tions beginning at Jerufalem as the propliets had fore-
told : then he adds, T'e are witncjfes of all thcfe things^
not of fuch matters as ye had no caufe or warning to
expe61:, but ye are witncfTcs to prove the correfpondence
between the actions of my life, the fuflerings and death
I underwent, and my refurredtion on the third day,
with the iaccounts of thefe things delivered by Mofes,
and in the prophets, and in the i^falms concerning me;
and alfo of that publication of my gofpel containing
the promifes of eternal life upon repentance and remif-
fion of fins granted to all nations of the world in my
name, which has been particularly foretold would begin
at Jerufalem, as Ifaiah hath declared, Ifaiah ii. ^.—for
out of Si ON" fhall go forth the law^ and the word of
the Lord from Jerusalem : that fpirituallaw and word
of the Lord is hereby diflinguifhed from the law de-
livered on mount Sinai, and therefore takes place of
it, becaufe a more full and perfed revelation of the
Will of God is contained in the gofpel, than what was
delivered in the moral law of the ten commandments,
which was preparatory to it.
When we confider the Pfalms of David in this light,
as the records of the fpi ritual lav/s of his kingdom,
and that thefe are the fame laws which are eftablifhed
by the gofpel of Chrift •, we are from hence taught to
acknowledge our Lord in this refpe6l as the fon of Da-
vid, poflefTing the throne of his kingdom under the
fame pov/er and authority by whicli David held it,
according to the atteftation qf Ifaiah, defcribing the
human and divine nature of the Meftiah the fon of Da-
vid, Ifaiah ix. 6, 7. and in confequence of this revela-
tion by divine command, declaring. Of the increafe of
his government and peace there fhall be no end^ upon the
throne of David and upon his kingdom^ to ofd^r it^ and
U 3 to
294 ^^^ Reign of Solomon,
fo ejlahlijh it with judgment and with juftice^ from henc^
forth even for ever : the zeal of the Lord of h^Jis will per*
form this.
SECT. VIIL
The Reign of Solomon.
IT has been already obferved that David, before his
deceafe, did deliver into the hands of Solomon his
fon the kingdom over Ifrael in peace, with all advan-
tages of temporal power that could be defired to
confirm and eftablifh him in the throne, For as the
reign of Solomon is recorded in Holy Scripture to be
an example of the utmoft perfedion that could be given,
according to the law of nature, for the eftablifhment
of the temporal power and policy of his kingdom, he
was exalted, in thefe refpedls of worldly power and po^
licy, above any other of the Kings who have reigned
in the world \ being more eminently diftinguiflied
for his wealth, and his power, and his wifdom, in the
age in which he lived, than any other Prince has been,
or will be among his cotemporaries.
To this purpofe, the peculiar favours of God's
biclTing to Solomon are particularly mentioned in the
facred writings.
In Gibeon the Lord appeared to Solomon in a dream hy
night: and God faid^ AJk what I fhall give thee. AndSo^
lomon faid^ 'Thou hafi Jhewed unto thy fervant David my
father great mercy ^ according as he walked before thee in
truth and in right eoufnefs^ and in uprightnefs of heart with
thee^ and thou haft kept for him this great kindnefs, that,
thou haft given him a fon to fit on his throne^ as it is this
day.
And ncw^ O Lord my God, thou haft made thy fervant
King inftead of David my father : and I am but a little
child : I know not how to go out or come in. And thy fervant
is in the midft of tly people which thou haft chofen^ a great
people^
the So?t of David, 295
people^ that cannot he numbered nor counted for multitude-
Give therefore thy fervant an under {landing hearty to judge
thy people^ that I may difcern between good and had : for
who is ahle to judge this thy fo great a people ?
And thefpeech pleafed the Lord, that Solomon had aJJzed this
thing. And God faid unto him^ Recaufe thou hajl afrcedthis
things and hafl not afked for thy (elf long life^ neither hajl
ajked riches for thyfelf^ nor hafl afked the life of thine ene-
mies^ hut ha.fi afked for thyfelf und^-crflanding to difcern judg-
ment \ behold^ I have done according to thy word : lo^ I
have given thee a wife and an underflanding hearty fo that
there was none like thee before thee^ neither after thee fliall
any arife like unto thee. And I have alfo giveyi thee that
which thou hafi not ajked^ both riches^ and honour : fo
that there fliall not be any among the Kings like unto thee^
all thy days. And if thou wilt walk in my ways^ to keep
my fiatutes and my commandments^ as thy father David did
walk^ then I will lengthen thy days.
It appears from the terms of this petition made by
Solomon, that he afked of God that political wifdom
and difcernment which might qualify him in the bed
manner for fullaining the burthen of that government
v\^hich was then placed upon him •, and as he did not
rely upon his own capacity to difcern betiveen good and
bad men, or between good and bad meafures of ad-
miniftration, but in thefe refpe61:s in which worldly po-
liticians are fain to conhde in the fagacity and prudence
of their own underftandings, in the choice of their men
and of their meafures, this wife King did wholly ad-
drefs himfelf to obtain inftruciion from the fountain of
divine wifdom, and hereby made an acknowledgment
that he defired to rule his people according to the coun-
fel of God, and pn this account efleemed an underftand-
ing heart, to difcern between good and bad^ to be a gift
preferable to all external benefits of worldly profperity,
his requeft was therefore gracioufly accepted. And God
gave- Solomon wifdom and underflanding exceeding nmch^ and
iargenefs of heart., even as the f and that is on the fea-fliore^
And Solomon^ s wifdom excelled the wifdom of all the children
U 4 .of
2^6 The Reign, of Solomon y
cf the _€aji country^ and all the wifdo7n of Egypt^-Jor htwas
wifer than all men, . .
But befides this excellent gift of God, by which So-
lomon was made fuperior to all other princes of the
world, he was yet in other refpedls exalted above them,
by the external advantages and ornaments of his king-
dom •, in the wonderful magnificence and elegance of
his buildings, in the exceeding abundance of his trea-
fures, in gold, and filver, and precious ftones, with all
forts of furniture, and velTels of curious arts and de-
vices j in the domeftic order and ceconomy of his
court, of his officers and attendants, in the multitudes
of his horfemen and horfes and chariots, together with
the continual fupplies neccfiary for their fupport and
maintenance. In all thefe articles his wifdom and
profperity did far excel the royal Hate of all other
princes then living upon earth.
To which account we may bring the teftimony of
one of them, his cotemporary •, for the Queen of the
' South came to his court, to be a witnefs of his great
profperity \ and when flie had feen all Sokmon^s wijdom.y
end the hcufe that he had huiltj and the meat of his tahle^
and the fitting of his Jervants^ and the attendance of his mi--
itifiers^ and their apparel^ and his cup-bearers^ and his af-
cent by which he went up into the houfe of the hord^ there
was no more fpir it in her^ by her aftonifhment at thefe
fhews of royal fplendor, far beyond her experience in
worldly grandeur and magnificence.
But farther, the mark of divine favour, which was
peculiarly referved for Solomon, that he fhould build
the houfe for the name of the Lord, which was an ho-
nour he had refufed to grant unto the earneft purpofe
and defire of David his father; was a circumftance
of great confequence in adding to the dignity and luftre
of Solomon's reign, when that wonderfvil building of
the temple was complcatcd, with all orders and ap-
pointments neceffary for its fervice.
From thefe reflexions it will follow, that, according
to the principles of the law of nature, providing for the
the Sen of T>gi\ii. 297
gratification of the natural defires, appetites, and opi-
nions of mankind, nothing that human wifdom could
require, was wanting to compleat the temporal felicity
of the reign of Solomon ^ and, of courle, to retain him
and his fubjedts in obedience to the laws orGod, from
whom he and they, by thefe fenfible proofs, were
bound to acknowledge their .hapginefs and prolperity
were derived. '^ —
We mull obferve yet farther, that no temptation
could be reafonably taken from the ihews or "Ceremo-
nies of heathen worfhip, to betray the Ifraelites into
the fervice of falfe gods j for at this time the worfhip
of the true God did, by his fpecial appointment, ex-
cel in outward fhew and mao-nificsnce all the forms of
idolatrous worfhip then praclifed among the nations.
in iucceeding ages of the world, idol-worfhip was
enriched and embellifhed by numberlefs inventions, fet
up in oppofition to the worfhip of the true God under
the Jewilli difpenfation, yet fo far coinciding with it, as
to proceed the greatefl lengths, that the fancies or ima-
ginations, and the wealth of the heathen nations could
afford, m teilifying the honour they gave to their fic-
titious divinities, by the external order, folemnitic^,
and expences of that fervice or worfliip they offered to
them.
To this purpofe we may reckon the fumptuous
courts and temples, with their ornaments, and appoint-
ments of feftival folemnities, confecrated to the gods of
the heathen world : and in thefe matters, the heathen,
temples are properly to be confidered, as . imitations*
or partial tranfcriprs of- the teniple, and, buildings of
Solomon. - — ' ^^ f , ' W'-i -. -
trom whence the enemy or triie religion,, ,py a fort
of retaliation, found his advantage, to retain the vo-,
taries of idolatry in his fervice, by the love" of pomp,
and pageantry attending it, when the true God, by the
preaching of his fon, called thern and the Ifraelites pff
from their attendance of divine worfhip, confined to
one particular place, v,'ith external rites and ceremo-
nies,
293 The Reign of Solomon,
nies, that they might worihip God with internal holi-
nefs and purity in fpirit and in truth, according to the
fimplicity of the gofpel revelation.
The princely a6ts of Solomon were chiefly confined
to the fumptuous works of his buildings, and to the
appointments of order and oeconomy among his offi-
cers and fervants ; and during that leifure he enjoyed
from the toils of war, and the perplexities of troubled
counfels in poUtical negociations and proje6ts, which
have ufually employed the time and the thoughts of
moil other princes of the world, Solomon bufied him-
felf in giving proof of that excellent wifdom and under-
ftanding, with which he was endued by the gift and
grace of God. In witnefs whereof we have his Pro-
verbs, which are full of knowledge, derived from the
moft accurate obfervation and experience of mankind ;
and with fpiritual wifdom alfo, in an efpecial manner
communicated to him, and enforced by the example of
his father David, whom he was exhorted to imitate, and
by whofe infpired writings, and the inilrudtions given
to himfelf, he had the bed pattern laid before him of
fpiritual perfedtion and righteoufnefs.
In the book of Ecclefiaftes, the argument from ex-
perience is handled at large, with the greateft perfpi-
cuity, and with all advantages to give it full force and
convidion to the minds of men, to wean their afiedtions
from this world by confidering the vanity of it.
If fuch an argument could be fuccefsful to difengage
the hearts of men from the love and admiration of the
world, and of the things that are in the world, it is to
be derived from the experience and obfervations of So-
lomon. So it may feem unneceflary for any other man
to infifl upon it, as from his own authority or inven-
tion ; For what can the man do that cometh after the king ?
even that which hath been already do?te^ to much better
purpofe •, and therefore the topic is to be changed, and
our attention given to what has been faid by a greater
than Solomon, who has enjoined us by his Apoftle,
Love not the worlds neither the things that are in the
world :
the So?i of David. 299
wcrld : for if any man love the ivorld-, the love of the fa-
ther is not in him. This is the laft, and the only con-
clufive argument, that can be offered for that end.
The reign of Solomon was peaceful, without inter-
ruption, until towards the latter end of it, when he
provoked God by his apoftacy to raife up enemies to
his profperity : but fo long as he continued faithful to
the true God, his kingdom was an emblem or repre-
fentation of that glorious date of happinefs which the
people of God will enjoy, when all oppofition is re-
moved, and abfolute obedience and fubmilTion is made
to the fpiritual laws of the kingdom of God, who will
reign in the fullnefs of all power and majefty, by our
Lord the MefTiah being confefTed and acknowledged
the Prince of Peace ; of which happy change, from the
prefent diforders and difturbances of the earth, arifing
from the wickednefs of men, and the falfe views and
interefls of contending princes or worldly potentates,
"We have a prophetic image and defcription laid before
us in Pfalm Ixxii.
It comes now in our way to obferve, according to
the order of facred hiftory, by what means the temporal
happinefs and profperity of the kingdom over Ifrael
came to its final period, by the rejection of Solomon
and of his defcendants from poflefling the throne over
the people of God. For this event immediately fol-
lowed after Solomon's apoftacy, that he and his chil-
dren did forfeit all God's promifes for the continuance
of their temporal peace and fecurity. Of this Solo-
mon had warning given to him, by a particular revela-
tion vouchfafed for this purpofe, which was made at
fuch time, and with fuch circumftances of addrefs to
him, as might leave the greateft imprelTion upon his
mind, to retain and to obferve the importance of it.
I Kings, IX.
And it came to pafs^ when Solomon had Uniflied the hiiild-
ing of the hoiife of the Lord^ and the kings hcufe^ and all
Solomon'' s defire that he was -plea fed to doy that the Lord ap-
2 peared
15' ^
300 7he Reign of Solomon,
feared to Solomon the fecond time, as he had appeared unt$
bim at Gibeon.
And the Lord f aid unto him^ I have heard thy prayer and
thy fupplication that thou hafi made before me : I have hal-
lowed this houfe which thou haft built ^ to put my name there
for ever ; and mine eyes and mine heart fhall be there per-
petually. And if thou wilt walk before me^ as David thy
father walked^ in integrity of hearty and in uprightnefs, to
do according to all that I have commanded thee^ and wilt
keep my ftatutes and my judgments % then I will eftablifh the
throne of thy kingdom upon Ifrael for ever, as I promifed to
David thy father^ fiy^^^i'> "There fliall not fail thee a man
upon the throne of Ifrael.
But if you JJiall at all turn from following me., you or
your children.^ and zvill not keep my comma?tdments^ and my
Jiatutes, which I have fet before you., but go and ferve other
gods., and worfJiip them \ then will I cut off Ifrael out of the
land which I have given them \ and this houfe which I have
hallowed for my name., will I caft out of my fight ; and If-
■ rael fJiall be a proverb and a by-word among all people :
And at this houfe., which is high, every one that pajfeth by
it fiiall be aftonifhed., and fJiall hifs ; and they fhall fay.
Why hath the Lord done thus unto this land, and to this
houfe ?
And they fliall anfwer., Becaufe they for fook the Lord their
Gody who brought forth their fathers out of the land of
Egypt., and have taken hold upon other gods, and have wor-
fhipped them, and ferved them ♦, therefore hath the Lord
brought upon them all this evil.
It is to be obferved, that this prophetic declaration
was made to Solomon at that time when he had accom-
plifhed, according to his purpofe, thole great defigns
which he had undertaken -, having finijhed the building
of the houfe of the Lord, and the king's houfcy and all Sola-
mon's defire which he was pleafed to do, he was now feated
upon the throne of his kingdom, attended with eveiy
circumflance of outward profperity, to fupport hirn
in the enjoyment of it with royal fplendor and mag-
nificence.
S«k
the Son ^ David. 301
So that the warning which was then given to him to
preferve him in his duty to God, may be deemed to
come at the mod proper feafon, to imprefs it upon his
mind, when his worldly felicity was at the higheit de-
gree ', and therefore it was reafonable he fhould then
be moft attentive to the means of preferving himfelf
from falling from it. And what is yet farther remark-
able in this prophetic denunciation to Solomon, the
great offence is fpecified, and particularly pointed out
to him, by which he would incur the forfeiture of his
kingdom for himfelf and his pofterity ; and the moft
alarming confiderations are laid before him in a clear
defcription of thofe dreadful calamities, which came up-
on his houfe, and upon the whole nation of Ifrael, in
confequence of his difobedience unto God, and of his
apoftacy in worfhipping falfe gods.
I Kings XL
But King Solomon loved many Jirange women (together
with the daughter of Pharaoh)^ women of the Moabites^
j^mmonites^ Edomhes^ Zidonians^ and Hittites •, of the na-
tions concerning which the Lord faid unto the children of
Ifrael^ Te fhall not go into them^ neither fhall they come in
unto you \ for furely they will turn away your hearts after
their gods : Solomon clave unto thefe in love.
And he had feven hundred wives princeffes^ and three
hundred concubines : and his wives turned away his heart :
For it came to pafs^ when Solomon was old^ that his wives
turned away his heart after other gods : and his heart was
not perfect with the Lord his God^ as was the heart of Da-
vid his father. For Solomon went after Afhtoreth^ the
goddefs of the' Ztdonians^ and after Milcom^ 'the abomination
of the Ammonites.
And Solomon did evil in the fight of the Lord^ a7id went
not fully after the Lord^ as did David his father,
Then did Solomon build an high place for Chemofh^ the
abomination of Moab^ in the hill that is before Jerufalem \
a fid j or Molech^ the' abomination of the children of Ammon:
302 The Reign of Solomon,
And likiwife did he for all his Jirange wivefy which burnt
ificen/e, and facrificed unto their gods.
And the Lord was angry with Solomon., becaufe his heart
was turned frotn the Lord God of Tfrael^ which had ap-
peared unto him twice^ and had commanded him concerning
this things that he fJoould not go after other Gods : but he
kept not that which the Lord commanded.
V/kerefcre the L^ord Said unto Solomon^ Forafmuch as
tlHs is done of thee., and thou haft not kept my covenant .^ and
my ftatutes^ which I have commanded thee., I will fur ely
rend the kingdom from theCy and will give it to thy
fervant.
Notwithfianding^ in thy days I will not do it^ for David
thy father's fake : but I will rend it out of the hand of thy
fon. Hcwbeit, I will not rend away all the kingdom ; but
will give one tribe to thy fon ^ for David my fervant"* s fake ^
and for Jerufalem'*s fake, which I have chofen.
At this period the trial was finally concluded, which
God was pleafed to make of the natiorf of Ifrael and
their king, for retaining them as an example to all
other nations of the earth, in obedience to his will, ac-
cording to the principles of the Law of Nature.
All the promifes of God concerning the temporal
power and profperity of the nation of llrael were now
recalled, and abfolutely forfeited by their breach of the
covenant, through the apoilacy of Solomon, and the
confequent infidelity and idolatry of that people, who
were at this time rejected, according to the purpofe and
declaration of divine counfel made to them ; and they
were from henceforv/ard deprived of that fupport and
protection, for maintaining their worldly happinefs and
lecurity, which they had found on all occafions in the
prefervation of their (late, in defiance of their enemies,
io long as they and their king continued faithful in per-
forming their part of the covenant, which God had
eftablifhed with them and their fathers.
In the fucceeding hiflory of the Jewidi nation, as It
is delivered in the lacred records, our attention hence-
forward
1
the Son of David. 303
forward is to be given, to obferve the methods of di-
vine providence in preferving the tribe of Judah, as the
inftrument of conveying God's mercy to all mankind,
by a NEW COVENANT, a better covenant^ which was ejla*
blijlied on better profnifes.
SECT. IX.
T'he Arguments of St. Paul to the Jews from
Prophecy.
BUT before we proceed farther towards the dif-
covery of the benefits of the gofpel revelation, it
may be ufeful to make fome reflections upon that dif-
penfation of divine wifdom, contained in the law given
by Mofes, which was changed for a more perfedt law,
as the Apoflle has obferved in arguing upon this
point, to convert the Hebrews to the faith in Chrifl by
his gofpel ; for there is verily a difannulling of the com-
mandment going before^ for the wiaknefs and unprofitabknefs
thereof.
From thefe v/ords of the Apoflle, afferting that the
law was fet afide for the weaknefs and unprofitablenefs
thereof, it becomes necefTary to enquire how it came to
pafs, that the commandment, or Jewifh difpenfation,
was weak and unprofitable ; or, which is to the fame
efie6l, upon what account the moral and ceremonial
law delivered by Mofes was unequal and infufHcienf
to the purpofes propofed by it, for retaining the nation
of Ifrael, the peculiar people of God, in faithfulnefs and
obedience to him.
The anfwer to this difficult queflion is fuggefted alfo
by the fame Apoflle : For the law made nothing perfe5l^
but the bringing in of a better hope {^idLJ, The law was
an introduction to a more perfe6l form of difciphne and
inflrudtion, by the which we draw nigh unto God. For if
that firjl covenant had been faultlefs^ that is, had it been
fufHcient to the great purpofe of bringing thofe who
lived
304 2^^ Arguments cf St. Paul
lived under it nigh unto God, then JJiould no place havS
been fought for the fecond. There never would have
been any change made of the firfl covenant; but be-
caufe it was weak and unprofitable to retain them who
were under it in their duty to God, and in the enjoy-
ment of his favour by their obedience ; therefore it
was difanndled, or fet afide, to give place to a more
perfe6b difpenfation or difcovei'y of the will of God to
all mankind, a promife of which is firft given to the
nation of Ifrael.
For finding fault with them^ he faiths Behold the days
come^ faith the Lord^ when I will make a new covenant
with the houfe of Ifrael and to the houfe of Judah :
Not according to the covenant that I made with their
fathers^ in the day when I took them by the hand to lead
them out of the land of Egypt ^ becaufe they continued not in
my covenant^ and I regarded them not^ faith the Lord,
For this is the covenant that I will make with the houfe
of Ifrael after thofe days^ faith the Lord ; / will put my
laws into their mind^ and write them in their hearts : and
I will be to them a Gody and they fliall be to me a people :
and they fhall not teach every man his neighbour ^ and every
man his brother ^ f^yi^'^lt Know the Lord^ for all fliall know
me from the leaft to the great efi -, for I will be merciful un-
to their unrighteoufnefs^ and their fins and their iniquities
will I remember no more.
It is to be obferved, that in this epiftle of St. Paul
to the Hebrews, the whole argument of controverfy
between the Jewifli and Chriflian difpenfations, is ac-
curately and mod admirably handled and difcufled, by
the fcveral parts of the firft covenant being compared
with the correfponding parts or members of the fecond
covenant •, and the whole weight and authority of what
the Apoftle has faid for the conviclion of his brethren
of the Jewilh nation, is laid upon clear apphcations of
the prophetic records in their hands, giving warning to
them q\ a change, and of a new covenant that was to
take place of tlic law, and of the firft covenant made
with
to the ]cw^f^'om Prophecy, 305
with their fathers, on account of the weaknefs and un-
profitablenefs of it.
In the words now quoted from that Epiflle, which
are taken by the Apoftle from the prophecy of Jere-
miah, we fee an evident declaration is made by God
to his people, that he will make a new covenant with
the houfe of Ifrael, and with the houfe of Judah : for
all the difperfed tribes of Ifrael, fcattered and undiftin-
guifhed among the nations, fliali with them be called
into this new covenant, together with the houfe of
judah.
And he fhews the reafon of making this liew cove-
nant, by fetting forth the difference between the two ;
for the NEW one is not atcording to the covenant I made
with their fathers : it is not of that temper arid fpirit,
fuch as Mofes defcribed, Deutefo. xxxiii. 2. when he
fpake of the Lord delivering the law in moxi folemn
and awful majeily ; And he faid^ 'The Lc:'d came from
Sinai^ and rofe up from Seir unto them \ he fhined forth
from Mount Paran, and he came with ten thoufands of
faints ', from his right hand went a fitry law^ (or a fip.e
of law) for them, to burn up and confume them who
did not ftri6lly obferve it ♦, in the day when the Lord
took them by the hand, to lead them out of the land of
Egypt, when he conduced them by a mighty hand
and flretched-out arm, and refcued them by force out
of flavery and fubjedlion to their enem.ies.
But the new covenant fhall not be attended with
fuch outward enfigns of terror and dreadful majefly, as
appeared on Mount Sinai ♦, for thefe have been found
ineffedtual to the ends propofed by them •, hecaufe, on
full trial that has been made of this people, they conti-
nued not in my covenant, and I regarded them not, faith
the Lord : or, as it is in the words of Jeremiah, lite-
rally, (becaufe they m^ade vain m^y covenant, and I did
lord it over them) governing with rigour, according
to the offences they committed againft my law.
For this is the covenant that I will make with the houfe
of Ifrad after thofe days, faith the Lord , I will put my
X laws
3o6 7he Arguments of St. Paul to the Jews*
laws into their minds^ and write thein in their hearts. So
that inftead of ordering their lives according to the let-
ter of the written law given by Mofes, and preferved
in chara6lers on tables of flone, I will put my laws into
their rmid^ by informing their underftandings with di-
vine and fpiritual laws, and write them in their hearts^
to become there a fixed and invariable principle of
a6lion. Jnd 1 will be to them a God ; not a lord, to rule
over them with feverity, according to the rigour of the
law, denouncing death to the offenders againft it, but
a merciful God, to accept of repentance for their tranf-
greflions ; and they JJiall he to me a people^ purified,
and zealous of good works, from the internal purity of
their hearts.
And they fliall not teach every man his neighbour ., and
every man his brother^ f^'yi^g-) Know the herd \ for after
the full difcovery of the will of God conveyed by the
new covenant, there will be no more occafion to pre-
vent any danger from idolatry, that they fhould put
one another in mind of knowing or abiding faithful to
the name of the Lord ; For all fliall know me from the
leafi to the greatefi \ and in this knowledge they fhall
be retained by the gracious promifes made to them in
that covenant ; For I will be merciful unto their unrigh-
teoufnefs^ and their fins and their iniquities I will remember
no more. Which correfponds to the words of Ifaiah,
lix. 20. quoted alfo to this fame purpofe by St. Paul,
^ here fliall come out of Sion the D diver er^ and fliall turn
away ungodlinefs from Jacob,
To add yet farther to this evident declaration of the
prophet, the very term of the new covenant plainly
implies a removal of the former one ; For in that he
faith ^ NEW covenant^ he hath made the firfl old : now
that which decayeth and waxeth old., is ready to vanifli
cway.
SECT.
^xdminatio?t of the Law of Nature » 307
is E C T. X.
The Examination and DifctiJJton of the Law of
Nature.
WE may be now enabled-, through the light of
divine revelation, to give a clear account and
folution of thofe perplexities and difficulties, infupera-
ble to the unafTifled reafon of mankind, v^hich their
minds have laboured under in fearch of truth, by their
unwearied endeavours to eltabliih the Law of Na-
ture as a rule of life, to which all their adlions fhould
be ordered in the attainment of happinefs, by the per-
fe6lion of their nature in its prefent ilate.
The great variety of opinions concerning this fub-
jedt may, at firfl fight, appear equal to the feveral dif-
ferent fe6ts of philofophers, lawgivers, and founders of
religious and moral difcipline, which have appeared in
the fucceflive ages of the world : but, on nearer exa-
mination, it is found, that there have been almoft fo
many men who have delivered their fentiments con-
cerning it, fo many minds differing in their views and
confiderations, in their defcriptions or definitions of this
law, in regard to its origin, its extent and obligations,
its authority and fan6tions.
In the heathen world, we are told by a very learned
and indufi:rious philofopher, that there were no lefs
than two hundred and eighty-eight different fentiments
about the fummum honiim^ or the final happinefs and
end of man , and this variety of opinions did necefia-
rily infer a correfponding variety of religious and moral
fyftems in their compofitions or defcriptions of the
Law of Nature.
But although the gofpel revelation has precluded all
doiibtfulnefs and obfcurity concerning the final happi-
nefs and the end of man ; yet the perplexed and doubt-
ful reafonings about the Law of Nature have fi:ill con-
X 2 tinued :
3o8 7he Examination and Dijcuffion
tinned : and it is not yet agreed upon, among the
ableft writers in defence of it, what that fyftem or bo-
dy of law is, which ought properly to be called the
Law of Nature.
One thing is agreed upon among all philofophers
and lawgivers, divines and morahfts, that there is a
Law of Nature ^ but what this rule of adlion does pre-
fcribe, how it may be known and afcertained, and in
what the force and power of its obligation does confift;
whether it is a perfedl or a defedlive rule for the con-
duct of our lives ; all thefe particulars are controverted
and'difputed, and ftill continue to afford an endlefs
fubjedlr matter of contefb, between the different parties
who are engaged about it.
To clear our way through thefe difficulties, we have
information from the word of God, whence we may
learn, by what means this great uncertainty and ob-
fcurity in the Law of Nature Vas introduced, and how
this darknefs did fo long prevail over the underftand-
ings of men.
For this purpofe we muft obferve, from divine reve-
lation, that the Law of Nature was varied according
to the different ftates or conditions of mankind.
In the flate of innocence in which man was formed
for his happinefs in this world, he was blelfed with the
LIGHT of Nature by the knowledge of God, who
did communicate fuch information to his underfland-
ing, as qualified him for the difcharge of his duty in
obferving the perfect Law of his Nature, by obedi-
ence to the COMMAND of God, in perpetual teflimony
of his relation and dependance upon him, by his faith
or belief in his word.
When the firfl man violated that command of God,
Jby his difobedience to it, he fell from the perfeft Law
of his Nature, being no longer intitled to receive di-
vine knov>^ledge and inftru6lion by the word of God,
or by immediate converfe or communication with the
Divine Prefence ; and from thenceforward he was fub-
jeded to that principle of the knowledge of good
and
of the Law of Nature. 3 09
and EVIL by his fenfes, which he had introduced by his
tranfgrefTion j fo that, after his apoftacy and rebellion,
this knowledge of good and evil became the leading
motive or principle of his a6lions, and gave birth to
the Law of his fallen and finful, or corrupted Na-
ture ; and therefore this lav/, derived from that falfe
principle of life or happinefs, is oppofed to the law of
his mind or underftanding, enlightened and informed
by the word of God.
It is not to be queflioned as a matter of uncertainty,
whether the knowledge of the One Lord God was tra-
ditionally delivered in the antediluvian world \ for it
appears, from circumflances confirming it in the facred
hiitory, that it was propagated from the firil man to his
defcendants ; and by their longevity, the account of
the fall of man, and the promife of his recovery, v/ere
derived in traditional hiilory, through a few perfons,
unto the patriarch Noah and his fons.
So that in this period of the world, from the fall of
man unto the general deluge, mankind had, under the
beft circumjftances and afTurances of credibility by tra-
dition, the knowledge of one God, and the account of
the firft man's difobedience to him, with the lofs of
happinefs in confequciice of it, and alio the hope of his
recovery by the promife of God. They had all thefe
principles of true religion to begin v/ith, and from
thence to derive, by their own reafonings upon them,
a Religion, or a Law of Nature.
We have but little information from divine authori-
ty, to know what conclufions they made from thefe
principles, or to be fatisfied in what manner thefe firft
inhabitants of the earth did addrefs themfclves unto
God, or by what micthods they preferved the order of
fociety : but we are told, after the birth of Enos,
Then began men to call upon the name of the Lord, By
which it may reafonably be fuppofed, that at this time
congregations or alTemblies of men did meet together,
to call upon the name of the Lord, in fome form of
religious worihip j and fuch perfons who did join for
X 3 • this
tit^.
3 1 o T^he Examination and Dijcujfion
this purpofe, to acknowledge their dependance and
refpedt to the nan'ie of the Lord their Creator, we may
juftly fuppofe, are they w^ho are called in the facred
Hyle the fofis of Gcd.
We have a like foundation to be affured, that in
thofe early days of the world, there was alfo a part of
the inhabitants of it, who did not join in the worfhip of
God, but lived as wicked men of the world do, having
no honour or refpedt for the name or fervice of God ;
for this diflin(5i:ion is plainly intimated, when it is faid
in the facred text, that the fons of God faw the daughters
cf men, that they were fair ♦, and they took them wives of
all they chofe.
And fo, according to the fame method, by which
idolatry was afterwards propagated among the peculiar
people of God, the fons of God, or the believers in his
name, were feduced to infidelity by the daughters of
men ; for there were giants in the earth in thofe days -,
fierce men, of violent and defpotic rule, as the original
expreffion fignifies fuch perfons, who made others bow
or fall down before them by ftrength of hand.
And alfo after that, when the fons of God came in unto
the daughters cf men, and they bare children unto them,
the fame became mighty men^ which were of old men of
renown.
That is, the children born of fuch marriages took
the exam.ples of thofe tyrannical and violent men, to
follow after them, and fo became men of renown, or
men of a name much dreaded of old.
Hence it follows, in the order of facred hiflory, And
Gcd faw that the wickednefs of man was great in the earthy
and that every imagination of the thoughts of his heart was
only evil continually : And God looked upon the earth, and
behold it was corrupt ; for all flefn had corrupted his way
upon the earth -, and the earth ^was filled with violence.
The hiftory of mankind in this period, from the cre-
ation unto the flood, docs exhibit a fummary view of
that fruit which arofe from their reafonings upon the
Law of their Nature. -
It
tf the Law of Nature, 3 1 1
It has been already obferved, that the principles of
true religion were known, and delivered down with the
greatefl advantage in traditional hiflory, through the
generations of men in the antediluvian ftate : alfo,
that there were believers in God, who did call upon his
NAME, and were therefore diftinguifhed as the fons of
God, from other men, who did not acknowledge or give
honour to his name.
But the fons of God wxre quickly corrupted, and led
aftray from the law of their mind or underftanding, to
follow the Law of Nature corrupted, and to feek for
their happinefs, according to the ways of the men of
this world, by enjoyment of the pleafures and gratifi-
cations of their fenfual defires.
So that the conclufion which follows from this trial
of mankind, is to this effedl ^ that they could not be
preferved in obedience to God, and in the obfervance
of moral duties, by the Law of Nature, although they
had the principles of true religion made known to them
with greater certainty and afTurance, and with a more
extenfive view of their condition and dependance, than
any other generations of men, who have lived fince the
conclufion of that ftate, could have by the fame means ;
that is, by the joint affiftance of tradition and of their
own reafonings, from long experience, by obfervations
made upon the works of God.
It does not appear from the facred hiftory, that the
inhabitants of the earth before the flood had been guilty
of idolatry •, for traditional hiftory conveyed the know-
ledge of the true God by a very fev/ perfons from
Adam unto Noah, the father of the new world, and by
the evidence or clearnefs of it, did prevent the under-
ftandings of men from being miiled to idols, or vifible
objecls of worftiip. But the corruption of the antedi-
luvian age appears to be fuch as is to be found in the
latter days, in which men are infidels, though they are
not idolaters, being wholly bufied about the affairs or
interefts, the pleafures or honours of this life ; for tbeir
inzvard thought is, that their houfes JJiall continue for eirr,
X 4 and
312 T/6^ Examination and DifcuJJion
and their dwelling-places to all generations *, they call their
lands after their own names,
-Whole nations of men, as well as individuals, who
are eager and intent upon the world, and by their ap-
plication have been fuccefsful in it ; do prefume, upon
the liability of human laws and conflitutions, to pro-
inife to themfelves, by their poflerity enjoying their la-
bours, a fort of eternity in their names and in their
houfes 5 like thofe antediluvian patriarchs, who were
men of a name, and by the ftrength of nature had
then good hopes to arrive at the age of a thoufand
years, the term which is now taken in worldly affairs
to be the fame as for ever.
In the next age of the world, commencing from the
plantation of it by the fons of Noah, and extending
unto the time of the call of Abraham, we are informed,
that idolatry was then praclifed -, for the knowledge of
the true and invifible God grev/ obfcure in a few ages
after the flood, the traditionary evidence of it being
diminifhed, in proportion to the increafe of the wit-
neffes in fucceffion, by the lives of men being fliort-
ened in the poftdiluvian world : fo that in the fpace of
three hundred and fifty years after the flood, about
which time Abraham, the ninth in lineal delcent from
Shem, was born, idolatry was introduced, and taken
into the Lav/ of Nature •, and Terah, the father of
Abraham, and the father of Nachor, the ancefl:ors of
the Jewilli nr.tion, were idolaters, according to the de-
claration of Joihua to the people of Ifrael : 'Thus faith
the Lord God of Ifrael,, Tour fathers dwelt on the other
fide of the flood in old time •, even Terah,, the father of
Abraham^ and the father of Nachor^ they ferved other
gods.
It i^ not material to our purpofe to make conjedlures
what gods thefe were that they ferved, or by whom the
obje(5is of falfe and idolatrous worfhip were firfl: intro-
duced. It is probable they were the defcendants of
Ham, who fell off from the acknowledgment of the
true
of the Law of Nature. 3 1 3
true God, whom Noah the preacher of righteoufnefs
did worfhip •, for as he had curfed Ham for his undu-
tiful behaviour, his children may be fuppofed to have
been the firfl who departed from the worfhip of the
God of Noah.
At this period, before the call of Abraham, the Re-
ligion of Nature, and the Law of Nature did coincide,
as derived from the fame principle •, for mankind, by
their corrupted nature, were fubje6led to the knowledge
of good and evil, which by fin was introduced as a
principle of life •, and in purfuit of their happinefs, ac-
cording to that falfe principle, they were difpofed to
feek for it in this life, by the ufe and application of
outward vifible objefts, gratifying their fenfual defires ;
v/hence it naturally followed, according to the courfe of
their own reafonings, that fmce they found themfelves
dependent on outward objedls for their happinefs in this
world, they would be tempted to worfnip fuch vifible
parts, or bodies, or fuch powers in it, as they might
imagine had authority or influence to procure for them
thofe blelTings or advantages they always ilood in need
of for their well-being in this life.
Hence it appears, according to experience of what
mankind have done, and alfo according to ftridt argu-
ment from the principle upon which their defigns for
happinefs in this world are formed, that what is proper-
ly to be called the Religion of Nature, or the Law
of our Nature, in its fallen ftate, unaflifted by divine
revelation, has, for the obje6l of religious worfhip, a
False God, or False Gods, and for the immediate
end of the law, the Happiness of this Life.
To this we may add, that whatever hopes they had
in the heathen world of happinefs in a future ftate,
they arofe alfo from the fame principle, fuggefling a re-
ward hereafter as due to them who were exemplary in
their behaviour, and benevolent in their aftions, by
promoting the peace and good order, and temporal wel-
fare of that fociety with which they were conne6bed ^
and as fuch worthy perfons were often injurioufly treat-
ed
3 1 4 ^he Examination and DifcuJJion
ed in this world, the Elyfian fields were opened for
their reception by the imaginations of contemplative
men, who fpake accordingly of that merit by which
their bleflednefs was to be obtained, as the poet has de-
fcribed it.
Hie manus ob patriam pugnando vulnera paiTi,
Quique facerdotes cafti dum vita manebat,
Quique pii vates et Phoebo digna locuti,
Inventas aut qui vitam excoluere perartes,
Quique fui memores alios fecere merendo.
To which agrees alfo the general defcription of their
guilt, who were condemned to the punifhment of a
future ftate in Tartarus.
Hie quibus invifi fratres dum vita manebat,
Pulfatufve parens, & fraus inexa clienti,
Aut qui divitiis foli incubuere repcrtis.
Nee partem pofuere luis, quse maxima turba eil,
Quique ab adulterium ca^fi, quique arma fecuti
Impia, nee veriti dominorum fallere dextras,
Inclufi pasnam expedant.
Here it may be proper to take notice, that from the
general ufe of facrifices in the heathen world, it might
feem as if this inftitution were derived or di6lated by
the Law of Nature *, but from what has been already
obferved concerning that trania6lion by which the fldns
of animals were taken to clothe the bodies of our firil
parents, it is reafonable to fuppofe they had then in-
Jlru6lion given to them by divine counfel, to confider
the blood of the animals, which were flain on that oc-
cafion, as flied to exprefs the guilt of their tranfgref-
fion j and, in that light, to look upon it as a covering
for their fpiritual nakednefs, when they did, by the like
a6t in facrificing, make confefTion of their fin : fo that
at the fame time their naked bodies were clothed, they
were taught alio to provide a covering for their fouls,
which, by their guilt, were become deftitute of divine
comfort and afliflance. This covering was provided,
on
^f the haw of Nature » 3 1 ^
On the part of the offender, by his confefTion and re-
pentance fignified by the offering in facrifice -, and on
God*s part it was provided, and accepted, as it was ap-
pointed by his inftitution, to forefliew that facrifice for
fin, by which the whole world was to be reconciled
unto him.
There is yet farther proof to confirm our fuppofition
that the rite of facrificing v'as inilituted at the time
we have mentioned, becauf^r the next great offence
which is recorded after the Fall v:as in confequence of
that iriftitution j as it appears to have given the occa-
fion of the murder of Abel, by Cain his brother, ac-
cording to the light of facred hiftory ', for of thefe it is
laid, that
Abel was a keeper of JJieepy hut Cain w^as a tiller of the
ground. And in procefs of time it came to pafs^ that Cain
brought of the fruit of the ground an offering unto the Lord.
And Abel ^ he alfo brought of the firftlings of his flock ^ and
of the fat thereof And the Lord had refpe^i unto Abelj
and to his offering : but unto Cain and to his offering he had
not refpe^l.
The Lord had refpe(5l unto Abel and his offering, as
it was of the Lord's defignation and appointment offer-
ed by Abel, not only as a gift unto God of the bed of
his flock, with the fat thereof, but facrificed in acknow-
ledgment of his fms, for the guilt whereof he judged
himfelf worthy of death in place of that creature whofe
blood he fhed as a token of this confeffion, in hope of
the mercy of God according to his promife •, which cor-
refponds with the Apoille's obfervation, that by faith
Abel offered unto God a more excellent facrifice than Cain,
For the offering Cain brought was of the fruit of the
ground, of which there is no appearance at this time
of any command to make an offering unto the Lord ;
but Cain offered it upon a fuppofition of his own in-
vention, that what he took of his own goods freely, and
made a gift of it unto the Lord, it would anfwer the
fame intention as the facrifice of an animal, to find fa-
vour thereby with God.
Here
3 1 6 TTje Examination and DifcuJJion
Here we find, in this offering of Cain, the original de-
fign of all the facrifices and oblations in the heathen
world ; which were offered to their falfe gods under
the notion of gifts, to appeafe their anger, and to ren-
der them propitious to their votaries : an imagination
which has been induftrioufly cultivated by the priefls
and miniilers of idol worfhip, and of the corrupted wor-
ihip of the true God.
We have yet more light to confider the rite of facri-
ficing to be of fo early and divine inflitution, from the
reproof of Cain, and God's argument with him upon his
difpleafure conceived againfl his brother.
And Cain was very wroth^ and his countenance fell.
And the Lord f aid unto Cain^ Why art thou wroth ? and
why is thy countenance fallen ? If thou doeft well^ flialt thou
not he accepted ? If thou doeft well in making thy ap-
proach unto God as thou oughteft to do, in confeffion
of thy own unworthinefs, thou fhalt be accepted in
thine offering •, and if thou doeji not well^ by offering
vjnto God what he has not required, and for fuch pur-
pofe as he does not approve, fin lieth at the door^ and
cometh along with thy gift : and to root out of the
mind of Cain his reientment againft his brother, of
whom he had conceived, that, by the favour he had
found with God, he might become a greater man in
the earth than he - God is pleafed to affure him, that
of this he was m no danger, for that his brother's de-
fire fhould be to him, to find favour in his fight, and
be {hould rule over him, and become more powerful
in the world than Abel fhould be.
But as the gift of Cain was brought to find favour
with God, that he might give him greater increafe from
the earth to fatisfy his covetoufnefs, we find, that after
his envy and his jealoufy had wrought upon him to
murder his brother, his punifhment is made to corref-
pond with his guilt-, for as he meant by his offering
to obtain plentiful harvefts, God curfed him in that re-
fpe6l, as he faid unto him, "Now thou art curfed from the
earthy which hath opened her mouth to receive thy brother'' s
blood
of the Law of Nature, 317
Hood from thy hand. When thou tillejl the ground^ it//iall
not henceforth yield unto thee her Jlrength, A fugitive and
a vagabond flialt thou he in the earthy inftead of becoming
more powerful or profperous in it.
To conclude our obfervations upon this ancient rite
of facrificing, we fee it came, by divine inftitution, to
be a form of religious worfhip, after the nature of man
was fallen or corrupted by fm : when the knowledge of
the true and invifible God became obfcure by tradition,
and was at length fuperfeded by the invention of falfe
gods fubftituted in his place, by the wandering imagi-
nations and vain reafonings of mankind, the rite of
facrificing did neverthelefs defcend by tradition ; for
the external a6l of killing and facrificing an animal by
fliedding its blood on the earth, and burning its flefh,
was not liable to be obfcured or miflaken in traditional
defcent, or delivery of that rite in religious worfhip.
And as the enemy of truth, and of man's redemption
and recovery from fin, was aware of this prophetic rite,
forefhewing the lofs of his power over mankind, it
followed naturally from his counfels, that he fhould a-
bufe, by his artifice and infmuations, the divine pur-
pofe of this facred inftitution : and fo it came to pafs,
as we have already obferved, that the heathens did judge
the favourable acceptance of their offerings and facri-
fices would arife from the price and cofllinefs of them,
as being gifts to their Gods of fuch things as they
themfelves efleemed moft precious. And from this
falfe conception it came, at length, to be fuppofed a-
mong the heathens, that their gods might deliglit in
human facrifices, and in thofe, of fuch perfons whofe
lives were moft dear unto them who did offer them.
Thus it was that the Ifraelites, when they were mingled
aynong the heathen^ and learned their works^ they caufed their
fons and their daughters to pafs through the fire unto Molech ;
yea^ they facrificed their fons ayid their daughters unto de-
vils.
Such was the corrupted flate of mankind, following
the law of their nature, depraved and mified from the
knowledge
3 1 8 T'he Examination and DifcuJJtori
knowledge of the true God, into the worfhip of falfe
gods, and bound under the flavery of finful lufts reio-n-
ing over them without controul, having no bope^ and
without God in the world ; when it pleafed God, by the
call of Abraham, to begin the wonderful work of man's
redemption and recovery from the power of fm and
death, through Jefus Chrift our Lord.
This great event was introduced by parts dif-
tributed according to divine wifdom, enlightening
the human underflanding by fuch degrees of in-
llrudlion, and ordering the wills of men by fuch
methods of difcipline, as were neceflary to prepare
their minds for the admiflion of the final revelation
of God's mercy and truth, and thereby incline them to
receive and to embrace the terms of their happinefs and
falvation.
The great difficulty in the way of this reformation
and recovery of fallen man, did arife from that cor-
rupt principle of life which, by his fm, was introduced;
for by it an eftablilhrnicnt was given to the Religion of
Nature, corrupted and depraved from the knowledge
and fervice of the true God, to the worfhip of falfe
gods, in fuch manner, and by fuch forms and inven-
tions, as the vain imaginations of men did recom-
mend.
By the fame principle, a Law of Nature, or a rule
directing the adions of men towards each other, was
framed, according to the different views or models of
fociety : for the Law of Nature, refpedling the anions
of men, civilized and united into one body, was
different of courfe, in different focieties, as to the
conftitution of particular parts or members of it ;
but all thefe laws of nature, or civil inftitutions for
particular focieties, howfoever imperfe6l or inadequate
to the purpofes of them, did all agree and correfpond
in one main and ultimate end, to promote the continu-
ance, or political life, or happinefs, of that fociety to
which they did rcfpcdively belong j and confidently
with
of the Law of Nature. 319
with that end to include alfo the temporal welfare or
happinefs of each individual belonging to it.
To reform the Religion of Nature from the worfiiip
of falle gods, by communicating the knowledge of the
true God, was the firft ilep taken by him for the redemp-
tion of mankind ; and this was done by the call of God
to Abraham to be the father of the faithful, who are
all his fons in the true faith or belief in one God, the
Almighty God, Creator of heaven and earth : and
the defcendants of /> braham, according to the flefh,
were preferved in the belief and worfhip of the true
God, to become his inftruments for conveying the
terms of his falvation to all mankind : and fo the faith,
or belief in one God, has defcended by uninterrupted
generation of the faithful from Abraham unto our Lord
Jefus Chrift, and from him unto all true believers in
his NAME.
While the Ifraelites, the fons of Abraham, continued
in Egypt, they began to be corrupted by idolatry -, for
by taking example from the nation in which they lived,
they did join in worfhipping falfe gods with the Egyp-
tians ; but before this corruption became univerfal a-
mong them, they were led out of Egypt by Mofes, the
faithful fervant of God -, for by faith Mofes^ when he was
come to years^ refufed to be called the fon of Pharaoh's
daughter^ and as fuch, to comply with the idolatrous
pra6lices of the Egyptian court, chufing rather to fuffer
dfiiBionwith the people of God^ than to enjoy the pleafureS
cf fin for a feafon \ and fo he became, by the peculiar
defignation of God, his inftrument to bring forth the
children of Ifrael out of Egypt.
In that fpace of time in which the Ifraelites continued
in Egypt, which was four hundred and thirty years,
they were a diftindt nation feparated from the Egypti-
ans \ and this reparation was made by the difference of
their Religion in ferving the God of Abraham, in op-
pofition to the idolatry of Egypt; and, in confequence
of their idolatrous inventions, it became an abomina-
tion to the Egyptians to eat bread with the Hebrews.
But
^.-
320 '^he Examination and Difiujjlon
But as we find the Ifraelites were accufed by Jofliua,
and more exprefsly by the prophet Ezekiel, for revolt-
ing from the faith in the true God to join themfelves
with idolaters in Egypt, it followed, according to the
"wifdom and goodnefs of God, that he made a more full
declaration of himfelf, of his power, and of his will,
to preferve the nation of Ifrael in their obedience to
him.
For this purpofe he appeared unto Mofes, that he
might give deliverance unto his people from their
Egyptian fervitude •, and to inveft him with authority
to execute this important commiflion, God was pleafed
to reveal to him his Expounded Name, and made that
farther declaration to Mofes, which he had not vouch-
fafed to Abraham, to Ifaac, or Jacob ; And God /pake
unto Mofes ^ and f aid unto him^ 1 am the Lord ; and I ap-
peared unto Abraham^ unto Ifaac ^ and unto Jacobs by the
name of God Almighty \ but by my Name Jehovah was
I not known unto them : they had the Name, but it was
not underftood by them, becaufe not expounded as it
was to Mofes at the bulh, when God faid unto Mofes^
I AM that I AM.
At this time, when God fpake unto Mofes at the
bufh, we may obferve that the firft difcovery was made
of the divine counfel, for eftablifliing the religious and
political oeconomy of the Jewifti Hate, by the prophe-
tic defignation of that mountain, on which Mofes then
flood, to be the place where the divine prefence of their
Lawgiver was afterwards to be manifefted to the na-
tion of Ifrael.
This circumflance of the place where he flood, is
the firfl objedl which Mofes is commanded to remark ;
for when the Lord faw that he turned afide to fee^ God
called unto him out of the midft of the bufJi^ and faidy
Mofes ^ Mofes. And he faid., Here am L And he faid^
Draw not nigh hither : put off thy flioes from off thy feety
for the place whereon thou flandeft is holy ground. Which
was afterwards explained to him, when he was told.
When
of the Law of Nature, ^ 321
JVJ:)en thou hafi hr ought forth the people out of Egypt ^ ye
fhall ferve God upon this mountain.
The miracles wliich were v/rought in conducing that
people out of Egypt, and through the Red Sea unto
Mount Sinai, by confirming this revelation made to
Mofes, and the melTage from God which he brought
unto them, did all confpire to enforce the authority
by which Mofes had fpoken in the name of God, and
to prepare their minds with due reverence to receive
his law delivered from Mount Sinai.
It hath already come in our way to obferve concern-
ing the Moral Law comprized in the Ten Command-
ments, taken together with the enlargement or expla-
nations of them, as delivered in the books of Mofes,
that this law was to be confidered as the Law of Na-
ture, enjoined by divine authority, giving it the ut-
moft perfection it was capable of under that difpen-
fation. The principle of the knowledge of good and
evil by ourfenfes (from whence the corrupted nature of
man is ever inclined to derive his happinefs in this pre-
fent flate) was taken to be the fanAion of that law,
which was therefore enforced, and obedience to it re-
quired by the moft folemn and engaging promifes and
aflurances of temporal blelTings, and under the fevered
penalties and threatnings of temporal punifliments.
The ceremonial lav/ is to be regarded, in the poli-
tical conflitution of that ftate, as defigned to preferve
the memabers of it from the infe6lion of their idola-
trous neighbours •, to which purpofe thofe ordinances
of divine fervice were enjoined, which flood only in meats
and drinks^ and drivers wafhings^ and carnal ceremonies im-
pofed on them^ until the time of reformation fhould come^
which was to fet afide all thofe external rites as no
longer of any ufe or fignificancy •, for the obfervation
of them being required of the Ifraelites, to prevent them
from being led aftray by the pomps and pageantry of
idol worfhip, thefe rites and offerings were then of courfe
to ceafe, when the time of reformation was come, by
the clear difcovery of the perfed Will of God by our
Y Lord'
:■*••■
322 T'he Examination and DiJ'cu/Jion
Lord Jefus Chrift ; For by one offering he hath perfected
for ever them that are fanBified, And by the light of
his gofpel, the lyes and impoftures of the devil were
banifhed from pofleffing the underftandings or men ;
for wherever that divine revelation was publifhed, the
oracles of evil fpirits v/ere filenced, and their temples
negleded.
It is to be obferved alfo, that God was pleafed, in
condefcenfion to the weakneifes of the human mind, to
have rerpe(5V in the conftitution of his law to thofe pre-';
judices which are apt to take the deepeft root in it ; and
for this reafon, as the heathens did conclude, that thofe
gifts which were of the higheil price in their own eyesv^
would be alfo the moil acceptable to the gods they
worfhipped, and that their anger would be appeafed,
and their favour obtained by luch fort of offerings v
hence it was that the Lord God of Ifrael vouchfafed, by
his peculiar defignation, to declare what facrifices and'
offerings he would accept of, and in what manner they
lliould be prefented before him : and upon this account
he claimed the firft born of the children of his people
to be fandtified, or fet apart for him.
To conclude thefe general obfervations upon the
religious and political conllituiion of the Jewifli ilate,
it was fecured on all fides by thofe provifions for the
continuance of its peace and temporal profperity, which,
according to our own reafonings, were moil likely to
produce thofe effeds ; for by this difpenfation of God's
mercy and truth, the underftandings of men were en-
lightened with the knowledge of the true God, and by '
his authority the Law of Nature, for the iupport of::
human fociety, was enacled, by the principle of our
own felf-will taken under his dire£lion, to be made ef-
fe6lual to thofe ends of fociety for which all human go-
vernments are conftituted ; the promifes of God being
abfolute upon condition of their obedience, to make
the nation of Ifrael a ilourifhing and happy people,
in defiance of their enemies •, and on the other hand,,
their obftinacy and rebellion was threatened with ex- ^
emplary
of th^ Law of Nature. 323
cmplary vengeance, to be executed upon them in the
face of all the earth.
The various revolutions in the government of that
people, and the final rejedlion of them under the Mo-^
laical difpenfacion from being any more confidered as-
the peculiar people of God, are fully accounted for in
the facred records of their hiilory, which have already
pafTed under our obfervation.
But the judgments of God refpe^ling that nation, are
yet more fully and clearly fet forth and vindicated by
the prophets fent to warn them of the calamities which
were to befall their ftate, in the final difTolution of it,
and of the firil covenant made with their fathers, and
cftablifhed by earthly or worldly promifes, and to pro-^'
claim alfo the glad tidings of the gofpel-covenant, which
was eftablifhed on better promifes.
Before we come to a diftin6l confideration of the gra«
cious terms of the gofpel-covenant, we may reflect a
little farther upon what has been obferved concerning
the Law of Nature, as of a fubjedt very perplexed and
intricate, according to thofe variable accounts and de-
fcriptions that have ufually been given of it.
The moft immediate caufe of thefe difficulties upon
due examination will be found to lie in terms of un-
certain fignification, which are taken without any
proper definition to afcertain their meaning, and are
held forth as the principles or axioms of a fcience, in
which all perfons who are converfant in it are agreed.
If we were to fearch through the fchools of philofo-
phers in the heathen world, we might be able to pro-
duce a large catalogue of fuch fort of words, or tech-
nical terms, of doubtful, ambiguous, and variable fig—
nifications, which have adminiftered abundant exercile
for the human mind in contentious arguments and op-
pofitions of fcience, falfely fo called \ by which the un-
derftandings of men, in reafoning upon religious and
moral fubjecrs, have been amuTed, and perplexed,
and bewildered v/ith endlefs and unprofitable difpute
and jangling-, which, however, ferved well for the
y 2 time
3^4 ^Ihe Examhmtion and Difcujjion
time then being, to eftablilh a charader for wifdom in
the chief mafters and teachers of thofe fchools, and to
procure an authority for their do6lrines and decifions.
Here it may become us to make repeated acknow-
ledgment of due refpcdl and efleem for the characters
of thofe men, who have been eminent for their learn-
ed and philofophic enquiries, and were zealous in bring-
ing forth fuch works, as they did believe would con-
tribute to the improvement and happinefs of m.ankind
in thofe dark ages which were not enlightened by the
gofpel of Chrifl : for this facred do6lrine does not in
any fort afford us a licenfe to defpife or to depreciate
their wifdom, who were honoured and reverenced in
the heathen world, as the great friends and reformers
of it •, the admiration and praife they obtained by their
labours, are juftly due to their endeavours for that pur-
pofe, and to the great advances they made towards
truth, by fuch imperfefl notices and informations as
they had concerning it : and upon, thcfe confideratlons .
it may be allowed in juflice to fome of thofe venera-
ble names of antiquity, that we have no caufe to fup-
pofe that any other philofopher of later ages, by hav-
ing only the fame information, would have reafoned
more clearlv than Socrates, or have v/ritten better on
religion and morality than Plato and Ariftotle.
For this realon the praife which may be due to the
venerable fages of antiquity, does infer and very juftly
calls for a cenfure upon their labours, who prefume
now to be reformers and teachers of mankind upon the
llock of their own wifdom and authority -, as if they
had no other difcovery or afTiftancc for their direction
in difcourfing of the Law of Nature, or on moral
fubje6ls, than what was afifordcd by rcafon or the light
of nature to thofe anticnt fathers of the heathen phi-
iofophy.
But if the modern philofophers do confefs to have
information by the gofpel of Chrift, their prcfumption
and fallacy are obnoxious to the cenfures of Chriftian
believers, while they continue in complaifance only
to
- of the Law of Nature. 325
to alledge the dodlrine of Chrift as a confpiring or col-
lateral evidence for the truth of what they are pleafed
to didlate, as if it were from their own underftand-
ings.
But to proceed in the confideration of Aofe techni-
cal terms that are now molt in ufe in all difcourfes
concerning the Law of Nature-, it is faid to be difco-
verable, or to be derived from rcafon, or right reafon,
or to arile from the nature or reafon of things, or the
relations or fitneffes of things ; v;hich expreffions we
may advert upon a little farther, although they have
been already difcufied in the remarks upon Dr. Clarke's
demonitrations.
As every man is fuppofed to be endued with reafon,
and from thence to underftand the nature, relations,
and fitnefies of things, thefe terms and articles are
taken into argument, as if they w^re perfectly under-
ftood and agreed upon among us. But if we come to
examine thefe words more particularly, it will appear
they do afford very great latitude for doubt, and un-
certainty, and obfcurity in our difcourfes, if their
meaning is not fully and clearly afcertained.
The term reafon, human reafon, or natural reafon, is
mod commonly taken to fignify fome certain rule or
flandard in the human mind, which is always read/
to be applied for our direction in the ordinary occa-
fions of life ; to which if our actions and difcourfes do
agree, we have a right to be approved for them.
This fuppofition is falfe, and is not to be admitted,
fo far, as it implies that a man is naturally pofTefTed
of any fuch rule by way of birthright or inheritance,
to which every one is intitled, without his own appli-
cation and endeavours to acquire it : but a rule of rea-
fon, or, more properly, of realbning, is acquired by
the attention given by our minds to outward objedls,
which are made known to us, by our fenfes being af-
fedled by the various properties or qualities of them ;
and by experience of thefe properties we make con-
clufions, or give our aflent to fuch as are made by o-
y 3 ther
326 ^he Examination and DifcuJJion
ther men, to guide us in the various offices and occur-
rences of life.
-.To explain this by example ; If we talk of right
reaion, or reafoning in fearch of mathematical know-
ledge, we are warranted to fay, our reafoning in the
proof of any propofition is right, when it is evidently
deduced from thofe general axioms or principles of
that fcience, which are made known to us by fight, or,
as it is called, bv intuitive demonflration ; and bv this
inflance- it follows, that to whatever fubjed we apply
our reafon, it muft proceed in the courle of its ^dion
from fome certain fixed principle, which is taken to
reft the whole procefs of our reafoning upon it.
If the principle from whence we begin to reafon is
falfe, our reafoning of courfe will be falfe and fallaci-
ous i or if the principle we fix upon be true, our rea-
foning may be falfe and defedive if we do not ufe it
accordins; to the rules of that art or fcience to which
it is applied : and if both the principle and the method
of our reafoning are falfe and defedive, the errors in
courfe will appear proportionably in the conclufions pro-
duced by them.
So that when it is faid, man Is a reafonable creature,
the expreffion properly fignifies, that man is a creature
capable of receiving, by his underftanding, a princi-
ple of knowledge; and having a power of applying his
mind to act upon that principle, can form conclufions
for diredling his Will in the difcharge of his duty in
the various relations and purpofes of his life.
According to thefe obfervations, we may difcern,
how it comes topafs that one man excels another in the
method or art of his reafoning ; which will arife from
his having a miOre diftindl and clear apprehenfion of
the principle from whence he begins to reafon, and
alfo a greater attention and vigour of mind in purfuing
the fteps which lead to that conclufion he means to
>ftablifh.
But to confine our remarks to that obje(5l which is
j>ow particularly under our confideration with regard
of the Law of Nature, - 527
to the Law of Nature^ there is one principle common
to all mankind, upon which all their arguments con-
cerning that law are neceflarily founded ; and that is,
the knowledge of good and evil by our fenfes, which,
by our corrupted nature, has gained our attention,
to become the principle of all our reafonings about our
religious and moral conduct or behaviour, indepen-
dently of divine revelation.
From hence it is eafy to fee what a large field of
reafoning is opened for the human mind, to be exercifed
i\\ the difcovery of all the parts making up the com-
plex fyftemor body of the Law of Nature, which is fup-
pofed to contain ail thofe rules that are neceffary for
our dire6tion, in perfeding our nature, and condu<5l-
ing us to happinefs ; and as it muft needs be, that
by having regard to that falfe principle, the opinions
of men would be various in reafoning from it in pur-
fuit of their happinefs, we may from hence difcern
the caufe of thofe perplexities of different fentiments
in the heathen world, about what they called thtfum-
mum bonum, the final happinefs or end of man.
But as the final happinefs and the end of man is
now clearly afcertained by the. gofpel revelation, the
perplexity and obfcurity now complained of in argu-
ments concerning the Law of Nature, do arife from
other caufes, into which it concerns us more particularly
to examine.
The lawgivers, or moralifts, among the civilized
nations of the heathen world, in fearching after the
Law of Nature, argued from a falfe principle, the
falfiiood of which it was not pofiible for them to dif-
cover without the aid of divine revelation -, on which
account fome of the moft enlightened among them did
hope that fuch information from heaven would be
granted, as might difTolve thofe doubts and difficulties
that arofe in their minds upon religious and moral
fubjedts.
But notwithftanding this afliftance has been granted,
we labour ftill under perplexity of difcourfe and ar-
Y 4 gument
\
32S 7he Examination and DifcifJJion
gument about the Law of Nature, and the reafon is,
that inftead of complying with a perfed rule given to
us by divine revelation, after a full declaration of the
Will of God, which our teacher fronn heaven hath left
for our inflrudion to condu-ft us thither, we are iliil
inclined to follow the Law of Nature, that is, to
feek for our happinefs according to the diftennpered
fancies and imaginations of our prefent fallen and cor-
rupted date.
The moil dangerous and deceitful oppofition to
Chriftianity, has been made under the name and pre-
text of explaining, and amending, and edablilliing the
Law of Nature by means of the gofpel ; and becaufe
this def]gn was not throughly examined, a fufpicion of
the impofture has not arifen in the minds of many
Chriflian believers, who have earneflly contended for
the Lav/ of Nature, as confitlentwith, and confirmed by,
the Gofpel ; whereas, the effed: of that facred do6lrine
is utterly defeated, if it does not fuperfede and take
place of the Law of Nature, to which, as Chriftians,
we are no longer obliged, being now 7'(Ct under the la'U},
l^ut grace.
This oppofition between the law and grace, as ex-
preffed by the Apollle, is not to be confidered as re-
fpe6ling only the cerem.onial part of the Jewifh law,
but it extends to the whole covenant of the Mofaical
difpenfation.
That covenant, which was eftablifhed by temporal
promifes, did include the Law of Nature, perfedled,
explained, and enforced by the motives of worldly
happinefs and profperity, according to the natural ap-
petites and pafTions of mankind in their prefent cor-
rupted flate ; which law hath been fet afide, after a
full trial and convidion of the unprofitablenefs of it,
under all the various forms of government and difci-
pline of the nation of the Jews, whofe example, in the
Tnidjl cf the nations^ is held forth for the inftrudtion of
all mankind. And now it hath pleafed God of his
grace, by his c\vn free mercy and goodnefs, to give us
another
of the Law of Nature. 329
another law in the goipel of on r Lord Jefus Cbrift,
which is not eflablilhed on earthly promifes, nor its
obligation enforced by that principle of the knowledge
of good and evil by our fenfes, which was taken into
the firft covenant, to convince the -ivcrld of Jin ^ and to
fhew that the word of God is fure in pronouncing death
upon the admiffion of it ; and that death did not only
extend to the individuals that firil finned, but to all the
individuals defcending from them, and living by the
fame principle. And further, that falfe principle in-
ferred alfo a diffolution, or political death, of all foci-
eties and governments built up or founded upon it.
Therefore, on the one hand, no arguments are to be
brought from the Lav/ of Nature, to enforce the gofpel
revelation, as if it did coincide, or were confident with
it ; neither, on the other hand, can the purity of the
gofpel admit of any corrupt mixture with it, by being
applied to enforce the Law of Nature, by the fan6lions
of eternal rewards and punifhments, which are pecu-
liar to the fpiritual laws of our Lord and Saviour.
But thefe attempts have been made, by incefTant ef-
forts of unwearied contention, to fupport the Law of
Nature a^ainil Faith, that is, againft the Truth and
Word of God -, and thefe endeavours have been clearly
forefeen and foretold in his word, giving warning to
his fervants of the great corruptions and diforders which
were to arife from the enemies to his church in the
latter days.
From thefe obfervations we may be able to difcern
the tendency of their reafonino-s and difcourfes, who
mean to place the fum of religion in the difcharge of
moral or focial duties, or in fuch good v/orks as con-
tribute to our mutual eafe or comfort, or happinefs in
this life •, and then conclude, that if we purfue this end
with univerfal good-will and benevolence, we mull be
finally approved and rewarded by God with eternal
happinefs in a future ftate.
This reafoning is falfe and fallacious, and the con-
clufion is too haftily drawn, and is not at all to be adv
mittedi^
I
330 The Examination and Difcujfion
mitted, from the terms which are given by the Deifls
or Moralifts ; for the Law of Nature, comprehending
all focial or moral duties, which they would now re-
commend as the rule of our pradice, is not fuch as
might be derived by our own reafonings from outward
feniible obje6ls : for if we had no other guide but our
own reafon to direct us, our religion would be idola-
trous -, and our obligations to obey the Law of Nature,
would arife from the civil conftitution of that fociety
to which we belong •, and the hopes of happinefs in
a future flate would be, accordino; to our own \mzg\^
nations, uncertain, obicure, and doubtful, and would
be founded only on the oblervance of fuch moral du-
ties, as might be fuppofed would beft contribute to our
mutual eafe and comfort in this life. Whereas the
fyllem of natural religion, fo far as it is agreed
vpon by its abettors, the rational moralizing philolo-
phers of thefe times, is made to correfpond with re-
vealed religion in the word of God, which, when quo-
ted by them, is brought in confirmation, and in the
way of explaining or of enlarging the Law of Nature,
which is, by their fuppofition, of prior, abfolute, and,
as fome of them are pleafed to fay, of eternal obliga-
tion, and, in this relpe6l, fupcrior to all revealed re-
ligion.
To make ot5t thefe arbitrary and prefumptuous af-
fertions, they alTume,
ift. The knowledge of the true God, the light of
NATURE, by laying it down for the foundation of their
reafonings, to which article of faith they have no
title.
2dly. They aflume the precepts of the moral law of
the two tables from the Jewifh difpenfation \ and for
enforcing this law, they appropriate, by their own au-
thority, to it, the fandlions of the fpiritual law of the
gofpel revelation.
^'- I. The knowledge of the true God is an article of
faith : it is not, nor can it be demonftrated by ma-
thematical arguments, as wq have already obferved on
Dr,
" of the Law of Nature 331
Dr. Clarke's endeavours to that purpofe : but this ar-
ticle is from divine revelation, traditionally defcended
from Abraham, and preferved alfo after the delivery of
the law on Mount Sinai, by the tables of the covenant
in the ark, which was the repofitory of the Name of
the Lord, or, as it is called, the ark of the testimo-
ny ; for the two tables of ftone, written upon by the
finger of God, bare teftimony to this great and funda^
mental truth, upon which the law was eftabliilied, as
delivered by the authority of his name to the nation of
Ifrael. By the peculiar defignation of Divine Provi«
dence, refpe6ling the government and oeconomy of
that people, this great article of faith was preferved
among them, of whom ^ as concerning the flefli^ Ckrijl came,
who was, by fucceflive generation of the faithful, the
fon of David, the fon of Abraham in the true faith ;
and being alfo God over alU hkjjcdfor ever^ he has given
us the laft and moil perfed expofition of the Name
of God, who is known by the followers and difciples
of Chrift, by the expounded Name of God, the Fa-
ther, Son, and Holy Ghost, in which Name all
Chriflians are baptized, and by it worfhip God.
The oppofers of this divine revelation, made by the
Son of God, find this advantage for the fupport of
their impoilures -, that the Name of Almighty God
revealed to the Jews, is readily allowed to them, as if
it were of their own invention ; for the God of the
Jews, and of the Gentiles converted to chriftianity, is
the fame, though known by different names, expound-
ed in their refpedlive difpenfations : fo that the know-
ledge of One God, being univerfally received by both,
is alTumed by the adverfaries, as if it were difcovered
to us by our own reafonings, or by the light of na*
ture, as that term is by them falfely and perverf^ly
applied.
2. In the next place, the prefent teachers and abet-
tors of the Law of Nature do afTume the precepts of
the moral law of the two tables from the Jewifli dif-
penfation, and for enforcing this law, they appropriate
332 ^he Exammation and DifctiJJlon
to it, by their own authority, the fandions of the fpiri-
tual law of the gofpel revelation.
The teachers of the Law of Nature, or, as they
are otherwife called, the Moral Philofophers, or Deifts,
of the late or prefent times, by the conformity of
their didlates to the laws of the Decalogue, illuftrated
in the gofpel, have fo far precluded any conteft about
them, that a Chriilian mull acknowledge them as the
laws of fociety, eflabliihed after the mofl perfedl mo-
del, given by divine authority to the Jewifh ftate.
But after this concefTion is made, we muft deny that
fuch plans of moral excellency and perfe6tion, as are
now prefented to us by thefe rational philofophers,
are to be confidered as the genuine fruits of their own
improved underftandings. They may and do arrogate
fuch glory to themfelves, and perhaps we may labour
to little purpofe, to difpoffefs them of this happinefs in
their own imaginations. But to confute and difprove
their lofty pretenfions, we can prove, by undeniable
evidence of appeal to the lives and adions both of the
Heathens and Jews, that the knowledge of the true
God, the Creator of heaven and earth, was not fufE-
cient, when received either by the Gentiles or Jews, to
preferve them ftedfaft in their obedience to the moral
law, or the Law of Nature \ but that, on the contrary,
inftead of learning their duty by due courfe of argu-
ment from that principle, as the moral philofophers at
prefent would pretend to do, they did by falfe reafon-
ing depart from it, and did corrupt, or altogether for-
fake, the knowledge of the true God ; and therefore,
to retain mankind in this knowledge, and in their duty
confequent upon it, another method of inilrudlion was
neceffary, which the mercy of God did afford by our
Lord Jefus Chrift.
To this purpofe St. Paul has fully argued in the firft
chapter of his Epiftle to the Romans :
For I am not aJJiamcd of the gofpel of Chrift^ as if it
, were a form of dodrine inferior in excellency or per-
*"fc(5tion to the moral lav/ given to the Jews, or to the
Law
of the Law of Nat 117" e* 333
Law of Nature among the Gentiles ; For it is the
power of God^ manifefted in the miraculous eftabliili-
ment of his holy religion unto falvation^ as containing
the aflli ranee of everlafting happinefs to every one that
helievetb \ to the Jew fir ft called, and alfo to the Greek ;
to every one in the Gentile world, who believeth and
liveth according to it.
For therein is the righteoufnefs of God revealed from
faith to faith : for the righteoufnefs of God is revealed,
or fhewed openly to the world, in the life of our Lord
Jefus Chrifl fet forth in his gofpel, containing the terms
upon which his righteoufnefs, the righteoufnefs of God,
will be imputed to us, by believing in God, and be-
lieving in him, as our Lord faid to his difciples, Te he-
Ueve in God^ believe alfo in me as God, which is the con-
dition offalvation revealed from faith to faith \ this be-
ing the uniform lefTon of inftrudtion throughout the
word of God to all mankind, that no perfon fhall be
juftified, or accounted righteous in the fight of God by
his works, and thereby merit eternal life ; but the juji
fliall live by faith^ deriving the principle of their fpiri-
tual life from the word of God only.
For the wrath ofGod^ denouncing eternal punilhment,
is revealed from heaven in the gofpel of Chrift, againft all
ungodlinefs and unrightecufnefs of men^ that confefs and
agree in the knowledge and belief of one God, but
who hold the truths this great fundamental principle of
religion, in unrighteoufnefs.
This revelation of God's wrath againft the unrighte-
oufnefs of men v/ho hold the truth, is becaufe that which
may be known of God, from their own reafpning upon
the truth, is manifeft in them to their own minds or con-
fciences •, for God hath fliewed it unto them^ by giving
. fuch teftimony of himfelf, through the information of
their own fenfes, exercifed among his works, as fhould
preferve them from relapfing into idolatrous worfhip.
For the invifible things of him from the creation of the
world are clearly feen to thofe perfons who hold the
truth, that God created the heavens and the earth > By
this
334 ^^"^ Examination and DifcuJJion
this work of his creation of the world, the invifibie
things of him are clearly feen, by due courfe of reafon-
ing and argument, being underjhod by the things that
are made^ even his eternal power^ which is implied by
his being the Creator of all things, and Godhead^ in his
divine fupremacy over them all, as their Lord and
Maker.
So that they are ivithoiit excufe^ who hold the truth in
unrighteoufnefs^ becanfe that when they knew God^ by hav-
ing his name and his work, as Creator of the world,
declared to them, they glorified him not as Gody by wor-
fhipping him only the Lord Creator of heaven and
earth , neither were thankful for his bleffings to them in
the various comforts of this life, which are all derived
from his creatures, and are confequently his gifts ; but
became vain in their imaginations^ directing their worlliip
to other lords, and falie gods. And their fooliJJi heart
was darkened^ by rejecting the light of nature, the
knowledge of the true God •, profejjing themfehes to be
wife and underftanding in philoibphic enquiries into
the powers of nature, they became fools, and changed the
glory of the wtcorruptible God into an image made like to
corruptible man, and to birds, and four-footed beafls, and
creeping things -, wherefore, in confequence of this great
depravity of mind in thofe who knew God, and glori-
fied him not as God •, but either joined idols with his
worfhip, or gave it up to take falfe gods in his
place, God alfo gave them up to uncleannefs, through the
lufis of their own hearts, to diflionour their own bodies
between thanfelves, who changed the truth of God, that
truth which is the firft and fundamental truth of God,
delivered in his holy word, they changed into a lye, by
making an idol their god, and worfliipped and ferved the
creature more than the Creator^ who is blejfed for ever^
Amen,
For this caufe God gave them over to vile affe^ions, to
corrupt thcmrelvcs in the moft abominable lufts •, and
even as they did not like to retain God in their knowledge,
or^jaccording to the force of the original exprellion,
even
of the Law of Nature* 33^
even as they did not fearch, by their realbning upon
the truth, to reject the lyes of idolatry, and to hold or
retain the true God in their knowledge, God gave them
over to a reprobate mind •, to fuch depravity in their un-
derflandings, as made them liable to commit the moft
foul diforders, and to do thofe things which are not con-
venient to the nature of man •, being filled with all un-
right eoufnefs^ fornication^ wickednefs, covetoufnefSy malici-
cufnefs^ full of envy^ murther^ debate^ deceit^ malignity^
whifperers^ backbiters, haters of Gcd^ defpiteful, proud^
hoafters, inventors of evil things^ difobedient to parents^
without underfianding^ covenant -breakers^ without natural
affection, implacable^ unmerciful^ who knowing the judgment
of God^ by their own reafonings in the difcovery of the
Law of Nature, and giving their confent to, or ac-
knowledging the rule of reditude in the moral law of
God, with the fandtion of it, (that they who do fuch
things are worthy of death) which is alio the fentence
pafTed on fuch offences by the laws of heathen com-
munities ; yet notvvithftanding, they not only do the
fame^ but have pleafure in thofe that do them..
The difficulties which have arifen in explaining the
force of the Apoftle's argument, in the addrefs which
is made in this epiftle to both Jews and Gentiles, are
to be imputed to the want of due attention to his
words, and to the fcope and defign of his reafbning :
for it has been generally fuppofed, that the Apoiile
does argue, in the firft place, againft the Gentiles to this
eifcdl : That by the light of nature, or by their
reafon, exercifed upon the material or vifible obje6ls
which furround us, they were able to attain to the
knowledge Taf the one true God, and of his attributes.
So that they were without excufe in being guilty of
idolatry, and in committing thofe foul diforders with
which they are charged by the Apoftie, in confequence
of their departing from the knowledge of the true
God. ^^^•^" ^''
The conclufions which appear to follow from this
miftaken purpofe of St. Paul's argum.ent, have been
drawn
336 ^he Examination ahd DifcuJJion
drawn out in full length by the deiftical undertakers,
who have wrought upon it with unwearied induflry,
from this miftaken concefTion, and by the authority itfelf
of divine revelation, to overturn the neceffity of it : for
they would infer from St. Paul's words, that there was a
Religion and a Law of Nature, which might have been
difcovercd to the Gentiles by right reafoning on the
works of God *, from which, however, they departed
by v^rong reafoning, to follow their vain imaginations ;
and upon this account it became expedient, through
the divine wifdom and goodnefs, to re-publilh and
amend, or explain more fully, and enforce this Law of
Nature.
So that the moil condefcending Deifls are willing to al-
low fome authority to the golpel, as a comment on the
Law of Nature, drawn out as it were by a ikilful hand,
which may be of ufe to inftru6t the unlearned, inat-
tentive, or unthinking perfons of the world : but for
thofe who are learned, inquifitive, and diligent mailers
in ilridl mathematical or right reafoning, they fee with
their own eyes, and can prove demonilratively the
truth, extent, obligations, and fan(5lions of the Law of
Nature •, in ihort, the whole fum of our duty to God
and man.
And now fmce the reafon of m.ankind is arrived
at full maturity, by great difcoveries in aftronomical,
mathematical, metaphyfical, and moral fciences, they
are much more able than the heathens were, by their
fpeculations, to difcern the Law of Nature founded
on the reafons, relations, and fitnelTes of things, and
of courfe the learned and accompliihed perfons of
thefe days, ftand in little or no need of the gofpel of
Chrift.
The anfwer already given to Do6lor Clarke's en-
deavours in favour of the relations and fitneiTes of
things, may preclude any more of our w^ords to that
purpofe •, but it now remains, in order to confute this
deceitful and dangerous fophiilry, that we iliould ex-
amine whatpreteniions the Deills have to the authority
of
of the Law of Nature, 3J7
Qi ^x.. Paul, which is boldly challenged to be on their
fide in this queftion.
By flrid attention to the words of St. Paul, we fhall
find they are falfely alledged to fupport this aflertion.
That the being of one God, the Creator of all things,
can be demonftrated hy the things that are made^ the ob-
jedts of our fenfes ; for the accufation of St. Paul
againft the Gentile v^orld, as he argues in this place,
did concern only fuch perfons in it, who hold the truth
in unrighteoufnefs, having received the truth, the great
fundamental truth of religion, by tradition from the
Jews, who were difperfed among them. And thefe
Gentiles were jullly to be condemned, becaufe that which
may he known of God^ in confequence of his being ac-
knowledged the Creator of the world, is manifeft in
them^ for God hath fliewed it unto them \ for thofe attri-
butes of his nature, which are the objects of our un-
derftandings, contemplating all things which furround
us, thefe the invifible things of him from the creation of
the world are clearly fecn^ being underfiood by the things that
are made^ even his eternal power and Godhead.
In St. Paul's difcourfe, that which may he known of
HIM , from the CREATioti of the worlds the invifible things
of HI M^ and the things that are made, do evidently pre-
fuppofe and imply the acknowledgment of him who
CREATED the world, and made all thefe things which
are about us \ and upon this fuppofition only his ar-
gument can proceed •, becaufe if St. Paul meant other-
ways, that the Being of God can be demonstrated
from the works of creation, or the things that are
made by him, he aiTumes in his terms what was to be
proved \ the error we have obferved of Dr. Clarke.
But by the acknowledgment of God being the Cre-
ator of ail things, it follows, in due courfe of reafon-
ing upon his works, that we may and ought to appre-
hend the attributes and perfections of his nature, as
the objects of our underflandings only, which are there-
fore called the Invifibles, or the invifible things of him^
which are clearly feen^ being understood hy the things
Z that
338 7he Examination and DifcuJJion
that are made, even his eternal power and Godhead : fi
that they are without excufe^ who hold the truths and yet
relapfe into idolatry, by making vifible reprefentations,
by idolatrous images of the invisible things of God y
hecaufe that when they knew Gcd, the in vifible objedl of
their worlliip, they glorified him not as God, by addrefling
him only as the obje6l' of their underftandings, and not
of their bodily fenfes ; neither were thankful for his
blefTings or comforts given to them, but became vain in
their imaginations, or reafonings upon natural things,
and were thereby led aflray to vvorlhip vifible and ido-
latrous images.
The Apoftle is fo far from aflerting^ that the Gen-
tiles were able, by the ftrength of their own reafon, ex-
ercifed upon the objeds of our fenfes, to difcover the
true God, and from this knowledge acquired by them-
felves, to make out a law agreeable to his will for their
direction, that he affirms clearly to the contrary pur-
pofe, that they who knew God, by inilrudtion or tra-
dition from his word, and fo did hold the truth, were
notwithftanding carried away from it, by their own de-
ceitful opinions and reafonings, to corrupt his worlhip,
and ferve falfe Gods by idolatrous inventions.
Hence it is they were condemned and given up to
vile affedions, becaufe they abufed their underftand-
ings in arguing from their own phantaftic conceits, in-
ftead of reafoning from the principle of true religion,
derived to them by tradition from the word of God,
which would have preferved them from idolatry.
So that this addrefs of the Apoftle is very diftant
fr'^m pafling any commendation upon the powers of
reafon in the human mind, as if it were able from the
viiible world to difcover the fundamental truth of reli-
gion, and, by due confequences from it, to controul
the vain imaginations, and to fubdue the roving appe-
tites of wicked njen, independently of any affiftance
from divine revelation, to which end the Apoftle's au-
thority has been often falfcly quoted ; for his argument
is cppofed to this affertion, and relies on a contrary
fad.
of the haw of Nature, 339
ft6^, that after the truth was given to them, they did
hold it in unrighteoufnefs, following their vain imagi-
nations, in oppofition to their underflandings ; which
brings him to a comparilbn of the Jews with the Gen-
tiles, and from that corrupt and fmful ftate in which
they were both living, under the Law of Nature, to
lliew the unprofitablenefs of it, and thereby to eftablifh
the truth and expediency of God's mercy and grace,
offered indifcriminately to Jews and Gentiles in the
Gofpel of Chrift.
We may obferve alfo, concerning the original ex-
prefTion, xaT£;:^ov1cov, which is tranllated (who hold)^
that by the force of the prepofition joined with the
verb, it is properly rendered in Latin (detinentium)^
and fignifies who hold, by, from, or under inflrudlion ;
and fo the correfponding term of catechifing is ufed in
our language, to fignify the tradition or delivery of the
truth by inftrudion.
To this fame purpofe of St. Paul's appeal to the
works of God, we are called upon alfo to obferve them
in other parts of Holy Scripture, in numberlefs in-
ftances, in the book of Job, in the Pfalms, and in the
Prophets. Thus the Pfalmift has told us, The heavens
declare the glory of God, and the firmament flieweth his
handy work : to which we may fubjoin, by way of
comment, what the fon of Sirach has faid very fully to
this purpofe.
Surely vain are all men hy nature, who are ignorant of
God, and could not^ out of the good things that are feen,
know hira that is ; neither by conjidering the works, did
they acknowledge the work-mafter ; but deemed either fire
or wind, or the fwift air, or the circle of the Jlars, or the
violent water, or the lights of heaven, to be the gods which
govern the world -, with whofe beauty they being delighted^
took them to be gods.
Lei them know how much better the Lord of them is ;
for the fir ft author of beauty hath created them. But if
they were aftoniflied at their power and virtue, let them un-
derfiand by them how much mightier he is that made them.
Z 2 And
340 The Examination and Difciifflon
And thus it is that the heavens declare the glory ofGody
and the firmament /Jieweth his handy work.
For by the greatnefs and beauty of the creatures^ proper^
tionably the maker of them is feen.
This is the demonstration moil lively and affe6t-
ing, which the works of God confpire to fet forth to
the glory of his name ; and the exhortations of the
holy penmen are directed to awaken, excite, and en-
courage our attention to all the works of God for this
purpofe. Whereas, the appHcation of mathematical
terms to religious and fpiritual fubjefts, has no other
foundation to fupport it, but the invention of forging
or FRAMING IDEAS, according to the high conceits of
deiftical philofophers, the felf-fufficient moralifts of the
latter times.
It is however to be remarked, as an inftance of won-
derful addrefs and confiflency, in propagating error
from that fame caufe by which the firft lye was intro-
duced, that as this was efFe(5led by the attention of the
human underftanding being milled and betrayed by
falfhood, to conceive powers exifting in things accord-
ing to the appearance of their forms ; and this vain
imagination did fet afide the authority of God's word ;
fo it has followed, that the moft deceitful and dan-
gerous oppofition to the truth of God, revealed for the
recovery of mankind, has been propagated to betray
their underftandings from attending to his will, by
means of their attention and attachment to mathema-
tical reafoning, which is derived from the knowledge
or fcience of the forms.
From the argument of St. Paul, which has been
confidered in its proper light, with due attention to the
purpofe for which it was introduced, we have a clear
anfwer to what is now offered to us under the pretence
of Natural Religion; fmce we find, by undeniable
teftimony, derived from experience of what the moft
enlightened perfons of the Gentile world were able to
perk)rm by their reafonings upon the truth, that they
fell very far fliort in making luch profit by it, as what
the
of the Law of Nature, 341
the modern philofophers have claimed by their own
induftry.
The poet and the philofopher in the heathen world
were alike vain in their imaginations, and they did all
of them fall under the cenfure of St. Paul, who altho*
they had the truth by inftruclion, for acknowledging
ONE God Creator of the world, of which the Apoflle
quotes an inftance, as^ he tells the Athenians, certain
cilfo of your own poets have faid^ (for we are all his cff-
fpring) ; yet they did not purfue this truth by feeling
or fearching diligently after it, in due courfe of rea-
foning or argument, to find him, by difcovering his at-
tributes manifefted in his works, and fo to worfhip
him as the invifible object of their underftandings, and
not of their bodily fenfes : and therefore the Apoflle
corre6ls the falfe reafoning of the Gentile world, be-
ginning from that truth which they had heard and re-
ceived by tradition from the word of God through the
nation of the Jews.
God that made the worlds and all things that are therein^
from hence he proceeds to argue, feeing that he is herd
cf heaven and earthy dwelleth not in temples made with
hands \ neither is worfJiipped with mens hands ^ as though he
needed any things fi^ii^g he giveth to all life^ and breathy
and all things. To which argument we all readily give
our afTent, and perceive that it follows very clearly from
the truth laid down as the foundation of it, that God
created the heavens and the earth. Yet although the
connexion appears evident to us, Pythagoras, whom
we have good reafon to be afTured was inllrudled in that
truth, did begin his moral and poetical precepts with
advice to his fcholars to worfhip the immortal gods, a
plurality of them, according to the idolatries and fu-
perftitions enjoined by the laws of their country : al-
fo, that they fhould worfhip the heroes, or the topical
country gods; and likewife the infernal demons,
by complying with- their inflituted rites and facrifices.
And the like accufation does extend to Socrates him-
Z 3 , felf.
342 The Examination and Difcu/Jion
•elf, who does, notwithftanding his better knowledge,
relapfe upon trial into the errors of idolatry.
From thefe and fuch like inftances, which n^av be
brought from the lives and doctrines of thofe perfons
who did hold confefledly the higheil rank for wifdom
in the heathen world, we have fure teftimony of the
great weaknefs and inftability of the human under-
ftanding, to abide in the truth, after it is poflefled of
it •, for vain imaginations and reafonings upon the
powers of external objects, in relation to the iuppofed
influence they might have upon human afiairs, did
prove fuch a temptation, even to the philofophers or
contemplative men, as carried them away alio from
the truth, in compliance with the cufloms and preju-
dices they had received in favour of idolatry.
The conclulions we are warranted to draw from
hence, may ferve to abate our admiration of reason,
or of the rational powers or faculties of the human
mind, even in thofe perfons who have been mod ex-
tolled in the ufe and exercife of them : for in regard
to the fubjecl of religion, which is of the greateft im-
portance to our happinefs, the philofophers can be ad-
mitted to have no authority at all in any thing they
have faid or wrote about it. None of them did argue
according to the truth, when they knew it ; and what
they have faid on moral fubjedls, however praife-worthy
it was for promoting the temporal well-being of their
fellow-citizens or countrymen, yet it is in no Ibrt to be
admitted by us for inftrucftion in our duty towards
God. Or, in other words. Natural Religi^^n does
afford no other foundation to reft our happinefs upon,
but what is hdbitious, according to the diftempered fan-
cies and vain reafonings of our own corrupted and
deceitful hearts.
It follows alfo from what we have obferved, that the
philofophers, or moralifts of the prefcnt times, have ve-
ry far exceeded the limits of Natural Religion, (if
we may be allowed to ufe their own terms) both in re-
fpecl to their arguments a 'priori ^nd a pojteriori \ or^
to
of the Law of Nature, 343
to fpeak more intelligibly than fome of them are
pleafed to do, we affirm, in oppofition to them, from
experience of what the reafon of mankind has afforded
on that fubjeft, that their fyftems of religious and mo-
ral precepts, which are founded on the belief of one
God, Creator of heaven and earth, are not to be admit-
ted as do(5lrines or dictates of Natural Religion.
And we proceed yet farther to convidl them, a pri-
ori^ from the principle of knowledge they have by their
fenfes, that this principle does not afiford a demonftra-
tion of that truth, but does naturally tend to betray
the underftanding from holding it. Or, in other terms,
we afierr, that God is not known by his works, but
by his word •, and after he is known by his word,
his works bear witnefs to the attributes and perfec-
tions of his nature.
Again, the moralifts have exceeded the limits of Na-
tural ReHgion, by propofing the happinefs of a future
flate to give a fandlion and authority to their inftitu-
tions. To this length they have been led by the ne-
cefTity of their caufe, fmce the gofpel revelation has
been received, which has brought life and immortality to
light •, and therefore the votaries of Natural Religion
muft lay in their claim to life and immortality aifo ;
or, otherways, at this time it might be hard for Na-
tural Religion to keep its ground, independently of
fuch promifes as the Gofpel makes to a Chriftian.
Upon this account, the rational philofophers have
not only tranfcribed the laws of the two tables into
their commentaries, or fyftems of moral compofitions,
but they have exceeded the bounds of the Moral Law
of the Jewiih difpenfation, which had no promife of
happinefs in a futui^ ftate annexed to it, becaufe it is
the Lav7 of Nature, whofe obje6l being the happi-
nefs of this life, it was made perfedl by temporal
promifes to that nation, under the fan€tion and autho-
rity of God, their law-giver : whereas among the hea-
then nations, the dodrine of a future ftate was bv n)?-
c^ssiTY taiieii into their Law of Naturii, to become
J^ 4 a po-
\
344 ^^^ Examination and DifcuJJlon
a political fan6lion to it, encouraging the obfervance
of their moral precepts for preferving the order and
well-being of fociety, by expedtations of rewards and
punifhments, of future happinefs and mifery, propor-
tioned to their merits, as good or bad men in their fo-
cial intercourfe in this life.
But the defcriptions we meet with in heathen poets,
which may be the beft that the human imagination
could afford of the happy or miferable eftate of virtuous
or wicked men in another life, do not now, in thefe
enlightened days, obtain any credit among the de-
fenders of the Law of Nature ; and therefore they
chufe to alTume what is wanting in their fy Items, from
the clear difcovery made by the gofpel : and as they
have enriched their treatifes of morahty with treafures
far exceeding what the philofophers of Greece and
Rome had produced, by keeping more clofely to the
Moral Law of the two tables, with additions alfo from
the refined morality of the gofpel, often quoted, as
correfponding with their notions of Natural Religion :
fo it has alio come to pafs, that they defire to propa-
gate am'ong their followers the belief of a future ftate
of happinefs, agreeable to that view we have of it in
the New Teftament of our Lord and Saviour Jefus
Chrift.
The method which has been taken to accomplifh
this purpofe, is derived from the fame principle of
morality which they have fet up for the regulation of
all human a6lions, which is by the reasons, or re-
lations, or FITNESSES of things ; from whence alfo
they contend, that the adions of God muft of neces-
sity be direded.
This conceit hath produced fuch fort of reafoning
jmd difcourfe among the moralizing enthufiafts in
dcmonflrative religion, as hath gone near to banifh all
reverence and rcfpcft even to the Name of God, who
is often talked of an.ong them, as if they could fet
him at a di(lance, to look down upon and examine his
gdlions, as thev do the behaviour of one another j
whence
of the Law of Nature.. 34^
whence they are bold to pronounce from thofe mea-
fures they have been pleafed to fix upon, that he can-
not or MUST not do any thing but what is just and
RIGHT, and FIT and good, that is, according to their
notions of juftice, righteoufnefs, goodnefs, and fitnefs;
or in other words (as they often fpeak of him by the
term Deity, or the Deity) he mud adt, and judge, and
determine, according to their practical and moral pre-
fcriptions.
To this fame purpofe it has been faid, that God
MUST have created all mankind for happinefs ; and
that as our happinefs does arife from afting according
to the relations and fitnefles of things, he must ap-
prove our behaviour on this condition, that we live
according to them. And as this life does not afford a
fufficient recompence for the benevolent a6lIons of
good men, he must reward them in a future (late of
happinefs proportioned to their virtues; and on a
contrary fuppofition, the like reafon must enfure the
mifery of the wicked.
The long laboured arguments of Dr. Clarke, relat-
ing to this article, in his evidences of Natural and Re-
vealed Religion, have no other foundation to reft upon,
than fuch like prefumptuous and peremptory aflertions.
As we have already obferved on' his treatife, that
our a6ting according to the relations and fitnefles of
things, does im.ply nothing elfe, but our conformity in
living by that principle of the knowledge of good and
evil by our fenfes, from whence only we can judge of
the relations and fitnefl^es of things, independently of
divine revelation ; it appears, to what dangerous con-
fequences a felf-confidence in our ovv'n reafonings will
betray us, when we prefume to meafure the a<5lions of
God according to our own fancies, which are raifed
upon that corrupt principle introduced by difobedience
to him •, and that fo foon as we lay afide the authori-
ty of God's word, for our guidance in religion, we
MUST at the fame time be guilty of blafphemy and
infidelity.
From
346 The Examination and DifcuJJion
From thefe obfervations, that have been made con-
cerning the Law of Nature, or Natural Religion, we
come to know the full value or meaning of thofe terms
in common ufe, which have hitherto in fuch manner
puzzled and perplexed the debates that have arifen coit-
cerning it, as to give occafion to endlefs and unprofit-
able difcourfe, between the defenders and oppoiers of
that Law.
The fubtil enemies of religion gain great advantages
with fuch helps, in their controverfy againft truth, by
having it mixed up, and in tangled with cppqfitions of
fcience falfely fo called^ to bear it down by force of tech-
nical terms, and phrafes of uncertain, or variable, or
of no fiPinification -, to amufe and baffle the underlland-
ings of honefl men, who are not aware that they arc
contending with deceittul men, who do not mean to
give any thing more by their fpecious arguments in fa-
vour of religion, but only fuch good uwrds mid fair
fpeecheSy as then can mioft conveniently abufe, by add-
ing to them forgeries and falfehoods of their own fram-
ing and inventions.
But befides the libertine, deiftical, or atheiftical
tribe, who have undertaken to combat with the word
of God openly, great numbers have unwarily embraced
fome of their falfe dodlrines and pofuions, who were
earneftly and ferioufly difpofed to abide in the truth ;
but, by their miftaken zeal to fupport it with endea-
vours to prove more than what was due to their caufe,
have thereby given great advantage to their adverfa-
ries i who are well taught to lay hold upon any falfe-
hood which is blended with the truth, as their own
proper engine, to fupplant and overturn it.
Upon this account, the bed fervice we are capable
of doing for true religion, is, to fcparate and diflin-
guifh it from human inventions ; v;hich the Apoftle
has exprefled by the bufinefs of a workman that needeth
not to he o.fhamed^ rightly dividing the vjord of truths or,
as the original term properly fignifics, rightly cutting
it off from all fpurious and corrupt mixtures, which
have been craftily introduced and offered with it.
But
of the haw of Nature. 347
But although it be our duty to contend earneftly for
our faith, and to keep it pure from the infidious at-
tempts of our adverfaries ; we ar,e by no means li-
cenfed, as the fervants of God, to pafs our judgment
of condemnation upon others of our brethren, who
are, or have been engaged in the fupport of errors,
or of heretical do<5lrines or opinions •, for our contro-
verfy with them extends no farther, than to reprove
their words by the Word of God : as to their own par-
ticular ftate, we know it not; nor can we pretend to
pronounce upon it, without being guilty of rafhnefs
and prefumption : becaufe, that circumflance which
will either acquit or condemn them in the judgment of
God, is utterly unknown to us, who cannot difcern
with what evidence of the truth their minds were
touched, or what refiflance againfl their better know-
ledge and conviction they have made in rejedling and
departing from it. So that although on proper occa-
fions of our defence, we are warranted to pronounce
thai:* the arguments of our adverfaries are falfe, here-
tical or blafphemous, it does not from hence follow,
that we fhould take upon us to give fentence upon
them, as if in refpeft to their final ftate, they were
now become fubjed: to our judgment : to their own
inafter they ftand or fall •, and the warning given by the
n^'ord of God, declaring, wo unto that man by whom the
offence cometh^ is to make us watchful over ourfelves,
to beware of falling under that dreadful punifhment
which will be their portion, who do wilfully oppofe or
offend againfl truth, to deceive and betray others aifo
from the love and purfuit of it.
We have already obferved, that a principal caufe of
that perplexity, v\^hich has arifen in all arguments relat-
ing to Natural Religion, was owing to terms of doubt-
ful fignification, which are confidently obtruded by the
defenders of it, to convey falfe notions as unqueflion-
able truths •, fuch as ought to be taken like the axioms
of fcience on the firfl propofal of them j and that of
2 courfe
i£b.
3 4 8 The Examination and DifcuJJion
courfe no perfon fhould be accounted rational, who
would prefunTiC to doubt or hefitate about them.
But as we may now be delivered from that blind re-
verence to Natural Religion, which has very long pof-
fefied the minds of men, who were not fully aware of
the tendency of it •, we are enabled alfo, by underiland-
ing the Law or Religion of Nature, to unfold the
terms covering thofe falfe notions, that have been
brought to fupport it.
To begin with the firfl of them, Natural Reli-
gion : in thefe terms there is falfehood laid down as the
foundation of falfe reafoning upon them.
The word Religion, derived from the Latin ReligOy
fignifies a binding over again ; and in the facred fenfe
to which it is applied, imports a new obligation, tying
or enforcing us to the obfervance of our duty to God ;
which implies a fuppofition, that we had fallen off
from a former obligation, which was loofened or found
infuflicient for that purpofe •, accordingly the difcove-
ries of divine truth and mercy conveyed to us in the
terms of revealed Religion in the gofpel of Chrill, do
all confpire to unite and bind us ftridly in our duty to
God, upon fuppofition of our acknowledgment that
v/e had fallen from him, both in the original corruption
of our nature, and by a6lual tranfgreflions of our own
commiffion in confequence of it, which are clearly laid
before us by the word of God.
Thefe truths are denied in the terms of Natural
Religjon ; for they import, that we may be naturally
fufficient for the difcharge of our duty to God, and
thereby acquire a natural right to inherit his favour,
without including any fuppofition of our having fallen
from him by our corrupted Nature \ fo that Religion,
as joined to the term natural, becomes a lye in the
terms •, for to v;hat purpofe fhould we be bound over
again, if we had not fallen, but were naturally fuffici-
ent and difpoicd to our duty ?
But what is found to be a lye in terms, for the
pretended purpofe of Natural Religion, as binding or
% uniting
\
of the Law of Nature. 349
uniting us in obedience to God, we may clearly dif-
cover to be a certain truth for the contrary or real
purpofe of it, as tending to alienate and feparate us
in virtue of our own felf-fufficiency, from attending
unto the Word or Will of God ^ that is. Natural
Religion Hands in oppofition to Revealed Religion,
as the former doe^ aim, by lyes impofed iipon our un-
derftandings in confequence of our fall and departure
from God, to bind us over again to our natural cor-
ruption and depravity, by diredling our attention to the
obje61:s and pleafures of our fenfes, in oppofition to the
revealed Will and commands of God, and thereby
prompting us to walk according to the firft advice
fuggefled by the old deceiver.
Another term of very great importance to the caufe
of Natural Religion, is what all men put in their claim
to have as their undoubted birth-right, and that is.
Liberty; a privilege generally fuppofed to be well
underilood, and to which every one of us by nature
is equally intitled.
From hence it comes to pafs, that fome other terms
are brought into difcourfe and argument, as if they
were clearly known, and their meaning agreed upon a-
mong all rational enquirers : thus it is faid, that we are
all endued with Free Will, and that Man is a Free
Agent.
As liberty is allowed to be eiTential to our happi-
nefs, and to be endued with Free Will is accounted
the diftinguifhing excellence and property of human
nature, we may be enabled to afcertain the due figni-
fication of that word in religious controverfies.
Liberty, in a religious fenfe of the word, does pre-
fuppofe a capacity of receiving and holding that prin-
ciple on which true Religion is built ; that is, the
knowledge of one God the Creator of heaven and
earth ; and in confequence of this knowledge, our li-
berty does confift in a power of diredling our adions
according to his Will in the purfuit of our happinefs.
By
Sso ^be Examination and Difcujjion
By this explanation of that term, we may perceive
the falilKxxi of that notion of liberty, by which it is
fuppofed to confift in a power of afting either accord-
ing to the truth, or againft the truth-, forafmuch as in
the latter cafe we a61: in oppofition or contradidlion to
our happinefs, we do therefore ceafe to be free, and
forfeit our liberty by departing from truth •, that is,
by rebelling againft God we afi for our own mifcry,
and of courie become subject to the working ofthofe
caufes which do necessarily produce our death.
From hence we fee how precarioufly thefe terms
are to be underftood, that Man is a Free Agent ; for
univerfally taken they are falfe, fince no man is a Free
Agent in the true and proper meaning of the words,
but he who is adling in purfuit of his happinefs accord-
ing to the Will of God. In the other acceptation of
the word Liberty, as implying a power of doing or
forbearing any a6t merely relating to this prefent life,
brutes may be Free Agents, fince it is evident to us,
that they have a liberty of choice in the adtions they
are capable of, in following the purpofes of animal
life.
Hence we fee, that the libertine, or fenfualift, or
worldly projedlor, is deceived in his notion of Liber-
ty, for he is not free in any other meaning of the
word, than as a captive may be, who is at liberty to
walk either to the one fide, or to the other fide, of his
room or dungeon to which he is confined.
When we adt according to our own Wills, by that
knowledge we have of the pleafures and pains of fenle,
this miftaken freedom lies in a very narrow compafs of
choice, among the perifhing comforts of this life,
which are necessarily circumfcribed and limited in
our enjoyment of them by a very fhort time, which of
courfe will introduce our mifery and death ; whereas,
if we renounce our own Wills by making them to
correlpond with the Will of God, our Liberty cannot
be circumfcribed or limited ; there is no necessity to
put a period to it \ our happinefs will continue for ever
with
\
of the Law of Nature. 3^1
with our freedom, when we are inftru(5led and engaged
to purfue it, according to his Will and Word who is
the fountain of happinefs and of truth.
But we cannot be more clearly taught to conceive
rightly of our Liberty, than from the declaration made
by our Lord himfelf to the Jews : Then faid Jefus to thofe
Jews which believed on him^ If ye continue in my word,
then are ye my difciples indeed-^ and ye jhall know the
truths and the truth jhall make you free. They an-
fwered him. We be Abraham^ s feed^ and were never in
bondage to any man j hovj fayejl thou^ Te Jliall be made
FREE? •
Much the fame anfwer which the miflaken advo-
cates for Liberty would now make, who are not aware
of that fpiritual bondage they lie under, by evil paf-
iions of pride, or envy, or luft, or ambition, becaufe
they do not feel their fetters upon their hands or their
feet, or fee them with their eyes ; but Jefus anfwered
them^ Verily^ verily^ I fay unto you^ whofoever committetb
fin is the fervant of fin \ and the fervant (of fin) abideth
not in the houfe for ever \ he has but a fhort time to do
according to his own Will in his Mailer's houfe,
who will foon call him to account for his evil works,
and then fend him out of it for ever ; but the f on abid-
eth for ever as the mailer of the houfe: if the f on there-
fore fhall make you FREE in his houfe, ye fJiall be free
iNDEED.
From thefe obfervations which follow eafily by due
attention given to the word of God, we may avoid
thofe perplexities of endlefs and unprofitable argument,
which are craftily brought in by the falfe advocates for
Liberty, who mean to overturn the true and proper ac-^
count of it, by framing fuch conceits as ferve beil to
bafHe and amufe the underilandings of well-difpofed
men : true chriftian Liberty, either in the church or
ftate, being generally mod in danger from the hands
of fuch perfons who are apt to talk and difpute much
in the fpecious defence of it.
■1 » 'I"
352 The Examination and DifcuJJion
We may explode, together with falfe notions of Li-
berty, that undue conceit of it, by which the origin of
EVIL has been accounted for, which has been faid to
have arifen from the abuse of our Liberty. If we
had been told that evil came in by the lofs of our Li-
berty, we might not fcruple to alfent unto it •, but to
be told that evil came in by the abufe of our Liberty,
may lead us into the error of fuppofing, that our Li-
berty continued, though it had been abufed, and that
we might ftill be free merely by our own care, al-
though our Liberty was ibrfeited and loft by the ori-
ginal tranfgreflion.
There is no doubt, fuch fort of notions are much
to their purpofe, who plead the caufe of Natural Re-
ligion •, and if it were not oppofed to divine revelation,
there would be no need at all of diflertations about the
origin of evil •, for we are clearly told by divine autho-
rity, how fm and death came in among us through
apoftacy and rebellion againft God •, if we are curious
indeed to feek farther, how evil came into his nature,
who was and is our tempter to it, we fhall be guilty of
prefumption, by fearching into fecret things which are
not revealed, and may be far above our underftandings
to conceive.
The true account which declares In what our Liberty
does confift, will make us free from thofe vain and
perplexing fears, which are propagated by falfe no-
tions of PREDESTINATION, and ELECTION, and REPRO-
BATION *, by which many fouls have been intangled,
through the artifice of their enemy, to refign their Li-
berty into his hands, and to continue wilfully in
fubje6lion to his guidance and government.
As our Liberty and our Happinefs do arife from act-
ing according to the Will of God, it implies a blaf-
phemous contradi6lion to fuppofe, that he hath fore-
ordained or predeftinated that any perfon fhould be
eternally miferable ^ that is, it implies that it fhould
be the Will of God, that fuch a perfon fliould adt a-
gainfl the Will of God ^ accordingly the terms predef-
tinate
of the Law of Nature. 353
tinate 6r predestinated, are only ufed In fcripture
to fignify the election made by God of fuch perfons
whom he called to enjoy the Benefits of his grace and
mercy, by his fore-knowledge of their difpofition or
readinefs to forfake their own Wills, in obedience to
his divine "Will when revealed to them : and fo the
terms reprobate and reprobates, as thfey are found
in fcripture, denote the obftiriacy or perverfehefs of
fuch perfons, who reje^l the condition of their Li-
berty which is offered to them by the word of Godj
as they chufe to be free in imagination, by adbing
according to their own Wills, which lead them into
the flavery of fin and Satan, in oppofition to the fervice
of God, which is perfed freedom.
The terms of predeflination and ele6lioh, being fet
in oppofition to reprobation, have occafioiied dangerous
and decieitful imaginations and falfe reafonings upon
them, as if it were not the Will of God, that all men
fhould obey the truth when propofed to them, and that
it arofe from his partial dealings, that fome men fhould
be faved, and others perifh : whereas, according to the
truth revealed, the terms of elect arid reprobate
are declarative of the difpofitions of men, the eledt, ac-
cording to the foreknowledge of God, being ready
when called to obey the Will of God ; but the re-
probates when called are hardened or blinded by their
own perverfenefs to fland oiit in oppofition to it, as
chuflng to a6t independently, or after their own Wills,
in fearch for their happinefs, in difobedience to the
Will of God •, for which reafon, according to God's
equitable and impartial dealing. Many he called^ hut fev)
chofen : many are called, by having the knowledge of
his Name and of his Will declared to them, but few
are chofen as rightly difpofed to receive the benefits of
his grace, and thereby to become chofen vcfTels or in-
ftruments of conveying his mercy to the reft of man-
kind.
The foreknowledge of God, fo far as we are in-
truded by his wofd to conceive of it, docs import
A a hh
3 54 ^^^ Examination and DifcuJJion
his clear and diftind vifion of all our adtions, in the
reipedlive caufes or motives of themj whether they
proceed from that principle of our own knowledge
which will lead us according to our own Wills to
walk by fight, or whether they are directed by the
principle of faith in him, by which we are led to obey
his Will revealed to us, when we walk by faith ;
that is, the adlions of mankind, which are only known
to us by their effedls, are known unto God by the caufes
which produce them ; and the whole compafs of adion
which can be formed or produced on the principle of
our own knowledge introduced by difobedience to him,
is as clearly known to his all-feeing eye, as that courfe
or compafs of a6lion which is ordered by, or is accord-
ing to, his Will made known to us by his Word.
In the former cafe, when we a6t upon the principle
leading us according to our own Wills, by which we
lay a falfe claim to our Liberty, it implies a contra-
didion, that the foreknowlcdse of God ihould have
any influence to keep us to that principle in difobe-
dience to him •, for that fuppofes, as we have already
obferved, that it would be his Will we ihould a6t
againfl his Will : and, in the latter cafe, when our ac-
tions do proceed upon the principle of faith in him, it
implies a contradidtion alfo, that his foreknowledge
Ihould limit our Liberty ; which is the fame as fup-
pofing, that it might be the Will of God, that we
ihould not continue to live according to the Will of
God : fo that the only advantage the enemy of our
fouls may obtain againft us in this matter is, by fetting
us on fuch enquiries as do exceed the reach of our
underilandings, when we attempt prefumptuoufly to
explain the foreknowledge of God, or how it is
that he underilands and knoweth all things in their
principles and caufes; to which attempt fuch perfons
may be eafily invited, who have already determined,
by the all-fufficiency of their own reafon, how it is that
God MUST a6t according to the relations and fitneffes of
things.
I ' ■ Among
of the Law of Nature. ^55
Among all the terms of uncertain and variable figni-
fications which have been introduced for the fupport of
Natural Religion, there is none more ufeful in its de-
fence, than REASON, or right reason, taken at large
without any definition to afcertain its meaning ; for, as
we have already obferved, that every man by birth-
right has his claim to reason, he is fuppofed, or at
leaft does fuppofe for himfelf that he is, capable of
judging what is reafonable or fitting for him to do ac-
cording to the various purpofes or occurrences of his
life J therefore he is apt to agree, or to coincide with
thofe defigns v/hich he is told are rational or rea-
sonable, efpecially when they confpire with the maia
ends of his aflions in his prefent Hate.
But although every man is allowed to have reason,
or more properly a power of reafoning conferred upon
him, fo as to diftinguifh him eminently above the
animals of the brute creation, yet this power is poffefTed
in very different degrees of perfection, as fom.e men
are very far exalted above others, in the ufe or appli-
cation of their rational or reafoning power.
This difference is fo very apparent and undeniable,
that by it a foundation is laid for authority to be
exercifed by fome men over others, in prefcribing rules
of adion and behaviour, for the good order, and go-
vernment, and welfare of mankind.
To find out and to afcertain the limits of this au-
thority, is of much confequence, in order to preclude
all unjuft pretenfions to it, and thereby to abridge thofe
argumentative contefts, which have long diflurbed and
embroiled the peace and good agreement of men.
However men may differ from one another in regard
to the flrength or foundnefs of the faculty or power of
Teafoning, they do all agree in the fame method or art of
ufing it, that is, as we have before remarked, they
advance by a gradual procefs from fome fixed or fettled
axioms or principles, to obtain remote and diftant
conclufions. The excellency, and brightnefs, and vi-
gour of the intelleclual acts in this progrefs, do appear
A a 2 in
35^ ^he Examination and Dij'ciiJJion
in the accurate difcovery and connexion of thofe intef-
mediate fteps which lead from the principle to the con^
clufions we mean to eftablifh.
Hence it follows, that in the due exercife of our
reafon thele two conditions are required,
I ft. That the principle on which our reafoning is
built be true.
2dly, That we proceed to our conclufions by fuch
fteps as have a certain connexion with the principle on
which they are raifed*
If either of thefe conditions are negle6led, in any
addrefs made to us for influencing our behaviour in
life, we are in danger of being mifled by false au-
thority, and by adling according to it we fliall fuffer
damage in proportion to the greatnefs or importance
of the ERROR. So that before we aflent to any pro-
pofition which is made for our dire(5tion, it does much
concern us X.o give due attention to examine the prin-
ciple from whence it does arife, and whether it is right-
ly obtained or derived from it.
In regard to mathematical reafoning, the axioms or
principles on which it proceeds being felf-evident, or
truths known by our fenfe of fight or intuition, we
cannot be deceived in them ♦, but as the labour is great
in difcovering and connecting intermediate fteps, which
are neceffary to exhibit the remote properties of com-
plex forms and figures •, in this kind of knowledge
there is room for authority to inform us of fuch
truths in that fcience as Vv^e might not be able, by our
own application or fligacity, to difcover. But in this
cafe we fee upon what foundation the authority of a
mathematical argument is raifcd, fince it always refts
upon this fuppofition, that it may be proved to be true
from the felf-evident axioms or principles of that fci-
ence, and not on the fuppofition of the fuperior excel-
lency or perfe6lion of his reafon, who has been able
to produce it, although, it may be, very few other
men would have been equal to accomplifli or invefti-
gate the proof or demonftration of it.
By
of the Law of Nature. 357
6y this inflance we may difcern how a faUe authorit)''
may be claimed and exercifed •, for he who conceives
highly of his own reason, will be apttto didate ; and
when we fubmit to fuch dictates out of re{])e6l to the
reason or abilities of reasoning which we conceive
another man is pofTefied of, we are in danger of being
mifled by false authority, that is, to depend upon
his WORD, not confidering the principle from whence
he has argued, or how he has drawn his conclufions
from it.
As to fpeculative opinions or aflertions, which do
not affedl our religious or moral behaviour, it is not
of great confequence to be much on our guard againfl:
falfe authority, fmce in thefe matters it is fuppofed our
happinefs is not concerned, whether the opinions we
fubmit to are true or falfe \ for example, it is a cafe of
indifference to our welfare, whether we believe in the
truth of the fyftem of planetary motions, as taught by
the Newtonian or by the Cartefian philofophers *, how-
ever, it may be, in fuch like queilions, men are more
upon their guard againft error by falfe authority, than
in contefls where their real interefl is concerned ; for
excellency and fuperiority in the art of reafoning is ea-
gerly difputed, when there is no motive of private plea-
fure or profit in view to induce a fubmiflion to ufurped
authority.
But although we may readily yield our afient to hu-
man authority in matters purely fpeculative, yet when
it is exercifed in didating rules of moral and religious
condu6l, it is always liable to fufpicion, bccaufe m.en
are naturally forward to afTume to themfelves a fuperi-
ority in reafoning, and alfo they may be tempted to
miflead other men into falfe opinions, favouring falfe
interefls, which they themfeh^es are purfuing, and fo
they become blind leaders of the blind •, wherefore in fuch
matters the authority or word of man is always preca-
rious, and is not to be depended upon for truth, with-
out examining and referring to the principle on which
it is raifedj and from whence it proceeds.
A a 3 There
358 7he Examination and DiJcuJJton
There are but two principles from whence all
reafoning in regard to our religious and moral condudl:
does proceed ; the one derived to us by our corrupted
NATURE, recommending the knowledge of good
and EVIL by our fenfes as a principle of 'life, to feek
for our happinefs in this world among the comforts and
pleafures of it; but as this principle, which was in-
troduced by difobedience unto God, tendeth unto
DEATH, all arguments derived from it are false, when
they are offered as rules of life arifing from a religi-
ous confideration of our duty to God ; and therefore
all HUMAN AUTHORITY in Religion is falfe or usurped
authority, becaufe it does folely reft on that princi-
ple when it is exercifed independently of the word of
God, which is the other and the only true principle
of life.
Hence it is that the authority we deny to the
word of man is absolutely due to the word of God,
that is, his authority is perfedl, becaufe his word is
truth. So that in all true reafoning for our diredion
in our moral and religious behaviour, the principle on
which it refts is the word of God. And when our
reafoning is not deduced from this principle, no duty
or NO obligation can arife from it, but what refults
from a falfe or usurped authority ; that is, all ar-
guments tending to obligation, which reft finally
upon the word of man, or upon the word of any
CREATURE, as the PRINCIPLE of their evidence or
fupport, are falfe, as by fuppofition they are not up-
held by the word of God, that is, by truth.
As for temporal authority, which prefcribes the
rules of our adlions in civil life, fo far as it is duly ex-
ercifed, it coincides with divine authority, fince God
}ias taught us by his wifdom, when he fpake of it. By
me kings reign^ and princes decree jnfiice : hy me princes rule^
and nobles^ even all the judges of the earth. Upon which
account it is, that the Apoftie has exhorted. Let every
foul he fid) je 51 to the higher powers^ in that temporal ftate
or community in which he is placed ; for there is no
power
tf the Law of Nature, 359
•power hut of God^ who is the fountain of all autho-
rity and power ^ Whofoever therefore refifteth the power ^
rejijieth the ordinance of God ; and they that reftjl^ fJnill re-
ceive to the?nfehes damnation -, v/hich words contain a
double leiTon of inilru6lion, firft to the governors, for
there is no poiver hut of God : fo that if they act in their
government contrary to the v/ord and authority of
God, they a6l in oppofition to his power •, that is, to
the deftrudion of their own delegated power from
him. And to the governed, who are warned againft
refilling the power in the hands of the magiftrate, fmce
they are by God's word obliged to confider their go-
vernors as conflituted by him ; Whofoever therefore re-
Jifteth the power ^ refifteth the ordinance of God, The tur-
bulent and feditious or rebellious offender is not only
guilty of violating the king's authority or commiinon,
for which he is liable to temporal punifliment^ but he
that refifteth the lawful authority placed over him, he
refifteth the ordinance and appointment of God for the
order and peace of the world ; and they that refifi fhall
receive to themfelves damnation^ for adling in difobedi-
ence to the Will or Word of God.
But in fuch cafes where the magiftrate commands
what God has forbidden, we have alfo the rule from
his word, tVe ought to ohey God rather than men^ how-
foever we may be expofed to temporal pains or incon-
veniencies by fo doing.
As human authority, duly placed and exerclfed un-
der the hands of a lawful magiftrate, does not interfere
to miflead or pervert us in the obfervance of moral or
religious duties, we need not make any more particular
remarks than we have done already, to fliew, that ma-
gifterial or parental authority refts or depends upon
the WORD of God.
But as the hope and afturance of our happinefs do
depend on a courfe of life or adtion, which is not cog-
nizable or fubjedl to the animadverfions of temporal
rulers, in that moft important view of it which extends
to all futurity, we muft efpecially beware of refting our
A a 4 faitli
L^.,
360 ^he Examination and Difcujfion
faith on falfe or ufurped authority ; and therefore we
muft not abide in the word of man, or of any other crea-
ture, but in the Word of God only, which is the Word
of Truth. So that in all reafonings which are offered
ks concerning our duty to him, our attention is necef-
fary to examine the principle on which they proceed,
and whether they are" duly obtained from it.
In this examination we may difcover falfhood, either
in the invention of faife principles, or iri falfe confe-
quences drawn from the true principle.
Firft, it does concern us to be on our guard againft
the invention of falfe principles ; for by this means er-
ror is mod eafily propagated, when we look beyond, or
pafs by the true principle, to admit a falfe principle
in its place. Of this invention we have an inflance in
the firft falfe argument which was made to deceive
mankind *, for the tempter found admifiion for his
word, by prevailing to have his reafoning heard, in op^
pofition to God's word, which artifice led our firft pa-
rents to reft the hope of their happinefs on a lye,
which was the principle afforded by the evil fpirit to
divert their attention from the truth. And by that
infirmity, which was contraded in confequence of at-
tending to his falfe authority, in reafoning beyond
the WORD of God, we are ftill in danger of being
guilty of like prefumption, in feeking for reasons of
RELIGION farther than his word. Therefore, when
we believe, that what is enjoined as our duty, is re^
quired by divine authority, we are not to fearch for
any other principle to enforce obedience to it ; that is,
NO AUTHORITY is to be admitted in competition with,
niuch lefs in oppofition to the Word of God.
From hence we may difcern clearly the oppofition
between the two principles, the one of Faith, the
other of Sight, and our obligation to walk by faith
in God's word, and not by sight, according to our
own reafonings from the corrupt principle of our own
knowledge of good and evil. And hereby alfo we
learn the true meaning of the term Faith, appropn-
ated^
of the Law ef Nature, 361
ated, according to its import in the holy "Writings, tq
(ignify the full afTent of our underftandings, enlight-
ened by the Word of God, determining our wills to
the obedience of his holy Will, as he has been pleafed
to reveal it to us.
In this light our faith is confidered in holy fcrip-
ture, as the principle of all fuch aftions as become ac-
ceptable in the fight of God ; and the language of all
the facred writers difcourfing upon it is to the fame ef-
fed, though differently exprefled -, for wlien St. Paul
fays, that a man is juftified hy faith ^ without the deeds of
the law^ he eftablifhes Faith as the principle of good
works, thereby fetting afide the legal fandion or prinr
ciple, derived from pleafure or pain, in the knowledge
of good and evil by our fenfes ; fo that God has found
out a way to juftify a man, 'withcut the deeds of the law^
which no man, in his natural corrupted Hate, was able
to fulfil ; and therefore hy the deeds of the law there fhall
no flefJi be juftified in his ftght \ which agrees perfedly
with what St James fays, though feemingly oppofed to
it, how that a man is juftified by works ^ and not hy faith
only ; which implies, that our juflification does depend
on our Faith, being a principle of life or adlion, to
give birth to good works bearing witnefs of it. Where-
as, if our faith is only the bare afTent of our under-
ftandings, convinced of divine truth, this perfuafion the
devils have, and tremble at it ; but the faith of a juft
man will Ihew itfelf in his works : and if our faith does
not appear in our works, we have not that faith whic|i
is neceffary to falvation •, or, as the Apoftle has ex-
prefled it, Evenfo Faith^ if it hath not works^ is dead^
peing alone^ when our wills are not determined by our
underftandings, enlightened by the word of God.
The great tafk of the adverfary to true religion, is to
evade and oppofe, and to defeat the influence of di-
vine AUTHORITY upon the minds or underftandings of
men^ that is, to fupplant or pervert their Faith, by
gaining their attention to fome other purpofe or prin-
jciple of adion, different from the Wokd of God.
362 The Examination and DifcuJJion
This tafk has been attempted and executed In the
earlier days of divine revelation, through all the ilrata-
gems and infinuations of deceit, variouily addrefled to
the appetites, and pafiions, and prejudices of mankind ;
from v^hence have arifen thofe numberlefs fafliions and
forms of idolatrous worlhip, vi^hich have prevailed by
the induilry of the devil, to enflave the fouls of men
under rigorous fervitude, to give worfhip and adora-
tion to him, as reprefented and exhibited by his handi-
craft machinery and impoftures, in the fubtil forgeries
and inventions of fantaftical divinities for the heathen
world.
By this cunning artifice of idolatrous and mechani-
cal worfliip, addrefled to the fancies and pafiions of
mankind, the Jewifh nation alfo, who were peculiarly
favoured with divine revelation, becam.e eninared, to
take example from their idolatrous neighbours, and did
forfake the true God, and that worfliip of him which
he had required.
But after the oracles of the evil fplrit were filenced,
by the word of God enlightening the underfliandings
of men, wherever it was publiflied by our Lord and
his Apofl:les, the founders of the Chrifliian church •,
the oppofition to the faith has been managed by other
arts, of more fubtil addrefs and inflnuation, fetting up
idols of a fpiritual nature, in the room of thofe grofs,
inaterial, and palpable lies, which were adored among
the heathen nations of the world.
For this purpofe the indufl;ry of our fpiritual adver-
fary has been employed, to allure men, by their paf-
fions, to imitate him in thofe fpiritual vices, by which
they have been engaged to contradi6l and counteract
the word of God, through pride and felf-confidence in
their own reafonings, fetting up to be leaders in new
Opinions, diftated to oppofe the docflrine of Chrifl:.
From hence the antient and modern Heretics have
arifen, who, by falfe authority, in reafoning beyond
the word of God, have led away their deluded follow-
ers, taking up their n^^mes and opinions, in oppofition
to
of the Law of Nature* 363
to the divine authority of God's word, as declared by
our Lord and his Apoftles.
To this end the Arian and Socinian herefies were
invented, to fet afide the Divinity of Chrifl j that is,
to prove that God did not fpeak in and by him, and
thereby to open a way for human authority to take
place againft all fuch do<5lrines of the New Testa-
ment, as thofe heretical teachers, or others of their
kindred, are not pleafed to admit, which is the ulti-
mate defign,of all heretical impoftures.
Here we may note the origin of their error in the
old Manichean Heretics, who, by falfe arguments de-
rived from the evil principle of adiion, brought in
by difobedience to God, framed a fuppofition of an
original evil principle of exiftence, in oppofition
with him.
According to that method which our Lord himfelf
did obferve in his temptations, when he confuted Sa-
tan, the great adverfary of Truth, it is our duty to op-
pofe him and his inflruments by the Word of God
ONLY, rightly dividing the word of Truth from all cor-
rupt mixtures, which its enemies would recommend to
us along with it ; For all fcript tire is given by infpiration
of God^ and is profitable for doctrine ^ for reproofs for cor-
region ^ for infiruBion in right eoufnefs^ that the man of God
may be perfeB^ thoroughly furnifhed unto all good works.
So that if we fearch the fcriptures with due attention,
in all cafes of our controverfy with the adverfaries of
our religion, we Ihall find them profitable for do Brine ^
for reproofs for corre5lion^ without having recourfe tq
human authority, or to demonftrative mathematical ar-
guments, the admired inflruments of our own felf-
fufficiency.
The main artifice of all heretical inflru6lors, is tq
divert our attention from the clear authority of
God's word, unto the authority of fuch crafty deduc-
tions from it, as privily bring in that error they mear^
to eftablifh, in oppofition to the Truth, thereby gain-
ing an admifTion for their own word, in oppofition to
God'si
364 The ^xamhiattoit and Difcujfion
God's word ; therefore the way to defeat their induf-
try, will be to hold out againil them the pure, unmix-
ed, and uncorrupted Word of Truth.
■ Thus, for example, in the controverfy with Arians,
who deny, according to their reafoning from the fcrip-
tures, that our Lord Jefus Chrifl is God \ we have to
bppofe them the words of Chrifl, who faid, Befare
Abraham was I am : and again, I aid my father are
ONE. To which let us add the terms of his commif-
fion given to his Apoftles, for the convcrfion of all na-
tions to the Faith, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost. To
which the words of St. Paul bear a clear teflimony alfo,
when Ipeaking of the great privileges of his brethren
or kinfnien according to the flefh, he faid. Of zvhom as
concerning the flefh Chrift cajne, v'ho is over ally God blef-
fid for ever*
In offering thefe and fuch other texts of holy fcrip-
ture, as we do believe conclude mod exprefsly for it,
. our duty, as minifters of God, in this controverfy with
' Arians is at an end ; for although we may be afiiired
the adverfary will continue to gainfay the word of God,
yet he fails in his purpofe, when he cannot withdraw
lis by his arguments from it •, that is, when we decline
^11 his attempts, to try the merits of the caufe by our
own reafonings, according to our knowledge of out-
ward and fenfible things.
If men do withftand the word of God wilfully, it is
not our duty to fret upon that account, and in anger or
blind zeal rufli on with our own hands and weapons to
pull them down •, for God will, in due time, vindicate
. his own authority againfl all proud contemners or
mockers of it \ and we confpire to encourage and to
abet an oppofition to, or deviation from truth, when we
feck for other arguments from our own experience, and
arc not concluded by fuch only as we have by Faith,
that is, by the Word of God.
But although the decifion of our controverfy with
thcfc and all other Fleretics, may be allowed to reft
upon
of the Law of Nature. 365
upon one or more texts of fcripture, affirming in clear
terms what they deny •, yet we are not precluded from
bringing forth fuch arguments as may be drawn from
all other parts of the holy writings, which confpire in
the acknowledgment and exprellion of the truth, to
comfort, confirm, and ftrengthen thofe perfons who are
already found in the faith, to withftand the crafty at-
tempts and afTaults of their enemies ; and this talk ma-
ny excellent and learned writers of the Chriilian church
have fuccefsfuliy difcharged in their controverlies with
the Arians and other Heretics,
By holding the authority of God's Word as the
only fource of religious obligation, that diilin6lion
between moral and positive duties is deftroyed,
which has been invented for the fupport of the Law of
Nature \ by which the teachers of it have been bold to
give the preference to moral or fecial duties, as if all
pofitive commands of God (as they are pleafed to call
them) were defigned for the ilipport and eflablifhrnent
of his moral precepts, that is, fuch as tend to the mu-
tual eafe or comfort and happinefs of ourfelves and oiir
brethren in this prefent flate •, and therefore, by keep-
ing this defign always in view, we may be taught eafi-
ly to difpenie with ourfelves in obfervance of the .po»
fitive commands or duties.
But the foundation of this falfe reafoning is taken
away, w^hen we confefs to the Truth, in deriving all
religious obligation from the Word of God, and fo
come to underftand, that whatever benefits of fecial
kindnefs we confer upon one another, the merit of
them, as religious duties, does not arife from the worth
or value of fuch perifhing comforts in the hands of
our brethren ; but they become only acceptable in the
fight of God, as evidences of our Faith in his Word :
for when v/e are meek, and humble, and patient, and
charitable, following the example and inilrudions of
our bleffed Lord, in doing good to our brethren, by
teaching them to be faithful by our behaviour among
them, v/e do ihen unite the charader of a good Chrii-
tian
366 The ExamiJiation a?id DtfcuJJh?t
tian with that of a good citizen, or a lover of oui*
country, and Ihall always a6t the part of a fure friend,
with brotherly kindnefs, to fupport, and relieve, and
comfort every one in diftrels, according to our power
and opportunity, in paffing thro' the tranfitory fcenes
of this uncertain world.
Although the Law of Nature is annulled, and fet
aiide by the Chriftian difpenfation, as being now no
longer in force to hold us in fubjedtion under the ri-
gorous conditions or fan6lions of it ; yet the intention
of the Law, for the performance of moral or focial
duties, is enfured by the Gofpel, which has difcovered
the true principle of life, to reform and amend the Ipi-
rits of men, and to endue them with thofe fpiritual
virtues and graces, which recommend them to the fa-
vour of God, and will difpofe them according to his
will, to live y^^cr/y, right eoujly^ and godly, in this prefent
world. Therefore the Apoftle denies, with juft abhor-
rence of fuch imputation, that the preachers of the
gofpel do at all defign to exclude the pradlice of mo-
ral duties, which he has expreifed in this queflion, Bo
we then make void the Law through Faith ? God forbid %
yea^ we eftahlijlt the Law, So far are we from difcou-
raging good works, or the obfervance of moral duties,
which are required and commanded by the law, that
the preachers of the gofpel convey from it thofe in-
ftrudlions of life, which can alone enable and eftablifh
us in the performance of our whole duty both to God
and man.
According to the pure and perfe6l morality of the
gofpel, all the duties of fociety, or friendfliip, or bro-
therly kindnefs, are confidered as fruits of that inward
purity and perfection of the heart, which by the grace
of God is communicated to us ; and the precepts of
Oifr Lord and his Apoflles, concerning our behaviour
to one another, are always given in confequence of our
embracing thofe principles of true religion, which are
opened to us in the gofpel. From whence we learn,
that
of the Law of Nature. 367
that we are not fuffident of our/elves to think any thing as
of ourfelves^ hut our fufficiency is of God.
All the difciples of Chrift have this lefTon before
them, that they muft not conceive they have naturally
any power or capacity to do good works, fuch as will
recommend them to the favour of God, by their moral
or focial intercourfe v/ith one another ; for vvhatever
benefits of this fort we are capable pf performing,
are of no account in a Chriftian life, unlefs they
are accompanied by faith and charity, directing us to
have the firfl and chief regard in all dealings with our
brethren to their fpiritual welfare and improvement :
to which purpofe the Apoflle has unfolded the various
effedls of true chrifbian charity, that fpiritual grace, the
gift of God, which is the medicine afforded by him
to heal up the inward and fpiritual maladies of our
fouls •, fo that if our attention is not principally con-
cerned, in our intercourfe with our brethren, to mitigate
and heal up the diftempers of their minds by fuitable
addrefs and application to their circumftances, which
we are taught to acquire by the light of God's word,
all other bounties or a6ts of benevolence which we
may beftow, as benefa^fcrs to their outward conditions
of diftrefs in this world, fuch fort of good works, how-
foever regarded by men who give, or by thofe who re-
ceive, are of no account as chriflian virtues in the
fight of God. This truth St. Paul has expreffed in
the ftrongeft terms, Though I hejlow all my goods to feed
the poor^ and though I give my body to be burned^ and
have not charity^ it profit eth me nothing. Many fuch in-
ftances of fuffering and felf-denial have been given in
the world, proceeding from vain-glory, and from
falfe and enthufiaftic conceits of religious obligation \
but fuch fort of mortifications are hateful in the fight
of God, by whom actions are weighed and ellimated
according to the principle from v/hence they proceed.
If our faith and charity proceed from hearing and be-
lieving in his holy word, our fervices will be accepted
according to the truth of his promlfes, and not accoi-d-
incr
368 He Examination and Difcujtm
ing to the gaudy colourings which our pride or pafTionfs
put on what we do for one another.
But to return to that diflindtion between moral
and POSITIVE duties, which is induflrioufly fupported
and propagated by the felf-lufHcient reafoners upon Na-
tural Religion ; we do not find that thefe cafuifts have
made out any catalogue or fummary of thofe pofitive
duties, which they would have us to confider as the
didlates of mere arbitrary will or command, and as
fuch to have refped unto them only in a fubordinate
view of their expediency and convenience, or obli-
gation ; but although they do not chufe to fpeak out
quite plain in fuch matters, we may be well enough
able to difcover their purpofes •, for we have fure tokens,
by obfervation of their moral condud, and argumen-
tative addrefles, to be fatisfied what fort of commands
thofe are which they would make only of precarious
obligation •, fuch, no doubt, as do not pcrfe6lly coincide
with their manly or rational or Natural Religion •, in
fhort, all thofe commands which our reason does not
thoroughly undcrftand and approve as of immediate ufe
or benefit to ourfelves or others.
By this mark of diftindlion we may be naturally led
up to refled upon w^hat may be called the firfl posi-
tive command given to our firft parents ; and, accord-
ing to the artifice of the firft old reasoner upon it,
againft the authority of God's word, we may be
taught either to difbelieve the injundtion, or to abet
the tranfgrefllon.
By the like fteps we may be led on to make our re-
ligion fo very eafy and convenient to the indulgence
of all, or of any one of our corrupted appetites, paf-
fions, and prejudices, that the doArines of abftinence
and fclf-denial, and all other inftru6lions given in the
Gofpel, to difunite or feparate our love from this
world, may be confidered as obligatory at particular
times, or only to fome particular perfons, or at fome
certain fealbns, when we can beft comply with their
obfervance •, but that for the general courfe of our
• living,
of the Law of Nature. 369
living, we may be free for enjoyment of all the
plealures of the worlds purfuing our own inclinations,
Without any reftraint in gratification of appetite ; to
eat and to drink, and to rife up to play, according to
our own fantaftical humours, in contempt of every fe-
rious and fober refle6lion, that would engage our at-
tention to the real intereft and concern of our lives.
The fame addrefs in reafoning and diftinguifhing
between God's commands, may be extended more ef-
pecially to {tz afide the obfervance of the Lord's Day,
or, at the leail, to make fuch perfons indifferent about
the public and religious worfhip of God, who may be
eafily perfuaded, that their time on that day may be
more ufefully employed to themfelves and others, in
adbing, conlulting, and contriving for the fuccefs of
their worldly affairs ; or, if they ihould think fit to
reft from the toils of fuch bufmefs on that day, they
may contrive to v/ear it out in amufements for their
health, or in journies, or in feaftings, or in fuch diver-
fions of bodily exercife, as beft agree with their taile
or conditions in life. And too ofren it has been ittn
and heard of among perfons of exalted condition in the
world, that this day, by divine authority fet apart to
give honour to God, has, by authority of their eminent
and enfnaring examples, been made an appointed fea-
fon for gaming, to corrupt and debauch the minds of
all perfons about them, and to communicate thofe evil
paffions of covetoufnefs, and envy, and anger, which
rule the fpirits of gamefters, who are the bold adven-
turers of impiety and irreligion.
The Chriftian facraments of Baptifm and the Lord's
Supper, according to the like argument and diftindion,
are to be looked upon as positive duties. In regard
to Baptifm, the adverfaries pf religion do not ufually
employ their induftry to fet afide its obligation in
the form of adminiftration, becaufe it ferves their pur-
pofe much more effedlually, to have it renounced by
the wicked lives and difcourfes of their followers,
B b apo-
370 ^he Examination and DifcuJJion
apoftatifing or denying the Lord, who bought them,
in whole name they have been baptized.
But the euchariftical facrament of the Lord's Supper
is much more obnoxious to the endeavours of falfe
brethren, to pervert it from the plain purpofe and de-
fign of its inftitution ; which, as it appears from the
words of our blefled Mafler, who defired his difciples to
do this adl of rehgious obhgation in remembrance of him,
does imply, that all his fervants, in commemorating
his death and pafTion in the ufe of this folemn rite,
fhould approach his table with a lively faith in the me-
rits of his death, thereby confefling and repenting of
their fins for which he died, and at the fame time re-
folving, in remembrance of him, to follow the example
of his holy life, under whatever difcouragements of
worldly fufferings they may be expofed to on that ac-
count, to perfevere even unto death, with the fame
mind that was in Chrift Jefus, partaking of his body
and blood.
Therefore, to obviate fuch a memor}^ of him, and to
defeat fuch refolutions, which are clearly the purpofe
of that facred inftitution, the adverfaries of his religion
have varioufly attempted to abufe, and pervert, and
perplex the meaning of this duty •, either to remove
all facred regard of it, which might be profitable to the
ends of a holy life, according to the arts of the mora-
lizing Deift, or to fix the attention in fuch manner up-
on the FORM of that a6t, derived from the letter of its
inftitution, as not only to deftroy the meaning, but
to convert it into a fuperftitious and blafphemous in-
ftrument of idolatrous worfliip, according to the fubtil
artifice of the Romifh imposture.
In anfwer to the falfe diftin6lion of moral and pofi-
tive duties, it is eafy to retort upon the Moralifts, by
affirming, that moral or fecial duties are the positive
duties, as they are all comprehended in the laws of the
fecond table, which furely they will allow are poiitively
enjoined and commanded ; and therefore, as this mark,
according to the purpofe of their diftindtion, (hould
I denote
t>f the Law of Nature, 371
denote a fecondary or precarious obligation, it foltows^
that moral duties are of a fecondary or precarious obli-
gation, as being good only for the prefent time, or the
prefent worlds or the prefent wants and infirmities of
mankind ; and therefore when they fpeak of the un-
alterable obligations of natural religion, to enforce
the obfervance of moral or focial duties, they mean to
eftablifh a falfe principle of obligation, invented by
their oWn words ^ to oppofe the word of God*
Such are the confequences which proceed from dif^
tinguifhing upon the principle or fource of religious
obligationj which does not admit of a diftin6tion or
divifion ; yet this tafk has been recommended to U3
with all imaginable art and addrefs of human learnings
through the wifdom of philofophy, in order to find a
fupport for the falfe and enthufiaftic conceit of fome
inherent internal principles of truth, for a rule of life in
ourfelves, different or independent of the Word of
God.
We may fee very clearly, that in the heathen world
it was impoflible for the mind of a contemplative man
to find reft, who was bufied with enquiring after the
true principle of life, merely by attending to his own
experience and obfervation, or to what other men,
from the fame principle of their own knowledge, could
afford ; and from hence we have the perfedt folution
of that difficulty which might arife to us in accounting
for the various opinions of the philofophers about the
fourCe of obligation to moral duties ; for as they did
not acknowledge the authority of the word of the
true God, they were of courfe liable to endlefs wan-
derings, in fearch for other obligations to virtue or
morality, different from the truth •, fa that each man of
them v/ould either look upon himfelf as obliged to
walk according to the fuggeftions of his own mind,
whence he would recommend his own reafoiiings as a
rule of life to others in the fchool of his v/ifdom ; or if
he declined fuch fort of enquiries, he had the examples
und precepts of other men to ^uide him bv authority
B b r ' Qi
372 The Examination and Dffcujjion
of fome great name or names, to which men are natu-
rally fond of fubfciibing.
But after this apology, which is eafily found, and
fhould as readily be admitted, in excufe for the fruit-
lefs refearches of thofe wife men in the purfuit of truth,
it will be difficult to defend the affected ignorance
of the Chriftian philofopher at this day, complaining
of doubtfulnefs and obfcurity in fixing the principles
and motives of moral obligation, and endeavouring,
when he has the perfect will and word of God in his
hands, to perfuade himfelf and others to defert with
him, and to find out their obligations in the fchools
of human wifdom ; hereby recommending one, or
other, or all thofe motives, which are borrowed from
our imaginary conceits of a moral sense or taste,
or the FITNESS of things, from ideas of beauty and
ORDER, or what is right and fit, according to our
own knowledge and difcernment, for the true principle
of life.
It has been ufual with thefe writers of the moral
clafs, who would perfuade us to adopt their focial fen-
timents, in new treatifes of peculiar refinement, to ad-
drefs their readers with many good words and fair
fpeeches, commending their acutenefs and difcernment
in fuch like performances •, adding large encomiums,
well placed for their purpofe, upon the great learning
and fagacity of this prefent age, to which they are
writing. In thefe particulars it does not concern us to
enter into conteil with them, any fartlier than to ob-
ferve the methods v/hich are pradifed to uliirp autho-
rity, and to find adm/illion for their own words, to
lead other men after them ♦, fo as at the fame time
they give all due praifes to our learning and diligence :
they mean, however, to dictate fome rule for us to
walk by, which of courfe they would have us believe
in, as much more perfed: than any other we had known
before, for our dircdion in life.
But the fophidical difingenuity of the delfiical mora-
iifl is of fniall importance to be complained oi\ when
corn-
of the Law of Nature, 373
compared with other parts of his dangerous infinuation ;
for as the great purpofe of his induftry is to divert our
attention from the word of God, his endeavours mufb
be exerted in fuch manner as will be moil likely, ac-
cording to the circumllances of the times, to accom-
plifh this end •, and at prefent, while men are very
confident of the fulnefs and fufficiency of reafon, the
moft direct method to anfwer his purpofe is to fup-
plant and deftroy the authority of God's word, by
making it of precarious obligation, unlefs it be acknow-
ledged and fupported by our reafonings, of its expe-
diency and convenience to our own purpofes of life;
that is, unlefs we think what God has commanded is
right and fit ; or, according to the reafon, or relations
or fitnefies of things, our obligation to do his Will
does ceafe of courfe ♦, or, v/hich is the fame thing, it
mufc give way to right reason, or to the dictates of
our MORAL SENSE or TASTE *. a propofition which we
have exprefled in thefe words of fom.e late writer on
morals, who fay?:, " The Will of God would be a very
" llender obligation, if it v/ere neither founded in the
'' reafon of things, nor produ6live of any important
*' and interefting confequences."
By fuch hke difcourfe, in the ufual ftyle of the m.o-
ralizing fraternity, the foundation is laid for exerting
our OWN AUTHORITY to the utmoft extent ; fo that af-
ter the adverfary of true religion has pradifed all other
methods of his addrefs, to corrupt, and pervert, and
fupprefs the word of Truth, he hath at length reverted
to the very fame point from which he fet out, making
open defiance, by his lies, in oppofition to the truth of
the Word of God.
It does very much concern every man, who means
to be faithful to God, in obediece to his holy Will,
revealed by his W^ord, to take heed of fuch dangerous
examples, and to beware of thefe prefumptuous felf-
fufficient reafoners, v/ho do not fcruple to fet up their
own wifdom in the higheft place, perverfely and blaf-
phemoufly accommodating their defpkable notions of
B b 3 POSITIVE
374 ^^^ Examination and DifcuJJion
POSITIVE COMMAND and MERE ARBITRARY WILL ill
puny tyrants of the earth, to the order and equity of
the divine government.
After this account of the confequences arifing from
the talfe divifion or diftindion of relipious duties, un-
der the two heads of Moral and Pofitive Obligation,
we are called upon, for the fake of argument with the
Moraliils, to admit a difiin6lion which has no place in
the mind of any man who is intent upon truth •, for
the gofpel of Chrili having brought to light the true
principles of life, to amend and reform the fpirits of
men, by that grace which is derived from him who is
the bleffed Author of our holy religion^ it follows,
that all the a<5tions of a Chriilian life will be dire<5led
by faith, hope, and charity, without feeking after in-
ventions of other motives or PRINCIPLES, to enforce
the obfervance of our duty.
But the corrupted nature of man is impatient and
averfe to truth, and in this averfion that dangerous dif-
cafe of our minds does confifl, which we mull labour to
overcome, as wc regard our lives, that is, the falvation
of our fouls.
This natural averfion to receive and obey the truth,
which implies the contrary defire of abiding and reft-
ing upon lies, gives that advantage to the enemy of our
fouls, which he labours to improve by every artifice
^nd infinuation of his malice and induftry : and to
compafs his purpofe in deftroying our life, and our
title to imjmortality, which our Lord brought to light,
the adverfary of hjs religion would perfuade us to take
up our reft in this prefent ftate, and of courfe will
teach us to regard the a6lions of this life, in fearch after
happinefs for ourfelves and our brethren, among the
perifhing comforts it affords, as the main end and pur>
pofe fpif which we were fent into this world.
The arguments and doftrines of worldly wifdom,
which tend to. cultivate this natural propenfity in us,
are ftill likely to find an eafy admififion ; and all the
fubtilitics of infinuating addrefs to the appetites, and
paflions,
cf the Law of Nature. t^j^
paffions, and prejudices of mankind, are induftrioufly
made ufe of by our adverfary to gain upon our under-
(landings to receive and to acquiefce under fuch fpc-
cious and deceitful applications of the word of God,
as may in the moft effe6tual manner overcome its bp-
pofition to our corrupted nature, and thofe evil habits
we have contrafted by it.
By the clear informations of God's holy word we arc
forewarned of all the craftinefs of our fpiritual enemy,
who is there ftiled the God of this world, to fignify to
us, that they who purfue the things of this world, and
make it their chief and principal concern to obtain
them, are, in the fight of God, accounted the fervants
or fubjeds of that kingdom of this world, of which
the evil fpirit is the god or chief ruler •, for his power
is exerted by the management of temptations derived
from the temporary, or perilliing profits, or pleafures
of this life, which are ufurped by him and his inftru-
mcnts, for a feafon, as their gifts, to betray and feduce
our fouls from the hope of everlafting happinefs, which
is the gift of God.
After premifing thefe obfervations, to which we are
diredled by the word of God, we make this diflin6lion
upon all a6bions of men for which they are accountable,
that they are either of moral-or religious obligation.
The actions of moral obligation are fuch as proceed
from the confideration of our duty as members of fo-
ciety, united by common intereft to' fupport the wel-
fare of a com.plicated body of individuals, of which
we are a part : and as this union is made to fupply
the general wants of that body, in the moft eafy method,
for the com^fort of the whole community, every mem-
ber is obliged to bear its part in difcharging thofe offices
or duties which, by general confent, are judged necef-
fary to this end : hence it is that each individual that
will ad according to the reafon or law of fociety, is
BOUND tofeek for its own happinefs or welfare only by
fuch nieans as confpire to promote the well-being of
others to whom he is joined. ^^^^^^^ t^'
B b 4 All
\376 ^he ExaminatiQn and DifcuJJicn
All the inventions of lawgivers, in the various infli-
, tutions of human policies, have been diredled to accom-
- plifh this end, by prefcribing rules in all cafes to hin-
dc r the interruption of the general welfare or peace of
fociety, from the conflant attention given by each in^
i-' dividual to compafs the ends of its own particular in-
terefc and happinefs. But as individuals are brought
'- jnto fociety by confideration qf their infufficiency to live
happily without it, the fam.e motive or defire of enjoy-
ing the prefent pleafures and comforts of etrthly things
will prompt them to tranfgrefs its laws -, that is, their
regard to the prefervation of order in fociety, in which
they will confider themfelves as more remotely concern-
ed, will not always hinder them from feizing what nnay
contribute to the immediate gratifications of appetite, in
prejudice to the rights of other men : and in this cir-
cumftance, the gre^t imperfe6tion of fociety, inftituted
and upheld by human authority, does confift, that mea
in it are united and obliged, by the fame motives of
pleafure or pain, to confult the general happinefs, that
do alio lead them to purfue their own particular in-
tereft, which may often appear to them inconfiftent
with it.
The uninflru6ted mind of man could never attain
to the difcovery of the original caufe of all thofe wants
and miferies of mankind, for which a remedy is fought
after by the helps of fociety •, and therefore, fo long as
men did continue in ignorance of that caufe which
brought DEATH into the world, the moft pcrfedt ufe
and exercife of their reason upon their prefent circum-
ftances, would dire6l them to invent and pradife fuch
methods of life and action, as might beft contribute
to give eafe to themfelves and others to v/hom they
were related in this prefent ftate •, and pf courfe the
merit of their adions, eftimated among themfelves,
would arife from their morality or ethics, which
terms denote that approved and cuftomary method of
behaviour which obtained in whatfocver country or
city they might be placed.
The
of the La^Ju of Nature. 377
The Law of Nature is derived from the acknowledg-
ed principle of a natural equality among all mankind,
and all treatifes of morality or ethics, denote the ap-
plicatioii of that law to particular cafes or perfons -, and
the primary view or intention of that law, and of mo-
rahty or ethics, is to lead men, and to continue them
in the enjoyment of what is bed for them in this
world, confidered as it appears to our reafon, uninform-.
ed by divine revelation.
If the difcoveries of the gofpel had not come to us
by our Lord, who hath brought life and immortahty
to light, the happinefs of this life would always have
appeared as the firft and principal objed: of our purfuit;
becaufe we would never have known that the indul-
gence of our appetites and pafTions, fo far at leaft as
they might not feem injurious to others, would be in
any degree inconfiflent with our happinefs hereafter;
and therefore every man would take for the prefent
what he might judge was beft for him to enjoy. But
as we are now taught to look for a better life, and a
better country, they who would recommend morality
or ETHICS as the chief qualification for our future hap-
pinefs, are guilty of an attempt to deftroy our title to
it, by teaching us to negle6l the fpiritual virtues which
qualify us, through the grace of God, for his king-
dom of heaven, and to be follicitous only for the prac-
tice of MORAL VIRTUES, which fix our attention upon
the happinefs of this life, as fubjeds of an earthly king-
dom.
It is to be acknowledged, that in the heathen world,
a moral man, a virtuous and a religious man, might
be juftly taken as terms of the like import ; becaufe
the moral philofopher could not by his reafonings dif-
cover any better rule of life than what arofe from
the practice of morahty, in contributing to make
others and himfelf eafy for the prefent time in the
comforts of this life, and thereby to confpire in ful-
filling the Law of Nature, by which every man in the
Gentile world would judge or pronounce upon the qua-
lity
378 The Examhiation and 'DifcuJJion
lity of his own, or the anions of other men-, which
rule of adling and judging is according to what the
Apoible has obferved upon their condition in this re-
fped: •, for when the Gentiles which have not the haw by-
divine revelation, as the Jews had, yet being led by
the fame principle and fandion of the moral Law,
do ^j NATURE the things contained in the Law; thefe
having not the Law^ are a Law unto themfelves^ which
Jhew the work of the Law written in their hearts^ as be-
ing NATURALLY difpofed to confider thofe offices or
WORK'S as praife-worthy which agree to the precepts of
the Moral Law in fupport of fociety ; their ccnfcience alfo
hearing witnefs^ the judgment or fentence of their own
minds, exercifed with what knowledge or inilruftion
they have received, bearing witnef, to the fame effe<5t ;
and their thoughts in the mean while acciifing or excujing
^ne another^ by referring their aclions to that rule.
In this place it may be proper to afcertain the mean-
ing of the term (Conscience), which is derived from
the Latin words (cum fcientid)^ and being appHed to
fignify the judgment we pafs on our ov/n a6lions, does
imply, that in determination of their quality as good or
bad, we refer them to that rule by which \ve look
upon ourfelves to be obliged, that is, by which we
have confcience or knowledge we ought to walk; and
this rule has been various, according to the circumftances
of mankind.
For example : As we have juft now obferved in the
heathen world, the fupreme rule of Confcience arofe
from MORAL confiderations and pradlices, to enfurethe
createst public good ; to which end alfo their reli-
gious inftitutions were invented. Likewife under the
Jewifh difpenfation, the rule of Conscience was the
MORAL LAW of the two tables, taking in the ceremo-
nial law as a guard to the authority of the lupreme
Lawgiver. So thqt before St. Paul came to underftand
the wilclom of the gofpel, by his miraculous converfion
and inftruc^ion in it, he thought it was his duty to per-
fecute the church of Chrifl. and looked upon himfelf
as
ef the haw ef Nature. ' 379
as obliged in Conscience to keep up the Jewifh law
by deftroying the Chriflians \ and although for his er-
ror he thought himfelf unworthy to be called an Apof- ^
tie of Chrift, yet as he had a'dted according to that \
rule by which, as he then judged, he was obliged, he
vindicated himfelf before the council of the Jews upon
that account, when he faid, Aleji and brethren^ 1 have
lived in all good confcience before God unto ibis day, ^
Under the chriftian difpenfation, the rule of Con-
science does arife from the precepts and example of
our Lord Jefus Chrift , the perfed morality he taught
in his difcourfes, and particularly in his fcrmon on the
mount, comprehends all the rules of the moral law of
the two tables, with fuch fulnefs of purity and perfec-
tion, as to remove all thofe falfe interpretations of it,
which the Jews had corruptly introduced. And to his-,
inftru6tions in righteoufnefs, the perfect example of our ,
Lord bare witnefs, who lived in fuch manner in this
world, as to fnew us the way, through the greatefl: af-.r
fji6tions, to hold faft our faith, and to feek for our hap-
pinefs in his heavenly kingdom.
It is true, the purity of the chriftian morality does
not agree with the purpofes of our corrupted nature ;
and the wifdom of feeking firft the kingdom of God
and his righteofnefs, is inconfiftent with the wifdom of
the men of this world, recommending to our purfuit the:
honours, and power, and pleafures of it ; and becaufq,
of this contrariety and contradi6tion, they have fought
cut many inventions to cjifcover and bring out a rule ofi
Conscience from within themfelves ; which in thefe
latter days has produced thofe high conceits of an ima-,,
ginary excellence and dignity, or felf-fufficiency in hu^
man nature, or in the powers of our own minds, whictf
the deiftical freethinkers are fain to bcaft of, as if they,
were able to point out and to diredl us by their dic-
tates to our true intereft and happinefs. _,^ .
The duties of religious obligation are derived
by FAITH from the word of God, enlightening our un»
derftandings with the knowledge of divine truth, and
fitting
3 Bo" ne Examination and DlfcuJJlon
fetting afiJe our o\y>j reasonings upon the know-
ledge of GOOD and evil by our fenfes, which by dif-
obedicnce to the word of God became the corrupt
principle of a6lion to our firft parents and their poile-
rity. The end of Religion, and of all religious ob-
ligations, is to recover mankind from the confe-
quences of their fall from God, that is, by reftoring
them to his favour, to refcue them from mifery and
death. The way of accompli filing this end is pointed
out in the holy fcriptures, opening a viev/ of the pro-
vidential hiftory of mankind, and conducting us, by
clear information of all events that relate to that great
purpofe of God's mercy, from the firfi difcovery of his
Name to Abraham the father of the faithful, unto,
his Son our Lord Jefus Chrift, the Messiah promifed
to the Jews \ who came in the fulnefs of time, by divine
appointment, to make an end of fins ^ and to make recon-
ciliation for iniquity^ and to bring in everlajling ri'^hteouf-
nefs^ and to feal up the vifwn and prophecy •, the v/hole
order and method of God's mercy, and the oeconomy
of his grace, being completed and confum.mated in
him.
There is not any circumfl-ance relating to our falva-
tion that is more clearly and diiVmdly laid before us in
the holy fcriptures, than the infufficiency and utter in-
capacity we labour under in going about to eflablifli
our ov/n righteoufnefs, inftead of the righteoufnefs of
God •, that is, when we propofe, by the obfervance of
moral duties, from whence the righteoufnefs of m.en
compared among themfelves does arife, to become ac-
ceptable in the fight of God : to this purpofe St. Paul
has argued mofl abundantly throughout his epiftles,
and particularly to the Romans, concerning his brethren "
the Jews : What /hall we jay then ? as the fum of the
v/hole argument, it is this, that the Gentiles "which follow-
ed yiDt after righteoufnefs^ being ignorant of the true God,
and of the moral law given by his authority, have at-
tained bo righteoufnefs^ even the righteoufnefs of faith ^ as
believers in Chrift, are juflijied freely by his grace, and
accepted
^f the Law of Nature. 381
accepted by him. Bui Ifrael which followed after the
law of righteoiifnefs^ being zealous of the performances
of the moral and ceremonial law, hath not attained to
the law of right eoufnefs^ and are not juflified in the fight
of God. Wherefore? becaufe they fought it. not by faith >^
hut as it were hy the deeds of the law \ that is, they fought
to be approved as righteous in the fight of God, by
fulfilling the offices or a6ls of the moral and ceremo-
nial law, not confidering that the juft fliall live by faith ;
for they being ignorant of God*s righteoitfnefs^ and going
about to ejlabh/h their own righteoufnefs^ have not fuhmitted
themf elves to the right eoufnefs of God. For they being
ignorant of God's righteoufnefs imputed to us by
faith in Jefus Chrift, and going about to eflablifli
their own righteoufnefs by the works or deeds of the
law, have not fubmitted themfelves to the righteoufnefs
of God, by embracing his promifes of a Saviour, in
acknov/ledging their Messiah our Lord.
The very fame arguments which are urged by the
Apoftle againft the Jews feeking for righteoufnefs by
the law, do equally extend to thofe Judaizing Chrif-
tians, who do now endeavour to perfuade us, that the
fum of our Religion does confift in the performance of
Social Duties •, as if the fpiritual and refined morality
of the gofpel were only defigned to make men fociable
and benevolent, in accom.modating one another with
the comforts of this life ; fo that inilead of teaching:,
as the Apoflles do, that we muft through much tribula-
tion enter into the kingdom of God^ they mean to take off
all difficulties from our Religion, in drawing pleafant
pictures of it by the warmth of imagination, and are
f^in to inftru(5t us by their own knowledge in fuch
ways of happinefs, that we may conclude with them,
// is good to be here.
The purpofes of fuch teachers will be defeated, when
we hold out that diftinction againlt their, re^fonings,
which we derive from the vvord of God, and refufe to
admit in our controverfy with them, the indifcriminate
wfe of terms they mean' to pafs upon ys ^s equivaler^i:
or
382 The Examwation and DifaiJJiofz
or of the fame fignification, or as fo ftridlly united^
they would feem to infer or imply the fame thing :
thus it is they expe(fl we (liould allow, that a moral
man or a decent man is always a religious man, and
that Morality and Religion, true Religion and
Virtue, are terms much to the fame purpofe, which
they who are acquainted with their ufual ftile can eafily
obferve *, fo that they induftrioufly confound all diflinc-
tion between religious and moral obligations,
which for their fake we fliould induftrioufly maintain^
fince the diiTerence between them muft be efpecially
attended to in all our arguments on the fide of Reli-
gion ; for although it be certain, which we have be-
fore obferved, that a religious man has no need of
making fuch a diftin6tion for his own ufe, as his prin-
ciple of FAITH in the word of God will lead him to
the difcharge of all moral duties ; yet it does not ne-
cefTarily follow, on the other hand, that becaufe we
may be looked upon in fociety of decent moral beha-
viour, we are therefore to be accounted religious
MEN in the fight of God.
But further : We cannot admit that the fan(51:ions of
eternal rewards and punifliments, which are peculiar to
the fpiritaul law of the gofpel-revelation, fhould now be
deemed the fandions of the Moral Law or the LaW
of Nature, and that the chief purpofe of this laft
difcovery of God's mercy and grace to mankind, was
intended, by the terrors of the Lord, and by the hopes
of falvation, merely to engage us in performing the
beft offices in our power to make one another eafy for
this prefent life. Such confequences would moft cer-
tainly arife from the Religion of Chrift having its due
influence on the minds of men, that it would bring
peace on earth ; but the firft and main purpofe of it,
is to give Glory to God m the higheft^ by the wonder-
ful difpenfation of his mercy condu(fling us to heaven,
which accompliflies this end by fuch means as will alfo
bring on earth -peace ^ good will towards me??^ being re-
conciled to God, and in charity with one another.
Its
/
of the Law of Nature. 383
His religion is mifreprefented and mifundepflood,
when we are taught to look upon it as the inftrument
of our temporal profperity, and that it mud follow, in
confequence of our making others and ourfclves happy
at the prefent, according to our moral sense or
TASTE, we (hall of courfe be happy hereafter.
If we take the account of our Religion from the
word of God, it implies, that we fhould believe in him,
and in his promifes, that through the merits of our
Redeemer we fhall be recovered from our fallen ftate,
and reftored to his favour, being delivered from our
fins by his grace, and from the courfe of this evil
world, in which the enemy does continually furround
us by his devices of fenfual allurements to divert our
attention, and to betray us from the purfuit of ever-
lafling happinefs, unto the perifhing joys of this tran-
fitory flate : and therefore we mull beware of his arti-
fice to kindle in our hearts the moll eager and palTionate
defire after the things of this world, by leading us to con-
clude, that the Religion of Chrift was inftituted to make
us more eafy and happy in it than ever the Heathens or
Jews had been before his coming upon earth. Our blefled
Mailer and his Apoftles have taken efpecial notice of
this dangerous infinuation, and have inftrudled all his
followers to beware of the love of this world, and
to make fuch account of it, that we muft through much
tribulation enter into the kingdom of God ; which warning
did not concern only the Apoftles, or the firft converts
to chriftianity, as we might fondly fuppofe, but all that
ipill live godly in Chrifi Jefus^ fliall fuffer perfecution ; that
is, every man who gives due attention to carry on the
bufinefs of his falvation, will be fure to meet with
many alfauks, and grievous temptations caft in his way,
by the enemy of his foul, to obilruct and pervert him
in his purfuit. And although it may pleafe God to
recompence his faithful fervants who had left or refigned
what they had in the world for his fake, and to over-
pay them again in great abundance of earthly profpe-
rity, in houfesy and brethren^^ m^.^fijierSy and J^othsrs^
and
^.
I
I
384 7he Examinaiion and Dijctijjion
and children^ and lands ; yet thefe advantages are not
promifed but ivith perfecutions^ arifing from the watchful
induftry and fubtil artifices of the enemy.
If we apply the diflindlion between religious and
riioral obligations to the moral treatifes and difcourfes
which are offered to us by the pretended friends, or
the enemies of the truth, it will diredt us in refolving
the perplexed infinuations of their addreffes, by which
they endeavour to get above our underftandings, and
to hold them in error of fubjedion to their reafoningSj
excluding ol: oppofing the word of God.
We give our confent to a licence of inventing falfe
principles, when we admit, that moral obligations ought
to have the firft place in all confiderations of our be-
haviour in this world ;, for this will infer, that we fliould
worfhip God, to become more happy for the prefent
time, and more Ufeful to one another in this life j
which lays the foundation of computing the merits of
good works, and the terms of ouf acceptance with God,
upon fuch articles as bed rtgree with our own difpofi-
tions, leading us to believe, that the happinefs of this
world, as we would naturally wifli to enjoy it, is
no ways inconlifterit with dur being happy hereafter.
In order to prove this point, as it has been diverfified
and exhibited under various difguifes, the whole ad-
drefs of our adverfary has been employed, to maintain
by it his ufurped dominion over the underflandiiigs of
men.
All falfe principles of adion are derived originally
from that one of the deceitful knowledge of good and
evil by our fenfcs, which, by difobedience, became the
corrupted fource of our reafoning, to lead us aflray
from our true intereft and happinefs : and if the word
of God had not been fent forth for our recovery, we
fhould Hill have continued in endlefs wanderings, to
fearch for our CHIEF GOOD, as the Heathens did, by
REASON, or RIGHT REASON, Or MORAL SENSE, Or the
greatell: public good, or fome one or other, or all of
thofe FITNESSES of THINGS Or RELATIONS, which do
finally
^f the Laid of jSlalure. . ^8|
Enally terminate in the defign of preferving order, or
decency^ or peace, among us for the prefent time.
Such like principles divert our attention from the
purfuit of everlafting happinefs, which is the real in-|
tereft and concern of our lives, and, inflead of it, re-
commend an eagernefs and Iblieitude for the trivial ac-
commodations of this tranfitory flate. In aid of this
purpofe, the enemy has not only been fuccefsful to
prompt us, after his own example, to fet up our own
words, in dired oppofition to the word of God 9 but
yet alfo he would teach us,
2. To draw falfe confequences from the truth, and
to fupplant it, after we have acknowledged its divine
authority. A dangerous inllance of his addrefs in this
kind is what we have juft now obferved, in the defigrl
of perverting the purpoie of the Chriftian difpenfation,
to make it the inftrument of temporal happinefs, ac-
cording to the courfe of tffis world, and to bring it
down to gratify the appetites, and pajGTions, and fan*
taftical humours of mankind, by perfuading us, that
we difcharge our duty to our brethren in fuch manner,
as to make us alfo acceptable unto God, when we are
ready to do them fuch offices, as make them eafy or
happy for the prefent time^ according to their own cor»
rupted tafte and judgment of thingSi
' This artifice, which has been induftrioudy fupported
by the deiHical moralizing philofophers of the latter
days, was the very firft device the enemy laid hold
upon, to obflru6t and fupprefs the propagation of the
gofpel, and gave occafion to that malice and enmity
to the bleffed author of it, which put an end to his
life upon earth.
The oppofition of the Jewifh nation to the dodrines
of Chriftianity did arife from the convi6lion they had of
the divine authority of the law given by Mofes, and of
the end of the law, affording them afiurance of temporal
happinefs and profperity, for encouraging their obedi-
ence to it. From thefe principles they reafoned falfe-
ly, by fuppofmg that the promises of God concerning
C c their
386 'The Examination and DifcuJJion
their Mefiiah would be accomplifhed in fending them
a TEMPORAL PRINCE, bv whofe reign their nation
would be exalted to the higheft degree of worldly prof-
perity, according to thofe hopes they had conceived
from the temporal blessings, promifed upon their
obfervance of the moral and ceremonial command^,
of God.
On this account the Jews have laboured under 2
ftronger prejudice againll the truth of the gofpel, than
the nations of the heathen world had to contend with ;
for befides the natural propenfity of all mankind to reft
their happinefs in this life upon the principle recom-
mending to them the pleafures of lenfe,. the Jews had
moreover the authority of divine revelation, to fix
their attention to that principle which was taken to be.
the fandion of their law.
Both they and we have no other method to efcape
from the delufion of walking by that principle, but by
laying afide our own reafonings upon outward objedts
of SIGHT, to give ftri6l attention to the word of God.
In their cafe our Lord himfelf pronounced, that ;/
they hear not Mofes and the Prophets^ neither will they
be perfuaded^ though one- rofe from the dead. That is, if
they hear not Mofes and the prophets, declaring the
circumftances and the charadter, the life and the death
of their Mefliah,. for aecomplifliing the great end of
his coming, according to the firft promile which was
given of him to mankind, they will not believe^
through the evidence of their fenfes, though one rofe
from the dead to convince them of the truth, as he
prophetically foretold in thefe words, that his own re-
furredlion would be ineffedlual for that purpofe.
So that when the great defign of our Lord's conver-
fation upon earth, and of his fufferings, and of his
death, was confummated in his triumph over death,
having aboliflied deaths a)id brought life and immortality /<?
light through the gofpel -^ this miraculous evidence of his
divine authority and commiflion was, neverthelefs, in-
fuiHcient for the convicflion of the Jcwiili nation, . be-
■" caufc
of the Law of Nature. 387
caufe they held raft the principle of the Law of Na-
ture, and argued falfely from it, by fixing their atten*
tion to earthly things, in oppofitidn to the fpiritual
bleflings promifed to their fathers, which were to be
derived by them to all mankind, through their faith
in a Saviour, the Mefliah.
This obfervation, which accounts for the greater
prejudice of the Jewilli nation againft believing in a
fuffering MefTiah, and their confequent rejedion of him
and his religion, will ferve to explain fome reafonings
of St. Paul, which do appear obfcure upon that fub*^
je£b ; particularly in his Epiflle to the Romans, in
which he juftifies the impartial methods of Divine
Wifdom, in condu6ling the difpenfations of grace and
niercy, both towards the Jews and the Gentiles.
V- SECT. Xl.
T['he Arguments of St, Paul to the Jews and Gentiles
from Prophecy.
IN order to remove the prejudice conceived by the
Jewifh nation againft a fuffering MefTiah, St. Paul
proves, that the benefits of a Saviour were originally
defigned to extend to all mankind, according to the
promifes of God, The firft of them, given to our firft
parents at the time of their fall, is to be accounted
the foundation of all the fubfequent promifes, and the
general fupport of all the hopes of mankind. To this
effedt the Prophet Ifaiah, as quoted by St. Paul, hath
faid of the MefTiah,' IVhcfoever believeth cjt'Mm^/hall not
be ajhamed -, upon which the Apoftle argues, for there
is no difference betzveen the Je''^ and the Greeks It is not
a matter of any account in the fight of God, whether
we are of one family or of another, or of this or that
nation ; his regards are not confined to fucli outward
circumltances, neither are his blciTmc-s of fucha limited
nature, as to make one nation only happy by the pof-
C c 2 fefTi.^n
383 The Arguments of St. Paul
fefTioii of them,/^r the fame Lord over all is rich unto all
that CALL UPON HIM, by having FAITH in his word ^
which is alfo according to the declaration of another
prophet, Joel ii. 32. For whofoever JJiall call upon the
name of the Lord^ fliall he faved.
This declaration, made in favour of all mankind,
does fuppofe that they are put into a capacity of calling
upon the name of the Lord; but if his name were to
be confined to the Jewifh nation alone^ as their God^
in this cafe the Gentiles could have no hopes from it;
for how then fliall they call on him^ in whom they have not
believed ? and how fliall they believe in him^ of whom they
have not heard ? and how fliall they hear without a
preacher ? and hew fliall they preachy except they be fent ?
So that before the Gentiles could be admitted to call
upon the Name of the Lord, they muft firfl be taught
to BELIEVE in it, by preachers sent to them by di-
vine authority for that purpofe, which was done ac-
cordingly by the miniflry of our Lord and his Apollles,
the meifengers of peace and reconciliation with God
unto all mankind, which the prophet has declared, as
it is written^ how beautiful are the feet of them that preach
the gofpel of peace^ and bring glad tidings of good things.
Or, as the words ftand in the book of Ifaiah, Hi. 7.
How beautiful upon the mountains are the feet of him that
bringeth good tidings., that publifheth peace^ that bringeth
good tidings of good., that publiflieth falvation^ thai faith
unto Siony Jhy God reigneth : which exprelTions appear
to have a peculiar reference to the divine lermon made
by our Lord himfelf upon the Mount, inftru6ling his
difciples of the Jev/iHi nation, the fons of Sion, in thofe
refined lefibns of fpiritual morality, which were to con-
vey the knowledge of the true God by his authority
throughout the world ; and therefore tlie Prophet fo
defer! bes him . that faith unto Sion^ ny God reigneth over
all the earth.
Such therefore is the mercy of God, that he hath
afforded th^fe means of falvation to declare his name
by preachers commijfTioncd and fent by him for this
end
I
to the Jews and GeniUesJrom Prophecy. 389
end through all nations of the world ; Uit they have
not all oh eyed the go f pel ^ wliich has been clearly forefeen
and declared by his holy fpirit ; for Efaias faith ^ Lordy
who hath believed our report ? A declaration, which not
only afTures us of the foreknowledge of God, concern-
ing the oppofition his truth in the gofpel would meet
with, but which alfo confirms what the Apoftle had
obferved before of the means necefTary to falvation, that
preachers mud be fent to make report of the truth,
before the world could believe in the name of God.
So then faith cometh by hearing of inilrudlion, and
this inftru6lion of hearing by the word q/" God : But
i fay^ is it not clear by divine appointment, that the
Gentiles Ihould be inllruded in the knowledge and
worfhip of the true God, have they not heardy by the
preachers that have been fent to them r Tes verily ^ their
found went into all the earthy and their vjords tinto the ends
of the world : but I fay^ Did not Ifrael knoiii\ that the
Gentiles were to be taken into the church of God ?
This furely is evident from the prophetic writings :
Firjl Mofs faith ^ I will provoke you to jealoufy by them
that are no people^ and by a foolifli nation Ivrdl anger you.
But Efaias is very bold^ in the cleared exprefTions de-
claring the coming in of the Gentiles, and faith^ as in
the Name of God, I was found of them that fought me
not •, / was made manifefl unto them that ajked not after
me^ as being utter ftrangers to my covenant with the
Jews : But unto Ifrael he faith^ All day long I have
ftretched forth my hands to a difobedient and gainfaying
people^ who were not to be moved from their own falfe
reafonings, by the moft i^arnefl and atfeclionate ad-
dreffes.
I fay then^ in confequence of thefe prophetic decla-
rations concerning the obdinacy of the Jewilh nation
in rejedling the truth of the gofpel, Hath God caft away
his people ? God forbid-, for I alfo ara an Ifraelite^ of the feed
cf Abraham^ of the tribe of Benjamin : God hath not caft
away his people zvhich he foreknew. His purpofes will
take effed, according to his foreknowledge of thole
C c 3 indru-
;59^ y 7/i^ Arguments of Bi, Paul
inftruments he has made choice of, who will be fufH-
cient to accomplifh what he has defigned in feparating
the nation of Ifrael from all other people -, for in like
manner as the Jews have now rejected the MefTiah, fo
alfo, in former times, they apoftatized to idolatry \ in
proof of which. Wot ye not ^ivhat the fcripture faith of
Elias ? how he maketh interceffon to God agaivfl Ifrael^
faying^ Lord^ they have kilkd thy prophet Sy and digged down
thine altars^ and I am left alone ^ and they feek my life.
But what faith the anfwer of God unto him ? I have re-
ferved to myfelf feven thoufand men^ who have not bowed the
knee to the image of Baal : even fo at this prefent time al-
fo there is a remnant according to the ele5iicn of grace.
That is, notwithftanding the greater part of the Jewilh
nation doth rejedt the terms of the new covenant, to
hold by the old one, in feeking for juilification by
works, yet at this time there is a remnant who do em-
brace the free mercy of God by Faith in their Saviour,
according to the eleBton of grace ; and if by grace, then it-
is no more by works. That is, their election, or accep-
tance with God, does not arife from their merit in ob-
ferving the terms of the Moral Law ; otherwife, grace
is no more grace ; hut if it be of works, then it is no more
grace \ other' wife wcrk is no mere work.
This difl:in6lion is to be accurately obferved ; fo that
the promifes of God for juftification are made to thofe
only who believe in a Saviour, which condition fets
afide the Law of Works ; for by the deeds of the law
there fJiall be no fefli juftified in his fight. And the error
of the Jewifh nation lies in their holding by that law,
and by thofe flatutes by which they could not live ;
fince, according to the terms of that law, they are all
guilty before God, who fays by the Pfalmift, 7here is
none that doeth good, no not one. And fo the Law of
Nature, after full trial made of its unprohtablenefs,
\inder every advantage that could be granted, to en-
force it in favour of that peopk, was fet aCde by the
fpiritual laws of God's grace, which are conveyed by
. |he means of this peculiar people, through the preach-
ing
to the Jews and Gentiles /rc;;^ Prophecy, 391
^ng of the Mcfllah arid his Apoftles, to all <)ther' na-
tions of the earth, ^-«
JVhat then was the confequence of this difpenfatiori
of grace? Jfratl hath not obtained that which he feehtb
for. The greater part of the nation hath re fu fed the
NEW COVEN AXT of Gface, to adhere to the Law of
Works, and therefore hath not attained to righteouf^
nefs, or to the favour of God, which they feek for in.
vain by it ; hut the ele^ion hath obtained it \ the chofen
inflruments of God in that nation, according to his
foreknowledge of their difpofitions have attained' to
juflification by grace, and the reft ivere blinded^ accordnrg
as it is written of them in the prophecy of Ifaial^
XX ix. 10. God hath given them the /pint of fiumbcr^ by
the difpenfation of the law, which inclined their hearts
to reft, and to depend folely upon it, fo as by looking
after the temporal blefTings annexed to the obfervance
of it, and hearkening to the promiles of earthly happi-
nefs and profperity, it has come to pafs, through theie
privileges derived to them, as the peculiar people of
God, that, as the prophet has expreffed it, he hath given
them a fpirit ofjlumber^ eyes that they fliould not fee^ and
ears that they fliould not hear^ unto this day. I'hat is,
they have given no attention to any objed: addreffed to
their undei-ftandings by means of their eyes and ears,
but to fuch only as affect and gratify their bodily fenfes
unto this day,
- In confequence of their depravity in adhering to
grofs and fenfual gratifications, David faith^ with ear-
neft wifhes for their difappointment in fuch fort of
contemptible pleafures, as they have perverfely made
choice of, Pfalm Ixix. 22. l^et their table he made a fnare^
4ind a trap., and a ft umbling -blocks and a recomperue unto
them^ for the folly they have been guilty of. het their
eyes he darkened^ that they may not fee thofe forts of
worldly joys they feek after, and bow dcwn their back
alivay^ under fubjedion and fervitude, inftead of tHat
eminency and fuperiority they da vainly defire, ac-
.j' ' C c 4 ' -" cordifig
S9Z .:-:'-^b'e Arguments of St. Paul
cording^ to their own depraved imaginations concern^
wig It.
I fay then^ Has this forlorn and diftrefled condition
of the Jewifh nation been determined upon them, ac-
cording to the counfel of God ? Have they ftumhled that
they fliould fall ? Was it by divine appointment that a
ftumbling-block was laid in their way, on purpofc that
they might fall and be rejecled ?• God forhid ; but (ra^
ther) on the contrary, God's mercy is ftill referved for
them, as through their fall falvathn is come unto the Gen-
tiles^ to provoke them to jealoufy^ that they fhould enquire
and learn by what means the Gentiles are taken into
the church of God, and may with them alfo be con-
verted unto the truth.
f 'Now if the fall of them he the riches of the worlds
which was thereupon enlightened with divine truth,
and the diminifliing of thim he the riches of the Gentiles^
who came into the church of God, when the body or
greater part of the Jewifh nation had fallen from it, by
rcjedling and crucifying their MefTiah, how much more
their fulnefs^ coming into the Chriflian church, will be
profitable unto the world ? That is, when the Jews
are reftored again to the true churchy and to the favour
of God, they will contribute to the riches of the world,
^nd to the riches of the Gentiles, more abundantly
than can be conceived until that glorious event is ac-
complifhed,
r- For I fpeak to you Gejifllcs, by this declaration con-
cerning the converfion of the Jewifh nation, inafmuch
as I am the Apojlle of the Gentiles, I magnify mine own of-
fice^ in letting forth the confequences of the pubhca-
tion of the gofpel, // hy any means I may provoke to
emulation them which are my flejh ; to excite thele my
Icinfmen of the Jewifh nation to make fome diligent
i?nquiry -into -that do(ftrine we preach-, and might fave
fome of them •, for if the cajling away cf them be the recon-
(iling of the world, through faith in a Saviour, who was
rejeded and put to death by the Jews, what fliall the
fscei'ping of them be^ but life fi'om the dead ? a circum-
fiance
<->-f
to the Jews and GtnvXt^from Prophecy. 393
fiance of joy and triumpti both to the Jews and to the
Gentiles, as wonderful and glorious, as a refurrcction
from death unto life. 'i£ n:
The fubfequent part of St. Paul's difcourfe upon
this fubjedl, concerning the rejedion of the Jews, and
the calling of the .Gentiles to take their place in the
church of God, ischietiy intended to fupprefs any high
conceits that might arife in the minds of the Gentile
converts, upon their admiflion to that ineftimable pri-
vilege of being acknowledged for the people of God %
as they might be apt to prefer and exalt themfelves in
their own opinions on this account above the Jews. To
beat down fuch conceits, the Apoftle argues from the
choice God had made of the anceftors of the Jewifh nation,
who were moft eminently diftinguifhed for their faith and
obedience to the commands of God, that for their fakes
their defcendants were accounted as holy unto the
Lord •, For if the fir ft fruit he holy^ the lump alfo is holy-,
and if the root be holy^ fo alfo are the branches : and if
fame of the branches are broken off^ and thou being a wild
olive-tree^ wert grafted in among them^ and with them far^
takeft of the root and fatnefs of the olive-tree^ boaft not
againft the branches •, but if thou boaft ^ thou hearefi not
the root^ but the root thee.
All the privileges which thou who art a Gentile dofl-
enjoy by faith in the true God, and by the knowledge
of his Will, derived to thee in the gofpel, thou haft re-
ceived them by the Jews ; whereas, on the other hand,
tho, Jews have found no help or affiftance from thee.
^hou wilt fay then^ as the laft argument thou haft to
rely upon, The branches were broken off^ that I might be
grafted in. Well., becaufe of unbelief they were broken off.^
and thou ftandeft by faith : be not high-minded^ but fear*
Remember that the Jews were caft off for their unbe-
lief in the word of God \ for when the prophecies con-
cerning the MefTiah v;ere fulfilled by our Lord, tfaey
would not acknowledge his authority, though he ap-
pealed to Mofes and the prophets in confirmation of it;
and they^ by nqt attending unto them, continued in
unbelief
^94 Th Arguments of St. Vn^A
unbelief of him and his doctrine, and thou Jlandeji hj
faith in him, having thereby admilTion into his church \
for this reafon beware of having any opinion of thy own
fupehor excellency or worthinefs, by which conceit
thou mayeft alfo fall from this privilege, and thereforie
he not high minded^ but fear>. For if God fpared not the
natural branches when they were guilty of infidelity,
take heed left he alfo fpare not thee^ if thou doft prefume
to impute the merit of thy acceptance with him to any
other caufe but to thy faith in his word. Behold^ there-,
fore the goodnefs and f fever ity of God: on them which fell^
fever ity •, but towards thee^ goodnefs^ if thou continue in his
goodnefs : otherwife thou alfo fnalt be cut off.
And they alfo^ if they abide not ftill in unbelief., fJiall be
graffed in : for God is able to graff them in again. For if
thou wert cut out of the olive-tree., which is wild by nature.,
and wert graffed contrary to naturi- into a good
dive-tree •, how much more fJiall thefe which be the natural
branches., be graffed into their own olive-tree .^
The fum of which reafoning is to this effedl : The
Apoftle declares by it, that the feverity of God towards
the Jews did arife from their unbelief in his word, by
prophetic defignations, pointing out their Mefliah in
the perfon of our Lord Jefus Chrill, who fulfilled all
the prophecies concerning the Mefiiah by his life, and
his fufferings, and his death ; and therefore upon re-
jection of him through unbelief in the holy writings,
which were in their hands, and by refufing to come
into the difpenfation of grace in the gofpel, after full trial
had been made of the unprofitablenefs of the Law of
Naturj tor juftification unto life, their church and
nation were cut off from the divine favour and protec-
tion, and fo they have come by the feverity of God to
be fcattercd and diiperled among the nations.
But the Gentiles, who have embraced the faith in
Chrift, are recommended to the goodnefs of God by
believing in his word, and iearching the fcriptures whe-
ther thole things were lo ioretold ot the Mefiiah, which
7^'ejrc done and fuffercd by our Lord Chrift j whence
'— ■ ■ they .
to the Jews and Gtmi\^% from Prophecy, 395
they are confirmed in their faith in him as the Saviour
promifed to all mankind from the beginning, who ap-
peared wh£n the fidhtefs cf time was come^ according to
the mercy and truth of God.
Hence we fee that the admiiTion, of the Gentile con-
verts into the church of God does altogether depend
upon their believing in his wordv and in his promifes;
and on the other hand, the rejection of the Jewifh na-
tion has proceeded from their infidelity or miftrufl in
the word of God, which they have perverfly mifunder-
ftood and mifinterpreted, according to their own vain
reafonings about temporal things.
But if the Jews abide not ftill in unbelief, they (hall
be graffed into the body of the <:hurch of God, being
now more nearly related to him as the natural branches
of the faithful fathers of their nation, and therefore
more worthy of being readily received into his favour
again, than the Gentiles were at their converfion to
Chriftianity, being then cut out of the olive tree which
is wild by nature, having no knowledge of God, nor
any acquaintance with his will or with his fervice.
After this obfervation the Apoftle proceeds yet far-
ther to inform his brethren of the Gentile world, who
y/ere converted to chriftianity, that the reafon of his
inllrudtion to them on this fubjecl:, was to prevent the
danger they might be in, of conceiving high opinions
of their own fuperiority in underftanding above the
Jews ; for I would not^ brethren^ that ye jJiould he ignorant of
ihis myftery^ which is a fecret of divine wifdom that you
could never attain to without the revelation of it from
the Holy Spirit, and therefore you are informed of it,
lefl ye JJiould be wife in your ow7i conceits ^ by imputing
your converfion and belief in the truth of the gofpel,
to fome peculiar excellency and difcernment in your
own underftandings above thofe who are of the Jewifh
riation, that continue in unbelief: but in this conceit
you would be deceived'-, for the true account is, that
plindnefs in part hath happemd to Ifrael by means of that
4irpeniation of divine government under which they
hays
396 T^he Argunmiti of Sf. Paul
have lived, to become the niilruments of God's mercy
to mankind, and this blindnefs will only continue loitiH
the fulnefs of the Gentiles come in to the church of God,
by which event the Jews will be awakened to give their
attention aUb, and to embrace the truth in the gofpel,
And fo all Ijhiel Jhall he faved ; as it is zvritten^ There
Jliall come out of Si on the Deliverer^ vA^o hath been pro-
mifed to them, and by their believing in him, htfhall
turn away ungodlinefs from Jacob •, for this is my covenant
unto them^ in the promifes I have made unto them of
the MefTiah, which covenant will then be accepted and
mutually confirmed, ivhen I (hall take aivay their fins \
which cannot be done by legal oblervances, but only
through their faith and obedience unto the gofpel of
Chrift.
'But to conclude this difcourfe concerning the different
conditions of the Gentile converts to Chrillianitv, and
the body of the Jewifh nationj who have as yet rejedt-
cd the terms of the new covenant, it is made known to
you Gentiles in relation to the Jev/s, that as concerning
the gofpel^ they are enemks for your fake ^ that you may
fee by their example the confequences of infidelity, but
in refpeft to themfelves, as touching the ele^ion, they are
leloved for the fathers fakes \ for the gifts and calling of
God are withciit repentance. For as ye in times pafl have
not believed God^ and fo were not converted to become
members of his church which he had planted in the
nation of Ifrael, yet have now obtained mercy by being
inftrudled in the knowledge of God, derived from the
preachers of the gofpel, who have turned to you from
the Jews through their unbelief \ even fo have theje alfo
now not believed^ that through your mercy they alfo may cb-
iain mercy.
By thcfe methods of divine wifdom, direcled to ar*
complifh the falyation of all men, God hath cnncluded
'them all in unbelief .^ as being unable, through the weak-
nefs and prejudices of their ov/n minds, and the back-
wardnefs and pervcrfenels of their wills, either to un-
derhand or to comply with the means which were nc-^
ceiTarv
to the JevVs and Gth(\\t% frbm Prophecj, . {qj.
ceflary to that end; fo that the Gentilejs' were not
moved to come into the church of God, and to em-
brace the terms of his firft covenant with the Jews ;
and in hke manner the greater part of the |ewi{h na-
tion have as yet refufed to obey the gofpel, and fo have
continued to rejed the conditions of the feconJ cove-
nant, as the Gentiles had done the firft ; but by the
infinite wifdom of God, they will become mutually the
inftruments of converting each other, according to his
gracious purpofes, that he might have mercy upon all.
O the depth of the riches both of the wifdom and know-
ledge of God! hcuj unfearchahle are his judgments^ and
his ways paft finding out ! 4*
A refledion fuitable to the importance of that glori-
ous objedl the Apoftle then had in his vieWy contem-
plating the methods of God's mercy, in conducting
his great dcfign for the falvation of all mankind ;. and
t>y due admiration of the wifdom and knowledge of
God in directing his inftruments to this end, the Jews
and Gentiles will be taught to conceive rightly of their
own conditions refpeClively, as related to each other
under the guidance of our merciful God the common
parent of all mankind, who hath brought both Jews
^nd Gentiles alternately into his church, that through
the ditterence he had made between them by the dif-
penfations of his mercy, they might alternately con.-
ipire to bring his gracious purpofes to pafs, for eftablifti-
ing his kingdom over all the earth, through our Lord
Jefus Chrift, according to the truth of his gofpel.
A defign of fuch wonderful comprehenfion and ex-
tent, and fo deep in riches of wifdom and knowledge,
difplayed in the execution of it, that no man as of him-
felf, or by his own reafon or underftanding, could in
any fort conceive, or give any affiftance in furthering
this great work of the Lord, Fo7' who hath known the
mind of the Lord^ or who hath been his counfellor ? or who
hath firft given unto him^ and it fliall be recompenfed to him
again ? For of him ^ and through hini^ and to him^ are all
things-, to ^vhom be glory for ever. J men.
Another
'I
398 The Arguments of St. Paul
v^KAnother inftance of drawing falfe confequences from
the truth, in order to fupplant it, after acknowledging
its divine authority, is that device which St. Paul takes
notice of in his epiftle to the Galatians, which was in-
troduced among the Gentile converts to Chriftianity by
fome zealots of the Jewifli conftitution, who did en-^
deavour to perfuade the Chriilians of Galatia, that they
ought to receive circumcifion, and all the ritual ob-
fervances of the Jewifh church, as neceflary alio under
the gofpel.
To obviate this defign, the Apoftle appeals to their
own experience of the power of his miniftry, by which
they had received the gifts of the Holy Spirit, which
were conveyed to them in the name of our Lord Jefus
Chrift, upon their believing in him. »^ ^
^his only would I learn of you^ Received ye the Spirit by
the works of the laWy or by the hearing of faith .? Are ye
fo foolifli ? having begun in the fpirit^ are ye now made per^
fe^ by theflefh?
K After ye have been enlightened with the knowledge
of fpiritual truth by the gofpel, whereby you have re-
ceived, through faith in God's word, the grace of his
Holy Spirit, to heal up the diforders and fpiritual mala-
dies of your fouls, are ye not aware of the cheat which
your falfe teachers would now put upon you, who
would perfuade you to be fo foolifh as to betake your-
felves to fulfill the works of the law, to be ffiade perfect
hy.the fiefJi^ in complying with circumcifion and other
^fieihly ordinances, and thereby to fet up the Mofaical
Law in the chief place, as necelTary to make perfed
the j unification or righteoufnefs of thofe perfons who
had, by faith, embraced the terms of the gofpel.
Have ye fuffered fo many things in vain ? if it be yet in
vain. Have ye learned the fpiritual lelTons of felf-de-
nial, and the taking up of the crofs, that ye might be
reclaimed from the love of this world ; which will be
to no purpofe, if we muft dill attejid to the temporal
promiles of the law, encouraging your obedience to it,
by fiefhly or carnal motives ? Ui^^^inuj.^. i^ jj;..-^...
He
io the Jews and GtnvXt^ from Prophecy. 399
He therefore that miniftreth to you the Sprite and,
"juorketh miracles among ycu^ doth he it by the vjorks of the
law^ or by the hearing of faith ? Are not the miracles
you have feen wrought by us among you, and the mi-Cf
raculous gifts of the Spirit you have received, were
they not ail conveyed in the name of our Lord Jefus>
in confequence of our faith, and of your own, by be-^
lieving in him ? Thefe gifts bear witnefs of our accep-
tance with God, through the manifeftation of his pow-
er approving the fmcerity of our faith ; for it is upon
this account alone we are juftified in his fight ^ even as
Abraham believed God^ and it was accounted to him for
right eoufnefs. The powerful faith of Abraham was ap-
proved by his attention and obedience to the word of
God, when the commands of God did, at the timie of
his receiving them, appear to be utterly inconfiftent, in
all human reafoning, with the purpofe or promife made
along with them ; whether we regard the firfl command,
when God faid to him. Get thee out of thy country^ and
from thy kindred^ and from thy father* s houfe^ unto a land
that 1 vjill fhew thee^ and I will make of thee a great
nation ; or whether we confider that other command to
facrifice his fon : in both cafes he might have juftly
reafoned according to appearances, that he was neither
likely to become the head of a powerful nation by
leaving his own family and kindred, to go into a ilrange
country, neither could it be, that if he killed his fon
Ifaac he ihould ever be the father of many nations by
him •, and therefore Abraham, by reafoning according
to the Law of Nature, might have fufpeded that by
this command, God meant to retradl and difannul his
covenant with Ifaac, which he had promifed to eftablifh
with him ; and fo Abraham might have been prompted
to follow his own will,.aad-dxfQ bey the .command of
God. ■^-,. - ^ I* >n -^^r; ■G'T?;.|,f5l ^
But as Abraham withftood this temptation by faith -
in God's word, know ye therefore^ that they which are
of faiths the fame are the children of Ahraham. From this
inllance of Abraham's faith being fuperior to ?.li con- -
fiderations
4Q0 ^he Argwnents of St, Paul
fidcrations that would have temp red him to doubtfi]!-
neis or difbeliet in the word or the promire of God^
he became thereby the father of the faithful ; fo that
they which are cf faith^ being influenced in their lives
by his example and belief, the fame are the children of
Abraham^ according to the promife of Godj and as fucii
are efteemed in his fio-ht.
And the fcripture forefeeing that God 'u:oiild jnflify the
heathen through faith ^ -preached before the gofpel unto Abra^
ham^ faying^ In thee jhall all stations he blejfed \ that is,
to this fame purpofe the Holy Spirit in another pait
of the fcripture^ forefeeing or declaring, by prophetic
defignation, that method by which the heathen aifo
fhould be jullitied through faith in the Meffiah, preach-
ed^ before the approbation was given to the faith of
Abraham, the gofpel unto Abraham^ faying^ In thee fliall all .
nations be blefj'ed. Which is in fliort terms a compre-
henfive defcription of the defign and purpofe of the new
covenant^ that is, of the gofpel.
So then^ they which be of fait h^ are bleffed with faithful
Abraham ; for as many as are of the works of the law^ are
under the curfe ; for it is written^ Curfed is every one that
continueth not in all thijigs which are written, in the book
cf the law to do them. Which is a condition thacno
man was able to obferve, and therefore by the deeds of
the law there fliall no .fitfli bejuflificd in his fight ^ who is
ef purer eyes than to behold evil.
But that no man isjufiified by the law in thefght of GoJ^
it is evidejit from the exprefs words of the prophet, for
the ]vs>T fiiall live by faith \ and the law is not of faith t
for that merit or recommendation to the favour of God
which we lay claim to by the Law, is not built on faith,
hut on works fulfilling the moral and ceremonial com-
mandments of the law, that fo according to the con*
dition, the man that doeth them f hall live in them.
This then being the condition of us who were un-
der the law, Chrifl hath redeemed us from the curfe of
the law^ being made a curfe for us. Chrilt, the MefTiah,
our Mediator and Rcprefentative, to refcue us from the
curie
to the Jews and Gentiles yr^;« Prophecy, 401
ciirfe which, according to the terms of the law, fell
upon every one of us, became, in our ftead, liable to
it, bein^ made a curfe for us, which was accomplilhed ia
the manner of his death by hanging on a crofs ; for it is
written^ Deut. xxi. 23. Cur fed is every one that hangeth
on a tree \ by which he made reconciliation for us, who
are of the Jewifh nation, and for all others alfo of the
Gentile world, that the hleffing of Abraham might come
on the Gentiles through Jefus Cbrift^ that we might receive
the promife of the Spirit through faith. For the com-
munication of the grace of God by his Holy Spirit
to the children of Abraham in the true faith, is the
fum or fubflance of that glorious blefTing or privilege
which is to be derived from him to all nations of the
earth, according to the promifes of God in the Melliah
our Lord Jefus Chrifl.
The Apoftle proceeds by another argument to prove
that circumcifion and the ritual obfervances of the
Jewifti law were to give place to the gofpel, which
was the covenant made originally with Abraham by
promife, long before the delivery of the law; upon^
which account^ in point of time, it did precede the law,
although it be in the prophetic flyle called the New
Covenant, Jerem. xxxi. 31. which refers to the time
of the perfonal appearance of the Mediator, in and
by whom it was confirmed. By obferving this circum-
fiance the Apoftle argues.
Brethren^ I fpeak after the manner of men ; though it
he but a man^s covenant^ yet if it be confirmed^ no man dif *
annulleth or addeth thereto : now to Abraham and his feed
were the pror/iifes made \ he faith not^ and to feeds ^ as of
many^ but as of one^ and to thy feed^ which is Chift, So
that by the terms of the original promife made by God «
to Abraham, v/hich eftabliflied the covenant with him t
and his {ttd^ there is no foundation for any fuch dif- «
tindbion between the children of Abraham, who are
intitled to the promifed blefTing, as that fome of them
ihould be his children by faith, and others his children
according to the law of works ; for the exprefs words
Dd of
'ii
i'i
1
402 T'h Argume72ts of St, Paul
of the promife confine it to that one seed, which is
Chrift the Mefiiah, who is the head of tliat body of
the faithful, who are the children of Abraham, or his
feed.
And this I fn)\ as before, in arguing after the man-
ner of men, the covenant which was confirmed before of
Gcd in Chrift^ the law^ zvhich was four hundred and thirty
years after ^ cannot difannnU that it fliould make the promife
cf none effe5t\ fo the cafe would be, that the promife of
God would have none effe6l5 if the obfervance of the
Mofaical law were neceflary to intitle the Children of
Abraham to inherit the blefiing promifed to him and
his feed •, for if the inheritance he of the law^ it is no more
of fromife. The inheritance does ceafe to be a free
GIFT by promife, if we are obliged to do the works
of the law, that we may be intitled to it •, and this would
contradi6l the manifefl declaration of fcripture, which
is clear and exprefs, that God gave it to Abraham by pro -
wife as a feee gift.
After the Apoftle has proved by thefe arguments,
that the obfervance of the moral and ceremonial law
is not the condition requifite to intitle the children of
Abraham to the bleffmg promifed to all nations in him j
he comes to a very important queftion, which appears
to arife immediately from the fubjedl-matter of his
difcourfe ; that feeing it is fo as he has iliewn, that a
man is not juftificd by the deeds of the law, which is
fuperfeded by the gofpcl-covenant, to what purpofe
was the law given ? and v/hy were the peculiar pcopL
of God feparated from all other nations under that dif-
penfation ? Wherefore then (ferveth) the law ? To this he
anfvvers, it was added becaufe of tranfgrejfions committed
againft: the Law of Reason or the Law of Nature,
v/hich was common to all mankind, to prove by the
example of the Jewifli nation, living under the Law
of Nature, perfe6led, and explained, and enforced
by divine authority in the Mofaical difpenfation, that
they were not able to attain unto riglueoufnefs by the
works of the law, under the mod favourable circum-
(tances
to the Jews andGtnuhs/rom Prophecy, 403
(lances and encouragements that could be given to en-'
gage their obedience to it •, fo that the law was added
to the oeconomy of God's mercy, becaufe of tranf-
grefTions to which mankind are liable through the ori-
ginal corruption of their nature, derived from that
KNOWLEDGE which became the principle of their ac-
tions by their apoftacy, and by which they are difabled
from attaining unto righteoufnefs in the fight of God,
by the Law of Nature or of Works, to which they are
naturally inclined to fubjecl themfelves -, and fo long
this trial of the Jewifh nation, to convince the world of
fin^ was to continue, //'// the feedJJwuld ccine to whom the
promife was made of reconciling all nations unto God ;
or as the prophet Ezekiel has fummed up the confe-
quences of the coming of the MeiTiah, to finijli the
tranfgrejfion^ and to make an end of fins ^ and to make recon-
ciliation for 'iniquity^ and to bring in everlafiing right e-
oufnefs^ and to fealup the "vificn and prophecy., and to anoint
the mofi Holy,
But the Apoftle proceeds yet farther to obferve, in
relation to the law, that the promifed bleffing was not
conveyed by it, for it was ordained hy angels^ commif-
fiorji^d from the divine prefence in a dreadful form of
folemnity appearing on mount Sinai, and delivered by
the two tables of flone in the hand of a Mediator : now
a Mediator is not a Mediator of one party, hut God is one
party, and the feed to whom the promife was made is
the other party -, and therefore the promifed bleiTing
was not given with the law -, for the Mefiiah in the per-
fon of our Lord Jefus Chrill was not then come, and
fo of courfe was not there prefent.
But another queftion does arife from hence -, that fee-
ing the lav/ was not the means of conferring the pro-
mifed bleffing. Is the law againft the promife s of God?
Does the obfervance of it difqualify or make us unfit to
inherit the bleffing ? God forbid we fliould have this
millaken conception oi \i\ for if there had been a law
which could have given life^ verily righteoufnefs fnould have
been by the law -, if there could have been a law of works
D d 2 siven.
404 The Arguments ^ S^ Paiil ^'^'^"^
given, which could have recovered mankind from theit
fallen, finful, and mortal (late, and fo have .given them
life, verily righteoufnefs, or juililication in die fight of
God, fliould have been by the law of the Mofaical dif-
penfation, which exhibited the Law of Nature under
all the mod favourable circumftances that could r€r
commend it to our obfervance *, hut the fcripture hath
concluded all under fin ^ that is, the holy Spirit of God,
by which the fcripture is di6tated, hath forefeen the in*
ability and utter incapacity of man, in his fallen ftate, to
obferve the covenant or conditions of the law of works,
and therefore hath concluded all men under fin, and
fubje61: unto death, that the promife^ by faith of Jefus
Chrijl^ might be given to them that believe \ that fo the
promifed blefiTing of peace with God, and the commu-
nication of his grace, as an earned of everlafting life,
derived from faith in Jefus Chrift the Mefliah, might
be given to thofe who believe in the merits of his fuf-
ferings and death, to redeem them from death, which
is the juft confequence of their own tranfgrelfions.
In regard to the particular condition of the Jews
under the difpenfation of the law, the Apoftle fpeaks
in behalf of himfelf and his brethren of that nation,
that before faith cnme^ we zvere kept mider the law^flnit
up unto the faith^ which Jhoidd afterwards be revealed.
Before the coming of our I.ord Jefus Chrift, who hath
opened the way of our juilification by faith, we were
kept under fevere difcipline, by the manifold painful
and rigorous injundlions of the law, by which our at-
tention was fo engaged and circumlcribed, that we were
ffiut up, as it were in fome narrow room, unto the
time of our freedom came by the faith, v/hich fliould
afterwards be revealed in the gofpcl : wherefore the law
was our fchoolmaftsr to bring us unto Chrift ; for it in-
fl:ru6t:ed us in fuch works as we ought to do, and gave
fentence of puniiliment upon the offenders ; but it did
not at all enable us to perform obedience to it : and
therefore, as being continual tranfgrcirors againfl the
law, and liable by it unto death, it taught us the ne-
ccjliiy
to the Jews iind GtntiXts from Prophecy, 405
cefTity of coming unto Chrift, that we might he jufiifiei
by faith ^ through the free gift and mercy of God to
all true believers in him.
This brings the Apoftle to obferve again, that they
who have embraced the terms of the gofpel, are free
from the legal and ritual obfervances of the Tewifii
law ; for after that faith is come^ we are no longer under a
fchoolmafler. The end of the law is Chrifl, and the pur-
pofe of it is anfwered, when it hath brought us unto
him •, for ye are all the children of God by faith in Chriji
Jefus ; and therefore ye can attain to no higher privi-
leges, if ye fliould encumber yourfelves with the legal
ordinances ; for as many of you as have been baptized into
Chrtfi^ being thereby regenerated, or begotten again of
God, and {o raifed up from the death of fin unto a life
of righteoufnefs, ye have put on Chrifl^ and are, in the
fight of God, accounted as living members of his bo-
dy j fo that there is nJther Jevj nor Greeks there is neither
'bend nor free y there is neither male 7jor fepiaU-i for ye are
all one in Chrifi Jefus.
All thofe forts of diftincbions, whether national or
perfonal, which make great differences among us, con-
verfing with one another in this v/orld, they are of no
confideration at all in the fight of God, to give any
preference or precedency, or privilege to one Chriftian
above another ♦, for all Chriilians are one feed and one
body in Chrift Jefus, who is the head over all ; a7td if
ye he Chrijl^s^ whether ye are Jews or Gentiles, then are
ye Ahraham's feedy and heirs according to the promife made
to Abraham, by which alone we can claim any title to
the blefling, and acceptance, and mercy of God.
P d q SECT:
'i
406 Falfe Principles difeovtred
SECT. XIL
Falfe Principles difcovered in the Law cf Nature^
BY thefe obfervations of the Apoflle, we have the
weight and authority of his arguments to animad-
vert upon the like attempt now made in thefe latter
days by the fchoolmafters of moral difcipline, who
mean to exalt their diflertations upon fecial and moral
duties into the higheft place of authority and inftruc-.
tion, under the gofpel difpenfation ; and having th«
like defign in view with the Judaizing Chriftians of
the Apoftle's age, it is their purpofe to eftablifh the
Law of Nature as of original and primary obligation,
antecedent to all revelation made to Us of the Will of
God by his word, which (If at all to be admitted by
them) they contend must be given to amend, explain,
and enforce the original Law of Nature ; to which ef-
fed they have abundantly exprefTed themfelves in their
writings and difcourfes.
But what they afiunie as a felf-evident propofition,
that the Law of Nature is of original and primary ob-
ligation, v/e are warranted to deny, and do thereby
overturn the foundation of their confident arguments.
For the Law of Reafon, or of Nature, fuch as they
would produce from their own underllandings, did not
take place until human nature was corrupted, .and had
fallen from its original perfection, by departing from
FAITH in the word of God, through difobedience to
his command ; and by the adl of difobedience, and the
apoftacy of our firft parents, the afTiftance and commu-
nication of the Holy Spirit being withdrawn from them,
the KNOWLEDGE of GOOD and EVIL by their fenfes be-
came the leading principle of their lives.
Hut as God had created man in his own image, and
breathed into him the breath of life, he was mercifully
plcaled to find out a way for his recovery from this
2 loR
M
in the Law of Nature. 40^
lofl condition, and by pafTing fentence of condemna-
tion upon the tempter, who feduced him, he gracioully
vouchiafed to promife to the firfl tranfgrefTors a deli-
verance from death, which was the fentence of punilli-
ment due to their offence.
From hence we fee, that according to the true hif-
tory of mankind, when they fell from Faith ji God's
word, they became fubjecSt to the Law of Nature, or of
"Works, by which they could not live, as by the deeds of
the law no flefh living lliall be juftified in his fight •,
and therefore every man, by the fentence of that law,
ena6led by divine authority, was fubject unto death ♦,
and all colledive bodies of men, united in focieties
eftablidied by that law, were fubjecl alfo to a political
death, or dilTolution in the forms of their government,
which have been broken in pieces like a potter's vejfel.
.The impoilures v.'hich chiefly uphold the falfe rea-
fonings that are now offered in fupport of the Law of
Nature, may be eafily pointed out from v^iiat has been
-©bferved.
I. The teachers of that law, without acknowledging
that they derive it from holy fcripture, do affume the
knowledge or name of the true God, to which, inde-
pendently of divine revelation, they have no title, but
by facrilege •, for the knowledge of the true God was
loft among the heathen nations, who were all idolaters
before the call of Abraham, as they all continued to
be afterwards, who were feparaied from the common-
wealth of Ifrael.
As to that fpurious compofition, which pretends to
exhibit a demonftration of the Being and Attributes
of God, as if reason could lead us to that knowledorc-
it efcaped the examination of advocates for Lhrillian!-
ty, under the falfc appearance of giving fupjxjit to true
religion and virtue, according to the pretence of.uts
induRrious author : whereas, on ilridt enquiry, we- h:»d
it to be a forgery of very fubtil and inl'idJous crafri-
nefs, which afforded a fort of charge f-Jc>f^.,qg-il4ii})^^^
D d 4 r ^:rv ' -'J " : ' of
'4oB F^lfe Trhicipks difcovercd
.X)f the fociety of Deifts, to maintain theic combat
^^againft the U'uth of revelation.
..: Again, The fall of man from his original ftate of
i,bappinefs and purity, which is difcovered to us by re-
vvclauon, is not acknowledged by the teachers of the
'Law of Nature; and by denying or dilowning this
trudi, they find much advantage to their caufe, in
maintaining the excellency and dignity of human na-
-:lure, thereby inferring a felf-fufficiency of realbn and
-^^nderftanding to diicover all natural and moral fitneifes
-and relations, which are neceffary to direct!: our behaviour
.,.lovv;ards God and man.
To fupport this part of their impoflure, they have
powerful afiiflances from the pride, and the palTions,
and prejudices of human nature, by its original cor-
ruption too much dilpofed, in the very beft men, to
exalt and over-rate themfelves upon thofe differences
or didindlions among us, which concern our outward
circumftances and abilities for action in this prefent
life.
Farther, By denying and difbelieving the fall of
man, the Deifts reniove the whole tranfadion relating
to it; by which means the evil fpirit, who is ftyled in
, fcripture the ggd of this worlds lies concealed in his ac-
otions and approaches •, for of him and his purpofes
' there is no acknowledgment made in the Law or Reli-
gion of Nature, as it is taught under the light of the
gofpel ; fo that when his exiftence is denied by wicked
men, oppofing and withftanding the word of God thro'
, the fnares of the devil, by faying he is not as he is dif-
covered and defcribed by it, they give a negative
PROOF that he is, by a tVE, which is a demonftration of
his own invention, fuitablc to his nature, and favoura-
: ble to his defigns.
or Again, Thz^t the teachers of the Law of Nature
-iniay give an account of thofe diforders in the world,
•'^ v^iich are derived from the evil principle of atition, in-
/ :troduced by our original apoll^cy from God *, they im-
Tputt thofe moral evils or diflempcrs v/hicii are among
4 us.
in the Law of Nature. '409
m~fto the ABUSE of our liberty, falfely fiippofing that
we ftill continue tree, after we had loft our liberty
by fin. And on this prefumption thefe fchoolmafters
teach us how to make ufe of our liberty by doing good
•works, but have no confideration at all how we may
be free to do them. They give us the outward garb
and drapery of true religion, which they craftily appro-
priate to their own invention •, but for the fpirit of re-
ligion, to lead and to preferve us in the truth, they re-
fer us to our own induftry to acquire it, as they fup-
pofe every man to have fuch command of himfelf, by
the due ufe of his liberty, that he may be meek, and
humble, and patient, and charitable, when they have
convinced him, by their moral prefcriptions, that he
OUGHT to be fo, according to the real charadber and
<' dignity of his nature.
The word of God is exprefs and clear in its difco-
' veries throughout the whole tenor of the gofpel, to un-
deceive us, and to prevent thofe delufions from paffing
upon us, which arife from fuch high conceits of our
- own felf-RiHiciency, fuggefted to us through the fubtil
-. artifice of the enemy.
ra .-Particularly, that we may come to the due appre-
henfion of our own wretched condition, and what pains
: it muft coft us in frruggling for our liberty, and alfo
how deftitute we are of any ftrength from within our*-
felves to be able to attain unto it *, the Apoflle St. Paul
has defcribed this inward confiidl by his own experi-
ence; and bv his declaration, of what he felr in this
fpiritualconteft, we learn what every man muft feel,
before he comes to enjoy that -liberty, which he is
falfely fuppofed to have by nature, but which is only
the gift of grace through Jefus Chrift our Lord.
The wliole chapter, which is the 7th of his Epiftle
to the Romans, is chiefly directed to this purpofe -, (o
that the Jew or the Chriftian, who does confider him-
felf as a free agent by nature, is called upon to give
attention ro wliatthe Apoftle has defcribed, and to
/
I
I
410 Falfe Principles difiovcred
bear witnefs, by his own experience, t?o the truth
of it.
Another inftance of impoflure, which is taken into
all arguments for the fupport of the Law of Nature,
lies concealed in the terms of man being a rational or
reafonable creature \ from whence it comes to be fup-
pofed, that his reafon does furnifh him with light, or
that he is or may be directed by the light of Na-
ti;re, to do that which is decent, or fuitable to his
condition in all circumftances and relations, and that he
OUGHT, in all his a6lions, to be governed by reason,
as thediftinguifhing chara6ler and privilege of his na-
ture, above all other creatures of the earth.
As to what concerns this prefent world, the Reafon
of mankind may be appealed to as a principle to guide
us in fuch manner, as will make us find approbation
and acceptance with one another. But from hence we
cannot pafs to another conclufion, which we are much
inclined to derive from our Reafon alfo, that becaufe
it is fufficient, as we think, to point out how we
fhould behave towards one another, to make us happy
and agreeable, according to our own tafte in the in-
tcrcourfes of fociety, it mufb therefore follow, that our
Reafon is fufficient to lead us in tlie difcovery of our
whole duty towards God and towards man.
The fallacy of appealing to reason as a principle
of action, by which we may be juftified in the fight of
God, is now apparent from what has been obfei*ved ;
for the knowledge of good and evil by our fenfes, is
the principle upon which our realbn does proceed, in-
dependently of divine revelation, to direct all our ac-
tions to attain happinefs in this world ; fo that the Law
of Nature or of Reason is formed upon that princi-
ple which was introduced by the tranfgrefiion of God's
command ; and therefore before we can be accepted
in our duty to God, we muft refign that principle of
a^ion which came in by difobedience to him •, that is,
we mull forfake the paths in which our own Reafon
would condud us to our happinefs, and feek for it by
taking
in the Law of Nature. 411
taking the Word of God for the principle of our lives,
that we may exercife our reafon upon it, truiling in
his wifdom and good nefs, to lead us unto happinefs,
by the renewal and perfection of our nature, which
can only be effeded in' his way of falvation, by the
grace and guidance of the Holy Spirit vouchfafed to
us through the merits of our blelTed Redeemer.
In this change of the principle of corrupted nature,
from a carnal and fenfual life, guided by the knowledge
of good and evil, unto the principle of a fpiritual life,
derived from believing in God and in his holy word, our
regeneration, or new^ birth, does confift ; that is. If
any man be in Ckrift^ he is a new creature ^ for we
are faid in fcripture to be born again to a new life,
when we are led by the fpirit of God, through the me-
rits of our Redeemer, to walk hy Faithy and not hy
Sight.
From this diftin6t view of the two principles of
aCtion, which are derived to us by Faith and Sight, we
have a clear difcovery of all attempts that can be made
by our fpiritual adverfiry to compafs his deiign of fe-
parating and withdrawing us from our obedience unto
God ; for this end is accompliined according to the
purpofe of the enemy of our fouls, when he fucceeds
by his inftruments or temptations, in prevailing with
us to depart from faith in the word of God, and be-
take ourfelves to fome rule of life derived from our
own realbn, or from the reafon of other men, as inde-
pendent of divine revelation.
The numberlefs attempts that have been made for
this end, are difcernible not only in treatifes written
againft revealed religion, or in fupport of morality-,
inculcated according to the Law of Nature •, but the
adverfary of truth is more fubtil in his devices to be-
tray the underitandings of men to embrace his lies by
artful infinuations, which convey the poifon of infide-
lity, with all the moil refined methods of engaging ad-
drefs and inftrudion •, to which purpofe the endow-
IP^nts of human wit and learning have be^n moft in-?
■ '^ ' duftrioufly
412 Faije Principles difcovered
duftrioufly abufed in numberlefs compofitions, to per-
vert and amule our underftandings, to inflame the paf-
fions, and to raile our imaginations, through the allure-
ments of fenfual obiedls, to make out liich fchemes
for our own happinefs at prefent, as may intercept the
view and purfuit of that happineis, to which we are
called by the grace and mercy of God.
To conclude thefe obfervations, which have been
made to fhew thofe impoftures which are maintained
and concealed under the iliadow of the Law of Na-
ture, we may be able, in confequence of this difcove-
ry, to point out the errors in the forms of all falfe re-
ligions, which do all of them correfpond with the Law
of Nature : for all the various inventions of the enemy
of truth, whether they are idolatrous, lieretical, or fu-
perilitious, do conlpire in one main defjgn to lead away
the human mind or underilandinij^ from oriviniz due at-
tention to the word of divine truth, and to fet up in
its place, the words, or examples, or traditions, or
commandments of men, to take from them our rule
or direction in life : upon which account we have fuf-
iicient warning by divine autliority, to beware of ap-
peals that are made to reason or common sense -, and
inftead of complying with fuch arguments as are de-
rived from our own experience, to determine our judg-
ments in matters of faith, refpedling our religious
concerns, we are called upon to watch diligently againft
the crafty purpofes of our fpiritual adveriary, who is
then fu;"e of compafTing his malicious defigns againll
our falvation, when we are betrayed, by his delufions,
to be confident in the powers of our own minds, to
dire6i: and preferve us in the truth.
But although we are warranted to deny, that the
principles of true religion can be difcovered by
human reafon, unaflifted by divine revelation •, yet we
mufl beware of a deceitful and dangerous prejudice,
which may arife m our minds, by hearing, as it \}is
been commonly faid, that divine truths arc above, or
beyond, or contrary to our reafon y which r.ffertion we
in the Laiv...ofNdturt. , ^,. 4^1 g,.
are not to admit, but with due caution and advertencv
to the extent and meaning of it. ■^ raaoil
For example ; we' cannot prove or demondrate th^-^
firft propofition of holy fcripture, that /;/ the beginning
God created the heavens and the earth •, yet this truth,
when revealed to the human underftanding, is moft
readily embraced and aflented to, and by its admit-
tance does afford materials for our reafon to be exer-
cifed upon it, in the difcovcry of that duty we owe to
God our Creator.
Again, If this principle of divine knowledge is
taken, as it is by the moralizing or deiftical writers, to
ftand as the foundation of all their reafonings, prefum-
ing that it is or might be difcovered or demonftrated
from the things which are feen^ the fallacy of which af-
fumption has been abundantly confuted •, yet if this
point could be granted to them, and that they had a
right to propofe it as the leading principle of their phi-
loibphy, that there is but one God, who made all
things ; with this concefTion they can make out no
other rule of adion, but the Law of Nature, under the
fandion of temporal rewards and punifhments, accord-
ing to our knowledge of good and evil in this life.
The great myftery of our recovery and redemption
from lin and death, and the m.ethods by which our
faivation was accomplifhed by the Son of God, are fe-
cret things, utterly unfearchable by human reafon, arid
are therefore called mysteries •, not becaufe they carl-
not be underftood and apprehended by our reaibrt,
when they are told and declared to us, but becaufe
thefe fundamental truths of the gofpel cannot be made
knov/n to the human mind, but by revelation or in-
ftrudtion conveyed to us by divine authprity, whicii
introduced the ufe of the term mysteJiv,* as Being ap-
'propriated among the heathens to that fignificatioti 6f
the word in their religion of idolatry, from which
thev were to be converted bv the preachcf rs " of tfie
goipel. ■
Bv
414 Falfe Pri?jcipks dif covered
By this obfervation we may agree to what has been
faid by a falfe advocate for truth, that Chriftianity is
not MYSTERIOUS ; and efpecially as many perfons, who
do not wifh to be troubled about it, are fam to fup-
pofe, that it does contain fuch myfleries and diffi-
culties as are not to be reconciled to their under-
ftandings.
It is the interefl: of the enemy of truth, to put every
offence in our way that may be apt to make us flum-
ble, and to betray us from it •, but it is the duty of
every man who hears the word of God, to give his
earned attention to it ; and if he does hear it faithfully,
with a fincere purpofe to obferve it, he has affurance,
by divine authority, that his knowledge of facred truth
will be improved according to his advances in doing
the will of God.
The great ftumbling-block of offence both to the
Jews and the Gentiles, is that difficulty we mufl get over
in denying ourfelves before we can follow Chrift ; for
Chrift crucified was unto the Jews a ftumhling-hlock^ and
unto the Greeks^ who were the wifeft and moil learned
heathens of that time, fooli/Imefs •, becaufe both the
Jews and the Greeks did abide by that wifdom, which
let up the Law of Nature in the higheft place, ; and
they would not believe that it could be reverfed, to
give place to another law, requiring our chief attention
to the interefts of a future flate. This law, both the
Jews and the Greeks, and all other perfons whatfoever,
who will walk according to the didates of their own
natural reafon, will certainly re'icc^l, as by it they can-
not be taught to forfake their own imaginations, andv
to fet afide the wifdom of this world, and all its pro-
mifes to make us happy in the comforts and joys of
this life ; whereas, by the gofpel of Chrifb, we are
called upon to renounce this fort of wifdom, that we
may derive the principles, or chief motives, of our ac-
tions, from his dodrine and -example, by which every
Chriflian mufl: learn with St. Paul to glory in no other
wifdom hut in the crofs of our Lordjefus ChriJ}^ by ivhoni
(as
in the Law of Nature. 415
(as he fpeaks of himfelf) the world is crucified unto me^
and I unto the world. That is, the world has no al-i
lurements to prevail with a fincere believer, as he was,
to defert from following his Mailer to his heavenly
kingdom, through all the troubles and perplexities he
may meet with in this tranfitory life ; as all the defires-
and affedlions of his faithful fervants are fubdued to,
the obedience of his holy Will, thereby denying them-
felvtts, and renouncing their own wills of walking ac-
cording to the wifdom and policies of this world, <^;
Hence it is, that before the Jews can be converted
to the Chriftian Faith, they muft acknowledge the in^
fufficiency of the Law of Nature, which was confirmed
to them by divine authority, and confidcr it only as an
imperfe6t difpenfation of divine wifdom to prepare and
lead them unto a more perfe6t difcovery of the Will of
God, which was revealed in due time, or, according to
the fcripture exprefKon, in the fullnefs of time^ after a
fufficient trial had been made of the weaknefs and un-
profitablenefs of the Law of Nature, or of the co-
venant of works of the Mofaical difpenfation, which
law is on this account called by the Apoftle, our [chooU
mafter to bring us unto Chrifi. Therefore, to accomplilh
this end, of bringing the Jews unto Chrifl, no argu-
ments, derived from their own wifdom or experience,
will produce that effecl, which is declared in the
ftrongeft terms, and in the higheft inftance that could
be given of miraculous and Almighty power in the di-
vine Author of our religion, when he foretold of the
Jewifh nation, that if they hear not Mofes and the Pro-
phets^ neither will they be perfuaded though one rofe from
the dead. Or, in other words, if they do not attend to
what Mofes and the Prophets have faid, concerning the
.humiliation and fufferings of their Mefiiah, and fo are
led by their teftimony to look on him whom they pierced^
(John xix. 37. from Zechariah xii. 10.) as fent to re-
deem them from fm and death, from which they could
not be redeemicd by the law of Mofes •, they will not
be perfuaded by any arguments, in reafoning by their
own
f
416 Faife Principles in the Law of Nature,
own wifdom, to believe in Chrift, although they had
the miracle of his refurredlion from the dead before
their eyes, to convince them of the divine authority of
his miflion.
But whenfoevet" it may pleafe God to Awaken their
underftandings, to hear Mofes and the Prophets^ with
due attention to the great ends for which their MefTiah
was fent into the world, they will then be perfuaded,
by the applications and arguments drawn in the New
Teftament from the prophetic writings, to believe
with us in our Lord Jefus Chriftj the MefTiah, the De«
liverer, and Saviour of Mankind.
This belief does imply, that the Law of NatufLe, in
the OLD COVENANT givcn by Mofes, was fulfilled
by the perfedl obedience of the Messiah to it, apd
was abrogated in its sanction, derived from the cor-
rupt PRINCIPLE of the knowledge of good and evil
by our fenfes, being abolifhed and deftroyed by the
life, and fufFerings, and death of the Messiah, our
holy Redeemer ; and that life, and immortality
confequent upon it, were brought to light in the new
covenant of the gospel revelation, witnelfed and con-
firmed by the resurrection of the Messiah Jesus
Christ, the Lord and Saviour of all mankind, who
derive from him fupport and comfort, to bear them
up under all the troubles of this life, and have full af-
furance of future happinefs by following his ftcps,
when they live or walk, hy faith, av.d not by sight.
SECT.
'n
^he Sufferhigs cf the Mcffiah, ^c. 41-^
SECT. XIII.
T'he Life and Sufferings of our Lord Jesus
Christ, Foretold by the PrapbetSy andWitneJfed
by the Evangelijls,
WE have feeh, by due attendoh given to the ^
providential hiftory of mankind, delivered to
us in the facred writings, from what caufe our mifery,
in th!s uncertain troubled Hate, has originally proceeded ;
that it was occafioned by the entrance of fin and death
into the world, through the difobedience of the firft man^
who was feduced by the temptation and policies of che
devil •, and that this original corruption is propagated
through the whole race of mankind, who are born in
fin, under the influence of the evil principle of adtion
which he introduced, and are naturally difpofed to be
led and governed by it, in purfuit of happinefs by the
gratifications of their appetites and pafiions in this pre-
fent life.
The great objedt of the providential government of
mankind, in manifeiling the mercy of God, to recover
them from the mifery of their fallen fl:ate, is to deftroy
the works of the devil, and to refcue the fouls of men
from the power of his policy and delufion j that is, to
abolifh that evil principle of a6lion to which they be-
came fubjedl through the addrefs of the evil fpirit,
when he prevailed by his temptation to cutoff^ the com-
munications of divine knowledge and afiiftance from our
firft parents, who fell from their ftate of innocence,
and happinefs, and liberty, by difobeying the word of
God, and liftening to the word of the deceiver •, and
fo were betrayed into the corrupt principle of life, the
KNOWLEDGE of GOOD and EVIL by their fenfes, to take
that knowledge, acquired by their own experience, to
reafon upon it inftead of the word of God, and make
it the ruling principle of their lives.
E e The
4 1 8 TJ^* Sufferings of the Mefllah
The great work of our redemption, which was aflur-
ed to us by the firil promise of God made in favour
of fallen man, begins with the preparatory difpenfation
of divine wifdom in the law given to the nation of
Ifrael, which for the weaknefs and unprofitablenefs of
it to reform our corrupted nature, was in due time
abolilLed and fet afide -, fo that the abrogating of that
law, which is the Law of Nature, leads on to the
manifeflation of the free grace and mercy of God in
the gofpel of falvation, vouchfafed to us by our Lord
Jefus Chrift : 'To make all men fee what is the fellow/liip
of the myfiery which from the beginning of the world hath
he en hid in God^ who created all things by Jefus Chrijl, to
the intent that now unto the principalities and powers in
heavenly places might be known by the church the jnanifold
wifdom of God^ according to the eternal purpofe which he
purpofed in Chrifl Jefus our Lord : in whom we have bold-
nefs and accefs with confidence by the faith of him.
It may be ufeful to our prefent purpofe, that we
fhould obferve the refemblance which appears between
the Jewifh nation, and the Gentiles converted to Chri-
llianity, in regard to the corruptions of the faith which
came in under the law, and under the gofpel.
The age of the patriarchs and of the prophets in
the Jewifh church, while it continued pure from the
infection of their idolatrous neighbours, may be taken
to correfpond with the apoftolic age in the Chriftian
church, through that fpace of time which is comprifed
in the three firft centuries of the Chriftian lera, before
the great falling away or defection from the purity of
the Chriftian faith, which began in the fourth century,
by the fpreading of the Arian herefy.
Again j The corrupt ftateof the Jewifli church, which
began in the latter days of the reign of Solomon, and
continued throughout the reigns of the Kings of Judah
unto the time of the Babylonifli captivity ; in which
time the Kings of Judah did generally confpire with
the bulk of the people to corrupt the worfliip of God,
and to join it with idolatrous cuftoms and inventions
of
Foretold aJid WltHeJfed, 419
<)f the heathens, whofe gods they worfhipped, together
with the God of Ifrael, and profaned his temple by
the fervice of them , this age of the Jewifh church
may be taken to correfpond with the Chriftian church,
infedled by the SabelHan and Arian, and other herefies,
contending for the maftery over the Chriftian faith ;
and thereby made way for the blafphemous infallibility
of the Romilh church to eftablifh a fpiritual idolatry,
Superadded to the grofs imagery and idolatry of hea-
then worihip reftored by her.
Laftly, The ftate of the Jewifli church in the rem-
nant which returned to Judea from the Babyloniih cap-
tivity, when it continued free from idolatry, until the
final diftblution and difperfion of that people by the
deftru(ftion of their temple and city, may be juftly
deemed to correfpond to the remnant of the Chriftian
church returned to the true faith, and reformed from
the idolatry and fuperftitions of the Romifh church.
For as the Jews, after that captivity, were preferved
from relapfing into idolatry by the law and the prophets
being read among them every fabbath-day j fo alfo in
the reformed Chriftian church, the members of it are
preferved from the corruptions of popery by the law
and the prophets, and the gofpel being read among
them in their churches on every Sunday : but as it was
among the Jews, fo is it alfo among the Chriftians,
that infidelity has prevailed in place of idolatry \ for
although they have not ferved ftrange gods, yet they
have lived, and do live for the greater part of them,
without ferving God in the manner he has commanded,
in fpirit and in truth, according to the law of the gof-
pel of Chrift. Inftead of obferving that law which
requires inward purity and holinefs, as the fervice ac-
ceptable to God, and recommends all external a6ls of
our worftiip to him, the artifices and attempts of the
enemies of true religion are incefiant and unwearied
to fet it afide, and to bring Chriftians back again to
the Jev;ifh church, built upon the Law of Nature,
which they mean to reftore in the purfuit of their
E e 2 purpofe
, ^
420 *" ^/je Si/ferings of the Meffiah
purpoies for this world, and in defiance of his autho-
rity who fulfilled the law, and thereby delivered hist
fervants and faithful followers from the yoke and
bondage of the law of Mofes ; that is, of the Law of
Natur*^.
While thefe attempts are manifeflly carried ort by
falfe prophets, who mean to paf^ for members of the
Chriftian church, no wonder that a correfponding de-
generacy and corruption of manners ftiould prevail
among us, as did among the Jews, before the utter
deftrudion and difperfion of that nation. Upon this
account alfo there is no marvel, that when both the
dodlrines and examples of the unfaithful members of
the Chriftian church do fo much agree to the cor-
rupted Jewilh church in the laft ages of it, we fhould
not yet be able to prevail with the Jews to open their
eyes, and to look into that wonderful fabrick of the
reformed eflabliflied church in thefe kingdoms, which
is truly built upon the foundation of the Apojiles and Pro-
phets^ Jefus Chrift himf elf being the chief corner fi one.
But to carry on this comparifon between the Jewifh
and Chriftian churches yet farther^; as in the corrupted
Jewifh church, when our Lord himfelf appeared among
them, he found faithful followers to be witnefTes of
his life and of his fufFerings, of his death and refur-
redtion and afcenfion into heaven, who were endued
by him with conftancy and firmnefs of mind, to pro-
pagate his dodtrine and the true faith in his name, in
defiance of the malice of their enemies ; fo is it alfo
that, by the blefling and mercy of God to his church,
many faithful witnelfes have appeared, and do ftill appear
in the reformed church eftablifhed among us, to prelerve
the purity of the chriftian faith, by their difcourfes and
their writings in fupport of it, according to the inftruc-
tion of his holy word.
As thofe faithful witnelTes, who were chofen by our
Lord himfelf when he converfed upon earth, who took
them from among his own people to be his apoftles to
their brethren of the Jewilh nation, did always argue,
as
Foretold and WifneJJed, 421
as our Lord himrelf did, to convince them of their
error of perfifling in infidelity, by lliewing, as he told
them, that all things muft he fulfilled which were written
in the law cf Mofes^ and in the Prophets^ and in the
Pfalncs concerning 7ne ; and thus it is written^ and thus it
behoved Chrijl to fuffer^ and to rife frohi the4§adf'e third
day ; and that repentance and remiffion of fins fliould he
preached in his name among all nations^ beginning at Je-
rufalem \ fo it is that the very fame path which has beea
marked out for us by our Lord and his Apoilles, mufc
be purfued in all our addrelTes made to the Jewifh na-
tion, for inviting them to embrace the truth of Chriil's
reliorion ♦, for if their attention is not awakened to hear
Mofes and the Prophets^ neither will they be perfuadedy
though one rofe from the dead \ that is, no other argu-
ments that can be offered, not even miracles, will have
that effe6l to remove their obftinacy.
Therefore to purfue this purpofe of inviting the
Jews into the Chrifbian church, it is firil neceffary, that
we who offer ourfelves as guides to the blind, may
convince them that we fee and walk according to the
light of God*s holy word, by a conformity of our ac-
tions to the facred rules of our duty, as it is laid before
us in the gofpel of Chrift ; and then only we may juflly
lay in our claim to be attended to by the nation of
Ifrael, when we have proved that vv^e are the ions of
Ifrael in the true faith of a crucified Saviour ; and as
true believers in the merits of the death and fuirerinss
of our holy Redeemer, we may obtain from them alio
that important acknowledgment and confefTion of their
own blindnefs and obftinacy in unbelief, which we know,
by God's mercy, will be made in due time by them,
according to the gracious promife of our Lord himfelf
by the mouth of his prophet.
Zech. xii. 10. I vjill four upon the houfe of David^
and upon the inhabitants of Jerufalem^ the fpirit of grace
and of fupplications : and they fhall look upon me 3.S their
Saviour, whom they have pierced as their enemy -, and
they fJiall mourn for him as one mourneth for his only Jon^
E e 3 ^nd
422 ^'he Sufferings of the Meffiah
and JJiall be in hitternefs for him,, as one that is in hitter"
nefs for his firfl-born.
In that day ffiall there he a great mourning in Jertifakm^
as the mourning of Hadad-rimmon in the valley of Megiddon ;
when the Jews fhall return and be reftored, through
divine interpofition, to the pofleflion of their own
land.
As their mourning is preparatory to their reconci-
liation, and muft find acceptance for them upon their
returning to the true faith in a crucified Saviour ; the
way is clearly marked out to fhew them for this pur-
pofe, that if they hear Mofes and the prophets, they
will find the life and fuffcrings, the death and refur-
redion and afcenfion of the Meffiah foretold by them,
as thefe great events came to pafs v/hich are witnefTed
and attefted by the apoftles and evangeliils, the follow-
ers of our blefled Lord Jefus Chrifl.
But the great difHcuhy we have to get over, is to
gain the attention of the JewiPn people, that they
may be patient in com.paring the writings of the a-
poltles and evangelifts with the writings of Mofes and
the prophets ♦, for the gofpel-hiflory of the life, and
fufferings, and difcourfes of our Saviour, is a commen-
tary, by divine appointment conveyed to us, explain-
ing, illuftrating, and confirming what was faid of him
in the law and in the prophets, by fhewing in his per-
fon the accomplifhment of God's promifes tofinifhthe
TRANSGRESSION, and io make an end of fins ^ and to make
reconciliation for iniquity^ and to bring in everlajling right e-
cufnefs^ and to seal up the vijion and prophecy^ and t9
anoint the moft Holy. All thefe great events were intro-
duced and fulfilled according to the Scriptures,
by the humiUation and fufferings of the Meffiah ; yet
on this account it was, when he came vinto his own peo-
ple, his own people received him not, but rejected him ;
and therefore unto this day the bulk of the Jewifh
nation have continued in their infidelity, becaufe they
have not attended to Mofes and the Prophets, but
have followed falfe teachers, leading them ailray from
divine
Foretold mid Witnejfed. 423
divine truth, to look after a fidlitious or an imagina-
ry Saviour or Deliverer, according to the falfe hopes
of worldly advantages which they, chiefly exped and
wait for by him.
The miniflers of the eflablifhed church in thefe
kingdoms have in this refpecl an eafy tafl<: to be pre-
pared with thofe arguments which are only to be relied
upon for the converfion of that people \ for with fuch
they are abundantly furnifhed by the mod admirable
compofition of the Book of Common Prayer, ap-
pointed for the ufe of that church, in which thofe lef-
ions and pfalms are occafionally applied, v/hich con-
tain the evidences of the Chriftian faith in the fufferings
and death, and in the refurrec^lion and afcenfion, of our
blefTed Lord.
But in order to fhew a few of the correfponding
teftimonies of the prophets with the evangelifls and
apoftles, concerning the great articles of our faith re-
lating to the fufferings and fatisfaclion made for our
fins by our holy Redeemer, we may begin our obfer-
vations upon the firfh promife of the iMeiTiah, the Savi-
our of' mankind, which promife was given to fupport
our firil parents, with hope of a deliverance to them
and their pofterity from the power of the ferpent, who
had betrayed them into fin, and death the conlequence
of it. For in this promife, which is the foundaiion
of our faith in all other promifes of God, the fufferings
of the promifed feed are foretold in the fentence pro-
nounced upon the ferpent ; for fo God faid to him, of
the feed of the woman, it JJiall bruife thy head^ that fpi-
ritual power which is in thee to do evil, and thnu^ by
n-jeans of thy power of doing evil, flialt bru:fe his heel^
that mortal part of him by v/hich he is joined or al-
lied to the earth, and to his brethren who are of the
duft of it.
The temptation of Abraham, the great ancePcor of
the Jewifh nation, when he was called upon and
commanded by God to facrifice his only fon in the
land of Moriah, upon one of the mountains where the
E e 4 temple
424 ^he Sufferings of the Meffiah
temple was afterwards built, is a tranfadion of very
remarkable account in the prophetic hiftory : for it de-
notes, in the cleared terms, the ftrength of Abraham's
faith, by which he found acceptance with God, and
fo was approved to become the father of the faithful,
by that fon who was obedient unto death in regard to
the commandment of God •, and, in this refped, he
forefhewed the facrifice of the only Son of God the
MefTiah, who fuffered in due time upon that moun-
tain where Ifaac was bound and delivered up to the
Will of God by the faith of Abraham.
This prophetic defignation of the Meffiah, and of
his fufferings, in that place where he was to be offered
a facrifice for the fms of the whole world, was not
then underftood by Abraham any more than it has been
fince by the unbelieving part of the Jewifh nation, who
have refufed to acknowledge their fufi^ering Meffiah j
but what was then obl'cure, and concealed from Abra-
ham, was plainly revealed to them among whom ourLord
did fufFer , yet they would not underfland or receive
the interpretation of the prophecies concerning the
Meffiah, although they were clearly exhibited, and laid
before their eyes in his life and fufferings, when he
came upon earth.
In this inflance they departed from the example of
Abraham their faithful anceftor; for he did not attend
to the way of arguing according to our own experience,
that if he ffiould facrifice his fon, how could it be,
that by that fon multitudes of children ihould defcend
from him } or how could all the families of the earth
be bleffed in him, according to God's promife to Abra-
ham concerning Ifaac, when he faid, / zvill efiahlijh my
covenant with him for an everlafting covenant^ and with
his feed after him *, my covenant will I eflablifh with
Ifaac?
Thefe declarations made to Abraham did lead him
into thofe'circumftances, which, in the mindof a worldly
man, reafoning by his own knowledge and experience,
would have tempted him to difobey the command of
God,
Foretold and Witne[fed, 425
6od, and to have ventured prefumptuoufly to fave the
life of Ifaac.
So that when God did tempt Abraham, as we are told
in the facred text, the great trial of his faith arofe from
thofe circumftances, complicated with the tendcrnefs of
a father towards his only fon j yet he prevailed over
this temptation, as the apoftle has expreifed it, By faith
Abraham, when he was tempted, offered up IJaac ^ and he
that had received the promifes, offered up his only begotten
fon, of whom it was faid. That in Ifaac f hall thy feed be
called; accounting that God was able to raife him up even
from the dead, from whence alfo he received him in a figure.
Here we fee Abraham againft hope believed in hope \
that is, he believed that God would moft certainly
accomplilh what he had promifed to him, although
the facrificing of his fon was an undeniable argument
againft hope of fuch bleiTings as he expeded by him,
according to our experience in human affairs.
By comparing this example of faithful Abraham
with the behaviour of his children after the flefli, who
reje6ted their MelTiah, we perceive evidently how they
forfeited their title of being Abraham's children in
the true faith ; for they reafoned after the manner of
men, in expe6lation of worldly greatnefs in temporal
power and dominion to be conferred on their nation,
when the deliverer would appear -, and therefore they
would not attend to the appeal made by our Lord to
the holy writings, teftifying of him and his fufferings ;
becaufe they would reafon after their own way, per-
verfely to limit the purpofe of God in fending his Son
into the world, that he might only give deliverance to
the nation of the Jews, and make them fuperior in
worldly dominion to all other nations of the earth.
They would not confider the Meffiah as the promifed
feed, to bruife the head of the ferpent, and fo to put
an end to his fpirimal tyranny upon earth, by deftroy-
ing fin and death, together with that evil principle of
adion which he had introduced ; but their reafonings
were all founded upon their own prejudices in favour
of
426 7he Sufferings of the Meiiiah
of worldly advantages and glories, which they did
vainly expcdl when the MefTiah would appear among
them.
J^o the faith of Abraham, by which he reje61:ed the
deceitful realbnings of human knowledge and experi-
ence,, {landing in oppofition to the word of God, did
derive to him the great honour of being approved in
the fight of God, to become the Father of the Faith-
ful by his fon Ifaac, the reprefentative of our Lord the
Mefiiah. Whereas the unbelief of the Jewiili nation,
in rejecting the prophetic word of God, through their
reafonings according to their own experience and con-
clufions in worldly affairs, led them to reje6l and to
crucify their Mefiiah, when he appeared in his ftate of
humihation upon earth ; and their guilt of taking his
blood upon themfelves and their children, did occafion
thofe dreadful calamities to that nation, which ended in
the deftrudtion of their temple and of their city •, and
this guilt is flill witnefTed by the contempt and dif-
perfion of that people among all other nations of the
world.
Hence we obferve, that the long-contefled argu-
ments which have been offered to convince the Jews of
the appearance of their MefTiah in the perfon of our
Lord Jefus Chriit. do all turn upon this point, that fo
long as they will not confent to forego their prejudices
in favour of that falfe principle of reafoning according
to the KNOWLEDGE of GOOD and EVIL by their fenfes,
and renounce it as a deceitful guide to their happinefs,
they will not believe in their MefTiah, but will abide
by the old Law of Nature, or of Works, looking
after the temporal promifes made to them who lived
under it, which have been long fince forfeited •, but if
they will give up the argument from their own expe-
rience, and fix their attention only to the word of God,
fpeaking by Moles and the prophets, they will believe
in their fuffering MefTiah, as he hath faid unto them,
'They Jhall look on mc whofii they have pierced.
Then
Foretold and Witnejfed» 427
Then they will perceive, that much greater honour,
and more glorious privileges are intended for them,
when they come into the Cliriftian church, believing in
a crucified Saviour, than v/liat they had experienced,
who have lived by the law given by Mofes, under the
temporal government of David or Solomon.
^Vhen that happy time fhall arrive, which will bring
the body of the Jewifh nation to mourn for their of-
fences in rejedling and crucifying their Mefliah, their
confeffion cannot be made more fuitably, than in thole
terms of remorfe and compun6lion, by which their pa-
triarchs expreffed their guilt in the cruelty they had
fhewn to their brother Jofeph, when they were {land-
ing in diftrefs before him : A^td they faid one to another.
We are verily guilty concerning our brother^ in that we faw
the angui/h of his foiil^ when he hefought us^ and we would
not hear^ therefore is this diftrefs come upon us.
The principal circumilances of the hiftory of Jofeph
are prophetical reprefentations of the life, and fufferings,
and exaltation of the MefTiah, and of the future recon-
ciliation of his brethren to him. So it is to be noted,
that the envy of Jofeph's brethren moved them to con-
fpire, and to fell him to the Ifhmaelites for twenty
pieces of filver, as our Lord in like manner was fold
by his falfe Apoftle to the chief priefts for thirty pieces
of filver •, A goodly price (faith our Lord by his Prophet)
that I was prized at of them. Zech. xi. 13.
Thus likewife it is witneffed by the Evangelill, con-
cerning Pilate, the Roman Governor, that he pleaded
with the Jews to releafe our Lord j for he knew^ that
for envy they had delivered him to be crucified.
The difcovery of Jofeph to his brethren, when they
thought they had deftroyed him by their wicked con-
fpiracy againft him ^ the fupport he afforded them in
Egypt, by which the future greatnefs of that family was
infured to become a mighty nation •, and, laftly, their
return out of Egypt, from under the oppreflion of the
tyrant of it, to take poflTefTjon of their inheritance
in the land of Canaan \
All
428 The Sufferings of the Mefliah
All thefe incidents are fo many prophetic defignations
of the great importance of that difcovery and reconci-
liation which will be made between our Lord and his
brethren, according to the flefb, when they come alfo
to acknowledge him their MefTiah in a crucified Sa-
viour, now exalted in triumph to the right hand of
God, ready to give deliverance to them from all their
enemies fpiritual and temporal.
Thus again, by the words of Jofeph, fpoken to his
brethren to comfort them, the mercy of our gracious
Lord is expreffed alfo towards his brethren returning
to him :
Now therefore he not grieved^ nor angry with your/elves
that ye fold me hither -, for God did fend me before you to
freferve life. As for you ^ ye thought evil againfl me^ hut
God meant it unto good^ to bring to pafs^ as it is .this dayy
to fave much people alive.
The prophecy of Jacob on his death-bed, in his
blefling pronounced upon Judah, points out his tribe
in which the promifed feed, the MefTiah, the Shiloh,
the meek or the peaceful one, would appear ; and fo
the fame inftrudlion concerning a fufFering and con-
quering Saviour, is delivered by Jacob in itrong and
lively images.
Thefe images are clearly explained by the Prophet
Ifaiah and the Evangehfls, compared in their teftimo-
ny concerning the triumphant entry of our Lord into
Jerufalem, fitting upon a colt the foal of an afs, and
binding his foal unto the vine^ and his affes colt unto the
choice vine ; he waflied his garments in wine^ and his cloaths
in the blood of grapes. His eyes fliall be red with wine^
and his teeth white with milk. Which words have been
already confidered and applied. See alfo Zechariah ix.
9, 10, II.
The next remarkable evidence to be cited in pro-
phetic hiftory, forefhewing the humiliation of the Mef-
fiah, appears in the words of Mofes, Deut. xviii. 15.
^he Lord thy God will raife up unto thee a Prophet from
the midft of thy brethren like unto me ; unto him fliall ye
hearken. Which correfpond to the words of Jacob's
bleflinff
Foretold and Witnejfed, 429
blefTing concerning the obligation of the jewilh law
given by Mofes, which would not ceafe in the tribe of
Judah, as the fceptre (the rod or enfign of authority to
inflict punifhment according to the fandlion of the
Jewifh \di^) Jhall not depart from Judah^ nor a law-giver
(a fcribe, or law-interpreter) /r^;;/ between his feet ^ of his
own children, until Shiloh come ; and unto him /hall the
GATHERING of the PEOPLE he. Or more ftridtly, ac-
cording to the import of the original word, explained
by Proverbs xxx. 17. the obedience or attention of
the PEOPLE of God fhall be given or direded to him ;
that is, to receive a new law at his mouth.
Here it is to be noted, that v/e find this circumftance
recorded in the gofpel, which does peculiarly point out
the accomplifhment of this prophecy of Jacob at the
death of the Mefliah -, for when the Jews afked judg-
ment of Pilate to put him to death, Pilate referred them
to the fentence which was due by their law to the of-
fences he might be guilty of; upon which the Jews an-
fwered, that according to their law he was guilty of
death ; yet, under the government of the Romans, it
was not lawful to put any man to death without leave
from their tribunal. Thus, by their own confeflion,
the rod or fceptre, the enfign of regal or executive
power, was departed from them •, and fo alfo the obli-
gation or fandlion of their law ceafed by the death of
the MelTiah, who abolifhed it by his fufFering. And as
the obligation and fan61:ion of it were taken away, the
Scribes, or law-interpreters, were no longer of ufe to
the PEOPLE OF God, with whom a new covenant
was eftablifhed according to the fpiritual law of his
gofpel.
Herein the likenefs between our Lord and Mofes
is difcerned, with refpedt to the principal circumftance
of their public chara&ers, as law -givers ; and the re-
femblance yet fartlier appears in their perfonal charac-
ters, relatively to the name Shiloh, the meek, the
lowly, or peaceful one, as the Mefiiah is called by
Jacob.
It
43 o 7he Sufferings of the Meffiah
It is faid in the facred writings of Mofes, Numb. xii. j.
Now the man Mofes was very meek, above all the men
which were upon the face of the earth -, and the Evangelitl:
bears witnefs to the words of our Lord, inviting the
people which were gathered unto him, to take his in-
llrud:ion, and to fubmit to the laws of his kingdom,
becaufe he was the Shiloh -, or, as it is in his own
words, Matth. xi. 29. Take my yoke upon you, and learn
cf me, for I am meek, and lowly in heart. And again,
Matth. xxi. 5. we find an appeal to the prophecy of
Jacob, as it is alfo repeated in the words of Zechariah,
ix. 9. Tell ye the daughter of Sion, Behold thy King cometh
unto thee meek and fitting upon an afs, and a colt the foal
of an afs.
As this circumftance of the meeknefs of the MefTiah
gave occafion to Jacob's prophetic appellation of him
by the name Shiloh, the meek, peaceful, and humble
one, fo we find, by the fucceeding prophets, he is
fpoken of and marked out chiefly by the fame moil
peculiar circumftance of his chara6ler, of which many
inftances occur, befides the words of Moles already
cited, particularly from Ifaiah, the evangelical Pro-
phet, whofe teftimony forefhews the meek behaviour of
our Lord, as clearly as his Apoftles and Evangelifts
have related it, who were witnefles of his humiliation,
and of his fufferings.
Ifaiah, xlii. i . Behold my fervant whom I uphold ; jnine
ele^ in wloom my foul delight eth : I have put my fpirit upon
him, he fliall bring forth judgmeyit to the Gentiles, Hejhall
not cryy nor lift up, nor caufe his voice to be heard in the
fireet, A bruifed reed fJiall he not break, and the f?noking
Jlax fhall he not quench : he fliall bring forth judgment unto
truth. He fliall not fail, nor be difcouraged, till he fJiall
have fet judgment in the earth -, ayid the \ shY.s fJiall wait
for his LAW. A circumftance which deferves to be
,noted particularly by us, who are the inhabitants of
them.
In the fame chapter of the Prophecy of Ifaiah, there
is an appeal to the Jewilli nation, with an earneft call
from
Tore told and Witnejfed. 431
from the Lord by his Prophet, to awaken their atten-
tion, by upbraiding them with their ftupid infenfibility
to the fignal atteflations given by his fervant, in the
execution of his commilTion when he appeared among
them ', Hear^ ye deaf \ and look^ ye Mind, that ye may fee.
Be perfuaded, be intreated, ye deaf, and ye blind, to
make ufe of your ears, and of your eyes, that ye may
fee the wonders that are before you. Who is blind, butr
my fervant ? or deaf as my 7neffenger that Ifent ? fVho is
blind as he that is perfe5f, and blind as the Lord*s fervant ?
Seeing many things, but thou obferveft not \ opening the ears,
but he heareth not. The Lord is well pkafed for his righ-
teoufnefs fake \ he will magnify the law, and make it ho-
nourable. To which the foregoing words of the Prophet
correfpond, as we find them in the nth chapter.
And there fliall come forth a rod out of the flem cf Jeffe,
and a branch fliall grow out of his roots. And the fpirit of
the Lordfhall reft upon him, the fpirit of wifdom and under-
flanding, the fpirit of counfel and might, the fpirit of know^
ledge, and of the fear of the Lord,
And he fhall make him of quick underftanding in the fear
of^he Lord: and he fhall not judge after the sight of his
eyes, neither reprove after /^^ hearing of his ear s^. But
with right e Gufnefs fJi all he judge the poor, and reprove with
equity for the meek of the earth. And he fhall fmite the
earth with the rod of his mouth, and with the breath of his
lips fhall he flay the wicked. And right eoufnefs fhall be the
girdle of his loins, and faith fulnefs the girdle of his reins.
Herein the v/onderful and mod amazing fubmifTion,
the patience, and meeknefs, and humility of our blefled
Lord did appear ; that in order to deflroy the force of
the EVIL PRINCIPLE of atlion, and to refcue us from
it, and from the penalty of the Law of Nature, to
which we became fubjecl by it, he endured j^r/^ contra-
diBion ofjinners againji himfelf with their cruel mock-
ingi and revilings, and at length yielded himfelf to the
moil ignominious and painful death, to be fcourged
and crucified.
He
432 ^he Suffef'ings of the Meffiah
He that aflforded the cleared evidence of his Al-
mighty power, and of his mercy, giving fight to the
blind, and opening the ears of the deaf ; and he that
was perfed, upright, and innocent, the Lord's fervant,
who had therefore the befl title to threaten and execute
immediate vengeance upon his enemies ; yet he was
blind and deaf to their undeferved injuries, and re-
proaches, and grievous provocations. So truly did he
attain to the charadler of the Meek or the Peaceful
One, given in the prophetical defignation of him by
Jacob in the name Shiloh, and did thereby alfo ac-
compliih what the Prophet had faid of him, He JJmll
not judge ^ft^^ the fight of his eyes^ nor reprove after the
bearing of his ears.
Here is the miracle of his love and of his meeknefs,
that although all power in heaven and in earth was in
his hands, to have taken vengeance inftantly of thofe
wicked men who fought after his innocent life, and at
length perfecuted him to death ; yet for our fakes he
fubmitted to that death, to fhew us the way alfo to
forfake that evil principle of the knowledge of good
and EVIL by our fenfes, that we may walk by faith
in God's word, and not by sight.
Therefore his example ftands forth as the pattern of
the moil exalted love, of the mod aftonifhing meek-
ness, and patience, and refignation, and bears out that
challenge of the Lord by his Prophet viewing him un-
der the fevered trials of his humiliation, and of his
fufferings. Who is blind^ hut my fervant^ or deaf, as my
meffenger that I fent ? Who is blind as he that is perfe5l^
and blind as the hordes fervant ? Seeing many things, hut
thou obfervefl not ; opening the ears, but he heareth not»
^he Lord is well pleafed for his right eoufnefs fake, being
found blamelcfs, according to the law which he ful-
filled •, and therefore he will magnify the laiv, and maki
it honourable, as he himfelf faid, as reported by the
Evangelift, One jot or one tittle fliall in no tvife pafs from
the law, till all be fulfilled -, and fo it v/as magnified and
made
Toretold and Wifnejfed. 433
made honourable by his fubminion in perfe6l obedi-
ence to it.
But notwithftanding thefe atteftations given of his
divine authority and commiifllon, which were fore-
fliewed by the Prophets, his brethren, the bulk or bo-
dy of the Jewilli nation, would not believe in him ;
and thus the Prophet defcribes the confequences of their
infidelity : But this is a people robbed and fpoiled of their
antient privileges •, they are all of them fnared in holes ^
like thole contemptible animals which are taken in at-
tempting to hide themfelves, by digging deep into the
earth for their fecurity ; and they are hid in prifon houfes^
being as unable to ad with freedom, as if they were
bound fad in prifons. They are for a prey to other na-
tions of the earth, who make ufe of their fervices ar-
bitrarily, and none delivereth \ there is no deliverer, no
helper to be found among them ; for a fpoil^ and none
faith reftore\ none of them dare threaten a word to
their opprefTors. JVho among you will give ear to this .?
who will hearken and hear for the time to come ? Is there
any perfon to be found among you, that will attend
to this admonition, that he may underftand for your
relief in the time to come ? JVho gave Jacob for a
fpoily and Ifrael to the robbers ? If this queflion be
now afked among you, is none of you fo well inftrudt-
ed ? will none of you anfwer it according to the truth ?
faying, Did not the Lor d^ he^ againjl whom we have finned?
f(rr they would not walk in his ways^ neither were they obe-
dient unto his laws. Therefore he hath poured upon him
the fury of his anger ^ and the ftrength of battle ; and it
hath fet him en fire round about ^ yet he knew it not ;' and
it burned him, yet he laid it not to hearty that he might
underftand the true caufeof his mifery and captivity.
But to proceed in comparing the tcftimonies of the
prophets and the evangelifts, we find the moil exa6t
correfpondence in the accompliOiment of what was
foretold concerning the fufferings of the MefTiah.
As the prophet Ifaiah Ipeaks in his name, L. 5. The
Lord bath opened mine ear^ and I was not rebellious, nei-
F f tber
^4-^4 "^^^ Sufferings ofthe_y[tffiA\
iiMritirneii aimy hack •, I gave my hack to the [miter s-, cm^
cmy,. cheeks to tbern that f lucked off the hair , I hid not my
\f ace from jhame and fpitiiig •, , .^^
c Accordingly we find at that time, when our Lord
• was betrayed by his faithlefs Apollle into the hands of
the- multitude, which laid hold upon him, he com-
:jcnanded that no refiilance fliould be made on his fide
by any of his followers. He rebuked one of them,
who had drawn a fword in his defence, bv fettino; forth
i.to him the reafon of -his fubmillion to thofe futierings
^ which were coming, upon him, and his refolution to
abide them on that account, as appointed for him by
I the: word . of God : - . Ic) , he faid to that Apollle who
meant to defend him, that his. falling into the hands of
his enemies at that time, was not owing to the want
. of power to difperfe or deilroy them, for the hoft of
heaven was ready to affift him at his defice, Matthew
XX vi. 5'3.. ^binkefi thou not that 1 cannot novo fray to my Pa-
.,jher^ and he Jhail frefentiy give me nm'e than twelve legions
of -angels ? But how then Jliall the fcriptures he fulfilled^
\.that thus it mitft he ? . ^ . .
ii By giving heed to the holy fcriptures, his ear was
opened to be attentive only to the word of God, to ac-
comphili what was written of him. In confequence of
this attention he difregarded the entreaties or attempts
of men in his favour •, and alfo the ioliicitations pr fe.ars
-/ of his human nature, urging hin) to confult for His
prefent fafcty,. and turn away back .ipm the fiercenefs
and fury of that trial he was going to abide, iiijlle^f^
obedience to the will of God. - . r
03 ■ According to the teftiniony of the fame Evangdift,
■ Matrh. xxvi. 6^. it followed as - the Prophet had de-
clared, Then did they fpit in his face, and huffeted hip \
and others fmote him with the palms of their hanijb, faying^
Prophecy unto us^ thcu Chrijl^ who is he thfi^ J^iotcjhc^^^ ^
I'hc'teftimony of liaiah 13 fo full -m,\tUc'^pi'opli.eu^^
^hijicryof the fuifenngs of our Lord, and of. the iafi.Je-
/^ lity of the Jewiilx nation, rejecling their PvleiliaK ,as
witncfied by-.che Evangeiiib, tbautliefc two cirgoni-
flances
4
Foretold aniWitmJfed, ^^i^
"Rinces coihci^'e *wrth"\vbiidepful evidence to awaken
the attention of that people ; for if they hearken to
the Prophet, he defcribes- our Lord,- in his miniftry
iand his offices, as he was seen by the Evangehils, who
~all agree minutely in the fame report, and alio in de-
claring the unfurmountable obflinacy of the Jewifh na-
"tio'., in rejecting the divine tellimonies he -gave of his
*'co:nn:i[lion.- '^^-- ^----ci'c- vA'-
Hen:e the prophetic and evangelical records of
'their blindnefs and deafnefs do afford, at this day, an
■^amazing argument for their converiion, becaufe they
^have been blind and deaf.
' ■ Ifaiah liii. V/ho hath 'believed our report ? and to whom
'is the arm of the Lord revealed ?
John xii. t^j. But though he had done fo 7nany miracles
^^efcre them^ yet they helieved not on him : That the faying
^'^cf Efaias the Prophet might be fulfilled^ which he fpake.^
'^Lord^ who hath believed our report ? and to whom hath
.the arm of the Lord been revealed ? Therefore they could
"^not believe^ becaufe that Efaias faid again^ He hath blinded
their eyes^ and hardened their heart •, that they fJiould not
fee with their eyes^ nor t^derfiand with their hearty ayid be
[converted^ and IfJiould heal them. Thefe things faid Efaias^
''when he faw his glory ^ and fpake of him.
To account for this obflinacy, we may attend to the
following words of the Prophet •, For he fhall grow up
before him as a tender plant., and as a root out of a dry
gromid^ of a low and Hender or contemptible ap-
pearance.
The veil caft over his divine nature, by taking up-
on him the form of a fervant, was fuch an offence to
his own people, prejudiced in favour of worldly glory,
'which they expedled in the perfon of their iVleffiah,
that they did not believe in him when they faw him to
be, as the Prophet told them he was, a tender plant.,
and as a root out of a dry ground. Therefore, he hath
blinded their eyes., and hardened their heart., becaufe l^e
hath no form nor comelinefs ; and when' 'we fJiall fee hifn,
^ there js no beauty that we fJiould d^fre him 5 that is, he
Ffa had
I
436 ^be^Sjdfferings of the Meflkh
had not thofe external marks or enfigns of temporal
power attending upon him, which engage the eyes
and the attention of the multitude, in admiration
of the great rulers of this world •, and therefore he
hath blinded their eyes, and hardened their heart, by
refting the teftimony of his divine commiflion upon the
fpiritual power of his miracles, to recommend the pure
and fpiritual inftrudions of his gofpeL Thus their eyes
were blinded, and their hearts hardened, on both thefe
accounts •, fo they would not fee with their eyes, nor
underftand with '"their heart, and be converted from
their error, that I /hould heal them^ by granting them a
recovery from their finful impenitent ftate.
Notwithftanding all the miracles he wrought in the
midfl of his own nation, and the appeals he made to
Mofes and the Prophets tellifying of him, yet he is
defpifed and rejected of men \ a man of forrows^ and ac-
quainted with grief ; • and we hid as it were our faces from
hint : he was defpifed^ and we efteemed him not, ,,, ,.|j rp
Then follows the great myftery of the fatisfa^ftion
made to divine juftice by the fuflerings and death of
the MefTiah, which is declared by the Prophet, as the
Evangelifts have witnefled it from the words of our
blefled Redeemer.
Surely he hath borne cur griefs^ and carried our for rows \
yet WE did efieem him ftricken^ fmitten of God, and affii^ed^
as if he had been a tranfgrelTor •, hut he was wounded for
X)UR TRANSGRESSIONS, hc was BRUISED for our iniqui-
ties ; the chafiifement of our peace was upon him., and with
.his ftripes we are healed. l
V So that when our bleffed Lord inftituted the holy
facrament of his body and blood, at his lad fupper
with his difciples before he futfcred, Matth. xxvi. 26.
• Jefus took breads and hkffed it., and brake it^ and gave it
to. his difciples^ andfaid, .'Take^ eat : this is -^ny body. And
he t-ook the cup., and gp.ve thanks., and gave it to thejn^fay-
jtng^ Drink ye all ofjtyjor this is my blood of the new
Jejiamenty which is jhed for many for //^^ remission of
-SINS. .
To
' Foretold and Wiinejfed, 437
To the fame purpofe St. Mark folates it. As they
4id eat^ Jeftis took breads and hleffed and brake it^ and gave
it to them^ and faid^ 'Take^ eat : this is 77ty body. And he
took the cup^ and when he had given thanks^ he gave it to
them ; and they all drank of it \ and he [aid unto theniy
This is iny hlocd of the new tefiament^ ^ivhich is Jlicd foi^
MANY.
'St. Luke alfo records the fame tranfa6lion of our
Lord. And he took Iread^ and gave thanks^ and brake it^
and gave it unto them^ f^-J^^^gt This is my body^ vohich is
given for you ; this do in remembrance . of me. Like-wife
alfo the cup after fupper^ fay^^^S-^ ^^^^ ^'^P ^^ ^^^ ^^^^ *^
tament in mv blood, which is shed for you. it? li
Lafll)^, St. John bears witnefs to the fame truth of
the fatisfa6lion made for our fins, by the death of
Chrlft, in a long conference which our Lord held with
the Jews to this purpofe, that he might perfuade them
to believe in him, by opening their underllandings, to
"tonceive rightly of the benefits he came to confer up-
on them, and what deliverance it was that they fhouid
.^hope for by him. .i.i c:^ i
Verily verily^ I fay unto you^ he that believeth" on ms. hath
everlafiing life. Here is a wonderful declaration, fet-
tinor forth the efHcacv of a true faith in him, that they
who believe in his word, and a(^ according to it, iliall
have everlafting: life. -^f^ --
Death is the iafl enemy we meet with in this world,
and is fare to prevail againft all men who are born
into it ; for hov/foever we may ftruggle through the
miferies of it for a few years, we muft fhortly be call
down into the dull : then as for any certainty of our
recovery out of it, where is that to be found ? The
voice of nature is filent in this matter, and cannot fhew
any fure ground to build our hopes upon. Therefore
the Pfalmifl gives a general fummons upon this head,
to awaken the attention of all mankind, to confider
upon this point ; and then he fhews how unable they
'are of themfelves, to give any anfwer of comfort to
fupport the foul of a finncr, by an affurance of his de-
F f 3 liverance
45 S T'he Sujf&'ings of the Mt^idh
liverance from the guilt of his fms^, and from death,
the fure confeqacnce of them. oi b ow sf-
Hear ihis^ all ye people ; pve ear^ all ye inhabitants of
the "uccrld ; both lew and high^ rich and poor together.
My mouth Jliall [peak of %viJdoyn\' and the meditation of ray
heart fliall be of underjlandihg. I will incline mine ear to a
parable \ I 'will open my dairk faying upon the harp, "..i-. •■.
' ^ Wherefore fJiculd I fear in the daysof'en:il^ "when thi
iniquity of my heels fliall ccrapafs' me about ? i bv.a
What is the true foundation of thole fears which
feize upon a guilty foul, which is confcious of having
violated the law of its nature, as every man has done,
by numberlefs tranfgreffions, throughout the courfe of
liis life ? •^"^^, '
The anfwer is, That tliefe fears are juflly grounded
upon the certainty of death, which ^very man is liable
to ; and as a tranfgreffor of the law, by which his con-
fcience was bound, he can have no hope of a recovery
from death, by any thing he can do for himfelf, or by
what any other man like himfelf can do for him. .i.
The men of the greatcft temporal or worldly power,
they that triift in their wealthy and bo aft themf elves in the
rmdtitude of their riches^ none of them can by any means re-
deem their brother^ nor give to God a ranfom for him \ for
the redemption ef their fcul is precious^ and it ceafeth for
ever, l^he price of redeeming a foul from death is
very higii, far above tlieir ability to diic.harge -, and
therefore it ceafeth forever ; they can never pay it, or
bring it to pafs, that be fiould live for ever ^ and not fee
corruption '^ for he feeth that wife men die^ likcwife the fool
(ind the livi'.tifli perfon^ and leave their wealth to others.
So that he v;ho confiders of his own cafe, according to
the Law. and the Light of Nature, cannot fpcak any
(Lomfort to him.felf againfi: the icars. of death, and the
confequenctk '(if 'it,- by any reflc(5i:ion upon what lie can
*do fQr hi,mfelf, or what any other p'erfon in |.his world
can do fbv"hirAf.' --^^ -^v'^-.- ...v,
It is true, howcv^rV" that bv- the finful imaoination
/>f a ;;:jceiifur hcartj n;cn • are "(^anSlxl oi) in their own
Vjiin
n .MpfetoU and Witmjfed,^^^ 439
v'^iLfancks to aft as if they were to live for t^y^r i^ j-
this world : and fo the Pfalmift proceeds to expofe thi^ *
falfe conceit, by fevere and jufb -reflexions upQ,n it ;
for though they would be ailiamed openly to confers,
it, y^t their inward thought is ^ thatXheir.H^vs.EsJ?iall
continue- for- ever ^ and their vwzLLifiO-'pL aces to fll.ge^^
nerations %■ they call their lands after .their own names i^
Neverthelefsy man being in honour ahideth not -, he^ is-^Uke^
the heafts that perijh^ as to any worldly or temporal be-
nefit he enjoys, ^his their way 'is their folly ^ yet their
pjoflerity approve their fay ings., LikefJieep they are, Jaid in^
tjoe grave \ death fJiall feed on ther/i^ and the upright fliall
have dominion over them_ in, the mornings and their .heauty^
f hall confume in the grave from their dwelling. "^'J
r Then, the PfahTiift declares his own trufl and, confi-
dence in the mercy of God, to deliver him from de.ath
by REDEMPTION ; that is, by a price or purchafe paid
for him. But God will redeem my foul from the power
of the grave., for he fJiall receive fne, . hc^^- .\
Ilaiah iiii. 6. All we like f keep have, gone afir ay., withr
put underflanding or confidering our true intercil. JVe
have turned every one to his ^'ie'?;/ty<^_)v. following tlie de-
vice or purpofe of.our own hearts, mifieading us tQ
vain objecls for our happinefs, ayid the Lc^rd hath laid on
him the iniquity of us oJl^z^ our reprefentative, according
to ithe.-firft promife given for the comfort of fallen
man. ■ He was oppreffcd^ and he wasaffdBed., yet he opened
not/his mouth : He ts brought as a lamb to the ft aught er.\
and as a fJieep before her f hearers is dumb., fo he opencth not
his mouth. He was taken from prifon^ and from judgment. :
and who fliall declare his generation? Who can give an
account of this wonderful myftcry of his generation ?
J-Iow far is it beyond the reach of human underiland-
•ing to conceive rightly, andto fpeak >vorthi]y of this
inllance of divyie joye, that he who was the .only bq-
I^o.tten Son of God should suffer ?. Who (^an declan
hts generation., under this , amazing circumllance ob-
fcured by his ignominious ^leath ? for^.he was c^t off
cut.) of ti^ I find .of the living ; for the ircnfgrcffion of niy
: ^'" F f ^4 people
44 o The Sufferings of the Mefliah
pecpk %^as he jlricken ; and he made his grave with the
wicked^ fuffering death in company with malefadlors ;
but fo foon as he died, his innocence began to plead
for him, and refpedl was fhewn to his dead body,
which was placed, with the rich in his deaths in a coftly
fcpulchre, hecaufe he had done 7io violence^ neither was any
deteit in his mouthy yet it pkafed God to brwfe him^ he
hath -put him to grief : when thou fli alt make his foul an
cfferir.g for fm^ he fliall fee his feed, he fJiall prolong his
days J and the pleafure of the Lord f hall profper in his hand,
he fJiall fee cf the travel of his foul ^ andfJiall be fatisfied;
by his knowledge fhall my righteous fervent juji if y many^
for he fliall bear their iniquities. -■-• .:^..-\ ,... ^-
Therefore will J divide him a portion with the grtat^
and he fhall divide the fpoil with the ftrong : hecaufehe hath
poured out his foul unto death : and he was numbered with
the tranfgreffors^ and he bare the fin of manyy and made
xnterceffwn for the tr an fg refers.
This account mud remain utterly unintelligible to the
Jews, who are unbelievers in the dcnth, and fufferings^
and refurre6tion of their Meffiah ; fo that thefe moft
important v/ords of the prophet have no meaning at
•^11 in them, to give any comfort of inflruclion to that
people.
This circumftance is taken notice of by Ifaiah ^t
large, in the 29th chapter of his prophecy, wherein he
flaews the miferable condition of the Jewifli people^ ^
when they have no longer any underllanding in the
facred fcriptures of the prophets.
Stay ycurfelves^ and wonder ; cry ye outy and cry : they
are drunken^ but not with wine ; they fl agger ^ but not with
firong drink. For the Lord hath poured out upon you the
fpirit of deep fie ep^ and hath do fed your eyes: the prophets
and your rulers^ the feers hath he covered. And the vifion
. cf all is become unto you as the words of a book that is
feakdy which men deliver to one that is learned^ faying.
Read thiy I prey thee: and., he faith ^ J cannot \ for it is
felled.
And-
A
Foretold and Witnejfed. '44!^
And the hook is delivered to him that is not learned^ fay--
ing^ - Read this, I fray thee : and he faith, I am not,
learned.
Wherefore faith the "Lord, Forafmuch as this people
draw near me with their mouth, and with their lips do ho-
nour me^ but have removed their heart far from me, and^
their fear towards me is taught by the precept of men :'
Therefore behold^ I will proceed to do a marvellous work'
among ft this people, even a marvellous work and a wonder ;
for the wifdom of their wife men fhall perifh, and the un-^^
derftanding of their prudent men fhall be hid.
in confequence of that marvellous work wrought
among them, when they rejefted their Mefliah -in his
humiliation and his fufFerings, the writings of the
prophets became a fealed book to their wife men, and.
the people being mifled by them, and unlearned iii>
the dodlrine of a Redeemer, they were unable to un-^
deriland the meflages of the prophets, and of the feers,
who were principally charged in their commilTions tok.
declare the glad tidings of falvation to all mankind by
the merits of a Saviour, who died that he might tri-
umph in his refurredion over our fpiritual enemies.
Hence the prophet concludes on this head of his "*
triumph, as it is before rehearfed ;
Therefore will 1 divide him a portion with the great,
and he fhall divide the fpoil with the ftrong, becaufe he
hath poured out his foul unto death : and he was numbered
with the tranfgrejfors, and he bare the fins of many, anix
made inter ceffion for the tranfgreffors.
The foregoing quotation from IfaiaR deferves yet far-*,
ther our particular attention, to excite our admiration'
of the fulnefs of the divine prefclence, in defcribing
the condition of the Jewifh nation in their obftinate
{late of infidelity. The images which the prophet
makes ufe of are v/onderfully adapted to awaken their
underftandings, and to roufe them up from that af^
toniflied ftupified ftate which was coming upon them. ^
Stay y our f elves and wonder •, take admonition from the
word of God by his prophet, paufe upon it, and won-
der
442 ' 'Tl^e Suffer bigs of the Mefilih
^.ler at your own condition, and when ye are fenCbleif ^
ymir deferted miierable eftate, cry ye out and rry, be-ij
wail yourfelves loudly, mourn, lament bitterly.
'v.^ut;m:anfvver to " this admonition, the prophet re;<>
plies, to Vi^'they are drunken^ they are ilupified like
drunken men, unwilling or \inable to take heed unto
wife counfel, their imaginations are inflamed with vain
delufions, they are intoxicated but not with wine^ they^
ft^'gger as having 'no (Irength to fupport themfelves,
t-hey are ready to fall down befotted, but not with ftrong
drink \ for the Lord hath poured upon you the fpirit of deep
fieep^ and hath clofedyour eyes: the prophets and your rtilerSy
the feers hath he covered \ he hath covered, by a veil
drawn over it, his difpenfation of mercy in the merits
of a Redeemer, fo that you have no underftandings to
apprehend the meflages of the prophets, and the com-^^
mands of the feers your rulers, which are chiefly di-
redled to that end.
■ And the vijion of all is become unto you as the zvords of
a book that is fealed^ which men deliver to one that is learn-^
edy faying^ Read this^ I pray thee : and he faith^ I xan^^-
npt^ for it is fealed. And the book is delivered to him that
is not learned^ f^y^^g-* Read this ^ I pray thee: andhefaithy
I am not learned. Wherefore the herd faid^ Forajmuch
as this people draw near me with their mouthy and with
their lips do honour me, but have removed their heart far
jrom me, and their fear toward me is taught by the precept
&f men-, that is,'forafmuch as this people are diffem-
blers in their hearts, which are fee upon their own
i^^ays, while they pnetendto give me praife with their
lips, but in (lead of honouring my word, and fetting
my 'authority uppeimoft in their minds, they are taught
By the aiithority or f)rece^t of men to have fear towards
me according to the inilru6lion of their wifdom and
€)f th^ii* ' co'u n ?t[i •,- therefore behold, I will proceed to do a
m'lrvelloiis • wo^ <a7nongft this feeple, even a marvellous
work and a woMer : for the wifdom of their wife men fliall
perijJi, and' th'e underfianding of their prudent men fJiall be
bid. la confequence of their^ departing from th§ vyord
v.. of
Foretcld and WitmJJed. 443 k
of God, and laying afide his authority to hearken tq?,
the precept of men, his book is become a fealed bool^-
to them, for they cannot underfland the great defiga^
of his falvation declared by his fervants the prophets,
how clearly foever it has been revealed by them.
' When our blefled Lord converfed upon earth among
the Pharifees and Scribips of his time, he brought the
foregoing words of Ifaiah to reprove them for holding
their traditions in oppofition to the authority of the
WRITTEN WORD of God •, IVhen the Pharifees and Scribes-
afked him^ Why walk not thy difcipks according to the
TRADITION of the elder s^ hut eat bread with unwaJJien
hands ?
He anfwered and f aid unto them^ Well hath Ifaias pro'^
phefiedofyou Hypocrites^ as it is written, This people
honour eth me with their lips^ hut their heart is far from me\
howbeit in vain do they honour me^ teaching for dotlrines
the comrnayidments of men. .^
The pretence which eftabliihed the authority of their
traditions, was to give outward honour to God by fucH
ritual obfervances as did befl fuit the fancy of that peo-
ple ; and thefe traditions, being falfely fuppofed to
have the fanclion of divine authority for their original
inuitution, were fuperadded to the precepts of their
law, .^^ 2i
v^The fervices required by thefe oral or traditional
precepts did beil agree with the natural corrupted dii^
pofition of men, who are moil inclined to honour God
with their lips, while they keep their hearts far from
him in purluit of their own purpofes : fo it came to
paJs that the Jews gave the uppermoft place, the fo-
vereign or fupreme authority to their traditions, in neg-
le'^L, or difregard, or in oppofition to the authority of
the written word of G od.
Here lay the fpurce of their inndelity and apollafy,
which was clearly pointed out to the Jews by our Lord
himfelf, as he told them, For hying afde the cornmand-
pient of God ^ ye hold the tradition of men^as the waff if
ing of -pots and cups y a^d nian\ other fucbliJze things ye da^
444 5ri&£' Sufferingi of the Meffiah
And he f aid unto them^ Full well ye reject the mnmandment
of God^ that ye may keep your own tradition. For Mofes
faid^ Honour thy father and thy mother ; and^ whofo curfeth
father or mother, let him die the death. But ye fay.^ If a
man fay unto his father or mother .^ It is Corban, that is to
fay, a gift, by whatfoever thou might eft be profited by me^
he fhall be free ; and ye fuffer him no more to do ought for
his father or his mother, making the word of God of nofte
effe5l through your tradition. And many fuch like things do
ye. ^ '
Inftead of taking this warning from the words of
their Mefliah, to return to the authority of the word o^
God as it is written, the learned men of the Jewifh
nation, fince that time, have fet the authority of it afide,
as a fealed book, which they are not concerned to look
into, and have wholly betaken themfelves to thofe tra-
ditionary legends which have been authorized by the
NAMES of their wife men, and their prudent men, who
have di6tated many volumes under the feigned fan(^ion
of the Oral Law, which have diverted the attention
of that people from the truth of God, to take up with
the fidlions and impoftures of crafty or conceited men,
mifleading them to vain objedls and purpofes of life.
The delufion is fo ftrong which has arifen from this
great miftake of attending to the ufurped authority
of thefe wife men, or the prudent men of that nation,
who have been diftinguiflied from each other by vari-
ous denominations or titles of honour given according to
the fuppofedand imaginary excellencies of their do(5i:riries
and difcourfes, that it is needful this offence fhould be
firft abfolutely taken away, before the Jews can come
to have due refpe6l to the word of God, upon which
their converfion and falvation do depend. Hence it
again recurs to apply the words of our Lord, particu-
larly in this inftance, to their prefent condition, If they
hear not Mofes and the prophets, neither will they he per--
fuaded though one rcfe from the dead, ''- *^ a^^'-u .^
But fo foon as they come to hear the wTitings of
'^ofes and the prophets, which implies, that they do
'"'-at
Foretold ani WittieJJed. 445
at the fame time lay afide the writings of their reputed
wife men, who have xifurped an authority over the
word of God, the delufion wl^ich has pafTed upon that
nation will of courfe have its end ; becaufe their at%
tention will be dire6ted to the great purpofe of the firfl
Coming of their Mefliah, to deliver them from their
fpiritual enemies ; that is, from the power of the evil
fpirit, the devil, and from fm and death which he intro-
duced : therefore they will acknowledge their Mefliah
in the perfon of our Lord Jefus Chrifl, who hath got-
ten himfelf the vidlory, and thereby opened the way for
us all, both Jews and Gentiles, to follow him to his
heavenly kingdom, and to enjoy everlafling life. .,
When the Jews and the Gentiles confefs the truth,
and acknowledge this vidlory, by complying with the
terms of the gofpel, which will intitle them to be par-
takers in it, they will thereby prepare the way for the
fecond Coming of our Lord, exalted in triumph in
the fulnefs and fufHciency of all power, temporal and fpi-
ritual, to put down for ever all oppofition derived from
the evrl principle introduced by rebellion againfl God,
that everlafling peace and joy may be eftablifhed through
Jefus Chriil our Lord. For which happy time the
Pfalmiil hath long fince prepared feveral hymns fitted
for the purpofe, particularly the xcviiith Pfalm, with
which I fhali conclude.
1. Oftng unto the Lord a ^^^ fong^ for he hath done
marvellous things : his right hand and his holy arm hath
gotten him the victory. ^ ^ ,, _
2. The Lord hath made known %ts fahaticn: his
RIGHTEOUSNESS hath he openly /hewed in the fight of the
^ heathen. *
3. He hath remembered his mercy and his truth towards
the HOUSE 0/ Israel : all the earth have feen the faha"
tion of God, "^ .'
4. Make a joyful noife unto the Lord^ all the earth':
., make a loud noife ^ and rejoice and give praife^
5. Sing unto God with the harp, and the voice of a
PfalmV "'' ■
6. With
446 ^he Sufferings of the Mefliah, CSc.
6. TVith trumpets and found of a cornet : make a joyful
wife hefore the Lord the King.
7. Let the fea roar^ and the fulnefs thereof -y the world
and they that dw^ll therein,
. 8. Let the floods clap their hands: let the hills he joyful
together
9. Before the Lord: for he cometh to judge the earth :
with righteoufnefs fhall he judge the worlds and the people
with equity. Amen.
FINIS.
'I !>
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