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OF  TUK 
XT 

PRINCETON,   N.  J. 

I> O  >.-  _^  TI  o  3.-      C»  li- 

SAMUEL   AGNEW, 

OF     PHILADELPHIA,     PA. 

,^£e£€ez..      _  /f  ^ 

—  p-j-  .  . 

Case,  ^^^^CIC-P  i  V  i  s  I  oVi , 


rUciiAA^    ^  ^'re,%. 


Dr.  L  A  W's 

CONSIDERATIONS 

ON   THE 

THEORY   of  RELIGION,  &c. 


^ 
^ 


CONSI  DERATIONS 

ON    THE 

THEORT  of  RELIGION: 

IN   THREE   PARTS. 

I.  Want  oiVniverfality  in  natural  and  reveal'd  Religion 
no  jufl  Obje6i:ion  againft  either. 

II.  The  fcheme  of  Divine  Providence  with  regard  to  the 
T^ime  and  Manner  of  the  feveral  Difpenfations  of 
reveal'd  Religion,  more  efpecially  the  Chrifiian, 

III.  The  Pj'ogrefs  of  natural  Religion  and  Science,  or 
the  continual  Improvement  oi  \}:i(tWorld  in  general. 

To  which  are  added. 

Two  DISCOURSES;  the  former,  on  the  Life  and 
Character  of  CHRIST;  the  latter,  on  the 
benefit  procured  by  his  Death,  in  regard  to  our 
Mortality. 

With  an  APPENDIX, 

Concerning  the  ufe  of  the  word  SOUL  in  Holy  Scripture; 

And  the  ftate  of  the  Dead  there  defcribed. 

A    POSTSCRIPT, 
And  an  I  N  D  E  X  to  the  whole. 


The  Fifth  Edition,  correded  and  compleated. 


By  EDMUND   LAW,  D.D. 

Mafter  of  St. Peter's  College  in  Cambridge, 
And  Archdeacon  of  Staffordshire. 


CAMBRIDGE, 
Printed  by  J.Bentham,  Printer ^to  the  University  ; 
For    W.  Thurlbourn    &    J.Woodyer,    and   T.   &   J.  MrRRiLL,   in 
Cambridge;    L,  Davi  s  &   C.Re  YMERS,    \n  Hdhcrn,     J.BF.rcROFT,    in 
Pa:er-noJferRc-.Vy  and  B.  Dod  &  Co.  in  Jvc  Mcr;  L.v.e,  l,ofJo,i. 

M.DLC.LXV.  ^ 


TO    THE    HONOURABLE 
AND    RIGHT    REVEREND 

FREDERICK, 

LORD    BISHOP    OF 
LICHFIELD   &  COVENTRY. 


My  Lord, 

r-w-^  H  E  Relation  I  had  formerly  the  ho- 
A.  nour  of  bearing  to  your  Lordfhip  in 
the  Univerfity,  muft  be  my  excufe  for  the 
Liberty  now  taken  in  prefenting  to  you  a 
Book,  the  greateft  part  whereof  has  feveral 
times  been  offered  to  the  public,  and  with 
the  contents  of  which  your  Lordfhip  has 
been  long  acquainted.  As  that  relation  was, 
v/hile  it  fubfifled,  one  of  the  moft  agree- 
able incidents  in  my  life„  I  fhall  be  under- 

flood 


Dedication. 

flood  to  defign  a  compliment  to  myfelf, 
rather   than  to  your  LordiLip,    by    laying 
hold  on  this  occafion  to  revive  the  memory 
of  it:  and  I  may  with  confidence  rely  up- 
on your  ufiial  candour  for  indulging  me 
in  fuch  a  piece   of  vanity,  when,    at    the 
fame  time  that  I  am  gratifying  it  by  this 
addrefs,  I  do  the  moft  eflential  fervice  to 
the  fubjedl  of  thefe  papers  which  accom- 
pany it.    For  though  I  cannot  pre  fume  fo 
much   upon  the  relation  above-intimated, 
as  to  exped  your  LordfhipV  full   concur- 
rence with  me   in  every   particular  fenti- 
ment ; — your  Lordfhip  knows  right  well, 
how  very  far  I  was  from  aiming  to  make 
fuch  an  ufe  of  it  in  education  ;   how  cau- 
tious to  guard  thofe  that  were  placed  un- 
der my  care  againfl:  implicit  prejudice  of 
every  kind :  —  yet  it  is  natural  enough  to 
imagine,  that  from  fo  advantageous  a  polt, 
w^hich   gave    opportunity   of   forming   the 
moft   favourable    impreffions,    and    which 
both  duty  and  inclination  had  determined 
me  by  no  means  to  negled ;— ^from  a  free 
friendly  intercourfe  which  ever  paffed  be- 
twixt us,  and  which  invited  and  encourag- 
ed me  to  withhold  nothing,  that  I  judged 

in 


DEDICATION. 

in  any  refpedl  worthy  of  your  regard  ;  — 
hence  it  is  eafy  to  fuppofe,  that  a  {imilar 
way  of  thinking  might  in  general  be  pro- 
duced :  and  if  this  has  been  the  cafe  in  any 
confiderable  degree ;  if  it  fhould  engage 
your  Lordfhip  publickly  to  countenance 
the  following  difcourfes,  which  have  re- 
ceived fome  improvement  from  your  Lord- 
fhip's  oblervations  in  private,  this  will  give 
new  life  to  them,  and  new  caufe  of  rejoic- 
ing to  their  author. 

Your  Lordfhip  will  excufe  me,  if  I  am 
tempted  to  dwell  a  little  longer  on  the  pre- 
fent  fubjed,   than  may  prove  agreeable  to 
your    LordlTiip's    inclination  :     a    fubjed, 
which  has  been  often  dwelt  upon  with  plea- 
fure  y   and  which  muft  always  be  attended 
with  a  fecret  fatisfadion,  fince  it  leads  to 
a  period  wherein  fo  many  favourite  fcenes 
prefent  themfelves  to  view  :   when  I  refleA 
upon  thofe  many  amiable  qualities,  which 
then  began   to   appear,   and    which   have 
fince  exerted  themfelves  fo  happily  in  higher 
ftations ;   and  when  I  am  able  to  flatter 
myfelf  with  having  in  fome  meafure  con- 
tributed to  the  unfoldino;,   and   diredin^; 
fome  of  them.  — That  clear  difcernment, 

and 


DEDICATION. 

and  true  judgement  of  things-;  that  open, 
honefi:  ingenuity  of  mind ;  that  chearful, 
candid,  humane  difpofition  ;  that  univer- 
fal  fweetnefs  of  temper,  and  integrity  of 
heart :  —  thefe  excellent  endowments  were 
your  own,  my  Lord,  by  nature;  and  they 
as  naturally  produced,  not  only  an  inno- 
cent and  agreeable  ;  but  a  very  ufeful  and 
improving  converfation  among  all  your  ac- 
quaintance. But  that  early  application  of 
them  to  fome  folid  and  fubftantial  parts  of 
fcience ;  the  nature,  origin,  and  ufe  of  our 
intellectual  faculties ;  —  the  author,  and 
the  end  of  our  Being  ;  the  government  of 
other  beinp-s  in  the  univerfe,  and  our  con- 
nexions  with  them ;  the  fundamental  prin- 
ciples of  virtue,  and  religion ;  the  laws, 
rules,  rights  of  fociety;  the  grounds  of  our 
obedience  to  civil  government,  and  the 
bounds  of  civil  and  religious  liberty;  par- 
ticularly under  our  own  conftitution  :  • — • 
that  fair  and  ferious  turn  to  a  fober  exami- 
nation of  the  truth  in  fuch  important 
points  as  thefe  ;  —  the  love  of  truth  and 
knowledge  in  general ;  more  efpecially  that 
of  the  Holy  Scriptures^  and  all  fuch  ftudies 
ns  are  properly  preparative  thereto; — This, 

which 


DEDICATION. 

which  confpired  to  diftinguifh  you  as  an 
example  and  ornament  to  thofe  of  your 
own  order  here ;  which  in  a  fingular  man- 
ner qualified  you  for  the  facred  miniftry ; 
and  rendered  you  equal  to  that  eminent 
and  difficult  ftation  in  the  church,  to 
which  the  Divine  Providence,  and  his  late 
Majefty's  great  wifdom  have  been  pleafed 
to  call  you  :  In  this,  my  Lord,  I  muft  beg 
leave  to  claim  fome  fliare;  and  confe- 
quently  in  the  Fruits  which  daily  flow 
from  thence  :  that  firm  and  fteady  adhe- 
rence to  the  caufe  of  virtue,  loyalty,  and 
liberty ;  that  charitable,  and  truly  Chriftian 
fpirit,  which  appeared  to  fuch  advantage 
in  your  Lordfhip's  late  difcourfe  upon  a 
publick  occajion  ;  and  which  will  ever  more 
and  more  difplay  itfelf,  in  the  mild,  pru- 
dent, and  good  government  of  your  Lord- 
fhip's diocefe.  —  Happy  they  who  live  un- 
der its  more  immediate  influence,  and  are 
duly  fenfible  that  they  do  fo ! 

That  the  fame  gracious  Providence, 
which  bleflTed  your  Lordfliip  with  thefe  va- 
rious talents,  and  which  has  hitherto  given 
ample  fuccefs  to  the  ufe  of  them  ;  may 
long  continue  fo  very  valuable  a  life,  and 

grant 


DEDICATION. 

grant  fuch  a  portion  of  health,  as  may 
enable  you  to  perfift  in  accompliiliing  the 
fame  great  ends,  the  glory  of  God,  the 
good  of  his  church,  and  benefit  of  all 
thofe  committed  to  your  charge,  is  the 
hearty  prayer  of, 


My  Lord, 


Your  L  o  R  D  s  H I  p's 


moft  devoted 


and  moft  obHged 


humble  Servant, 


EDMUND   LAW. 


THE  following  difcourfes  were  originally 
part  of  a  larger  defign,  tending  to  fhew 
that  arts  and  fciences,  natural  and  revealed  reli- 
gion, have  upon  the  v/ho1e  been  progrefTive,  from 
the  creation  of  the  world  to  the  prefent  time  ; 
as  alfo  that  they  have  been  fuited  to  each  other, 
as  well  as  to  the  circiimftances  of  mankind,  dur- 
ing each  eminent  period  of  this  their  progreffion. 
A  theory,  which,  when  fairly  reprelented,  may 
be  fuppofed  to  give  fome  fatisfa6lion  to  many 
thoughtful  perfons ;  who  being  convinced  of  the 
exiftence  and  attributes  ofone  fupreme  firfl  caufe, 
yet  are  fo  unhappy  as  to  entertain  flrong  preju- 
dices againft  every  kind  of  Revelation ;  chiefly  on 
account  of  the  circumftances,  under  which  it 
feems  to  have  been  communicated  j  wdiich  they 
are  unable  to  reconcile  with  the  courfe  and  or- 
der of  Divine  Providence  in  other  refpefts :  as 
well  as  to  affifl:  fome  ferious  enquirers,  who  are 
perhaps  equally  at  a  lofs  in  their  fearch  after  any 
fettled  order,  in  either  of  thefe  Eftablifliments : 
but  yet,  if  they  could  once  perfuade  themfelves 
in  general,  that  one  of  thefe  proceeded  in  fome 
fort  of  uniform  ratio,  and  analogy  with  the  other; 
and  that  both  were  in  a  flate  of  progrejfion  -,  w^ould 
probably  have  patience  to  wait  a  while,  in  hopes 
of  feeing  their  particular  objections  gradually  re- 
moved in  each,  by  the  fame  rules. 

Having  formerly  attempted^  to  clear  up  fome 

of  the  chief  difficulties  that  occur  in  our  concep- 

4  tions 


xii  PREFACE. 

tions  of  the  Deity,  and  his  Providence,  in  a  com- 
mentary on  Archbifliop  Kings  EfTay  on  the  On- 
gi?i  of  Evil  \  I  have  fmce  had  the  pleafure  of  fee- 
ing thofe  principles  which  were  advanced  there, 
adopted  by  a  late  celebrated  writer;  and  adorn- 
ed with  all  the  graces  of  poetry :  This  is  a  con- 
tinuation of  the  fame  defign,  oi  juftifying  the  ways 
of  God  to  man.  But  being  deflitute  of  fome  means 
that  were  neceifary  to  complete  it,  I  could  only 
draw  the  outlines;  and  was  forced  to  content  my- 
felf  with  venturing  thefe  abroad  in  the  prefent 
form,  (though  very  fenfible  that  it  is  not  the  mofl 
inviting  to  fome  readers,)  rather  than  be  at  the 
pains  of  throwing  it  into  one  clofe,  continued  trea- 
tife ;  efpecially  as  my  fmall  flock  of  materials 
would  fcarcely  have  been  fufiicient  to  have  given 
that  its  due  proportions ;  and  feveral  things  of  a 
practical  nature  mull:  have  been  retrenched,which 
this  more  popular  form  admits.  Though  it  is 
freely  owned,  that  a  plan  of  joining  fpeculative 
and  pra6lical  things  together ;  of  frequently  in- 
fifting  on  and  inculcating  the  latter  ;  and  of  de- 
livering the  whole  in  fuch  a  trite,  unfafhionable 
way,  as  may  be  tQvmQdithtfooliJhnefs  of  preaclmigi 
muft  run  no  fmall  riik  with  perfons  of  a  more  re- 
fined and  elegant  tafte ;  to  which  this  has  by  no 
means  been  adapted. 

The  ?jofes  are  chiefly  calculated  for  a  common- 
place, or  Index ;  to  direct  the  induftrious  reader 
to  fuch  authors,  more  efpecially  among  the  mo- 
derns, as  might  furnifh  him  vv'ith  as  jufl  and  pro- 
per obfervations  on  each  head,  as  I  could  think 
myfelf  capable  of  producing ;  what  character  fo- 
ever  fome  of  them  may  bear  among  the  learned, 
^nd  indeed,  provided  the  notions  were  but  good 

and 


PREFACE.  xlil 

and  feafonable,  I  have  not  been  very  folicitous 
under  whofe  name,  or  in  what  place,  and  man- 
ner, they  appeared.  It  miift  be  confefled,  that 
even  fome  of  the  loweft  clafs  fometimes  have  fe- 
veral  ufeful  things  not  to  be  met  with  elfewhere ; 
though  few  would  think  it  worth  their  while  to 
feek  there  for  them  ;  which  tends  (accordmg  to 
the  obfervation  of  an  eminent  writer)  to  fhew 
the  benefit  of  general  reading :  neither  would  it  be 
quite  fair  to  borrow  any  thing  from  fuch,  with- 
out a  due  acknowledgment;  nor  can  we  be  un- 
derftood  to  anfwer  for  any  of  them,  farther  than 
the  point  reaches,  for  which  they  were  exprefsly 
cited,  or  referred  to.  Where  any  thing  feemed 
necefiary  to  be  added  or  fupplied,  it  will  be  found 
either  introducing  thefe ;  or  intermixed  among 
them,  as  occafion  offered:  and  in  purfuance  of 
this  humble  plan,  the  inferting  all  new  writers  as 
they  came  forth,  or  fell  in  my  way,  fmce  the  firft 
impreffion,  muft  occafion  moft  of  thofe  altera- 
tions and  additions  that  have  hitherto  been  made; 
but  which  will  not  be  continued :  and  I  ou^ht 
perhaps  to  make  fome  apology  for  having  con- 
tinued them  fo  long.  But  whenever  any  new  ob- 
fervations,  relative  to  the  main  defign,  occurred 
to  me ;  and  it  is  hardly  to  be  fuppoled,  but  that 
in  a  courfe  of  years  fome  fuch  fhould  occur ;  the 
fetting  them  down  feemed  a  debt  due  to  the  pub- 
iick,  and  will  prove  fo,  if  they  are  really  of  confe- 
quence;  if  not,  the  doing  it  fliould  be  deemed 
lefs  prejudicial  to  all  thofe  who  are  poffefied  of 
any  former  edition. 

As  for  the  t^wo  Difcoiwfes  annexed ;  the  former 
ought  to  be  confidered  as  confifting  only  of  a  few 
loofe  traites,  or  general  reflections,  on  a  fubjefl 
which  can  never  be  too  much  attended  to  -,  and  if 

it 


xiv  PREFACE. 

it  contain  any  valuable  obfervations,  either  fpe* 
culative,  or  pra6lical,  or  of  a  mixed  kinds  how- 
ever obvious,  'tis  hoped  they  will  be  no  lefs  ac- 
ceptable for  their  general  ufe  :  part  of  the  latter 
pretends  to  nothing  more,  than  a  brief,  imper- 
fe5l  intimation  of  the  Scnpture-DoSlrinCy  on  a 
point  not  yet  fufficiently  underllood;  and  which, 
from  the  reception  that  and  fome  other  pomts 
feem  lately  to  have  met  with,  it  may  be  perhaps 
a  part  of  Chriftian  prudence  not  to  deliver  more 
explicitly ;  till  men  appear  more  willing  to  fub- 
mit  their  vain  philofophy  to  the  authority  of 
God's  woi'd,  and  are  difpoied  to  examine  things 
with  greater  attention  and  impartiality. 

The  Fourth  Edition  was  in  the  Prefs  at  a 
diftance,  when  Mr.  Peters  s  new  Preface  came  to 
hand ;  which  hindered  me  from  acknowledging 
in  due  time  and  place  the  juffice  he  has  done  in 
fome  meafure  to  the  memory  of  Le  Clerc,  by  cor- 
re61:ing  a  grofs  error  of  the  prefs  in  that  learned 
Author's  comm.ent  on  Joi?  xix.  25,  and  thereby 
fetting  the  whole  paflage  in  a  proper  light.  I  am 
ibrry  that  what  was  hinted  on  the  fubjeft,  fliould 
have  given  this  worthy  Gentleman  any  diflur- 
bance ;  v/hich  therefore,  after  his  own  example,  I 
have  nov/  flruck  out ;  and  heartily  wifli,  that  we 
could  come  to  as  good  an  agreement  about  the 
future  condition  of  the  generality  of  heathens ; 
whom  he  ftill  fuppofes  to  be  left  for  ever  in  the 
jfate  of  deaths  fo  as  never  more  to  rife,  to  happinefi 
at  koft,  P-  3  ^  •  Whereas,  I  would  have  them  left 
indeed  to  the  uncoven anted  mercies  of  our  com- 
mon Father,  without  any  certain  title  to  immor- 
tality; (which  I  had  been  endeavouring  to  prove 
from  feveral  fach  pafiages  as  he  there  mentions, 

viz. 


PREFACE.  XV 

vi'z.Pf.cxv.  17.  and  Epb.  n.12.  and  which  is  all,  I 
think,  that  can  be  well  concluded  from  thefe,  and 
the  like  texts)  and  yet  apprehend  that  this 
everlajiing  lije,  which  was,  in  every  fenfe,  the  gift 
of  God  through  Chrift^  may  be  extended  to  thefe 
heathens  equally  with  us ;  as  by  the  fame  Revela- 
tion vc  are  taught  to  believe,  that  there  will  be  a 
general  Refurre6lion  of  mankind,  in  order  to  as 
general  a  Judgement;  wherein  each  individual 
fliall  receive  an  equitable  fentence,  according  to 
the  law,  or  difpenfation,  under  which  he  lived  in 
this  world.  See  Whitby  on  Ram.\i.i2. 

No  clafs  of  mankind  therefore,  are  in  their 
own  nature,  capable  of  rifmgfrom  that  flate  of  death 
in  which  they  were  originally  involved  ;  and  yet 
through  the  grace  of  God^  (who  is  the  Saviour  of 
all  meriy  efpecially  of  thofe  that  believe -j  i  Tijn.  iv.  10.) 
may  any,  or  all  of  them,  recover  out  of  it ;  and 
be  raifed  to  unlimited  happinefs :  and  thereby  may 
the  benefit  conveyed  through  the  fecond  Adam, 
become  in  all  refpe6ls  equal  to  the  lofs  fuftained 
in  the  firfl ;  nay  rather,  much  more  abundant ;  as 
the  fame  Apoftle  feems  to  declare  exprefsly,  Rom, 
y.14,  Gfc.  By  which  means,  thefe  two  difpenfations 
will  appear  conformable  to  the  reft ;  the  latter 
being  really  an  improvement  on  the  former.  Thus 
are  both  the  Old  and  New  Teftaments  reconciled 
together,  and  every  part  of  each  becomes  perfeftly 
confiftent  with  all  others. 


TheNoteinp.<( 


36-^ 

45— 
66— 

138- 

141 


"291  ~ 
262 
205 
308 
173  not.  (r.) 


J^  ^173  not.(Q^) 

164— 


229 — 

280— 

L286— 


182 

353 

3.07  not.  (r.) 

1315- 


ERRATA. 

Pag.  141.  1.  5.  from  the  bottom,  for  KOte  g.  put  ^.  ' 

153.  for  the  Afterifk  *  in  the  Text  and  Notes,  put  (H.) 

ib.  1.7.  remove  the  half  crotchet  ]  to  Thcjf.  in  the  fame  Ime, 


Part    I. 

Want  of  Universality 

I  N 

Natural  and  Revealed  Religion, 
No  juft  Objedlion  againft  either. 


h  he  the  God  of  the  Jews  only  ?  Is  he  not  aifo  of  the 
Gentiles  ?  TeSj  of  the  Gentiles  alfo ,  Rom .  3.29. 

For  when  the  Gentiles^  which  have  not  the  Law,  do 
by  Nature  the  things  contained  in  the  Law,  thefe 
having  not  the  Law,  are  a  Law  unto  themfehes. 
Rom.  2.14. 


Want  of  UNIVERSALITY 
I  N 

Natural  and  Revealed  Religion, 

No  juft  Objedlion  againft  either. 


ACTS  XVIL  30. 

And  the  Times  of  this  Ignorance  God  winked  at,  but 
now  commandeth  all  men  every  where  to  repent. 

THESE  words  contain  a  declaration  of  God's 
moft  gracious  purpofe  to  reform  mankind 
by  the  coming  of  Christ  ;  and  at  the  fame 
time  intimate  the  preference  due  to  his,  above 
any  former  inftitution. 

In  the  foregoing  verfes  the  Apoftle  had  been 
inftru6ling  the  Athenians  in  the  nature  of  the 
true  God,  and  his  univerfal  providence.  He  fhev^s 
them  that  there  is  one  common  father  and  go- 
vernor of  the  world,  who  has  made  this  earth  a 
fit  habitation  for  the  fons  of  men,  and  diftributed 
them  all  over  the  face  of  it ;  who  has  diftinguifli- 
ed  the  feafons,  and  divided  the  nations,  and  fixed 
the  bounds  and  periods  of  each,  in  fo  very  regu- 
lar and  wife  a  manner,  as  might  lead  all  diligent 
obfervers  of  them  to  a  knowledge  of  their  author; 
and  put  them  upon  feeking  out  fome  method  of 
exprefling  their  devotion  to  him.  Though  here  in 

A  2  fa(5^ 


4  Of  the  want  of  Vniverfality 

fa^l,  (as  the  Apoflle  intimates,  f,  27.)  they  were" 
all  but  like  men  groping  in  the  dark ;  their 
notions  of  the  Deity  very  imperfe6l  and  obfcure; 
their  worfhip  highly  abfurd  and  irrational. 

This  their  ignorance  God  was  pleafed  for  fome 
time  to  wink  at^  (u:TE/)jj^av)  to  overlook,  difregard, 
or,  as  it  is  in  a  parallel  place,  ^  He  fuffered  them 
to  walk  in  their  own  waySy  to  wander  through  the 
feveral  mazes  into  which  they  had  brought  them- 
felves ;  the  various  fefts  of  fuperftition  and  ido- 
latry under  which  they  had  fallen  ;  but  now  he 
commandeth  all  men  every  where  to  repent ;  or  rathcF 
publifhes,  (TsrctpxyJlWit)  proclaims  the  tidings  of 
falvation  to  all  men  upon  the  eafy  terms  oi  repen- 
tance ;  he  offers  a  new  covenant  to  mankind  in 
general,  from  the  benefits  whereof  none  are  ab- 
folutely  excluded  who  fmcerely  defire  them:-— 
Tidi?tgSy  which  ought  to  be  received  by  all,  as 
they  v/ere  by  the  firft  Chrijlians^  with  joy  and 
thankfulnefs.  But  how  Ifrangely  has  the  face  of 
things  been  altered,  or  rather  the  nature  of  them 
inverted  fmce !  When,  through  the  degeneracy  of 
mankind,  the  benefits  of  this  divine  inilitution 
become  reflrained  to  a  few  people ;  and  even  thefe 
are  taught  to  defpife  it,  for  that  very  reafon  which 
ufes  to  make  a  benefit  the  more  valuable,  name- 
ly, becaufe  it  is  reftrained  to  themfelves. 

If,  fay  the  prefent  unbelievers,  God  has  made 
of  one  blood  all  nations  of  men,  and  is  no  refpe5ier  of 
perfons ;  and  if  he  defigns  this  revelation  for  all 
men,  as  he  muft,  if  it  be  of  fo  great  ufe  and  ad- 
vantage to  them  ; — Why  then  is  it  not  a6tually 
communicated  to  all? — Why  did  he  fo  long,-^ 
Why  does  he  ftill,  —  wink  at  the  ignorance  of  fo 

many 

\  A(5^sxiv,i6. 


//;  "Natural  and  "Revealed  ReUgion.  ^ 

many  nations,  and  leave  them  without  any  means 
of  coming  to  the  knowledge  of  his  truth  ?  Can 
a  God  of  infinite  power  and  wifdom  be  difap- 
pointed  in  his  aim  ?  Or  will  the  common  father 
of  mankind  confine  his  greatefl  mercies  to  fo  few 
of  his  children  ?  —  And  thus  every  argument  of 
the  fuperior  excellency  of  our  religion  is  made  an 
obje6lion  to  its  divine  authority  ^  and  what  fiiould 
be  a  particular  motive  of  gratitude  for  having 
received  it,  is  turned  into  the  ftrongefl  reafon  for 
reje6ling  it. 

In  my  following  difcourfe  I  fhall  confider  that 
part  of  this  objeftion,  which  relates  to  i\iQ  Manner 
of  the  Chrijiian  difpenlation ;  the  other,  which  more 
immediately  afi^e6ls  the  T^ime  of  its  delivery,  being 
referved  to  a  more  full  examination  afterwards. 

In  anfwer  therefore  to  this  part  of  the  fore- 
going difficulty,  I  fliall  endeavour  to  prove  in  the 
firft  place, 

I.  That  a  partial  communication  of  ChrifLianity 
can  be  no  particular  obje61:ion  to  its  divine  au- 
thority, fmce  the  religion  of  nature  is  on  the 
fame  foot  with  it  in  this  refpe6l. 

II.  I  propofe  to  fhev/  the  wifdom  and  goodnefs 
of  the  divine  conduct  in  the  difpenfation  of  them 
both.    And, 

III.  The  great  benefit  of  complying  with  the 
terms  of  the  gofpel,  and  the  inexcufablenefs  of 
rejecting  it. . 

I.  I  am  to  fliew  that  2l  partial  communication  of 
Chriflianity  can  be  no  particular  objection  to  its 
divine  authority,  fmce  the  religion  of  nature  is 
on  the  fame  foot  v/ith  it  in  this  refpe<5l. 

A3  As 


6  Of  the  want  of  Univerfality 

As  the  all-wife  Creator  of  the  univerfe  has 
been  pleafed  to  frame  different  orders  of  intellec- 
tual beings,  fo  he  has  made  a  confiderable  differ- 
ence among  thofe  of  the  fame  order.  In  mankind 
the  cafe  is  very  evident.  We  cannot  but  obferve 
a  vaft  difparity  between  both  the  abilities  and  ad- 
'vantages  of  fome  men,  and  thofe  of  others  j  their 
tempers  of  body,  and  powers  of  mind,  and  circum- 
Jlatices  in  the  world  ;  their  education^  opportunities, 
and  ways  of  life  -,  the  Jiation  they  are  in,  or  the 
government  they  live  under. 

Now  thefe  are  fo  many  talents,  which  together 
make  up  our  portion  of  reafon,  and  feverally  con- 
tribute to  the  forming  our  underflanding,  and  im- 
proving our  nature.  As  thefe  then  are  fo  very  un- 
equally diftributed;  'tis  plain  that  our  religious 
notions,  or  our  law  of  nature^  mufV  be  very  differ- 
ent and  unequal  alfo.  The  bounds  of  duty  will  be 
as  various  as  the  degrees  of  knowledge  in  every 
man,  and  likewife  be  enlarged  in  proportion  to 
the  gradual  improvements  in  the  fame  man. 

To  fpeak  therefore  of  one  fixt^  immutabky  and 
univerfal  law  of  nature,  is  framing  an  imaginary 
fcheme  without  the  leaft  foundation  in  the  real 
nature  of  things  j  dire6lly  contrary  to  the  prefent 
order  of  the  whole  creation  :  'tis  making  the 
fame  rule  fuit  beings  in  all  circumftances  j  which 
is  equally  abfurd  as  to  prelcribe  the  fame  food 
and  phyfic  to  all  conftitutions. 

To  flile  this  religion  of  nature  abfolutely 
perfeB,  or  its  light  fufficient,  can  only  mean,  that 
every  one  may  be  as  perfe6l  here  as  God  intended 
him  to  be,  and  able  to  do  all  that  his  maker  will 
require  of  him,  or  fo  much  as  is  fufficient  to  ex- 
cufe  him  from  punijhment  j  which  is  very  true,  but 

nothing 


in  Natural  and  Revealed  Religion.  j 

nothing  to  the  purpofe :  for  this  kind  of  perfe6lion 
is  far  from  implying  an  univerfal,  unchangeable 
equality  in  the  law  of  nature ^  or  excluding  greater 
light  J  iince  it  may  be  very  confiftent  with  that  di- 
verfity  of  talents  abovementioned,  and  thofe  differ- 
ent degrees  of  happinefs  and  perfe6lion,  which  are 
founded  in,  and  naturally  confequent  upon  it. 

As  therefore  all  the  gifts  of  nature  are  diftri- 
buted  in  this  partial  and  unequal  manner,  how  un- 
reafonable  is  it  to  obje6l  againfl  revealed  religion, 
for  its  being  conveyed  in  the  very  fame  manner ! 
One  who  believed  any  thing  of  a  God  and  his  pro- 
vidence, would  naturally  fuppofe,  that  if  any  re- 
velation were  to  be  made,  it  would  be  made  ac- 
cording to  the  fame  method  which  is  obferved  in 
the  government  of  the  natural  and  moral  world; 
at  leaft,  he  that  allows  this  method  to  be  con- 
fiftent with  the  belief  of  a  deity  in  the  one,  cannot 
furely  on  that  account  reje6l  the  other  *. 

Thus  much  may  be  fufficient  to  fhew,  that  na- 
tural and  revealed  religion  are  upon  the  fame  foot 
in  point  of  univerfality^  and  that  the  obje6lion 
holds  equally  againft  both  of  them.  And  I  have 

been 

*  Chubb  in  his  late  difeourfe  on  Miracks,  p.  48,  ^c.  endea- 
vours to  invalidate  this  obfervation,  by  alTerting,  that  the  two 
cafes  are  not  parallel,  becaufe  the  one  could  not  have  been  bet- 
ter conftituted  ;  which  he  thinks  cannot  be  made  appear  con- 
cerning the  other.  But  if  it  be  (hewn  that  the  like,  or  greater 
inconveniences  would  flow  from  any  other  aflignable  way  of 
conveying  revelation  (which  will  ht  attempted  in  the  following 
part  of  this  difeourfe;)  then  we  have  as  much  reafon  to  aflert, 
that  it  could  not. upon  the  whole  have  been  conveyed  in  a  bet- 
ter way;  and  confequently  the  ob}e6tion  drawn  from  its  want  of 
Univerfality,  will  be  of  no  more  force  than  that  from  Inequality 
is  in  the  common  courfe  of  nature  ;  and  the  two  cafes  will  ftill 
be  exailly  parallel.  Nor  can  I  find  the  leaft  proof  of  the  contrary 
in  hf^.Bofhigbroke^s late declamation,(Works, Vol. iv.  p. 293. i^c) 
except  what  arifes  from  the  arbitrary  fuppofition  of  fome  few 
divines,  and  is  fufficiently  obviated  near  the  end  of  Part  II. 

A4 


8  Of  the  want  ofUni'verfality 

been  the  more  brief  on  this  head,  as  it  has  beei^ 
fully  difcufled  of  late  by  far  more  able  writers -[-. 

II.  Let  us  proceed  therefore  in  the  fecond  place, 
to  point  out  the  wifdom  and  goodnefs  of  the  di- 
vine condu6l  in  the  difpenfation  of  them  both. 

I  ft.  Of  Natural  Religion,  which,  as  we  have 
feen,  is  proportionable  to  the  different  abilities 
and  attainments  of  mankind ;  as  thefe  are  alfo 
to  their  different  ftations  and  conditions;  both; 
which  we  ihall  find  exquifitely  fuited  to  the  well- 
being  of  the  world. 

For  in  the  firft  place,  fociety  is  requifite  in  or- 
der to  fupply  the  conveniences,  the  comforts, 
and  the  necelTaries  of  life,  as  well  as  to  fecure  the 
quiet  ufe,  and  fafe  pofTeflion  of  them.  To  pre- 
ferve  fociety,  among  fuch  frail  fallible  creatures, 
there  is  need  of  government ^  which  implies  differ- 
ent ftations  and  conditions ;  as  thefe  again  call 
for  different  abilities  and  qualifications.  All,  'tis 
plain,  cannot  be  governours,  nor  enjoy  the  be- 
nefits which  attend  fome  pofts  of  wealth  and 
power ;  the  many  have  nothing  left  them  but  to 
obey,  to  execute  the  will  of  their  fuperiors,  and 
undergo  the  drudgeries  of  life  t. 

The  fame  holds  in  the  body  politic  as  in  the 
natural,  there  muft  be  many  inferior  and  more 
feeble  members^  which  yet  are  necejfary ;  neither  can 
the  head  fay  to  the  feet  y  I  have  no  rieed  of  you. 

But 

t  See  Bp.  Conyhearis^  Fo/ier's^  or  S.  Browne's  Defence  of  Revela- 
tion -y  or  Deme's  Sermon  on  the  Propagation  of  the  Gofpel  j  or 
more  at  large  in  Bp.  Butlers  Analogy^  &c.  p.181,215,  d?V.  8vo. 

X  Ilh  ergo  omnes  conditi  funt  ut  hasc  opera  praellent,  quibus 
in  civitate  opus  eft;  conditus  eft  autem  vir  fcientia  prseditus  fui 
gratia  :  [/'.  e.  ob  finem  quemadeptus  eft,  fc.  fcientiam.]  atque  ita 
fimul  colitur  terra,  et  reperitur  fapientia.  Quam  fcite  ergo  dixit 
ilie,  quifquis  fuit,  Nifi  effcnt  flultiy  defolaretur  terra  P  Maimon. 
Jporta  Mof  p,  41.  Vid.  Eccl^xxxviii.  32,34.  Kuh,  Klim.  p.  1 33. 


in  Natural  and  Revealed  Reltgton,  q 

But  now,  if  all  thefe  different  members  of  the 
world  had  naturally  the  felf-fame  fenfe  and  relifli 
of  things ;  if  each  man  had  originally  and  un- 
changeably the  higheil  degree  of  underflanding 
and  acutenefsi  the  greateft  ftrength  of  reafon,  and 
finenefs  of  imagination,  that  is  to  be  met  with  in 
any  of  the  fpecies ;  how  very  unequal  and  incon- 
gruous muft  this  unavoidable  diverfity  of  orders 
prove  !  How  hard  would  be  the  cafe  of  them, 
whofe  lot  is  to  fill  theworfland  loweil  offices,  and 
yet  who  find  themfelves  as  well  qualified  for,  and 
as  highly  deferving  too  of  the  befl,  (fince  on 
this  fuppofition,  which  leaves  it  fo  very  little 
in  any  one's  power  to  benefit  either  himfelf  or 
others,  there  could  fcarce  be  any  real  defert  at 
all)  as  thofe  that  hold  them  ;  and  who  likewifc 
cannot  but  be  as  deeply  fenfible  of  all  that  mi- 
fery  and  hardfhip  which  arifes  from  the  want  of 
them  !  The  common  intelka  and  apprehenfion 
of  man  would  be  but  ill  placed  in  ^n  ox  or  afs-, 
nor  would  the  genius  and  temper  of  fome  phi- 
lofbphic  mind  be  any  better  fuited  to  km  that 
drtveth  them,  and  is  occupied  in  all  their  labours. 

But  this  muft  necefTarily  be  the  ftate  of  things, 
if  all  men  were  by  nature  furnifhed  with  all  thofe 
rational  or  inteileaual  accomplifhments,  which  a- 
dorn  fome  few  of  them  at  prefent.  Three  parts  in 
four  of  the  world  muft  be  unfit  for  their  particular 
circumftances,  and  at  odds  with  their  condition. 

How  inconfiftent  alfo  would  it  be  in  nature  to 
implant  thofe  various  fenfes,  appetites,  and  taftes 
m  all  men,  which  not  one  in  a  thoufand  would 
have  power  to  gratify !  —That  fublime  degree  of 
reafon  and  reflection,  which  could  only  prove 
Its  own  tormentor  !— Not  to  mention  what  ill 
influence  fuch  a  fcheme  would  have  on  govern- 


6' 

ment 


lo  Of  the  want  of  XJfiiverfality 

ment  itfelf;  how  difficult  it  muft  be  to  rule, 
where  every  one  has  the  fame  ftrength  and  Ikill ; 
how  hard  to  obey,  when  all  have  equal  abilities, 
and  therefore  (as  they  might  imagine)  an  equal 
right  to  be  their  own  direftors.  *  In  fhort,  how 
much  more  wife  and  beneficial  is  the  prefent 
conftitution  of  things  !  where  all  is  left  to  man- 
kind themfelves,  who  have  both  the  forming  and 
difpofing  of  each  other;  nay,  where  men  are  at 
liberty  in  a  great  meafure  to  frame  their  own 
natures,  and  difpofitions :  where  they  have  no 
inconvenient  or  pernicious  principle  to  lay  to 
nature's  charge  t ;  no  properly  innate  notions^ 
or  implanted  inftin5ls  X;  no  truly  natural  ap^ 
petite  or  affeSiion^  to  fway  or  byafs  them  ;  except 
that  univerfal  fenfe,  and  flrong  defire  of  happi- 
nefsy  which  was  fo  abfolutely  neceffary  to  their 
prefervation(^).  By  thefe  means  we  have  at  firft- 

only 

*  Si  omnes  ingenio  pares  eflent,  omnefque  in  eofdem  af- 
fedlus  proclives,  aut  iifdem  virtutibus  ornati ;  non  eflet  qui  a- 
lius  imperiis  parere  vellet,  aut  ei  quidpiatn  concedere,  aut  qui 
varietati  minifteriorum  et  artium  omnium  generum  aptus  eflet. 
Cum  omnes  omnia  curare  nequeant,  fingulos  in  Societate  fuo 
munere,  in  gratiam  aliorum,  fungi  oportet  j  nee  vilifllma  mu- 
nera  minus  lunt  neceflaria  interdum  quam  fublimiora.  Itaque 
cfle  oportuit  omnibus  fuum  ingenium,  ut  quifque  quod  fuum 
crt  ad  Societatis  felicitatem  conferret,  et  quod  casteris  deeft  fua  in- 
duftria  fuppleret.  Cleric.  Silv.  Philol.  ad  i^fchin,  Socr. p. lyo^  171. 

t  See  Jbboi*s  Boyle's  Le^.  2d  fett,  Serm.  5.  p.  143,  l^c.  or 
Kin£%  Origin  of  Evil ^  Note  38,  p.  189.  4th  Edit. 

X  See  Prelim.  DifT.  to  King,  and  Rem.  i.  p.  75.  4th  Ed. 

{a)  To  form  fome  notion  of  this,  let  it  be  obferved,  that 
when  the  firfl:  foundation  of  a  diverfity  of  fenfe  and  intelled  is 
once  laid  in  a  greater  or  lefs  fufceptibility  of  pleafure  or  pain, 
by  a  perception  of  ideas  more  acute  or  dull,  more  quick  or  flow^ 
and  a  proportioned  reJIeSiion  on  them,  (which  proportion,  by 
the  bye,  between  thefe  two  powers  [of  perceiving  and  refle<51- 
ing]  is,  I  believe,  in  each  Perfon  pretty  exactly  kept  up,  as  to 
the  pitch  of  their  vivacity  in  both  the  abovenamed  refpe^is,  i.  c. 
the  force  and  time  of  their  fucceflive  operations,  or  the  momen- 
o  turn 


in  Natural  and  Revealed  Religion,  1 1 

only  fuch  thoughts  and  inclinations  inftilled  into 
our  minds  as  are  agreeable  to,  and  for  the  molt 

part 

turn  and  velocity  of  their  refpedive  objeds)  —  from  hence  the 
whole  tribe  of  affe^ions^kc.  and  the  feveral  degrees  in  each,  are 
very  apparently  deducible :  fuppofing  only  this,  I  fay,  which 
feems  to  lie  in  the  original  Jlamina  of  the  body,  and  is  fo  far 
not  to  be  accounted  for,  at  leaft  by  me  ;  which  tlierefore,  and 
which  only  I  (hould  term  innate^  or  ftri6tly  natural  \  fmce  every 
thing  befides,  that  is  comprehended  under  the  name  of  natural 
appetite^  kc.  is  properly  fo  far  from  being  fuch,  that  it  is  evi- 
dently pofterior  in  the  order  of  nature,  and  entirely  ground- 
ed on  the  ideas  which  themfelves  arife  from  hence,  and  whofe 
innatenefs  in  all  fenfes  of  that  word  is  now  generally  given  up :  — 
fuppofing  then  this  one  foundation  laid  by  nature,  a  difference 
herein  will  be  enough  to  conftitute  the  being  more  or  lefs  fen- 
fible,  or  rational  in  general  j  and  tend  to  make  it  more  or  lefs 
pajfionate  or  mild,  eager  or  indolent,  &c.  in  whatfoever  it  applies 
itfelf  to  :  But  can  this  ever  adually  determine  it  to  any  one 
peculiar  fett  of  objeds,  or  have  any  tendency  towards  giving 
what  we  mean  by  a  particular  genius,  tafte,  or  temper  ?  That, 
and  the  whole  conftitution  of  the  human  mind,  or  its  predo- 
minant qualities,  feem  to  arife  afterwards  from  the  particular 
ajfociatiom  which  we  form  ourfelves,  or  learn  of  others,  as  thefe 
grow  gradually,  and  even  mechanically  from  the  circumftances 
we  are  in,  or  from  thofe  objeds  that  more  immediately  fur- 
round  and  ftrike  us  * ;  provided  that  a  fuitable  attention  and  re- 
gard be  paid  to  each  as  it  prefents  itfelf. 

For 

*  See  Hartley* %  Obfervatlons  on  Man,  parti.  A  book  well  worth 
the  pains  required  to  underftand  it,  and  which  I  muft  beg  leave  to 
recommend,  as  exhibiting  a  very  curious  hiftory  of  man's  frame, 
and  well  founded  in  the  main ;  though  the  ingenious  author  carries 
fome  points,  particularly  that  of  mechanifm,  farther  perhaps,  than 
either  experience  feems  to  juftify,  or  we  are  here  willing  to  allow. 
Perhaps  it  exceeds  the  power  of  human  underftanding  to  decide 
where  mechanifm  ends,  and  where  the  liberty  o{  indifference  (the  only 
notion  of  liberty  that  comes  up  to  the  purpofe)  may  be  fappofed  to 
commence.  However,  it  feems  clear  that  fome  fhare  of  each  is  to  be 
admitted  into  the  human  compofition,  as  well  towards  folving  fe- 
veral phaenomena,  as  giving  due  fatisfaftion  in  the  great  articles  of 
religion  and  morals  ;  and  that  after  all  the  attempts  of  the  moft  able 
writers  on  this  fubjeft,  neither  principle  can  be  wholly  excluded. 
This  appears  fufficiently  from  a  late  humorous  treatife,  where  the 
fagacious  Mr.  Search,  in  order  to  reconcile  his  fcheme  to  common 
fenfe,  either  plays  continually  on  a  falfe  and  foreign  notion  of  free- 
dom, or  is  forced  to  adopt  a  main  part  of  the  real  fyftem,  even 
wkile  he  is  endeavouring  to  exclude  it. 


1 2  Of  the  want  of  Univerfality 

part  do  in  fa6t  arife  from  our  particular  place 
and  circumftances  in  the  world;  and  afterwards 
find  room  enough  to  refine,  improve,  and  enlarge 
our  faculties ;  to  qualify  ourfelves  for,  as  well  as, 
by  a  right  application  of  them,  to  merit  fome 
fuperior  flation,  whenever  that  fhall  become  void. 
How  regular  and  beautiful  a  fubordination  muft 
this  foon  produce !  How  fitly  might  the  whole 

body. 

For  that  amidft  all  this  mechanic  apparatus  we  have  fuch  a 
diilindl  faculty  of  attending^  and  determining  the  fubordinate 
powers  in  confequence  thereof,  as  is  ftated  at  large  by  ABp. 
King^  I  muft  beg  leave  to  fuppofe,  till  all  thefe  various  appear- 
ances, which  feem  fo  much  to  require  it  (of  which  in  the  fol- 
lowing Note  ^)are  folved  on  other  principles  ;  and  then  indeed 
this,  which,  it  muft  be  owned,  contains  fometliing  inexplica- 
ble, will  be  of  courfe  excluded.  I  may  add  here,  that  neither 
are  thofe  ajjociations  themfelvcs,  from  whence  fome  very  inge- 
nious perfons  would  deduce  a  total  mechanifm,  altogether  ne- 
iejfary  ;  nor  wefo  far  paffive  under  them,  as  to  be  left  without 
a  power  of  curbing  and  correcting,  breaking  and  eradicating ; 
as  well  as  of  contradling  them  at  firft,  and  afterwards  confirm- 
ing them ;  to  aflert  this  would  be  advancing  a  new  dotSlrine  of 
habits  contrary  to  the  general  [tY\(Q  and  language  of  mankind. 

Well  then,  allowing  fuch  a  degree  of  liberty,  or  arrive  power 
to  be  joined  with  the  other  pafTive  ingredients  in  our  compofi- 
tion,  as  fuch,  it  muft  in  fome  meafure  a<5l  independently  on 
each  of  them,  and  be  capable  of  forming  new  ajjociations  from 
its  own  proper  a6ls,  which  will  extend  to  all  the  reft,  and  in- 
fluence them ;  and  yet  as  it  will  alfo  have  fome  fuch  fort  of 
conne6lion  with  them  all,  as  to  be  itfelf  in  fome  refped  or  other 
influenced  by  them  reciprocally  j  or  (which  comes  to  the  fame 
thing)  the  mind  will  be  fo  far  affefled  in,  and  through  them 
as  to  influence  it ;  which  we  all  daily  feel  :  [elfe  how  come 
thefe  parts  of  our  conftitution  to  be  conftantly  applied  to  with 
fuccefs  for  the  determination  of  it  ?  Why  is  pain  prcfent  or  in 
profpect  ufed  to  move  a  man,  or  arguments  and  motives  urged, 
if  they  are  really  matters  of  indifference  to  his  choice,  and  have 
no  manner  of  effedl  upon  it?]  As  this  grows  and  gathers 
ftrength,  like  all  our  other  faculties  ;  and  is  equally  capable  of 
being  impaired,  and  redified  again :  (  Kijig.  Note  X.  p.  360, 
4th  Ed.)  — As  it  is  limited  and  fubjeil  to  its  laws,  not  per- 
haps wholly  difierent,  though  of  a  kind  diftinsS  from  thofe 

of 


in  Natural  and  Revealed  Religion.  1 3 

hody^  thus  knit  together  and  compared  by  that  which 
every  joint fiippliethy  increafe  iDith  the  increcfe  of  Gody 
would  man  but  enter  into  the  fame  great  plan  of 
exciting  induftry  and  labour,  and  do  what  lies  in 
his  power  to  promote  it,  viz.  entail  benefits  and 
fuccelles  as  the  natural  confequence  of  thefe ;  en- 
deavour to  fuit  every  one's  flation  to  his  refpe^live 
merit  and  abilities  -,  i,  e*  deal  with  each  perfon  ac- 
cording 

of  the  other  appetites  :  (however  fuch  as  make  it  no  lefs  go- 
vernable, Ibid.  c.  V.  §  5.  fub.  4.  p.  372,  &c.  with  Notes  69,  p. 
366,  and  70,  p.  371.)  and  cannot  go  againfl:  thefe  appetites 
without  manifeft  pain  and  mifery  to  the  perfon:  (lb.  note 
N.  p.  241,  &c.)  —  As  it  may  be  inclined,  both  by  them  and 
its  own  courfe  of  operation,  and  will  become  daily  more  and 
more  conformed  to  them,  by  due  regular  exercife ;  which  we 
lilcewife  experience;  — its  operations  will  become  as  much  the 
objecls  of  foreknowledge;  nor  will  it  be  much  lefs  eafy  to  ac- 
count for  either  the  formation,  or  increafe  of  any  particular  turn 
of  mind,  in  any  given  fituation,  than  if  all  were  performed  in 
us  nece{E'.rily,  and  at  once. 

Th.is  plan  of  human  nature,  which  derives  every-  thing  fron> 
a  few  principles,  and  yet  makes  room  for  that  endlefs  variety 
confcicuous  in  it,  might,  I  am  fenfible,  be  fct  in  a  good  light, 
and  fiiewri  to  be  free  from  fome  of  the  greated  difficulties  that 
mufl  clog  all  others.  In  this  viev/,  a  juft  uniformity  is,  by  the 
Deity,  fo  far  as  his  immediate  acis  reach,  always,  and  might  be 
by  us,  preferved  among  all  its  confcituent  parts ;  our  talents 
fuited  to  cur  capacity  of  ufing  them;  our  fphere  enlarged,  aSu 
that  increafes ;  and  regularly  keeping  pace  v/ith  our  improve- 
ments; each  difpenfation  put  upon  a  reafonable  foot;  and  all 
difcoveries  made  in  due  proportion  to  our  qualifications  for 
judging  of  them,  and  our  difpofiticns  to  apply  them.  Whereas 
the  contrary  fcheme,  of  bringing  all  things  to  an  original,  equal, 
and  immediate  intuition ;  or  of  tixing  every  man  to  certain 
impuJfes,  or  inflinds,  independent  on  his  ftation  and  endeavours, 
and  intirely  unimprovable  by  them;  tiiis  muft  bequi':c  arbitra- 
ry, and  in  a  great  meafure  uielefs  ;  and  attended  with  all  the  in- 
confsflences  and  inconveniences  already  mentioned. 

Such  v/ould  the  confequences  be  of  that  pretended  unlverfal 
equabiYilyy  in  natural  religion;  nor  is  the  levelling  fcheme,  fo 
much  contended  for  in  revelation,  lefs  abfurd  as  will  appear 
below. 


14  OfthewanfofUniverfalify 

cording  to  what  he  is,  and  obferve  thofe  rules 
which  the  great  God  of  nature  ha^  eftabHfhed ! 

What  emulation  muft  this  raife,  joined  with 
the  utmoft  care  and  caution,  when  each  finds  it 
in  his  power  fo  much  to  improve  and  advance, 
as  well  as  to  impair  and  debafe  his  nature ;  and 
thereby  alfo  change  his  fiatel  what  eagernefs 
to  excel  fome !  what  dread  of  falling  below 
others !  what  encouragement  for  all,  to  make  the 
beft  ufe  of  their  faculties  and  opportunities  ! 
This  amicable  conteft,  this  perpetual  ftruggle, 
mufl  certainly  make  more  for  the  good  of  the 
whole,  than  if  all  had  been  paflive,  and  abfo- 
lutely  fixed  in  any  degree  of  knowledge  and  per- 
feftion)  or  limited  unalterably  to  any  ftate.  {h) 
Upon  this  plan  only  could  there  be  place  for 
hope  or  fear,  reward  or  punifhment,  the  only 
proper  means  of  governing  free,  rational  agents ; 
and  of  condu6ling  them  to  their  fupreme  and 
triiefl  happinefs,  which  feems  entirely  to  confifl 
in  agency;  and  which  can  only  this  way  be  ex- 
cited-f.  This  therefore  is  the  method  mofl  agree- 
able 

{h)  See  King's  Origin  of  Evil,  Note  19.  p.  108,  &c.  and 
Note  Y.  p.  398,  &c.  We  may  add,  that  the  fuppofition  of  any 
fuch  fixed,  unimprovable  ftate  of  natural  good  implies,  ftridlly 
fpeaking,  no  lefs  than  the  fubverfion  of  all  virtue  or  moral  good  ; 
which  is  nothing  but  the  chufmg  to  communicate  the  former  : 
[^tQ  King.  R.  i.  p.  75,  76.  4th  Ed.]  for  which  communication 
there  could  b;  no  place  in  fuch  a  ftate,  nor  confequently  any 
room  for  any  of  thofe  ideas  which  are  founded  on  it. 

Nor  does  this  fcheme  any  better  confult  the  intereft  of  our 
intellectual  accompli (hments ;  which,  while  it  feems  to  be  ex- 
alting them,  is  at  the  bottom  taking  away  their  ufe  and  exercife: 
while  it  pretends  to  conftitute  an  equality  among  rational  agents, 
is  realiy  deftrudive  of  both  rationality,  and  agency. 

t  See  King.  p.  216.  298,  311,  324,  335,  348,  &c.  with  the 
following  Note  [^].  and  Fofler's  wifdom  of  God  in  the  various 
ranks  and  fubordi nations  of  human  Life.  Serm.  viii.  Vol.  2. 


In  Natural  and  Revealed  Religion.  i  r 

able  to  wifdom  and  goodnefs,  and  in  confequence 
moft  worthy  of  God^t- 

Having  thus  far  confidered  the  partial  diftri- 
bution  of  the  gifts  of  nature,  and  confequent 
diverfity  of  natural  religion^  and  offered  fome 
hints  towards  explaining  the  reafonablenefs  and 
neceflit);  thereof;  I  proceed  to  fliew  the  fame 
concerning  revelation. 

If  a  revelation  were  to  be  made  at  all,  (and  I 
muft  here  take  it  for  granted  that  fuch  a  thing 
is  neither  impoflible  nor  unreafonable  in  itfelf,*) 
it  muft  be  conveyed  in  the  method  we  are  told 
it  was,  namely,  at  firft  communicated  to  fome 
few  feled  perfons,  and  by  them  divulged,  and 
gradually  propagated  to  the  reft  of  the  world  (r); 
or  fecondly,  every  particular  man  muft  have  it 
by  irnmediate  inspiration ,  and  be  at  all  times, 
and  in  all  cafes,  influenced  and  direded  to  it 
internally;  or  thirdly,  it  muft  be  publifhed  again, 
and  again,  and  frefti  miracles  worked  for  the 
convi6lion  of  each  unbeliever  in  every  age. 

In  the  fecond  of  thefe  methods  the  inconveni- 
ences are  very  obvious :  for  Firft,  This  influence, 

of 

t  See  this  defcribed  more  at  large  in  Bp.  Butkr'%  jinalo£v 
p.  93,&c.  2d  Edit.  ^-^^ 

,  *J,^^.J^^"^^"-  ^°^-  ^-  ^-  I-  £"^uiry  into  the  evidence  of 
the  Chnftian  Religion.  §.8. 

n..(0  ^^(on  Miracles,  p.68,&c.)  objeas  to  this  firft  me- 
thod, that  hereby  it  would  be  in  the  power  of  a  few  men  to  de- 
prive the  reft  of  all  the  benefits  of  this  revelation. 

But  IS  not  that  really  the  cafe  in  all  the  other  benefits  of  na- 
ture, and  the  ordinary  gifts  of  providence  ?  Are  not  moft  of  the 
blellings  of  life  communicated  to  us  by  the  mediation  and  in- 
ttrumentahty  of  other  men,  who  may  be  juft  and  faithful  in 
communicating  them,  or  otherwife  ?  and  is  it  not  oft  in  the 
power  of  a  fingle  perfon  to  deprive  multitudes  of  life  itfelf,  or 
any  of  its  comforts ;  of  liberty,  peace,  plenty,  arts,  improve- 
ments, ^c?  and  IS  not  all  this  unavoidable  while  men  are  allow- 
ed the  tree  ufe  of  their  natural  powers,  which  Chutb  contends 

for.? 


i6  Of  the  want  of  Univerfalhy 

of  what  kind  foever  it  be,  muft  either  be  abfo- 

lutely  efficacious  and  irrefiflible, ,/.  ^.  To  flrong  as 

to  fubvert  the  natural  powers  of  man,  and  take 

away  his  freedom  of  thinking  and  acting ;    and 

confequently  deflroy   all    virtue,   merit,   praife, 

reward;  i,e.  all  that  is  good  and  valuable  in 

religion:  — or  elfe  it  would  not  be  fufficient  fo 

anfwer  the  ends  propofedj  nor  could  it  certainly 

and  efFe(5lually  fecure  the  interefl  and  falvation  of 

mankind.     As  an  illumhiation  it  muft  either  be 

difting- 

for  ?  Men,  he  fays,  ure  not  to  be  over-ruled  In  either  the  publica- 
tion or  reception  of  religion ;  and  if  fo,  he  has  yet  to  explain 
how  that  is  to  be  given  io  as  not  to  leave  it  in  the  power  end 
pleafure  of  a  feiv^  fooner  or  later,  to  reftrain  and  fupprefs,  to 
difguife  and  corrupt  it ;  and  confequently  to  prevent  thoufar.ds  and 
millions  of  others  from  Jharing  in  the  benefts  thereof  ib.  p.  63.  On 
a  little  farther  confideration  Chubb  may  probably  find  that  in  this 
fcheme  [of  Human  Liberty]  it  muft  be  impoffible  for  any  thing 
relating  either  to  the  minds,  or  outward  circumftances  of  man- 
kind, to  remain  in  a  ftate  of  perfedl  uniformity ;  and  then  he 
may  be  fenfible  too  that  the  fame  caufes,  which  among  other 
things  that  concern  mankind,  make  their  religion  unavoidably 
continue  in  this  partial  and  une  mal  v^ay,  will  hold  as  ftrongly 
for  its  being  originally  given  in  the  fame  way. 

Chubb's  lecond  objedlion.  That  if  men  could  be  fuppofed  to 
be  honeftand  faithful  in  the  publication  of  a  fyflem  of  revealed 
Religion,  then  there  would  be  no  occafion  for  fuch  fyflem,  ib. 
feems  to  be  worfe  founded  than  the  other;  fuice  this  revelation, 
notwithftanding  all  the  imperfedions  that  attend  its  communi- 
cation, may  ftill  be  the  means  of  conveying  fuch  fuperior  bene- . 
iits  to  thofe  who  do  come  to  the  knowledge  of  it,  of  making 
fuch  difcoveries  in  the  nature  both  of  God  and  Man,  and  of 
affording  motives  for  men's  attaining  to  fuch  a  degree  of  virtue, 
and  true  rational  happinefs,  as  all  their  honefty,  without  fuch 
helps,  could  never  raife  them  to,  at  leaft  the  generality  of  them. 

And  whether  the  fok  end  of  revelation  be  to  bring  men  to  a 
higher  pitch  of  happinefs  than  they  could  otherwife  attain,  or 
not :  ib.  p.  49.  this  author  never  can  prove  but  that  this  may  be 
one  of  its  great  ends ;  and  this  end  is  in  h&.  obtained,  to  as  high 
a  degree  as  is  confiftent  with  his  own  fcheme  of  perfe6l  liberty : 
fo  that,  in  the  laft  place,  allowing  God  to  forefee  all  the  confe- 
quences,  and  events  attending  fuch  an  eftablifhment,  ib.  p.  62. 
yet  this  ellabiifhment,  fo  circumftanced,  may,  notwithftanding 

any 


^     in  Natural  and  Revealed  Religion.  ij 

diftinguifliable  from  the  prefent  efFeds  of  reafori 
and  the  ordinary  operations  of  the  divine  fpirit, 
or  not;  if  the  former,  this  muft  be  by  ftriking  us 
more  forcibly,  and  working  a  more  aiRired,  in- 
falhble  convidion  in  the  mind  :  but  fo  much  as 
is  added  to  that,  above  what  may  arife  from  the 
prefent  conftitution  of  things,  jull  fo  much  muft 
be  taken  from  the  prefent  choice,  and  merit  of 
behevingj  and  the  concomitant  dehght  and  fa- 
tisfa6tion  which  we  feel,  and  ought  to  feel,  in 
giving  oar  afient  to  truth  (^).     Sach  evidence 

muft 

any  thing  this  author  has  made  out  to  the  Contrary,  come  from 
him.  And  indeed  Chubb  fecms  at  length  to  be  feufible  of  that  fa.iie 
boafted  objection  againji  the  divinity  of  a  revelation  from  its  non- 
univcrfality  beir.g  io  very  much  vjcahned^  that  he  is  grown  rather 
weary  of  it,  and  willing  to  get  rid  of  it  as  handfomely  as  he  can, 
by  pretending  that  he  has  not  even  Icaiied  to  that  fide  of  the  qucjlion 
in  all  his  debates  upon  it,  and  will  take  it  unkindly  to  have  fuch 
a  thing  fo  much  as  inf.miated  cf  him.  The  Author's  Farewell, 
p.  219.  note. 

{d )  See  ABp.  King's  Origin,  N.  19.  p.  108,  &c.  4th Ed.  compar- 
ed with  N.  59.  p.  310.  Whence  it  appears,  that  though  in  feme 
cafes  and  refpeds  the  affent  be  unavoidable,  and  we  merely 
paifive  in  the  attainment  of  many  ufeful  parts  of  knowledge ; 
and  which  mull  be  attended  with  fome  fatisfaClIon  in  degree 
proportioned  to  the  apprehenfion  of  that  ufefulnefs,  and  of  a 
kind  perhaps  very  complex,  as  arifing  from  variety  of  caufes 
accidentally  aHbciated  ;  yet  neither  is  the  kind,  nor  the  degree 
of  this  delight  fo  intenfe,  and  exquifite,  as  that  which  ufually 
accompanies  thofe  points  which  we  work  out  ourfelves  ;  which 
we  properly  make  our  own^  by  a  free,  fair  inveftigation.  Thele 
truths,  though  of  no  more  importance  in  themfelves,  or  their 
coiifcquences,  than  any  others  that  are  eitlier  forcibly  obtruded 
on  us,  or  forruitoufly  thrown  into  our  way;  yet  arc  attended 
with  a  fort  of  felf-approbation,  and  complacency,  which  both 
accompanies  the  firft  difcovery,  the  tranfporting  Ivprn/y-  j  and  will 
continue  after  it,  and  bear  reflection ;  and  which  makes  them 
infinitely  exceed  all  others  in  our  eftimation.  The  fame  thing, 
as  it  is  come  at  in  the  one  or  the  other  of  thefe  ways,  is  evident- 
ly not  the  fame  to  us:  which  I  can  afcribe  to  nothing  more  than 
a.  confcioufnelJs  tliat  in  the  former  cafe  wc  haVe  contributed  fome- 

B  what 


1 8  Of  the  want  ofUniverfality 

mull  either  fuperfede  all  a6lion  and  enquiry  of  our 
own,  and  overbear  the  judgment  beyond  poffi- 
bility  of  doubt,  (which  yet,  from  the  manner  of 
our  acquiring  and  affociating  ideas,  and  forming 
judgments,  is  impoffible  to  be  conceived,  with- 
out reverling  the  whole  frame  of  the  human 
mind ;  neither  would  that  appear  to  be  at  all  de- 
firable,  as  we  have  feen  above)  it  muft,  I  fay, 
either  be  inconfiftent  with  the  exercife  of  our 
other  moft  valuable  faculties,  or  it  would  come 
to  the  fame  thing  with  the  prefent  ufe  of  them ; 
and  prove  alike  capable  of  being  equally  negledl- 
ed  or  oppofed,  corrupted  or  deftroyed  :  it  would 
have  no  higher  evidence  than  in  fome  cafes  the 
common  principles  of  reafon  have ;  nor  could 
it  lay  any  flronger  obligation  on  us  to  obey  its 

dictates. 

■what  to  the  acquifition  of  it,  and  to  our  own  improvement  by 
that  acquifition ;  or  an  idea  of  merit ,  conftantly  aflbciated  with 
this  kind  of  acquifitions,  and  which  is  perhaps  the  very  ftrong- 
eft,  and  the  mofl:  agreeable  of  all  our  ajfociations. 

From  whence  alfo  we  may  colle6t  how  necefTary  it  is  to  the 
happinefs  of  man,  that  he  fhould  appear  to  himfelf  to  htfree^  in 
the  exercife  of  the  faculties  of  his  mind,  as  well  as  the  powers  of 
his  body;  to  be  in  fome  degree  a^ive  in  the  attainment  of  his 
knowledge,  as  well  as  any  other  attainments  ;  and  how  far  this 
will  go  towards  proving  him  to  be  really  lb,  I  leave  to  be  confi- 
dered.  If  he  has  any  real  liberty,  there  will  be  a  good  reafon  for 
annexing  this  double  pleafure  to  the  exercife  of  it,  both  to  excite- 
him  to  adlion  in  cafes  of  difficulty,  and  afterwards  to  juftify  him 
for  engaging  in  fuch  j  and  enable  him  to  go  through  all  the  toil, 
and  hazard  that  attends  them.  If  he  has  none,  won't  it  be  a 
little  hard  to  point  out,  either  the  rife  or  reafonablenefs  of  this 
fo  conftant,  and  fo  general  a  delufion  ;  and  to  account  for  fuch 
ideas  as  thofe  of  merit,  efteem,  reward.  Sec.  which  are  entirely 
founded  in  it  ?  Whether  the  refolving  all,  with  a  late  author^ 
into  the  deceitful  feeling  of  liberty,  be  attended  with  lefs  difficulties* 
than  thofe  which  this  hypothefis  is  calculated  to  remove,  muft 
be  fubmitted  to  the  thoughtful  reader.  See  Hume  on  Liberty  and 
Necejity^  Effayi  on  the  Principles  of  Morality  and  Nat.  Rel.  Parti. 


in  Natural  and  Revealed  Religion,  1 9 

di6lates.  The  fame  will  be  the  cafe  with  it  con- 
fidered  as  an  impulfcy  or  impreffion  on  the  mind, 
inciting  it  to  follow  each  determination  of  the 
judgment,  and  phyfically  conne6ling  thought 
with  aftion;  fnice  this  connection,  if  much  al- 
tered from  that  which  is  obfervable  in  the  prefent 
flate,  or*  increafed  to  any  confiderable  degree  a- 
bove  that  harmony  which  now  fubfifts  aniong 
our  natural  powers,  would  be  attended  with  the 
very  fame  confequences  -f-.  Farther;  as  all  this 
mull:  be  tranfaclcd  in  a  man's  own  breafi:,  and 
fo  long  as  it  is  limited  as  above,  or  he  retains  the 
leafl  degree  of  liberty,  is  capable  of  being  ftilied 
there ;  every  one  might,  and  mofl  probably  would 
foon  difregard  it,  as  much  as  he  does  now  the 
many  good  thoughts,  motions,  and  fuggeftions, 
which  arife  daily  in  his  mind.  Nor  is  there  lefs 
likelihood  of  its  being  perverted  to  the  worfl  pur- 
pofes,  as  interefl,  vice,  or  vanity  might  dire6t:— - 
of  its  foon  filling  the  world  with  rank  enthiijiafm^ 
or  the  moft  wicked  and  abfurd  impofiiires-y  and 
when  it  is  thus  once  perverted,  there  feems  to  be 
no  room  for  any  remedy  upon  this  fcheme;  no 
means  are  left  us  to  deteft  the  fraud,  or  folly  of 
any  religious  pretences  whatfoever;  no  method 
for  mankind  to  refcue  themfelves  from  perpetual 
delufion(f). 

Nor 

t  See  Hutchefon  on  the  PalTions,  p.  179,  200,  &c.  or  King^ 
N.  28,  &c. 

[e)  The  fubtile  author  of  Chrijiianity  not  founded  on  Argumcnty 
feems  to  adopt  thisfecond  method  of  comnuraicu^ing  a  religioa 
to  mankind,  and  carries  it  fo  far  as  to  fuperfcde  all  other  means, 
divine  or  human,  that  have  ever  been  made  ufe  of  to  fupport  it 
in  the  world.  He  contends  for  a  conjlant  and  particular  revelation 
impartid  feparatfly  and  fiipernaturally  to  every  individual,  ^.112. 

B  2  ^  This 


2  o  Of  the  wafit  of  UnherfaUty 

Nor,  in  the  third  place,  would  lefs  inconve- 
niences attend  the  frequent  republication  of  reli- 
gion, and  working  new  miracles  for  the  convic- 
tion of  each  particular  perfon  that  might  be  fup- 

pofed 

This  he  terms  infpiratlon^  and  infufed  evidence,  p.  58.  feelings 
and  internal  fenfe,  ib.  and  of  a  nature  but  little  differing  from  that 
of  intuition^  p.  59.  In  (hort,  it  is  what  will  difpatch  the  whole 
bufinefs  of  religion  at  once,  without  either  time  or  teachings 
[p.  17.]  reading  or  reafoning,  the  ufe  of  our  underftanding,  or 
the  evidence  of  our  fenfes. 

'Tis  hard  to  guefs  upon  what  plan  this  author  would  defend 
himfelf  if  he  were  prelTed;  but  for  the  prefent  he  admits  one 
general  external  revelation  to  have  been  made  and  recorded 
[though  both,  upon  his  principles,  muft  have  been  extremely 
unnecellary]  and  yet  labours  to  diflliade  us  from  examining  the 
contents  of  it,  and  moft  inconfiftently  attempts  to  (hew,  as  well 
from  reafon  as  this  very  revelation,  that  we  ought  not  to  employ 
our  reafon  at  all,  either  in  the  proof,  or  the  interpretation  of  it, 
or  in  any  thing  elfe  relating  to  the  fubje6t,  p.  7.  hz.  A  felf-de- 
ftrudive  fcheme  !  which  were  it  really,  as  he  pretends  to  prove, 
laid  dovi^nby  Chrift  and  his  ape  [lie'..,  and  in  tht  nature  of  the  things 
or  from  the  practice  of  mankind  ever  fo  neceflar)-,  yet  could  not 
poflibly  be  kept  clear  of  the  confequences  abovementioned: — of 
which  more  hereafter.  But  that  this  is  far  from  being  the  cafe, 
may  eafily  be  fhewn.  That  Chrif  and  his  apoftles  both  encou- 
rage and  enjoin  the  exercife  of  reafon  in  religious  matters  is  plairi 
cn'ough  from  thefe  few  texts,  Matth.  xiii.  19,23.  Mark  viii.  17, 
18.  Luke'i.  4.  xii.  57.  John  v.  39.  AB.  xvii.  11,17.  Rom.  x.  17.  xi. 
I.  I  Cor.y..  15.  xiv.  29.  2  Cor.  xiii.  5.  i  Tim.  iv.  13, 14,  15.  iTim. 
iii.  15.  I  fohn  iv.  i.  i  Pet.  iii.  15.  Do  fuch  texts  as  thefe  fuppofe 
ConvioUo'n  to  precede  the  Evidenced  p.  37.  to  which  add  i  Thejf.v. 
21.  where  St.  Paul^  treating  of  Spiritual  Gifts  themfelves,  ex-  ' 
horts  his  followers  to  prove  all  things  [a  hopeful  tafk !  fays  our 
fiuthor,  p.  76.]  and  Rom.x.  2.  where  the  fame  great  apoftle  is 
recommending  Zeal  according  to  knctvledge-y  though  this  writer  is 
pleafed  to  tell  us,  t\i-2it.  fuch  zeal  will  farce  ever  deferve  the  name  \ 
p.  25. 

However,  to  give  this  extraordinary  fcheme  of  his  a  fcriptu- 
ral  air,  he  lays  hold  on  fome  paflages  of  Scripture-hiftor)^  [of 
vhich  in  their  proper  place]  and  draws  in  feveral  detacht 
parts  of  texts  about  the  Spirit  of  God,  or  fuch  as  found  that 
"way ;  which  he  applies  to  his  point  indifcriminately,  whether 
they  concern  tliofe  ordinary  affii^ances  and  imperceptible  ope- 
rations 


/;;  Natural  and  Revealed  Religion.  2 1 

pofed  to  want  it ;  fince  thefe  repeated  publications, 
when  grown  common,  would  in  all  probability 
be  as  little  minded  as  the  conftant  preaching  of  it 
is  at  prefent.  Such  a  continual  feries  of  miracles 

would 

rations  that  may  be  expe(5led  from  the  Holy  Ghofl:  in  every 
age,  or  are  confined  to  his  extraordinary,  miraculous  gifts, 
that  were,  we  think,  pecuHar  to  the  firft  pubUcation  of  the 
gofpel,  and  produced  thofe  wonderful  effeds  which  this  writer 
alludes  to ;  and  which  he,  with  fome  modern  fedaries,  feems 
ftill  to  claim,  upon  that  ever  weak  foundation  of  believing 
ftrongly  that  he  has  the  fame,  without  being  able  to  bring  any 
of  the  fame  proofs  in  juftification  of  fuch  his  belief.  Though 
even  here  he  ought  to  be  reminded,  that  moft  of  thefe  very 
fupernatural  gifts  were  fo  far  from  exerting  themfelves  inde- 
pendently on  any  natural  attainments,  that  they  moft  com- 
monly aded  in  conjunction  with,  and  were  adminiftred  con- 
formably to  fuch ;  and  were  themfelves  improved  by  labour, 
diligence,  and  ftudy,  or  impaired  and  quite  extinguilhed  by 
negle6lj  [See  IVliitby  and  others,  on  aTz'w.  i.  6.]  that  all  of 
them  were  fubjeft  to  the  will  and  reafon  of  thofe  who  pofTefted 
them ;  and  to  be  by  them  carefully  and  prudently  applied  to 
the  particular  exigencies  of  the  church,  and  the  moft  ufeful 
purpofes  of  edifying :  fo  as  to  conftitute  the  whole  a  reajojiable 
fervice.  '  God,  when  he  makes  the  prophet,  does  not  unmake 
'  the  man.  He  leaves  all  his  faculties  in  their  natural  ftate,  to 
'  enable  him  to  judge  of  his  infpirations,  whether  they  be  of 
'  divine  original  or  no.    When  he  illuminates  the  mind  with 

*  fupernatural  light,  he  does  not  extinguilh  that  which  is  na- 

*  tural.  If  he  would  have  us  aflent  to  the  truth  of  any  propo- 
'  fition,  he  either  evidences  that  truth  by  the  ufual  methods 
'  of  natural  reafon,  or  elfe  makes  it  known  to  be  a  truth  v/hich 

*  he  would  have  us  aftent  to,  by  his  authority,  and  convinces 

*  us  that  it  is  from  him,  by  fome  marks  which  reafon  cannot 

*  be  miftaken  in,    Reafon  muft  be  our  laft  judge  and  guide  irr 

*  every  thing.'  Locke  on  Enthiifiafm  :  A  chapter  which  I  would 
beg  leave  to  recommend  to  this  extraordinary  writer;  and 
when  he  (hews  us  any  of  the  fame  infallible  ?m7rJ!:s  of  Infpira- 
tion,  that  were  formerly  exhibited ;  when  he  communicates 
fome  of  that  infufed  evidence  which  he  can  make  appear  not  to 
have  been  derived  from  other  fources,  we  may  be  obliged  im- 
plicitly to  follow  his  diredions ;  but  till  then,  are,  I  humbly 
apprehend,  at  liberty  to  fuppofe  that  he  himfelf  is  only  fclloiu^ 
ing  his  o-Mn/pirlt^  and  has  Jeen  nothing ;  and  ^hac  all  thefe  feel- 

B  3  ings 


2  2.  Of  the  want  of  Univerfality 

would  in  time  be  no  miracles  at  all ;  they  muft 
lofe  all  their  force,  together  with  their  furprife 
and  novelty  ;  nor  could  they  leave  any  more  live- 
ly, or  more  lafting  impreflions  on  us,  than  fuch 

as 

ings  (if  he  be  in  earneft  in  pretending  to  thenri)  are  no  more  than 
the  efFe6ls  of  his  own  warm  imagination.  For  that  the  ordinary 
operations  of  the  Spirit  do  not  fuggeil:  any  thing  of  this  kind; — 
that  they  are  never  diftinguiihable  from  the  natural  workings 
of  our  minds,  much  lefs  in  any  refpe6t  fubverfive  of  them;  — 
that  they  are  perfedlly  confiftent  with  the  moft  free  ufe  of  all 
our  rational  powers,  which  are  the  gift  of  the  fame  author, 
and  given  to  be  fo  ufed  by  us ;  —  and  that  thefe  generally  attend 
upon  their  regular  exercife,  and  were  defigned  rather  to  pre- 
ferve,  affift,  improve,  than  to  obfl:ru6t  and  fuperfede  it ;  is,  I 
think,  now  pretty  well  agreed.  See  Kwg's  Origin  of  Evil,  N. 
71.  p.  376,  kc.  4th  Edit. 

Nor  can  he  fhew  that  reafon,  thus  aflifted,  will  be  infuffi- 
cient  for  the  purpofes  of  true  religion  ;  or  make  out  from  the 
nature  of  thefe  two,  that  they  ought  to  have  no  communica- 
tion with  each  other.  His  lirft  allegation,  that  men  by  the 
exercife  of  their  reafon  do  not,  nor  can  be  required  to  think 
all  alike^  will  not  come  up  to  his  point,  as  it  is  neither  true,  nor 
necefiary.  'Tis  falfe  in  many  matters  both  of  fadl  and  reafon,  on 
which  all  men,  that  think  at  all,  think  in  one  way ;  and  he 
has  yet  to  fliew  why  the  effentials  of  the  Chriftian  infiitution 
may  not  be  included  among  fuch  ;  I  mean  as  they  lie  in  the 
Bible,  and  fo  far  as  our  afient  is  there  explicitly  required  to 
them,  in  one  and  the  fame  precife  determinate  manner,  on 
pain  of  forfeiting  the  privileges  of  that  inftitution.  Thefe  ef- 
fentials  he  will  find  to  be  very  few  and  plain^  But  though 
he  allows  the  whole  of  Chriftianity  to  be  true  and  reafonable, 
yet  he  feems  all  along  to  beg  the  quelHon,  by  fuppofing  that 
it  is  of  fuch  a  nature  as  is  incapable  of  being  made  to  appear 
fo  to  each  perfon,  fo  far  as  he  is  concerned  to  know,  either 
the  fubfiance  of  it,  or  its  grounds.  Hence  all  the  formidable 
objedtions  againft  reafon's  judging  of  the  gofpel-truths  ;  which 
yet  hold  equally  in  many  other  truths  of  confequence  in  com- 
mon life,  wherein  the  common  people,  notwithrtanding,  go  on 
very  well  by  the  ufe  of  their  natural  faculties,  be  they  ever  fo 
weak,  or  how  llrongly  foever  befet  with  doubts  and  difficulties. 

His  other  arguments  againlt  admitting  reafon  in  religious 
matters,  from  fome  particular  inftitutions,  and  the  general  prac- 
tice of  the  world,   are  no  better  founded.    That  children  are 

in- 


in  Natural  and  "Revealed  Religion,  23 

as  may  be  kept  up  by  thofe  {landing  records,  and 
vifible  memorials,  which  now  evidence  to  us  the 
truth  of  Chrijliatiity.  Not  to  mention  that  both 
of  the  foregoing  fchemes  would  in  fome  meafure 

put 

introduced  into  the  Chriftian  church  by  Baptifm  [which  our 
author  feems  to  argue  for,  and  goes  perhaps  a  little  farther 
than  he  will  be  able  to  juftify,  when  he  aflerts  that^  to  be  the 
ordinance  of  God  him/elf  ]  and  that  they  have  early  prepolTefll- 
ons  in  favour  of  Chriftianity,  [whereof  he  (hews  the  great 
ufe  and  necefTity,  and  wherein  we  moft  heartily  join  with 
him;]  does  this  render  their  religion  the  lefs  reafonable  to 
them,  when  they  are  capable  of  reafoning  about  it  ?  Or  are 
they  ftri6lly  under  any  other  obligation,  when  they  come  to 
age,  of  taking  it  upon  themfelves,  than  what  arifes  from  their 
convi6lion  of  the  reafonablenefs  and  wifdom  of  fo  doing,  on 
their  then  being  fatisfied  of  its  truth  and  divine  authority; 
and  what  they  otherwife  would  have  been  under,  when  thus 
much  ever  (hould  come  to  their  knowledge  ?  Surely,  their 
being  made  to  underftand  the  Chrijlian  religion  firft,  by  no 
means  hinders  their  giving  it  a  fair  examination  afterwards  j 
fo  foon  and  fo  far  as  they  become  qualified  for  fuch  exami- 
nation. Nay,  if  they  underftand  it  thoroughly,  they  will  find 
that  it  requires  examination  from  all  its  profeffors  in  fome 
degree  or  other ;  as  appears  fufficiently  from  thofe  few  texts 
above.  It  does  indeed  infift  upon  a  right  beliefs  and  a  con- 
formable/»r^(f?/V^,  in  all  perfons  to  whom  it  has  been  fairly 
propofed  :  And  where's  the  wonder  !  Does  any  lawgiver  pro- 
claim thofe  exceptions  to  the  general  obligation  of  his  laws, 
which  accidentally  arife  from  the  fole  incapacity  of  the  fub- 
jedl ;  and  which  common  fenfe  is  always  ready  to  fuggeft,  and 
willing  to  allow  for,  without  the  leaft  diminution  of  their  ufe 
and  obligation  ?  Or  would  it  be  any  derogation  from  their  ex- 
cellence and  authority ;  or  any  excufe  for  our  not  labouring 
to  underftand  thefe  laws,  that  all  men  did  not  reafon  right 
about  them  ? 

Nor  does  our  being  to  apply  by  prayer  for  the  continuing  Jled- 
faft  in  the  faith ^  Jheiv  the  defign  of  God  that  reafon  /hould  not  be  at 
all  employed  on  all  thefe  occafions ;  p.  1 1.  any  more  than  his  ivorklng 
in  m  both  to  will  and  do ^  and  our  being  taught  to  afk  this  of  him, 
proves  that  we  have  no  occafion  to  endeavour  to  work  out  our 
own  falvation.  We  do  not  pretend  that  reafon  is  itfelf  fufficient 
either  to  difcover  all  that  may  be  of  benefit  in  religion,  or  en- 
gage us  to  obferve  and  act  up  to  what  h  is  really  able  to  dif- 

3  4  cover } 


24  Of  the  want  of  Univerfality 

put  it  out  of  the  power  even  of  God  hlmfelf  to 
bring  about  a  reformation  in  religion,  when  it 
was  once  corrupted  (as  it  might  eafily  be  in  both 
of  them)  fince  thereby  the  ftrongeft  and  fitted 
of  ail  means  to  procure  attention,  awe,  and  re- 
verence, which  we  now  call  fupernatural  inter- 

pofition, 

cover  ;  and  therefore  there  is  room  enough  for  our  foliciting 
the  grace  of  God,  as  well  to  Arengthen  and  fupport  this  very 
faculty,  as  to  bring  others  into  due  fubjecftjon  to  it ;  —  to  lead 

us  into  the  truth  ; to  make  us  love  and  feek  it  ; to 

guard  againfi:  every  deviation  from  it;— and  enable  us  to  refifl 
the  numberlefs  temptations  to  vice,  ignorance,  and  a  criminal 
unbelief. 

Nor,  laftly,  would  the  difriculties  and^difcouragements  which 
human  reafon  is  too  frequently  laid  under  by  the  pradice  of 
the  world,  were  that  in  truth  fo  bad  at  prefentas  this  author 
reprefents,  wholly  deftroy  its  influence  in  the  point  before  us  ; 
or  prove  any  thing  more  than  that  its  province  is  too  much 
invaded  by  thofe,  be  they  parents^  tutors^  or  tnagift rates,  who 
either  wiltully  or  unwarily  impofe  thefe  difficulties  ;  and  who 
alone  are'anfwerable  for  giving  any  handle  for  fuch  a  plea  as 
he  has  grounded  on  them.  If  the  two  former  conftantly  betray 
its  caufe,  by  narrowing  the  minds  of  youth,  and  (hutting  up 
the  avenues  of  knowledge ;  if  they  do  not  teach  them  carefully 
the  art  of  reafoning,  and  lead  them  to  a  fair,  free  ufe  of  rea- 
fon on  every  fubjccl:  within  their  fphere,  and  v/orthy  of  their 
enquiry;  or  if  the  latt  intrench  upon  its  rights  by  interpofing 
their  authority  in  the  grand  affair  of  divine  worlhip,  beyond 
barely  keeping  up  the  eftablifhed  form,  and  tolerating  others;— 
If  this  were  indeed  the  cafe  now.  as  I  hope  and  truil  it  is  not; 
this  author,  I  conceive,  fnould  have  fhewn  thefe  proceedings 
to  be  warrantable,  ere  he  went  on  in  earneft  to  draw  fuch  a 
-  ccf.fequence,  as  that  the  whole  fubkfi  is  ahfohtely  out  of  rea-' 
fon^s  j ur  If  (Union.  A  confequence,  which  can  tend  only  to  revive 
Celfus's  calumny  againll  the  Chrft'ian  caufe,  Mii  l^ira^i,  dxXx 
TO-<rfvo-ov ;  and  recommend  the  no  lefs  abfurd,  modern  maxim, 
that  ignorance  is  the  mother  of  devotion :  it  renders  all  thzt  frrip^ 
tare,  which  was  given  by  infpiration,  a  dead,  ufelefs  letter ; 
and  reprefents  that  other  candle  of  the  Lord  z^  a  falfe  light  and 
dangerous  ;  and  fuch  as,  by  this  v/riter's  motto,  is  infinuated  to 
be  a  curfe  upon  us,  rather  than  a  bleffing.  This  notion  indeed 
he  has  kept  to  all  along,  whether  ferioufly  or  otherwife  \\^ 

knows 


in  Natural  and  Revealed  Religion,  2  c 

pofitlon,  would  foon  become  familiar,  cheap,  and 
ineftedual  to  that  end  ;  as  was  hinted  above. 

Eefides,  what  unity  or  uniformity  of  public 
worfhip ;  what  decency  and  order,  could  be 
preferved  in  fuch  a  ftate  of  things  ?  If  men  did 
ever  ajjhnble  thefnfehcs  together^  (the  reafonable- 

•  nefs 

knows  befl:  ;  and  concludes  fuitably  enough  to  it  with  this 
piece  of  advice  to  his  young  academic,  that  he  content  himfelf 
\vith  being  as  rational  a  Chriftian  as  \{\sfifter,  or  mother,  p.  114. 

As  to  the  inconfiftencies  which  this  ihrewd  writer  labours 
to  fix  upon  that  excellent  inftitution  the  Boylean  lecture,  and 
thofe  worthy  perfons  who  have  with  fo  much  fuccefs  accom- 
pliftied  its  defign,  I  need  only  appeal  to  Dr.  Ibbot^  who,  I 
think,  ftands  abfolutely  clear  of  his  exceptions  ;  and  has  as 
fully  anfwered  the  end  of  its  great  and  good  founder,  as  he 
has  obviated  this  author's  whole  performance.  Of  which  I 
(hall  only  obferve  farther,  that  it  feems  to  be  in  a  great  meafure 
borrowed  from  Bayl/s  explanation  concerning  the  Maiiichees^ 
at  the  end  of  his  Di6tionary. 

The  fame  fcheme  which  has  been  advanced  by  the  writers 
above  mentioned,  is,  after  all  the  cleared  anfwers  given,  ao-ain 
repeated  in  a  letter  to  Mx.JfnnJ}on^  I750>  ^nd,  as  it  (hould 
feem,  by  the  fame  author ;  but  in  fo  wild  and  incoherent  ^ 
way,  that  I  muft  own  I  can  make  nothing  of  it  j  and  therefore 
till  he  fhall  be  fo  ingenuous  as  to  declare  whether  he  proceeds 
upon  the  foot  of  Athe'ifm^  Deijhi^  or  Mmiicheifm,  it  would  but 
be  loft  labour  to  attempt  any  further  confutation.  I  (hall  only 
add  a  few  fentences  out  of  him,  and  let  the  reader  judge  what 
fpirit  he  is  of.  '  There  can  be  no  objedion  to  an  eternal  truth, 
but  what  is  imaginary ;  there  can  be  no  argument  for  it,  but 
what  is  the  fame.  Neither  therefore  is  the  creation,  being 
material,  corruptible,  &c.  any  proof  of  the  being  of  a  God  ; 
neither  the  Neiv  Tejiamcnt^  of  the  truth  of  Chriftianity  ;  fince 
they  are  both  truths  of  yefterday,  and  as  fuch  can  never  be 
arguments  for  eternal  truths,'  p.  5?,  53.  '  And  if  tht  materi- 
ality^ corruptibility,  &c.  of  this  prefent  fcene  of  things  could 
not  immediately  arife  from  a  good  and  perfecfl  being,  they 
muft  from  fomething  which  is  inoppofition  to  him.'  p.54.— - 
*  So  that,  if  the  Being  of  a  God,  and  the  truth  of  Chriftianity 
are  eternal  truths,  then,  by  recommending  them  to  the  aflent 
of  our  reafon,  we  change  their  nature  ;  by  this  means,  as  far 
as  we  are  able,  hindering  their  efficacy  ^upon  our  (mfciences,'* 
P-55- 


26  OftheisoantofUniiserfality 

nefs  and  the  neceffity  whereof  will  be  apparent, 
fo  long  as  they  are  capable  of  having  either  their 
memories  refreflied,  or  their  afFeftions  raifed  by 
fenfible  objects ;  —  fo  long  as  they  have  either 
memory  or  fenfes  j  /.  e.  fo  long  as  they  continue 
to  be  men)  in  fuch  afTemblies  every  one  of  them 
would  have^a  pfalm^  a  doSfrine,  a  tongue,  a  re- 
'uelation,  an  interpretation  ;  and  what  could  this 
produce  but  tumult,  ftrife,  and  univerfal  confu- 
fion  ?  This,  furely,  is  not  fo  reafonable  a  fervice, 
nor  fo  fit  for  edification,  as  the  prefentj  not 
quite  fo  proper  a  method  to  convey  and  preferve 
a  fyitem  of  Divine  truths  in  the  world,  as  a 
regular,  fettled  inftru6lion  and  hiftoric  faith, 
grounded  on  a  {landing,  written  *  revelation, 
which  holds  thefe  forth,  together  with  their 
proofs,  to  every  one;  and  offers  them  to  the  view 
and  examination  of  all  ages. 

When  fome  of  thefe  things  are  a  little  attend- 
ed to,  we  may  perhaps  be  convinced  that  either 
the  fame,  or  as  great  objeftions  would  lie  againfl 
any  other  aflignable  method  of  communicating  a 
religion  to  mankind. 

If  then  neither  all  men  could  be  made  equally 
wife  and  perfe6V, — nor  religion  be  at  once  equally 
communicated  to  them  all ;  —  if  the  prefent  laws 
of  our  nature  are  the  beft  that  could  be; — and  as 
fuch,  ought  to  remain  inviolate,  and  we  be  left  to 
the  common  methods  of  informing  ourfelves,  in  all 
natural  as  well  as  fupernatural  truths :  — it  will  fol- 
low, in  the  laft  place,  that  Chriflianity  could  not 

have 

*  The  advantage  of  this,  above  Oral  Tradition,  may  be  feeri 
in  Tillotfon,  Vol.  2.  Fol.  Serm.73.  p.  549.  or  Le  Clerc  Harm. 
3Difr.  p.  615. 


in  Natural  and  Revealed  Religiojt  27 

have  been  propagated  otherwife  than  in  fa6l  it  is, 
namely,  in  a  gradual,  progrellive,  partial  manner. 
Let  it  be  proclaimed  at  firft  never  fo  far  and 
wide,  yet  the  reception  and  continuance  of  it  muft 
in  a  great  meafure,  we  fee,  depend  on  mens  own 
difpofitions,  both  natural  and  moral.  Some  pre- 
vious,  as  well  as  concomitant  qualifications  are 
requifite  to  the  due  exercife,  and  influence  of  it, 
as  well  in  private  men,  as  public  ftates  and  com- 
munities :  fo  that,  among  a  people  funk  in  igno- 
rance or  barbarity;  where  there  is  no  kind  of 
good  order  or  government  eftablifhed,  no  re- 
gular forms  of  education  inftitiUed  and  obferved ; 
where  there  is  an  univerfal  want  of  difcipline,  and 
a  difTolutenefs  of  manners ;  there  Chrijiianity  can- 
not fubfift.  Miracles  were  indeed  neceffary  to  gain 
attention,  and  give  authority  to  it  at  firft  s  but 
the  perpetuity  of  them  in  any  kind  would  (as  we 
have  feen)  weaken  that  very  attention,  and  de- 
ftroy  their  own  authority.  When  therefore  a  re- 
ligion has  once  been  fufficiently  promulged  by 
divine  authority,  it  muft  thenceforth  be  com- 
mitted to  human  means  ;  left  to  the  condu6l  of 
that  nation  or  fociety  in  which  it  is  planted,  and 
by  their  care  be  handed  down  to  pofterity :  it 
muft  be  preferved  and  propagated  in  a  natural 
way,  and  by  the  ordinary  courfe  of  providence ; 
or  elfe  there  is  no  avoiding  the  ill  confequences 
above-mentioned ;  namely,  perpetual  enthufiafm 
or  grofs  impofture.  As  a  fyftem  of  divine  doc- 
trines and  rules  of  Hfe,  it  muft  be  fubje6l  to  the 
common  methods  of  inftrudlion  ;  and  taught  as 
all  other  fcience  is.  Youth  of  all  kinds  are  to  be 
principled,  and  grounded  in  it;  andfomeinftruct- 
cd  in  thofe  other  parts  of  learning,  which  may 

fit 


28  Of  the  want  cfV'niv  erf  alky 

fit  them  for  a  due  enquiry  into  its  original  evi- 
dence; forunderftandingthe  true  nature,  ends,  and 
ufes  of  it ;  and  conveying  the  fame  knowledge 
down  to  future  ages.  Some  onders  of  men  like- 
wife  muft  be  fet  apart,  and  authorifed  to  explain 
and  inculcate  it ;  to  defend  its  doftrines,  as  well  as 
to  infpecl  and  urge  the  pra6tice  of  its  precepts. 

From  all  which  it  appears,  that  ignorant,  un- 
civilized, flavifli,  and  brutifh  nations,  are  no  lefs 
incapable  %  of  duly  receiving  fuch  an  inilitution, 
than  they  are  of  all  thofe  other  fciences,  arts, 
improvements,  which  polifii  and  adorn  the  refl 
of  mankind,  and  make  life  a  bleffing. 

Without  fome  tolerable  degree  of  learning  and 
civility,  men  do  not  feem  qualified  to  reap  the 
benefits  of  the  Chriftian  inftitution ;  and  together 
with  thefe,  they  generally  do  receive  it;  the  fame 
human  means  ferving  to  improve  their  notions  in 
religion,  which  help  to  enlarge  their  knowledge 
in  all  other  fubje6ls  ;  and  at  the  fame  time  dire6l- 
ing  them  to,  and  in  a  natural  way,  enabling  them 
to  arrive  at,  the  mofl  perfe6l  difpenfation  of  it. 

One 

X  By  being  incapable  of  receiving  it,  I  mean  incapable 
of  receiving  with  effe^^  of  retaining  or  applying  it  to  any  va- 
luable purpofe ;  for  which  men  do  not  feem  properly  qualified, 
notwithftandingany  natural  capacity,  without  aid  from  the  arts 
and  liberal  accomplifliments,  in  fome  degree.  Moft  of  the 
Indians  are,  I  doubt  not,  capable  of  underftanding  the  princi- 
ples of  our  faith  at  the  firft  propofal ;  but  fcarcely  qualified,  I 
think,  to  make  a  right  ufe,  and  receive  the  falutary  efFeds 
thereof,  to  let  it  fink  into  the  heart  and  form  the  temper,  with- 
out fome  farther  pains  being  taken  to  implant  worthy  princi- 
ples of  civil  government  and  fecial  life  amongft  them :  without 
which,  all  endeavours  to  introduce  the  pureft  and  moft  perfe(5t 
fyftem  of  religion  feem  prepofterous.  A  fufficient  proof  of  this 
may  be  feen  in  the  Complete  colkSlion  of  voyages^  hz.  Vol.11, 
B.I.  c.3.  §20.  p.  311,312.  Comp.  Modern  part  of  C////Wr/<i/ 
Wpry,   B.18.  C.5. 


/;;  Natural  cCnd  Revealed  Religion.  29 

Owt  of  the  chief  reafons  commonly  afligned 
for  the  jitnefs  of  the  time  of  Chri/l's  appearing  in 
the  world,  was  the  extent  of  learning  and  com- 
merce through  all  the  then  known  parts  of  it  §  ; 
which  tended  very  much  to  open  mens  minds, 
and  qualify  them  to  receive  his  inilitution;  as 
well  as  paved  the  way  for  a  more  general  com- 
munication of  it:  but  as  there  were  many  at 
that  time  7jot  able  to  bear  it,  fo  on  the  fame  ac- 
count, neither  yet  are  they  able,  nor  will  they 
be,  till  by  reafon  of  life  they  have  their  fenfes  exer^ 
cijed^  to  difcern  both  good  and  evil :  till  their  ra- 
tional faculties  be  enlarged  and  improved;  their 
natural  genius  cultivated  and  refined;  which 
feems  in  a  good  meafure  to  conftitute  their  re- 
{^zdii^t  fitnefs  of  time  •f*. 

And 

§  This  is  more  fully  explained  in  the  followinff  difcourfes 
Part  II. 

f  That  the  Chinefc  in  particular,  from  whom  fome  have 
thought  that  the  ftrongeft  argument  might  be  drav/n  againft  what 
is  here  fuggefted,  and  whofe  learning  and  education  have  there- 
fore been  induftrioufly  cried  up,  are  very  far  from  deiervino-  fo 
great  a  charader,  fee  Renaudofs  diflertation  on  their  learning, 
Ancient  accounts  of  India  and  China,  p.  200.  Terry  ^  voyage  to  the 
Eajl-lndies,  fe6l.  12.  and  2 1 .  Travels  offeveral  mijjioners,  p.  1 8o,&'f . 
MiUar\  hijhry  of  the  propagation  of  chriftianity^  Vo].  lLp.266,&c. 
Mod.  Univ.  Hifl.  B.  1 7.  c. i.  fe6l,  4.  and  B.  18.  c.9.  fed.  1 1 .  note  p! 
or  Le  Comti'%  tnemoirs,  pafllm.  I  (hall  give  one  palpable  inftance 
from  the  laft  mentioned  author  in  a  branch  of  philofophy,  for 
which  they  have  been  oft  particularly  celebrated.  All  nations 
have  ever  been  aftonifhed  at  edipfes,  becaufe  they  could  not  difr 
cover  the  caufe  of  them :  there  is  nothing  fo  extravagant  as 
the  feveral  reafons  fome  have  given  for  them  ;  but  one  would 
wonder  that  the  Chinefe,  who,  as  to  aftronomy,  may  claim  fe- 
niority  over  all  the  world  befides,  have  reafcned  as  abfurdlyon 
that  point  as  the  reft.  They  have  fancied,  that  in  Heaven 
there  is  a  prodigious  great  dragon,  who  is  a  profefied  enemy  to 
the  fun  and  moon,  and  ready  at  all  times  to  eat  them  up.  For 
this  reafon,  as  foon  as  they  perceive  an  e^lipfe,  they  all  make  a 
terrible  rattling  with  drums  and  brafs  kettles,  till  the  monfter 

fright- 


20  Of  the  nvant  of  Vniverfality 

And  as  barbarous  and  favage  nations  are  un- 
able to  hear  the  truth  j  fo  vicious,  debauched, 
immoral  ones,  are  in  like  manner  incapable  of 
bringing  forth  the  fruits  thereof.  If  fuch  a  people 
did  receive  the  true  religion,  they  would  foon 
drop  it  again,  as  many  nations  moft  undoubtedly 
have  done;  at  leaft  they  would  lofe  the  fpirit, 
life,  and  power  of  it;  and  then  the  bare  name, 
and  outward  form  will  not  be  worth  enquiring 
after:  nay,  much  better  would  it  be,  if  thefe 
were  always  quitted  too,  together  with  the  other. 
Chrijlianity  cannot  immediately  transform  mens 
minds,  and  totally  change  the  general  temper 
and  complexion  of  any  people;  but  on  the  con- 
trary, it  will  thereby  itfelf  undergo  coniiderable 
alteration  ;  and  its  own  influence  and  efFe6l  in  a 
great  meafure  depend  thereon  :  With  the  pure 
it  will  he  pure^  and  they  that  are  otherwife  will 

/  foon 

frightned  at  the  noife,  lets  go  his  prey.  Perfons  of  quality, 
who  have  read  our  books,  have  for  thefe  feveral  years  been  un- 
deceived :  but  the  old  cuftoms  (efpecially  if  the  Ijun  lofeth  his 
light)  are  ftill  obferved  at  Peiin^  which,  as  is  ufual,  are  both 
very  fuperftitious  and  very  ridiculous.  While  the  aftronomers 
are  on  the  towers  to  make  their  obfervations,  the  chief  Man- 
darines belonging  to  the  Llpou  fall  on  their  knees,  in  a  hall 
or  court  of  the  palace,  looking  attentively  that  way,  and  fre- 
quently bowing  towards  the  fun,  to  exprefs  the  pity  they  take 
of  him ;  or  rather  to  the  dragon  to  beg  him  not  to  moleft  the 
world,  by  depriving  it  of  (o  neceffary  a  planet,  Le  Comte, 
p.  70.  Ed.  1738.  comp.  p.93,  he.  and  lett.  8. 

From  their  notorious  ignorance  of,  and,  by  confequence, 
contempt  for  the  reft  of  the  world,  and  great  averfenefs  to 
any  communication  with  it,  till  of  very  late  years,  we  may  ea- 
fily  account  for  this  flow  progrefs  of  theirs,  both  in  the  know- 
ledge of  nature  and  revealed  religion,  notwithftanding  their 
having  had  very  confiderable  means  of  improving  both  in 
their  hands  for  fome  time ;  nor  are  they  wanting  in  point  of 
genius,  as  may  be  feen  in  the  fame  excellent  author.  Comp. 
Barnardine's  account  of  China,  c.  9.  —  But  this  will  come  in 
more  largely  under  the  III^  Part. 


in  Natural  and  Revealed  Religion.  3  r 

foon  defile  it ;  will  either  corrupt  it  with  fables 
and  abfurd  traditions ;  or  turn  it  into  licentiouf- 
nefs,  and  carnal  policy:  as  was  evidently  the 
cafe  under  the  Roman  Empire,  and  might  be 
fhewn  to  be  fo,  more  or  lefs,  under  every  human 
eitablifhment. 

Thus  did  the  Eaftern  nations,  and  were  over- 
whelmed with  Mdhometanifin  "f ;  and  thus  did  a 
great  part  of  j^frica.  To  the  like  caufes,  in  all 
probability,  as  well  as  the  negle6l  and  mifbeha- 
viour  of  its  propagators  and  profeflbrs,  (which 
have  been  here  but  too  remarkable  J)  is  it  owing 
that  true  religion  makes  no  greater  progrefs  in 
the  Eafl  and  Weft  Indies.  Though,  it  muft  be 
owned,  great  and  good  things  have  been  done 
in  it  of  late,  hj  focieties  eftabliflied  for  that  pur- 
pofej  and  none  perhaps  have  been  more  diligent 
and  difcreet  than  our  own:  which  providence 
feems  to  have  countenanced,  in  an  efpecial  manner, 
opening  a  way  for  far  greater  undertakings  of  this 
kind,  by  that  immenfetra6l  of  territory  lately  ceded 
to  us  in  America,  where  we  are  at  full  liberty  to  pro- 
ceed in  the  good  and  glorious  work  of  civilizing  the 
natives,  and  communicating  our  Religion  to 
them  in  the  greateft  purity  we  ever  yet  enjoyed 

it, 

t  See  Part  II. 

%  Of  the  former,  a  large  account  may  be  feen  in  Millar's 
hifi.  c.  8.  p.  274,284,  291,  &c.  and  C.9.  p.  376,  3:c.  Add  Bp. 
Warhurfon\  obfervation  at  the  end  of  Seft.  6.  p.  306,  &c.  of 
Div.  Leg.  2d  Ed.  As  to  the  latter,  we  caiinot  but  obferve  the 
great  and  general  prejudice,  which  muft  prevail  in  both  the 
Indiei  againft  all  Europeans.^  from  the  injurious  treatment  they 
have  often  received  from  us,  as  may  be  feen  in  almort  every 
latt  account  of  voyages,  &c.  See  Travels  oijefuits  Vol.  2.  paflim ; 
particularly  p.  370  *.  Nor  are  the  frequent  quarrels  among 
Chriftians  themfelves,  and  their  ill  ufage  of  each  other  in  the 
articles  of  trade  efpecially,  a  lefs  prejudice,  agaiaft  their,  profef- 

fion: 


32  Of  the  want  ofVniverfallty 

it,  without  oppofition  from  any  rival  power. 
An  opportunity,  which  has  been  often  and  ear- 
lieflly  wifhed  for  by  our  millionaries.  May  we 
not  fail  to  make  the  proper  ufe  of  it ! 

But  it  would  exceed  the  limits  of  this  difcourfe, 
to  enquire  into  the  flate  of  every  Heathen  coun- 
try, in  order  to  fee  what  probable  reafons  might 
be  affigned,  for  either  their  firft  reje6ling,  or  not 
Hill  retaining  Chrijiianity  *.  Perhaps  it  may  be 
enough  to  have  given  thefe  general  hints ;  which 
though  they  were  founded  on  mere  conjefture, 
yet  till  fuch  an  hypothefis  can  be  difproved  from 
fa6l,  we  ought  rather  to  acquiefce  in  them,  than 
confidently  arraign  Divine  Providence,  and  cen- 
fure  its  ways  with  man,  in  matters  of  the  laft 
importance.  But,  I  hope,  arguments  may  be  drawn 
from  them,  fufficient  to  flop  the  mouths  of  our, 
adverfaries :  a  more  particular  difculTion  of 
which,  will  be  the  fubje6l  of  fome  following 
difcourfes. 

I  fhall  only  beg  leave  at  prefent  to  add  an  ob- 
fervation  or  two,  concerning  a  diverfity  of  reli- 
gion in  general,  and  the  cafe  of  thofe  who  cannot 
attain  to  the  knowledge  of  the  Chrijlian, 

And 

fion  :  which  ever  received  the  greateft  check  from  the  divifions. 
raifed  among  its  propagators  ;  as  was  remarkably  the  cafe  not 
long  ago  in  China.     See  Mod.  Univ.  Hijl.  Fol.  V.  3.  p.  569,  kc. 

Thefe  obfervations  might  be  carried  a  great  way  tovv'ards 
accounting  for  the  flow  progrefs  of  Chriftianity  among  fuch  na- 
tions as  feem  otherwife  not  ill  qualified  at  prefent  for  the  recep- 
tion of  it ;  but  that  they  are  not  to  be  carried  fo  far  as  thofe  perfons 
have  done,  who  pretend  that  Chriftians  hril:  taught  the  people  of 
America  to  be  wicked,  fee^^zy^'s  Didr.  art.  Leon.  Vol.  III.  p. 773. 
Comp.  Benfcjis  Appendix  to  his  Reafonablenefs,  &c.  p.  302, 303. 

*  See  Dr.  Jortins  difcourfes  concerning  the  truth   of  the' 
Chriftian  Rel.  Difc.  i.  and  remarks  on  Eccl.  Hill.  Vol.  III. 
p.  428,  &€, 


in  Natural  and  Re'vealed  Religion.  3  ^ 

And  firfl,  Though  I  fee  no  reafon  to  affirm 
with  fome,  that  God  takes  equal  delight  in  the 
various  kinds  of  worfhip,  which  come  to  be 
eftablifhed  in  the  world ;  and  that  a  fpecific  dif- 
ference in  religion  is,  in  itfelf,  and  abftra6lly  con- 
fidered,  equally  acceptable  to  him,  with  that  di- 
verfity  of  beings  which  he  conftituted:  on  the 
contrary,  I  think,  he  has  plainly  difcovered  one 
moft  perfe6l  ftandard,  and  requires  all  to  approach 
as  near  it  as  they  can  j  and  may  be  faid  to  approve 
every  approach  to  it,  and  prefer  that  to  its  oppo- 
fite  ;  in  the  fame  manner  as  he  does  every  other 
excellence,  and  improvement  of  the  human 
mind;  where  he  intends  perpetual  advancement, 
as  we  have  feen :  yet  from  what  has  been  already 
faid,  thus  much  will  appear,  i;/^;.  That  one  of 
thefe  is  in  fome  meafure  a  necelTary  confequence 
of  the  other,  during  the  prefent  laws  of  nature, 
in  the  moral  and  intelledlual  world :  a  difference 
of  rank,  and  capacity,  among  men,  muft  needs 
produce  an  equal  difference  in  their  religious  no- 
tions, as  was  fliewn  above;  fuch  difference  there- 
fore, in  degree  of  perfe6lion,  is  made  neceffary 
by  the  conftitution  of  things,  and  the  general 
difpenfations  of  Providence ;  and  what  by  the 
ordinary  courfe  of  Divine  Providence  is  to  men 
in  fome  circumftances  rendered  unavoidable,  that 
the  Divine  Goodnefs  will,  in  thefe  circumftances, 
moll  undoubtedly  excufe,  and  accept  with  all  its 
imperfedlions  *. 

The 

*  See  Rymer's  General  Reprefentation  of  Rev.  Rel.  c.  6.  'Tis 
a  beauty  in  Providence  to  advance  in  the  difpenfations  of  re- 
ligion; to  propofe  various  perfections  in  piety  and  virtue  upon 
earth,  and  anfwer  them  with  refpedive  promotions  in  hea- 
^n/  p.  152. 


34  OftheivantofVnherfaUty 

The  fame  thing  obtains  remarkably  in  each 
particular  fyftem,  even  in  thofe  of  Chrifiianity 
itfelf  J  which  to  different  perfons,  and  in  different 
times  and  places,  appears  in  a  very  different 
light :  though  fo  much  always,  every  where,  lies 
level  to  all,  as  is  abfolutely  required  of  each ;  and 
fo  much  alfo  as  will,  or  might,  have  a  very  con- 
liderable  influence  upon  their  lives  and  manners. 
And  the  fame  may  in  a  great  meafure  be  affirmed 
of  mQde7'n  Heathens  j  the  generality  of  whom  flill 
preferve,  in  fome  degree,  the  great  fundamental 
principles  of  one  fupreme  God^  a  Providetice^  and 
future  State ;  as  authors  of  the  beft  credit  have 
affured  us  -f-. 

2.  As  to  the  cafe  of  thofe  people  in  general,  we 
may  confider,  that  if  they  have  fewer  and  lefs  ad- 
vantages than  others,  their  natures  and  capaci-. 
ties  muft  likewife  be  inferior;  to  which  their  fu- 
ture ftate  may  be  proportioned :  God  is  not  ob- 
liged to  make  all  men  equally  perfeft  in  the  next 
world,  any  more  than  in  this ;  and  if  their  ca- 
pacity be  rendered  lefs  than  that  of  an  ordinary 
Chrifiian^  a  lower  degree  of  happinefs  may  fill  it. 
However,  we  need  not  be  extremely  folicitous 
about  their  eflate;  much  lefs  cail  any  ungrateful 
imputation  on  the  Governour  of  the  world,  for 
not  having  dealt  fo  bountifully  with  them  as 
with  ourfelves  j  fince  we  know  that,  in  all  cafes, 
every  one  will  at  length  be  accepted  according  to 
that  he  has^  and  not  according  to  that  he  has  not ; 
and  that  to  whomfoever  much  is  given,  of  himjhall 
much  be  required.  We  know  that  all  their  fouls 

are 

t  A  colleeftion  of  them  may  be  feen  in  StaMovfe'^  B.  of  Div^ 
Part 3.  c.  8.  §2,3.  p.  528,  &c.  or  Millars  Hift.  of  the  Prop. 
€.  5,  &c.   Comp.  Mod.  Univ.  Hiji.  Fol.  V.  3.  B.14.  c.  8. 


i?i  Natural  a  fid  Revealed  Religion.  3  ^ 

are  in  the  hand  of  a  moft  merciful  Creator,  all 
'^^hofe  ways  ^re  equal;  and  who  will  mofl  afluredly 
deal  with  every  onC;  according  to  what  is  juft 
•and  right.  But  of  this  more  hereafter. 

I  come  in  the  laft  place,  briefly  to  obferve  the 
great  benefit  of  complying  with  the  terms  of  the 
gofpel,  and  the  inexcufablenefs  of  reje6ling  it. 

The  benefit  of  the  Chriftian  inftitution  above 
all  others  appears,  in  that  it  naturally  y?/i  men  for 
an  higher  degree  of  happinefs,  as  well  as  entitles 
them  to  it,  by  pofitive  covenant.  It  gives  them 
more  juft  and  worthy  notions  of  the  divine  Be- 
ing, and  the  relation  they  bear  to  him  ;  and  of 
the  duties  which  refult  from  that  relation.  It 
explains,  improves,  exalts  all  thofe  virtues  and 
good  difpofitions,  which  are  the  immutable/i^zm- 
■dation  of  happinefs,  both  in  this  world  and  the 
next.  It  direfts  us  to  add  to  our  faith  virtue,  to 
virtue  knowledge^  to  knowledge  temperance^  to 
temperance  patience^  to  patience  godlinefs^  to 
godlinefs  brotherly  kindnefs^  and  to  brotherly 
kindnefs  -charity.  It  propofes  to  our  ftudy,  what^ 
foever  things  are  true,  —  hojjejf,  — juft,  —  pure,  — 
iovely, — ^nd  of  good  report  \  and  binds  all  thefe 
upon  us  with  the  ftrongeft  fanBions :  at  once  giv- 
ing us  the  moft  ample  inftru6tion  in,  and  warm 
incitement  to,  the  pradice  of  our  duty;  and  af- 
fording all  fit,  neceffary  means  of  grace,  in  order 
to  prepare  and  train  us  up  for  glory.  And  thus, 
as  St.  Peter  fays,  hath  the  Father  given  unto  us  all 
things  that  pertain  unto  life  and  godlinefs,  through 
the  knowledge  of  him  that  hath  called  us  utJto  glory 
and  virtue ;  —  that  at  length  we  might  be  partakers 
oj' the  DIVINE  NATURE.  ^ 

,     c  2  The 


36  Of  the  wa?2t  of  Unherfality 

The  great  condition  of  this  covenant  is  ex- 
prefled  in  the  text,  and  many  other  parts  of  fcrip- 
ture,  by  repentance  :  repentance  from  dead  worksy 
andferving  the  living  God.  This  was  the  fubftance 
of  our  Saviour's  preaching,  and  v^hat  the  apoftles 
continually  tejlified^  both  to  the  Jews  and  alfo  to  the 
Greeks y  namely  repentance  towards  God  *  ;  that 
is,  a  thorough  reformation  of  mind  and  temper  5 
a  renouncing  of  this  world,  its  vanities  and  vices  ; 
and  an  improvement  in  all  thofe  graces  and  good 
habits,  which  are  abfolutely  and  indifpenfably 
neceflary  to  fit  us  for  the  prefence  of  God  j  the 
fociety  of  angels;  and  the  fpirits  of  juft  men 
made  perfe6l. 

How  gracious  a  defign  this !  how  reafonable, 
juft,  and  holy  an  inftitution  !  How  ftrongly  muft 
it  recommend  itfelf  to  every  man's  judgement  and 
confcience,  when  once  rightly  underftood  !  And 
what  infinite  reafon  have  we  to  give  continual 
thanks  unto  the  Father,  who  hath  not  only  pre- 
pared for  us  an  inherita^ice  %  but  likewife  laboured 
to  make  us  meet  to  be  partakers  of  it,  among 
the  faints  in  light  I  And  how  Jhall  we  efcape  if  we 
negleSi  fi great  falvation  f  How  difingenuous,  and 
imgrateful  muft  it  be,  to  refufe  and  put  it  from  us ! 
How  dangerous,  to  contemn  and  blafpheme  it ! 

Rather,  may  the  mercies  of  God,  in  Chrifi 
fejus,  engage  every  one  of  us  in  time  to  obey  the 
divine  precept  in  the  text ;  to  ftiake  off  all  our 
vices,  fuch  as  the  heathens  of  old  delighted  in, 
and  which  betray  too  many  now  a  days  into  the 
like  ftate ;  and  blind  their  eyes,  and  harden  their 
hearts,  againft  all  poflible  convi(5lion, —  namely, 

pride, 

*  A'5ts  XX.  21.  V.  infra  Note     .  p.       .  and  Jefferfs  Tra<5l&, 
V.ILp.233.  or  ^^,BrMlf6rd'^  B.  Lec^.  Serin.  9. 


in  Natural  and  Revealed  Religion.  37 

pride,  covetoufnefs,  and  fenfuality.  May  we  all 
comply  with  the  apoftle's  advice,  in  walking  cir- 
cumfpedlly  towards  them  that  are  without  \  lince 
the  reafon  afligned  is,  in  fome  refpefts,  of  as  great 
force  at  prefent ;  —  becaufe  the  days  are  evil.  As 
infidelity  flill  abounds,  and  the  love  of  many 
waxeth  cold^  we,  who  profefs  the  faith  of  Chriji^ 
and  think  we  have  more  perfe6l  underftanding  of 
it,  and  are  to  communicate  the  fame  to  others ; 
we  ought  to  contend  fo  much  the  more  earnefily 
for  it,  and  labour  to  adorn  the  doBrine  of  our 
Lord  in  all  things.  To  our  daily  prayers,  there- 
fore, let  us  add  our  conftant  endeavours,  that  the 
kingdom  of  God  may  come  on  thofe  who  have  not 
yet  received  it)  and  be  reftored  in  purity,  and 
perfe6tion,  to  fuch  as  have  unhappily  rejeded  it : 
and  finally,  let  us  beware  left  in  any  oius  be  found 
nn  evil  heart  of  unbelief -,  let  us  take  care  that  we 
be  not  of  thofe,  who,  either  in  principle,  or  prac- 
tice, draw  back  unto  perdition  \  but  of  them  that  be- 
lieve^ to  the  faving  of  the  foul. 


c  3  Part 


Part 


The  Scheme  of  PROVIDENCE, 

With  regard  to 

The   Time  and  Manner  of  the  feveral 
Difpenfations  of  Revealed  Religion. 


Creftat  igltur  oportet^  et  multum  vehementerque  proficiat^  tarn  fmgu- 
lorum  quam  omnium.)  tarn  unius  kowi/ns  qiuvn  totius  ealefice^  aia~ 
turn  ac  feculorum  gradibm^  intelligent ia,  fciejitia,  fapientia.  Vine. 
Lir.  Common,  i.  28.  **^ 

Jfwifdom  and  underjlanding  be  to  be  found  with  the  ancient,  ani 
in  length  of  days,  that  time  is  the  oldejl  from  which  men  appeal 
to  the  infancy  of  the  luorld ;  and  this  advances  more  the  veneration 
that  is  always  due  t(yhe  grey  hairs  of  the  aged,  who  mufl  be  pre- 
fumed  to  know  ?norethan  the  young  ;  ivho  likewife  foall  have  Jinich 
to  anfwer,  iftvhen  they  come  to  be  old,  they  do  not  know  more,  and 
judge  better  than  they  could,  who  were  old  before  them.  Jnd  this 
is  the  befl  way  to  preferve  the  reverence  that  is  due  to  age,  by  hop- 
ing and  believing  that  the  next  age  may  know  more  and  be  better, 
than  that  in  which  lue  live  j  and  not  to  rob  that  of  the  refpeit  that 
will  fill  be  due  to  antiquity,  by  unreafonably  imputing  it  to  the  time 
v^hich  we  have  outlived. 

Ld.  Clarendon.  EfT.  p.  220. 


C  4 


-The  Scheme  of  Providence, 

With  regard  to 

The  T'ime  and  Manner  of  the  ieveral 
Difpenfations  of  Revealed  Religion. 


Gal.  IV.  4. 

But  when  the  fulnefs  of  the  time  was  come^  God  fent 
forth  hisfon, 

TH  E  coming  of  Chrift  in  the  fiefh  is  a  dif^ 
penfation  lo  full  of  wifdom  and  goodnefs, 
that  in  whatever  view  we  confider  this,  it  will 
appear  moft  worthy  its  divine  Author.  The 
precife  time  in  which  he  was  inanifefted,  though 
that  has  been  made  the  fubje£l  of  more  cavils,  an- 
cient and  modern,  than  any  other  circumftance 
attending  it,  yet  I  doubt  not  but,  upon  a  fair 
examination,  may  be  difcovered  to  bear  the  fame 
characters. 

On  which  head  the  following  quefllons  are  ufu- 
ally  afked.  If  the  common  Father  of  mankind  be 
infinite  in  goodnefs,  and  the  Chrijiian  fcheme  be 
the  only  acceptable  way  of  worfhipping  him, 
and  abfolutely  necefp  y  to  our  falvation ;  why 
was  it  not  comm'  i.^cated  to  the  world  much 
fooner  ?  Why  w  ^  this  greateft  of  all  bleflings 

kept 


42  Of  the  feveral  Tiifpenfatiom 

kept  back  to  the  laft  ;  —  to  the  e7id  of  the  worlds 
as  it  is  called  *  ?  Nay,  '  if  God  always  a6ls  for 
'  the  good  of  his  creatures,  what  reafon  can  be 
'  afligned  why  he  fhould  not  from  the  begimiing 

*  have  difcovered  fuch  things  as  make  for  their 
'  good  }  but  defer  the  doing  of  it  till  the  time  of 

*  Tiberius  -f  F '  —  Ali  lue  ;a:e  adverfaries  to  Chri- 
fianity  lay  the  greateft  weight  on  this  obje6lioni:; 

and  accordingly,  feveral  arguments  have  been 
offered  to  remove  it :  I  (hall  fele^l  fome  few  of 
them,  which  feem  the  moil  conclufive,  and  add 
fiich  farther  obfervations  as  may  help  to  fet  the 
whole  in  a  proper  light. 

When  the  fulnefi  of  the  time  ||  was  come.  — ^ 
The  apoftle  in  this  chapter  is  comparing  the 
ages  of  the  world,  to  the  life  of  man,  and  its 
feveral  flages ;  as  infancy,  childhood,  youth, 
maturity.  If  we  reflect  on  this  comparifoUy  Vv^e, 
ihall  find  it  very  juft  in  general;  and  that  the 
world  itfelf,  or  the  coUeftive  body  of  mankind, 
as  well  as  each  particular  memter,  has  from  very 
low  beginnings  proceeded  by  a  regular  gradation 
in  all  kinds  of  knowledge;  has  been  making 
flow  advances  towards  perfeclion,  in  its  feveral 
periods ;   and  received  continual  improvements 

from 

*  Heb.  ix.  26. 

t  Chriftianity  as  old,  &c.  p.  196.  410. 

X  C.  Blount y    [or  the  author  of  a   letter  to  him  figned  A. 
W.   lately  publifhed  under  the  name  of  Dryden,  in  the  fum- 
tnary  account^  was  fo  very  contident  of  its  being  unanfwerablCj 
that  he  was  willing  to  reft  the  whole  caufe  of  infidelity  upon 
it.    Mifcell.   works,  p.  5 10,  kt.    Tht  ^vWhor  oi  Chrijijamiy  as 
old^  Sec.  dwelt  very  largely  on  it  in  many  parts  of  his  book; 
and  not  to  mention  Chubb  and  others,  the  author  of  Di^ifr/J  fairly- 
fated,   ftill  repeats  the  fame  thing  over  and  over  again,  fron\ 
p.  87  to  95,  as  if  no  anfwcr  had  been  ever  made  to-  it, 
:  II  Ox,  the  T^XQ^tr  feajon,  kaipoi  iaiol  Tit,  i.  3. 
4 


cf  Revealed  Religion.  A'y 

ffom  its  infancy  to  this  very  day  *.  And  though 
in  both  cafes  this  progrefs  be  fometimes  interrupt- 
ed, and  the  courfe  of  this  world  and  its  inhabit- 
ants appear,  Hke  that  of  the  heavenly  bodies,  to 
fuffer  fome  retrogradations  j  yet  we  have  reafon 
to  believe,  that  thefe  are  fuch,  for  the  moft  part, 
in  appearance  only;  that  this  very  lett,  where  it 
is  real,  makes  way  for  a  more  rapid  progrefs  af- 
terwards ;  (like  rivers  pent  up  to  produce  a 
larger  ftream,  or  a  ram  retreating  to  return  with 
greater  force)  which  feems  to  bring  matters  in- 
to the  fame  flate,  upon  the  whole,  as  if  they 
had  been  all  the  while  progreflive :  and  may  it- 
felf  be  neceflary,  in  order  to  produce  an  equal  or 
proportionate  happinefs  among  the  different  na- 
tions of  the  earth  (^).   Farther  j»  every  one  that 

looks 

*  For  a  general  explanation  of  this,  ke  Edwards's  Survey  of 
?11  theDifpenfations  of  Religion,  &c:  vol.  I.  p.  396.  and  vol.  U, 
p.  615. -21,  &c.  Dr.  Worthingioti's  Eflay  on  Man's  Redemp- 
tion, c.  8.  &:c.  Taylor's  Scheme  of  Scripture  Divinity,  c.  3.  &;c. 
—  The  laft  author  has  made  frequent  ufe  of  this  comparifon, 
and  drawn  the  following  parallel : 

Ages  of  Man,  6.      16.      20.     30.     40.      50.     60.      70. 

Ages  of  the  World,  600. 1600.  2000.  3000. 4000. 5000. 6coo.  7000. 

[g)  Thus  there  may  be  fuch  a  circulation  in  both  the  natu- 
ral and  moral  circumftances  of  all  conftitutions,  as  is  common- 
ly obferved,  without  any  prejudice  to  the  general  progrefs  in 
perfedion,  on  the  whole ;  nay,  that  may  become  in  fome  re- 
fpecfls  producTtive  of  it ;  a  corrupted  people  fall  by  their  corrup- 
tions, and  fome  new  ones  better  conftituted  and  difpofed  rife 
upon  their  ruins.  Whenever  an  exertion  of  the  fame  fkiil  and 
fagacity,  politic  or  oeconomical;  a  difplay  of  the  fame  hardy  vir- 
tues which  raifed  the  fortunes  of  a  ftate  or  family,  viz.  courage, 
indurtry,  frugality,  is  no  longer  efteemed  neceiTary  for  its  fup- 
port,  but  gives  way  to  an  indulgence  of  the  oppolite  qualities; 
fuch  ftate  will  fink,  again,  and  generally  becomes  a  prey  to  fome 
more  potent  rival,  who  is  in  the  afcending  fcale,  and  cultivat- 
ing thofe  virtues  by  which  the  other  rofe  and  flourifhed ;  till 
that,  going  on  in  the  fame  courfe,  fufFers  iikewife  the  fame  re- 
volution ; 


44  Of  the  fever al  Difpenfations 

looks  into  the  hiftory  of  the  world  miifl:  obfervc, 
that  the  minds  of  men  have  all  aicMig  been  gra- 
dually opened  by  a  train  of  events,  ftill  improv- 
ing upon,  and  adding  light  to  each  other  j  as  that 
ofeach  individual  is,  by  proceeding  from  the  firft 
elements  and  feeds  of  fcience,  to  more  enlarged 
views  ;  and  a  ftill  higher  growth.  Mankind  are 
not,  nor  ever  have  been,  capable  of  entering  in- 
to the  depths  of  knowledge  at  once ;  of  receiv- 
ing a  whole  fyftem  of  natural  or  moral  truths 
together;  but  muft  be  let  into  them  by  degrees  ; 
and  have  them  communicated  by  little  and  lit- 
tle, as  they  are  able  to  bear  it.  In  this  manner 
does  every  art  and  fcience  make  its  way  into  the 
world :  And  though  now  and  then  an  extraor- 
dinary genius  may  arife,  and  reach  as  it  were 
fome  ages  beyond  that  in  which  he  lives  ;  yet 
how  very  few  of  his  contemporaries  are  able  to 

follow 

volution  :  by  which  means  the  feat  of  empire,  opulence,  fplen- 
•dor,  politenefs,  is  often  changed  in  every  quarter  of  the  world, 
without  any  real  diminution,  even  of  thofe  particular  virtues  which, 
produce  them,  on  the  whole,  much  lefs  of  virtue  and  happinefs 
in  general ;  but  rather  to  a  more  univerfal  and  equal  diftributi- 
on  of  the  feveral  benefits  and  bleflings  among  men  at  large; 
and  the  affording  each  clafs  like  means  and  opportunities  of 
improving  themfelves  in  thefe  refpeds,  as  well  as  in  the  liberal 
arts,  which  indeed  ufually  attend  upon  each  other.  This  feems 
to  be  the  fentiment  of  a  royal  author,  well  acquainted  with 
theftate  of  the  world,  and  himfelf  a  very  confiderable  inftru- 
ment  in  fome  of  its  revolutions ;  in  more  perhaps,  than  he  may 
at  prefent  be  aware  of.   *  Were  it  not  for  thefe  great  fliocks, 

*  the    univerfe   would  continue   always   the   fame,  and  there 

*  would  be  no  equality  in  the  fate  of  nations.  Some  would  be 
'  always  civilized  and  happy,  and  others  always  barbarous  and 

*  unfortunate.'  EfTay  on  the  progrefs  of  the  underllanding  in 
Arts  and  Sciences.  Memoirs  of  the  H.  of  Brandenburg,  p.  294. 

The  fame  obfervation  may  be  applied  to  religious  knowledge; 
and  is  fo  applied,  with  a  few  leading  fa6fs  from  hiflpry  to  con- 
firm it,  by  Mr.  Rotheram,  in  his  Serm.  on  the  Wifdom  of  Pro- 
vidence. 


of  Re'oeaied  Religion,  a  ^ 

follow  him,  or  even  underfland  what  he  delivers  ! 
The  generality  flill  go  on  flep  by  ilep  in  gather- 
ing up,  and  digefling,  fome  fmall  portions  of  that 
vail  flock  of  knowledge,  which  he  poured  out  at 
once;  and  are  for  a  long  time,  in  refpe£l  to  him, 
but  mere  children.  So  that  notwithflanding  a  few 
fuch  extraordinary  inflances,  I  think,  we  may  af- 
firm in  general,  that  from  the  beginning  of  the 
world,  fcience,  or  all  kinds  of  intelle6lual  accom- 
plifhments,  have  been  found  to  make  very  flow, 
and  pretty  regular  advances  among  the  bulk  of 
mankind;  but  that  upon  the  whole,  advancing 
they  have  been,  and  are. 

This,  I  fay,  is  generally  fo  in  fa6l ;  and  there- 
fore will  have  place  in  religious,   as  well  as  all 
other  truths  *,  among  men  either  taken  collec- 
tively, 

*  A  more  particular  proof  of  this  will  be  given  in  the  III". 
Part.  Nor  will  it  on  examination  be  found  inconfiftent  with 
the  obfervation  of  a  late  judicious  writer,  [Jeffery.  Trads  V.  2. 
p.  197,  &c.]  concerning  the  facred  hiflory  of  religion  under  the 
Patriarchs^  Jews,  and  Chrijlians,  viz.  That  in  every  ftate  there  i$ 
firft  of  all  the  Injiitution,  then  the  Ccrruptions,  and  laftly  the 
Reformation  of  it;  fince  (not  to  mention  the  occafion  of  this, 
which  in  part  arifes  from  the  natural  imperfection  of  its  mode 
of  conveyance,  as  obferved  below)  we  have  reafon  to  believe 
that  in  each  thorough  reformation  of  religion,  there  is  fome- 
thing  raifed  above  the  primitive  ftandard  in  the  minds  of  its 
recipients ;  that  men  are  generally  prepared  to  enter  more  fully 
into  the  plan  and  fpirit  of  it,  to  arrive  at  a  more  clear  and 
complete  difcovery  of  its  feveral  ends  and  ufes,  than  at  its  ori- 
ginal inftitution.  Vid.  infra  P^  III.  p.  .  Nor  do  we  fay, 
that  every  nation  has  improved  in  its  religious  notices,  exa(5tly  as 
it  does  in  learning  and  politenefs  ;  or  that  one  of  thefe  ought  to 
keep  pace  with  the  other  ;  fince  a  fuppofed  diverfity  in  their  ori- 
ginal will  conftitute  a  very  notorious  difference  in  this  refpect  j 
the  former  may  have  been  at  tirft  communicated  to  mankind  in 
all  its  purity  and  fimplicity  ;  may  long  continue  fuch,  or  fuffer 
afterwards  in  its  conveyance  by  tradition  ;  while  men  were 
left  in  a  great  meafure  to  themfelves  perhaps  in  the  acquire- 
ment 


•46  Of  the  feveral  t)ifpenfations 

tively,  or  in  each  individual.  Why  the  cafe  is  thus 
in  both  5  why  all  are  not  adult  at  once,  in  body 
and  mind,  concerns  not  revelation  to  account 
for,  fo  much  as  the  religion  of  nature  5  at  lead 
they  are  here,  as  in  the  former  cafe,  both  on  the 
fame  foot ;  and  the  fame  principles  may  be  ap- 
plied to  each  of  them.  And  though  in  this  re- 
fpe61:,  the  divine  difpenfations  feem  to  differ  from 
human  arts  and  fciences,  that  thefe  are  com- 
monly the  moll:  rude  and  imperfe6l  at  firft,  and 
every  part  of  them  improving  by  repeated  trial  j 
whereas  the  others  have  all  that  purity  and  per- 
fection at  their  delivery,  which  in  their  feafon 
they  are  defigned  to  havej  and  rather  lofe,  in 
fome  refpefts,  than  get  by  length  of  time  :  yet 
will  not  this  make  any  material  difference  on  the 
whole. 

To  ftate  this  matter  right ;  we  ought  to  diftin* 
guifli  as  well  between  the  delivery  of  a  do6trine» 
and  its  general  reception  in  the  world  5  which  we 
know  is  always  according  to  the  meafure  of  the 
recipients  only ;  and  which  muft  chiefly  depend 
upon  the  flate,  and  qualifications  of  the  age  they 
live  in  :  as  alfo,  between  the  fupernatural  affifl- 
^nce,  and  extraordinary  imprefTions,  at  its  firft 
publication ;  and  the  ordinary  ftate  in  which  it 
ufually  appears,  and  the  common  progrefs  it 
makes,  fo  foon  as  ever  thefe  fhall  come  to  ceafe, 
and  it  is  left  to  be  continued  by  mere  human 
means ;  (as  we  have  fliewn  before  that  it  muft 

fome- 

ment  of  the  latter,  which  muft  by  confequence  receive  a  gra- 
dual increafe  by  their  repeated  efforts  :  and  that  difparity  ob- 
fervable  between  the  ftate  and  progrefs  of  thefe  two  in  fev£ral 
countries,  is  no  bad  proof  that  this  was  atlually  the  cafe.  See 
Dr.  Leland's  Advantage  and  Neceffity  of  the  Chriftian  Revela- 
tion. V.I.  c.  20. 


of  Ue'vealed  Religion ,  ^y 

fometlme  be)  when  we  fhall  find  it  partaking  of 
the  tafte  and  temper  of  the  times  through  which 
it  paflesj  and  confequently  propagated  in  the 
fame  gradual,  partial  manner,  as  all  other  parts 
of  fcience,  all  human  acquifitions  and  improve- 
ments are. 

Let  us  proceed  then  to  confider  the  feveral 
difpenfations  of  religion  in  this  light,  and  fee 
whether  each  will  not  appear  to  have  been  de- 
livered in  its  proper  feafon,  and  as  foon  as  it  be- 
came fully  neceflary ;  and  likewife  whether  each 
was  not  as  perfe6l  as  it  could  be  fuppofed  to  have 
been,  confidering  the  feafon  in  which  it  was  de- 
livered; and  every  fubfequent  one,  an  improve- 
ment on  all  thofe  that  went  before. 

We  will  enquire  firll,  what  provifion  God 
made  for  the  inftrudion  of  mankind  in  the  in- 
fancy of  the  world  ;  and  whether  it  was  expedi- 
ent to  fend  his  Son  upon  their  firft  tranfgreffion. 

Now  we  have  reafon  to  fuppofe  that  Adam^ 
during  his  ftate  of  innocence,  held  conftant  com- 
munication with  the  Deity*;  from  whence  he 
received  his  information  of  things,  and  was  dire6led 
in  the  ufe  of  them  "f*.  And  if  he  had  been  con- 
tent to  follow  that  direction,  he  would  undoubt- 
edly have  been  fecured  from  any  pernicious  er- 
rors ;  and  fupplied  with  all  the  inftru(5lion  and 
afliftance    which    was  neceflary  for    him,    and 

trained 

*  Gen.  ii  23,  24.  compared  with  Matth.  xix.  5.  Mark  x.  7. 
and  iCcr.  vi.i6.  See  Bp,  5?/// on  the  fubjecl,  D'lfc.  p.  182,  &:c. 
Only  let  it  be  obferved,  that  what  this  learned  author,  with 
feme  others,  attributes  to  divine  infpiration,  in  this  cafe,  feems 
to  be  more  naturally  accounted  for  from  an  exprefs  oral  reve- 
lation made  to  Aid?n. 

t  Gen.  i.28.  — 30.  ii.  29.  See  the  authoi;s  referred  to  by  Pa- 
trick on  Gm.  ii.  27. 


48  Of  the  feveral  Difpenfations 

trained  up  by  degrees  to  as  thorough  an  acquaint- 
ance with  the  nature  of  God,  and  the  things  a- 
round  him,  as  was  agreeable  to  his  own  nature  i 
and  confiftent  with  his  ftate  and  circumftances 
in  the  world.  But  upon  his  reje£ling  this 
guide,  and  applying  elfewhere  for  knowledge, 
and  fetting  up  to  be  his  own  dire6bor(/>) ;  that 
communication  might,  both  with  juftice  and  wif- 
dom>  be  in  a  great  meafure  withdrawn  from 
him,  and  he  left  to  the  imperfect  notice  of  his 
fenfes ;  to  learn  the  nature  of  good  and  evil,  and 
the  way  to  obtain  the  one,  and  avoid  the  other, 
by  a  painful  experience  *.   Yet  was  he  not  left 

wholly 

(^h)  That  he  intended  nothing  lefs  than  this  by  eating  of  the 
forbidden  Tree  [or  trees]  which  was  the  trial  of  his  fubmiflion 
to,  or  his  rejedtion  of  the  divine  government,  the  teji  of  good 
and  evil,  or  that  which  would  fliew  which  of  thefe  he  chofe, 
and  prove  whether  he  would  be  good  or  bad,  [Patrick  on  Gen. 
ii.  g.J  may  be  feen  in  Dr.  Rutherforth's  account  of  that  tranf- 
adion.  E£ay  on  Virtue,  c.  2.  n.*  p.  273.  Comp.  Taylor.  Scheme 
of  Script.  Div.  c.  7.  who  makes  the  knowledge  of  good  and  evil, 
the  fame  ^■i  feeling  good  conneSled  with  evily  tafting  a  painful  plea- 
furey  a  deftrudive  gratification,  &c.  by  an  Hendiadis.  The 
learned  and  ingenious  Dr.  JVorthington  [Hiftorical  fenfe  of  the 
Mofaic  account  of  the  Fall  proved  and  vindicated]  fuppofes  fe- 
veral  communications  of  both  kinds  of  knowledge  made  to  our 
firft  parents  on  their  tafting  the  forbidden  fruit,  but  not  merely 
by  the  virtue  of  fuch  fruit,  which  feems  rather  to  have  been 
the  Serpent's  fuggeftion  Gen.  iii.  5.  of  the  very  fame  kind  and 
to  the  fame  end,  with  all  his  other  fuggeftions  of  divine  powers 
annexed  to  various  inanimate  beings,  whereby  the  world  has 
been  deluded  ever  fince  :  nor  does  he  afcribe  to  that  tree, 
(though  he  calls  it  a  myfterious  one.  p.  19.)  any  phyfical  effefls 
inhifing  any  fort  of  fcience,  which  creates  the  chief  part  of  the 
difficulty  on  this  point.  Mr.  Daivfon,  on  the  three  iirft  chapters 
ot  Genefis.,  explains  it  by  the  trees,  in  eating  of  which,  Adam 
tranrgrefled  the  divine  law  ;  thus  afFe<5ling  to  become  —  ading 
as  if  he  thought  himlelf  —  more  wife  and  kmiving  thaa  his 
Maker,  p.  6.  marg.  4. 

*  See  ABp.  /v»/^'s  Sermon  on  the  Fall.  And  Mr.  Bate  on  the 
fame  Ufbject. 


of  Revealed  Religion  i  4  ^ 

•^'hdlly  to  himfelf  in  the  affair  of  religion  ;  but  di- 
re6led  to  fuch  a  form  of  worfhip,  as  ferved  to  point 
out,  and  perpetually  remind  him,  both  of  the 
demerit  of  his  crime,  and  the  dreadfulnefs  of  that 
penalty  which  he  had  incurred  -,  and  alfo  gave  him 
fome  hopes  of  a  future  pardon,  and  a  final  ac- 
ceptance with  his  Creator. 

All  this  feems  to  have  been  fignified  by  the 
inflitution  of  animal  fac?'iJiceSy  fetting  before 
him  all  the  horrors  of  that  death,  which  he  had 
been  fentenced  to  undergo  *  but  which  was  hi- 
therto fufpended  j  and  that  of  fome  other  crea- 
tures demanded  in  its  room,  by  way  of  ranfom  and 
expiation  made  to  the  Lord  of  Life.  This^  toge- 
ther with  the  promife  of  a  future  deliverance,  in 
the  Jeed  of  the  woman ^  ferved  for  the  prefent  to 
afford  fome  comfort  to  our  firfl  parents  under 
their  heavy  fentence;  and  to  convince  them,  that 
their  offended  Maker  was  not  wholly  implacable ; 
as  well  as  to  lead  their  poflerity  to  fuch  notions 
of  religion,  and  kind  of  worfhip,  as  fhould  con- 
ftantly  reconcile  them  to  the  Deity,  and  remove 
the  guilt  of  their  particular  offences  >  and  alfa 
prepare  them  for  the  great  atotiemejify  to  be  of- 
fered in  due  time  J  which  was  to  take  off  the  whole 
oi Adams  curfe*,  and  reftore  both  him  and  his 
poflerity  to  that  immortal  life  which  he  had  for- 
feited (/) :  Nay,  raife  them  to  a  much  higher  degree 

of 

*  What  that  was,  may  fee  feen  in  HdUet's,  Difcourfes,  Vol.  IT. 
p.  276,  &c.  Bp.  Sherlock's  Ufe  and  Intent  of  Proph.  p.  142,  143. 
2d  Ed.  Taylor  on  Or.  Sin,  pafllm  ;  or  at  the  beginning  of  Loch's 
Reafonablenefs  of  Chriiiianity ;  or  in  the  Second  Difcourfe  here- 
unto annexed. 

•     (i)  After  all  that  has  been  wrote  upon  the  fubjcdl  o{  facrl- 
/ices,  I  am  ftill  forced  to  afcribe  their  origin  to  di\ine  appoint- 

-   .    D  ■     '^  ment ; 


5  o  Of  the  fever al  Dfpenfathns 

of  happinefs,  than  he  could  be  conceived  to^ 
enjoy  in  his  paradifaical  ftate*.  And  that  this^ 
rite,  with  all  its  circumftances,  was  enjoined  by- 
God  himfelf,  and  explained  to  our  firft  parent^ 
is  more  than  probable,  even  from  the  fhort  ac- 
count we  have  of  thofe  times ;  lince  we  find  his 

ment :  and  as  to  the  iutention  of  them,  though  we  may  conceive 
fome  to  have  been  at  firft  enjoined  as  proper  acknowledgements 
of  God's  dominion  over  the  creatures,  and  of  man's  holding; 
that  ihare  of  it  which  was  delegated  to  him  from  his  hand, 
and  enjoying  all  earthly  bleffings  through  his  bounty;  —  fome 
by  way  of  pofitive  muldf,  fine.,  or  forfeiture.  {^Abarh.  ex  com.  in 
Lev.  p.  313.  Cleric,  in  Lev.  i.2.  Morality  of  Rel.  P.-35.]  to  ren- 
der every  breach  of  duty  burdenfome,  and  in  fome  meafure  ex- 
penfive  to  the  fmner ;  —  fome  for  a  tejiimony  or  a  reprefentaiion 
of  his  repentance,  his  confeffion  of  fuch  breach,  and  deprecation 
of  its  punifhment.  —  [Taylor y  Script.  Docjt.  of  Atonement,  p^ 
io.  Forbes's  Thoughts  on  Religion,  p.  124.  Efay  on  the  Na- 
ture andDefign,  Sec.  p.  32,  &c.]  fome  as  a  federal  rite  betweerk 
God  and  him,  or  a  form  of  entering  into  friendfbip  with  his 
Maker ;  [  ib.  paflim.  Comp.  Richie's  Criticifm  upon  Modern, 
notions  of  Sacrifices.  App.  II.  palT.  ]  and  obtaining  future  fa^ 
vours  from  him  :  yet  there  were  others  that  feem  to  have  had 
3t  higher  view,  [or  fuch  view  might  be  joined  with  fome  of 
thofe  others  abovementioned]  denoting  fomewhat  properly  vi- 
tarious^  as  well  'vc\.  fuffering.,  as  in  the  reward  annexed  to  it,  or 
the  privileges  conveyed  by  it ;  and  in  a  more  fpecial  manner  de- 
fcribing  the  terms  of  that  great  covenant,  original  grant,  or 
promife,  whereby  man  was  to  be  delivered  from  the  efFeds  of 
Xhtfirjl  breach -y  which,  as  fuch,  was  in  each  difpenfation  thought 
proper  to  be  particularly  diftinguiftied.  All  which  appoint- 
ments, grants,  or  covenants,  may  likewife  be  underftood  (not 
in  their  literal,  ftn<51  fenfe,  or  as  in  themfelves  abfolutely  ne- 
ceflary,  but)  as  fo  many  gracious  fchemes  of  government,  or 
methods  of  oeconomy,  fo  many  merciful  expedients  to  promote 
the  great  end  of  the  divine  government,  and  fecure  obedience 
to  the  divine  laws  :  treating  mankind,  (not  like  philofophers, 
but)  as  the  generality  of  them  always  were  to  be  treated  ;  and 
leading  them  gradually  to  as  juft  and  worthy  notions  of  God 
and  themfelves,  as  they  became  capable  of  receiving.  —  But  to 

gfcribe 

*  See  ABp.  King's  note  80.  p.  413,  &e.    4th  Ed.  or  Mr,  Batf 
on  the  fall. 


t)f  Revealed  Rellgwn.  ^  I 

two  fons  bringing  their  offerings  to  a  certain 
place*,  and  well  apprifed  (by  fome  vifible  tokens 
no  doubt  -f*)  when  they  were  accepted ;  as  that  of 
animal  facrifice  was  rather  than  the  other :  and 
mofl  likely  accepted  for  that  very  reafon,  becaufe 
it  had  been  appointed  by  God  himfelf,  and  was 
performed  agreeably  to  his  command  [k). 

The 

afcrlbe  fuch  an  inftitution,  as  this  of  facrlficing  animals,  wholly 
to  the  invention  of  men,  efpecially  to  the  men  of  thofe  times, 
feems  very  unnatural :  of  which  more  in  the  following  notes, 
and  Life  of  Chnjl.  n.  w. 

That  this  had  adtually  fuch  an  effe6t  upon  the  "Jnvs^  as  we 
laft  mentioned  ;  that  they  were  led  to  expe6t  an  atoning  facri- 
fice, or  fomething  equivalent  to  it,  from  the  MeJJiah^  and  com- 
monly thought  and  fpoke  of  him  in  that  capacity,  feems  pro-' 
bable  from  "John's  account  of  Chriji  at  his  very  firll:  appearance. 
Joh.  i.  29.  [See  Le  CkrC)  or  Lightfoot  Harm.  529.  or  Doddj-idge 
Fam.  Ex.  V.L  p. 121.  ;/.  a.]  and  again  ver.  36.  from  I/hwbVm. 
7.  Comp.  ^^5viii.  32.  and  Rev.  \. 12.  Though  Dr.  Sykcs  en- 
deavours to  fhew,  that  the  exprelTion  Lamb  of  God ^  has  no  man- 
ner of  allufion  to  any  thing  famfical.  Scrip.  Dcdr.  of  Redemp- 
tion,   c.  5.  No.  469. 

*  Heb.xi.  4.  Vid.  Interp.  &  Grot,  in  Gen.  vi.  Comp.  yudg.vi, 
21.  xiii.  23.  and  Lev.  vii.  21.  See  alfo  Taylors  Scheme  of  Script, 
Jpiv.  p.i44- 

t  Gen.  iv.  3,4. 

{k)  See  Bp.  Sherlock's  Ufe  and  Intent  of  Prophecy,  p.73,  &c. 
or  Rymer's  Reprefent.  p.  30.  Ridley's  Chriftian  PaiTover,  &c. 
This  one  article  of  the  diftindion  made  between  Jbel's  offer- 
ing, and  that  of  Cj/V?,  which  according  to  the  hiftory,  was  fo 
notorious  as  to  dejecfl  and  irritate  the  latter,  and  which  cannot, 
I  think,  be  accounted  for  otherwife  than  by  the  interpofition  of 
God ;  nor  that  remarkable  interpofition  folved  on  other  prin- 
ciples, than  Cai?>'s  prefuming  to  omit  the  prefcfibed  vi^im^ 
through  his  want  oi  faith^  Heb.xi.  4.  (otherwife  his  portion  of 
the  fruits  of  the  ground,  might  well  appear  to  be  as  juft  and 
"natural  a  tribute  of  devotion  from  one  in  his  province,  as  fome 
part  of  the  flock  was  from  his  brother ;  as  we  have  not  the  leaft 
intimation  of  any  other  difference  in  the  fincerity  of  their  dif- 
pofitions,  whereon  to  ground  the  above   diftindlion  between 

them : } 

D2 


$2  Of  the  feveml  Difpetifations 

The  time  of  their  worfliip,  feems  llkewife  to 
have  had  the  fame  origin ;  as  well  from  God's 
bleffing,  and  fanclifying  the  fev'enth  day  *  ;  and 
the  ancient  method  of  reckoning  by  weeks  ^  j  (a 
method  much  more  ancient  than  the  obfervation 
of  the  feven  planets  X^)  as  from  the  earliefl  ob- 
fervance  of  that  Sabbath,  in  all  nations  of  the 
world  II  J  without  any  ground  in  nature  for  fuch 
pra6tice,  or  the  leaft  hint,  or  probability  of  its 
arifmg  from  fome  human  invention  (/). 

And 

them  :  )  this,  I  fay,  feems  a  fufficient  proof,  that  facrifice  was 
of  divine  inftitutfon  j  and  is  but  ill  refolved  by  Spencer^  L.  iii, 
c.  4.  f.  2. 

The  fame  thing  is  inferred,  with  a  good  deal  of  probabi- 
lity, from  the  mention  of  thofe  coats  of  jk'im  which  the  Lord  God 
made  for  Adam  and  his  wife^  Gen.  iii.  21.  which  feem  mofl  likely 
to  have  been  of  thofe  bealls  that  were  offered  in  facrifice,  and 
might  perhaps  be  in  fome  meafure  of  the  fame  intendment 
with  that  facrifice  ;  for  the  difcovery  of  which,  rather  difficult 
and  difagreeable  way  of  worftiip,  one  would  think  they  fhould 
ftand  in  need  of  God's  particular  diredion,  as  much,  at  leaft, 
as  for  that  other,  more  eafy  and  obvious  one,  of  cloathing 
themfelves. 

Concerning  the  ufe  and  propriety  of  this  kind  of  cloathing 
at  that  time,  fee  Leland's  anfwer  to  ChriJliaJiity  as  oldy  &c.  p. 
.,503,  he. 
/  *  Gen.\u2-     Exod.xvi.25,26. 

t  Gfw.viii.  10,12.  xxxix.27.  Eccl"' ^Oiil.  12. 

X  V.  TFitJii  iEgyptiac.  L.  iii.  c.9. 

II  Jofeph.  contra  Ap.\j.\\.  Exod.xvi.  Philo  de  dp.  mund. 
Selden  dejur.  n.  L.  iii.  c. 10,11,  &c.  Eu/eb.  evang.  praep.  xiii.  12. 
Grct.  de  ver.  L.  i.  c.  16.  and  Jllix's  refledions,  B.  i.  c.7. 

(/)  See  Rymer's  reprefent.  of  Rev.  Rel.  c.  2.  or  Ridley's, 
Chriftian  paflbver.  And  the  fame  may  be  faid  of  tithes.  Jcnhtiy 
Vol.1,  p.  102.  DurelU  p.  178.  Authors  on  each  of  thefe  points 
may  be  feen  mJVater land's  firft  charge,  p.  41,  &c.  On  facri- 
fices  in  particular,  Carpzov.  Introd.  p.  118.  and  Budde  Hift. 
Eccl.  part  i.  f.  i.  30.  **  p.  115.  The  diftindion  that  we  meet 
with  afterwards  [Gen.  vii.  2,  8,  &c.]  between  clean  and  unclean 
.  heafls,  which  manifeAly  relates  to  facriiice,  [Vid.  Patri'ck  ib.] 

Ihews 


of  Revealed  Religwt.  55 

And  that  in  thofe  days  they  had  frequent  in- 
tercouife  with  the  Deity,  and  were  made  fenfible 
of  his  peculiar  prefence  in  fome  places,  appears 
farther,  from  his  difcourfe  with  Cainy  both  before 
and  after  the  murder  of  his  brother  *  i   as  alfo 
from   Cains  complaint  of  being   hid  from   his^ 
face  -t* ;  and  his  going  out  from  the  prefence  of 
the  Lord  J.    Nor  is  it  at  all  likely  that  Ada7n,  who 
feemed  to  be  fo  well  acquainted  with  the  voice  of 
God  in  the  garden  ||   upon  his  fall,  fhould  never 
have  heard  it  there  before,  on  other  occafions. 

In 

fhews  likewlfe  the  continuance  of  that  kind  of  worfhip  ;  and 
feems  to  prove,  that  it  was  not  owing  to  any  human  eftabliih- 
ment,  any  more  than  this  direcftion  itfelf  could  be.  And  that 
the  men  of  thefe,  as  well  as  after  ages,  had  both  fufficient  au- 
thority, and  inftrudtion  to  ufe  the  flelh  of  the  former  fort  of 
beafts,  for  food,  as  well  as  clothe  or  flielter  themfelves  with 
their  fkins,  appears  to  me  as  plain,  as  that  the  tending  and  tak- 
ing care  of  fuch  was  their  chief  bufinefs  and  occupation.  Nor 
can  I  comprehend  what  merit  there  could  be  at  any  time  in 
their  making  offerings  unto  the  Lord  their  God  of  that  which  coji 
them  nothings  of  that  which  they  could  not  eat ;  or  how  they 
came  to  diftinguifti  [which  they  did  very  early]  between  fat 
and  lean ;  betwixt  the  good  choice  pieces,^  and  others  ;  unlefs  they 
had  tafted  them  themfelves:  (Vid.  Cleric,  m  Lev.  1.2.  iii.3.  and 
iv.17.]  though  it  is  upon  this  chimerical  fuppolition,  that  the 
xrfe  of  animal  food  was  not  included  in  the  original  grant  of 

ab- 
*  G^«.iv.6,9.  t  Ver.14, 

t  G^«.  iv.i6.  Taylor  fuppofes  that  there  might  be  a  ftanding 
'Shekinahi  to  which  the  men  of  thefe  times  were  to  repair  upon 
the  fabbath,  before  which  they  prefented  their  facrifice,  and 
performed  their  devotion.  Scheme  of  Script.  Div.  c.  14,  15. 
Comp.  Flemifig's  Chriftology.  B.  ii.  c.7. 

11  Gen.  iii.  8,10.  The  curious  reader  may  be  entertained  with 
fome  ingenious  conjedlures  concerning  zfuUfyjhtnofrcligiofi 
end  morality  commMmczttA  \.o^Jda?n  about  this  time,  which  Mr. 
Peters  grounds  on  Job  xxviii.  26,  &c.   and  which  he  terms  a 

record  of fomething  fpken  by  God  to  the  fir  ft  man.,  not  to  he  met  ^j^ith 
in  the  book  ofGejiefis,  Vid.  Crit.  DiiT.  fea.i6.  p.  456. 

^3 


54  ^f  thefeveral  Difpenfations 

In  thefe  times  therefore  God  was  pleafed  to  ma" 
nifefl  himfelf  to  the  fenfes  of  men,  and  vifibly 
Condu6l  them,  by  the  angel  of  his  prefence,  in 
all  the  chief  concernments  of  religion.  And  this 

infant 

abfolute  dominion,  given  to  mankind  over  all  the  creatures, 
[fome  of  which  could  be  of  no  other  fervice  to  them]  that  Gro- 
tins,  and  others,  founded  their  attempt  to  explain  away  all  ani- 
mal facritice,  before  the  deluge.  '  Esedem  pecudes,  quae  acj 
efum,  etiam  ad  facrificia  a  Noacho  adhibitae ;  fell,  mundae  quot- 
quot  erant  Gen.  viii.  20.  Hie  facrificiorum  ufus  cum  Diluvio  fit 
antiquior,  idem  de  pecudum  efu  nobis  perfuafum,  contra  quarn 
muiti  fentiunt.  Neque  enim  Abel  in  facrificium  id  obtuliflet 
Deo,  quo  vefci  nefas  credidifTet,  et  fruftra  paviflet  agnos  quibus 
non  licuiflet  uti.  Qiiin  ipfa  diftindlio  animalium  in  munda  et 
immunda  docet  alia  permiffa  fuifle,  alia  prohibita.  Neque  enim 
in  animalibus  natura  fua  quicquam  immundum.  Sed  immun- 
dum  id  eft  ex  lege,  cujus  efus  interdicitur.  .Itaque  illud,  Gen.  i. 
29.  Vobis  erit  in  cibum^  non  folum  ad  plantas  referimus,  fed 
etiam  ad  animalia,  de  quibus  praecedenti  verfu  aftum  fuerat/ 
Bochart.  Hieroz.  p.  11.  edit.  4.  Comp.  Heidegger.  Diflert.  xv. 
De  cibo  antediluviano.  Bp.  Clayton^s  Anfwer  to  Delaney,  in  the 
blood-eating  controverfy  ;  or  F,{^ay  on  facrijjces^  p.  i6^,&c.  or 
JAr.Daivfons  New  tranflation  of  the  three  firft  chapters  of  Gen. 
who  has  Ihewn  this  fenfe  to  be  very  confiftent  with  the  original, 
I  have  been  obliged  to  differ  here  from  the  author  o(  Philemon 
to  Hyda/pes ;  who  in  his  fifth  part,  is  fo  far  from  allowing  any 
kind  of  facrifices  to  be  a  divine  inftitution,  that  he  declares,  *  the 
'  general  notion  of  the  thing  itfelf  to  be  in  every  view  of  it  fo 

*  glaring  an  abfurdity,  that  he  is  amazed  that  it  fhould  ever  en- 

*  ter  into  the  head  of  any  rational  creature.'  p.  10.  Some  of  the 
reafons  offered  to  fupport  this  declaration  are,  Firft,  '  The  very 

*  idea  of  a  D.ivipe  Being  implies  in  it  fuch  a  fuperior  excellency 

*  of  nature,  as  to  be  wholly  out  of  the  reach  of  our  good  offices, 
'  He  neither  wants,  nor  can  receive  benefit  from  them.'  ib.  Nor, 
-Secondly,  '  can  we  fuppofe  that  the  gods  fhould  ever  be  pleaf- 
'  ed  with  the  mere  wafte  of  their  own  productions.'  p.  13. 
Thirdly,  It  gives  one  a  very  degrading  idea  of  their  '  goodnefs,|l 

*  to  confider  them  as  entermg  into  a  kind  of  merchandize  with 
'  mankind,  in  the  matter  of  their  favours,'  p.  14.  And  p.  20}, 
'  The  demand  of  the  life  of  a  perfe6tly  innocent  creature,  to  be 

*  offered  up  in  facrifice  to  God,  could  give  but  fmall  encourage- 
f  ment  to  hope,  that  God  intended  to  favour  a  guilty  one.' 

But 


of  Revealed  Religion .  ^  ^ 

infant  ftate  of  the  world  muil:  (land  in  need  of 
his  efpecial  guidance,  and  proteclion.  They  were 
not  yet  able  (with  Mofes* )  to  look  up  to  him 
■ni)ho  is  invifible-j  and  perform  a  purely  rational,  and 

Ipiritual 

But  I  cannot  apprehend  that  fuch  an  intercourfe  as  was  kept 
■up  between  God  and  mankind,  by  the  forementioned  offerings, 
•muft  necefTarily  be  taken  in  either  the  firft,  or  third  of  thefe 
views  ;  fince  the  hke  intercourfe  is  not  always  fo  underftood, 
even  among  men  ;  fome  of  whom  are  too  far  exalted  above 
others  to  receive  any  advantage  from  them,  yet  neverthelefs  ex- 
pect fome  dutiful  acknowledgement  of  the  benefits  which  they 
confer  on  others,  and  require  frequent  teftimonies  of  their  love; 
and  why  Ihould  not  we  imagine  a  fincerely  devout  facrificer  to 
the  Deity,  at)le  to  interpret  his  xievotion  in  the  fame  fenfe  ?  or 
jf  led  to  a  more  grofs  interpretation  of  it,  why  may  we  not  even 
fuppofe  the  Deity  condefcending  in  that  cafe  to  fet  him  right,  by 
fome  fuch  kind  expoftulation  as  the  following  ?  Will  I  eat  the 
fiejh  of  bulb,  or  drink  the  blocd  of  goats  ?  If  I  were  hungry^  I  would 
tiot  tell  thee  j  for  the  world  is  mine  and  the  fulnefs  thereof  Offer  un- 
to G^i  thankfgiving,  and  pay  thy  vows  unto  the  mofl  High.  And 
tail  upon  me  in  the  day  of  trouble ;  /  will  deliver  thee,  and  thoujhalt 
glorify  me.  Nor  does  there  feem  to  be  any  more  merchandize  in 
any  fort  of  facrifical  offerings,  than  in  thofe  other  of  vows, 
iprayers,  pralfes,  and  thankfgivings,  which  ftill  make  up  an 
eflential  part  of  our  religion  ;  from  their  relation  to  which,  the 
former  always  derived  alLtheir  value,  [Vid.  Effay,  p.  ig,  &c.] 
and  were  perhaps  only  ci  ftrong,  lively  manner  of  expreffmg 
them  ;  [Qui  facrificat,  id  idem  fignificat  adlione  &  geftu,  quod 
qui  precatur  ore  liuo  profitetur.  Vitringa  Diff.  Vol.  I.  p.  289. 
comp.  Patrifk  on  i  iS^w.  xiii.  12.]  nor  probably  more  ttrong, 
and  explicit,  than  might  be  neceffary  for- the  times  ;  nor  likely 
to  convey  any  more  degrading  ideas  of  the  divine  goodnefs  [at 
:leaft  not  more  than  were  adapted  to,  and  unavoidable  in  the 
then  low  ftate  of  r?afoning]  than  does  the  inward  tribute  of  a 
broken  and  a  contrite  heart,  which  is  ftill  requifite  on  fome  occa- 
iions  as  well -as  the  outward,  publick  profeffion  of  our  depend- 
•ence  on  the  Deity,  the  rendering  to  him  the  calves  of  our  lips ; 
'which,  whcn;the.underftandings  of  men  were  ripe  for  it,  and 
they  able  to  keep  up  a  tolerable  fenfe  of  duty  by  thefe  means, 
•have  of  themfelves  been,  and  are  accepted  by  the  fame  gracicus 
'being  in  the  room  of  the  other;  [^Hof.xxw.  2.  Heb.-x^xn.  15.] 

thouga 

*  Hib.  xi.  2,7. 

D4 


56  Of  the  feveral  Difpejifations 

fpirltual  worihip.  They  could  have  no  very  per- 
fe6l  notions  of  his  nature  and  providence;  nor 
had  they  much  leifure  for  fpeculation,  and  re- 
finement in  thefe  fubje6ls.    They  were  all  tillers 

of 

though  thefe  be  founded  equally  on  human  weaknefs,  and  at  a 
Jike  diftance  from  the  excellency  of  the  divine  nature. 

As  to  the  Confuwption  of  the  fruit  of  the  ground  in  offerings  ; 
•yvhy  might  not  men  conceive,  that  the  fame  God  who  had  giv- 
en them  all  things  richly  to  enjoy,  might  reafonably  expedl  a 
return,  as  it  v.'ere,  of  fome  part  of  them,  merely  in  token  of 
gratitude  for  tJie  reft  :  as  an  exercife  of  their  faith  in,  a  memo- 
rial of  their  dependence  on,  him  for  a  continuance  of  them,  and 
a  pledge  of  their  obedience,  in  applying  each  to  the  good  pur- 
pofes  for  which  he  had  beftowed  them  ?  without  the  leaft  dread 
pf  affronting  him  by  an  implication  that  he  either  wanted  fome- 
thing,  or  reaped  fome  kind  of  benefit  by  their  prefents. 

Nor  need  even  fuch  as  had  the  moft  imperfedl  notions  of  his 
power  and  bounty,  apprehend  this  to  be  any  dangerous  mifap- 
plication  of  thefe  gifts,  on  a  perfuafion  that  he  had  required  it ; 
though  without  fome  tradition  of  that,  Socrates  himfelf  [p.  10.] 
might  perhaps  juftly  doubt  of  the  propriety,  and  acceptablenefs 
of  this  kind  of  worfhip  :  as  he  had  the  like  fcruples  2i\iow\. prayer^ 
[Plat.  2.  Jkib.']  zszUo,  Alaximus  7yrius,  long  zher. 

But  if  ever  thefe,  or  any  fuch,  offerings  were  in  fa6t  required, 
and  thefe  or  the  like  ends  might  be  ferved  by  them,  [otherwife 
we  fliould  indeed  have  no  room  to  believe  they  ever  were],  then 
will  this  be  far  from  a  tnere  ufekfs  wofie^  though  the  things  of- 
fered be  deftroyed  :  nor  indeed  can  I  fge  any  material  difference 
between  a  religious  dedication  of  fuch  things,  and  the  deftru(5tiori 
of  them  J  or  how  they  could  be  prefented  to  the  gods  at  all,  if 
they  were  ftill  kept  for  the  ufe  of  their  owners. 

The  cafe,  I  apprehend,  will  not  be  much  different  as  to  the 
life  of  an  innocent  creature;  for  if  this  creature  be  confidered  as 
man's  property,  why  may  not  the  oblation  of  it  be  affigned  by 
way  of  compofition,  muld,  or  commutation  for  fuch  faults  as 
he  is  fenfible  of,  and  ferve  as  a  fignificaqt  reprefentation,  and  ac- 
knowledgement of  fuch  his  fenfe  ;  and  be  accepted  by  the  ofr 
fended  Governor  of  the  world,  in  lieu  of  a  more  condign  pu- 
jiifhment  ?  by  virtue  of  fuch  affignment  doing  away  his  guilt, 
and  being  a  fufficient  ground  of  encouragement  for  him  to  hope 
for  a  full  reftoration  to  the  divine  favour  j  without  any  further 
irpport.  Though  if  this  fhould  have  yet  a  more  diftant,  and"  ex- 
tenfive  view,  [as  much  removed  perhaps  from  the  cpmp.rehen- 

fioq 


of  Re^jealed  Religion.  vy 

fiif  the  ground,  or  keepers  of  cattle ;  employed 
fufiiciently  in  cultivating  and  replenifliing  this 
new  world;  and  through  the  curfe,  brought 
on  it  by  their  forefather,  forced  with  him  to  eat 

their 

fion  of  mankind  in  thofe  times,  as  fome  others,  then  very  ob- 
vious ones,  may  poflibly  be  now  from  us]  it  anfwers  thefe  ends 
for  tlie  prefent  never  the  lefs  ;  and  is  more  like  all  other  parts 
of  the  divine  oeconomy,  which  ferve  for  various  purpofcs,  imme- 
diate and  remote. — But  if  we  admit  thefe  ufes,  they  will  make 
it  improper  for  this  rite  to  have  been  inftituted  before  the  fall; 
which  is  another  objection,  p.  22.  And  if  they  will  warrant  the 
(uppolition  of  its  being  inftituted  at  all  by  God,  it  muft  be  infti- 
tuted with  a  merciful  defign  ;  and  as  fuch,  every  dutiful  compli- 
ince  with  it  would  be  conceived,  in  fome  refpedl,  to  better  the 
Condition  of  the  worftiipper,  as  far  as  he  could  carry  his  thoughts 
on  that  condition  ;  how  dark  foever  his  notions  might  be,  as  to 
the  time  and  manner  of  completing  it. 

Upon  the  whole,- 1  cannot  help  concluding  it  to  be  more  pro- 
bable in  itfelf,  and  more  analogous  to  the  general  courfe  o£ 
tilings,,  that  this  fo  univerfal  a  pradice  of  facrificing  animals, 
however  odd  and  unaccountable  it  may  feem  to  be  in  fome  re- 
fpedls  at  prefent,  how  much  foever  inferior  to  fome  modern  no- 
tions of  the  world,  and  its  all-perfecft  Governor ;  ftiould  owe  its 
origin  to  fome  divine  appointment ;  be  propagated  every  where 
by  primitive  tradition  ;  and  afterwards  [as  in  too  many  other 
cafes]  by  a  pretended  imitation,  and  improvement,  but  a  real. 
mifreprefentation  and  abufe,  receive  fuch  gradual  alteration^ 
from  the  authors  of  all  fuperftition  and  vice,  as  at  length  to  ar-"- 
rive  at  that  degree  of  enormity,  which  this  ingenious  writer  has 
lb  well  defcribed.  And  I  fubmit  it  to  his  candor,  whether  the 
fuppolition  of  its  coming  from  one  who  might  have  farther 
views  in  it  than  could  appear  at  tirft  fight,  or  be  at  once  accom- 
pliflied  ;  be  not  as  likely  to  remove  his  difficulties,  as  attribut- 
ing it  wholly  to  the  invention  of  men,  at  a  time  when  it  is  agreed 
between  us,  that  they  were  capable  of  inventing  very  little  ;  and 
jvho,  if  they  could  fee  fo  far  before  them  as  to  ftrike  out  fuch  a 
form  of  worfhip,  muft  (we  may  think)  have  likewife  been  ap- 
^rifed  of  fome  of  the  fame  difficulties,  which  would  always  at- 
tend it.  And  laftly,  whencefoever  it  did  come,  whether  fuch  a 
perfuafion  as  this  gentleman  entertains,  of  its  being  fundamen- 
tally wrong,  and  in  every  light  fo  glaring  an  abfurdity,  be  not  as 
"hard  to  reconcile  vvith  the  belief  of  God's  exprefs  acceptance  of 
Xh^  fi^me  pn  fome  pccafions  j  his  permiffion  of  it  all  along  to  his 

diftin- 


5  8  Of  the  fever al  T>fpenfatiom 

their  bread  in  the  pweat  of  their  brow.  We  may 
fuppofe  the  generaUty  of  them,  to  have  been  no 
better  than  Anfhropomorphites  -f- ,  in  their  concep- 
tions of  the  Divine  Being  ;  as  many  v^ere  found 
to  be  long  after  them,  in  much  more  knowing 
times  J;  and  as  perhaps  a  great  part  of  the  world 
yet  are,  by  giving  way  to  their  imagination,  not- 
^vithftanding  the  cleareft  revelations,,  and  plaineil 
arguments  to  the  contrary.  Frequent  apparitions 
then  might  be  neceffary,  to  keep  up  a  tolerable 
fenfe  of  religion  among  men,  and  fecure  obe- 
dience to  the  divine  inftitutions  *  ;  and  that  the 
Almighty  did  not  exhibit  fuch  fo  frequently  as  was 
either  neceffary,  or  fit  to  anfwer  this  end,  cannot 
be  concluded  from  the  filence  of  thofe  very  Ihort 
accounts  we  have  in  facred  hiliory,  as  was  ob- 
served before. 

Befides,  Adam  himfelf  continued  nine  hundred 
and  thirty  years,  an  eye-witnefs  of  the  power  and 

pro- 

^diftinguifhed  favourites ;  and  at  laft  formally  enjoining,  and 
■eftabliihing  it  with  the  minuted  circumftances ;  and  this,  with- 
out any  fuch  intimation  as  is  given  in  other  cafes,  of  its  being  all 
merely  a  compliance  with  fome  of  their  own  cuftoms,  or  their 
prejudices. 

t  The  reafon  of  this  is  given  at  large  by  the  author  of  Glory 
ofChriJ}  as  God-man^  Difc.  1.  fed.  i. 

X  '  Levant ius  is  to  prove  that  God  has  human  pajjiom  —  to 
prevent  being  mifunderftood,  and  to  provide  a  proper  fubjedl 
for  thefe  paffions,  he  contends  ftrongly  for  God's  having  a 
human  form;  no  difcreditable  notion  at  that  time  in  the  church.' 
Div.  Leg.  B.  iii.  fed.  4.  p.  372.  add  Locke  on  H.  U.  B.  i.  c.  4. 
fed.  16.  znd  Huet,  Origen.  L.  ii.  B.  i.  fed.  8.  p.  30. 

*  Ka;  yoi^  li-A.^  h  oip'xyi  t»  -yioarfj'.v  etti  ttXsiov  |3£?OT)9n^a»  rm 

Ao;7ra?  a'f /la?,   xoci  rriv  Ivpsffiv  rwv  Tfp^vcov,  'SvvTt^ucri  xai  xx^*  ixv- 

jjt.zlx  Tra^aJo^a  'nrifpxvuxq  rrwu  UTrr^/lif/AEywv  Tu  ra  S'fs  jSaAn/iAflsw. 
•Orig.  cont,  CelJ,  p.  216,  Ed,  Cant. 


of  Revealed  Religio77.  t^A 

providence  of  God ;  and  could  not  but  refiecl  on 
thofe  remarkable  inftances  of  both,  exerted  at 
the  beginning  of  his  own  life  *  ;  and  muft  have 
acquainted  the  reft  of  mankind  with  all  thofe 
truths  relating  to  the  Deity,  that  were  implied 
in  the  creation  of  man,  and  his  firft.  fituation  in 
the  world  -f  ;  as  well  as  his  prefent  ftate  of 
punifhment,  and  profpe6l  of  a  future  redemp- 
tion ;  which  were  exhibited  together,  and  doubt- 
lefs  explained  to  him,  upon  his  fall.  He  wa$ 
all  that  while,  a  living  monument  both  of  the 
juftice,  and  mercy  of  God ;  of  his  extreme  ha- 
tred, and  abhorrence  of  fm  s  as  well  as  his  great 
love,  and  long-fufFering  towards  the  finner.  He 
was  very  fenfible  how  fm  entered  into  the  world, 
and  could  not  but  apprife  his  children  of  its  au- 
thor ;  and  at  the  fame  time  inform  them,  of  the 
unity  of  Gody  and  his  dominion  over  the  evil 
one  J  and  ^ffure  them  of  his  being  the  fupreme 
governor,  and  judge  of  all.  For  fo  much,  I 
think,  might  eafily  be  gathered  from  that  tranf- 
a6lion  in  paradife,  in  whatfoever  fenfe  we  under- 
hand it  J  not  to  mention  that  the  garden  of  Ederi, 
the  great  fcene  of  this  tranfgreffion,  might  per- 
haps ftill  be  vifible  J.  This  v/ould  produce  a 
tolerable  idea  of  the  Divine  Being,  and  afford  fuf- 
ficient  motives  to  obey  him.  And  accordingly  we 
find  the  effe6ts  of  it,  in  the  righteous  family  of  Sefb, 
who  began  to  call  upon  the  name  of  the  Lord  || ; 

or, 

*  Seey^/Z/VsRefleaions,  B.i.  c.  8,  &c. 

t  How  he  was  able  always  to  convince  the  world  that  he  was 
the  firft  man,  from-  a  pecuharity  in  the  formation  of  his  body. 
^&e  Cumberland 'Dq  leg.  patr.  p.  409,  410. 

X  -^Ilix,  Refled.  p.  62.  fuppofes  it  to  continue  till  the  delude, 

II  Gefi.  iv.  26.  \ 


6  o  Of  the  fever al  "Difpenfations 

or,  as  that  text  is  better  rendered  in  the  margm, 
to  call  themfelves  by  the  name  of  the  Lord  *.  They 
foon  diftinguifhed  themfelves  from  the  pofte- 
rity  of  Cain ;  and  for  their  extraordinary  piety, 
were  entitled  the  people,  or  Sons  of  God.  Of  them, 
fometime  after,  fprang  a  perfon  fo  very  eminent 
for  goodnefs  and  devotion,  as  to  be  exempted 
from  Adanis  fentence,  and  the  common  lot  of  his 
fons  :  w^ho,  after  he  had  vi^alked  w^ith  God  three 
hundred  years,  and  prophefied  to  his  brethren  *!•, 
and  forev^arned  them  of  the  approaching  judge- 
ment, was  trafiflated,  that  he  jhould  not  fee  death  %- 
This  very  remarkable  event,  muft  have  made  the 
world  about  him,  fenfible  of  the  good  provi- 
dence of  God,  infpe<5ling  and  rewarding  his  faith- 
ful fervants ;  and  one  would  think  it  fhould 
have  induced  them  to  look  up  to  a  better  ftate 
than  the  prefent ;  where  all  fuch  might  hope  at 
length  to  fee  and  enjoy  their  Maker.  To  Adam 
himfelf,  if  he  was  then  alive  (as  the  Samaritan 
account  makes  him  to  be  above  forty  years 
after)  it  muft  have  been  a  lively  and  affedling 
inftance  of  what  he  might  have  enjoyed,  had 
he  kept  his  innocence;  as  well  as  an  earneft 
of  the  promifed  viftory  over  the  evil  one  -,  and 
a  ftrong  ground  of  confidence  that  he,  and  the 
reft  of  his  pofterity,  fhould  not  be  left  entirely 

in 

*  %tt  ^huclford^N o\.\,  p. 42,  &c.  ^^« D^/^s  Orig.  & progr. 
idol.  c.  2.  Stillingfieet^  Iren.  c.  3.  p.  73.  4to. 

-f-  jfudexlv. 

X  Heb.  xi.  5.  comp.  Eccl'^*  xliv.  14.  and  Arnold  upon  IViJ' 
^cm,  iv.  10.  '  There  is  no  doubt  but  his  contemporaries  had 
fome  vifible  or  fenfible  demonftration  of  this  fa<5t.  And  as  the 
,i^te  of  Jbel  was  an  argument  to  their  reafon,  fo  the  tranflation 
of  Enoch  was  a  proof  to  their  fenfes  (as  it  werej  of  anotherj^^/^ 
of  life.''   Peters  Crit.  DHL  o^  Job^  p.  274. 


of  Reiieakd  Religion.  6 1 

m  their  prefent  ftate  ;  but  fome  time  or  other,  be 
reflored  to  the  favour  of  their  Maker,  and  be- 
hold his  prefence  in  blifs  and  immortality  *.  At 
the  fame  time  lived  Lamechy  another  prophet  5 
who  was  contemporary  both  with  Adam  and 
ISloahy  and  well  acquainted  with  the  counfels  of 
God ;  as  appeared  from  his  foretelling  that  that 
part  of  the  curfe  which  related  to  the  barren- 
nefs  of  the  earth,  would  in  a  great  meafure  be 
taken  off;  as  it  was,  in  his  fon's  days-f-.  At 
length,  when  by  the  unlawful  mixture  of  the  two 
families  of  Cain  and  ^eth,  the  latter  alfo  was  cor- 
rupted ;  and  the  whole  world  became  full  of  un- 
bounded lujly  and  impurity  % ;  of  rapine  and  vio- 
lence II :  when  thofe  giants  in  wickednefs  §,  had 
filled  the  earth  with  tyranny,  injuftice,  and  op- 
preflion ;  and  the  whole  race  of  men  were  grown 
entirely  carnal*^,  and  abandoned  :  God,  whofe 
fpirit  had  been  hitherto  Jlriving  with  them,  was 
at  length  obliged,  even  in  mercy  to  themfelves, 
as  well  as  their  pofterity,  to  cut  them  off;  after 
having  raifed  up  another  prophet  ^-f-,  to  give 

them 

*  See  Bp.  BulVs,  DIfcourfes,Vo].  I.  p.  343.  Vol.  11.  p.  585,  &c. 
Dr.  Worthington  argues  farther,  '  that  this  tranflation  of  Ejiocb 
was  moreover  an  intimation  to  mankind,  that,  if  they  over- 
came the  depravity  of  their  nature  as  he  did,  they  fliould  be  de- 
livered from  the  ill  confequences  of  it  as  he  was  ;  the  chiefeft  of 
■which  was  death,  temporal  and  eternal,  both  which  he  avoid- 
ed :'  and  this  ingenious  author  fuppofes  him  to  be  a  type  of 
many  others  being  able  to  do  the  very  fame.    EJJayy  p.  72,  &c. 

t  Gen.  V.  29.  See  Bp.  Sherlock'?,  Ufe  and  Intent,  p.  89,  &:c. 
and  Ogilby  on  the  Deluge. 

tGi'ff.  vi.  2.  ||ver.  II.  §  ver.  4.  **  ver.  3.  Seeing  that  re- 
ally he  Is  [nothing  hut]  flerti. 

^  tt  I  Pet.Vn.  ig.  Heb.  xi.  7.  N'ocih  the  eighth,  a  preacher  of 
righteoufnefs ;  {2Pei.n.  5.)  or,  as  fome  morejuftly  render  it, 
ihe  eighth  preacher.  [kQjenkw,Yo].l.  p.  46.  andPci?/inIoc.  n.4.] 

^  r'or 


62  Of  the  fever  at  Difpejifations 

them  frequent  warning  of  their  fate ;  and  allowed 
them  a  hundred  and  twenty  years  for  repentance*. 
Thus  did  God  make  ample  provifion  for  the 
inftru6Vion,  and  improvement  of  the  world,  for 
the  firfl  fixteen  hundred  years ;  namely,  by  fre- 
quent appearances,  as  we  have  feen  ;  by  the  Jpin'f 
of  prophecy,  which  is  by  fome  fuppofed  to  have 
been  hereditary  in  the  heads  of  families  in  thofe 
times  *f-  5  and  by  uninterrupted  tradition  -,  there 
being  but  two  generations  from  Adam  to  Noah  j 
fo  that  we  cannot  well  imagine  that  the  know- 
ledge and  true  worfhip  of  God,  during  that  time. 
Could  be  entirely  loft  in  any  part  of  the  world  %, 

But 

For  he  was  neither  the  eighth  perfon  in  defcent  from  Adam,  nor 
does  his  being  one  of  the  eight  perfons  in  the  ark,  feem  to  be  a 
conftrucftion  either  very  natural,  or  pertinent.  Add  Pearfan  on 
the  Creed,  Part  II.  p.  115.  2d  Edit. 

*  Gen.  vi.  3.  This  difpenfation  [of  the  Deluge]  as  all  the 
reft,  had  relation  to  the  morals  of  mankind  j  and  the  evident 
defign  of  it  was  to  leflen  the  quantity  of  vice  and  prophanenefs, 
and  to  preferve  and  advance  religion  and  virtue  in  the  earth ; 
the  great  end  for  which  the  earth,  and  man  in  it  were  created. 
This  end  it  was  well  adapted  to  obtain  in  the  then  prefent  ftate 
of  things,  and  in  all  future  generations.  In  the  prefent  ftate  of 
things  it  prevented  a  total  corruption.  For  if  the  whole  tainted 
part  had  not  been  cut  off,  a  fmgle  family  would  foon  have  been 
drawn  in,  or  deftroyed  :  and  then  the  whole  globe  muft  have 
been  ruined,  and  the  fchemes  and  purpofes  of  God  from  the 
beginning  of  the  world  had  been  defeated.  But  by  referving  a 
fele(5l  family  for  the  continuation  of  the  human  fpecies,  the 
fyftem  of  the  divine  counfels  v/as  preferved  entire,  and  the 
moft  proper  method  was  devifed  for  the  eftablifhment  of  reli- 
gion and  virtue  in  the  new  world ;  as  the  family  of  Noah  en- 
joyed much  greater  advantages  for  this  end  than  the  family  of 
Mdm  at  the  beginning  of  things.  Taylor,  Scheme  of  Script. 
Divin.  c.  18. 

+  Jurieu  Crit.  Hift.  Vol.  I.  p.  34. 

X  That  Tradition  was  the  chief  way  of  conveying  religion  in 
thofe  early  ages,  See  Leiand's  Advantage,  &c.  of  the  Chriftian 
Revelation.   Vol.  I.  c.  i- 


cf  Revealed  Religion,  6z 

But  we  are  to  remember,  that  the  world  was 
Hill  but  in  its  ftate  of  childhood ;  which  it  mofl 
aptly  refembled,  in  thole  extraordinary  aids,  and 
eccafional  fupports  afforded  itj  in  the  repeated 
inftances  of  that  paternal  care,  and  tendernefs^ 
with  which  the  Creator  watched  over  it :  and  I 
have  been  the  more  particular  in  examining 
whence  it  might  derive  its  notices  of  God  and 
religion,  and  how  far  thefe  could  poffibly  ex- 
tend 3  in  order  to  obviate  fome  miftakes,  which 
are  commonly  made  in  the  hiftory  of  thofe 
times,  by  fetting  out  wrong  ;  and  fuppoling  the 
firft  man  to  have  been  once  fuperior  to  all  his- 
pofterity -f-,  both  in  natural  abilities,  and  actual 
knowledge,  becaufe  more  innocent  than  they; 
and  imagining  the  primitive  religion  more  per- 
iQ&i,  becaufe  it  was  more  naked,  plain,  and  fim- 
ple  than  that  in  after  times  :  by  which  means, 
we  are  forced  to  make  the  ftate  of  the  world 
often  go  backwards,  rife  and  fall  again ;  and  a- 
bound  with  breaks  and  inequalities  >  inftead  of 
obferving  that  regular,,  even  progrefs,  which  will 
appear  in  all  parts  of  the  divine  ceconomy. 

To  proceed.  After  the  deluge ^  God  is  pleaf^ 
ed  to  converfe  again,  and  make  another  more 
clear  and  extenfive  covenant  with  mankind  in 
the  perfon  of  Noah ;  who  was  a  new  inftance 
of  his  pov/er>  his  juftice,  and  goodnefs ;  and 
whofe  family  had  been  fufficiently  convinced  of 
his  fupreme  dominion  over  the  earth  and  hea- 
vens; of  his  utter  abhorrence  of  lin;    and  his. 

deter- 

t  Vid.  Gen.  D'Kfr.  art.  Adam^  p.  228,  &c.  or  SoutVs  very  ex- 
traordinary fermon  on  that  fubjecSt.  Comp.  Taylor  on  Orig.  Sin^ 
p.  170,  &c.  2d  edit,  and  Script,  Scheme  of  Divin.  c.  lo.  Adaniy 
when  created,  may  be  confidered  as  a  child,  \^'ithout  knovv'ledge, 
learning,  and  experience,  ib.  p.  j2. 

3 


64  Of  the  fen)ef-al  DifpenfdHons 

determination  not  to  let  it  go  unpunifh-ed.  Nor 
could  they,  or  their  children,  for  fome  time^ 
want  any  other  argument  to  enforce  obediencey 
fear,  and  worfhip*.  The  knowledge  of  man- 
kind therefore  after  the  flood,  mull  for  a  con- 
fiderable  time  be  better  than  ever  it  was  beforfe^y 
might  fafely  be  propagated  by  tradition ;  and  did 
not  ftand  in  need  of  any  farther  revelation. 

But  when  by  degrees  many  of  them-f  had 
corrupted  this  tradition  in  the  moft  efTential  parts^ 
efpecially  with  relation  to  the  objed  of  their 
worfhip  % ;  and  inftead  of  one  fupreme  God,  had 
fet  up  feveral  orders  of  inferior  onesj  and  wor- 
fhipped  all  the  hofl  of  heaven ;  (as  they  began  to 
do  in  the  time  of  Peleg,  the  fifth  from  Noah)  and 
at  the  fame  time  were  uniting  under  one  head, 

and 

*  See^///xB.i.  c.  13.  The  obfervations  artd  fefle6Hons  they 
miaht  make  on  this  extraordinary  tranfadion  are  well  imagined 
by  mndtr,  Hift.  of  Know.  c.5.  fed.  2,  3,  4.  zndTaylor  ib,  c.i8. 

t  Vid.  tVmder's  Hift.  of  Kn.  p.  i  id,  &c.  Patrick  in  Gen.  xi.  2. 

%  Lord  Bolingbroh,  in  his  2d  and  3d  Eflays,  has  taken  great 
pains  to  prove  that  fuch  corruptions  in  religion  could  never  be 
introduced  fo  faft  :  andEir.2.  p.  20.  '  fuppofes  it  impoflible  for 

*  any  man  in  his  fenfes  to  believe,  that  a  tradition  derived  from 

<  God  himfelf,  through  fo  few  generations,  was  loft  among  the 

*  greateft  part  of  mankind,  or  that  Polytheifm  and  Idolatry  were 

*  eftabliftied  on  the  ruins  of  it  in  the  days  of  Serug^  before  thofe 
'  oi  Abraham,  and  fo  foon  after  the  deluge.'  To  which  a  fuffi-. 
cient  anfwer  may  be  had  within  two  pages  of  the  fame  extraor- 
dinary author.  '  The  vulgar  embrace  them  [Polytheifm  and 
'  Idolatry]  eafily,  even  after  the  true  dodrine  of  a  Divine  Unity 
«  has  been  taught  and  received ;  as  we  may  learn  from  the  ex- 
«  ample  of  the  Ifraelites :  and  fuperftitions  grow  apace  and  fpread 
«  wide,  even  in  thofe  countries  where  Chriftianity  has  been  efta- 

*  blidied,  and  is  daily  taught ;  as  we  may  learn  from  the  examples 

<  of  the  Roman  churches,  to  fay  nothing  of  the  reformed,  who 
'  are  lefs  liable  to  the  objeaion.'  ib.  p.  22.  Vol.  IV.  Com.p. 
p.  224,  &c.  where  he  contradias  this  again,  difallows  both  the 
fa^s  and  application  of  them,  but  does  not  deny  the  truth  cj  the  for- 
mer fo  much  ai  the  latter^  and  all  in  a  breath. 


of  Revealed  Religion*  6 5 

and  forming  an  univerfal  empire ;  and  ere6ling  a 
monument  or  mark  *,  to  preferve  and  perpetuate 
this  their  union  :  in  order  to  prevent  their  being 
all  corrupted  at  once,  God  faw  it  neceflary  to 
co?ne  do'wn'\-,  and  difperfe  them  into  feveral  diftin6t 
colonies,  by  dividing  them  into  fo  many  languages^ 
(or  caufing  that  dijcord  among  %  them )  which 
made  their  future  intercourfe  impra6licable;  and 
thereby  rendered  it  impoihble  for  any  one  fpecies 
of  idolatry  to  be  univerfally  eftabliilied ;  nay,  gave 
a  confiderable  check  to  the  progrefs  of  falfe  wor- 
fhip  in  general  j  which  had  moft  probably  been 
introduced  bv  the  rulers  §  of  thofe  times ;  and 
for  which  reafon,  their  people  then  might  be  driv- 
en from  them,  to  hinder  its  being  impofed  ;  as 
God's  own  people  were  afterwards  difperfed  eve- 
ry where  to  cure  it. 

After  the  difperfion^  particular  revelations  were 
in  all  probability  vouchfafed,  wherever  men  were 
capable  of  improving  by  them,  and  difpofed  to 
regard  them.  We  find  Peleg  had  his  name  pro- 
phetically given  from  that  difperfion^  which  was  to 
happen  in  his  days  ||  j  and  not  only  his  father 

Eber, 

*  That  this  is  the  meaning  of  the  word  Dt*f.  Gen.  xi.  4.  which 
our  tranllators  have  improperly  rendered  navie  here,  fee  Goguet, 
Introd.  p.  2.  * 

t  G^/z.xi.5,7.  See  Le  Ckrc  upon  the  place,  with  TVinder, 
Hift.  of  Kn.  p.  118.  ox  Taylor,  Scheme  of  Script.  Div.  c.21.  Some 
underftand  it  literally  of  a  local  defcent  of  the  Son  ofGod^  at- 
tended by  the  'DWrnt  Shechinah.   Tenifon^  of  Idolatry,  c.14.  P'.4. 

X  Pf-  lv.9.  Le  Clcrc,  ibid.  &  Prolegom.  in  Com.  Diff.  i.  §  3. 
&  in  GVz/.xi.g.  Add  i  Cor.  i.io.  and  Fitrhiga  Obf.  Sac.  L.  i.  c.9. 
§6,  &c.  Shuc/:ford^Vo\.l.  B.'ni.  p.  146,  ov  Hutchinfon  on  the 
Confufion  of  Tongues. 

§  See  Shuckford,  Vol.1.  B.v.  p.  353,  &c.  The  fame  author 
gives  a  probable  renfon  for  this,  Vol.11.  B.ix.  p.  457,  &c.  Comp. 
Taylor's  Scheme  of  Script.  Div.  c.20. 

11  Ge/i.x.  2^.  V\A.  Winder^  P- 13°-  ^nd  "Mx.  Rotherani's  Ser- 
mon on  the  VVifdom  of  Providence  in  the  adminiftration  of 

E  the 


6  6  Of  the  fever  al  Dfpenfations 

Eber^  but  all  the  heads  of  families,  mentioned  in 
the  eleventh  of  Genejis^  from  N-oah  to  Abraham, 
are  with  fome  reafon  fuppofed  to  have  had  the 
fpirit  of  prophecy,  on  many  occafions.  However, 
Noah  was  undoubtedly  both  prieft  and  prophet ; 
and  living  till  Abraham  was  near  fixty  years  old, 
might  well  be  able  to  keep  up  a  tolerable  fenfe  of 
true  religion  in  the  world ;  which  was  then  but 
very  thinly  inhabited*,  His  religious  (on  S hem 
likewife  was  living  fo  long  as  Jacob's  time,  and 
could  not  but  be  a  great  means  of  continuing  the 
faith  and  worfhip  of  the  true  God  among  his 
defcendajits-^. 

But  notwithftanding  a  few  righteous  men, 
and  fome  remains  of  true  religion  5  idolatry, 
with  its   perpetual   attendants  Vice  and  fuper- 

flition, 

the  World ;  who  fuppofes  that  not  only  the  intention,  and  end 
of  God's  difperfing  mankind  over  the  face  of  the  earth,  but 
likewife  the  plan  of  their  difperfion  was  communicated  to  them, 
p.  15.  '  It  was  in  Chaldea,  Cana-au,  Egypt^  and  the  neighbouring 
countries,  fays  a  learned  writer,  [Dr.  X^Azw^j',  Advantage  and  Ne- 
ceflity  of  theChriftian  Revelation.  Vol.  I.  P.  i.  c.19.  p. 435.]  that 
the  great  corruption  firft  began ;  or  at  leaft  thefe  were  the  places 
where  it  made  the  mod  confiderable  progrefs,  and  from  whence 
it  feems  to  have  been  derived  to  other  nations.  And  accordingly 
it  pleafed  God  in  his  wife  and  good  providence  to  take  proper 
methods  for  putting  an  early  check  to  the  growing  corruption 
in  thofe  parts  of  the  world  where  it  chiefly  prevailed.' 

*  G^a.xiii.g.  Vid.  Partiii.  p.  .note(W);  and  A^m;/.  Chron. 
p.  1 85  —  6.  The  <7r/^  itfelf,  a  certain  monument  of  the  deluge, 
continued  feveral  ages  after  Abraham,  and  preferved  the  me- 
mory of  it,  even  among  Pagans ;  [Vid.  Luc'ian  de  D.  S.  Alltx,  Re- 
fle6t.  p.  68.  Jofeph.  Antiq.  L.  i.  c.3.  ib.  20. 2.  &  Chryfojiom.  Orat. 
de  Pert  Char.l  and  might  ferve  as  tht  Prototype,  or  model  for 
lliip-building.  Evelyn  on  Navigation  and  Commerce,  p.  18. 

t  Concerning  the  notices  of  religion  in  the  world  about  this 
time,  fee  Allix,  B.  i.  c.  14.  Winder,  c.  9.  Comp,  Meier-,  Difp. 
Tlieol.  de  Veftigiis  Rel.  Patriarch,  inter  Gentes.  Brema,  i757« 


of  Revealed  ReUgloii .  6  7 

ftition  *,  had  in  a  little  time  fo  far  prevailed 
among  the  fons  of  Noah y  as  to  make  it  highly  ex- 
pedient for  God,  as  well  to  fhorten  the  lives  of 
Men-j-,  as  to  withdraw  his  prefence  from  the  ge- 
nerahty,  who  had  made  themfelves  unfit  for  fuch 
communication;  and  to  fmgle  out  fome  particu- 
lar people,  to  bear  his  name,  and  be  his  more 
immediate  fervants ;  and  thereby  preferve  his 
worfl:iip  pure,  in  fome  part  of  the  world,  a- 
midft  the  various  corruptions  that  were  going  to 
overfpread  it. 

With  this  view  Abraham  is  called ;  who  was 
driven  out  of  an  idolatrous  nation,  in  all  proba- 
bility, for  oppofing  and  refufing  to  comply  v\dth 
its  idolatry  %  -,  and  after  many  remarkable  trials 
of  his  faith  and  conftancy,  admitted  to  a  particu- 
lar intimacy,  and  friendjhip  with  his  Maker.  God 
enters  into  covenant  with  him,  and  engages  to 
be  his  prefent  guide,  prote6tor  and  defender  3  and 

to 

*  The  attendants  and  effects  of  idolatry  are  well  defcribed 
by  the  author  of  ^//2z'(j;;?,  c.  xiv,  23 — 29.  So  that  th^re  reigned 
in  all  men.,  -without  exception^  bloody  manflaughter^  theft ^  and  dijftmu- 
hition,  corruption,  unfaithfulnefs,  tuvnilti^  perjury.  25,.  Difquieting 
of  good  men,  forgetfulnefs  of  good  turns,  defiling  of  fouls,  changing 
(fkindi  diforder  in  marriages,  adultery,  and  foamelefs  uncleannefs,  26. 
Add  c.xii.  4,5,6.  Vid.  Jrjiald  in  loc. 

t  Concerning  this  great  change  in  the  divine  ceconomy,  fee 
Part  III. 

X  Maim.  M.  Nev.  Buxtorf  p.  421.  See  Chandler's  Vind.  O. 
T.  Partii.  p.  474.  Judith  \.S.  Shudford,  Vol  1.  B.v.  p.  269. 
It  is  a  tradition  among  both  fezus  and  Mahometans,  that  Abra^ 
ham^%  father  Terah  was  a  maker  and  vender  of  Images,  from 
whom  fome  derive  the  name  o'iTeraphim  ;  and  tell  many  ftories 
of  his  difference  with  Abraham  for  a  time  on  that  account. 
Some  of  thefe  may  be  feen  in  Calmet,  or  Bayle,  Diet.  Art.  Terah, 
and  Abraham.  This  is  confident  with  the  account  of  Abrahams 
having  once  been  himfelf  an  idolater,  as  fome  interpret  Rom. 
iv.j. 

&    2 


68  Of  the  fever al  Difpenfat ions 

to  beftow,  not  only  all  temporal  benefits  on  him, 
and  on  his  feed  * ;  but  to  make  fome  of  them  the 
means  of  conveying  a  blefling  of  a  higher  kind  to 
all  the  nations  of  the  earth ;  who  fliould  in  an 
extraordinary  manner  be  hleffed  through  him\. 
Abraham^  no  doubt,  was  fixed  upon  for  his  fm- 
gular  piety,  and  truft  in  God  under  various  tri- 
als ',  and  entitled  to  thefe  hi^h  privileges  by  his 
extraordinary  virtues ;  for  whofe  fake  (or  rather 
for  the  fake  of  encouraging  and  rewarding  of 
which  virtues)  the  fame  privileges  were  continu-- 
ed  to  a  part  of  his  pofterity,  though  far  lefs  wor- 
thy of  them.  But  we  cannot  think  that  it  was  fo 
much  on  his  own  account  that  he  was  thus  di- 
ftinguiflied  j  or  that  for  his  fake  onlyt ,  faith,  or 
fmcerity,  is  faid  to  be  imputed  to_  him  for  righte- 
oifnefs  5  but  rather  for  the  common  benefit  of 
mankind  was  all  this  done;  in  order  to  make 
him  an  inftrument,  in  the  hand  of  Providence, 
(and  a  fit  one  he  was)  to  convey  the  fame  faith, 
and  fear  of  God,  to  all  the  nations  round  him. 
And  accordingly  we  find  him  greatly  favour- 
ed, 

*  That  the  promife  of  poffefling  all  the  land  from  Egypt  to 
Euphrates  {Genef.x\\.'].  xiii. 14,15.  xv.  18,  &c.)  was  made  to 
Abraham's  feed  in  general,  though  the  efpecial  covenant  was 
reflrained  to  a  part  of  them,  fee  Remarks  on  part  of  the  3d 
Vol.  of  the  Moral  Philofopher^  p.  89,90.  That  the  full  execution 
of  the  former  promife  depended  on  their  obedience,  vid.  Durell. 
App.  p.153. 

t  G^«.xii.3.  xxii.18.  xxvi.4.  xxviii. 14.  i2<j/;z.iv.  16,17.  ^'^^^ 
311.8,17.  That  the  efpecial  covenant,  limiting  the  Meffiah's 
defcent  to  one  branch  of  Jbrahani's  pofterity,  and  that  pecu- 
liar difpenfation  which  attended  it,  were  not  inconfiftent  with 
the  original  grant  or  promife,  which  conftituted  Abraham  the 
Father  of  many  Naiio?^^  from  whom  all  nations  of  the  earth 
were  to  derive  a  BleJJifig-,  and  to  whom  therefore  the  Gofpel  is 
faid  to  have  been  preaehed  before  Chrijl  came  into  the  worlcfj 
fee  Taylc7-'s  Covenant  of  Grace,  p.  6,13,  &c. 

X  Rom.  iy.  24. 


of  Revealed  Religion,  69 

ed,  and  diftinguifhed  among  the  neighbouring 
prjnces ;  and  Kifigs  reproved  for  his  fake  -,  who 
ai'e  acquainted  with  his  prophetic  chara6ler,  and 
defire  his  interceffion  with  God  *.  Hiftory  tells 
us  of  his  converfing  on  the  fubjecl  of  religion, 
with  the  moft  learned  E^^'/j/Z^/zj-f,  and  being  ve- 
ry highly  eileemed  by  them  j  from  whom  proba- 
bly, they  afterwards  derived  the  rite  of  circum- 
cifion  J,  among  other  religious  inftitutes.  We 
are  informed  that  his  name  was  had  in  the  great- 
efl  veneration  all  over  the  Eaft  ||  :  that  the  Magi- 
a?2Sy  Sabians^  Ferfians^  and  Indians  all  gloried  in 
him,  as  the  great  reformer  of  their  religion  §. 

And 

*  Gen.  xii.17.  and  xx.  7. 

t  Jofephus  L.  i.  c.  9.  contr.  jlp'ion,  pafTim.  Damafcen.  in  Eufth, 
Praep.  Evang.  L.  ix.  c.i6.  There  is  at  this  day,  a  feledl  num- 
ber of  families  in  Egypty  who  call  themfelves  defcendants  from 
Abraham.,  and  are  in  high  efteem  there,  and  give  themfelves  up 
intirely  to  the  ftudy  of  Mufic,  Medicine,  and  Aftronomy,  and 
never  intermix  with  any  other  Egyptians,  or  marry  out  of  their 
own  families.  Noveau  Voyage  de  Grece^  ^'Egypt,  &c.  HagiiCy 
1724.  p. 106,  &c, 

X  Shuckford,  B.  v.  p.  322,  &c.  and  B.  vii.  p.  132,  &:c.  Comp. 
Spencer  de  Leg.  i.  4.  &  Cleric,  in  Gen.  xvii-io. 

Others  derive  it  from  Jofeph.  Univerf.  Hift.  Vol.1,  p.  527. 
note  r.  and  pag.453.  note  z^.  Add  Jenkin^Yol.l.  p.97.  Grot.H^, 

327- 

Others  fuppofe  it  introduced  by  I/hmael,  [Rev.  Exam.  Vol,  II, 
p. 1 90. J  or  his  pofterity  the  Shepherds.,  or  Arabians^  as  is  made 
very  probable  by  the  author  of  Remarks  on  part  of  the  3d  Vol. 
of  the  Aior.  Philof.  p.  59,  &c.  Comp.  JVitJu  iEgypt,  L.  iii.  c.  6. 
Bochart,  Geogr.  L.  iv.  c.  32. 

t1  Vid.  Eufeh.  Praep.  Evang.  L.ix.  c.16,17,  he, 
%  Prideaux.,  Part  i.  B.iv.  p.  225.  Comp.  Hyde  De  Rel.  Vet. 
Per/,  c.  2.  and  3.  znA  Univerf .  Hijl  pafT.  'Tis  remarkable  that 
the  Lacedemonians  retained  the  memory  of  him  for  above  1600 
years,  and  under  their  king  Jreus  claimed  kindred  with  the 
Jczvs.,  as  being  of  the  ftock  of  Abraham,  i  Maccab.  xii.  21,  &c. 
Jofeph.  Anu  L.  xii.  5.  [fee  Waterland\  Poftfcript  to  Script.  Vind. 
Part  ii.  p.  142.  or  Jenhn^  Vol.  I.  p.  53.  and  90.  How  this  might 

E  3  comQ 


70  Of  the  fever alDifpenfatlons 

And  as  he  was  let  into  the  various  counfels  of  the 
Ahnighty,  and  taught  to  reafon,  and  reflecl  upon 
them;  as  he  was  fully  apprifed  of  his  juft  judg- 
ment in  the  miraculous  overthrow  of  the  four 
wicked  cities  *,  with  the  particular  circumftances 
of  it-f ;  as  well  as  his  moft  gracious  intent  of 
providing  a  Redeemer  for  all  mankind,  and  re- 
joiced to  fee  his  day  J,  mid  faw  it ;  'tis  very  pro- 
bable, 

come  about,  fee Stillingfleet^  Orig.  S.  B.  iii.  c. 4.  or  Shuckford,  B. x. 
p.  51.]  nor  is  it  unlikely  that  from  the  Mrahamam^  or  fons  of 
Abraham^  the  Brachmans  might  defcend,  and  derive  their  name. 
J^ewt.  Chron.  p.  351.  'Tis  likewife  obferved,  that  the  Per/tans 
adhered  fo  ftri6lly  to  the  religion  of  Abraham^  as  to  keep  clear 
of  the  moft  grofs  idolatry,  for  a  long  time.  Vid.  Cleric,  in  If. 
xxi.9.  &  Ind.  Philolog.  Stanley,  voc.  Statua. 

*  Some  authors  call  them  five^  according  to  the  common 
name,  PeniapoUs  [JVifdom  x.  6.  Jofcpb.  B.  J.  v.  8.  ]  including 
Zoar.)  which  had  been  condemned  to  deftru6lion,  but  was  fpar- 
cd  at  the  interceftion  o^  Lot.  Of  thefe,  two  are  fometimes  named 
by  themfelves,  as  being  fuperior  to  the  reft.  Gen.  xix.24,  25. 

Some  fuppofe  that,  befide  the  four  principal  cities  in  that 
valley  [Sodom.,  Gomorrah.,  Jdma,  Zeboim,  or  Bela,  Gen.xiv.  2. 
D^«/.  xxix.  23.)  there  were  nine  other  inferior  ones  deftroyed 
[called  the  i^z^^/j/^n  of  Sodom.  Ezek.x.  /\.6i  Sic]  which  agrees 
with  the  account  of  Sirabo,  Geogr.  L.  xvi.  Comp.  Cleric.  App. 
Com.  in  Gen. 

f  Gen.  xviii. 

t  Joh.  viii.  56.  %yccX\iot,(Toi.ro.y  geftiehai.,  longed  earneftly.  Bp. 
Warburton  fuppofes,  that  the  command  of  facrificing  Ifaac,  was 
a  mode  of  information  by  action,  inftead  of  words,  concerning 
the  great  Sacrifice  oiChrijl.,  given  to  Abraham  at  his  own  earneft 
requeft.  Div.  Leg.  Vol.  II.  P^  ii.  which  might  perhaps  receive 
fome  confirmation,  by  obferving  that  this  fcene  moft  probably 
•was  placed  upon  the  very  fpot  where  Chrifi  a6\ually  fuffered ;  [See 
Crit.  Notes,  GenefxxVi  1,2.  Comp.  Pool  Synopf.  ib.  m^d  Patrick 
on  Gen.  xxii.  9.]  in  which  fuch  another  coincidence  might  be 
cbferved  between  the  type  and  perfon  typified,  in  refpedf  of  his 
death,  as  Epifcopius  remarks  concerning  the  place  and  circum- 
ftances of  his  bii'th,  Nempe  ita  ego  mecum  fentio ;  Id  non  cafu, 
fed,  Deo  ita  procurante,  eveniffe,  ut  vel  hac  etiam  rationeJDeus 
teftatum  faceret  Filium  hunc,  Davidis  filium  effe,  paremque 
cum  eo  fortunam  fortitum  atque  expertum  efte.  Enimvero 
paftor  fuerat  David,  qui  vitam  fuam  in  ftabulo  forte,  forte,  in- 

qiiam^ 


of  Revealed  Religio7t.  ri 

bable,  that  he  and  his  family  would  propagate 
thefe  do6lrines,  together  with  their  confequences, 
wherefoever  they  went  *. 

But  though  the  Deity  was  pleafed  to  manifeft 
himfelf,  in  a  more  frequent  and  familiar  manner, 
to  Abraha7n  5  yet  were  not  the  reft  of  the  world 
quite  overlooked.  There  were,  no  doubt,  many 
other  fhining  lights,  and  eminent  profeflbrs  of 
pure  religion,  who,  like  Lot  in  the  midft  of 
Sodom,  were  as  eminently  preferved,  and  fupport- 
ed  in  it :  we  fee  Laban,  and  Bethuel  acknowledg- 
ing theLord-f;  and  the  former  of  them,  notwith- 
flanding  the  mixture  of  Idolatry  in  his  houfe- 
hold  J  favoured  with  a  Vifion  § :  Nor  was  the 
fpirit  of  prophecy,  or  divine  revelation,  wholly 
confined  to  Abraham,  or  to  his  family.  In  Canaan 
we  meet  with  MelcJoizedeck,  king,  and  priefl  of 
the  moft  high  God  || :  who  is  acquainted  with 
the  bleffmg  promifed  to  Abraham,  and  confirms 
it  to  him  ;  and  to  whom  the  patriarch  himfelf 
pays  homage.    Abimekch  king  of  Gerar  receives 

an 

quam,  hoc  ipfo  in  loco  ubi  Jefim  Maria  peperit,  egerat,  et  quando 
ad  regiam  dignitatem  vocabatur,  gregem  patris  fui  pafcebat,  at- 
que  ita  veluti  a  ftabulo  et  pabulo  ovium  ad  regium  thronum 
vehebatur,  uti  diferte  ipfe  fatetur,  P/Mxxviii.  70,71,72.  In 
ftabulo  igitur  cum  nafcitur  filius  ejus,  annon  patrem  fuum 
refert  ?  Epifcop.  Iiift.Theol.  L.iii.  c.12.  p.i75. 

*  See  Burnet' %  Boyle  %  Left.  pag.  536.  fol.  '  God  called  Ahra- 
ham  out  of  his  own  country,  and  made  him  travel  from  place 
to  place,  to  make  him  thereby  famous  in  the  world,  and  to 
invite  men  by  that  means  to  inquire  after  his  profeflion,  his 
hopes,  and  his  religion.'  Allix,  Refle6t.  B.  ii.  c.12. 

t  G^«,  xxiv.  31,  50..       t  G^«.xxxi.  19,30.    ,    §  G^«.  xxxi.24. 

II  Perhaps  the  Patriarch  ^hem  himfelf,  Vid.  Cumberland  de 
Leg.  Patr.  p.  428,  &c.  Bedford,  Scrip.  Chron.  p.  3 18.  Lightfaot, 
Mifc.ioio.  The  fame  opinion  is  maintained  by  many  other 
authors  mentioned  by  Calmet,  Di6t.  Vol.  II.  p.  177. 

E  4  \ 


72  Of  the  fenjeral  Difpenfafions 

an  admonition  from  the  Lord^  and  readily  pays  a 
due  regard  to  it  *  ;  the  fame  fenfe  of  reHgion  and 
virtue  defcends  to  his  fon  -f  ;  from  whence  we 
learn,  that  this  country  was  at  that  time  far  from 
arriving  at  that  great  degree  of  corruption,  which 
it  reached  in  a  few  generations  after.  In  Arabia 
we  find  yob,  and  his  three  friends,  all  of  regal 
dignity,  as  fome  fay  J,  entering  into  the  deepeft 
points  of  divinity,  and  agreed  about  the  unity, 
omnipotence,  and  fpirituality  of  God  ;  the  Juftice 
of  his  providence,  and  many  other  fundamentals 
of  Religion  5  as  alfo  mentioning  a  divine  infpira- 
tion  or  revelation,  as  no  very  uncommon  thing  §. 
Eliphaz  had  his  vifions,  and  revelations  **  as 
well  asjoby  though  in  a  lower  degree -j-f- 5  and  the 
latter  exprefles  his  faith  in  much  ftronger  terms, 
than  are  elfcwhere  to  be  met  with  near  his  time ; 
if  according  to  the  addition  to  the  Seventy,  he 
was  the  fifth  from  Abraham  XX->  ^^  according  to 
others,  contemporary  either  with  him,  or  Ifaa£\\\\, 
Though,  in  truth,  it  is  not  very  eafy  to  fettle 
either  the  date  of  that  piece,  or  the  import  of  fe- 
veral  expreflions  in  it.  Some  bring  it  down  as  low 
as  the  captivity :  nor  are  they  without  their  rea- 

fons. 

*  Gen.  XX. 

•f  Gen.  xxvi.10,11. 

X  Vid.  Lxx.  in  fin.  Job.  Tobit  ii.i6.  Vulg.  Lat. — Job  infulta- 
bant  Reges. 

§  Vid.  C/^r;V.  in  J(?^  vi.io.    xxiii.12.  xxix.  4.  xxiii. 15,23. 

**  Civ.  12,15,16. 

ft  See  Patrick,  App.  to  Par.  on  Job^  p. 59. 
•  XX  ^^^  Calniity   Di(St.  or  Cofiard's  Obfervations,  p.  13.   or 
Heath,  p.  24. 

fill  Jiirieu,  Cx\x.  Hift.  Vol.  I.  p.i8.  Shuckford.^'B.vn.  ^.17^6. 
kc.  SeJden  de  Jur.  Nat.  &c.  L.  vii.  c.  11.  Gogiiet,  Vol.  I. 
Diflert.  ii. 


of  Revealed  Religion.  73 

Ibns  {m.)  However,  all  feem  to  agree  that,  who- 
ever was  the  author  of  it,  it  is  built  upon  a  real 
chara6ter;  and  that  decorum  kept  up,  as  to  fuit 
the  notions  in  it  to  the  patriarchal  times  :  and 

what 

{m)  See  fome  of  them  in  the  Five  Letters  on  Infplr.  p.  99. 

and  Le  Clerc  on  Jc/'i.  6,  8, 11,22. —  U.9. — vi.  10. xi.io, 

22.  —  xxiii.i2.  —  xxvi.i2.  —  xxxi.27.  —  xxxviii.3.  —  xlii. 
7.  Id.  Sentim.  deTheolog.  L.ix.  p.i77,&c,  etBiblioth.  Choif. 
Tom.  I.  a.  I.  Add  Chaldaijmi  in  indice  ad  Cler.  Comment. 
Tom.  IV. 

The  mixture  of  Chaldee  in  the  compofition,  which  Le  Clerc 
makes  out  in  many  inftances,  befide  the  in  pro  im,  [fee  Mr. 
Peters' s  Crit.  DiiT.  p.  133]  feems  of  fqme  moment  towards  de- 
termining it  to  be  more  modern  than  is  ufually  imagined,  and 
is,  I  apprehend,  rather  too  llightly  pafled  over  both  by  the  in- 
genious author  of  Crit.  Dijf.  and  thofe  other  eminent  writers 
he  produces ;  though  Le  Clerc^  with  his  ufual  modefty,  leaves 
the  confequence  from  thence  to  the  date  of  the  book  wholly  un- 
decided ;  nay,  himfelf  alfigns  a  reafon  why  the  latter  is  no  ne- 
ceflary  confequence  from  the  former :  Jobus,  nimirum,  ad 
Euphratem  in  Hufitide  habitavit,  ubi  lingua  Chaldaica,  aut 
Chaldaicas  adfinis  obtinebat.   Id.  in  c.  xv.13. 

As  to  the  famous  paffage  in  c.  xix.  25.  on  which  he  gives 
his  judgment  with  more  freedom,  I  mult  produce  the  conclu- 
{ion,  though  fomewhat  of  the  longeft,  in  his  own  words.  Jam 
ex  ipfis  totius  hujus  loci  verbis  fatis  liquere  poteft,  Jobum  de 
refurredlione  fua  non  agere  ;  quam  nunquam  veteres  hie  quas- 
fiviflent,  nili  pravis  interpretationibus  tranfverfi  adti  fuiflent ; 
ut  conjicere  eft  ex  Judaeis,  qui  verba  Hebraica  fequuti,  dogma, 
quod  alioqui  credunt,  hinc  exfcujpi  pofle  non  putarunt.  Sed 
id  ipfum,  cum  ex  multis  aliis  locis,  in  quibus  fatis  aperte  Jobus 
oftendit  ftatum  animorum,  poft  mortem,  tunc  ignotum  fuifle, 
tum  ex  totius  libri  argumento  facile  coUigitur.  Quaeritur  in  eo, 
cur,  qui  non  funt  deteriores  aiiis  qui  boni  habentur  et  revera 
funt,  interdum  inufitatis  calamitatibus  premantur ;  quod  quo- 
modo  confentire  queat  cum  juftitia  divina,  nee  Jobus,  nee 
amici  pofTunt  comminifci ;  imo  nee  Deus  ipfe,  ubi  Jobum 
poftea  adloquitur,  doc.et.  Nimirum  folutio  problematis,  et  una 
confolatio,  qua  Jobi  animus  pacari  poterat,  peti  debuit  ex  al- 
terius  vitae  cognitione  ;  quam  fi  noviflent  Jobi  amici,  vetuifTent 
eum  ufque  adeo  perturbari  et  lamentari :  efle  enim  dixilfent 
aliud  tempus  pr.Temiorum  virtutis,  idque  expedtari  ab  eo  debere, 
poft  hanc  vitam  mortalemi  et  eo  majora vprsemia  relaturum, 

quo 


74  Of  the  federal  Difpenfations 

what  religious  notices  might  be  gathered  from 
this  dramatick  hiilory,  fuppoling  it  known  in 
thofe  times,  may  be  feen  at  large  in  Taylor^ 
Scheme  of  Script.  Div.  c.  24. 

To  proceed :  In  Chaldea  we  meet  with  Balaam^ 
a  true  prophet  * ;  yet  one  who,  from  his  own  per- 
fonal  merit,  had  no  particular  pretenfions  to  the 
word  of  God  -,  fnice  he  fo  notorioufly  loved,  and 
followed  the  wages  of  unrighteoufnefi  ;  and  at 
length  juftly  perilhed  among  the  idolatrous  Midi- 
anites  -fj  having  taught  them  to  feduce  and  cor- 
rupt thofe,  whom  he  knew  to  be  the  chofen 
people  of  God  %  •  Confidering,  I  fay,  the  cha- 
racter of  this  perfon,  he  feems  to  have  had  no 

par- 
quo  graviores  calamitates  conftantius  tuliflet :  quibus  praemiis 
mala  hujus  vitae  Deus  abunde  effet  penfaturus.  Jobus  ipfe  hoc 
ad  animtim  revocaffet,  nee  ufque  adeo  aeftuaflet.  Quod  fi  talia 
eorum  mentem  non  fubiiflent,  Deus  certe,  fi  res  jam  reveJata  e- 
rat,  dixiflet,  monuilletque  Jobum,  fibi  vifum  fuifle  tot  malis 
ejus  virtutem  explorare;  ut  magis  in  ea  ipfe  firmaretur,  aliique 
earn  imitarentur,  quibus  fimilia  contingerent ;  nee  efle  eur  fibi 
duritiem  &  propemodum  injuftitiam  exprobraret ;  fe  enim  non 
propter  fingularia  quaedam  peccata  pafTum  efle  eum  tantis  &  tot 
fubitis  malis  opprimi,  fed  ut  ejus  virtus  magis  eniteret,  exem- 
ploque  aliis  eflet ;  ereterum  effedlurum  fe  ne  hominem  eonftan- 
tiae  fuae  poeniteret,  aeternis  &  eximiis  in  eum  collatis  praemiis. 
Quae  oratio,  (fi  rem  tum  patefecifl'et  Deus^  multo  ejus  fummae 
fapientiae  convenientlor  erat,  quam  creatio  Croeodili  &  Hippo- 
potami, aliaque  id  genus  ;  quae  Jobum  quidem  terrere  potue- 
runt  divinae  potentiae  metu,  fed  folari  vix  potuerunt.  Haec  qui 
ad  animum  revocabunt,  facile  intelligent,  nihil  elTe  cur,  veluti 
per  fidiculas,conemur  refurrecftionem  &  vitam  aeternam  hinc  ex- 
torquere.  Le  Cure's  opinion  is  confirmed  by  Mr.  Heath  in  loc, 
—  But  compare  Taylor  ib.  c.  24.  who  has  made  it  probable  that 
Job  profefTes  his  belief  of  both  thefe  articles,  and  on  that  very 
account  is  faid  to  h2.vefpoken  the  thing  that  is  right  of  God,  which 
his  friends  did  not.    c.  xlii.  7,  8. 

*  See  P^jz'r/ii,  App.  to  Par.  on  J  oh,  p.  60. 

f  Numb.  xxxi.  8. 

X  Nunib.xxlv.g.  and  xxxi.  16.   Mid}.\\.  5.   ^^f.  ii.  14* 

5 


of  Revealed  Religion,  ^t 

particular  title  to  the  gift  of  prophecy  {n) ;  and 
therefore  we  may  fuppofe  that  in  thofe  days  it 
was  not  fo  uncommon  a  favour,  but  might  be 
conferred  on  many  others  hkewife,  in  other  parts 

of 

[n)  Whatever  might  have  been  his  behaviour  before,  if  was 
certainly  very  bad  in  the  whole  of  this  affair  ;  during  which,  he 
had  the  fulleft  revelations,  and  yet  was  always  either  directly 
djfobeying,  or  endeavouring  to  defeat  the  intent  of  them  ;  as 
may  be  feen  in  Bp.  Butler's  Sermon  on  that  fubje<n;,  and  Shuck- 
fonVs  Connexion,  B.  xii.  p.  3i4»  ^V. 

As  to  the  particular  mminer  of  thefe  revelations,  we  may,  I 
think,  fuppofe  them  to  have  been  all  made  in  viflon,  dream,  or 
trance  [as  our  tranflators  have  interpreted  one  hereafter  mention- 
ed, and  which  fome  circumftances  render  very  probable]  though 
from  the  narration  it  is  equally  difficult  here,  as  in  fome  other  parts 
of  fcripture,  to  diftinguifli  between  real  fa(5l  in  the  moft  literal 
fenfe,  and  vifionary,  Symbolical  reprefentations,  fuch  as  occur 
m'Jobx.  b.'n.  i^^c.  xxxviii.  i  A'zV/^j,  c.  xxii  19.  TyCvi.  i.xx. 
2,3.  y^r.  xiii.  I — 7.  xviii.  3,  4.  xix.  1,2.  xxv.  15,  17.  xxvii.  2,  3. 
Ezek.  iii.  1, 2.  iv.  6.  i^c.  v.  i — 4.  xii.  3,  ^c.  Hof.  i.  2,  3.  iii.  i — 3. 
Zech.  i.  8.  iii.  i.  and  perhaps  Gen.  ii.  21  — 24.  and  xxxii.  2,  24. 
vid.  Theodoret.  (though  Dr.  Clarke  gives  another  interpretation 
of  this  laft  paffage,  Serm.xix.  p.  126.  Dubl.  Ed.)  and  Smith's  Sel. 
Difc.  c.  6.  To  which  we  may  add  the  ftory  of  Chriji's  tempta- 
tion in  the  wildernefs^  as  is  made  very  probable  in  Farmer's  judi- 
cious Enquiry  into  its  nature  and  defign,  printed  A.  D.  1761.  Comp. 
Mafon  on  Matt.  iv.  11.  That  of  the  Angel  meeting  Balaam  m 
the  way,  feems  to  be  thus  explained  by  himfelf.  Numb.  xxiv.  3, 
4.  (when  rightly  rendered)  where  he  alludes  to  the  very  circum- 
ftance  of  his  eyes  being  Jhut  for  fome  time,  c.  xxii.  31.  Nor  does, 
it  feem  very  probable  that  he,  who  was  faid  to  be  in  the  retinue 
of  the  princes  of  Moab^  Numb.  xxii.  21.  fliould  at  any  time  be 
fo  far  feparated  from  them  in  the  way,  as  to  give  room  for  fuch 
a  remarkable  tranfadlion,  without  the  knowledge  of  any  of  them, 
as  by  the  account  it  appears  to  be.  *  Ita  dico,  in  negotio  Bilea- 
mi,  totum  illud  quod  in  via  ei  contigifle  dicitur,  &  quomodo 
afina  loquuta  fuerit,  in  vifione  prophetica  fadlum  efle,  quia  in 
fine  hiftoriae  explicatur  quod  angclus  Z)^/ loquutus  fuerit.'  Maim- 
on.  Mor.  Nevoch.  P.  ii,  c,  42.  To  the  faine  purpofe  R.  Levi  Ben. 
Gerfom-,  znd Philo  feems  to  be  of  the  fame  opinion,  by  his  omif- 
fion  of  this  circumitance,  as  is  obferved  by  Shuckford,  B.  xii. 
p  315.  Add  Memoirs  of  Lit.  April  17 10,  p.  14.  and  Dr.  Jor- 
tin's  Diflertations.  Diff.  v.  p.  189.  Leibnitz^n^cz.\Q\xx5  to  prove 

the 


76  Of  the  fever al  Difpenfations 

of  the  world  * ,  whofe  hiftory  is  not  delivered 
down  to  us-f-:  And  upon  the  whole,  it  feems 
probable  that,  as  i?i  every  nation^  thofe  who  feared 
God  and  worked  right eoufnefs,  were  accepted  of 
him  J,  fo  he  was  pleafed  alfo  to  manifeft  himfelf, 
wherever  men  were  difpofed  to  make  a  proper 
ufe  of  that  manifeftation  j  and  in  fuch  time,  man- 
ner, and  degree,  as  would  beft  anfv^er  the  ends 
of  his  good  providence,  and  mofl  effe6lually  pro- 
mote the  intereft  of  religion. 

Not  to  infift  upon  the  numberlefs  traditions 
of  fupernatural  appearances,  and  the  common  be- 
lief of  them,  all  over  the  world  ||  ;  which  no- 
tion can  hardly  be  fuppofed  to  have  arifen  at  firfl 
without  foundation,  though  numberlefs  impof- 
tures  (which  yet  are  ever  imitations  of  fomething 

real, 

the  fame,  in  his  hiftory  o(  Balaam^  Gen.Di(5l:,  Vol.VI.  p.  678. 
Which,  I  think,  is  pretty  clear  in  his  cafe,  though  fome  of  thofe 
others  abovementioned  may  perhaps  belong  to  that  fpecies  of 
revelation  by  a^icn,  which  Bp.  JFarburion  explains  at  large,  Div. 
Leg.  B.  iv.  fe6l,  4.  and  B.vi.  fecSl.  5.  Nor  does  the  reference 
made  to  this  part  of  Balaam's  hiftory  by  St.  Peter  determine  any 
thing  with  regard  to  the  literal  fenfe  of  the  paffage  before  us,  or 
exclude  the  prophetick  fcenery  fuppofed,  fince  it  is  obferved  to 
be  merely  a  tranllation  from  an  Hebrew  writer  of  uncertain  au- 
thority, who  puts  words  into  the  afs's  mouth  that  are  not  men- 
tioned in  theoriginal  account  of  ^^;.  See  Ben/on  on  2Pet. 11.16. 
However,  we  may  fafely  conclude  with  Dr.  Joriin,  that  *  fmce 
Balaam  relates  it  as  a  fa6t,  and  A^ofes  recorded  it  as  Balaam  gave 
it,  and  other  prophe:s  have  defcribed  their  vifions  like  real  facts, 
and  the  moral  ufe  and  application  is  the  fame  either  way ;  it  is 
no  wonder  that  St.  Peter,  mentioning  the  ftory,  did  not  meddle 
with  the  diftin6lion  between  real  and  vifionary  tranfadlioas,  which 
concerned  not  his  purpofe  in  the  leaft.'  ib.  p.  191. 

*  See^^^^.  vii.  13.  &c.  and  notes  below. 

f  Vid.  Cleric,  Prolegom.  DifT.  iii.  7.  2.  de  Script.  Pent.  p.  36. 

1!  See  Patrick  on  Numb.  xxii.  9.  Append,  to  Job,  p.  60,  i^c, 
Huet.  Quaeft,  Alnetatu  c  2.  n.  i,  2,  Sh'uckford,  B.  i.  p.  47. 


tf  Revealed  Religion,  yj 

real,  and  almoft  a  natural  confequence  of  it  *  ) 
have  indeed  rendered  all  reports  of  that  kind,  for 
thefe  many  ages,  very  fufpicious. 

But  to  proceed.  When  for  the  reafons  above^ 
mentioned,  and  perhaps  many  others,  it  had 
pleafed  God  to  adopt  Abraham ^  and  part  of  his 
pofterity,  in  a  peculiar  manner,  and  to  eftablifli  his 
Covena?2t  with  them  -f* ;  we  find  all  polTible  care 
and  condefcenfion  ufed,  to  train  them  up  by  de- 
grees, in  fuitable  notions  of  their  Creator  ;  a  fre- 
quent correfpondence  held  with  them  j  new  pro- 
miles  daily  given;  to  ftrengthen  and  confirm  their 
faith,  to  fix  and  preferve  their  dependance  on 
the  God  of  heaven.  He  reveals  himfelf  to  Ifaac 
and  Rebecca ;  and  foretels  the  condition  of  their 
two  fons  X  ;  renews  the  promife  made  to  Abra- 
ham  II  ;  blefles  his  fon  Ifaac  %  miraculoufly  in- 
creafes  his  fubftance;  and  foon  makes  him  the 
envy  of  the  neighbouring  princes  § .  He  converfes 
in  the  fame  manner  w^ith  Jacob ;  and  repeats  the 
fame  promife  **  5  gives  him  the  right  of  primo- 

ge- 

*  See  Mams's,  judicious  anfwer  to  Hiimis  EiTay  on  Miracles, 
p.  no.  III.  Good  and  evil  angels  under  former  difpenfations 
of  religion  might  appear  and  z6t  in  a  fenfible  manner  :  but  un- 
der the  prefent  difpenfation  they  may  for  wife  reafons  (particu- 
larly, becaufe  we  are  now  fufficiently  inftru6led  in  their  nature 
and  agencyj  be  wholly  invifible  ;  nor  may  we  be  capable  of  di- 
ftinguifliing  their  fecret  internal  impreflions  from  the  fuggeftions 
of  our  own  minds ;  or  the  external,  kind  affilfances  of  good  an- 
gels, or  the  malicious  injuries  of  evil  angels,  from  the  common 
courfe  of  providence.    Tay/or's  Scheme  of  Script.  Divin.  c.  12. 

t  Row.  ix.  5.  • 

X  Gen.  XXV.  22,  23..  From  this  circumftance  of  Rebecca  going 
to  enquire  of  the  Lord,  Dr.  Leland  inkrs,  that  there  was  at  that 
time  in  Canaan  a  prophet  or  prophets  diftincfl  from  Abraham  and 
I/aac^to  whom  perfons  might  have  recourfe  to  know  the  will  of 
God.   Advantage, $5fi-  of  Revelation, Vol.  I.  Pt.  i.  c.  2.  p.  78.  u. 

II  Gen.  xxvi.  24.      §  Gen.  xii.  13,  14.     **  "Gen.  xxviii.  13, 14. 


7^  Of  the  fetter  at  Dtfpenfatmts 

geniture ;  engages  to  be  with  him,  and  keep  hini, 
in  all  places  whither  he  fhould  go  *.  This  he 
confirms  by  many  extraordinary  bleflings;  and 
frequent  appearances  -f;  vouchfafing  to  talk  with 
him  face  to  face  J;  to  beftow  all  kinds  of 
riches  on  him ;  and  ftrike  the  terror  of  him  in- 
to all  the  cities  round  about ".  And  yet  we  find 
all  this  little  enough  to  keep  up,  even  in  Jacob, 
a  tolerable  fenfe  of  duty,  and  dependence  on  his 
God :  After  the  firft  vifion  he  is  furprifed,  and 
hefitates ;  and  feems  to  make  a  kind  of  flipulation 
with  his  Maker.  If  fays  he,  God  will  be  with  me, 
and  will  keep  me  in  this  way  that  I  go,  and  will 
give  me  bread  to  eat,  and  raiment  to  put  on,  fo 
that  1  come  again  to  my  father  s  houfe  in  peace  -, 
then  Jhall  the  Lord  be  my  God  §  :  that  is,  if  he 
will  preferve  and  profper  me  in  my  undertak- 
ings, he  Ihall  be  my  God,  rather  than  any  other : 
And  it  appears  not  to  have  been  till  after  many 
fuch  revelations,  bleflings,  and  deliverances,  and 
his  being  alfo  reminded  of  them  **  ;  that  he  fet 
himfelf,  in  earnefi:,  to  reform  the  religion  of  his 
own  family,  by  driving  out  all  ftrange  gods  •f-f'. 
^hen  Jacob  [aid  unto  his  houjldold,  and  to  all  that 
were  with  him.  Put  away  the  ft  range  gods  that  are 
among  you,  and  be  clean  \  and  change  your  ga7inents, 
and  let  us  arife,  and  go  up  to  Bethel ;  Afid  I  will 
make  there  an  altar  unto  God,  who  anfwered  me  in 
the  day  of  7ny  diftrefs,  and  was  with  me  in  the  way 
which  I  went  J  J. 

Thus 

*  G(?«.xxviii.i5    t  Gf'^xxxH.i.  xxxv.1,9.     t  G''?««xxxii.29. 

H  Gen.  XXXV.  5,  §  Gen.  xxviii.  21,  22.  See  Le  Clerc  on  the 
place.         **  ch.  xxxv.  i.  ff  ch.  xxxv.  2,  3. 

"XX  The  idolatry  here  mentioned,  may  perhaps  be  thought 
chiefly  to  relate  to  the  Shakcmhe  women  in  Jacob's  houftiold, 

"^  Cm, 


of  Revealed  Religion .  y  g 

Thus  was  God  obliged  to  treat,  even  with  the 
Patriarchs  themfelves,  by  v/ay  of  ]:)ofitive  Cove- 
nant^  and  exprefs  compact  j  to  promiie  to  be  their 
God,  if  they  would  be  his  people  ;  to  give  them 

a 

Gen.  xxxiv.  29.  See  Shuckford^  B.  vii.  p.  164.  In  fupport  of 
of  which  opinion  it  may  be  obferved,  that  the  words  Elohi  han- 
nekar,  above  rendered  Jlrange  gods,  more  properly  fignify  the 
gods  of  the  Jha7iger .  Deos  ahenigenae.  Vulg.  L.  However,  that 
"Jacob  himfch"  had  yet  but  very  imperfe6l  notions  of  the  Deity, 
particularly  of  his  Oiimiprc fence,  is  obferved  by  LeClerc  on  Gen. 
xxviii,  16.  and  to  the  fame  purpofe  Cyrill.  Alex.  L.  iv.  p.  1 15.  there 
cited.  And  tliat  the  fenfe  of  religion  was  not  great  among  his 
fons,  appears  from  their  behaviour  to  the  Sbecheniites,  and  from 
fo  many  of  them  confpiring  the  deftrudion  of  the  moft  innocent 
and  amiable  Jofcph. 

Having  been  informed,  that  the  above  account  of  JacoFs 
Vow  has  been  by  feme  judged  too  degrading ;  in  order  to 
preferve  the  ftrideil  regard  to  every  appearance  of  truth,  rather 
than  a  particular  attachment  to  any  favourite  fyftem,  I  Ihall 
here  fet  down  the  cblervation  made  on  it  by  an  ingenious 
friend.  '  I  am  perfwaded  tranflators  and  critics  have  not  done 
juftice  to  the  good  old  Patriarch.  His  vow  confifts  of  tv>'o  parts. 
1.  A  recapitulation  of  the  promife  made  to  him  in  the  pre- 
ceding vifion  [Gen.  xxviii.  13,  14, 15.]  f.  20,  21.  II.  The  fub- 
je6l  matter  of  the  vow  which  he  grounded  upon  it,  f.  22.  The 
recapitulation  of  the  promife  runs  thus.  Seeing  [DfCj  *  God 
will  be  with  me,  [1]  C2nd  will  keep  me  in  the  way  wherein 
I  go,  [•)]  and  will  give  me  bread  to  eat,  and  raiment  to  put  on, 
[l  J  and  I  fliall  return  again  to  my  father's  houfe  in  peace  (or 
in  profperous  circumftances)  [t  ]  and  feeing  the  Lord  will  be  my 
God  ;  IL  The  vow  follows  v.  22.  [  T  ]  and.  Therefore  f  this 
ftone  which  I  have  fet  for  a  pillar,  Ihall  be  God's  houfe  [a  place 
dedicated  to  his  worfhip]  and  of  all  that  thou  fhalt  give  me,  I 
will  furely  give  the  tenth  unto  thee.' 

*  This  particle  QJ^*,  if,  is  not  here  conditional,  but  caufal,  quoniam, 
quandoquidem  ;  as  Gen.  xxiii.  13.  Nu?nb.  xxii.  20.  Judg.xi.  9.  Jer. 
xxiii.  38.   Ezek.xxxv.  6,  ^c.    See  No/diifs. 

t  In  a  feries  of  copulatives  the  laft  aflumes  a  fignification  difFerent 
from  the  precedino;  copulatives.  So  Gen.  xxv.  34.  [  "|  ]  and  EJaii  did 
eat  and  drink,  [  I  J  and  rofe  up,  [  "]  ]  ««^went  his  way  :  [ ")  and'\  thus 
Ffau  defpifed  his  birth-right.    And  in  the  Greek  Epigram, 

Here, 


8o  Of  tyfiveral  Difpehjiitions 

a  portion  of  prefent  temporal  blefiings,  as  Intro- 
(lu6lory  to,  and  an  earneft  of  future  *,  fpiritual 
ones  y  and  engage  them  in  his  fervice  by  imme- 
diate rewards  >  till  they  could  be  led  on  to  higher 
views  ;  and  were  prepared,  by  the  bringing  in  of 
a  better  hope,  to  draw  nigh  unto  him.  And  we 
may  obferve  what  care  was  always  taken,  to  fuit 
the  feveral  difpenfations  to  the  ftate  of  the 
world,  and  introduce  each  as  foon  as  it  was  want* 
ed,  and  in  fuch  a  way  as  was  moil  neceflary,  to 
corre6l  diforders  and  reform  abufes,  as  they  rofe ; 
and  thereby  keep  up  a  face  of  religion ;  and  gra- 
dually increafe  the  fubftance  of  it :  in  the  fame 
manner,  as  Providence  always  took  care  to  im-» 
part  to  mankind,  fo  much  knowledge  of  the 
world,  the  ways  of  cultivating  it,  and  arts  of  liv- 
ing, as  was  requifite  to  make  life  a  bleffing  to 
them;  though  their  knowledge  of  both  kinds, 
was  neither  of  fo  refined  a  nature,  nor  fo  high  a 
degree,  as  it  muft  grow  to,  by  the  experience 
and  improvements  of  after-ages. 

Man- 

*  That  from  the  beginning  of  the  world  each  patriarchal  co- 
venant, or  bleffing,  was  to  be  underftood  as  a  pledge  of  other 
diflant  and  fuperior  ones,  may  be  feen  in  an  E£ay  on  the  fe'Veral 
Difpenfations  of  God,  by  the  late  Ld.  Barrington^  p.  20,  24,  25, 
59,  62,  69. .. 

Here,  I  prefume,  the  lall;  xa*  is  to  be  rendered  by  tamen,  ijerun^ 
tcmen,  nihilominus.  So  in  the  place  under  confideration,  the  laft  [  1 } 
end,  which  precedes  the  vow,  fliould  be  rendered  then,  or  therefore. 
But  our  tranllators  have  given  it  this  fenfe,  not  before  the  vow,  buf 
before  the  laft  article  of  the  recapitulation  of  the  promife  ;  and  fo 
have  not  done  juftice  to  the  good  old  Patriarch's  character.  I  have 
looked  into  Pagtiin's  interlineary  verfion,  and  find  that  the  Latin 
tranflation  will  enable  you  to  form  a  juft  idea  of  this  criticifm.  Only 
obferve,  that  Montanus,  his  revifor  and  correftor,  has  printed  the^^/ 
before  the  lail  article  of  the  recapitulation,  which  we  render  then,  in 
the  //«//r~  charafter ;  intimating,  I  fuppofe,  that  the  copulative  there 
is  redundant ;  in  order  the  better  to  make  out  the  common  way  of 
interpreting  the  place ;  but  this  does  violejice  to  the  original,  and 
aggravates  the  miftake. 


of  Revealed  Religion,  8 1 

Mankind  were  fcarcely  got  out  of  their  Child^ 
hood  yet,  with  regard  to  what  may  be  called  the 
theory  of  religion;  and  notwithftanding  there 
might  always  be  fome  extraordinary  perfons,  who 
had  a  more  enlarged  profpeft  of  things,  and 
entertained  more  worthy  fentiments  of  the  di- 
vine Providence,  fuch  as  Enochs  Noah,  Abraham, 
and  the  like ;  yet  thefe  were  far  fuperior  to  the 
times  in  which  they  lived  j  and  we  have  reafon 
to  think  that  the  generality,  both  in  this,  and 
fome  later  ages,  extended  their  views  no  farther 
than  the  prefent  life,  and  its  conveniences  * : 
and  though  from  the  confufed  remains  of  ancient 
tradition,  they  acknowledged  fome  power  above 
them  ',  and  frequently  applied  thither  for  direc- 
tion in  affairs  i  yet  it  was  in  the  petty  affairs 
of  this  world  only ;  and  their  belief  and  wor- 
fhip  were  accordingly.  How  many  of  thefe  fu- 
perior powers  there  might  be,  or  how  far  their 
mfluence  might  reach,  they  knew  not :  uncertain 
whether  there  was  one  fupreme  Governor  of 
the  whole  world,  or  many  co-ordinate  powers, 
prefiding  over  each  country  -f-,  climate,  or  parti- 
cular place  X  J  gods  of  the  hillsy  and  of  the  val^ 

leysy 

*  This  feems  to  have  been  the  cafe  even  with  Ahraha7n  himfelf 
for  fome  time,  who  upon  having  this  extraordinary  promife 
njade  to  him  by  God  in  a  vifion,  Gen.  xv.  i,  I  am  thy  Jhield,  and 
thy  exceeding  great  reiuard;  rifes  no  highe^  in  his  anlwer,  than 
only  to  requeft  an  heir  for  his  fubftance,  if.  2,  3.  Jnd  Abram 
faid^  Lord  God,  xvhat  wilt  thou  give  me,  feeing  I  go  childlefs,  and  the 
Jl^ward  of  my  houfe  is  this  Eliezer  (j/Damafcus  ?  Jnd  Ahram  faid. 
Behold,  to  me  thou  hafl  given  no  feed  \  and  h,  one  horn  in  my  houfe  is 
mine  heir.  Uhlefs  this  be  underftood  of  the  general  defire  of  pof- 
terity  fo  common  in  his  days ;  and  which  AUIk  has  endeavoured 
to  account  for.   Refledl.  on  Gen.  c.xv.  i^c. 

t  2  Kingi  xviii.  34,  35.     X  See  I^umb.  xxiii.  13,  27, 


82  Of  the  fever al  Difpenfafions 

leysy  as  they  were  termed  in  after- times  *. 
They  thought,  the  more  of  thefe  they  could  en- 
gage in  their  intereft,  the  better ;  and  therefore 
v/herever  they  came,  like  the  Samaritans^  they 
fought  the  manner  of  the  God  of  the  land ;  and 
ferved  him  together  with  their  own  gods  ^.  Thus 
was  the  world  running  apace  into  idolatry,  and 
ready  to  lofe  the  very  notion  of  the  true  God, 
and  his  worfhip  ;  had  he  not  been  pieafed  to  in- 
terpofe,  and  take  efFe6lual  care  to  preferve  them 
in  fome  one  nation  3  to  be  kept  apart  from  the 
common  contagion,  and  made,  as  it  were,  the 
I'epofitory  of  true  religion ;  and  a  channel  to 
convey  itrto  the  reft  of  mankind;  as  foon,  and  in 
as  high  a  degree,  as  they  fliould  become  capable 
of  receiving  it. 

To  this  purpofe,  he  makes  way  for  the  re- 
moval of  ^acob  and  his  family,  to  one  of  the 
moft  improved  and  poliflied  parts  of  the  world 
at  that  time ;  and  introduces  them  into  it,  in  fo 
advantageous  a  manner,  as  to  give  them  oppor- 
tunity of  imparting  fomewhat  of  the  true  reli- 
gion, with  advantage,  to  the  moft  confiderable 
families  in  it  ;  and  without  much  danger  of 
fharing  in  thofe  corruptions  which  were  getting 
ground  there  J.   They  are  placed  by  themfelves 

upoa 

*  I  Kingi  XX.  23,  28.  Vid.  Calmet.     \  2  Kings  xvii.  33. 

X  'Although  the  E^^ptian  priefts  were  not,  in  my  hunnble  opi- 
nion, now  idolaters ;  yet  God,  well  knovv^ing  the  infinity  of 
wealth  now  pouring  in  upon  them,  and  forefeeing  the  confe- 
quent  increasing  corruptions,  always  attendant  upon  great  na- 
tional wealth ;  kindly  provided  againii  them,  by  placing  the 
wifefl  and  bell  man  in  the  world  [Jofeph)  guardian  of  that 
pe6ple  in  general ;  and  at  the  fame  time,  .the  high  favourite  of 
tlieir  King,  and  ally  of  their  priefts,  and  continuing  him  in 
tiiofe  charadters  for  a  long  train  of  years ;  which  to  my  think- 
ing. 


of  Revealed  Reltgio?i.  87 

upon  the  borders  of  Egypt,  where  they  multiply- 
exceedingly  }  yet  by  their  very  occupation  *  are 
flill  kept  a  feparate  people ;  and  rendered  more 
averfe  to  the  manners  and  religion  of  their  neigh- 
bours, by  a  long  and  fevere  oppreflion  :  Which, 
though  it  might  at  firft  perhaps  have  chiefly  been 
occafioned  by  their  oppofition  to  the  growing 
idolatry  -f-  j  yet  became  very  necefTary  afterwards, 
both  to  keep  up  that  oppofition ;  and  to  inure 
them  to  reftraint  and  government :  And  that  it 
might  have  the  effefts  intended,  but  not  proceed 
fo  far  as  to  reduce  them  to  an  entire  fubjeftion, 
and  conformity  to  that  more  potent  nation, 
through  a  defpair  of  any  deliverance ;  the  pre- 
cife  time  of  this  their  trial  was  foretold  to 
Abraham  % ;  and  as  foon  as  it  had  been  accom- 
plifhed,  and  they  had  cryed  for  help  to  their 
God  II ;  they  are  brought  back,  in  as  wonderful 
a  way  as  they  had  been  fent  thither  3  which  alfo 
was  foretold  to  'Jacob  §;  and  repeated  by  'Jo- 
feph  **  ;  all  the  circumftances  whereof  are  at 
large  related  in  their  hiftory;  and,  I  muft  add, 
with  all  thofe  chara6lers  of  truth  and  confift- 
ency,  which  might  be  fliewn  (were  this  a  place 
for  it)  to  receive  new  confirmation,  from  every 
¥'  fuch 

ing,  was  a  moft  adorable  fcheme  to  recover,  promote,  preferve, 
and  if  poflible,  perpetuate,  their  piety,  virtue,  and  wifdom.'  Rev. 
Exam,  with  candour.  Vol.  III.  c.9.  p.  194. — '  I  am  certain, 
they  were  not  idolaters  when  Jofeph  prelided  m  Egypt ;  nor  were 
they  fuch  grofs  idolaters,  even  when  the  children  of  Jfrae!  came 
out  of  Egypt ;  for  leeks  and  onions  were  then  a  favourite  food 
— although  after — they  were  deified.'  it.igg. 

*  See  Gen.  xlvi.  33,  34. 

t  See  Chandler,  Vind.  O.  T.  pag.  487. 

t  J^svn.  6.     II  Exod.  i'l.  23.     §  Gen.^Wi.  4.  andxlviil.  21- 

**  Gefi.  1.  24,  25. 

F  2 


84  Of  the  fever al  Difpenfations 

fuch  attempt  to  burlefque  and   expofe  it,  as  is 
made  by  a  late  profligate  writer*. 

The  God  of  Ifrael  having  at  length  magnified 
himfelf  over  the  Egyptians  and  their  gods  "f,  by 
a  feries  of  the  moft  altonifhing  miracles  5  and 
refcued  his  people  from  them,  in  fuch  a  manner 
as  muft  flrike  the  utmoft  furprife  and  terror 
into  the  whole  land ;  and  fpread  his  name  much 
farther,  by  means  of  the  many  ftrangers  that  ufed 
to  travel  thither  J,  in  order  to  be  acquainted 
with  the  hiflory  of  that  famous  nation,  from 
whom  the  greateft  part  of  the  world  derived  their 
policy  and  religion  || :  having  thus,  I  fay,  made 
his  name  great  among  the  heathen  § ;  as  well  as 
worked  fo  confpicuous  a  deliverance  for  his  chofen 
people,  as  might,  one  would  think,  have  been 
fufficient  to  engage  them  for  ever  in  his  fervice  ; 
he  proceeds  to  inftriid,  and  exercife  them  for 
fome  time  in  the  wildernefs  s  he  exhorts,  and  in- 
treats  them  to  their  duty,  and  warns  them  a- 
gainfl  all  the  vices  of  the  people  round  about  j 
gives  them  ftatutes,  and  judgments  more  righte- 
ous **  than  thofe  of  any  other  nation  3  and  fuch 

as 

*  Moral  Philofophei\  Introd.  to  Vol.  III. 

t  Perhaps  by  dellroying  all  their  images  or  temples.  Vid. 
Cleric.  &  Pair.  \nExod.xn.  12.  Comp.  Numb,  xxxiii.  4.  Paraphr. 
Jonath,  in  loc.  h  2  Sa?n.  vii.  23.  The  reafon  of  this  may  be  ga- 
thered from  note  (r)  p.  91. 

X  See  the  notes  below,  with  Chandkrs  Vindication  of  the 
hiftory  of  the  Old  Teft.  Part  ii.  p.  464,  is'c.  and  p.  499. 

II  Vid.  Diod.  Sic.  L.i.  H^rodot.  L.  ii.  c.  43,  ^V.  et  Wilfii 
/Egypt.  L.  iii.  c.  13,  16. 

§  That  this  remarkable  punifhment  of  the  Egyptians  was  in- 
fiiaed  in  great  goodnefs  to  the  generality  of  that  nation  them- 
felves  on  the  whole,  as  well  as'  to  the  neighbouring  nations 
round  them,  may  be  feen  at  large  in  Le  Ckrc  on  Pjal.  cxxxvU 
10. — 17.    **  Nehem  ix.  13. 


of  Revealed  Religion.  8  5 

as  were  to  be  a  model  to  the  reft  of  the  world  *  ; 
fends  his  angel  before  them,  to  keep  them  in  the 
wayfi  takes  upon  himfelf  the  civil  government 
of  them  X  ;  and  by  his  prefence  guides,  guards, 
direds  them  in  all  their  undertakings.  He  con- 
du6ls  them  through  the  neighbouring  nations, 
with  repeated  figns  and  wonders  {0)  -,  and  conti- 
nues 

*  Vid.  Jofeph.  contr.  Ap.  Selden  de  Jur.  Gent.  &c.  pafl'im. 
Eufeb.  Prasp.  Ev,  L.  ix.  c.  27. 

t  Esod.  xxiii.  20. — 23.  xxxii.  34.  Probably  Chrijl  himfelf, 
who  feems  to  have  fpoken  unto  Mofei  in  Mount  Sina,  ASis  vii. 
38  ;  and  whom  the  children  of  Ifrael  are  faid  to  have  tetnpted'in 
the  wildernefs,  i  Cor.  x.  9.  [Comp.  Whitby']  to  which  alfo  fome 
refer  Heb.  xi.  26.  Vid.  Doddridge  in  loc.  Nor  is  it  lefs  probable, 
that  the  fame  divine  perfon  who  created  the  world,  [Col.  i.i6.] 
had  alfo  the  government  and  adminiftration  of  it  from  the  very 
beginning  ;  appearing  to  our  firft  parents,  to  the  Patriarchs  and 
their  pofterity  [Gen.xWm.  15,  16.]  fometimes  in  the  }ja?7ie  and 
charader  oi  Jehovah^  Exod.  xxiii.  21.  or  xht  prefence  of  God,  ib. 
xxxiii.  14.  fometimes  as  his  Jngel,  Ifai.  Ixiii.  9.  the  captain  of 
his  hoftjJiJ/Z).  V.  13,  14.  the  meJTenger  of  his  covenant,  Mai.  iii  i. 
though  under  the  name  of  Michael^  the  Archangel,  he  was 
more  particularly  fliftinguiflied  as  the  tutelary  Prince  of  Ifrael., 
Deut.  xxxii.  8,  9.  according  to  the  feventy,  Dan.  x.  21.  xii.  i» 
Rev.  xii.  7.  See  Peirce  on  Phil.  ii.  7,  9,  10.  Eleb.  i.  7,  9.  he, 
Taylor.,  Scheme  of  Script.  Div.  c.  15.  p.  162.  Jortin.,  Difcourfes 
p.  18.  note  *  2d  Ed.  Delap  Concio  ad  Clerum  in  Heb.  xiii. 
8.  Flemings  Chriftology,  B.  ii,  c.  6.  Tenifon  of  Idol.  c.  14.  P^  5. 

X  The  neceffity  for  this,  is  well  explained  by  Bp.  Warbiirtony 
Div.  Leg.  B.  v.  fed,  2. 

[0)  Numb,  xiv.  14.  They  have  heard  that  thou.  Lord,  art  a- 
rnong  this  people,  thai  thou.  Lord,  art  feen  face  to  face,  and  thy  cloud 
flandeth  over  them,  and  that  thou  goeji  before  them  by  day-time  in  a 
pillar  of  a  cloud,  and  in  a  pillar  of  fire  by  night ;  1^.  15. — The  nations 
haveheard  the  fame  of  thee.  Add  Difw^  ii.  25.  Jofh.\\.\o.  \  Sajn. 
iv.  8. — vi.  6.  which  places,  bv  the  v*'ay,  furnifh  us  with  an  an- 
fwer  to  that  objedion  of  the  Mor.  Phil.  Vol. III.  p.  183.  that '  had 
God  given  any  fuch — authority  to  the  Ifraelites,  as  is  hereafter 
mentioned — he  would  have  let  the  people  of  Pale/line  know  it, 
and  in  fome  authentic  way  or  other  aflured  them,  that  he  had 
given  away  their  country'  to  Grangers  and  foreigners  ;  and  that 
if  they  did  not  leave  the  land,  and  give  up  all  Hieir  natural  lavv- 

F  3  ful 


S6  Of  the  feveral  Difpenjations 

nues  to  try  and  difcipline  them,  till  either  they 
were  cured  of  thofe  corruptions  that  had  been 
contra6led  in  Egypt,  or  the  moft  incurable  part 
of  that  generation  were  cut  off;  till  they  were  at 
length  tolerably  well  attached  to  his  government, 
and  eftablifhed  in  his  worfhip  ;  till  they  were  fit 
and  able  to  pofTefs  the  promifed  land,  to  which 
they  had  a  kind  of  original  right  * ;  and  till  the 
prefent  inhabitants  were  ripe  for  deftru61:ion  -f. 
At  their  entrance  into  it,  he  gives  a  fummary  re- 
petition of  their  former  laws,  with  more  fuch  or- 
dinances t,  both  of  a  ceremonial  and  moral  kind, 
as  were  beft  fuited  to  their  temper  and  circum- 
ftances ;  and  adapted  every  way  to  prevent  the 
dangers,  and  corre6l  the  irregularities,  to  which 
they  became  conflantly  liable  (/>)  -,  as  well  as  to 

pre- 

ful  poffeffions,  rights,  and  properties,  peaceably  and  without 
oppofition,  they  muft  be  all  cut  to  pieces,  men,  women,  and 
children  :'  though  this  was  not  the  truth  of  tiie  cafe,  of  which 
more  below.  See  S.  Brown's  Anfw.  to  Chrijifas  old,  &c.  p.  373, 
374- 

*  This  nation,  when  they  demanded  admiffion  into  Canaan, 
might  have  pleaded  the /'ij//^(7«  of  their  ancejiors  for  three  fuccelTive 
generations  :  that  they  were  the  firft  poflefTors  of  fome  parts 
[^Gen.  xii.  6.  xiii.  3,  9,  &c.]  that  they  had  built  altars  [xii.  7, 
xxxiii.  20.]  and  dug  feveral  ivells  in  other  parts  of  it.  [xxi.  25. 
xxvi.  18,  he.']  and  that  they  had  purchafed  more  than  one  place 
in  that  Country  [xxiii.  16,  17.  xxxiii.  19.]  On  the  other  hand, 
the  ancient  inhabitants  from  the  flood  coiild  perhaps  have  in- 
fifted  on  no  other  title  than  Prefcription  :  and  farther,  however 
juft  their  plea  might  have  been,  we  are  aflured  that  they  had  ab- 
io\\itt\y  forfeit  edit,  by  their  notorious  violation  of  the  law  of  na- 
ture. Deut.  XX.  18,  &c.  Diirell,  App.  to  Parallel  Prophecies  of 
Jacob  and  Mofe:,  p.  160. 

f  Gen.  XV.  16. 

%  Dent.  i.  3,  5,  27,  31.    Neb.'ix.  14. 

(p)  See  Dr.  Burnet's  Boyle's  Led.  p.  541.  fol.  and  the  author 
of  Div.  Leg>  Vol.11.  B.  iv.  fed.  6.   '  It  feems  not  to  have  been 

God's 


of  Revealed  Religion.  2y 

prefigure,  and  by  degrees  prepare  them  for  *  a 
more  perfecl  difpenfation  under  the  Mejfiah.  The 
moral  part  breathed  nothing  but  equity,  and  be- 
nevolence ;  it  diffuaded  them  from  all  kinds  of 
cruelty  and  oppreflion,  by  reminding  them  of 
their  late  heavy  fufferings ;  and  inculcated  the 
greatefl  humanity,  both  towards  each  other,  to- 
ward ftrangers,  fervants,  enemies ;  and  even  the 
beafts  of  the  field  -f*.   The  ceremonial  parts  were 

folemii 

God's  intention  at  firfl:  to  lay  upon  them  fuch  numbers  of  cere" 
monies  j  for  it  was  only  after  the  commifllon  of  the  fin  of  the 
golden  calf,  that  God  laid  on  them  that  heavy  and  troublefome 
yoke,  on  purpofe  to  employ  all  their  time,  and  fo  keep  them 
from  falling  into  idolatry  again.'  AUix  Reflect,  p.  203.  Ea  eft 
indoles  vulgi,  praefertim  apud  gentes  idololatrias  deditas,  ut  a  fe 
numen  coli  fatis  fludiofe  non  putet,  nifi  operofo  cultu  id  profe- 
quatur ;  cui  indoli  Mofei  it{<t  adtemperavit.  At  fi  cum  dodtiori- 
bus  hominibus,  quales  Chrifto  in  terras  dclapfo  plurimi  erant, 
res  ei  fuifTet,  nihil  aliud  docuiffet,  quam  quod  Servator  &  apofto- 
li  difcipulis  fuis  inculcavere.  —  Cleric,  in  Ex.  xxv.  31.  Comp. 
Spencer  At  Leg.  Heb.  L.  i.  c.  4.  fe6t.  4.  Trigland  de  Orig.  et  Cauf. 
Rit.  Mof.  Burnet  de  Fid.  &  Off.  p.  17.  from  Jcr.  vii.  22,  23. 
[on  the  other  fide,  fee  Shuckford,  Vol.  III.  p.  151.]  If  this  be  a 
true  account  oixho.Jcwijh  inlHtution,  then  though  it  really  Vv'as, 
what  it  is  termed,  a  yoke  of  bondage,  yet  neverthelefs  it  might 
well  be  impofed  by  God  hinifelf,  as  being  the  fitteft  thing  for  the 
people  to  whom,  and  the  times  in  which  it  was  delivered,  and 
confequently  not  unworthy  of  having  God  for  its  author ;  as  a 
loofe  modern  writer  would  infiiiuate.  Moral  Fhilofopher^  Vol.  I. 
p.  51,  ho.. 

The  various  wife  and  good  ends  ferved  in  each  part  of  the 
Hebrew  RituaU  maybe  feen  in  Lowman's  Rational,  pajfun.  That 
it  could  not  have  been  more  perfeit,  confiftently  with  the  chief 
of  thefe  ends,  viz.  its  preparing  men  for  a  better  ftate  of  religion 
under  the  Mejfuih.,  vid.  ibid.  Part  iii.  c.  3.  Comp.  Dr.  Durell's 
Differt.  on  the  Mofaic  Inftitution,  App.  to  Parallel  Proph.  oija- 
(ob  and  Mofes. 

*  See  Burnet's  Boyle's  heS:.  fol.547.  or  Berrimari,  Serm.  xxiii. 
or  IVitfms.,  ^gypt.  L.  iii.  c.  14.  fedt.  17. 

t  Exod.x\n.i\^ — 27.  and  xxxiii.  5,  6,  9, — 12.  Deut.v.j^.^ 
X.  18.  xiv.  21.  xvi.  II.  and  xxii.  i, — 4,  6,  7.  xxiii.  7.  xxiv.  10, 

F  4  &:c. 


88  Of  the  fever al  Difpenfaf  ions 

folemn  and  fplendid  *,  apt  to  engage  and  fix  the 
attention  of  a  people,  whofe  heart  was  grcfs ;  fit- 
ted to  infpire  them  with  an  awful  re\'erencei  and 
withdraw  their  affeclioJis,  from  the  pomp  and 
pageantry  of  idol  worfhip  j  which  had  fo  very 
furprifmgly  bewitched  the  world  about  that  time. 
It  was  filled  with  operofe,  magnificent  rites,  to 
keep  them  duly  employed  and  attached  to  it ;  and 
fo  far  mixed  and  incorporated  with  their  civil 
polity,  that  the  fame  things  were  duties  of  reli- 
gion, and  ad:s  of  ilate ;  and  the  fervice  of  God 
became  the  conftant  bufmefs,  as  well  as  enter- 
tainment of  their  lives  ;  fupplying  the  place  of 
all  other  entertainments  (^). 

Nor 

&c.  XXV.  I, — 4.  xxvi.  12.  xxvii.  19.  Z^z^.'xix.  9,  10,  23, — 37. 
and  XXV.  35, — 38.  See  Lcland's  Anfw.  ioChriJl.  as  old^  he.  V.  II. 
p. 447,  kc.  Le  Ckn  on  Gen.\u\.  9, 10.  Philo^  de  charitate.  Joftph. 
contr.  Jp.  L.  ii.  So  utterly  falfe  and  flandcrous  is  the  following 
affertion  of  Ld.  Bolmgbroke\  Works,  Vol.  III.  p.  296.  '  The  firll 
principles  and  the  whole  tenor  of  the  JnvifJ)  laws  look  them  out 
of  all  moral  obligations  to  the  reft  of  mankind."'— 

*  Weljled^  Scheme  of  Prov.  p.  70,  &c.  Agreement  of  Cuftoms 
between  the  Eaft-lndians  and  j^zw,  art.  3.  p.  23. 

{q)  See  Unherf.  H'ljl.  p.  694.  IVelJlei^  p.  72,  &c.  Edwards'^ 
Survey,  Vol.  I.  p.  242,  255,  <Src.  or  Limhonh^  Amic.  CoUat. 

p.  317. 

We  may  add,  that  the  ceremonial  part  itfelf  might  have  a 
moral  view,  reprefenting  feveral  duties  to  them  in  that  emble- 
matical, and  parabolic  way,  which  was  well  known,  and  com- 
monly made  ufe  of  in  thofe  times.  See  inftances  in  Dr.  Burnefs 
Boyle's  Lect.  p.  542.  fol. 

Other  rites  were  inftituted  in  Commemoration  of  great  and  fig- 
nal  events,  extraordinary  a6ls  of  providence  towards  their  na- 
tion ;  the  keeping  up  a  conftant  remembrance  of  which  could 
not  but  be  of  great  ufe  for  preferving  the  love  and  worfhip  of 
God  amongft  them,  awakening  their  gratitude,  and  engaging 
their  dutiful  obedience.  Lehnd,^Div.  Auth.  of  the  O.  and  N.T. 
aflerted  againft  xht  Moral  Philof.  p.  50. 

Nor  were  the  public  feajls,  in  which  they  were  all  obliged  to 
meet  at  one  place,  of  lefs  ufe  to  them  3  by  keeping  them  united 

to- 


of  Revealed  Religion.  89 

Nor  was  this  inftitution  wholly  confined  to 
the  Jews,  The  law  itfelf  was  given  to  ftran- 
gers  (§),  and  thofe  that  accompanied  them  from 
Egypt ;  the  Covejtant  was  made  with  all  the  Gen- 
tileSy  that  fhould  hereafter  become  profelytes  to 
their  religion  (-f-) ;  and  fufficient  care  was  taken ;, 
to  communicate  it  to  them  -,  as  we  fhall  fee  pre- 
fently.  And  though  the  children  of  Ifrael  were  to 
have  no  commerce  with  the  Seven  Nations-,  but 
were  commanded  to  deftroy  them,  and  poffefs 
themfelves  of  their  country  ;  on  their  refufing  to 
fubmit  to  certain  terms,  and  reje6ling  offers  of 
peace  {%) :  yet,  to  prevent  their  imagining  them- 
felves the  only  favourites  of  Heaven,  and  learn- 
ing to  defpife,  and  hate  the  reft  of  mankind  j  (as 
they  were  but  too  apt  to  do,  and  which,  to  a 
people  under  their  circumftances,  was  in  fome 
meafure  unavoidable)  they  were  told,  at  the  fame 
time,  that  it  was  for  the  incorrigible  wickednefs 
of  thefe  nations  *,  (who  of  all  others  had  been 

fa- 
together  in  one  body  politic.  Le  Clerc  on  Exod.  v.  3.  and  xxiii. 
14. 

Of  the  great  ufe  oithejubilee  for  the  fame  end.  Id.  in  Lev.xxv, 
10.  p.  318. 

(§)  Deut.  xxix.  II.  xxxi.  12.  Jojh.vm.  33,  35.  Exod.xn.  19, 
49. 

(t)  Deut.  xxix.  14,  15.  Neither  ivith  you  only  do  I  make  this  co- 
venant and  this  oath  \  hut  ivith  him  that  Jlandeth  here  with  us  this 
day  before  the  Lord,  and  alfo  ivith  him  that  is  not  here  ivith  us  this 
day.  See  Lev.  xxiv.  22.  and  Jenkin,  Vol.  I.  p.  60, — 65.  or  IVor- 
thington's  Eflay,  p.  130. 

(t)  Deut.  XX.  10,  &c.  Jojh.  ii.  12.  xi.  19,  20.  xvi.  10.  xvii. 
13.  See  Univ.  Hift.  p.  531,  532.  note  I.  Edzvards's  Sur- 
■^^Y'  P-  355^  &c.  'Patrick  on  Ex.  xxiii.  32.  Shuckford's  Con- 
nexion, Vol.  III.  B.  xii.  p.  433,  &c.  Selden  De  Jur.  Nat.  L.vi. 
c.  14, 

*  Lev.  xviii.  24,  25,  andxx.  23.  See  LeJand  againft  Chrijiia^ 
nity  as  old,  &c.  Vol.  II.  p.  429,  &c.    *  The  d^ftrudion  of  thefe 

nations 


9©  Of  the  fever al  Difpe'nfations 

favoured  with  the  greateft  means  of  information, 
viz.  from  the  examples  of  fo  m.any  eminent  men 
placed  amongft  them,  and  from  the  judgements 
of  God  fo  remarkably  fet  before  them-f)  that  the 
Lord  had  driven  them  out ;  as  he  would  do  them 
alfo,  if  they  followed  their  fteps  % :  that  if  any  of 
thefe  remained  long  unfubdued,  they  would  infal- 
libly prove  a  fnare  to  them  * ;  and  that  there- 
fore, as  well  for  their  own  fecurity,  as  in  execu- 
tion of  the  divine  vengeance,  they  were  obliged 
to  extirpate  them  ;  at  leaft  the  prefent  genera- 
tion || ;  or  to  deftroy  their  national  polity  % ;  and 
at  the  fame  time,  were  fufficiently  warned  to 
avoid  their  crimes.  They  were  likewife  often  re- 
minded of  their  own  perverfenefs,  and  ingrati- 
tude *^j  and  allured  that  it  was  not  for  their  own 
fakes,  that  they  were  thus  diftinguilhed  -[-•f-;  for 
they  had  always  been  a  ftiif-necked,  and  rebellious 
people  '\X  '■>  but  in  regard  to  the  promife  made  to 
their  forefathers  j  and  on  account  of  the  fuperior 
wickednefs  of  thefe  nations  (r) :  that  the  great 

intent 

nations  was  more  particularly  fevere,  becaufe  their  idolatry  v/as 
of  the  grofieft  nature  ;  for  they  offered  up  their  enemies  in  fa- 
crifice,  and  even  their  own  fons  and  daughters  unto  Molech* 
Taylor's  Effay  on  the  Beauty  of  the  Divine  CEconomy.  p.  27- 

f  See  Je-iikin^  Vol.  I.  p.  56,  57.  and  77,  78. 

%  Deut.vm.  19,20.    *  Ex>  xxxiv.  12.  JoJh.'X.xm.  13. 

I!  J'^fi'  ^^i'  10-    Judg.i.i^.  xxviii.  35.    i  Kifigs'ix.  20,  21. 
2  Sam.  xi.  12.  2  Cbron.  viii.  7,  8.   See  Jetikin,  Vol.  I.  p.  71,  72. 

§  5y^f J,  Connedl.  of  Nat.  and  Rev.  Rel.  c.  xiii.  p.  332,&c. 

**  Deut.  ix.         ft  lb.  ix.  6,  7,  &c.         XX  lb. 

(r)  That  this  was  fuch  as  juftly  deferved  exemplary  punifh- 
ment,  from  the  fupreme  Governor  of  the  world,  and  that  it 
might  with  equal  juftice  be  inflided  by  fuch  perfons  as  receiv- 
ed an  exprefs,  clear  commifTion  from  him  for  that  purpofe,  is 
fhewn  at  large  in  Lowmanh  DilTertation  on  the  civil  govern- 
ment 


cf  Revealed  Religion.  ^  I 

intent  of  God  was  to  raife  up,  and  feparate  a  peo- 
ple, which  fhould  manifeft  his  power  to  the  hea- 
then ;  and  make  his  name  known  through  the 
earth  * ;  which  were  to  be  a  kingdom  of  priefis  (**), 
preachers  of  righteoufnefs,  and  publifliers  of  true 
religion,  all  over  the  world  :  that  this  delign 
had  taken  place  before  they  were  born,  and 
would  be  carried  on,  whether  by  their  obedi- 
ence, or  their  difobedience  3  who  were  to  be 
examples  to  all  others,  both  of  the  goodnefs^  and 
fever ity  of  God  -f*.  And  accordingly,  in  the  re- 
mainder of  their  hiftory,  both  under  their  judges 
and  kings,  we  find  them  frequently  rebelling, 
and  as  frequently  punifhed  for  it ;  as  loon  as  they 
repent,  they  are  reftored ;  when  they  relapfe,  they 
are  again  chaflifed  %  ',  all  along  alternately  finning 
and  luffering  ;  immediate  and  vifible  judgements 
attending  each  revolt  j  either  oppreflion  in  their 

own, 

ment  of  the  Hebrews^  c.  i.  p.  13,  &c.  and  c.  xii.  p.  221,  &c.  or 
S.  Browne^  p.  366,  he. 

Concerning  the  great  propriety  of  punifhing  them  by  the 
fword  of  the  Ifraelites^  rather  than  any  other  way ;  both  for  the 
better  admonition  of  the  Ifraelites  themfelves,  and  of  their  hea- 
then neighbours  ;  and  how  much  the  credit  of  the  gods  of  eve- 
ry nation  depended  on  the  fate  of  war,  fee  Jenkin,  Vol.  I.  p.  72. 
Lownian^  ib.  p.  228,  &c.  Univerf.  Hijhry^  p.  893.  fol.  not.  T. 
ad.  fin.  Jackfon's  Remarks  on  Chrifl.  as  old,  &c.  p.  51. 

Many  inftances  of  this  occur  as  low  as  Conflantine ;  to  which 
purpofe  we  have  a  remarkable  fpeech  of  Licinius  mEiifeb.  De  vit. 
Conjl.  c.v.  To  which  we  may  add,  that  as  the  people  in  thofe 
times  did  not  in  the  leaft  difpute  the  reality  of  each  others  deities, 
no  kind  of  miracles  but  fuch  as  implied  fuperior /»(?w^r,  could  in- 
duce any  of  them  to  quit  their  own,  for  other  objects  of  religious 
worfhip.  Comp.  i  Kings  xx.  23, — 28.    2  Kings  xviii.  34,  he. 

*  Ezek.  xxxvi.  22,  23.         (**)  Exod.  xix.  6. 

t  Deut.  xxx.  &:c.  Rom.  xi.  22. 

t  J^dg.m.  8,  12.  iv.  2.  vi.  i.  xlii.  i.  i  Sam.  xii.  9,  10,  &c. 
The  propriety  of  thefe  difpenfations,  the  la^l  great  captivity  in 
particular,  is  illuftrated  in  Taylor'^  Scheme  of  Script.  Div.  c.32. 


92'  ,  Of  the  fever al  Liifpenfatiom 

own,  or  flavery  in  foreign  countries ;  till  the  lafl 
great  captivity  in  Babylon  feems  to  have  quite 
cured  them  of  their  favourite,  .predominant  vice 
Idolatry;  to  which  they  had  been  before  fo  unac- 
countably (j)  addi6led. 

But 

(i)  Le  Clerc  attempts  to  give  fome  account  of  this  in  his  note 
on  2  Kings  xxi.  ii.  which  well  deferves  to  be  conlidered.  Comp. 
Patrick  on  Judg.u.  12.  [and  i  Satn.viu.  20.  where  they  are  fo 
furprifingly  urgent  for  a  kijig  on  the  fame  principle.]  '  I  can 
account  for  it  (fays  an  ufeful  writer  *)  upon  no  other  confide- 
ration,  but  that  of  the  exceeding  great  temptations  there  are  in 
all  religions,  that  are  a  mere  mixture  of  civil  policy  and  prieji- 
traft^  drefTed  up  with  all  the  artifices  of  external  pomp,  fplendor, 
and  amufement,  and  made  agreeable  to  the  corrupt  and  vicious 
inclinations  of  men.  Such  no  doubt  was  the  Heathen  worjhipy 
to  wliich  that  of  the  golden  calfhort  too  near  a  refemblance,  both 
in  its  original  and  progrefs.  And  when  we  turn  our  thoughts 
to  thofe  ages  and  nations  of  the  world,  that  are  called  Chrijlian, 
[and  fuppofed  to  be  under  far  happier  advantages  of  light  and 
knowledge,  than  ever  the  Jcwijh  church  was,]  and  obferve  to 
what  extravagances  both  of  notions  and  pradices,  the  Romi/h 
communion  hath  for  fo  long  a  time,  and  by  the  like  means,  influ- 
enced the  majority  of  the  nations  around,  it  will,  I  conceive, 
much  abate  the  wonder  arifing  from  this  matter,  confidered  in 
relation  to  the  church  of  Ifracl.^ 

The  parallel  inftance  above  mentioned,  affords  likewife  a 
good  iiluftration  of  the  degree  of  their  corruption.  For  that  this 
crime  of  the  Ifraelites  did  not  confill:  in  their  abfolute  rejecSlion 
of  the  true  God,  but  only  in  joining  the  vvorlhip  of  other  gods;, 
and  taking  them  into  communion  with  him,  is  made  plain  by 
another  able  writer.  '  So  ftrong  was  this  univerfal  prejudice  of 
interco?nfmimty^  that  all  the  provifions  of  the  law  could  not  keep 
thofe  people  from  running  into  the  error.  For  their  frequent  de- 
fedion  into  idolatry,  till  after  the  Bahyhnijh  captivity,  was 
no  other  than  the  joining  foreign  worfliip  to  that  of  the  God 
of  Ifrael.  It  is  a  vulgar  error  to  imagine  this  confifted  in 
renouncing  the  religion  delivered  to  them  by  Mofes^  as  a 
falfe  one ;  they  all  along  held  it  to  be  true ;  but,  deluded  by 
the  prejudice  of  this  intercommunity^  they  were  apt  to  regard  the 
God  of .  IfraeU  only  as  a  local,  tutelary  Deity ;  this  we  (hall 
fhew  at  large  hereafter.'  Div.  Leg.  B.  ii.  fed.  6.  This  he- has 
done  inB.v.  fed.  2.  See  alfo  Ji^r/>?^,  Crit.  Hift.  Vol.11.  Part  iii, 
c.  g.    Mede's  Apoftafy  of  the  latter  times,  c.  x.  p.  651.  Le  Clerc 

on 

*  Pjle,  Pref.  to  Paraph,  on  the  O.  T.  Vol.  IV, 


of  Revealed  Religion,  n^ 

But  all  this  while,  the  reft  of  the  world  reap 
almoft  the  fame  benefit  by  them,  whether  they 
keep  their  law,  and  profper ;  or  difobey  it,  and 
are  in  diftrefs.  One  would  naturally  fuppofe, 
that  they  muft  partake  of  the  improvements  of  the 
Jews  religion  in  fome  degree,  as  well  as  thefe 
partook  of  their  corruptions.  And  this  appears  to 
be  the  cafe  in  fa6l  :  and  as  it  has  been  obferved 
of  Greece,  that  when  it  was  fubdued  by  the  Ro- 
ma?is,  itfelf  fubdued  its  conquerors,  foftened  their 
favage  temper,  and  refined  their  manners  ;  and 
afterwards  of  the  Romans  themfelves,  that  where- 
ever  they  conquered,  they  civilized  the  world  : 
fo  may  it  with  much  greater  juftice  be  faid  of 
the  'Jews,  that  they  improved,  and  reformed  the 
religion  of  every  people,  who  were  either 
brought  under  ful3je6lion  to  them,  or  into  whofe 
hands  they  fell :  who  were  witneifes  of  the 
power,  and  juftice  of  their  God,  either  in  diftin- 
guifliing  them  by  rewards,  for  their  adhering  to 
him  ;  or  as  remarkably  punifhing  them,  for  de- 
ferting  him  j  and  who  feem  to  be  well  acquainted 
with  the  intent  of  thefe  his  difpenfations  (/)  j  efpe- 

cially, 

oxiA5li\\\,  42.   As  to  the  intercojnmumty  among  the  Heathens, 
fee  Macrob.  L.  iii.  c.  9.  De  evocandis  diis  tutelaribus. 

(/)  This  may  be  gathered  from  the  cafe  of  the  men  of  'Jeri- 
cho in  particular,  who  were  fully  informed  of  the  feveral  miracles 
worked  in  favour  of  the  Ifraelitcs,  JoJ}}.  ii.  9,  10.  and  who  muffc 
have  had  fufficient  warning  of  God's  defign  therein,  either  from 
common  fame,  or  more  probably,  by  exprefs  revelation ;  for 
defpifmg  of  which  they  are  termed  difobedient  by  St.  Petej-,  i  Ep. 
iii.  20.  Comp.  Heb.  xi.  31.  See  Shuckford,Yo\.  III.  B.  xii.  p.  403, 
&c.  And  that  the  fame  .thing  might  be  done  afterwards,  in  ma- 
ny other  inftances  [as  in  the  following  note]  by  their  own  pro- 
phets, who  were  fent  to  the  nations  on  that  very  account,  is  no 
lefs  probable  ;  as  may  be  feen  in  the  notes  a  little  below^ ;  which 
gives  a  farther  anfwer  to  the  Moral  Pbilofopher'%  objedion  men- 
tioned, p.  85.  0.  (5),  ^ 


94  Of  the  fever al  Dfpenfattons 

cially,   when   they  were  made  the  inflruments 
thereof  *. 

Thus  by  the  various  revolutions  in  their  go- 
vernment, and  frequent  change  of  their  condi- 
tion, they  fpread  the  knowledge  of  their  hiftory 
and  religion  far  and  near  j  more  efpecially,  by 
the  total  difperlion  of  the  ten  tribes  5  and  the 
great  captivity  of  fudah^  under  the  Afyriam 
and  Babylonians  ;  when  by  their  cleaving  more 
fledfaftly  to  God,  and  refilling  to  comply  with 
the  idolatrous  worfliip  of  the  Empire,  they  were 
diftinguifhed  by  many  extraordinary  interpoli- 
tions  of  Providence  ;  and  had  feveral  royal  pro- 
clamations, and  public  decrees,  rnade  in  their  fa- 
vour y  which  bore  teftimony  to  the  fupreme 
power,  wifdom,  and  juftice  of  their  God  -,  as  in 
the  fucceffive  reigns  of  Nebuchadnezzar ^  Nabo- 
7iadiiis  or  Belfiazzar^  and  Darius  the  Mede  -,  as 
alfo   of  CyruSi    Cambyfes    or   Ahafuerus,    Darius 

Hyjlafpisy 

.  *  Jer.  1.  7.  Jll  that  found  them  have  devoured  them  ;  and  their 
adverfaries  Jaid,  We  offend  not,  becaufe  they  have  pined  againjl  the 
Lord,  the  habitation  of  jujiice,  even  the  Lord,  the  hope  of  their  fa~ 
thers.  The  Lord  thy  God  (fays  K*buzaradan  to  Jeremiah)  hath  pro- 
nounced this  evil  upon  this  place.  Now  the  Lord  hath  brought  it,  and 
done  according  as,  he  hath  f aid :  becaufe  ye  have  finned  againjl  the  Lord, . 
and  have  fiot  obeyed  his  voice ;  therefore  this  thing  is  come  upon  you. 
Jer.  xl.  2,  3.  Am  I  now  come  up  without  the  Lord  againjl  this  place 
to  dejlroy  it  f  The  Lordfaid  to  me.  Go  up  againfl  this  land  to  deflroy 
it,  hy^Rabfjakeh,  a/iT/V/^Jxviii.  25.  (though  he  was  miftaken  in 
one  point,  imagining  that  Hezehah  had  forfaken  the  Lord  by 
taking  away  the  altars  and  high  places,  and  confining  all  religious 
worfliip  to  Jei'ujalem.  ib.  f.  22.)  Comp.  Ifaiah  xxxvi.  10.  To 
the  fame  purpofe  fpeaks  Pharaoh-Necho,  2  Chron.'xxxv.  21.  whofe 
words  are  faid  exprefsly  to  comt  from  the  mouth  of  God.  ib.  f.  22. 
This  feems  to  be  the  mofl  probable  fenfe  of  both  thefe  pjaces, 
notwithftanding  P;7y£Y;//,v's  objecSlions,  Vol.1,  p.  24,  and  54.  8th 
Ed.  See  Le  Clerc  on  2  Kings  xviii.  22.  and  2  Chron.  fupra,  and 
^er.  vi.  6.  xl.  2.  Comp.  i  Efdras  i.  27,  28.  2  Mac.  viii.  36. 
Judith  V.  I  J,  Sec.  d.nd  Jrfiald  in.  \oc. 


of  Revealed  Religion.  9^ 

Hyjlafpis,  Xerxes ^  Ahafuerus  the   fecond,   or  Ar- 
taxerxes^ \  many  of  which  princes  found  them- 
felves  defcribed  before  in  the  Jewifi  prophecies ; 
fome  of  them  very  exprefsly  ;  one  by  name.   Af- 
ter thefe,  Alexander  comes  to  Jerufalem^   confults 
the  prophecies  of  Daniel^  and  offers  facrifice  to 
the  mofl  High  -f ;  and  many  of  the  Jews  Hft  in 
his  troops  %-     After  his  death,  Ptolemy,  making 
himfelf  mafter  of  Judea,  carries  above  a  hundred 
thoufandy^it'^intoE^Y//;  difperfes  them  through 
every  Province ;  employs  the  chief  of  them  in 
his  army   and  garrifons;  plants  great  numbers 
in  Cyrenc,  and  Libya  §;  and  gives   many   more 
of  them  extraordinary  privileges  in  Alexandria  || , 
His  fon   Philadelphiis  procured  a   tranflation  of 
their  law  into   Greek,   the   then   moft  univerfal 
language ;  which  was,  as  it  were,  a  new  publi- 
cation of  their  religion  **i    and  for  which,  the 

Alex^ 

*  Dm.'in.  2S.  iv.  i,2,&c.  vi.25,  &c.  2CZ>r<?«.  xxxvi.23.  i 
Efdras'i.lj.  ii.3.  viii.8,&c.  £'%r^  i. 3.  vi.  6,  —  12,  vii.13. 
■Nchem.  ii.  7,  &c.  EJlherxy..  32.  and  x.  Conf.  Jofeph.  Contr.  Ap. 
L.  i.  &  Ant.  L.  xi.  c.  i.  et  5. 

As  to  the  ejfe^s  which  thefe  might  naturally  produce,  fee  Le 
Chrc  on  //."xli.25.  and  Taylor's  Eflay  on  the  Beauty  of  the 
Divine  CEconomy,  p.  38 — 43. 

t  7^yt#?/-S  L.xi.  C.8.  Prideaux,  Parti.  B.vii.  p. 487.  Univerf, 
Hljl.  V-ol.  III.  p.  345,  &c.  though  others  queillon  it.  See  Moyle\ 
Works,  Vol.  11.  Lett.  4,  and  6. 

X  Jofeph.  L.  xi.  c.  ult. 

§  Prid.  P.i.  B.viii.  p.  526.  Jofeph.  Ant.  L.xii.  c.i. 

II  Prid.  ib.  p.  541,  542.  Jofeph.  2.  Contr.  Ap. 

**  When  the  world,  having  been  united  under  one  preat 
empire,  was  in  the  beft  manner  prepared  to  receive  it.  See  Allix's 
Refl.  p.  1 1.  And  when  the  ufe  of  the  Papyrus  for  writing,  juft 
found  out  in  that  country,  had  contributed  fo  much  to  the  in- 
creafe  of  books,  arid  the  advancement  of  learning.  See  Taylor^ 
Sch.  of  Scr.  Div.  C.37.  Concerning  the  end  and  ufes  which 
this  tranllation  ferved,  fee //jV/V,  Partii.  p.i6i.  A  more  accu- 
4  rate 


96  Of  the  fever al  T>ifpenfatlom 

Alexandrian  Jews  formerly  kept  a  folemn  day 
of  rejoicing  *:  (though  afterwards  it  was  turned 
into  a  faft;  when  they  found  what  great  ufe  had 
been  made  of  that  verlion  by  the  Chrifiam-f.) 
His  fuccefTor  Euergetes  offered  facrifices,  and 
gave  thanks  to  the  God  of  Ifrael,  for  all  his 
vi6:ories ;  having  feen  the  prophecies  of  Daniel 
concerning  them ;  and  been  convinced,  that  he 
ov/ed  them  only  to  that  God,  whofe  prophet 
had  fo  fully  predi6led  them  %.  Ptolemy  Philomel 
tor  had  a  comment  on  the  five  books  of  Mofes 
dedicated  to  him,  by  his  preceptor  §  5  and  per- 
mitted Oniasy  the  High  Priefl,  to  build  a  tem- 
ple in  his  kingdom,  after  the  model  of  that  at 
Jerufalem ;  and  to  perform  the  fame  worfhip  in 
it  II J  whereby  the  prophecy  of  Ifaiah  was  per- 
haps fulfilled**,  that  there  fioiddbe  an  altar  unto 
the  Lord  in  the  midft  of  the  te^c/^Egypt-f-f:  and  by 
this  means,  his  name  became  as  well  known 
there,  as  in  fudea  itfelf  j  that  temple  continu- 
ing 

rate  account  of  the  compiling  it,  may  be  feen  in  Trid.  Vol.  II.  p. 
34,  &c.  8th  Ed.  But  comp.  Bochart.  Hieroz.  L.  ii.  c.i8.  p. 2 16. 
and  Prolegom.  to  Grabe's  Sept.  Tom.  II.  Prop.  12,  &c. 

*  Philo.  Vit.  Mof.  L.  iii.  Comp.  Bafnage^  B.vi.  c.  5.  kSi.ii. 
.  t  Vid.  Sepher  Taanith  in  Menf.  Teb.  and  Scalig.  Not.  in 
Chron.  ^m/^^.  Ann.  133.  et  Prolegom.  ad  Grabe,  Ed.  Sept. Tom. 
II.  Prop.  5.  This  faft  is  ftill  kept  by  the  Jews  here,  on  the  fifth 
day  of  the  4th  month  Tebetby  which  anfwers  to  our  December. 

X  Prid.  Part  II.  B.  ii.  p.  82.     Jofeph.  Contr.  Jpp.  L.  ii. 

§  Eufeb.  Eccl.  Hift.  L.  vii.  c.  ult.&c.  Prid.  Partii.  B.  i.  p. 
2g.  Eufeb.  Praep.  Evang.  L.xiii.  cap.12.  Clef?i.  Alex.  Strom.  L.i. 
&v. 

II  Prid.  B.  i.  p.  264. 

**  Ifa.  xix.19,20. 

ft  By  this  prophecy,  thejF^w.'^  thought  themfelves  authorifed 
in  building  a  temple  in  Egypt^  though  it  was  a  thing  otherwife 
forbidden  by  their  law.  ^//a's  Refiedt.  p.163.  Comp.  Ghjf. 
VvxL  Rhet.  Sac,  p.  25. 


of  Revealed  Religion^  qj 

ing  for  above  three  hundred  and  forty  years  *. 
Under  the  Seletccida  they  were  in  flill  higher  fa- 
vour, and  enjoyed  more  extenfive  privileges,  be- 
ing admitted  into  all  the  cities  of  the  lefTer  Afa^ 
and  allowed  the  fame  rights  as  any  other  citizens. 
When  at  length  Judea  was  reduced  to  a  Roman 
Province,  this  people,  and  their  religion,  became 
no  lefs  known  all  over  that  vaft  empire.  That 
they  were  very  remarkably  preferved,  and  prof- 
pered  under  it  for  fome  time,  is  particularly  noted 
in  its  hiftoryf-.  We  find  great  privileges  granted 
them  by  Jidius  Ccefar  %  \  and  Augujius,  Tiberius, 

Vitellius^ 

*  Jenkitiy  Vol.  I.  p.  92.  Jofephus  fays  333  years.  B.  J.  L.vii. 
c.  30. 

t  Dio  Cajjius  fays,  K«»  icri  xa»  lya^a  to»?  ^PufAccioig  ro  yetjog 
T8T0,  xoA»0£v  (JLtv  •nroAAaxK,  av^v^ev  $e  iTS-i  •CTAfKTToy,  wore  x«i 
If  vrx^^riariocv  rni;  vofji.Kr(ug  l)cv»x»)(ra».  Eft  id  genus  hominum  ( Ju- 
dseorum)  apud  Romanos  etiam  :  atque  tametfi  faepenumero 
imminutum  fuerit,  ita  tamen  au6tum  eft,  ut  kgum  quoque  po- 
tejiatem  vicerit.  L.xxxvii.  p.  41.  D.  Ed.  H.  Steph.  The  hifto^ 
rian  probably  means  no  more,  than  that  they  prevailed  fo  far 
againft  the  Romans^  as  to  live  by  their  own  laws,  or  preferve 
the  free  exercife  of  their  religion  ;  which  they  did  every  where, 
and  which  was  an  indulgence  pretty  extraordinary,  confider- 
ing  their  declared  oppofition  to  all  other  eftablifhments  ;  and 
the  general  odium  which  they  incurred  fometimes,  by  abufing 
the  favour.  Yet  it  is  to  be  obferved,  that  the  Jews  feldom  op- 
pofed  the  Pagan  religion,  as  the  Chrijiians  did  ;  but  pretended 
that  Alofes  had  forbidden  them  to  fpeak  againft  the  gods  of 
other  nations,  or  to  rob  their  temples.  Jofephus  talks  in  this 
way  [Contr.  Jpp.  ii.  33.]  to  pleafe  and  pacify  the  Gentiles.  The 
hiftorian  Dio  hated  the  Jews,  and  knew  nothing  of  their  reli- 
gion, as  appears  in  many  places  of  his  book. 

X  Jofeph.  Contr.  Jpp.n.  id.  Ant.  L.xvi.  c.  10,  kc.  'In  the 
fecond  Triumvirate,  the  Jews  were  particularly  taken  notice  of 
and  favoured.  Antony  introduced  them  to  the  fenate,  where 
every  thing  they  defired  was  granted  them  ;  they  were  per- 
mitted to  ufe  their  ceremonies,  and  the  rites  of  their  country, 
and  to  make  facritices  as  their  laws  required.  Lentulus  alfo 
made  a  decree  in  their  favour,  that  all  fuch  as  ufed  the  Jcwijh 

G  cere- 


9  8  Of  the  fever al  Difpenfations 

VitelliuSi  all  fending  viclims  to  be  offered  at  the 
temple  of  ferifalem*. 

And  thus  did  the  four  great  fucceffive  mo- 
narchies, feverally  contribute  towards  propagating 
the  knowledge  of  the  true  God  in  the  world ; 
thus,  as  the  laft  of  his  prophets  had  foretold  -f- , 
frorri  the  rifng  of  the  fun  even  unto  the  going 
down  of  the  fame,  was  his  na?ne  great  among  the 
Gentiles  t.  And  though  the  Jews  were  never 
able  at  once  to  convert  a  whole  nation  §  to  their 
church,  and  make  it  the  eftablifhed  religion  of 
the  country  j  yet  they  gained  every  where  very 
numerous  profelytes  {ii)  to  their  law  j  and  many 

more 

ceremonies  at  Ephefus,  fhould  be  exempted  frora  warfare  by 
reafon  of  their  religion.  Mr.  Taylor,  ib.  p.  48. 

*  Jcnkin^Y  q\.1.  ^.^6.  JIlix,B.'n.  c.i^.  The  fame  thing 
had  been  often  done  before,  particularly  by  Antiochmxht  Great, 
[Jofeph.  Ant.  L.  xii.  c.  3.J  and  under  Sckucus,  when  the  Jews 
were  in  fuch  high  efteem,  that  fovereign  princes  courted  their 
friendlhip,  and  made  magnificent  prefents  to  the  temple  ;  and 
Seleucus  furnifhed  out  of  his  own  treafury,  all  the  expences  of 
it,  2  Maaab.in.T,.  —  So  far  were  they  from  being  always  that 
little,  inconfiderable  nation,  which  fome  reprefent ;  particularly 
Middleton  and  Bolingbroke.  Comp.  Witfii  ^gypt.  L.iii  c.12. 
fea.17.  and  Leland,  Advantage &c,  Vol.1.  Parti,  c.19. 

+  Mal.'i.ii. 

X  Comp.  Ifa.  xlv.  6.  §  See  Dr.  Jortin's  Difc.  p.  89. 

[u)  Of  this  number,  in  all  probability,  were  Jethro  and  his 
family,  among  the  Midianius.  [^A'.xviii.ii.j  Naaman  and  his 
fervants,  among  the  Syrians  [2  Kings  y. 17.]  Araunah  the  Jebiifite 
[2  Sam.xxW.  23.]  Hiram  king  oiTyre,  [i  Kings  v.  7.  2  Chron.  ii. 
12.]  the  queen  of  Sheba,  Egypt, ^  and  Ethiopia,  [1  Kings  x.g. 
Jofiph.  Ant.  viii.  2.]  In  Solomon's  time,  there  were  found  above 
an  hundred  and  fifty  three  thoufand  firangers  or  profelytes  in 
the  land,  {2  Chron. W.l'].']  without  reckoning  women  and 
children  [ib.  f.i^.]  ;  and  in  other  lands,  very  probably,  miglit 
there  be  as  many,  by  the  miraculous  converfion  of  Nebuchad- 
juzzar  [D^«.  iii.  28,  29.  iv.34,  &c.]  and  the  other  princes 
above  mentioned,  [£'/?/jrrviii,i7.]  to  which  we  may  zM  Jo- 
Jcphus%  remarkable  account  of  the  Adiahenian  queen  and  her 

fon. 


of  Revealed  Religion  *  9  q 

more  to  the  belief  of  one  fupreme  God,  (which 
was  as  much  as  was  then  required)  and  thereby- 
prepared  the  minds  of  men  tor  a  more  perfeA 
difpenfation  * :  and  might  have  done  this  with 
itill  better  fuccefs,  had  they  a6led  more  conform- 
ably to  the  genius  of  their  own  inftitution ;  and 
not  treated  all  others  with  fo  much  pride,  and 
ill-nature,  as  often  rendered  themfelves  odious, 
and  contemptible  to  them  j  efpecially  in  the  lat- 
ter ages  of  their  government  -f-.  Though  this 
perhaps  was  in  fome  meafure,  a  natural  confe- 

quence 

fon.  [Ant.  xxvi.2.J  In  our  Saviour's  time,  we  read  of  devout 
men,  ox  projelytes^  among  the  Jews,  of  every  nation  under  hea- 
ven. [^^;ii.  5.]  Befides  the  Eunuch  of  Ethiopia,  there  were 
Parthiaf2S,  and  MeJes,  and  Elamites  (or  Perftans  of  the  province 
of  Ely7nais,  Dan.  viii.  2.)  and  dwellers  inMefopotamia,  Cappadoda, 
Pontus  and  Jfia^  Phrygia  and  Paniphylia^  Egypt  and  Libya ;  Cretes 
znd  Jrabiafis,  and  ftraiigers  of  Rome.  [JJfsn.Q,jo,ii.]  See 
Jenkin,Vo\.l.  p.  93.  or  Lardner^s  Cred.  of  G.  Hift.  B.  i.  c.  3. 
fea.  5. 

*  It  does  not  appear^  that  any  of  the  moft  refined  philofo- 
phers,  thofe  men  of  admired  knowledge  and  genius,  ever  coa- 
verted  fo  much  as  a  fmgle  perfon  or  village,  from  their  idola- 
trous fuperftitions  ;  on  the  contrary,  they  all  meanly  fubmitted 
and  conformed  to  the  -idolatry  eftabhihed  in  their  refpe6live 
countries,  and  exhorted  others  to  do  fo  too.  [fee  Doddridge  on. 
Rom.  i.  21.]  Whereas  the  Jews  were  infcrumental  to  turn  many 
from  idola^y,  and  to  fpread  the  knowledge  of  the  true  God  far 
and  wide,  in  many  parts  of  the  Roman  Empire,  Babylonia^  Perf:ay 
&c.  Lela  fid's  Anfwer  to  Moral  phibf.  p.  57.  Com  p.  id.  Ad- 
vantage of  the  Chrijlian  Religion.  Vol.  1,  Pare  i.  cio. 

This  feem.s  to  be  a  proof  from  fatl  againft  the  following 
aflertion  of  Lord  BoUngbroh,  '  Reafon  will  pronounce,  that  no 
people  was  lefs  lit  than  the  Jfraelites^  to  be  chofen  for  this  great 
truft  on  every  account.  They  broke  the  truft  continually  j  and 
the  miracles  that  were  wrought  to  preferve  it,  notwithftanding 
their  apoftacies,  would  have  preferved  it  at  leaft:  as  well  all  over 
the  world.'  EIT.  iii.  p.  242. 

t  Vid.  Juv.  Sat.  xiv.  ^,100,103,  104.  7tff.  Hift.  v.5.  Comp, 
Witfu  ^gypt.  L.  iii.  c.13.  fe6t.i6,  &0v 

G  2 


1 00  Of  the  fever al  Dfpenfatio?ts 

quence  of  that  feemingly  unfociahle  fpirit,  fo  ne- 
celTary  in  them  to  prevent  any  intimate  connec- 
tions, or  (which  would  have  foon  been  the  con- 
fequence)  an  entire  intercommunion  with  the 
idolatrous  religions  round  them ;  and  might  be 
greatly  aggravated  by  others,  on  their  at  length 
perfifting  in  a  fettled  averfion  to  thofe  rites,  which 
they  had  fufFered  fo  much  for  conforming  to. 

Befides,  the  Jewifh  prophets  were  often  dif- 
patched  to  foreign  coimtries,  to  acquaint  them 
with  the  counfels  of  the  moft  High ;  and  to 
make  them  biow  the  Lord*,  feremiah  was 
ordained  a  prophet  unto  the  nations  -f  j  who, 
together  with  Ijaiah  and  Ezekiely  prophefied  to 
moft  of  them.  Daniel  particularly  defcribes  the 
fate  of  the  four  monarchies  -,  as  was  obferved 
above.  Amos  proclaims  the  judgements  of  God 
on  Syria,  Tyre,  Edom,  Moab  and  Ammon.  Oba- 
diah  is  fent  to  the  Idiimeans  ;  fonah  to  the  people 
of  Nineveh^  the  metropolis  of  the  AJfyrians ;  who 
ftraightway  believe,  and  repent  at  his  preaching; 
which  fhews  (as  is  obferved  by  a  late  writer  J) 
that  God  was  kind  to  them,  as  well  as  to  the 
Jews  J  and  that  they  had  his  will  in  fome  mea- 
fure  difcovered  to  them  before  j  otherwife  they 
would  not  have  been  fo  capable  of  underftanding 
the  divine  mefTage,  when  it  came  to  them ;  and 
of  behaving  themfelves  fuitable  to  it§.  In  like 
manner,  Nahum  defcribes  the  final  deftru6lion  of 
Nineveh  y  and  Zephaniah  proclaims  the  divine 
vengeance  on  the  neighbouring  countries  of  the 

Fhi- 

*  Ezek.  XXV.  7,  —  17,  &c.  pafTim. 

t  J^^  ^'  5*  Comp.  c.  xxvii,  and  i  Efdras  i.  28, 47. 

X  Edioards's  Survey,  kc.  p.  296. 

§  Vid.  BudJei  Parerg.  p.  426.  and  Loivih  on  Jonah  iil,  5. 


of  "Revealed  Religion .  i  o  I 

Philijlines,  of  Moab  and  Ammon ;  as  well  as  Eihi- 
opia  and  AJfyria  *,  And  accordingly,  their  pro- 
phets are  occafionally  fought,  and  honoured  by 
many  of  the  greateft  princes  j  who  were  thereby 
induced  to  acknowledge,  fear,  and  reverence  the 
God  of  heaven,  though  they  did  not  wholly 
conform  to  his  will.  Thus  Elifia  is  applied  to 
by  the  kings  of  Syria  f ;  "Jeremiah  prote6led  by 
the  king  oi  Babylon  %-,  haniel  honoured,  and 
advanced  by  the  fucceffive  rulers  of  the  Chaldeans^ 
Medes  and  Perjians ;  as  obferved  above. 

And  thus  did  this  famous  people  every  way 
conduce  to  propagate  the  knowledge  and  fear  of 
the  one  true  God,  in  almofl  every  nation  ,  either 
by  their  profperity,  or  adverfity;  their  conquers, 
or  captivities  §  ;  their  feparation  from  the  reft  of 
the  nations,  or  their  difperfion  among  them  : 
both  by  the  laws,  that  were  given  them  j  and 
by  the  prophets,  which  at  various  times  were 
raifed  up  in  the  midft  of  them  ;  proclaiming  the 
power  and  juftice  of  the  univerfal  Governour  of 
the  world ;  and  foretelling  his  difpofal  both  of 
them,  and  the  neighbouring  ftates ;  together  with 
the  rcafons  of  it  J| . 

Thus 

*  •*  One  needs  only  read  their  books,  to  fee  that  the  pro- 
phets not  only  foretold  obfcure  matters,  or  what  particularly 
concerned  their  ftate  ;  but  alfo  things  of  a  more  fplendid  nature  ; 
the  overthrow  of  cities,  of  kingdoms  ;  the  deftru6tion  of  whole 
nations,  the  deftrudion  of  their  own  city,  with  its  re-eftabli(h- 
ment.  Matters  which  would  render  their  books  very  illuftrious, 
and  which  would  caufe  them  to  be  read,  not  only  by  the  J.xw, 
but  alfo  by  the  neighbour  nations,  the  Ammonites^  Moabites^  AJ- 
fyriam,Perfians,  Egyptians,  &c.'  AIUx's  Refledt.  B.  ii.  p.  41. 

t  2^/«^jv.  and  viii.  %  J^r.  xxxix.ii.  xl.i,&c. 

§  Vi^i  vi£lonbus  leges  dederunt,  fays  Seneca  of  this  people. 
Aug.  De  Civ.  D.  L.vi,  c.ir. 

Ij  See  the  texts  in  p.  95.  Note  * 

G3 


102  Of  the  fenjeral  Difp6nfations 

Thus  were  mankind  far  from  being  reje^led 
by  their  Maker,  during  this  ftate  of  nonage -^ 
though  he  had  his  peculiar  refidence  among  the 
Jewsy  and  was  their  vifible  guardian,  and  di- 
reftor.  The  exprefs  terms  of  his  covenant  in- 
deed belonged  to  them,  (which  as  it  confided  in 
temporal  things,  he  was  often  obliged  to  inter- 
pofe,  in  order  to  make  good  the  performance  of 
it  *  -J  and  which  on  that  very  account  could  not 
be  a  more  perfe6l  one)  [w\.  the  real  benefits  there- 
of, the  heavenly  Canaan,  of  which  the  firft  may  be 

con- 

*  See  Bp.5/;^r/.  Difc.v.  p.150. 

{w)  Vid.  CrelUi  Orat.  2.  Quare  nee  Mops  nee  phllofophi  per- 
fe'^am  virtutem  prsefcribere  potuerint.  Perre(5tionem  fancSlita- 
tis  ideo  Populo  Hebr^o  prasfcribere,  &  ad  illam  fequendam  eufi- 
dem  acrioribus  ftimulis  incitare,  Mofes  Dei  nomine  non  po- 
tuit ;  quod  felicitatem  ac  niercedem,  ob  quas  pietas  colenda 
effet,  terrense  Reipublicsotio,  &  eorum  tantum  bonorum  afflu- 
€ntia  terminaret,  quas  ad  corporis  paftum  fpedant,  quorumque 
ufus  hujus  vita^  circumfcribitur  cancellis ;  ita  requirente  iftius 
populi  infantia  :  quinetiam  illam  rempubjicam,  in  qua  pietatis 
fuse  fru6lum  Gens  Ifraelit'ica  deberet  capere,  armis  &  parare  & 
tucri  juberet.  Unde  fi  totam  praeceptorum  Mofa'uorum  rationeni 
ad  ilia  tempora  accommodatam  confidercs,  animadverts  earn 
ifti  pietatis  praemio  apprime  fuifTe  confentaneam,  &c.  Cfell. 
Eth.  Chrift.  p,443,&c.  Op. Tom.  iv.  'As they  were  to  continue 
feparate  from  others,  for  the  prefervatipn  of  the  true  religion, 
they  ftood  in  need  of  temporal  promifes,  that  they  might  have 
no  temptation  for  temporal  gain  lo  fall  away  into  the  Gentile 
fuperftitions.  For  fmce  the  Heathen  owed  all  their  worldly  fuc- 
cefTes  to  the  worfnip  of  their  idols  and  falfe  gods,  there  was  a 
rieceffity,  in  proportion,  that  the  God  oilfrael  fhould  fhew  him- 
felf  as  gracious  to  his  votaries,  as  the  faife  gods  were  fuppofed 
to  be  to  theirs  ;  and  therefore  'tis  fo  far  from  being  a  deroga- 
tion to  this  law  that  it  abounds  fo  much  with  the  promifes  of 
temporal  bleflings,  that  it  is  a  particular  inftance  of  the  wifdom 
of  it ;  fuch  promifes  being  not  only  mod  likely  to  work  upon 
that  ftupid  low-minded  people,  but  fuited  alfo  to  their  parti- 
cular circumftances  and  occafions,  as  they  were  to  be  kept  fe- 
paratefrom  other  nations.'  Burnet' %  Boyle's  Led.  p.  543.  fol. 


of  Revealed  Religion.  I03 

conceived  as  only  a  type  or  fliadow*;  extend- 
ed to  the  people  of  every  nation  that  feared  God, 
and  worked  righteoufnefs ;  and  he  might  fix  his 
refidence  in  Jewry,  as  being  in  the  midft  of  the 
nations  f;  in  order  to  difpenfe  the  rays  of  his 
light  more  equally,  and  advantageoufly  among 
them ;  to  whom  his  chofen  people  probably  were 
defigned  to  bear  a  due  proportion ;  as  fome  un- 
derftand  thefe  words  of  jD^z^^.xxxii.8.  He  fet  the 
bounds  of  the  people  according  to  the  number  of  the 
people  o/'Ifrael  J.  .     . 

We  are  apt  to  conceive  the  Deity  as  partial  in 
his  favours  to  this  people  ;  and  at  the  fame  time 
think  that  they  deferved  them  the  leail  of  all  peo- 
ple j  both  which  notions  perhaps  are  entirely 
groundlefs.  Their  favours,  we  have  feen,  were 
rather  favo^urs  to  the  whole  world  || ;  and  they 
only  inftruments  in  the  hand  of  God,  to  hold 
forth  this  light  to  all  around  them  j  whereof  other 

nations 

*  In  what  fenfe  k  may  be  fo  conceived,  fee  Lord  Bnrrwgton's 
Efl*ay  on  the  feveral  difpenfations  of  God  to  mankind,  p.  46,  &c. 

Comp.  Peirce  on  Colof.u. gyi7'  ,   n  -x    •  r» 

t  Ezek.  V.  5.— xxxviii.  12.  Vid.  Reland.  Palajt.  L.  1.  c  10.  JJu- 
rell.  Parallel,  p.  160.  '  They  were  placed  in  the  center  of  the  then 
known  world,  between  Egypt  and  Arabia  on  the  one  hand, 
and  Syria,  Chaldea,  and  Affyria  on  the  other  ;  among  whom  the 
firft  great  kingdoms  were  ereded,  and  from  when*  knowled':- 
and  learning  feejn  to  have  been  derived  to  the  weftern  nation: . 
And  they  were  alfo  in  the  neighbourhood  of  Sydon  and  1  y^- , 
the  greateft  Emporiums  in  the  world;  from  whence  Ihips  v/ciit 
to  all  parts,  and  who  planted  colonies  in  the  mofl:  dift  int  coun- 
tries.' Leknd,  Advantage  and  Neceffity,  &c.  Vol.1.  PM.  c.ig. 

t  See  Jenkin,  Vol.  I.  p.  49.  That  the  Jezvs  were  ipfpd.over 
all  the  world  about  Chrijf's  time,  as  it  is  faid,  J^sn-s.^/^i^- 
Jofeph.B.  I.e.  16.  Philo,  Leg.  ad  Caj.  id.  in  K^a".  r,:'v;r.-r, 
-Cred.  B.  i.  c.3.  or  Bafnage,  Hift.  B.vi. 

II  See  Tky/^r's  Key  to  the  Apofto^c  Writings.  Pa::;.-u-.  ca 
Rom.  civ.  p.. 22. 

G  4 


104  Of  the  fever al  Difpenfations 

nations  were  fure  to  reap  the  benefit,  in  due 
time ;  whether  they  themfelves  flood  faithful  to 
their  truft,  or  fell  for  violating  it. 

Nor  perhaps  were  they  worfe  than  any  other 
nation  would  have  been,  in  the  like  circum- 
flances.  The  Canaajiitesy  we  know,  behaved  worfe 
under  all  their  early  advantages,  and  repeated 
means  of  improvement ;  as  obferved  above  J  ; 
nor  could  their  defcendants,  the  CarthaginianSy 
deferve  any  better  charader  :  nor  did  the  more 
polite  and  learned  nations,  Greek  and  Roman^  af- 
terwards advance  above  the  fame  grofs  errors  in 
religious  worfhip  || .  Nay,  whether  the  ancient 
Hebrews  were  not  in  fome  refpe6ls  more  particu- 
larly fit  to  have  the  Oracles  of  God  committed  to 
them,  has  been  queried  by  fuch  as  obferve  their 
former  exa6tnefs  in  fettling  their  hiftpry,  where- 
in all  other  nations  were  remarkably  deficient : 
their  carefulnefs  in  diftinguifhing  their  genealo- 
gies ;  and  preferving  their  records,  which  was  fo 
beneficial  to  the  reft  of  the  world  -f :  their  great 

te- 

t  Pag.  90. 

II  See  this  obfervation  explained  in  Fleury^s  Manners  of  the 
Jfraelites,  c.xxi. 

t  *  It  may  be  obferved,  that  the  facred  hiftory  is  diftindV, 
methodical,  and  confiftent  throughout ;  the  prophane  utterly 
deficient  in  the  firft  ages,  obfcure  and  full  of  fidions  in  the  fuc- 
ceeding  ones  :  and  that  it  is  but  juft  clear  and  precife  in  the 
principal  fads  about  the  time  that  the  facred  hiftory  ends.  So 
that  this  corre<5ts  and  regulates  that,  and  renders  it  intelligible 
in  many  inftances,  which  muft  otherwife  be  given  up  as  utter- 
ly inexplicable.  —  Yet  this  fame  nation,  who  may  not  have 
loft  fo  much  as  one  year  from  the  creation  of  the  world  to  the 
.BabylotiiJ})  captivity,  as  foon  as  they  were  deprived  of  the  aflift- 
ance  of  prophets,  became  moft  inaccurate  in  their  methods  of 
keeping  time,  there  being  nothing  more  erroneous  than  the 
accounts  of  Jof^phus^  and  the  modern  Jews^  from  the  time  of 
Cyruf-ta  that  of  Alexander  the  Great  3  notwithftanding  that  all 

the 


of  Revealed  Religion.  jof 

tenacioufnefs  of  all  old  rites  and  cuHoms ;  and 
their  extraordinary  zeal  in  making  profelytes  *. 
And  though  we  may  allow  them  to  have  been, 
in  general,  fomewhat  ftupid  and  perverfe;  yet  if 
we  look  over  their  hiftory  with  any  tolerable 
degree  of  candour,  we  muft  be  convinced  that 
they  were  very  different  from  the  account  given 
of  them  by  fome  unfair  modern  writers  -f-.  But 
the  more  weak  and  fottifh  this  people  were  of 
themfelves,  the  better  was  God's  great  end  an- 
fw'ered,  in  diflinguifhing  himfelf,  and  his  revela- 
tions by  them ;  the  lefs  they  did  or  could  do  in 
their  own  defence,  the  more  illuftrious  was 
that  very  extraordinary  providence,  which  pro-'^ 
te6led  them.  And  the  lefs  capable  they  were 
of  inventing  the  great  things  contained  in  their 
books,  the  more  apparently  did  thefe  point  out 
another  author;  and  prove  more  inconteftably;" 
that  they  had  fuch  communicated  to  them  from 
above.  However,  they  were,  in  the  hands  of^ 
God,  a  certain  means  of  bringing  men  by  de-^' 
grees  to  the  knowledge  of  the  truth.  They 
were  his  witnej/es,  as  He  himfelf  terms  them  §, 
that  he  was  God,  The  firfl:  produ6lion,  and  origi- 
nal flate  of  mankind,  the  hiftory  of  the  world 
and  its  government,  manifefted  by  frequent  in- 

terpofitions, 

the  requifite  affiftances  might  eafily  have  been  borrowed  from 
the  neighbouring  nations,  who  now  kept  regular  annals.  ^Hart-r\ 
ley's  Obfervations  on  Man,  Vol.  II.  p.ii6. 

*  Jenkin^  Vol..  I.  p.  91,  93.  LA.  Dauzii  Cura  Hebr.  in  con-», '.' 
quirendis  profel.  .ci 

.f  See  the  Moral Phihfcpher,  Vol.1,  p.  225,  kc.  [with  Z^/^^yi's" - 
anfwer.  Vol  I.  p.  207.  IVorthirigtorCs  Eflay  p.  105,106.]  and  Eo-  " 
linghroke^  paflim .  •  ' •"  ^• 

§  ^/.xliii.  10,12.  ^  N 


f  o  6r  Of  the  fever  al  Dfpenfatwns 

terpofitions,  and  exprefs  predi6lions  of  the  moft 
remarkable  events  ;  was  neceffary  to  be  known, 
and  well  remembered  :  Memoirs  of  this  there- 
fore were  to  be  kept  fomewhere ;  and  in  fuch  a 
manner,  as  to  be  of  ufe  to  all  ages.  And  this  the 
Jews  eiTefted ;  being  difperfed  among  all  nations, 
and  yet  ftill  kept  a  diftin6t  people ;  by  which 
means  thefe  great  truths  were  both  preferved 
pure,  and  propagated  to  moft  parts  of  the  world. 
Their  law  was  2,  fchoolmafler  ^ ^  to  teach  them  the 
rudiments  of  reHgion,  who  were  to  inftru6l  and 
improve  others ;  it  was  added  to  the  religion  of 
the  patriarchs^  becaife  of  tranfgrefjions  -f* ;  /.  e.  be- 
caufe  mankind  had  almoft  univerfally  fallen  from 
the  patriarchal  religion  % :  or  added  after  the  pro- 
mife,  to  conclude  all  under  Jin  %^  and  Jhut  them  up 
unto  the  faith  which  fiould  afterwards  be  revealed  \\y 
to  convict  them  of  guilt,  and  convince  them  of 
the  neceffity  of  laying  hold  on  thofe  terms  of 
grace  which  were  to  be  offered,  in  due  time. 
Their  whole  inftitution  was  a  ftate  of  difcipline, 
and  Bondage  under  the  elements  of  this  world -f-f  -, 
a  fort  of  fervile  confinement,  and  tutelary  regi- 
men ;  conducing  them  by  prefent,  temporal  re- 
wards, and  earthly  profpe6ls ;  affording  only  a 
dark,  diflant  intimation  of  better  things;  and 
introducing  thefe  in  figurative  reprefentations, 
types,  and  emblems :  till  they,  as  well  as  the 
reft  of  the  world,  were  got  out  of  their  minority  -, 
able  to  walk  by  a  more  perfect  rule ;  and  fit  to 
enter  on,  and  make  a  proper  ufe  of  their  ifihe- 

ritqnce ; 

*  Gal.  lii.  24.  t  Ibid  iii.  9. 

X  See  Mr.  Bate's  Examination  of  Chubb.,  p.  90,  Sic. 

§  Gal.  iii.  22.  |j  lb.  #.  23. 

ft  Gal.  iv.  3, 


of  Revealed  Religi 071.  107 

ritance  j  —  till  the  fulnefs  of  the  time  was  come : — ■ 
which  is  the  next  great  period  we  are  to  confider. 

From  the  foregoing  account  it  appears,  that 
God  made  fuch  ample  provifion  for  the  inftruc- 
tion  of  mankind,  by  the  various  difpenfations  of 
his  providence,  and  revelations  of  his  will,  at 
fundry  times  and  in  divers -manners,  that  the  mif- 
fion  of  his  Son  was  not  much  wanted  for  fome 
time  J  neither  would  his  coming  have  been  {o 
feafonable,  or  fo  fitting,  till  after  thofe  other 
methods  had  been  tried.  It  was  proper  that  the 
Houjholder  fhould  firfl  fend  his  ieveral  fervants  to 
fee  after  the  ftate  of  his  vineyard^  and  reao  the 
fruits  of  his  early  care  and  culture  in  their  fea- 
fons  "f :  that  lower  inftitutions  fliould  precede, 
and  pave  the  way  for  this  laft,  higheft  of  all. 

The  patriarchs  had  ftanding  memorials  of 
God's  prefence  and  protection,  as  well  as  frequent 
and  familiar  converfe  with  him  ;  affuring  them 
of  his  favour,  and  thereby  inviting  and  alluring 
them  to  his  fervice  :  the  law  was  given  to  his 
peculiar  people  by  ^;2^f/f(<^),  in  all  the  appear- 
ances of  pomp  and  terror,  to  aftonifli  and  awe 
them  into  obedience  ;  the  prophets  were  fent  to 
denounce  variety  of  judgements  againft  their  dif- 
obedience ;  to  threaten  them  with  the  fevereft 
plagues  on  their  apoflafy  ;  to  promife  them  pro- 
portionable bleffings  upon  a  return  to  their  duty; 
and  by  both  means  prepare  them  for,  and  gradu- 
ally open  to  them,  the  profpe6l  of  that  great, 
univerfal  Bleffing,  the  true  end  and  completion 
of  all  his  promifes, — MESSIAH;  in  whom 
were  laid  up  the  fur e  mercies  of  David  ^  mercies 
of  a  much  higher  nature  than  any  of  thofe  which 

they 

t  Matth.  xxi.  33.  Jer.  vii.  25. 

i^h)  Ms\\u  53.  Gal.  iii.  19.  Heh.u.  2, 


I  o  8  Of  the  fever al  Difpenfations 

they  v/ere  then  expe6ling  j  who-  fhould  procure 
for  them  a  far  more  noble  and  extenfive  khig- 
dom,  than  they  had  ever  dreamt  of  j  fhould  make 
them  brethren  and  fellow-citizens  with  all  the 
world  here,  and  fellow-heirs  to  a  more  valuable 
inheritance  in  the  world  to  come  *.  Who  not- 
withftanding  their  blindnefs,  and  perverfenefs, 
and  many  tranfgreflions,  fhould  certainly  deliver 
them  from  all  their  adverfities ;  and  finally  re^ 
flore  them,  and  all  mankmdy  to  the  favour  and 
full  enjoyment  of  their  God. 

The  dodlrines  he  taught,  contain  a  fyflem  of 
the  mofl  agreeable  and  important  truths,  (though 
not  delivered  in  any  fyflematic  -f-,  artful  method, 
or  adapted  in  any  refpe6l  to  vicious  palates)  giv- 
ing us  the  mofl  worthy,  amiable  notions  of  the 
Deity,  and  affording  the  flrongefl  motives  to  love 
and  obey  him  j  the  greatefl  incitement  to  refemble 

our 

*  '  During  thefe  circumftances — God  was  pleafed  that  a  law- 
giver fhould  be  born  among  the  Jew^^  of  another  nature  than 
he  whom  they  expelled,  and  infinitely  more  ufeful  to  them.  In- 
flead  of  a  temporal  king,  who  might  have  increafed  their  power 
and  renown,  but  would  not  have  lefTened  their  ignorance,  nor 
their  vices  ;  God  fent  them  a  king  worthy  of  him,  who  taught 
them  how  they  ought  to  live  here,  to  be  eternally  happy  after 
this  life  :  and  fhewed  them,  that,  inflead  of  being  members  of 
a  little  common-wealth,  and  enemies  to  the  refl  of  mankind, 
they  ought  to  look  upon  the  whole  world  as  their  naive  coun- 
try, and  all  men  as  their  fellow-citizens  :  a  thought  worthy  of 
thofe,  who  already  profefled  to  believe,  that  all  men  are  equal- 
ly the  work  of  God.'    Le  Clerc,  Caufes  of  Incred.  p.  267. 

t  That  there  is  lefs  ground  to  fufpedf  them  of  impoflure  on 
this  account,  and  that  they  are  thereby  of  much  greater  ufe.  See 
Leland's  anfw.  to  Chrift.  as  c!d.  Sic.  Vol.11,  p.  166,  &c.  and 
p.  245,  246.  Add  CrcII.  Refp.  ad  Q^Tom.  II.  p.  322,  &c.  and 
Jefery's  Commencement  Sermon  on  Heb.  i.  i.  in  which  he  has 
confidered  the  fubjed  more  at  large,  and  fnewn  particularly, 
*  Why  God  thought  lit  to  deliver  the  docSlrine  of  our  religion 
and  happinefs  in  the  form  of  a  hi/iory,  rather  than  in  any  other 
method.' 


of  Revealed  Religion .  i  o  o 

our  bleffed  Saviour  himfelf  in  goodnefs,  holinefs, 
and  every  virtue  of  the  heavenly  hfe. 

The  benefits  he  conferred,  v^ere  the  refcuing 
us  from  the  power,  and  redeeming  us  from  the 
penalty  of  fin  ;  repairing  the  breach  made  in  our 
nature  by  the  firfl  Adam,  and  reftoring  to  us  the 
lofl  communion  with  our  Maker ;  not  indeed  in 
the  fame  open,  vifible  manner  as  at  firfl  j  which 
is  neither  neceffary  for,  nor  fuitable  to  thefe  ages 
of  the  world;  but  by  the  more  fecret,  filent  in- 
fluences of  his  holy  Spirit  -,  which  are  equally 
efficacious  (>),  if  duly  attended  to,  and  improved; 
enabling  us  to  attain  unto  all  that  perfection 
which  he  requires,  or  we  are  capable  of,  in  the 
prefent  ftate ;  and  thereby  entitling  us  to  fome 
higher  degree  of  happinefs,  and  glory  in  ano- 
ther. By  his  own  blood  he  cancels  the  original 
Covenant  * ;  and  purchafes  a  new  one  full  of 
grace  and  mercy ;  freeing  us  from  the  whole  of 
Adams  curfe,  viz,  death,  or  utter  extin^ion  -f-; 
and  finally  alluring  us  of  a  complete  vi(5lory  over 
both  that,  and  bell  J,  by  the  gift  of  eternal  life, 
and  happinefs.  This  is  the  true  import  of  the 
Chriflian  inftitution ;  and  in  this  fenfe  it  mufl 
appear  to  be  indeed  a  gofpel,  or  good  tidings  of 
great  joy  to  ALL  people  || :  which  therefore  ought 

to 

{e)  ^tt  JVoUaJion,  p.  io6.  or  King,  p.  376.  4th  Ed. 

*  In  what  fenfe  covenants  are  underftood,  was  hinted  above, 
p.  50.  note  i. 

t  See  p.  49.  note  *. 

X  Rev.  XX.  14. 

II  In  what  refpe6ts  Chriftianity  exceeded  all  former  inftitu- 
tions,  may  be  feen  at  large  in  Edivards's  Survey,  p.  313,  323. 
The  eflfedls,  v/hich  it  will  fome  time  certainly  produce,  are  well 
defcribed  by  Dr.  Worthlngton^  Effay  on  Mhn's  redernption^  c.  11,  Sic. 
who  fuppofes  that  thefe  will  be  attainable  even  /;/  t/?js  life.   The 

fub- 


1  to  Of  the  federal  Difpenfafions 

to  be  referved  till  mankind  were -able  to  compre-' 
hend,  and  duly  receive  fo  great  a  blefling ;  till 
they  were  fit  to  make  the  proper  ufe  of  fuch  a 
fcheme  of  infinite  goodnefs,  and  philanthropy.  As 
nothing  greater  could  come  after  this,  and  this 
was  to  be  offered  but  once  for  all ;  (otherwife, 
as  the  apoftle  fays  *,  Chriji  miijl  often  have  fuf- 
fered  fnce  the  foundation  of  the  world  j  often  in 
every  country,  and  as  often  in  vain  -,  his  offers 
of  falvation  by  their  cheapnefs  flighted,  his  fuf-^ 
fe rings  difregarded)  as  no  farther  manifeflation  of 
God's  will  could  be  made  to  man  either  in  terms 
more  full  and  exprefs,  or  in  a  way  more  kind,- 
and  condefcending ;  it  v/as  fit  that  all  fuitable 
provifions  (hould  be  made  for  the  reception,  and 
continuance  of  it  in  the  world  ;  all  proper  pre^ 
parations  ufed  to  fix,  and  afcertain  its  evidence; 
as  well  as  to  explain  its  worth,  and  make  men 
fenfible  of  its  true  ufe  and  necefTity.  To  this 
purpofe  the  Jews  were  to  be  trained  up  to  the 
€xpe6lation  of  it  by  a  feries  of  prophecies,  fore- 
telling the  time,  place,  and  every  circumflance 

of 

fubftance  of  his  fcheme  is  thus  laid  down,  p.  253. — '  My  perfua- 
fion  is,  that  our  redemption  by  Chrift  will,  when  it  hath  its  per- 

fe6^  work,  be  produdive  of  all  thofe  great  and  happy  efFeds : 

That  the  human  nature  fhall,  before  the  end  of  the  gofpel-age 
and  confummation  of  all  things,  be  delivered  from  fin,  forrow, 
and  ficknefs,  and  all  the  other  miferies  and  evils  of  this  life, 
proceeding  from  the  fall  of  our  firft  parents,  and  in  the  end  from 
death  itfelf ;  without  tailing  of  which,  it  fliall  be  tranflated  from 
an  earthly  paradife,  which  it  (hall  once  more  enjoy,  to  an  hea- 
venly one,  which  it  fhall  enjoy  for  ever.  And  moreover,  that 
all  the  diforders  of  nature  in  general  (hall  be  recflified,  and  that 
there  (hall  be  a  redemption  of  the  whole  creation  to  its  hrft  Hate, 
as  well  as  of  man,  the  Lord  of  it.'  How  far  this  differs  from  the 
Hypothefis  of  Burnet^  or  J/gil'^  famous  argurrmit^  may  be  feen 
in  the  fame  place. 
*  Hsb,  ix.  26. 


of  Revealed  Religion,  m 

of  the  MeJJialjs  advent  5  and  defcribing  the  na- 
ture of  his  kingdom  :  their  law  was  to  con- 
tinue till  it  had  effectually  guarded  them  from 
all  kinds  of  idolatry,  and  fecured  their  depend- 
ence on  the  one  fupreme  God  j  till  they  had 
attained  to  fuch  rational  notions  of  his  nature 
and  providence,  as  qualified  them  for  a  more 
pure  and  perfect  way  of  worihipping  him  ;  and 
enabled  them  to  communicate  it  to  the  reft  of 
the  world.  The  Gentiles  were  to  have  fufficient 
experience  both  of  the  weaknefs  of  their  under- 
ftanding  in  fearching  after  God,  and  the  infirmity 
of  their  nature,  in  not  a6ling  up  to  what  they 
might,  and  did  difcover ;  fufficient  to  make  them 
wifh  and  hope  for  fome  heavenly  guide,  (to 
inform  them  how  they  came  into  their  prefent 
flate  of  ignorance  and  imperfection,  and  how, 
and  when  they  fhould  be  able  to  get  out  of  it,) 
which  in  fa6t  the  wifell  of  them  did ;  as  particu- 
larly appears  from  two  remarkable  inftances,  in 
Socrates's  difcourfe  upon  prayer  and  facrifice  * ; 
and  in  Ariftotle%  declaration  juft  before  his  death, 
[if  the  account  of  it  be  genuine]  concerning  the 
reafonablenefs  of  believing  that  the  gods  fhould 
come  down  from  Heaven,  to  inftru6l  and  relieve 
mankind  -f-.  Thus  was  the  confcioufnefs  of  their 

defedls 

*  See  Plato's  fecond  Jhlbiades  near  the  end.  More  paflages  to 
the  fame  purpofe  are  coUeded  by  Dr.  <S.  Clarke^  Evidences,  prop. 
7.  and  Toung^  Diflert.  Vol.  I. 

t  Aiifiorde  Porno  [de  quo  vid.  Fabric.  Bibl.  Gr.  Tom.  II.  L.  iii. 
p.  166.]  Cal.  Rhod.  Ant.  L.  xvii.  36.  [See  Bayle's  Didl.  Art. 
Jrijiotle,  note  Q_]  Stanley  Vit.  Phil.  Concerning  the  tradition  of 
his  having  converfed  with  a  Jiw^  fee  Gen.  Difl.  Vol.  II.  p.  267. 
and  Prid.  Conn.  Part  i,  B.  vii.  p.  475  and  480.  8th  Ed.  See  alio 
a  remarkable  paflage  in  JamhlichusV  \t.  Pvthag.  c.  28.  To  tlic  ob- 
fcrvation  above,  LordBoIingbrch  replies,lhat '  the  complaints  and 

ex- 


112  Of  the  feveral  Difpenfatkns 

defe6ls  requilite  in  the  heathens,  to  prepare  therii 
for,  and  difpofe  them  to  embrace  a  rerriedy, 
when  it  fliould  be  offered ;  and  the  Jewtjh 
ceconomy  was  equally  requifite,  to  fit  them  for 
adminiftering  this  remedy  j  the  one  made  its 
value  better  underifood,  the  other  rendered  its 
evidence  more  inconteftable,  throughout  all  ages. 
No  ftronger  teftimony,  than  that  of  prophecy, 
could  be  given,  to  confirm  its  truth ;  nor  any 
greater  token  of  its  ufefulnefs,  than  that  which 
appeared  in  the  miferable  ftate  of  the  heathen 
world  without  it ;  both  highly  contributed  to 
procure  Chrijiianity  its  due  regard,  and  efteem  in 
the  world ;  but  neither  of  them  could  have  taken 
place,  had  it  been  from  the  beginning}  as  the 
objeclion  *  fuppofes. 

We  fee  then  in  general,  that  fome  time  muft 
have  preceded  the  publication  of  the  gofpel ; 
and  we  ought  to  confider,  that  if  it  were  delayed 
a  while  longer  than  we  can  particularly  account 
for,  yet  as  much  as  that  period  may  feem  to  have 
loft,  fo  much  we  of  thefe  latter  ages  manifeftly 
get  by  the  delay  ;  'tis  fo  much  nearer  to  us  j  and 
thereby  its  light  and  evidence  more  clear  at 
prefent ;  its  heat  and  influence  proportionably 
ftronger  j  all  which  we  have  occafion  enough  for 
already  :  and  well  it  is  for  us  that  it  came  fo  late, 
if  all  its  evidence  decreafe  fo  faft  by  length  of 
time,  as  thefe  very  fame  obje£lors  would  infmu- 

ate. 

cxpe<5lations  of  thefe  men  were  founded  in  proud  curiofity  and 
vain  prefumption.'  Works,  Vol.  V.  p.  220.  as  if  it  were  a  piece 
of  vanity  and  prefumption  in  any  reafonable  creature  to  be  de- 
firous  of  learning,  what  would  here  mofleffedually  recommend 
it  to  the  favour  of  its  creator ;  and  merely  pride  ai)d  idle  curio- 
lity,  to  know  wh;?.t  would  become  of  it  for  ever  hereafter  1 
*  P.  42. 


if  Revealed  Religion,  1 1  ^ 

nte  *.  And  how  do  we  know  but  that  it  might 
be  delivered  about  the  middle  age  of  the  world ; 
and  by  that  means  be  neareft  to  the  feveral 
generations'^  and  the  mofl  juft  proportion  kept 
between  the  length  of  time,  during  which  Chriji^s 
future  advent  was  to  be  foretold  and  expected ; 
and  that  in  which  his  paft  appearance  is  to  be 
acknowledged,  and  commemorated  ?  We  are 
hafty  and  fiiort-fighted  :  our  views  limited  to  a 
few  years  j  and  we  become  impatient  at  feeing  any 
of  them  pafs  over,  before  the  whole  plot  is  unra- 
veled ;  and  would  have  all  brought  on  the  ilage 
at  once:  but  it  is  far  otherwife  with  the  great 
God,  to  whom  a  thoufand  years  are  as  one  day  j 
who  has  an  immenfely  large  progrefTive  fcheme, 
confiding  of  many  undcrparts,  and  intermediate 
ileps  J  all  placed  in  their  proper  periods,  and  each 
rifihg  upon  the  pafb  3  and  the  whole  conducted 
in  that  regular,  gentle  manner,  which  is  heft  fuit- 
ed  to  the  moral  government  of  a  world  of  intelli- 
gent free  agents,  and  moil  becoming  a  Being  of 
infinite  wifdom  and  goodnefs. 

But  to  be  more  particular.  The  period  in 
which  our  Saviour  came  into  the  world  may  b6 
conceived  to  be  the  fuhiefs  of  time,  and  fitteft  for 
fuch  a  difpenfation,  on  the  following  accounts.  ^ 

Firil,  as  it  appeared  to  want  it  moil: : 

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

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

Firil, 

*  Chnji.  as  old,  c.  12.  p.  163.  8vo.  from  Crai^  :  of  which  lee. 
Rothera7n\  Diflertation,   Edinb.  1743.    Phil.   Tianf.   No.  257. 
Broughtcn  againft  Tindal,  Part  iii.  p.  5,  5cc,    Randolph^  Part  ii, 
p.  34,  6cc, 

H 


114  Of  the  fever al  Difpenfafions 

Firil:,  it  wanted  it  moft ;  and  that  in  regard  to 
both  morals,  and  religion. 

I.  That  age  flood  in  the  greatefl  need  of  a 
reformation  in  its  morals  j  as  it  appears  to  have 
been  the  moft  wicked  and  abandoned  of  any  up- 
on record. 

As  to  the  JewSy  we  are  told,  that  both  their 
magiftracy,  and  miniftry  were  then  corrupted  to 
the  laft  degree ;  their  laws  againft  the  worft  of 
villains  never  executed  {p) ;  their  moft  facred 
offices,  not  excepting  that  of  the  high  prieft- 
hood,  fet  to  falej  the  temple  turned  into  a 
place  of  merchandife  ;  their  priefts  made  of  the 
ioweft  of  the  people,  and  devoted  wholly  to  inter- 
eft,  and  the  Ioweft  kinds  of  traffick  j  the  whole 
nation  fplit  into  fe6ls,  and  fa<5lions  ;  hating,  and 
perlecuting,  and  devouring  one  another  *. 

In  fhort,  the  account  which  their  own  hifto- 
rian  gives  of  them,  not  long  after  this  time, 
will  be  fufficient  to  determine  the  point  before  us, 
who  concludes  it  with  this  declaration  j  that  if  the 
Romans  had  delayed  taking  vengeance  on  them, 
he  believes  their  city  muft  either  have  been  fwal- 
lowed  up  by  an  earthquake,  or  a  deluge,  or  de- 
ftroyed  by  fire  from  heaven,  as  Sodom  was ;  fince 

it 

{p)  The  low  ftate  of  their  Sanhedrim  about  that  time,  maybe 
feen  at  large  in  Lightfoot,  Op.  Lat.Vol.  II.  p.  370,  67 1,  &c.  Their 
gradual  corruption  and  degeneracy  is  obferved  by  Strabo,  L.  xvi. 
p.  761,  762.  Ed.  Lut.  Par.  1620. 

*  See  Lightfoot,  Op.  Lat.Vol.  II.  p.  148,  2;72,  &c.  Edwards's 
Survey,  Vol.  I.  p.  389,  &c.  Lardner^  Cred.  of  the  G.  Hift.  B.  i. 
c.  5.  Benfon,  Hift.  of  planting  the  Chr.  Rel  Vol.  II.  p.  234,  &c. 
LeCkrc,  Proleg.  ad  Hift.  Eccl.  fed  i,  2.  Bafnage,  B.  i.  c.  ^,  &c. 
JVhitby^  Neceflity,  &c.  of  Chr.  Rev.  c.  2. 

Nor  is  this  at  all  furprizing,  fince  the  reigning  party  among 
them  were  at  that  time  Sadducees,  Jofcph,  Ant.  xviii.  2.  zddfValf& 
note  onj^iv,  17. 


of  Revealed  Religion.  115 

it  produced  a  much  more  impious  generation  (r). 
— But  this  remarkable  wickednefs  of  the  Jews  will 
be  confidered,  in  another  refped,  hereafter. — 

Nor  were  the  Gentiles  lefs  corrupt,  or  even 
capable  of  being  more  fo;  nor  does  it  Teem  pof- 
fible  to  conceive  human  nature  to  be  funk  lower 
in  all  kinds  of  vice  and  fenfuality,  than  they  v^ere 
at  that  time  ;  (notwithftanding  all  their  improve- 
ments in  other  refpe6ls)  as  may  fufficiently  appear 
from  the  defcription  given  of  them  by  St.P^fz///*, 
whofe  witnefs  is  true,  and  mofl  abundantly  con- 
firmed by  their  own  writers  (y) 

2.  But 

(t)  Jofephus,  B.  J.  L.xvi.  c.  16.  Remarkable  is  the  defcription 
which  "the  Tahnudijh  give  of  that  generation  in  which  Meffiah 
Ihould  come.  Talm.  Bab.  in  Sanhedr.  fol.97.  lFhe?i  the  fan  of  Da- 
vid Cometh,  the  fynagogtie  Jhall  become  Jlevjs ;  Galilee  /})aH  be  dejlroy- 
ed,  Gablah  Jhall  be  dejolate,  and  the  men  of  the  borders  of  Ifracl  Jlmll 
go  from  city  to  city,  and  the  wijdom  of  the  fcribes  fimll  be  abominated, 
and  religious  pcrfons  Jhall  be  J  corned,  and  the  faces  of  that  generation 
Jhall  be  as  dogs.  Vid.  Lightf.  Harm.  N.  T.  p.  326. 

*  Rom.  i.  21,  &c.  As  to  the  great  and  general  corruption  of 
the  world  at  this  time,  more  particularly  in  regard  to  its  private 
and  domejiic  fituation  in  the  two  important  articles  of  marriage^ 
and  o.i  fervitude ;  and  the  very  feafonable  reformation  of  each 
by  the  chriftian  inftitution,  fee  Robcrtfons  Sermon  before  the  fo- 
ciety  in  Scotland,  1755. 

(y)  Seneca  de  Clem.  i.  23.  fays,  that  in  the  reign  of  Claudius,  in 
five  years,  more  parricides  were  condemned  and  punifhed,  than 
had  been  known  in  all  the  part  ages :  A  proof  of  the  extreme  de- 
generacy of  thofe  times.  •  Lcce  Romana  refpublica,  quod  non  ego 
primus  dico,  fed  auftores  eorum  unde  haec  mercede  didicimus 
tanto  ante  dixerunt,  ante  Chrifti  adventum,  paulatim  mutata, 
et  ex  pulcherrima  atque  optima,  peffima  atque  flagitiofifiima 
facfta  eft.  Ecce  ante  Chrifti  adventum  poft  deletam  Carthaginem, 
majorum  mores  non  paulatim  ut  antea,  fed  torrentis  modo 
prxcipitati ;  adeo  juventus  luxu  atque  avaritiacorrupta  eft.'  An- 
gujiin.  de  Civ.D.  L.  ii.  c.19.  &  id.ib.  c.21.  Conf.5rf//«/?.B.C.  Pa- 
terc.  L.  ii.  c.i.  Setiec.  Ep.  7.  et  De  ira,  L.  ii.  c.  8,  ^c.  cum  Sueton. 
Tacit.  Petr.  Arb.  paffira.  *  Si  Ethnicorum  mores  paullo  ante 
Chrijlum  et  paullo  poft  intueamur,  qua;  fuit  dodiflima  aetas,  pef- 

H  2  fimos 


1 1 6  Of  the  fever al  Dfpenfatiom 

2.  But  Secondly,  The  world  at  that  time  more 
efpecially  wanted  a  reformation  in  religion  j  and 
was  grown  weary  of  all  former  inftitutions.  The 
JewtJJj  law  had  fully  anfwered  its  end,  and  almoll 
ceafed  of  itfelf  j  the  ceremonial  part  of  their 
csconomy  began  rather  to  be  a  yoke  of  fervitude, 
and  an  unnecelTary  burden  to  them ;  the  moral 
was  in  a  great  meafure  loft  in  their  loofe  cafuiftry, 
and  vacated  by  their  traditions  iz).    The  fenfe 

of 

fimos  et  fceleratifTimos  fuiiTe  comperlemus,  ut  decent  qui  eorum 
temporum  hiftoriam  confcripferunt.  Bella  civilia  temporibus 
Mar'ii,  et  SulU  ;  flatus  reipub.  Rojn.  perturbatiffimus,  qui  prox- 
ime  fequutus  eft  :  bella  iterum  civilia  Caf.  et  Pomp,  turn  etiam 
triumvir.  Principatus  ipie  Aug.  et  multo  magis  Tib.  Calig.  Ner. 
et  Dom.  ne  ulterius  pergam,  cloacae  fuerunt  flagitiorum  et  fcele- 
rum  ■a.^nA  Romanos ;  qui  tamen  Graecos  pafllm  quafi  fe  deteriores 
defcribunt.  Sail  Cic.  Sen.  Tacit.  Suet,  aliique,  cum  a  nobis  hodie 
leguntur,eUamnumindignationem  inimprobos  illius  aevi  homi- 
nes nobis  movent :  ne  proferam  Pcrf.  et  Juven.  Poetas  fatiricos, 
qui  forte  modum  excefllffe,  in  caftigandis  moribus  fui  aevi,  pof- 
fent.  Itaque  pravae  religionis  efftitus  fijlcre  non  potuit  philojophia.,  et 
paucorum  contra  torrent  em  7iitentium  conatus  irriti  fuereJ  Clcr.  Prol. 
Eccl.  Hift.  fed  2-  c.  i.  20.  add  IVhlthy.,  NecefTity  of  Chrijl, 
Rev.  c.8.  Mojhcm.  de  rebus  Chriftianis  ante  Co?iJiantinum,  c.  i. 
fe6t.  21. 

(2;)  ^uare vafiatum  ejl  foruyn  Bethene  tr'ibus  antejerufalem  minis  ? 
^tia  verba  fua' verbis  Legis  praeponebant.  Gem.  Bab.  Metz.  c.  7.' 
Ex  quo  nitdtipUcati  funt  difcipuU  Schammai  et  Hillelis, — multipluata 
flint  fchifhmta  in  Jfraek,  et  faBa  ejl  Lex^  quafi  Lex  duplex.  Ge- 
mara  Sanhedrin,  c.  10.  Eorum  turn  religio,  quantumyis  fcrip- 
turas  regulam  fuam  pronunciarent,  traditionibus  omnis  generis 
prjecipue  nitebatur  ;  quas  non  tantum  fcripturis  praeferebant,  fed 
iifdern  omnem  fcripturis  authoritatem  derogabant.  Marc.  vii. 
y^ — g,  Tenuerunt  Dominum  cum  illis  contraxijj'e  foodus  juxia  legem 
Traditionis.  Baal  Turim  in  Gen.  i.  3.  Tenebant  fcriptam  Igem 
deficere  comparatam  kgi  non  fcriptae.  Tanch.  fol.  4.  Legnnque 
fcriptam  ob  mercedem  doceri  pofe.,  non  item  non  fcriptam.  Maimon. 
in  Thalm.  Torah.  Perck.  i.  Lightfoot^  Op.  Lat,  Vol.  I.  p.  517.  Vide 
plura  teftimonia,  ibid.  Vol.  II.  p.  31.  or  Eng,  Flarm.  236,"  237. 
Comp.  BuxtoifDe  abbrev.  Heb.  p.  226,  &c.  and  A^od.  Ft.oWniv, 
J{jj}.  B. XX.  C.I.  note  D.  *At  thcfe  times  then  their  fchool- 

learnina 


of  Re^cealed  RcligiGn.  \  i  j 

of  the  prophetic  writings  had  been  darkened,  and 
debafed  by  their  corrupt  glofTes ;  and  the  key  of 
true  knowledge  at  that  time  taken  avv'ay,  by  thofe 
veiy  perfons  that  fhould  have  opened  the  fcrip- 
tures,  and  imparted  it  to  them. 

Philofophy  had  flievvn  its  utmoft  force  in  the 
great  mailers  of  Athens^  and  Rome ;  and  was  able 
to  afford  juft  light  enough  to  difcover  its  own 
errors  and  defers,  and  to  refer  them  to  a  better 
guide;  as  we  have  feen  above.  Its  votaries  hav- 
ing been  long  tolled  to  and  fro,  among  the  varie- 
ty of  fyftems  which  human  wit  had  invented, 
were  at  lafl:  left  in  abfolute  uncertainty ;  unable 
to  decide  amongft  them,  and  influenced  by 
nothing  more  than  fome  dark  hints  of  ancient 
tradition  (a)}  and  that  became  one  of  its  moft 

flou- 

leaming  was  come  to  the  very  height,  Hillel  and  Shamai  having 
promoted  it  to  a  pitch  incomparably  tranfcendent  above  what  it 
had  been  before ;  and  accordingly  now  began  the  titles  of  Rab- 
ban  and  Rabhi  [Comp.  ^^/^////'.xxiii,  7,  8.]  Rahhan  Simeon  the  fon 
oi  Hillel  being  the  lirft  prefident  of  the  Sd/ihet^im  th^t  bare  a  title ; 
for  till  thefe  times,  their  great  and  learned  men  had  been  called 
only  by  their  bare  proper  names.  So  that  now  in  a  double  fea- 
fonablenefs  doth  ChriJ}  the  divine  wifdom  appear,  and  fet  in  a- 
mongft  them,  at  twelve  years  old  beginning,  and  all  the  time 
of  his  miniftry  after,  going  on  to  fliew  them  their  wifdom,  fol- 
ly ;  and  his  own  word  and  dodrine,  the  divine  oracles  of  wif- 
dom. In  a  doutle  feafonablenefs,  I  fay,  when  their  learning  was 
now  come  to  the  height,  and  when  their  traditions  had  to  the 
utmoft  made  the  v^'ord  of  God  of  no  effed.'  Lightfoott  Harm. 
N,  T.  Vol.  1.  p.  266.  id.  p.  652. 

(a)  This  appears  to  have  always  been  the  cafe  in  moft  of  the 
bell  things  which  they  deliver  on  the  moll:  important  fubjeci:ts, 
as  may  be  eafily  difcerned  by  the  abrupt  manner  in  which  they 
commonly  retail  fuch  fentiments  ;  by  their  feldom  reafoning  on 
them  long  confiftently ;  or  being  able  to  purfue  their  natural 
confequences  :  from  whence  methinks  any  indifferent  perfon 
would  conclude,  that  they  had  never  tra'ced  fuch  out  by  their 
own  reafon,  nor  were  the  original  difcoverers  of  them  ;  at  leaft. 


1 1 8  Of  the  feveral  Difpenjations 

flourifhing  fefts  which  profefled  to  doubt  of 
every  thing :  and  accordingly,  we  find  the  great 
ornament  of  this  fe6lj  Cicero^  declaring  on  fome 
of  the  moft  important  points,  that  it  was  im- 

polTible 

1  could  not  help  concluding  fo  from  hence ;  as  well  as  from 
their  frequent  citing  of  tradition^  and  iomc /acred  records  for  them; 
and  appealing  to  what  they  have  beard  upon  fuch  fubje<5\s.  I 
might  have  fet  down  numberlefs  expreffions,  that  confirm  the 
obfervation,  though  I  do  not  doubt  but  the  fame  thing  has  been 
obferved  by  many  others  :  However,  I  (hall  point  out  fome  re- 
markable paiTages  from  Plato  to  this  purpofe.  Philebus :  Ol  ^xfy 
•sraXoiioi  xcnTlovii;  rijxuv  xcci  iy^vri^ia  ^suv  oixkvtej  rocvrnv  (pn{Ji-vtv 
7S-ccpi$u(TCcv.  Id.  Kpift.vii.  IlaGfc&ai  (Jf  STO)?  xni  p^^n  -srdXscioig 
ri  )c«»  Upoig  Myoig,    ol  Ss   p-nvuHO-iv  rifJ^iv  oc^xvocrov  TJ/up^nv  tlvoct, 

dlJtara?    T£   KT^ilVy     XXI   T»V£tV    TUq  jU-fytCTTfiCJ    TJ/AW^ja?,     OTXV    TtJ 

«"nraAXap(_6r)  t»  (TW^aTo?.  Go7'gias :  Taur' Iq-tiv,  w  KaAXtxAfi?, 
d  lyw  ocx'/ixowg  ■sritTTSvu  aAnOrj  nvoci,  xxt  Ix  t«tuu  ruv  AoJ^uu  toi- 
ov$£  XoyiC^O[xai  crvfj-^xivsiv.  O  2rava,Tog  x.  t.  X.  Ph^do  :  TlocXaioq 
fj(,fv  Jv  l(TTi  Tf?  0  Xoyog  ovTog  »  y,£{xvr\[/.i^x,  ug  il<nv  iv^sv^s  d(pi- 
xo[M£vai  [»i  4>up^ai]  xai  zrxXiv  yi  hv^o  olfpixvavrxi,  xxi  yifvov- 
rxi  Ix  Twv  teOvewtwu.  Id.  Ibid.  'A  Ss  xxi  MysTxi  f/.eyKTTx  (iS(pe- 
Xsiv  11  (3Aa-srT£(u  tov  riXsvrnirxvrx  vJ^vg  h  x^yj^  rrg  Ixiktb  wo- 
(tixg.  AiysTxi  S's  jjTW?,  to?  xpx  rsKsvrncrxvTx  ixacrlov  o  ixx(rlit 
Sxiy^oiv  orTTBP  i^mrx  £iXr%£»  irog  ocynv  £7rtp^£j^£»  £»j  (5>j  rivx  ra- 
TTOVy  ol  (J'st  rag  crvXXsyeVTxg  Six§iKX(rxfx.Bv>ig  ilg  x^a  •aro^EUEtrOosi 
3t.  T.  A.  Ibid.  JloXXoi  ^i  £iVt  'AXi  ^xvfji.X(T]oi  rr)g  yr\g  towoi,  xxi 
dvrn  »Tf  olx,  vre  0<tv  vtto  rm  Trf^i  yy\g  ejwOotwv  Xsyeiv,  cog  lyu 
VTTO  Tivog  TsysTrva-y-xi.  Kxi  o  2jja|Uta?,  Trug  rxvrx,  l(P'^^  Xiytig^  w 
SwHoaTJj  ;  3r£p;  yxD  ret  rvig  yrig  xxi  avrog  uToXXx  ^e  axrixox 
X.  T.  A.  j^pol.  Socr.  Et  ^£  au'  oiou  a7ro(J>i/xn(rat  £(r]»v  o  S'auarof 
|y6£i/(?£  i\g  xXXov  tozcov,  xaj  «Ay,9ji  icrli  rx  Xiyofj^evx  x.  t.  A.  ibid. 
Txn  yxf  clXXx  i\)3xiij.ovt(rl£^oi  sla-iv  ol  Ixei  twu  h^x  is  xxi  v\Sn 
tov  AoiTTov  ^povov  x^xvxroi  £»cr*,  £j7r£^  ys  rx  XsyofXBvx  xXvi^ti 
iO-Tiv.  Phadrus  :  T«Ta  rot  Ivixx  X^^->  "cravTa?  ra?  Ao}/8?  avw  xxi 
xxra  [ji.Brxcrlp£(povrx,  iTna-xoTrsiv  si  t»?  tji^  pxcov  xxi  (^fx^ure^x 
(bxiVirxi  fnr'  «Jt»)ii  oJ'o;.  lua  ju?)  ^arnv  '5roAA»y  azrii^  xxi  r^x- 
P(^£»»v,  t^ov  oAiJ'rju  T£  xat  A£iav.  AAAa  fl  Tjva  tti^  (ion^stxv  £X£»?> 
kwxx'Axoug  AiKTia  m  tjvo?  aAA«  •nrEjpu  AsJ'fiv  ava/AjjtAvti<rxo/x£vo?. 
ibid.  A)co»u  J''  Ip^a  Xsysiv  ruv  ir^WTi^m.  To^'  aA>i9«?  uvroi  icx- 

(TiV, 


of  Revealed  Religion.  119 

poflible  to  determine  on  which  fide  lay  (not  the 
certainty,  for  that  they  did  not  pretend  to  dif- 
cover  J  but)  even  the  greateil  probability  (-f)  ; 
concluding  that  in  all  fuch  cafes,  'tis  much 
eafier  for  him  to  fay  what  is  not  his  opinion,  than 
what  is  (b).  Nay,  profefTmg  that  in  the  grand  ar- 
ticle 

<riu.  Id.  in  Tiniteo  :  Eyu  (p^xc-u^  TtrxXxiov  xanyiotf}^  Xoyovy  v  ven 
uvS^og.  Id.  de  Rep.  10.  fin.  Kat  »to?-,  w  TXuvauiVy  jtxuOo?  £(rw9>j 
xai  HK  ctTTCioXtro.  Kat  riy-ag  «y  (ri«JO"£j£v,  dv  ■arn^uy.E^x  auTM. 
From  thefe  few  extracfts  any  one  that  can  read  Plato  may  judge, 
whether  by  his  own  confefllon  both  he  and  his  mafter  Socrates 
did  not  borrow  their  notiom  coticerning  a  future  ftate  of  rewards  and 
punijhments  fomewhere ;  whether  it  be  fuch  a  grofs  piece  of 
monk-like  fuperflition  and  nonfenfe  in  old  Suidas  to  derive  them  im- 
mediately from  the  Egyptians,  as  the  late  author  of  the  Life  of 
Socrates  fuppofes,  p.  61.  [though  he  himfelf  feems  to  be  of  the 
fame  mind  with  Suidas  afterwards,  when  he  fays,  this  very  thing 
"is  obferved  of  all  the  Grecian  Theology,  by  all  ancient  authors  in  ge- 
neral, and  agreed  to  by  all  moderfis,  except  one,  p.  120.]  and  whe- 
ther even  that  other prie/lly  conclufwn,  that  thefe  two  philofophers 
might  be  originally  beholden  to  fome  revelation  for  the  beft  con- 
ceptions they  had  on  this  moft  important  point,  be  blafphemy, 
and  merit  all  the  curious  epithets  with  which  this  elegant  writer 
has  adorned  it. 

What  reafon  there  is  for  fuppofing  Plato  to  have  borrovyed 
much  from  the  Hebrews,  may  be  feen  in  Menag,  Obf. .  ad 
D.Laert.  Vol.  II.  L.  iii.  itS^.  6.  p.  139,  &c.  Ed,  Meibom,  or 
ff^tfii  JEgyptizca,  L.iii.  c.  13.  fedt.  4,  5,  §. 

That  the  Indians  took  the  fame  way  of  philofophlzing  with 
him  upon  thefe  fubjeds  is  obferved  by  Strabo,  L.xv.  p.  713.  Ed. 

Par. 1620.    TTOiPXTS'XiX.^iCl   $£  X.lX,l   jM,u9«?,     UtTTTSP    K%1   Y[.X(X,r(iiV,  TStfil 

(t)  Harum  fententiarum  quae  vera  fit,  Deus  aliquis  vid^rit; 
quae  verifimillima  magna  quasftio  eft.  Tifc.^  L.i.  fe<5l.  xi.  vid. 
Cleric.  Prol.  ad  Hift.  Eccl.  fe6l.  ii.  c.  6.  de  Academicis. 

(b)  De  Nat.  Deor.  L.i.  c.  32.  Utinam  tam  facile  vera  inve- 
nire  poflem,  quam  falfa  convincere.  Id.  apud  La^.  L.  ii.  c.  3. 
Notwithftanding  all  the  fine  things  which  he  had  faid  about  the 
immortality  of  ihefoul;  in  which  point  he  feems  to  be  moft  fan- 
guine  and  pofitive  of  any  ;  yet  in  his  epifiles  (where  he  is  the  moft 
likely  to  fpeak  his  real  thoughts)  we  find  him  giving  it  all  up, 
and  h3vi»g  recourfe  only  to  the  miferable  comfort  of  infcnfbili- 

H  4  ty.^ 


I20  Of  the  fe'Deral  Difpenjations 

tide  of  a  firft  caufe,  if  he  had  difcovered  the  truth, 
he  durfl  not  have  divulged  it**:  and  putting 
the  fuppofition  as  matter  of  probabiUty,  that  the 
Philofophers  in  general  were  Atheifts  -l^f-.     Men 

began 

(V.  L.v.  Ep.  lilt.  Ut  hoc  faltem  in  maximis  malls  boni  confe- 
qiiamur,  ut  mortenu  quam  etiam  beati  contemnere  debeamus, 
propterea  quod  nullum  fcnfiun  ejj'et  habltura^  nunc  fie  afFe6ti,  non 
rncdo  contemnere  debeamus,  fed  etiam  optare.  L.  vi.  Ep.  iii. 
Scd  hjec  confolatio  levis  eft  ;  iila  gravior,  qua  te  uti  fpero  ;  ego 
certe  utor.  Nee  enlm  dum  ero,  angar  ulla  re,  cum  omni  vacem 
culpa  ;  et  fi  non  ero,  fenfu  cinnino  carcbo.  id.  Ep.  iv.  Deinde  quod 
niihi  ad  confolationem  commune  tecum  eft,  fi  jam  vocer  ad  exi- 
tum  vit.-e,  non  ab  ea  Repub.  avellar,  qua  carendum  eOe  doleam, 
prasfcrtim  cum  id  fine  uUo  fenfu  futurum  fit.  Id.  ib.  Sed  cum  plus 
jn  metuendo  mali  fit,  quam  in  ipfo  illo  quod  timetur,  define ; 
prsfertim  cum  impendeat,  in  quo  non  mode  dolor  nuHus,  ve^ 
rum  finis  etiam  dohris  futurus  fit.  Id.  Ep.  2 1  .—Una  ratio  videtur, 
quicquid  evenerit  ferre  moderate  ;  prasfertim  cum  omnium  reruni 
mors  ft  extremum.  More  paflages  to  the  fame  purpofe  are  colle6l- 
ed2ndili'iftratedbyBp./^/^;/-te-/.'';/,Div.Leg.  p. 387,51c.  2d  Edit. 
And  among  the  feveral  apologies  which  the  ingenious  author  of 
his  life  has  offered  for  them,  this  probably  will  be  efteemed  the 
moft  natural ;  that  even  here,  in  a  melancholy  hour,  doubts  and 
difficulties  may  be  fuppofed  to  have  got  the  afcendant  over  Cicero:, 
Vol.  II.  p.  561.  4to.  In  truth,  he  feems  to  have  been  often  in 
the  ftate  of  mind  which  he  fo  well  defcribes  Tufc.  ^  L.  i.  fe6l.  11. 
M.  —  Evolve  diligenter  ejus  IFlatonisI  eum  librum,  qui  eft  de 
animo  :  amplius  quod  defideres  nihil  erit.  A.  Feci  mehercule, 
et  quidem  faspius  ;  fed  nefcio  quomodo,  dum  lego,  aflentior: 
cum  pofui  librum,  et  meeum  ipfe  de  immortalitate  animorum 
ccepi  cogitare,  aiTenfio  omnis  ilia  elabitur.  That  he  had  great 
doubts  of  a  providence.,  is  fully  ftiewn  by  the  learned  author  of 
Ep.  ad  C.  Middlcton.,  p.  74.  Note  (/?),  That  he  both  recom- 
mended filicide  as  the  beft  refuge  in  afflidion,  and  had  frequent 
thoughts  of  putting  it  in  practice,  is  no  lefs  clearly  proved  by 
the  fame  j'udicious  writer,  p.  76,  77,  78.  And  though  he  him- 
felf  declares,  upon  occafion,  that  he  was  with  difficulty  with- 
held from  it,  by  the  advice  oi  Atticus.,  and  the  intreaty  of  his 
friends  :  ibid,  yet  it  appears  too  plainly,  that  this  was  not  ov/- 
ing  at  laft,  either  to  the  ftrength  of  his  judgement,  or  his  refo- 
lution;  to  any  prudential  confideraticnsrefpectingthe  ftaie,  liim- 
ielf,  or  his  reUtions  :  fo  much  as  to  the  fame  notorious  want  of 

coursGe,. 


of  Revealed  Religion^  j  2 1 

began  then  to  be  fenfible,  that  human  reafon  was 
of  itfelf  a  very  infufficient  dire6lor  j  and  grew 
weary  -j-  of  the  common  delufions  from  pretended 
revelation.  Oracles,  omens, portents,were generally 
exploded  *  ;  the  old  fables  of  'Elyfian  fields,  and 
Pluto  s  kingdom,  were  grown  ridiculous,  and  given 
over  to  poets  and  painters,  as  the  fame  author  in- 
forms us  J,  Another  very  learned  v/riter  of  the  fame 

time 

courage,  which  difabled  him  from  bearing  his  misfortunes  de- 
cently, and  which  muft  equally  deter  him  from  attempting  to 
end  them  together  with  his  life.  But  to  do  him  juftice,  we  muft 
own  that  he  had  many  good  qualities,  and  that  at  laft  he  died 
like  a  man. 

**  Nihil  autem  gigni  pofle  fine  caufis.  Atque  ilium  quidera 
quad  parentem  hujus  Univerfitatis  invenire  difficile  :  et  cum 
jam  inveneris,  indicare  in  vulgus  nefas.  De  Univerf.  fe(!il.  2. 

f  f  In  eo  autem  quod  in  opinione  pofitum  eft,  hujufmodi 
funt  probabilia. —  Eos  qui  Philofophiae  dent  operam  non  arbi- 
trari  Deos  efle.  De  Inventione,  L.  i.  c.  29. 

f  Omnis  cognitio  multis  eft  obftruda  difficultatibus,  eaque 
eft  et  in  ipfis  rebus  obfcuritas,  et  in  judiciis  noftris  infirmitas, 
ut  non  fine  caufa  et  do(5tiflimi  et  antiquifUmi  invenire  fe  polTe 
quod  cuperent  diffifi  fint.  Cic.  Jcad.u.^-  Mihi  autem  non 
modo  ad  fapientiam  cseci  videmur,  fed  ad  ea  ipfa  quae  aliqua  ex 
parte  cerni  videantur,  hebetes  et  obtufi.  Id.  ap.  La^.  L.  iii.  c. 
14.  Nefcio  quis  nos  teneat  error,  et  miferabilis  ignoratio  veri. 
Id.  ib.  More  teftimonies  to  the  fame  purpofe  may  be  feen  in 
Leng's  Boyle' •&  Led.  feil.12.  p.  109,  no.  fol.  CampbeWs  Neceflity 
of  Rev.  Leland\  Advantage,  &c.  Vol.11. 

*  C'lc.  de  Div.  paflim.  Wejlon's  Inquiry  into  the  Reje6lion  of 
the  Chriftian  Miracles,  p.  456.  \ 

:j:  Tufc.  Qi-iaeft.  L. i.  c. 10,1 1.  Quid  negotii  eft  haec  Poeta- 
rum  et  Pi6tofum  portenta  convincere  ?  Qiiis  eft  enim  tarn  ex- 
cors,  quern  ifta  moveant  ?  Comp.  Id.  ib.  c.i6.  et  Or.  pro  A. 
Cluent.  61.  Nifi  forte  ineptiis  ac  Fahnlh  ducimur,  ut  exiftime- 
mus  ilium  apud  inferos  impiorum  fupplicia  perferre.  —  Qii.ne  fi 
falfa  fint,  id  quod  omnes  intel!igunt. —  Comp.  id.  deNat.  D. 
-L.  ii.  pr.  Nemo  tam  puer  eft  ut  Cerberum  timeat  et  tenebras, 
et  larvarum  habitum  nudis  oflibus  cohsrentium.  Mors  nos 
aut  confumit,  aut  emittit.  ^en.  Ep.  24>.  From  hence  it  feems 
to  follow,  that  though  fuch  abfurdities  a§  thefe  abov^,  continued  in 

the 


122  Of  the  fever al  Difpenfations 

trme  tells  us,  that  they  had  near-  three  hundred 
opinions  about  the  chief  good,  and  ultimate  end 
or  a6lion  * ;  that  the  obje6ls  of  their  devotion 
amounted  to  thirty  thoufand-f' ;  that  there  were 
no  lefs  than  three  hundred  Jiipiters,  or  fupreme 
gods,  among  them  %  j  in  fliort,  that  they  had 
multiplied  deities  to  fuch  a  degree,  and  modelled 
their  worfhip  in  fuch  a  manner,  that  he,  and 
others  of  the  wifer  fort,  were  afhamed  of  them  § : 
not  to  mention  that  the  prevalence  of  the  Epicu- 
rean  philofophy  had  rendered  both,  in  a  great 
meafure,  infignificant  ||.  So  great  want  had  they 
of  a  thorough  reformation  in  matters  of  religion^ 
Secondly,  That  age  was  alfo  the  fitteft  to  re- 
ceive fuch  a  benefit,  as  well  as  to  propagate  it  in 
the  world.  At  the  fame  time  that  the  Jewifo 
ceconomy  waxed  old,  and  was  ready  to  vanifh 
away,  it  had  ferved  to  build  up  a  better  houfe  > 
had  raifed  their  minds  above  itfelf,  and  fitted 
them  for  a  more  perfe6l  inftitution  j  and  when 
the  eye  of  reafon  in  the  Gentile  world,  had 
moft  of  all  difcovered  its  own  dimnefs,  and  could 
do  little  more  than  fhew  the  darknefs  that  fur- 
rounded  them;  it  then,  in  the  beft  manner,  pre- 
pared them  to  receive,  and  rejoice  in  a  greater 

light. 

the  worfliip  of  the  Heathen  world,  to  this  very  age  ;  yet  we  need 
not,  nor  fairly  can,  allow  that  they  wanted  fuch  general  biowledge, 
as  might  have  led  them  to  difcern  thefe  abfurdities  in  their  ge?ieral 
praHice.  Winder,  Hift.  of  Kn.  Vol.  II.  p.  338. 

*  Varro  ap.  Jug.  de  Civ.  D.  L.xix.  c.i. 

t  Aug.  de  Cecil.  Deif.  4, 5,6.  Jurieu,  Crit.  Hift.  Vol.  II.  p.  13. 

X  Tertull.  Apol.  c.14. 

§  See  Jenkin,  Vol.  I.  p. 338.  and  Sartorius  de  Hypocrifi  .Gen- 
tilium  circa  cultum  deorum.  Add  Jortin's  Remarks  on  Eccl. 
Hift.  p.  5. 

II  See  Le  Clerc,  Caufes  of  Incred.  p.  266.  Mojhem,  De  rebus 
Chriftianis  ante  Conftantinurti,  L.  i.  c.i.  fed.  25. 


of  Revealed  Religion.  123 

light.  The  many  fine  lectures  which  had  been 
at  feveral  times  deUvered  to  the  Jews^  by  thofe 
tutors  and  governors  under  whom  God  had  placed 
them  ;  by  Mofes,  Jojhua,  Samuel,  David,  Solomon, 
and  the  fubfequent  prophets  ;  though  all  of  them 
in  fa6l  found  infufficient  to  direct  their  condu6l; 
and  moft  of  them  then,  to  a  great  degree,  de- 
feated and  perverted,  as  is  obferved  above ;  yet 
we  muft  allow,  that,  towards  the  end  of  this 
difpenfation,  they  began  in  general  to  be  better 
underftood  than  formerly ;  upon  the  ere6ling  of 
more  fynagogues,  after  the  Babylonijlj  captivity  *, 
they  were  more  frequently  read  and  inculcated ; 
and  under  their  perfecutions,  in  the  time  of  the 
Maccabees,  more  thoroughly  ftudied,  and  regard- 
ed; and  laftly,  by  their  numerous  fchools,  and 
academies,  which  flourifhed  in  the  moft  corrupt 
parts  of  their  government -t*,  learning  of  all  kinds 
had  fpred  itfelf  among  them,  and  got  fo  good 
footing,  as  to  render  them  the  moft  capable  of 
difcerning  thefe  corruptions ;  and  recovering 
themfelves  from  the  errors  and  abufes  above- 
mentioned  ; 

*  Vid.  Buddei  Hift.  Eccl.  V.  T.  Vol.  II.  pag.  976.  Viiringa, 
de  Synag.  L.i.  Partii.  c.12.  p-4i3.  ov  Patrick  on  2Chron,xxx\'i. 
15.  who  afllgns  this  as  one  chief  caufe  of  their  keeping  fo  clear 
of  idolatry  ever  after,  when  they  had  neither  prophets  nor  mi- 
racles among  them.  Add  Prid.  Vol.1,  p.  389.  8th.  Ed.  That 
they  had  fynagogues  before  the  captivity,  fee  Lightfoot,  Harm. 
p.  609,  &c.  and  Le  Clerc  on  Pf.  Ixxiv.  8. 

t  See  Vitringa,  Obf.  Sacr.  L.  vi.  c.14.  fe<5l.8,9.  Some  of 
their  own  authors  fay,  there  were  near  four  hundred  fynago- 
gues in  Jerufalem  itfelf ;  as  many  academies ;  and  the  fame 
number  of  fchools  :  fome  reckon  four  hundred  and  eighty. 
Buddei  Eccl.  Hift.  Vol.  II.  Part  ii.  fea.  7.  **  p.  966,  &c. 
Lightfoot,  Op.  Vol.  II.  p.  140,  and  197.  That  they  affembled  in 
tht(c  fyf lag cgues  three  times  a  week,  vid,  id.  ib.  p.  280.  et  Schoet- 
gen.  Hor.  Heb.  in  A6V.  Apoft,  xiii.42.  Comp.  Univcrf.  Hiji,  B. 
ii.  C.I.  p.  26.  Note  [cj^J. 


124  ^f  the  f 61)61' al  Difpenfations 

mentioned  ;  when  they  were  once  freely  pointed 
out  to  them,  and  oppofed :  fo  that  notwithftand- 
ing  the  prevaihng  iniquity,  which  made  thefe, 
in  that  refpe6t  the  woril  of  times,  their  minds 
had  yet  been  fo  far  cultivated,  as  to  be  able  to  re- 
ceive the  promifed  feed  -,  at  leaft  much  more 
fo,  than  they  had  been  at  any  time  affignable 
before  ^. 

The  fame  thing  had  been  done  to  the  heathen. 
In  a  good  meafure,  and  from  the  fame  fource, 
by  their  great  lawgivers,  and  philofophers  j  who 
got  moil  of  their  beft  notions  from  travelling 
into  Egypt^  Chaldcea,  and  Phoenicia  themfelves,  or 
from  converfmg  with  thofe  who  did;  fuch  were 
Minos,  Lycurgus,  Solon,  Numa,  of  whom  this  has 
been  fhewn  particularly  by  learned  men-f- :  fuch 
was  Zoroajier  in  the  eaft,  by  fome  fuppofed  to 
have  been  fervant  to  Ezra  %,  by  others  to  Da- 
niel II ;    and    fuch    was    Pyfhagoms,    his    difci- 

ple. 

*  'Whilft  the  Prophets  were  in  being,  to  defend  the  law, 
the  people  were  negligent  j  but  fmce  there  have  been  no  Pra- 
phets,  zeal  has  fucceeded  3  which  is  an  admirable  providence.' 
Pafcall,  fed.  10,  23. 

t  Gale,  Court  of  Gent,  Parti.  B.iii.  c.  9,  &c.  JVitJii  M- 
gyptiaca,  L.iii.  c.13.  Clem.  Jlex-  Strom,  paflim.  The  iame  is 
acknowledged  by  the  Greeks  themfelves.  Vid.  Diod.  Sic.  ap.  Eufeb. 
Ev.  Praep.  Lib.  x.  p.  480,  &c.  Ed.  Morell.  Diog.  Laert.  Prooem. 
pr.  cum  Cafauh.  et  al.  jn  loc  imprimis,  /Eg.  Menag.  Obf.  iii.  6. 
Add  Young,  DifT.  Vol.  I.  c.  ult.  and  Leland,  Advantage,  &:c, 
Vol.  I.  Parti,  c.19.  p.  439.  note  q. 

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

II  Prid.  Con.  Vol.  I.  p.33r.  Hyde,  Rel.  Veter.  Per/.  p.3r4. 
He  is  fuppofed  to  have  been  fometimes  endowed  with  the  fpirit 
of  prophecy,  like  Balaam,  id.  ibid.  c.  31.  p.382,  &c.  What 
ground  tliere  is  to  believe  that  he  clearly  foretold  the  coming 
of  Chrift,  may  be  feen  in  Univerf.  H/Jl.  Vol.  II.  p.  218.  Another 
prophecy,  to  the  fame  purpofe,  occurs  in  p.  222.  note  R.  Pri- 
dsaiix  2.nd  Moyle  agree  in  fuppofmg  that  there  muft  have  been 

two 


of  Revealed  Religion.  1 2  c 

pie  ''^ .  The  fame  end  was  purfued  by  Socrates^  and  his 
difciples -f;  who  prepared  the  way  for  a  more 
Derfe6l  reformation,  by  labouring  to  bring  men 
to  the  knowledge  of  one  fiipreme  God,  and  the 
ftudy  of  natural  religion  ;  by  teaching  them  hu- 
mility, and  giving  them  hopes  of  an  inftrudlor 
from  heaven  ;  as  was  obferved  above.  The  fame 
thing  was  doing  about  the  fame  time,  by  that 
celebrated  Socrates  of  the  Chinefe^  (as  he  is  called) 
Confucius '%  -  The  fame  defign  was  carried  on  by 
that  remarkable  difperfion  of  the  Jews  among 
all  nations,  as  obferved  likewife  ;  by  the  com- 
munication of  their  facred  books  j   which  had 

been 

two  perfons  of  that  name,  in  order  to  reconcile  the  Greei  and 
Perfian  Accounts.  [Moyle's  Works,  Vol.11,  p.  63  and  75.]  O- 
thers  reckon  fix.  Vid.  Eiiddei  Eccl.  Hill.  Tom.  I.  p.  349,  he. 
What  refemblance  there  is  between  his  hifiory  and  that  of  Mo- 
fis,  may  be  feen  in  Hiiet.  Dem.  Ilv.  Prop.  iv.  c.  5.  Concerning 
his  writings,  vid.  Fabric.  Bibl.  Gr.  Lib.  i.  c.36.  p.  242,  &cc, 

*  PnV.  Vol.  I.  p.  213.  IJjiiverJ.  Hift.  Vol.11,  p.  236.  note 
Z,  &c.  Witfms  fupra. 

t  Operae  pretium  fuit  talem  elTe  Socratem  qualis  erat,  audlo^. 
ritatemque  ejus  augeri,  ne  apud  Grsecos  difcrimen  omne  virtu- 
lis  et  vitii  tandem  extingueretur,  et  omnes  in  nefanda  fcelera 
certatim  ruerent ;  quod  ne  fieret  obftitere  et  ipfe  Socrates,  et 
pleraeque  omnes  illas  philofophorum  fe6tae,  qu:«  ab  illo  tempore 
in  Graecia  ortae  funt,  atque  ex  ejus  fchola  veluti  prodierunt. 
Deinde  cum  tempus  advenit,  quo  coeleilem  plane  doclrinam, 
qua  cultus  omnis  ille  fuperftitiofus  Ethnicorum  fublatus  eft, 
Deus  per  Chrillum  in  terras  demifit,  utilem  operam  veritati 
philofophia  navavit ;  ex  ea  enim  Ethnici  eruditiores,  cum  in- 
telligere  ccepilTent  falfas  efle  majorum  fuorum  religiones,  multo 
facilius  poiiea  ad  religionem  Chriftianam  funt  addu6ti  ;  quam 
in  rem  dodi  fcriptores  Chriftiani,  ex  ipfius  philofophiae  arcc, 
arma  in  Ethnicos  nadi  funt.  Cleric.  Silv.  Phil.  c.3.  fecV.7.  p. 
216.  See  an  Ellay,  attempting  to  (liew,  XhzX.Socrate'i  was  a  kind 
of  Prophet  to  the  Gentiles  ;  and  divine  infpiration  not  confin- 
ed to  the  Jewifh  nation.  Riv,  Ex.  with  Candour,  Vol.  III.  c.3. 

X  V^id.  Burnet.,  Arch.  Phil.  p.  20.  Chric.  Silv.  Phil.  p.  214. 
He  is  fuppofed  to  have  been  acquainted  with  the  Jcu'ijl}  vtW- 
^ion.  See  r^/^ff^'s  DilTcrt.  Vol.  I,  p.  293. 

5 


126  Of  the  federal  Difpenfatio725 

been  long  ago  tranflated  into  the.  moft  common 
language,  and  many  copies  of  which  were  in 
their  hands,  and  ready  to  be  examined  *  :  when 
at  the  fame  time  they  were  both  quaHfied,  and 
difpofed  to  examine  them,  by  the  increafe  of  ge- 
neral learning,  and  philofophy ;  which  mnft 
help  greatly  to  improve  and  polifla  them,  not- 
withftanding  all  its  imperfections  abovemention- 
cd;  the  very  difcovery  of  which  imperfe6lions, 
was  likewife  no  inconfiderable  argument  of  its 
improvement.  They  had  time  to  digeft  the  pre- 
cepts, and  inftru6lions  of  their  own  fages,  as 
well  as  become  acquainted  with  the  hiftory  of 
the  Jews.  Superftition  of  all  kinds  gradually 
wore  off,  and  arts  and  fciences  fucceeded ;  which 
naturally  excite,  and  enliven  the  genius  of  any 
people ;  and  open  a  free  communication  with 
others  >  and  thefe  were  then  in  great  perfe<5lion; 
as  is  too  notorious  to  need  particular  proof.  Nor 
can  what  is  here  faid,  be  thought  to  be  at  all  in- 
confiftent  with  that  remarkable  degeneracy,  and 
corruption  mentioned  under  the  former  head ; 
if  we  refle6l  how  often,  in  common  cafes,  the 
fame  perfons  who,  as  to  abilities  and  genius,  are 
the  moft  capable  of  apprehending  and  applying 
any  inftruclion,  and,  in  that  fenfe,  bell  difpof- 
ed to  receive  it  J  are  yet,  in  another  fenfe,  /.  ^. 
in  point  of  ingenuity,  and  inclination,  as  little 
difpofed  to  admit  fome  branches  of  it ;  (or  who 
in  undcrftanding  may  be  arrived  at  very  great 
perfection,  when  their  morals  are  at  a  crifis  in 
the  other  extreme;)  on  which  account  they  want 
it  ftill  the  mores  and  fuch  a  jun6ture  may  be  a 

very 

*  Vid.  TFalioHy  Apparat.  B.  Polyglott.  fea.9.  Partiii.  or  AlHx, 
B.  ii.  c.  25.  or  Univ.  Hijl.  Vol.  IV.  B.  ii.  c.  i .  p.  40. 


of  Revealed  Religmi,  1 27 

very  proper  one  to  adminifter  it,  and  lay  a  good 
foundation  for  their  improvement  in  both  thefe 
refpe6ls  *. 

Thus  were  mankind  in  general  trained  up, 
and  ripe  for  a  new  difpenfation  ;  as  well  inclined 
to  attend  to  fomething  of  that  kind,  as  able  in 
a  good  meafure  to  perceive,  and  reap  the  benefit 
of  it,  when  it  fhould  be  offered  j  their  curiofity 
was  raifed,  and  their  capacity  fuited  to  any  reli- 
gious enquiries  :  nor  was  it  at  Athens  only,  that 
they  fpent  their  time  in  telling  or  hearing  fome  new 
thifig'j  fcience  and  literature  had  made  confiderable 
progrefs  weftward  ;  and  every  where  men's  mnids 
were  enlarged,  together  with  their  commerce. 

And  thus  all  things  confpired  to  bring  the 
world  towards  a  ftate  of  MATURITYi  and  at 
the  fame  time,  the  circumftances  of  it  were  fuch 
as  remarkably  contributed  to  fpread  all  kinds  of 
knowledge  in  the  moll  expeditious  and  effec- 
tual manner.  All  this  while  the  Roman  empire 
had  been  growing  up  to  that  vaft  extent,  which 
it  reached  under  Augujliis\  and  had  united  the 
feveral  governments  under  one  head ,  and  fet- 
tled itfelf  in  a  general  tranquility  :  it  had  carried 
its  language,  and  arts,  almofl  as  far  as  its  arms ; 
had  opened  a  correfpondence,  and  eflablifhed  a 
commerce,  between  moft  parts  of  the  then 
known  world  j  from  whence  intelligence  was 
quickly  conveyed  to  Rome^  and  orders  difpatched 
from  thence  \»  Judea,  the  place  where  the  fun 

*  I  leave  it  to  tlie  judgement  of  the  reader,  whether  what  is 
affirmed  above  be  laying,  that  a  greater  degree  of  wickednefs,  and 
a  greater  degree  of  luifdom  overfpread  the  face  of  the  earth  at  that 
tirne^  and  that  they  both  were  at  the  farm  time  unherfal  y  as  is  in^ 
fmuated  by  a  certain  author.  Letter  to  JVtr.  WhiftoUi  p.  56. 

t  The  inftitution  of  pojis  among  the  Romans  is  generally  at- 
tributed to  Augi(Jliis\  though  we  read  of  them  long  before,  on 

fome 


1^8  Of  the  fever al  bijpenjations 

of  right eotifnefs  was  to  arife,  had  j-uft  been  reducecS 
to  a  Roman  pro'Oince  *  ,  whereby  regular  ac- 
counts were  taken  of  all  remarkable  tranfaftions 
in  it,  by  the  Roman  governors -f- j  and  appeals 
lay  from  thence  to  Cafar :  and  by  this  means 
the  fame  of  an  extraordinary  teacher  of  a  new 
religion  would  foon  be  publiflied,  over  all  the 
civilized  parts  of  the  world  j  and  its  profeflbrs 
be  much  better  enabled  to  advance  and  propa- 
gate it,  than  could  have  been  expe6led  under  any 
other  conftitution  of  the  world  before  that  time  J: 
If  true,  it  mtift  by  thefe  means  foon  gain  ground, 
and  appear  to  be  fo ;  if  falfe,  as  foon  be  fiienced, 
and  confuted. 

For,  Thirdly,  this  age  v/as  the  beft  quaHfied 
to  examine  the  evidence  of  fuch  a  revelation;  to 
confirm  its  truth,  and  convey  it  down  to  pofte- 
rity.  It  was,  in  comparifon  of  thofe  before,  a 
learned,  curious,  and  inquihtive  age,  as  we  have 
feen ;  and  therefore  like  to  be  more  fceptical,  and 
cautious  in  things  of  this  nature  ;  not  fo  eafy  to 
be  impofed  upon,  or  apt  to  run  into  every  religi- 
ous 

fome  occafions  among  the  Per  [tans.  Her  cdo  f.  v  in.  gS.  Xen.  Cyr. 
Lib.  viii.  Ejlher  iii.  13.  and  viii.io.  vid.  Brijfon.  deR.  P.  p.  147. 

*  See  Lardne)\  Cred.  of  G.  H.  B.  i.  c.io.  fed:.  10. 

f  See  an  account  of  their  a£la.,  in  Pearfcn  on  the  Creed,  Art. 
4.  fin.  There  is  a  whole  week  of  the  AP.a  Diurna  Senatus,  pub- 
liflied from  Air.  Locke  by  Gravlus  ad  Sueton.  Ccef.  itSi.  20.  not. 
p. 35.  Am^.  1697.  which,  if  genuine,  is  very  remarkable. 

X  To  wiiich  we  may  add  the  obfervation  of  Mr.  JVeJton^  viz. 
that  by  the  great  extent  and  union  of  this  empire,  when  the 
head  of  it  once  oecame  a  convert  to  Chriilianity,  that  religion 
would  immediately  fpread  through  a  large  part  of  the  world  ;  as 
was  the  cafe  in  fait.  Enquiry  into  the  Rejcciion  of  Cbriflian  Mu'a- 
des.  p.  no,  &:c.  And  it  is  no  lefs  obfervable,  that  Csnjlantine  did 
not  become  a  thorough  convert,  till  the  whole  Empire  was  unit- 
ed under  himfelf,  upon  the  death  of  Licinius.  vid.  Mojhenu  de 
Reb.  Chrift.  p.  976,  &c. 


€f  Revealed  Religion,  12^ 

ous  proje6l.  There  were  men  every  where  rea- 
dy to  confute  and  expofe  the  Chrijiia?i  inflitution, 
had  it  contained  any  thing  either  falfe  or  frivolous; 
abfurd,  or  immoral ;  if  it  had  confifted  of  either 
enthufiafm,  or  impofture  ;  or  a  mixture  of  each.' 
At  that  time  the  many  fe6ts  and  faclions  in  the 
world  had  whetted  themfelves  by  contention, 
and  were  perpetual  fpies  upon  each  other  :  fo 
that  no  confiderably  new  religion  could  gain 
ground  among  them,  without  being  thoroughly 
fifted  by  the  adverfe  parties.  The  Pharifees  and 
Sadducees,  the  Stoics  and  EpicureanSy  were  fubtle 
and  perverfe  difputers ;  and  all  of  them  eager 
enough  to  oppofe  the  Chrifiians.  The  world  had 
then  alfo  fufficient  knowledge  of  the  powers  ot 
nature,  to  be  able  to  judge  of  miracles ;  and 
diftinguifh  them  from  any  uncommon  appear- 
ancej  or  effe(5l  of  art  (c).  Prophecy  had  been  for 

fome 

(c)  It  is  not  my  defign  here  to  enter  into  the  late  controver- 
fy  about  the  caufes,  why  fo  many  Heathens  for  a  long  time  paid 
fo  Httle  regard  to  the  Chri/iian  miracles,  though  they  are  allow- 
ed to  have  been  competent  judges  of  them.  I  fhall  only  obferve 
here,  that  numbers  were  in  fadt  convinced  of  their  reality,  and 
in  a  great  meafure  converted  by  them,  as  appears  from  the  great 
ftrefs,  which  fome  of  thefe  laid  on  them  afterwards  in  their  de- 
fences of  Chriftianity  :  and  as  to  others,  i.  They  might  allow 
them  to  be  true  ;  yet  on  account  of  the  old  intercommunity  of 
deities,  and  multiplicity  of  daemons,  for  fome  time  draw  no 
confequence  from  them,  in  prejudice  to  their  own  way  of  wor- 
ship. 2.  Multitudes  of  the  like  nature  reported  among  them- 
felves, might  make  others  at  a  diftance  be  looked  on  as  lefs  ex- 
traordinary. 3.  The  atheiftic  notions  prevalent  among  fome  who 
had  the  beft  opportunity  of  being  fully  informed  about  them, 
might  lead  them  to  rejed  all  fuch  on  principle.  4.  Their  ufual 
way  of  attempting  to  account  for  thefe  from  fuch  an  unmeaning 
caufe  as  magic^  muft,  in  a  great  degree,  defeat  the  effeds  which 
they  would  otherwife  have  had  upon  them.  5.  The  numberlefs 
falfe  ones  of  all  kinds  propagated  over  the '.pagan  world,  which 
began  then  to  be  feen  through,  and  \yhich  had  jufl  brought  the 

I  whole 


130  Of  the  fenjeral  Difpenfatmis 

ibme  time  withdrawn  from  the  Jews ;  which 
muft  make  them  at  firft  more  fhy,  and  fufpicious 
of  any   new  pretence  to  infpiration  *.    Oracles 

began 

whole  fyftem  into  difrepute ;  might  induce  them  to  view  all 
others  in  the  fame  light,  and  not  think  any  of  them  worth  a  fe- 
rious  examination.    Befide  the  common  prejudices  which  op- 
pofed  all  the  gofpel  evidences  in  conjun6lion,  each  of  thefe  rea- 
fons,  no  doubt,   had  its  weight  in  over-balancing  this  powerful 
one  particularly,  fo  far  as  reafoning  was  concerned  ;   efpecialfy 
the  laft.   And  yet  it  would  be  no  very  difficult  thing  to  Ihew, 
that  they  reafoned  extremely  ill  upon  the  point.  For  as  the  mul- 
titude of  fabulous  miracles  reported  amongft  therri  could  be  no 
warrant  for   their  difbelieving  thofe  ancient,    original   ones, 
wrought  among  the  Patriarchs  and  Jnus,  (of  which  their  own 
were  only  fo  many  aukward  imitations;)    but  rather  on  the 
contrary,  were  a  confirmation  of  their  truth  ;  [fee  CanftderationSy 
p.  76,  77.]  fo  they  were  far  from  having  any  ground  fufficient  to 
rejedl  or  difregard  fuch  as  were  undeniably  performed  in  their 
own  times,  unlefs  they  had  others  of  equal  authority  and  impor- 
tance to  confront  them  with  ;  which  I  apprehend  was  very  far 
from  being  the  cafe  :  though  fuch  a  feries  o^  lying  ivonders  vcn^t 
cafily  produce  a  very  ftrong  prejudice  againft  all  ether  wondrous 
things,  how  differently  foever  circumftanced  ;  and  hinder  them 
from  attending  to  this  difference  of  circumftances,  (as  indeed  we 
"find  it  did  with  feveral)  fmce  any  mixture  of  trifling,  fpurious, 
impertinent  ones,  is  ever  apt  to  prejudice  and  detradl  from  the 
true  ;  how  far  foever  this  be  from  any  juftitication  of  the  above- 
mentioned  conduct,  which  a  due  care  and  impartiality  in  moft  of 
them  might  have  prevented.    This  is  all,  I  apprehend,  that  can 
be  fairly  deduced  from  fuch  an  event ;  and  this,  methinks,  in- 
llead  of  leading  us  rafhly  to  receive  or  to  reje6t  all  miracles  pro- 
mifcuoufly,  or  hindering  us  from  ever  looking  into  the  founda- 
tion and  authority  of  each ;  Ihould  rather  teach  us  to  be  very 
willing  at  all  times  to  have  both  of  them  examined  by  any  handj 
and  carefully  endeavour  to  diftinguifn  thefe  two  kinds  from  one 
another,  in  order  to  prevent  the  like  thing  happening  to  fome 
even  amongft  ourfelves.   Among  other  unbelievers,  C'ouhb  lays 
hold  of  this  objedion,  though  he  has  it  but  by  hearfay.  Pofth. 
Works,  Vol.  II.  p.  221,225.    The  fame  is  often  repeated  by 
Hume^  and  well  anfwered  by  Adams^  Eff.  p.  102,  no.  and  by 
Middleton-t  Pref.&c.  to  Let.  from  Rotne^  p.  86,  &c. 

As  to  the  great  propriety  of  this  proof,  notwithftanding  all 

thofe  bars  to  its  reception,  fee  JFefion'fi  Difl'errations,  p.  352,  &c. 

*  We  may  add,  that  the  ceafing  of  this,  as  well  as  of  mira- 

(ks,  for  a  time,  would  likewife  be  a  means  of  raifing  greater 

furprife 


.  vf  Revealed  Religion,  j  -^  I 

began  to  ceafe  among  the  Gentiles,  by  being  de- 
fpifed,  and  generally  negle6ted  j  divination  of 
ail  kinds  was  brought  into  contempt  -f- :  and 
though  they  were  fufficiently  defirous  of  fbme 
better  light  in  matters  of  religion,  than  what 
their  own  reafon  and  philofophy  afforded  them, 
as  was  obferved  above  y  yet  from  the  many  falfe 
lights,  which  had  been  already  held  forth,  and 
which  had  only  ferved  to  miflead  and  bewilder 
them,  they  rather  began  to  defpair  of  finding  any 
true  one.  Tired  out  with  wandering  through  the 
mazes  of  error  and  uncertainty,  the  wifefl  of  them 
gave  up  all  fuch  pretended  guides ;  and  looked 
upon  the  whole  llory  of  revelation  as  a  cheat, 
Thus  men  were  fuf^ciently  guarded  againfl  any 
new  impofition,  though  never  fo  well  fupported 
by  wit,  policy,  or  learning.  Nor  would  they, 
furely,  be  lefs  averfe  to  one  that  came  without  all 
thefe  :  —  to  one  appearing  in  fuch  a  form,  and 
with  fuch  recommendations,  as  the  Chriftian 
fchemei— fo  deflitute  of  aid  from  human  wif- 

dom, 

furprife  among  the  Jew^  upon  the  revival  of  both ;  and  of  pro- 
curing more  attention,  and  regard  to  the  perfon,  who  fhould 
appear  really  to  have  the  gift  of  them  again.  '  Gifts  granted  to 
the  difciples  of  our  Saviour,  which  none  had  been  partakers  of 
fmce  the  time  of  Malachi ;  God  having  fo  ordered  it,  that  the 
defires  of  t|ie  Jews  might  be  the  more  inflamed  for  the  MeJJiah's 
coming;  as  alfo  that,  upon  his  coming,  he  might  the  more 
eafily  be  difcerned.'  Allix.  Refled.  Partiv.  p.  272.  How  far  re- 
velation ceafed  from  the  time  oi Malachi -y  and  what  reafons  are 
affignable  for  it,  may  be  leen  in  Vitringa,  Obferv,  Sac.  L.v.  c, 
6. — 14.  How  the  return  of  a  miraculous  povv^er  among  the  Jews, 
at  the  pool  of  Be'thefda^  might  prepare  them  for  expeding  the 
Mefllah,  together  with  the  reafon  for  their  concealing  the  fadt 
afterwards,  upon  that  power's  ceafing  j  fee  Clagett  on  Joh  v.  4. 
Comp.  PFhiibyy  ibid. 

t  Dubium  non  eft  quin  hasc  difciplina  et  ars  Augurum  e- 
vanuerit  jam  et  vetuftate  et  negligeutid.  Cic.  de  Leg.  L.  ii.  c.13. 

I  2 


132  Of  the  fever  al  Dtfpenfatiom 

dom,  and  fubtilty;  —  fo  feemingly  below  what 
they  had  hitherto  been  entertained  with  j  — flript 
of  all  that  pomp  and  ornament,  which  attended 
the  Jewip  inftitution;  —  that  art  and  eloquence, 
which  adorned  each  fyftem  of  philofophy  j  — con- 
fifting  of  a  few  plain  rules  of  life  j  and  thefe  fo 
ftridly  pure,  and  perfe6l,  as  equally  to  ftrike  at 
the  corrupt  Scribe,  and  haughty  philofopher  :  and 
therefore  fuch  as  mufl  needs  be  to  the  one,  a 
ftumbling  block,  and  to  the  oXh^VyfooliJhnefs  j —  de- 
livered for  the  moft  part  occafionally,  without 
any  fet  method ;  in  the  moft  limple,  unafFe6led 
manner  3  —  by  mean,  obfcure  perfons  j  —  in  full 
oppofition  to  all  the  reigning  pafTions,  prejudices, 
and  interefts  of  the  learned  and  great  *  :  under 
all  thefe,  and  the  like  difadvantages,  which  are 
well  known  to  have  attended  the  Chrijiian  reli- 
gion in  its  infancy  -,  if  at  fuch  a  time,  and  in  fuch 

cir- 

*  '  Tis  very  remarkable  concerning  all  the  prophecies  of  the 
New  Teftamcnt,  as  one  intrinfic  charadler  or  mark  of  the  truth 
and  divine  authority  of  the  whole,  that  whereas  impoftors  al- 
ways, and  enthufiafts  generally,  in  fetting  up  any  new  doctrines, 
make  it  their  bufmefs  to  raife  the  expec^tation  of  their  followers, 
and  to  flatter  their  imaginations  with  promifes  of  great  fuccefs, 
and  of  God's  interpofing  in  fome  extraordinary  manner  to 
bring  into  their  hands  the  power  and  dominion  of  this  prefent 
'world;  our  Lord's  promifes,  on  the  contrary,  are  all  of  a  fpi- 
ritual  nature  ;  promifes  of  a  proper  reward  for  virtue  in  a  future 
and  heavenly  ftate  ;  but  that  at  prefent,  what  his  true  difciples 
had  to  expert  was  perfecution  and  fufferings  of  all  kinds.  —  Nay, 
•what  is  ftill  more  remarkable,  and  more  effentially  contrary  to 
the  fpirit  both  of  impofture  and  enthufiafm,  he  foretells  the 
greateft,  and  moft  extenfive,  and  moft  lafting  corruptions  of  his 
oivn  religion.'  —  Dr.  Clarke,  Serm.  Ixi.  on  Matt,  xxiv.12. 

This  obfervation  is  a  very  juft  one,  and  better  founded  than 
the  proportion  which  this  learned  and  judicious  writer  makes 
the  title  of  his  whole  difcourfe,  viz.  That  the  abou7uling  of  ini- 
quity is  the  caufeofits  abou?tding  more;  which  I  apprehend  is  as 
far  from  being  univerfally  true  infa^,  as  it  is  from  being  well 
fupported  in  the  faid  Difcourfe. 


of  Revealed  Religio?7.  ^33 

circumftances,  it  was  able  to  fupport  itfelf,  and 
make  its  way  in  the  world;  and  ftill  be  all  an  im- 
pofition,  both  upon  the  fenfes,  and  the  reafon  of 
mankind  ;  in  what  a  ftrange  fituation  muft  man- 
kind have  been,  in  both  of  thefe  refpe6ls  !  How 
different  from  what  they  have  ever  been  be- 
fore, or  fmce!  How  will  the  men  who  are  fo 
apt  to  ftumble,  and  ftrain  at  each  little  difficulty, 
which  attends  the  prefent  fcheme,  in  common 
with  all  others  ;  be  able  to  get  over  this  great, 
unparallel'd  one,  of  fuch  an  impofition  [were  it 
one  indeed]  prevailing  fo  far,  and  in  fuch  a  man- 
ner as  this  did  *  ?  Or  rather,  have  they  not  from 
hence  fome  reafon  to  allow  of  its  pretenfions  ? 
Some  room  to  admire  with  us,  how  fure  muft  its 
foundation  be  !  How  itrong  the  outward  proofs 
of  its  divine  authority !  How  great  its  inward 
force  and  efficacy  !  This  to  a  fair  enquirer,  who 
will  weigh  the  cafe  with  any  tolerable  impartia- 
lity, fhould  now  afford  the  fame  conviction  that 
it  did  of  old ;  and  fhew  it  to  be  nothing  lefs  than 
the  power  of  God,  and  the  wifdoin  of  God,  Each 
of  thefe  obflacles  to  its  reception,  gives  the 
ftrongeft  atteftation  to  it, when  once  approved  of, 
and  embraced;  and  all  together  mufl,  when 
duly  attended  to,  gain  it  the  higheil  eileem  j  and 

be 

.  *  If  it  be  a  greater  difficulty  to  afllgn  any  other  adequate 
caufe  of  this  effect,  befide  the  reality  of  that  event;  or  if  the 
other  fuppofition  be  (as  a  certain  author  terms  it)  more  intra- 
culous  than  that  event  ;  then,  by  the  confefllon  of  Scepticifin. 
itfelf,  it  Ihould  command  our  belief  or  opinion.  And  that  this  is  the 
cafe  here,  I  apprehend  we  may  maintain,  till  fome  new  princi- 
ples in  human  nature  be  difcovercd,  from  which  fuch  an  ap- 
ipearance  can  be  folved  with  greater  probability  than  has  been 
hitherto  done.  See  Philof.  EfTays  concerning  Hum.  Und.  by 
jP.  Humejkdi.io, 

13 


134  Of  ^^^  fever al  Difpenfations 

be  a  flianding  evidence,  both  of  its  truth  and  ex- 
cellence ;  a  fufficient  anfwer  to  all  fufpicions  that 
can  be  raifed,  from  the  prevalence  of  any  fable, 
or  impoflure  in  any  other  age  j  from  what  may 
have  been  introduced  in  a  manner  dire(5lly  con- 
trary to  this;  by  other  kinds  of  perfons;  and 
in  very  different  times;  by  policy,  or  perfecutionj 
in  days  of  bigotry,  blindnefs,  and  fuperftition. 

'Tis  an  obfervation  frequently  infinuated  by 
fuch  as  are  no  friends  to  revelation,  that  there 
are  certain  feafons  when  any  thing  will  pafs  up- 
on the  world,  under  the  notion  of  religion  -f : 
which  has,  no  doubt,  a  good  deal  of  truth  in  it, 
with  regard  to  the  general  belief  of  things  mar- 
vellous and  extraordinary  :  But  from  all  that  is 
gone  before,  I  think  it  fufficiently  appears,  that 
this  age  was  by  no  means  fuch;  that  it  can 
neither  be  charged  with  ignorance  nor  credulity  j 
that  it  cannot  be  fufpe6ted  of  any  extraordinary 
difpofition  to  receive  fuch  a  do<5lrine  as  that  of 
Chriflianityy  and  from  fuch  hands ;  were  it  not 
manifeftly  true,  and  of  divine  authority:  and 
that  therefore  the  examination  into  the  grounds 
thereof,  at  its  firll  propagation;  and  the  full  con- 
f  yi6lion  which  each  party  muft  have  had,  before 
it  would  be  able  to  gain  admittance  with  them, 
might  fairly  ferve  for  all  fucceeding  generations ; 
and  muft  be  allowed  to  add  one  of  the  ftrongeft 
confirmations  to  it. 

Laftly,  this  age  was  the  befl  qualified  to  hand 
it  down  to  pofterity.  As  it  was  an  inquifitive, 
and  difcerning  one,  fo  it  was  no  lefs  lettered,  and 

hiftorical. 

t  Voltaire's  I^etters,  L.vii.  To  the  fame  i)urpdfe  are  fome  parts 
in  the  life  of  Homer,  ift  Ed,  and  feveral  paffages  in  Bayle's  Didt, 
and  the  Chara^erifikks* 


of  Revealed  Religion.  13  j 

Jiiftorical.    The  Auguftan  age  is   remarkable  to 
this  day  for  the  number  of  its  writers.    There  is 
none  better  known ;  fcarcely  any,  of  which  fo 
full  and  particular  accounts  are  given.    The  Ro- 
man empire  had  been  juft  fettled  -,  and  the  minds 
of  its   chief  members  turned   from   arms   and 
a6lion,    to  works   of  genius  and    fpeculation : 
fond  of  celebrating  its  conquefts,  and  recording 
its  glory,  they  gave  themfelves  up  to  the  ftudy 
of  eloquence,  and  good  writing.  Their  chrono^ 
logy  had  been  lately  reformed,  and  adjufled  ;  ex- 
a<S  reviews  were  taken  of  the  moft  diftant  pro- 
vinces ;  the  number,  names,  employments,  qua- 
lity, eflates,  of  their  inhabitants,  regiftred  \c)  ; 
and  all  remarkable  a6ls  and  occurrences,  tranf- 
mitted  to  Rome^  the  capital  of  the  world.  In  fuch 
a  ftate  of  affairs,  no  great  event  could  lie  con- 
cealed, or  be  long  called  in  queftion  :  At  fuch  a 
time  therefore,  was  it  not  highly  proper  to  intro- 
duce this  new,  furprifing  fcene  upon  the  ftage  of 
the  world  j  whereby  its  sera  muft  be  fixed  beyond 
all  future  controversy  ?  Had  Chrifl  come  in  an  ob- 
fcure  fabulous  age,  by  this  time  we  might  per- 
haps have  doubted,  whether  ever  there  was  any 
fuch  perfon ;  at  leafl,  whether  any  thing  relating 
to  him  could  be  well  depended  on.  It  was  by  no 
means  fit,  that  a  thing  of  this  confequence  fhould 
be  done  in  a  corner,  and  left  to  vulgar  report, 
and  uncertain  tradition  j  to  be  foon  dropt  again  ; 
or  blended,  and  difguifed  with  fi<^ion,  and  ro- 
mance :  this  therefore  commenced  in  an  age  of 
the  world,  when  the  copioufnefs   and  certainty 
>  of  its  hiflory  ferved,  both  to  fpread  it  more  uni- 

ver- 

{0  See  Lardrnfi  Credibility,  B.  ii.  z.  i.  fedt.  2. 


1 3  ^  Of  the  froeral  D'lfpenfations 

verfally,  and  preferve  it  more  Securely  :  when 
many  took  in  hand  to  Jet  forth  a  declaration  of  thofe 
things,  which  were  mo  ft.  fiirely  believed  among 
them^  for  the  ule  of  both  fews  and  Gentiles  (-j-); 
whereby  we  have  more  ample  and  authentic  me- 
moirs of  church  hiflory,  than  could  ever  have  been 
expefted  before  that  period  *  ;  and  whereby  the 
time  when,  the  place  where,  and  perfons  under 
whom,  the  moft  material  occurrences  happened, 
were  afcertained  by  writers  of  different  nations 
and  profeflions  ;  by  Romans,  Jews,  and  Greeks, 

Thefe  feveral  circumftances  confpire  to  bring 
the  miffion  of  Chrijl  very  near  the  time  in  which 
he  came.  There  is  one  more,  which  feems  to  fix 
it  precifely  to  that^  at  leaft  will  ihew,  that  it 
could  not  be  fooner,  confidently  with  the  com- 
mon courfe  of  providence,  and  moral  govern- 
ment of  the  world  ;  admitting  likewife  the  par- 
ticular fcheme  already  fpecified,  viz.  of  his  de- 
fcending  from  the  Jews  ;  I  mean,  the  tircum- 
flance  of  their  being  then  in  fubje6lion  to  the 
Roman  government,  fo  far  as  to  have  the  power 
of  life  and  death,  in  moft  cafes,  taken  from 
them  (d). 

By 

Ct)  See  Dr.  Chven's  Obfervations  on  the  Gofpels,  pajfim. 

*  This  is  to  be  underftood  with  an  exception  to  the  thirty 
years  between  Nero  and  Trajan  ;  to  which  time  all  the  common 
complaint  of  want  of  ecclefiaflical  writers  ought,  I  think,  to  be 
limited.  The  caufe  of  this  is  afllgned  by  Fitringa,  Obf.  Sacr. 
Lib.  iv.  c.  7.  fe(5l.  9.  p.  904,  &c.  Why  we  have  no  larger  accounts 
of  the  Jpojles,  fee  Hartley,  Obf.  on  Man,  Vol.  II.  p.  121. 

(d)  John  xviii.  31.  How  far  this  was  fo,  fee  Lardner,  Cred. 
B.  i.  c.  2.  fe6l.  5.  Partvii.  p.  49,  &c.  2Edit.  The  particular  in- 
ftance  of  St.  Stephens  murder,  which  is  brought  to  prove  the 
contrary  by  the  authors  of  Univ.  Hiji-  [Vol.  IV.  p.  236.  not.' R.J 
does  not  feem  fufficient  for  that  purpofe;  but  rather  looks  like 
an  a^  of  the  zealots^  though  his  trial  was  begun  regularly ;  [fee 

;  Bafnage,, 


*     of  Revealed  Religwi.  137 

^-"  By  all  that  we  know  of  that  generation,  we 
have  reafon  to  believe,  that  if  they  had  been  at 
liberty,  they  would  certainly  have  cut  him  off, 
as  foon  as  ever  he  appeared  to  corre6l  their  grofs 
errors,  and  reprove  their  many  abufes  in  religion; 
to  difappoint  all  their  fond  hopes  of  temporal 
grandeur,  wealth,  and  power  ;  and  humble  their 
fpiritual  pride,  by  reducing  them  to  a  level  with 
all  fuch  as  feared  God,  of  every  nation  under  hea- 
ven. And  accordingly,  when  they  faw  he  was  not 
a  Mejjiah  for  their  purpofe*,  we  find  them  imme- 
diately 

■Bafnage,  B.v.  c.  2.  fedl.  8.  ox  Doddridge  ^VoX.Y^l.  fe(5t.i5.  p.  no.  J 
and  the  cafe  of  St.  Paul^  mentioned  in  the  fame  book,  [note  O. 
p.  257. J  feems  to  fhew,  not  that  they  pretended  to  an  executive 
power  in  his  time ;  but  that  even  their  judicial  one  was  then  in- 
terrupted, to  prevent  the  like  outrages.  This  point  feems  to  be 
pretty  exadtly  dated  in  Millar's  Ch.  Hift.  c.  7,  p.  536.  Comp. 

.Ba/nage,  ibid,  fecfl.  7.  and  Whitby  on  ^^^^zxviii.  31.  One  would 
think,  their  own  judgement  of  the  thing  might  be  inferred  from 
Hierof.  Sanhedr.  fol.  18.  col.  i.  Traditio  cjl,  quadraginta  amies 
ante  excidium  templi ablatum  fuijje  jus  vitae  et  mortis^  et.  ib.  fol. 242. 

■  ^adraginta  annis  ante  vajiatum  tefjiplum  ahlata  funtjudicia  capitalia 
ab  Israels,  comp.  AUix^  Judgment  of  the  y^wz/^  church,  &c. 
p.  49.  Though  Lightfoot  is  of  a  different  opinion,  and  produces 
feveral  inftances  in  confirmation  of  it.  [Op.  Lat.  Vol.11,  p. 371.] 
Bifcoe  [Boyle's  Lecft.  c.  6.]  has  made  it  very  probable,  that  the 
Jewijh  magiftrates  had  often,  even  in  thofe  times,  the  power  of 
mfliding  capital  punifliments  allowed  them  ;  but  yet  he  grants, 
that  they  were  often  prevented  by  the  Roman  governours  ;  [ib.  p. 
225.  J  'tis  plain,  their  ftate  was  about  that  time  in  great  confu- 
fion ;  and  it  appears,  that  they  durft  not  exert  fuch  a  power, 
upon  the  occafion  above-mentioned  j  nor,  in  their  then  circum- 
ftances,  could  at  laft  have  compaffed  our  Saviour's  death  in  any 
regular,  judicial  way,  without  application  to  2^  Roman  governour  ; 
which  comes  to  pretty  near  the  fame  thing,  with  refpe(5l  to  the 
main  part  of  the  prefent  argument.  Comp.  Doddr.  Vol. III.  add. 
not.  p.  20. 

*  How  foon  their  rulers  perceived  this,  and  what  a  different 
condud  it  produced  at  firft  in  them,  and  that  of  the  common 
people,  toward  him,  fee  Lardner's  Cred.  Vol.  L  p.  288,  &c. 
^en/on's  Life  of  Chrift,  c,  8.  fe<5l.  5.  p.  289.    The  difappointment 

of 


^  3  ^  ^f  ^^^  fe'^^^^i  Difpenfations 

diately  refolved  to  feize,  and  difpatch  him;  as 
they  would  undoubtedly  have  done,  if  they  had 
had  fufficient  power :  but  being,  in  a  great  mea- 
fure,  deprived  of  it,  they  were  obliged  to  have 
recourfe  to  flratagem  ;  continually  laying  wait 
for  fomething  to  accufe  him  of  to  the  Romans ; 
tempting  him,  and  trying  all  methods  to  draw 
him  into  any  a6l,  which  might  be  conftrued  trea- 
fon,  or  difafFe6i:ion  to  their  government:  on 
which  account  alfo  we  find  him  behaving  with 
fo  much  caution,  and  referve  before  them  ;  keep- 
ing in  private,  as  much  as  was  polTible,  and  con- 
fiftent  with  the  end  for  which  he  came  *,  charg- 
ing his  difciples  not  to  make  him  known  -f- ; 
moving  from  place  to  place  in  order  to  avoid  tu- 
mults X ;  preventing  his  being  proclaimed  the 
Mejiah  ||}  and  declining  any  direA  anfwer,  when 

(Jueil- 

of  the  latter  alfo,  on  their  feeing  him  given  up  to  the  greatell  fuf- 
ferings,  may  fufficiently  account  for  that  remarkable  change  of 
their  behaviour  towards  him  at  laft,  as  is  explained  by  Farmer, 
Enquiry  into  Chrift's  Temptation  in  the  wildernefs,  p.  98, 

*  Luke -v.  16.  John  viii.  i.  xi.  54.     ' 

t  Matt.xn.  16. 

:j:  Saepe  Chriftus  fugiebat  hominum  turbam  dum  lacum  tra- 
jiceret,  forte  ut  vitaret  omnem  tumultus  fpeciem,  utque  obvi- 
^m  iret  feditionibus,  quas  homines  rerum  novarum  cupidi,  quos 
multos  tunc  temporis  in  Judaea  fuifle  notum  eft,  potuiflent  ejus 
nomine  abutentes  concitare.  Si  magna  hominum  imperitorum 
imultitudo  diu  congregata  fuiflet,  facile  contra  Romanos,  quo- 
rum jugum  iniquo  animo  ferebant,  moliri  aliquid  potuiflet, 
prasfertim  cum  Jefum  effe  Mefliam  credere  aut  fufpicari  coepe- 
rant.  Maximi  autem  erat  momenti  evangelio  exorienti  omnes 
turbas  turbarumque  vel  ipfam  fufpicionem  vitari ;  parati  enim 
erant  primores  Judaeorum  Chriftum  adcufare,  apud  procurato- 
rem  Caefaris,  qui  hujufmodi  delationibus  accipiendis  jam  nimi» 
um  propenfus  erat.  Vide  hiftoriam  adminiftrationis  Pilati  a- 
pud  Jofephura.  Cleric,  in  Matt.  viii.  18.  Comp.  infra  p. 

jl  Mar-kiiuii,  Luke'vi.j^i, 


of  Revealed  Religion,  ion 

queftioned  about  it* 5  till  he  bad  finiflied  the 
work  of  his  miniftry ;  and  fulfilled  every  thing 
in  the  Scriptures  concerning  him  (e).  No  former 
age  of  the  Jews  probably  was  wicked  enough,  to 
have  withftood  fo  many  evident  proofs  of  his  be- 
ing the  true  MeJ/iah  3  to  have  rejedled  him,  and 

been 

*  John  X.  24.  xi.  4,  he. 

(e)  See  Locke,  Reafon.  of  C.  p.  487,  kc.  fol.  3d  Ed.  [or  Lard- 
ner,  Gred.  B.  i.  c.  5.  p.  286.]  where  may  be  found  a  full  anfvver 
to  the  Moral  Philofopher's  obfervations  on  this  fubje<5l,  Vol.  Ill, 
p.  189.  who  concludes,  as  is  ufual,  with  a  very  falfe  account  of 
the  matter,  viz,,  that  *  our  Saviour  all  along  from  firft:  to  laft, 
[witnefs  Matt.xxwi.  64.  Mar.%\v.b2.  Lu^xxii.  70.  Johnxviiu 
37,]  difclaimed  the  MefTiahfhip  among  them  j'  i.e.  thQjsws. 
Comp.  JVhitby  on  Matt.  ix.  30. 

The  fame  account  ferves  alfo  to  confute  the  obfervation  made 
Upon  thefe  paflages,  by  the  author  of  Ckrijiianity  not  founded  oh 
Argument ;  who  from  thence  infers,  that  our  Lord  could  have  no 
fuch  meaning  as  to  convince  by  his  miraculous  works,  p.  48.  no  fuch  i-n^ 
te?ition  as  to  prove  his  own  truth,  and  character,  by  thefe  inflames  of 
his  power,  ib.  in  full  contradidion  to  thofe  many  other,  paflages, 
where  be  exprefsly  appeals  to  the  fame  ivorks,  as  direift  proofs 
of  his  divine  commiffion.  Matt.  xi.  4,  5,  21.  Joh.  v.  36.  x.  25, 
38.  xiv.  II.  XV.  24,  &c.  S)^e Randolph's  Anfw.  p.  169, 170, &c. 

The  fame  rs  likewife  a  reply  to  this  author's  obje<5tion  againft 
the  truth  of  chriftianity,  from  Chri/l's  not  opening  his  commif- 
lion  before  the  fewi/h  rulers,  [ibid.  p.  48,  &c.]  fo  far  as  he  has 
reprefented  tlie  cafe  truly  :  for  which  fee  Benfen's  Anfw.  Part  iii. 
Dial.  iii.  p.  196,  &c. 

The  fame  obfervation  may  be  applied,  with  no  lefs  force,  a- 
gainft  our  Saviour's  doing  the  like  before  the  Roman  governours, 
*vhich  ftuck.  fo  much  with  Woolflon  ;  [Exa^  Fitnefs.  Pref.  Jccj 
to  which  we  may  add,  that  his  addrefiing  himfelf  in  form  at  any 
time  to  either  of  thefe,  muft  in  all  probability  have  been  turned 
to  a  great  objedlion  againft  the  truth  of  his  miffion  in  after  ages, 
"Whether  they  had,  or  had  not  received  him  ;  the  firft  would  have 
l)een  wholly  attributed  to  ftate  policy ;  the  latter  might  have 
httxx  urged  as  implying  fome  extraordinary  defe<5t  in  his  creden- 
tials :  as  is  well  obferved  by  Dr.  Clagett  in  the  cafe  of  his  Refur- 
YeZlion.'  Pofth.  Sermons,  Vol.  I.  Term.  i.  See  alfo  Benfon, 
jb.  p.  216,  &c.  So  that  had  the  whole  been  condu(5\ed  in  away 
different  from  what  it  was,  the  cafe  would,  as  far  as  now  ap- 
pears, have  been  no  better  for  thofe  times  in  which  it  W%»  tranf- 
aded ;  and  much  worfe  for  all  future  ones. 


1 40  Of  the  fever al  Dfpejtfatiom 

been  his  betrayers^  and  murderers ;  and  thereby 
to  have  accomplifhcd  the  prophecies,  and  execut- 
ed the  good  purpofe  of  God,  in  fending  his  Son 
to  die  for  all  the  world  :  this  generation  was  fo 
thoroughly  fuch  *,  as  to  have  done  it  with  too 
much  fury,  and  precipitancy ;  uniefs  reftrained 
by  a  fuperior  power :  which  makes  their  fubjec- 
tion  to  the  Roman  government,  in  this  refpe6t 
alfo,  to  conftitute  the  fulness  of  timej  and 
affords  a  circumftance  particularly  requifite,  and 
fuitable  to  the  coming  of  Chrift. 

And  though  this  very  remarkable  wickednefs 
of  the  fews^  in  fome;  nieafure,  counterbalanced 
all  their  other  qualifications  for  attending  to  the 
Chrift  when  he  came  3  and  debarred  the  genera- 
lity of  them  from  the  benefits  of  his  coming; 
yet  it  concurred  equally  to  carry  on  the  fame  de- 
fign  of  providence,  for  the  commci:  good  of  the 
world  :  even  the  vice,  and  folly  of  them  who 
were  led  to  reje6l  him,  contributed  to  the  ad^ 
vantage  and  improvement  of  thofe  who  had  fo 
much  virtue  and  wifdom  left,  as  to  receive  him  ; 
which  great  numbers  of  them  did  -f*,  notwith^ 
ftanding  the  vile  policy  of  their  rulers  :  and  this 
foon  brought  on  that  very  thing  which  they  were 
feeking  to  avoid  by  it  (J),  the  difTolution  of  their 
ftate ;  it  having  now  fully  anfwered  the  ends  it 
was  defigned  for,  as  a  body  politic,  gave  way  to 
that  univerfal  fyftem  of  religion  which  was  to  com- 
port with  each  political  eftablifhment  throughout 
the  world  j  and  its  remains  ferved  to  much  better 
purpofes,    in  bearing  every  where  fuch  evident 

marks 

*  Vid.  Lightfooti  Op.  Lat.  317,  325,  &c. 
•j-  Vid.  Jenkin^  Vol.  II.  c.  32.  p.  497. 


of  Revealed  Religion.  141 

inarks  of  the  divine  difpleafure,  as  could  not  but 
be  taken  notice  of,  together  with  the  caufes  of 
their  punifhment  (-f).  And  thus  did  the  fall  of 
Jfrael  become  the  riches  of  the  world,  and  rife  of  a 
new,  greater  difpenfation  ;  communicated  to  all 
nations,  and  by  this  means  moll  efFe6lually  con- 
firmed in  every  fucceeding  generation  :  of  which 
below. 

Thus  have  we  confidered  fome  of  the  mofl  re- 
markable circumftances,  attending  the  age  of 
Christ's  advent j  which  when  they  are  taken 
together,  make  it  appear  to  be  the  fulnef  of  the 
time,  and  fitteft  for  fuch  a  difpenfation. 

I  have  omitted  fome  topics  commonly  made 
ufe  of  in  this  argument,  fuch  as  that  of  an  uni- 
verfal  peace  at  that  time ;  and  the  great  expec- 
tation of  the  Mefjlah,  among  the  fews  j  lince  the 
one  appears  to  be  falfe  *,  at  leaft  'twas  foreign  to 

his 

(f  j  '  Had  the  'Jewi  been  all  converted  by  Jesus  Christ,  we 
tliould  only  have  had  doubtful  witnefles  j  and  had  they  been 
quite  deftroyed,  we  Ihould  have  had  none  at  all.'  PafcaWs 
Thoughts, p.  121.  Comp.  id.  p.  89,  90.  *Iftos  inimicos  meos  ip- 
fos  qui  me  occidjerunt  noli  tu  occidere.  Maneat  genus  Judaeorum; 
certe  vifta  eft  a  Romanis ;  certe  deleta  civitas  eorum  ;  non  admit- 
tuntur  ad  clvitatem  fuam  Jiidaei,  et  tamen  Judaei  funt.  —  Ma- 
nent  cum  figno  :  nee  fic  vicli  funt  ut  a  vidtoribus  abforberentur. 
Non  fine  caufa.  Per  omnes  gentes  difperfi  funt  Judaei  teftes  ini- 
quitatis  fus  et  veritatis  noftras.  Ipfi  habent  Codices  de  quibus 
prophetatus  eft  Chriftus;  et  nos  tenemus  Chriftum.  Et  fi  forte 
aliquando  aliquis  Paganus  dubitaverit  cum  ei  dixerimus  prophe- 
tias  de  Chrifto,  quarum  evidentiam  obftupefcit,  et  admirans  pu- 
taverit  a  nobis  effe  confcriptas; 'de  codicibus  Judacorum  proba- 
mus  quia  hoc  totum  ante  pracdidum  eft.  Videte  quemadmodum 
de  inimicis  noftris  alios  confundimus  inimicos  !  Auguft.  in  Pfal. 
Iviii.  ver.  11.  Tom.viii.  p.  716.  Comp.  Id.  inPfal.xli.  et  infra 
note  g.  p. 

*  Majfori's  Jani  Templum  referatum,  with  Biiddeiis  on  the 
fame  fubjed;  or  Bafnage,  Hift.  Polit.  Ec^l.  Vol.1,  p.  114.  or 
Vitringa  in  If.xi.  4.  p.  y2. 

That  the  Jews  had  never  lefs  peace  among  themfelves  than 

at 


1 4  2  Of  the  fever al  Jbifpenfations 

his  birth  *;  any  otherwife  than  as  a  good  means 
for  conveying  the  tidings  of  it  more  eafily,  and 
fafely  through  the  world  j  (in  which  fenfe  it 
was  included  under  the  fettlement  of  the  Roman 
empire;  but  that  is  not  the  fenfe  in  which  it  is 
ufually  infijfted  on  :)  the  other  though  true  -f ,  yet 
was  not  gratified  in  the  manner  in  which  they 
did  then  expe6l  him,  but  a  quite  different  one  5 
which  therefore,  fo  far  as  it  was  a  wrong  one, 
though  it  helped  to  raife  their  attention  to  Jesus 
Christ  at  firft,  yet  might  be  faid  to  tend  as 
much  afterwards  to  deaden  and  difappoint  it, 
We  may  add,  that  though  the  Jews  had  fufficient 
ground  for  expelling  fuch  a  perfori,  from  their 
prophetic  writings  j  and  this  expeftation  of  theirs 
in  general  be  a  good  argument  againll  them  now, 
to  prove  in  what  fenfe  their  forefathers  did  inter- 
pret fome  of  thefe  writings ;  yet  was  this  expec- 
tation in  itfelf  (more  efpecially  perverted  as  it  then 
was)  fo  far  from  being  any  particular  qualifica- 
tion of  the  time,  at  leaft  any  circumftance  pro- 
per to  confirm  the  truth  and  credibility  of  his 
miflion ;  that  it  might  as  well  be  fuppofed  to  have 
a  contrary  effeft,  in  giving  a  handle  to  impoftors ; 
as  we  find  it  a6lually  did  to  twoTheudafeSy  to  Simeon 
AthrongeSyfudas  of  Galilee  y  Simon  Magus  ^  Doftheiis^^ 
and  afterwards  Barcochebas,  and  many  others  ||. 

Nor 

at  that  time,  may  be  feen  in  Jofephus,  Phih,  or  Univcrf.  Hiji, 
Vol.  IV.  c.  II.  p.  196,  &c. 

*  See  IVooljioni.  Exa6l  Fitnefs,  &c.  p.  91. 

t  How  far  it  was  fo,  together  with  fome  of  the  caufes  and  the 
confequences  of  it,  may  be  feen  in  Lightfaoty  Vol,  I.  p.  75i>752, 
209,  210,337. 

X  Vid.  Origen  contra  Celf.  L.  i.  &  vi.  et  Calmet,  Di6t.    - 

II  Vid.  'Jijeph.  B.  J.  L,  ii.  c.  2.  &c.  A  Lift  of  them  may  be 
ittw  in  Kidder  ^  Dem.  Partiii.  p.  167,  &c.  fol.  oilVageiiJeU's  Con- 
futation 


of  Revealed  Religion.  1^2 

'■^^  Nor  have  I  urged  the  general  notion  which 
prevailed  over  moft  of  the  worlds  of  fome  great 
f>ri7ice  that  then  was  to  appear ;  fince  this  (were 
it  never  fo  confiftent  with  Chriji's  real  character) 
can  only  prove  that  there  were  fome  prophecies, 
wijich  might  be  fo  interpreted  as  to  give  occafion 
to  that  rumour  *  ;  and  the  obje6lion  returns, 
with  equal  force,  againft  its  being  prefixed  to  that 
time  by  any  prophecy :  the  difficulty  is  ftill  the 
fame,  Why  had  it  not  a  more  early  date  in  pro- 
phecy, which  might  have  raifed  a  proportionably 
more  early  expectation  ?  —  But  this  has  been  al- 
ready accounted  for. 

Upon  the  whole  5  we  may  obferve,  that  from 
the  beginning  of  the  world,  mankind  have  al- 
ways had  fufficient  means  of  being  inflrucled  in 
religion  5  and  that  the  feveral  difpenfations  have 
all  along  been  fuited  to  their  refpe6live  circum- 
ftances,  and  capacities,  fo  far  as  can  be  learnt 
from  thofe  very  brief  accounts  that  are  left  us 
of  their  hiftory ;  from  which  'tis  alfo  probable, 
that  if  we  had  more  full  ones,  we  fhould  fee  this 
more  clearly. 

In 

futation  of  R.  Lipman,  Carm.  Memor.  (Tela  ignea  fatanae,  p, 
233,  &c.)  See  alfo  Dr.  Jar  tin's  Remarks  on  Eccl.  Hift.  Vol.  III. 
p.  331. — That  there  would  not  have  been  fo  many  falfe  Mefli- 
ahs,  about  that  time  more  particularly,  unlefs  a  true  one  had 
been  promifed,  and  on  that  account  expe6ted,  fee  Bp.  Newton 
on  Prophecies,  Vol.  II.  p.  266,  &c. 

*  As  to  the  Sibylline  oracles  fo  much  diviilged  about  this  time, 
many  of  which  feem  to  have  been  extraited  from  the  Jewijh 
prophecies  concerning  the  MeJJiah's  coming,  and  might  ferve  to 
turn  the  attention  of  the  world  that  way,  the  reader  may  con- 
fuh  Prid.  Con.  Vol.  III.  P.  ii.  B.  ix.  fed.  9.  p.  633,  &c.  8th 
Ed.  Le  Clerc  on  If.  xi.  6.  pronounces  the  whole  colle6lion  of 
them  an  impofture.  Id.  Eccl.  Hid.  p.  599,  &c.  Comp.  Jortin, 
Rem.  on  E.  H.  p.  283.  &c.  Cave,  Hift.  L.  p.  34.  or  Fabric.  Cod, 
4pocr.  p.  300.  4 


144  Of  the  fever al  Difpenfattons 

In  the  INFANT  ftate  of  the  world,  mankind 
were  led,  as  it  were,  by  the  hand  in  matters  o£ 
religion ;  dire6led  by  vifible  appearances,  on" 
every  occafion  j  fed  with  a  prefent  portion  of  this 
world's  goods,  and  cherifhed  with  temporal 
profpe^ls.  The  do6lrines  of  religion,  and  modes 
of  worfhip,  were  few  and  plain  s  agreeable  to 
their  imperfe6l  notions  of  things  ;  and  fuited 
to  their  fimplicity  of  manners  *  :  and  when 
thefe  were  once  taught,  and  inftituted  among 
fome  principal  heads  of  families,  they  might, 
through  the  longevity  of  men  in  thofe  days,; 
be  eafily  held,  and  handed  down  by  tradition,: 
When  mankind  had  multiplied,  and  were  dif- 
perfed  over  all  the  face  of  the  earth  ;  and  tra-^: 
dit tonal  religion  (notwithftanding  the  frequent 
revivals  of  it  by  particular  revelations)  began  to 
be  corrupted,  and  defaced  -,  and  as  foon  as  a  bet- 
ter way  of  preferving  and  propagating  the  no- 
tices of  it  was  difcovered -f-,  viz.  by  the  invention, 
or  perhaps  revelation,  of  letters  (f)j  God  is  pleaf- 

ed 

*  See  Partiii. 

t  See  Bp.  Conybeare's  Def.  of  Rev.  Rel.  p.  404,  &c. 

(f)  Gale  [Court  of  the  Gent.  P.  i.  B.  i.  c.  10.  fecfl.  4.]  brings 
many  teftimonies,  both  from  Heathen  and  Chrijlian  writers,  to 
prove  that  Mofei  was  the  inventor  of  letters.  See  alfo  Gen.  Didt. 
Vol.  VI.  p.  417.  G.  /.  Voffius  Ariftarch.  i.  9.  and  an  EJfay  upon 
Literature^  proving^  that  the  two  tables  written  by  the  finger  of  God 
hi  Mount  Sinai,  was  the  firjl  writing  in  the  world.  Lond.  1726. 
From  which  author  it  appears,  how  much  letters  muft  have  con- 
tributed to  prevent  the  increafe  of  idolatry  ;  at  leaft  the  advanc- 
ing men  into  the  number  of  Gods ;  by  preferving  a  more  parti- 
cular account  of  all  their  a6lions,  Comp.  Univerf.  Hijl.  p.  720. 
JSl  T.GuJfet  Com.  Ebr.  p.  7,  8.  and  Daubuz  on  Rev.  Prelim. 
Di'c.  p.  2.  &c.  Which  laft  writer  (hews,  that  it  was  as  necefla- 
ry  then  to  give  the  Ifraelifes  letters,  to  fupply  the  ufe  of  their 
fymbols,  and  take  off  their  inclination  to  fymbolical  idolatry;  as 
it  was  afterwards  to  communicate  the  art  gf  printing,  in  order 


cf  Revealed  Religion,  14^ 

ed  to  afford  more  clear  and  ample  ones ;  he 
fmgles  out  a  perfon  particularly  eminent  for 
faith  and  obedience;  takes  him  under  his  imme- 
diate protedlion,  by  way  of  pofitive  covenant ; 
communicates  himfelf  exprefsly  to  him,  and 
makes  him  a  means  of  difcovering  that  knowledge 
to  other  nations  ;  and  reforming  the  religion  of 
every  country  into  which  he  was  fent.  The 
fame  favours  are  continued  to  fome  of  his  pofte- 
lity,  and  with  the  fame  defign  ;  they  are  re- 
moved to  and  fro  ;  and  every  where  miracuioufiy 
preferved,  bleffed,  and  multiplied;  are  united 
under  a  theocracy,  and  have  a  ^written  law  given 
them  ;  confifting  of  the  moft  perfe6l  rules  of 
life  that  their  then  ftate,    and  temper,    would 

admit 

to  correal  a  no  lefs  grofs  idolatry  in  the  Chriftlan  world,  by  tranf- 
mitting  all  ufeful  knowledge  much  more  eafily,  and  univerfaily, 
than  could  have  ever  been  done  before  by  writing,  ib  p.  12. 
*  Mofes,  who  was  skilled  in  all  the  learning  of  the  Egyptians, 
without  doubt  underftood  their  manner  of  writing;  and  if  the 
letters  reprefented  animals,  he  muft  have  compofed  a  new  al- 
phabet, when  the  law  forbad  them  to  make  the  likenefs  of  any 
thing;  that  is,  we  are  to  fuppofe,  of  any  living  creature,  or  of  any 
of  thofe  luminaries  that  were  worfhipped  in  the  Heathen  world.' 
Dr.  Pocockes  Defcription  of  the  Eaft,  V  ol.  I.  p.  228.  Many  proofs 
of  God's  having  communicated  the  art  of  alphabetical  writing 
firft  to  MofeSy  as  well  as  reafons  for  that  condu6l,  have  lately 
been  fet  forth  by  Worthington^  Effay,  c.  8.  But  this  point  feems 
to  be  brought  to  the  higheft  probability  by  Winder^  Hift.  Knowl. 
Vol.  II.  To  this  may  be  added  a  late  account  of  the  zuritten 
mountains  mentioned  in  Vijournal  irom  Grand  Cairo  to  Mount  Sinai ^ 
which,  as  the  learned  editor  obferves,  contain  in  all  probability 
the  a7icient  Hebreio  chara£ler  ;  which  the  Ifraelites  having  learn- 
ed to  write,  at  the. time  of  giving  the  law  from  Mount  Sinai, 
diverted  themfelves  with  pradifing  on  thefe  mountains,  during 
their  forty  years  abode  in  the  wilaernefs,  p.  34.  hote  {^a).  Comp. 
p.  54,  &c.  et  e  contr.  Hottinger  in  Wagcnjeil^  p.  432.  Vid.  etiam 
{i.  Bernardi  Tabukm  Orbis  eruditi  Literature;  a  charadlerc  Sama- 
ritico  dedu£ice,  &c.  aucftam  a  C.  Morton,  I759.  Add  Ktmiicott, 
Diflert.  ii.  p.  147,  Sec. 

K 


146  Of  the  federal  Difpejtfafions 

admit  of;  containing  a  body  of  precepts  oppo- 
lite,  in  moft  parts,  to  the  fuperfti'tious  and  idola- 
trous practices  of  the  people  round  them  :  they 
are  intruded  with  a  hiftory  of  the  original  flate 
of  the  world,  and  all  pafl:  difpenfations  of  reli- 
gion in  it ;  together  with  prediftions  of  the  fu- 
ture i  more  efpecially  of  that  great  one,  under 
the  MeJ/tah,  who  was  to  defcend  from  them  ; 
and  whom  they  were  taught  to  expeft  by  num- 
berlefs  preparatory  types  *,  and  figures ;  all  tend- 
ing to  point  him  out  more  fully  to  them  ;  and 
pave  the  way  for  his  reception.  They  become  a 
mighty  nation;  are  diftinguifhed  by  extraordi- 
nary deliverances,  fuccefles,  and  viftories  under 
their  feveral  govern  ours  :  the  fame  of  them,  and 
of  their  God  -f-,  fpreads  far  and  wide.    To  keep 

them 

*  Ld.  Bar  ring  ton  (after  Sykes)  feems  to  rejedl  the  notion  of 
types,  and  will  have  the  'Jewijh  difpenfation  to  be  only  *  fuch  a 
reprefentation  of  the  gofpel  as  would  fliew  the  analogy  after  the 
gofpel  took  place,  rather  than  prefigure  it  before-hand.'  EfTay 
on  the  feveral  Difpenfations,  &c.  p.  46.  [which  likewife  feems 
to  have  been  the  notion  of  Le  Ckrc,  Comm.  on  i  Cor.  x.  3.] 

But  is  not  this  fomewhat  prepofterous,  afligning  fuch  an  ufe 
for  it  as  was  in  a  great  meafure  unneceflary,  when  the  more 
noble  inftitution  had  in  fad  taken  place,  itfelf  being  waxen  old 
and  ready  to  vanljh  away  ?  And  how  fliall  we  be  able  to  reconcile 
this  with  the  following  account  of  the  fame  author,  p.  69  ?  '  God 
afterwards  ereded  this  family  \o^ Abrahani]  into  an  earthly  king- 
dom^ fo  conftituted  as  to  point  out  a  better,  and  in  many  proper 
ways  to  prepare  men,  and  difpofe  things  for  the  eftablifhment  of 
it.'  YiQTypis  V.GIaJ.  Phil.  Sacr.  L.ii.  Pr.i.  Tr.  2.  fed.  4.  et 
Salden.  Ot.  Theolog.  de  eorundem  ufu  et  abufu,  L.  ii.  p.  3. 
Comp.  Div.  Leg.  B.  vi.  fecfl.  6.  Nezvt.  on  the  Jpoc.  c.  ii.  and 
Benfon's  excellent  Differt.  Introd.  to  Suppl.  Paraphr.  p.  35,  &:c. 

t '  Here  we  may  juftly  admiire  the  fingular  providence  of  God, 
which  thus  made  way  for  the  propagation  of  knov/ledge  over  ail 
the  earth.  David  was  God's  chofen  inltrument  for  extending 
the  Hebrew  ftate  to  its  greateft  dimenfions.  And  then,  at  a  time 
when  the  nation  was  in  the  greateft  extent  of  power  and  terri- 
3  tory. 


of  Remedied  Religion.  xaj 

them  duly  attached  to  his  wor[hip,  he  raifcs  up 
a  fucceflion  of  prophets,  who  ceai'e  not  to  warn, 
exhort,  and  urge  them  to  their  duty  j  to  reprove 
and  correal  them  for  their  repeated  breaches  of 
it ;  to  remind  them  of  their  dependance  on  that 
God,  who  had  already  done  fo  great  things  for 
them ',  and  to  afTure  them  of  ftill  greater,  upon 
their  obedience  j  as  alfo  to  threaten  them  with 
the  fevereft  punifhments,  on  their  defection  ; 
which  always  came  to  pafs  accordingly  ;  and 
were  difpenfed  in  fo  very  vifible,  and  exemplary 
a  manner  ;  as  could  not  but  ftrike  furprize,  and 
terror  into  all  the  nations  round  them;  and 
plainly  enough  difcovered  him  to  be,  not  only  a 
God  of  the  Jews,  but  the  fupreme  Governour 
of  the  world  j  and  Lord  of  Heaven  and  Earth  ; 
which  was  the  principal  end  of  all ;  and  to  effe6t 
which,  their  prophets  are  often  fent  to  foretel 
the  fate  of  the  neighbouring  kingdoms,  and  to 
acquaint  them  with  the  knowledge  of  the  moft 
High.   This  is  the  great  defign,  which  was  flill 

c  ar- 
tery, and  reached  to  and  verged  upon  fo  many  different  coun- 
tries ;  fo  that  more  notice  would  be  taken  of  what  pafied  in  that 
potent  ftate;  — then,  I  fay,  Solomon  was  raifed  up,  and  endued 
with  fuch  extraordinary  talents  by  God  himfelf,  to  be  the  in- 
ftrument  of  this  greatefl:  benefit  to  mankind.  This  prince's  con- 
fpicuous  and  fuperlative  wifdom  drew  the  attention  of  the  world ; 
andtheir  curiofity  led  them  into  that  flouriihing  country,  where 
they  might,  among  other  entertaining  things,  have  an  ample 
opportunity  of  gaining  a  full  knowledge  of  letters,  or  alpha- 
betical vsriting.  This  was  difcovered  by  divine  revelation  at  tirll. 
But  as  the  Hebrezu  nation  had  not  been  fignificant  enojgh,  to 
engage  men  to  much  attention  to  their  arts  or  knowledge,  God 
in  his  providence  thought  fit  to  raife  up  thefe  two  great  fuccelllve 
princes  into  fuch  a  confpicuous  point  of  light,  to  be  the  means 
of  rendering  the  knowledge  of  letters  more  general,  and 
thereby  of  humanizing  and  improving  all  nations  in  the  moft 
ufcful  fciences.'  IVinder,  Hifi  of  Knowl.''  Vol.  II.  p.  59, 60. 

K  2 


T48  Of  the  feveral  Difpenfations 

carrying  on  ;  and  which  his  own  .people,  though 
they  perverfely  oppofe,  and  frequently  endeavour 
to  crofs  it,  are  yet  obliged  to  execute,  whether 
they  will  or  no  j  and  equally  promote  it  by  their 
fuccefTes,  and  their  fufferings.  They  were  to  be 
like  io  much  leaven,  in  the  mafs  of  mankind ; 
and  when  they  were  once  thoroughly  prepared 
themfelves,  he  difperfes  them  among  all  nations, 
to  difFufe  the  fame  fpirit,  and  contribute  to  the 
improvement,  and  reformation  of  otliers  :  and 
'tis  obfervable,  that  the  fame  long  capti'uityy 
which  cured  moft  of  them  of  their  great  prone- 
Jiefs  to  idolatry,  ferved  alfo  to  diftribute  them 
over  mofl  parts  of  the  world  ;  and  together  with 
them,  the  knowledge  and  worfhip  of  the  one  true 
God  then  firmly  imprelTed  upon  their  hearts  (g)^ 

When 

(g)  It  has  been  obferved,  that  the  Jews  were  removed  to  5r7- 
hylon^  when  that  empire  was  in  its  moft  flourifhing  ftate,  and 
molt  frequented  by  philofophers,  \Yoimg\  Hift.  DiiT.  Vol.  I, 
p.  292.  J  and  legiflators  ;  who  travelled  thither  from  all  parts, 
and  thereby  in  a  good  meafure  became  acquainted  v/ith  the 
Jeivi/h  hiftory;  as  many  of  them  are  fuppofed  to  have  been.  [See 
the  authors  above  in  note  f  p.  124.]  And  'tis  well  known,  that 
at  the  end  of  this  captivity,  the  greateft  part  of  them,  and  thofe 
of  the  greateft  eminence,  ftaid  behind,  and  fettled  in  Chaldea, 
A[Jyria^  and  other  eaftern  provinces  ;  notwithftanding  feveral  de- 
crees granted  by  the  kings  oiPerfia  for  their  return;  [Prid. 
Parti.  B.  iii.  p.  136,  &ic.  Univ.  Hiji-  B.  ii.  c.  i.  p.  5. J  from 
whence  'tis  probable,  that  fome  of  their  defcendants  fpred  fo  far 
as  the  E(7/i  Indies,  where  their  poftcrity  continues  to  this  day ;  as 
appears  from  the  accounts  of  many  modern  travellers.  See  i/<j- 
miltons'Neyf  account  of  the  Eq/i  Indies,  Vol.1,  p.  321,  &c. 
Edinb.  1 7:27.  and  Modern  part  of  Univ.  HiJl.  B.  xviii.  c.  7.  fe(5l.22. 
note  (^  We  have  a  remarkable  pafTage  to  this  purpofe  related 
by  Bundy,  in  the  preface  to  his  tranilatlon  of  Lamys  Jpparatus 
Biblicus,  as  follov/s,:  *•  The  Rev.  Mr.  Lo?ig,  lately  returned  from 
Fort  St  George  m  the  Eaji  Indies,  affures  me,  and  g\\e%  me  leave 
to  declare  it  to  the  world  from  him,  that  the  Gentons  (a  people 
in  the  Eajl,  who  from  their  cuftoms  and  other  circumftances, 

ar« 


of  Revealed  Religiom'^X  \^  145 

When  at  length  the  Jews  had  attained  to  fome- 
tolerable  fenfe  of  religion,  and  were  fo  well  at- 
tached to  it,  and  confirmed  in  their  hopes  of  the 
Mejiah,  as  to  be  fit  to  communicate  the  fame  to 
the  Gentiles  ;  to  whom  they  were  by  this  time 
fufficiently  known  ;  and  thefe  alfo,  by  what  they. 
had  heard  of  the  JewiJJD  prophets,  and  feen  of 
their  facred  books,  together  with  their  own  im- 
provements in  philofophy,  were  able  to  receive, 
and  relilh  a  more  perfeft  infl:itution  ;  when  both- 
Jew  and  Gentile^,  had  been  prepared  to  expeft  a 
new  revelation  ;  when  they  began  to  want  it  the 
moft ;  and  were  moft  fenfible  of  their  wants  ;  and 
therefore  like  to  be  the  moft  difpofed  to  accept, 
and  apply  the  proper  remedy  :  and  when  the  ftate 
of  the  world  was  fuch,  as  moft  of  all  favoured  the 
communication  J  and  helped  to  fecure  the  conti- 
nuance of  it :  when  the  dark,  fabulous  ages 
were  well  over  ;  and  fucceeded  by  one  remarkably 
learned  and  hiftorical :  when  arts,  and  fciences, 
and  commerce,  had  extended  themfelves,  toge- 
ther 

are  by  the  moft  judicious  believed  to  be  the  defcendants  of  thofc 
of  the  Jewijh  ten  tribes  who  never  returned  from  the  BahyloniJJj 
captivity)  have  a  temple  at  Chillcmbrum,  near  Porto  Novo^  on  the 
coaft  of  Coromandel^  which  they  call  Zulimari'^  temple,  which 
they  refort  to  with  the  fame  devotion  as  the  Jeivs  formerly  did 
to  that  at  Jerufalem  ;  and  that  it  is  divided  into  courts,  in  the 
fame  manner  as  Pere  Lam/s  is,  and  is  built  much  after  the  fame 
plan  which  is  there  given.'  Comp.  Bernier's  Voyage  to  Suraf,  &ic, 
Colledion  of  Voyages,  &c.  Vol.  VIII.  p.  237. 

An  account  of  Jews  and  J^wiji  cuftoms  difcovered  in  Cbha'y 
Bengal,  and  Madagqfcar,  as  alfo  in  Jfrua  and  America  both 
North  and  South,  may  be  feen  in  the  authors  referred  to  by 
Jenhn,  Vol.1,  c.  2.  p.  104,  &c.  and  many  more  in  FabriciuSy 
Lux  Ev.  from  c.  32  to  50.  oxBafnagCy  Hift.  B.  vi.  and  vii.  where 
we  have  an  ample  account  of  their  being  fpred  over  the  four 
quarters  of  the  world.  Comp.  Travels  of  the  JefuitSy  Vol.  11. 
p.  27,  note*,  and  p.  264,  &c. 

K  3 


^5^  Q/"  ^^^  fever al  Difpenjatiom 

ther  with  the  Roman  empire,  and- language,  over 
mod  parts  of  the  world  ;  and  thereby  opened  a 
way  for  any  new  difcovery,  and  enabled  mankind, 
in  general,  with  eafe  and  expedition  to  fearch  in- 
to, and  thoroughly  examine  it :  and  more  parti- 
cularly, when  that  part  of  the  v^^orld  which  was 
to  be  the  fcene  of  all  this,  had  juft  been  reduced 
to  a  Roman  province,  and  thereby  exa6l  accounts 
were  taken  of  its  ftate  and  inhabitants  j  fo  that 
the  perfon  who  was  to  work  this  great  reforma- 
tion in  religion  there,  could  not  be  long  hid  from 
the  reft  of  the  world  :  when  the  government  of  it 
had  likewife  been  put  under  fuch  a  form  as  was  ex^ 
tremely  fui table,  and  even  neceflary  to  the  due  ex- 
ercife,  and  full  execution  of  his  miniftry  :  in  this 
period  of  the  world  Chriji  came  j — nor  could  he, 
as  far  as  v/e  can  fee,  have  come  fo  opportunely  at 
any  other. 

Whoever  attentively  confiders  thefe  feveral  cir- 
cumilances,  though  he  may  not  perhaps  allow 
every  one  of  them  j  yet  he  will,  I  beUeve,  find 
fomething  fo  remarkable  in  many  j  efpecially  in 
that  extraordinary  coincidence  of  fo  many  ;  as 
may  induce  him  to  think,  that  there  might  be 
very  good  reafon  for  deferring  this  difpenfation 
to  fo  late  a  period.  And  though  I  am  very  far 
from  imagining  this  to  be  the  whole  of  the  cafe, 
or  fuppofuig  that  we  can  difcover  all  the  reafons 
of  it  \  yet  I  truft,  fo  many  have  been  already 
pointed  out,  as  may  ferve  to  juftify  the  divine 
conduft  in  this  refpedt :  at  leaft,  I  hope,  we  may 
be  alloy/ed  to  fay,  that  there  is  fomething  iri 
them, 

And  thus  it  appears  that  God  has  all  along 
a*5led  equally  for  the  good  of  mankind,  in  mat- 
ters of  religion  j  though  in  very  different  man- 
ners. 


of-  Revealed  Religion*  t  r  i 

ners,  according  to  their  different  circumftances 
and  capacities  j  —  that  his  feveral  difpeniations 
have  been  gradually  opened,  fo  as  regularly  to 
rife  out  of,  and  improve  upon  each  other ;  — 
and  that  the  Hate  of  knowledge,  and  perfedlion 
in  the  world,  has  hitherto  been  increafmg. 

The  very  fame  method  might  be  fhewn  to  be 
continued  under  Chrifiianity  itfelf ;  if  it  were  not 
too  much  beyond  the  fubje6l  of  this  difcourfe. 
It  was  in  its  infancy  in  Chriffs  time  j  who  com- 
municated the  things  of  it  to  his  difciples,  by 
little  and  little,  as  they  were  able  to  bear  them  *  j 
beginning  with  the  plaineil,  and  moft  obvious  j 
laying  the  foundation,  and  firfl  principles  of  the 
do6lrine,  during  his  miniffry,  and  converfation 
with  theni  after  his  refurre6lion  -f- ;  and  leaving 
the  more  full  opening  of  it  till  the  defcent  of  the 
Holy  Ghoji  % ;  which  likewife  led  them  gradually 
into  its  feveral  truths.  For  fome  time  the  apoftles 
themfelves  were  ignorant  of  Chriji's  true  office ; 
and  the  nature  of  his  kingdom.  They  could  not 
conceive  that  he  was  to  fuffer,  and  die  for  the 
whole  world  |J ;  they  expe6led  nothing  but  a  tem- 
poral prince  § ;  and  thought  that  his  kingdom 

was 

*  Mark'w.  33.  Job.  XVI.  12.  *  The  Chriftian  Religion  was 
not  properly  fet  up  in  the  world  during  the  life  of  Chrirt,  though 
he  was  the  illuftrious  and  divine  author  and  founder  of  it :  and 
the  reafon  is  plain  and  obvious,  viz.  becaufe  many  of  the  pecu- 
har  glories,  duties,  and  blelTings  of  it,  as  they  are  defcribed  in 
the  A6ls,  and  in  the  facred  Epiftles,  did  rea'ily  depend  upon  thofe 
fads  which  had  no  exiftence  in  Chrift's  own  life  time,  viz.  his 
death,  refurredion,  afcenfion,  and  exaltation.'  IVatts's  Harmony 
of  all  the  Religions  which  God  ever  prefcribed,  c.  10. 

t  Afis'x.  3.  Lukexxiy,  27,44. 

i  As  to  the  Fa^,  fee  Bp.  Gibforis  3''Paft.  Let.  fed.  3,  4,  and 
6.   For  the  rcajms  of  it,  fee  Mi'fc.  Sac.  EiT.  i.  p.  157,  &c. 

II  Matth.x\'\.i2.  Zwyf^xviii.  31,  34. '^ 

§  Matth.  XX.  21,  kc. 

K  4 


152  Of  the  feiieral  Difpmfations 

was  to  be  confined  to  a  remnant  of  the  Jews*, 
Even  after  the  defcent  of  the  Holy  Ghoft,  St.  Peter 
wants  a  particular  revelation  to  convince  him 
that  the  Gentiles  vv^ere  likewife  to  be  admitted -f-: 
the  difciples  v^ith  him  are  aftonifhed,  that  on  them 
al lb  was  poured  out  the  gift  of  the  Holy  GhoftX'y 
and  others  of  the  brethren  cojitendWith.  him  about 
it  II 3  and  afterwards  prevail  on  him  to  difTemble 
it  §.  Many  yet  inlifted  on  the  point  of  circumci^ 
fion  (J) ;  and  mofl  of  them  concluded  that  chrijlia- 
72ity,  and  the  world  itfelf,  would  fpeedily  come  to 
an  end  **. 

And  though  a  much  larger  and  more  compre- 
henfive  view  of  the  whole  fcheme  was  given  by 
Chrijl  himfelf,  after  his  afcenfion,  to  St.  Faul  -f -f-, 
that  chofen  vefTel  j  who  was  endowed  with  greater 
accomphlhments,  and  a  larger  flock  of  learning, 
and  who  laboured  more  abundantly  than  they 
all  %%  ;  yet  perhaps  it  may  be  quefHoned,  whether 
he  alfo  was  not  left  in  fome  degree  of  uncertain- 

,^^  A^i  i...6.  and  c.  x.    The  ufe  of  this  may  be  feen  in  Div. 
Leg.  Vol.11.  B.iv.  fed.  6. 
t  Acts  X.  6,  &c.  xi.  5,  &c. 

t  AJis  X.  45. 
If  A^s  xi.  2. 
§  Gal.  ii.  II,  13. 

Ct)  A^sxv.i.s.  . 

**  ^ttBurnetydt  Stat.  Mort.  etRef.  c.  7.  p.  145, &c.  Clarke, 
Serm.  21.  on  Job.  xxi.  22. 

ft  Gal.  i.  16,  &c.  See  Mifc.  Sacr.  Eff.  ii.  p.  40,  &c.  and  Locke's 
Synopf.  to  Comm.  on  Ephef. 

Concerning  the  propriety  of  chufing  this  apoftle  at  that  time. 
See  Locke,  Reafonablenefs,  p.  508.  Works,  Vol.  II.  2d  Ed. 

What  is  meant  by  his  go/pel,  and  that  it  was  not  contradidVory 
to  what  the  other  apoftles  had  delivered,  as  is  fo  frequently  "af- 
firmed by  Morgan  and  Ld.  BoUngbroke,  fee  Locke  on  Rom.  xvi.  25. 
with  IVhithy  .on  Gal.  \.  *]'. 

XX  I  C^r.  XV..10. 


of  Revealed  Religion.  i  ^  ^ 

ty  about  this  laft  point  *,  to  which  the  Au(n/o»j7« 
in  feveral  of  his  writings,  taken  notice  of  by  3t. 
Peter,  [2  £/>,  iii.  i6.]  are  with  great  probabiHty 
fuppofed  to  relate  -f*. 

-is-In  this  refpedl,  the  Chrijlian  inftitution  may 
be  faid  to  Lave  been  but  in  its  childhood,  even 
under  tlie  apofbles.  We  find  it  for  fome  time 
mixed  witli  Judaifm  X  ;  and  fubje6l  to  carnal 
ordinances  :  the  apoftles  of  the  circumcifion  feem 

not 

*C£imp,  Rcm.yini.ii.  Locke,\h.  [^cor\tr .T(2ykr  in  loc.  p,352.] 

1  Cor.  i.  7.  and  xv.  51.2  Cor.  v.  2,  3,  4.  and  i  Thejf.  iv.  15,  16, 
17.  with  Grotius,  and  IVairs  note  on  the  laft  place.  Add  Grot. 
Append,  ad  Comm.  de  Antichr.  Op.  Tom.  IV.  p.  475.  Lo-juth  on 
Ilifpir.  p.  225.  2d  Ed.  or  Benfon's  Append.  toParaphr.  on  i  Tim. 
V.  23, ^'c.  JVh'iJlon on  Rev.  Cor. 2.  [contr.  Whitby,  2d.  Difc.  after 

2  Ep.  ThcJJ'.  and  the  note  below,  p.  .  J  Since,  as  our  Saviour 
has  declared,  of  that  day  and  that  hour  knoiveth  no  man,  we  have 
the  lefs  reafon  to  be  furprifed,  if  its  comingbe  fpoke'of  indiftin6l- 
ly,  and  on  fome  occafions  reprefented  in  general  terms  as  being 
near  at  hand  to  all. 

But  if  this  notion  feems  too  harfh,  the  thing  may  be  folved 
otherwife  more  eafily,  upon  a  fuppofition  that  the  time  of  each 
man's  death  is,  in  refpedl  of  himfelf,  really  contiguous  to  that  of 
his  refurredion.  —  A  dodrine  which  not  only  St.  Paul,  but  two 
other  apoftles  alfo,  St.  James  and  St.  Peter,  feem  to  have  taught 
very  exprefsly,  and  which  appears  to  deferve  a  little  more  atten- 
tion than  is  iifually  given  to  it.  This  point  is  very  well  proved 
by  Taylor,  ib.  p.  354,  355,  though  he  there  feems  to  have  declin- 
ed entering  into  the  ground  of  it.  For  which,  fee  the  laft  dif- 
courfe  here  annexed. 

t  Vid.  Mill.  Proleg.  pafllm,  et  Whitby  ir>  2  Pet.  iii.  16. 

X  See  Edwards'^  Survey,  p.  598,  &c.  '  As  to  their  outward 
way  of  living,they  conformed  themfelves  to  the  reft  of  the  Jews, 
obfervcd  all  the  ceremonies  of  the  law,  even  to  the  offering  of 
facrifice ;  which  they  continued  to  do  as  long  as  the  temple  was 
ftanding.  And  this  is,  what  the  fathers  called,  giving  the  fyna- 
gogue  an  honourable  interment.'  Aug.  Ep.  19.  Fleiiry,  Manners 
of  the-.chriftians,  p.31.  Nay,  fifteen  bifhops  oijerufalem  in  fuc- 
ceffion  were  circumcifed,  till  the  deftrudlion  of  it  under  Adrian, 
according  toEufebius,  Eccl.  H.  L.iv.  c.5.  Comp.  Sulp.  Sever.  L.  ii. 
But  by  this  Emperor's  treatment  of  the  Jrjjs,  their  whole  con- 
ftitution  civil  and  ccclefiaftical  was  effedually  diiTolved.  See 
note  Q^.  p.     . 


154  ^f  i^^  fever  al  Difpenfations 

not  yet  to  have  any  diftincl  knowledge  of  the 
general  freedom  from  the  ceremonial  law  *  : 
St.  Paul  is  forced  to  conceal  his  preaching  to  ido- 
latrous Gentiles,  for  fevcral  years  -f-  j  a  diftin6lion 
of  days  J,  of  meats  and  drinks  ||,  and  other  le- 
gal ceremonies  §,  are  obferved,  to  gratify  the 
Jewiflj  converts  ;  and  avoid  giving  offence  to  the 
weaker  brethren :  they  are  obliged  to  comply 
with  fuch  in  the  toleration  of  many  things  bur- 
denfome  to  the  flefh,  and  unprofitable  as  pertain- 
ing to  the  confcience;  and  the  obfervance  of  fome 
is  judged  neceffary  to  be  enjoined,  or  at  lead  re- 
commended to  certain  profelytesy  by  a  public  de- 
cree **,  which  has  been  generally  infilled  on  for 
many  ages,  after  the  ends  and  ufes  of  it  ceafed. 

The  many  miracles,  and  extraordinary  gifts 
of  the  Spirit,  which  attended  the  church  at  that 
time,  were  no  lefs  eminent  figns  of  its  weaknefs; 
(which  flood  in  need  of  all  thefe  interpofitions, 

as 

*  J^i  xxi.  26.  SeeBeM/on,  Hift.  of  firft  planting  Chriftianity, 
Vol.  II.  p.  209.  where  the  reafons  of  this  g.adual  difcovery  are 
afligned.  Add  his  Effay  concerning  the  abolifhing  of  the  cere- 
monial law  annexed  to  the  paraphrafe  on  Titus.  Or  JVatts^s 
Harmony  of  all  the  Religions  prefcribed  by  God,  c.  11. 

t  Gal.  ii.  2.  See  Pref.  to  Mifc.  Sacr.  p.  15,  26,  &c.  Ben/on.^ 
Hift.  Vol.11,  fed.  3.  Doddridge  fuppofes  that  the  point  here  con- 
cealed, was  the  exemption,  not  of  the  Gentile  Converts  only,  but 
of  the  Jeivs  them/elves^  from  the  obfervance  of  the  Mofaick  cere- 
monies, as  what  they  were  no  longer  bound  to  under  the  Gof- 
pel.,  any  farther  than  as  the  peace  and  edification  of  others  were 
concerned.  See  Vol.  V.  fed.  3.  note  i,  and  other  places  there 
referred  to. 

X  A£is  xiii.  14.  xvi,  13.  Col.  ii.  16. 

II  Rom.xw.  3.   I  C^r.  viii.  13.         §  JSis  xvi.  3. 

**  y^/?jxv.  28,  29.  See5t7;_^^;/,  Hift.  of  planting  Chrifcianity, 
Vol.  II.  p.  56.  where  the  beft  account  feems  to  be  given  of  that 
decree,  from  the  17'"  and  18'^  oiLevit.  See  alfoMifc.  Sacr.  YM.  iv, 
and  Doddridge.,  Vol.  III.  p.  234,  240.  Comp.  Lardner\  Remarks 
on  JFard'i  Differtations,  c.  7.  and  Bowyer^  Apoftolical  Decree. 


\  of  Revealed  Religion.  irr 

as  one  well  obferves  *)  than  the  frequent  appear- 
ance oi  Angels  was,  under  the  former  adminiftra- 
tions :  Whereas  afterwards,  in  its  more  confirm- 
ed and  fettled  flate,  thefe  helps  \  became  unne- 
cefTary  ;  the  natural  and  ordinary  evidence,  the 
regular  and  ftated  methods  of  inftruftion,  being 
abundantly  fufficient.  The  fame  obfervation 
might  be  confirmed  from  the  frequent  mifappli- 
cation  of  thefe  very  gifts,  fo  as  to  occafion  tu- 
mults, and  confufion  in  the  pubhc  affembly, 
(with  reverence  I  fpeak  it)  even  in  the  midfl  of 
that  plentiful  effufion  of  the  Spirit  ifj  infomuch 
that  they  fometimes  came  together  not  for  the  better^ 
but  for  the  ivorfe  \\.  Even  in  thofe  days,  the  t?2y~ 
fiery  of  ijiiquity  began  to  work  §  j  many  factions, 
and  fchifms  arofe;  many  tares  were  fown,  toge- 
ther with  the  good  feed,  and  often  fprang  up 
with  it,  and  choaked  it.  No  fooner  had  chrijiia^ 
nity  got  well  rid  of  the  yoke  of  the  Jewifi  law, 
than  it  was  corrupted  with  Jewifi  fables  **,  and 
traditions.  The  Gentile  converts  were  fome  time 
in  laying  afide  their  old  errors,  and  fuperfli- 
tions  -f-f- ;  and  afterwards  introduced  an  impure 

mixture 

*  Edwards's  Survey,  p.  600,  606,  &c.  add  Hichs's  Spirit  of 
Enthufiafm  exorcifed,  p.  27, — 30.  The  particular  occafion  there 
V^'as  for  each,  may  be  feen  in  Mifc.  Sacr.  EiT.  i.  p.  153,  &c. 

•f  Ai;TtA>]4'fK,  I  Ccr.  xii.  28.  parallel  to  this,  and  explanato- 
ry of  it,  is  j^{:7s  XX.  35.  avTiAaja?«y£^iZi  Twy  ai&£u«UTWi/.  What 
thefe  helps  were,  and  what  neccifity  there  was  for  them  in  the 
church,  fee  Benjon,  ib.  c.  i.  fed.  6.  p.  72.  or  Mifcellanea  Sacra j 
Eff.  i.  p.  58.  &c. 

X  I  Cor.  xiv.  See  Div.  Leg.  Vol.  II.  B.  iv.  fed.  6. 

II    I  Cor.  xi.  17. 

§2T7v^ii.  7. 

**  See  Bafnage,  Hift.  of  the  Jews,  B.  iii.^  c.  22. 

t-l-  See  >B//7^^i?OT's  Antiq.  B.  xvi.  c.5. 


^  5  ^  ^f  ^^^  fever  al  Difpenfations 

mixture  oithtir  phi lofophy*;  this  foon  produced  in- 
numerable fe6ls,  and  monflrous  herejies-,  which  take 
up  the  greateft  part  of  tlie  hiftory  of  thofe  times  -f-, 
and  gave  rife  to  the  multitude  of  fdly  fpurious 
books  that  then  abounded  and  gained  credit.  %. 
Inftead  of  attending  to  the  plain,  popular  fenfc 
of  fcripture,  they  fly  to  fanciful  allegories  || ;  raife 
a  number  of  myfteries ;  and  maintain  continual 
oppo/ition  of  fcience^  f^^fly  fo  called.  For  under  all 
their  fhew  of  fcience,  not  much  folidity,  or  real 
knowledge  ;  not  much  true  learning  is  to  be  met 
with  :  nor  indeed  had  they  much  room  to  culti- 
vate it  in  thofe  times. 

And  though  the  whole  fcheme  of  our  re- 
demption was  completely  delivered,  and  all  its 
efTential  parts  recorded,  during  the  extraordinary 
afliftance  and  infpe6lion  of  the  Holy  Ghoji  5  and 
in  fome  refpe6ls  the  primitive  chrtfiiam  feem  to 
have  the  advantage  of  others  j  as  being  better  ac- 
quainted with  the  ftile  in  which  it  was  wrote  ;  and 
fome  apoflolical  traditions,  which  gave  light  to 

it; 

*  See  Bibl.  Univerf.  Tom.  x.  et  Cleric.  Epift.  Crit.  iv.  148. 
&c.  cum  Mojhem.  Comm.  de  turbata  per  Platonicos  ecclefia,  in 
vers.  Cidworth.  Syft.  Vid.  id.  de  rebus  Chrift.  ante  Conft.  M. 
Sasc.  i.  fedt.  62.  et  SasG.  ii.  fed.  25,  33,  34.  &c. 

f  See  a  fummary  account  of  it  in  Le  Clerc,  Ep.  Crit.  iv. 

%  V.  Fabricii  Cod.  Apocr.  N.  T.  or  Jones's  New  method  of 
fettling  the  Canon. 

II  '  Hunc  (fcil.  Philonem)  baud  ita  multo  poft  culpabili  afFec- 
tatione  fequuti  funt  patres  et  fcriptores  ecclefiaftici,  tarn  fuam 
quam  ledtorum  operam  ludentes :  five  quod  is  omnium  primus 
annotata  in  facram  fcripturam  tentaret,  five  potius  quod  Philo' 
nem  primo  in  hunc  modum  fcribentem  repererint :  Certum  fane 
eft  eum  chrijiianis  fcriptoribus  diu  plurimum  arrififle ;  quorum 
nonnulH  eum  adeo  ad  amufllm  imitari  ambiebant,  utfacravolu- 
mina,  aUoquin  in  fe  perfpicua,  foede  obfcurarint,  obdu<5taque 
allegoriarum  fuarum  fuligine  minus  fincera  prxbuerint.'  Light- 
foot,  Op.  Tom.  11.  p.  848.  Comp.  Cleric,  Hieron.  Q.  2.  p.  41. 


of  Revealed  'Religion.  \  ry 

it  -f* :  yet  it  by  no  means  follows,  that  the 
true  genius,  import,  and  extent  of  this  revela- 
tion, muft  be  as  well  vmderftood  by  the  genera- 
lity of  them,  as  it  could  be  by  any  that  came 
after  them.  What  our  Saviour  faid  of  "John  the 
Baptift,  that  the  leajl  in  the  ki?igdom  of  heaven  was 
greater  than  he-j  greater  in  his  knowledge  of  the 
nature,  and  conftitution  of  that  kingdom  :  the 
fame  may  be  faid  of  common  chri/lians  in  that 
period  ;  many  of  lefs  merit,  and  lower  abilities, 
but  living  in  a  more  enlightened  age,  might  eafily 
prove  equal,  if  not  fuperior  to  them,  in  what 
may  be  called  the  theory ^  or  fpeculative  part,  of 
their  religion ;  with  regard  to  which  only,  I 
would  always  be  underilood  (I). 

The 

'^'^  Which  yet  is  but  of  very  little  weight,  as  may  be  feen  in 
Le  Ckrc,  Ep.  Crit.  iv.  p.  146,  &c.  Bp.  Taylo?\  Lib.  of  Prophefy, 
fe(5l.  5.  N.  3.  or  Whitby,  Dift  de  S.  Scrip.  Int.  paflim.  *  Sunt 
equidem  qui  fentiunt  patres,  eo  quod  N.  Tellamenti  fcriptori- 
bus  propiores  eflent,  idoneos  magis  fuifle  fenfus  fcripturae  ju- 
dices,  five  interpretes  ;  quod  tamen  falfifllmum  efle  experientia 
duce  compertum  eft.  Ex  trium  enim  primorum  feculorum 
fcriptoribus  haud  pauca  in  hoc  opere  interpretamenta  congefll- 
mus  ab  omni  veritatis  fpecle  aliena.  Oftendant  nobis  patrum 
patroni  unicam  fcripturae  pericopen,  quae  alias  obfcura  cum 
cfTet,  ab  iis  fit  lucem  mutuata.  Hoc  autem  admlranda  Dei  pro- 
videntia  contigiffe  exiftimo,  ne  ex  humano  judicio  divinarum 
fcripturarum  authoritas  penderet.  Nifi  enim  experientia,  fcien- 
tiae  magiftra,  compertum  eflet  patres  primaevos  et  apoftolis  pro- 
piores, haud  minus  quamcaeteri,  caefpitafTe  ;  pronum  eflet  prop- 
ter infignem  eorum  pietatem  et  dona  quorundam  fpiritualia 
eorum  veftigiis  inftitifle.'  JVhitby,  ib,  Epil.  p.  346.  That  fuch 
Traditions  were  not  long  preferved  by  the  church.  Id.  Prcf. 
Pifc.  p.  40,41. 

( t )  What  has  been  here  faid,  may  be  fuppofed  to  contradict: 
an  eftabliftied  rule  of  interpreting  fcripture,  which  is  laid  down 
by  ?n  approved  writer  in  the  following  words  :  viz.  '  That  ive 
Jhould  have  an  efpecial  regard  to  the  praBice^rzd  vfage  of  the  firj} 
and  puref.  ages  of  the  church,  and  thoje  that  were  ncarefi  the  times 
-        ■  of 


J  5  ^  ^f  ^^^  fever al  Dijpenfations 

The  plain  fundamental  do6lrines,  and  rules  of 
life  were  then,  no  doubt,  (as  they  have  always 

been) 

afibe  apojlles.''  The  reafon  affigned  is,  *  Becaufe  the  primitive 
Chriftians  had  better  advantages  of  knowing  the  mind  of  the 
Apoftles,  and  the  fenfe  of  their  writings,  merely  by  hving  fo 
near  the  apcftolic  age,  than  the  greateft  induftry  or  learning 
can  furnilh  us  with,  that  live  at  this  diftance.  And  to  fuppofe 
that  the  Chriftians  who  lived  in  thofe  early  days,  would  either 
carelefsly  lay  afide,  or  wilfully  deviate  from  the  rules  and  or- 
ders which  the  apoftles  gave  to  the  church  by  the  dire6lion  of 
God's  fpirit,  is  a  great  reflection  upon  the  providence  of  God 
and  his  care  of  the  church ;  upon  the  honour  of  our  holy 
religion,  which,  upon  this  fuppofition,  could  not  maintain  its 
lirft  conftitution  fo  long  as  moft  human  polities  have  done  ; 
and  upon  the  memory  of  thofe  glorious  confelTors  and  witnefles 
to  chriftianity,  who  planted  the  gofpel  with  their  preaching, 
and  watered  it  with  their  blood,  and  on  vyhofe  credit  and  tefti- 
mony  the  authority  of  the  fcripture-canon  itfelf  does  very  much 
depend.  So  much  reafon  is  there  for  our  paying  a  due  defe- 
rence to  the  judgement  and  pradice  of  the  primitive  Church, 
in  doubts  relating  to  the  writings  and  inftitutions  of  the  A- 
poftles.'  Lowtlfs  Dire6lions,  p.  63,64,65.  This  is  in  fome  mea- 
fure  juft  ;  and  when  the  cafe  is  fairly  ftated,  what  has  been 
delivered,  I  hope,  will  not  appear  fo  contrary  to  it  as  may  be 
apprehended.  I  own,  the  rule  and  reafon  holds  in  fome  degree,  as 
well  in  matters  of  belief,  as  pradice;  but  then  I  think,  it  fliould 
in  the  firft  cafe  be  reftrained  to  matters,  which  thofe,  who  had  a 
divine  authority,  exprefsly  declared  and  determined  to  be  fuch; 
and  of  the  latter  kind,  fuch  likewife  as  they  have  enjoined  as 
of  perpetual  neceftity,  (which  may  be  found  perhaps  to  be 
much  fewer  than  we  ufually  imagine ; )  and  not  extended  to. 
every  thing  which  fuch  perfons  permitted,  or  approved,  or  even 
complied  with  themfelves  ;  fmce  fuch  things  might  be  very 
tolerable  and  expedient,  and  even  neceflary  for  the  then  time 
and  ftate  of  Chriftianity ;  yet  afterwards  ceafing  to  be  fo,  vanifli 
of  themfelves  ;  or  become  liable  to  be  dropt,  or  done  av/ay, 
in  other  ages,  which  would  admit,  and  probably  might  require 
diff'erent  inftitutions.  Many  inftances  of  this  have  often  been 
alledged  by  writers  on  the  controverted  points  both  of  church- 
government  and  difcipline,  rites,  canons,  &c.  Vv^hich  need  not 
here  be  mentioned.  Allowing  then  their  full  merit  to  the  glo- 
rious company  of  confeflbrs,  faints,  martyrs,  &c.  and  a  pre- 
cedence in  certain  refpcdls  to  the  moft  primitive  times  :  al- 
lowing that  they  beft  knew  the  Apoftles  ufages  and  orders, 

and 


of  Renjeakd  Religion.  jrg 

been)  well  known  -,  and  thefe  they  took  good 
care  to  a6t  up  to  -,  and  deferve  this   chara6ler, 

that 

and  mod  faithfully  obferved  and  copied  them  ;  yet  thefe  very 
pra61ices  and  orders  too  might  not  be  of  abfolute  neceffity,  [be- 
caufe  not  regiftered  in  their  epiftles  ;J  and  confequently  that 
knowledge  be  but  of  very  little  confequence,  nor  comparable 
in  other  refpeds  to  that  which  we  enjoy  :  nor  will  it  be  any 
reflection  on  the  providence  of  God,  or  kis  care  of  the  Church,  if 
thefe  iirfl:  conftitutions  (hould  be  altered,  and  the  grounds  of 
them  forgot ;  nay,  there  would  rather  be  more  room  for  mak- 
ing fuch  a  refie<5tion,  were  we  obliged  to  conform  now-a-days 
in  all  points  to  the  ftate  and  ufage  of  the  church  in  thofe 
times,  which  fo  very  few  have  proper  means  of  underftanding  ; 
and  when  they  do  thoroughly  undcrftand  them,  will  fee  how 
much  the  different  parts  of  it  have  varied  from  each  other  in 
fome  points  ;  and  of  how  little  weight  many  others  are,  where- 
in they  all  have  for  fome  time  agreed.  Nor  can  I  apprehend 
but  that  each  church  has  ftill  a  right  to  judge  of  the  occafions, 
the  end,  and  importance  of  fuch,  and  to  determine  for  itfelf 
accordingly,  as  to  its  government  and  ordinances  ;  notwithftand- 
ing  any  deference  due  to  the  judgement  and  practice  of  the  primitive- 
Church  ;  wherever  we  are  allowed  this  liberty  by  the  apoftles 
and  infpired  perfons,  and  left  under  fuch  general  diredions  only 
as  £uo-p(;ii|aoiiw?  xaj  Jtara  ra^iu,  i  Ci?r.  xiv.  40.  Nay,  when  we 
are  enjoined  to  ufe  that  freedom  of  judgement  in  decidino- 
upon  thefe,  as  well  as  matters  of  much  greater  confequence, 
jPM  i.  10.  iv.  8.  \Joh.\w.\.  See  Abermthy%  excellent  Dif- 
courfe  on  iJ(jw,  xiv.5.  Tracts,  ^c.  p.  250. 

What  a  different  face  the  church  really  primitive  wore,  from 
that  which  (he  put  on  in  a  few  generations  afterwards  3  and  how 
many  early  alterations  were  made  every  where  in  ecclefiafl:ical 
matters,  merely  upon  human  authority,  may  be  feen  at  large  in 
Boehmer's  DifTertations,  and  his  Jus  Eccl.  Prot.  pafiim:  aii  au- 
thor well  worth  the  perufmg,  and  who,  though  he  wrote 
above  forty  years  ago,  yet  feems  to  be  known  to  very  few  a- 
mongfl:  us.  One  would  have  hoped  this  catholic  dodlrine  of 
church  authority  in  fixing  the  fenfe  of  fcripture,  Ihould  have  va- 
nifhed  by  this  time,  as  it  has  been  fo  thoroughly  expofed  in  all 
its  fliapes  by  a  variety  of  truly  proteftant  writers,  both  of  our 
own  and  other  communions,  about  the  beginning  of  the  pre- 
fent  century.  I  (hall  cite  a  paffage  from  one  of  them,  who  fcems 
to  be  almoft  forgot,  but  well  delerves  a  nev/  ^diticn.  '-  After  all, 
there  is  no  fuch  agreement  as  is  pretended,  among  fathers  or 
councils,  in  the  interpretation  of  particular  texts.    I  defire  to- 

know. 


1 6o  Of  the  fever dl  Difpenfations 

that  they  lived  much  better  than  they  reafo?ied {yl.). 
Though  perhaps  even  thus  much  can  only   be 

affirmed 

know,  where  that  general  and  uninterrupted  fenfe  of  the  chrijlian 
(hurch  about  thingi  hard  to  be  underjiood,  is  to  be  found  ?  Are 
there  not  various  and  different  interpretations  among  the  fa- 
thers and  firft  writers  ?  Did  they  interpret  every  text  the  fame 
\vay  ?  or  were  their  interpretations  always  the  moft  reafonable 
and  judicious  ?  or  not  fometimes  very  weak  and  abfurd  ?  Don't 
they  often  differ,  not  only  from  one  another^  but  fometimes  from 
them/elves^  at  different  times,  and  in  different  parts  of  their 
writings  ?  And  how  can  we  depend  upon  the  general  fenfe  of 
the  firfl  writers,  when  that  has  been  fo  various  and  diverfe, 
and  there  is  no  fuch  thing  as  a  general  and  uninterrupted  fenfe 
to  be  found  among  them  ? —  I  am  forry  —  (hould  advance  fuch 
a  notion  at  this  time  of  day,  when  the  wifeft  men  every  where 
are  beginning  to  quit  the  fearch  of  facred  truth  from  the  writ- 
ings of  the  fathers,  and  feeking  it  in  the  fcriptures  themfelves. 
I  add,  where  they  are  agreed  together  in  the  fenfe  of  fcnpture, 
'tis  not  their  authority,  but  their  reafon  which  ought  to  govern/ 
Ouafonal  Paper  (or  they  ezrs  1716-17-18.  Vol. III.  No.  4.  Let.ii. 
p.  14,15. 

To  what  has  been  faid  above,  give  me  leave  to  add  the  terti- 
mony  of  an  eminent  writer,  whofe  affedion  to  the  church  is  mofl 
unqueflionable,  and  whofe  authority  with  many  will  have  the 
greatefl  weight.  *  There  is  not,  it  may  be,  a  greater  obftrucfli- 
on  in  the  invefligation  of  truth,  or  the  improvement  of  know- 
ledge, than  the  too  frequent  appeal,  and  the  too  fupine  refig- 
nation  of  our  underflanding  to  antiquity  ;  to  what  was  fuppofed 
long  fince  to  be  done,  or  what  was  thought  or  known  to  be 
the  opinion  of  fome  men  who  lived  fo  many  ages  before  us  1 
I  fay,  fuppofed  to  be  done ;  becaufe  we  are  fo  totally  ignorant 
of  all  that  was  originally  done  from  that  time  that  deferves  the 
name  of  antiquity,  that  we  know  nothing  of  what  was  done  in 
ancient  times,  but  by  the  teftimony  of  thofe  men  who  lived  fo 
many  hundred,  nay,  thoufand  years  after  the  perfons  lived,  or 
the  things  were  done,  of  which  they  give  us  the  account.  So 
that  we  were  in  a  very  ill  condition,  if  it  any  way  concerned  us 
to  know  what  was  faid  or  done  in  thofe  times,  of  which  we 
have  fo  dark  and  obfcure,  at  lead  very  queftionable,  relation 
and  information  given  to  us.  And  as  we  are  liable  to  be  milled 
in  the  forming  our  practice  or  judgement  by  the  rules  and  mea- 
fures  of  antiquity,  with  reference  to  the  civil  and  politic  adlions 
of  our  lives  ;  fo  antiquity  will  be  as  blind  a  guide  to  us  in  mat- 
ters of  pradice  or  opinion  relating  to  religionj  otherwii'e  than 


of  Revealed  Religion,  i6i 

affirmed  of  them  in  the  very  primitive  times ; 
during   the  extraordinary  affiftance  of  the  holy 

Spirit : 

as  that  antiquity  is  manifeft  to  us  in  the  Bihle  ;  which  as  it  is 
the  moft  ancient  record  we  have  of  any  kind,  of  what  was  faid 
or  done  in  the  world  from  the  beginning  thereof,  .fo  it  informs 
us  fufficientJv  of  all  that  we  are  obliged  to  think,  or  do ;  and 
whatfoever  is  too  hard  for  us  there  to  underftand,  is  in  no  de- 
gree necefTary  for  us  to  know*;  and  yet  we  may  lawfully  en- 
deavour TO  inform  ourfelves  of  what  is  difficult  there,  though 
we  may  be  deceived  in  our  inquiry;  becaufe  there  is  no  penalty 
upon  being  deceived.  The  cuftom  is  fo  univerfal,  amongft 
thofe  who  wreftle  to  fupport  the  ftrength  of  every  opinion  in 
religion,  to  appeal  to  the  judgement  and  the  practice  of  the 
primitive  times,  tliac  ftanders-by  are  apt  to  believe  that  every 
one  of  the  litigants  knows  very  well  where  to  find  the  judge 
to  whom  he  appeals  ;  and  yet  there  was  never  any  difficulty 
reconciled  and  determined  by  that  judicatory  :  nor  in  truth  do 
the  appellants  w-eJl  underftand  what  themfelves  mean  by  the 
appeal  they  make  ;  nor  would  have  reafon  to  acquiefce  in  tha 
judgement,  if  they  could  receive  it  by  agreeing  upon  it.'  Ld. 
CLARENDON,  of  the  Reverence  due  to  Antiquity,  Effiays,  p. 
218.  See  more  from  the  fame  author  below  in  note  (l). 

(k)  Sec  Le  Clerc's  EccI,  Hift.  of  the  2  firft  Cent.  paffim,and  Ep. 
Crit.  et  Ecci.  Ep.iv,  Bochmeri  DilTert.  Jur,  Eccl.  ant.  Ld.  Cla- 
rendoti'?>  EiTays,  p.  218,  t^'c.  Calamy%  Defence  of  Mod.  Non- 
con.  Parti",  p. 1 34,  &c.  or  Daille,  or  Barbeyrac,  Pref.  to  Pufe?i~ 
dorf^  &c.  Whitby,  Diffi  in  Pref.  fe6t.4,  5,  &c.  et  Epil.  Taylors 
Liberty  of  Prcph.  c.  B.  Ibbot's  Boyk's  Le6t,  Part  ii.  Serm. 
iv.  or  Edivardi'^  Eree  Difc.  on  Truth  and  Error,  c.7.  or  his 
Remains;  at  tlie  end  of  Patrokgia  p.  145.  is  a  catalogue  of 
authors  that  have  freely  cenfured  the  fathers.  To  wdiich  we 
may  add  moft  of  the  foreign  proteftant  divines,  who  feem  to 
have  no  fach  hig.K  notions  of  their  authority,  as  fome  among 
us  ufed  to  entertain.  The  learned  AdcjJjcm,  fpeaking  of  Hickcs's 
oppoiition  to  Cudzvorthh  notion  of  the  Lord's  Supper,  fays. 
Quod  autera  opponat  ei  nihil  fere  habet  prastcr  novitatem  et 
diiienfionem  antiquorum  doitorum,  quos  patrcs  nominant:  in 
quoargumento  firmitatem  dudiim  viri  fapientes  et  eruditi  defi- 
derarvmt.  Infinita  enim  repudianda  nobis  forent,  qu£e  fine  con- 
troverfia  vera  funt,  fi  ad  banc  exigenda  elFent  normam.  Prgef. 
Ciidiv.  verf.  not.  Ccen.  Dom.  Comp.  id.  Inft.  Hift.  Chrift.  Ant. 
Sasc,  ii.  Par.  ii.  c.3.  fedlio.  et  Szec.  iv.  c.3.  fed,  14.  p.  325.  The 
celebrated  Buddeus,  in  his  judgem.ent  on  Le  Chrc  [de  Theolog. 
Patrift.Ifag.  L.  ii.  c.3.  fed.  3.  p.  489.]  ie^ms  to  own,  that  the 

L  learn- 


1 62  Of  the  fever al  Difpenfations 

Spirit :  and  whilft  the  original  evidence  was 
clear,  and  cogent  3  and  its  irfipreflions  flrong 
and  lively  upon  them  * ;  while  they  believed 
that  the  world  was  juft  at  an  end;  however,  like 
to  end  foon  with  themfelves,  by  reafon  of  the 
many  dangers,  and  diflreffes  to  which  they  were 
daily  expoied  :   from  which  extraordinary  cafes, 

we 

learning  of  the  generality  of  the  fathers  is  to  be  rated  accord- 
ing to  the  times  in  which  they  hved,  and  that  thofe  were  much 
inferior  to  our  own  in  this  refpect  j  which  is  all  that  I  am  here 
concerned  for.  Vid.  Bud.  ib.  fed.io.  p.  508.  add  Dodivell^  DifT. 
in  Iren.  Pref.  et  DifT.  i.  lVotton\  Reflexions,  c.  29.  p. 389,  he. 
2d  Ed.  Waterland^  Importance,  c.7.  Let  the  following  juft  apo- 
logy of  the  honeft  writer  abovementioned,  ferve  for  all  that 
is  or  may  be  faid  upon  the  prefent  fubje6l.  l^ec  ut  carpamus  ve- 
teres,  aut  contemptui  exponamus,  a  nobis  hac  dicuntur ;  fed  ut  h'lflo- 
rics  legibus  pareamm^  qu^e  nihil  dijjimulari  patiuntur^  7itve  nimia 
mi^  or  it  as  iis  tribuatur  ;  qua  tern  ere  admiffa^  inania  mult  a  quafi  re- 
ligionis  chriftiana  dogmata  proponuntur  ;  quod  iis  qui  religionem  di- 
vinitus  revelatam  omant^  pati  nefas  eft.  Cler.  Hiji.  Eccl.  p.  534. 

*  Nor  will  even  thus  much  be  allowed  by  a  very  able  and 
impartial  author,  whom  I  have  often  been  obliged  to  cite,  and 
whofe  affedion  to  the  caufe  of  chriftianity  appears  fufficiently 
in  this  and  many  other  of  his  works,  which  I  with  more  of 
our  countrymen  were  duly  acquainted  with,  and  valued  as  they 
well  deferve.  Quae  fi  probe  reputentur,  nemo  mirabitur  proxi- 
me  pofi:  apoftolorum  tempora  ea  a  chriftianis  dicta  et  fa(5la  efle, 
quae  vix  hodie  apud  dodiores  et  probiores  dici  aut  fieri  poflent. 
Itaque  evangelium  poftea  plenius  intelledlum  et  altius  in  ani- 
mum  demifilim  majores  frudus  protulit,  et  etiamnum  profert. 
Ab  ethnica,  hoc  eft,  impiiriflima  vita,  ad  infignem  fandimo- 
niam  plerique  tarn  fubito  tranfire  non  poterant ;  nee  priftinam 
jgnorantiam  extemplo,  inligni  evangelii  cognitione,  mutare. 
Ejufmodi  frudus,  ut  ca^reri  omnes,  nonnifi  fenfim  maturef- 
cunt.  Errant  ergo  qui  quo  antiquiores  chriftiani  fuerunt,  eo 
nieliores  f-jffe  exiftimant.  Evangelium  ab  infantia  animis  in- 
ftillatum,  et  longa  confuetudine  firmatum,  ne  eruditionem  qua 
illuftratum  poftea  eft  memorem,  animos  foelicius  fubiit,  et  ad 
omne  virtutum  genus  vehementius  accendit.  Simile  quiddam 
in  veteribus  Judssis  videre  licuit,  qui  aegerrime  a  Mofe  et  pro- 
phetis  ab  idololatria  revocari  fe  pafTi  funt,  et  fubinde  in  earn 
relapli ;  a  qua  tamen  pofteriores  Judsei  abftinuere,  etiamfi  ille- 

cebris 

5 


of  Revealed  Religion.  163 

we  are  not  to  form  our  notions  of  the  ftate  of 
any  inftitution;  as  was  obferved  in  the  begin- 
ing*:  Nor  are  fuch  any  objection  to  the  gradual 
progrefs  of  rehgion  here  fuppofed.  Neither  were 
the  firfl  chriftians  different  from  other  men,  as 
foon  as  thefe  extraordinary  hopes,  and  terrors 
ceafed  -f- ;   as  foon   as  they  were  at  eafe  in  the 

world ; 

cebris  et  fuppliciis  fepe  funt  tentati.  Sed  tamen  chriftiani  a- 
poftolici  ffivi  intinito  intervallo  ethnicos  cognitione  rerum  divi- 
narum  et  fan6tinionia  morum  plerumque  fuperabant ;  quam- 
vis  eJLifmodi  not)  erant  quales  elTe  debuiflenr.  Pafla  hoc  forte 
eft  divina  provideiitia,  ne  apoftolorum  difcipuli  evangelii  audio- 
res  fuKfe  vjderentur,  neve  fold  eorum  fandtimonia  chriftiana 
dodlrina  commendata  videretur ;  vel  ut  femper  magnum  inter-, 
eflet  difcrimen  inter  magiftros  et  difcipulos ;  quo  dodrinse  evan- 
gelicae  divinitas  magis  eluceret ;  aut  alia  de  caufa  quam  com- 
minifci  nunc  non  poiTlunus.  Interim  de  re  conftat,  quam  cave 
negaveris,  quod  racionem  fat  commodam  ejus  proferre  nequeas, 
aut  quod  tibi  divinam  providentiam  decuifle  non  videatur.  Non 
eft,  fi  verum  amamus,  quid  a  Deo  fieri,  ex  noftra  hominum 
ctecorum  fententia,  par  fuerit,  in  hiftoria  quasrendum;  fed  quid 
re  Ipfa  fadum  fit ;  ejufq  le,  fi  poflimus,  fique  ita  ferat  animus, 
probabiles,  quatenus  licet,  rationes  reddendae.  Cleric.  Eccl, 
Hift.  p.  392,393.  Comp.  Id.  de  Jacobi  Ep.  ib.  p.  410. 
*  Part  ii.  p.  46. 

$•£»  (Totpixq^  i-STccxaa-cci  axTri'^iuy-vju-j,  TYtViy.ccxira.  rng  «6f»  -urXaivng 
rriv  oi^ynr,y  1X0.^.0, ocvvj  ri  <rvcflx(jig,  Skx,  T/ig  Tojy  iTipo^i^occrKuiXwv  cc- 
TSTxrnc^  01  y.a,i  an  fj,7\^£vog  In  rm  AsyoirloXuv  Xii-uro[jt.ivH,  yvuvri 
Xomyo'j  7]h  t;i  y.t(pxXyi,  too  Trig  o(,Xr,^Bia.g  y.n^v'yu.tx.Ti  mv  ^^eu^ojvu- 
[U.OV  yvuG-iV  ocvTiy.yi^vrTSi'j  izs-ex^i^av,  Eufeb.  Hift.  Eccl.  L.  iii.  c. 
26.  —  '  The  ftricl  morals  or  behaviour  of  the  primitive  chrift- 
ians j  their  fobriety,  chaftity,  humility,  &c.  flione  in  their 
greateft  fplendour,  during  the  lives  of  the  apoftles ;  but  dege- 
nerated fo  much  daily  from  the  period  in  queftion,  that  there 
was  no  difference  in  the  fourth  century,  between  the  manners 
and  condu6l  of  the  chriftians,  and  thofe  of  other  people.'  Bayk^ 
Gen.  Dia.  Vol.  VII.  p.  770.  N.  From  the  defcription  Julian 
gives  of  the  licentioufnefs,  the  luxury,  a^d  lewdnefs  of  that 
town  in  particular,  where  Chriftians  rirft  received  their  name, 

L  2  [vid. 


164  Of  the  federal  Dijpenfatiom 

world}  and  left  to  the  common  courfe  of  itj  and 
once  became  involved  in  all  its  fafliions,  forms, 
and  interefls  :  having  all  along  this  treafure  in 
earthen  'uejfels^  that  the  excellency  of  the  power  might 
be  of  God  J  and  not  of  them  (l). 

When 

[vid.  Mifopogon  ox  Ant'iochenfis^  paffim.]  we  are  not  permitted  to 
form  any  high  idea  of  their  purity  in  thofe  days  :  and  however 
aggravated  fuch  an  account  may  be,  as  Jm.  Marcellinus  ov.ns  it  to 
have  been,  [L.xxii.]  yet  we  cannot  help  fuppofing,  that  there 
were  fome  grounds  for  fo  fevere  a  charge  againft  their  pradice, 
though  the  fame  Emperor  was  fenfible  of  the  fuperior  excel- 
lence and  perfection  of  their  moral  principles  and  inftitutes. 
vid.  infra,  p.  .  Comp.  Moyle's  Works^  Vol.11,  p,  204,  &c. 
with  Vitriiigas  Diflertation  on  the  State  of  the  Church,  from 
Nero's  time  till  Trajan.  Obf.  Sac.  L.  iv.  c.  7,8; 

(l)  '  It  is  with  religion,  as  it  is  with  ^rts  and  fciences  ;  the 
firft  eflays  are  feldom  perfe(5l;  they  arrive  not  to  their  height 
at  firft ;  they  require  a  gradual  improvement.  And  fo  it  is  here  : 
the  primitive  ChrijUans  were  not  grown  up  to  that  perfedion  of 
knowledge  and  underftanding,  which  was  defigned  by  the  au- 
thor of  our  religion.  ChrijVianity  was  in  its  infancy,  at  moft  in 
its  childhood,  when  thele  men  wrote;  and  therefore  it  is  no 
wonder  that  \\\f^  jpake  as  childrtu^  that  they  underjhod as  children^ 
that  they  thought  as  children:  This  was  according  to  the  oeco- 
nomy  they  were  then  under.  And  befides,  they  had  not  time 
and  leifure  to  fearch  into  the  chrifllan  do(5irines,  nor  had  they 
laid  in  a  fufficient  ftock  and  fund  for  that  purpofe  ;  they  being 
but  newly  adopted  into  the  chriflian  church  :  yet  they  were 
willing  to  appear  in  its  behalf,  to  defend  it  as  well  as  they  could, 
•which  was  accepted  by  Heaven.'  Edwards's  Patrologia,  p. 57. 
*  Let  me  not  be  cenfured,  though  I  Ihould  be  fo  bold  as  to  fay,  ■ 
that  we  fhould  have  underftood  the  fcriptures  much  better,  if 
we  had  not  had  tiie  writings  of  the  fathers  ;  for  they  have  ob- 
fcured  and  depraved  them  by  their  different  and  contrary  com- 
ments ;  they  have  raifed  controverfies,  they  have  taught  men 
to  quarrel  and  difpute  about  the  fenfe  of  many  texts,  which  o- 
therwife  are  obvious,  and  ■  about  feveral  matters  of  practice, 
which  are  evident  enough  in  themfelves,  fome  of  which  are  fu- 
perftitious,  he.  ib.  p.  135.  I  could  here  alfo  take  notice,  how  the 
writings  of  the  fathers  do  generally  juftify  thofe  rites,  ufages, 
and  ceremonies,  which  were  preparatives  to  popery.  For  my 
part,  I  have  been  afliamed  to  fee  how  fome  men  fweat  to  an- 
fwer  feveral  places  in  the  ancient  fathers'  works,  which   the 

papiJIs 


of  Revealed  Religion.  165 

When  chriftianity  is  countenanced  by  the  civil 
power,  and  thereby  gains  prote6tion  againfl  out- 
ward 

papijis  alledge  in  defence  of  their  ceremonies  and  fuperftitious  ob- 
fervances.  Why  do  proteftajits  ftrive  to  excufe  the  fathers  in  this, 
and  to  palliate  their  writings  ?  This  is  not  the  thing  that  is  to 
be  done ;  but  rather  let  them  confefs  plainly,  that  even  thofe 
early  fathers  were  in  fome  meafure  infeded."  Id.  Free  Difc.  on 
Tr.  and  Err.  p.  234. 

'  Nor  is  there  any  one  chriftian  church  in  the  world,  that  at 
this  time  doth  believe  all  that  the  fathers  did  believe  and  teach 
in  their  time,  even  in  thofe  things  in  which  they  did  not  con- 
tradict each  other ;  nor  is  it  the  worfe  for  not  doing  fo  :  nor  is 
there  any  one  church  in  the  chrirtian  world,  that  at  this  day 
doth  enjoin  and  obferve  all  or  the  greater  part  of  what  was  en- 
joined and  pradtiied  in  the  primitive  church.  And  therefore  it 
is  very  little  better  than  hypocrify^  to  pretend  that  fubmiflion  and 
refignation  to  the  ancient  fathers,  and  to  the  primitive  practice  ; 
when  they  very  well  know  that  the  learning  and  induftry  of 
pious  men  who  fucceeded  the  fathers,  and  the  great  skill  in  lan- 
guages which  they  have  arrived  to,  together  with  the  affiftance 
they  have  received  from  them,  have  difcovered  much  which 
was  not  known  to  them,  and  made  other  interpretation  of  fcrip- 
ture,  than  was  agreeable  with  their  conceptions  :  and  that  the 
difference  of  times,  the  alteration  of  climates,  the  nature  and 
humour  of  nations  and  people,  have  introduced  many  things 
which  were  not,  and  altered  other  things  which  were,  in  the 
pradice  of  the  primitive  church,  and  obferved  in  the  primitive 
times.  — And  we  have  no  reafon  to  believe  that  fuch  introduc- 
tions or  alterations  are  unacceptable  to  God  Almighty,  or  that 
he  ever  meant  to  limit  pofterity  when  his  church  Ihould  be  pro- 
pagated and  fpred  over  the  face  of  the  earth,  to  obferve  all  that 
was  at  firfl:  pradtlfed,  when  all  the  chriftians  in  the  world  might 
have  been  contained  in  two  or  three  great  cities. — And  we  may 
pioufly  believe  that  our  Saviour  himfelf  and  his  apoftles,  who 
knew  well  how  far  the  church  in  time  would  be  extended,  would 
not  have  reduced  the  chriftian  faith  and  do6frine  into  fo  little 
room,  and  left  fo  little  direction  for  the  government  thereof,  if 
they  had  either  expected  fuch  a  union  of  opinion  and  judgement 
in  all  propolitions  which  might  arife,  or  be  drawn  frum  the 
former,  as  fcm>e  men  fancy  to  be  neceftary  ;  or  if  they  had  not 
intended  or  forefeen,  that  in  the  latter,  very  many  things  would 
depend  upon  the  wifdom  and  difcretion  of  chriftian  princes  ; 
who,  according  to  the  cuftoms  and  manners  of  the  nations 
\vhere  cliriftianity  fliould  be  planted,  would  eftablifli  and  aker 

L  3  rnany 


1 6  6  Of  the  fever al  Difpejtfations 

ward  violence  from  its  ancient,  enemies,  it  lofes 
much  of  its  internal  purity,  and  fuffers  many 

ways 

many  things,  as  they  faw  from  time  to  time  like  to  advance, 
and  contribute  to  the  growth  and  pra6lice  thereof.' 

'  But  what  then  ?  fhall  antiquity  be  defpifcd  by  us,  and  the  great 
learning  and  piety  of  the  firll:  lights,  the  reverend  fathers  of  tiie 
church,  be  undervalued,  and  their  judgement  looked  upon  with- 
out reverence?  God  forbid.  We  refort  to  antiquity  as  the  befl 
evidence  of  what  v.'as  then  done,  and  think  we  have  the  fame 
hberty  in  the  perufal  of  the  monuments  thereof,  thofe  conduits 
which  convey  to  us  the  information  of  what  was  then  done,  as 
in  other  hiftory,  which,  ir  may  be,  hath  been  tranfmitted  with 
more  care  and  exa6lnefs ;  to  confider  the  improbability  of  this 
matter  of  fa(5f,  and  fo  doubt  the  veracity  of  it ;  the  prudence 
and  fitnefs  of  another,  and  think  it  might  have  been  better 
done.  And  fo  we  look  upon  the  fathers,  and  what  they  faid, 
and  what  they  did,  with  full  reverence,  tho.ugh  not  v.rith  full  re- 
iignation  ;  we  admire  their  learning  and  their  piety,  and  wonder 
how  they  arrived  at  either,  in  times  of  fo  much  barbarity  and 
ignorance,  in  thofe  places  Vv^here  they  lived  :  and  thank  God  for 
enlightening  them  to  give  tei'cimony  for  him  in  thofe  ages  of 
darknefs  and  infidelity,  and  for  the  inRruction  and  information 
that  we  have  received  from  them;  and  our  reverence  is  the 
greater  to  them,  for  having  feen  fo  much  in  fo  great  darknefs  ; 
and  yet  we  cannot  but  think  that  darknefs  hindered  them  from 
feeing  all.  And  when  we  confider  the  fadion  and  diftemper  of 
the  times  they  lived  in,  we  may,  without  leiTening  the  efiima- 
tipn  we  have  for  them,  believe  that  that  diftemper  and  faction 
•might  have  fome  influence  upon  them,  and  miflead  them  in 
feme  particulars  :  And  when  they  fo  often  contradi6>  one  ano- 
ther in  many  things,  and  many  of  them  themfelves  in  fome,  it 
cannot  be  reafonable  to  oblige  us  to  fubmit  in  all  things  to 
•which  they  all  confent,  if  our  reafon  makes  it  manifeft  to  us 
that  they  are  in  the  wrong  ;  though  I  do  not  know  that  VvC  do 
diffent  from  them  in  any  fuch  particular,  yet  we  fee  all  that  they 
did,  and  we  may  mcdeftly  believe,  that  they  did  not  fee  all  that 
we  do.  It  would  be  a  very  impudent  thing  to  fay,  that  St.  Aiijlin 
was  not  a  very  pious  and  devout  man,  of  a  mofl  chriftian  tem- 
per and  exemplary  humility  ;  or  that  St.  Jcrom  Vv'as  not  a  very 
learned  man  and  a  profound  fcholar  :  but  no  degree  of  modefty 
will  oblige  a  man  to  believe,  that  the  former  had  the  knowledge 
of  the  learned  languages ;  or  of  all  that  learning  which  hath 
flourifhed  in  Europe  fince  that  time  ;  or  that  the  other  was  not 
a  very  angry  man,  eafily  tranfported  with  paflion,  and  did  not, 

with 


of  Revealed  Religion .  167 

ways  by  the  conne6lion  with  its  new  friends  :  as 
foon  as  it  becomes  eftabhfhed  in  the  Ro?na?i  E?n- 
pire^  it  partakes  of  all  the  imperial  pomp  and  pa- 
geantry i  and  admits  the  pagan  ceremonies  *. 

We 

with  all  neceflary  ingenuity,  fet  down  the  words  or  the  fenfe  of 
his  adverfary. — We  may  have  a  very  jufl  efteem  of  the  gravity 
and  judgement  of  St.  Jmbrofe^  and  of  the  piety  and  eloquence  of 
St.  Chryfojlom;  and  yet  believe  that  they  were  both  too  credulous 
in  tTie  point  oi  miracles ^  and  may  fmile  at  fome  of  thofe  which 
they  too  much  extolled,  becaufe  we  have  the  fame  information 
which  they  had. — In  a  word,  many  men  do  believe,  that  religion 
and  truth  have  fuffered  much  more  prejudice  by  the  too  fupine 
fubmxifllon  and  refignation  to  antiquity^  and  the  too  much  mo- 
defty  and  bafhfulnefs  that  retrained  men  from  contradicting  the 
ancients,  than  they  have,  or  are  like  to  do,  by  our  fwerving 
from  thofe  rules  and  dictates  which  they  have  prefcribed  to  us; 
and  we  (hall  have  well  complied  with  the  advice  of  the  prophet, 
'^er.  vi.  16.  when  we  have  ftood  upon  the  oldivays,  and  feen  the 
old  paths,  informed  ourfclves  of  what  they  faid,  and  what  they 
did,  though  we  do  not  lie  down  to  them,  and  acquiefce  in  all 
that  pleafed  them.  He  who  will  profefs  all  the  opinions  which 
were  held  by  the  mod  antient  fathers,  and  obferve  all  that  was 
pradlifed  in  the  pr'nnitive  times,  cannot  be  of  the  communion  of 
any  one  church  in  the  world  ;  as  he  who  would  follow  the  po- 
htic  maxims  of  antiquity,  and  the  rules  heretofore  obferved  a- 
mong  other  nations,  and  it  may  be  in  his  own ;  will  be  found 
a  very  inconvenient  counfellor  in  the  prefent  affairs  of  any  court 
in  Europe.''  Ld.  Clarendon,  of  the  reverence  due  to  antiquity,  ElT, 
p.  223,  4,  5,  6.  fol. 

*  "iittMiddletoiis  Letter  from  Rome,  4th  Ed.  '  Turn  maxima 
yitiari  ccepit,  cum  minime  debuerat :  Imperio  ad  fidem  addudo, 
fed  et  imperii  pompa  ecclefiam  inficientc  :  ethnicis  ad  Chriftum 
converfis,  fed  et  Chrifti  religione  ad  ethnicrc  formam  depravata, 
&c.  Turrettin.  de  variis  Chr.  Rel.  fatis.  Orat,  Acad.  Gencv.  1708, 
p.  15.  Comp.  Newt,  on  Dan.  c.  xiv.  and  Boehmer,  Jus  Eccl.  Pro- 
tejiant.  feet.  12.  p.  9.  Veras  pietatis  in  locum  ingens  variarum 
fuperftitiomim  agmen  feniim  fuffedum  eft,  quae  partim  ex  re- 
ceptis  temere  fententiis,  partim  ex  prajpoftero  profanos  ritus 
imitandi  ftudio,  partim  ex  infita  omnium  hominum  mentibus 
ad  vanam  quandam  religionis  oftentationem  propenfione,  pro- 
fedlse  funt.  Crebrre  primum  in  Palaeftinam,  et  ad  eorum  fepul- 
chra,  qui  pro  veritate  occubuerant,  profediones  inftitutae  funt, 
(juafi  hinc  fanditatis  femen,  falutifque  c^hrta  fpes  domum  refer- 

1.4  ri 


1 6  8  Of  the  fever  al  Dfpenf attorn 

We  find  it  immediately  fplit  iixto  new  herefies, 
and  fchifms ;  torn  with  ambitious  contefts,  and 
ftruggles  for  wealth  and  power -f :  perplexing 
doubts,  and  difficulties  railed  in  points  of  doc- 
trine ;  fubtile  diflinctions,  and  nice  refinements 
made  in  its  precepts  ;  and  both  often  confound- 
ed in  many  an  idle  controverfy  (m)  :  till  at  length 

almoft 

ri  pofTit.  Ex  Palasftina  deincle,  locifque  fanilitatis  opinione  ve- 
rendis,  pulveris  feu  terra;  porticnes,  tanquam  efiiicaciffima  con- 
tra vim  malorum  remedia,  ablatas,  et  caro  ubique  pretio  venditse, 
et  redemptss  funt.  Supplicationes  porro  publican,  quibus  Deos 
olim  populi  placare  volebant,  ab  his  fumptas,  magnaque  mulris 
in  locis  pompa  celebratae  funt.  Templis,  aquae  certis  formulis 
confecratas,  imaginibus  fandtorum  hominunr,  eadem  virtus 
afcripta,  eademque jura  tributa,  quae  Deorum  templis,  flatuis  et 
luftrationibus,  antequam  Chriftus  veniflet,  adfcripta  fuerant.  Ex 
his  fpeciminibus  conje6turam  facile  fagaciores  facient,  quantum 
pax  et  tranquillitas,  per  Cofiftantinum  parta,  rebus  Chriftianis 
nocuerit.  J.  L.  Mojhemii  Inft.  Hift.  Chrift.  Ant.  Saec.  4.  Par.  ii. 
c.  3.  fed.  2.  p.  312. 

t  Vid.  Ammian.  Adar.  L.  xv.  et  xxvii.  Socr.  Eccl.  H.  L.  i. 
c.  22,  23.  Boehmeri  DifTert.  Jur.  Eccl.  padim.  Sub  cruce  ut 
plurimum  integra  erat  Ecclefiarum  falus  ;  poftquam  vero,  max- 
ime  Conftantln'i  teir.p-ore,  potentia  et  divitiis  crefcere  coepit,  a 
vero  mox  defcivit  fcopo;  et  ex  clericorum  faftu  et  avaritia  fingu- 
li,  non  quae  Chrifti,  fed  quae  fua,  quaerere  incepe:v^i.nt;  et  inde 
Ecclefia  ambitionis  atque  avaritiae  palzertra  fada-'etTe  videtur. 
Quid  itaque  mirum,  qucdfuprema  lex  Ecclefiaftica  quoque  hue 
tinice  direcla  fuerit,  ut  avaritiic  clericali  fatisfieret;  thefauri  Eccle- 
fiaftici,  fub  {^tci^  boni  cperis,  augerentur;  et  dominatus  facer ^  feu 
hierarchia^  magis  magifque,  ab  initio  quidem  occulte,  fed  mox 
inanifefte,  frabiliretur;  et  tandem  in  monftrumillud  Monarchiae 
Ronianae  excreverit?  Id.  Jus  Eccl.  Protejlant.  p.  13.  Halas  1720. 

(m)  Sicut  olim  arborl  vitae  praelata  arbor  fcientiae  maxima 
dederat  mala,  ita  tunc  quoque  curiofam  eruditionem  pietati  an- 
tehabitam,  et  ex  ^-eligic/ie  artcm  fa^am  :  cui  deinde  confequens 
fuerit,  ut  ad  exemplum  eorum  qui  turrim  Babylojiicam  aedifica- 
bant,  affedatib  temeraria  rerum  fublimium  dilTonas  locutiones 
et  difcordiam  pareret.  Grot.  V.  R.  C.  L.  ii,  c.  i.  p.  277.  _  Ut 
in  illis  iemporibus^  fays  Erafmus  very  juftly,  ingeniofa  res  ftdt 
ejfe  Cbrijlianiim.  Comp.  Bafd.  ap.  Diunafc.  Hilar,  ad  Conft. 
Eufcb.  de  Vit.  Conji.  L.  ii.  c.  61.  Ammian.  xVI.  L.xxi.  fin.  Barhey- 


of  Revealed  Religion .  169 

almoft  the  whole  church  of  Chrijl  feems  to  be 
overwhelmed  with  Popery  and  Mahomet anifm  j  for 

which 

rac,  Pref.  to  Fuf.  fed.  19. 1'aylor^  Lib.  Proph.  fed.  2.  N0.26.  Tur- 
retiin^'xh.  p.  16,  20.  Mably\  Obf.  on  the  Romans,  B.  iii.  p.  235. 
*  At  iinl;  the  teachers  of  Chriftianity  difcourfed  it  with  more  fim-> 
plicity,  after  the  manner  of  Chrift  and  his  apoftles,  as  may  be 
feen  in  Ch-num  Romaiius :  but  afterward,  as  learning  came  into 
th.e  Church,  they  turned  the  form  of  Chriftianity  from  that  of  a 
laiv,  into  that  of  an  art.  They  early  feparated  all  the  matters  of 
truth  from  the  matters  of  duty  ;  which  the  holy  fcriptures  ne- 
ver do  :  and  this  was  the  foundation  of  the  do6trine  of  reJigior; 
which  is  an  art.  This  feparation  was  more  ufeful  to  fpeculation 
and  difpute,  than  to  life  and  pradice  :  but  fo  it  went  on,  till 
there  was  no  one  of  the  liberal  arts  more  artificial  and  fubtle 
than  the  art  of  religion.  Then  the  fyftems  of  Chriftianity  came 
into  efteem,  and  were  multiplied  ;  and  every  point  of  do6trine 
was  difputed,  oppofed,  and  defended  with  the  greateft  nicenefs 
that  could  be.  Few  were  able  to  diftinguifti  what  was  human  in 
matter  and  form,  from  what  was  divine ;  and  fewer  dared  to 
own  it.  But,  by  this  iTieans,  none  but  thofe  who  had  learning 
and  fagacity,  could  comprehend  the  dodrine  of  Chriftianity : 
and  thf  people  found  it  fo  difficult  to  underftand,  what  the  learn- 
ed haA  made  almoft  unintelligible  to  themfelves,  that  they  de- 
fpaired  of  knowledge,  and  acquiefced  in  ignorance.'  yeffery  on 
Phil.  i.  10.  Trafts,  Vol.11,  p.  337.  The  feveral  Jchemes  of 
Chriftianity  in  different  ages  are  fet  down  in  the  fam.e  place,  and 
fo  very  well  defcribed,  that  any  common  Chriftian  by  perufmg 
them  may  eafily  fee  what  fyftem  he  is  of. 

To  give  the  reader  a  general  idea  of  his  method,  I  fhall  here 
add  his  principal  divifions,  as  well  as  the  fubftance  of  what  is 
delivered  under  them,  from  p.  338,  and  366.  containing,  i.The 
fimplicity  of  the  truth  of  Chriftianity,  in  the  ages  next  after  the 
apoftles  to  St.  Aiiguflinc.,  i.  e.  till  after  A,  D.  404.  2.  The  rudi- 
ments of  the  art  of  Chriftianity  in  the  ages  following  them,  from 
?>i.Juguftine  to  P.  Lombard.^  i.  e.  between  A.  Z>.  404,  and  1141. 
3.  The  fubtilty  and  corruption  of  Chriftianity,  from  P.  Lom- 
bard to  Luther  ;  joined  with  the  groflhefs  of  idolatry  and  fuperfti- 
tion  in  pratflice  :  7.  e.  from  A.  D.  1141,  to  7517.  4.  The  refor- 
mation of  the  ftate  of  Chriftianity  among  fome  Proteftants,  from 
Luther ;  rejefting  the  corruptions,  retaining  the  art :  fmce  A.  D. 
1517.  5  The^  reftoration  of  the  fimplicity  of  Chriftianity  ;  not 
only  rejecSting'  the  corruptions,  but  alfo  the  art :  confidering 
Chriftianity  as  a  law,  or  ad:  of  grace.— ^In  the  firft  period  of 
time,  Chriftianity  was  virtue  and  piety  ;  without  any  mixture  of 

learning:. 


170  Of  the  fever al  Difpenfations 

which  indeed  it  was  too  fully  ripe  (n).  Though 
perhaps  the  latter  of  thefe  two  (notwithftandiiig 
the  mixture  of  impofture  in  it)  may  have  proved 
a  feafonable  and  necelfary  correftive  of  the  for- 
mer 5  by  its  amazing  progrefs  giving  fome  check 
to  every  branch  of  antichriftian  tyranny,  which 
was  then  growing  predominant ;  and  by  its  more 
tolerant  fpirit  preferving  the  remains  of  thofe  par- 
ticular churches,  which  would  have  otherwife 
been  wholly  extermxinated ;  and  may  appear  to 
have  been,  in  the  main,  a  real  and  confiderable 
reformation  (o).  But 

learning.  In  the  fecond,  it  was  nature  and  grace,  with  a  tin6lure 
of  learning.  In  the  third,  it  was  church  and  facraments,  with 
the  extremeft  fubtilty,  and  abundance  of  fuperftition.  In  the 
fourth,  it  was  Chrift  and  faith  ;  being  a  refinement  upon  the 
dodlrine  of  the  fecond  period.  In  the  next  period  of  time,  we 
hope  it  will  be  piety  and  virtue,  as  in  the  firft ;  >vith  an  im- 
provement from  the  beft  Greek  and  Roman  moralifts,  correded 
and  perfeded  by  the  gofpel  of  Chrift. 

(Nj  See  ^ale\  Prehm.  Difc.  to  the  Koran,  fed.  2.  Add  Grot. 
de  Ver.  R.  C.  L.  vi.  c.i.  not.  '  In  the  mean  time  (as  Mr. 
Rctheram  ohkives,  Serm.  on  the  Wifdom  of  Providence)  the  re- 
mains of  learning  were  faved  in  the  Eaft  from  amidft  the  gene- 
ral wreck,  by  the  removal  of  the  feat  of  Empire  from  Rome  to 
Conjiantinople;  which  otherwife  muft  have  perifhed  entirely,  when 
the  Northern  nations  over-ran  the  Weftern  Empire. — So  far  was 
this  ftep  from  caufmg  the  downfal  of  the  Empire,  that  it  was  a 
means  of  faving  a  part  of  it :  which  anfwered  two  great  purpofes, 
and  doubly  ferved  religion.  The  Eaftern  or  Greek  church  was 
faved  from  the  fpiritual  ufurpation  of  the  Romifli ;  and  learning 
was  preferved  from  the  fury  of  Gothic  barbarifm,  to  be  an  in- 
ftrument  in  due  time  of  retrieving  Europe  from  the  tyranny  of 
fuperftition.'  As  in  effed  it  did  upon  the  downfal  of  that  Em- 
pire, and  the  feizing  this  its  metropolis  by  the  Turks;  which 
obliged  the  Chriftians  of  the  Greek  church  to  betake  themfelves 
for  refuge  into  Italy  and  the  adjacent  parts,  whereby  the  ftudy 
and  knowledge  of  the  Greek  language  was  there  much  propa- 
gated, JVorthington,  c.  8.  A  charader  of  thefe  emigrants,  with 
fome  account  of  their  works,  may  be  feen  in  Mr.  Fojier's  Eflay  on 
Accents,  p.  209,  215,  &c.  2d  Ed. 

(o)  See  Reflexions  on  Molmnmedifm,  Sec.  printed  1735,  where- 
in the  author  attempts  to  fliew  that  Mohajnmedifm  may  have 

been 


of  Revealed  Religion .  lyi 

But  this  is  a  fubjecl  too  difagreeable  to  dwell 

upon  J  nor  am  I  inclined  to  aggravate  the  imper- 

fe(5lions 

been  ordained  for  the  good  of  Cluriftianity,  to  withftand  the  cor- 
ruptions of  it  in  times  paft,  and  to  increafe  and  enlarge  it  in 
times  to  come,  p.  5,  he.    All  authors  agree,  that  what  gave 
Mahomet  the  greatcft  room  to  advance  his  new  religion,  [befide 
the  weaknefs  of  the  Roman  and  the  Perfia?i  monarchies,  fee  Mo- 
dern Part  oWniverfalHiftory.,  Vol.  I.  p.  18.  fol.J  was  the  diftradt- 
ed,  ignorant,  corrupt  frate  of  the  eaftern  church  at  that  time  j 
the  miferable  contentions,  and  moft  horrid  perfecutions,  on  eve- 
ry religious  pretence  ;  the  diflblutenefs  of  all  feds  and  parties  : 
and  'trs  evident  that  he  contributed  not  only  to  reform  the  mo- 
rals of  a  great  part  of  the  world,  but  likewife  reduced  thera 
from  polytheifm  and  grofs  idolatry,  to  the  belief  and  worfhip  of 
one  God  ;   which  was  the  principal  doctrine  he  fet  out  with  at 
firft,   and  gained  great  reputation  by  ;  and  which  he  made  the 
ground  of  his  pretended  miflion.  His  fyfiem  muft  have  the  fame 
efFed  fiill  wherever  it  prevails,  as  it  does  very  largely  in  feve- 
ral  heathen  countries,  being  fo  much  fuperior  to  any  other  fpe- 
cies  of  religion  fettled  in  fuch  countries :  it  contains  a  great  deal 
of  pure  Chriftia?!ity  ;  it  enforces  the  virtues  of  charity,  temper- 
ance, juftice,  and  fidelity,  in  the  ftrongefl  manner;  it  prohibits 
extortion  ;  and  all  kinds  of  cruelty,  even  to  brutes  ;  and  binds 
its  votaries  to  the  ftrideft  order,  regularity,  and  devotion.  [Vid. 
Hottinger  Hifl.  Or.  p.  315,  &c.]   Several  feds  of  them  believe  in 
Chr'}^^  [vid.  D. Millms  de  Rel.  Moham.  Diff.  x.  p.  344,  &c.    Re- 
land  de  R.  M.  p.  25,  l^c.  and  Sir  P.  Ricaut\  Hift.  B.  ii.  c.  r  i,  ^c. 
or  Miilar^p.  220.]  and  entertain  as  worthy  notions  of  him  to  the 
full,  as  fome  of  the  Papifts  do  at  prefent.   [See  l' Alcoran  des  Cor- 
deliers;  znd  Bayk,  Gen.  Did.  Vol.  VII.  p.  326.  B.J    One  may- 
fee  to  what  height  the  Ronnjl)  corruptions  were  grown  in  Maho- 
mci'i  time,  by  his  reproaching  the  Chrifiians  with  their  afTociat- 
ing  to  God  their  dodors  and  monks  \_Koran\y..  31.  J  and  by  his 
furprizing  miftake  of  the  Virgin  Mary,  for  the  third  perfon  in 
the  Trinity  :  which  yet  is  not  much  worfe  than  the  account  giv- 
en of  her  by  St.  Cyril.    [See  Reland's  Four  treatifes  on  Mah.  p. 
174,^^.  or  Sale's  Prelim.  Difc.  p. 35,  and  his  Koran.,  c.  v.  p.  98.] 
How  this  miftake  came  about  may  be  feen  in  D.  Millii  Diff.  de 
Mohammedifmo  ante  Mohamrnedem,  p.  346,  347.    And  what  ha- 
vock  thofe  moft  lamentable  controverhes  on  this  fubjed  made, 
appears  from  the  confeffion  of  a  learned  writer;  who  tells  us,  that 
obliged  him  to  drop  his  defign  of  giving  us  the  hiftory  of  thefe 
churches.   Pref.  to  Prid  Life  o^  Mahomet.  ^^tQ  alfoDr.  Jortin's 
Remarks  on  Eccl.  Hift.  Vol.  III.  p.  42,  &c.   and  Mr.  Taylor's 
Eftay  on  the  Divine  CEconomy,  p.  52,  54,  65,  &c. 


\f2  Of  the  feveral  Difpenfations 

fe6tions  of  pafl:  ages.  All  that  I  would  obferve,  Is 
what  appears  from  the  moft  traniient  view  of  ec- 
clefiaftical  hiftory,  namely,  that  the  rife,  and 
progrefs  of  Chriftianity  has,  in  the  main,  beeii 
limilar  to  that  of  all  other  difpenfations ;  that  both 
the  name  of  Chrifi^  and  the  nature  of  his  reli- 
gion, were  difcovered  ;  or  as  we  may  fay,  both 
the  external  and  internal  propagation  of  Chriftia- 
nity^ was  carried  on  in  the  fame  gradual  manner. 
As  to  the  firfl.  The  fews^  who  had  before  been 
made  ufe  of  to  fpread  the  knowledge  of  the  true 
God,  and  his  providence,  and  prepare  men  for  a 
niore  noble  inilitution,  by  their  frequent  difper- 
fions  all  over  the  eafl  j  are  here  much  more  fo, 
(when  they  were  much  better  qualified  for  it, 
and  lefs  liable  than  ever  to  be  corrupted  by  the 
heathen,  among  whom  fome  of  them  were  fo 
long  to  converfe)  [p]  by  their  difperfion  over  the 
whole  world,  at  the  dellruftion  of  their  temple, 
and  government,  by  T/Vz^i,  and  under  the  follow- 
ing 

[p]  See  Le  Chrc,  Caufes  of  Incred.  p.  264,  &:c.  In  fa<?l,  none 
of  them  that  we  know  of,  however  bad  they  were,  and  are  in 
other  refpeds,  have  fallen  from  their  own  God,  to  the  idola- 
trous worfhip  of  their  neighbours  any  where,  during  this  their 
moft  miferable  difperfion ;  their  feeming  fo  long  to  be  utterly 
reje6ted  by  him  ;  a  tenth  part  of  which  fuffering  would  have 
been  the  utter  ruin  of  any  other  people,  and  totally  deftroyed 
the  very  name  of  thefe  in  any  former  times.  This  muft  be 
thought  a  little  remarkable  by  every  one  who  thinks  at  all  a- 
bout  it.  Nor  has  their  cafe  been  lefs  extraordinary  in  Chriftian 
countries,  where  they  have  never  been  permitted  to  reft  long  in 
any  kingdom ;  where  frequently,  in  every  age,  men's  eyes  are 
turned  upon  them  by  fome  new  general  perfecution  ;  and  yet, 
notwithftanding  all  this,  they  are  univerfally  believed  to  be  more 
numerous  in  the  whole  at  prefent,  than  they  have  ever  been  in 
their  moft  fiourifhing  eftate,  in  their  own  land.  The  authors  of 
Modern  Umverf.  Hijl.  allow  them  to  be  upwards  of  three  mil^ 
lions.  B.  XX.  c.  I.  p.  620,  fol. 


of  Revealed  Religio7t.  17-^ 

ing  emperors  J  efpeciallyJ/^^r/^^  (  q^)  ;  and  there- 
by every  where  pnblifli,  and  prove  the  truth  of 
their  own,  as  well  as  the  gofpel  prophecies  (r)^ 
and  become  the  bed  evidences,  becaule  unvvdlling 
ones,  in  favour  of  the  Chrijlian  religion. 

And 

fo^)  He  fold  them  at  fairs  for  the  fame  price  as  horfes,  \Hier. 
in  ""fer.  p.  342.]  and  would  not  fuffcr  any  of  them  {o  nmch  as 
to  fet  foot  in,  or  come  in  view  oxyemfale-in^  fay  fome  [y^hig.Qh. 
Lib.  XV.  c.  21.  Sulp.  Sev.  Hift.  S.  L.  ii.  c.  31.  Hil.  inP/xlviii.] 
or  of  any  part  oijudea,  according  to  others.  [Hier.  in  Da?;.  595. 
Tert.  Apol.  c.  21.J  Nor  could  they  obtain  even  this  privilege 
from  any  of  the  fucceeding  emperors  (except  Julian)  but  with 
great  difficulty,  and  only  for  one  day  in  a  year,  to  fee  and  be- 
wail its  ruins;  and  that  upon  paying  a  confiderable  fum;  [Hier. 
in  Zeph.  c.  2.  U?iiv.HijI.  B.  iii.  p.  40.  Eufeb.  E.  H.  21.  6.  Comp. 
Bafnage^  Hift.  J.  B.vi.  c.9.  fe6l.  28,  29.  et  Witfii  Exercit.  Acad. 
12,  16. J  a  rigour,  as  has  been  obferved,  that  was  never  ufed  to- 
wards any  other  people  conquered  by  the  Roma?is.  '  Thus  all 
the  attempts  of  that  perfidious  nation  tov/ards  the  recovery  of 
their  former  condition,  ferved  only  to  heighten  and  aggravate 
thofe  calam.ities,  with  which  they  had  been  fo  often  threatened 
by  the  prophets ;  and  to  reduce  them  to  the  deplorable  ftatc,  in 
which  we  now  fee  them  ;  being  a  crev^r  of  contemptible  vaga- 
bonds, difperfed  all  over  the  world,  without  kin?,  temple,"or 
pontiff";  driven  from  their  own  country,  and  not  darine;  to  fet 
foot  in  it,  even  as  paflengers  and  ftrangers.  The  edict  c^  Adrian 
excluding  all  Jews  ixom  J eriifakm,  extended  to  fuch  of  them  as 
had  embraced  the  Chriftian  religion ;  fo  that  they  too  beino- 
obliged  to  quit  the  city,  the  church  was  by  that  means  deliver- 
ed from  the  fervitude  of  the  law  ;  for  till  that  time,  not  onlv 
the  bilhops  o{  Jerujalem  had  been  chofen  from  among;  the  cir- 
cumcifed  Chriftians^  but  all  the  converted  Jeivs  joined  to  the  ob- 
fervance  of  the  gofpel  that  of  the  law.'  Univ.HiJl,  ib.  p.  41. 
Sulp.  Sev.  ib.  et  MoJ})C7n.  de  Reb.  Chrift.  Szec.  2.  (t€i.  38.  ^. 

I'r)  Deiit.  xxviii.  Matt,  xxiii.  35,  38,  he  Luke  xxi.  24.  Dent. 
xxxii.  21.  Rcm.x.iq.  Jer.xw  ^.x\v.  g.  Ho/,  in.  4..  Ifai.\\. 
9,  &c.  xlii.  22,  &:c.  Bojpuet,  [Univ.  Hiit..  p.  304.]  obfeVves  a 
Angular  inftance  of  divine  providence,in  preferving  this  people  fo 
much  longer,  than  any  of  thofe  who  formerly  conquered  and  en- 
flaved  them,  v.g.  the  AJfyrians,  Medes\  Greeks^  and  Romans;  and 
ftill  continuing  them  diftind  and  feparate  from  all  the  other  na- 
tions among  whom  they  live  :  with  other  reafons  of  this  extraor- 
dinary difpenfation  he  afTigns  the  following,  viz.  That  hcrebv 


1 J^  Of  the  fever al  Difpenfatiom 

And  as  \}ci^Ror,ian  empire,  by  its  increafe  and 
fettlement  at  the  time  of  Chrijfs  coming,  contri- 
buted remarkably  to  this  fame  end,  fo  did  it  no 

lefs 

we  may  find  in  unfufpedled  hands  thofe  very  Scriptures,  which 
foretel  both  the  bhndnefs  and  unhappinefs  of  thefe  fame  Jews, 
who  notwithftanding  keep  them  fo  rehgioufly. 

The  hke  obfervation  he  has  made  of  the  SamaritajiSi  a  fed  fo 
weak,  that  itfeems  to  be  upheld  on  purpofe  for  a  check  upon  the 
others;  and  to  confirm  their  evidence,  by  bearing  an  independent 
tellimony  to  the  antiquity  oi  Mofes^  and  the  authenticity  of  his 
Writings,  ib.  p.  406. 

In  what  a  remarkable  manner  every  curfe  defcribed  by  Mofes 
has  been  to  the  full  infli6ted  on  that  Hill  miferable  people,  may 
be  feen  in  Patruk  upon  Deut.  xxv'ni.  Comp.  Mod.  Pt.  of  Univ, 
////?.  B.  XX.  CI. 

Hallet  [Difc.  Vol.  I.  p.  3,  Sec]  fuppofes,  that  in  Pf.  li.  14.  the 
hlood-guihinefs  there  confeffed  relates,  not  to  that  oi David  himfelf, 
which  accompanied  his  other  fni  of  adultery^  (as  is  intimated  in 
the  title.,  though  no  mention  be  made  of  the  latter  in  the  whole 
Pfalm;)  but  to  the  murder  of  MeJJiah^  which  the  body  of  the 
^Jews  are  to  acknowledge  in  thofe  words.  This  he  confirms  from 
ver.  16 — 19.  which  could  not  poflibly  be  true  oi  David's  day?, 
but  muft  be  written  prophetically,  for  the  general  ufe  of  the 
Jews  fmce  the  deftrudliion  of  JerufaJem.  The  like  he  obferves  of 
lome  other  Pfalms,  particularly  Pf.  Ixxiv.  3,  9,  &c.  The  like 
is  obferved  of  Pf.  xxii,  Ixix,  Ixxxviii ;  in  which  the  feveral  paf~ 
fages  which  exprefsly  defcribe  the  crucifixion  of  our  Lord,  are 
pointed  out  by  Vitringa.,  Obf.  T.  I.  L.  ii.  c  3.  p.  380.  And 
the  like  obfervation  is  made  on  Pf  xci  by  Peters  [Crit.  DifT.  on 
Joh.,  p.  300,  &c.]  which  he  thinks  was  compofed  for  the  ufe  of 
the  ifraelites  in  the  Wildernefs,  upon  ereding  the  brazen  ferpent ; 
and  which  perhaps  they  might  have  been  taught  to  repeat  at  the 
fame  time  they  were  looking  up  to  that  great  flanding  type  or 
emblem  of  him,  who  was  to  bruife  the  ferpenfs  head,  ver.  13. 
and  comp.  Johri  iii.  14.  xii.  32,  33. 

If  this  appear  to  be  the  cafe  in  fo  many  of  the  Pfalms,  how- 
ftrongly  does  it  jufiify  our  Lord's  appeal  to  them  as  treating  of 
him  !  Lide  xxiv.  44.  And  what  a  noble  argument  may  hence 
arife,  for  the  convi6lion  and  converfion  of  that  extraordinary 
people  to  whom  they  were  originally  communicated,  when  once 
the  veil,  tuhich  is  en  their  hearts,  Ihall  be  taken  aivay ;  as  by  -the 
fame  fpirit  of  prophecy  we  are  aflured  it  fliall !  Vid.  Fcnwick  on 
Titles  of  the  Pf.  p.  116,  he.  Add  Jortin  on  Pf.  ex.  Remarks 
on  Eccl.  Hifl.  Vol.  III.  p.  305. 


of  Revealed  Religion.  ije 

lefs  afterwards  by  its  decline  and  difiblution  ;  at 
which  time  Chrijiianity  was  fcattered  abroad  with 
it,  among  the  Northern  nations,  and  carried  to 
the  remoteft  iflesj  in  the  fame  manner  as  the 
Greek  philofophy  had  been  difperfed  over  all  AJiay 
upon  the  diffolution  oi Alexanders  empire.  *. 

By  thefe  and  the  like  means,  was  the  gofpel 
divulged  every  where ;  and  the  found  of  it  might 
be  faid,  without  an  hyberbole,  to  have  gone,  into 
all  the  earth,  and  its  words  unto  the  eiids  of  the 
world  -f :  and  where  it  has  prevailed,  it  prevailed 
more  entirely  than  any  other  religion  couldj  which 
makes  a  great  abatement  in  the  difproportion  that 
heathenifm  in  general  may  feem  to  have,  in  its 
numbers,  above  Chriftianity  J.  And  though  fome 
nations,  at  firil  view,  feem  to  have  quite  loft  it  a- 
gain,  or  greatly  abufed  and  corrupted  it ;  yet, 
upon  a  more  ftricl  furvey,  we  difcover  a  great 
deal  of  it  mixed  in  their  feverai  fyftems,  and  hid 
under  different  names  j  which  we  have  reafon  to 
think,  will,  at  length,  be  found  of  them  more 
fully ;  and  like  feed  fown,  revive  in  its  own  fea- 
fon.    Nor  is  it  now  in  fo  narrow  a  compafs  as  is 

ge- 

*  Vid.  Rollhu  A.  Hid.  Vcl.  VII.  Introd.  p.  6.  «  The  feeds  of 
Chriftianity,  which  had  been  fpred  over  the  whole  body  of  the 
Roman  Empire,  were  preferved  in  all  thofe  fragments  into  which 
it  was  now  broken,  and  even  conveyed  by  many  of  its  barba- 
rous conquerors  beyond  its  utmoft  limits.'  Mr.  Rotherarn  on  the 
Wifdom  of  Providence,  p.  40.  To  which  we  may  add,  that  the 
fpirit  oi  Liberty,  fo  requiflte  to  the  due  growth  of  this  good  feed, 
and  to  which  the  Roman  Empire  had  not  been  very  favourable, 
was  at  the  fame  time  diffufed  over  its  remains;  thofe  nations 
which  overturned  it,  however  barbarous  in  other  refpedts,  be- 
ing favourers  of  free  or  limited  governments.  See  Spirit  of  Laius, 
B.xvii.  c.  5. 

t  Rom.  X.  18.  See  the  authors  below. 
X  Jinkirij  Vol.  I,  p.  347. 


176  Of  the  feveral  Difpeiifatlom 

generally  imagined  ||.  Though  there  be  many- 
large  countries  where  it  is  not  eftablifhed,  or 
formally  profefled ;  yet  there  are  fome  traces, 
both  of  this  and  former  revelations,  in  moft  parts 
of  the  world ;  as  appears  from  feveral  modern  wri- 
ters §  :  and  though  we  often  find  it  blended  with 
impure  rites,  and  grofs  fuperilitions,  among  a 
barbarous  people  j  yet  at  the  fame  time  we  find, 
that  it  has  had  a  very  confiderable  efFe61:,  even 
upon  fuch  ;  and  will,  we  truft,  in  time  lead  them 
to  a  more  pure  and  perfe6l  profefiion  of  it,  when 
they  become  ripe  for  fuch  a  manifellation  :  and 
as  fome  corruptions,  both  in  the  natural  and  ci- 
vil body,  generally  make  way  for  a  more  perfect 
foundnefs,  and  then  are  themfelves  cured  :  fo  may 
it  be  in  the  body  fpiritual.  Thus  that  thick  cloud 
of  Popery^  which  has  been  fo  long  hanging  over 
the  weftern  church,  and  was  in  part  diffipated  at 
the  Reformation  (which  during  the  fire  of  perfe- 
cution  raifed  up  fome  fliining  examples  of  true 
primitive  piety,  refining  many  parts  of  the 
Chriftian  world  from  all  the  drofs  they  had  con- 
trailed  *,  and  which  helped  greatly  to  amend,  at 
lead:  the  difcipline  of  that  very  church,  who  re- 
fufed  to  admit  any  material  alteration  in  her  doc- 
trines X'y)  niay  ftill,  by  its  refemblance  to  the, 
worfhip  of  heathens,  lead  them  more  eafily  and 
infenfibly  out  of  their  grofier  errors  3  and  be  no 

im- 

11  Vid.  Fahru'ii  Lux  Evang.  toti  orbi  exoriens,  c.  36,  &:c.  or 
Millars  HilL  Prop.  c.  7,  8,  &c. 

§  See  many  of  them  cited,  and  more  referred  to,  by  Jenkin^ 
Fabricm,  and  Millar.  Add  Yoiin^%  Hift.  Diff.  Vol.  II.  p.  218, 
&c. 

*  See  WorthingtoiH  Eflay,  p.  152,  &c.  Turrettin  de  Chrift. 
Dodr.  Fatis,  p.  29. 

X  See  Hakewiirs  Apology,  p.  547.  Collier,  Eccl.  H.  Vol.11. 
p.  1385  139- 


of  Revealed  Religion,  1 7^ 

improper  introclu6lion  to  a  more  pure  religion 
among  them  j  and  when  it  has  fenced  that  end, 
its  own  idolatries  be  abolifhed  ;  and  by  its  judge- 
ments alarm,  and  convince  they^wi,  (whofe  blind- 
nefs  it  has  hitherto  confirmed*;)  and  fo  be  pro- 
ductive of  a  brighter  light  than  ever;  make  way 
for  a  ftill  purer,  as  well  as  more  enlarged  Hate  of 
Chriftianity,  among  both  Jews  and  Gentiles  (s). 

Bat  not  to  dwell  on  conjedures;  this  we  know 
afluredly,  that  every  people,  nation,  and  lan- 
guage fhall  at  laft  embrace  the  true  religion  ;  and 
ah  kingdoms  of  the  world  becor.j  the  kingdom 
of  Chrift(T). 

Se- 

♦  See  Bretfs  Narrative  of  the  JewiJJ}  Council ;  Phenix^YoLl. 
543.  compared  with  Menajph  Ben  IJrael's,  Defence,  ib.  Vol.  II. 
p.  401. 

(s)  See  Edwards's  Survey,  p.  715.  or  ^^^j^'s  Chriftian  Life, 
Partii.  Vol.  II.  c.y.  p.489.  Some  great  end  will  moft  undoubt- 
edly be  ferved  by  the  permifTion  of  Popery  fo  long,  even  after 
the  myjlery  of  its  iniquity  is  feen  through  by  the  generality  of 
its  own  profeffors ;  as  feems  to  be  in  a  great  meafure  the  cafe  at 
prefent.  Even  during  its  darkeft  ages,  vv^hich  afford  the  very 
ftrongef.  obje6lion  to  that  progrefs  in  religion  we  fuppofe,  Chrift- 
ianity  was  ftill  fpreading  widei'  and  wider,  in  the  more  diftant 
parts  of  the  world  ;  and  where  popijh  converts  now  become 
the  feed  of  Chriftians,  who  may  not  improperly  be  compared 
to  the  profelytes  of  the  gate  among  the  Jews;  being  probably 
the  firft  fruits  of  the  Harveft  God  intencis  to  have  among  the 
heathens  of  thofe  parts  ;  and  after  they  are  fully  converted, 
may  be  moft  ferviceable  to  promote  the  converfion  of  others. 
[See  Jurieu,  Pref.  to  Accornpl.  Prcph.  or  MiHar^  Vol.11,  p. 
230,  364.]  We  may  affirm  that  popery  there,  is  ftill  better  than 
paganifm ;  and  by  its  fo  great  refemblance  of  the  pagan  fuper- 
ftitions,  (particularly  in  the  point  of  images)  it  more  eafily  in- 
fmuates  iifelf among  fuch  people-,  and  may  beconfidered  there- 
fore, in  fome  refpeds,  as  no  very  unfit  introdu6tion  to  a  more 
perfedt  ftate  of  religion  in  future  ages ;  whenever  they  ftiall  be- 
come capable  of  it.  See  CoUiber's  Impartial  Inquiry,  p.  138.  2d 
Edit,  with  Gage's  Survey  of  the  I^yi  Indies. 

(t)  P/.n.^.  xxii.27.  Ixxii.ii.  lxxxvi.(^.    I/a. 11,2.  ix.7.  xi. 
9 — II.  xl.5.  xlix.6.  lii.io.  lv.5.  lvi.7.  Ix.g — 11.  lxvi.i€,22. 

M  £zck. 


178  Of  the  fever al  Difpenfatiom 

Secondly.  As  to  what  may  be.  called  more  par- 
ticularly the  internal  propagation  of  Chiifiianity^ 
or  the  comprehenfion  of  the  whole  gofpel  fchemej 
the  fame  method  is  carried  on,  though  not  in 
fo  vilible  a  manner,  or  capable  of  being  diilin- 
guifhed  by  /uch  remarkable  periods.  That  per- 
fe6l  analogy  between  religion  and  the  common 
courfe  of  nature,  which  has  been  fo  well  difplay- 
ed  by  a  late  writer,  *  holds  no  lefs  true,  I  be- 
lieve, in  this  refpecl)  and  that  as  all  arts  and 
fciences,  every  improvement  in  natural  and  civil 
life,  are  ftill  drawing  nearer  to  perfe6tion ;  as 
we  become  daily  better  acquainted  with  the 
fyftem  of  the  world,  as  well  as  that  of  the  uni- 
•verfe  5  with  the  nature  of  the  heavens,  and  earth; 
with  that  of  our  own  body,  and  mind;  in  Ihort, 
as  every  branch  of  knowledge  has  been  all  along 
enlarging,  and  improving  itfelf ;  and  every  fuc- 
ceffive  age,  not  only  enjoys  the  difcoveries  of  the 
foregoing,  but  adds  ftill  greater,  and  more  valu- 
able ones  of  its  own  -f- ;  fo  it  is  probable,  that 
the  knowledge  of  religion  alone  is  not  at  a  ftand; 
but  on  the  contrary,  that  as  we  continually  ad- 
vance in  the  ftudy  of  God's  ivorks^  fo  we  fliall 
come  to  a  proportionably   better  underflanding 

of 

£'2;^^.xxxvu.2i,cVc.  xxxix. 23,20.  X)i77/.ii,  44.  vii. 14,27.  Hof. 
i.io.  iii.5.  yoelinA^kc.  .-/^v.  ix.14.  Mich.M.\.  Zeph.m.c^. 
Zech.'ix.io.  xii.io.  xiv.9.  Afc:l.\.ii.  Mait.xxiv.i^.  Markxm, 
10.  Lukem.b.  xxi.24.  Misxxa.^'].  Ro?7i. vm.jgykc.  xi.  25. 
xiv.ii,&c.  1C0r.xv.2S'  2C0r.Vn.16,  kc.  Rev. XI. 1^.  xiv.6. 

From  fucli  texts  as  thefe  Dr.  ll^h-thington  infers,  that  the 
\i\ngdoxn  oi Chriji  will  be  an  unlverfal  theocracy.,  whereof  that 
imder  the  'Jews  was  in  feme  refpecfis  typical  j  £^.'292,  &:c.  — 
where  there  Ihail  be  univerfal  hol'mejs.,  302.  and  obedience  to 
the  gofpel  precepts  in  their  ftridell  fenfej  309.  and  either  an 
univerfal  la^iguage.,  or  a  perfect  union  in  faith  and  worfhip,  308. 

*  Bi(hop  .g«/Ar.  t  See  Part  iii. 


of  Revealed  Religion.  1 79 

of  his  word :  as  by  all  thefe  means,  human  rea- 
fon  is  ftill  growing  more  perfe6l ;  fo  by  the  fame 
means,  divine  revelation  will  gradually  clear  up  ; 
and  Chriflianity  itfelf  draw  nearer  to  xtsfulnefs. 

What  is  here  fuppofed,  has  been  remarkably 
confirmed  in  fa6l  fmce  the  Reformation  j  about 
which  time  thofe  two  extraordinary  difcoveries 
of  printings  and  the  ufe  of  the  compafs^  in  Eu^ 
rope,  jointly  contributed  to  the  difperfion  of  learn- 
ing, and  enlarging  of  commerce^  over  the  world; 
and  at  the  fame  time,  gave  a  new  publication  of 
Chrijlianity  ;  and  in  much  greater  purity,  than  it 
had  been  in  before,  for  many  centuries.  Ever 
lince  which  time,  all  three  have  been  continually 
gaining  ground.  New  light  has  been  given  to 
the  prophetic,  and  other  more  abflrule  parts  of 
fcripture,  in  every  fuccelTive  age,  and  almoft  by 
every  writer;  as  a  very  able  judge  affures  us*. 
The  grounds  of  our  religion  are  in  general  much 
better  underftood,  more  clearly  and  rationally  ex- 
plained, and  vindicated ;  and  from  what  appears 
at  prefent,  we  have  reafon  to  think,  they  will  be 
flill  more  and  more  fo  J.   We  may  venture  to  fay, 

that 

*  Newton  on  Dan.  c.  i. 

X  '  At  tandem,  fuperiore  praefertim  feculo,  et  hoc  noftro, 
cum  difciplinae  onmes  et  quae  pertinent  ad  antiquitatis  lingua- 
rumque  demortuarum  intelligentiam,  et  qua;  rerum  ipfarum 
cognitionem  traduntj  et  quae  veri  in  quavis  arte  inveniendi  ac 
exponendi  rationem  decent,  ad  multo  majorem  perfe6tioneni 
addudlas  eflent ;  antiquiflTuna  ilia  religionis  divinitus  revelats 
monumenta  multo  melius  explicari,  certioraque  ex  iis  confec- 
taria  duci,  capitaque  omnia  Theologica  reclius  tradi  coeperunt, 
quam  unquam  antea  ab  apoftolorum  aetate  factum  fuerat.  Quod 
multo  citius  contigiffet,  fi  majores  noftri  judicio  fuo  maluiffent 
uti  quam  alieno  ;  neque  enim  ingenia  defuiffe  puto  pofteriori- 
bus  feculis,  fed  artem  duntaxat,  qus  nimia  caecaque  admira- 
tione  priorum  oppreffa  jacebat.  Qiiare  cont>git  idem  Theologiae 
Chriftianae,  quod  philofophiae  j  qus  turn  demum  cum  fru(5tu,  ut 

M  2  par 


1 8o  Of  the  fever al  Difpenfations 

that  in  our  own  nation,  there  never  were  more 
free  and  worthy  notions  of  God,  and  his  provi- 
dence ;  nor  were  the  defigns,  and  various  difpen- 
fations of  religion  ever  generally  fo  well  under- 
ftood  as  they  are  at  prefent.  Never  was  learn- 
ing and  real  knowledge  fo  fully  and  equally  dif- 
perfed  among  all  parties,  and  profeffions  of  men. 
Nor  is  there  any  fe6t,  however  wild  and  extrava- 
gant it  may  have  been  at  its  firft  fetting  out,  but 
evidently  partakes  of  thefe  improvements. 

And  though,  while  the  minds  of  men  are 
warm  and  eager  in  the  queft  of  truth ;  while  they 
are  in  continual  agitation,  and  daily  teeming  with 
new  inventions;  many  monfters  will  fpring  up 
(as  may  naturally  enough  be  expe6led)  together 
with  it;  and  flrange  errors  and  abfurdities  be  ad- 
vanced,  in  fuch  full  freedom  of  enquiry,   and 

debate; 

par  erat,  excoli  et  perfici  coepit,  cum  homines  coepere  recor- 
dari,  fibi  rationem  non  minus  efTe  datam  quam  Jnjioteli ;  ex- 
cuflaque  admiratione  antiquitatis,  dogmata  ejus  ad  examen  re- 
vocare.  Ut  igitur  qui  nunc  pulcherrima  recentiorum  in  philo- 
fophia  inventa  oblivioni  mandari  vellent,  ut  Arljlotelea  decreta 
fola  iterum  obtinerent,  tenebras  luci  prasferre  merito  cenfe- 
rentur :  ita  qui  nunc  nos  revocant  ad  elementa  ac  prima  veluti 
tentamina  ;>^/r«w  Grascorum  aut  Latinorum,  plurifque  ea  fieri 
volunt  quam  quae  nunc  fcimus ;  ii  virum  adultse  astatis  perti- 
naci  ftudio  longaque  experientia  edocftum,  ad  pueritiae  rudita- 
tem  redire  volunt ;  majorique  in  pretio  habere  quae  puer  ani- 
mo  agitabat,  quam  quae  adultus  maturo  judicio  penfitavit.  Ini~ 
mici  funt  profe^us  omiiis  in  fa cr is  Uteris,  adeoque  ipfius  veritatis.  Ta- 
lenta  divinitus  nobis  data,  et  nuper  mirum  in  modum  au£la,  minuere 
atque  infodcre  omni  ope  conantur.  ^od  ah  its  perfui  nee  Deus,  nee 
homines  fment,  donee  in  aliquo  terrarum  angiih  Uterae  et  veritatis  a~ 
mor  vigebunt.'  Cleric.  Ep.  Crit.iv.  p.  151,  &c.  Comp.  id.  Q. 
Hieron.2'  P-4-Sy  ^^'  Id.  Differt.  ii.  fed.  13.  Proleg.  ad  Com- 
ment, p.  28.  with  Mot's  B.  Led.  Partii.  Serm.  iv.  p.119.  and 
LaSiant.  de  Orig.  Err.  L.  ii.  fed. 7.  To  which  may  be  added 
lVotton\  Two  excellent  chapters  on  the  Fhilol.  and  Iheol  learn- 
ing of  the  moderns,  Refl.  c.  28,  and  29.  and  Worthiiigton^  Eflay, 


of  Revealed  Religion,  i  8  r 

debate  j  and  though  this  increafe  of  knowledge 
be  attended  with  an  increafe  of  libertinifm,  and 
extravagance  of  all  kinds  ;  and  an  evil  fpirit  of 
infidelity,  and  profanenefs,  be  at  the  fame  time 
gone  abroad  ;  yet  is  this  neither  fo  uncommon,  or 
unconformable  to  the  courfe  of  Divine  Providence 
in  other  refpe6ls,  as  to  make  us  defpair  of  feeing 
it  attended  with  the  ufual  confequences:  we  have 
flill  reafon  to  truft,  that  when  truth  and  know- 
ledge have  once  fully  got  the  better  of  error  and 
fuperftition,  this  fpirit  of  reformation  will  at 
length  reform  and  rectify  itfelf;  and  we  fhall 
have  more  and  more  of  the  true  life  and  fpirit  of 
our  rehgion,  as  we  draw  nearer  to  thofe  times, 
wherein  the  fure  word  of  prophecy  has  fixed  its 
reign. 

I  am  far  from  imagining  that  Chrljltanity  is  yet 
come  to  its  mature  ftate  ;  that  it  is  underftood  in 
the  whole  extent,  or  held  in  its  utmoft  purity  and 
perfe6lion,  by  any  particular  church  *.  But,  as 
when  it  was  firft  preached,  men  were  fit  to  hear, 
and  profit  by  it  in  a  com.petent  degree  (as  we  have 
fliewn;)  as  that  was  a  very  proper  time  to  divulge 
it,  in  order  to  improve  the  world,  which  it  did 
very  confiderably  ^,  excelling  all  former  difpen- 

fations 

*  *  It  will  not  be  thought  any  Imputation  on  Chrijiianity, 
that  all  its  myfteries  and  do6trines  have  not  been  as  yet  fo  fully 
difcovered,  and  underftood  by  the  feveral  feds  and  parties  of 
ChriJIians,  as  to  come  to  a  fettled  agreement  concerning  them  ; 
if  it  be  confidered,  that  no  human  fcience  hath  been  brought 
to  fuch  perfecftion  as  not  to  admit  of  farther  improvements, 
many  of  which  began  to  be  cultivated  long  before  the  com- 
mencement of  Chriftiatiity.''  Pref.  to  l^orthingWis  Eflay,  p. 7. 
Comp.  Burnet^  de  Fid.  et  Off.  c.  5.  p.  80.  c.  8.  p.  177.  Boehmer, 
Jus  Eccl.  Proteftant.  p.  21,  &c. 

t  See  Bp. Gibfon's  2d  Paft.  Let.    or  IVorth'mgtcn's  EfTay,  c.  7. 

M  3 


1  §  2  Of  the  fever al  Dfpenfadons 

fations  of  religion,  and  fyftems  of  fcience;  refin- 
ing the  notions,  even  of  thofe  who  did  not  form- 
ally receive  it*j  and  yet  was  itfelf  for  fome 
while  but  partially  communicated -f*,  and  imper- 
fectly underftood  :  fo  now,  'tis  of  much  greater 
advantage  to  the  world  in  general  j  and  yet  ftill 
capable  of  increafe ;  it  waits  for  its  own  f ulnefs  : 
nor  fhall  mankind  receive  the  proper  influence, 
and  advantage  of  it,  till  their  minds  be  much  far- 
ther opened;  their  reafon  more  fully  exercifed, 
in  this  great  my  fiery  of  divine  love. 

We  muft  furely  be  fenfible,  that  the  fcriptures 
are  very  far  from  being  thoroughly  underftood  by 
us,  who  are  of  fo  reformed  a  church  ;  live  under 
fuch  an  excellent  government;  and  in  this  en- 
lightened age;  not  even  thofe  parts  of  them 
which  treat  ofpaftftates,  anddifpenfations;  much 
lefs  thofe  which  regard  futurity.  How  long  is  it 
fince  men  were  fo  very  ignorant  of  its  do6lrines, 
as  to  fix  that  horrid  one  of  ahfolute  reprobation, 
upon  St.  PW  himfelf  ?  and  it  is  to  be  feared,  that 

almoft 

*  This  is  very  vifible  in  the  writings  of  thofe  philofophers 
who  came  after  its  promulgation,  zsEpi^.  Arr.  Plut.  Max.  Tyr. 
and  more  efpecially  M.  Ant.  who  is  well  acquainted  with  the 
Chrijlian  virtue  of  Humility^  among  many  others,  and  fre- 
quently infifts  upon  it.  The  like  maybe  obferved  oi Porph. 
and  Hieroc.  [See  paffages  in  Burnet ^  de  Fid.  et  Off.  p.  29.]  as 
alfo  of  Seneca^  whom  feveral  ancient  writers  efteemed  almoft,  if 
not  altogether  a  Chrijlian.  See  Jones's  method  of  fettling  the 
Canon,  Part  iii.  c.12.  fe6l.  3.  The  like  obfervation  is  made, 
with  great  juftice,  on  their  forms  of  devotion^  by  Dr.  Jortin.,  Difc. 
p.  228, 229.  The  fame  thing  is  ovvmed  by  the  emperor  Julian^ 
in  his  excellent  advice  for  a  reformation  in  their  philofophy,  by 
taking  in  ihcChriJiian  morals.  Ep.  zdArfac.  49.Vid.  Cave,  Introd. 
p.  32,  &c.  Leng,  B.  Lecl.  fol.  fed.  12.  p.m.  Jenkin^  Pah  iii. 
c.  5.  p.  386.  Comp.  Whitby,  1  Cor.  xv.  44. 

t  See  the  feveral  periods  of  this  communication  accurately- 
fettled  by  the  author  of  Mifc.  Sac.  in  his  Abftrad  of  the  Sac. 
Hift.  of  Ap.  and  Pref.  p.  14,  &c. 


of  Revealed  Religion*  i  ??  3 

almoft  as  hard  things  are  yet  believed  of  him,  and 
other  infpired  writers.  We  are  ftill  apt  to  confine 
the  gofpel  of  our  Lord,  as  his  primitive  difciples 
fometime  did,  to  particular  nations,  churches, 
fcfts,  opinions  *  ;  to  contend  vehemently,  either 
^ibout  things  in  their  own  nature  abflrufe  and 
difficult  to  be  underftood,  and  therefore  lefs  ne- 
ceffary  to  be  determined;  or  elfe  fuch  lighter 
matters,  as  the  ceremonies,  circumftances,  and 
outward   forms   of  its  adminiflration-f- ;  inftead 

of 

*  *  It  has  been  the  common  difeafe  of  Chrlftians  from  the 
beginninc;,  not  to  content  themfelves  with  that  meafure  of  faith, 
which  God  and  the  fcriptures  have  exprefsly  afforded  us  ;  but  out 
of  a  vain  denre  to  know  more  than  is  revealed,  they  have  at- 
tempted to  difcufs  things  of  which  we  can  have  no  light,  nei- 
ther from  reafon  nor  revelation  :  neither  have  they  refted  here  j 
but  upon  pretence  of  church-authority,  which  is  none ;  or 
tradition,  which  for  the  mofi:  part  is  but  figment ;  they  have 
peremptorily  concluded,  and  confidently  impofed  upon  others, 
a  necelfity  of  entertaining  conclufions  of  that  nature :  and  to 
ftrengthen  themfelves,  have  broken  out  into  divifions  and  fac- 
tions, oppofmg  man  to  man,  fynod  to  fynod,  till  the  peace  of 
the  Church  vaniflied,  without  all  poffibility  of  recal.'  J.  Hales, 
of  Schifm,  p.  180,  Comp.  Bochncr^  DifT.  Pra^lim.  ad  Jus  Eccl. 
Proteftant.  fedf.  22,  &c. 

t  '  The  emperor  Jnftisnan^  fays  Joh.  Claiihcrgius^  In  his  In- 
ftitutions,  did  us  the  fervice,  and  himfelf  the  honour,  by  abro- 
gating the  fcrupulous  obfervation  of  flarcht  fubtil  forms  and 
niceties,  to  reduce  the  ftudy  and  pra6tice  of  the  lavvf  to  its  na- 
tive fimplicity  and  plainnei"s.  It  would  be  happy  for  the  Chriftian 
world,  could  it  find  a  man  who  would  do  fo  much  in  favour  of 
theology  ;  who,  rejeding  litigious  intricacies,  needlefs  curiofities, 
and  vain  niceties,  which  the  fchool-philofophy  has  introduced 
into  Theology;  would  reinftate  it  in  its  ancient  majeftic  purity. 
If,  what  Hen.  Alt'nig  flightly  attempted,  under  every  head  of  di- 
vinity, verbal  controverfies  were  feparated  from  real ;  and  in 
every  controverfy  what  did^not  concern  the  queftion  in  debate, 
was  diftinguilhed  from  what^fi;  a  multitude  of  difputations 
would  be  for  ever  filenced.  But  this  is  rather  to  be  wifhcd,  thaa 
expe6ted  in  our  days  ;  as  it  is  fafer  to  lainent  the  faults  of  our 
age,  than  to  reprove  them.'  /i^^r^;//>^/7^i  of  Logomachys,  p.i6. 
a  book  well  worth  the  reading  in  England.  Vid.  Stoll.  Introd. 
ad  Hift.  Lit.  p.  571. 

M  4 


'184  Of  the  fever  al  Difpenfafions 

of  explaining  and  recommending  the  trile  nature, 
end,  and  defign  of  it ;  of  being  intent  upon  en- 
larging its  real  kingdom ;  and  taking  care  to 
maintain  thofe  works,  which  are  intrinfically  good 
and  ever  prof  table  unto  men  * :  inftead  of  attend- 
ing to  that  more  excellent  way,  which  the  fame 
blefTcd  apoftle  fhewed  us  -f  ;  that  bond  of  perfeB- 
nefs,  which  he  has  fo  earneftly  exhorted  us  to  put 
on  above  all  things  %  J  vvhich  he  has  taught  us 
to  efteem  above  2X1  faith,  and  knowledge  -,  and  even 
the  beft  miraculous  gifts. 

But  though  the  face  of  Chriftianity  be  ftlll  mi- 
ferably  darkened,  and  deformed,  (of  which  more 
below  5)  though  fome  nations  feern  to  be  in  their 
childhood  yet,  and  cannot  receive  it ;  and  others 
grow  fo  vicious,  as  to  be  rather  inclined  to  reject 
it :  though  in  fome  ages  it  feems  to  have  been 
quite  hid  in  darknefs,  and  funk  under  ignorance 
and  fuperftition  -,  in  others,  borne  down  with  the 
torrent  of  lewdnefs,  and  libertinifm  :  though  like 
the   fea,  it  have  its  ebbs  and  flows,  and   leave 

fome 

*  Tit.  iii.  8,  9.  *  The  great  offence  —  which  in  all  nations, 
and  in  all  ages,  has  hindered  the  propagation  of  the  gofpel  of 
truth,  has  been  a  hypocritical  zeal  to  fecure  by  force,  a  fiditi- 
ous  uniformity  of  opinion,  which  is  indeed  impoffible  in  na- 
ture ;  inftead  of  the  real  Christian  unity  of  fincerity,  charity, 
and  mutual  forbearance,  which  is  the  bond  of  perfe£lnefs.^  Clarke, 
Ser.  xviii.  Vol.  VI.  8vo.  *  And  yet  among  thofe  who  have  em- 
braced the  gofpel  of  Chr'ifl,  there  never  was  the  leaft  room  for 
difpute  about  7Lr\y  fundamental ;  all  Chriftians,  at  all  times,  and 
in  all  places,  having  ever  been  baptized  into  the  profeffion  of 
the  fame  faith,  and  into  an  obligation  to  obey  the  fame  com- 
mandments. And  it  being  notorious  that  all  the  contentions  that 
ever  arofe  in  the  Chriftian  world,  have  been  merely  about  the 
feveral  additions,  which  t\&ry  fed  or  party,  in  dire6l  contradic-/ 
tion  to  the  exprefs  command  of  their  mafter,  have  endeavoured 
prefumptuoufly  to  annex,  by  their  own  authority,  to  his  deC" 
trines,  and  to  his  laws.'  Id.  Serm.  Ijixx. 

t  iCi?r.xii.3i.  %  Coioff.m.j^n 


of  Revealed  Religion,  ig^ 

fome  lands,  to  gain  on  others ;  nay,  though  fome- 
times  it  feem  to  be  at  a  general  ftand  j  and  even 
retreating :  yet,  neverthelefs,  we  have  reafon  to 
conclude,  that  upon  the  whole,  its  motion  is  pro- 
greffive ;  and  that  each  very  lett  tends,  in  the  main, 
to  accelerate  this  progrefs  ^as  was  obferved  in 
the  beginning  ;)  that  its  power  is  ftill  vifibly,  or 
invifibly,  enlarging  over  the  world  -,  and  that  it 
will  always  go  on  to  do  fo,  till  the  kingdom  of 
Chri/i  be  fully  comej  till  it  be  within  usy  and 
known  by  all,  from  the  leaft  to  the  greateft ;  till 
the  everlafting  gofpel  *  go  forth,  and  be  fo 
thoroughly  underftood  and  embraced,  as  to  bring 
on  thtfulnefs  of  the  Gentiles-,  and  by  their  means, 
the  reftoration  of  God's  own  people  the  Jews ; 
as  he  has  often  foretold  -f  -,  and  fo  the  whole  earth 
jhall  be  full  of  the  knowledge  of  the  Lord,  as  the  wa- 
ters cover  the  fea. 

From  the  whole  we  have  reafon  to  conclude, 
that  the  obje6lion  mentioned  in  the  beginning  of 
thefe  difcourfes,  is  abfolutely  groundlefs  j  —  that 
there  is  nothing  in  the  time,  and  manner  of  the 
Chriflian  difpenfation,  inconfiftent  with  infinite 
wifdom  and  goodnefs :  — that  God  is  by  no  means 
partial,  or  arbitrary  in  the  diftribution  of  his  bleff- 
ings  J  but  at  all  times  takes  care  of  all  mankind: — 
and  that  this  great  fcheme  of  revelation  was  con- 
trived and  carried  on,  in  the  heft  manner,  for  the 
world  in  general-,  which  ought  chiefly  to  be  re- 
garded 

*  Rev.  xiv.  6. 

+  Seethetexts  above,  note  (t)  p.  177,  178.  Many  more  to  the 
fame  purpofe  are  colleded  in  a  note  to  Partii.  c.  ir.  p.  187.  foJ. 
of  Kidder's  Dem.  To  which  may  be  added,  IVbiihy,  App.  to 
Conrim.  on  Rom.xi.  andTreatife  on  the  trus Mil/en.  c.  2.  Bumety 
App.  de  Stat.  Mort.  Worthingtoris  Eflay,  p.  295.  Taylor  on 
Rom.x\.  26.  p.344.  Lozvth  on  Ifai.  xi.ii.  Comp.  Jortin^  Rem. 
on  E.  H.  Vol.111,  p.  423,  &c.  and  Hallet:,  Vol,  III.  Difc.  x. 


1 8 6  Of  the  fever al  Difpenfations 

garded  by  us,  as  it  is  in  the  eye  of  our  common 
Father.  When  we  come  to  particular  ages,  and 
nations,  it  is  the  fame  as  with  particular  perfons ; 
the  fame  benefits  are  not,  cannot  be  conferred  on 
all ;  and  the  difpenfations  of  religion  are  perfe61:ly 
analogous  to  thofe  of  providence  in  the  conftant 
courfe  of  both  the  natural,  and  the  moral  world  ; 
and  thefe  perhaps  are  capable  of  being  fhewn 
to  be  the  beft  upon  the  whole ;  as  may  in  part 
appear  from  the  former  difcourfe*.  If  Chrift 
was  to  come  once  for  all,  he  muffc  appear  in  fome 
particular  time,  and  place ;  which  could  not  be 
equally  near  to  all  the  fucceflive  generations  of 
mankind  ;  nor  could  all  have  the  fame  privi- 
leges, of  feeing  and  converfing  with  him  in  the 
flefh :  and  as  they  are  bkjfed  who  have  not  feen, 
and  yet  believed  ;  fo  are  they  too,  moft  undoubt- 
edly, (though  perhaps  in  a  lower  degree)  who 
having  not  fo  much  as  heard  of  Chriji,  are  yet 
in  a  good  meafure  qualified  to  receive  his  dodrrine, 
were  it  delivered  to  them. 

The  great  fcheme  of  our  redemption  in  Chrifly 
was  laid  before  the  world  began -fj  and  if  we 
take  the  account  which  itfelf  gives  of  its  defign, 
we  fliall  find  the  greateil  of  its  benefits  extended 
to  all  mankind ;  namely,  the  covenant  for  re- 
ftoring  the  whole  pofterity  of  Adam^  to  that  im- 
mortality  which  he  forfeited.  T^he  Gift  of  God 
is   eternal  life^  through  yefus    Chriji  our  LordX, 

Or. 

*  See  this  more  at  large  in  -Bp.  Butler's  Analogy,  Part  ii.  c. 
6,  Sec. 

t  Eph.'u^.  Coll.  26.  Tit.\.2.  I  Pet.  1.20. 

t  Rom.  VI.  2^.  Comp.  v.  15.  and  HaUei's  Obfervat.  Vol.1,  p. 
326,  &c.  or  Layton'^  Trails,  in  2  Volumes  4to.  which  contain  an 
anfwer  to  all  that  was  wrote  in  defence  of  the  natural  Immorta- 
lity in  that  author's  time. 


cf  Reijealed  Religion.  \  S7 

Or,  eternal  life  is  not  in  any  refpe6l  a  property 
of  our  own  nature,  as  derived  from  Adam ;  but 
an  additional  privilege  conferred  by  God,  as  the 
purchafe  of  our  Saviour  and  Redeemer  Chri/l, 
Death  was  abolified^  and  life  and  incorruptibility  *i 
or  a  life  in  incorruptionf-,  fixed  in  the  divine 
decrees  from  the  beginning,  in  view  of  Chri/l's 
future  ranfom  J  ;  though  not  fo  fully  brought  to 
ligbty  or  publifhed  to  the  vi^orld  in  general,  till 
the  actual  accomplifhment  of  it  by  him,  in  our 
own  nature.  As  to  any  particular  privileges  that 
can  be  fuppofed  to  be  annexed  to  the  bare  belief 
in  him,  or  explicit  profeflion  of  it  5  we  have  rea- 
fon  to  think,  that  no  lefs  were  enjoyed  by  thofe 
good  men  of  old,  who  by  the  dim  light  of  pro- 
phecy, or  tradition,  beheld  his  day,  and  rejoiced 
in  it ;  who  faw  thefe  promifes  afar  off,  and  were 
perfuaded  of  them,  and  embraced  than  ||.  Faith  in 
him  to  come  was  the  fame,  in  proportion  to  the 
evidence,  as  in  him  paft  j  and  muft  be  equally  me- 
ritorious §.  Nor  have  we  any  reafon  to  doubt, 
but  that  the  fame  benefits,  in  kind  at  lead,  what- 
ever they  be,  might  accrue  from  a  pious  prefigu- 
ration  of  his  death,  with  a  lively  faith,  in  facri- 
fce  J  as  now  do  from  remembering  it,  in  the  fame 

man- 

*  A00a^(r»a,  iTim.  5. 10.  /.  e.  of  the  body  raifed,  iCor.  xv.52» 
That  the  Chriflian  revelation  of  immortality  lays  the  chief,  if  not 
the  whole  ftrefs  on  a  refurre^'wn^  is  plain  from  the  texts  cited 
to  that  purpofe  by  Benfon  on  iTheJf.'w.i-^.  See  more  in  the  lad 
Difcourfe. 

t  I  Cor.  XV.  42, 53,  54.  -where  the  fame  word  is  ufed. 

X  Matt. y.y..2^.  Marix.^^.  Jt^sxv. 11, iS.  GaLhliy.  Eph. 
1.4.  i77OT.ii.5,6.  2T/OT.i.g.  Heb.lx.i^.  1  Pet. I20.  Rev.xni.S. 

II   Hel?. xi.i^.  Gal. in.  S.  \ 

§  See  Deniie's  Serm.  Prop.  G.  p.  $3^  &c.  or  WilliamSy  B.  LeA. 
fol,  fe<5t.viii.  p.  232,  233, 


1 8  8  Of  the  fever al  Difpenfafions 

manner,  in  his  holyfupper.  So  far  then  it  might 
be  the  fame  whenever  he  came. 

And  when  we  fpeak  of  the  Chriftian  fcheme 
being  abfolutely  iieccfjary  to  falvation  *,  we  fiiould 
tinderftandy^/'u^//c?;2  in  the  fcripture  fenfe  of  that 
word  ;  as  implying  a  particular 7?^^^,  and  degree 
of  happinefs  ;  or  as  the  Chriftian  s  heaven  '\  j  not 
as  the  fole  condition  of  enjoying  everlafting 
life  J  or  as  necefifary,  in  all  men,  to  the  avoiding 
abfolute  mifery  ;  or  efcaping  the  pains  of  hell.  He 
has  told  us,  that  in  his  Father's  houfe  are  many 
manfions ;  ftates  fuited  to  every  degree  of  holinefs, 
and  virtue  :  and  as  it  often  appears  that  men  un- 
der very  different  difpenlations  here,  differ  but  al- 
mofl  infenfibly  from  each  other,  in  the  above* 
mentioned  qualifications  ;  can  we  conceive,  that 
their  ftates  of  retribution  fhall  be  fo  infinitely  dif- 
ferent hereafter,  as  thofe  of  heaven^  and  hell^  are 
commonly  believed  to  be  ?  No  doubt,  there  are 
great  advantages,  and  fure  promifes,  belonging  to 
thofe,  who  have  been  fo  happy  as  to  be  included 
in  the  Chriftian  covenant ;  and  hold  it  in  faith, 
and  purity.  But  let  not  fuch  exclude  others  from 
the  mercies  of  their  common  Lord  -,  or  murmur 
at  the  good  man  of  the  houfe ^  if  thefe  alfo  re- 
ceive every  man  his  peny%.  Whether  they  fhall 
not  fometime  hereafter  be  called  into  tht  vineyard, 
and  at  length  become  acquainted  with  that  perfon 
who  has  done  fo  great  things  for  them,  as  well  as 
us  II  ;  or  what  amends  may  be  made  them  for 

the 

*  Pag.  41. 

t  See  Rymer's  Reprefent.  of  Rev.  Rel.  p.  104.  or  Whithyon 
Rom.  ii.14. 

X  Matt.  XX. 

11  See  Statnoe's  Enquiry  into  the  State  of  thofe  men  in  another 
life,  who  never  heard  of  Chrift  in  this,  from  Rev.  xx. 


cf  Revealed  Religion,  189 

the  want  of  thofe  advantages  which  we  here  en- 
joy ;  is  known  only  to  that  God  of  all  mercies, 
in  whofe  hands  they  are.   What  our  Saviour  faid 
of  the  Gentiles,  in  contradiftin6lion  to  the  Jews^ 
may  he  no  lefs  true  perhaps  between  ChriJiianSy 
and  the  reft  of  the  world,  that  never  heard  of 
Chrijly  but  yet  are  prepared  to  enter,  and  in  a 
good  meai'ure  worthy  to  be  admitted    into  his 
kingdom ; — who  have  duly  attended  to  that  candle 
cf  the  Lord,  which  is  fet  up  in  the  brcaft  of  every 
man  j  and  which  would  naturally  lead  fuch  to  the 
clearer  light  of  his  gofpel  j  —  other  fieep  I  have^ 
which  are  not  of  this  fold -j  thevi  alfo  Imuft  bring,  and 
they  Jhall  hear  my  voice-,  and  there  Jhall  be  one  fold 
and  one  Jhepherd^.    To  them  likewife  at  length 
may  the  times  of  refrefiing  come,  from  the  prefence  of 
the  Lord*. —  However,  the  cafe  of  fuch  will  un- 
doubtedly be  very  different  from  that  of  thofe,who 
frequently,  and  perverfely,  reje6f  the  coiinfel  of  God 
againfi  themfelves  -,  refolved  to  truft  to  their  own 
ftrength,  and  going  about  to  eftablijh  their  own  righ- 
teoujnefs  ;    and  not  fiibmitting   themfelves  unto  the 
righteoufnefs  of  God  ■\. 

To  conclude,  with  our  blefled  Saviour's  admo- 
nition in  a  like  cafe  J,  If  I  will,  that  he  tarry  till  I 
come,  what  is  that  to  thee  .^  follow  thou  me. 

Let  us,  inftead  of  judging  others,  or  haftily  de- 
termining of  their  ftate;  take  care  to  fet  a  due  va- 
lue on^  and  to  fecure  our  own  falvation :  inftead 
of  charging  God  fooliftily,  and  ungratefully,  for 
not  having  imparted  the  fame  benefits  to  all, 
which  we  enjoy  j  let  us  rather  be  giving  him  con- 
tinual 

§  "Joh.  X.16.  Comp.  Matt,  viii.ii.  and  Luhexxn.ic^. 

*  J£is\'\\.\<^.  Qom^.  Rom,\n\.22.       \ 

t  Rom.x.i.  X  Johnx7i:i.22, 


190  Of  the  feveral  Difpenfatioits 

tinual  thanks  for  his  unfpeakable  Gift  -,  and  en- 
deavouring to  employ  it  to  his  glory.  Let  us  be 
intent  on  ftudying  the  pure  word  of  God ;  and 
careful  to  interpret  it  in  fuch  a  manner,  as  may 
do  moft  honour  to  its  author  j  and  at  all  times 
encourage  a  free  and  an  impartial  ftudy  of  it  || . 

'Tis 

{I  Bmfon^s  note  on  the  laft  verfe  of  2  Pet.  iii.  is  fo  very  appofite 
to  the  cafe  in  hand,  that  I  cannot  avoid  citing  fome  part  of  it. 
'  This  may  reprove  thofe  llothful  Froteftants,  who  will  not 
read  the  fcriptures  with  that  care  and  attention,  which  is  re- 
quifiteto  the  underftanding  of  them  :  — and  much  more  thofe, 
who  are  profefled  enemies  to  increafmg  knowledge ;  who  would 
have  all  new  difcoveries  carefully  fupprefled  ;  and  would  have 
Chriftians  fteddily  adhere  to  the  articles  and  traditions  receiv- 
ed from  their  fallible  forefathers  :  /.  e.  We  are  never  to  gain 
more  knowledge,  never  (by  any  means)  to  grow  wifer.  Where- 
as, what  reafon  can  be  ailigned,  why  we  (hould  not  rejetfl  the 
miftakes  of  our  forefathers,  as  they  reje6led  thofe  of  the  church 
of  Rome.,  and  of  their  forefathers  ?  They  who  are  afraid  of  »ew 
light,  and  increafing  knowledge,  feem  to  betray  a  bad  caufe, 
and  to  be  confcious  that  their  opinions  will  not  (land  the  teft 
of  a  fevere  examination.  And  tiiey  plainly  contradidl  this  ad- 
vice, or  direilion  of  St.  Peter,  But  grow  in  grace^  and  in  the 
kncwledge  of  our  Lord  and  Saviour  Jefus  Chriji.' 

Some  excellent  rules  for  ftudying  the  holy  fcriptures,  may  be 
found  mjeffcrfs  Difcourfes  on  2  Tim.  iii.  15, 1 6, 1 7  .Take  the  fol- 
lowing fpecimen  of  his  tafte  and  temper.  '  If  to  this  [the 
hiftory  of  the  occafion  of  each  difcourfe  in  the  epiftlesi  be  added 
fome  literal,  ratlier  than  do^rijial  expofition  ;  and  men  come  to 
the  word  of  God  to  fetch  their  religious  opinions  from  thence, 
and  do  not,  for  the  governing  the  itwit  of  the  fcriptures,  bring 
their  opinions  with  them  thither;  this,  with  an  honeft  and 
good  heart,  will  help  men  to  underftand  the  truths  of  God, 
and  the  truths  of  religion.  And  he  that  is  thus  taught  of  God, 
being  the  difciple  of  him  and  his  Son,  (hall  have  an  idea  of 
religion  moft  pure  and  divine.'  —  Tracts,  Vol.  II.  p.  259.  '  This 
would  appear  fully  to  every  judicious  ChriAian,  if  the  folly  of 
men  had  not  mixed  itfelf  with  the  wifdom  of  God  ;  and  the 
dodrine  of  Chriftianity  had  been  preferved  in  rlie  original 
purity  and  limplicity,  with  which  it  was  delivered  by  the  Divine 
Author,  and  fuch  as  it  is  ftill  in  the  divine  records  which  are 
the  flandard  thereof.  What  thefe  mixtures  and  adulterations  of 

{he 


of  Revealed  Religion,  i  o  i 

ITis  now  high  time  to  do  this,  and  to  awake  out  of 
0eep,  (ince  our  reformation  is  much  nearer  than 
when  we  firft  beheved :  and  it  is  to  be  wiflied, 
that  we  ourfelves  could  be  perfuaded  to  examine 
our  own  Hate,  before  others  are  obUged  to  do  it 
for  us ;  that  we  were  difpofed  to  help  and  forward, 
rather  than  check  the  progrefs  of  every  ferious 
enquiry  ;  and  Hop  any  farther  improvements  in 
the  knowledge  of  that,  which  of  all  things  de- 
ferves,  and  wants  them  mofl  *  j  rather  than  with- 

ftand 

the  dodlrine  of  religion  are,  which  have  prevailed  in  any  place 
or  age,  need  not  be  named  to  him,  who  is  refolved  to  anfwer 
the  character  of  a  difciple  of  Chrift,  and  to  admit  nothing  for 
Chriftianity  or  any  part  of  it,  but  what  is  taught  of  God.  And 
if,  with  this  caution,  men  enquire  after  the  truth  as  it  is  in 
Jefus,  they  fhall  eafily  find  it  in  the  holy  fcriptures,  without  any 
alloy  :  though  it  be  never  fo  hard  to  find  it  any  where  elfe.  If 
after  fuch  inquiry  and  information,  the  man  has  judgement  to 
difcern  the  differences  that  are  between  one  part  of  religion  and 
another ;  as  before  he  did  difcern  the  differences  that  are  be- 
tween one  part  of  the  holy  fcriptures  and  another  ;  he  (hall 
ertablifh  fuch  a  notion  of  religion,  and  fuch  a  method  of 
ftudying  it,  that  no  feducer  can  alienate  him  from  his  religion  ; 
no  time  can  make  him  weary  of  fearching  into  it.  He  will  find 
an  entertainment  to  his  mind  for  ever  in  the  contemplation  of 
God,  according  to  the  manifeftations  he  has  made  of  himfclf 
in  his  word,  and  by  his  works:  and  the  employment  of  heaven, 
which  will  be  eternal,  is  happily  begun  on  earth.  Happy  is 
the  man,  who  hath  from  his  youth  been  accuftomed  to  this 
exercife  I  his  improvement  will  be  great,  and  his  end  bleffed.' 
ib.  p.  260. 

*  '  The  next  ftep  towards  the  increafe  of  Chrift's  kingdom, 
muft  be  a  farthef  improvement  of  Chriftianity,  and  of  thofe 
who  receive  and  profefs  it.  The  church  of  Rome  is  not  the  only 
church  that  wants  amendment.  Other  Chriftian  focieties,which 
have  feparated  themfclves  from  her,  and  from  her  groifer  de- 
feats, are  departed  more  or  lefs  from  the  original  fimplicity  of 
the  gofpel,  and  have  mixed  fome  do6lrines  of  men  with  the 
word  of  God,  and  fo  ftand  in  need  of  fome  improvement.  It  is 
therefore  to  be  hoped,  that  a  time  will  come  when  religion  will 
liave  a  fairer  and  a  more  alluring  afpedt  i^when  Chriltians  will 
4  t)e 


tgz  Of  the  feveral  Dtfpenjafions 

jflrand  a  general  reformation  in.  religion,  by  ri- 
gorolifly  infifting  on,  and  obtruding  fuch  things 
for  doftrine,  as  are  the  commandments  of  men, 
and  very  foreign  to  the  effence  of  it ;  inftead  of 
either  entertaining  that  antichriftian  kind  of  fpi- 
rit,  which  calls  down  fire  from  heaven  on  all  who 
don't  receive  us ;  which  deUghts  in  ftraitening 
the  way  that  leads  to  life,  and  (hutting  up  the 
kingdom  of  heaven  againft  men  3  or  elfe  incurr- 
ing the  woe  denounced  againft  thofe  hypocrites, 
who  are  defirous  of  lading  men  with  heavy  bur- 
dens, and  binding  upon  them  things  which  are 
too  grievous  to  be  borne ;  and  which  they  know, 
that  none  need  touch  with  one  of  their  fingers  *. 

As  we  fee  the  faults  and  follies  of  paft  ages,  a 
double  woe  will  be  to  us,  if,  inftead  of  taking 
warning  by  them,  and  avoiding  the  likci  we  are 
refolved  to  tread  the  fame  fteps,  and  fill  up  the 
meafure  of  our  fathers. 

Let  uSy  who  have  leifure  given  us  for  this  very 
purpofe,  think  on  thefe  things,  and  ftudy  to  dif- 
cern  the  figns  of  the  times ;  that  we  may  be  pre- 
pared 

be  united,  not  in  opinion  as  to  all  theological  points  ;  for  that 
is  impoffible,  whilft  men  are  men  ;  but  that  they  will  be  ujiited 
in  benevolence  and  charity,  in  intercommunion,  and  in  one 
co7iwion  and  fmple  profeffion  of  faith. ^  Jortin's  Remarks  on  E. 
H.  Vol.  III.  p.  445. 

*  Matt.xxm.  Lukexu  'That  religion  which  has  nc  ,good- 
nefs,  has  no  truth  in  it:  for  the  religion,  which  God  has  given 
us,  is  entirely  for  our  good.  Sobriety  is  good ;  for  the  indivi- 
dual in  the  firft  inflance,  and  fbr  the  fociety  in  the  fecond. 
Righteoufnefs  is  good ;  for  the  fociety  in  the  firft  inftance,  and 
for  the  individual  in  the  fecond.  Godlinefs  is  good  for  both  ;  as 
it  enforces  fobriety  and  righteoufnefs ;  and  as  it  engages  the  pro- 
tection of  the  fupreme  Governour  of  the  world.  There  is  no- 
tliins;  in  Chriftianity  but  thefe  j  and  what  is  fubfervient  to  thefe: 
and  fuch  a  religion  none  who  underftand  their  own  good,  and 
wiili  well  to  others,  can  either  be  defirous  or  willing  to  be  dif- 
charged  from.'  Jeff'ery  on  Phil  i.  lo.  Vol.  II.  p.  380.  a  piece 
veil  worthy  the  perufing. 


of  Revealed  Religion .  i  ^  ^ 

pared  for  them,  and  profit  by  them :  that  we  may 
not  only  fave  ourfelves  in  the  day  of  trouble,  but 
alfo  contribute  to  the  fafety  of  our  Jerufalem-y  and 
be  ready  to  watch  over  and  defend  it,  whenever, 
or  from  what  quarter  foever,  the  enemy  cometh. 
As  we  live  in  a  more  enlightened  age,  and  are 
intrufted  with  a  greater  fhare  of  talents ;  let  us 
be  perfuaded  to  walk  worthy  of  it,  and  endea- 
vour to  excel  others  as  much  in  our  improve- 
ments. Above  all  things  let  us  labour  to  bring 
forth  the  genuine  fruits  of  our  religion,  in  true 
holinefs  and  virtue ;  and  daily  draw  nigh  unto 
God,  in  the  imitation  of  his  moral  perfeBions ; 
which  is  the  fum  and  fubftance,  the  end  and  aim, 
of  all  religion. 


N  Part 


Part 


The    PROGRESS    of 

Natural  Religion  and  Science, 

OR 

The  continual  Improvement  of  the 
JVorld  in  general. 


Antiquity  /  unfe'ignedly  honour  and  reverence  ;  hut  why  I  Jloould  he 
hound  to  reverence  the  rujl  and  refiife^  the  drofs  and  dregs,  the 
■warts  and  luens  thereof,  I  am  yet  tofeek.  — As  in  the  little,  fo  in 
the  great  luorld,  reajon  ivill  tell  you,  that  old  age,  or  antiquity,  is 
to  be  accounted  by  the  farther  diflance  from  the  beginning,  and  the 
nearer  approach  to  the  end :  and  as  grey  beards  are  for  luifdomand 
judgement  to  be  preferred  before  young  green  heads,  becauje  they 
have  more  experience  in  affairs;  fo  Ukewife  for  the  fame  caufe,  the 
prefent  times  are  to  be  preferred  before  the  infancy  or  youth  of  the 
world,  having  the  hifiory  and  practice  of  former  ages  to  inform  us, 
which  they  ivanted.  — In  difgracing  the  prefent  times  therefore,  you 
difgrace  antiquity  properly  fo  called. 

Hakev/ill,  Apol.  Bookv.  P133. 

Certainly  every  Medicine  is  an  Innovation  ;  and  he  that  will  not 
apply  new  Remedies,  muft  expeBnevj  Evils :  for  Time  is  the  great ejl 
Innovator:  and  if  Time  of  courfe  alter  things  for  the  worfey 
and  Wifdom  and  Council  Jhall  not  labour  to  alter  them  for  the  bet- 
ter^ what  will  be  the  end?  Bacon,  EfT.  xxiv. 


N    2 


The  Progrefs  of 
Natural  Religion    and    Sciencey 

OR 

The  continual  Improvement  of  the 
World  in  general. 


ECCLES.  VII.  10. 

Say  not  thou.  What  is  the  caufe  that  the  former  days 
were  better  than  thefe  ?  for  thou  doft  not  enquire 
wifely  conceriiing  this, 

TH  E  badnefs  of  the  times,  has  been  a  com- 
mon topic  of  complaint  in  every  age-y  and 
that  they  are  growing  worfe  and  worfe  continu- 
ally, is  what  fome  perfons  think  themfelves  ob- 
liged to  infift  upon,  with  no  lefs  vehemence  ;  how- 
hard  foever  they  find  it  to  account  for  this  in  any 
refpe6l.  The  former  of  thefe  arguments,  if  urg- 
ed only  to  expofe  and  give  a  check  to  fome  par- 
ticular predominant  vices,  (for  which  indeed  all 
ages  have  afforded  too  much  room)  may  be  of 
conftant  ufe,  and  often  necefTary.  But  when  the 
latter  is  added  to  it,  and  both  carried  fo  far  as  to 
make  us  difcontented,  and  uneafy  with  ourfelves, 
and  troublefome  to  one  another}  —  to  fetus  a 
quarrelling  with  the  ftation,  and  fociety,  in  which 
v/e  are  placed;  —  a  murmuring  at,  and  fpeaking 
«vil  of  the  government  we  live  under  3  —  defpif- 

N  3  ing 


198  The  Progrefs  of 

ing  every  human  dominion,  and  even  repining  at 
the  conduct  of  divine  Providence;  and  miftaking 
the  ifTue  of  its  difpenfations  to  fuch  a  degree  as 
muft  confound  our  judgement,  and  unhinge  our 
fahh  in  the  unUmited  goodnefs,  power,  and  vvif- 
dom  of  their  Author:  —  then,  'tis  high  time  to 
corre6l  an  error  of  this  kind,  and  enquire  into 
the  true  ftate,  and  hiflory  of  the  w^orld,  in  the  a- 
bove-mentioned  particular. 

In  order  to  w^hich,  I  purpofe  in  the  firft  place, 

I.  To  fhew  the  falfity  of  this  complaint  in  fe- 
veral  refpecls. 

II.  Secondly,  To  point  out  fome  of  its  ill  con- 
fequences ;  which  may  be  fufficient  to  juftify  the 
Preacher's  obfervation  in  the  text,  viz.  that  this 
way  of  judging  is  no  very  wife  one. 

The  defign  of  the  book  from  which  thefe 
words  are  taken,  is  to  examine  into  the  courfe 
of  this  world  in  general  -,  to  confider  the  nature 
of  its  enjoyments,  and  the  ends  propofed  in  our 
purfuit  of  them.  No  one  faw  farther  into  thefe 
things,  or  better  underftood  their  real  value ;  none 
perhaps  had  a  mind  more  elevated,  and  refined 
above  them;  or  could,  in  a  more  lively  manner, 
difplay  the  vanity  and  emptinefs  thereof  on  fome 
occafions,  than  king  Solomon  %  yet,  where  he  meets 
with  thofe  who  treat  the  fubjeft  fo  very  injudi- 
cioufly,  as  both  to  difparage  the  works  of  God, 
by  reprefenting  them  to  be  ever  going  backward, 
artd  on  the  decline  j  and  to  diftra^Jt  the  minds  of 
men,  by  teaching  them  to  undervalue,  and  grow 
weary  of  the  prefent  benefits,  through  an  invidi- 
ous retrofpeft  to  former  days  :  — v.  hen  things  are 
placed  in  fuch  a  light  as  this,  we  find  him  abfo- 
lutely  difapproving  of  the  view,   and  all  thofe 

queflions 


Natural  Religion  and  Science.  199 

queftions  which  arife  from  thence  j  intimating, 
that  the  very  foundation  of  them  is  not  true  in 
fad. 

To  make  this  appear  more  fully,  let  us  confi- 
der  fome  of  the  advantages  of  life,  both  natural 
and  acquired;  in  order  to  fee,  whether  there  be 
any  figns  that  thefe  are  now  difpenfed  in  a  lefs  li- 
beral v/ay  than  formerly  j  or  whether  the  reverfe 
is  not  more  probable. 

As  to  the  fruitfulnefs  of  the  earth,  and  cle- 
mency of  feafons ;  the  temperature  of  the  air,  and 
influence  of  heavenly  bodies ;  the  vulgar  miflake 
of  their  decay,  and  tendency  to  difTolution,  has, 
I  think,  long  fmce  been  exploded  *. 

Whatever  might  have  been  the  employment  of 
man,  had  he  continued  innocent  5  (who  muft  have 
been  originally  defigned  for  fome  employment, 
lince  we  find  Adam  himfelf  not  exempted  from 
the  care  of  drejjing,  and  keeping  that  fpot  of  ground 
in  which  he  was  placed  -f-j)  upon  his  fall,  a  Itate  of 
toil  and  labour  became  necelfary  3  in  order  to  fe- 
cure  the  virtue,  health,  and  quiet  of  the  fpecies, 
in  any  tolerable  degree  %  :  on  which  account 
the  earth  is  reprefented  as  lying  under  an  extra- 
ordinary curje^  of  barrennefsj  which  has  been  ge- 
nerally 

*  A  fufficient  confutation  of  it  may  be  feen  in  Hakevjill,  Apol. 
paflim.  There  is  a  little  book,  wrote  on  the  fame  fubje6t  by  Jo. 
Jonjlonus^z Polander^  and  entitled  de  Naturae  Conjlantia^  Ed.  Am- 
fiel.  1632.  which  contains  fome  valuable  obfervations,  though 
the  author  owns  that  his  work  is  chiefly  extra6led  from  Hake- 
zvili  p.  160. 

That  fome  climates  are  more  mild  and  temperatenow,than  they 
were  in  former  times.  See  Hume's  EiTays  Mor.Polit.  &c.  ElT.xi. 

t  Gen.  ii.  15. 

X  See  King's  Origin  of  Evil,  p.  172,  note  33.  4th  Ed.  and 
the  authors  there  referred  to.  To  which  a\ld  IForthingtcns  Eflay 
.  on  Man's  Redemption,  who  has  treated  this  point  more  particu- 
larly, c.  3.  p.  64,  &c. 

N  4 


200  'The  Progrefs  of 

nerally  thought  to  have  contirmed,  and  received 
confiderable  addition  at  the  deluge  ;  and  very  phi- 
lofophical  reafons  were  afligned  for  this  opi- 
nion § ;  till  of  late  a  learned  prelate  ||  fhew- 
ed  us  from  the  circumftances  of  the  hiftory,  that 
the  diredt  contrary  was  fa6l  * .  For  fome  time 
after,  the  longevity  of  mankind  was  very  necefla- 
ry,  for  peopling  the  world,  and  learning  arts  -j- ; 
though  I  fhould  think  it  difficult  to  point  out  the 
natural  caufes  of  this  longevity,  and  the  follow- 
ing change  j  at  leafl,  fuch  as  can  be  confident 
with  the  forementioned  opinion  %-    Since,  if  the 

earth 

§  See  them  colleded  in  Univ.  Hijl.  Vol.  I.  p.  io6. 

11  B.  Sherlock^  Ufe  and  Intent  of  Proph.  Difc.  iv.  Comp. 
Worthington  on  the  fame  fubjed,  Efi".  p.  84,  &:c. 

*  The  great  fertility  of  the  earth  immediately  after  the  deluge, 
is  what  fome  think,  gave  rife  to  the  ftories  of  the  Golden  Jge  a- 
mong  the  Poets ; 

Cumfruges  tellus  inarata  ferehat. 

Nee  renovatus  ager  grav'ulh  canehat  j^rijlis^  he. 

+  See  Hakewill,  p.  42.  Jofeph.  L.  i.  c.  3.  Winder^  p.  78,  79. 
Le  Clerc  onGen.v.  27.  Cum  pauci  eflent  homines  in  terris,  ne- 
cefTe  erat  parentes  diu  vivere,  ut  liberis  fuis  auxilio  eflent,  et  fe 
contra  feras,  aliaque  vitae  incommoda,  una  tutarentur :  alioqui 
fi  parentes  faepe  liberos  impuberes  orbos  reliquiflent,  aut  ea 
aetate  interiiflent,  qua  liberi  rudiores  nondum  fibi  fatis  profpi- 
cere  poterant,  de  multis  familiis  adum  fuiffet.  Cum  omnia  ex- 
perientia  difcerentur,  neque  ea  poffet  in  liberos  adolefcentes 
tranfmitti;  ut  ea  pofteris  ufui  effet,  diu  cum  illis  parentes  vivere 
oportuit. — Hjec  certe  longaevitas  in  rudi  aetate  et  fcribendi  im- 
peritia,  ad  hiftoriae  et  annorum  certam  memoriam  fervandam 
plane  neceflaria  erat :  cum  ne  fic  quidem  fatis  incolumis  ad  nos 
pervenerit.  Id,  ib. 

X  Some  of  the  fuppofed  ones  are  fet  down  by  the  laft  men- 
tioned writer;  who  after  all,  is  forced  to  recur  to  a  particular 
Providence  for  the  event,  with  the  noted  Rabbit  who  determines 
it  to  have  been  Opus  Providentiae^  non  Naturae.  Comp.  Buddei 
Hift.  Eccl.  Vol.  I.  p.  151.  Dr.  Worthington  fuppofes  a  decay  in 
the  conftitution  of  AWA's  fons  immediately  occafioned  by  th? 
rains  and  waters  of  the  deluge,  Eff.  p.  74,  &;c.  Had  fuch  ^  caufe 

been 


Natural  Religion  and  Scieyice,  201 

earth  was  corrupted  to  fuch  a  degree  at  the  uni- 
verfal  dehige,  as  to  lay  a  foundation  for  the  fhort- 
ening  the  period  of  human  hfe  j  this  efFe6l,  one 
would  imagine,  fhould  have  been  moft  evident, 
while  thefe  fame  caufes  muft  be  frefh,  and  ope- 
rate moft  ftrongly  :  not  to  repeat,  that  this  fup- 
pofed  corruption  is  a  vulgar  error.  This  great 
change  therefore,  feems  to  have  been  owing  to  a 
pofitive  appointment  of  the  Deity,  diftin6l  from, 
and  fubfequent  to  that  of  Noah's  flood,  and  in- 
troduced for  reafons  which  took  place  fome  ages 
after  it ;  and  may  be  conceived  as  a  new  dijpenfa- 
tion,  neceffary  for  the  future  government  of  the 
world,  in  every  age  (u).    However,   fo  early   as 

Mofes's 

been  adequate  to  the  effedl,  would  there  not  have  been  fome  ap- 
pearance of  its  taking  place  much  fooner ;  and  not  by  halves, 
and  at  fuch  diftant  periods  ;  as  in  the  following  note  ? 

(u)  See  Taylor  on  Orig.  Sin,  p.  67.  '  When  God  had  deter- 
mined in  himfelf,  and  promifed  to  Noah,  never  to  deftroy  the 
world  again  by  fuch  an  univerfal  deftruition,  till  the  laft  and 
final  judgement ;  it  was  neceffary,  by  degrees,  to  Ihorten  the  lives 
of  men ;  which  was  the  moft  effeiftual  means  to  make  them 
more  governable,  and  to  remove  bad  examples  out  of  the  world ; 
which  would  hinder  the  fpreading  of  the  infection;  and  people, 
and  reform  the  world  again  by  new  examples  of  piety  and  vir- 
tue :  for  when  there  are  fuch  quick  fucceffions  of  men,  there 
are  few  ages,  but  have  fome  great  and  brave  examples,  which 
give  a  new  and  better  fpirit  to  the  world.'  Sherlock  on  Death, 
c.  3.  fed.  2.  '  Sin  brought  death  in  firft,  and  yet  man  lived  al- 
moft  a  thoufand  years.  But  he  finned  more,  and  then  death 
came  nearer  to  him  :  for  when  all  the  world  was  firft  drowned 
in  v/ickednefs,  and  then  in  water,  God  cut  him  fhorter  by  one 
half;  and  five  hundred  years  was  his  ordinary  period.  And  man 
finned  ftill,  and  had  .ftrange  imaginations,  and  built  towers  ia 
the  air  ;  and  then  about  Pehg's  time,  God  cut  him  fhorter  by 
one  half  yet ;  two  hundred  and  odd  years  was  his  determina- 
tion. And  yet  the  generations  of  the  world  returned  not  unani- 
moufly  to  God  :  and  God  cut  him  off  another  half  yet,  and  re- 
duced him  to  a  hundred  and  twenty  years.  And  by  Mofei's  time, 
one  half  of  the  final  remanent  portion  was  pared  away,  reducing 

him 

5 


202  T'he  Prog7"efs  of 

Mofess  days  % ;  we  find  the  life,  of  man  fixed  to 
the  fame  length  in  general  that  it  has  at  prefent ; 
and  ever  fince,  fo  far  as  the  accounts  of  ancient 
times  can  be  relied  on,  we  have  reafon  to  believe, 
that  the  confbitution  of  mankind  in  general,  as 
well  as  the  ftate  of  the  earth,  and  heavens,  where- 
on that  muft  depend;  have,  at  all  times,  been 
much  the  fame  as  we  now  find  them  ||  ;  and  may 

reft 

him  to  threefcore  years  and  ten. — But  if  God  had  gone  on  ftill  in 
the  fame  method,  and  fhortened  our  days  as  we  multiplied  our 
fms ;  we  rtiould  have  been  but  as  an  Ephe^neron  ;  man  fhould  have 
lived  the  hfe  of  a  fly,  or  a  gourd. — But  God  feeing  J<f^;z';  thoughts 
were  only  evil  continually^  he  was  refolved  no  longer  fo  tojlrive  zvith 
him,  nor  deftroy  the  kind^  but  punifh  individuals  only,  and  fingle 
perfons  ;  and  if  they  finned,  or  if  they  did  obey,  regularly  their 
life  fhould  be  proportionable.'  Taylor,  Life  of  Chriji,  p.  305.  I 
Ihall  here  add  the  obfervation  of  a  learned  and  ingenious  friend, 
-which  is  connected  with  the  prefent  fubje6l. — It  is  very  plain  by 
the  unoccupied  fpaces  and  fuperfluous  produce  of  the  earth,  that 
it  was  intended  to  be  inhabited  by  many  myriads  more  than  ever 
exifted  upon  it,  and  whofe  exiftence  has  only  been  prevented  or 
cut  fhort  by  the  unrighteous  inventions  of  men  :  this  complete 
replenifhing  of  the  earth,  would  probably  have  been  the  confe- 
quence  of  Adam\  obedience ;  but  his  fall  having  broken  in  up- 
on this  fcheme,  it  became  the  wife  and  good  providence  of  God 
to  limit  the  generations  of  men  to  a  certain  proportion,  and  to 
keep  the  balance  in  fuch  fort,  that  maugre  all  the  inventions  of 
men  themfelves  to  prolong  hum.an  life,  or  to  increafe  the  fpe- 
cies,  the  earth  fliould  never  be  fiocked  with  inhabitants  beyond 
fuch  a  proportion,  till  they  were  duly  difpofed  to  apply  the  aids 
and  expedients  of  religion  to  their  prefervation  and  felicity.  To 
multiply  mankind,  while  iniquity  abounds,  and  the  love  of  fo 
large  a  majority  is  waxen  cold  ;  or  in  other  words,  to  replenifli 
the  earth,  whilft  the  appetites  of  its  inhabitants  are  fo  inflamed, 
would  only  be  to  multiply  new  generations  of  cut-throats,  and 
oppreflbrs,  whole  engrofling  maw  would  quickly  reduce  the  fpe- 
cies  to  [perhaps  far  below]  the  ordinary  proportion. 

X  Pf.  xc.  10.  If  Mofes  be  the  author  of  that  pfalm,  as  its  title 
fets  forth.    See  Hakewill,  B.  iii.  c.i.  feci.  4. 

II  See  Sir  IF.  Temple's  Works,  Vol.  I.  p.  276,  kc.  Sir  T.  P. 
Blount,  Efi'.  iv.  p.  188,  192,  &c.  or  Ld.  Bacoji's  Hift.  of  Life  and 
Death,  or  Hakeiullly  B.  iii.  c.i.  fecfl.  7,  he. 

That  x\\^  Jlatiire  of  man  in  this  age  is  the  fame  as  it  was  near 

three 


Natwal  Religion  and  Science.  ^03 

reft  fatisfied,  that  the  original  promife  has  been, 
and  will  amply  be  made  good  5  that  while  the  earth 
remaineth,  feed-time  and  harveft^  and  cold  and  heat, 
and  fummer  and  winter,  and  day  and  night  JJjall  not 
ceafe  *  j  and  therefore  may  conclude,  that  the  di- 
ftribution,  and  enjoyment  of,  what  I  call,  the 
natural  advantages  of  life,  is  fo  far  from  a  con- 
ftant  gradual  decline,  that  thefe  have  been  at  all 
times  in  themfclves  pretty  equal  j  and  rather  im- 
proving, as  they  receive  afliftance,  which  they  do 
very  much,  from  the  acquired  ones  3  which  we 
are  in  the  next  place  to  confider. 

The  late  invention  of  arts  dcadifciejices  is  ufual- 
ly  infifced  on,  and  very  juftly,  in  our  difputes 
with  atheijisy  again  ft  the  eternity  of  the  world ; 
and  their  continual  progrefs,  though  perhaps  fel- 
dom  attended  to,  feems  to  be  a  point  no  lefs  ne- 
ceffary  to  complete  the  argument.  For  if  it  can 
be  fhewn,  either  that  thefe  which  we  now  have, 
or  others  of  equal  ufe  and  importance,  were  dif- 
covered  fooner  ;  and  dropt  again,  and  fubje(5l  to 
their  feveral  revolutions  j  as  has  lately  been  aflert- 

ed; 

three  thoufand  years  ago,  appears  from  Greaves's  account  of  the 
monument  in  the.  Egyptian  pyramid.  Durham, 'Phyi.  Theol.  B.v. 
c.  4.  note  4.  Add  DifT.  Crit.  de  Hominibus  fpecie  et  ortu  inter 
fe  non  differentibus,  c.  4.  inter  Fabricii  Opuk.  Hamb.  1738^  and 
Hakewill,  B.  iii.  c.  3,  4,5. — The  fame  obfervation  is  made  of  his 
age,  by  Plot,  N.  H.  of  Staff'ordjhire,  c.  8.  fed.  102.  Of  h:\sjirength, 
by  Hakewill,  B.  iii.  c.  5.  fe<5t.  5.  That  we  have  had  feveral  ve- 
ry late  inftances  of  perlons,  whofe  longevity  exceeded  that  of  the 
patriarchal  age,  may  be  feen  in  ^Vorthingt on' sEffzy,  p.417.  Comp. 
Huei.  A]net.  Qusft.  L.  ii.  c.  12.  feci.  4.  Mcrton's'N.  Hift.  of  Nor- 
thamptonJhire,c.  8.  Jonfton.  de  Naturae  conftantia,  Prop. v.  Art.i. 
ii.  It  appears  from  the  London  accounts  during  the  interval  of 
thirty  years,  viz.  from  172B  to  1757  inclufive,  that  2979  perfons 
-were  living  at  90,  242  at  100,  10  at  no,  and  i  at  138.  Phil. 
Tranf.  Vol.  Lll.  Parti.  Art.  11.  ^ 

*  Ct;;.  viii.  22. 


204  ^he  Progrefs  of 

ed  -f-  J  why  fliould  not  we  grant  fjom  analogy,  tli^t 
the  world  itfelf  has  undergone  the  like  ?  that  the 
fame  time  and  chance  has  happened  to  all  things 
concerning  it,  and  its  inhabitants  ?  —  But  that 
there  aflually  have  been  fuch  viciflitudes  in  na- 
ture ;  or  fo  much  as  one  valuable  art,  or  branch 
of  fciencc,  wholly  loft  fince  the  creation,  I  know 
no  ground  fufficient  to  believe  (v). 

In 

f  *  Arts  and  fciences  grow  up,  flourifii,  decay,  die,  and  return 
again  under  the  fame  or  other  forms,  after  periods  which  appear 
long  to  us,  however  fhort  they  may  be,  compared  with  the  im- 
menfe  duration  of  the  fyftems  of  created  being.  Thefe  periods 
are  fo  difproportionate  to  all  human  means  of  preferving  the 
memory  of  things,  that  when  the  fame  things  return,  we  take 
frequently  for  a  new  difcovery,  the  revival  of  an  art  or  fcience 
long  before  known.'  Ld.  BoUngbroke^  EIT.  iii.  p.  236.  See  alfo  his 
Letter,  occafioned  by  one  of  Abp.  Tillotfon's  Sermons  :  Works, 
Vol.  III.  p.265,&c. 

( v)  For  proof  of  this,  fee  the  pretended  inftances  of  loft  arts 
in  Pajicirollus,  which,  upon  examination,  will  appear  all  to  be 
either  manifeftly  falfe  or  frivolous  ;  or  of  fuch  trifles  as  have 
been  dropt  by  difufe.  '  In  what  PancircUus  fays  of  certain  arts, 
which  according  to  him  were  known  to  the  ancients,  and  have 
been  fince  loft,  there  are  almoft  as  many  miftakes  and  puerili- 
ties as  words :  The  arts  which  he  fpeaks  of,  either  never  exifted, 
or  they  exift  to  this  day,  and  in  a  more  perfe6l  ftate  than  ever.' 
Geguei,  Pref.  p.  7.  *.  To  which  may  be  added  JVotton\  Pref.  to 
Refl.  onanc.  and  mod.  L.  '  I  will  agree — that  feveral  arts  in 
the  world  have  been  loft,  and  others,  after  a  time  again,  reviv- 
ed ;  but  then  thefe  have  been  fuch  arts  as  have  been  more  cu- 
rious than  ufeful ;  and  have  rather  been  ornamental,  than  bene- 
ficial to  mankind  ;  and  there  has  been  fome  good  reafon  to  be 
given  for  their  difufe ;  either  by  their  growing  out  of  fafbion, 
or  by  fome  more  eafy  and  commodious  invention.  Thus  the 
art  o{  glafs-pa'uiting  was  loft  about  the  time  of  the  Reformation :}:, 
when  the  images  of  faints  were  not  fo  highly  efteemed,  and 
"*'  churches 

X  This  feems  to  be  a  vulgar  error.  See  glafs -painting  in  Chamber'i 
Cyclopedia,  or  Spe^acle  de  la  Nature,  Vol.  III.  p.  2 1 9.  or  Mr.  Wal- 
poWs  Anecdotes  of  Painting,  Vol.  II.  p.  15,  &c. 

0{ cement,  Speft.  p.  228.  Add  Motte's  Abr.  Phil.  Tranf.  Vol.  XL 
Tart  iv.  p.  62,  63. 


Natural  Religion  and  Science.  205 

In  a  hiftory  of  the  world,  which  has  been 
proved  by  a  late  unexceptionable  writer  *,  to  be 
of  all  others  by  far  the  moft  ancient  and  authen- 
tic, and  which  carries  its  accounts  as  high  as  cither 
could  be  wifhed,  or  hoped  for,  from  hiftory  i  even 
to  the  forming  and  firft  peopling  of  the  world  it- 
felf,  and  the  original  divifion  of  the  nations :  in 
this,  we  have  the  birth  and  genealogy,  the  names 
and  chara6lers,  of  the  founders  of  ftates  and 
kingdoms ;  as  well  as  the  inventors  even  of  ma- 
nual arts,   delivered  down  (w)  ;   and  from  the 

very 

churches  began  to  be  more  gravely  adorned.  Thus  the  ufe  of 
archers  in  an  army,  has  been  laid  afide  fince  the  invention  of 
pikes  and  guns.  But  who  can  imagine  that  the  art  of  the  fmith, 
and  the  carpenter,  fliould  ever  be  forgot  after  the  iirft  invention ; 
urjlefs  we  could  fuppofe  that  houfes,  and  all  forts  of  utenfils  and 
conveniences,  fliould  grow  out  of  fafhion ;  apd  it  would  be  the 
mode  for  men  to  live  like  colts  and  wild  affes  ?  Unlefs  men  could 
be  fuppofed  to  forget  the  ufe  of  eating  at)d  drinkjng,  I  am  con- 
fident they  could  never  forget  the  art  of  ploughing,  and  fowing, 
and  prefTmg  the  grape/  Ni  choll s' s  Conf.  Parti.  Apd  the  fajne 
may  be  faid  of  navigation^  notwithftajiding  all  that  Lord  Boljng- 
broke  advances  to  the  contrary.  EfT.  iii.  p.  236.  See  more  of  this 
inWottons  Pref.  p. 14,  &c.  2d  Ed.  Comp.  Mod.  Part  of  Univ. 
Hijl.  B.  xviii.  c.12.  fed.  6.  Fin.  and  Goguet^  on  the  origin  of 
Laws,  Arts,  and  Sciences. 

*  Sir  i^  Newton^  Chron. 

(w)  Cain  huilded  a  city^  or  the  firft  city,  Gen.  iv.  17.  add  Gen. 
X.  8,  9.  &c.  "Jabal  was  the  father  offuch  as  dwell  in  tents,  and  of 
fuch  as  have  cattle :  and  his  brother's  name  ivas  Jubal ;  he  ivas  the 
father  of  all  fuch  as  handle  the  harp  and  the  organ :  and  Tubal  Cain 
was  an  inflru£ior  of  every  artificer  in  brafs  a^id  iron ;  or  a  forger  of 
arms.  Gen.  iv.  20,  &c.  After  the  flood,  we  are  told  that  Noah 
began  to  be  a  hufhandman.,  and  he  planted  a  vineyard.  Gen.  ix.  20. 
whichjby  his  being  furprifed  in  fuch  a  remarkable  manner  with  the 
cfFe<5ls  of  its  fruit,  feems  to  have  been  the  firft  ofthe  kind.  So  lateas 
.Abraham's  time,  we  find  there  was  enough  ofthe  beft  land  unoc- 
cupied for  both  him  and  Lot,  to  chufe  out  of;  Gen.  xiii.  9.  which 
(as  the;  author  of  fi/MiJ/^^M  5/Mrrt  obferves,  p.  335.)  is  a  moft 
illuftrious  teftimony  for  the  late  peopling  of  the  world,  and  by 
confeq^uence  for  the  truth  of  the  Mofaic  hiftory  of  the  creation 

and 


2o6  ^he  Progrefs  of 

very  air  of  truth,  and  that  fimplicity  which  runs 
through  the  whole  relation;  have  much  more  rea- 
fon  to  depend  upon  it,  than  on  the  fabulous  an- 
tiquities of  Greece  and  Egypt :  to  obviate  which, 
v.'as  probably  one  great  defign  of  the  relator  (x). 

From 

and  deluge ;  in  as  much  as  it  appears  by  this,  that  the  moft 
pleafant  and  moft  fruitful  country  of  the  whole  earth,  and  which, 
in  a  few  hundreds  of  years  afterward,  was  fo  exceeaing  populous; 
was  yet  in  the  days  o^  Abraham  fo  very  thinly  peopled,  that  even 
large  tracts  of  ground  were  left  in  a  manner  uncultivated  and 
v^ithout  proprietor.  So  little  ground  is  there  for  that  afTertion  of 
Lord  Bolifigbroke's^  on  which  he  builds  very  largely  ;  *  Nations 
■were  civilized,  wife  conftitutions  of  government  were  framed, 
arts  and  fciences  were  invented  and  improved,  long  before  the 
remoteft  time  to  which  any  hiftory,  or  tradition  extends.'  Vol. 
IV.  p.  231. 

(x)  Hiftoria  fua  Mofes  Ifraelitarum  animos  a  vicinorum  fabu- 
lis,  adeoque  religionibus,  quae  fsepe  iis  nitebantur,  alienare  ad- 
greffus  eft. — Non  modo  mundum  creatum  docet,  quod  videntur 
etiam  credidifle,  vel  potius  ex  veteribus  monumentis  fcivifle,  vi- 
cini ;  fed  etiam  quot  fuiffent  aetates  ab  initio  mundi  ad  fua  tem- 
pera oftendit,  fmgulafque  perfcnas  generatas  enumeravit,  ut  in- 
genti  illi  numero  aetatiim,  qui  ab  iEgyptiis  jadabatur,  et  in  fua 
quidem  regione  fuifle  dicebatur,  verum  opponeret. — Vide  Ja6la- 
tiones  j^>gyptiorum  de  gentis  fuae  antiquitate  apud  Ezek.  xxix.  3. 
et  quae  habemus  ad  Num.  xiii.  23.  At  oftendit  Mofes,  Gen.  x.  6. 
poft  diluvium  demurn  a  Chimi  pofteris,  a  Babylone  illuc  pro- 
fedis,  fjiiTe  cultam  ^gyptum.  Plurima  etiam  de  generatione 
hominum  in  fua  regione,  deque  diluvio,  mentiebantur  v^gyptii ; 
quae  habet  Diodor.  L.  i.  Multa  ja6tabant  de  rerum  omnium 
apud  fe  inventionc,  quae  apud  eundem  leguntur.  Quorum  ple- 
raque  obiter  confutat  MofeSy  alia  plane  narratione,  aliifque  re- 
rum  invcntoribus  indicatis.  Vide  qua  diximus  ad  Gen.  iv.  21, 
22.  Ofiridi  etiam  fuo  agriculturae,  et  vini  e  racemis  exprimendi 
inveiitioncm  tribuebantiEgyptii;  qu:;e  Noachi  fuit,  ut  docet  J/(7- 
fes  Cap.  ix.  20.  Cleric.  Proieg.  ad  Comm.  DiiT.iii.  defcript.  Pent. 
p.37.Id.  in  Indice  ad  Vhieam.  Originem  etiam  muficae,  quanquam 
initio  rudis,  omittere  noluifle  videtur  Mofes,  ut  oftenderet  nien- 
tiri  iEgyptios,qui  ejus  inventionem  Tloouthi  ^gyptio,  amico  Ofi- 
ridis,  qui  poft  diluvium  vixit,  acceptam  ferebant.  Diod.  Sic. 
L.  i.  p-15-  Ed.  Rhod.  Plato  dt  htg.n.  P'S77-  Tubal-Cainem 
quoque  omne  aeris  et  ferri  opificium  expolientem,  contra ^gyp- 
tios  a  Mofe  memoratum  credibile  eft  :  illi  in  ^gypto,  regnante 

Ofiride, 


JSfatural  Religion  and  Science.  207 

From  whom  we  learn,  that  neither  the  plantmg 
of  the  world,  nor  the  introdu6tion  of  arts  and 
fciences,  were  of  fo  early  a  date,  as  they  have 
ufually  been  reprefented  J. 

Moll  nations,  like  private  families,  have  at  all 
times  been  unaccountably  fond  of  carrying  up 
their  pedigree  as  high  as  poffible  ;  and  where  no 
marks  remained  of  the  fucceffive  alterations  in 

their 

Ofu'ide,  didlitabant,  in  Tl^ebaide  aeris  et  auri  ciidendi  inventis  artibus, 
arma  ejj'e  fa^a^  qiiibus  occidendo  feras,  et  terrain  colendo,  earn  jludioje 
cultiorcm  redderent^  et  q.  feq.  ap.  D'lod.  L.  i.  p.  14.  Id.  in  Gen. 
iv.  21,  22.  Num.  xiii.  23.  Chebron  quideni  feptcm  annis  ante  Mgyp- 
tiacam  Tanin  condita  fuerat. — Obiter  retundit  Mofes  ^gyptiorum 
fuperbiam,  qui  fe  primos  mortalium,  fuafque  proinde  urbes  om- 
nium antiquiiTimas  ja6tabant,  Ezek.  xxix.  3.  Diod.  Sic.  L.  i. 
Bibl.  p.  9.  Jujiin.  L.  ii.  c.i.  Cleric,  in  Num.x'm  22.  Comp.  id. 
in  Ef.  xviii.  2. 

:j:  '  Though  Noah  and  his  fons  had,  doubtlefs,  fome  know- 
ledge of  the  inventions  of  the  Antedikivians,  and  probably  ac- 
quainted their  defcendants  with  fuch  of  them  as  were  moft  ob- 
vious and  ufeful  in  common  life;  yet  it  is  not  to  be  imagined 
that  any  of  the  more  curious  arts,  or  fpeculative  fciences,  were 
improved  in  any  degree,  fuppofmg  them  to  have  been  known 
or  invented ;  till  fome  coniiderable  time  after  the  difperfion. — 
For  on  their  fettling  in  any  country,  they  found  it  employment 
fufficient  to  cultivate  the  land  (which  yet  for  want  of  feparate 
property,  and  fecurity  in  their  poffeflions,  in  thofe  early  times, 
they  improved  no  farther  than  barely  to  fupply  their  necefiities) 
and  to  provide  themfelves  habitations  and  neceflaries,  for  their 
mutual  comfort  and  fubfiftence  *.  Befides  this,  they  were  often 
obliged  to  remove  from  one  place  to  another,  where  they  could 
more  conveniently  refide  ;  and  it  was  a  great  while  before  they 
came  to  embody  themfelves  together  in  towns  and  cities  ;  and 
from  thence  to  fpread  into  provinces  ;  and  to  fettle  the  bounds 
and  extent  of  their  territories  f .  Two  or  three  ages  at  leaft  muft 
have  been  fpent  in  this  manner ;  and  it  is  not  very  likely  they 
fhould  amufe  themfelves  with  ccleftial  obfervations  in  particular, 
"when  they  had  fo  many  more  prefling  affairs  to  mind,'  Univ. 
Hijl.  B.  i.  c.  2.  p.  173. 

*  Vid  Thucid.  L.  i.  fub.  in.  ^ 

t  StilUngfleet,  Or.  S.  B.  i.  c.  i.  fea.  l6. 


2o8  The  Progrefs  of 

their  ftate,  were  apt  to  imagine  that  it  had  always 
been  the  fame.  Hence  the  many  fooHfh  pre- 
tences among  the  ancients,  to  their  being  Abori^ 
gines  of  the  countries  they  had  inhabited  time  out 
of  mind :  hence  were  they  led  to  make  their  fe- 
veral  gods  the  founders  of  their  government  *. 
They  knew  but  very  little  of  the  world  ;  and  the 
tradition  which  they  had  of  that  little,  was  fo  far 
blended  with  fi6lion  and  romance,  that  it  ferved 
only  to  confound  them  -f*.  Upon  the  removal  of 
this  cloud,  by  the  more  faithful,  diligent,  and  ac- 
curate enquiry  of  the  moderns,  we  fee  hiftory  be- 
ginning to  clear  up,  even  at  this  diflance  -,  the 
world  puts  on  a  very  different  face  -,  and  all  parts 
of  it  appear  conformable  to  each  other,  and  to 
the  late  well  known  courfe  of  things.  We  find 
the  marvellous  in  all  their  annals,  and  more  efpe- 
cially  in  the  great  point  of  their  antiquity,  ex- 
ceedingly reduced  Ji  and  our  own  plain  accounts 

ftiU 

*  Datur  haec  venia  antiquitati,  ut  mlfcendo  humana  divinis, 
primordia  urbium  auguftiora  facial ;  fays  Liv.  Pref.  Hift.  L.  i. 
very  honeftly.  The  fame  humour  among  Chriftian  countries,  of 
carrying  up  the  original  of  their  churches  either  to  fome  apoftle, 
or  apoftolical  perfon,  is  no  lefs  honeftly  cenfured  by  Modern,  de 
Rebus  Chrift.  ante  Conft.  M.  p.  84,  &c. 

t  The  grounds  of  the  uncertainty  of  ancient  hiftory,  may  be 
feen  in  Stiilingpet,  Or.  Sac.  B.  i.  c.  i.  fed.  16,  18,  &c.  Of  the 
Egyptian  in  particular,  fee  Shaw's  Travels,  p.  417,442.  Comp. 
Baker  on  Hift.  and  Chron.  Refled.  c.  10,  and  11.  Shuckford^ 
Vol.11.  B.  viii.  IViJider,  Vol.  II.  c.io.  feft.  4,  &c.  Bp.  Clayton's 
Remarks  on  the  Origin  of  Hieroglyphicks^  p.  58,  &c.  Goguet^ 
Vol.  III.  DiiT.  iii.  p.  269.  That  the  Babyknijh  empire  was  not 
fo  old  as  has  been  pretended,  fee  Le  Clerc^  on  Gen.  x.  lo. 

X  «  Till  men  come  to  a  fcrutiny,  they  are  very  apt  to  imagine 
that  a  number  is  vaftly  greater  than  it  is.  1  have  often  asked 
people  to  guefs  how  many  men  there  have  been  in  a  dire6l  line 
between  the  prefent  king  of  England  and  Adam,  meaning  only 
one  man  in  a  generation ;  the  king's  father,  grandfather,  &c. 
The  anfwer  made  upon  a  fudden  conjecture,  has  alvyays  been, 

fo?n9 


Natural  Religion  and  Science^  209 

flill  more  and  more  confirmed  :  from  which  we 
may  be  convinced,  that  both  the  peopling  and 
cultivating  of  the  earth  arofe  at  firil  from  a  few, 
low  beginnings ;  and  very  gradually  fpred  itfelf 
from  fome  one  center  *" :  and  that  it  has  at  all 

times 

foms  thoiiftinds ;  whereas  it  is  evident  from  a  calculation,  there 
have  not  been  two  hundred.  For  the  fpace  of  time  between 
Adam  and  ChrijU  let  us  take  the  genealogy  of  our  Saviour,  pre- 
ferved  by  St.  Luke,  in  which  the  names  between  Adam  and  Chrift, 
exclulive  of  both,  are  but  feventy-'our.  From  the  birth  of  C.briji 
to  the  birth  of  the  king,  were  fixteen  hundred  and  eighty  years. 
Let  it  be  fuppoled,  that  in  the  lift  of  the  king's  progenitors',  eve- 
ry fon  was  born  when  his  father  was  twenty  h\e  years  old, 
which  is  as  early  as  can  be  fuppoled,  one  with  another.  Accord- 
ing to  this  fuppofition,  there  were  four  generations  in  every 
hundred  years  :  /.  e.  in  thofe  fixteen  hundred  and  eighty-three 
years,  there  were  fixty-feven  generations ;  which  fixty-feven, 
added  to  the  foregoing  feventy-four,  will  make  no  more  than  a 
hundred  and  forty-one.'  Ha!kt  on  Hcl^.  xi.  y.  Note  a.  p.  17. 
Comp.  Goguct,  Vol.  III.  DilTert.  iii.  pr. 

*  This  has  been  obferved  by  If.  Cafaubon  in  one  refpecft,  viz. 
in  relation  to  language.  Ejl  enim  veriffnnum.,  fays  he,  linguas 
caeteras  eo  manifejiiora  et  magis  expreffa  criginis  Hebraicae  vefligia 
Jhvajfe^  et  nunc'fervare.,  quo  propms  ab  ant i qua  et  prima  hominutn 
fsde  abfiierunt.,  &c.  A  confirmation  of  it  in  feme  other  refpedls, 
may  be  had  from  the  following  very  remarkable  particular,  as 
Hartley ]u{i\y  calls  it ;  Objervations  on  mari.,  v.  ii.  p. 1 13.  'It  appears 
from  hiftory,  that  the  different  nations  of  the  world  have  had, 
caeteris  paribus.,  more  or  lefs  knowledge,  civil  and  religious,  in 
proportion  as  they  were  nearer  to,  or  had  more  intimate  com- 
munication with,  Egypt,  Palaeftine.,  Chaldea,  and  the  other  coun- 
tries that  were  inhabited  by  the  m.oft  eminent  perfons  amongft 
the  lirft  defcendants  of  Noah ;  and  by  thofe  who  are  faid  in  Scrip- 
ture to  have  had  particular  revelations  made  to  them  by  God  : 
and  that  the  firft  inhabitants  of  the  extreme  parts  of  the  world, 
reckoning  Palaeftine  as  the  center,  were  in  general  mere  favages. 
Now  all  this  is  utterly  inexplicable  upon  the  footing  of  infideli- 
ty ;  of  the  exclufion  of  all  divine  communications.  Why  fhould. 
not  human  nature  be  as  fagacious,  and  make  as  many  "difcove- 
ries,  civil  and  religious,  at  the  Cape  of  Good  Hope,  or  in  A?^  frica; 
as  in  Egypt,  Palaeflijie,  Mefopotamia,  Greece,  or  Rome  ?  Nay,  why 
fhould  P^/c2f/?w^  fo  far  exceed  them  all,  as  it\  did  confeffedly i- 
Allow  the  ifcripture-accounts,  and  all  will  be  «lear  and  eafy. 

O  Man- 


2 1  o  ne  Progrefs  of 

times  proceeded  by  pretty  near  the  fame  flow,  re- 
gular fleps  it  does  at  prefent. 

Since  we  have  looked  into  pafl:  times  more  nar- 
rowly, we  prove  the  ancients  to  have  been  far  lefs 
expert  and  knowing,  than  by  a  fuperftitious  reve- 
rence for  every  thing  remote,  we  once  were  ac- 
cuflomed  to  fuppofe  :  and  as  well  from  the  pre- 
fent ftate  of  thofe  particular  nations,  which  ufed 
to  brag  moft  of  their  extraordinary  advancement, 
and  long  pofiefTion  of  the  fciences  ;  as  from  the 
remains  of  their  forefathers'  fkill,  when  fairly  (y) 

re- 
Mankind  after  the  flood,  were  firfi:  difperfed  from  the  plains  of 
Mefopotamia.  Some  of  the  chief  heads  of  families  fettled  there, 
in  Palaefiine,  and  in  Egypt.  Palacftine  had  afterwards  extraordi- 
nary divine  illuminations  beftowed  upon. its  inhabitants,  the  If- 
raelites  znAJeivs.  Hence  its  inhabitants  had  the  pureft  notions 
of  God,  and  the  wifeft  civil  eftablilhment.  Next  after  them 
comQ  xht  Egyptians,  znd  Chaldaeans ;  who,  not  being  removed 
from  their  lirft  habitations,  and  living  in  fertile  countries  wa- 
tered by  the  Nile,  Tigris,  and  Euphrates,  may  be  fuppofed  to  have 
preferved  more  both  of  the  antediluvian  and  poftdiluvian  revela- 
tions ;  alfo  to  have  had  more  leifure  for  invention,  and  more 
free  communication  with  the  Ifraelites  and  Jews ;  than  any  other 
nations.  Whereas  thofe  fmall  parties  which  were  driven  farther 
and  farther  from  each  other  into  the  extremities  of  heat  and 
cold,  intirely  occupied  in  providing  necefTaries  for  themfelves, 
and  alfo  cut  off  by  rivers,  mountains,  or  diftance,  from  aU 
communication  with  Palaeftine,  Egypt,  and  Chaldaea;  would 
lofe  much  of  their  original  ftock,  and  have  neither  inclination 
nor  ability  to  invent  more.'  Any  one  that  fairly  examines  hifto- 
ry,  will  find  this  account  fomewhat  more  probable,  than  that  ex- 
traordinary fuppofition  of  Ld.  Bolingbroke^s,  viz.  that  fcience 
may  have  come  originally  from  weft  to  eaft,  Ld.  B's  Works, 
Vol.  IV.  p.  14. 

(y)  It  may  indeed  be  imagined,  from  the  great  extent  of 
fome  ancient  cities,  fuch  as  Thebes,  Nineveh,  Babylon ;  as  well  as 
from  the  enormous  Hze  of  feveral  public  works  in  thofe  parts  ; 
that  the  ancient  nations  were  more  populous,  and  that  arts  have 
once  been  in  much  greater  perfetflion,  than  they  now  appear  in 
the  world  ;  but  upon  fecond  thoughts,  I  fancy  it  will  be  found, 
that  this  was  rather  owing  to  an  unnatural,  gigantic  tafte*  which 

then 


Natural  Religion  and  Scie?ice.  2 1  r 

reprefented,  we  find  no  great  reafon  to  envy  them 
their  befl  acquirements ;  fo  far  I  mean,  as  con- 
cerns real  life  :  for  all  the  worth  that  fafhion  and 
fancy  may  give  things,  is  out  of  the  queftion  *. 

Some  of  them  indeed  defcribe  their  knowledge 
in  high  ftrains  ;  and  perhaps  for  their  times,  and 
in  comparh'bn  with  fome  of  their  neighbours,  it 
may  have  been  conhderable  ;  and  yet  'tis  more 
than  probable,  that  fuch  accounts  are  chiefly  ow- 
ing to  their  ignorance  of  the  true  ftate  of  the  reft 
of  mankind;  as  is  the  cafe  remarkably  with  the 
Chinefe,  a  people  fo  much  celebrated  by  them- 
felves,  and  others;  who  yet,  upon  more  ftri6l 
examination,  have  appeared  in  moft  things  of 
confequence,  and  where  moft  might  have  been  ex- 

pe6ted, 
then  prevailed  (as  /i^«ifrobferves,Hift  of  Know.  Vol.11,  p.  334.) 
in  their  archite6lure,  ftatuary,  and  other  arts  ;  as  well  as  in  their 
frame  of  government,  and  politics  ;  than  to  any  real  improve- 
ment in  either  of  thefe  ;  as  may  be  gathered  from  the  vaft  num- 
bers of  men  ufually  employed  on  each  occafion  ;  which  is  a  fign, 
that  inftruments  of  expedition  and  convenience  were  not  had 
in  the  former  cafe,  ib.  p.32ii  and  that  the  means  of  hving  com- 
fortably at  home,  were  no  lefs  wanting  in  the  latter  ;  which 
might  be  the  occafion  of  fo  many  ferving  abroad  in  wars,  and 
made  the  ancient  armies  fo  very  numerous  as  they  are  com- 
monly reprefented,  ib.  p  323.  This  no.ion  is  confirmed,  from 
pbferving  the  like  monftrous  undertakings  carried  on  entirely 
by  the  labour  of  multitudes,  in  countries  where  there  could  be 
no  room  for  our  fufpeding  any  extraordinary  (kill,  viz.  Mexico 
and  China.  See  Hume^  Polit.  Difc.  D.  x.  Though  what  the  in- 
genious author  of  a  Dijfertation  on  the  Numbers  of  Mankind, 
{Edin.if^l.']  has  advanced  to  the  contrary,  well  dtferves  far- 
ther confideration.  Comp.  Modern  Univ.  Hijl.  fol.  Vol.  III.  p. 
644.  not.  F.  G.  On  thefuppofed  populoufnefs  of  thofe  northern 
nations  which  over-ran  the  Roman  empire,  fee  Geddes,  Mifc. 
Traas,  Vol.  III.  No.  6. 

*  Why  the  fciences  of  men's  brains  have  been  more  fub- 
jedt  to  viciflitudes,  than  the  arts  of  their  hands,  fee  Sprat ^  Hift. 
i2.  5.  p.u8,  &c.  3dEd.  v 

O  2 


2 1 2  ^he  Progrefs  of 

peeled,  leaft  of  all  to  deferve  ax:haracler:  fo  tha^ 
nothing  but  their  as  fmall  acquaintance  with  the 
Ruropeajis  formerly,  as  ours  with  them,  could 
poffibly  give  rife  to  thofe  extravagant  fentiments 
and  fayings,  that  are  recorded  of  each  other  (z). 

The 

(z)  See  the  ifl:  Part,  p.  29.  note  (f);  to  which  may  be  added 
Jenkin^No\.\.  p.  340,  &c.  IFottai's  and  Baker's  Refleclions, 
under  the  heads  phyfuk  and  ajlronomy.  Thefe  and  many  other 
authors  fhew  us,  how  httle  able  the  Chhicfe  were  to  make  any 
proper  obfervations  in  their  fo  much  boallcd  fcience  of  the  hea- 
vens, till  they  were  (hewn  the  way  of  late  by  miffionaries  :  as 
alfo  how  monftroufly  inaccurate  both  their  chronological  and 
aftronomical  tables  were  found  to  be.  See  Co/lard's  Letter  in 
Phil.  Tranf.  for  1747.  -^^  Halde^  their  panegyrift,  fays.  They 
have  applied  themfelves  from  the  beginning  of  their  empire  to 
ajlronomy  ;  yet  when  he  comes  to  explain  him felf,  all  their  ftudy 
appears  to  he  a  little,  low^,  judicial  ajlrology.  Vol.  I.  fol.  Eng.  p. 
394.  So  ignorant  were  they  in  geography,  that  their  literati  fee- 
ing a  map  of  the  world  in  the  hands  of  the  Jefuits,  took  that 
one  of  the  two  hemifpheres,  which  contained  Europe,  Afta,  and 
Africa,  for  the  empire  oi  China,  p.  280.  [Comp.  Travels  oi  Je- 
fuits, Vol.  II.  p.  304.]  Some  of  their  curious  notions  in  religion 
may  be  feen,  p.  254, 652, 655,  657.  Their  fkill  in  metaphyftcshz^ 
been  touched  upon  hy  Gurdoii,  B.  Lect.  feci.  14.  p.425,  &c. 
Their  mechanics  may  be  judged  of,  from  the  Jcfuifs  account  of 
their  taking  the  tirll  watch  he  brought  thither  for  a  living  crea- 
ture. Boyle  on  final  caufes,  p.  23c.  Their  civil  policy,  from  the 
appointment  of  an  Officer  in  Peking,  and  other  large  cities,  to 
deftroy  every  morning  all  the  Infants  expofed  in  the  ftreets ; 
■which  amounted  to  a  very  coniiderable  number.  Mod.  Univ. 
Hifl.  fol.  Vol.  I.  p.  1 75.  Though  others  give  a  different  account, 
.Bell,  Vol.  II.  p.  105.  Thsir  method  of  communicating  any 
fcience,  from  their  yet  being  without  any  alphabet ;  as  is  ob- 
ferved  by  the  author  of  Div.  Leg.  Vol.  11.  Some  fpecimens  of 
their  morals  may  be  ktx\  in  Lord  Anfon\  Voyage,  p.  398.  410.  or 
Dr.  Leland,  Advantage,  he.  Vol.11.  Partii.  c.4.  Of  their  ^(3iv;7/- 
vient,  Anfon  B.  iii.  c.io-  Of  the  bribery  and  corruption  which 
reign  through  the  whole  Empire,  from  the  highell  tribunals 
down  to  the  lowed  offices,  Mod.  Un.  H[ft-  fol.  Vol.  III.  p.  578. 
'  Upon  the  whole,  the  Chinefe  appear  to  be  little  better  than  a 
nation  of  fignal  hypocrites,  who  boaft  of  the  equity  and  excel- 
lence of  their  law^s,  and  ftick  at  no  violation  of  them;  and  undei' 
the  fairelt  outfide,  and  pretence  of  juflice  and  probity,  indulge 

them- 


Natural  Religt07i  and  Science.  2 1 3 

The  fame  may  in  a  great  meafure  be  affirmed 
of  the  Egyptian  learning  || .  Though  this  country- 
has  been  ftyled  the  Mother  of  Arts  -f ,  as  well  as 
Millrefs  of  Religion  J  ;  and  was,  no  doubt,  as 
early  poliflied  as  moil :  yet  if  we  be  allowed  to 
judge  of  her  improvement  in  other  parts  of  fcience, 
from  that  mofl  concerning  one,  and  that  which 
therefore  in  all  reafon  ihould  have  been  mofl  cul- 
tivated, 

themfelves  in  all  manner  of  extorfions,  fraud,  and  villainy.'  ib. 
p.  581.  That  mofl  of  thofe  of  learning  and  quality  among  them 
border  upon  Athelftn.  ib.  Vol.  IV.  B.  xviii.  c.  7.  fecfi".  14.  not.  G. 
Comp.  Monf.  BarbhiaWs  Letters,  ib.  c.  9.  {ft&..  11.  note  P.  An 
attempt  was  lately  made  [but  the  foundation  of  it  has  been 
queftioned.  Vid.  Montague  againft  JW^^/w/;;]  to  Ihew  that  many 
of  their  ancient  chara^ers  are  the  very  fame  with  thofe  of  the 
Egyptians^  with  whom  they  muft  once  have  had  a  confiderable 
communication,  and  from  whom  they  probably  derived  molt 
of  their  fcience,  with  many  of  their  cuftoms  and  religious  in- 
llitutes;  which  would  prove  an  effetftual  confutation  of  the  pre- 
tended antiquity  and  authenticity  of  their  famed  annals.  Vid. 
Necdham^  Epift.  de  Ii)fcriptione  iEgyptiaca.  Rom(Syi']6i.  The 
fame  obferv^tion  was  made  long  ago  by  M-  Martinius^  Hift. 
Sin.  L.  i.  p.  23.  A.  D.  1659.  Comp.  Huet.  Hift.  of  Commerce, 
CIO.  and  Goguet^  on  their  Hiftory  and  Chronology,  Vol.  III. 
DifT.  iii.  p.  284,  &c.  with  the  curious  Extradls  from  their  Hifto- 
nans.  ib.  p. 300,  308.  * 

(j  '  The  truth  is,  there  want  not  grounds  of  fufpicion,  that 
the  old  Egyptian  learning  was  nof  of  that  elevation,  which  the 
prefent  diftance  of  our  age  makes  us  apt  to  think  it  was  ;  and 
a  learned  man  hath,  in  a  fet  difcourfe,  endeavoured  to  fhew 
the  great  defects  that  there  were  in  it  a.  Neither  can  it,  I  think, 
be  denied,  but,  according  to  the  reports  we  have  now  concern- 
ing it,  fotne  parts  of  their  learning  were  frivolous,  a  great  deal' 
magical,  and  the  reft  fhort  of  that  improvement  which  the  ac- 
cellion  of  the  parts  and  induftry  of  after-ages  gave  unto  it'.  Sti!-. 
Ihigfleet^  Or.  S.  B.  ii.  c.  2.  p.  75.  add  Wotton^  Refl.  c.  9.  and  Sir 
r.  P.  Blount's  EIT.  iii.  p.  153,  &c. 
'  t  MiUrob.^iZX..  L.  i.e.  15.  Comp.  note(x)  fupra,  p,2o6. 

t  Id.  L.vii.  C.13.  et  Ammian.  Marc.  L.xxii.  Herod.  Euterp. 

*  Conring,  de  Herm,  Med.  c.  10,  11,12.  ^ 

03 


214  The  Progrefs  of 

tivated,  I  mean  medicine  j  of  which  (he  alfo  claims 
the  firft  invention'^  j  we  fhall' not  have  much 
room  to  marvel  at  her  high  advances.  —  'It  muft 
evidently  appear,  fays  a  learned  writer,  that  the 
Egyptians  could  have  no  fuch  phyficians  in  the 
days  of  Mofes,  as  Diodorus  and  Herodotus  feem  to 
fuppofe :  it  is  much  more  probable  that  ages 
after  thefe  times,  they  were,  like  the  Babyloni- 
ans, entirely  deftitute  of  perfons  fkillful  in  cur- 
ing any  difeafes  that  might  happen  amongft 
them  J  and  that  the  beft  method  they  could  think 
of,  after  confulting  their  oracles,  was,  when  any 
one  was  fick,  they  took  care  to  have  as  many 
perfons  fee  and  fpeak  to  him  as  polTibly  could; 
that  if  any  one  who  faw  the  fick  perfon,  had 
had  the  like  diflemper,  he  might  fay  what  was 
proper  to  be  done  in  that  condition  J.'    From 

which 
*  P////.N.  H.  L.vii.  C.56. 

X  Shuckford,  Conne6l.  B.  ix.  p.  367.  Babylonii  (tefle  Hcrodot. 
L.  i.  etSirab.  G.  L.xvi.)  languentes  in  forum  efferebant,  ut  viri 
qui  eos  adirent,  confulerent  hortarenturque  ad  ea  quse  ipfi  faci- 
endo  effugiffent  fimilem  morbum,  aut  alium  noviflent  effu- 
gifle. — Idem  faftitabant  Lufiiani  et  Egyptii.  P.  Verg.  De  Inv.  Rer.  - 
L.  i.  CIO.  Conf.  Strab.  G.  L.iii.  et  Plutarch,  de  Occult,  vivend. 
That  the  fame  was  done  in  other  countries,  fee  Hark,  H.  EfTay 
on  the  State  of  Phyf.  in  the  O.  T.  p.  4.  '  The  Egyptian  prac- 
tice of  phyfic  depended  much  on  aftrological  and  magical, 
grounds,  either  the  influence  of  fome  particular  planet,  orfome 
tutelar  daemon  were  ftill  confidered;  [IFotton,  p.  iiq.]  which 
precarious  foundation  muft  needs  depreciate  their  fkill,  and 
flop  any  increafe  of  knowledge  which  might  be  made  on  other 
principles.'  Univ.  Hi/i.Vo].l.  p. 219.  'AiyvTrnoi  AfJ'Bcri  oti  afoc 
T«  au6flW"cr«  TO  (rw/^a  i^  xa,i  r^iaxovrx  ^KiXYi(poTE?  ^xi[ji.ovig,  n 
2rtoi  Tiufj  at9f<){ot,  £j?  Tocraura  />t.£^t)  vEvsfj^r,[xivov  —  aXXog  aXXo  t» 
avTH  vifjisiv  i-nnTiTo.nTcx.i  —  Hat  ^ri  fTzrtJiaAai/Tfj  tocvTuq  luvrai  ruv 
fjii^uv  Toc  zTix,^r][j'a,Tcx,.  Cflf.  zp.  Orig.  L.  viii.  p.  416.  Ed.  Cant. 
Nor  was  the  method  which  they  are  faid  to  have  taken  of 
eftablifhing  its  rules  by  law  [Diod.  Sic.  L.  i.  p. 74.  Sbuckford,  B.  ix. 

p.  362. 


Natural  Religion  and  Science.  ±  1 5 

which  fingle  inftaiice  of  the  ftate  of  this  moft  ne- 
celfary  art,  in  thofe  times  and  places;  as  well  as 
its  firft  rudiments,  in  like  manner  defcribed  by 
an  able  judge  -f;  we  may,  I  think,  be  pretty  well 

fatif- 

p.  362.  Chandler^  Vind.  of  O.  T.  Partii.  p.  442.  Gcguet^^  Vol. 
II.  p.  247.]  like  to  make  any  great  progrefs  in  that  fcicnce. 
T\\2iX.  fur gery  was  by  much  the  oldeft  branch  oi phyftc,  and  that 
this  art  in  general  made  but  very  flow  advances,  till,  after  feme 
ages  fpent  in  colle6ting  obfervations,  it  came  to  the  height  of 
reputation  under  Hippccrotes :  [where  it  flood  many  ages  more» 
and  where,  as  ^  fcicnce ^  fome  fay  it  fl:ands  yet]  fee  Druki^  Notes 
to  LeCl^rc,  Hift.  Phyf.  Parti.  B.  i.  c.17,  &c.  What  progrefs 
could  be  made  in  c:natomy  during  the  ancient  fuperftition  of  the 
Egyptians,  may  be  feen  in  Died.  Sic.  L.i.  In  embalming,  the 
body  was  opened  with  much  ceremony ;  the  perfon  who  per- 
formed it,  fled  as  foon  as  he  had  done  his  office,  and  all  who 
were  prefent  purfued  him  with  fl:ones,  as  one  who  had  incurred 
the  public  maledidion.  For  the  Egyptians  regarded  with  horror 
every  one  who  offered  any  violence  to  a  human  body.  Goguet^ 
Parti.  B.iii.  c.i.  Art.  ii.  That  the  fame  fuperfliition  prevails 
among  the  Chinefe.  See  Lett.  Edif.  T.  xvii.  p.  389.  T.  xxi.  p. 
147,  &c.  T.  xxvi.  p.  26. 

A  tolerable  account  of  the  ancient  ftate  of  phyfic,  may  be  (t^n. 
In  a  note  to  p.  85.  of  Young's  Hift.  Difl".  Vol.  II.  Add  Mark's 
Efl*.  p.  80,  &€.  or  Barchufen  de  Medicinae  Orig.  et  Progr.  Dif- 
fert.i.  et  xviii.  or  D.  he  Clerc,  Hift.  Phyf.  paflun. 

f  Cclfus  inventionem  artis  fcienter  ponit,  L.  i.  fcribens.  — 
Notarunt  aegrorum  qui  fine  medicis  erant,  alios  propter  avi- 
ditatem  primis  diebus  cibum  protinus  fumpfifle,  alios  propter 
faftidium  abftinuifl^e ;  et  levatum  magis  morbum  eorum  qui  ab- 
ftinuiflent :  itemque  alios  in  ipfa  febre  aliquid  edifle,  alios  paulo 
ante  earn,  alios  poft  remifTionem  ejus  ;  et  optime  iis  ceflifl'e  qui 
poft  finem  febris  id  feciflent.  —  Haec  fimiliaque  cum  quotidie 
inciderent,  diligentes  homines  talia  animadvertentes  ad  extre- 
mum  perceperunt  quae  aegrotantibus  utilia  forent.  Sic  medici- 
nam  ortam  inter  omnes  conftat.'  C,  Celf  ap.  Pol.  Verg.  de  R.  I. 
L.  i.  c.  20.  Comp.  ^intil.  L.  ii.  c.i8.  Add  Wotton^  Refl.  c.  26. 
p.  341,  &c.  2d.  Ed.  Max.Tyr.  Difl".  xl.  234.  Barchufen^  Difl*.  i. 
iii.  p. II,  &c. 

'  How  fimple  the  beginnings  of  this  art  were,  may  be  ob- 
ferved  by  the  ftory  or  tradition  of  /Efculapius  going  about  the 
country  with  a  dog,  and  a  ftie-goat  always  following  him  ;  both 
which  he  ufed  much  in  his  cures  ;  the  nrft  vfor  licking  all  ulcer- 

94  ed 


216  Tbe  Progrefs  of 

fatisfied  in  what  condition  the  refl  then  were,  in 
other  parts  of  the  world ;  as  alfo  of  their  gradual 
improvement  fmce  in  all  refpefts  *. 

Many 

ed  wounds  ;  and  goat's  milk  for  difeafes  of  the  ftomach  and 
lungs.  We  find  little  more  recorded  of  either  his  methods  or 
medicines ;  though  he  was  fo  fuccefsful  by  his  fkill,  or  fo  ad- 
mired for  the  novelty  of  his  profefiion,  as  to  have  been  honour- 
ed with  ftatues,  efteemed  fon  oi  JpoUo^  and  worfhipped  as  a  god.' 
Temple's  Works,  Vol,  I.  p.  280.  This  obfervation  feems  to 
come  with  fome  weight  from  fo  profeffed  an  admirer  of  all  that 
relates  to  the  ancients.  To  which  we  may  add,  that  the  very  no- 
tion o^zgodofphyfu.,  with  his  feveral  temples  and  their  appa- 
ratus, will  demonftrate  the  low  ftate  in  which  that  art  muft  be  ; 
fince  hispriefts  and  prailitioners,  who  were  to  keep  up  his  cre- 
dit by  performing  now  and  then  fomething  extraordinary,  if 
they  could  have  done  many  real  cures,  would  never  have  need- 
ed to  recur  to  fo  much  fuperftition,  artifice,  and  juggle,  as  was 
pra6lifed  all  along,  while  fuch  a  notion  fubiifted.  Vid.  Le  Clerc 
on  Mfciilapius.,  Hift.  Ph.  c.  28,&c.  of  the  ancient  ajiatojny-y  ib.  104, 
125.  of  chemijlry,  p. 146. 

*  See  NichoUs's  Conf.  Part  i.  p.  81,  82.  ift  Ed.  or  Goguet  de 
L'Origine  des  Loix,  des  Arts,  et  des  Sciences,  &c.  Paris,  ij^S. 
Edinburgh,  i']6\.  Parti.  B.  iii.  and  Part  ii.  B.iii.  c.  2.  Art.  i. 
*  We  may  obferve,  that  the  progrefs  of  the  arts  and  fciences 
in  the  firrt  ages,  was  exceeding  flow,  even  among  thofe  nations 
who  purfued  them  with  the  greateft  conftancy  and  keennefs. 
The  tedious  imperfedl  methods  they  had  of  communicating 
their  thoughts,  muft  have  formed  a  very  great  obftacle  to  the 
improvement  of  human  knowledge.  For  many  ages  mankind 
knew  no  better  ways  of  writing,  than  painting  and  hieroglyphics. 
Both  thefe  ways  of  writing  are  extremely  defedive:  They  are 
capable  only  of  reprefenting  fenfible  objects :  Symbols  are  quite 
unfit  for  communicating,  with  precifion,  abftrad  ideas.  For 
which  reafon,  mathematics  in  particular  could  make  but  little 
progrefs,  till  after  the  invention  of  alphabetical  writing.  This 
invention  has,  no  doubt,  contributed  infinitely  to  the  perfe61ion 
and  progrefs  of  the  fciences.  Yet  at  firft,  its  utility  muft  have 
been  inconfiderable.  It  is  only  by  communicating  their  ideas, 
that  men  can  improve  their  difcoveries.  But  the  mere  inven- 
tion of  letters  was  not  fufiicient  for  this  purpofe.  They  wanted 
fome  kind  of  matter,  flexible  and  eafily  tranfported,  on  which 
they  might  write  long  difcourfes  with  eafe  and  expedition  :  this 
was  not  difcovered  till  long  after.  Marblcj  ftone,  brick,  r^etal$, 

v.'oodj 


Natural  Religion  and  Science.  217 

Many  are  indeed  carried  on  much  fafler  in. 
fome  countries  than  in  others  j  and  fome  now 
and  then  are  brought  to  fo  great  perfe6lion  in  one 
country,  as  to  leem  almoft  incapable  of  any  in- 
creafe,  for  feveral  ages ;  which  proves  againft  an 
exa6l,  equable  improvement  under  each  period, 
and  in  eachparticulari  which  never  was  contended 
for  :  but  is  no  argument  againft  improvement  in 
general ;  much  lefs,  any  evidence  that  thefe  grow 
daily  worfe:  and  notwithftanding  this,  or  other 
limitations,  which  might  be  admitted;  yet  from 
fome  of  the  great  outlines  of  nature  j  from  plain 
appearances,  in  many  remarkable  asras,  and  moft 
confiderable  events  j  we  feem  to  have  ftill  ground 
fufhcient  to  conclude,  that  on  the  whole  they  are, 
and  always  have  been,  in  the  main,  progrejive. 

Now  this  progrefs  in  arts^  will  neceflarily  bring 
with  it  a  proportionable  improvement  of  all  the 
other  natural  advantages  ;  as  health,  ftrength, 
plenty,  and  politenefs  :  each  of  them  tend,  in 
fome  refpeft  or  other,  to  improve  and  adorn  the 
face  of  nature ;  and  lead  us  to  apply  its  laws  to 
our  refpeftive  ufes,  much  more  effectually,  than 
could  be  obtained  without  them.  By  them  we  are 
enabled  to  reap  its  feveral  benefits,  in  ways  more 
eafy  and  compendious  ;   with  lefs  time,  labour, 

and 

wood,  &c,  were  at  firft  ufed  for  writing,  or  rather  engraving 
upon.  When  fo  much  time  was  neceffary  to  write  a  few  fen- 
tences,  it  could  not  be  expeded  that  the  fciences  (hould  make 
a  very  rapid  progrefs.  Befides,  thefe  kinds  of  books  could  not 
be  tranfported  from  place  to  place,  but  with  great  difficulty. 
Accordingly  we  find,  that  the  fciences  remained  in  a  ftate  of 
great  imperfecftion  among  all  the  ancient  nations. — Human 
knowledge  has  made  greater  progrefs  within  thefe  laft  hundred 
years,  than  in  all  antiquity  ;  which  is  chiefly  owing  to  the  ex- 
peditious and  eafy  methods  we  have  of  communicating  and 
publilhing  all  our  difcoveries.'  ib.  c.  2.  Art.  vi.  p.  275. 


2 1 8"  .     The  Progrefs  of 

and  expence  :  the  world  is  flocked  more  plenti- 
fully with  inhabitants ;  and  each  of  them  fupport- 
ed  in  a  way  more  elegant,  and  advantageous  to 
itfeif,  and  all  around  it.  In  fhort,  every  thing  in 
life  becomes  more  comfortable,  and  commodi- 
ous J  and  life  itfeif  may  be  faid  to  attain  a  longer 
date,  by  means  of  both  a  better,  and  more  early 
education*.  That  this  has  been  the  cafe  in  later 
ages,  feems  too  clear  to  be  denied  by  any,  who 
will  be  at  the  leaft  trouble  to  compare  them  with 
the  moil  extravagant  account  of  former  ones -f-. 

'Tis 

*  *  There  is  a  fenfe  in  which  thefe  latter  generations  in  ge- 
neral have  the  advantage  of  the  ancients,  and  in  which  they 
may  be  faid  to  out-live  them  —  viz.  in  that  they  live  more  in 
lefs  time.  It  is  a  common  obfervation,  that  children  ripen  and 
become  men  fooner  in  thefe  latter  ages,  than  formerly  they 
did.  —  Notwithftanding  our  prejudices  in  other  refpects,  we 
efteem  fo  well  of  ourfelves  in  this,  that  we  think  we  are  more 
knowing  in  every  fcience  and  profellion  of  life,  and  more  capa- 
ble of  bufinefs  than  our  anceftors,  not  far  backwards,  were  at 
double  our  age.  And  in  confirmation  hereof,  fome  traces  in 
Scripture  may  be  obferved,  whereby  it  appears,  that  the  ftate 
of  childhood  continued  much  longer  in  the  infancy  of  the 
world,  than  at  prefent ;  and  feemed  to  bear  proportion  to  the 
greater  length  of  men's  lives.  And  the  fame  is  obferved  by  hea^ 
then  authors.  Worth.  Eff.  p.  422, 423. 

f  — '  When  men  began  to  unite  into  focieties,  to  cloath 
themfelves,  and  build  cottages,  and  apply  themfelves  to  agricul- 
ture ;  the  perfons  who  fell  upon  the  firft  hints  of  thefe  rude  con- 
trivances, were  efceemed  fuch  mighty  benefadlors  to  mankind, 
that  they  could  never  fufficientlyexprefs  their  gratitude  to  them. 
Hence  they  were  made  immortal,  and  divine  honours  were  paid 
to  them  ;  and  hence  it  is  well  known  arofe  the  godfhip  oi  Jupiter^ 
Bacchus^  Minerva^  CereSy  and  the  reft  of  that  tribe  of  deities  :  but 
there  is  not  a  plough-boy  now,  that  would  not  have  been  a  god, 
even  to  7////7^r  himfelf;  had  he  lived  in  his  days,  with  his  pre- 
fent fkill  in  hufbandry,'  *  Had  the  myftery  of  printing  been  in- 
vented in  ancient  times,  Guttenberg  of  Mentz  might  have  been 
a  god  of  a  higher  efteem  throughout  Germany,  than  Mercury^  or 
%/>//^r  himfelf.'  [IVorth.  EfT.  p. 169.]  Which  we  cannot  think 
improbable^  fmce  his  alfiftant  Fiift  or  FauJ}^  attained  the  title 
of  conjurer  for  it,  in  fo  late  times,  and  fuch  a  place  as  Paris. 


Natural  Religioji  and  Science.  2 1 9 

*Tis  no  great  compliment  to  the  prefent  times 
to  fay,  we  are  improved  in  every  manual  art,  as 
well  as  thofe  of  government  (a),  the  focial  ones, 

and 

(a)  The  modern  governments, at  leaft;  in  Europe,  are  better  cal- 
culated for  the  general  good  of  the  governed,  which  is  now 
known  to  be  the  only  end  of  government  j  than  the  ancient  ones 
were.    The  world  being  divided  into  fmaller  kingdoms  and 
ftates,  thefe  become  checks  upon  each  other,  and  by  their  mu- 
tual vigilance,  the  mifchievous  deligns  of  each  afpiring  Prince  is 
with  more  eafe  and  fafety  curbed  or  punifhed.     The  balance  of 
Power  is  kept  up  amongft  them  in  general,  as  well  as  in  moll 
of  the  feparate  conftitutions,  by  a  due  mixture  of  liberty,  the 
grand  prefervative  of  publick  fpirit,  and  beft  excitement  to  each 
private  virtue.  That  horrid  fpirit  of  heroifm,  and  defire  of  con- 
queft,  feems  to  be  pretty  well  extinguiflied  ;  thofe  deadly  feuds, 
and  defolating  fa<5tions,  are  in  a  great  meafure  abated  :  and  '  if 
at  prefent  there  are  fewer  revolutions  in  CbriJJendom,   'tis,  be- 
caufe  the  principles  of  found  morality  are  more  univerfally 
known  ;  men  are  lefs  favage  and  fierce,  and  their  underftand- 
ing  is  better  cultivated  ;  and  perhaps  all  this  is  owing  to  men 
of  learning,  who  have  polished  Europe.''  Exam,  of  Machiavers 
Prince,  p.  18,  19.   *  We  begin  to  be  cured  of  Machiavelifm,  and 
recover  from  it  every  day.   More  moderation  is  become  necefla- 
ry  in  the  councils  of  princes.  What  would  formerly  have  been 
called  a  mailer-ftroke  in  politics,  would  be  now,  independent  of 
the  horror  it  might  occafion,  the  greateft  imprudence.    Happy 
is  it  for  men  that  they  are  in  a  fituation,  in  which,  though  their 
paflions  prompt  them  to  be  wicked,  it  is  however  for  their  in- 
tercft  to  be  humane  and  virtuous.'  Montefquieu^  Spirit  of  Laws, 
B.  xxi.  C.I 6.  Add  IVorthingtoti's  obfervations  on  this  fubjedt, 
Efl".  c.  8.  p.  1 73,  &c.  zndHume,  Pol.  Difc.  xi.  who  makes  it  ap- 
pear, that  human  nature  in  general  enjoys  more  liberty  at  pre- 
fent, in  the  mof^  arbitrary  government  of  Europe,  than  it  ever 
did  during  the  moft  flourifhing  period  of  ancient  times.  Seealfo 
his  Hift.  of  Engl  Vol.  II.  which  gives  fufficient  ground  for  the 
following  obfervation.    *  Thofe  who,  from  a  pretended  refpedt 
to  antiquity,  appeal  at  every  turn  to  an  original  plan  of  the  con- 
ftitution ;  only  cover  their  turbulent  fpirit,  and  their  private 
ambition,  under  the  appearance  of  venerable  forms;  and  whate- 
ver period  they  pitch  on  for  their  model,  they  may  ftill  be  car- 
ried back  to  a  more  ancient  period,  where  they  will  find  the 
meafiires  of  power  entirely  different;  and  where  every  circum- 
ftance,  by  reafon  of  the  greater  barbarity  of^he  times,  will  ap- 
pear-ftill  lefs  worthy  of  imitation.    Above  all,  a  civilized  nation, 
like  the  Engl'ijh^  who  have  happily  eftablilhed  the  moft  perfect 

•and 


220  T/y'  Progrefs  of 

and  even  our  very  amiifement^  *  :  the  thing 
flievvs  itieif  every  vi^here ;  and  'tis  no  lefs  plain 
a  priori,  that  it  muft  be  io.  If,  as  the  Pfalmiji 
fays  "f-,  One  day  telleth  another,  and  one  night  cer- 
tijieth  another-,  if,  according  to  the  Prophet  j, 
matiy  run  to  and  fro,  (travel  by  fea  and  land) 
and  thereby  knowledge  is  increafed ;  if  by  repeated 
obfervation,  and  experience ;  by  frequent  inter- 
courfe  and  extenfive  commerce,  the  world  grow 
(as  it  does  unavoidably)  in  any  refpe^  more  per- 
feft;  this  will,  by  that  affinity,  and  union,  long 
fince  obferved  between  the  parts  of  fcience  ||, 
derive  perfe6lion  on  each  filter  art. 

The 

and  mod:  accurate  fyftem  of  liberty,  that  ever  was  found  com- 
patible with  government  j  ought  to  be  cautious  of  appealing  to 
the  pra6tice  of  their  anceftors,  or  regarding  the  maxims  of  un- 
cultivated ages,  as  certain  rules  for  their  prefent  condu6l.  ib. 
c.  23.  lin.  Comp.  Various  Profpeds  of  Mankind,  &c.  p.  94*.  and 
Goguet  on  the  imperfedion  of  ancient  Governments,  Vol.  III. 
B.  vi.  fin. 

*  See  Worth.  EfT.  p.  210.  Whether  we  of  this  nation  are  ar- 
rived at  the  juft  ftandard  ol elegance,  or  have  exceeded  it;  may 
be  judged  by  the  defcription  of  each  ftate,  in  the  Appendix  to  a 
Dijfertation  on  the  Number i  of  Mankind  in  Ancient  and  Modern 
Timely  p.  329,  &c.  I  (hall  add  one  part  of  it  in  illuftration  of  the 
words  above.  '  If  elegance  comes  lliort  of  the  juft  ftandard,  and 
is  not  yet  arrived  at  its  proper  maturity;  human  life  muft  necef- 
farily  be  deprived  of  the  enjoyment  of  many  conveniencies  of 
w^hich  it  is  capable,  and  the  manners  of  mankind  muft  incline 
towards  fiercenefs  and  fuperftition.  If  carried  no  farther  than 
the  juft  limit,  it  produces  a  more  commodious  method  of  living, 
gives  rife  to  the  invention  of  many  true  refinements,  heightens 
the  fplendor  and  magnificence  of  fociety,  tends  to  render  man- 
kind focial  and  humane,  begets  mildnefs  and  moderation  in  the 
tempers  and  actions  of  men,  and  helps  to  banifti  ignorance  and 
fuperftition  out  of  the  world  ;  and  thus  far  it  contributes  to  the 
perfection  of  human  fociety.' 

f  Pfah  xix.  2.  X  Dan.  xii.  4. 

(I  Omnes  artes  quae  ad  humanitatem  pertinent,  habent  quod- 
dam  commune  vinculum,  et  quafi  cognatione  quadam  inter  fe 

con- 


Natural  Religion  and  Science.  22 1 

The  fame  efFeil  will,  in  a  good  mealure,  fol- 
low, if  the  world  be  but  fuppofed  to  continue  in 
the  fame  natural  ftate  in  which  it  was  created, 
and  the  genius  of  mankind  keep  where  it  was 
originally  ;  nay,  this  muft  be  the  cafe,  if  both  do 
not  grow  worfe;  and  in  a  very  great  degree:  much 
greater  than  has  ever  been  pretended.  But  as  this 
point  can  be  no  longer  called  in  quelHon,  than  till 
the  matter  is  duly  liated ;  we  have  not  {o  much 
occafion  to  give  a  direct  proof  of  it,  by  defcending 
to  particulars,  (which  indeed  would  be  infinite, 
and  moft  of  which  appear  too  obvious  to  need 
naming)  [€],  as  to  point  out,  what  is  more  ma- 
terial, and  perhaps  lefs  taken  notice  of,  the  far- 
ther conne6lion  which  this  progrefs  of  arts  has 
with  our  religious  knowledge^  of  each  kind. 

By 

continentur.  C;V.  proy/rr/n  Poet.Id.  de  Or^/.  1.  3.  Efl:  ilia  P/a/^wV 
vera  —  vox,  omnem  do6trinam  liarum  ingenuarum  et  humana- 
rum  artium  uno  quodam  focietatis  vinculo  contineri.  Ubi  enim 
perfeda  vis  ell:  rationis  ejus,  qua  caufa;  rerum  atque  exitus  cog- 
nofcuntur,  mirus  quidam  omnium  quafi  confenfus  docftrinarum 
concentufque  reperitur.  It  ivould  be  mere  impertinence  to  bring  in- 
Jlancef  in  proof  of  this. 

(€)  The  reader  may  fee  a  lift  of  them  in  PandroUus,  deNov. 
Repert.  or  Almebveen''5  Inventa  Nov.-Antiqua,  as  alfo  in  £J- 
wards,  Glanvill,  JVotton.,  Sir  7".  P.  Blount^  Perault^  Gedoyn^  Sprat y 
Hift.  R.  S.  and  others,  who  have  appeared  for  the  moderns,  as  I 
apprehend,  wiih  fuperior  advantage,in  the  late  controverfy on  this 
fubjedl.  A  more  minute  detail  of  each  improvement,  and  its  gra- 
dual progrefs  in  the  world,  may  be  feen  in  Goguet^s  Treatife  on 
the  origin  of  Laws,  Arts,  and  Sciences,  and  their  progrefs  among 
the  moft  ancient  nations.  *  The  difpute  between  the  ancients 
and  moderns  is  at  length  decided,  at  leaft  as  to  Philofophy. 
There  is  not  one  of  the  ancient  philofophers  whofe  works  are 
now  made  ufe  of  for  the  inftru<ftion  of  youth,  in  any  of  the  in- 
lightned  nations.'  Voltaire  Hift.  Vol.  IX.  c.112.  'It  cannot  be 
denied,  but  that  the  reading  of  ancient  authors  is  veryufeful  to 
us  ;  but,  if  it  were  poflible  that  we  (hould  b^  as  ancient  as  they 
are,  and  that  they  fliould  be  in  our  place,  and  read  our  writings 

as 


222  ^he  Pf'Ogrefs  of 

By  religion  in  general,  I  mean  the  way  of 
promoting  our  moft  perfe6l  happinefs  upon  the 
whole,  in  this  life  ;  as  well  as  qualifying  us  for, 
and  by  particularly  recommending  ourfelves  to, 
the  divine  favour,  entitling  us  to  higher  degrees 
of  it  in  the  next.  Now  the  knowledge  of  this, 
whether  natural  or  revealed,  will  appear  to  have 
held  pace  in  general  with  all  other  knowledge, 
from  the  beginning ;  and  thefe  three  branches  of 
fcience  feem  to  have  been,  in  the  main,  fimilar 
and  fynchronous  ;  as  indeed  they  ought  to  be, 
or  elfe  perpetual  difappointment,  mifery,  and 
confufion  would  enfue ;  as  was  obferved  in  part 
before  *. 

The  firfl  race  of  men  had  as  much  knowledge 
imparted  to  them,  mofl  probably  by  God  himfelf, 
as  they  could  either  then  want,  or  well  be  ca- 
pable of  5  as  much  as  they  had  either  means 
or  leifure  to  employs  and  higher  notices,    could 

they 

as  we  read  theirs  ;  would  they  get  no  benefit  by  it  ?  they  would 
without  doubt  learn  more  from  our  works,  than  we  can  from 
theirs.'  Le  Clerc.  Parrhafiana^  c.  4.  p.  179.  To  which  may  be 
added,  the  obfervation  of  Bayle^  '  That  if  they  were  to  come 
back  to  the  world,  they  would  fee  that  many  things  were  fup- 
pofed  to  be  contained  in  their  books,  which  they  never  dreamt  of.* 

After  an  enumeration  of  particulars,  Ray  determines  that 
they  excel  us  chiefly  in  thofe  arts  which  are  concerned  in  polifh- 
ing  their  language.  Philofophical  Letters  between  Ray  and  his 
correfpondents,  p.  241.  Whether  the  ancients  or  moderns 
were  in  general  the  greater  Geniufis,  feems  to  be  as  difficult  and 
unneceflTary  to  determine,  as  it  is  foreign  to  our  prefent  en- 
quiry. I  (hall  only  obferve  here,  that  if  the  latter  have  much 
greater  helps  and  advantages  in  fome  refpeds,  which  may  appear 
to  fet  them  below  the  former  in  this  point ;  yet  there  are  others, 
in  which  they  have  no  lefs  difadvantage,  particularly  this  of 
Language;  fince  we  are  under  a  neceffity  of  learning  many  lan- 
guages, before  we  can  come  at  that  ftock  of  knowledge  which 
lies  locked  up  in  them ;  whereas  they  feldom  wanted  above  one. 

*  Part  i.  p.  8,  9,  10. 


Natural  Religiofi  and  Science.  223 

they  have  been  attended  to,  would,  we  conceive, 
rather  have  dillra6led,  and  rendered  them  uneafy 
in  their  then  iituation ;  and  tended  to  difquaUfy 
them  for  their  more  immediate  occupations,  in  that 
part  of  life.  They  were  placed  in  a  world  capable 
of  affording  all  gratifications  fuited  to  their  mortal 
frame,  and  made  for  its  fupport ;   and  were  de- 
iigned  to  glorify  their  Maker's  goodnefs  in  the 
enjoyment  of  them,  for  fome  time  here  3  as  well 
as  to  expe6l  a  reparation  of  its  decays,  with  far- 
ther and  more  full  manifeflations  of  the  fame 
goodnefs,  fomewhere  hereafter.    Their  firfl:  em- 
ploy then,  was,  to  learn  the  prefent  ufe,  and  ap- 
plication of  thefe  natural  benefits  themfelves,  as 
well  as  to  lay  a  foundation  for  communicating, 
and  extending  them  to  future  generations ;  which 
were  to  inhabit  the  fame  place,  for  many  ages. 
And  accordingly,  their  notions  of  the  world,  and 
of  its  Governor,  and  confequent  opinions  in  re- 
ligion, both  natural  and  pofitive  j  were  fuch  as 
might  be  expe6ted  from  men  in  fuch  circum- 
fl-ances  *.    As  to  the  latter,  and  more  efpecially 
that  great  article  of  it  which  concerned  the  re- 
ftauration  of  human  nature ;  they  had  only  a  ge- 
neral, indeterminate  expe6lation  of  fome  redeem- 
er or  other;  who  was  fome  time  to  arife  among 
them  -f- :  which  yet  was  very  fufficient  to  keep  up 
their  hopes,  and  fecure  a  trufl  and  dependence 
on  their  Creator  -,   efpecially  when  revived  by  fo 

many 

*  What  thefe  opinions  might  be,  is  at  large  defcribed  by 
Winder^  Hift.  of  Knowl.  Vol.  I.  c.  2.  fe6t.  2.  though  whether 
our  firft  parents  thought  fo  clearly  on  the  fubje^^  as  this  author, 
and  thofe  celebrated  moderns  he  there  mentions,  [p.  36.  J  I  much 
queftion. 

t  See  Bp.  Sherlock^  Ufe  and  Intent  of  Proph.  fetft.  2.  or  JViti- 
defy  Hift.  of  Knowl.  p.  26,  27. 


224  ^he  Progrefs  of 

many  earnefls  of  prefent,  temporal  bleffings  :  but 
when,  or  where,  or  upon  what  plan,  that  redemp- 
tion was  to  be  worked,  they  knew  not ;  and  per- 
haps it  might  be  unneceflary  to  impart  this  fully 
to  them,  as  it  was  probably  above  their  compre- 
henfion.  To  preferve  an  intercourfe  with  the  Di- 
vine Being,  it  is  likewife  probable  that  they  had 
pofitive  dire6lions  about  confecrating  to  him  a 
pait  of  their  goods,  together  with  the  times,  and 
places  for  prefenting  this  before  him ;  by  way  of 
acknowledgement  of  his  prefent  bounty,  and  ap- 
plication for  the  continuance  of  it  5  and  alfo  in 
deprecation  of  his  difpleafure,  whenever  they  be- 
came fenfible  of  having  incurred  it  by  abufmg 
them;  and  laftly,  as  a  fettled, ' ftated  means  of 
always  having  accefs  to  him,  and  finding  ac- 
ceptance with  him.  Hence  was  the  origin  oi  fa- 
crifices  *,  as  they  are  diftinguiflied  into  expiatory, 
euclicaU  and  eucharijlical ;  and  this  feems  to  have 
been  the  fubitance  of  the  primitive  religion ; 
which  was  as  plain,  and  fmiple  as  the  times. 

When  the  notions  of  mankind  grew  more 
complex,  religion  by  degrees  became  io  too;  and 
fpred  itfelf,  together  with  their  other  notices  3  all 
which  were  in  fome  meafure  fupplemental,  and 
fubfidiary  to  it.  Each  new  degree  of  knowledge, 
in  each  part  of  nature,  was  a  new  opening  of 
the  human  mindj  ftill  more  and  more  difplaying 
the  Divine  Wifdom  and  goodnefs,  in  the  origi- 
nal conrtitution  of  things,  and  conflruftion  of 
animals;  as  well  as  in  the  conftant,  regular  pre- 
fervation  of  each  fpecies  of  them ;  and  pointing 
out  their  various  ends  and  ufes ;  thereby  enabhng 

man, 

*  See  Part  ii.  p.  49.  note  i.  and  p.  51,  52.  notes  k,  and  1.  \\'jth 
Winder  on  the  fubjecl,  p.  30. 


Natural  Religion  and  Sciejtce,  225 

man,  to  whom  they  were  all  fubje6led,  to  enter 
farther  into  this  conftitution  himfelf ;  as  well  by 
receiving  the  benefits  thereof  more  perfe6lly,  as 
by  refembling  his  Creator  in  diftributing  the  fame 
more  copioufly  ;  and  both  ways,  paying  his  moft 
acceptable  trilDUte  of  duty,  and  devotion  to  the 
common  Parent. 

When  the  lives  of  men  began  to  fliorten,  we 
find  arts  increafing  much  fafter  in  proportion  ;  as 
it  was  fit  they  fliould ;  fince  otherwife,  many  dif- 
coveries  would  drop  before  they  could  be  brought 
to  any  tolerable  perfe6lion,  or  applied  to  ufe; 
there  being  then  no  other  repofitory  for  fuch, 
befide  the  memory  of  their  inventors  *.  till  at 
length  came  the  art  of  writing,  which  drew  a- 
long  with  it  all  the  reft;  helping  at  once  to  fpread, 
and  to  perpetuate  them.  And  it  is  worth  obferv- 
ing,  as  was  juft  hinted  before  *,  that  about  the 
fame  time,  more  frequent,  and  more  full  revela- 
tions were  communicated  to  the  world;  which 
thereby  became  better  qualified  to  receive,  keep, 
and  convey  them  ;  as  they  were  likewife  dif- 
penfed  in  a  way  beft  fuited  to  its  own  flate; 
and  which  moft  effedlually  fupplied  its  wants,  and 
tended  to  give  greater  light  and  improvement 
both  to  it,  and  one  another  :  as  may  be  feen  par- 
ticularly in  Part  II. 

We  have  feen  in  fome  meafure,  how  the  cafe 
flood  both  with  religion  and  fcience,  in  the  a72te' 
diluvian  and  patriarchal  ages ;  and  are  fufficient- 
ly  acquainted  with  thofe  alterations  it  received 
under  the  Ifraelitcs,  and  Jews ;  by  various  addi- 
tional inftitutions,  and  a  fucceffion  of  prophets : 

^  not 

*  Part  ii.  p.  144.  add  Winder,  Hifl:  of  K.  p.  221,  222. 

P 


226  ^he  Progrefs  of 

not  very  unlike  to  which,  was  ^  light  held  forth 
to  the  eaft,  by  their  great  oracles,  Zoroafter^  and 
Confucius  J  and  to  niofl:  parts  of  the  weft,  by  a 
long  feries  of  their  philofophers  j  as  is  obferved 
in  the  fame  place  *. 

To  thefe,  in  its  proper  feafon,  fucceeds  Chri- 
fitanity,  of  which  there  fcarcely  is  occafion  to  re- 
mark, that  it  furpafled  them  all,  as  much  as  the 
times  of  its  promulgation  were  fuperior,  in  all 
kinds  of  knowledge,  to  the  paft  ;  and  which  was 
evidently  as  great  an  improvement  upon  7iatiiral 
religion,  properly  fo  called,  as  it  was  upon  any 
of  the  former  difpenfations  j  and  might,  I  think, 
with  juft  the  fame  propriety,  be  termed  a  bare 
revival,  or  republication  of  the  one,  as  of  the 
other.  Though  perhaps  there  may  be  fome  room 
to  doubt,  whether  even  thofe  ages,  enlightened 
as  they  were  above  the  former,  were  capable  of 
receiving  all  the  improvement  which  it  was  fitted 
and  defigned  to  give  j  whether  the  world  was 
yet  able  to  admit  it,  in  its  utmoft  purity  and  per- 
fection.  On  the  contrary,  there  feem  to  have  been 
fo  many  dregs  of  JewiJIo  fuperftition,  and  Gefitile 
philofophy,  as  required  a  long  time  to  purge 
away  :  and  from  one  of  which  it  had  no  fooner 
got  well  clear,  than  it  became  immerfed,  and 
clouded  in  the  other  -f.  Even  in  its  early  days, 
we  find  it  loaded  with  the  refufe  of  each  fyftem ; 
which  was  brought  in  to  explain  myfteries,  or  ra- 
ther make  them,  in  the  gofpel :  till  by  degrees, 
itfelf  is  made  a  matter  of  high  fpeculation,  and 
refinement  s    and  fuch  nice  difputes  J  raifed  a- 

bout 

*  Ibid.  p.  147.  t  Part  ii.  p.  155. 

X  See  Confiantine's  excellent  letter  on  this  fubjedl  in  Eufib. 
deVit.  Conjl.  c.  66,  67,  &c.  add  ^^M^^r's  Hift.  of  the  Popes,  VoL 
II.  paffim. 


\ 


Natural  Religion  and  Science.  227 

bout  the  natures  of  its  author,  and  the  modus  of 
their  union ;  alfo  concerning  the  abftradl  nature, 
and  feparate  fubfiitence  of  the  human  foul  j  as 
ferved,  one  of  them  to  fill  the  eaftern  church  with 
blood  and  defolation,  and  at  length  fubject  it  to 
the  Mahometan  yoke  j  for  which  alone  it  feemed 
at  tliat  time  fitted*  -,  the  other,  to  introduce  the 
doctrine  oi purgatory,  and  with  it  a  long  train  of 
popiflj  errors ;  which  ended  in  a  weilern  tyranny, 
no  lefs  fevere,  over  both  foul  and  body. 

Both  thefe  have  indeed  a  long  while  opprefTed 
the  Chrijlian  world  ;  and  if  they  be  altogether  fo 
bad  as  v/e  have  been  ufed  to  efteem  them,  are  not 
at  prefent  eafily  accounted  for :  but  we  hope,  they 
may  be  found  really  not  fuch-f;  and  that  the 
fame  wife  and  good  ends  will  appear  to  be  accom- 
phfhed  by  them,  in  due  time,  either  before  or  at 

their 

*  Partli.  p.  170.  note  n. 

f  '  Popery  itfelf  (fays  Dr.  JVorthington,  EiT.  p.  156.)  begins 
to  be  afliamed  of  fome  ofits  groiTer  errors;  and  its  divines  of  Jate 
have  been  forced  to  explain  them  in  a  njanner  more  agreeable 
to  truth  and  fcripture.'  [And  the  fame  thing  may  be  obferved 
of  the  Mahometan  dodors  in  their  comments  upon  the  Koran,  as 
appears  remarkably  all  through  SaW%  notes.]  '  Moreover,  that 
perfecuting  fpirit,  wluch  was  the  reproach  and  fcandal  of  Clm- 
ftiafis,  is,  God  be  praifed,  in  a  good  meafure  abated  among  all 
forts  and  denominations  of  them  ;  and  we  do  not  now  hear  fo 
much  of  Cbriftia//s  being  burnt  and  tortured  by  Chrijlians.  Nor 
do  Papijls  at  prefent  feem  to  thirit  fo  much  rifter  Proleftant  blood ; 
though  there  is  rcafon  to  fufpect  that  they  ftiU  retain  too  much 
of  the  old  leaven,  durft  they  fufter  it  to  work  out.  It  is  obferv- 
ed likewife,  that  there  is  not  that  ignorance  and  immorality  to 
be  objected  againft  the  Papi/ii  now,  as  formerly  ;  learning  being 
no  lefs  propagated  among  them,  than  Proie/lants :  many  good 
and  pious  books  are  publifhed  by  their  clergy  ;  nor  are  they  fo 
fcandalous  in  their  lives,  as  in  the  ages  preceding  the  Reforma- 
tion ;  but  they  in  general  are  exemplary  in  their  behaviour,  and 
afford  us  patterns  in  fome  things  which  we  might  profit  by.' 
The  like  has  been  obferved  of  the  Mahometans  above. 

P  2 


228  ^he  Progrefs  of 

their  expiration,  as  have  been  evident  in  mofl: 
other  difpcnfations  *. 

However,  at  the  next  great  aera,  virhich  is  juft- 
ly  flyled  the  Reformatio?!,  there  appeared  fufficient 
tokens  of  this  progrefs  in  knowledge,  we  have 
been  maintaining ;  and  thefe  fucceeding  fo  faft 
one  upon  another,  that  they  cannot  efcape  the 
flighteft  obfervation  -f*.  Here  the  above-mention- 
ed branches  of  it  are  again  united,  and  affording 
mutual  affiftance,  and  fupport  to  one  another. 
Science  of  all  kinds,  human  and  divine,  revives; 
and  with  it  come  new  methods  of  communica- 
tion ;  (or  rather  it  rifes  as  much  above  the  paft, 
as  thefe  exceeded  all  others  before  them ;)  and 
lince  has  been  continuing  to  improve,  and  to 
draw  with  it  all  collateral  advantages,  down  to 
the  prefent  times. 

The  more  we  ftill  know  of  human  nature,  and 
become  better  verfed  in  the  art  of  living  j  (and 
who  doubts  but  we  do  fo  daily?)  the  more  en- 
larged and  adequate  notions  mufl  we  have  of  na- 
tural religion  j  and   thereby  be  better  able  to 

judge 

*  Of  which  fee  more  in  Partii.  p.  170,  and  177,  notes. 

t  See  fome  of  the  particulars  in  Part  ii.  p.  179.  and  Worthing' 
ton's  account  of  the  progrefs  of  learning  after  its  revival,  EiT. 
p.  200,  &c.  To  which  we  may  add,  that  the  avenues  to  learn- 
ing of  all  kinds  have  been  planned  out  and  opened  by  Ld.  Bacon -, 
the  nature  and  moft  intimate  receffes  of  the  human  mind  un- 
folded and  explained  by  Locke ;  the  frame  and  conftitution  of 
the  univerfe  by  Newton  ;  (to  name  no  other  writers  of  our  ow^n) 
in  a  more  perfed  manner,  than  ever  was  done  or  attempted, 
fmce  the  foundation  of  the  world.  Eundo  per  praecipua  fcientia- 
rum  quibus  eruditionis  circulus  abfolvitur,  genera,  demonftrare 
pofiem  dodorum  virorum  labore  et  induftria  ad  iftud  faftigium 
deduda  pleraque,  fimulque  methodo  tam  concinna  tamque  per- 
fpicue  propofita,  ut  juvenibus  hodie  eo  pervenire  facile  fit,  quor- 
fum  olim  fenibus  vix  adfpirare  licuit.  Buddeus  de  bonarum  lite- 
rarum  decremento  noftra  setate  non  temere  metuendo.  A.  D. 

I7H- 


Natural  Religion  and  Scie?ice.  229 

judge  of,  and  apply  revealed  *  :  the  more  ac- 
quainted we  are  with  the  faculties  of  our  own 
foidy  the  better  qualified  muft  we  be  to  regulate 
and  improve  them  j  to  dire6l  the  reafoning  pow- 
er, afTift  the  memory,  refine  the  imagination  ;  in 
each  of  which  points  very  confiderable  difcove- 
ries  have  been  made  of  late :  the  more  we  know 
of  the  body,  the  more  able  we  are  to  prefcribe  a 
regimen,  and  remedy  the  feveral  diforders  of  it : 
and  (though  it  feems  to  be  the  intent  of  Provi- 
dence, for  reafons  obvious  enough -f-,  that  phyjic 
m  particular,  fliould  not  receive  the  fame  degrees 
of  improvement  with  fome  other  arts,  yet)  per- 
haps it  would  not  be  hard  to  prove,  were  this  a 
place  for  it,  that  we  are  a6lually  able  to  efFe61:  this, 
in  a  more  perfe6l  manner  now  than  formerly  X'y 
that  'tis  rather  our  obfervations  on  the  diforders, 
and  defefts  in  each  of  thefe  that  multiply,  than 
the  diforders  and  defe6ts  themfelves;  excepting 
fome  fuch  as  probably  arife,  and  propagate  them- 
felves, from  fome  particular,  reigning  vices  ||. 

The 

*  Vid.  TValch'ii  Orat.  de  Increijientis  quae  noflra  aetate  Stud, 
Theol.  cepit  j  recitat.  mdccxxv. 

t  Some  of  the  many  ill  confequences  of  its  being  in  the  pow- 
er of  phyficians  to  prolong  the  life  of  a  tyrant,  oppreflbr,  he. 
beyond  the  common  date,  may  be  feen  in  Sherlock  on  Death, 
c.  3.  fedt.  2,  3.  and  the  laft  Difcourfe  here  annexed,  p. 

X  '  This  art  is  wonderfully  fimplified  of  late  years,  has  receiv- 
ed great  additions,  and  is  improving  every  day,  both  in  fimplici- 
ty  and  efficacy.'  Hartley,  Vol.  II.  p.  378. 

II  If  fome  new  diftempers  have  arifen  of  late,  'tis  likely  others 
of  an  older  date  have  ceafed ;  as  is  obferved  by  D.  Le  Clerc. 
*  Fuerant  ergo  morbi,  nonnullorum  fiderum  inftar,  orti  certo 
tempore,  poftea  extincfti  funt ;  funtque  alii,  quos  ortos  quidem 
non  ita  pridem  novimus,  fed  quorum  hnem  nondum  videmus.' 
Differt.  de  Lepra  Mofaica,  p.  g.  Several  inft^nces  occur  in  Bar-t. 
ihufeih  de  Medic.  Orig.  et  Prog.  DifT.  v.  fedl.  6. 

P3 


230  'The  Pi'Ogrefs  of 

The  more  we  know  of  the  world,  the  more  we 
view  its  order,  beauty,  fymmetry  >  the  uniform 
laws  which  it  is  governed  by  j  the  juft  arrange- 
ment, and  mutual  fubferviency  of  all  its  parts  j 
(and  I  need  not  obferve  how  much  this  kind  of 
learning  has  of  late  increafed  *i)  the  more  we 
fee  the  glory,  and  perfe6lion  of  its  Archite6l ;  and 
are  more  fully  fatisfied  that  he  defigned  its  feveral 
inhabitants  for  happinefs  in  general  ^  and  muft 
approve  of  every  regular,  confiftent  method  which 
they  take  to  promote  it. 

Such  obfervations  on  this  world,  enable  us 
likewife  to  argue  from  it  to  another-,  and  con- 
clude that  that  will  probably  go  on  in  the  like 
way;  as  confifl-ing  of  the  like  inhabitants,  and 

con- 

*  Of  this,  and  the  benefit  the  world  receives  from  it,  fee 
M'^crthliigton,  Eff.  p.  94,  &:c.  '  And  \i  natural  philofophy  jn  all  its 
parts,  by  purfuing  this  method,  Ihall  at  length  be  perfedled,  the 
bounds  of  moral  philofophy  will  alfo  be  enlarged.'  Newt,  Opt. 
B.  iii.  *  Since  things  really  differ  in  themfelves,  in  our  ufe  of 
them,  and  in  our  condu6l  about  them  ;  the  more  we  know 
them,  the  more  we  may  improve  both  our  virtue  and  our  pow- 
er of  converting  them  to  the  real  advantage  both  of  ourfelves 
and  others  :  and  fmce  our  own  a6f  ions,  and  efpecially  our  moral 
habits,  have  fo  mighty  an  influence  to  perfect  or  to  debafe  us ; 
the  more  we  know  ourfelves  and  the  wonderful  oeconomy  of  our 
mora]  frame,  the  better  we  fliall  be  enabled  to  adjuft  that  hap-  . 
py  temperament,  to  maintain  that  regular  fubordination  of  our 
faculties,  appetites,  and  aife61ions,  in  which  fo  great  a  part  of 
our  virtue  and  our  happinefs  confifts.  Every  advance  therefore 
in  the  obfervation  of  nature,  carries  with  it  a  proportionable  im- 
provement of  the  moral  fcience.  And  not  only  the  bounds  of 
this  fcience  are  extended,  as  we  enlarge  our  profpe6t  of  the  dif- 
pofition  and  events  of  things;  but  the  certainty  of  it  is  moft  fa- 
tisfadlorily  evinced,  when  we  difcern  an  uniform  and  eftablilbed 
analogy  between  their  natural  conftitution,  which  our  fenfes  per- 
ceive, and  that  moral  conftitution,  which  religion  fuppofes..'  Dr. 
TiinJialVs  Academica,  Parti,  p.  84,  85.  And  \\\2X  fuper natural 
light  or  knowledge  will  be  increafed  in  the  fame  way,  its  hin- 
drances being  of  the  very  fame  kind,  fee  Bp.  Butler's  Analogy, 
p.  262,  &c.  2d  Ed, 


Natural  Religion  and  Science.  231 

conducted  by  the  fame  hand.  As  the  prefent 
world  has  generally  improved  hitherto,  we  may 
expe6t  that,  for  the  fame  reafons,  (be  they  what 
they  will)  it  fhall  continue  to  do  fo ;  and  that  the 
next  will  likewife  be  ftill  more  and  more  improv- 
ing: and  by  the  fame  rule,  perhaps  each  part 
and  member  of  it,  in  its  refpeftive  order,  and 
proportion  ;  every  difl:in6t  clafs^  as  it  rifes  above 
others,  through  all  that  fcale  of  beings  which 
exill  together,  may  preferve  the  fame  uniformity 
in  point  oi  fuccejjlon  tooj  may  follow  upon  each 
other,  in  no  lefs  regular  progrefs,  in  a  growing 
happinefs,  through  all  eternity :  and  thus  the 
whole  creation  be,  every  way,  for  ever  beautifying 
in  its  Maker's  eye,  and  drawing  nearer  to  him 
by  degrees  of  refemblance  j  as  is  fuggelled  by  an 
elegant  writer  *. 

To  thefe  dedu£lions  of  reafon,  revelation  adds 
new  light,  and  confirmation ;  (as  it  is  in  like 
manner itfelf  ill uftrated  and  eftablillied  by  them:) 
it  carries  on  and  compleats  the  notices  of  natural 
religion ;  and  improves  the  profpe6l,  by  exprefs 
declarations  of  the  unlimited  goodnefs  of  our 
Creator  towards  all  his  works ;  by  giving  la  in 
particular,  a  pofitive  affurance  that  we  fhall  be 
exa<!l:ly  difpofed  of  in  another  ftate,  according  to 
our  refpeclive  deferts,  and  qualifications  :  fixing 
and  afcertaining  our, hopes  of  arriving  at  thofe 
blefled  manfiom  j  where  we  fliall  find  room  for  the 
free  exercife,  and  full  enjoyment  of  each  good 
moral  habit,  and  intelleftual  accomplifliment  : 
furnifhing  ample  motives  for  our  perfeverance  in 
this  courfe,  and  guarding  againft  every  deviation 

trom 

*  Spcaator,^\  III.  \ 

P  4 


232  The  Progrefs  of 

from  it  J  efpecially  againft  that'  very  dangerous 
attendant  on  the  nobleft  difpofitions,  pride,  and 
felf-fufficiency  :  keeping  us  in  a  ftriA  depend- 
ence on  that  God,  who  is  to  be  both  our  guide 
thither,  and  our  great  reward  there  j  in  whofe 
hands  we  always  are,  and  ought  to  wifh  our- 
felves  ;  and  to  whofe  bounty  alone  we  owe,  and 
fhould  be  always  very  fenfible  that  we  do  owe, 
e>very  good  and  every  perfeSi  gift  * . 

Laftly :  The  more  we  trace  the  ways  of  Provi- 
dence in  the  inoral  world,  as  alfo  the  manner  of 
conducing  every  dfpenfation  of  revealed  religion ; 
(and  we  have  had  much  better  means  of  tracing 
each  of  them;)  we  fee  more  of  the  defigns,  and 
purpofes  of  each,  than  thofe  before  us  could  ^ 
and  from  the  manner  in  which  this  profpe6l  has 
already  opened,  have  ground  to  think  it  will  ftill 
more  and  more  enlarge  -,  and  though  we  are  yet 
far  from  being  able  to  comprehend  the  whole 
fcheme,  (which  is  not  to  be  wondered  at  in  be- 
ings, which  fo  lately  fprung  hox^ nothing-^  yet  we 
do  comprehend  enough  already,  to  convince  us 
that  there  is  a  wife  and  good  one,  laid  from  the 
beginning,  and  executed  in  a  regular  gradation  % 
and  from  thence  alfo  can  infer,  that  it  will  ftill  be 
farther  anfwering  its  feveral  ends,  and  ftill  ap- 
pearing more  to  do  fo  :  that  the  mamier  how  this 
is  to  receive  its  completion  will  unfold  itfelf,  as 
we  proceed  in  the  ftudy  of  it ;  adding  our  own 
obfervations  to  thofe  of  times  paft,  and  comparing 
fpiritual  things  with  fpiritual;  as  we  do  thofe  of 
the  natural  world  with  one  another  -,  whereby  we 
have  difcovered  feveral  of  its  general  laws,  un- 
known to  former  ages,  and  probably  by  them 

judged 

*  'James  i.  17. 


Natural  Religion  and  Science,  233 

Judged  undifcoverable  :  and  from  fome  others, 
juft  beginning  to  difcover  themfelves,  find  more 
room  daily  to  believe,  that  the  cafe  will  be  the 
fame  with  thofe  who  fhall  come  after  us. 

And  thus  it  may  be  made  appear,  that  the 
means  of  knowledge  natural,  moral,  and  revealed, 
have  been  imparted  in  a  much  more  ample  man- 
ner than  ever  to  us,  on  whom  the  ends  of  the  world 
are  come.  Why  a  more  proper  application  of  them 
does  not  follow ;  why  a  proportional  improve- 
ment of  thefe  fame  advantages  is  not  at  all  times 
made ;  as  this  feems  not  to  have  a  neceffary  con- 
ne6lion  with  the  former,  it  muft  be  accounted 
for  on  other  principles  (y).  Whether  by  all  thefe 

means 

(y)  The  fame  grand  principle  of  human  liberty,  which  renders 
it  morally  impoflible  for  any  thing  relating  to  the  minds  or  cir- 
cumftances  of  mankind,  to  remain  long  in  a  ftate  of  perfefl  uni- 
formity, as  obferved  above,  [Part  i.  p.  15.  note  c]  may  go  a 
good  way  towards  accounting  for  that  partial  and  unequal  man- 
ner of  implanting,  propagating,  and  preferving  any  religious 
notices  among  mankind,  from  the  beginning  of  the  world  to 
this  day ;  as  well  as  for  their  various  degrees  of  either  improv- 
ing under,  or  neglefting  and  abufmg  thefe,  together  with  all  the 
other  gifts  of  Providence  ;  and  thereby  making  way  for  farther 
difpenfations  in  fucceeding  ages,  fuitable  thereto :  and  though 
I  am  fenfible,  that  what  has  been  advanced  with  regard  to  the 
fuitahlenefs  of  every  difpenfation  to  the  exigencies  of  the  world, 
and  fo  as  to  effe<ft  a  gradual  improvement,  in  the  mod  general 
fenfe;  may  feem  at  firft  fight  to  require  a  great  many  qualifica- 
tions; from  the  long  reign  of  idolatry  before,  and  during  the 
Jeivi/h  eftablifhment ;  and  from  the  like  lamentable  ftate  of  Pa- 
ganifm  ftill ;  together  with  that  of  Popery  and  Mohammedifm,  un- 
der the  gofpel :  yet  even  granting  this  in  its  full  force  ;  allow- 
ing both  for  every  general  corruption  of  religion  through  moft  of 
the  climes  and  ages  of  the  world  ;  and  the  particular  degenera- 
cy thereof  in  feveral  parts  and  periods  of  the  fame  :  —  yet  if  we 
judge  of  its  ftate,  [as  we  ufe  to  form  a  ftandard  for  human  na- 
ture] not  from  the  vet}'  worft  and  moft  brutal  parts  thereof,  or 
from  places  where  it  lies  under  the  moft  unnatural  reftraints ; 
but  rather  from  the  beft  point  of  light,  in  which  it  may  be 
placed,  ^mongthe  v/ifer  and  more  foberpart  of  its  profeflprs  in 

eacU 


234  The  Progrefs  of 

means  the  world  might,  and  ougiit  to  have  more 
true  religion,  and  found  moralsy  now  than  for- 

meriyj 

each  fecfl ;  and  meafure  its  proficiency  in  fome  of  thofe  nations 
where  common  fenfe  has  had  room  to  exert  itfelf,  and  common 
honefty  and  ingenuity  been  fuffered  to  mix  with  it  in  any  degree  j 
— where  the  free  ufe  of  the  underftanding  has  been  once  admit- 
ted in  religious  matters :  —  [and  where  this  is  not  the  cafe  with 
any  people,  religion  is  quite  out  of  the  queftion  ;  being  no  more 
concerned  in  their  affairs,  than  as  mere  matter  of  form,  or  fome 
political  machine:]  —  If  we  take  fuch  a  view  of  religion,  and  put 
the  beft  fenfe  on  each  point  which  it  feems  capable  of,  and  which 
the  ablefl:  of  its  advocates  admit,  or  have  advanced  in  its  defence; 
' — [without  which,  we  are  only  going  to  delude  ourfelvesjj  —  If 
we  allow  their  due  weight  to  thofe  different  glofles  put  upon 
fome  of  its  oddelt  points  of  dodrine  and  difcipiine,  its  feeming- 
ly  unaccountable  rites  and  ceremonies  ; — and  to  the  feveral  fpe- 
cious  motives  for  either  tolerating,  or  eflablifhing  fuch,  among  a 
people  flupid  enough  to  approve  them,  and  fcarce  capable  of  re- 
liihing  better :  —  if  we  make  our  inquiry  into  the  flate  and  pro- 
grefs  of  religion  through  the  world  in  this  fair  and  free  manner, 
and  take  care  to  fet  out  low  enough  at  lirfl,  much  lower,  I  con- 
ceive, than  has  been  commonly  imagined  ;  [I  mean,  not  fo  much 
in  refpecSt  of  the  divine  revelations  themfelves,  as  men's  capaci- 
ty of  reafoning  upon  them,  and  their  difpofition  to  apply  them  :J 
it  we  refledt  on  the  fame  flow  gradual  increafe  of  corruptions,  in 
this  and  every  other  point ;  and  their  as  flow  and  gradual  re- 
medy : — if  we  confider  the  many  difficulties  that  attend  the  raif- 
ing  and  keeping  up  a  tolerable  fpirit  of  liberty  and  ingenuity  in 
any  people  for  any  time:  —  the  many  dangerous  abufes  to  which 
liberty  itfelf  lies  conflantly  expofed  :  —  the  difficulty  of  preferv- 
ing  proper  care  and  induftry  ;  — a  right  fenfe  of,  and  attention, 
to,  their  interefts ;  —  a  purity  of  morals,  and  integrity  of  heart ; 
— or  of  refloring  thefe  in  any  country  where  they  have  begun 
to  decline  ;  — if  we  refle6l  upon  the  world's  continual  pronenefs 
and  propenlity  to  a  decline  in  thefe  refpeds,  —  together  with  the 
caufes  of  all  this  ;  —  we  fhall  not,  I  beheve,  be  much  fuprized 
at  the  fame  happening  in  religion  ;  or  imagine  its  courfe  to  be 
either  unconformable  to,  or  altogether  unconnedted  with,  that 
of  all  common  things  about  us.  Again,  as  its  evident  connection 
with  fome  of  the  things  above  mentioned  muft  oblige  us  to  al- 
low of  frequent  lets,  and  long  retrogradations,  in  the  courfe  of 
religious  knowledge,  in  moft  parts  of  the  world  ;  fo  the  relation 
which  it  bears  to,  and  the  advantage  it  receives  from  others,  may 
perhaps  authorife  us  to  fuppofe  that  this  courfe,  like  to  that  of 
theirs,  will,  notwithftanding  fuch,  rtill  be  in  the  main,  and  at 

5  t^^^ 


Natural  Religion  and  Scietice.  235 

merlyj  will  fcarcely  admit  a  doubt :  but  whether 
it  aftually  has  or  not,  becomes  a  very  different 

en- 

the  long-run  appear  to  have  been,  really  progrejjwe.  Thus,  from 
the  very  nature  and  importance  of  the  forementioned  benefits, 
it  feems,  that  when  thefe  once  get  footing  any  where,  they  will 
gain  ground,  and  propagate  tliemfelves  to  other  places,  and 
draw  along  with  them  every  thing  of  confequence  tliat  has  a 
near  relation  to  them  ;  and  when  religious  knowledge  (lands  in 
this  relation,  as  it  does  often  unavoidably  ;  it  muft  even  in  the 
common  courfe  of  things  [contrary  to  the  nature  of  mere  igno- 
rance, or  matters  of  empty  fpeculation,  and  idle  curiofity ;  J  it 
will  fupport  and  fpread  its  main  and  moft  important  branches, 
[fuch  as  the  fupremacy  and  fuperintendence  of  fome  one  God, 
and  a  ftate  of  final  retribution,  ^c.  which  have  been,  and  are 
every  where  preferved  among  the  heathen.  See  Part  i.  p.  34.  and 
Grot,  de  V.  R.  C.   L.  iv.  c.12.]  and  thereby  both  promote,  and 
be  itfelf  promoted  by,  the  general  advances  of  the  world  ;  and 
fynchronize  with  moft  of  its  more  valuable  improvements.   [See 
Hartley's  Obf.  Vol.1,  p.  366.]   That  this  muft  be  the  cafe,  in 
fome  degree,  we  feem  to  have  fufficient  grounds  for  proving  a 
priori :  and  from  a  true  ftate  of  the  fa^,  with  all  its  circum- 
ftances,  'tis  probable,  that  this  would  not  appear,  even  now,  to 
be  fo  very  repugnant  to  it  on  the  whole :  however,  that  fome 
time  or  other  poffibly  we  may  difcover  things  to  ftand  thus  ;  or 
at  leaft  have  room  to'fuppofe  that  they  appear  fo  in  the  eye  of 
the  great  Governor  of  tlie  univerfe  ;  zvho  feeth  ?iot  in  this  refpedt 
as  man  feeth.   'Tis  plain,  all  times  and  places  are  not  equally  a- 
dapted  to  the  introduction  of  difcoveries  either  in  common  fci- 
ence  or  religion  :  and  it  feems  no  lefs  clear,  from  what  we  now 
know  of  the  vvhole  Jeivif}  difpenfation,  and  the  frequent  revela- 
tions that  accompanied  it  ;   [which  were  at  firft  all  put  under  a 
carnal  cover,  in  order  to  engage  the  warmeft  of  their  aff'edions, 
and  induce  them  to  take  that  care,  which  otherwife  they  would 
not  have  taken  in  the  keeping  of  them  ;  (See  Loivth's  Direc- 
tions, p.  16 1,  &c.)  and  afterwards  thefe  were  unfolded  by  de- 
grees, and  illuftrated  as  the  day-ftar  began  to  arife  in  their 
hearts  ;]  and  from  what  has  been  obferved  of  the  age  wherein 
Chrijlianity  itfelf  vyas  publiflied,    [Confiderations,  p.  151, — 6, 
181.]    that    men    have    not   been   always   capable   of  receiv- 
ing all  the  light  [fPinder  Vol.  II.  p.  336.]   from  each  religious 
inftitution,  which  it  was  fitted  ever  to  convey,  juft  at  the  time 
when  it  was  fir f  introduced  into  the  luorld.  It  inay  perhaps  be  deem- 
ed fufficient  if  they,  to  wliom  any  fuch  was  given,  were  fo  far 
quaUfied  to  hear  and  profit  by  it,  [Confiderations,  p.i8i, — 2.]  as 
to  receive  fomewhat  of  it  thcmfelves,  and  hand  it  down  to  others 

ift 


236  The  Progrefs  of 

enquiry  *.  Though  perhaps  fomething  might  be 

faid 

in  a  competent  degree  of  purity,  and  give  it  fuch  a  [\\rt  foundation 
in  the  world,  as  may  fupport  it  till  all  circumftances  (hall  con- 
cur which  muft  contribute  to  its  fullnefs,  and  carry  it  on  to  a 
fate  of  maturity.  Many  of  thefe  circumftances  feem  for  fome 
time  to  have  been  concurring  in  fome  parts  of  the  world,  and 
therefore  may  be  looked  on  as  fo  many  natural  means  co-ope- 
ratino^  to  produce  this  effe6t  there,  in  the  general  theory  of  reli- 
gion ;  allowing  for  the  variations  ilTuing  from  that  principle  of 
freedom  above-mentioned.  And  if  we  view  the  prefent  growth 
of  fcience  in  thofe  parts  of  the  world  which  we  are  beft  acquaint- 
ed with;  and  the  eftablifhed  methods  of  preferving  and  perpetu- 
ating it ;  remembring  the  connexion  each  of  thefe  has  with  the 
reft,  and  with  any  religious  enquiries,  as  well  as  others  to  which 
they  may  be  applied ;  to  which  application  likewife  we  feem  to 
be  now  no  lefs  difpofed  :  — confidering  this,  I  fay,  it  is  fcarcely 
poflible  to  think  that  fuch  improvements  Ihould  either  themfelves 
be  ever  wholly  loft  among  mankind,  or  not  become  the  means 
of  raifmg  and  refining  others  ;  and  thereby  of  accelerating  a  cer- 
tain/Tij^r*?/},  and  advancing  it  to  greater  heights,  in  that  of  reli- 
gious, as  well  as  every  branch  oi co7nmon  knowledge;  at  leaft  that 
this  appears  to  be  on  the  recovering  hand,  (though  under  fome 
degree  of  ftruggle,)  and  rifing  higher  and  fafterby  their  means, 
than  it  could  ever  be  conceived  to  rife  without  them  :  which  is, 
I  humbly  apprehend,  as  much  as  I  am  concerned  to  maintain  at 
prefent :  and  fliall  conclude  with  the  obferv^tion  of  a  learned 
friend  as  follows.  The  divine  difpenfations  were  not  intended 
to  force  men  to  be  virtuous ;  which  indeed  is  a  contradiftion. 
Under  any  difpenfation  men  may,  and  will  be  wicked.  For 
VDan.  xii.  10.]  while  many  are  purified,  and  made  white  and  tried 
(even  by  the  wickednefs  of  their  contemporaries)  the  wicked  Jhall 
do  wickedly ;  under  the  brighteft  difpenfation  they  will  walk  on  in 
darknefs,  and  none  of  them  Jhall  underfiaiid;  but  the  zoife  only  Jhall 
underfiand.  To  the  fame  purpofe  Rev.y.rKx.  ii.  How  general 
therefore  foever  an  apoftafy  may  be,  many  even  by  that  very 
apoftafy,  and  the  perfecution  which  attends  it,  may  be  tried, 
made  white  and  purified,  according  to  the  brighter  and  more  re- 
fined nature  and  principles  of  the  difpenfation.  Confequently 
the  wickednefs,  even  greater  wickednefs  of  the  wicked,  doth  not 
prove  a  retrogradation  in  moral  or  religious  principles.  For  the 
advances  of  religion  are  not  to  be  meafured  by  the  wicked,- who 
will  do  wickedly,  and  will  ftill  be  unjuft  and  filthy,  how  nume- 
rous foever ;  but  only  by  the  wife  and  righteous,  who  underftand 
and  make  a  proper  ufe  of  the  divine  difpenfations.  By  this  rule 
true  religion  may  have  ftill  been  advancing  in  the  world. 

*  *  It  does  appear  to  me  very  probable^  to  fay  the  leaft,  that 

'   '  Jeiv^ 


Natural  Religion  and  Science.  237 

faid  in  favour  of  the  prefent  times,  in  both  re- 
fpeds. 

Firfl':  That  we  exceed  the  wifefl  among  ancient 
heathens,  who  either  praclifed,  or  at  leaft  per- 
mitted, and  connived  at  the  worfliip  of  monflrous 
deities,  and  mofl  unnatural  rites,  is  readily  allow- 
ed J  and  with  reafon  attributed  to  the  fuperiori- 
ty  of  the  Chriftian  difpenfation  5  in  comparifon 
with  which,  former  ages  are  juflly  termed  days 

yews  and  Chrijlians,  notwithftanding  all  their  vices  and  corrup- 
tions, have,  upon  the  whole,  been  always  better  than  heathens 
and  unbelievers.  It  feems  to  me  alfo,  that  as  the  knowledge  of 
true,  pure,  and  perfect  religion  is  advanced  and  diffufed  more 
and  more  every  day;  fo  the  practice  of  it  correfponds  thereto  : 
but  then  this,  from  the  nature  of  the  thing,  is  a  fadt  of  a  iefs 
obvious  kind  :  however,  if  it  be  true,  it  will  become  manifeft 
in  due  time.  Let  us  fuppofe  a  perfon  to  maintain,  that  civil  go- 
vernment, the  arts  of  life,  medicines,  &c.  have  never  been  of 
ufe  to  mankind;  becaufe  it  does  not  appear  from  any  certain 
calculation,  that  the  fum  total  of  health  and  happinefs  is  great- 
er among  the  polite  nations,  than  among  the  barbarous  ones. 
Would  it  not  be  thought  a  fufficient  anfwer  to  this,  to  appeal 
to  the  obvious  good  effe<5ts  of  thefe  things  in  innumerable  in- 
ftances,  without  entering  into  a  calculation,  impoffible  to  be 
made  ?  However,  it  does  here  alfo  appear,  that,  as  far  as  we 
are  able  to  judge,  civilized  countries  are,  upon  the  whole,  in  a 
more  happy  ftate,  than  barbarous  ones,  in  all  thefe  refpeiSts/ 
Hartleys  Obfervations  on  Man.  he.  Vol.11,  p.  176. 

To  the  fame  purpofe  are  the  refledlions  of  another  judicious 
writer ;  who,  after  defcribing  one  of  the  moft  {hocking  inftances 
of  barbarity  among  the  Americans,  adds,  '  It  will  point  out  to  us 
the  advantages  of  a  religion  that  teaches  a  compafllon  to  our 
enemies,  which  is  neither  known  nor  pradifed  in  other  religi- 
ons ;  and  it  will  make  us  more  fenfible,  than  fome  appear  to  be, 
of  the  value  of  commerce,  the  arts  of  a  civilized  life,  and  the 
lights  of  literature-;  which  if  they  have  abated  the  force  of  fome 
of  the  natural  virtues,  by  the  luxury  which  attends  them;  have 
taken  out  likewife  the  fting  of  our  natural  vices,  and  foftened 
the  ferocity  of  the  human  race,  without  enervating  their  cou- 
rage.' Account  of  the  European  Settlements  in  America^  Vol.  I. 
p.  192.  Whether  the  Ch'mefe  or  Turh  -ako.  not  Aill  more  wicked 
than  the  ChrUlians,  may  be  fecn  in  the  authors  referred  to  by 
Bcnlon,  Reafonablenefs  or  the  Chriftian  Rel.  App.  p.  303. 


238  T^he  Progrefs  of 

of  darknefs :  and  that  we  of  the  Reformation,  as 
much  excel  the  dark  times  of  monkery^  in  rational 
true  piety,  might  perhaps  be  as  eafily  granted  5 
and  with  equal  juliice  afcribed  to  the  fuperior 
knowledge,  that  we  have  of  our  own  difpenfation. 
We  have  indeed  lefs  fhew  and  ceremony,  now 
than  ever  ;  lefs  of  the  form  of  godlinefs  in  ge- 
neral ;  but  'tis  hoped,  not  lefs  of  the  real  power. 
Unprofitable  aufterities  are  rather  changed  for 
that  more  reafonable  fervicCj  and  refined  devotion, 
which  renders  the  Deity  amiable,  and  the  imita- 
tion of  him  ufeful  to  mankind  j  which  makes 
each  worfliipper  more  happy  in  himfelf,  and  help- 
ful to  his  fellow  creatures  *.  There  feems  to  be 
much  lefs  of  fuperjlitmi,  and  reliance  on  fuch 

things 

*  '  They  take  very  unprofitable  pains,  who  endeavour  to  per- 
fuade  men  that  they  are  obhged  wholly  to  defpife  this  world,  and 
all  that  is  in  it,  even  whilft  they  themfelves  live  here.  God 
hath  not  taken  all  that  pains  in  forming  and  framing,  and  fur- 
nifhing  this  world,  that  they  who  were  made  by  him  to  live  in 
it  fhould  defpife  it ;  it  will  be  enough,  if  they  do  not  love  it  fo 
immoderately,  as  to  prefer  it  before  him  who  made  it :  nor  fhould 
we  endeavour  to  extend  the  notions  of  the  Jloick  philofophers, 
and  to  ftretch  them  farther  by  the  help  of  Chriftian  precepts,  to 
the  cxtinguilhing  all  thofe  affections  and  pafrions,which  are  and 
will  alwa\t  be  infeparable  from  human  nature;  and  which  it 
were  to  be  wifhed,  that  many  Chriflians  could  govern  and  fup-  , 
prefs  and  regulate,  as  well  as  many  of  thofe  heathen  philofophers 
ufed  to  do.  As  long  as  the  world  lafts,  and  honour  and  virtue 
and  induftry  have  reputation  in  the  world,  there  will  be  ambi- 
tion and  emulation  and  appetite, in  thebeft  and  moft  accomplifh- 
ed  men  who  live  in  it ;  if  there  fhould  not,  more  barbarity 
and  vice  and  wickednefs  would  cover  every  nation  of  the  world, 
than  it  yet  fuffers  under.  If  wife  and  honefl  and  virtuoufly  dif- 
pofed  men  quit  the  field,  and  leave  the  world  to  the  pillage,  and 
the  manners  of  it  to  the  deformation,  of  perfons  dedicated  to  ra- 
pine, luxury,  and  injuflice;  how  favage  muft  it  grow  in  half  an 
age  ?  Nor  will  the  beft  of  princes  be  able  to  govern  and  preferve 
their  fubjeds,  if  the  beft  men  be  without  ambition  and  delire  to 
be  employed  and  trufled  by  them.'  Ld.  Clarendon,  EfT.  Mor,  & 
Div.  p.  96.  fol. 


Natural  RcUgion  and  Science.  239 

things  as  can  at  beft  be  but  means  to  religion,  and 
often  hardly  that ;  nay,  rather  tend  to  take  men 
o?S  the  proper  principle,  and  fubftitute  another 
very  different  in  its  room  j  teaching  them  to 
compound  for  real  goodnefs,  the  fubftance  of  all 
true  religion,  by  that  which  has  not  fo  much  as 
even  its  fliadow  j  and  leading  them  to  contend 
about  that,  with  fuch  a  temper,  as  could  not 
poffibly  be  exercifed,  or  entertained,  in  any  thing 
that  bore  a  near  relation  to  the  other  :  It  feems,  I 
fay,  as  if  there  were  lefs  of  all  this  j  and  that  there 
would  be  lefs  yet,  would  all  tliofe  who  perceive 
its  remains,  unite  in  oppofition  to  it,  with  that 
zeal  and  fobernefs,  which  true  religion  only  can 
infpire. 

As  to  that  fpirit  of  infidelity^  which  fo  remark- 
ably prevails  at  prefent;  they  who  are  confident 
that  they  underiland  religion  thoroughly,  and 
profefs  it  in  its  utmoft  purityj  muil  condemn  this 
humour  of  examining  all  parts  of  it,  as  abfo- 
lutely  bad,  and  of  pernicious  confequence  :  they 
who  are  not  fo  fanguine,  will  conclude  that  there 
are  very  good  ends  to  be  ferved  by  it;  whatever 
be  the  fate,  or  the  intent,  of  fuch,  (and  fuch  it 
mufi:  be  owned  there  are)  as  moll  injurioufly  op- 
pofe  rehgion  :  thefe  believe,  that  there  is  the 
fame  neceffity  for  fuffering  this  heretical  turn  in 
general,  as  for  any  particular  heref.es ;  and  that 
thereby  already  truths  of  great  importance  are 
made  manifefi.  They  fee  and  lament  the  confe- 
quences  of  long  neglefting  to  review  eftablifli- 
ments  ;  and  fuffering  the  publick  wifdom  of  paft 
ages  to  ferve  here,  and  here  only,  for  all  follow- 
ing ones  (g).  They  think  there  has  been  fo  much 

\  wood^ 

(e)  *  But  there  are  few  Chriftian  princes  who  lay  this  to  heart, 
and  divines  have  quite  other  things  in  their  thoughts :  their  great 

bulinefs 


240  'The  Progrefs  of 

wood,  hay,  jliihble,  built  on  the  •  foundation,    as 
muft  take  a  confiderable  time  to  be  removed  5 

efpe- 

bufinefs  is  to  maintain  what  is  eftablifhed,  and  to  difpute  with 
thofe  who  find  fault  with  it.  On  the  other  hand,  knowledge  or 
refolution  is  wanting  ;  and  there  is  not  enough  of  honefty  or 
greatnefs  of  foul  to^confefs  the  truth.  Few  writers  have  the 
courage  to  fpeak  fo  impartially,  as  the  famous  author  of  the 
hiftory  of  the  Reformation  in  England  has  done,  in  the  preface 
to  his  fecond  volume.  It  is  thought  by  many  perfons,  that  all 
would  be  ruined  if  the  leaft  alteration  was  made.  Some  of  thefe 
defedls — are  now  become  inviolable  cuftoms  and  laws.  Every 
body  fancies  true  and  pure  Chrijlianity  to  be  that  which  obtains 
in  his  country,  or  in  the  fociety  he  lives  in ;  and  it  is  not  fo 
much  as  put  to  the  queftion,  whether  or  not  fome  things  (hould 
be  altered.  As  long  as  Chriflians  are  pofTefled  with  thefe  preju- 
dices, we  muft  not  exped  to  fee  Chriftianity  reftored  to  an  en- 
tire purity.'  Caufes  of  the  prefent  Corruption -of  Chri/iians^  Part  ii, 
p.  271.  How  applicable  thefe  refledtions  are  to  the  prefent  age, 
and  this  nation  in  particular,  may  perhaps  be  determined  by  the 
reception  which  a  fair,  well-meant  propofal  for  fome  farther  re- 
formation (hall  meet  with.  See  Free  and  Candid  Difquijitions, 
printed  for  A.  Millar^  1749.  with  the  Appeals  and  Supplements  : 
and  the  fpecimen  of  an  Univerfal  Liturgy^  printed  A.  D.  1761. 
To  which  add  an  excellent  Dedication  by  the  late  author  of  the 
EJfayon  Spirit,  andi/dr%,Vol.  11.  Prop.lxxxii.  p.  270,  &c.  and 
Dr.  Joriin,  paffim.  After  all ;  our  fuperiors  are  the  beft  judges 
of  the  feafon  proper  for  attempting  fuch  things  :  previoufly  to 
any  material  alterations  in  the  liturgy  and  offices  of  our  church, 
there  feems  wanting  a  new  verfion  of  the  whole  Bible  [towards 
which  very  large  colledlions  are  now  ready  to  be  offered,  when 
any  perlbn  is  willing  to  undertake  that  task]  and  fmce  the  very 
difpofition  of  examining  the  original  text  of  one  half  of  it,  is  but 
juft  reviving  here,  and  appears  to  meet  with  no  extraordinary 
encouragement :  — that  happy  time  feems  to  be  at  fome  diftance 
from  us.  See  Dr.  Kennicott's  excellent  DifTertations.  I  fliall  con- 
clude with  the  obfervation  of  an  impartial  writer  often  referred 
to,  who  has  been  as  free  as  moft  authors  in  laying  open  the  de- 
feds  of  ecclefiaftical  conftitutions,  and  as  zealous  for  their  im- 
provement. 

Equidem  nemo  negabit  multa  reformatione  indigere  noftras 
Ecclefias,  et  confultius  utique  fore  fi  in  fimplicitate  primitive 
Ecdefiae  fubfifteremus,  abjedis  omnibus  fchematibus  politicis, 
ecclefias  magnopere  depravantibus.  Verum  de  eo  nunc  quidem 
videnduni;  an  ftatus  prefens  noftrarum  ecclefiarum  talem  refor- 
ms- 


Natural  Religion  and  Science.  ia\ 

elj)ecially  when  they  fee  fome  got  no  farther  yet, 
than  to  doubt  whether  there  be  occafion  to  have 
any  thing  at  all  removed  j  or  even  to  deny  that 
there  is  reafon,  either  for  attempting,  or  fo  much 
as  wifhing,  farther  reformation.  They  obferve 
light,  and  Hberty,  at  the  fame  time  advancing 
\vith  an  equal  pace,  and  affording  their  mutual 
help,  as  they  do  generally  -f-,  to  feparate  thefe 
from  the  gold,  filver,  precious  jiones  j  many  hav- 
ing taken  the  /^;z  in  hand,  and  refolved  thorough- 
ly to  purge  the  floor  j  though  fome  be  apt  to 
throw  aw^ay  part  of  the  good  feed,  together  with 
the  chaff -y  which  alfo  generally  has  been  the  cafe, 
and  is  a  very  natural  one. 

Secondly  :  As  to  the  prefent  morals^  it  may  per- 
haps be  a  queftion,  whether  they  grow  worfe  up- 
on the  whole  J  when  it  is  confidered,  that  the 
lefs  vices,  as  well  as  uneafmejffes,  of  paft  times 
are  foon  forgot ;  and  only  the  mofl:  flagrant,  no- 
torious ones  appear  upon  record  *;  — that  we  are 
apt  to  judge  thofe  evils  greatefl,  which  we  feel 
ourfelves  -,  and  that  good  leail,  which  feems  to 

rival 

mationem  patiatur,  et  an  emendatio  fperata  inde  expedari  poflit? 
non  fufficit  asgrotanti  propofuifTe  ftatum  integritatis  valetudinis, 
et  eidem  regulas  fano  corpori  convenientiffimas  commendafle, 
nifi  etiam  expertum  et  compertum  habeas,  ejufmodi  vivendi  ra- 
tionem  ad  aegrotantis  habitudinem  fatis  aptam  efle.  In  hoc  certe 
peccant  non  pauci,  quod  ubi  naevos  in  Ecclefiis  deprehendunt, 
aeque  facile  efle  crcdant  illos  abolere,  emendare  et  delere,  quam 
indicate ;  in  quo  tamen  profitentur  fe  naturae  humanae,  imo 
fui  ipfius,  cognitione  deftitui.  Boehmer,  Jus  P2ccl.  Protertant.  Uf. 
Modern,  p,  22. 

t  See  Winder*s  Defcription  of  the  benefits  of  Liberty  civil 
and  religious.    Hift.  of  Knowl.  Vol.  II.  c.  21.  fecfl.  3. 

*  Hiftory  has  kept  no  account  of  times  of  peace  and  tranquil- 
lity ;  it  relates  only  ravages  and  difafters.^  Foltaire  Mod.  Hift. 
Vol.  IX.  c.  211.  Comp.  Goguety  Part  ii.  B.  i.  p.  3. 


242  ^he  Progrefs  of 

rival  and  eclipfe  our  own;  and  raifes  envy,  in  the 
room  of  admiration  :  —  that  hence,  one  of  them 
is  often  aggravated,  the  other  extenuated  moil 
unduly  (f).  On  which  account,  vices  may  not  pro- 
bably be  greater  now  in  general;  but  we  more 
immediately  concerned  with  them,  and  fuffering 
under  them  ;  efpecially  the  reigning  ones,  (of 
which  there  always  have  been  fome;)  -f-  as  thofe 
of  fa6lion  and  corruption,  luxury  and  iewdnefs 
feem  to  be  at  prefent;  and  great  ones  indeed 
they  are,  efpecially  in  our  own  country ;  which 
yet  perhaps  are  not  worfe,  than  the  reigning  ones 
of  former  times  [yj]:  and  it  is  to  be  remembered, 
that  they  come  attended  with  the  forementioned 
advantages  of  light  and  liberty,  in  fuch  a  degree, 

as 

((^)  See  Bp.  Fleetwood's  2d  charge,  p.  6,  &c.  Ilhi's  Serm.  on 
Eccl.vn.  10.  LeClerc^  ib.  Brown"?,  Caufes  of  Vulgar  Errors, 
B.  i.  c.  6,  &c.  That  the  fame  principle,  /.  e.  of  envv,  is  at  all 
times  no  lefs  apt  to  prevail  in  the  decrying  of  the  prefent  ftate 
oi  literature^  may  be  feen  in  an  ingenious  author's  note  on  Hor. 
A.  P.  1.408.  p. 2 1 3.  2d  Ed,  This  kind  of  reafoning  is  well  fup- 
ported  in  a  Neiv  Ejlimate  o'i  Manrien  and  Principles^  1760. 

t  '  There  is  a  certain  lifl  of  vices  committed  in  all  ages,  and 
declaimed  againft  by  all  authors,  which  will  laft  as  long  as  hu- 
man nature  ;  ordigefted  into  common  places  may  fervc  for  any 
theme,  and  never  be  out  of  date  until  dooms-day.'  Vulg.  Err. 
p.  22. 

{%)  *  They  who  will  take  the  pains  to  look  into  the  records  of 
former  times,  and  view  the  religion  and  policy  of  our  own  and 
our  neighbour  nations,  from  the  time  that  Chriftianity  was  iirft 
plarited  in  them;  (and,  God  knows,  the  profped  that  we  have  in 
moft  of  them  before  that  bleiled  feafon,  is  very  dark  and  un- 
pleafant ;)  will  be  bell:  able  to  judge  and  prefcribe  what  venera- 
tion is  in  truth  due  to  antiquity:  and  it  may  be,  he  who  taketh 
the  befl:  furvey  of  them,  will  hardly  find  a  time  in  which  he 
would  wifli  rather  to  have  been  born,  or  perfons  with  whom  he 
could  more  ufefully  and  happily  have  converfed,  than  in  this 
very  time  in  which  he  hath  been  born,  how  vicious  and- wicked 
foever ;  or  thofe  worthy  perfons  with  whom  he  hath,  or  might 
have  lived,  how  depraved  foever  the  greater  number  is  ;  as  it 
'hath  always  been.'  \uA.Clarendon^  EiT.  p.  227. 


Natural  Keligi on  und  Science.  ±\i^ 

as  we  can  never  be  too  thankful  for ;  and  which, 
we  hope,  will  fpeedily  corre6l  them  j  the  one  en- 
abling men  foon  to  fee  their  evil  confequences; 
the  other  allowing  them  full  fcope  to  cenfure,  and 
expofe  them  j  and  through  both  thefe,  it  may 
be,  that  each  other  vice  becomes  more  open,  and 
apparent  now;  rather  than  of  fuperior  fize,  and 
ftrength.  So  that  concerning  the  prefent  times, 
we  have  fome  room  to  think,  that  they  are  not 
abfolutely  v^^orfe  than  all  before  them,  as  to  mo- 
rah  (9).  Perhaps  I  may  be  allowed  to  advance  a 
ftep  farther,  and  fuppofe  them  better  in  fome 
relpecls ;  that  we  have  certain  virtues  now  in 
greater  perfedlion  -,  particularly  more  of  true  cha-- 
rity,  or  zmrjerjal  benevolence^  than  ever,  fmce  the 
time  of  primitive  Chrijiianity  (0-  —  But  if  this  be 

deemed 

(6)  Avery  juft  account  of  the  morals  of  the  firft  ages  of  the 
world,  may  be  feen  in  Gcguet  on  the  origin  of  Arts,  &c.  Part  i. 
B.vi.  C.4.  I  believe  it  would  be  hard  to  produce  modern  in- 
ftances  of  cruelty  and  barbarity  in  any  civilized  ftate,  whether  in 
war  or  peace,  equal  to  fuch  as  were  decreed  publickly,  and  ex- 
ecuted witliout  the  leaft  feeming  remone,  even  by  the  politeil? 
people  of  antiquity  :  witnefs  their  frequent  refufing  quarter,  and 
flaying  all  the  males ;  their  triumphs,  torturing  and  killing 
flaves  ;  their  profcriptions,  poifonings,  expofmg  and  murdering 
children  ;  rapes,  inceft,  he.  which  need  no  aggravation.  Not  to 
mention  that  favage,  defolating  way  of  making  war,  which  con- 
ftitutes  the  body  of  their  hiftcry;  that  horrid  treachery,  and  bare- 
faced iniquity,  which  appear  on  many  occafions  ;  that  notorious 
breach  of  national  faith,  and  open  violation  of  decency  prevailing 
in  theifcouncils,  and  avowed  by  exprefs  declarations,  whenever 
the  particular  intereft  of  their  country  leerned  to  be  promoted 
by  it  Examples  of  this  occur  frequently  among  the  Greeks^  as 
well  as  Rornaus,  in  the  very  pureil  and  politefl:  ages  of  their  go- 
vernment. See  Hakeivill,  L.  iv.  palllm,  or  'Jonjion  de  Naturae 
contbntia,  Pun(Sl:.  iii — ix.  ^\x  T.P.  Blount^  Efl*.  p.  145.  Hume, 
Polit.  Dif.  X.  Spirit  of  Nations,  B.  iii.  c.  21. 

(»)I  may  add,  that  there  feems  to  be  a  more  perfe<5l  refigna- 
tion  to  the  will  of  God,  and  acquiefcence  \n  his  providence,  a- 
raong  all  ranks  of  men  ;  a  greater  firmnefs  in  enduring  pain  ;, 

0^2  more. 


244  ^^^  Progrefs  of 

deemed  a  mlflake,  and  too  par.tial  fondnefs  for 
the  prefent  times  j  I  truft,  it  will  be  alfo  judged  a 
pardonable  one,  amid  fo  much  moft  evident  par- 
tiality againft  them  j  efpecially,  as  it  is  on  the 
charitable  fide  -,  and  tends  to  make  them  really 
better  than  they  would  be,  did  worfe  opinions  of 
them  univerfaliy  prevail. 

Which  brings  me,  in  the  laft  place,  to  the  con- 
fequences  that  attend  the  other  way  of  thinking. 

Thefe  have  been  hinted  at  in  the  beginning  of 
this  Difcourfe ;  and  might  be  fhewn  more  parti- 

cu- 

more  chearfulnefs  and  courage  in  fubmitting  to  death,  among 
the  generality,  even  of  lowed  education :  in  (hort,  that  man- 
kind may  be  faid  to  grow  more  fpiritual  and  intelle5luaU  in  thefe 
and  many  other  refpe<5ts,  than  they  have  been  in  former  ages : 
•which  may  in  a  great  meafure  be  owing  to  the  many  excellent 
p-Gotlcal  pieces,  and  tra6ts  oi Devotion,  which  now  abound  every 
where  ;  and  which  muft  be  allowed  to  be  much  more  ratwial 
and  judicious,  than  thofe  of  former  times.    '  1  think,  it  may  be 
faid,  in  honour  of  the  prefent  age,  that  [with  a  few  exceptions] 
controverfy  is  carried  on  with  more  decency  and  good  manners, 
than  in  any  former  period  of  time  that  can  be  named  ;  which, 
together  with  the  toleration  granted  by  law,  in  this  and  other 
proteftant  countries,  for  all  perfons  to  worlhip  God  in  their  own 
way  ;  and  that  Chrijlian  charity  and  moderation,  which  is  gene- 
rally fhewn  towards  thofe  that  differ  from  us ;  feems  already  to 
be  attended  with  good  effe6t. — The  letting  up  of  fo  many  cha- 
rity-fchooh,  as  have  of  late  years  been  ereded  in  thefe  kingdoms ; 
—  the  forming  of  religions  focieties,  and  other  good  means,  have 
greatly  contributed  to  the  promoting  the  knowledge  and  pradfice 
of  virtue  and  religion  among  us.'    IVorthington,  Efl".  p. 157,-  158. 
Upon  the  whole,  we  have  reafon  to  conclude,  that  rhe  reflo- 
ration  of  letters,  was  fo  far  from  h€\x\g  fatal  to  Chrifianity,  or  that 
this  has  been  in  decay  ever  fince,  (as  a  late  noble  writer,  much 
more  converfant  wnth  fome  kinds  of  politicks  and  polite  litera- 
ture than  the  prefent  fubje6l,  has  been  pleafed  to  affirm)  {^Let- 
ters on  the  Study  of  Hiftory,  p-iys-]  that  on  the  contrary,  this, 
"where-ever  it  took  place,  has  greatly  tended  both  to  the  illuftra- 
tion  of  its  evidence,  and  the  increafe  of  its  power,  over  the'minds 
and  confciences  of  men  ;  and  that,  in  many  refpeds,  it  has  re- 
ally flourilhed  more  from  this,  than  from  any  other  period  of 
time  fince  its  original  eftablilhment. 


Natural  Religion  and  Science.  245 

cularly  to  affecl  the  honour  of  God,  our  own 
happinefs,  and  that  of  others  5  in  as  much  as  the 
foregoing  fuppofition  cafts  a  cloud  over  all  the 
works  of  God;  —  confounds  our  notions  of  his 
wifdom,  power,  and  goodnefs  ;  —  raifes  diflruft, 
if  not  a  difbelief  of  his  perfections,  and  thereby 
deadens  our  devotion  toward  him  ;  —  damps  and 
difcourages  all  ftudy ;  and  deftroys  the  pleafure 
that  would  arife  from  a  furvey  of  both  the  na- 
tural  and  moral  world,  and  from  refle6lions  on 
the  flation  we  hold  in  them ; — renders  us  far  lefs 
fenfible  of  the  happinefs  within  our  power;  and 
by  confequence,  makes  us  receive  lefs  from 
them ;  —  not  only  hinders  men  from  growing 
better,  but  a6lually  makes  them  worfe  ;  and  fuf- 
fers  the  world  daily  to  decline,  through  a  per- 
fuaiion  that  it  is  defigned  to  do  fo  ;  —  it  having 
been  obferved,  that  thofe  writings  which  villainize 
mankind,  have  a  pernicious  tendency  towards 
propagating,  and  prote6ling  villainy ;  and  help  the 
moft  of  all  to  teach,  and  encourage  it  (x) ;  in  the 

fame 

(k)  In  proof  of  the  foregoing  obfervatlon,  not  to  mention 
bere  fuch  foreign  authors  as  EJprit,  Rochefoucauld,  and  Bayle, 
who  feem  to  have  taken  a  deal  of  perverfe  pains  to  eradicate 
all  feeds  of  humanity  out  of  the  human  breaft; — fufficient 
evidence  may  be  had  from  a  famous  writer  of  our  own,  the  au- 
thor of  the  Fahle  of  the  Bees;  who  by  a  ihew  of  fuperior  pene- 
tration into  the  low  motives  and  ignoble  pafTions,  which  are  too 
apt  to  fway  people  ;  —  by  pointing  at  the  means  whereby  a 
politician  may  fometimes  avail  himfelf  of  thefe,  as  well  as  ferve 
fome  prefent  intereft  of  the  publick  in  indulging  them  ; —  by 
a  droll  way  of  defcribing  things,  and  a  due  mixture  of  fome 
very  ill-natured  truths,  that  looks  like  more  than  ordinary  fa- 
gacity,  and  a  (hrewd  knowledge  of  the  world  ;  and  ferves  to 
gratify  a  man's  own  vanity,  or  fplecn,  while  it  appears  to  be 
expofmg  that  of  others  ;  —  in  fine,  by  dwelling  altogether  on 
the  foibles  and  the  follies  of  the  worft  \^nd  weakeft  of  man- 
kind :  —  draws  fuch  an  horrid,    and  at  the   fame  time    hu- 

0^3  mourou^ 


246  The  Progrefs  of 

fame  manner  as  thofe  which  perpetually  dwell  on 
the  dark  fide  of  things,  and  the  difficulties  that 

attend 

mourous  picture  of  the  fpecies,  as  has  at  once  diverted,  and  de- 
bauched the  principles  of  more  perfons  of  the  bed  underftand- 
ings  amongil  us,  than  perhaps  any  other  writer  of  late  years. 

And  though  we  allow  the  obfervation  of  an  abler  author  of 
the  fame  ftamp,  viz.  that  principles  have  feldom  fach  an  imnne- 
diate  influence  on  men's  behaviour,  or  their  tempers,  as  a  pre- 
dominant pi-ilJior.,  or  a  fettled  habit ;  yet  we  may  infill  upon  it, 
that  the  former  of  thefe,  when  perverted,  help  very  much  to 
flrengthen  and  encourage  any  kind  of  irregularity  in  the  latter  : 
at  leafl  they  are  exceedingly  apt  to  difcourage  and  debilitate  any 
attempt  to  fubdue  an  exorbitant  paffion,  or  inveterate  habit ; 
they  deftroy  all  vigorous  endeavours  toward  eftablifhing  right 
methods  of  felf-government ;  they  indifpofe  us  for  attending 
to  that  moral  difcipline,  which  is  fo  necefiary  to  condu6l  our- 
felves  with  innocence  and  ufefulnefs  through  life  ;  and  yet  fo 
difficult  when  oppofed  to  the  ftream  of  evil  cuftom,  or  the  tide 
or  vicious  inclination.  Such  principles  efpecially,  as  are  advanc- 
ed in  the  forementioned  book,  inCcead  of  exciting;  us  to  love, 
partake  of,  and  ftrive  to  promote  the  happinefs  of  our  fellow- 
creatures,  and  to  delight  in  paying  a  grateful  homage  to  our 
common  Parent ;  muft  rather  bring  us  to  a  fixed  contempt  and 
hatred  of  the  generality ;  give  us  unworthy,  narrow  notions 
of  the  Creator  and  Governor  of  this  v;orld,  and  cut  off  the  leall 
profped  of  enlarging  or  improving  them  in  any  other.  They 
mufl  caufe  a  decay  of  publick  fpirit,  and  a  want  of  publick 
faith ;  a  decline  and  a  gradual  diffolution  of  private  honour, 
truth,  and  common  honefty  :  the  very  leaft  that  can  be  ex- 
pedted  from  them  is  an  indolent,  unfatisfying  flate  of  mind 
within  one's  felf;  and  an  averfion  towards  any  pains  or  trouble 
in  the  gratifying,  ferving,  or  fupporting  others.  And  though 
fuch  a  deep  difcovery  of  the  fprings  of  a6f  ion  may  feem  befl:  to 
fhew  us,  how  men  are  mofl  eafily  led  ;  yet,  were  it  all  true,  it 
would  fnew  at  the  fame  time,  that  fuch  creatures  are  fcarcely 
worth  the  leading ;  fince  it  palls  all  the  pleafure  of  converfmg 
with  them  ;  llrikes  at  the  very  root  of  univerfal  benevolence, 
which  alone  can  fupply  that  pleafure  ;  blafts  every  publickly  fo- 
cia!  difpofition,  and  all  the  charities  of  private  life  :  in  fliort,  de- 
flroys  all  that  is  great  and  good,  or  amiable  in  them  i  or  which 
can  make  any  fuperior  ftation  eligible  amongft  them. 

But  farther,  if  there  be  a  real  fyftem  of  things  pre-eftablifhed 
upon  different  principles, —  then  muft  fuch  fchemes  of  govern- 
meiit  prove  full  as  ufelefs,  as  uncomfortable  i   being   wholly 

founded 


Natural  Religio?z  and  Science.  247 

attend  our  fearch  after  the  ways  of  God,  ferve 
only  to  darken  the  view  ftill  more,  and  multi- 
ply 

founded  on  a  falfe  bottom,  and  at  every  turn  oppofing  what 
they  never  can  overthrow;  lince  he  who  framed  this  fyftem, 
will  alTuredly  take  care  to  fupport  it  in  his  own  way,  whether 
we  will  or  no  :  and  if  the  original  plan  on  which  it  was  form- 
ed, and  the  laws  calculated  to  direil  it,  be  thought  of  them- 
felves  infufficient  to  that  end  ;  there  is  ftill  ground  [from  na- 
ture and  reafon,  fetting  aiide  pofitive  declarations]  to  believe, 
that  he  would  rather  interpofe  ibmetimes,  tofecurethe  eftablifh- 
inent  thereof,  than  fuffcr  it  to  be  quite  ruined  and  reverfed.  The 
Governor  of  which  fyftem  therefore,  ought  to  be  attended  to  as 
fuch,  in  all  good  policy;  and  our  political  fyftem  framed  infome 
kind  of  conformity  to  that  great  model ;  by  a  careful  contem- 
plation of  the  chief  end  and  prepoUent  quality  in  each  part  of 
his  works  ;  by  a  ftudious  furvey  of  all  the  dignity,  and  harmo- 
ny, and  happinefs,  confpicuous  in  the  general  condu6t  of  them. 
But  in  fuch  fchemes  as  we  are  now  examining,  the  fupreme 
Governor  of  the  world  is  either  quite  omitted,  or  introduced  in 
fo  degrading  a  manner;  as  makes  him  even  dependent  on,  and 
obliged  to,  an  evil  principle  for  moft  part  of  the  beauty  and 
chief  benefit  of  his  work  :  it  gives  fo  bafe  an  idea,  both  of  this 
fyftem  and  its  Author,  as  muft  Ihock  any  one  who  is  willing  to 
entertain  the  leaft  degree  of  reverence,  or  regard  for  either  ;  or 
has  any  juft  concern  even  for  himfelf,  as  being  unavoidably 
linked  in  fo  near  a  relation  to,  and  clofe  conne(51:ion  with  thefe; 
from  whence  he  is  like  to  receive  fo  little  either  of  true  honour 
or  advantage. 

How  much  more  beautiful  and  juft  a  theory  might,  with  lefs 
labour,  be  erected  on  found  morals,  and  a  fenfe  of  religion  I 
which  would  make  all  true,  rational  pleafure,  coincide;  and 
render  the  prelent  ftate  of  things,  not  only  uniform  and  abfo- 
lutely  defireable  in  itfelf ;  but  alfo  the  dire<5l  road,  the  natural 
paftport  to  a  better  :  which,  befide  a  deal  of  pure  good  in  pof- 
feflion,  muft  lill  and  extend  the  foul  with  everlafting  hope  of 
infinitely  greater.  Whereevery  virtue  would,  in  every  one,  eften- 
tially  promote  and  perfe6l  thofe  of  others  ;  and  each,  with  in- 
finite confiftency,  confpire  to  exert  the  natural  efteds  of  all,  in 
univerfal  happinefs  ;  without  that  motley  mixture  of  the  con- 
trary qualities,  which  can  at  beftbut  indireflly,  and  accidental- 
ly, and  by  their  being  extraneoufly  over-ruled,  produce  any 
(hare  thereof.  For  after  all,  when  once  we  come  to  underftand 
ourfelves,  we  fhall  find  that  vice  in  general  does,  in  its  own 
nature,  and  in  every  degree  of  it,  ten^  to  produce  mifery,  or 

(^4  prevent 


24^  '^he  Progrefs  of 

ply  thofe  very  difficulties.  How  much  better, 
both    the   end   and  the  eifecl  of  thofe,  which 

place 

prevent  happinefs,  either  mediately  or  immediately,  in  every 
iyftem,  [from  whence  indeed  it  has  its  name,  and  on  account 
of  which  only  it  ought  to  be,  and  has  ever  been,  prohibited  by 
divine  and  human  Jaws;]  though  this  its  tendency  may  pro- 
bably be  over-ruled  in  many  particular  cafes  ;  or  it  may  be  fuf- 
pended,  or  fuperfeded  by  the  introdudion  of  oppofite  qualities  ; 
which,  through  the  unavoidable  imperfedlion  of  language,  are 
often  miftaken  for  it ;  or  it  may  be  in  fuch  a  manner  really 
blended  and  confounded  with  thefe,  as  to  be  hardly  diftinguifh- 
able  from  them  ;  or  in  fuch  a  degree  counterpoifed  and  balanc- 
ed by  fome  jarring  principles,  or  inconfiftent  fpecies  of  its  own, 
that  its  efFi'ds  are  not  fo  plain  and  obvious ;  efpecially  in  large 
focieties,  and  complex  bodies  ;  where  more  than  ordinary  fkill  is 
requifite,  to  compute  the  confequences  of  each  particular  adl  or 
habit ;  and  alTign  each  influence  to  its  proper  caufe.  But  this 
grows  more  apparent  in  fmall  families,  and  private  conftitu- 
tions;  where  vice,  of  every  fort  and  fize,  is  feen  to  create  propor- 
tionable corruption,  and  diforder  in  the  body  politic,  as  furely 
as  venotn^  or  a  poifon  properly  fo  called,  does  in  the  natural 
one  :  though  in  fome  critical  circumftances,  fuch  a  violent 
ftruggle  and  convulfion,  may  be  raifed  thereby  in  both  of  them, 
as  may  occafion  very  extraordinary  eftecfts ;  and  two  bad  quali- 
ties jn  conteft  with  each  other,  inftead  of  ruining,  may  poffi- 
bly  relieve  an  oppreffed  conftitution  ;  as  fometimes  even  bina 
venena juvant .  Yet  ftill,  notwithftanding  fome  fuch  very  unufual 
phasnomena,  the  diftind  properties  and  regular  produdion  of 
natural  bodies,  as  well  as  thofe  of  moral  qualities,  are  both  of 
them  fixed  ;  and  fairly  difcoverable  in  the  main  ;  we  are  tolera- 
bly well  apprifed,  what  naturally  conduces  to  the  prefervation 
and  profperity  of  each;  and  on  the  whole,  may  refl  well  fatif- 
iied,  that  if  the  latter  were  compofed  of  fuch  a  number  of  rank 
heterogeneous  principles  as  this  fame  author  is  inclined  to  fup- 
pofe,  they  would  not  long  fubfift  as  we  now  find  them ;  nor 
could  the  world  pofTibly  go  on  fo  well  as  it  has  done,  and  does. 
So  far  is  that  pofition  therefore  from  being  juft,  which  this 
fame  author  has  put  into  the  very  title  of  his  book,  viz.  that 
vlce^  properly  fo  called,  whether  private  or  public,  is  a  real  be- 
vcfit  \  that  the  reverfe  is  ftridtly  true  in  general ;  which  might 
be  proved  as  clearly  by  an  indu61ion  of  particulars,  as  ^\tJV. 
Temple  has  made  out  the  thing  in  one  ftrong  cafe,  which  was 
unhappily  this  author's  leading  inftance  ;  viz.  that  of  luxury^ 
or  excefs,  being  of  advantage  to  a  beneficial  tnide.    See  TempWi 

Oh- 


Natural  Religion  and  Science,  249 

place  human  nature  in  its  fairefl  light ;  and  re- 
prefent  the  lovely  form  as  worthy  of  its  Author  ; 

as 

Obfervations  on  the  Netherlands^  p.  66.  fol.  [Comp.  Hutchefon's 
Remarks,  No.  ii.J  But  granting  all  the  fadts  to  be  juft  as  this 
author  ftates  them  ;  were  the  bulk  of  mankind  altogether  a$ 
vile  and  vicious  as  he  reprefents  them  ;  yet  would  it  be  of  no 
real  fervice  to  lay  open  fuch  a  fink  of  pollution,  and  thereby 
only  fpread  the  infedion  farther  dill,  and  fafter  ;  it  cannot  be 
of  lo  much  ufe  to  exhibit  men  entirely  as  they  are^  even  in  their 
very  worft  light  j  as  it  muft  be,  to  place  them  where  they  oft 
really  have  been,  and  where  they  always  might  and  ought  to 
be.  Nor  can  fuch  views  of  the  world  prove  any  entertainment 
to  one,  that  is  either  defirous  of  concurring  in  any  thing  for  the 
improvement  of  it  ;  or  of  contributing  at  all  to  the  eafe  and  a- 
greeablenefs  of  his  own  fituation  in  it. 

But  I  propofed  to  make  only  fome  general  obfervations  on  the 
genius  and  main  drift  of  this  celebrated  book,  as  a  fpecimen  of 
fuch  fort  of  writings  ;  the  particulars  of  it  having  been  fuffici- 
ently  confuted  long  ago.  I  ihall  conclude  with  obferving,  that 
the  celebrated  author  of  the  Chara^erifiicks,  and  this  writer, 
who  fo  conftantly  oppofes  him,  are  evidently  in  two  extremes  ; 
the  firft  contending  for  a  benevolence  quite  pure  in  kind,  and 
perfectly  difinterefted,  and  without  any  other  end  than  its  own 
cxercife;  which  is  neither  reconcileable  to  fa6l,  nor  to  the 
frame  of  fuch  beings  as  we  are  at  prefent ;  the  latter  centering 
all  iny^^' immediately,  and  conftltuting  its  chief  good  in  fome 
of  the  very  lowed  gratifications  :  which  is  alike  groundlefs  ; 
but  attended  with  worfe  confequences.  Between  thefe  there  is 
manifeftly  a  middle  way,  whereby  the  moral  fenfe,  and  that  of 
honour y  &c.  may  be  formed  by  way  of  habit.^  really  diftindl  from, 
and  ftriking  previoufly  to  any  private  views;  and  generally 
with  greater  force  too,  than  could  be  produced  by  the  moft  vi- 
gorous and  intenfe  refledion  (which  is  ever  of  great  ufe,  and 
often  neceflfary  in  matters  of  the  laft  importance  ;)yet  this  may 
be  fo  far  qualified  by  a  mixture  of  the  other  pafTions ;  and  fo 
well  direded  to  the  bed  and  nobled  ends  by  reafon;  as  to  keep 
clear  of  all  the  abfurdities  of  the  former  fydem,  which  runs  fo 
naturally  into  rank  mthufiafm;  and  likewife  to  avoid  the  ill  con- 
fequences that  attend  the  latter,  which  is  fo  apt  to  fink  us  into 
the  very  dregs  of  vice  and  villainy.  This  has  been  jud  propof- 
ed above  [Parti,  note  a.  p. 10,  &c.]  and  I  find  no  fufficient 
ground  to  doubt  of  its  being  in  itfelf  the  mod  conformable  to 
the  true  nature  of  mankind  in  general^  and  bed  adapted  to 
promote  the  highed  degree  of  happinefs  in  fecial  life.  A  more 

^  par- 


250  .  ^he  Progrefs  of 

as  well  as  of  thofe  that  difplay  the  beauty  and 
beneficence  of  the  divine  ceconomy ;  and  produce 
an  afTurance  of  that  paternal  care,  and  conduft  of 
us  here,  which  brings  the  truefb  enjoyment,  and 
moll  grateful  acknowledgment  of  prefent  bene- 
fits j  and  likewife  begets  a  joyful  hope,  and  ffcedfaft 
expeftation  of  more  fubflantial  ones  hereafter ! 

The  confequences  of  the  foregoing  do6lrine 
might  be  urged  farther,  in  regard  both  to  the 
atheift  and  deifl ;  to  convince  the  one,  that  all 
things  have  not  gone  at  random ;  but  that  there 
are  plain  tokens  of  a  plan,  and  government ;  and, 
ifrom  what  has  already  pafl,  reafon  to  think,  that 
more  of  it  will  ever  appear,  and  in  a  ftill  more 
perfect  manner :  to  fhew  the  other,  that  as  the 
leveral  difpenfations  of,  what  we  call,  revealed 
Religion,  have  hitherto  been  in  the  main  conform- 
able to  thofe  of  Providence,  in  both  the  natural 
and  moral  world,  this  pofTibly  may  come  from 
the  fame  author ;  and  receive  yet  farther  increafe, 
which  thefe  alfo  do,  as  they  are  daily  better  un- 
derflood. 

But  if  this  be  not  the  cafe  in  any  degree  here, 
we  feem  to  have  nothing  left  whereon  to  ground 
an  analogical  argument  (which  yet  is  our  befl, 
if  not  our  only  natural  argument)  for  an  hereaf- 
ter ;  no  vifible  footfteps  of  wifdom  and  goodnefs, 
to  condu<5i:  us  in  our  fearch  after  a  firft  caufe ; 
no  fettled  foundation  for  our  hopes  of  futurity, 
the  bafis  of  all  natural  religion :  all  is  chaos  and 
confufion  thus  far,  and  therefore  may  be  fo,  for 
ought  we  know,  eternally  5  either  without  any 

good, 

particular  examination  of  both  the  fyftoms  abovementioned, 
may  be  read  with  pleafure  in  Dr.  Brcivn's  ElTays  on  the  Cha- 
ra^erijiicks. 


Natural  Religion  and^cience.  act 

good,  confiftent  fcheme  at  all ;  or  that,  as  foon 
as  fixed,  unfixed  again,  and  difappointed :  -— 
in  fhort,  the  divine  government,  if  there  be  one, 
niuft  on  this  fcheme  be  inferior  to  moil  human 
adminiftrations  (x.) 

Thus 

(^)  This  Scheme,  how  extraordinary  foever  it  may  appear, 
has  met  with  a  late  ingenious  advocate,  in  a  Sermon  preached 
before  the  Univerfity  oi  Cambridge^  Jan.  30,  1758,  the  title  of 
which  is,  The  influence  of  the  improvements  of  life  on  the  moral  prin- 
ciple conftdered;  by  B.  Newton,  M.  A.  and  the  defign,  to  fliew, 
that  in  proportion  to  the  increafe  of  the  former,  there  is  a  eonjiant 
decreafe  in  the  latter.  He  was  obliged  by  his  own  hypothefis,  to 
allow  the  main  point  that  was  once  debated,  viz.  that  the  prac- 
tice OF  VIRTUE  is  not  under  any  fuch  decline,  but  rather  in 
fa<5l:  better  fecured^as  men  become  more  civilized,  p. 7.  as  the  improve- 
ments of  life  have  fo  far  efilightetied  the  minds  of  men,  that  they  readi- 
ly difcern  the  conneuiion  between  certain  moral  duties,  and  their  own 
private  intereft;  ib.  and  yet  he  aflerts,  that  by  the  very  fame  means 
the  STATE  OF  MORALITY  in  the  world  degenerates  daily,  p.  6.  His 
reafon  is,  becaufe  the  dire5i  tendency  of  every  improvement  of  life  is, 
to  bring  about  the  pra^ice  of  morality  without  the  principle,  p.  7.  We 
have  indeed  hitherto  been  taught  to  know  a  tree  by  its  fruits,  and 
deemed  it  the  fureil:  vv'ay  to  judge  of  any  man's  principles,  from 
the  conftant  courfe  of  his  praHice ;  but  by  this  new  fyftem  we 
are  to  underftand,  that  thefe  have  very  fmall  connexion  with 
each  other;  and  that  there  are  fome  other  connections,  which  will 
bring  about  the  fame  thing  more  effectually.  Now  fince  the  fub- 
je6l  of  morality  has  been  reduced  to  a  fcience,  and  as  fuch, 
built  GUI  rational  principles,  the  fenfe  of  all  the  terms  relating 
to  it  have  been  pretty  well  agreed  upon,  and  it  is  generally  un- 
derfbood  to  include  thus  much  ;  The  doing  good  to  mankind  in  obe- 
dience to  the  will  of  God,  and  for  the  fake  of  everlafiijig  happinefs. 
f  Trads  on  Morality  and  Religion  prefixed  to  King's  Origin  of 
E.  4th  Ed.  J  or  as  it  is  elfewhere  defcribed  {Orig.  of  evil.  No.  52. 
p.  266.  4th  Edit.)  obedience  to  God  is  the  principle,  the  good  of 
mankind  the  matter,  our  own  happinefs  the  erid,  of  all  that  is  pro- 
perly termed  moral  virtue.  This  has  been  fhewn  to  be  the  true 
theory  of  virtue  ;  and  that,  (Iridly  fpeaking,  nothing  lefs  than 
a  regard  to  the  divine  v^ill,  and  a  confequential  view  of  happi- 
nefs, during  the  whole  of  our  exiftence;  can  be  its  adequate 
principle  and  end,  lb  as  to  form  an  invariable  connexion  be- 
tween every  part  thereof,  and  our  proper  "duty.  Not  that  a  di- 
ftintft,  adual  view,  either  of  this  principle  or  end  is  always  pof- 

fible, 


2^2  The  Progrefs  of 

Thus  then  we  fee,  how  neceflary  it  is  to  form 
right  notions  of  the   pafl  ftate   of  the   world, 

efpe- 

fible,  or  requlfite  even  in  the  beft  regulated  minds  here,  to 
render  fuch  a  courfe  of  adlion,  as  is  denominated  virtuous,  ac- 
ceptable to,  and  rewardable  by  the  Deity.  Nor  is  it  neceflary  to 
exclude  all  profpe6l  of  inferior  advantages  ;  though  the  lefs  ge- 
neral fuch  a  profpe6l  is,  the  lefs  virtue  there  will  be  in  any  par- 
ticular adtion,  (as  is  obferved  in  Prelim.  Diff.  to  King)  provid- 
ed any  fuch  particular  benefit  be  not  the  fole  view  in  perform- 
ing it,  without  which  we  fhould  never  have  engaged  in  fuch 
performance.  As  there  are  feveral  good  ends  fet  in  fubordina- 
tion  to  each  other,  it  may,  'tis  hoped,  confidering  human  frail- 
ty, be  fufficient  if  we  take  any  one  of  them,  and  run  it  up  to 
the  fupreme,  ultimate  end  upon  occafion;  (as  is  obferved  in  the 
Trads  htiortKing,  ib. )  if  we  get  hold  of  any  one  link  of  the  chain, 
fo  as  to  be  able  to  draw  after  it  a  regular  train  of  really  benefi- 
cent ads  :  nay,  fometimes  we  are  entitled'  to  the  fame  privi- 
lege, if  we  be  led  to  it  by  nothing  more  than  a  mere  habit,  aflb- 
ciation,  inftindt,  or  affedtion ;  (as  is  made  out  in  the  fame  place) 
or  elfe  we  fhould  be  forced  to  exclude  from  the  chara6ter  of  vir- 
tuous, not  only  the  bulk  of  mankind^  but  many  of  the  moft  acute 
philofophers  ;  and  it  would  be  hard  to  brand  fuch  a  fteady,  uni- 
form courfe  of  a6tion,  which  is  fo  right  in  the  material  ipzrty  with 
the  name  of  artificial,  (p.  8.)  ox  Jham  virtue. 

Thefe  feveral  qualifications  have  been  laid  down  in  a  plan  of 
morals,  in  order  to  render  it  not  only  rational  in  itfelf,  but  of 
fome  real  ufe,  and  applicable  to  what  occurs  daily  in  common 
life.  But  in  truth,  the  ingenious  author  now  before  us  feems  to 
have  nothing  of  this  kind  in  his  thoughts,  when  he  ejlimates  the 
Jiate  of  morality  in  the  world;  contenting  himfelf  with  carrying 
on  a  traffick  among  its  natural  conveniences^  which  he  conceives 
may  do  the  bufinefs  ;  though  how  this  will  ever  reach  fuch  hap- 
pinefs  as  may  be  termed  the  ultimate  end  of  morality,  p.  8.  or 
indeed  any  moral  happinefs  at  all,  is  not  perhaps  fo  eafy  to  difco- 
ver.  Will  it  be  able  to  produce  the  fame  kind  of  felf-fatisfadion, 
as  arifes  from  the  confcioufnefs  of  merits  and  the  confident  ex- 
pedation  of  reward?  or  any  other  fatisfadion  in  any  wife  equal 
to  it  ?  If  this  end  could  perfe6tly,  or  even  in  a  great  meafure^  be 
anfwered,  p.  8.  by  any  fuch  mean;  he  would  do  well  to  fhew  us, 
how  we  may  diftinguifii  that  from  one  of  the  real  fan^ions  of 
morality^  ib.  What  thefe  fame  fanPAom  are,  he  has  not  indeed 
told  us  explicitly;  which  would  perhaps  have  been  a  little  incon- 
venient ;  fince  if  he  here  intends  thofe  that  relate  to  the  divine 
will}  whether  in  this  life  or  another  j  it  may  be  a  farther  difficuU 


Natural  Religion  and  Science,  252 

efpecially  in  regard  to  that  important  point,  re- 
ligion-y  in  order  to  judge  how  it  will  be  for  the 

future; 

ty  to  fliew,  how  thefe  can  be  found  lefs  conducive  to  private  good, 
p.  8.  than  the  artificial  ones;  as  they  moft  certainly  fecure  it  on 
the  whole,  which  the  others  do  not.  If  he  fpealcs  here  only  of 
fome  prefent  good,  'tis  no  great  wonder  if  a  remote  profpecft  of 
futurity  do  not  affe6t  a  man  fo  nearly,  as  the  immediate  confe- 
quence  of  things  about  him  :  though  that  too,  when  rendered 
prefent  to  the  mind  by  due  refledion,  often  yields  a  portion  of 
happinefs  fuperior  to  any  fenfual  obje6l  whatfoever :  and  to  do 
this,  feems  a  much  eafier  tafk,  than  the  working  out  fuch  a  cer- 
tain train  of  temporal  conveniences,  as  will  be  fufficient  to  fupply 
its  place. 

Again  :  The  ultimate  end  of  morality,  fays  he,  is  private  hap- 
pinefs, p.  8.  And  what  is  virtue,  but  the  diredl  way  to  this^end? 
or  the  great  objedl  of  virtue,  but  the  obtaining  of  this  by  the 
moft  efficacious  and  confiftent  means  ?  How  then  can  the  bulk 
of  mankind,  or  any  body  elfe,  be  wrong  in  cultivating  the  mean, 
only  fo  far  as  they  think  it  produ£iive  of  the  end?  ib.  except  we  re- 
vive the  old  /?5m?/ principle,  of  following  virtue  for  its  own  fake, 
and  without  any  o  her  endj  which  principle  has,  it  muft  be  con- 
fefled,  been  moil  effedually  rooted  up  by  modern  improvements ; 
as  they  have  taught  us  to  look  fomewhat  farther  into  the  true 
nature  and  confequence  of  things,  than  either  to  a6l  without 
any  end  at  all,  or  to  miftake  means  for  ends  ;  and  efteem  that 
for  itfelf,  which  was  originally  required  of  us,  becaufe  it  leads 
to  fomethingelfe;  and  is  ftill  of  no  other  ufe,  or  excellence,  than 
as  it  does  fo.  We  cannot  therefore  diftinguifh  between  that 
which  naturally  leads  to  the  ultimatum  of  all  private  happinefs, 
and  real  virtue ;  fince  nothing  is  materially  good  on  any  other 
account,  than  as  it  properly  conduces  to  fuch  end ;  nothing  bad 
or  vicious,  farther  than  it  tends  to  the  contrary  :  and  the  pro- 
ducing of  the  firft  among  mankind  entirely,  and  uniformly,  muft 
ever  be  true  virtue  ;  call  it  moral  or  artificial,  fo  long  as  we  have 
any  meaning  to  the  word  :  and  the  pleafure  ordinarily  attending 
fuch  a  difpofition  in  the  perfon  himfelf,  and  the  produdion  of 
the  fame  in  others,  together  with  a  return  of  like  good  offices 
from  them  ;  or  the  additional  and  extraordinary  attainment  of 
fome  degree  of  happinefs,  over  and  above  all  thefe,  upon  the 
fame  account ;  will  be,  one  of  them  the  natural,  the  other  fuper- 
natural  fan^ions  of  it.  Why  the  former  of  thefe  fliould  not,  in 
their  proper  place  and  order,  be  admitted  as  well  as  the  latter,  I 
know  not.  Nor  why  it  fhould  be  deemed  any  degradation,  or  de- 
generacy in  virtue,  it,  like  religion,  (which  is  built  upon  the  very 

fame 


254  ^'^^  Progrefs  of 

future;  and  in  what  manner  we  are  to  condu6l 
ourfelves  with  relation  to  it.     If  'it  has  hitherto 

been 

fafne  principle)  it  be  profitable  to  all  things  \  and  better  our  condi- 
tion both  in  the  life  that  now  is,  and  in  that  to  come.  We  have  no 
law  ap:ainft  attending  to  the  lower  of  thele  ends  ;  nay,  the  con- 
flitution  of  our  nature  evidently  demands  it  of  us  :  the  only  fault 
is,  if  we  ftop  there,  as  was  obferved  above  ;  and  which  perhaps 
is  no  more  general,  than  the  ading  upon  habit,  or  afteclion,  or 
■without  any  diftinc^  view  at  all  ;  which  will  oft  be  the  cafe  with 
many  of  us  unavoidably. 

Thedefignedprodudion  therefore  of  good,  natural  good,  may 
be  jufiily  laid  to  conftitute  moral  good ;  how  much  foever  is  to  be 
deduded  for  the  imperfe6lion  of  the  motive:  this  will  be  the 
true,  only  rule  of  moral  anions;  and  a  conformity  to  it  moft  agree- 
able to  the  will  of  God  \  nay,  the  only  fure  way  of  difcovering' 
what  his  will  is,  fo  far  as  that  is  confidered  as  the  foundation  of 
morality.  Men  may  indeed,  and  too  often  do,  promote  the  hap- 
pinefs  of  others  on  what  is  in  the  worft  fenfe  ftykd  a  private, 
felfifh  view  ;  and  as  often  produce  partial  good  by  the  inti  oduc- 
tion  of  a  more  general,  and  extenfive  evil  3  which  actions  thereby 
become  either  vicious,  or  at  beft,  to  the  agent  himfelf,  wholly 
indifferent :  but  to  promote  the  true  happinefs  of  others  in  any 
degree,  abfolutely,  as  fuch,  and  fo  enjoined;  though  with  a  view 
to  our  ovvin  good  upon  the  v/hole  ;  otherwife  it  v/ould  not  be 
reafonable  in  us,  but  romanrick;  this  will  ever  be  true  virtue, 
grounded  on  a  proper  principle,  and  dire(5\ed  to  a  proper  end  : 
and  farther  than  this,  we  really  know  noticing  either  of  its  nature, 
principle,  or  end  ;  nor  of  its  fan£iions.  But  as  this  gentleman 
never  told  us,  what  he  underftands  by  his  principle,  (or  as  he 
fometimes  phrafes  it,  the  principles,  p.  7.)  of  virtue;  he  is  at  liber- 
ty to  explain  the  thing  in  his  own  way ;  and  when  he  does,  'tis 
hoped,  will  let  us  fee  how  it  becomes  fo  highly  affected  by  the  i?n~ 
prcvements  of  life.  At  prefent,  I  doubt,  he  not  only  confounds  this 
with  the  end,  private  happinefs ;  but  likewife  confines  that  to 
temporal  enjoyments  only  ;  leaving  2.  future Jlate  quite  out  of  the 
reckoning  ;  and  thus  has  either  fet  afide,  or  extremely  narrow- 
ed his  foundation  of  happinefs  in  the  will  of  God;  while  he  is 
fancying  that  thefe  may  come  in  for  a  proper  fubftitute  to  the  mo- 
ral, or  religious  principle,  and  produce  all  the  effedl  that  was  in- 
tended by  it,  or  might  be  expeded  from  it.  But  when  he  comes 
\Q  fatl,  perhaps  he  will  find  thefe  gratifications,  much  impi-ov- 
ed  as  they  are,  ftill  very  infufficient  for  that  purpofe  ;  fo  long 
as  men  obferve,  that  thefe  very  often  fail  them  ;  and  fometimes 
meet  with  much  more  of  this  kind  of  happinefs  in  the  oppofite 

road : 


Natural  Religion  atid  Science.  2CC 

been  really  progreflive,  we  find  good  reafon  to 
expefl  the  fame  ftill  farther.    We  have  ftrong 

motives 
road  :  or  if  this  were  lefs  frequently  the  cafe,  and  fome  of  our 
modern  improvements  had  been  carried  on  fo  far,  as  to  engage 
and  enable  men  to  convcrfe  with  each  othtr  upon  better  and  Jafer 
terms  than  formerly.,  p.  7.  yet  I  beg  leave  to  queftion,  whether 
fuch  artificial  engraffments  can  be  made  on  anv  of  them,  as  will 
produce  fruits  equally  permanent,  and  of  the  fame  fiwjour^  and 
perfection,  with  thofe  fair,  native  branches  of  morality,  that 
grow  from  the  good  old  genuine  ftock  of  truth,  fincerity,  and 
charity,  or  Isve  unfeigned.  If  then,  heperfiiis  in  affirming,  that  it 
is  merely  for  the  fake  of  mutual  fafety  and  convenience,  that  the 
generality  of  men  are  willing  now  a- days  to  deal  well  by  each 
other;  which  can  be  known  only  by  feeing  into  their  hearts  :  If 
this,  I  fay,  were  the  cafe,  with  more,  than  in  all  probability  it  is; 
yet,  as  the  attempt  to  perfuade  men,  that  it  is  fo  univerfally,  muft 
tend  to  diminirti  that  little  good  which  is  producible  by  thefe  ap- 
pearances; I  do  not  fee  what  great  ufe  there  is  in  fuch  flirewd 
obfervations  on  this  fpurious  birth  of  artificial  virtue;  and  fub- 
mit  it  to  the  reader,  whether,  after  all,  one  might  not  as  well 
fuffer  his  judgement  to  be  directed  by  the  benevolent  and  more  ex- 
alted affcclions,  p.  6.  as  be  drawn  in,  by  a  femblance  of  profound 
fagacity,  to  fuch  an  uncomfortable  fyftem  as  this  gentleman  has 
fet  before  us ;  though,  I  am  fatisfied,  without  any  bad  defign. 

But  let  us  examine  a  little  farther  into  our  author's  account 
of  this  perpetual  degeneracy  of  virtue,  and  the  occafion  of  it, 
viz.  modern  improvements ;  all  which,  he  fays,  have  weakened 
ajid  impaired  the  principles  ofit^  p,  7.  inafmuch  as  they  directly  tend 
to  introduce  fomething  very  different  in  its  room ;  ib.  as  thev 
are  conftantly  engendering  corruption^  and  productive  of  evi\ 
p.  12.  How  true  this  account  is,  can  only  be  determined  by  an 
enumeration  of  facls,  which  he  has  hitherto  been  wife  enough 
not  to  attempt ;  when  he  does,  perhaps  he  will  tind  it  very  far 
from  being  fo,  confiantly,  even  in  one  of  the  moil  remarkable 
infcances  ufually  alledged  to  that  purpofe  :  v.  g.  an  increafe  of 
riches  is  not  always  prcdudive  of  idlenefs,  luxury,  extravagance; 
&c.  witnefs  a  neighbouring  i1:ate ;  whofe  ruin,  whenever  it  com- 
mences, cannot  furely  be  charged  to  any  of  thefe  vices  ;  but  ra- 
ther, in  all  probability,  to  the  fame  Ijoirit,  which  at  firft  raifed  it, 
mifapplied  ;  /.  e.  to  the  excels  of  an  habitual  parfunony;  which 
may  as  eafily  be  carried  on  in  focieties,  as  individuals ;  which 
habit  is  more  apt  to  continue  growing,  in  all  fuch  cfpecially  as 
acquire  an  original  fortune,  and  have  learnt  to  improve  and  va- 
lue it ;  than  either  to  decay,  or  alter'^  to  the  oppofite  qua- 

'^  lities  i 


256  The  Frogrefs  of 

motives  to  go  into  this  fchcme  ourfelves ;  and  deaf 
dire6lions  how  to  proceed  in  it.  Inftead  of  look- 
ing 

lities;  though  perhaps  other  perfons,  differently  educated,  and 
fucceeding  to  fuch  a  fortune  without  any  care  of  their  own,  may 
thereby  be  expofed  to  ftrong  temptations  of  running  into  thefc 
and  the  like  vices  ;  for  which  they  are  fo  plentifully  flocked 
with  means  and  opportunities  :  which  feems  to  be  all  the  my- 
ftery  of  the  matter.  His  obfervation  therefore,  as  often  as  it  is 
true,  is  only  fo  by  accident ;  in  the  fame  manner  as  the  pra- 
du6tion  of  thofe  evils  which  are  fuppofed  to  arife  from  learnings 
p.  8.  liberty i  and  government ;  p.  9.  which  laft,  according  to  our 
author,  the  better  it  is,  the  worfe  the  people  ;  and  by  the  fame 
rule,  little  merit  muft  there  be  in  thofe  who  labour  to  improve 
it.  If  men  are,  as  he  fays,  p.  11.  equally  rejllefs  in  the  poJJ'effion,  as 
■under  the  want  of  liberty,  what  fignities  attempting  to  procure,  ot 
to  preferve  it  for  them  ?  But,  I  truft,  the  author  fpeaks  here  for 
a  few  only,  not  the  whole,  even  of  our  own  nation  :  though 
were  the  latter  cafe  never  fo  true  at  prefent,  in  its  utmoft  ex- 
tent, what  is  that  \.o  \\\t  Jiate  of  the  voorld  in  general  \  or  to  the 
general pr ogre f  of  improvement  in  it,  as  laid  down  in  the  book? 
Perhaps  we  of  this  land,  may  be  juft  at  fome  critical  period;  and 
the  effervefcence  of  certain  humours,  prove  equally  neceflary  to 
a  perfe(5t  cure  of  our  diforders  in  the  body  politick,  as  in  the  na- 
tural. There  is  no  general  confequence  to  be  drawn  then  from 
fuch  partial,  minute  confiderations  ;  nor  is  it  a  very  clear  and 
complete  (p.  10. )  way  of  judging,  to  determine  of  the  univerfe, 
either  from  common  fame,  or  from  fome  few  particular  occur- 
rences, in  the  prefent  ftate  of  fome  one  country.  If  there  is  real- 
ly a  plan,  in  what  he  calls  the  general  conftitution  of  things ;  p.  12, 
this  is  no  more  to  be  learnt,  by  what  pafles  at  any  one  time  or 
place ;  than  the  plot  of  a  regular  drama,  from  a  fingle  fcene ;  or 
the  fyflem  of  the  heavenly  bodies,  from  a  few  glances  of  a  fpec- 
tator,  placed  in  a  wrong  point  of  view.  To  conclude;  the  facl  fo 
far  as  it  is  true,  viz.  that  great  evils  often  attend  the  beft  im- 
provements; may  be,  and  has  been,  fufficiently  accounted  for. 
This,  while  the  great  principle  of  human  liberty  makes  part,  and 
the  moft  valuable  part  of  our  nature  ;  muft  in  a  great  meafure, 
be  unavoidable ;  as  obferved  in  a  former  note.  But  this  is  far  from 
juftifying  the  author's  affertion,  that  they  do  fo  conftantly,  and 
univerfally ;  much  lefs,  that  one  of  them  in  any  proper  fenfe 
produces,  or  engendereth  the  other  :  nor,  if  they  did,  would  this  a- 
mount  to  his  other  eftimate,  that  the  former  of  thefe  over-haU 
Jances  the  latter  ;  p.  9.  and  confequently,  that  things  are  ever  on 
the  decline  :  provided  that  either  by  the  difpenfations  of  divine 

Pro-< 


Natural  Religion  and  Science.  257 

ing  back,  and  labouring  to  confine  it  to  the  mod- 
el of  pafl  times  j  we  learn  rather,  with  the  great 
Apojlle,  to  forget  thofe  things  which  are  behiiid^  rcach^ 
ing  forward  unto  thofe  things  which  are  before^  and 
frefjing  toward  the  mark  *. 

And, 

Providence,  or  the  effecSls  of  human  induftry,  thcfe  fame  im- 
provements, and  the  natural  benefits  arifing  from  them  as  fuch, 
keep  an  equal  pace  with  the  other  ;  which  is  not  denied.  See 
the  New  Ejlimate  of  Manners  and  Principle i^  Part  iii. 

*  Phil.  iii.  13,  he.  —  I  fhaJI  here  add  the  fentiments  of  an  il- 
luftrious  writer,  and  an  excellent  judge  of  the  world  ;  who,  had 
I  met  with  him  fooner,  would  have  faved  me  the  trouble  of  fay- 
ing any  thing  upon  the  prefent  fubjedt ;  and  whofe  whole  trea- 
tife  is  fo  curious,  as  to  make  the  length  of  this,  and  fome  other 
fpecimens  cited  from  it,  very  excufeable.  '  It  is  an  extraordina- 
ry improvement  that  divine  and  human  learning  hath  attained 
to,  fmce  men  have  looked  upon  the  ancients  as  fallible  writers, 
and  not  as  upon  thofe  Ne  plus  ultra  that  could  not  be  exceeded. 
We  retain,  as  I  have  faid  before,  a  juft  reverence  for  them,  as 
great  lights,  which  appeared  in  very  dark  times ;  and  w^e  read 
them  rather  to  vindicate  them  from  thofe  impofitions,  which 
confident  men  f-equently  make  them  liable  to,  to  ferve  their 
own  corrupt  ends  ;  than  that  we  cannot  attain  to  as  much  clerir 
knowledge  by  reading  later  writers,  in  lefs  time  than  turning 
over  their  volumes  will  require :  fo  that  we  may  modeftly  enough 
(which  more  men  think  than  fay)  believe  that  of  the  fathers, 
which  one  of  Tullys  orators  faid  of  the  Latin  language,  Non  tarn 
praeclarum  eji  fcire, — quam  turpe  eji  nefcire;  it  is  more  fhame  to 
fcholars  not  to  have  read  the  fathers,  than  profitable  to  them  to 
have  read  them.  And  I  do  in  truth  believe  (with  a  very  true 
refpedl  to  the  writers  of  the  3d,  4th,  and  5th  ages)  that  there 
have  been  many  books  written  and  pubiifhed  within  thefe  laft 
hundred  years,  in  which  much  more  ufeful  learning  is  not  only 
communicated  to  the  world,  than  was  known  to  any  of  thoie  an- 
cients ;  but  in  which  the  mofi:  difficult  and  important  points 
which  have  been  handled  by  the  fathers,  are  more  clearly  ftated, 
and  more  folidly  illuftrated,  than  in  the  original  treatifes  and 
difcourfes  of  the  ancients  themfelves.  —  If  then,  in  truth,  all 
kind  of  learning  be  in  this  age  in  which  we  live,  at  leaft  in  our 
own  climate,  and  in  fome  of  our  neighbours,  very  much  im- 
proved, beyond  what  it  ever  was  ;  and  that  many  errors,  and 
fome  of  no  fmall  importance,  have  been  difcovered  in  the  writ- 
ings of  the  ancients  ;  why  ftiould  we  rtfort  and  appeal  to  anti- 

R  quity 


258  The  Progrefs  of 

And,  to  ufe  the  fame  Apojlles  advice,  Let  us 
therefore  J  as  many  as  defire  to  be' perfect  ^   be  thus 

minded. 

quity  for  any  other  teftlmony,  than  for  matter  of  fa5i  \  and  there- 
to without  reftraining  our  own  enquiry,  or  rational  conjedtures. 
The  time  is  come,  which  the  philofopher  foretold  in  his  difcourfe 
of  comets,  Malta  fimt  quae  ejfe  concedimus^  qualia  funt  ignoramus-, 
veniet  tempus,  quo  pojleri  nojlri  tarn  aperta  nos.  nefciiffe  mirentur.  We 
may  indeed  well  wonder  at  their  grofs  ignorance  in  all  things 
belonging  to  aftronomy  ;  in  which  many  of  the  fathers  knew 
no  more  than  they;  and  fo  could  not  underftand  many  places 
in  the  Scriptures  :  and  whofoever  reads  their  commentaries  up- 
on the  feveral  books  of  Scripture,  cannot  be  blamed  for  want  of 
modefty,  if  he  differs  with  them  very  often :  which  learned 
men  of  all  opinions  always  have,  and  always  will  do.  We  do  not 
flatter  ourfelves,  if  we  do  believe  that  we  have,  or  may  have,  as 
much  knowledge  in  religion  as  they  had  ;  and  we  have  much  to 
anfwer,  if  we  have  not  more:  and  if  our  pra6tice  of  the  duties 
of  religion  be  not  as  great  and  as  fmcere  as  theirs,  (which  we 
have  too  much  reafon  to  fufped)  our  advantage  and  knowledge 
"will  turn  to  our  reproach  and  damage. 

Let  us  then,  in  God's  name,  appeal  to  and  imitate  the  fim- 
plicity,  humility,  and  charity  of  fome  primitive  Chriftians  ;  up- 
on whom  neither  ambition,  nor  riches,  nor  love  of  life,  could 
f^evail  to  decline  the  ftri6l  path  of  virtue,  or  to  fwerve  in  any 
degree  from  the  profeffion  of  the  truth  ;  that  truth,  by  which 
they  were  fure  they  might  be  faved.  Let  us  learn  of  them  to 
defpife  thofe  temptations  of  the  world,  which  perplex,  and  di- 
ilra6l,  and  obftru6l  our  journey  to  Heaven.  Let  us  imitate  their 
courage  and  conftancy  in  adhering  to  what  is  right,  and  to  what 
is  juft,  to  which  their  examples  (liould  encourage  us  ;  and  thofe 
primitive  times  did  yield  us  many  fuch  examples  worthy  of  our 
imitation  :  though  I  muft  ftill  fay,  it  was  not  the  purity  of  the  • 
times,  but  the  integrity  of  fome  perfons  :  the  times  were  at  leaii 
as  wicked,  as  any  which  have  followed  ;  and  none  have  follow- 
ed fo  bad,  in  which  there  have  not  been  fome  perfons  eminent 
for  virtue  and  piety  ;  who  would  mend  the  very  times,  if  their 
examples  had  been  imitated  :  nor  have  we  reafon  to  believe, 
that  the  very  time  in  which  we  live,  is  deftitute  of  fuch  perfons  j 
but  that  it  abounds  as  plentifully  in  fuch,  as  any  age  that  hath 
been  before  it ;  though  they  are  never  fo  much  as  talked  of 
whilft  they  are  alive ;  and  it  may  be,  there  is  not  fo  much  care 
t,iken  to  preferve  the  memory  of  them  when  they  are  dead>  sjs 
there  hath  been  heretofore. 

It 


Natural  Religion  and  Science*  2^^ 

minded.     As  we  have  the  beft  means  of  efFecling 
this  within  our  power;    as  we  live  under  the 

mildeft. 

It  would  be  a  good  fpur  to  raife  our  induftry,  if  we  did  be- 
lieve that  God  doth  expe6t  a  greater  perfection  from  the  pre- 
fent  age  in  learning,  in  virtue,  in  wifdom,  and  in  piety,  from 
the  benefit  and  obfcrvation  which  he  hath  afforded  us  in  all  the 
precedent  ages :  From  their  defeds,  we  have  argument  to  be 
wary,  and  to  reform  ;  and  from  what  they  did  well,  we  have 
their  counfel  and  afTiflance,  and  may  the  more  eafily  improve 
what  they  did  ;  and  we  have  all  the  obligations  upon  us  to 
mend  the  patterns  we  have  received,  and  leave  them  with  more 
luflre  to  our  poflerity ;  who  are  bound  to  exceed  us  again  in 
knowledge,  and  all  degrees  of  perfedion :  whereas^  looking  backy 
and  prel'cribing  rules  to  ourfelves  from  Antiquity^  retards  and 
lefTens  even  our  appetite  to  that  which  we  might  eafily  attain  : 
we  may  as  well  refort  to  old  men  to  teach  us  to  run,  and  to 
tiirow  the  bar :  if  our  bodily  ft:rength  grows  and  increafes  when 
theirs  decays,  the  vigour  of  our  mind  doth  as  much  exceed 
theirs  ;  and  fince  we  fet  out  after  they  refl,  we  ought  to  travel 
farther  than  they  have  done,  when  we  carry  all  the  land-marksf 
with  us.  It  is  a  caution  near  as  old  as  Chriftianity,  Nihil  ?nagis 
praftandum  eft,  quam  ne,  pecoru?n  ritu,  fequamur  antecedentiuni 
gregem  ;  pergentes  Jto?i  qua  eundum  ejl,  fed  qua  itur.  It  has  always 
been  a  difeafe  in  the  world,  too  much  to  adore  thofe  who  have 
gone  before,  and  like  flieep  to  tread  in  their  fleps,  whether  the 
way  they  went  were  the  beft,  or  not.  Seneca  thought,  that  no- 
thing involved  men  in  more  errors,  quam  quod  ad  rumorem  com- 
ponimur ;  nee  ad  rationem,  fed  ad  Jimilitudinem  vivimus ;  that  we 
confider  more  what  other  men  have  thought  or  done,  than 
whether  they  did  think  or  do  reafonably.  Nor  is  it  out  oi  mo- 
dcjly  that  we  have  this  refignation,  that  we  do  in  truth  think: 
thofe  who  have  gone  before  us  to  be  wifer  than  ourfelves  ;  we 
are  as  proud  and  as  peevifli  as  any  of  our  progenitors  :  but  it 
is  out  o{  lazinefs  \  we  v/ill  rather  take  their  words,  than  take 
the  pains  to  examine  the  reafon  they  governed  themfelves  by. 
But-  there  is  hope,  the  prefent  age  will  buoy  itfelf  up  from  this 
abyfs  of  fervitudc ;  and  by  their  avowed  endeavours  to  know 
more  than  the  former  have  done,  will  teach  the  next  to  la- 
bour, that  they  may  know  more  than  we  do  ;  which  virtuous  e- 
mulation  rt\ould  continue  and  grow  to  the  end  of  the  w'orld. 

It  may  be,  the  common  proverbial  faying,  tliat  the  vJorld 
grows  every  day  ivorfe  and  tvorfe,  prevails  with  many  to  believe 
that  we  have  a  good  title  to  be  fo ;  and  that  it  is  in  vain  to 
iiiive  a[fainfl  our  fate  :  nay,  fome  men  think,  that  there  is  pre- 

R  3.  fcription 


26o  T^he  Progrefs  of 

mildeft,  moil  indulgent  of  all  gwernments  ^  and 
enjoy  the  blefling  of  liberty  in  that  perfection, 
which  has  been  unknown  to  former  ages,  and 
is  fo  ftill  to  moft  other  nations  *  3   a  blefling 

(fuffer 

feription  enough  in  the  Scripture,  as  if  there  was  fuch  a  gene- 
ral decay,  that  the  laft  age  fhall  be  worfe  than  any  that  have 
gone  before  :  in  which,  I  conceive,  men  are  very  much  miflaken. 
It  is  very  true,  that  both  St.P^z//and  St.  Peter  have  foretold,  that 
in  the  hjl  days  perilom  times  JJmU  come  \  for  men  Jhall  he  lovers  of 
their  own  felves,  covetous.,  bcajiers, proud,  blafphemous,  hc.witkout  na- 
tural affection,  truce-breahrs^  falfe  accufers,  incontinent,  defpifers  of 
thofe  who  are  good,  kc.  Yet  they  do  not  tell  us,  that  thefe  men, 
which  have  made  a  great  party  in  the  world  in  every  age,  fhall 
prevail  and  corrupt  the  refl;  nay,  they  fay  the  contrary,  They 
Jhall  proceed  no  farther,  for  their  folly  fyall  he  manifejl  to  all  men.  So 
that  we  may  hope  and  endeavour  to  accomplifli  this  prophecy, 
that  the  graver  and  the  modefter,  the  humble,  the  pious,  and 
the  chafte  part,  fhall  be  able  to  difcountenance,  to  fupprefs,  to 
convert,  or  to  extirpate  the  other.  We  may  as  warrantably 
take  a  meafure  of  thofe  times  from  that  declaration  of  Si.  Peter, 
in  the  2d  of  the  A^s ;  It  floall  come  to  pafs  in  the  lajl  days,  I  will 
pour  out  of  my  Spirit  upon  allfe/l),  and  your  fons  and  your  daughters  Jhall 
prophefy,  and  your  young  men  Jhall  J}e  vifions,  and  your  old  men  JJ^all 
dream  dreams.  Here  is  no  decay  attends  this  fulnefs  of  time ;  no 
refort  to  antiquity,  to  chalk  us  out  the  way  to  knowledge  and  un- 
derflanding.  We  are  not  fare  that  thofe  lafl:  days,  to  which  both 
thofe  prophecies  refer,  are  not  already  paft  ;  but  we  may  be  fure, 
that  if  we  fpend  that  time  which  God  (hall  vouchfafe  to  give  us 
in  this  world,  in  that  manner  as  he  expecfts  we  fhould,  and  as 
he  hath  enabled  us  to  do  if  we  will  ;  we  ftiall  leave  as  fair  ex- 
amples of  wifdom,  virtue,  and  religion  to  thofe  who  fliall  fuc-- 
ceed  us,  as  any  have  been  left  to  us  by  thofe  who  have  gone  be- 
fore us  ;  and  our  pofterity  purfuing  the  fame  method,  the  lall 
a^e  will  appear  at  the  day  of  judgement  lefs  undaunted  than  any 
that  hath  gone  before  it.'  —  Ld.  Clarendon  of  the  reverence  due 
to  antiquity.  EfT.  Mor.  and  Div.  p.  238,  Sic.  dated  jMofitpellier 
3670.  Comp.  Jon/lcn  deNaturseConftantia.  Pun6l.  x.  p.  156,  Sic. 
That  there  will  be  a  more  rapid  progrefs  toward  perfedlion  in 
the  latter  ages  of  the  world,  and  that  the  laft  will  exceed  all 
others,  is  made  highly  probable  by  Dr.  fforthington,  Efl'.  on  Re- 
demp.  C.I 3,  14. 

*  Remarkably  Ingenuous  is  the  teftimony  which  a  celebrated 

foreigner,  the  author  of  VEJ'pril  des  Loix,  bears  to  the  excellency 

"^  of 


Natural  Religion  and  Science.  261 

rfufFer  me  once  more  to  remind  us  of  it)  which 
includes  every  thing  valuable  in  Hfe ;  and  above 
all  things,  tends  mofl  to  accelerate  the  progrefs 
abovementioned :  let  us,  inftead  of  making  it  ei- 
ther a  covering  for  /edition  *  againfl  fuch  a  go- 
vernment ;  or  a  caufe  of  gratifying  our  maliciouf" 
nefs  againfl  each  other ;  be  diligent  in  ufmg  it  to 
the  good  purpofes  for  which  it  is  fo  liberally  in- 
dulged us ;  and  render  ours  as  much  fuperior  to 
thofe  nations  that  are  yet  deprived  of  it,  as  moll: 
other  countries  are  obferved  to  have  been,  in  the 
like  circumftances. 

Let  us  concur  with  this  aufpicious  courfe  of 
providence,  and  each  contribute  our  endeavours 
towards  carrying  on  this  progrefs,  by  every  feri- 
ous,  fair,  and  free  enquiry  :  free,  not  only  from 
all  outward  violence  and  clamour ;  but  alfo  from 
(what  our  mofl  holy  religion  with  the  greatefl 
reafon  equally  condemns,  as  being  the  root  from 

whence 

of  our  f /t;// conftitution  in  this  refpecl;  which  deferves  to  be  re- 
fleded  on  by  every  intelligent  EngUJhman^  and  will,  'tis  hoped, 
in  time  produce  the  fame  amiable  fpirit  in  the  ecclefiajlical. 

*  It  is  the  part  of  men,  fo  guarded  from  the  dangers  that  attend 
the  fearch  of  truth  in  other  countries,  fo  blefled  with  time  and 
opportunity,  fo  adorned  with  Learning  and  the  free  ufe  of  Scrip- 
ture, to  ftudy  the  Word  of  God  with  afliduity  and  faithfuinefs  ; 
not  as  though  we  were  already  perfed,  but  fearching  after  far- 
ther improvement ;  confefling  ingenuoufly  in  the  true  fpirit  of 
Proteftantifm,  which  difclaims  infallibility,  that  if  our  church 
ftiould  in  every  do6lrine  it  advances  "  juftify  itfelf ;  its  own 
mouth  would  condemn  it ;  and  if  it  fhould  fay,  I  am  perfe6t, 
it  would  prove  it  perverfe,  'Job  ix.  20."  It  is  the  bufmefs  of 
its  members  to  bring  it  to  perfedion  by  degrees,  as  they  thj^m- 
felves  improve  in  the  knowledge  of  the  Go/pel*  Mr.  Taylor  & 
EfTay  on  the  Beauty  of  the  Divine  Oeconomy,  p.  62.  I  have  the 
pleafure  of  feeing  both  the  general  plan  of  thefe  Difcourf^s,  and 
many  fentiments  in  particular,  confirmed  l^y  this  truly  honeft  and 
ingenious  writer,  and  that  without  his  having  read  the  book. 
*  Vid.  Benfon  on  i  Pet,  ii.  16. 

R3 


262  HheFrogrefs  of 

whence  thefe  fpring)  all  inward  bitternefs,  wrath, 
hatred  *  :  learning  to  bear  with  one  another's 
miftakes,  in  this,  as  well  as  in  other  matters ; 
nay,  rather  the  more  here ;  fince  thefe  are  of  the 
higheft  confequence;  and  this  the  only  proper 
method  to  remove  them  :  thus  labouring,  as  well 
to  reform  the  errors  of  our  brethren  in  love^  as 
to  promote  and  confirm  their  knowledge  of  the 
truth  J  7iot  for  that  y'm.  either  cafe,  we  have  dominion 
ever  their  faith ;  but  as  being  helpers  of  their  joy  ^. 
And  thus  ihall  religion  be  at  length  fuffered  to 
partake  the  benefit  of  thofe  improvements^  which 
every  thing  befide  enjoys, 

I  defire  it  may  be  obferved  here  once  for  all, 
that  when  I  mention  improvements  in  religion,  I 
do  not  intend  a  difcovery  of  new  points,  or  im- 
proving upon  the  original  revelation  itfelf  J,  in 
any  thing  efiential  to  the  general  doctrine  of  fal- 
vation :  but  only  a  more  perfe6l  comprehenfion 
of  what  was  formerly  delivered  -,  a  view  of  the 
extent  and  excellence  of  this  great  myftery  con- 
cealed from  former  ages  j  and  which,  though 
given  almoft  all  at  once,  yet  was  received  per- 
haps but  partially  \  at  lead  by  the  bulk  of  man- 
kind, as  was  obferved  above  §  ;  and  foon  adul-. 
terated  to  fuch  a  degree,  as  (I  beg  leave  to  repeat 
it)  may  take  yet  far  more  time  to  re6lify ;  efpe- 
cially,  when  fo  much  rubbifh  has  been  fince  con- 
tinually 

*  *  Young  people  ought  to  be  taught,  that  there  is  no  herefy 
fo  had^  nor  fo  contrary  to  the  fplrit  oiChrijVianity^  as  to  beheve  it 
to  be  proper  or  lawful  to  hate  c"  perfecute  a  fellow-creature  and  a 
brother,  for  an  opinion^  which  he  declares  in  the  fimplicity  and 
fincerity  of  his  heart,  he  has  impartially  examined,  and  thinks 
he  finds  to  be  agreeable  to  the  fenfe  of  Scripture.'  Thoughts  qu 
Education,  p.  28. 

t  2  Cor.  I.  24. 

J  See  Part  ii.  p.  156, 157.        §  Ibid.  153. 


Natural  Religion  and  Science.  263 

tinually  thrown  upon  the  Scriptures,  both  by 
tranflators  and  expofitors ;  as,  if  we  fet  afide  the 
care  of  a  particular  providence,  which  has  in  this 
refpe6l  (fo  far  I  mean  as  relates  to  the  Text  *) 
been  very  remarkable  J ;  might  make  us  juftly 
wonder  they  have  not  funk  under  it.  This  has, 
in  thefe  parts  of  the  world,  been  for  fome  time  a 
clearing  off,  by  the  help  of  a  more  found  philo- 
Ibphy  J  as  well  as  by  more  fober  rules  of  criticifm  5 
a  much  more  clofe,  confiftent  method  of  inter- 
pretation ;  which  mufl  produce  as  great  a  differ* 
^nce  in  them,  as  if  they  were  quite  different 
books  -f". 

Though  perhaps  even  here,  it  would  not  be  a 
difficult  tafk,  were  it  not  too  invidious,  to  fug- 
gefl  means  of  yet  farther  improvement.  Perhaps 
we  ought  to  attend  ftill  more  to  the  Hebrew  idi- 
om, and  obferve  the  vail  difparity  between  the 

Eall- 

*  The  yefuits  are  fald  to  have  held  frequent  confultations  fome 
time  ago  about  cenfuring  and  corredling  of  St.  Paul's  epiftles ; 
[Sit  E. Sandy 5' s  Europae  Speculum^  p.  165,  &c.]  If  other  focieties 
had  been  as  induftrious  to  corredt  the  comments  on  them,  and 
review  the  dodrines  deduced  from  them,  it  might  not  perhaps 
have  been  fo  much  amifs,  and  therefore  would  in  all  probability 
have  taken  place. 

X  See  Jones's  New  Method  of  fettling  the  Canon,  Part.  ii. 

C.  2,  &C. 

t  *  I  cannot  but  hope,  that  when  it  fhall  pkafe  God  to  ftir  up 
perfons  of  a  philofophical  genius,  well  furnifhed  with  critical 
learning,  and  the  principles  of  true  philcfophy  ;  and  fhall  give 
them  a  hearty  concern  for  the  advancement  of  his  truths  ;  thefe 
men,  by  exercifing  upon  theological  matters  that  inquifitivenefs 
and  fagacity,  that  has  made  in  our  age  fuch  a  happy  progrefs  in 
philofophical  ones,  will  make  explications  and  difcoveries,  that 
will  juitify  more  than  I  have  faid  in  praife  of  the  fludy  of  our  re- 
ligion, and  the  divine  books  that  contain  the  articles  of  it.  For 
thefe  want  not  excellence,  but  only  ](kilful  unvailers.'  Boyle'^ 
Excell.  of  Theol.  p.  47. 

R  4 


264  'fhe  Progrefs  of 

Eaftern  way  of  fpeaking,  and  our  own;  for  want 
of  which,  'tis  to  be  feared,  we  oft  retain  the 
words  without  the  fenfe,  nay,  with  a  very  differ- 
ent one  * ;  and  by  adhering  too  much  to  the  letter, 
are  apt  to  overftrain  mofl  things  ;  and  carry  them 
both  beyond  common  reafon,  and  the  nature  of 
the  fubje6t.  Perhaps  our  very  reverence  for  thefe 
facred  writings  mifapplied,  our  too  unguarded 
zeal  to  do  them  honour,  and  fupport  their  di- 
vine authority,  againft  that  church  which  fubfti- 
tutes  another  in  its  room,  may  have  contributed 
to  cafl  a  cloud  over  the  whole  ;  which  makes  us 
afraid  to  look  into  them,  and  examine  thefe,  with 
the  fame  freedom  that  we  do,  and  find  we  muft 
do,  every  other  book  which  we  defire  to  under- 
ftand : — I  mean  the  notion  of  an  ahjolute^  imme- 
diate infpiration  of  each  part  and  period ;  even 
where  the  writers  themfelves,  by  the  very  manner 
of  exprefling  themfelves,  moft  effedlually  difclaim 
it  -(- :  which,  befide  the  bad  effedts  it  may  be  fup- 

pofed 

*  — Quoclarius  appareat  Orientalium  Scriptorum  ftylum,  au- 
dacioribus  tranflationibus  refertum,  non  ex  more  noftro  loquen- 
di  hodierno  debere  exponi,  quae  maxima  pene  eft  interpretum  culpa. 
Cum  fenfum  Iria-iu^  inveftigant,  magis  adtendunt  quid  ipfi  intel- 
ligi  vellent,  fi  ita  nunc  loquerentur  ;  quam  quid  olim  inter  po- 
pulos,  non  minus  opinionibus  et  ingenio,  quam  temporibus  et 
locis  a  nobis  remotos,  intelligi  potuerit.  Cleric,  de  Stat.  Sal. 
App.  Com.  Gen.  p.  378. 

t  See  Inftances  in  IVhithy  on  the  N.  T.  Gen.  Pref.  p.  6.  Seve- 
ral authors  by  the  influence  orzV//^/r^/w/of  theHolyGhoft,  in  this 
cafe,  mean  no  more  than  a  particularProvidence.  fuperintending  the 
Scriptures ;  yet  are  afraid  to  relinquifti  the  old  term,  how  im- 
properly foever  they  apply  it.  And  we  may  obferve,  how  hard 
fome  good  men  ftrain  to  introduce  this  fort  of  infpiration  indi- 
reSlly^  even  when  they  are  obliged  to  own,  \hz\.  prima  facie  it  can- 
not be  juftified.  Thus  Doddridge  on  2  Cor.x'i.  17.  '  It  feems 
indeed  not  very  juft  and  natural  to  interpret  this,  as  fpoken  by 
immediate  fuggeilion  j  yet  it  being,  in  prefent  circumftances,  very 

proper 


Natural  Religion  and  Science,  26^ 

pofed  to  have  at  prefent;  when  once  it  appears 
(as  foon  perhaps  it  may)  to  have  no  good  foun- 
dation in  thefe  holy  books  (^)  i  'tis  to  be  feared, 

will 

proper  the  Apoftle  (hould  fpeak  thus^  the  H.  Spirit  might  by  a 
jreneral,  though  unperceived  influence,  lead  him  into  this  traft 
of  thought  and  exprefllon.'  Fam.  Exp.  Vol.  IV.  fed.  18.  note  a. 
Comp.  Paraphr.  ib.  Vol.  III.  fed.  33.  p.  233.  note  f. 

(|M.)  As  I  would  not  give  unneceflary  offence  in  fuch  a  tender 
point  as  this,  which  moft  writers  are  ftill  very  unwilling  to  give 
up  exprefsly,  though  they  feem  forced  to  treat  it  either  in  a  con- 
fufed,  or  a  contradidlory  way;  I  (hall  beg  leave  to  explain  my- 
felf  a  little  upon  this  head- 

The  true  fenfc  then  of  the  divine  authority  of  the  books  of  the 
O.  T.  and  which  perhaps  is  enough  to  denominate  them  in  ge- 
neral QioTuvivroi,  feems  to  be  this ;  that  as  in  thofe  times  God 
has  all  along,  befide  the  infpedion,  or  fuperintendency  of  his 
general  providence,  interfered  upon  particular  occafions,  by  giv- 
ing exprefs  commifTions  to  fome  perfons,  (thence  called  prophets) 
to  declare  his  will  in  various  manners,  and  degrees  of  evidence, 
(fee  Smithy  Sel.  Difc.  N.  6.)  as  beft  fuited  the  occafion,  time, 
and  nature  of  the  fubjecfl ;  and  in  all  other  cafes,  left  them  and 
the  reft  of  the  world,  as  to  religious  matters,  wholly  to  them- 
felves  :  in  like  manner,  he  has  interpofed  his  more  immediate 
afliftance,  (and  notified  it  to  them,  as  they  did  to  the  world)  in 
the  recording  of  thefe  revelations  ;  fo  far  as  that  was  neceflary,  a- 
midft  the  common  (but  from  hence  termed  facred)  hiftory  of 
thofe  times  ;  and  mixed  with  various  other  occurrences ;  in 
which  the  hiftorian's  own  natural  qualifications  were  fufficient 
to  enable  him  to  relate  things,  with  all  the  accuracy  they  requir- 
ed. This  feems  at  laft  to  be  allowed  by  kh^.Potter,  in  his  ela- 
borate Difcourfes  on  the  Subject  of  i)w^/(?« ;  which  he  compares 
to  a  (kilful  rider's  guidance  of  his  horfe,  Praele^.  p.  132.  who  yet 
fometimes  gives  up  the  reins,  and  fuffers  him  to  take  his  natural 
courfe.  See  p.  140,  156,  158,  165,  169,  194,  195,  and  196. 
The  fcripture-language  is  in  this  refpedl:  paralleled  with  that  of 
the  old  Pythian  orzcle,  where  P/utarch  fays,  non  Dei  vox  eft,  non 
fonus,  non  metrum- ;  fed  Foeminae.  Under  the  fame  infpiration 
of  Direilicn^  are  included  feveral  inftances  of  mere  human  infir- 
mity, or  ignorance,  p. 202,  and  want  of  memory,  203,  and  even 
various  le^ions^  198.  Is  all  this  any  more,  than  what  we  com- 
monly mean  by  a  providential  permifTion  ?  or  can  any  other  in- 
fluence of  the  Spirit  be  introduced  here,  befide  fuch  as  may  be 
fuppofed  to  concur  with  the  operations  of  mankind  in  the  ordi- 
nary 


266  7 he  Progrefs  of 

will  produce  a  worfe,  by  tending  to  difcredit  that 
partial  one,  whether  of  guidance^  and  fuperinten^ 

de?2cy\ 
nary  a<5ts  of  providence  ?  and  where  a  fupernatural  interpofition 
would  have  been  unworthy  of  its  author  :  which  mixture  of  di- 
vine and  human,  in  the  fame  times,  things,  perfons,  and  their 
hiftor)',  feems  much  more  conformable  to  the  other  works 
of  God ;  and  affords  many  circumftances  of  credibility, 
which,  though  fome  of  them  feem  to  come  in  by  the  bye,  and 
are  often  contained  in  a  mere  parenthefis ;  yet  more  clearly 
evince,  and  will  in  all  ages  more  inconteftably  confirm,  the  re- 
ality of  a  divine  concurrence;  by  fupporting  the  genuinenefs  of 
that  relation  which  is  attended  with  it ;  and  offering  fo  many 
means  to  confute  every  pretended  in{l:ance  of  this,  were  it 
groundlefs ;  than  if  fuch  revelations  had  been  all  made  and  re- 
corded at  one  time,  by  themfelves,  and  by  men  altogether  over- 
ruled in  the  delivery  of  them. 

This  likewife  feems  in  a  good  meafure  to  have  been  the  cafe 
with  the  N.  T.  writers;  who,  notwithftanding  the  things  they 
were  to  deliver  are  moflly  of  greater  confequence,  and  more 
clofely  united  in  point  of  time,  place,  and  other  circumflances; 
notwithftanding  the  extraordinary  afliftance  oi  the  Spirii,  which 
was  to  abide  with  them,  and  lead  them  into  all  neceffary  truth; 
and  for  the  moft  part  either  the  thing  itfelf  fhews,  or  they  give 
us  fufhcient  intimation,  when  they  are  obliged  to  have  recourfe 
to  that  afTiftance:  yet  from  the  very  form  in  which  they  ufually 
deliver  them,  it  mufl  appear,  that  this  influence  is  no  lefs  fre- 
quently fufpended  in  the  delivery  of  even  thefe  fundamental 
truths;  it  being  perhaps  peculiar  to  the  Son  ^/Gi?^  himfelf,  to 
have  the  Spirit  at  all  times  without  meafure^  or  limitation  :  [fee 
Doddridge^  on  Joh.  iii.  34.  Fam.  Ex.  Vol.  I.  p.  162.]  And  befide 
thefe,  how  oft  do  the  fame  perfons  condefcend  to  treat  of  other 
inferior,  controverfial  matters ;  ufeful  indeed,  fome  to  the  then 
prefent,  fome  to  all  future  times  ;  but  furely  of  a  very  different 
nature  from  the  former;  and  in  which  tliat  influence  and  afTifl;- 
ance  does  not  feem  fo  requifite  !  How  juftly  do  they  place  the 
evidence  of  fa6ts,  on  their  own  fenfes  only  !  declaring  zvhap 
they  have  feen  and  heard  \  which  at  all  times  may,  and  which  a- 
lone  can,  be  produced  as  proper  proof.  In  reafonings,  how 
beautifully  do  they  add  their  pnvate  fentiments  ;  and  in  affairs 
offmaller  moment,  even  their  conjedures;  to  whnt  they  had 
received  from  the  Lord  himfelf !  where  circumftances  IhevV  us 
the  expediency  of  fuch  additions ;  and  where  common  fenfe 
was,  and  will  be  alvv^ays,  equally  fuflicient  todiftinguiih  one 
from  the  other;  as  it  is  to  interpret  the  whole  Scriptures,  Cfo 

hx 


Natural  Religion  aiid  Science.  267 

dem:y,  (if  that  can  properly  be  called  fach)  or  of 
fuggefiion^   which  upon  fome  occafions  they  do 

claim  \ 

far  as  tfiey  become  neceflary  to  be  interpreted  by  us),  without 
any  other  more  infaUible  guide.  —  But  common  fenfe  is  too 
often  laid  afide  in  fubje<5ls  of  this  nature.  Many  good  men 
think,  they  can  never  do  too  much  to  decry  it ;  to  fet  the  Bi- 
ble at  variance  with  it ;  to  carry  the  whole  up  beyond  its  reach; 
though  by  fchemes  merely  of  their  own  invention,  rather  than 
forming  any  judgement  from  what  they  really  find  within  that 
facred  book.  Not  content  with  a  inoral  evidence  of  its  truths 
which  is  clear,  ftrong,  and  every  way  fufficient  for  the  con- 
viction of  all  fair  enquirers  ;  (vid.  Jacquelot  de  la  Verite,  et  de 
rinfpiration,  Sec.  c.6.  p.  45.)  they  muft  needs  introduce  another, 
where  there  is  no  room  for  it ;  and  infift  on  fuch  iin'iverfal^  ab- 
folute  infallibUity,  as  never  can  be  made  out,  to  thofe  who  are 
not  already  perfuaded  of  it ;  (and  who  can  have  no  other  evi- 
dence for  fuch  perfuafion,  than  the  fame  moral  one,  on  which 
that  truth  is  grounded)  and  which  is  at  laft  either  ufelefs;  or 
inconfiftent  with  thofe  natural  proofs,  which  conftitute  the 
credibility  of  this  and  every  other  hiftory  fo  circumftanced.  Is 
not  a  moral  evidence  enough  to  afllire  us  of  the  genuinenefs, 
and  incorruptnefs  of  thefe  writings  ?  Why  Ihould  it  not  then, 
where  it  can  take  place,  be  fufficient  for  the  authors  themfelves 
to  proceed  on  in  their  writing  ?  and  equally  afcertain  the  truth 
of  what  they  have  written  ?  and  why  fhould  the  generality  of 
the  compoftticfi,  (were  any  great  ftrefs  ever  to  be  laid  upon  it)  be 
deemed  altogether  divine ;  when  the  conveyance,  which  fo  much 
affeds  that,  is  allowed  to  be  no  more  than  human  ?  Moft  per- 
fons  now  begin  to  fee,  that  there  is  at  leail  fome  mixture  of 
this  latter,  in  the  language ;  and  I  believe,  upon  due  confidera- 
tion,  it  will  appear  that  there  is  no  greater  difficulty  to  admit 
it  in  the  matter,  upon  feveral  occafions  ;  nor  perhaps  any  dan- 
ger in  extending  that  obfervation  to  the  zvrit'mgs  of  the  Apoflles, 
which  a  very  cautious  author  on  this  fubje6t  has  applied  to 
their  conduci.  '  If  we  confider  how  ftrong  a  temptation  they 
would  have  been  under  to  think  too  highly  of  themfelves,  if 
they  had  been  imder  a  conflant  plenary  infpiration ;  it  may  ap- 
pear a  beauty  in  the  divine  conduct  to  have  left  them  in  fome 
inftances  to  the  natural  weaknefs  of  their  own  minds,  (Comp. 
2  C(3r.  xii.  7,9,10. )  and  fometimes  to  interrupt  thofe  extraor- 
dinary gifts  in  particular,  as  he  did  thofe  of  healing,  (Comp. 
2Tim.  iv.  20.  Phil.  ii.  27.)  ftill  providing  by  other  hands  a  re- 
medy for  thofe  ill  confequenccs  which  might  have  arifen  from 


an 


268  I'he  Frogrefs  of 

claim  J  which  is  abfolutely  requilite  to  fecure  a 
due  authority  to  them ;  and  which,  when  pru- 
dently diftinguiflied  from  the  other,  has,  and  we 
truft  ever  will  appear  to  have,  fufficient  ground 
to  fupport  itfelf. 

To  this  high,  I  had  almoft  faid,  blind  reve- 
rence for  the  words  of  holy  Scripture,  perhaps 
I  may  be  allowed  to  add  another,  full  as  great, 
relating  to  xhtfenfe  :  not  the  true,  real  one  ;  for 
which  we  cannot  furely  have  too  much  concern  ; 
but  one  which  fometimes  widely  varies  from  it, 
and  yet  is  very  apt  to  flip  into  its  place  ;  the  com- 
monly received,  traditiG?-ial  one.  This  dodtrine 
we  learn  from  thofe  very  adverfaries,  which  in 
the   former  we  were   ftriving  to   oppofe  :    and 

though 

an  uncorreded  miftake.'  Doddridge,  Leaures,  Part  vi.  Prop, 
cxvi.  p.  330. 

I  am  very  fenfiblc  that  what  is  here  hinted,  is  too  general  and 
fuperficial,  to  give  tolerable  fatisfadion  on  fo  nice  a  point ;  nor 
have  I  any  thoughts  of  going  deeper  into  it ;  and  may  with 
great  truth  afTure  the  reader,  that  the  intention  of  this  is  not 
to  degrade,  or,  in  the  leaft,  difparage  the  holy  Scriptures  ;  but 
rather  to  free  them  from  an  unneceffary  load  of  objedtions, 
and  render  them  more  ufeful  to  the  chief  purpofes  for  which, 
I  humbly  apprehend,  they  v/ere  defigned  ;  hoping  thus  much 
may  ferve  to  occafion  fome  more  accurate  enquiry  into  this 
important  fubjecl ;  which  has  indeed  been  frequently  difcufled 
in  different  parts  of  the  Chriftian  world  ;  but  never,  fo  far  as 
I  know,  with  that  fairnefs,  freedom,  and  impartiality,  which 
the  thing  requires  :  and  whether  this  be  a  proper  time  to  canvas 
it  thoroughly;  whether  the  generality  be  qualified  to  form  more 
juft  and  clear  conceptions  of  it  now,  than  formerly ;  is  with  all 
poflible  deference  fubmitted  to  better  judges.  See  the  authors 
on  this  fubjed  in  note  (*).  p.  153,  \^\th.  MiddIeton'sM\kt\\. 
Trails,  N.  I,  2.  Bp.  JVarhurto7i%  Serm.  vi.  p.  225,  &c.  and  part 
of  a  pofthumous  treatife  oiCaJlalio  on  the  interpretation  of  Scrip- 
ture, confidered  under  the  threefold  diftincflion  oi Oracles,  Tejli- 
monies,  and  Opinions ;  inferted  in  Wetjleiis  N.  T.  Vol.  II.  p.  884, 
&c.  or  Benfon\  Eflay  on  Infpiration,  annexed  to  his  Paraphrafe 
on  I  Tim. 


Natural  Religion  and  Science.  269 

though  indeed  it  have  a  fhew  of  deference  to 
public  wifdom,  and  humility ;  yet  in  time,  pro- 
bablvj  may  be  attended  with  no  better  confe- 
quences :  if  men  cannot  diftinguifh  pure,  primi- 
tive Chrijliamt)\  from  that  which  oft  may  happen 
not  to  be  fuch,  and  through  which  the  other 
always  fuffers  j  and  if  in  this,  which  of  all  things 
is  moft  deferving  of  their  care  and  caution,  they 
will  content  themfelves  with  the  fenfe  of  the 
multitude ;  and  take  that  for  a  fure,  fufficient 
rule,  which  they  know  to  be  far  from  even  ex- 
cufmg  thofe  who  have  means  of  judging  for 
themfelves ;  and  which  they  would  be  extreme- 
ly unwilling  to  abide  by  in  almoft  any  other 
cafe*. 

But  I  fliould  be  forry  to  be  found  fo  far  contia- 
difling  rny  main  defign,  as  to  make  things  in  any 

refpedl, 

*  '  Do  not  we  blame  the  papifls  for  their  implicit  faith  ;  for 
believing  as  the  church  believeth  ?  And  how  are  we  better  than 
they,  if  we  take  up  our  religious  principles  on  truft,  and  do  not 
carefully  adjuft  them  by  the  ftandard  of  divine  revelation  ?  Per- 
haps thofe  who  have  gone  before  us,  who  yet  may  be  allowed  to 
have  been  pious  and  virtuous  men,  did  not  fee  the  truth  in  this 
and  fome  other  cafes ;  and  good  rcafons  may  be  given  why  they 
did  not :  But  muft  not  we  therefore  endeavour  to  underfland  it  ? 
Muft  their  knowledge  be  the  precife  meafure  of  ours  ?  or,  muft 
the  truth  and  word  of  God,  be  limited  by  any  human  under- 
ftanding  whatfoever  ?  What  if  they  had  known  but  one  half  of 
■what  they  did  know,  muft  we  never  have  known  more  ?  What 
if  they  were  under  ftrong  prejudices  of  education,  and  would 
not  examine  ?  What  if  they  fo  reverenced  the  opinions  of  other 
good  and  learned  men  ;  or  imagined  thefe  points  to  be  of  fo  fa- 
cred  a  nature ;  that  they  durft  not  examine  ?  or,  what  if  they 
fancied  them  fo  much  above  all  human  comprehenfion,  that  it 
was  their  duty  not  to  examine  ?  or  fo  clear  and  certain,  that 
there  was  no  need  to  examine  ?  or  of  fuch  weight  and  impor- 
tance, that  it  was  impious  to  examine  ?  Whatever  their  foibles, 
or  whatever  their  fetters  were  ;  what  is  t|iat  to  us  ?  Are  we  not 
bound  to  follow  Chrijl^  and  to  call  him  alone  Mafter  V  Taykr 
on  Or.  Sin,  p.  263.  2d  Ed. 


270  ^he  Progrefs  of^  Sec. 

refpe61:5  worfe  at  prefent  than  they  really  are.  On 
this  fubject,  I  could  hardly  avoid  hinting  at  fome 
few  of  thofe  impediments,  that  feem  to  lie  moft 
in  our  way  to  perfection ;  and  hope  at  this  time 
of  day,  a  hint  of  that  kind  may  be  hazarded 
without  offence :  yet  notwithflanding  thefe,  or 
any  others  which  could  be  produced ;  I  muft  beg 
leave  to  conclude,  that  we  have  encouragement 
enough  left  to  proceed  with  chearfulnefs  and  vi- 
gour in  it ;  till  every  thing  which  lets,  in  God's 
good  time,  be  taken  away  j  and  true  religion, 
righteoufnefs,  and  virtue,  (hine  in  perfect  beauty: 
////  we  all  cojne  in  the  unity  of  the  faith,  and  of 
the  knowledge  of  the  Son  of  God,  unto  a  perfeSi  man, 
unto  the  meajure  of  the  faiure  of  the  fulnefs  of 
Chrifi. 


RE- 


REFLECTIONS 

ON   THE 

LIFE   and   CHARACTER 

OF 

CHRIST, 


REFLECTIONS 

ON    THE 

Life  and  Charafter  o^ CHRIST. 


John  xx.  30,31. 

And  many  other  figm  truly  did  JESUS,  171  the  pre- 
fence  of  hisdifciples-,  which  are  not  written  in  this 
book. 

But  thefe  are  written,  that  ye  might  helienje  that 
JESUS  is  the  CHRIST,  the  Son  of  God ;  and 
that  belicuing^ye  might  have  life  through  his  Name. 

THESE  two  verfes,  if  they  did  not  originally 
conclude  the  gofpel  of  St.  ^ohn,  as  fome 
learned  men  have  thought  * ;  are,  however,  fo 
far  parallel  to  thofe  words  which  now  ftand  at 
the  end  of  this,  and  probably  refer  to  it  jointly 
with  the  three  other  gofpels;  that  they  ferv'e 
equally  to  inform  us,  what  the  true  intention  of 
their  writers  was,  viz.  not  to  give  a  complete  ac- 
count of  all  the  things  that  fefus  did  (J),  much  lefs 

of 

*  Vid.  Grot,  et  Cleric,  in  loc.  cum  B'lhl.  Choif.  'f  om.  xiv.  p. 
387.  Vojf.  Harm.  L.  iii.  c.  4.  Add  Critical  Notes,  p.  79.  Dr. 
7V.  JVcrthington,  Serm.  p.  28.  and  on  the  other  fide,  Mill.  Pro- 
legom. 

(I )  How  far  this  was  from  being  fo,  may  be  feen  in  Le  ClerCy 
Harm.  DifT.  p.  587.  from  Johin.  2- — ^■'^d  iC?;-. xv.  5.  and 
Maeinight,  Prelim.  Obf.  to  Harm.  pq//im. 

The  fame  appears  to  be  the  cafe  with  feveral  of  our  bleffed 

S  Saviour^ 


274  Refediions  on  the 

of  all  the  reafons,  and  occafions  of  them  ;  but  only 
to  record  fo  many  nakedy^^jj,  of  each  kind, 

as 

Saviour's  r^^/W/;^5 ;  where  die  Evangelifts,  particularly  St.JoIm, 
'  ufe  a  fliortnefs  of  ftyle ;  and  for  the  moft  part  may  be  fuppofed 
not  to  relate  them  at  large,  as  they  were  fpoken  ;  but  to  fet 
down  the  principal  heads  thereof,  leaving  their  concifenefs  to 
be  fupplied  by  the  care  and  attention  of  the  devout  reader.' 
Clageit,  Serm.  Vol.  III.  p.  88.  where  a  remarkable  inftance  is 
produced  to  this  pi  rpofe. 

%  '  To  make  evident  who  that  mafter  was,  whofe  difciples 
they  profefied  themfelves,  their  bufmefs  was  to  tell,  how  they 
knew  him,  what  miracles  he  had  wrought,  and  all  thofe  other 
particulars  which  we  read  in  their  gofpels  ;  in  which  they  made 
life  of  no  difquifitions ;  but  in  a  plain  and  faithful  narrative  de- 
clared their  knowledge  of  thofe  matters.    And  this  looks  like 
the  fingular  care  and  wifdom  of  Divine  Providence,  that  no- 
thing of  human  invention  might  be  faid-to  be  mixed  with  the 
gofpel ;  which  could  not  have  been  prevented,  had  the  Apoftles 
in  their  writings  fet  down,  not  only  wdiat  they  themfelves  had 
feen,  but  their  conjedures  alfo,  and  dedu6lions  from  the  aefli- 
ons  and  fayings  of  our  Saviour.'    Le  Ckrcy  Harm.  DilT.  p.  6ii. 
Comp.  'Jaquelot  dc  la  Ver.  et  de  I'lnfpir.  des  livres  du  V.  et  N. 
T.  Part  ii.  c.  6.  p.  301,  305,  &c.  or  Duchal^  Serm.  i.    '  It  doth 
not  appear,  that  ever  it  came  into  the  minds  of  thefe  Writers  to 
confider,  how  this  or  the  other  a6lion  would  appear  to  mankind;  • 
or  what  objedlions  might  be  raifcd  upon  them.    But  without  at 
all  attending  to  this,  they  lay  the  facets  before  you,  at  no  pains 
to  think  whether  they  would  appear  credible  or  not.  If  the  rea- 
der will  not  believe  their  teftimony,  there  is  no  help  for  it; 
they  tell  the  truth,  and  attend  to  nothing  elfe.  Surely,  this  looks 
like  fmcerity ;  and  that  they  publilhed  nothing  to  the  world,  but 
what,  upon  the  beft  evidence,  they  believed  themfelves.'  Duchal, 
p.  97,  98.  ^ 

*  it  is  remarkable,  that  through  the  whole  of  their  hiftories, 
the  Evangelifts  have  not  pafled  one  encomium  upon  Jefus,  or 
upon  any  of  his  friends  ;  nor  thrown  out  one  reflection  againft 
his  enemies ;  although  much  of  both  kinds  might  have  been, 
and,  no  doubt,  would  have  been  done  by  them,  had  they  been 
governed  either  by  a  fpirit  of  impofture,  or  enthufiafm,  Chrift's 
hfe  is  not  praifed  in  the  gofpel,  his  death  is  not  lamented,  his 
triends  are  not  commended,'  his  enemies  are  not  reproached, 
nor  even  blamed  ;  but  every  thing  is  told  naked  and  unadorn- 
ed, juil  as  it  happened;  and  all  who  read,  are  left  to  judge, 
4  and 


Life  and  CharaBer  of  CHR  1ST,  275 

as  would  be  abundantly  fufficient  to  lay  a  fure 
foundation  for  our  faith  in  his  divine  miffion,  and 
by  that  faith  lead  us  to  eternal  happinefs. 

And  indeed,  the  account  which  we  find  there 
delivered,  plain  as  it  is  and  funple,  is  yet  in  itfelf 
of  fo  very  extraordinary  a  nature;  and  exhibits 
fuch  an  important  and  amazing  fcene  of  wif- 
dom,  power,  and  goodnefs ;  as  mull,  when  duly 
attended  to,  convince  us,  that  it  could  have  no  lefs 
than  a  divine  original. 

What  I  propofe  at  prefent  is,  to  confider  thefe 
Jig?2s  of  Jefus  in  their  utmofl  latitude  j  as  com- 
prehending the  feveral  circumflances  of  his  life, 
whereby  he  proved  himfelf  to  be  the  very  Chnf  ; 
gave  evidence  of  his  authority  to  undertake ;  and 
really  accompliflied  the  work  of  our  redemption. 
I  fliall  endeavour  to  lay  before  you  fuch  a  general 
view  of  this  tranfa6lion,  as  may  help  to  difcover 
the  fitnefs  and  propriety  of  our  Saviour's  con- 
du6l  in  the  whole. 

Let  us  begin  where  the  beloved  Difciple  dates 
his  gofpel,  (who  had  much  higher  manifeilations, 
and  a  more  perfect  knowledge  of  his  Mafter, 
than  any  other  of  the  evangelifls  j)  and  with  him 
refleft  a  little  on  Ch  rift's  original  ft  ate  ^  and  fubfe- 
quent  humiliation* ,  That  a  Being  of  infinite  glory 

and 

and  make  refledions  for  themfelves  :  a  manner  of  writing,  which 
the  hiftorians  never  would  have  fallen  into,  had  not  their  minds 
been  under  the  guidance  of  the  mod  fober  reafon,  and  deeply 
imprefTed  with  tlie  d.ignity,  importance,  and  truth  of  their  fub- 
jecl.'  Macbiight^  Harm.  Prel.  Obf.  p.  65.  The  more  imm.ediate 
occafion  and  delign  of  each  Gofpel,  may  be  feen  in  Dr.  Owen's 
Obfervations,  1764. 

_  *  '  To  a  Being  who  exifted,  before  his  birth,  in  fome  hap- 
pier ftute,  the  whole  of  the  embodied  ftat*  may  be  regarded  as 
one  C£?2i:nusul  &(^  of  humilioti on ;  and  in  afenfe^  as  one  uninter- 

s  2  rupted 


276  Rejleciions  on  the 

and  perfedlon,  the  image  of  the  Invifible  God^ 
the  fir/l-born  of  every  creature,  and  the  Lord  of 
heaven  and  earth  j  fliould  condefcend  to  degrade 
himfelf  from  all  this  power  and  dignity  j  dheft 
himfdf\  of  every  glonous  attribute  ^  and  appear 
not  only  in  the  form^  but  real  nature  of  man, 
and  in  its  moft  imperfe6l  and  forlorn  eftate ;  — 
under  all  the  v^ants,  and  weaknefles,  and  pains 

of 

rupted  fcene  o{  fuffenng^  J.N.Scoit,  Serm.  Vol.  II.  p.  164. 
That  our  blefled  Saviour  had  fuch  an  exiftence,  is  fully  demon- 
ftrated  by  the  author  oi  the  Glory  of  Chriji  as  God- man  difplayed: 
but  that  this  pre-exiftence  was  in  a  human  foul,  will  not  perhaps 
be  fo  readily  admitted. 

f  Phil.  ii.  7.  tauTov  £H£vw(rE,  emptied,  exinanivit,  Greg.  Nyjf. 
in  I  Cor.  xv.  Evacuavit,  Hieron.  in  Gal.  iii.-i3.  Some  underftand 
this  in  the  moft  literal  fenfe.  See  IVatis's  Glory  of  Chriji  as  God- 
man.,  p.  222,  236,  &c.  Comp.  Johnxy'n.^. 

(o)  This  circumftance  of  our  Saviour's  fubmittmg  to  be  re- 
duced to  fo  low  a  fi:ate  as  that  of  a  eommon  infant.,  on  his  en- 
trance into  this  world,  inftead  of  raifing  all  that  grateful  admi- 
ration which  fo  wonderful  a  thing  requires  ;  has  of  late  been 
turned  to  (hock  the  faith  of  believers,  and  become  the  great 
feoff  and  flumbling-block  of  infidels.  But  though  we  cannot 
prefume  to  account  for  the  whole  of  that  extraordinary  tranf- 
a6tion,  [the  knowledge  whereof  is  probably  in  a  great  meafure 
referved  for  the  next  life;  ]  yet  may  we,  I  think,  eafily  af- 
fign  fome  obvious  reafons,  why  he  (hould  appear  in  this  man- 
ner rather  than  another,  i.  In  order  to  prepare  the  world  for 
his  reception,  to  keep  up  an  expedation  of  him,  as  well  as  to 
diftinguifli  him  when  he  did  appear,  and  give  a  lading  proof 
that  he  was  really  come ;  the  feveral  qualifications  of  his  per- 
fon,  and  chief  circumftances  of  his  advent,  were  at  large  de- 
fcribed  long  before.  It  was  promifed  in  particular,  that  he 
(hould  be  of  the  feed  of  Abraham.,  tribe  of  Judah,  family  of  Da^ 
vid.  Sec.  But  if  he  had  appeared  at  firft  in  an  adult  fi:ate,  he 
would  have  had  no  more  relation  to  one  tribe,  or  family,  than 
another  :  if  what  fome  of  the  Jews  advanced  from  their  tradi- 
tions, [Johnv'u.2j.  V\A.  Whitby;  comp.  "Bv.  Chandler,  Def.  p. 
250.  and  Vind.  p.  429.]  that  when  Cbrijl  cometh,  no  man-know- 
€th  ivhence  he  is,  were  true ;  it  would  have  been  impoffible  for 
any  fuch  prophecies  as  thefe  to  have  been  accomplifhed  ;  and 
extremely  difficult  fur  the  people  to  whom  he  was  primarily 

fent. 


Life  and  Character  of  CHRIST.  277 

of  infancy  {0)  !  That  he  fhould  be  content  to  re- 
cover his  former  qualities  one  by  one,  in  flow- 
degrees, 

fent,  much  more  for  others,  ever  to  have  come  to  a  fufiicient 
certainty  about  him.  2.  It  appears  from  all  God's  difpenfations  to 
mankind,  that  though  there  be  evidence  fufficient  to  convince 
impartial  judgements  ;  yet  there  is  none  of  fuch  a  nature,  as 
would  utterly  confound  their  underftandings,  and  compel  their 
aiTcnt.  Now  had  Chrift  come  from  heaven,  in  the  full  bright- 
nefs  of  his  Father's  glory,  attended  with  a  numerous  hoft  of 
angels ;  in  fome  fuch   manner  as  the    Jefuit  miflionary   was 
pleafed  to  reprefent  to  his  Chlnefe  auditory  \  [fee  his  very  re- 
markable Sermon  in  Millar^  Prop.  Chrift.  Vol.  II.  p.  291,  &c.] 
or  had  he  entered  this  world  in  a  way  wholly  new  and  mar- 
vellous ;  had  he  made  his  very  firft  appearance  among  the  chief 
JeivSy  in  a  ftate  of  maturity  ;  publickly  declaring  who  he  was, 
and  wherefore  he  was  fent ;  and  inftantly  demanding  their  fub- 
million,  by  a  fuitable  train  of  moft  flupendous  miracles  ;  fo  that 
none  of  them  Ihould  have  been  able  either  to  miftake,  or  refift 
him :  this  method,  befide  its  giving  too  much  countenance  to 
the  wrong  notions  they  had  already  entertained  of  the  Meffiah's 
kingdom,  —  its  encouraging  tliem  to  come  into  it  upon  princi- 
ples entirely  oppofite  to  its  true  conftitution  ;  and  contradi6ting 
the  moft  noble  and  eflential  parts  of  his  defign,  [viz.  his  puri- 
fying  [Malm.  2,  3.  Vid.  Pocock)  fome  of  them,  and  fuffering  o- 
thers  to  perfift  {Lukeu.  34.  vid.  Clarke)   in  their  wilful  ignorance 
[j£1s  iii.17.  iCor.  ii.  8.)  and  hardened  unbelief;  in  order  there- 
by to  bring  about  the  greateft  benefit  to  mankind  in  general. 
Vid.  note  ?.    below,  and  Cotifiderations.,  p.  140.]   this   method 
would  have  been  too  violent  and  overbearing  to  have  left  any 
room  for  real  merit ;  any  exercife  of  the  chief  moral  virtues,  in 
thofe  who  adhered  to  him  upon  fuch  an  immediate  view;  and 
the  relation  of  it  would  have  been  of  too  feltifti  and  fufpicious 
a  fort,  ever  to  engage  the  belief  of  diftant  ages,  and  nations  :  it 
would  have  been  far  every  way  from  affording  any  competent 
trial  of  that  fair,  humble,  upright,  and  ingenuous  temper,which 
is  the  chief  glory  and  happineiV  of  each  fmcere  worfliipper  of 
God  ;  the  difcovery  whereof  was  to  be  one  great   end  of  the 
Mefliah's  office;  {Luke  u.  ^4.,^^.  vid.  Cleric.)  and  to  encourage 
and  reward  which,  is  the  true  aim  of  all  religiovis  difpenfations. 
Many  unanfwerable  reafons  have  been  given,  why  it  ftiould 
feem  fitting  that  the  Son  of  God,  were  he  to  vifit  and  converfe 
with  us,  (liould  condefcend  to  conform  himfelf  in  feveral  re- 
fpeds  to  Beings  of  our  frame,  and  for  a^time  become  Uke  one 
of  them  i  though  that  muft  needs  imply  great  degradation  and 

s  3  abafq^ 


27^  Reflediions  on  the 

degrees  *,  and  mixed  with  all  the  infirmities  of 
childhood  !  That  after  he  had  received  fuch  wif- 
dom  and  knowledge,  as  was  far  above  the  fitua- 
tion  he  then  appeared  in  ;  he  fhould  neverthelefs 
continue  under  a  fiient  fubjeflion  to  his  parents, 
in  a  fervile,  low,  laborious  employment,  for  the 
bell;  part  of  thirty  years  "f-!  That  when  he  enter- 
ed on  his  miniftry  % ,  and  was  endowed  with 
full  pov/ers  for  the  due  difcharge  of  it,  and  able 

to 

abafement  in  him  :  why  then  may  not  we  fuppofe  this  to  have 
been  the  cafe  in  ^// refpeds,  (fm  only  excepted  j)  without  any 
juft  imputation,  either  on  his  purity,  or  perfefl  wifdom  ?  Since 
any  kind  of  communication  between  fuch  a  divine  perfon,  and 
creatures  of  fo  low  a  clafs,  will  infer  fome  very  confiderable  hu- 
miliation in  him ;  fhould  not  all  arguments  againft  it,  merely 
drawn  from  the  degree  of  that  humiliation,  be  efteemed  of  lit- 
tle weight  ? 

*  Luke  ii.  52.  vid.  Whitby. 
_  t  Thus  forne  render  Z^^i^iii.  23.  Jnd  Jefus  himfelf  had  then 
lived  in  fubjeSficft^  i.  e.  to  his  fuppofed  parents,  or  had  been  go- 
verned hy  thtm,  about  thirty  years :  a^^oixvjos  there  fignifying  the 
fame  as  uVoTaa-o-o^aEvo?,  c.  ii.  51.  Heylin,  Le<5lures,  p.  273.  and 
Selea  Difc.  p.  76.  from  Crit.  Exam,  of  the  Gofpels,  p.  27,  &c. 
*  Harfh  as  it  may  feem,  that  the  great  Reformer  of  the  human 
race  fliould  devote  moft  of  his  days  to  a  fervile  occupation ;  it 
furnifties  us  with  one  of  the  ftrongeft  evidences  of  the  divine 
original  of  Chriftianity.  Had  Jefus  fludied  every  branch  of 
fcience  under  the  bed  mafters  of  thofe  days,  we  might  have 
afcribed  his  fuperior  accomplifliments  to  human  cautbi :  but, 
when  deflitute  of  all  the  means  of  improvement,  he  burfts  out 
of  obfcurity  with  a  luftre  that  furpafTed  all  the  Orators  and  Phi- 
lofophers  of  antiquity,  we  cannot  fufpend  our  belief  of  his  divi- 
nity a  moment.'  Library,  No.  ix.  p.  452. 

X  His  deferring  it  to  that  age  v/as,  as  Lighifoot  obferves,  ac- 
cording to  the  laiv.  Num.iY.  3,  23, 35,  43,  47.  We  {hall  find  a 
like  conformity  to  the  fame,  preferved  in  all  the  chief  parts  of  it. 
That  at  the  commencement  of  this  office  he  was  very  properly 
prepared  for  the  execution  of  it,  both  by  a  due  exercife  of  dfevo^ 
tion,  and  a  lively  prefiguration  of  the  principal  difficulties  that 
attended  it,  is  well  (hewn  in  an  Enquiry  into  the  Nature  and Defign 
of  Chriffs  Temptation  in  the  TVildernefs,  by  H.  Farmer. 


Life  and  Chamber  ofCHRIS'T,  279 

to  dellroy  his  feveral  adverfaries  witli  a  fingle 
word;  he  (hould  flill  undergo  the  various  aflauhs 
of  each  of  thefej —  the  fubtle  ftratagems,  and 
fpiteful  oppofition  of  devils  ;  —  the  contradi6lion 
and  contempt  of  iinful  men  :  —  who  eagerly 
purfued  him  for  no  caufe,  but  one  that  merited 
a  very  different  return  ;  "oiz.  his  attempting  to 
refcue  them  from  their  captivity  to  fui  and  Sa- 
tan, and  reftore  them  to  the  liberty  of  the  fons  of 
God; — by  reconciling  them  to  his  government, 
from  which  they  had  fo  long  departed  ;  raifmg 
them  from  that  abje6l  ftate  of  degeneracy  and 
corruption,  into  which  they  were  fallen  ;  reduc- 
ing them  to  a  right  fenfe  and  fmcere  practice  of 
their  duty,  and  thereby  reinftating  them  in  the 
divine  favour ;  and  rendering  them  meet  to  be 
partakers  of  a  happy  immortality.  When  in  the 
profecution  of  this  defign,  he  meets  with  a  mofl 
unkind  reception  from  the  governors  of  that  na- 
tion to  which  he  immediately  directs  himfelf; 
inftead  of  publickly  difplaying  all  the  powers 
with  which  he  was  invefted,  and  admitting  all 
that  homage,  which  the  high  chara6ler  of  fuch  a 
mefTenger  from  heaven,  muft  have  commanded 
from  the  multitude  j  but  which  ill  comported  with 
the  ends  for  which  he  came,  and  with  the  do6lrine 
he  had  to  deliver  *" :  —  Inflead,  I  fay,  of  accept- 
ing 

*  '  The  Divine  powers  with  which  Chrijl  was  InveftccI,  were 
clefigned  as  the  feal  of  his  mifiion  ;  and  accordingly,  they  were 
never  apphed  to  a  different  purpofe.  This  ftri6l  appropriation 
of  his  miracles  to  their  proper  intention,  ferved  to  point  it  out 
more  clearly,  and  to  keep  it  in  conftant  view  ;  to  manifeft  the 
wifdom  and  neceflity  of  the  v.orlcs  themfelves,  and  to  preferve 
their  dignity  and  authority,  which  would  have  been  impaired, 
if  not  deftroyed,  by  a  more  general  application  of  them.  As 
Chriji  nevejj  applied  them  to  any  purpoTe  foreign  to  their  grand 

s  4  intea-i' 


280  Rejlecltom  on  the 

ing  that  due  tribute  of  efteem  .and  veneration, 
.  which  muft  naturally  attend  the  opening  his  di- 
vine commillion  with  the  more  plain  undefigning 
people ;  but  which  would  have  no  other  effect 
upon  the  invincible  prejudices  of  their  rulers, 
than  to  increafe  their  oppofition,  give  them  occa- 
fion  to  mifreprefent  him  ftill  the  more,  and  grow 
more  violent  in  perfecuting  all  his  followers  :  — 
He  mercifully  chufes  to  avoid  every  thing  of  this 
kind,  that  might  raife  their  envy  *,  and  exafpe- 
rate  their  malice  5  concealing  his  pre-eminence 
under  the  mean  garb  of  poverty ;  and  confining 
his  wonders  for  the  moft  part  to  private  places, 
and  obfcure  villages ;  till  he  had  done  enough  to 
afcertain  the  evidence,  and  eftablifh  the  belief  of 

his 

intention;  fo  it  was  in  a  very  peculiar  manner  neceflary,  that 
they  fhould  never  be  employed  to  protecfl  himfelf  from  the 
calamities  and  diftrefTes,  to  which  human  nature  is  incident. 
Had  he,  when  made  in  the  hkenefs  of  men,  faved  himfelf 
by  miracles  from  the  evils  of  humanity  ;  where  had  been  his 
conflicl,  his  vi6tory,  his  triumph  ?  or  where  the  confolation 
and  benefit  his  followers  derive  from  his  example,  his  merit, 
his  crown  ?  fufferings  were  the  theatre,  on  which  he  difplayed 
his  divine  virtues  ;  and  they  were  both  the  ground  of  his  ad- 
vancement to  the  glorious  office  of  our  Redeemer,  and  a  natural 
means  of  infpiring  him  with  compaflion  to  all  who  were  to  fol- 
low him.'  Farmer' %  Enquiry  into  Chrift's  Temptation,  p.71,72. 
•Comp.  Benfoti's  Life  of  Chrift,  p.  34. 

*  To  name  one  inftance  out  of  many.  A  ftrong  proof  of  this 
appears  in  his  forbidding  the  leprous  perfon  to  divulge  the  man- 
ner of  his  cure,  [as  he  did  others  in  like  cafes  for  the  like  rea- 
fons;]  and  hkewife  in  ordering  him  to  prefent  himfelf  to  the 
examination  of  the  prieff^  who  was  to  judge  of,  and  bear  tefti- 
mony  to  his  being  cured  by  a  divine  pov/er;  and  who  might  o- 
therwife  have  taken  occafion  to  complain  of  him  as  a  violator 
of  the  law,  and  an  invader  of  the  faccrdotal  office.  Matt.  viii. 
4.  Mark'i.  ^^Af.  Lukev.ij\..  See  Le  Ckrc,  Harm.  p.  92.  or.  his 
Add.  to  Ham.  on  M;/^  viii.  4.  or  Lig.btfoot,  Harm.  Vol.  I.  p. 
648.  Add  note  (  )  below,  p.  .  and  Benfon's  Life  of  Chriftj^ 
C.9. 


Life  and  CharaBer  of  CHRIS  T,  281 

his  divine  authority  amongft  them ;  till  he  was 
ready  to  finifh  all  that  remained  for  him  to  do  in 
a  more  publick  manner,  by  witneffing  his  laft 
good  confeffion,  both  to  the  'JewiJIo  and  the  Roman 
magiftrates ;  by  declaring  the  true  end  of  his 
coming  into  the  world;  and  bearing  teflimony  to 
his  mofl  unblameable  life  in  it,  before  thefe  as 
iniquitous  judges ;  and  (which  was  the  neceflary 
confequence  of  that,  without  either  violently  over- 
ruling them,  or  miraculoufly  efcaping  from  them) 
fealing  the  fame  confeffion  with  his  blood  (73-). 

Con- 

(w)  Though  only  one  end  of  our  Saviour's  Death  is  here  ex- 
prefsly  mentioned,  viz.  the  confirmation  of  that  important  truth 
of  his  being  the  MeJJiah  ;  which  he  at  length  declared  publickly, 
and  which  declaration  more  immediately  occafioned  it;    yet  I 
would  not  have  this  underftood  exclufively  of  any  others,  which 
may  appear  to  be  contained  in  that  great  event ;  particularly 
the  refpedl  it  may  have  to  an  atoning  facrifice^    [at  leaft  fo  far  as 
that  is  conciliatory^  and  even,  in  one  fenfe  of  the  word,  vicarious ; 
inafmuch  as  many  extraordinary  benefits  and  deliverances  re- 
dounded to  us  through  his  fufferings]  which  has  been  in  part 
intimated  above;  [Confiderations,  p. 49,  50.]  and  which  is  ftill 
perhaps  defenfible,  if  taken  in  the  way  propofed,  [ib.  not.  /'.] 
viz.  as  zfcheme  of  Government^  or  moral  conftitution  of  the  Deity, 
moft  apt  to  let  us  into  the  depth  of  divine  wifdom  and  goodnefs ; 
and  lead  us  to  fome  fuitable  imitation  of  them  :  and  which  ac- 
cordingly, the  Scripture  reprefents  as  flowing  originally  from  the 
unbounded  love  of  God  the  Father;  as  an  effe6l  of  his  own  free 
^race,  and  unmerited  bounty  ;   [Bcnfon^  Life  of  Chrift,  p.  443.] 
not  as  being  in  itfelf  abfolutely  neceffary  to  render  him  placable 
and  merciful,  who  was  always  infinitely  fuch  ;  or  the  means  of 
reconciling  him  to  us  ;  but  rather  of  reconciling,  or  reducing  us 
to  him;  [Rom.  v.  10.  i  Cor.  v.  18,  20.  See  Script,  Do6tr.  of  Red. 
c.  3.  No.  218.]   nor,  laftly,  as  implying  that  infinite  fatisfadion 
to  vindictive  juftice;  that  complete  payment  of  the  debt,  which 
leaves  no  room  for  grace  or  bounty.  *Not  as  an  equivalent.,  with- 
out which  God  could  not,  and  ivith  which  he  could  not  but  pardon 
fin;  but  as  an  atonemeyit,  which  the  wifdom  and  goodnefs  of  God 
was  pleafed  freely  to  appoint,  and  freely  to  accept,  as  fupreme 
governor  of  the  univerfe.'  67jr/(v,  Serm.Jii.    Neither,  in  truth, 
are  we  faid  to  be  redeemed  from  the  hands  of  God  i  but  from  thofe 

of 


2^2  RefeBIons  on  the 

Confiilently  with  the  fame  plan,  the  perfons  he 
chofe  for  partners  and  companions  in  this  work, 

were 

of  our  enemies ;  Luke  i.  68,  71.  and  to  he  purchafed  or  redeem- 
ed to  God.  Rev.  v.  9.  Comp.  i  Cor.  vi.  20.  Nor  is  the  great  work 
of  man's  redemption  put  entirely  upon  this  fmgle  ad  of  our 
B.  Saviour  ;  but  rather  on  the  whole  of  his  miniftry ;  his  com- 
plete chara6ler,  or  univerfal  righteoufnefs ;  which  is  placed  in 
full  oppofition  to  the  fin  of  Adam  :  as  by  the  offence  of  one^ 
judgejnent  came  upon  all  nun  to  condemnation ;  even  fo  by  the  righte- 
oufnefs of  one  i  the  free  gift  came  upon  all  men  unto  juflifcation  of 
life,  kc.'Rom.  v.  18, 19.  Y'xA.Taykr  inloc.  and  Script.  Do6tr.  of 
Atonement,  c.  9.  Neverthelefs,  as  in  that  cafe  Jdam's  firft  a6l 
ci Difobedience  had  its  particular  punifhment  annexed,  viz.  Death -^ 
[denounced  by  way  of  pofitive  penalty,  though  naturally  iit  up- 
on forefight  of  the  cafe,  and  in  fome  other  views  expedient  for  a 
ftate  of  difcipline,  Vid.  Difc.  on  Death  ]  and  greater  ftrefs  laid 
on  it  than  any  fubfequent  ones  ;  probably  becaufe  it  was  the  firft, 
and  made  way  for  all  others  :  fo  to  the  death  of  Chrift,  that  laft 
and  higheft  inftance  of  his  fuffering  and  obedience.^  [Phil'ii.  8.] 
more  efficacy  feems  to  be  attributed  ;  this  being  the  cofnpletion 
{Joh.  xix.  30.]  of  his  undertaking  to  remove  the  effeds  of  that 
original,  as  well  as  of  all  fubfequent  tranfgreflions  ;  by  exhibiting 
a  perfect  charadler  in  our  nature,  and  thereupon  obtaining 
terms  of  more  advantage  for  it;  by  leading  us  through  death  to 
a  better  life,  and  giving  at  once  the  cleareft  evidence,  and  exem- 
plification of  it  *  :  more,  I  fay,  feems  to  be  placed  in  that,  than 
any  of  the  reft ;  though  they  are  all  neceflary  and  eflential  parts 
of  his  office,  and  therefore  always  to  be  taken  together  with  it. 
Seme  perfons  indeed  underftand  no  more  by  Chrift's  dying  for 
us,  than  the  voluntar}'  laying  down  of  his  life  as  a  tejlimony  to 
the  truth  of  all  his  doctrine,  and  in  that  fenfe  fuffering  for  our 
benefit ;  which  was,  no  doubt,  greatly  fo,  and  as  fuch  of  great 
merit  with  the  Father  :  but  that,  I  apprehend,  does  not  reach 
the  whole  idea,  nor  render  this  aft  fo  proper  and  peculiar  to 
Chrift  (in  contradiftindion  to  all  other  martyrs\  who  though  they 
had  no  abfolute  right  to  life,  yet  by  the  common  courfe  of  na- 
ture were  entitled  to  a  longer  continuance  in  being  here  ;  and 
therefore,  their  voluntary  refignation  of  it,  in  the  fame  caufe, 

may 


*  This  he  did,  both  by  his  own  rifing  from  the  grave,  and  viilbly 
afcending  into  Heaven;  and  by  raifing  many  others  at  the  fame  time, 
who  probably  afcended  with  him,  though  not  in  the  fame  vifible  man- 
ner. See  Benfon\'a  DifTert.  on  Matt,  xxvii.  5  2, 53.  in  his  Life  of  Chrif, 
p.  6^z, 


Life  and  CharaBer  of  CHRIS  T.  283 

were  of  the  loweft  clafs,  as  well  in  ftation,  as  a- 
bilities  ;  and  who  could  only  follow  him  at  firft 

upon 

may  fo  far  be  fuppofed  to  have  merit  alfo  with  God ;)  this  fenfe, 
I  fay,  of  Chrift's  dying  for  us,  is  not  fo  peculiar  to  him,  as  the 
Scripture  feems  to  reprefent  it;  and  as  it  appears  when  viewed 
in  the  other  hght,  in  which  it  is  more  ufually  placed :  Nor 
does  the  former  feem  fufficient  to  account  for  all  thofe  ftrongf 
terms  made  ufe  of  in  defcribing  it,  by  way  of  ranfom,  and  the 
price  of  our  redemption  from  death,  or  deflrudion  ;  as  the  pur- 
chafe  of  a  refurredion  to  everlafting  life  ;  as  reaching  beyond 
the  curfe  entailed  on  us  by  the  firft  Jdam ;  and  not  only  reVerf- 
ing  it,  but  raifmg  us  to  a  condition  above  that  from  which  he 
fell.  Rom.  v.  15,  20,  &c.  which  therefore  implies  greater  benefit, 
and  more  abundant  grace  •■,  not  only  tending  to  qualify  us  for  fuch 
privileges,  but  adlually  procuring,  and  conveying  them  to  us. 
'Tis  true,  fuch  terms  as  ranfom,  or  redemption,  buying,  purchafe,  he. 
are  fometimes  ufed  in  a  more  lax  fignification,  and  without  any 
proper /•rw;  Exod.v'i.  6.  xv.  13.  Deut.vn.  8.  xv.  15.  2  Sam.y'n, 
23.  Pf.  Ixxvii.  15,  &c.  [Vid.  Taylor  m  Rom.  p. 7.]  where  what  is 
termed  a  redemption,  was  efFe6ted  by  power,  and  not  price:  but 
where  the  conjideration  is  exprefsly  afligned  and  inlifted  on, 
as  in  the  prefent  cafe,  \_Matt.  xx.  28.  i  Cor.  vi.  20.  vii.  23. 
Heb.  ix.  28.]  this  feems  to  confine  the  words  more  clofely 
to  their  original  import.  Vid.  GuJJet,  Com.  L.  Ebr.  in  voce  ^^'\ 
p.  158.  It  muft  likewife  be  confefTed,  that  Chriji's  mediatorial 
office  is  compared  to  many  other  things  under  the  Jezvi/h  dif- 
penfation  ;  v.  g.  to  the  priefthood,  and  its  feveral  branches,  and 
appendages.  He  is  ftiled  our  high-prieft,  and  propitiatory,  or 
mercy-feat,  aar^j^toi/ ;  as  well  as  propitiation,  i>,aa-(A.^  :  the  paf- 
chal-Iamb,  fin-offering,  &c.  His  body  termed  the  temple  ;  his 
flefh  the  vail  of  the  fandlum  fanetoi-um,  and  he  himfelf  defcribed 
as  leading  the  way  into  it,  &c.  By  a  variety  of  fuch  things  are 
his  perfon  and  character  denoted,  as  fully  anfwering  to,  and  far 
exceeding  all  fuch,  in  the  good,  falutary  effects  of  his  undertak- 
ing ;  though  that  cannot  properly  be  confined,  cr  appropriated 
to  any  one  of  them  :  Nor  fhould  we  therefore  urge  an  entire 
conformity  between  it  and  any  of  thefe  particulars ;  "or  think  this 
fufficiently  proved,  when  we  produce  a  number  of  paffages  con- 
curring to  reprefent  the  thing  in  that  view  ;  nor  nced^we  at- 
tempt to  explain  any  fuch  away  ;  but  may  allow  tiiem  their 
fVilI  force  ;  fince  there  are  many  others  likewife,  which  reprefent 
the  fame  thing  under  very  different  images  ;  and  thefe  in  1^  me 
refpects  incompatible  with  each  other:  which  feems  to  fliew,  t'lat 
all  ftxh  reprefent-ations  are  but  partial  onesj  afld  highly  figurative. 


284  RefleSlions  on  the 

upon  the  loweft  views ;  and  would  at  every  turn, 
be  urging  and  impatient  to  have  thefe  accompUfli- 

ed  ; 

See  Bournes  6th  Serm.  Vol. 11.  Benfo?!  on  ijoh.  i.y.  or  his  Life  of 
Chrijl^  c.  II.  feft.  i.  Script.  Doctr.  of  Remiflion,  A.  D.  1761. 
Flemings  Doc'tr.  of  the  Euchariit,  1763,  or  Balguys  Eflay  on 
Redemption.  Thus  much  may  be  allowed  ;  but  then  it  ought 
to  be  acknov>'ledged  alfo,  that  to  this  notion  oi atonement^  refe- 
rence is  had  more  frequently  in  fetting  forth  the  end  of  Chrift's 
death ;  to  which  therefore  it  may  be  fuppofed  to  bear  a  nearer, 
and  a  more  exadl  relation;  God  having  been  pleafed  to  '  order, 
that  it  fhould  be  reprefcnted  and  regarded  as  fuch,  nay,  de- 
fcribed  in  the  ftrongeft  facritical  phrafes,  fince  it  anfwered  com- 
pletely all  the  rational  purpofes  that  fuch  could  ever  ferve.' 
Fofer,  Ulefulnefs,  &e.  p.  332.  And  notwithftanding  that  the 
chief  end  of  Chrift's  futfering  was  unknown  to  the  feveral  in- 
ftruments  employed  therein;  which  was  rather  permitted  to  fol- 
low, as  it  v.'ere  on  courfe,  from  the  pefverfe  malice  of  the  Jews  ; 
without  any  fuch  intention  in  them,  or  ihe'RoDians,  as  accom- 
panied the  formal  offering  up  a  facritice;  yet  was  it  pointed  out 
by  Chrifi  himfelf,  \y\A.Oiitram  L.  ii.  c.3.  or  Whitby  on  fob,  xvii. 
ig.  and  on  Heh.  ii.  11.]  who  by  the  loud  voice  with  which  he 
tittered  his  laft  words,  \Pool  on  Matt.  xvii.  50.  Lightf.  Vol.  II. 
p.  1354.  Doddr.  on  Luke  xxiii.  46.]  and  other  circumftances, 
[Matt,  xxvi.53.  Job.  xviii.  6. J  fhewed,  that  his  life  was  not  vi- 
olently taken  from  him  ;  nor  a  period  put  to  it  in  the  common 
iourfe  of  things.,  [Hallet.,  Difc.  Vol.  II.  p.  285.  Mojhem.  de  Reb. 
Cbrijl.  ante  Conjl.  faec  i.  f.  10.  *.  Beifo^i,  p.  513-]  but  volunta- 
rily refigned  into  his  Father's  hand,  as  he  had  before  fignihed ; 
"Job.  X.  18.  and  liis  death  thereby,  according  to  his  own  requeft, 
accepted  in  like  manner  as  facrifices  ufed  to  be,  on  the  moft  fo- 
lemn  occafions ;  made  the  great  feal  of  a  general  covenant ;  turn- 
ed to  an  univerfal  benefit  to  the  whole  human  race ;  and  render- 
ed of  more  value  in  the  fight  of  God,  than  any,  or  all  the  per- 
formances of  this  kind  put  together.  It  is  not  then  in  allufion  only 
to  the  legal  facrifices,  that  the  death  of  Chrift  is  thus  permitted 
or  determined;  but  rather  thefe  themfelves  probably  were  ap- 
pointed to  allude  to,  and  in  fome  refpccfts  adum.brate  it.  SeeBp. 
Butler.,  Anal.  Partii.  c.5.  fecft.  6.  They^a'^  had  indeed  been  long 
ufed  to  the  facrifical  language,  and  were  well  acquainted  with 
the  feveral  circumftances  of  that  way  of  worfliip  ;  'tis  alfo  cer- 
tain, as  ABp.  Tillotfon  obferves  [Vol.  I.  Serm.  xlvi.  fol. J  that '  an 
apprehenfion  and  perfuafion  had  very  early  and  univerfally  ob- 
tained among  mankind,  concerning  the  expiation  of  fin,  and 
appeafing  the  offended  Deity,  by  facrifices  ;'  but  it  is  not  equal- 
ly 


Life  and  CharaSfer  of  CHRIST.         2  g^ 

ed ;  nor  were  they  to  be  let  into  his  real  aim,  but 
by  flow  fteps,  and  after  a  long  feries  of  gentle 

dif- 

ly  clear,  that  this  great  diipenfation  (inftead  of  being  in  its  owa 
nature  every  way  tit,  and  independently  a  moft  wile  and  good 
meafure)  was  framed  in  fuch  a  manner  purely  in  cojidefcenfion  to, 
and  compliance  with  that  pre-eftablifhed  notion ;  fmce  the  fame 
author  allows  thefe  to  have  been  '  only  types  and  ihadows  of  the 
true  expiatory  facritice.'  [Vol.  II.  p.  129.]  And  there  feems  to 
be  no  lefs  difficulty  in  accounting  for  this  fame  ufage  among  the 
'Jewi^  and  God  Almighty's  either  pofleffing  mankind  with  this 
principle,  or  permitting  them  to  be  fo  perfuaded  ;  [ib.  Vol.  I. 
p.  480.]  if  it  was  not  in  order  to  a  better  Covenant^  an  higher 
and  more  noble  inftitution,  fixed  in  the  divine  decrees  before 
the  other  took,  place  in  the  world.  Vid.  Confideratiom^  note  f . 
p.  187. 

There  muft,  indeed,  be  fome  ideas  common  to  them  both,  or 
clfe  the  one  could  be  no  kind  of  introduction  to  the  other  ;  but 
to  identify  thefe  two,  or  go  backward  in  accommodating  the 
latter  to  the  former,    the  more  perfe6t  inftitution  to  the  lefs, 
feems  not  a  very  natural  fuppofition  ;  granting  the  firft  to  be  any 
divine  inftitution  at  all,  of  which  before;  ConfidcratmtSy  p.  49, 50. 
note  /.    And  to  attempt  a  folution  by  admitting  both  fchemes, 
viz.  that  this  inftitution  of  facrifice  may  have  been  originally 
divine ;   (  as  the  fame  author  does,  p.  478.)  looking  forward  to 
the  great  atonement,  and  leading  mankind  to  an  apprehenfion  of 
it ;  at  the  fame  time  allowing  that  atonement  itfelf  to  have  a  re- 
trofpect  to  fuch  apprehenfion,  and  to  be  really  grounded  there- 
on ;  feems  to  be  arguing  in  a  circle,  and  leaving  the  whole  with- 
out any  proper  ground  at  all.   Nor,  laftly,  is  the  facrihce  of  the 
death  of  Chrift,  to  be  refolved  into  a  w.QXt popular  ■^'hx^k\  as  when 
one  perfon  is  vulgarly  faid  to  hz  facrificed  to  another's  intereft, 
and  the  like.  Nor  can  thofe  numerous  texts  which  are  common- 
ly produced  on  this  occafion,  and  feem  to  denote  fomething  vi- 
carious^ be  eafily  explained  in  any  other  fenfe  ;  though  much  in- 
deed has  been  done  this  way  by  very  honeft,  and  able  writers. 
And  on  fecond  thoughts,  I  am  \^^  to  imagine,  that  much  more 
may  yet  be  done  ;    that  when  we  come  to  a  more  perfect  un- 
derftanding  of  the  fcripture-'anguage,  we  may  be  able  to  ac- 
count for  aJl  paflages  upon  this  fubjecft,  which  point  at  the  par- 
ticular circumftance  of  pouring  out  tiie  blood  in  facrifice,  as  in- 
tended only  to  ilhiftrate  fo  inuch  of  that  exalted  ad  of  Chrift, 
whereby  he  offered  himfclf  to  certain  death,  in  the  difcharge  of 
his  miniftry;  a  miniftry,  undertaken  out  <^f  the  moft  intenfe  love 
to  mankind,'  and  executed  with  the  greateft  patience,  conftan- 


286  Reflect ms  on  the 

difcipline.    Such  perfons  were  in  many  refpe6ls 
mofl  difficult  to  be  dealt  with  -,  but  no  unfit  in- 

flruments 

cy,  and  refolution;  for  their  recovery  from  the  dominion  of  their 
evil  habits,  and  of  thofe  evil  Beings  which  feduced  them  j  in 
order  to  convince  them,howmuch  he  had  that  recovery  at  heart; 
and  of  what  infinite  confequence  it  was  to  them  ;  who  had  all, 
like  loji  J})eep^  gone  ajlray^  and  expofed  themfelves  to  fuch  immi- 
nent danger  of  perdition,  that  nothing  could  have  faved  them 
from  it,  lefs  than  the  perfevering  care  of  that  good  Shepherd^ 
who  will  7iot  leave  his  flock ^  when  the  wolf  cometh;  but  faithfully 
perfifis  in  guarding  and  defending  them,  even  at  the  expence  of 
his  own  life.    This  is  the  very  image,  under  which  he  himfelf 
hath  fet  forth  that  tranfadion  to  us  :  [Vid.  infra  p.     .]  which 
though  it  were  no  proper  facrifice,  in  the  grofs  fenfe  of  the 
word ;  yet  confidering  the  circumftances  under  which,  and  the 
intent  with  which,  this  offering  was  made  ;  it  anfwered  all  the 
ends,  and  attained  the  benefits  of  every  kind  of  facrifice ;  viz. 
the  preferving,  or  reftoring  a  perfec5l  union  between  man  and  his 
Maker :  [fee  Sykcs  on  Heb.  vii.  27.  Benfon^  Life  of  Ghrifl,  p.445.  J 
and  thence  became  a  more  fignal  inftance  of  that  progrefs  and 
improvement,  carried  on  among  the  divine  difpenfations,  which 
•we  are  maintaining,  than  if  it  had  been  wholly  of  the  fame  kind 
with  the  former  inftitutions;  and  nothing  more,  than  a  piacular 
vi6lim ;  fuppofmg  any  fuch  to  have  ever  been  admitted  for  grofs 
violations  of  a  moral  law.    See  ^ykes  Script.  Do6lr.  of  Red. 
p.  328,  &c.  I  would  then  have  all  that  Chrift  did  and  fuffered, 
taken  into  the  general  plan  of  our  redem.ption  ;  and  all  parts  of 
it  underftood  in  fuch  a  manner,  as  to  have  the  fame  tendency, 
toward  the  reformation  and  melioration  of  mankind ;  to  be  a 
plan  of  moral  difcipline,  and  rational  government ;  in  its  own 
nature  exquifitely  calculated  to  help  and  enable,  to  excite  and 
encourage  us  to  %vork  out  our  falvation ;  not   as  mechanically 
working  it  out  for  us ;  or  arbitrarily  transferring  the  a6ts  and 
attainments  of  one  perfon  to  another ;  without  any  real  ground 
of  refemblance,  or  conformity  between  them  ;  or  reconciling 
fuch  as  have  been  at  enmity  againft  each  other,  without  ever 
reaching,  or  removing  the  tme  caufe  of  all  that  enmity :  though 
thefe  and  the  like  foreign,  unfcriptural  notions,  are  often  mofl 
unhappily  mixed  with  the  prefent  fubjecl. 

I  fhall  difmifs  this  point  with  obferving,  how  nearly  the  me- 
diatorial office,  in  refpeit  of  vicarioufnefs,  feems  to  refemble 
fome  other  parts  of  the  divine  oeconomy.  That  as  God  Al- 
mighty, in  the  general  government  of  the  world,  is  pleafed  to 
make  ufe  cf  man\  fubordinate  agents,  whofe  private  happinefs 

and 


Life  and  Character  of  CHRIS  T.         2  87 

{Iruments  for  that,  which  they  were  then  defigned 
for,  namely,  to  teftify  what  they  had  fo  often 
feen  and  heard^  and  on  ail  accounts,  mod  proper 
to  afford  the  beft,  moil  unexceptionable  evidence 
to  futurity  :  fuch  as  could  by  no  means  be  fup- 
pofed  capable  either  to  conceive  a  fcheme  fo  great 
as  that  of  reforming  a  world-,  of  altering  all  its 
cuftoms  and  opinions ;  or  entertain  the  leaft  hope 
of  accompliihing  it,  whenever  fuggefted  to  them : 
fuch  as  wanted  both  courage  and  condu6l  to  at- 
tempt this  vaft,  and  truly  original  defign,  with 
any  profpect  of  fuccefs  :  fuch  laftly,  as  he  mufl 
fuffer  often  to  doubt,  and  difpute  with  him  ;  to 
diftruft,  defert,  and  even  deny  him  :  to  convince 
after-ages,  that  they  were  fuch  as  could  not,  with 
the  leaft  ftiew  of  reafon,  be  fufpe<5led  of  having 
at  firft  concerted  all  this  of  themfelves ;  or  carri- 
ed 

and  perfeflion  maybe  greatly  advanced  by  fuch  agency;  and 
who  may  be  fuppofed  to  carry  on  the  ends  of  this  government, 
in  ways  mod  natural  and  agreeable  to  the  whole  conftitution ; 
fo  in  his  treatment  of  a  particular  people,  he  is  faid  to  enter  in- 
to covenants  with  them,  and  convey  fome  extraordinar}'  benefits 
and  privileges  to  them,  by  the  means,  on  account,  and  for  the 
fake  of  fome  eminently  good  perfons  amongft  them,  or  their  pro- 
genitors :  In  like  manner,  he  m.ay  be  conceived  to  tranfa6l  the 
greateft  and  moft  important  affair  of  our  falvation,  to  fix  the  con- 
ditions of  a  future  ftate,  or  fettle  the  conveyance  of  eternal  Li/i^y 
to  mankind,  [the  grand  aim  and  completion  of  his  feveral  dif- 
penfations ;]  through  the  mediation  of  that  great,  good,  and  glo- 
rious Being,  who,  by  his  own  appointment,  came  down  from 
heaven  on  purpofe,  as  well  to  procure  a  place  there  for  us,  as 
to  prepare  us  for  it,  and  condudl  us  to  it :  to  each  part  of 
whofe  commifllon  a  due  regard  ought  to  be  had  by  us;  but 
more  efpecially,  to  that  of  his  death;  which  is  reprefented  as  the 
great  condition  performed  by  him,  in  order  to  give  us  a  proper 
title  to  this  loft  inheritance  ;  and  v/hlch  in  no  other  view  appears 
to  have  a  diftind  end,  or  ufe,  commenfurate  to  the  defcriptions 
given  of  it  in  holy  Scripture.  —  But  fee  what  Dr.  Syhs  has  wrote 
at  large  upon  the  fubjed.  Scrip.  Dodr.  of  Red.  kc.  and  Dr. 
Benfcn^  Life  of  Chrift.  c.ii,  fccfl.i. 


288  Reflexions  on  the 

ed  it  on  afterwards  among  themfelves ;  or  efFe6l* 
ed  what  they  did  of  it,  by  any  method  merely 
human  *. 

With  fuch  as  thefe  did  Chriji  hold  converfation, 
during  the  whole  courfe  of  his  miniftry  ;  affec- 
tionately complying  with  their  weaknefs,  patient- 
ly enduring  their  perverfenefs,  in  order  to  cure 
them  both ;  to  ftrengthen  and  increafe  their  faith 
by  degrees,  and  free  them  from  all  fuperftitious 
fears  -,  to  open  their  eyes,  and  enlarge  their  un- 
derftandings  fo  far,  that  at  length  they  might, 
eve?!  of  themfelves^  j^dge  what  was  rights  and  teach 
the  fame  to  others.  To  thefe,  and  by  them  to 
the  world,  he  fets  a  perfe6l  pattern  of  true  he- 
roifm,  viz.  humility,  and  refignation  to  the  will 
of  God  ;  of  meeknefs,  and  the  moft  extenfive  be- 
nevolence to  man  J  demonftrating  to  what  height 
virtue  may  be  carried,  under  the  moft  difadvan- 
tageous  circumftancesj  and  fhewing  the  pradli- 
cablenefs  of  each  part  of  our  duty,  in  the  greateft 
difficulties.  With  the  utmoft  zeal  and  conftancy, 
does  he  endeavour  to  difiiiade,  and  drive  men 
from  their  ruin  ^  and  in  the  moft  endearing  man- 
ner, ftrive  to  draw,  and  win  them  over  to  their  true 
intereft  and  happinefs;  and  raife  their  minds 
above  the  little  interefts  of  this  world.  Little- 
children^  yet  a  little  while  I  am  with  yoUy  ^—  but 

let 

*  Mirum  eft,  quam  parum  acuti  elTent  apoftolorum  nonnulli : 
fed  data  opera  tales  a  Chrifto  eledos  fuilTe  verifimile  eft  ;  ne  dum 
putabant  fe  intelligere  quis  eftet,  quidve  moliretur,  quidpiam  in- 
genio  fuo  freti,  quod  Evangelic  noceret,  aggrederentur ;  neve 
pofTent  dogmatum,  quae  nunciabantur,  inventores  haberi.  Cle- 
ric, in  Job.  xiv.  7.  Comp.  Id.  Eccl.  Hift.  Ann.  xxvii.  14,  15. 
How  different  is  the  chara6ler  of  St.  Paul  /  and  with  what-pro- 
priety  therefore  was  his  call  deferred,  till  different  qualities  and 
talents  became  of  equal  ufe,  to  the  propagation  and  defence  of 
the  gofpel ! 


Life  and  Charaaer  of  CHRIS  T.  2  S9 

Jet  not  your  hearts  he  troubled -.,  I  go  to  prepare  a 
place  for  you.  Te  are  not  of  the  worlds  eiien  as  I  am 
not  of  the  world.  In  the  world  ye  Jl^all  have  tri ha- 
lation ;  but  be  of  good  cheer ^  I  have  overcome  the 
world  * . 

Having  denied  himfelf  the  comforts  and  en- 
joyments of  this  world,  in  the  fame  caufe  for 
which  he  left  the  glories  of  the  other,  and  at 
length  laid  down  his  life  in  executing  that 
fcheme  for  which  he  firll:  alfumed  it ;  he  does  not 
even  here  quit  the  fame  merciful  defign,  but  raifcs 
himfelf  to  revive  the  hopes  of  his  defponding  fol- 
lowers; to  comfort  and  confirm  them  in  the  faith, 
and  give  them  full  allurance,  that  he  now  had 
all  power  in  heaven  and  earth.  And  great  occa- 
fion  was  there  for  fuch  ground  of  comfort  to 
them,  who  thought  they  had  loft  him,  for  whofe 
fake  they  had  parted  with  all  things  befide ; 
greater  yet  to  reform  and  re6lify  their  notions  of, 
and  expedations  from  him;  which  were  flill  fix- 
ed on  prefent  profpecls  of  advancement,  notv/ith- 
ftanding  whatfoever  he  had  taught  them  to  the 

con- 

*  For  a  fpeclmen  of  that  inimitable  iendernefs  and  intenfe  i^,?- 
voiion^  which  made  fo  diftingui filing  a  part  of  our  blefled  Sa- 
viour's character,  and  which  contributed  fo  greatly  to  the  com- 
fort and  fuppcrt  of  his  difciples  under  all  their  trials ;  I  refer  to 
thefe  admirable  chapters  of  'it.Johti's  gofpel,  part  of  tivs  13th 
and  the  4  following ;  and  appeal  to  the  experience  of  even  the 
coldeft  and  mofl  carelefs  reader,  whether  he  can  help  being,  in 
fome  meafure,  ftill  affeciled  by  them  ;  particularly  the  iaft." 

That  thefe  bear  the  plaineft  marks  oihe'mg  genuine^  and  there- 
fore furnifh  a  ftrong  prefumptive  argument  for  the  truth  of  our 
religion,  fee  Diuhal's  excellent  Difcourfes,  Serm.  4.  That  they 
contain  a  beautiful  allufion  to  th.e  high-priefl's  acTt  of  atoning  for 
Iiimfclf,  his  brethren,  and  all  the  people,  on  the  great  day  ot  ex- 
pialioTiy^  as  prefcnbed  \nLev.  xvi.  6 — 17,  may  be'feen  in  Be/ipfi's 
LifecfChrift,  c.i.  ieet.  2.  p.iO.  and  c.  11. 'feet. .7.  P.4S9.' 

T 


290  ReJleBions  on  the 

contrary -f-:  nor  could  they  help  concluding,  that 
he  would  at  this  time  certainly  make  ufe  of  all 
his  power,  in  the  entire  deftruclion  of  his  and 
their  enemies ;  and  the  eredling  of  the  fo  long- 
looked-for  kingdom,  to  which  every  other  king- 
dom of  the  earth  fliould  bow.  But  he  foon  fliews 
them,  how  far  this  was  from  being  any  part  of  his 
office,  as  defcribed  by  the  prophets  ;  how  utterly 
inconfiftent  with  his  whole  behaviour  in  difcharg- 
ing  it :  that  on  his  very  firit  entrance  on  it,  he 
had  rejected  and  defpifed  the  oifer  of  thefe  king- 
doms, and  their  glory  i  and  that  for  the  future, 
they  muft  think  of  renouncing  all  their  narrow 
national  prejudices  of  a  peculium  fraught  with 
all  temporal  privileges,  and  full  of  nothing  but 
conqueff,  wealth,  and  power :  that  inftead  of 
coming  2iMeJJiah  to  blefs  his  people  in  their  fenfe, 
[which  would  have  been  a  curfe  to  every  other 
people,]  by  diftinguifliing  them  from  the  reft  of 
mankind  in  things,  to  which  they  had  no  better 
title,  and  of  which  they  were  not  like  to  make 
any  better  ufe ;  by  not  only  delivering  them  from 
their  fubje61:ion  to  all  other  nations,  but  reducing 
every  nation  into  an  abfolute  fubjedtion  to  them  5 
—  that  he  was  to  bring  them  bleffings  and  deli- 
verances, and  raife  them  to  a  dominion  of  quit& 
another  kind  j  to  blefs  them  by  turning  every  one 

of 

t  That  the  true  fcope  of  his  whole  Sermon  on  the  mount 
was  to  correct  the  carnal  notions  they  had  of  the  MeJJiah's  king- 
dom, and  the  bad  difpoutions  they  were  under  in  confequence 
thereof;  and  that  this  is  the  right  key  for  opening  the  proper 
meaning  and  connection  of  that  Sermon,  is  demonftrated  at 
large  by  Bhir^  in  his  excellent  Paraphrafe  on  the  5,  6,  and  7 
chapters  of  St.  Matt,  and  throughout  his  difcourfes  on  that  fub- 
je6t. — That  it  contains  all  things,  that  were  then  wanting  and 
neceflary  to  the  falvaficn  of  thole  hearers,  to  whom  our  Saviour 
at  that  time  addrcifcd  himfelf,  ib.  Vol.  IV.  S.  20.  p.  301. 

5 


Life  and  Charaaer  of  CHRIS  T.  291 

of  them  from  their  i?iiquities ;  to  deliver  them 
from  their  fpiritual  chains  of  darknels,  death, 
and  mifery  5  and  bring  them  to  the  light  of  life, 
and  happinefs  in  his  heavenly  kingdom :  the  v^'ay 
whereunto  they  were  to  be  the  means  of  opening 
to  all  the  reft  of  the  world,  inviting  mankind  in 
general  to  enter  with  them  into  it ;  as  their  fore- 
fathers had  been  the  great  inftruments  of  leading 
men  to  the  knowledge  of  that  one  true  God,  who 
is  the  giver  of  it.  That  as  thefe  his  followers  had 
all  along  {<tcn  ample  proofs  of  his  divine  legation 
to  this  purpofe,  and  were  now  to  be  let  into  the 
nature  and  defign  of  his  undertaking  [p],   fo  far 

as 

( p )  I  find  fome  perfons  often  complaining,  that  they  want  to 
know  d\^m&\y  what  t\\\s  undertaking  of  our  Saviour's  was,  what 
it  was  that  Chriji  really  did  and  taught ;  and  what  is  his  religion. 
The  former  has  in  part  been  touched  upon  above,  note  (tt).  To 
the  latter,  I  thihk,  an  anfwer  may  be  drawn  from  p.  108,  &c.  of 
Confiderations,  to  this  purpofe  : 

He  came  with  full  credentials  from  the  Father^  to  tranfacl  our 
peace  and  union  with  him  ;  to  proclaim  an  entire  amnejiy  for  paft 
offences,  and  procure  an  effectual  remedy  againft  the  dominion 
of  any  future  ones  ;  to  publiih  new  terms  of  falvation,  [a  new 
do6l:rine,  fays  Grotiu'Sy  Ep.  33.  requiring  fincere  repentance,  and 
promifing  remijfion  of  fins,  and  everlafting  life,'\  and  put  us  into 
a  condition  of  ading  up  to  them  ;  to  reftore  a  communication  be- 
tween God  and  us,  \hy  prayer  and  \hQ  facraments\'\  to  lay  down 
fufiicient  rules  for  our  behaviour  towards  God,  ourfelves,  and 
one  another ;  to  offer  the  cleareft  and  moft  cogent  arguments  for 
our  compliance  with  thefe,  [in  the  feveral  articles  of  our  be- 
lief;] and  thereby  afford  us  the  mofl  ample  means  and  motives 
to  refemble  the  divine  nature,  grow  in  grace,  and  qualify  our- 
felves for  unlimited  degrees  of  happinefs  and  perfedion.  By  his 
own  example  pointing  out  the  way  to  this  ;  and  by  his  docfriney 
in  the  firfl  place,  reforming  the  wrong  judgements,  and  perverfe 
difpofitions  of  mankind  in  matters  of  religion,  [of  thole  more 
efpecially  among  whom  he  lived  ;  vid.  laft  n.  f .]  removing  the 
falfe  principles  on  which  they  grounded  it ;  the  foolifh  pradices 
which  they  had  incorporated  with  it;  and  in  their  flead  fubfti- 
tuting  fuch  important  duties,  and  diredin^  to  the  acquirement 
of  fuch  intrinlically  good,  virtuous  habits,  as  would  in  their 

T  2  own 


292  RefleBiojis  on  the 

as  they  were  able  to  bear  a  part- in  it  themfelves  j 
ib  they  flioald  fhortly  be  invefted  with  fufficient 
powers  to  carry  it  on  without  him,  and  enabled 
to  proclaim  and  propagate  it  to  the  ends  of  the 
earth.  Having  tlius  fpent  forty  days  in  training 
and  preparing  his  difciples  for  their  future  trials, 
in  this  great  work  of  eftablifhing  a  kingdom  of 
fo  very  different  a  fort,  and  to  be  eftablifhed  by 
ways  fo  different,  from  what  they  had  hitherto 
imagined,  he  meets  them  all  together  j  leads  them 
out  to  fome  diftance  from  Jerufalem  -,  takes  leave 
of  them  with  his  laft  benediction  ^  and  having 
promifed  to  give  them  yet  farther  proof  of  his 
care  and  love,  by  fending  them  another  Comforter  -, 
afcends  vifibly  before  them  into  heaven. 

Having  taken  a  Ihort  view  of  our  Saviour^s 
condu61:,  more  particularly  in  private  life,  and 
run  over  fome  of  the  ftcps  of  his  humiliation ; 
let  us  ftop  to  refle6l  a  little  on  the  ufe  and  excel- 
lence of  fuch  a  charaBery  and  obferve  fome  of 

the 

own  natures  necefTarily  lead  to  that  ftate  of  perfection  ;  and  be- 
come each  an  elTential  part  thereof :  founding  the  whole  upon 
its  proper  bafis,  the  true  LOVE  of  GOD  ;  and  joining  all  toge- 
ther in  that  bond  cf  peace  and  of  all  virtues,  CHARITY  to  man. 
I'he  fubftance  therefore,  or  material  part  oiCJ^ri/Fs  religion,  con- 
tains all  that  can  poflibly  be  comprehended  under  the  notion  of 
pure  religion ;  whatfoever  is  really  excellent  and  ufetul  in  every 
ftation  or  relation  of  life  ;  with  all  fuch  helps  as  tend  to  encou- 
rage ahd  fupport  us  in  purfuing  this,  and  are  in  general  necelfa- 
ry  to  the  attainment  of  it :  it  admits  and  includes  every  thing, 
which  either  may  conduce  to  the  welfare  of  men  in  the  prefent 
ftate;  or  duly  ht  and  difpofe  them  for  everlafting  happinefs 
in  another  :  and  in  (hort,  can  be  defcribed  no  otherwife,  than 
is  done  by  the  tv-zo  apoftles,  Phil.  iv.  8.  2  Pet.  i.  4,  5,  Sec.  Vid. 
Coiifiderations^  P-3S-  or  Bp.  of  i^///w^/v's  ElTay  on  the  Priejlhoody 
p.  68,  &c.  or  Jefierys  Tracts ;  who  feems  to  have  had  as  pure 
and  perfci^l  notions  of  the  Chriftian  inftitution,  as  any  writer  in 
his  time.  See  alfo  Dr.  Leland's  excellent  fummary  of  the  Chri- 
ftian Do6lrine  wirh  regard  toGod,  our  neighbour,  and  ourfelvesL 
Advantage  and  Necelfity,  &c.  Vol.  II.  Part  ii.  c.  13. 


Life  and  CharaSier  of  CHRIS  T.  293 

the  benefits  which  we  receive  from  this  part  of 
his  conduct. 

Whenever  we  turn  our  thoughts  upon  the  in- 
finite perfe6lions  of  the  moft  high  God,  and  try 
to  form  fome  fuitable  apprehenfions  of  them; 
though  they  appear  well  v/orthy  of  all  adoration, 
yet  is  our  view  of  them  but  faint  and  dim,  on 
account  of  their  fublimity  and  diftance  from  us  ; 
and  what  views  we  have  of  them,  are  apt  rather 
to  excite  aftonifhment  and  awe,  than  move  the 
fofter,  more  endearing  palTions  :  and  therefore 
the  ideas  of  loving  and  delighting  in  God  were 
fuch,  as  the  moft  elevated  heathen  writer  could 
not  reach. 

But  here  the  Deity  lets  himfelf  down  to  our 
capacities,  and  is  on  a  level  with  our  tendereft 
affections  3  difcovers  himfelf  under  the  near  rela- 
tions of  a  friend,  a  father ;  difplays  fuch  an  af- 
fedting  fcene  of  the  moft  merciful,  mild  conde- 
fcenfion,  as  muft  ftrike  even  the  duUeft,  warm  the 
coldeft  heart. 

The  Lord,  who  knows  our  frame,  fees  that 
we  are  not  capable  of  beholding  him  in  his  full 
glory ;  and  therefore  kindly  draws  a  veil  over  it, 
and  fuits  his  feveral  difpenfations  to  the  fubje6ls 
of  them.  He  fends  a  meflenger  in  our  own  ftate 
and  circumftances ;  who  being  encompafted  with 
our  infirmities,  experiencing  our  difficulties  and 
temptations,  and  having  a  fellow-feeling  of  our 
troubles;  might  fliew  how  well  qualified  he  was 
to  bear  with  us,  and  help  us  to  bear  them  ;  to 
have  compaiTion  on  the  ignorant,  and  thofe  that 
were  in  error  j  pointing  out  to  us  the  true  way, 
ap^l    enabling  us   to  walk  thefein  :    leading  us 

T  3  gently 


294  "ReJleBiom  on  the 

gently  by  the  hand  *,  inviting  and  encouraging 
us  to  come  to  God  through  him.  /  am  the  way^ 
the  truths  and  the  life  ^  he  that  hath  feen  me^  hath 
feen  the  Father.  All  that  my  Father  hath  is  mine : 
I  and  my  Father  are  one^  as  I  and  you  are  one, 
I  have  not  called  you  fervantSy  but  friends  and  bre- 
thren. The  Father  himfelf  loveth  you  ;  and  if  ye  love 
him,  as  he  loveth  me,  and  I  love  him  ;  we  will  ma- 
nifeft  ourfelves  to  you ;  we  will  come  unto  you,  and 
make  cur  abode  with  you. 

Thus  he,  who  was  to  his  own  people  formerly 
the  Lord  of  Hojls,  a  mighty  God  and  terrible, 
jealous,  avenging  ;  and  whofe  whole  worftiip  was 
ftiled  fear,  [a  worfhip  well  accommodated  to  fuch 
people  5]  is  now  to  men  of  more  enlarged  minds, 
under  this  proportionably  more  indulgent  difpen- 
fation,  the  God  of  all  joy,  and  conflation  ;  the  Father 
of  mercies ;  whofe  children  and  heirs  we  are  faid 
to  be ;  whom  we  are  taught  to  approach  in  a 
more  liberal  way,  with  a  true  filial  alTurance  ; 
whofe  darling  attribute  is  goodnefs  j  and  the  firft 
principle,  and  great  commandment  in  his  law, 
the  end  and  the  completion  of  it,  love. 

Thefe  amiable  reprefentations,  confirmed  by 
a  long  train  of  condefcending  meeknefs,  and  il- 
luftrated  in  the  moft  free,  familiar  manner  i  mufl 
above  all  things  tend  to  ftrengthen  and  invigo- 
rate our  faith,  enliven  our  hope,  and  draw  our 
whole  foul  after  him  that  fo  loved  us,  and  lived 
amongft  us :  efpecially  that,  which  mufl  feem  to 
be  the  greatefl  pofTible  inflance  of  affection  for 
us,  his  voluntary  laying  down  his  life,  to  recon- 
cile us  to  him  and  our  heavenly  Father.  This 
cannot  but  endear  his  character  to  all,  who  are 

capable 

*  La£lant.  de  Ver.  Sap.  L.  iv.  24. 


Life  and  CharaBer  of  CHRIS  T.         295 

capable  of  giving  attention  to  it ;  and  will,  in  a 
much  more  near  and  tender  manner,  unite  him 
to  us,  and  make  the  memory  and  contemplation 
of  him  infinitely  more  aifefting;  than  that  of  any 
other  Being,  however  great,  good,  and  glorious,  ^ 
who  has  not  undergone  the  like  office,  or  ap- 
peared in  fuch  lights  to  us. 

And  though,  in  order  to  direct  our  reafoii 
and  judgement  to  the  principal  object  of  religious 
worfliip,  and  guard  againft  every  mifconception 
of  our  true  relation  thereto  j  we  are  oft  remind- 
ed, who  it  was  that  originally  provided  this  re- 
demption for  us  ;  who  fo  fir  ft  longed  the  worlds  as 
to  give  his  only  begotten  Son,  for  our  falvation ;  and 
are  taught  to  refer  all,  ultimately,  to  the  glory  of 
God  the  Father :  yet  in  that  other,  no  lefs  elTen- 
tial,  [perhaps  with  the  bulk  of  mankind,  much 
fuperior]  part  of  our  nature,  by  which  religion 
and  every  thing  elfe  takes  the  ftrongeft  hold  of 
us,  the  pajjions ;  we  are  neceiiarily  touched,  in  a 
much  more  fenfible  manner,  w4th  what  is  fo  very 
adequate  and  obvious  to  our  prefent  compre- 
henfions,  and  as  it  were  analogous  to  what  we 
feel  among  ourfelves;  and  may  be  fatisficd,  that 
the  kind  Author  of  our  being  will  make  due 
allowances  for  this,  fo  far  as  it  is  neceflary  and 
unavoidable  j  which  is  the  cafe  at  prefent  uni- 
verfally  ;  and  every  one  that  refle6ls  upon  the 
general  turn  of  his  own  mind  in  his  devotion, 
will,  I  believe,  find  it  fo :  which  is  an  experi- 
mental proof  of  the  propriety  and  beauty  of  the 
plan  in  this  refpeci:. 

And  as  this  difpenfation  was  well  fuited  to  the 
frame  of  human  nature,  and  an  improvement  on 
the  foregoing  one  to  the  Jews  -J  fo  was  it  no  lefs 

T  4  fitly 


296  KefieBiom  on  the 

fitly  accommodated  to  the  ilatc  of  the  heathen 
world;  and  no  lefs  necefTary  in  the  circumftances 
under  which  that  then  was,  and  muft  have  con- 
tinued. 

The  founders  and  fupporters  of  religious  inlli- 
tutes  among  the  Gentiles^  had  nothing  but  fome 
empty  apparitions  of  their  idle  deities,  or  more 
uncertain  tales,  and  blind  reports  to  build  upon; 
fome  of  them  ill  devifed  by  themfelves,  others 
in  great  part  copied  from  true  fcripture-hiftory, 
or  primitive  tradition ;  but  all  fo  ftrangely  abufed 
and  blended  with  each  kind  of  vice  and  folly, 
to  comply  with  the  general  corruption  of  man- 
kind, and  fuit  them  to  the  feveral  taftes  and 
tempers  of  particular  countries ;  a§  at  length  ren- 
dered the  whole  little  elfe  than  a  compound  of 
abfurdity  and  immorality  ;  and  made  their  very 
worfliip  and  devotion  impious.  Their  doftrines 
and  fabfequent  rites,  muft,  by  this  means,  be  very 
complicated  3  and  vary  according  to  the  various 
degrees  of  fuperflition  and  impurity  that  reigned 
amongfi  them  :  but  yet  were  fo  far  of  the  fame 
caft  and  complexion,  that  there  could  be  no 
great  room  for  a  competition  with  each  other, 
in  point  of  either  truth,  or  excellence;  it  would 
be  hard  to  diilinG;uiih  between  the  different  forts 
of  evidence  and  authority  producible  in  diffe- 
rent places  for  the  one ;  or  of  the  reafons  that 
might  be  alledged  to  explain,  and  vindicate  the 
other;  fmce  cuftom  vv^as  the  common  plea  for 
both  :  fnice  both  were  equally  uncertain  in  their 
Origin  ;  and  both  alike  unprofitahle  as  pertaining 
to  the  confcience.  So  that  when  any  fpecies  of  ido- 
latry was  once  eflablifhed  in  a  city  or  nation,  it 
muif  with  the  generality,  be  either  a  point  of  ne- 

cellity 


Life  and  CharaBer  of  CHRIS  T.  2  97 

ceflity  to  abide  by  it,  fince  they  could  find  no 
better  ;  or  appear  a  matter  of  indifferenGe,whether 
they  lliould  exchange  it  for  any  other ;  or  admit 
that  other  along  with  it,  as  occafion  ferved  :  and 
this  might  well  be  left  to  the  determination  of 
the  ftate. 

Such  were  the  circumftances  of  the  heathen 
v/orld,  when  Chn'/i  appeared  ;  to  put  an  end  to 
all  thofe  lying  'umiities^  and  turn  men  to  the 
living  and  true  God-,  by  introducing  a  fyflem 
of  religion  fuitable  to  fuch  a  Being,  and  which 
w^ould  lead  them  to  the  love  and  likenefs  of 
him. 

Farther  ^  men  had  been  fo  long  ufed  to  the  no- 
tion of  appearances  and  meflages  from  Heaven, 
and  thefe  been  made  the  ground  of  every  article 
of  faith,  and  mode  of  worfhip;  that  nothing  but 
a  real  ojie^  one  of  a  fuperior  kind,  and  better  cir- 
cumftanced  j  could  be  conceived  effe6lual  to 
filence  every  wild  pretence  of  that  fort ;  and  re- 
duce men  to  a  right  faith,  and  a  fuitable  pra6lice: 
nothing  lefs  would  be  able  to  lead  fuch  to  a  firm 
belief  in  one  true,  fpiritual,  invifible  God  ;  and 
induce  them  to  worfhip  him  in  fpirit  and  in  truth -y 
and  afilire  them  of  always  finding  accefs  to  him, 
through  one  only  all-fufficient  Mediator.  Dry, 
abftracl  reafoning  would  go  but  a  little  way  with 
the  vulgar,  who  are  moil  fiifceptible  of  impref- 
fion  ;  but  yet  require  fomething  flrong  and  vi- 
fible  to  ftrike  them ;  nor  would  a  few  tranfienr 
figns  and  wonders  ferve  to  make  any  fuch  im- 
preflion  laft.  Of  thefe  they  had  too  many  re]jort- 
ed  among  them ;  and  the  more  common  fuch  re- 
ports grew,  the  lefs  were  they  mjnded  j  not  only 
on  account  of  their  fufpicious  evidence  ^  though 

that 


zg2  Reflediions  on  the 

that  was  enough  to  difcredit  them ;  but  chiefly 
for  want  of  conne^lion  with  fome  regular  courfe 
of  goodnefs,  and  a  i-tt  of  dodrines  worthy  of 
fuch  interpofition  from  Heaven  ;  and  of  their 
being  exprefsly  produced  as  vouchers  for  thefe 
doftrines,  and  applied  dire6tly  to  confirm  that 
interpofition. 

This  did  Chriji  fully  and  frequently  j  in  the 
plaineft  and  moft  public  manner :  and  hereby  did 
his  inflitution  outlhine,  and  extinguifh  every  part 
of  heathenifm,  as  well  in  point  of  evidence  af-^ 
forded  to  it}  as  of  inftrudion  conveyed  by  it. 
From  whence  might  be  drawn  another  proof, 
both  of  the  ufefulnefs  of  fuch  a  plan,  and  of  the 
great  necefTity  that  there  was  for  it. 

But  I  proceed  to  what  we  were  about  to  con- 
fider,  njiz,  fome  of  the  remarkable  circumflances 
in  our  Saviour's  more  public  life,  and  manner  of 
teaching. 

As  to  the  former,  we  cannot  but  obferve  a 
furprifmg  mixture  of  humility  and  greatnefs, 
dignity  and  felf-abafement,  in  his  general  de^ 
meanour;  both  which  were  equally  inftru6live  in 
their  turns.  Sometimes  we  find  him  folemnly 
afTerting  his  divinity;  at  other  times  the  meekeft 
and  the  lowefV  of  the  fons  of  men :  fometimes 
reminding  his  followers,  that  he  could  command 
legions  of  angels,  were  it  neceflary ;  at  others, 
apprifmg  them,  that  he  fhould  be  more  deftitute 
of  common  conveniencies,  than  even  the  beafts 
of  the  field,  or  birds  of  the  air ;  now  telling 
them,  that  a  greater  than  Solofnon  is  amongfl 
them  ;  now,  wafhing  his  difciples'  feet.  Con- 
fcious  of  his  own  power  and  juft  prerogative,  yet 
all  fubmillion  to  the  powers  in  being ;  comply- 
ing 


Life  and  Charadier  of  CUR  1ST.  299 

ing  with  their  laws  and  inftitutions,    however 
hazardous,  or  inconvenient  to  him  ;  and  paying 
their  demands  to  the  uttermoft,  though  at  the 
expence  of  a  miracle.  On  fome  occafions,  pub- 
lifliing  the  chara6ler  and  office  which  he  bore ; 
on  others,  carefully  concealing  them  j  in  order  to 
prevent  the  hafty  mirconftru6lion  of  his  friends  ; 
to  guard  againft  the  inveterate  malice  of  his  foes ; 
and  gain  fufficient  time  to  fix  a  good  foundation  for 
the  faith  of  all.  None  more  induftrious  and  zeal- 
ous in  the  caufe  of  God  ;   none  more  indifferent 
and  refigned  in  his  own  :    He  patiently  endures 
the  affronts  and  outrage  to  his  perfbn,   and  the 
frequent  infults  on  his  reputation;  and  intercedes 
for  the  forgivenefs  of  his  murderers  :  yet  when 
his  Father's  honour  is  concerned,  he  vindicates 
it  inflantly,  and  w^ith  uncommon  warmth  ;  he 
publickly  chaftifes  the  prophaners  of  his  temple ; 
and  threatens  the  fevereil  punifhment  to  fuch  as 
would  continue  to  blafpheme  the  power  and  Spi- 
rit by  which  he  was  ailing.  He  is  ready  to  receive 
publicans  and  harlots ;  difdains  not  to  converfe 
v/ith  heretics  and  fchifmatics  ;  perfons  mofl  odi- 
ous and  of  worfl  repute;  but  whom  he  fees  to 
be  truly  penitent,  and  really  defirous  of  inflruc- 
tion :  while  he  reje6ls  the  formal,  fan61:imonious 
hypocrite ;    and    reprimands    the    felf-fufhcient 
Pharifee.     He  detects,    and  with   authority   re- 
bukes, the  flattery  of  the  proud,  defigning  quef 
rifl ;  but  fatisfies  each  fcruple,  and  reiblves  each 
doubt,  of  the  fincere  and  humble  fearchcr  after 
truth,  even  before  they  can  be  intimated  to  him. 
He  cheriflies  the  broken-hearted ;  comforts  the 
defponding  ;   flrengthens  and  fupports  the  weak, 
and  wavering  ;  condefcends  to  the  infirmities  of 

the 


%06  ReJIetlicHS  on  the 

/the  meanell  and  moil  dcfpicable,  that  has  the 
ieafl  fpark  of  goodnefs  in  him  -,  but  never  grati- 
fies the  vanity,  or  gives  v^ay  to  the  petulancy  of 
the  greateft.  Vice  from  him  meets  with  due  dif- 
couragement  and  juft  reproof  in  all  men,  even 
thofe  of  the  higheft  ftation  j  virtue  with  kind 
compaffion,  and  a  generous  aid,  in  any  of  the 
lowefl. 

For,  Secondly  j  This  mixture  of  fo  various, 
and  feemingiy  oppofite  qualities,  which  confti- 
tuted  the  foregoing  contrafl-,  did  not  proceed 
from  any  variation  in  his  temper  ;  but  wholly  in 
that  of  thofe  amons;  whom  he  converfed.  He 
fteadily  adheres  to  the  fame  principle,  and  con- 
ftantly  purfues  one  plain  and  uniform  defign,  of 
doing  all  the  fervice  pofTible,  on  all  occafions,  to 
all  forts  of  people :  of  doing  it  in  the  moft  agree- 
able manner  too,  whenever  that  becomes  con- 
fident with  tJieir  real  intereft  :  fympathizing  with 
men  in  their  feveral  ftates  and  difpofitionsj  fuit- 
ing  himfelf  to  every  one's  circumftances,  and  ca- 
pacity J  applying  to  each  part  of  the  human  con- 
flitution  for  accefs ;  and  watching  every  motion 
of  the  heart  to  gain  admittance  :  being  himfelf 
ever  affable,  and  eafy  of  accefs  to  all  that  feriouf- 
ly  applyed  to  him  j  accepting  any  invitation,  and 
admitting  every  well-meant  inftance  of  refpefl; 
nay,  making  a  voluntary  offer  of  his  company, 
whenever  he  knew  it  would  be  ufeful  and  accept- 
able :  indulging  the  moft  fecret  wifh  of  fuch  as 
would  receive  an  obligation  from  him  3  and  en- 
hancing that  by  his  obliging  readinefs  to  confer 
it.  *  He  fubmitted  to  the  loweil  offices  for  the 
fake  of  others,  and  was  at  every  body's  fervice 
that  defired  his  aifiHance.    Pie  condefceaded  to 

the 


Life  and  CharaSier  of  CIIR  1ST.  301 

the  meaneft  company,  when  he  had  a  profpeft 
of  doing  any  good  upon  them  j  and  was  content 
to  lofe  the  reputation  of  being  a  good  man,  that 
he  might  more  effectually  ferve  the  ends  of  piety 
and  goodnefs  *.' 

His  converfation  was  free,  and  familiar;  open, 
and  undifguifed;  fober,  and  rational:  his  carriage 
clear  from  all  affecled  fmgularity;  all  rigid  and 
imnatural  feverity  ;  and  any  of  thofe  auflere,  for- 
bidding airs,  which  ufed  to  be  put  on  by  others  ; 
and  were  apt  to  procure  them  fo  much  reverence, 
and  awe,  upon  the  like  occafion.  His  very  mira- 
culous works,  were  no  lefs  evident  figns  of  mer- 
cy, goodnefs,  generofity  ;  than  of  power :  and 
equally  adapted  to  convince  men's  underftandings, 
and  engage  their  affe6lions ;  as  to  remove  their 
maladies,  or  to  relieve  their  wants  :  his  firft  pub- 
lic miracle  being  no  more  than  a  proper  a6l  of 
kindnefs,  or  humanity ;  in  preventing  the  confu- 
fion  of  a  poor  relation,  by  a  very  feafonable  fup- 
ply  of  what  was  wanting  in  his  entertainment ; 
which  want  perhaps  could  not  have  otherwife  been 
conveniently  fupplied;  and  was  mofl  probably 
occafioned  by  the  extraordinary  concourfe  he 
himfelf  drew  thither  (a-)  :    his  laft  being  no  lefs 

than 

*  Lowth's  Diredlions,  p.  197. 

(<r)  Notwithftanding  all  thefe  evident  marks  of  goodnefs  in 
this  miracle  of  our  bleffed  Saviour,  befide  many  others  that 
might  have  been  mentioned;  (fee  Dr.  Joriin\  Remarks, Vol.  11. 
p. 1 8.)  yet  it  has  met  with  no  lefs  bitter  and  unreafonablc  treat- 
ment, than  any  other  circumftance  attending  either  his  divine 
character  or  miflion  ;  even  from  fuch  as  profefs  the  highert  ve- 
neration for  the  former,  and  feem  willing  to  do  juftice  to  it 
upon  fome  occafions.  Chubb  has  been  at  the  unnecclTary  pains 
to  revive  fome  of  JVooIjh?i's  objections  pn  this  head,  without 
either  making  any  improvements  on  therh,  or  taking  the  leaft 
notice  of  the  large  and  clear  anfwers  given  to  them  j  as  is  the 


com« 


302  Refle5iio?2s  on  the 

than  an  inftance  of  the  higheft  and  moft  undeferved 

corn- 
common  cafe  with  this  kind  of  writers.  He  dwells  upon  the 
harjhnejs^  impropriety^  ^nd  fallacioufnefs  oiChriJTs,  reply  to  his  mo- 
ther ;  and  urges  the  inte7nperance^  which  muft  needs  have  been 
promoted  by  this  miraculous  produ6tion  of  wine.  Pofi  Worh 
Vol.  11.  p.  185-6-7-8.  J  •  ■> 

As  to  the  harjhnefst  which  arifes  chiefly  from  the  word  wo~ 
mariy  in  our  language ;  he  has  been  fhewn,  that  ymn  is  a  term 
ufed  by  the  beft  writers  very  confiftently  v/ith  the  hio-heft  re- 
fpedl ;  and  as  fuch,  moll:  undoubtedly  applied  elfewhere  to  the 
fame  perfon  ;  Joh.xix.  26.  That  the  phrafe  n  e/aoj  zxi  a-oi,  was 
no  more  than  a  common  exprelTion  of  fome  gentle  rebuke  for 
intermeddling  in  another's  province;  2  Sam. xvi.  10.  xix.22. 
2  Kifigs  iii.  1 3.  2  Chron.  xxxv.  2 1 .  and  might  be  exceedingly  pro- 
per^ and  even  neceflary  at  Chriji's  firft  opening  his  commilTion, 
in  order  to  guard  againft  any  fufpicion  of  his  mother's  havino- 
concerted  matters  with  him  ;  (as  the  fame  author  would  infinuate^ 
p.  186.)  to  prevent  her  interfering  at  all  in  it,  or  pretending  to 
any  influence  or  authoritative  diredion,  in  the  cafe  of  workino- 
miracles  efpecially  ;  which  was  of  publick  concern  :  and  fo  the 
following  words  may  be  taken  interrogatively,  xtto)  y\y.n  7)wox  [/.ny 
Is  not  the  time  of  my  minijiry  now  come?  To  which  we  may  add, 
that  whatever  apparent  flight  or  feverity  occurs  in  this  or  any 
other  circumftance  where  The  is  introduced,  it  may  have  been 
ordered  providential!)^,  or  by  divine  forefight ;  (as  the  fame 
thing  feems  to  have  been  done  on  the  like  account  in  other 
cafes,  v.  g.  that  of  St.  Peter  more  remarkably  ;)  to  guard  againfl: 
thofe  many  grofs  abufes  of  her  name  and  interelf,  thofe°very 
grievous  corruptions  that  in  after-times  were  fet  up  in  the  church 
of  ChriJ}^  and  fupported  chiefly  by  that  near  relation  v/hich  flie 
bore  to  him  according  to  the  flefh.  To  the  fame  purpofe  may 
be  applied  thofe  other  feemingly  difparaging  accounts,  which  he 
is  pleafed  to  give  of  fuch  relations,  in  comparifon  of  thofe  who 
flood  related  to  him  in  a  much  higher  fenfe,  viz.  a  heavenly 
one;  Matt.  yii\.  ^6-^0.  Mar.m.  ^i-^^.  Iz/i.  viii. 19-21.  xi.  27, 
28.  fee  Clarke's  xvii  Sermons,  p.  236.  [and  on  the  fame  princi- 
ple might  be  founded  that  remarkable  ertran2;ement  between 
John  the  Baptifl  and  our  blefl'ed  Saviour,  notwrthftanding  their 
being  fo  very  near  relations  ;  as  is  obferved  by  Doddridge  on 
Joh. 1.2,1.  Fam.  Ex.  Vol.  I.  p.  122.  not.  c.  Add  Jortin.,  Difc.  v. 
p.  194.  2d.  Ed.]  As  to  his  hour  not  being  come.,  if  taken  in  another 
fenfe,  i.  e.  of  doing  any  thing  for  her  benefit  in  particular ;  that 
may  relate  to  the  hour  of  his  death  ;  agreeably  to  the  common 

ufe 


Life  and  Charadler  of  CHRIST'.  303 

compaflion,  in  calmly  healing  the  wound  of  one 

of 

life  of  this  word  in  the  Gofpel,  (comp.  yoh.  vii.  8,  30.  viii.  20. 
xii.  27.  xiii.i.  xvii.i.  In  like  manner  at  the  very  beginning 
of  Chriji^s  miniftry,  the  Devil  is  faid  to  depart  from  him  for  a 
feafon,  Luk.xw.ii-  though  that  was  fo  late  as  till  his  laft  fuifering, 
called  their  hour  i.e.  thatof  his  enemies,  and  the  powerof  darknefs. 
Luk.  xxii.  53. )  for  which,  to  prevent  all  fecular  views,  he  thought 
good  to  prepare  her  at  the  very  entrance  on  his  office  ;  fignifying 
that  fhe  was  to  receive  no  kind  of  worldly  advantage  from  it  till 
he  left  the  world ;  and  when  that  time  came,  he  recommended  her 
accordingly  to  his  beloved  difciple  j  who  took  her  to  his  own 
home,  and  provided  for  her  as  if  flie  were  his  own  mother.  Sp 
far  was  Chri/i's  reply  from  any  of  that  fallacy  and  contradicTion  in 
every  vieiv,  with  which  this  author  has  been  pleafed  to  charge 
it ;  that  even  on  this  imperfecSl  view  of  the  cafe,  we  may  be  able 
to  difcern  clear  tokens  of  the  fame  divine  wifdom  and  difmte- 
refted  goodnefs  here,  which  (hines  out  in  each  of  his  difcourfes. 
Nor  is  there  any  more  ground  for  that  other  fuggeftion  of  ex- 
cefs,  from  the  gue/ls  having  drank  fo  very  freely  as  to  exhauft  phity 
of  wine-,  ib.  p.i88.  fmce  from  the  known  regulations  at  all 
marriage-feafts,  there  was  no  danger  of  itj  from  the  low  cir- 
cumftances  of  the  perfon  entertaining  here,  no  great  room  to 
apprehend  that  any  extraordinary  plenty  was  provided ;  but 
rather  the  contrary :  nor  from  what  Chriji  fupplied,  the  leaft  en- 
couragement given  to  intemperance,  during  the  remainder  of 
the  feaftjwhich  lafted  feveral  days ;  commonly  feven  :  and  where- 
in, if  we  will  fuppofe  that  this  wine  muft  have  been  all  drunk 
up,  which  we  have  no  occafion  to  do ;  as  much  might  eafily 
have  been  confumed  by  an  extraordinary  conflux  of  the  people 
in  a  few  days,  as  would  perhaps  have  otherwife  held  out  the 
reft  t«  So  little  reafon  was  there  any  way  for  fuch  rude  infults 
on  this  part  of  our  bleffed  Saviour's  hiftory  ;  that  it  might  eafily 
be  ftiewn  to  be  of  a  piece,  and  bear  the  very  fame  charaders  of 
wifdom  and  goodnefs  with  the  reft.  That  as  the  Gofpel  was 
firft  to  be  offered  to  his  own  countrymen,  (to  whom  the  promi- 
fes  were  made)  v.'hether  they  would  hear,  or  whether  they 

would 

f  yoh.  n.  3.  Et  deficiente  'vinOy  dicit  mater  Jefu  ad  eum,  Vinum  non 
habent.  Non  id  mirum  eft,  jam  enim  a  tribus  diebus  potabatur  ;  et 
adveniente  Jefu  cum  pluribus  difcipulis,  numerus  convivarum  ultra 
expeftatum  fuerat  auftus  :  Ideo  Maria  Jefum,  cujus  comitatus  alio- 
<juin  oneraflet  novum  fponfum,  admonet  potefljatis  fuce,  quafi  dicat, 
Deficit  vinum ;  tu  ergo  illud  procura,  etenim  potes :  huic  inopise 
fuccurre.  I«<w^,  Com.  in  Harm,  p. 109. 


3^4  ReJieSfions  on  the 

would  forbear  ;  and  whofe  rejeding  of  it  turhed  to  the  moi^ 
iraniediate  benefit  of  the  reft  of  the  world  ;  fo  was  this  public 
occafion  very  properly  made  ufe  of  for  the  opening  of  it,  in  the 
firft  place,  to  his  kinsfolk  and  acquaintance  ;  who,  if  they  were 
not  before  acquainted  with  his  Divine  milhon,  from  any  mira- 
cles performed  in  private,  [though  it  is  probable  they  were ; 
See  Doddr.  on  "Job.  ii.  3.]  had  hereby  a  fair  opportunity  of  fully 
canvafling  its  evidence,  and  confulting  him  upon  it,  during  all 
the  feftival ;  might  cafily  have  fatistied  each  other  about  the 
truth  of  his  pretenfions,  and  entitled  themfelves  to  the  honour 
of  being  his  rirfl:  difciples  :  though,  for  no  lefs  wife  and  good 
reafons,  they  were  moft  of  them  permitted  to  lofe  all  fuch  op- 
portunities of  being  inflrucled  by  him,  to  fhut  their  eyes  and 
harden  their  hearts  amidfl:  the  clcareft:  and  the  ftrongeft  evidence, 
and  at  length  become  of  all  men  the  moft  inveterate  both  a- 
gainft  him  and  his  dodrine  :  which  yet,  inftead  of  impairing- 
the  credit  of  either,  ferved  to  illuftrate  it  the  more,  and  render 
it  more  inconteftable  to  others  in  ail  ages ;  by  clearing  the 
whole  from  all  pollible  fufpicion  of  any  family-contrivance  ; 
of  being  carried  on  by  private  compact  ;  '(as  the  fame  condu6l 
in  the  rulers  did  efTec^tually  from  the  charge  of  its  being  any 
part  of  their  own  national  policy  ;)  or  having  been  calculated 
for  the  feparate  intereft  of  any  particular  place,  or  party  of  men 
whatfoever.  Nay,  every  one  of  thefe  perfons  who  either  re- 
jeded  him  at  firft,  or  afterwards  foribok  him,  without  ever  be- 
ing able  to  difcover  the  leaft  circumftance  of  fuch  a  defign,  af- 
fords a  plain  proof  of  the  contrary ;  as  might  be  made  ap- 
pear beyond  all  contradiction. 

But  thus  much  may  ferve  at  prefent,  for  a  fpecimen  of  the 
judgement  and  fagacity  of  fome  of  the  greateft  heroes  in  the 
caufe  of  modern  infidelity;  who,  upon  fele^ting  out  of  the  Gof- 
pels  two  or  three  pafiages  ot  this  kind,  and  letting  them  off 
with  a  little  banter,  [vid.  Characleriftlcs^V q\.  III.  p.  123.]  ground- 
ed chiefly  on  their  own  ignorance  or  inadvertency  ;  imagine 
they  have  difcovered  feveral  blots  and  blemilhes,  where  they 
ought  to  have  been  admiring  fo  many  beauties ;  plume  them- 
felves on  their  fingular  penetration;  and  immediately  conclude, 
that  they  have  overthrown  the  whole  fabric  of  Chriltianity. 

On  this  occafion,  I  fliali  take  the  liberty  of  offermg  a  few 
general  hints  to  the  admirers  of  a  late  diflinguifhed  writer  of 
this  rank,  the  celebrated  Mr.  Chuhh :  who,  notwithftanding  a 
tolerably  clear  head,  and  lirong  natural  parts ;  yet  by  ever  aim- 
ing at  things  far  beyond  his  reach;  by  attempting  a  variety  of 
fubjeds,  for  which  his  narrow  circumfiances,  and  fmall  com- 
pafs  of  reading  and  knowledge  had  in  a  great  meafure  difquali- 
tied  him  \  from  a  fafliionable,  but  fallacious  kind  of  philofo- 


Life  and  Charadier  of  CHRIS T*.  305 

phy,  (with  which  he  fet  out,  and  by  which  one  of  his  educa- 
tion might  very  eafily  be  milled,)  he  fell  by  degrees  to  fuch 
confufion  in  divinity,  to  fuch  low  quibbling  on  fome  obfcure 
pafTages  in  our  tranflation  of  the  Bible,  and  was  reduced  to  fuch 
wretched  cavils  as  to  feveral  hiftorical  fa6ts  and  circumftances, 
wherein  a  fmall  fkill  either  in  the  languages,  or  fciences,  might 
have  fet  him  right ;  or  a  fmall  fliare  of  real  modefty  would  have 
fupplied  the  want  of  them,  by  putting  him  upon  confulting 
thofe  who  could,  and  would  have  given  him  proper  affiixance; — 
that  he  feems  to  have  fallen  at  laft  into  an  almoft  univerfal  fcep- 
ticifm  ;  and  quitting  that  former  ferious  and  fedate  fobriety, 
which  gave  him  credit ;  contents  himfeif  with  carrying  on  a 
mere  farce  for  fome  time  ;  ads  the  part  of  a  folemn,  grave 
buffoon  ;  fneers  at  all  things  he  does  not  underftand ;  and  af- 
ter all  his  fair  profeffions,  and  the  iaziu:(  he  has  entered  againlt 
fuch  a  charge,  muft  unavoidably  be  fet  down  in  xXiQfeat  cf  the 
/corner. 

Hard  then  muft  be  the  lot  of  all  thofe,  who  think  themfelves 
obliged  to  vindicate  the  Gofpel  agalnfl:  fuch  a  writer  !  if  they 
are  not  only  to  make  out  all  things  plain  before  his  face,  but 
muft  alfo  find  him  eyes  to  fee,  and  an  heart  to  apply  honeftly 
what  he  does  fee: — who  is  ever  crying  out  for  convidion, 
yet  never  feems  to  know  when  he  ought  to  be  convinced  :  — 
is  juft  able  to  ftart  difliculties,  and  perplex  himfeif;  —  but  nei- 
ther can  judge  of  the  anfwers  to  them,  nor  will  believe  fuch  as 
are  capable  of  judging  :  —  If  fuch  people  will  difpute  every  day 
de  omni  fcibili ;  —  if  they  will  inftantly  determine  every  point 
of  ancient  hiftory,  who  neither  are  acquainted  with  the  lan- 
guage, cuftoms,  circumftances,  or  fituation  of  things,  times, 
and  perfons,  —  nor  will  be  taught  by  fuch  as  are  :  —  who  form 
objections  againft  facred  v^rit,  which  hold  equally  againft  every 
other  writing  in  the  world,  —  and  yet  have  not  been  able  to 
aflign  any  better  method  of  conveyance  than  by  writing ;  — 
who  deny  the  fame  equitable  allowance  to  thefe,  that  they  do, 
and  muft,  make  to  all  other  ancient  writings  ;  —  will  adhere 
clofely  to  the  literal  fenfe,  whenever  it  can  be  fkrewed  up  to 
their  purpofe,  though  they  know,  no  hiftorical  books  in  the 
world  will  bear  it ;  —  and  when  juft  anfwers,  and  the  moft 
probable  folutions  have  been  often  given  with  candour,  and 
may  be  feen  in  almoft.  every  cumment,  are  above  looking  into 
any  of  them  ;  but  rather  content  themfelves  with  repeating  the 
fame  cavils  over  and  over  again,  —  making  their  number  ftand 
for  weight, —  and  that  very  repetition  ferve  for  a  proof  that 
they  had  no  reafonable  reply:  —  what  is  this  but  a  prejudice  a- 
gainft  revelation,  greater  and  much  more'  unfair,  than  that 
which  tfiey  would  fix  upon  the  generality  of  its  vindicators  ? 

U  who. 


306  ReJJeBions  on  the 

of  thofe  who  came  with  eagernefs  *  to  take  away 
his  life  J  and  thereby  fliewiiig,  that  with  the  fame 
eafe  he  could  have  dehvered  himfeif,  or  deftroyed 
them. 

The  like  might  be  obferved  in  almoft  every  o- 
ther  cafe,  where  \\t  exerted  an  extraordinary 
power ;  which  he  did,  in  a  manner  that  more  par- 
ticularly fuited  his  own  chara6ler  -f. 

But 

who,  inftead  of  having  re-'^ourfe  to  violence  in  fupport  of  what- 
ever fupports  them,  (as  the  fame  author  has  fo  oft  infinuated,) 
are  ahvays  ready  to  give  an  anfwer  to  every  one^  that  ajheth  the 771  a 
reafo7i  of  the  hope  that  is  in  them  ;  and  v«ho  are  at  Icafc  equally 
concerned,  with  the  infidels,  to  fee  that  this  hope  be  well 
grounded  ;  fince,  by  their  avowed  principles  they  place  it  be- 
yond this  life,  whatever  others  do  •;  and.  might  fupport  them- 
felves  here  under  any  other  inftitution,  founded  upon  different 
principles,  were  tliat  eitablKhedf  toward  which  they  might  alfo 
exert  their  utmoft  endeavours  with  the  fame,  and  perhaps 
greater  worldly  advantage  (were  they  determined  by  fuch  mo- 
tives,) than  they  now  have  to  axft  upon  the  oppofite  fcheme ;  As 
for  their  continual  labours,  therefore,  to  reduce  this  to  the  ori- 
ginal ftandard,  and  adhere  to  that  as  nearly  as  poflible  j  where- 
in many  of  them  are  inclined  to  run  the  greated  temporal  ha- 
zards ;  —  for  their  reforming  it  at  fir  ft  from  popery,  which  of- 
fered, and  ilill  offers,  the  greateft  baits  of  eafe  and  opulence, 
of  pomp  and  power  ;  and  their  conliant  endeavours  to  re- 
move the  fame  corruptions  fall  farther  from  them,  though  at- 
tended with  the  fame  allurements  :  this,  one  would  think,  could 
be  accounted  for  no  othervvife,  than  from  a  firong  convi(5:tion  in 
thefe  men  of  us  internal  excellence  and  truth,  and  their  own 
indifpenfable  duty  to  promote  and  propagate  it,  as  it  is  in  it- 
felf;  —  for  the  common  good  :  'Tis  firange,  if  none  oi  them 
can  be  found  equally  zealots  and  fmcere  in  this  point,  as  their 
adverfari€s  are  in  oppofitic;i  to  it. 

A  more  particular  account  of  Chubb  and  his  works,  may  be 
feen  in  Leland's  ["inv  ofDeificallVriters^  Lett.  xii.  and  xiii. 

*  '  Malchus  had  come  out,  with  violence,  to  apprehend  him  ; 
and  had  perhaps  treated  him  with  fome  peculiar  infolence,  fo 
as  to  provoke  Peter  to  cut  off  his  ear.'  Benfon,  p.  439.    - 

t  A  proof  of  this,  and  a  fpecimen  of  the  moral  or  fpiritual 

may  be  feen  in  UT.Jcrtin's 
:c. 


import  of  our  Saviour  s  mn-acies,  ma^ 
-Remarks  on  Eccl.  H.  Vol, II.  p.  16,  ki 


Life  and  Character  of  CHRIS  T.  307 

But  what  we  are  now  confidering  in  the  life 
of  Chrifly  is  its  more  ordinary  courie,  and  com- 
mon tenor;  which  we  find  chiefly  converfant  in 
fecial  Duties  J  as  thefe  come  into  ufe  mofi:  fre- 
quently, and*  are  of  the  greateft  and  mod  general 
benefit  to  mankind  ;  and  fetting  us  a  pattern  of 
performing  thefe,  which  was  the  mofl  inviting  to 
us,  and  mod  imitable  by  us ;  and  the  lead  capa- 
ble of  ever  being  miftaken,  or  perverted :  a  pattern^ 
not  only  of  perfe6l  innocence,  but  ui'efulnefs,  in 
every  circumftance,  andfituation;  of  joining  fome- 
times  in  fuch  relaxations  both  of  mind  and  body, 
as  vv'ould  tend  to  the  comfort  and  fupport  of  each  j 
fuch  prudent,  moderate  enjoyment  of  the  good 
things  of  this  world,  as  might  convert  them  both 
to  the  prefent,  and  the  future  benefit  of  all  who 
partook  of  them  :  of  undergoing  all  the  toils  and 
difficulties,  labours  and  diftreffes,  to  which  we  are 
fubjedl ',  of  bearing  all  the  evils  and  afflictions, 
the  croiTes  and  calamities  of  life ;  with  fo  much 
patience,  conftancy,  and  perfeverance,  as  would 
prevent  our  finking  under  them ;  and  at  length, 
make  us  more  than  conquerors  over  them,  h,  pat- 
tern^  of  particular  affection  and  efteem  for  friends; 
of  general  kindnefs,  and  good-will  toward  ene- 
mies; of  gratitude  and  love  for  all  good  offices  ; 
of  meeknefs  and  a  mofi:  forgiving  temper  under 
any  ill  ufage  ;  of  fi-riCt  obedience  to  fuperiors,  ei- 
ther in  church  or  ftate,  fo  far  as  is  confiftent  with 
our  duty  to  the  fupreme   Being  (r);    mildnefs 

and 

(t)  In  proof  of  this,  bcfule  the  inftance  given  in  note  (tt)  of 
his  moft  fcrupulous  exadnefs  to  avoid  the  leaft  appeai-aace  of 
intruding  on  another's  office;  we  may  obferve,  that  when  he 
is  obliged  to  expofe  the  great  hypocrify  and  villany  of  the 
Jeivijh  doctors,  who  were  the  molt  injurious  adverfaxies  of  his 

u  2  caufe. 


3o8  Reflexions  on  the 

and  condefcenfion  to  inferiors,-  in  whatfoever  re- 
fpe6l,  or  whatfoever  degree  j  of  juflice,  fidelity, 
benevolence,  and  charity  to  all.  In  fliort,  his 
whole  life  was  a  lefture  of  true  pra6lical  philo- 

fophy, 

caufe,  he  carefully  diftinguifhes  between  their  authority  or  com" 
miflion,  and  the  exercife  thereof  j  between  their  publick  teach- 
ing, and  their  pra(?^ice. 

The  Scribes  and  the  Pharifees  fit  in  Mofes'  feat ;  all  therefore 
ivhatjocver  they  bid  yen  obferve,  that  ohferve  a7id  do  \  hut  do  not  ye 
after  their  ivcrks  •,for  they  fay ^  and  do  not.  Matt,  xxiii.  2,3.  '  The 
•Jewifh  doctors  and  Pharifees,  though  they  be  hypocrites,  and 
covetous,  and  vain -glorious  men,  yet  fmce  they  fucceed  Mofes 
and  the  prophets,  in  being  teachers  and  expounders  of  the  law 
of  God ;  yc  ought  to  hearken  and  attend  to  their  teaching. 
What  therefore  they  teach  you,  out  of  the  law  of  God.,  and  O" 
greeahle  to  it,  that  hear  ye  and  obey ;  but  imitate  not  their  ex- 
amples; becaufe  their  lives  are  difagreeable  and  contrary  to 
their  dodrine.'  Clarke's  Paraphr.  Hoc  dicit  Chriftus,  ne  puta- 
retur  aut  adverfarius  effe  Mofis,  aut  eorum  odio,  aut  cupiditate 
principatus,  ipfos  in  fequentibus  reprehendere.  Et  quoniam  de- 
fedus  in  perfonis,  non  profeflione,  erat ;  providet,  ut,  perfo- 
narum  ratione  pofthabita,  muneri,  minifterio,  et  profeffioniipfi, 
fua  dignitas  integra  maneat.  L.Brugenf  in  loc.  Qoxn^.  fVol- 
%ogen,  p.  370. 

So  far  is  our  Saviour's  hiftory  from  confifting  of  that  angry 
oppofition  to  his  fuperiors,  as  fuch  ;  or  from  difcovering  that 
envious,  afpiring,  factious  difpofition,  which  fome  perfons  have 
had  either  the  weaknefs,  or  the  wickednefs  to  fuggeft.  To  thefe 
I  would  recommend  the  following  teftimony  of  one,  who  feems 
to  have  been  at  that  time  a  more  equitable  unbeliever. 

'  In  Chriji  we  have  an  example  of  a  quiet  and  peaceable  fpi- 
rit,  of  a  becoming  modefty  and  fobriety  :  juft  and  honefl:,  up- 
right and  fmcere  ;  and  above  all,  of  a  moft  gracious  and  bene- 
volent temper  and  behaviour.  One  who  did  no  wrong,  no  in- 
jury to  any  man;  in  wiiofe  mouth  was  no  guile  ;  who  went  a- 
bout  doing  good,  not  only  by  his  preaching  and  miniftry ;  but 
alfo  in  curing  all  manner  of  difeafes  among  the  people.  His 
Jife  was  a  beautiful  pidure  of  human  nature,  when  in  its  native 
purity  and  fimplicity;  and  (hewed  at  once  what  excellent  crea- 
tures men  would  be,  when  under  the  influence  and  power  of 
that  Gofpel  he  preached  unto  them.'  Chubby  True  Gofp.  of  J, 
6:/;r^,fea.8.  p.55,56. 


Life  and  Character  of  CHRIS  T.  309 

ibphy,  and  each  part  of  it  pointed  out  fome  virtue 
proper  for  our  imitation  *. 

Which  brings  me,  in  the  next  place,  to  his 
manner  of  teaching  -f-  :  and  this  was  hkewife  the 
moft  eafy,  and  natural  that  could  be  imagined.  He 
generally  draws  his  do6lrine  from  the  prefent 
occafion ;  the  converfation  that  is  paffing ;  or  the 
obje6ts  that  furround  him;  from  the  moft  com- 
mon occurrences,  and  occupations :  from  the 
time  of  the  day  ;  the  feafon  of  the  year  ;  the  fer- 
vice  of  the  Jewijh  fynagogue  (u),  or  their  folemn- 

ities  ; 

*  See  fome  of  the  principal  of  thefe  virtues  fpecified  in  Bp. 
Fowler's  Defign  of  Chriftianity,  c.5.  or  Duchal,  on  Chrift's  ge- 
neral Character,  Serm.  i. 

f  Concerning  our  Saviour's  chara(5ler,  as  a  teacher  of  mora- 
lity ;  or  the  fubftance  of  his  dodrine,  under  the  general  heads 
of  fincerity,  integrity,  and  the  love  of  God  and  man  j  fee  Du- 
chal,  Serm.  ii,  iii. 

(t;)  Thus,  he  alludes  fometimes  to  the  manner  of  teaching  there; 
Matt.  X.  27.  ^4od  in  aure  aiiditis,  praedicate.  Dodor,  qui  audito- 
ribus  aliquid  traditionale  prselegebat  et  exponebat,  non  quidem 
ciara  voce  rem  effercbat ;  fed  leni  fufvirro,  Hebraica,  in  aurem 
interpretis  mulTitabat;  qui  deinde  id  fonore  fermone  vernaculo 
enuntiabat  populo.  Lamy^  Harm.  p.  187.  Comp.  Light/,  in  loc. 
et  in  Matt.  iv.  23.  [Where  another  allufion  occurs  in  the  latter 
part  of  the  verfe,  about  proclaiming  on  the  houfe  top.  Lightf. 
Vol.  II.  p.  180.]  Sometime  to  the  lejjiin  read  therein  :  Luke  iv. 
17.  Vulgo  fentiunt  interpretes  cafu  traditum  Domino -librum 
Ijaiae ;  five  potius  divina  providentia  procurante  ut  ille  tradere- 
tur,  ubi  clariffime  de  Chrifto  prophetatum  erat.  Verum  magis 
eluxit  divina  providentia  fi  hoc  Sabbato  legeretur  pars  ilia  Ifaiae, 
in  qua  invenit  locum  ubi  fcriptum  erat,  Spiritus  Domini  flip  er  me : 
Sic  incipit  cap.  Ixi.  Ifaiae,  quod  legebatur  Sabbsto  imo  aut  2do 
Menfis  Tifri,  ut  videre  eft  in  ledionariis  Judasorum.  [Comp. 
Lightf.  in  loc]  Hoc  autem  anno  vitae  ejus  circa  qucm  haeremus, 
aera;  Chriftianas  3imo,  duo  ilia  Sabbata,  in  quibus  Ifaias  praele- 
gebatur,  incidebant  imum  in  8vam  diem  Septembris.  alteruni 
in  I5mam.  Congruit  illud  tempus  parabolis  fementis,  quas  mo- 
do  propofuerat  Dominus  ab  ipfis  rebus  praefentibus,  ut  fapien- 
tiam  ejus  decebat.  Etenim  in  menfe  Tifri  lemen  terrje  manda- 
batur  J  ut  videre  eft  in  illis  verbis  paraphrafeos  Chaldaica?  m 

u  3  Kc-* 


3 1  o  Refleciiojts  on  the 

ities ;  from  fome  extraordinary  accidents,  re- 
markable places,  or  tranfadions  j  and  the  like. 

Thus,  upon  curing  a  blind  man,  he  ftiles  him- 
felf  the  light  of  the  world ;  and  admonifhes  the 
Pharifees  of  their  fpiritual  blindnefs,  andinexcuf- 
able  obftinacy,  in  refufnig  to  be  cured  and  en- 
lightened by  him  *.  On  little  children  being 
brought  to  him,  he  recommends  the  innocence 
and  humility  of  that  ftate,  as  very  proper  qua- 
lities for  all  thofe  who  would  be  true  members  of 
his  church  ^  and  under  the  fame  figure,  intimates 

the 

Ecclefiaftem  xi.  2.  Daportioncmhonam  ftvihns  agrohio  hiTifr'i^etne 
tohihearh  a  fennnando  ctiam  in  CiJIiU.  Id.  Harm.  p.  258.  To  which 
may  he  added  ^^^w  x.i,  &:c.  as  below,  note  f  p. 3 15.  znAJshn  vii. 
37,  38.  note  II  p. 317.  Lamy  purfues  this  circumilance  ot  Cbn/Fs 
alluding  to  the  Uj/'on  for  the  day  (o  far,  as  by  it  to  adjuft  the  time 
and  order  of  feveral  paiTages  in  the  Gofpels.  v.  g  Luke  x.  25- 
37.  Idcirco  autem  lianc  parabohm  Sawaritani  xdtro  ad  tempus 
quod  pentecoftem  fubfecutum  eft  ;  quia  hanc  parabolam  vide- 
tur  Dominus  propofuiiTe  in  fynagoga,  occafione  fcripturas  quae 
tunc  ibi  legeretur.  lUud  enim,  Ecce  quidam  kgh-peritus  furrexit 
icntans  eum,  indicat  fediffe  hunc  legis-peritum,  et  de  more  pro- 
pofuiiTe quseftionem  Domino  ;  quam.  ille  folverit,  convertens  a- 
nimumet  oculos  legis-periti  ad  ipfam  Scripturara  modo  le^am  ; 
quod  indicat  illud,  ^.omodo  legh^  he.  Locus  autem  Scriptural, 
ut  puto,  erat  verfus  5tus  cap.  6l\  Dent  quod  caput  legebatur  ul- 
timo Sabbato  menfis  Jb^  uno  aut  altero  menfe  port  pentecoftem. 
Id.  p.  219. 

The  fame  author  obferves,  that  the  order  of  time  being  ge- 
nerally neglected,  both  by  S.  Alark  and  S.  Luke ;  their  narnUivcs 
sre  to  be  regulated  as  well  by  the  foregoing  obfervation,  as  bv 
comparing  them  with  ^.Matt.  who  was  an  eye-witnefs  of  mofl 
things,  and  therefore  went  by  a  local  memory.  Comp.  Newt,  on 
Doji.  p.  I  52,  or  Hartley^  Obferv.  Vol.  II.  p.  103. 

Lciiny  has  another  remark,  which  fcems  to  deferve  coniidera- 
tion,  as  of  fome  confequence  to  the  fettling  a  true  harmony  of 
the  Gofpels,  viz.  that  john  the  Bapiiji  fuffered  two  imprifon- 
ments,  one  from  the  Sun.bedr/m  [Mail.  \v. 12. — xvii,  12.]  before 
that  other  from.  Herod:  vid.  Harm.  p.  105,  and  367.  and  a  p;ir- 
ticular  treatife  of  his,  De  duobus  Vincuiis  Jahannis. 

*  Jobnlx.s,  39»  41- 


Life  and  CharaSler  of  C  HR IST".  311 

the  privileges  that  belong  to  all  fuch-f .  On  being 
told,  that  his  mother  and  brethren  came  to  feek 
him  J  he  declares  to  all  thofe  among  his  difci- 
ples,  who  were  defnous  of  learning,  and  difpofed 
to  follow  his  inftru^ions  ;  that  they  were  equal- 
ly dear  to  him,  and  fhould  be  equally  regarded 
by  him,  as  his  very  neareft  friends  and  rela- 
tions *.  Beholding  the  flowers  of  the  field,  and 
the  fowls  pf  the  air,  he  teaches  his  difciples  to 
frame  right  and  worthy  notions  of  that  provi- 
dence which  fupports  them,  and  therefore  will 
fupport  Beings  of  a  rank  fo  much  fuperior  to 
them  J.  Obferving  the  fruits  of  the  earth,  he 
inftrucls  them  to  judge  of  men  by  their  fruits  ; 
and  not  to  be  themfelves  unfruitful  under  all  the 
means  of  grace  |(  .  Taking  notice  of  their  behar 
viour  at  a  feaft,  he  firfl  gives  general  advice 
therein  to  both  the  mafler  {(p)  and  his  guefts  ; 

and 

t  Markx.  14,  15.    Matt,  xviii.  4,  5,  6,  10. 

*  A4att.  xii.47.  Markm.  32.vid.  Ben/on^  c.io.  kdi.  ii.  Other 
indances  of  this  kind  may  be  feen  below,  p.  313. 

X  Matt.  vi.  26,  28.  lukexn.  24,  &:c. 

il  Mdit.x'n.  i6-    Luke\\.  43,  &c. 

(1^)  The  not  attending  to  our  Saviour's  manner  of  inftru«fting 
CLcajionally,  and  by  a  fpecial  inftance  then  occurring ;  [though- 
he  v/as  far  from  infifting  on  that  very  particular  inlfance,  farther 
ftill  from  confining  his  dodrine  to  it  ;]  inftead  of  laying  down 
immediately  the  general  ruh\  as  we  ftiould  probably  do ;  or  en- 
joining the /);7««/»/^,  which  either  would  extend  to  that  and  the 
like  inftance,  or  produce  an  equivalent  as  the  cafe  required;  — 
this  has  given  room  for  a  great  deal  of  very  indecent  drollery  on 
Luke  x\\\  17,  13.  from  Chuhb ;  [Pofth.  Works,  p.  24,  t\x.]  as 
if,  inftead  of  direc51ing  our  beneficence  in  general  to  fuch  in  the 
firft  place  as  wanted  it  raoft;  which  is  all  that  can  fairly  be  im- 
plied, and  which  is  furely  unexceptionable  ;  Chrill  had  confin- 
ed his  diredl'ion  to  that  one  particular  mode  of  hofpitaiity ;  and 
required  all  his  difciples,  who  were  of  ability,  to  invite  the/)C(jr, 
lame,  bliml,  &:c.  to  their  tables;  to  entertain' fuch  there,  and  fuch 

u  4  oply : 


3 1 2  ReJleBiom  on  the 

and  from  thence  brings  them  to  the  confidera- 
tion  of  a  better  entertainment,  to  which  they 

were 

only :  which  would,  as  Chubb  fays  in  the  fame  ftrain,  p.  27.  be 
fomething  extraordinary.  Dominus  venit  non  tantum  ut  ederet ; 
fed  etiam  ut  aliquid  boni  doceret,  occafione  fumpta  ex  rebus 
qux  occurrebant.  —  Non  prohibet  fimpliciter  vocare  divites  ad 
coenam,  vel  convivium ;  hoc  etiim  et  humanitas  faepe  poftulat, 
et  res  ipfa. — Sed  agit  hie  de  conviviis  voluntariis,  quae  non  alia 
de  caufa  inftituuntur  quam  anitno  benefaciendi.  Deinde,  non 
prohibet  id  tanquam  peccatum  ;  fed  tanquam  rem  inutilem,  et 
nullius  momenti  coram  Deo ;  incitans  ad  rem  quas  utilis  valde, 
et  apud  Deum  eximia  eft.  Nee  praecipit  Chriftus  omnino  ut 
convivia  faciant ;  fed  fi  velint  facere,  oftendit  qualia  debent  fa- 
cere,  et  quos  invitare.  Tantundem  valet ;  etfi  non  inftruas  ex 
profefR)  convivium,  fi  mittas  pauperi  cibos  in  domum  ejus;  fi 
des  ei  pecuniam,  qua  fibi  emere  poflit  neceflaria.  Crell.  Op. 
Tom.  II.  p.  55.    Comp.  Cleric.  fPhitby,  Gri}t.  in  loc. 

I  fhall  add  two  or  three  parallel  paflages,  which  may  perhaps 
help  to  procure  this  a  more  favourable  interpretation  ;  at  leaft, 
will  fhew  the  precept  to  be  not  fo  very  peculiarly  Chryiian.^  as  this 
fame  gentleman  is  pleafed  to  reprefent,  in  order  to  burlefque  and 
expofe  it :  [ib.  p.  26,  kc]  And  in  truth,  with  juft  as  much  pro- 
bability, as  he  thinks  zvajhuig  the  feet ,  is  one  of  the  pofitive  injlitu- 
tio?is  that  belong  to  Chriftianity,  annexing  it  to  Baptifm  and  the 
Lord's  Supper,  ib.  p.  277. 

Cic.  Off.  i.T5.  —  Hoc  maxime  officii  eft,  ut  quifqiie  maxime 
opis  indigeat,  ita  ei  potiflimum  opitulari  ;  quod  contra  fit  a  ple- 
rifque  :  a  quo  enim  plurimum  fperant,  etiamfi  ille  his  non  eget, 
tamen  ei  potiffimum  inferviunt. — Pli?i.  Epift.  ix.  30.  Volo  eum 
qui  fit  vere  llberalis,  tribuere  patriae,  propinquis,  affinibus,  a- 
micis ;  fed  amicis  dico  pauperibus  :  non  ut  ifti,  qui  iis  potifll- 
mum  donant,  qui  donare  maxime  poflunt.  Hos  ego  vifcatis  ha- 
inatifque  muneribus,  non  fua  promere  puto,  fed  aliena  corri- 
pere.  — AvfAfjSifw?  tt^ccttbiv  to,  zxs^i  t«?  ^svng  TiJ?  Trswra,;,  [/,o- 
vag  rag  TrAsTjac  vTro^s^i^xi  ^sviotg,  xai  J'w^ojj,  ttcco  wv  (^jiAov  oti 
xat  7rpo(T£^oyi'xv  ruv  ktcov  ivtv^hv.   Dion.  Pruf.  Or.  vii. 

With  regard  ro  the  laft  mentioned  precept  of  wajhing  the  feet, 
which  Chubb  feems  to  underftand  as  of  perpetual  obligation, 
and  which  fome  Chriftians  may  not  have  underftood  much  bet- 
ter; give  me  leave  to  add  the  explanation  by  Michaelis.,  Introd. 
to  the  N.  T.  p.  254.  *  '  The  walhing  of  feet  was  in  the  Eaft- 
crn  countries  commonly  the  firft  kindnefs  fiiewn  to  a  traveller, 
who  was  to  be  hofpitably  received  j  whence  it  is  fometimes  put 

for 


Life  and  Charadier  of  CHRIST.         313 

were  all  invited  3  but  of  which  few  among  them 
would  be  peri'uaded  to  render  themfelves  wor- 
thy *.  From  meat  and  drink,  he  leads  them  to 
the  eating  of  his  body,  and  drinking  his  blood, 
in  a  fpiritual  fenfe  ;  the  being  nourillied  with  his 
do6lrine,  and  partaking  of  his  kingdom -f.  From 
outward  waJJnng,  to  the  purifying  of  the  heart, 
and  cleanfmg  the  affeftions  %.  From  tailing  of 
the  fruit  of  the  vine  after  the  pafchal  fupper; 
to  the  celebration  of  an  eternal  feftival  of  free- 
dom, reft,    and  happinefs   in  another  world  ||  . 

From 

for  hofpitality  in  general ;  i  Tim.  v.  10.  When  therefore  Chrift 
waflied  the  feet  of  his  difciplcs,  and  taught  them  to  condefcend 
in  hke  manner  to  their  inferiors ;  it  amounts  to  as  much,  as  if 
he  had  inftituted  the  law  of  hofpitality  among  all  his  future  dif- 
ciples.  Now  as  Grangers  are  the  obje6ls  of  this  law,  and  not 
perfons  who  live  together  in  the  fame  place  ;  he  by  this  com- 
mandment obliged  all  his  future  difciples  to  love  each  other ; 
and  abolifhed  the  diflindion  between  Jew  and  Heathen.  This 
is  the  true  meaning  of  this  adion  of  Chrirt,  which  many  have 
interpreted  fo  ftrangely.' 

*  Luke xiv.  J, 16,  Sec.  Com^.  Doddr.  in  loc.  Thus,  proba- 
bly, a  wedding  procefllon  pafling  by,  gave  occafion  to  the  beau- 
tiful parable  of  the  ten  virgins..  IVynne  on  Matt.  xxv.  i. 
.  f  yi?^«  vi.  31,53,  &c.  —  See  a  like  allufion  on  the  mention 
oi  m^at,  Johniw.  -^2.  The  fame  thing  in  all  probability  occa- 
fioned  that  remarkable  anfwer  to  the  Syrcphcenician  woman, 
M<2tt.xw,2b.  Mark\\\.i'].  Sine pritis  faturari  filios.  Sine  prius 
Judges  impleri  beneficiis,  ut  nihil  habeant  quod  querantur. 
Turn  tempus  veniet  fpargendi  coelelHa  beneficia  in  gentes  alias, 
cum  Judascs  ceperit  eorum  beneficiorum  falVidium.  Forfan  ea- 
dem  hora  Chriftus  accumbebat  menfag  cibo  rehciens  vires,  inde 
ex  re  allegoriam  fumpfit.  Ut  prius  cibi  apponuntur  filiis  et  do- 
mefticis,  quam  extraneis  ;  ita  ubi  beneficia  Chriftus  collaturus 
erat,  decebat  eum  prseferre  Judneos  gentibus.  Non  ejl  mini  ho- 
mim  [pro,  non  eft  honeftum,  non  decet,]  fumere  pa?iem  filiorum, 
et  rnittere  canibus.  Sic  vocat  gentes,  non  ex  fenfu  fuo,  fed  ex 
communi  Judaeorum  loquela,  qui  Ethnicos  affimulabant  cam- 
bus.  Lamy,  Harm,  p.313.  Comp.  Lightfoot  in  loc. 

X  John  xiii.  8.  ' 

II  Matt,  xxv \.2().  LukexxW.ij^iS.  Ex  occafione  vini  confpi- 
cui  et  proprie  dic^ti,  Chriftus  docet  difcipulos  fe  non  ^mplius 

cele- 


314-  "Rejieciions  on  the 

From  tht fait,  he  takes  occafion  to  acquaint  them- 
with  the  nature  of  their  office,  which  was  to  fea- 
fon  the  minds  of  men,  and  keep  them  from  the 
contagion  of  this  world  j  as  well  as  give  them  a 
true  tafte  and  rehlli  for  the  enjoyments  of  that 
kingdom;  and  at  the  fame  time  reminds  them 
of  the  abfolute  neceffity  for  their  duly  executing 
this  their  office  ;  otherwife,  infread  of  being  the 
beft,  the  pureff ,  and  moft  ufeful  j  they  would 
become  the  moft  worthlefs,  and  incurable,  and 
contemptible,  among  mankind*.  T!icfe  that 
were  fiihers,  he  teaches  how  to  catch  men  -f  : 
and  fliews  them  how  far  this  v/ould  refemble 
their  former  employment,  in  taking  of  all  kinds, 
both  bad  and  good ;  which  were  at  firft  infepara- 
ble,  but  would  at  length  be  carefully  diftinguifli- 
edfrom  each  other  J.  Seeing  the  money-changers, 
he  exhorts  his  difciples  to  lay  out  their  feveral 

talents 

Celebraturum  cum  ilg  ullam  liberatJonem,  nifi  poftremam  illam 
qua  ex  omnibus  malis  refurredtione  liberabuntur.  Defcribit 
coeleftem  illam  hilaritatem  poiione  v'lni^  non  tantum  quia  hujus 
rei  incidit  mentio,  pauIo  poftquam  vinum  bibiflet ;  fed  quia  bi~ 
here  vinum  in  Scriptura  perinde  ell  ac  convivari  [vid.  Efa'ics^  c. 
xxii.13.  xxiv.  9.J  felicitas  vero  fub  imagine  convivii  defcribi-- 
tur,  utc.viii.ii.  Addit  vinum  hoc  fore  novum,  quia  apoftoli 
antea  nunquam  banc  felicitatem  guftaverint.  S.-epe  Chrifrus  a 
rebus  corporeis  ad  Ipirituales  tranliens  eas  iifdem  vocibus  ex- 
primit.  Cleric,  in  Alatt,  xxvi.  29. 

*  Mark'xx,  50.   vid.  Cleric.    Luhx'iv.  34.    vid.  IVhitby  in  loc. 

f  Lukev. 10.  Mark  1. 1'].  Ne  mircris  captos  a  te  tot  pi  fees. 
Leve  hoc  eft ;  jam  homines  capies  j  fed  hoc  difcrimine,  ut  qui 
pifces  ad  mortem  capere  folebas,  homines  capias  ad  vitam ;  t(Tn 
(^W/cuvy  id  eft,  vivos  capies  ut  ferves. —  Ha^c  pifcatio  vatici- 
nium  erat  apoltolos  non  fuapte  induftria,  fed  Chrifti  imperio  ac 
virtute,  expanfis  evangel ii  retibus  tantarn  fa6turos  capturam,  ut 
opus  habituri  eRtni  fubfidiaria  multorum  evangelifl:arum  opera; 
atque  ita  impletum  iri  non  unam  navim,  Judasorum  fcilicet; 
fed  et  alteram,  nempe  gentium  ;  quarum  navium  futura  fit  arda 
atque  indivulfa  focietas.  Lsmy,  Com  in  Harm,  p=ii6. 

t  Mdtf.  xili.  47,  5 


Life  and  CharaBer  of  CHRIS  T,         315 

talents  to  the  beft  advantage  *.  Being  among  the 
fheepfokis,  he  proves  himlelf  to  be  the  true  (hep- 
herd  of  fouls,  defcribing  the  particulars  in  which 
his  character  exactly  aniWered  that  of  a  good 
fhepherd,  even  fo  far  as  to  the  givr/ig,  or  laying 
down  his  life  for  the  Jheep-\-,  i.  e.  expofing  himfelf 
to  certain  death  in  the  protection  and  defence  of 
his  flock  from  beafts  of  prey.     Among  vines, 
he  difcourfes  on  the  fpiritual  hulbandman  and* 
yine-dreffer ;    and  draws  a  parallel  between  his 
vineyard,  and    the  natural  one  J .    At    the   Sun 
rifmg,  he  fays,  /  ain  the  light  of  the  worlds  he  that 
followeth  mey  jhall  not  walk  in  darknefs,  but  have  the 
light  of  life.  q.  d .  This  Sun  arifes  to  fet  again  in 
a  few  hours,  and  may  fail  many  of  you,  e're  you 
have  finiflied  your  journey :  but  every  one  that  re- 
ceives and  governs  himfelf  by  my  doctrine,  Ihall 
have  a  conitant  and  continual  guide,  fufficient  to 
dire6t  him  to  eternal  life  || .  Upon  the  appearance 
of  fummer  in  the  trees  before  him,  he  points  out  as 
evident  figns  of  his  approaching  kingdom  § .     At 
the  feafon  of  fruits,  he  puts  the  Jews  in  mind, 
that  the  time  was  come  when  fome  would  be  ex- 
pected from  them,  in  return  for  all  the  labour  that 
had  been  beftowed  upon  them  j  and  intimates  the 

judge- 

*  Matt .  XXV .  2"] .  Zw^^xix.  23,45. 

t  John -x.  J  1,1^.  Or  that  dircourfe  of  Chrift's  which  is  here 
referred  to,  miglit  be  drawn  from  Ifa.x\. 10, 11.  part  of  that 
chapter  being  the  leffon  appointed  to  be  read  about  that  time  ; 
as  Lan:y  gathers  with  Ibme  (licw  of  probabilit3^  To  which  we 
may  add,  that  the  title  oijhephcrd,  often  nfed  in  Scripture,  was  by 
the  Jeivs  apphed  peculiarly  to  the  MeJJiah.  vid.  Allix^  Judge- 
ment of  Jew.  Ch.  p.  304.  et  Cleric,  in  'John  x.  25. 

X  Matt.  XXVI.  20.  John  XV. 1.  See  another  ailufion,  in  all  pro- 
bability, to  a  Fine  before  him,  in  Doddridge  on  Joh.  xv.i. 

II  Vid.  Doddr.  oujob,  viii.12.  comp.  JVetjien  mjok.  i.  5.  p.  838. 

§  Lulexx\.7.<^>  Matt.'ioiw.'^z, 


3 1 6  ReJle5lions  on  the 

judgement,  that  would  fliortly  overtake  all  fuch 
among  them  as  were  found  unprofitable*.  When 
the  harveft  comes  on,  he  reminds  them  of  the 
fpiritual  harveft,  or  the  gathering  of  his  church 
among  men  5  admonifhes  them  to  labour  dili- 
gently in  that  work,  and  add  their  prayers  to 
Heaven  for  fuccefs  -f*.  From  fervants  being  made 
free  on  the  fabbatical  year,  he  takes  occafion  to 
proclaim  a  greater  and  more  noble  freedom  from 
the  flavery  of  fm,  and  bondage  of  corruption  J . 
And  from  the  Jewijh  ceremony  of  fetching  wa- 
ter on  the  laft  day  of  the  feaft  of  tabernacles,  in 
commemoration  of  the  miracle  wrought  for  their 
fathers  in  the  thirfty  wiWernefs  j  he  introduces 

an 

*  yl/rt//.  xxi.  33.  Luhxm.b. 

t  Matt.  ix.  38.  Luke  x.  2.  Alike  comparifon  between  the  fea- 
fon  of  a  fpiritual  harveft,  and  fome  circumftances  in  the  natural 
one,  occurs  Job.  iv.  35, 36.  Lift  up  your  eyes^  and  look  on  the  fields ; 
for  they  are  white  already  to  harveji.  And  he  that  reapetb,  receiveth 
wages ;  and  gathereth  fruit  unto  life  eternal.  In  which  words  ^^- 
fus  alludes  to  the  number  of  Samaritans  comiqg  tq  him,  and 
who  now  began  to  appear  in  fight.  He  points  tov/ards  them, 
and  calls  upon  the  Apoftles  to  behold  the  agreeable  fight,  and 
confider  his  approaching  harveft.  Benfon^  Life  of  Chrift,  p.  123, 
386.  Comp.  Clarke  in  loc. 

X  John  viii.  32.  See  an  allufion  to  the  great  day  of  atone- 
ment, p.  289.  note*.  That  remarkable  expreflion  in  adminifter- 
ing  the  facrament  of  the  laft  fupper,  This  is  my  body,  [Matt.  xxvi. 
26.]  is  no  lefs  evidently  allufive  to  the  Pafchal  Lamb,  termed 
the  Lord's  PaJ/over,  [Ex.  xii.ii.J  or  the  Body  of  the  Pajover,  ac- 
cording to  the  Jewilh  form  of  celebrating  this  feaft:  [Maimon. 
Cham.  Umatfah.  c.8.  fedl.  i.  et  vii.]  as  likewife  the  words,  TTi/; 
IS  my  Blood  of  the  nezv  Covenant ^  ib.  28.  or  The  new  covenant  in 
my  Blood,  [Luke  xxii.  20.]  are  a  manifell:  application  of  the  very 
terms  made  ufe  of  in  the  inftitution  of  the  old  covenant.  Ex. 
xxiv.  8.  Comp,  Heb.  ix.  22.  That  in  the  former  inftance,  Chrifi 
accommodated  himfelf  to  each  minute  circumftance  of  the 
Jewijh  ceremonial,  as  in  taking  up  the  bread  with  benediilior.^ 
breaking,  dijiributing  it,  &c.  is  fliewn  by  UgoUnus,  Differt.  de 
Rit.  in  Caena  Dom.  ex  A-^tin.  Pafchal.  illuftrat.  Thef.  Aat, 
Sacr.  Vol.  X VII. 


Life  and  Chara5ier  of  CUR  1ST,  317 

an  offer  of  that  true  living  wafer,  which  fhould 
he  unto  them  a  well  fpringing  up  unto  everlaft- 
ing  hfe  J  the  gofpel  of  immortal  happinefs  and 
falvation ;  and  the  plentiful  effufion  of  the  Holy 
Spirit,  which  they  that  beheved  on  him  were  to 
receive  || .  Upon  a  report,  that  certain  Jews  were 
maflacred  by  the  Roman  governor  in  the  midft  of 
their  devotions  ;  and  that  others  had  lately  met 
with  a  no  lefs  untimely  death  by  the  fall  of  a 
tower  in  "Jeriifalem ;  he  guards  his  audience  a- 
gainft  the  common  vices  of  pride  and  cenforiouf- 
nefs,  in  judging  fuch  as  thefe  to  be  the  greateft 
fmners,  becaufe  they  were  the  moft  eminent  fuf- 
ferers ;  and  exhorts  them  all  to  repent  of  their 
own  crimes,  before  the  divine  judgements  over- 
took them  ;  which  would  fhortly  fall  upon  that 
People,  and  be  the  more  diftinguifliable,  as  com- 
ing attended  with  the  very  fame  circumflances  *. 
From  the  confpicuous  eminence  of  a  city  {land- 
ing on  a  mountain,  he  turns  his  difcourfe  to  the 
no  lefs  remarkable  fituation  of  his  own  difci- 

ples. 

II  JohnVn.^'/t  &c.  Comp.  John'w.io.  where  the  fame  image 
is  made  ufe  of  on  the  Uke  occafion.  Vid.  Cleric,  ib.  et  in  if.  14. 
Et  Lamy,  Harm.  p.  324.  In  Joh.  vii.  38.  Out  of  his  belly  Jhall  fiow 
rivers  of  living  water.,  feme  fuppofe  an  allufion  to  the  prominency 
of  that  capacious  golden  vafe  from  which  the  zvater  was  then 
poured  out  in  a  large  ftream.  Vid.  Doddr.  in  loc.  The  firft  of 
tliefe  pafTages  may  likewife  be  confidered  as  a  more  particular 
allufion  to  the  lejon  for  the  day.  In  Sabbato  circa  hunc  novifli- 
mum  diem  tabernaculorum  occurrenti  legebatur  Iv.  Ifala ; 
quod  animadverfione  dignum  eft.  Sic  enim  incipit  illud  caput, 
Omnes  fitientes  venite  ad  aquas.,  kc.  et  in  eo  legimus  ;  quterite  Do- 
rninufn  dum  inveniri  potejl ;  inde  Dominus  materiam  diflerendi 
lumpfit;  quod  verifimile  eft  fjepius  fecifle,  in  templo  et  in  fyn- 
agogis,  ubi  per  fmgula  Sabbata  legebantur  facri  codices  ex  or- 
dine.  Id.  ib.  p.  325. 

■  Zz^^^xiii.i-5.  wcrauTw?  «7roA£»^£,  //;«;, fin  this  manner,  ye 
fhall  perifh.  Vid.  GrotiuSy  Doddridge;  fVhitby  in  loc.  Comp.  Ben- 
Jon,  p.  381,420. 


3 18  "RefieSiiom  on  the 

plesf-.  From  the  Temple  before  him,  ht  points  % 
to  that  of  his  body  ;  which  was  moft  properly  {o 
called  from  the  divinity  refuling  in  him  || .  From 
Herod's  unadvifedly  leading  his  army  out  to  meet 
the  king  of  Arabia,  who  came  againft  him  with 
fuperior  forces,  and  defeated  him§;  a  lellbn  is 
laid  down  to  all  who  entered  on  the  Chrillian 
warfare,  that  they  fliould  firft  well  weigh,  and 
carefully  compute  the  difficulties  that  attended 
it,  before  they  were  engaged  in  a  matter  of  fuch 
confequence*".  From  the  robberies  which  were 
more  particularly  frequent  in  that  age'-^^  and 
place -f  4  >  he  forms  a  beautiful  ftory  of  a  certain 
traveller,  who  fell  among  thieves,  v\/as  ftripped, 
and  wounded,  and  could  find  relief  from  none 
of  his  own  country  or  perfuafion  ;  but  met  with 
it  in  one  of  thofe,  from  whom  he  had  the  lead 
reafon  to  expe6f  any,  as  being  fo  much  ufed  to 
defpife  and  hate  that  people,  and  their  way  of 
Vv'orfhip  XX ,  From  whence  he  forces  his  oppo- 
nent 

t  Mat L  V.I 4..  vid.  Maundrell,  P'ii5- 

%  In  the  like  manner  I  conceive  hinn  laying  his  hand  on  Pe- 
ter, when  he  fpake  thefe  v/ords,  Upm  thh  rock,  &c.  A'latt.  xvi. 
x8. 

11  JohnuAC).  Thus  alfo  when  he  fays,  /;;  my  Father's  Hcufe 
are  many  matijlons,  Ibme  think  he  alludes  to  the  various  apart-- 
meats  in  the  Temple ;  and  the  vali  number  of  perfons  lodged 
there. 

§  Jofeph-  Ant.  Jud.  Lib.  xix.  c.  7, 

*  Lukexiv.  31, 

**  J^/'^'-  Ant.  J//,/.  Lib.  XX.  c.  6.  Id.  B.  J.  c.  5.  et  in  Vh. 
p.  2,  3. 

f-i-  So  many  robberies  and  murders  were  committed  on  tba 
read,  which  lay  through  a  kind  of  wildernefs  betv\een  JeruJuJem 
and  Jericho ;  that  Jeroin  tells  us,  it  was  called  the  b'.ocdy  zvay. 
Doddr.  on  iLz/ivx.  30. 

XX  That  this  notorious  enmity  between  the  Jcivs  and  Sarna- 
rlttinsw^'i  then  carri«.d  to  the  greatelt  height,  at  leaft  by  the 

former. 


Life  and  Charaaer  of  CHRIS  T.  319 

nent  to  approve  this  amiable  iniliance  of  humani- 
ty, even  in  the  odious  character  of  a  Samaritan  ; 
and  thereby  fliews  bim  inconteliably,  that  the 
like  good  office  would  no  leis  become  a  Jew  in 
the  Hke  circumllances  *.  And  from  what  hap- 
pened about  that  time,  namely,  that  thofe,  who 
obtained  the  kingdom  of  fiuica^  went  to  Ro?ne  to 
be  confirmed  in  it ;  and  on  their  return,  called 
fuch  to  account  as  had  been  wanting  in  their 
duty,  and  took  ample  vengeance  on  thofe  who 
rebelled  agalnft  them,  [which  was  the  cafe  par- 
ticularly under  Archelaus^  a  few  years  before  our 
Lord  delivered  that  parable  -f-  j]  he  gives  his  fol- 
lowers to  underftand,  that  after  he  had  afcended 
into  heaven,  and  taken  full  pofTelTion  of  his  fpi- 
ritual  kingdom  ;  he  would  come  again  in  power 
and  great  glory,  and  not  only  punifli  that  re- 
bellious nation  of  the  fews^  with  exemplary 
judgements  J   but  at  length  condemn  all  thofe 

who 

former,  John'w.c).  for  which  our  Saviour  taxes  them  very  art- 
fully on  iome  occalions,  [Luke  xvii.i6.)  appears  wherever  men- 
tion is  made  of  the  latter  :  vid.  Jolm  viii.  48.  Luke  ix.  53.  EccV'K 
I.  25.  et  Amald^  ibid.  The  confcquence  of  fuch  their  enmity  to- 
ward clearing  and  confirming  thofe  points  wherein  they  agreed, 
is  drawn  by  Bojjuet^  Univ.  Hift,  p.  406,  417,  &c. 

*  Luke  X.  30,  &c.  Vid.  Cleric,  ib.  ii.  36.  Concerning  \k\tjewijh 
interpretation  oi  Lev.  xix.  33.  their  limitation  of  the  word  neigh- 
hour.^  and  our  Lord's  addrels  in  avoiding  the  imputation  of  di- 
re6tly  oppofing  their  eftabliftied  do6trine  on  that  head  ;  fee 
Lamy^  Com.  in  Harm.  p.  220.  Prohibitum  eft  eos  [Gentiles]  a 
morte  liberare,  fi  de  morte  periclitentur,  &c.  [comp.  Light/. 
in  Lukey..  29.]  Tarn  impiam  doctrinam  fi  prima  fronte  impe- 
tiiffet  Dominus,  clamitaiiet  legis-peritus  eum  traditionibus  doc- 
torum  adverfari.  Veriim  oculis  fubjiciens  exemplum  eximias 
charitatis,  quam  legis-peritus  non  poterat  non  laudare,  fic  eum 
conftringit,  ut  teneatur  contrariam  et  laniorem  doclrinam  fuo 
calculo  comprobaro.  Comp.  Doddr.  inLuiex.  33. 
t  Jofeph.  Ant.  Jud.  Lib.  xviii.  c.14,15. 


320  KeJieSfions  on  the 

who  wilfully  oppofed  his  gofpel-i  as  well  as  thdfe 
who  continued  to  negle6l  and  difregard  it  %  • 

Many  more  inftances  might  be  given,  where 
Chriji  has  formed  his  arguments  and  exhortations 
on  fuch  things  as  offered  themfelves  to  him  ;  ap- 
plying each  moil  aptly  to  his  prefent  purpofe  : 
and  where  this  does  not  fo  immediately  appear, 
we  have  reafon  to  believe  it  chiefly  owing  to  the 
omiiTion  of  fome  circumitances  in  the  hiftory  5 
as  is  obferved  by  a  very  eminent  writer  {x)-  ^7  ^his 

means 

X  Luh  x\x.i2.  Vid.  Ckru.  et  Clarh  in  \oc. 

(^)  See  Newt,  on  Dan.  p.  148.  note  «.  where  many  of  thefe  in- 
ftances of  our  Saviour's  fpeaking />7'i?  re  ;/(3^i  are  produced,  Comp. 
Lightfoot,  Op.  Lat.  Vol.  I.  p,  416.  on  Matt.  x.  29.  Lukexxi.  6. — 
p.417.  Mati.x.<^,io. — p. 468.  John  iv;  35.  etVol.II.  p. 45. 
Matt. xxi.zi.  —  p. 288.  Matt.v.i^.  Schoetgenii,  Hor.  Heh.  p. 
143.  in  Matt.  xvi.  18.  et  John\\.  ^0.  B^.Hoadley's  Serm.  on 
JIdatt.  xi.  30.  pr. 

But  we  are  prefented  with  the  beft  colledion  of  fuch  inftan- 
ces, together  with  the  proper  iifes  to  be  made  of  them,  by  a 
very  learned  and  ingenious  writer  ;  whom  I  fhall  take  the  liber- 
ty -  of  citing  in  the  margin  * ;  and  proceed  to   obferve  from 

henc<i, 

*  In  the  Spring,  our  Saviour  went  into  the  fields,  and  fat  down  on 
a  mountain,  and  made  that  difcourfe  which  is  recorded  in  St,  Mai- 
tieavy  and  which  is  full  of  obfervations  arifing  from  the  things 
which  offered  themfelves  to  his  fight.  For  when  he  exhorted  his 
difciples  to  truft  in  God,  he  bade  them  l>e/jolt^  the  fowls  of  the  air,- 
which  were  then  flying  about  them,  and  were  fed  by  Divine  Provi- 
dence, though  they  did  notyo-xc',  nor  reap,  nor  gather  into  barns  :  he 
bade  them  take  notice  of  the  lilies  of  the  field,  which  were  then 
blown,  and  were  fo  beautifully  clothed  by  the  fame  power,  and  yet 
toiled  not  like  the  hufbandmen,  who  were  then  at  work.  Being  in  a 
place  whence  they  had  a  wide  profpeft  of  a  cultivated  land,  he  bade 
them  obferve  how  God  caufed  the  fun  to  (bine,  and  the  rain  to  def- 
cend  upon  the  fields  and  gardens,  even  of  the  wicked  and  ungrate- 
ful :  and  he  continued  to  convey  his  doctrine  to  them  under  rural 
images  ;  fpeaking  of  good  trees,  and  corrupt  trees  ;  of  knov/ing 
men  by  their  fruits ;  of  wolves  in  Iheep's  cloathing  ;  of  grapes  not 
growing  upon  thorns,  nor  figs  on  thiflles  ;  of  the  folly  of  calling 
precious  things  to  dogs  and  fwine ;  of  good  meafure  prefTed  down, 
and  fliaken  together,  and  running  over.  Speaking  at  the  fame  time 

to 


Life  and  CharaSfer  of  CHRIS  T.         321 

means  he  improved  every  thing  into  an  ufeful 
moral  3  made  every  objeil  and  event  ferve  for  a 

conftant 

hence,  how  neceflary  a  careful  attention  to  the  particular  oc- 
cafion,  time,  and  place  ;  as  well  as  fituation,  poilure,  gefture, 
&c.  in  which  our  Saviour  fpake,  muft  be,  in  order  fully  to 
comprehend  the  pertinence,  the  force,  and  beauty  of  his  dif- 
courfes  :  which  ftiould  remind  us  of  the  allowances  that  ought 
in  jul^ice  to  be  made  for  the  uncouthnefs  of  fome  things  in  them 
at  this  day,  from  our  unavoidable  ignorance  of  many  fuch  mi- 
nute 

to  people,  many  of  whom  were  fifhermen,  and  lived  much  upon  fifii, 
he  fays.  What  /nan  of  you  vjill  g:-ve  bis  fon  a  ferpent  if  he  ajk  a  fijh  ? 
Therefore  when  he  faid,  in  the  fame  difcourfe,  to  his  difciples,  Te 
are  the  light  of  the  avcrU ;  a  city  that  is  Jet  en  a  hill  cannot  be  hid;  it  is 
probable,  that  he  pointed  to  a  city  within  their  view,  fituated  upon 
the  brow  of  a  hill.  And  when  he  called  them  the  fait  of  the  earth,  he 
alluded  perhaps  to  the  huibandmen  who  were  manuring  the  ground  ; 
and  when  he  compared  every  perfon  who  obferved  his  precepts  to  a 
man  who  built  a  houfe  upon  a  rock,  which  flood  firm  ;  and  every 
one  who  flighted  his  word,  to  a  man  who  built  a  houfe  upon  the 
fand,  which  was  thrown  down  by  the  winds  and  floods  :  when  he  ufed 
this  coniparifon,  'tis  not  improbable  that  he  had  before  his  eyes, 
houfes  ftanding  upon  high  ground,  and  houfes  in  the  valley,  in  a 
ruinous  condition,  which  had  been  deltroyed  by  inundations.  Dr. 
fortin^s  Difcourfes,  p.  213,  &c.  2d  Ed.   Comp.  Benfon,  p.  396. 

Going  from  Bethany  to  Jerufalem  with  his  difciples,  as  they  pafT- 
ed  over  a  mountain,  he  faid.  If  ye  Jhall  fay  to  this  mountain,  be  thou 
removed,  and  be  thou  caji  into  the  fca,  it  Jhall  be  done.  Matt.  xxi.  2 1 . 
When  he  fays,  Luke  xxii.  25.  The  kings  of  the  Gentiles  exercife  Lordjhip 
over  them,  and  they  that  exercife  authority  upon  them  are  called  benefactors y 
he  alludes  to  the  vanity  of  fbme  v/icked  princes  in  thofe  times,  who 
deferved  the  title  of  robbers,  mucli  better  than  of  benefadors,  (vid. 
Cleric,  in  loc.)  Whea  the  woman  of  Samaria,  John  iv.  wondered 
that  he  fhould  afk  water  of  her;  he  took  occafion  to  reprefent  his 
doftrine  under  the  image  of  li-ving  ivater,  or  water  which  flows  from 
a  fpring.  When  he  was  by  the  fea-fhore,  M.Jt.  xiii.  he  fpake  three 
parables  to  the  people,  concerning  a  fower ;  becaufe  it  was  then 
probably  feed- time,  as  others  have  obferved.  At  the  time  of  the 
paflbver,  alluding  to  it,  he  fays,  John  v.  24.  He  that  hcarcih  my  --word, 
ld.iraQiQr,xtv,  is  paffed from  death  unto  life.  [Grot.)  Whtn  he  fpake  of 
the  fig-tree,  which  had  borne  no  fruit  for  three  years,  and  was  to 
be  cut  down  if  it  produced  none  the  next  year;  he  alluded  per- 
haps to  the  time  that  he  had  fpcnt  in  preaching  to  the  Jeius,  as 
well  as  to  their  obflinacy,  and  to  the  punifliment  which  would  folr 
low  it.  Lukexui.  Id.  ib.  in  not,  p.216.  2d.  Ed.'' 

X 


322  RejleSltons  on  the 

conftant  monitor,  and  remembrancer  of  his  in- 
llruclions ,  which  by  thefe  means  mufl  be  more 

eafily 

nute  circumftances  ;  and  make  us  fenfible  of  the  value  of  thofe 
authors,  who  throw  fo  much  Hght  on  feveral  pafTages  of  fcrip- 
ture,  by  attempting  to  fupply  them.  See  Machiight^  Harm. 
Prelim.  Obf,  1,2.  2,v\AWetjlen^  de  Interpret.  N.T.  p. 878,  &c. 

It  may  be  farther  obferved,  that  Chrifi  is  no  lefs  eafy  and  in- 
telligible to  his  auditors  in  his  more  Jet  difcotirfcs^  by  alludino- 
in  as  familiar  a  way  to  all  their  cuftoms,  proverbs,  maxims,  &:c. 
fpeaking  always  precifely  in  the  charader  of  a  Jeiu,  and  in 
exa6l  conformity  to  what  luch  underftood  befi:,  and  had  been 
mofl:  ufed  to;  to  what  had  been  before  defcribcd  or  appointed 
in  their  facred  books.  Thus  he  takes  the  very  form  of  his  firll 
fermon  on  the  Amount,  from  thofe  bhjfmgs  and  curfings  on  two 
mountains,  the  publilliing  whereof  was  enjoined  to  the  Ifrae- 
lites  upon  their  entrance  into  the  Holy  Landj  [Dent,  xxvii.  28. 
J';y7;.  viii.)  Matt-  v.  Lukev'i.  24.  the  manner  of  which  folemnify 
has  been  defcribed  at  large  by  fome  of  their  v/riters.  V'id. 
Light/,  on  Matt.  v.  3,4.  Op.  T.  ii.  p.  20.  — "i'he  fame  method 
he  continues  to  the  laft,  when  on  the  crofs  he  begins  to  repeat, 
or  as  it  were  gives  out,  the  22d  Pfalm,  which  lo  very  clearly 
defcribes  the  fufferings  and  death  of  the  MeJJlah  ;  which  pro- 
phecy he  was  at  that  very  time  fulfilling,  and  thereby  afcer- 
taining  and  appropriating  this  chara6fer  to  himfelf.  Matt,  xxvii. 
46.  Alarkxv.  T^^.  That  a  whole  Pfalm  or  Song  is  fometimes 
referred  to  by  reciting  tl)e  firft  words  of  it,  may  be  gathered 
from  Exod.xv.i.)  he.  compared  with  if.  21.  ib.  fee  ^h.Pilking- 
/(7^/sRemarks,  p.129. 

I  (hall  give  another  inftance,  wiiere  our  blefTcd  Saviour's  con- 
du(5f  does  not  feem  to  have  been  fufficiently  underftood,  for 
want  of  attending  to  tlie  circumftance  abovementioned.  John 
viii.  when  the  woman,  faid  to  be  apprehended  in  adultery,  is- 
brouglit  before  our  Lord,  merely  with  a  malicious  view  of 
drawing  him  into  a  difficulty  whatever  determination  he  Ihould 
give  ;  f.  6.  we  find  hnxi /looping  doivn  and  zuritiJig  on  the  ground. 
Where  it  is  obfervabie,  that  he  does  nothing  but  in  as  exacft 
conformity  as  the  place  would  admit,  to  the  trial  of  the  adul- 
terous wife  prefcribed  by  God  in  Numb.wii^  &c.  where  the 
priefi:  was  to  ftoop  down,  and  take  fome  of  the  duft  from  the 
floor  of  the  tabernacle,  y.  17.  and  likewife  write  out  the  curies 
denounced  upon  that  occalion,  ii  23.  By  that  a-^t  therefore 
Chrift  declares  himfelf  willing  to  take  cognizance  of  this  affair, 
if  they  were  willing  to  abide  the  confequence  ;  viz.  according  to 
their  own  traditions,  to  be  involved  in  the  fame  curfe  if  they 

proved 


Life  and  Character  of  CIJR  TST.  323 

eafily  retained,  than  they  could  be  by  a  long  train 
of  abftra6l  realbning,  or  under  any  artificial  ar- 
rangement 

proved  equally  guilty  :  on  which  account,  this  way  ot"  trial  was 
abolifhed  by  the  Sanhedrim  about  that  very  time,  fince  that 
fm,  fay  the  Jews,  grew  then  fo  very  common.  See  Light/,  on  j^. 
3,  It  is  likewife  probable  that  Chri/f  might,  by  his  countenance 
and  gefture,  (liew  thek  hypocrites  how  well  he  was  aware  both 
of  their  ill  dcfign  in  thus  demanding  judgement  from  him  ; 
and  of  their  own  obnoxioufnefs  to  the  fame  punifhment,  which 
J/loJes's  law  appointed  for  that  crime  ;  and  which,  through  a 
pretended  zeul,  they  took  upon  themfelves  the  power  of  execut- 
ing, though  they  were  no  lefs  guilty  of  the  \  try  fame  fm  ;  [as  is 
moll  probably  implied  in  his  words  to  them,  ^jZ\  viii.  7.  ac- 
cording to  the  interpretation  of  fome  late  v.riters  :  ]  and  at  tiie 
fame  time  feeming  to  be  fo  far  otherwife  employed,  as  not  to 
take  any  notice  of  tlieir  confufion  when  thus  much  was  inti- 
mated to  them  ;  he  gives  them  a  fair  opportunity  to  llip  away, 
(which  they  very  prudently  laid  hold  of)  ere  he  proceeded  any 
farther.  Irnitabatur  Chfillus,  ut  quidam  ientiunt,  geftum  facer- 
dotis,  qui  uxorem  fufpedtam  exploraturus  fefe  Jnclinabat,  pul- 
veremque  a  pavimento  fanctuarii  colligebat,  quern  aquae  infu- 
fum  przeberet  foeminre  huic  quae  fufped^a  erat.  —  Qiiicquid  fit, 
fic  fe  inclinans,  Dommus  locum  dedit  Pharifajis  fe  fubducendi 
a  confpectu  ejus.  — Judici  docent  nos  aquas  Zelotypiae  non  no- 
cuifle  uxori  adulters;,  nifi  ipfe  maritus  infons  elTet.  Adulter  au- 
tem  cum  adultera  pariter  tumore  ventris  et  putrcdine  fomoris 
corriniebanrur.  Maimon.  in  Sotal\  c.  2.  —  H;£c  inter  aniles 
Rabbinorum  fabulas  eiie  numeranda  dicet  quifpiam.  Attameri 
conilat  teflimonio  jfj/tphi,  turn  et  facrl  codicis,  olim  Deum  ma- 
nifellis  pc^nis  occulta  delicla  puniilTe.  Dici  ergo  poteft  quod 
judicium  Dei  re-eriti,  quia  a  culpa  for  fan  non  erant  immunes, 
excefTerint  fcriba  et  PharilVei  omnes.  La?ny,  Harm.  p.  329.  See 
the  thing  more  at  large  in  L'lghtf.  on  '^oh.  viii.  6,  g.  and  Vol. 
II.  p.  ic8o,  he.  —  'It  is  prefumcd  with  reafo;i,  i//,  That  this 
v/oman''s  accufers  were  t!)emfelves  guilty  of  the  crime  which 
they  laid  to  her  charge,  in  the  fame  manner  almoft  as  the  ac- 
ciifers  of  the  chafte  Sufanna.  Novn/  it  is  not  juft  to  receive  x\\t 
accufations  of  thofe  peifons,  who  are  guilty  of  the  evil  which 
they  rind  fault  with  in  another.  —  2.  There  is  room  to  believe, 
that  the  woman  here  fpoken  of  had  fuffered  fome  violence,  and 
that  her  crime  was  much  lefi'ened  by  the  circumftances  attend- 
ing it.  Selditi  and  Fagius  are  of  opinion,  that  her  cafe  was  the 
fame  with  that  related  by  Mofs.  Dent,  xxiil.  29.  Cahiiet,  DitfV. 
Art.  Adultery.^    A  vindication  of  the  authenticity  of  this  whole 

X  i  pafpage. 


324  Rejlediions  on  the 

rangement  of  a  number  of  particulars  laid  down 
together. 

Again,  it  is  obfervable,  that  he  deUvered  many 
things  by  way  oi  Jiory^  or  parable  \  a  mod  en- 
gaging, and  a  moft  efFeftual  method  of  inftruc- 
tion  ;  gradually  informing  thofe  who  in  reality 
were  difpofed  for  information,  and  not  too  vio- 
lently difgufling  thofe  who  were  not*.  This  way 
of  teaching  is  of  all  others  moft  apt  to  raife,  and 
to  keep  up  the  attention,  and  fet  each  faculty  of 
the  mind  on  work  :  it  gains  the  eafieft  admiflion 
into  both  head  and  heart  3  it  ftrikes  the  deepeft ; 
flicks  the  longeft^  gives  moft  delight,  by  leaving 
fomething  for  the  hearers  themfelves  to  difcover; 
and  difobliges  leaft,  by  putting. them  upon  mak- 
ing their  own  application.  On  thefe  accounts  it 
has  been  admired  in  all  ages,  and  nations,  from 
the  beginning  of  the  world  ;  and  was  particular- 
ly celebrated  in  the  eaft(w).  This,  among  many 

other 

pafTage,  with  an  explanation  of  its  feveral  ends  and  ufes,  may 
be  {q.z'c\  in  Benjons  Differtation  on  the  Subje6l.  Life  of  Chrift, 
p.  637,  &c. 

*  See  Zi?C/rrr,  Harm,  p.183.  The  fame  thing  is  elegantly 
defcribed,  and  well  applied,  by  the  author  of  Dialogues  concern- 
ing Education,  p.  363,  ^c.  The  hke  may  be  obferved  of  the  ma- 
ny  fgurative  exprefiions,  which  our  Saviour  ufes  upon  fome  oc- 
cafions.  See  Clagctt  upon  Job.  iv. 

On  the  fame  account  it  was,  in  all  probability,  that  he  fo 
generally  chofe  to  exprefs  himfelf  in  the  very  words  of  fome  an- 
cient prophet^  more  efpecially  in  matters  that  were  like  to  give 
offence.  And  to  the  fame  purpofe  it  has  been  obferved,  that  he 
never  fpoke  in  Parables  at  all,  till  the  'Jews  had  manifefted  fuch 
a  wicked  and  perverfe  fpirit,  as  to  afcribe  his  miracles  to  a  con- 
federacy with  Beelzebub.  Benfon''s  Life  of  Chrift.  c.  7.  §1,  2. 
An  anfwcr  to  the  pretended  obfcurity  of  them  may  be  feen,  ib. 
§  3.  p.  266,  kc. 

[u)  Jerom.  on  Matt. -idv.  JVkitby  on  Matt,  xm.io.  Nichols^ 
Conf.  Vol.  I.  *  It  was  the  cuftom  of  the  wife  men  among  the 

ancients. 


Life  and  Chamber  of  CHRIS  T.  325 

other  excellent  iifes  to  which  Chrift  applied  it,  in 
a  manner  the  moft  delicate  and  niallerly,   was 

peculiarly 

ancients,  to  cloath  their  inftru<5tions  in  apt  ftories  and  fuitable 
comparifons  :  fuch  is  the  parable  of  'Jotham^  and  that  very  apt 
one  oi Nathan  to  David :  this  they  did,  at  once  to  pleale,  and  to 
inl\ru6t ;  to  excite  men"s  attention  by  gratifying  their  curiofity  ; 
and  to  quicken  their  memory  by  eiitertaining  their  fancy.  Our 
Saviour  took  this  method  to  recommend  his  weighty  inftrudi- 
ens,  and  make  them  fink  deeper  into  the  minds  of  his  audi- 
tors. The  fame  method  was  likewife  very  proper  for  another 
purpofe,  vi%.  to  dehver  the  myfteries  of  the  gofpel  with  fome 
degree  of  obfcurity  and  referve ;  which  he  did,  both  to  excite 
men's  induflry  in  Searching  further  into  the  deep  things  of  God, 
and  withal  to  punilh  the  floth  and  negligence  of  thofe,  who 
grudge  taking  any  pains  to  learn  God's  will,  and  their  own 
duty.  This  reafon,  you  may  find,  our  Saviour  himfelf  afllgns, 
why  he  fpake  to  the  multitude  in  parables.  Matt,  xiii.io,  &:c. 

Thefe  were  the  reafons,  why  our  Saviour  chofe  to  convey  his 
inftrudions  in  parables.  And  we  may  obferve  in  general  con- 
cerning them,  firft,  that  they  have  a  pleafing  variety^  fuited  to 
men's  different  apprehenfions  and  capacities;  and  in  the  next 
place,  that  there  is  an  extraordinary  decency;  and,  if  I  may  fo 
exprefs  it,  a  genteelncfs^  which  runs  through  them  all.  Our  Sa- 
viour puts  the  cafe  in  all  his  parables  on  the  charitable  fide  ; 
and  makes  the  moft  favourable  reprefentation  of  things  which 
the  matter  will  bear.  In  the  parable  of  the  ten  virgins,  he  fup- 
pofes  the  number  of  the  wife  to  be  equal  to  that  of  the  fooliih. 
[See  Tillotfon,  ferm.  31.]  In  the  parable  of  the  loji  fiecp,  he  fup- 
pofes  but  one  of  a  hundred  to  go  aftray ;  and  yet  the  good  J}}ep~ 
herd  is  content  to  leave  all  the  reft,  and  go  in  queft  of  the  fingle 
ftraggler.  In  the  third  place,  there  is  an  exatfl  decorum  obferv- 
ed  in  all  Chrift's  parables,  and  every  thing  that  is  fpoken  is 
fitted  to  the  charader  of  the  perfon  who  fpeaks  it ;  a  beauty, 
which  the  critics  look  upon  as  the  greateft  ornament  of  a  poem; 
and  which  of  itfelf  is  fufficient  to  make  it  heard  or  read  with 
delight  and  admiration :  and  therefore,  I  hope,  it  may  recom- 
mend our  Saviour's  parables  to  the  nice  and  delicate  tafte  of 
our  modern  wits  ;  who  are  apt  to  think  every  thing  in  fcripturc 
fo  mean  and  flat,  as  not  to  be  worth  their  reading.'  Lozvth,  Dir. 
p.185,  &c.  Les  paraboles  que  Jefui  Chriji  emploie  excellent 
fur  toutes  les  autres  en  ce  qu'elles  font  fi  naturelles  et  fi 
vraifemblables,  qu'elles  ont  Fair  de  veritez  pl^itot  que  de  fidions. 
On  n'y  voit  point  les  animaux,  ni  les  plantes,  fornKr  des  con^ 
verfutions  eiifcnible.  On  n'y  trouve  rien  d'  impofllbiC,ni  dcridi^ 

X  3  cule* 


326  ReJleBions  on  the 

peculiarly  fitted  to  infinuate  fach  points,  as  more 
immediately  oppofed  the  prejudices,  or  the  inch- 
nations,  of  all  thofe  to  whom  Chrift  preached; 
and  which,  though  necefTary  for  them  to  be  ap- 
piifed  of,  fo  far  as  might  help  afterwards  to  re- 
concile their  thoughts  to  thefe  things,  when  they 
were  able  to  recollect  that  they  had  been  intend- 
ed, and  foretold  from  the  beginning;  yet  were 
not  at  that  time  to  be  laid  down  in  a  more  open, 
direcl  manner:  fuch  as  related  chiefly  to  the  ex- 
ternal circumftances  of  his  perfon  and  doftrine ; 
and  the  effects  thereof,  upon  both  Jew  and  Ge?!-' 
tile^.  As  to  the  fundamental  parts  of  his  reli- 
gion, and  his  manner  of  declaring  them;  both 
thefe  were  eafy  and  obvious,  fuch  as  the  weakefl 
and  moil  ignorant  [unlefs  affe6ledly  fo]  could  not 
miftake ;  and  propofed  in  that  plain,  popular  way 
to  which  they  were  moft  accuftomed,  and  in  which 
they  would  be  mofl  likely  to  apprehend  him  (A)  : 

And 

cule,  ni  de  monftreux,  comme  dans  Talmud,  ou  dans  F Alcoran. 
Tout  y  eft  fimple  et  tire  d'apres  nature,  &c.  "Jaquelot^  de  I3 
Verile,  he.  p.  318.  Comp,  Lam}\  Harm.  p.  248,  253.  &  Lightf, 
in  jlldtt.  xiii.3.  or  Harnn.  c.31.  fedt.  37.  or  Bourn,  on  fome  Pa- 
rables, Introd. 

*  Vid.  "Jaquelot,  P-3I95  ^c. 

(A)  Chrljlm  cum  vulgo  fcmper  et  ubique  loquitur.  Lightfoot^ 
Op.  Lat.  Vol.  II.  p.  326,  510.  One  of  the  belt  of  our  commen- 
tators fuppofes  C'.riji.,  not  only  to  adapt  his  difcourfes  to  the 
common  language  of  the  time  ;  but  alfo  to  accommodate  himfelf 
to  the  vulgar  notions  end  opinions^  upon  fome  occafions.  Vid. 
Cleric,  in  Lukexvx  23,24.  '  What  you  fay  about  critics  and 
critical  interpretations,  particularly  of  the  fcriptures,  is  not  only 
in  my  opinion  true,  but  of  great  ufe  to  be  obferved  in  reading 
learned  commentators ;  who  not  feldom  make  it  their  bufinefs 
to  fliew,  in  what  fenfe  a  v^ord  has  been  ufed  by  other  authors  ; 
whereas  the  proper  bufinefs  of  a  commentator  is  to  fnew,  in 
what  fenfe  it  was  ufed  by  the  author  in  that  place  ;  which  in 
the  fcripture  we  have  reafon  to  conclude,  was  moft  commonly 

in 


Life  and  CharaBer  ofCHRIS'f.  327 

And  it  is  worth  remarking,  that  wherever  his 
words  feem  capable  of  different  feni'es,  we  may 

with 

in  the  ordinary  vulvar  fenfe  of  the  zuord  or  phrafe  k?iczvn  in  that 
litne  ;  becaufe  the  books  were  written,  as  you  rightly  obferve, 
and  adapted  to  the  people.  If  critics  had  obferved  this,  we  fhould 
have  in  their  writings  lefs  oftentation,  and  more  truth  ;  and  a 
great  deal  of  darknels  now  fpred  on  the  fcriptures  had  been 
avoided.'  Locke.,  Lett,  to  Bold.,  i6gq.  Mufeiim.,  N°. 20. — .Comp. 
Doddridge.,  Fam.  Exp.  Vol.  II.  feci.  94.  p.  27.  n.  2.  zwdlVeifleny 
de  Interpret.  N.  T.  Vol.  11.  p.  876. — The  not  being  willing  to 
attend,   or  to  make  a  due  allowance  for  this,   has  occafioned 
Chubb's  grofs  miiVeprefentatioa  of  fome  of  our  Saviour's  pre- 
cepts, in  his  piece  ftyled  Renidrks  on  Scripture.   [Poflh.  Works, 
Part  i.J   As  an  adhering  ftridly  to  the  literal  fenfe  muft  be  very 
abfurd  in  the  interpretation  of  a  popular  phrafe.,   in  all  parts  of 
the  world,  and  the  moft  common  ground  of  mifapprehenfion  ; 
fo  of  all  things  it  is  the  moft  unreafonable  in  one  that  pretends 
to  give  us  the  true  fenfe  oi Eaftern  writings :  which  are  fo  well 
known  to  abound  in  general,  brief  maxims  ;  parabolic  or  pro- 
verbial expreflions  ;  and  extremely  popular  forms  of  fpeech  ; 
[vid.  Aflize  Serm.  at  Carlife,  on  Matt.v.j^o.'\  where  fuch  alow, 
dry,  minute,  and  feemingly  accurate  way  of  reafoning  and  dif- 
courfmg;  fuch  a  dull,  tedious  detail  of  circumflances  and  re- 
ftraining  claufes,  as  is  in  ufe  with  us ;  would  have  been  little 
reiilhed  or  regarded ;  and  which,  were  it  to  the  purpofe,  might 
be  eafily  jufcified  in  point  of  certainty  and  perfpicuity  ;  fince  to 
one  who  is  tolerably  well  acquainted  with  their  ftyle  and  lan- 
guage, the  main  drift  lies  commonly  very  obvious  under  all 
thefe  llrong  and  fignificant,  however  highly  figurative,  and  bold 
expreiFions.  Nor  is  there  any  great  difficulty  in  fupplying  all 
the  proper  qualifications,  which  of  courfe  arife  in  every  fubject; 
and  will  have  an  allowance  made  for  them,  fo  long  as  either 
common  fenfe,  or  common  equity  and  candor  is  admitted  ;  fince 
irx  fuch  writings  there  is  never  any  particular  ftrefs  placed  in 
ivords.,  to  the  prejudice  or  exclufion  of  it;  as  is  perhaps  too 
much  the  cafe  in  mofi  of  our  modern  laiV'forms ;  where  a  long 
train  of  circumlocutions  is  very  apt  to  cloud  and  ftifie,   rather 
than  clear  and  afcertain  the  fenfe  ;  and  which,  by  Ihcwing  that 
fo  great  a  weight  is  laid  upon  the  terms,   inilead  of  avoiding, 
ufually  tend  to  make  a  multitude  of  difficulties. 

An  inflance  of  ChubFs  abufe  of  one  fuch  difcourfe  of  our  Sa- 
viour's, may  be  feen  above,  p.  311.  note  (<p) ;  the  reft  have  been 
lo  often  anfwered,  that  a  mere  Englifh  rcfader  cannot  be  eafily 
miftaken  in  them.  A  particular  examination  of  their,  may  be 
feen  in  Leland's  View  of  Deiftlcal  writers,  Lett,  xiii, 

X4 


328  Refections  en , the 

with  certainty  conclude,  that  to-  be  the  true  one, 
which  lay  moft  level  to  the  comprehenfion  of 
his  auditors ;  allowing  for  thofe  figurative  ex- 
preflions,  which  were  fo  very  frequent  and  fami- 
liar with  them ;  and  which  therefore  are  no  ex- 
ceptions to  this  general  rule,  this  neceflary  canon 
of  interpretation,  which  of  all  others,  I  think, 
wants  moft  to  be  recommended. 

The  bulk  of  his  do6lrine  was  of  a  practical 
nature,  always  pertinent  to  the  cafe  in  hand, 
and  of  an  immediate  and  apparent  tendency  to 
the  moft  beneficial  purpofes  *  :  and  he  is  fo  far 
from  feeking  reputation  by  an  artful  and  elabo- 
rate manner  of  explaining  it ;  that  he  feems  barely 
to  propofe  each  point,  together  with  its  proper 
fani5fion,  and  leaves  it  to  fhine  forth  by  its  own 
light.  'Tis  neither  verfed  in  any  nice,  fubtle  fpe- 
culations,  nor  involved  in  pompous  paradoxes, 
nor  adorned  with  flowers  of  rhetoric.  We  find 
it  free  from  all  oftentatious  and  unnatural  flights, 
as  well  as  from  that  load  of  fuperftitious  rites, 
and  flavifh  ceremonies,  which  encumbered  every 
other  fyftem  :  confifting  of  folid  and  fubftantial 
duties  ;  containing  general,  comprehenfive  rules 
to  try  them  by ;  and  grounded  on  fuch  never- 
failing  principles  of  a61:ion,  as  muft  quickly  en- 
able his  difciples  to  determine  for  themfelves,  and 
judge  aright  in  each  particular  cafe  :  as  in  that  of 

the 

*  '  Nothing  Is  more  remarkable  in  the  whole  hiftory  of  the 
gofpel,  than  our  Saviour's  general  method,  that  whenever  men 
propofed  to  him  any  curious  queftion,  or  related  to  him  any 
particular  fa6t  or  event,  in  expe6tation  of  hearing  his  obferva- 
tions  upon  it ;  he  conftantiy  turned  the  matter  before  him  into 
an  occallon  of  giving  fome  pra^ical  inrtru6lion  to  the  perfons 
themfelves  with  whom  he  was  converfing.'  Clarke's  Serm.  oa 
Luke  xiii.  2,  3.  where  many  inftaaces  of  this  are  produced. 


Life  and  CharaBer  of  CHR IST.         329 

the  SMath',  which,  like  all  other  folemnities, 
was  inftituted  for  the  fake  of  man  ;  and  therefore 
fliould  be  made  fubfervient  to  his  good  *  j  and 
in  that,  to  the  glory  of  his  Maker,  which  are  in- 
feparable  from  each  other.  In  uieats  and  drinks^ 
and  every  thmg,  by  confequence,  of  the  fame 
kind-f;  which,  as  being  merely  external  things, 
muft  likewife  be  of  an  indifferent  nature  ;  and 
therefore  could  not  of  themfelves  defile  a  man  % , 
In  that  of  oaths^  the  feveral  kinds  whereof  were 
really  of  the  fame  import,  as  including  the 
fame  virtual  appeal  to  God ;  and  therefore  muft 
needs  be  of  equal  force,  and  fliould  alike  exclude 
all  fraudulent,  evafive  artifices  || .  In  that  of  voivs^ 
which  bind  only  to  things  otherwife  innocent  at 
leaft,  and  by  which  none  ever  could  exempt 
themfelves  from  duties  of  an  antecedent,  and 
perpetual  obligation  § :  and  by  that  univerfal 
rule,  of  mercy  being  preferable  to  facrifice^  when- 
ever a  moral  and  a  pofitive  precept  interfere  with 
one  another  *^ . 

Such  dodlrine  muft  appear,  not  only  excellent 
in  itfelf,  and  taken  independently  ;  but  more  ef- 
pecially  fo,  in  the  circumftances  under  which 
it  was  delivered :  as  fully  obviating  the  feveral 
falfe  maxims,  and  fallacious  gloffes,  advanced 
by  the  Jewifi  teachers  of  our  Saviour's  time: 
in  which  refpecl  it  muft  be  doubly  ufeful,  as  an 
inftruftion  in  truths  of  the  laft  importance ;  and 
a  guard  againft  fo  many  popular  errors  ;  and  may 
be  conlidered  as  another  inftance  of  his  exquifite 

manner 

*  Mark\\.2'].  V\d.  Cleric.  f  Col.  n.  21. 

t  Matt.  XV. iS.  A^cifkvn.i^.    See  Z/V/;//:  Harm.  p.  237. 
II  M^tt. xx'in. 16,  kc.  ^  Alalt'.xy,  0.  Markv'uAi, 

%  Mtitt.\x.i2'  xii.7, 


33^  "RejkBiom  on  the 

manner  of  accommodating  things,  both  to  the 
general  benefit,  and  the  particular  exigences  of 
his  hearers. 

Lallly,  our  Saviour's  whole  difcourfe  and  way 
of  arguing,  mull:  carry  fomething  of  a  pecuhar 
force  and  poignancy  along  with  it,  and  be  at- 
tended with  extraordinary  degrees  both  of  con- 
vi6lion,  and  aftonifliment  -,  as  he  knew  thorough- 
ly what  was  in  man^  and  therefore  could  fpeak  to 
his  heart  dire6lly  *  ;  and  needed  not  that  any  man 
fiotild  either  ajk  him,  or  inform  him  of  any  thing  : 
as  he  faw  into  the  moil  fecret  thoughts,  and  pur- 
pofes,  of  all  thofe  whom  he  had  to  deal  with  ;  and 
often  fliewed  them  plainly  that  he  did  fo,  by  re- 
moving the  latent  prejudices  of  his  weaker  friends, 
and  obviating  their  feveral  doubts  and  difficulties, 
as  they  arofe  in  their  own  minds  i  before  they  durft 

give 

.  *  Matt.\\.4^.  xvii.  25.  A^arkii.%.  ix.  33,34,35.  Luke\.^2. 
John  y/i.  61,  JO.  xvi.  6.  See  other  inliances  m  Clagett  on  John 
vii. 33,34.  Lamyy  Harm.  011  John  v. 14..  p.  272.  Ben/on,  Life  of 
Chrift,  c.  5,  fe6l.  ii,iii.  And  Lightf.  on  Johii.^Z. —  Harm.  p. 
535.  When  thou  wajl  under  the  fig-tree^  I  faw  thee.  '  This  feemeth 
to  refer,  not  only  to  his  being  under  the  fig-tree,  but  to  fome 
private  and  fecret  adion  that  he  did  there,  and  for  which  he 
went  thither  :  and  as  our  Saviour  convinceth  the  woman  of  i^^- 
maria.,  that  he  was  the  Mejfias^  by  telling  her  of  her  evil  a6li- 
ons  that  (he  did  in  the  dark  and  fecret;  To  doth  he  Nathanael^ 
by  hinting  fome  good  things  that  he  hid  from  the  eyes  of  men 
under  a  fig-tree,  before  Philip  light  on  him  there ;  as  praying, 
vowing,  or  fome  other  action  which  none  knew  of  but  him- 
felf :  and  this  appeareth  rather  to  be  the  matter  which  Chriji 
aimed  at,  and  which  worketh  in  Nathanael  for  his  convidion ; 
bccaufe  it  was  poflible  that  Chriji  might  have  been  near  the 
fig-tree  himfelf,  as  well  as  Philip  \  and  he  might  fee  Nathanael., 
and  Nathanael  not  fee  him  ;  and  fo  might  Nathanael  have  fup- 
pofed  :  but  vv^hen  he  telleth  of  fome  fecret  adion  that  paifed 
from  him  under  the  fig-tree,  which  his  confcience  told  him, 
that  no  mortal  eye  could  be  confcious  to  but  himfelf;  then  he 
cries  out.  Thou  art  the  Son  of  God ,  &c.'  Comp.  Machight,  Vol. 
I.  p.  47. 


Life  and  Charadler  of  CHRIST. 


^j> 


^.  I 


give  any  intimation  of  them-f- :  by  anfvvering 
fucli  obje6lions  as  had  been  made  only  in  private, 
or   at   leaft  out  of  his    hearing* :  by   refuting 
every  plaufible   pretence,    and  laying    open  the 
moft  artful  ftratagems  of  his  moft  inveterate  ene- 
mies ;  dete6ling  their  hypocrify,    expofmg  their 
true  aim  ;  and  thereby  cutting  ofF  all  pofiibility  of 
reply:  on  which  account  his  word  muff  needs 
be  quick  and  powerful,  and  Jharper  than  any  two- 
edged  fdoord, —  In  this  refpeft  too  it  might  well  be 
faid,  ne''cer  man  [pake  like  this  man  J.  Many  inftan- 
ces  whereof  will  occur  upon  a  diligent  perufal  of 
the  gofpels. 

Thus  did  Chrift  live,  and  teach  :  fhewing  him- 
felf  as  much  fuperior  to  the  reft  of  the  world  in 
each  of  thefe  refpe6ls,  as  he  did  in  his  miracles. 

There  was  a  wondrous  man  among  the  Greeks , 
who  has  often  been  compared  to  Chrift^  and  confi- 

dered 

f  Comp.  Johfixvi.ic^^'^o.  et  Cleric,  in  Johnxi.22.  This  may 
berhaps  be  fome  ground  for  imagining  that  the  evangeliils  ap- 
plied the  common  phrafe  of  Jefus  anfwered,  with  a  pecuhar 
propriety,  even  when  he  is  only  beginning  or  continuing  his 
difcourfe,  and  no  fort  of  quellion  apji^ars  to  have  been  aflced. 
Matt.  XI. 2^. — xxii.i.  Luii:vu.2g-,A-0. — xiv.3,5,  &c.  S&q  Bcyley 
on  the  Style  of  the  Scripture,  p  88. 

*  This  feems  to  have  been  the  cafe  in  j^y/';;vii  15,16.— xxvii. 
28.  and  many  other  places,  where  that  circumfiance  is  not  ex- 
preffed.  Comp.  l,uhxxn.6i.  and  note  *  p-330. 

J  '  So  faid  the  officers,  who  were  fent  by  the  chief  Priejls 
and  Pharifees^  to  apprehend  Jefus.  John  vii.  46.  When  they 
were  come  to  the  place  where  Jefus  v^^as  teaching,  probably  he, 
knowing  tl^e  errand  upon  which  tliey  were  come,  fpoke  fo 
home  to  their  confciences,,  to  their  particular  thoughts  and 
prefent  views ;  that  they  had  no  heart  to  execute  their  com- 
mifllon  :  though  what  our  Lord  then  faid  is  not  recorded.* 
Benfon,  Life  of  Chrift,  c.  5.  (t^.  iv.  See  feveral  texts  explained 
by  the  confideration  of  Jefus  his  knowing  ^he  hearts  of  all  men, 
and  that  he  could  talk  to  their  thoughts,  as  we  do  to  each  o- 
thei's  wordsj  or  aflions.  lb.  fedt.  x,xi. 


332  RejleBions  on  the 

dered  as  a  kind  of  type  of  him  to  the  heathen  *  j 
there  being  a  great  refemblance  between  them, 
in  fome  remarkable  particulars.  Socrates  lays  out 
all  his  time  in  going  about  to  admonifh  and  re- 
form his  countrymen  j  which,  he  affures  them, 
was  a  fjiinijltj  enjoined  him  by  the  Deity,  \  for 
their  benefit ;  to  whom  he  fuppofes  himfelf 
given^  ox  fent  by  God  J  ;  with  the  utmofb  finnnefs 
bearing  all  the  injuries,  and  defpifing  the  affronts, 
to  which  he  was  continually  expofed  on  that  ac- 
count. He  conflantly  reforts  to  places  of  public 
concourfe,  and  generally  grounds  his  difcourfes 

on 

*  Marcillm  Fic'wus  atque  Symphorianus  Champerim  in  Socrate 
typum  Ckrijiiy  ejufque  paffionum,  fibi  invenifle  vifi  funt.  Sed 
ut  hi  quidem  plus  quam  decebat  illi  tribuunt,  ita  virum  fuifle 
fumma  fapientia  pr?editum,  qui  provida  baud  dubie  numinis 
cura  excitatus  fuit  ut  fuperftitionis  crafTiflimas  tenebras  difpelle- 
ret,  veramque  virtulis  viam,  quoufque  rationis  lumen  pertingit, 
Gracis  monftraret,  negari  nequit.  Budd.  Hift.  Eccl.  Tom.  II. 
p.  859. 

•^  TauTOj  yaa  v.iXvjii  0  0£Of,  £u  *?-£.  Kat  £)^w  oj^wai  nSii)  trtA 
vfji.iv  [xn^ov  ccyoc^Qv  yiu^xi  £v  rvi  zrokBiy  ri  rnv  £//.tiu  tw  0£&)  T- 
nHPESIAN.  Plat.  Apol.  fed.  17.  p.  qi.  Fq/ier. 

EiJLoi  ^i  TouTo,  u;  Byoo  (pniAi,  nPOSTETAKTAI  'THO 
TOT  ©EOT  TT^ocrleiv,  ^.0,1  f>c  y-ajvTStuu  kuv  i^  evvTrviuv,  )c«»  Trotvlt 
rpoTra^  wttsa  rig  zroTi  v.xi  a,X\Yi  ^iix  [j,oiox  avfi^w-arw  kxi  ot»8V 
"TT^oa-eTx^i -sy^xrlnv.    lb.  fe6l.  22. 

J  Nuv  sv,  w  xv^Diq  AQiivatot,  "nroAAs  htti  eyui  uttso  s[Mxvrov  cc- 
'ffcXoyst^xi  —  aAAa  vTTsp  UjJawu,  y-vi  s^xfAx^rriTB  ttzpi  t^v  ns  0£K 
A02IN  v,u,iu,  $y.ov  •iLxrx-\ir\(pi(rxfAivoi. —  E»Ta  Toy  Xoittov  y^^ovov 
SiXTiXoiTi  XV  v-Cc^ixj^oMti^^  ft  fi.y\  Tivx  xXXov  UjW-tv  0  &ioq  Eni- 
IIEM^EIE,  KriSoy.ivog  vfAWV.  'On  <J'  syco  rvy^avu  wv  tojoutoj, 
eio?  VTTO  Tou  ©ia  rvi  ttqXh  AEAO20AI,  zv^iv^s  xv   xxrxvor}(rxiT£. 

O'J    yXP   XV^OU-sriVU)   tOlK£     TO     £/^£   TCOV     [JUV   l[Jt.XVTii   XTTXVTUV    J1/X£A»1- 

X£vat,  xat  avfp/ff&aj  twv  oixnuv  ay.iX>s[Ji.sv(jO])  rocrxvrx  vi^ri  srvif 
TO  ^£  vy-sn^o])  TTpxTTiiv  a£t,  »(J'ia  £xx(Tru  -ny^ocriovTXy  wczcfp  xjaTf- 
^a  71   g(,hX(pov  7rf£!r€uT£fay,    7r£{9oyTai  £7rfaiA£»(&;»i»  x^trvig.    Ibid. 

fed.  18. 


Life  and  Charadfer  of  CHRIST.  333 

on  what  occurs  there  ;  making  ufe  of  every  place, 
and  feafon,  and  occafion,  to  exercife  and  incul- 
cate his  philofophy  ||.  He  choofes  a  ftate  of  po- 
verty, to  clear  himielf  from  all  fufpicion  of  pri- 
vate intereft,  and  make  his  chara6ler  more  un- 
exceptionable, by  fhevving  that  he  pra6lifed  what 
he  taught  §:  he  avoids  meddling  with  the  af- 
fairs of  the  public  ;  declines  polls  of  authority 
amongft  them;  as  thefe  in  fuch  bad  times,  muft 
have  precipitated  his  fate,  before  he  had  done 
them  any  confiderable  fervice  *.  He  perfeveres 
in  fifting  and  examining  them,  in  order  to  detect 
their  ignorance  and  preiumption  -f-,  and  to  mor- 
tify their  pride,  on  all  occafions ;  and  declares  that 
he  muft  perfevere  in  the  fame  courfe  J ,  even 
when  he  clearly  forefaw  that  the  lofs  of  his  life 
would  certainly  attend  it  t4- :  nay,  that  he  would 
continue  this  courfe,  though  he  were  to  die  ever 
fo  often  for  it.  When  merely  out  of  e?ivy  he  is 
delivered  up  to  his  enemies,  and  on  a  moil:  ma- 
licious 

II  SwxpaTTi?  ouT£  (3a9^«  S'ft?,  oure  fj?  ^^o\iov  xaOjtra?',  ovts 
aoocv  ^iccTPi^Ti;,  ri  Trs^iTrxra  roig  yvu^iy-oig  nrxy^ivrw  (puAarloov, 
,uXKx  non  -Trat^wv,  on  tu;^o»,  yicci  crujCfZirtvwv,  nxt  cr'j(rlpxr£voy,e- 
vo?  51/JOJ?,  axi  arvviz'yo^ix^uv,  teAo?  Se  Jtat  a-uv$i^£y.ivog^  nat  ttjvwi/ 
TO  (pO(,D^a.y.ov^  £(piXG<Tc(p£i.  npcoTOf  a-sroSn^a^  rov  j3tov  a,Trxvri 
p^povw,  y.x^  y-f^si,  y.on  ZTOc^B(ri,  xa»  zr^ix'y[j.x(riv  xzyXug  cc-srx(Tt  (p»- 
Xo<ro(pKX.v  h)(^oy.evov.  PlutCirch.  E»  -ar^fo-^uTfpw  ttoAiteuteov. 

§  Vid.  Plutarch.  Adverf.  Colot.  Op.  Vol.  II. 

*  Ou  yao  EO-Tiv  00-Ti?  avScwTsrcoy  crwOticrfTat,  8T£  u/xjv,  »t£  aXAw 
jjj'fvi  TrArOft  yvn<Ti'jiq  £vuvTm[/.ivog,  Kxi  J'taxwAucov  iroXXot  a.Siy.x 
xoii  xirapavo^a  fv  rvi.z:o7\H  yiyvi^cA.  ccKXx  ocvxytiociov  icrri  tw 
ovT»  jaap^Bj!>t£vou  xiTTi^  T«  ^»x.a»»,  7<y  fi  y.£XX£i  oXiyov  ^^ovov  (rw9ri- 
«■£(&«»,  jJ'jwTEUfjv,  aAAa  jj-ti  SniAoirisvuv.  Plat.  Apol.  Socrat. 
feft.  19.  p.  96.  Fojler. 

t  Plat.  Apol.  fed.  9.  t  I|?id. 

■f-l-  Xeiioph.  Adem.  Lib.  iv.  fin. 


334  "Rejletiiom  on  the 

licious  profecutlon  brought  to  his  trial;  inftead  of 
having  recourfe  to  the  ufual  way  of  fuppHcation, 
and  applying  to  the  paffions  of  his  judges  ;  he 
proves  to  them,  that  they  ought  not  to  admit 
of  any  fuch  application;  he  informs  their  reafon, 
and  appeals  to  their  confcience  ;  and  proceeds 
only  fo  far  in  his  ov^n  defence,  as  v^ould  be  juft 
fufficient  to  affert  his  innocence^  and  fhew  them 
the  great  fin  of  perfecuting  and  opprefling  it. 
Inflead  of  ufing  or  permitting  any  other  means 
to  avoid  his  death,  he  fignifies  that  it  w^as  free 
and  voluntary  in  him,  becaufe  it  v^as  become  ne- 
ceffary  for  the  v^^orld  ;  and  meets  the  inftruments 
thereof  with  the  utmoft  calmnefs  and  ferenity  %. 

He  left  none  of  his  philofophy  in  writing,  but 
took  good  care,  as  he  faid,  to  imprint  it  deeply 
in  the  hearts  of  his  difciples  ;  which  fome  of 
them  delivered  down  to  us;  [though  in  a  man- 
ner very  different  from  that  fimplicity,  and  llri61: 
propriety,  with  which  the  gofpeJs  are  recorded :  ] 
and,  indeed,  the  effe6ls  which  his  inflruftions, 
and  example,  had  upon  them,  were  prodigious  ||. 

Some  other  circumftances  might  be  pointed 
out,  were  we  to  draw  a  parallel  between  thefe 
two,  confidered  m.erely  as  phllofophers.  But  not- 
withlfanding  any  fuch,  and  without  derogating 
from  the  character  of  5c(:;Y?/t'^;  we  ftiil  may  affirm, 
that  he  was  far  furpafled  by  CHRIST ;  as  well  in 
the  importance  of  the  do6lrines  taught,  as  in  the 
candid,  clear,  convincing  manner  of  delivering 

them  ; 

\  KvAjxa  (pa.puuy.ov  TxpocTlsic  ;   a^i  y.xi  ScoxpaTfi  rauT'/^v  ttjios- 
t^iBg ;    0   ^£   ;Aew?  kcci  zypxuig,   ov    rpftra?,   o'j^s    J'jai^Sfipaf    ouJj 
p^^WjUaro?  «J'fv,  a^e  (j-^n[ji,oi,Tog^  jwaA'    ivnoXccc  s^szruv.   Plut^Vch. 
Va  aura^KJif  75  y.xKix  tjooi;  mx,y.o^n(i^ovixv.   Op.  Vol.  II 
I)  Vid.  Charpcntierj  Life  of  Socr. 


Life  and  CharaSler  of  CHRIS  T,  335 

themj  and  in  that  purity,  and  general  perfection, 
which  diftinguida  Chrillianity  from  every  other 
fyftem. 

Socrates  defcends  fometimes  to  trivial  fubje6ls ; 
and  often  trifles  in  purfuing  others  ;  neither  at- 
tempting to  give  his  hearers  information  in  them; 
nor  io  much  as  pretending  to  have  received  any 
himfelf :  he  wraps  up  his  difcourfe  in  fubtle  in- 
tricacies, as  beil  adapted  to  his  principal  defign 
of  fliewing  men  that  they  knew  nothing :  difputes 
pro  and  con  *,  pazzUng  and  perplexing  thofe 
with  whom  he  argues  ;  and  feems  more  ftudious 
to  confute  what  they  maintain,  than  to  eftablifli 
any  do6lrine  of  his  own  :  inftead  of  clearing  up 
their  doubts,  and  opening  his  whole  mind  to 
them  3  he  conftantly  makes  ufe  of  captious  in- 
terrogatories, to  enfnare  and  draw  them  into 
difficulties  ;  and  is  ever  mixing  ridicule  and  fa- 
tire  with  his  reafonings  :  which,  though  it  fuited 
but  too  well  with  the  general  turn  and  temper 
of  that  lively  people;  though  it  afforded  great 
delight  to  feveral  of  his  followers ;  and  ferved  to 
attach  them  the  more  flrongly  to  him  :  yet  it 
was  furely  gratifying  a  wrong  tafte  in  them,  and 
giving  much  unneceifary  offence  to  others  (B.)  — 

But 

*Vid.  aV.de  Or.  III.  18. 

(B)  Of  this  kind  feem  to  be  the  fneers  on  Anytus.,  about 
maintaining  himfelf  by  privately  working  at  the  trade  of  a  lea- 
ther-dreflcr,  which  he  had  not  a  mind  to  own  ;  which  made 
that  fame  Jnytus  become  one  of  Socrafes's  moll  bitter  enemies : 
and  his  perfilling  in  reproaching  Jfiytus  on  that  head,  after  no- 
tice given  him  that  the  action  Ihould  be  withdrawn,  if  he  would 
but  forbear  the  mentioning  it ;  was  perhaps  a  chief  cauie  of  the 
profecution  being  carried  on  with  fo  much  piciue  and  violence 
againfthim.  See  ^/^w/rv,  Hift.  Ph.  Part  ii.  p.  3i,3.'5-  i^  Ed.  I 
cannot  therefore  quite  approve  of  'lis  irony^  in  this  and,  many 
other  inftances,  notwithftanding  LeCki\''i  {^lauiible  defence  of 
it.  Silv.  Phil.  C.3.  fedt.2.  p.  181,192. 
5 


33^  RefeSlions  on  the 

But  that  was  Socrates' s  talent:  and  his  employ- 
ing it  fo  much,  has  given  great  occafion  for  that 
charge  of  vanity,  which  fome  have  brought  a- 
gainft  him  *. 

His  method  of  difputing,  hov\^ever  admired  by 
his  contemporaries,  and  celebrated  by  moft  others 
fmce,  yet  mufl  be  owned  to  admit  of  many  fo- 
phifms ',  to  be  calculated  rather  for  confounding, 
than  convincing  an  opponent. 

His  dcemon,  whatfoever  be  underftood  by  it, 
though  upon  fome  occafions  it  fiiould  be  allowed 
to  guard  him  and  his  followers,  from  evils  of 
fome  confequence ;  on  others,  it  feems  to  inter- 
eft  itfelf  in  very  low  affairs  -f-,  and  which  were 
hardly  Deo  digna-j  fuch,  as  its  giving  them  warn- 
ing not  to  go  through  a  certain  ftreet,  in  which 
they  were  to  meet  fome  fwine,  and  fpoil  their 
cloaths  %  :  fometimes  it  feems  to  degenerate  in- 
to downright  fanaticifm  ;  and,  after  all,  perhaps, 
was  merely  fancy,  or  fidion  §  . 

Socrates 

xaCiTVig  avTog,  xxv  [j^v^ix  (piXo<ro(p-/]  uTS^i  t«t»,  e^ctKuuo-j.  zcrai/7a  ya.^ 
zroog  So^av  opav  iTrcm'  xui  nyi  tuj  lnuva  Xoym  £jW.7r£ifioj  tjts,  tto- 
Xvv  av  Toy  vTrep  tovtwj  iKivritTV.  Koyov^  kca  t^n^tx,  -uroXXriV  7r«p  au- 
roig  rr\v  iipuvuxv  [s^ys  oig  o  y.x^riTng  ocvra  Xsysi  Truh^xi  %f>!), 
■xat  TtTw?  a.'3'o  Kivo^o^KKi;  zrxvTX  ocvt'jc  tx  ypx[j.[j^arix,  t-/iu  v'!S'o^£<ri\i 
iX^i-  ChryfojL  Horn.  36.  in  A61:.  cap.  17.  Y.(\.  Eton.  Tom.  IV. 
p.  813. 

t  Ilavu  zs'^KVA  asi  nv,  kxi  ■cravj  sziri  (ry.iy.ooi;  evxvTiov^evn, 
Plat.  Apol.  Soir.  31 

t  Ph/t.  de  Gen.  Socr.  See  a  like  inftance  about  Crito's  Eye,  in 
C;V.  de  Div.  i.  54.  In  what  fenfe  could  the  late  author  of  his  hfe 
xinderftand  this  .-/w/w  caily  when  he  fuppoies  it  to  extend  to  in- 
different  affairs  ?  p.  90. 

"^  OuzeU  Animadv.  in  Min.  Pel.  p.  154.  Though  fo  much 
deference  is  due  to  the  authorities  produced  on  the  other  fide 

by 


Life  and  Character  of  CHRIS  T.  337 

Socrates  was  very  far  from  oppofing  either  the 
fuperilitious  principles,  or  praftices  of  the  Athe?ii' 
ans  with  that  freedom  and  fimpUcity>thatopennefs 
and  zeal,  with  which  Chrif  taxed  thofe  of  the 
Jews :  on  the  contrary,  he  always  conforms,  and 
gives  countenance  to  them.  Nor  does  he  declare  a- 
gainfl  their  moft  predominant,  and  not  irreputable 
vices  J  but  rather,  it  muft  be  owned,  often  goes  ve- 
ry grofsly  into  the  language  of  them;  unlefs  we 
admit  the  favourable  apology  made  for  him  on  this 
article,  by  throwing  the  whole  blame  on  one  of 
his  difciples*.  He  appears  publickly  to  plead  his 
own  acknovi^ledgment  of  their  divinities,  and  ap- 
probation of  their  eftablifhed  worfhip-f-;  both 
which  were  abominable  j  and  often  treated  accord- 
ingly 

by  a  learned  friend,  and  to  his  own  opinion  more  than  all  of 
them,  that  they  muft  be  referred  to.  See  Dr.  y^jr^w's  Remarks 
on  Eccl.  Hift.  Vol.  I.  p.  95. 

*  Vitia  erant  quae  ufque  adeo  graflabantur  inter  Athenienfes, 
ut  omnes  tandem  eorum  depuduiflet.  Ejufmodi  erat  nefanda 
ilia  voci^s^xrioi^  qua  plena  funt  non  comicorum  tantum,red  etiam 
philofophorum,  et  Platcnis  quidem,  fcripta.  Ea  re  me  valde 
ofFenfum  fateor;  et  quia  non  putabam  Socratem  ejufmodi  fiagitii 
reum  efle  potuiffe,  totam  rem  in  Flatoncm  conj';ciebam;  qui  ma- 
giftro  verba  mutua  forte  dedifiet,  qualibus  nunquam  ufus  erat. 
Commotus  eram  judicio  non  veterum  tantum  Chriftianorum, 
qui  talia  Platoni  exprobraverant;  fed  etiam  ipforum  philofo- 
phorum ethnicorum,  eorumque  Socrati  et  Pbtoni  benevolentium. 
Maximus  Tyrius  DiiT.  viii.  eam  m  Socratem  adcufationem 
profert,  quam  eluere  omni  arte  conatur,  cum  in  ilia,  turn  in  tri- 
bus  fequentibus  Diflertationibus ;  fed,  ut  mihi  quidem  videtur, 
non  fatis  commode.  Cleric  Silv.  Phil.  c.  3.  p.  190.  EpiJetv^ 
is  exprefs  and  warm  in  Celebrating  SaraUs's  uncoinmcn  virtue 
in  this  refpcc>.  Diff.  L.  ii.  c.  18.  §.  4. 

t  Vid.  Plat,  et  Xen.  Apol.  comp.  RoUin,  A.  Hift.  Vol.  IV. 
p.  260.  Quis  jam  fuperftitiones  /ii.gypticrum  audeat  reprehendere, 
quas  Socrates  Atbcfiis  audoritate  conlirmavit  iua?  Lar.ant.  de 
P'alfa  Sap.  Lib.  iii.  ig.  comp.  Xen.  Mem   Sccr.  I. 

Y 


338  Reflect ojis  on  the 

ingly  upon  the  ftage  (r) ;  and  wjiich  therefore  no 
fuch  excufe,  as  that  of  avoiding  to  difiurb  the  pub- 
lick  peace,  or  not  offending  the  weak  minds  of 
the  people*,  or  obviating  perfecution;  ever  can 
juftify.  He  performs  his  devotion  to  the  fame  dei- 
ties in  private -f  J  andin  his  laft  momentSj(A)  either 
betrays  an  apprehenfion  of  fome  criminal  negleft 
towards  one  of  them;  or  contents  himfelf  with 
continuing  the  fame  drain  of  ironical  humour  in 
refpeft  to  them,  which  he  indulged  in  other  fub- 

je6ls; 

(r)  Numberlefs  inftances  of  this  occur  in  an  eminently 
moral  writer,  and  one  of  our  philofopher's  particular  friends, 
Euripides;  who  has,  with  the  utmoft  freedom,  repeated  the  fe- 
veral  vile  ftories  of  the  gods  and  goddeffesj  accompanying  them 
with  as  fevere  reflexions;  and  thefe  introduced  frequently  un- 
der none  of  the  worH:  of  his  charaders;  and  this,  fo  far  as 
appears,  without  oftence.  That  he  diftinguiflies  the  true  God 
from  that  rabble  of  poetic  deities,  may  be  feen  in  many  remark- 
able paflages.  v.  g.  Here.  fur.  ver.  1341,  &c. 

^Tipfsiv  vo^ai^w,  J'fcTjw.a.T'  e^ocarlsiv  %fPo»y, 
OvT*  vj^iucroc,  'srw'ziroT',  ars  zTSKroy.ai, 
Ou<J'  ocXMv  aXXa  $£(ruoiri\)  7rB(pvxBvixi. 
AsHoci  ya^  0  S'foj,  sizre^  fj-'  oviug  3'sog.y 
Ov^svog.  aot^usv  ah  Sv^rivoi  Xoyoi. 

Comp.  SopbocUs  Fragm.  ap.  Grot,  excerpt,  vet.  Com.  et 
Trag.  p.  148. 

*  Cooper's  Life  of  Soerates,  p.  166. 

t  Pl^t.  Phcsd.  in  fin.  Themiji.  Or.  14.  D.  Laert.  Lib.  ii.  42. 
So  far  was  he  from  being  a  martyr  to  the  unity  of  the  divine  na- 
ture, as  is  generally  afierted.  Concerning  which  fee  Le  Clerc's 
Sih.  Philol.  to  JEfch.  Soerat.  c.  3.  p.  177.  and  Cudworth,  Int. 
Syft.  Lib.  i.  c.  4.'§  23.  N.  8.  p.  482.  MoJJ^^m. 

(a)  Some  fuppofe  his  ordering  the  facrifice  of  a  cock  to  have 
been  a  ridicule  on  tlie  itoical  fuperftition,  mentioned  by  Cieera 
pro  Murivna^  c.  29.  Non  minus  delinquere  eum  qui  gallum  gal- 
linaceum  cum  opus  non  fuerit,  quam  eum  qui  patrem,  fuftoca- 
verit.  Others  imagine  him  to  be  delirious,  from  the  opiate 
drug  he  had  taken.  Dr.  Jortin  Rem.  Eccl.  Hift.  Vol.  L  p.  95. 
IDv.^IItbeulen'^  MS.  Lcthires  on  Poifo/is,  in  which  many  vulgar 

errors 


Life  and  CharaSfer  of  CHRIST,  339 

je6ls;  or  left  the  world  uncertain  what  he  meant. 

From  thefe  flight  fl:ri6lures  on  a  character 
Juftly  reputed  one  of  the  mofl  complete  among 
mere  menj  when  it  is  placed  in  oppofition  to 
that  of  Chrijl  our  Lord,  'tis  eafy  to  diftinguifh 
which  has  the  advantage  j  as  is  freely  owned  by 
fome  modern  unbelievers*.  The  fame  thing 
would  appear  more  clearly,  were  the  latter  to  be 
drawn  out  at  large,  and  fhewn  together  with  any 
other  of  the  moft  celebrated  lawgivers,  and  teach- 
ers. 

errors  are  judicioully  exploded.  The  moft  favourable  account 
is  that  of  Dr.  Benfon.  Life  of  Chrift,  p.  gi.  n.  a,  'It  might  be 
at  Athene  a  well-known  cuftom  to  offer  a  cock,  to  MJculapius^ 
the  god  of  medicine,  upon  a  perfon's  recovery  from  fome 
threatning  indifpofition.  And  confequently,  to  have  offered  a 
cock  to  Mfculapius,  and  to  have  been  reftored  to  health  from  a 
dangerous  difeafe,  were  expreffions  of  the  fame  import,  by  put- 
ting the  fign  for  the  thing  fignified.  Plato,  in  the  perfon  of 
Phado,  informs  us,  that  whtn  Socrates  found  the  poifon  had  in- 
vaded his  bowels ;  that  is  to  fay,  when  he  found  himfelf  upon 
the  point  of  expiring,  (and  they  were  the  laft  words)  that  he 
fpake  to  Crito  ;  '  I  owe  a  cock  to  Mjadapius,  which  I  defire  you 
would  pay.  Do  not  negledt  it.  q.  d.  1  am  juft  upon  tiie  point 
of  being  cured  of  all  the  diforders  and  pains  attending  this 
mortal  frame;  and  of  entering  upon  a  better  life;  a  ftate  of 
perfe6l  health,  and  happinefs.  And  I  defire  you  would  thus 
publickly  fignify  my  belief  and  perfwafion,  to  the  whole  city  of 
Athens,  in  that  way  which  they  are  all  acquainted  with,  and  v/ell 
underftand.' 

(e)  Perhaps  after  all  his  fublime  fpeculations  on  the  nature 
of  the  deity,  Socratts  might  be  as  much  in  earneft  in  his  wor- 
Ihip  of  the  fubaltern  divuiities,  in  order  to  be  on  the  fafe  fide; 
as  his  admirer  Cicero  feems  to  have  been,  when  he  gives  his 
wife  directions  to  make  their  acknowledgmetn  to  the  very  fame 
god  for  his  recovery.  X&Anu  ax^arov  no6tu  ejeci.  Statim  ita 
fum  levatus,  vit  mihi  deus  aliquis  medicinam  feciffe  videatur. 
Cui  quidem  tu  deo,  quemadmodum  foles,  pie  ct  carte  fatista- 
cias;  id  eft,  ApoUini  et  .Efculapio.  Ep.  xiv.  7.    | 

*  See  the  parallel  in  RotiJJeaus  Treatifeon  Education. 

Y    2 


340  RefleBions  on  the  Life^  &c. 

ers.  But  fuch  a  comparative  view  feems  to  be  lit- 
tle neceflary  to  its  illuftration. 

And  I  content  myfelf  with  only  touching  on 
fome  few  of  thofe  remarkable  circumftances  in  the 
life  of  JESUS,  which  were  recorded  by  his  firft 
difciples,  as  the  figns  and  evidences  of  his  being 
the  Sojt  of  God',  which  brought  fo  many  to  be- 
lieve on  him  at  that  time,  and  which  one  would 
think  fufficient  to  produce  the  fame  belief  in  every 
age;  as  they  have  adually  done,  both  with  the 
generality,  where-ever  they  have  fairly  been  pro- 
pofed  to  them ;  and  with  the  befl,  and  wifeft  men, 
who  have  given  themfelves  leave  duly  to  reflect 
upon  them. 


THE 


THE 


NATURE    and    END 


OF 


DEATH 


UNDER    THE 


CHRISTIAN    COVENANT. 


THE 

NATURE   and  END   oF  DEATH 

UNDER    THE 

CHRISTIAN     COVENANT. 


HEB.  II.  14,15. 

Forajmuch  then  as  the  children  a7'c  partakers  of  Jiefi 
and  bloody  he  alfo  himfelf  likewife  took  part  of  the 
fame ;  that  through  death  he  might  defiroy  him  that 
had  the  power  of  death,  that  is,  the  devil-,  and 
deliver  them  who  through  fear  of  death,  were  all 
their  life- time  fuhjeSi  to  bondage. 

''T^HE  author  of  this  epiftle  had  in  the  forego- 
'  ^-*-^  ing  part  of  it  been  proving,  that  both  Chrift, 
who  fauBifieth  the  world,  and  they  who  are  fanSiifi^ 
ed  by  him,  were  brethren-,  the  fame  feed  of  Abra-- 
ham^,  and  ahke  children  of  the  promife,  whereiai 
all  nations  of  the  earth  were  to  be  blejfed.  He  had 
obferved  hkewife,  that  in  order  to  difcharge  this 
office,  and  procure  the  intended  bleffing;  there 
ought  to  be  an  exa6l  conformity  between  them,  in 
their  ftate  and  circumftances:  whence  he  infers, 
forafmuch  then  as  the  children  [mankind  in  general] 
are  partakers  of  fejlj  and  blood  [or  mortal  by  na- 
ture;] he  aljo,  who  was  to  be  the  captain  of  their 
falvation,  mnf  likewife  take  part  of  the  fame,  and 
fuiTer  in  itj  that  he  might  not  only  fliew  them, 
how  death  was  to  be  overcome  in  this  very  nature; 

Y  4  but 


344         '  ^^^  Nature  and  End  of  Death 

but  actually  procure  an  abolition  of  it ;  and  there- 
by utterly  difappoint  him,  who  had  prevailed  fo 
far  as  to  involve  each  of  them  in  it;  and  thought 
to  have  entailed  it  on  them  irrecoverably:  —  that 
by  fubmitting  to  this  for  a  while  himfelf,  he  might 
for  ever  refcue  all  his  brethren  from  it;  and  at 
length  raife  them  to  the  fame  ftate  of  glory  which 

he  now  enjoys. That  it  was  a  work  highly 

worthy  of  infinite  wifdom  and  goodnefs;  or  (as 
the  apoftle  fays)  became  him  for  whom  are  all  things, 
and  by  whom  are  all  things,  in  brijigifig  many  fons  to 
glory,  to  make  this  wonderful  humiliation  of  their 
head  a  nccefiary  flep  thereto;  that  /j^"  [Chrift]  by  the 
grace  of  God,  or  through  the  love  of  the  Father  -f-, 
floould  tafle  death  for  every  man  \  a'nd  thereby,  as  it 
is  in  a  parallel  place  J,  deliver  the  whole  creation 
from  the  bondage  of  corruption,  under  which  they  had 
groaned,  and  travelled  in  pain  together,  until  now ; 
and  thus  defeat  and  vanquifh  our  great  adverfary, 
who  had  fo  long  fubjefted  us  to  fuch  a  ftate  of  va- 
nity, and  mifery;  and  finally  exalt  the  world  to 
the  higheft  degree  of  happinefs  and  perfe6lion, 
by  that  very  thing,  which  had  been  introduced  in 
order  to  debafe  and  rain  it.  Thus,  by  once  un- 
dergoing this  laft  evil  incident  to  our  frame,  he 
lias  taken  off  its  force;  and  gained  a  final  vi6tory 
over  it:  this  death  is  now  difarmed  of  all  its  ter- 
rors; and  man  delivered  from  that  moft  fervile, 
abject  ftate  of  anxiety  and  wretchednefs,  to  which 
the  ancient  heathen  were,  and  we  muft  have 
been  unavoidably  reduced;  as  being  conftantly 
ienfibie  of  its  continual  approaches  towards  us ; 

•and 

-j-  Job.  iii.  1 6. 

X  Rom.  viii.  22.  Comp.  Hfb.n.  14,  15.  A  continual  apprehen- 
fion  of  being  for  ever  under  the  dominion  of  Death,  is  the  bon- 
dage or  flavery  here  mentioned.     Sykes,  ib. 


under  the  Chrijlian  Covenant,  34^ 

and  having  no  profpeft  of  being  ever  freed  from 
its  dominion  over  us.  This  is  the  true  import  of 
that  great  fahation,  w^e  obtain  through  Jefiis 
Chrijl\  which,  whenever  it  is  well  underftood  in 
the  world,  will  be  judged  ivorthy  of  all  acceptation. 
In  order  to  which,  let  us  take  a  farther  view  of 
this  important  fubjecl;  which  I  propofe  to  con- 
fider  more  dillin6lly,  under  the  following  heads 
of  enquiry: 

I.  In  what  fenfe  we  are  delivered  from  death  by 
the  fufferings  and  death  of  Chrift. 

II.  Why  fo  much  of  the  power  of  death  is  flill 
permitted  to  continue  in  the  world. 

III.  What  notions  of  it  are  now  proper  and  a- 
greeable  to  the  Chriftian  ftate. 

I.  In  what  fenfe  are  we  delivered  from  death  by 
the  fufferings  and  death  of  Chrift? 

In  order  to  determine  this,  it  will  be  necefTary 
to  attend  to  the  true  meaning  of  the  word  deaths 
as  it  is  flri6lly  and  properly  applied  in  Scripture: 
and  this  may  be  beft  feen,  by  looking  back  to  the 
remarkable  palTage  where  it  is  firft  ufed,  in  that  de- 
nunciation which  brought  Adam  and  his  pofteri- 
ty  under  itj  and  where  we  muft  fuppofe  it  ufed  in 
all  the  plainnefs,  and  propriety  of  Ijpeech  imagina- 
ble. And  accordingly,  we  find  the  original  here-f-, 
as  full  and  emphatical  as  words  can  make  it. 

They  are  tranflated.   Thou  fhalt  fiircly, but 

might  with  more  propriety  have  been  rendered, 

Thou 

t  niDD  ni^  Comp.  Gen.  xxxvii.  33.  E;^,  xxi.  19.  where  the 

:  T 

fame  conrtru(^ion  fignifies  entirely^  totally. 


34^  ^h^  Nature  and  End  of  Death 

Thou  flialt  utterly  dief.  Which  one  would  think 
fufficiently  explained  in  the  fentence  paffed  on  our 
firft  parents ;  where  they  are  reminded  of  their  o- 
riginal,  and  of  that  ftate  to  which  this  change 
fhould  reduce  them.  In  thefweat  of  thy  face  fio alt 
thou  eat  breads  till  thou  return  unto  the  ground \  for  out 
ff  it  waft  thou  taken :  duft  thou  art,  and  unto  dufift^alt 
thou  return.  Now  what  do  we  imagine  they 
could  polTibly  underiland  by  this,  but  a  refump- 
tion  of  that  natural  life  or  confcious  beings  which 
their  Creator  had  been  lately  pleafed  to  beftow 
upon  them?  the  forfeiting  which  muft  neceflarily 
include  a  total  lofs  of  all  thofe  benefits,  that  then 
did,  or  ever  could  proceed  from  him.  This  fure- 
ly,  and  nothing  lefs,  mull:  be  implied  in  that  moft 
folemn  fentence:  nor  can  we  well  conceive  the 
unhappy  fubjefts  of  it,  to  have  been  at  that  time 
fo  very  ingenious,  as  to  explain  it  all  away,  by 
diftinguifhing  upon  the  different  parts  of  their 
conftitution  j  and  fo  concluding,  that  by  death  no 
more  was  intended,  than  only  living  in  fome  dif- 
ferent manner;  or  a  continuation  of  their  confci- 
oufnefs,  and  real  exifte^ice,  in  fome  other  place. 
No :  that  was  the  philofophy  of  after  ages :  con- 
cerning which,  ail  I  fliall  fay  at  prefent  is,  that 
fome  of  its  moft  eminent  patrons  cannot  help  ob- 
ferving,  that  they  dontfnd  it  in  the  Scriptures  [Z.] 

Thefe, 

f  Aihannfim  thinks,  that  the  doublinfr  the  exprefllon  denotes 

[L.  de  Incarn.  verbij  He  Ihould  not  only  die;  but  remain  in 
the  corruption  or  death;  as  v^e^fnould  all  have  done,  had  not 
the  fcco/id  A.iam  obtained  fc;r  us  an  happy  refurrection.  Vid.  Pa- 
irick  on  Gen.  ii.  17.  ■  ith  'icylor\  Scheme  of  Scripture  Divinity 
p.  104.. 

[z]  TiUctfou,  Vol.  II.  fol.  ferm.  100.— This  is  very  tenderly 
expreffed ;  and  the  reafon  that  great  author  gives-for  itjnotunfuit- 

ablq 


under  the  Chrijiian  Covenant.  347 

Thefe,  in  their  obvious  meaning,  reprefent  the 
whole  man,  individual,  peiTon,  or  being;  as  in- 
cluded in  the  fentence  addreffed  to  him  ;  nor  do 
they  feem  to  take  notice  of  any  other  circum- 
ftance  in  the  cafe,  belide  that,  fo  often  men- 
tioned, of  his  returning  to  the  duft^  or  ground^  from 
whence  he  was  taken'f:  and  might  not  the  firft  pair 
as  well  expe6l,  that  the  fame  breath  of  life,  which 
the  Lord  God  had  breathed  into  their  no  fir  ih-,  where- 
by man  became  a  living  foul-,  fliould  ftill  furvive 
the  execution  of  that  fentence;  or  that  the  dujl  it- 
felf  ihouXApraife  God-y  as  that  any  kind  of  know- 
ledge of,  or  communication  with  him,  fhould 
continue  in  that  flate  of  darknefs,  and  defi:ru6lion, 
to  which  they  were  then  doomed  ? 

Thus  did  death  enter  into  the  world,  and  reign 
in  it,  through  that  o?2e  traiifgreffon. — -Let  us  in  the 
next  place  fee  how  this  reign  is  deftroyed;  and  we 
delivered  from  it,  by  the  obedience  of  our  Lord  : 

Which  will  appear  more  clearly,  from  the  date 

of  that  deliverance;  and  this  is  every  where  repre- 

fented 

able  to  the  prejudices  of  his  time :  whereas  if  he  had  confidered 
the  point  more  fully,  I  prefume,  he  would  have  found  the  Scrip- 
ture, not  taking  this  natural  immortality  for  granted  \  but  rather 
laying  down  the  contrary  \  and  the  New  Teftament  every  where 
infifting  on  it,  as  the  very  ground  of  the  whole  Chriftian  cove- 
nant; through  which  alone,  we  attain  to  immortality,  or  cver- 
lajiing  life.  In  order  to  form  a  better  judgment  of  this,  we  muft 
examine  the  Scripture-language  more  particularly;  and  fee  what 
all  thofe  feveral  terms,  and  phrafes  may  imply  in  the  original, 
which  are  fuppofed  to  include  the  doctrine  above-mentioned : 
For  which,  fee  the  Appendix. 

t  Gen.  iii.  23.  '  As  the  threatning  v^as  only  in  gencrnl,  Thou 
fyalt  die;  and  it  does  not  appear  by  the  hillory,  that  man  liad  any 
notice  given  him  of  fpiritual  death,  (or  e  neceffity  of  finning) 
nor  of  eternal  death,  (i.  e.  a  neccflity  and  eternity  of  torment) 
fo  it  would  feem  furprifmg,  if  it  had  not  been  often  faid  by  fome 
men,  (which  was  yet  never  proved  by  any)  that  death,  natural, 
fpiritual,  and  eternal,  was  threatned,  Jcffcry^  Selcel  Difc.  p.  22. 


3  4^  '^h-  Nature  and  Ejid  of  Death 

fented  in  the  fame  Scripture,  as'  commenchig  at 
the  j'efurreBion'y  nor  can  any  thing  elfe  conftitute 
the  oppofition  above-mentioned:  for  if  death  be  a 
return  to  dufiy  then  nothing  but  a  7'evh2ng^  or  a 
refufcitation  from  that  duft,  can  be  the  reverhng 
of  it ;  or  a  proper  recovery  from  it :  and  accord- 
ingly, to  this,  and  this  alone,  St.  Paul  confines  the 
contraft,  he  has  drawn  at  large  between  the  firft 
and  fecond  Adam.  Sinfe  by  jna?i  came  death,  by 
man  came  alfo  the  refurre6lion  frotnihe  dead;  and 
ai  in  Adam  all  die;  even  fo  in  Chrift  fiall  all 
be  made  alive-f;    which  life  is,  not  an  inherent 

pro- 

f  Which  words,  (as  a  very  competent  judge  of  Scripture - 
lancuage  has  aiTurcd  us)  diredly  affirm,  '  that  a  refurreciion,  or 
being  made  alive  again,  is  granted,  aflured,  and  executed,  by, 
and  in  Chrift  alone ;  and  evidently  fiippofe,  i..That  the  dead  are 
not  mnde  alive,  till  the  refurre^fion\  for  the  refurredlion  of  the 
dead,  and  being  mnde  alive,  are  here  exprefTions  of  the  fame  fig- 
nification.  2.  That,  had  not  a  refurre^ion  been  provided,  we 
Ihould  never  after  death  have  been  made  alive.'  Taylor's  Script. 
Dodr.  of  Orig.  Sin,  p.  24.  Comp.  Doddridge  on  Joh.  in.  15. 
Fam.  Expof.  Vol.  I.  p.  154.  and  Jeferf^  Seled  Difc.  p.  64. 

7  he  fame  thing  is  very  properly  termed  by  Bifliop  Sherlock 
[Difc.  ii.  p.  76.]  a  calling  men  from  the  grave  into  being;  or  the  mak- 
ing dead  bodies  into  living  men ;  p.  300.  which  fecond  creation  of 
alt  men,  by  ourblcfled  Saviour,  his  lordlhip  juftly  parallels  to  the 
celling  them  out  of  nothing  at  the  firft  creation ;  or  the  reftoring  to 
them  that  life,  wh'ch  he  at  firft  gave ;  ib.  or  the  calling  man  into 
life  again,  out  of  the  fame  ftate  of  duft,  and  aftjci,  from  luhich  he 
was  at  firfl  formed  a  living  foul  ib.  Difc.  vi.  p.  209. 

Add  id.  Difc.  Vol.11,  p- 207.  '  He— goes  down— to  the  grave, 
and  his  iniquities  follow  him ;  and  will  rife  with  him  again,  when 
God  calls  him  to  appear  and  anfwer  for  himfelf.'  ib.  p.  278. 
Tjie  fear  of  death  can  be  allayed  by  nothing,  but  the  hope  of 
livlns  ci^"in  ; — drath  is  a  fierp  from  which  we  exped  to  wake  to 
imrnoru  itv.' — The  fame  notion  is  confiftently  purfued  by  his 
lordiVip  •,  iJj'e  and  Inttnt  cf  Proph.  p.  69,  75,  91,  93,  116,  118, 
J 42,  143,  239,  240.     2d  Edit. 

That  nothing;  elfe  but  this  compound  being,  which  is  deftroyed 
h  death,  and  wboic  coafl:ituent  parts  are  re-united  at  the  refi/r- 
re^'on,  c-^n,  with   anv  proprietv,  be  denominated  w^Wj  fee  in 

the 


under  the  Chriftiaii  Covenafif.  540 

property  of  our  original  nature;  but  a  free  gift  to 
us*,  promifed  and  procured  by  Chrifl ;  and  accord- 
ingly termed  the  grace,  or  gift  of  God,  and  the  gift 
by  grace,  thro  fejiis  Chrijl  our  Lord-\- :  who  on  that 
account  is  pleafed  to  ftile  himfelf  the  refurre^iojt 
and  the  iife^'y  who  is  called  our  life\\;  and  faid  to 
have  the  keys  of  hades,  and  of  death :  who  opens  for 
us  the  true  and  only  way  to  immortality,  through 
the  gate  of  the  refiirreSfion  -,  and  without  whom 
there  is  no  admiffion  to  it ;  but  the  wrath  of  God 
ahideth  on  us  %.  So  far  is  it  from  truth,  that  im- 
mortal life  may  be  difcovered  by  the  light  of  na- 
ture; that  on  the  contrary,  we  are  taught  to  be- 
lieve, it  was  Chrift  only,  who  abolijhed  death,  and 
brought  immortality  to  light  by  his  Gofpel: — that  the 
heathens,  ignorant  of  this,  have  no  hope-,  or  no 
ground  for  their  hope^*;  and  that  if  there  were 
no  refurre6lion,  the  very  befl  of  men,  even  they 
who  are  fallen  afleep  in  Chrift,  are  perift?ed.  But 
now  Chrift  being  himfelf  rifen  from  the  dead, 

and 

the  fame  eminent  writer,  ib.  p.  86. — What  infurmountable  dif- 
ficulties have  arifen  from  coniidering  thefe  contlituents  feparate- 
ly,  may  be  feen,  ib.  p.  loi,  &c. 

'Tis  fomething  furprifmg  to  think,  that  a  mere  rational  mind 
fliould  be  the  fame  individual  with  a  v:a7i,  who  confills  of  a  ra- 
tional mind,  a  feniitive  foul,  and  a  body.  This  carries  no  pro- 
bability with  it  at  firft  fight;  and  reafon  cannot  undertake  much 
in  its  behalf,  ib.  Difc.  p.  204. 

*  John  V.  40.  vi.  33,  51,  57.  X.  10,  28.  xiv.  6,  19.  xvii.  2, 
22.   I  "John  ii.  25.  V.  11,  12,  13. 

t  Rom.  V.  14,  15,  16.  17.  vi.  23  viii.  2.  The  refurredion 
of  the  dead  through,  or  hi  Jcfus,  Ach  iv.  2.  1  Cor.  xv.  22,  57. 
I  Pet.  iii.  7. 

X  John  xi.  25.         II  Col.  iii.  4.         §  John  iii.  36. 

,(;.*  '  Scholars  may  reafon  of  the  nature  of  the  Soul,  and  the 
condition  of  it  when  feparated  from  the  body;  but  the  common 
hopes  of  nature  receive  no  fupport  from  fi^cii  inquiries.*  Bp. 
Sherlock.,  Difc.  ii.  p.  85.  Wc  die  and  moulder  to  duft  ;  and  in 
that  ftate,  what  we  are,  or  where  we  are,  nature  caisiun  fay.  Id. 
ib.  Vol.  iV.  p.  79. 


3  50  The  Nature  and  Ejtd  of  Death 

and  thereby  become  the  firfl-friiits  of  thejii  that 
/lepty  we  are  as  fure  of  our  own  refurreftion,  as 
that  he  our  head  is  rifen  for  us.  Hereby  v/e  be- 
come heirs  of  the  refurreBion-,  and  have  an  infaUi- 
ble  title  to  inwiortal  Ufe^  through  this  adoption ; 
that  is,  the  redemptio7i  of  our  body^ .  We  know, 
that  we  fliall  not  Yio\Y  perifo  for  e-ver-f^  or  be  lojij 
but  Uve  in  him ;  or  (as  he  himfelf  conftantly  ex- 
plains it)  be  raifed  up  again  at  the  lafi  dayl^.  We 
may  with  boldnefs  now  approach  to  God,  by  a  liv- 
ing way,  which  Chrijl  hath  confecrated  to  us,  through 
the  vail ;  that  is,  his  ftejh:  through  him  we  have 
gained  the  viBojy-y  may  join  in  St.  Pauls  triumph 
over  death  and  the  grave\\-j  and  have  all  infinite 
reafon  to  exprefs  our  gratitude  for  it,  with  the 
fame  apoftle;  thanks  be  to  God,  who  giveth  us  this 
viBory,  through  our  Lord  fefus  Chrifi.     But, 

2dly,  If  death  be  vanquifhed,  why  then  doth 
fo  much  of  its  power  ftill  fubfift  in  the  world? 
Why  is  this  paufe  permitted  in  the  courfe  of  our 
exiflence ;  and  life  dropt  a  while,  in  order  to  be 
thus  refumed  ?  Hov/  comes  it  to  pafs,  that  we 
don't  rather  live  on  llill  j  than  die,  and  rife  again  ? 
— as  fome  underftand  the  former  queftion  in  St. 
Faid%,  from  the  diftin6l  anfwer,  which  he  gives  > 
viz,  that  in  the  common  courfe  of  nature  here, 
the  decay  and  diflblution  of  things  precedes  a  re- 
vivifcence  [that  which  thou  fowejl  is  7iot  quickened 
exctpt  it  die ;) — that  fuch  a  change  of  flates  is  ne- 
celTary }  and — that  it  would  be  ?isfooliJh,  to  expedl 
the  contrary  in  this  cafe  -,  as  to  expedl  that  corn 
fhould  grow  up,  without  any  of  that  alteration  in 

.its 

*  Ro?n.  viii.  23.  t  J^hn  x.  28. 

X  John  iii.  16.— vi.  39,  40,  44. 
11   I  Cor.  XV.  55. 
§  I  Cor.  XV.  2S' 


u?ider  the  Chiijlia?i  Covenant.  351 

its  texture,  which  is  occafioned  by  the.  change  of 
feafons*. 

htt  us  proceed  then,  to  enquire  into  the  proprie- 
ty of  our  either  hving  on  ftill  in  the  prefent  ftate, 
or  being  removed  into  fome  other,  without  fuch  a 
change  as  death  produces. 

As  to  the  former,  'tis  plain,  that  in  what  ftate 
foever* mankind  were  originally  made,  they  could 
not  have  fubfifted  always  in  the  prefent  world ;  at 
lead,  not  been  fupported  in  fuch  numbers,  as 
now  take  their  turn  there,  and  fupply  each  others 
places  in  fucceeding  generations-f-:  the  inhabitants 
of  this  globe  then  muft  have  been  confined  to  a 
few;  or  thefe  been  frequently  removed,  both  to 
make  room  for  others,  and  by  way  of  advance- 
ment to  themfelves ;  without  any  of  that  pain  or 
perturbation,  anxioufnefs  or  dread,  which  ufual- 
ly  attends  the  conclufion  of  their  prefent  life. — 
How  far  this  might  have  been  the  cafe,  had  man 
continued,  as  he  came  out  of  the  hand  of  his  Mak- 
er, holy  and  innocent,  we  cannot  eafily  fay;  but 
are  very  fure,  that  when  this  innocence  was  loft; 
when  hn  had  entered,  and  evil  habits  fpred  and 
propagated  themfelves  in  the  world;  men  were  nei- 
ther fit  to  live  on  in  it,  as  long  as  they  pleafed;  nor 
to  be  removed  out  of  it  in  fuch  a  way,  as  might 
prove  mofl  agreeable  to  them.;  but  rather  were  to 
be  held  in  a  more  rigorous  Hate  of  duty  and  de- 
pendence; in  order  to  induce  them  to  prefervc 
themfelves  and  others,  their  due  time,  in  being 
here;  as  alfo  put  them  on  the  mod  eitecrual  means 

of 

*  Com  p.  yohn  xii.  24. 
p.  558.  Ed,  Ufton  174T. 


352  The  Nature  and  End  of  Death 

of  attending  to,  and  making  fome  provifion  for  a 
better  ftate. 

If  after  a  long  time  fpent  idly  in  this  world, 
each  of  us  were  fureof  being  lightly  removed  into 
fome  other  region ;  we  fhould  in  all  probability 
be  no  more  concerned  about  it,  than  at  taking  a 
journey  into  fome  foreign  country  :  Or  could  we 
at  any  time,  without  either  pain,  or  the  apprehen- 
fion  of  any,  quit  our  abode  here,  and  convey  our- 
felves  to  the  realms  above  i  how  ready  on  every 
flight  occafion  would  each  be  to  difpatch  himfelf, 
or  others  thither !  how  raflily  would  they  rufh 
into  their  Maker's  prefence,  however  unqualified 
and  vmprepared  to  meet  him!  Or  muft  the  fove- 
reign  Lord  of  Heaven  and  Earth  be  obliged  to 
fend  his  mell'engers  (as  he  did  to  Elijah)  for  our 
conduct,  whenever  we  may  be  difpofed  to  change 
our  ftation?  How  highly  indecent  and  incongru- 
ous this !  mofl  unworthy  the  Divine  Majefty ;  and 
ill  fuited  to  the  nature  of  man:  who,  tho'  he  be 
endowed  with  large  capacities,  confidering  whence 
he  fprang  fo  lately ^  and  placed  in  high  rank  in 
the  order  of  creatures,  fo  many  clafTes  of  which 
are  entirely  fubje6l  to  him ;  yet  is  he  at  his  befl 
eftate,  of  but  a  very  limited  underftanding ;  and 
by  no  means  qualified  to  have  the  abfolute  difpofal 
of  himfelf  5  or  to  be  fully  let  into  the  manner,  how 
he  is  to  be  difpofed  of  in  a  future  ftate;  which  if 
he  were  at  prefent  able  to  comprehend, he  would 
perhaps  be  like  to  make  no  proper  ufe  of  that 
piece  of  knowledge :  It  may  be  neceffary  therefore 
to  have  fuch  a  vail  drawn  over  the  whole,  as  is 
done  by  death ;  while  man  is  fixed  here  for  a  time, 
in  a  ftate  of  difcipline  and  probation  3  under  ge- 
neral laws,  to  be  forefeen,  and  in  fome  meafure 

influ- 


under  the  Chrijlian  CovenanL  3  5^ 

influenced  by  himfelf ;  and  of  which  therefore  he 
may  avail  himfelf  fo  far,  as  to  enjoy  a  good  degree 
of  happinefs  j  as  well  as  fit  himfelf  for  fome  fu- 
perior  Ifation,  when  he  fliall  be  called  to  it.  Here 
he  is  firil  produced,  and  formed  to  act  a  part  up- 
on the  prefent  ftage ;  a  fliort  one  indeed,  but  fuch 
as  may  in  general  be  fuflicient  to  conftitute  a  real 
charafter;  and  lay  a  juft  foundation  for  eternity: 
then  the  fcene  clofes  in  fo  fevere  and  folemn  a 
manner,  as  mull,  if  any  thing  can  poflibly,  alar?n 
him;  and  excite  fome  more  than  ordinary  vigo- 
rous endeavours  to  prepare  for  his  appearance  in 
the  next;  which  is  of  infinite  confequence,  and 
opens  with  a  public  trial;  when  all  perfons  fhall 
be  gathered  from  'all  quarters  of  the  world,  and 
Jia?id  together  before  the  judgement-feat  of  Chrifl ;  at 
once  to  receive  their  doom  for  all  things  done  in 
the  body,  at  what  diftance  of  time  foever;  and  to 
which  their  refpe6live  deaths  conlign  them. 

Farther;  Such  a  difpenfation  as  this  of  death, 
however  difagreeable,  is  yet  in  our  prefent  cir- 
cumftances  of  great  fervice;  and  the  apprehen- 
lion  of  it  abfolutely  necefTary  for  mankind,  con- 
fidered  either,  as  in  a  ftate  of  natural  culture, 
and  training  up  for  any  tolerable  fociety  with 
one  another  here;  or,  in  order  to  prepare  them 
for  a  higher  ftate  of  moral  happinefs,  and  mu- 
tual fellowfhip  of  faints  and  angels  hereafter. 
The  frequent  warnings  of  it  are  of  no  lefs  ufe,  to 
check  the  enormous  growth  of  wealth  and  power, 
in  any  one  particular;  and  thereby  cut  oif  the  ex- 
tenfive  views,  and  curb  the  hardy  attempts,  of  ar- 
bitrary and  afpiring  men:  —  to  keep  the  balance 
even  among  the  feveral  orders,  more  efpecially 
the  liigher  ones 3  and  prevent  that  tyranny  and 

Z  op- 


354  '^^^^  nature  and  End  of  Death 

oppreflion,  which  would  naturally  attend  the  long 
proje^led  fchemes  of  overthrowing  itj  —  to  re- 
flrain  the  exorbitant  degrees  of  vice  and  villany 
in  thofe  of  lower  ftations,  bv  the  various  terrors 
of  it,  and  its  vifible  infli6lion; — to  correct  the 
fallies  of  intemperance,  and  abandoned  luft,  by 

bringing  their  efrecls  fo  frequently  to  view; 

by  being  the  moil  powerful  means  of  breaking 
wrong  aifociations,  and  reforming  evil  habits  in 
general;  fmce  this  is  the  very  ftrongeft  and  m.oll 
general  alarm,  raifed  and  collected  from  all  quar- 
ters of  our  conftitution*; by  putting  us  upon 

rouzing  ourfelves  from  iloth  and  fupine  negli- 
gence, and  recolle6ling  what  an  uncertain  ftate 
we  are  in ; — by  preventing  our  being  ever  wholly 
immerfed  in  the  low  cares,  and  funk  under  the 
load  of  any  crofTes  and  affli6lions  of  this  tranfi- 
tory  life;™ helping  us  to  raife  our  thoughts  and 
expe61ations  to  a  better;  and  enabling  us  to  keep 
them  more  intent  upon  it;  to  fix  our  hearts  there, 
where  our  real  treafure  lies;  and  whither  we  are 
in  fo  fenfible  a  manner,  daily  hafl:ening[H]. 

Thefe 

*  See  Hartley's  Eflay  on  Mm.  Vol.  I.  p.  466. 

[h]  '  In  general,  to  all  mankind  death  is  no  firiall  benefit,  as 
It  increafeth  the  vanity  of  all  earthly  things,  and  fo  abateth  their 
force  to  tempt  and  delude ;  hath  a  tendency  to  excite  fober  re- 
flections ;  to  induce  us  to  be  moderate  in  gratifying  the  appe- 
tites of  a  corruptible  body;  to  mortify  pride  and  ambition  ;  and 
to  give  a  fenfe  of  our  dependence  upon  God.  And  Vv'hen  death, 
at  too  great  a  diftance,  was  not  fufficient  generally  to  gain  thefe 
important  ends  ;  when  mankind  abufed  a  life  prolonged  near  a 
thoufand  years  to  univerfal  excefs  and  violence;  [^Gen.  vi.  12, 
13  ]  God  was  pleafed,  after  the  deluge,  to  vary  this  difpenfa- 
tion,  by  fliortening  our  days;  and  gradually  reducing  them  to 
threefcore  and  ten,  or  fourfcore  years.  And  if  the  corrupt  mo- 
rals of  the  Antediluvians  v/ere  the  occafion  of  this  redu6tion  of 
human  life,  (as  feems  mofl  probable)  then  it  will  be  true,  that 
as  Death  entered  into  the  iv  or  Id  by  Adam'5  fm^  fo  the  hasten^ 

INQ 


under  the  Chrijiian  Covenant.  35^ 

Thefe  are  very  obvious  moral  confiderations; 
and  feem  to  be  of  fome  weight  towards  juftify- 
ing  this  branch  of  the  divine  oeconomy,  in  fuf-- 
fering  death,  and  the  general  apprehenfions  of 
it,  to  prevail  in  fuch  a  world  as  ours.  Nor  are 
there  perhaps  others  of  lefs  moment,  which  make 
it  naturally  fit,  and  neceliary,  for  fuch  difordered 
and  corrupted  bodies  as  we  bear  about  us,  to  be 
totally  diflblved ;  in  order  to  eradicate  thole  fra- 
ces,  which  may  have  been  formed  by  irregular 
and  inveterate  ajfociations-,  and  which  could  not 
otherwife  have  been  rcverfed^  even  on  the  moll 
fmcere  repentance,  and  refolution  of  returning 
to  a  better  conduft:  that  fo,  fn  might  not  be 
immortal  in  our  bodies;  but  thefe  being  molded 
anew,  and  thoroughly  refined  and  re61ified;  might 
become  more  commodious  habitations,  or  more 
fuitable  companions,  for  the  fpirits  of  jii/l  men 
made  perfeB-,  might  be  changed  from  natural 
bodies  to  fpiritual:  And  if  fuch  change  be  necef- 

fary, 

ING  of  deaths  or  fhortnefs  of  life,  entered  into  the  world,  and  came 
upon  all  men,  by  the  fin  of  that  vicious  generation;  and  by  their 
difobedience,  we  are  all  again  fo  far  made  finners-,  not  as  a  punifli- 
ment  for  their  fin ;  but,  we  may  well  fuppofe,  in  mercy  and 
goodnefs:  That  the  wild  range  of  ambition  and  luft,  might  be 
brought  into  narrower  bounds,  and  have  lefs  opportunity '^f  do- 
ing mifchief;  and  that  death,  being  fet  ftill  nearer  to  our  view, 
might  be  a  more  powerful  motive  to  regard  lefs  the  things  of  a 
tranfitory  world,  and  to  attend  more  to  the  rules  of  trmh  and 
wifdom.— Thus  I  judge  of  the  prefent  fhortnefs  of  life;  and  we 
cannot  err  much,  if  at  all,  if  we  think  that  God,  upon  occafion 
of  Adam\  fm,  appointed  our  life  frail,  laborious,  and  forrowfui; 
and  at  length  to  be  concluded  by  death;  not  to  punilh  us  for 
another  man's  fin;  but  to  lefien  temptation,  and  to  promote  our 
fpiritual  good  :  For  in  feveral  places  the  Scripture  directly  af- 
firms, that  afl:iidion  and  fuffering  is  the  cha^lifemcnt  of  our 
Heavenly  Father;  and  particularly  applies  our  common  ;;;.'r- 
tahty  to  the  forementioned  good  purpofes.  See  Pfal  \xxix. 
xhx,  xc.  Ecdef.  i.  ii,  &c.'  Taylor\  Script.  Doclr.  of  Ori^  Sin* 
p.  67,  &c,  '^'       * 

Z  2 


2S^  'J^hs  Nature  and  End  of  Death 

fary,  as  we  are  taught  to  beHeve  by  the  bell  au- 
thority *3  it  feems  to  be  but  of  frnall  confequence 
wheny  or  in  what  7nanner  it  be  made ;  whether  we 
are  to  Jleep  firft,  or  be  found  Hke  thofe  of  the  lafl 
generation:  fnice  the  times  of  our  dying  and  rif- 
ing  again  are,  in  reality,  co'mcidcnt'\",  and  our 
change  therefore  aUke  momentary,  nor  will  this 
fleep  be  any  more  to  us  than  the  twinkling  of  an 
eye-.,  neither  fliall  thofe  who  remain  unto  the  coming 
of  the  Lordy  preve?it  us  who  were  fallen  afleep-,  nor 
enter  into  the  joy  of  their  Lord  before  us;  but  both 
we  and  they  fliall,  at  the  found  of  the  laft  trumps  be 
caught  up  together y  to  meet  the  Lord,  in  the  air,  and 
io  be  ever  with  him  % . 

But  how  many  ufes  foever  of  this  fort  may  be 
affignedfor  death;  we  are  flill  to  remember,  that 
it  muft  be  a  moft  imperfe6l  Iketch,  a  faint  difco- 
very,  of  fome  few  of  the  various  ends  of  Provi- 
dence in  this  immenfe  plan;  whereof  fo  very 
fmall  a  part  at  prefent  lies  before  us;  a  more 
complete  difplay  of  which,  will  probably  conflitute 
no  inconfiderable  portion  of  our  future  happi- 
nefs,  v/hen  we  foall  hiow^  e^oen  as  we  ourfelves  are 
hiown ;  when  our  whole  fpirit^  foid^  and  body^  fljall 
be  prefented  blamelefs^  at  the  coming  of  our  Lord 
and  Saviour  Jefus  Chrift,  Which  brings  me  to 
confider, 

3dly,  What  notions  of  death  are  now  proper, 
and  agreeable  to  the  Chriftian  ftate. 

Now  this  refults  from,  and  has  been  in  a  good 
degree  anticipated  under  the  foregoing  heads. 

For  if  among  the  heathen,  whom  the  apoflle 
points  out  in  the  latter  part  of  the  text,  the  great 
dread  of  death,  and  that  i)erpetual  bondage  con- 

fequent 
*  I  Cor.  XV.  50.  t  See  Taylor  on  Rom.  p.  354. 

%  I  Cor.  XV.  51,  52.     I  Thc[j.  iv.  15,  ^<S(, ' 


under  the  Chrijiian  Covenant.  3^7 

fequent  upon  it,  arofe  from  their  ftirveying  it  as 
the  laft  evil,   which  put  a  period  to  their  whole 
exigence;   [which  many  of  thern  contended  that 
it  did  [0];  and  none,  as  we  have  feen,  had  ground 
fufficient  to  convince  them  of  the  contrary  j]  we, 
who  are  taught  to  look  upon  it  in  quite  another 
light,  ought  to  be  afFe6led  with  it  in  another  man- 
ner.   To  them  indeed  death  had  a  terrible  found, 
and  could  not  but  be  attended  with  a  train  of  the 
moft  melancholy  fentiments;  whenever  they  were 
forced,  (as  they  were  frequently)  to  entertain  the 
thought  of  it.     This  would  unavoidably  be  mix- 
ing with  their  entertainments  of  all  kinds;  and 
when  it  did  fo,  would  as  unavoidably  allay  and 
fpoil  their  relifli;  which  we  find  fome  of  them 
confeffing  and  complaining  of -f-. This  was  the  fword 
continually  hanging  over  their  heads  by  a  fingle 
hair;   the  fpeftre  always  haunting  their  abode; 
which,  whatever  fome  profefied  libertines  might 
pretend,  would  caft  a  fudden  damp  on  every  joy; 
it  would  leave  no  prefent  gratification  free  from 
pain  and  uneafmefs ;  and  as  to  any  future  pro- 
fpe6ls,  through  what  a  gloom  muil  each  confider- 
ate  perfon  view  thefe,  which  were  all  to  be  cut 
offfo  very  foon,  and  either  clofe  in  abfolute  ex- 
tinction ;  or,  if  he  fliould  be  called  to  life  again, 
that  life  commence  a  ftate  of  punifhment  and 

fuf- 

[0]  ^fch.Eumen.  v.  655.  Eurip.  Troad.  v.  631,  he.  Mofch. 
Ep.  Bioti.w.  100—105.  CatuU.  5.  6.  Lucret.  3.  842,  &c.  987,  &c. 
Lucan.  Lib.  iii.  v.  39,  40.  vii.  v.  470,  471.  viii.  v.  395,  396. 
Sen.  Trag.  Tro.  A.  2.  Cher.  Caf.  et  Cat.  in  5"^/.  c.  51,  52. 
Cic.  pro  Clu.  c.  61.  Comp.  id.  fup.  p.  119.  n.  [B.]  Plin.  N,  H. 
Lib.  iii.  c.  7.  ib.  vii.  c.  55.  Sen.  Ep.  54,  71,  99.  Id.  Conibl. 
ad  Pel  c.  27.  etad  Mirc.  c.  19.  Epi^ei.  Arr.  L.  iii.c.  24.  Plutarch. 
Op. p.  109. E. Comp. C/tT/V. in Ecci. iv, 2, 3.  IVkitbyoa 2 Tim.'i.  10. 
Campbell^  NecefT.  of  Rev.  §  4. 

t  CAc.  Tufc.Q.  I.  II,  13.— de  Fin.  i.  38. —Mors,  qu?p  quj- 
,ii  faxum  Tantaloj  femper  impendet, 

'^^  3 


35^  I'he  Nature  and  End  of  Death 

fufrering}  to  which,  he  miift  be  confcious,  he  was 
but  too  hable !  In  this  cafe,  how  could  man,  even 
a  comparatively  wife  and  good  man,  contemplate 
himfelf  any  otherwife,  than  2iS  walking  all  his  life- 
ti?ne  in  a  '"oain  Jl:adoWy  and  at  laft  lying  down  in  for- 
row  and  defpair! 

But  how  entirely  is  this  fcene  changed  under 
the  Chrifbian  difpenfation!  What  a  different  ap- 
prehenilon  muft  we  have  of  death,  when  we  know 
that  it  is  fo  far  from  injuring  any  of  our  nobleft 
pleafures,  or  deftroying  our  beft  purfuitsj  that  it 
rather  puts  us  into  a  capacity  of  enjoying  them 
more  perfe611y;  and  opens  a  way  to  our  more 
free,  full,  uninterrupted  profecution  of  them,  to 
eternity!  A  way,  which  though,  for  reafons  inti- 
mated above,  it  muft  be  in  fome  m.eafure  gloomy 
flillj  yet  is  there  little  left  to  terrify;  much  to 
fupport  and  comfort  us,  when  we  come  into  the 
fiadow  of  this  vale  of  death  ;  enough  to  brighten 
up  its  horrors,  and  convert  them  into  a  crown  of 
glory;  to  make  us  even  rejoice  that  we  are  got  fo 
near  it;  from  whence  we  may  fafely  view  thofe 
blifsful  feats  of  paradife,  that  are  prepared  to  re- 
ceive us ;  and  to  which  it  condu6ls  us.  The  hea- 
then had  at  beft  but  feeble  arguments  for,  or  ra- 
ther fome  faint  guelfes  at,  and  wiflies  of,  an  Here- 
after; and  in  the  mean  time,  were  toffed  to  and 
fro  in  uncertainty,  among  their  feveral  fyftems; 
flu6luating  in  perpetual  doubts ;  and  on  each  dif- 
appointment,  ready  to  give  all  up,  and  fly  even  to 
the  moft  mifcrable  of  all  comforts, final  infenfibility ^ 
for  refuge*.  How  vaftly  different  is  our  cafe ;  who 
have  fo  firm  a  ground  of  cxpe6lation  to  rely  on; 
and  that  ftrong  confolation  which  refults  from  it, 

in 

*  Vid.  C'lc.  in  Confiderat.  n.  [B.]  p.  119.  Portusenim  praefto 
eftj  aetcrnum  nihil  fentienti  receptaculum.  Id.  Tnfc,  Difp.  v.  40* 


under  the  Chriftian  €01)  en  ant,  350 

in  all  difficulties!  Who  can  at  all  times  lay  hold  en 
the  hope  that  is  Jet  before  us,  as  an  anchor  of  the  foid^ 
both  f lire  and  ftedfaft-,  God  himfelf  having  given 
us  not  only  mod  exjyrefs  promiles,  in  'which  it  is 
impoffthle  for  him  to  lie-,  but  alfo  many  infallible 
proofs,  and  a6lual  inflances,  of  what  the  gene- 
rality of  them  were  ufed  to  think  impoflible*,  a 
reJii?Te&ion  from  the  dead.  And  though,  as  be- 
ing partakers  of  fefj  and  bloody  we  are  ftill  natii^ 
rally  mortal-,  nor  was  it  Chrift's  intent  to  alter 
the  whole  frame  of  our  nature  inftantly,  by  tran- 
llating  us  into  fome  different  order  of  Beings; 
as  he  muft  have  done,  had  he  freed  us  from  all 
natural  corruption;  and  which  (as  we  have  feen 
above)  would  have  been  improper,  fo  long  as  there 
were  the  feeds  of  moral  corruption  yet  remaining 
in  us  :  but  he  chofe  rather  to  improve  it  gradu- 
ally, and  procure  a  proportional  enlargemeiit  of 
its  privileges ;  as  he  did  in  the  moft  effectual  man- 
ner, by  laying  hold  of  the  fame  nature  himfelf; 
and  lifting  it  up,  firft  from  fm,  by  his  doftrine  and 
example;  and  then  purchafmg  for  it  a  releafe  from 
its  prefent  forrovv%  pain,  and  difiblution,  by  a  life 
of  perfect  innocence,  confummate  virtue,  and 
complete  obedience  unto  death. 

And  thus,  by  the  mediation  of  the  fecond^^^;;;, 
are  we  delivered  from  the  worft  and  moft  dread- 
ful part  of  the  fentence  on  the  firft;  that  v/hich 
denounced  death  abfolutely,  and  indeterminately; 
and  thereby  left  man  in  a  ftate  of  unlimited  fub- 
je6tion  to  it:  or  rather,  is  this  death,  which  though 
in  one  fenfe  it  ftiil  preferves  its  power  over  the 
world;  and  will  and  ought  (as  we  have  feen)  to 

,  pre- 

*  Ceip.  ap.  Qrlg.  v.  p.  240.  M.  Anton,  xii.  5.  See  ITVithy  on 
I  The]]',  iv.  13.  and  Ha\Ut\  Difcourfcs,  Vol.  I.  p.  298, 

Z4 


■360  The  Nature  and  End  of  Death 

preferve  it,  during  the  whole  of 'this  probationary 
ftatC}  and  Hkewife  on  account  of  that  fm  where- 
of it  is  the  great  correclive,  has  ftill  the  ap- 
pearance, and  the  name  of  an  enemy,  [the  lafl 
emm)  that  fiall  be  defiroycd  is  death -^  yet  is  it, 
I  fay,  t  )  us  become  a  very  different  thing  from 
what  it  was  to  our  firft  parents,  and  the  generaUty 
of  their  offspring}  before  the  dawning  of  that 
profpect,  which  our  Lord  has  opened  by  his  com- 
ing in  the  fleili.  'Tis  now  fo  far  from  the  ex- 
tinftion  of  our  Being;  that  it  becomes  the  great 
improvement,  and  the  exaltation  of  it:  'tis  no 
more  than  a  palTage  from  a  mixed,  imperfect,  to 
a  pure,  and  perfect  portion  of  felicity;  the  end 
or  all  our  labours  in  one  ftate;  and  the  begin- 
ning of  our  rccompence  in  another.  In  which 
viev/,  God  \^ill  not  appear  either  to  have  made 
all  men  for  nought -^  or  futfered  them  to  be  entirely 
fubje6l  unto  '■janity,  even  here:  the  prefent  life, 
however  frail  and  tranfitory,  if  thus  taken  in  re- 
lation to,  and  as  connected  with  another;  is 
ver}'  far  from  being  an  ufelefs,  or  contemptible 
gift:  much  rvizy  be  done  in  this  bad  world,  if 
we  but  make  a  proper  ufe  of  it;  tovrards  ren- 
dering ourfelves  fneet  to  be  partakers  of  a  better  i 
the  ground  of  the  heart  may  be  prepared;  the 
feeds  of  virtue  fown;  the  heavenly  plant  fo  far 
produced  and  forwarded;  that  whenever  it  fhall 
be  removed  to  a  more  favourable  clime,  it  may 
fpring  up,  and  flourifh  in  immortal  life  :  and  that 
it  certainly  will  do  fo,  mufl  be  the  ftrongefl  motive 
and  incitement  for  us  thus  to  labour  chearfully  in 
our  Lord's  vinevard ;  to  be  ftedfafl  and  unmoveabhy 
always  abounding  in  his  work  jforafmuch  as  we  k?iow\ 
that  cur  labour  fmll  not  be  in  '■cain.     Our  title  to 

this 


wider  the  Chrijlian  Covenaiif.  361 

this  immortality  is  now  fo  furc,  that  we  are 
often  addreiTed  as  if  ah'eady  in  poueifion  of  it*. 
We  are  faid  to  have  already  paffed  from  death  io 
iife-^-.  We  are  taught  to  confider  this  our  tem- 
porary difiblution  as  no  death,  in  the  original,  true 
fenfe  of  the  word  J;  hnce  we  can  have  no  appre- 
henfion  that  it  will  leave  us  under  the  bondage  of 
corruption^  and  in  the  blacknefs  of  darknefs  for  ever ; 
but  are  afiured,  on  the  contrary,  that  it  leads  us 
to  the  glorious  liberty  of  the  children  of  God;  to  an 
ifiheritance  incorruptible ^  and  that  fadeth  not  awajy 
referved  in  heaven  for  us. 

Thus  is  mortality  /wallowed  up  of  life-.,  and  we 
henceforth  are  faid  not  to  J/V||,  hut  fleep;  as  Chrill 
pronounces  of  thofe  two  whom  he  raifed§;  and 
as  the  intermediate  ftate  of  every  Chriftian  is  de- 
fcribed  by  his  apoftles*^:  nay,  in  his  proof  of  the 
general  refurreftion,  he  declares  of  all  the  faith- 
ful, that  they  ever  live  to  God;  as  being  Hill  in 
covena?it  with  him-f-f-j  from  whom  death  itfelf 
cannot  feparate  them  §§ :  nor  is  the  interval  be- 
tween 

*  Heb.xxi.  22.  See  Benfon  on  i  John  iii.  14.  and  Eph.  ii.  6. 

•^  'Johns.  11.         J  John  in.  14. 

X  Quando  homo  peccator  incipit  credere  in  Filium  Dei  vera 
et  viva  fide,  et  illius  principii  vitse  particeps  evadit,  per  quod 
seternum  illud  exitiumfuperaturus  eft;  turn  firaul  dicitur  fuperaiTc 
mortem  temporalem,  qua^  folummodo  confiderabatur  ut  a^ternic 
mortis  miniftra.  Ac  proin  credens  non  dicitur  fnori,  etiam  quoad 
corpus ;  quia  nexus  qui  inter  banc  et  aeternam  mortem  erat,  lub- 
la-tus  eft.  Vitringa,  Obferv.  Sacr.  Lib.  ii.  c,  7.  p.  351.  ^  Death 
js  as  nothing,  compared  to  what  it  v\-ould  othervvife  have  been  to 
the  finner;  and  the  felicity  of  heaven  is  fo  fure,  and  fo  near, 
tl.at  by  an  eafy  and  common  figure,  true  Chriftians  arc  fpoken  of 
as  already  there'.     Doddr.  on  Joh.  viii.  51,  52. 

II   John  vi.  50,  51. — xi.  26. 

§  Matt.'ix.  24.     Mark\.  39.     Luke  v\\\.  <^2.     John  xl.  11. 

%  I  Cor.  XV.  18,  20.   I  The/l'.iv.  13,  14. — v.  10.  vide  fupra. 

'ft  Luh  XX.  38,  §§  Rem.  viii.  38,  39. 


362  ne  Nature  and  End  of  Death 

tween  that  and  the  relu.rre6lion',  of  any  more  ac- 
count with  God,  than  it  is  of  real  import  to  them- 
felvesj  as  we  havefeen. 

Thus,  though  in  the  fight  of  the  tmwife^  we  fee?n 
to  die^ — yet  is  our  hope  full  of  immortality ;  and  our 
departure  and  difmiffion  from  this  mortal  fi-ate, 
becomes  our  entrance  and  admiflion  into  it.  Well 
therefore  may  we  now  fay  with  the  Pfalmift*, 
Return  unto  thy  reft,  O  7ny  foul-,  for  the  Lord  hath 
dealt  bountifully  with  thee.  I  will  lay  me  down  in 
peace ^  and  feep-y  till  I  awake  in  the  mornings  of 
the  refurre6lion.  We  may,  with  the  good  apoftle, 
chearfuily  co?nmit  our  fouls  into  the  hand  of  our 
fait  If  id  Creator 'y  who,  we  are  perfuadedy  is  able 
to  keep  that  which  is  committed  unto  himy  againfl 
that  day.  W^hat  a  mild  and  unterrifying  thing 
mull  death  be,  in  fuch  a  view  as  this !  'Tis  no- 
thing, we  fee,  in  the  fcripture-account;  nor  are 
we  ever  bid  to  fear,  or  prepare  for  ity  (as  is  ob- 
ferved  by  a  pious  writer-f-^)  but  to  looky  and  watch 
forj,  and  haften  untOy  that  coming  of  the  day  of 
the  Lord\y  which  it  dire6lly  introduces  j  and 
which  is  therefore  faid  to  be  at  hand^  y  to  draw 
nighy  and  preient  our  judge,  even  at  the  door  [l]. 

There  • 

*  Pftd.  cxvi.  7.     Pf.  xvii.  15.  xlix.  14. 

t  Taylor  on  Rom.  p.  355. 

X  Matt.  xxiv.  42,  he.  xxv,  13.     Mark  xiii.  33,  &:c. 

11   2  Pet.  iii.  12. 

§  Rcrn.  xiii.  12-     Phil.  iv.  5.      i  Pet.  iv.  7. 

[ij  James  V.  jy  8,  9.  77',?  hour  is  coining,  and  now  is ;  yohh 
V.  25.  T/iough  feme  of  thefe,  and  the  like  paflages,  may  more 
jmtnediately  relate  to  Chrift's  firft  coming  to  judgement,  at  the 
deflrudion  of  Jenifakfn;  as  fome  learned  men  fuppofej  [fee  Dr. 
Jr^rtins  Remarks  on  Eccl.  Hift.  Vol.  I.  p.  49,  50,]  yet  are* they 
no  lefs  applicable  to  his  fecond  coming  in  the  fenfe  abovemen- 
tioned ;  whereof  the  former  has  been  generally  confidered  as  a 
typej  and  both  are  ufually  defcribed  in  the  fame  terms.  Matt. 
xxiv.  2930-:c.  Chr ,Aug.Hciimannus\rv  i  Cor,  i.  8.  H  vojUfpa  TaKupiu, 

eft 


tinder  the  Chrijii an  Covcnmit  36;2 

There  is  nothing  in  the  former  that  can  be  terri- 
ble, to  fuch  as  have  learned  to  conceive  it  right; 
and  are  ready  to  abide  its  confequences.  The 
pains  that  may  attend  it  are  uncertain ;  oft  far 
from  being  equal  to  thofe  we  undergo  on  other 
occafions ;  never  to  be  compared  vi^ith  v^hat  muft 
be  endured  after  it;  if  v^^e  have  not  already  taken 
out  its  Jiingy  by  mortifying  and  fubduing  that, 
which  firft  occafioned  it;  and  which  ftill  arms  it 
with  its  greatefl,  and  moll  deadly  terrors.  If  we 
have  but  taken  care  to  be  of  the  number  of  thofe, 
to  whom  thefe  great  and  precious  promifes  belong ; 
if  we  have  an  intereft  in,  an  expectation  of 
them;  we  fhall  be  fo  far  from  dreading,  and  de- 
clining; that  we  cannot  avoid  often  dwelling  on, 
and  ever  delighting  in,  the  profpecl  of  that,  vv^hich 
infallibly  conveys  us  to  the  fubftance,  and  comple- 
tion of  them.  'Till  we  have  done  this,  indeed 
we  are,  and  ought  to  be,  in  a  ftate  of  bondage  to 
this  king  of  terrors.  Nor  can  we  ever  fo  far  get 
the  better  of  them,  as  to  behold  our  change  in  an 
agreeable  light;  or  bear  the  refle6lion  on  it,  with 
any  tolerable  quiet  and  compofure  of  mind:  it 
will  yet  fill  our  cup  with  bitternefs;  make  our 

whole 

eft  dies  extremus  Judicii.  Quamvis  enim  Corinthiorum  nullus 
hoc  die  fuperftes  futurus  fit;  tamen  cum  a  die  hominum  emor- 
tuali  ad  diem  Judicii,  nullum  vel  bene  agendi,  vel  refipifcendi 
fpatium  pateat;  utraque  dies  tanquam  conjunda  fpe6tatur.  Nov. 
A<51.  Erud.  1759.  p.  194.  ib.  p.  204.  Obfervat  Heumanniis  in  i 
Cor.  XV,  29.  de  Baptifmo  uTrfp  tcov  vfjtpcov,  fcripfifle  hoc  Paulum 
ad  COS,  qui  cum  Judseis  ftatuerint  corpus  et  animum  pari  fomno 
premi  ad  diem  ufque  Judicii,  iimulqueutrumque  refufcitatum  iri. 
HaKC  pierorumque,  qui  fub  vet.  Feed,  vivebant,  fententia  fuit, 
quemadmodum  i/^«wrt/?w^Programmate  A.  1757.  edito  docuit. 
Imo  eadem  opinio  JVl.  CCCC.  poft  ^.  N.  annos  in  Ecclefia 
Chriftiana  regnavit.  Sed  hoc  loco  earn  non  impugnat  Apoftolus; 
verum  potius,  tanquam  a  ledtoribus  fuis  receptam,  et  ipfe  adlu- 
mere  videtur. 


364       ^he  Nature  and  End  of  Death,  ^c, 

whole  life  melancholy;  and  its  end  confufion,  and 
difmay. 

Seeing  then,  that  the  all-wife  Creator  of  the 
world  has,  for  fo  many  good  ends,  been  pleafed 
to  put  it  under  the  dominion  of  death;  and  the 
all-merciful  Redeemer  hath  fo  fully  done  his  part, 
to  qualify  this  feemingly  moft  dreadful  difpenfa- 
tion ;  and  convert  it  into  the  greatefb  real  bleffing; 
by  making  it  a  proper  pafiage  to,  and  preparation 
for  an  infinitely  nobler  and  more  perfeft  Hate : 
Let  us  be  perfuaded  to  do  our  parts  likewife,  that 
thefe  gracious  ends  may  be  obtained  in  us;  and 
by  confequence,  that  this  necellary  means  to  them, 
may  be  ever  refle6led  on  with  jgy^  and  not  with 
grief:  nay,  that  the  thought  of  this  may  ferve, 
as  it  is  intended,  to  the  mitigation  of  all  other 
griefs;  and  to  the  improvement,  and  the  confum- 
mation  of  our  joys;  whilft  we  are  ever  looking 
for,  and  longing  after  that  bleffed  hope^  and  the  glo- 
rious appearance  of  the  great  God^  and  our  Saviour 
yefus  Cbrifi. 

Now  unto  the  fame  God  and  Father  of  our  Lord 
yefus  Chrif^  who  according  to  his  abundant  mercy, 
hath  begotten  us  again  unto  a  lively  hope^  by  the  refiir- 
reBion  of  Jefus  Chrift  from  the  dead\  to  him  be  all 
might,  majefty,  and  dominion,  both  now  and  ever- 
more. 


A  P  P  E  N- 


APPENDIX; 

Concerning  the  Ufe  of  the  Words 

SOUL,    or    SPIRIT, 

I  N 
HOLY    SCRIPTURE; 

A  N  D    T  H  E 

State  of  the  DEAD  there  defcribed. 


APPENDIX: 

Concerning  the  ufe  of  the  words  SouU  or 
Spirit^  in  holy  Scripture;  and  the  flate  of 
the  Dead  there  defcribed. 

IN  the  firft  place  the  words  1^3],  r\):i'^l^  and  nn, 
in  the  Old  Teilament,  which  are  in  our  verliou 
generally  tranflatedyc^z//,  ov  fpirit-,  as  well  as  thofe 
of  the  fame  import  in  the  New,  -nrvsvi^x  and  4/u%'/j; 
moil  commonly  denote, 

I.  Persons. 

Ge?t.  xvii.  14.  [/?]  That  foul  fhall  be  cut  ofF. 
Add  Exod.  xii.  15,  19. — Lev.  iv.  2.  If  a  y^f^/ fhall 
fm  through  ignorance. — 27. — if  dny  one  [^]  of 
the  common  people  fin  through  ignorance.  Add 
vi.  2.  vii.  20. — the  foul  that  eateth  of  the  flefh  of 
the  facrifice. — 2 1 .  the  foul  that  fhall  touch  any 
unclean  thing.  Add  25,  27.  and  xvii.  10,  15. 
xix.  8.  XX.  6.  xxii.  11.  If  thepriefl  buy  mvj  foul 
with  his  money,  he  fliall  eat  of  it.  xxiii.  30.  And 
whatfoeveryoz//  it  be,  that  doth  any  work  in  that 
fame  day,  the  fame  foul  will  I  deflroy  from  among 
his  people.  Add  hhwt.xv.  30,  31.  xix.  13,  20. 
Deut.  xxiv.  7.  If  a  man  be  found  flealing  any  [a] 
of  his  brethren.  2  Sam.  xiv.  14.  Neither  doth 
God  refpecl  any />r/yo;z  [/^].  Pj'ov.  xiii.  2. — tliQ  foul 
of  the  tranfgrelTors  fhall  eat  violence.  Add  xiv.25. 
xix.  2.  Ezek.xv'm.  4.  Behold,  all  fouls  are  mine^  as 
the  foul  of  the  father,  fo  alfo  the  foul  of  the  fon  is 
mine,  xxvii.  13. — they  traded  the  pcffons  of  men. 
j45fs  ii.  43 — fear  came    upon  every  Joui.     Add 

Rom, 

[a]  \^^^  [h]  Et  non  tollsjt  Deu5  anim^m.  Vid.  Cleric, 


368  APPENDIX, 

Rom,  11.  9.  xiil.  i.  i  T/w.  iv^  i.  feducing  j(^/>/V^, 
/.  <?.  feducers.      2  P^/.  ii.  14. — beguiling  unftable 
fouls.    Rev.  xviii.   13.  —  the  merchandife  of  gold 
and  Hlver, — and  flaves,  and  fouls  of  men. 

2.  Secondly,  People-, 

As  when  they  are  numbered.  Gen.  xlvi.  it. 
All  the  fouls  of  his  fons  and  daughters  were 
thirty  and  three.  Add  22,  27.  Exod.  i.  5.  xii.  4. 
— xvi.  1 6. — according  to  the  number  of  youv per- 
fo?is.  Num.  xxxi.  28. — levy  a  tribute — one  foul  of 
five  hundred,  both  of  the  perfons,  and  of  the 
beeves,  ^c. —  35.  —  thirty  and  two  thoufand  \c\ 
perfoiis  in  all. — 40. — the  \c\  perfons  were  Hxteen 
thoufand. —  46.  fixteen  thoufand  \c\  perfons.  i 
Chron.  v.  21. — they  took  av/ay — o^  men  an  hun- 
dred thoufand.  Jer.  Hi.  29. — carried  away  captive 
— eight  hundred  and  thirty  two  [c]  perfons.  30. — 
Nebuzaradan — carried  away  captive  of  the  'Jews 
feven  hundred  and  forty  five  perfons.  Adls  ii.  41. — 
the  fame  day  were  added  unto  them  about  three 
thoufand  y^z^/j.  Add  vii.  14.  xxvii,  37.  i  Pet.  iii. 
20. 

—  And  divided  Into  families.  Gen.  xlvi.  27.  All 
the  fouls  of  the  houfe  of  "Jacob  which  came  into 
Egypt.  I  Sam.  xxii.  22.  1  have  occafioned  the 
death  of  all  the  [<:]  perfons  of  thy  father's  houfe. 
—Or  diftinguiflied  from  other  goods.  Gen.  xii.  5. 
Ahrahajn  took  Sarai  his  wife,  and  Lot — and  all 
their  fubftance,  —  and  the  fouls  that  they  had 
gotten  in  Haran.  xiv.  2 1 . — Give  me  the  [r]  perfons^ 
and  take  the  goods  to  thyfelf.  Jcfo,  xi.  14.  Bat 
every  man  they  fmote  with  the  edge  of  the  fword, 
imtil  they  had  deftroyed  them;  neither  left  they 
any  to  breathe  [^].  Add  i  Khigs  xv.  29. 

Third- 


APPENDIX.      '       369 

3.  Thirdly,  foul y  o\'  fpirit  often  fignifies  the 
ma?i  himfelf:  as  my  Joul,  i.  e.  /.  Gen.  xii.  13.  Say, 
I  pray  thee,  thou  art  my  fifter — and  my  foul  lliall 
live  becauie  of  thee.  xix.  20. — let  me  efcape  thi~ 
ther, — and  my  foul  fliall  live,  xxvii.  4.  that  my 
foul  may  blefs  thee  before  I  die.  Jobviu  15.  —  fo 
that  my  foul  choofeth  ftrangiing.  x.  i.  my  Jcul  is 
weary  of  my  life.  Add  Pfal.  xxxv.  9.  Ivii.  4. 
Matt.  XX vi.  38. 

My  foul y  i.  e.  me.  Num.  xxiii.  10. — [e]  let  me 
die  the  death  of  the  righteous.  Pfalm  xxxv.  3. — fay 
unto  my  fouly  I  am  thy  falvation.  xli.  4.  heal  my 
fold,  for  I  have  fmned  againft  thee. 

Thy  foul,  i.  e.  thyfelf  Efih.  iv.  13.  Prov.  iii.  22. 
fo  fliall  they  be  life  unto  thy  foul.  Ezek,  iii.  19. — 
thou  hafc  delivered  thy  foul.   Add  j^  2 1 . 

Thy  fpirit,  i.  e.  tbee.  2  Tim.  vi.  22.  The  Lord 
Jefus  be  with  thy  fpirit. 

His  foul,  i.  e.  himfelf.  Prov.  xi.  17.  The  merci- 
ful man  doth  good  to  his  o^Nnfoul.  Add  xx.  2. 

Her  foul,  i,  e.  herfclf.  Ifa.  v.  14.  (applied  by  a 
profopopoeia  to  the  grave,)  therefore  hell  hath  en- 
larged herfelf. 

Their  fouls,  i.  e.  thefnfehes.  Ifa.  xlvi.  2.— 
themfehes  are  gone  into  captivity,  [applied  to 
idols.] 

Your  foul,  i.  e.  you,  2  Cor.  xii.  15.  I  will  very 
gladly  fpend,  and  be  fpent  for  you.  [y] 

Your  fpirit,  i.  e.  you?fehes.  Mai.  li.  i^^  and  16. 
take  heed  to  your  fpirit. 

My  fpirit  and  yours,  i.  e.  you  and  me.  1  Cor.  xvi. 
1 8. — they  have  refreflied  my  fpirit  and  yours.  And 
in  many  other  places.     Thus, 

4.  Fourthly,  foulsy  i.  e.  perfons^  are  faid  to  eat, 

A  a  Rxod, 


37^  APPENDIX. 

Exod.  xii.  1 6. — no  manner  of  work  fhall  be  do^ie^ 
•' — fave  that  which  every  man  mufl  eat. 

To  abbor  meat.  Job  xxxiii.  20.  So  that  his  Hfe 
abhorreth  bread,  and  his  foul  dainty  meat.  Pfal. 
cvii.  18.  Their  foul  abhorreth  all  manner  of 
meat. 

To  ht  fatisfied.  Ezek.  vii.  19. — they  fhall  not 
fatisfy  their  fouls. 

To  be  made  fat.  Prov,  xi.  25.  The  liberal  foul 
fliall  be  made  fat.  So  xiii.  4. 

Or  full.  Prov.  xxvii.  7.  The  full  foul  lotheth  an 
honey-comb. 

To  be  hu?2gry.  ib.  To  the  hungry  foul  every 
bitter  thing  is  Iweet.  Pfal.  cvii.. 9.  —  he  fatisfieth 
the  longing  foul,  and  filleth  the  hungry  y3z// with 
goodnefs.  Prov.  vi.  30.  Men  do  not  defpife  a 
thief,  if  he  fteal  to  fatisfy  his  foul  when  he  is 
hungry. 

Thirfiy.  Prov.  xxv.  25.  As  cold  waters  to  a 
thirfty  foul. 

To  faint.  P/^/.  cvii.  5. — their  7^/// fainted  in 
them. 

To  \)Z  fmote  vi\\\\  the  fword.  Jof.  x-  28. 

yofma  took  Makkedahy  and  fmote  it  with  the  edge 
of  the  fword — them,  and  all  tht  fouls  that  were 
therein.  So  30,  32.  xi.  it.  i  Kings  xy.  29.  he 
fmote  all  the  houfe  of  Jeroboain:  he  left  not  to 
feroboam  any  that  breathed^. 

Or  cut  off.  Pf  Ixxvi.  12.     He  fhall  cut  off  the 
fpirit^^  of  princes. 

[See  above,  under  Perfons.] 

To  be  killed.  Gen.  xxxvii.  21. — Let  us  not  kill 
'him.  Nu}}2,  xxxi.  19. — whofoever  hath  killed  any 
^^perfofi.     XXXV.    30.    vvhofo   killeth    any  'perfon. 


APPENDIX,  371 

Jof.  xxi  3.  —  the  flayer  that  killeth  any  'perfon 
unawares.  Mark  iii.  4. — Is  it  lawful  to  lave  ^'life^ 
or  to  kill.  Dent.  xix.  6.  —  left  the  avenger  of 
biood  purfue  the  flayer,— and  kill  'him.  Add  Rev. 
vi.  9,  II. 

Slai?2.  Dent.  xxii.  26. —  as  when  a  man  rifeth 
againft  his  neighbour  and  flayeth  'hi??i.  xxvii.  25. 
Curfed  be  he  that  taketh  reward  to  flay  an  inno- 
cent 'perfon.  Jer.  xl.  14. — Doft  thou  certainly 
know^  that  Baalis — hath  fent  Ififnael — to  flay 
'"■thee.  Ezek.  xiii.  19.  will  ye  pollute  me — to  flay 
the  folds  that  fliould  not  die  ? 

Devoured.  Ezek.  xxii.  2^-. — they  have  devour- 
ed fouls, 

Dejlroyed.  Luke  vi.  9. — Is  it  lawful  to  fave  ^Ufe-t 
or  to  deliroy  it?  ABs  iii.  23. — every  foul  which 
will  not  hear  that  prophet  fhall  be  deftroyed. 

To  die.  'Jof,  ii.  14. —  our  Hife  for  yours.  (Ileh. 
Q\x\:  foul  to  die  inftead  of  you.)  jud.  xvi.  30. 
— Sampfon  f^id,  Let  'me  die  with  the  Philiftiiies, 
Job  xxxvi.  14.  "They  die  in  youth,  Ezek.  xviii. 
20.     The  foul  that  fmneth,  it  fliall  die. 

To  fail.  Ifa.  Ivii.  16* — the  fpirit  fhould  fail  be- 
fore me. 

To  be  loji.  Matt.  x.  39,  He  that  findeth  his 
'7//£' fhall  lofe  it,  and  he  that  lofeth  his  VZ/t"— Ihall 
find  it.  So  xvi.  25. — 26.  What  is  a  man  profit- 
ed if  he  fliall  gain  the  whole  world,  and  lofe  his 
own  foul?  Luke  xvii.  33.  Whofbever  fl^.all  feek 
to  fave  his  life^^  fliall  lofe  it,  &c. 

Or  kept  alive.  Pf  xxii.  29.>~none  can  keep 
alive  his  own  foid.  Ezek.  xiii.  18. — Will  ye  fave 
xh^  fouls  alive  that  come  unto  you? 

And  faved.  Job  ii.  6. — but  iV-c  his  ""life.     Add 
A  a  2  Mark 


372  APPENDIX. 

Mark  iii.  4.  Luke  vi.  9.  Jam.  v.  20. — fhall  fave 
a  foul  from  death. 

To  be  delivered  from  J^^//>,  ^^//^  the  pit,  or 
grave.  Jof.  ii.  13.  —  that  ye  will — deliver  our 
^ lives  horn  death.  Job  xxxm.  18.  He  keepeth 
back  his  foul  from  the  pit. — 30. — to  bring  back 
his  foul  from  the  pit.  Add  Pf.  vi.  4.  vii,  2.  xxx.  3- 
— xlix.  15.  God  will  redeem  my  foul  from  the 
power  of  the  grave.  Add  Ivi.  13.  Ixxxvi.  2,  13, 
Ixxxix.  48.  cxvi.  8.  Prov.  xxiii.  14.  Thou — fhalt 
deliver  his  foul  from  hell.  Ifa.  xxxviii.  17,— thou 
hafi:  in  love  to  my  yc'w/ delivered  it  from  the  pit  of 
,  corruption.  Jo?2ab  n.  6. — yet  haft  thou  brought 
up  my  life""'  from  corruption. 

IL  Sometimes  thefe  words  include  ALL  LIVING 

CREATURES. 

Gen.  1.  20.     Let  the  waters  bring  forth — the 
moving  creature  that  hath  ""life. — 24.     Let  the 

earth  bring  forth  the  "'livi?2g  creature. 30. — - 

every  beaft,  &c.  wherein  there  is  life  (Margin,  a 
living  foul) — ii.  7.  —  and  man  became  a  living 

foul. 19. whatfoever    Adam    called    every 

^living  creature^  that  was  the  name  thereof.  vii» 
22.  All  in  whofe  noflrils  was  the  breath  of  life'', 
ix.  12. — This  is  the  token  of  the  covenant  which 
I  make  between  me  and  you,  and  every  ^livi?2g 
creature. — 16. — that  I  may  remember  the  ever- 
lafting  covenant  between  God,  and  every  ^liviiig 
creature.  Deut.  xx,  16. — thou  fhalt  fave  alive 
"nothing  that  breafheth.  1  Cor.  xv.  45. — The  firft 
man  Adam  was  made  a  ^livi?igfoul-j  the  laft  Adam 
was  made  a  '^quickening  fpir it.  Rev.  viii.  9.-—  the 
third  part  of  the  creatures  which  were  in  the  fea, 

aad 


APPENDIX.  373 

and  had  'life,  died,  xvi.3. —  Every  living  foul  died 
in  the  fea. 

III.  Sometimes  the  body  alone;  and  that  either, 

Firft,  living.  Job  xxxiii.  22.  —  His  foul  draweth 
near  unto  the  grave.  Pf.cv.iS.  —  He  v^as  laid  in 
iron  {Heb.  the  iron  entered  his  foul.)  Comp.  Luke 

ii-35- 

Or,  Secondly,  clead.    Num.  v. 2.  Whofoever  is 

defiled  by  the  '^ead.  vi.  6:> —  He  fhall  come  at  no 
sJead  body.  —  11.  —  He  fmned  by  the  dead.  ix.  6. 
Defiled  by  the  dead  body  of  a  man.  x.  7.  —  If  any 
of  you  —  fhall  be  unclean,  by  reafon  of  a  dead 
body  (Heb.  dQad  ful.)  xix.13.  Whofoever  toucheth 
the  dead  body  of  any  man  that  is  dead.  Lev.  xix. 
28.  Ye  fhall  not  make  any  cuttings  in  your  flefh 
for  the  dead,  xxi.i. — There  fhall  none  be  defiled 
for  the  dead.  -—11.  Neither  fhall  he  go  in  to  any 
dead  ^0^.  xxil.  4.  The  dead,  fob  xiv.  22. — His 
flefh  upon  him  fhall  have  pain,  and  his ^;^/  with- 
in him  fhall  mourn,  (v.  Cloappelowy  Comment,  ib.) 
Hag.  ii.13. — If  any  that  is  unclean  by  a  dead  body. 
And,  Thirdly,  buried.  Pfxvi.  10.  — Thou  wilt 
not  leave  my  foul  in  hell :  which  is  repeated  A^s 
ii.  27,31.  Vid.  Beza  &  Whitby  in  loc. 

IV.  Some  of  the  fame  words  fland  for  the  life 
both  of  man  and  beafl,  and  often  are  fo  rendered 
in  our  verfion. 

Gen.vi.T^.  My  fpirit  fliall  not  always  flrive  with 
man  (Heb.  thQ  foul  which  I  give  man  fliall  not 
continue,  vid.  Cleric,  in  loc.)  vii.  22.  —  All  in 
whofe  noflrils  was  the  'breath  of  life  (Heb.  breath 

A  a  3 


374  APPENDIX. 

of  the  fptrit  of  life)  died.  ix.  5.  Your  blood  of 
your  lives  will  I  require  (Heb.  blood  in  j owv  foiik.) 
-xix.iy.  —  Efcape  for  thy  life,  xxxii.30. —  I  have 
feen  God  face  to  face,  and  my  life  is  preferved. 
Exod.  iv.ip. — All  the  men  are  dead  which  fought 
thy  life,  xxx.  12. -— Then  fliall  they  giv^e  every 
xnan  a  ranfom  for  his  y^?//.  Num,xv\,  22. — OGod, 
the  God  of  the  /pints  of  all  flefli.  vid.  Cleric,  in 
loc.  So  xxvii.i6.  I  Sam,  xix.5.  —  He  did  put  his 
life  in  his  hand.  — 1 1.  —  If  thou  fave  not  thy  life 
to-night.  Add  xx. i.  xxv. 29.— Yeta  man  is  rifen 
to  purfue  thee,  and  to  feek  thy  foul ;  but  the  foul 
of  my  lord  fliall  be  bound  in  the  bundle  of  life 
with  the  Lord  thy  God.  2Safn.  iv..9.  As  the  Lord 
liveth  who  hath  redeemed  my  foul  out  of  all  ad- 
verfity.  i ii/;/g-i  xix,  10.  —  They  feek  my  life  to 
take  it  away.    So>'m4.  and  2  i^/;zo-j  1.14.-—  Jobii, 

6.  l^ehold  he  is  in  thine  hand,  but  fave  his  life, 
:>i.i2.— Thy  vifitation  hath  preferved  my  "^fpirit, 
xii-io.  Li  whofe  hand  is  the  y^^// of  every  living 
thing,  and  the  breath  of  all  mankind,  xxvii.  8. 
What  is  the  hope  of  the  hypocrite,  when  Go4 
taketh  away  his  foul^  xxxiii.  28.  He  will  deliver 
\{isfoul  from  going  into  the  pit,  and  30.  Pf.  xxxi, 
5.   Into  thine  hand  I  commit  my  spirit,  xxxv. 

7.  —  A  pit,  which  without  caufe  they  have  digg- 
ed for  my  yo^//.  Ixix.i.  Save  me,  O  God,  for  the 
waters  are  come  in  unto  mj  foul,  Addlxxi.13. 
Ixxiv.  19. — Prfji;.  xiii.3.  He  that  keepeth  his 
mouth,  keepeth  his  life,  xvi.17.  —  He  that  keep- 
eth his  vvay,  preferveth  his  foul.  Addxix.  16. 
Ecclef  viii.  8.  There  is  no  man  that  hath  power 
oyer  the  fpirit^  to  retain  the  fpirit.  y^'r.  iv.30.'— 
They  will  feek  thy  life,  x.14.— There  is  no 
^breath  ia  them,  xxii.25.    I  will  give  thee  into 

the 

"  nn 


APPENDIX.  375 

tiie  hand  of  them  that  feek   thy  life,    xlviii.  6. 
FJee,  fave  your  lives,    li.  6.  Flee  —  and  deUver 
every   man  his  foul.    Ezek.xxxv'n.  ^,6. — Thus 
faith  the  Lord  unto  thefe  bones  —  I  will  caufe 
""breath  to  enter  into  you.— 8.    There  was  no 
"■'breath  in  them,  ^wwii.  14, 15. —Neither  fliall 
the   mighty  deliver   himfelf.    Zech.yin.i.  —  The 
Lord  which  —  formeth  the  ""fpirit  of  man  within 
him.  Matt.  ii.  20.  — They  are  dead  which  fought 
the  young  child's  ""life.  vi.  25.  —Take  no  thought 
for  your  ""life,  what  ye  fhall  eat.  —  Is  not  the  Hife 
more   than  meat?    x.  39.    He  that  findeth  his 
''///^fliall  lofe  it;  and  he  that  lofeth  his  ""life  for 
my  fake  fliall  find  it.    Soxvi.25,26.   xx.  28. — 
The  fon  of  man  came  to  give  his  ""life  a  ran- 
fom^  for  many.   Mzr/^  viii.36,37.   What  fhall  it 
profit  a  man  if  he  gain  the  whole  world,  and  lofe 
his  oy^n  foul?  Or  what  fhall  a  man  give  in  ex- 
change for  his  fouH    Add  x.  45.   LtikeYm.^^.  — 
her  "^fpirit  came  again.  Add  ix. 24,56.  xii.22,23,— - 
take  no  thought  for  your  ""life^  what  ye  fhall  eat, — 
the  ""life  is  more  than  meat,  xiv.26.    If  any  man 
come  to  me,  and  hate  not  —  his  own  ""life  alfo, 
he  cannot  be  my  difciple.   xvii.33.    Whofoever 
fhall  feek  to  fave  his  ""life,  fliall  lofe  it;  and  whofo- 
ever fhall  lofe  his  '"/Z/^,  fhall  preferve  it.    xxiii.  46. 
^--Father,  into  thy  hands  I  commend  my  fpirit  -, 
and  having  faid  thus  he  gave  up  the  ghoft.  Joh.x. 
II.— -the  good  fhepherd  giveth  his  ^life  for  the 
fheep.  Sof  15,  and  17.— I  lay  down  my  ""life,  that 
I  might  take  it  again,   xii.25.  He  that  loveth  his 
""life  fliall  lofe  it.  xiii.37.   I  will  lay  down  my  ""life 
for  thy  fake,  So>?'.38.   xv.13.    Greater  love  hath 

/  no 

A  a  4 


37^  APPENDIX, 

no  man  than  this,  that  a  man  lay  down  his  ''Hfe 
for  his  friends.  ABsxy.  26.  Men  that  have  ha- 
zarded their  Hives  for  the  name  of  our  Lord  Je- 
fus  Chrift.  XX.  10.  — his  ^life  is  in  him.  24.  nei- 
ther count  I  my  ^life  dear  unto  myfelf,  fo  that  I 

might  finifh  my   courfe  with  joy.    xxvii.io. 

this  voyage  will  be  with  hurt  —  not  only  of  the 
lading  and  fhip,  but  alfo  of  our  ""lives.  Add  f  22. — 
Rom.  xi.3. —  they  feek  my  ^Ufe.  xvi.4.  who  have 
for  my  "-life  laid  down  their  own  necks.  Phil,  ii, 
30.  —  he  was  nigh  unto  death,  not  regarding  his 
^life.  iTheJf.n.^.  We  were  v/illing  to  have  im- 
parted unto  you  our  own  fouls.  jPef.n.ig. —  let 
them  that  fuffer  commit  the  keeping  of  their  fouls 
to  him,  as  to  a  faithful  Creator,  ijohn  111.16, 
Hereby  perceive  we  the  love  of  God,  becaufe  he 
laid  down  his  ^  life  for  us  :  and  we  ought  to  lay 
down  our  'lives   for  the  brethren.   Rev.  xii.  11. 

—  they  loved  not  their  ^  lives  unto  the  death. 
Which  life  is  placed  either,  firft,  in  the  blood. 
Gen.ix.4..  But  flefli  with  the  life  thereof,  which 

is  the  blood  thereof,  fhalt  thou  not  eat.  Lev.  xvii, 
II.  For  the  life  of  the  flefh  is  m  the  blood.  ^  14. 
For  it  is  the  life  of  all  flefh,  the  blood  of  it  is  for 
the  life  thereof.  Deuf.xii.z^'  —  the  blood  is  the 
lifoy  and  thou  mayelt  not  eat  the  life  with  the 
flefh,  [hence  called  the  blood  of  fouls,  Jer.  11.24.. 

—  in  thy  ikirts  is  found  the  blood  of  the  for^ls  of 
the  poor  innocents.]  And  accordingly  faid  to  be 
foured  out.  Ifa.  liii.  12  —  he  hath  poured  out  his 
foul  unto  death.  Lam.  ii.  1 2. —  th^ir  foul  was  pour- 
ed out  into  their  mother's  bofom. 

Or,  Secondly,  breath.  Gen.iuy.  —  God 
formed  man  • —  and  breathed  into  his  nofbrils  the 
^breath  of  life,  vi.17.  —  I  do  bring  a  flood  —  to 

de^ 


APPENDIX.  377 

deftroy  all  flefh  wherein  is  the  ^breath  of  life. 
And  fo  vii.  15,  and  22.  i  Kings  xv'n.ij.  —  his 
ficknefs  was  fo  fore,  that  there  was  no  ^breath  left 
in  him.  y^i'xii.io.  In  whofe  hand  is  the  foul  of 
every  living  thing,  and  the  ^  breath  of  all  man- 
kind, xxvi.  4.  —  whofe  ^Jpirit  came  from  thee. 
Add  xxvii.3.  xxxiv.14.  If  he  fet  his  heart  upon 
man,  if  he  gather  unto  himfelf  his  ^ jp'irit  and 
his  "" breath.  PJ\c\.  6.  Every  thing  that  hath 
''breath.  Ecclef. m.ig.  — that  which  befalleth  the 
fons  of  men,  befalleth  beads  —  they  have  all  one 
^breath.  If.11.22.  Ceafe  ye  from  man,  whofe  ^breath 
is  in  his  noflrils.  xlii.  5.  That  giveth  breath  un- 
to the  people.  £2^^.  xxxvii.  9, 10.  —  Prophefy 
mnto  the  ^wind —  fay  to  the  ^wind  —  come  from 
the  four  ^  winds,  O  breath,  and  breathe  upon  thefe 
flain.  —  fo  I  prophefied,  —  and  the  ^breath  came 
into  them.  Z)^;z.v.23. —  the  God  in  whofe  hand 
thy  "" breath  is.  x.17. — there  remained  no  ftrength 
in  me,  neither  is  there  ^breath  left  in  me.  y^.  ii. 
26.  the  body  without  the  \fpirit  is  dead. 

Which  breath,  fpirit,  or  life^ 

Enters  into  a  man.  Gen.n.j.  God  formed 
man, —  and  breathed  into  his  noftrils  the  ^breath 
of  life.  Rev.  ii.  11.  —  the  ^fpirit  of  life  from  God 
entered  into  them. 

Goes  forth.  P/^cxlvi.  4.  His  breath  goeth  forth, 
he  returneth  to  his  earth. 

Depart eth.  Gen.  xxxv.18.  —  as  her  ''breath  was 
in  departing. 

Comes  again.  iSam.x'xx.  12. — when  he  had 
eaten,  his  y/>/n>  came  again  to  him.  iKingsxvu. 
21. — let  this  child's  foul  come  into  him,  again. 

'  Luke 


37B  APPENDIX. 

Lukevm.^^.' — her  ^/r/Vcame  again,  and  flie  arofe. 

Is  taken  away.  Pf.  civ.  29.  —  thou  takefl  away 
their  ^breath,  they  die. 

Received.  Aols  vii.  59. —  Lord  Jefus  receive  my 
^Jpirit.   (vid.  Obje6lions.) 

Given  ox  yielded  lip.  y<?r.  xv.  9.  She  hath  given 
up  the  ^ ghofi.  Matt,  xxvii.50.  Jefus  — yielded  up 
the  ^ ghoft.  Add  'John  xix.30. — A5is  v.  5, 10. 

Expired.  Job  xxxi.  39. —  if  I  —  have  caufed  the 
foul  of  the  owners  thereof  to  expire  (as  in  the 
margin.)  Markyiv.  37.  O  h  iTitrag  l^iTTveva-e.  So  f. 
39.  andZ/Z^y^^xxiii.46, 

V.  Thefe  words  defcribe  man  in  refpe6l  to  his 

FUTURE    LIFE. 

^  Matt. X.2S.  Fear  not  them — which  are  not 
able  to  kill  the  foul.  (vid.  Obje6lions.)    iCor.v.^. 

—  that  the  ^fpirit  may  be  faved  in  the  day  of  the 
Lord  .  2Cor.  xii.15.  And  I  will  very  gladly  fpend 
and  be  fpent  for  ^you.  Heb.  x.  39.  — -  we  are  —  of 
them  that  believe  to  the  faving  of  thefoul.  xii.  23. 

—  the  fpirits  of  juft  men  made  perfect  (vid.  Ob- 
je^lions.)  xiii.17.  Obey  them  that  have  the  rule 
over  you —  for  they  w^atch  for  your  fouls,  ya.'i.  21. 

—  receive  the  word,  which  is  able  to  fave  your 
fouls.  J  Pet.  i.  9.  Receiving  the  end  of  your  faith, 
even  the  falvation  of  your  fouls,  ii.  25.  — ye  were 
as  flieep  going  afl'ray,  but  are  now  returned  to 
the  fhepherd  and  bifliop  of  your  fouls,  iv.19.  — 
let  them  that  fuffer  according  to  the  will  of  God, 
commit  the  keeping  of  their  fouls  to  him.  Rev.xx. 
4, — I  faw  the  fouls  of  them  that  were  beheaded 
for  the  witnefs  of  Jefus  —  and  they  lived  and 
reigned  with  Chrifl  a  thoufand  years. 

VI, 


APPENDIX.  379 

VI.  In  fome  places  they  denote  the  lower 
APPETITES,  afFeftions,  paffions  of  the  mmd,  or 
man ;  or  the  feat  of  fuch  appetites,  &c. 

Ge7i.  xxxiv.3. —  his /oz^/ clave  unto  Dinah,  xli.  8. 

—  it  came  to  pafs  that  his  fpirit  was  troubled, 
xlii.2i.  —  we  are  verily  guilty  concerning  our 
brother,  in  that  we  faw  the  angui,fh  of  his  fouU 
Sec.  Exod.  vi.  9.  —  they  hearkened  not  unto  Mo- 
fes  for  anguifh  o{ fpirit.  xv.  9.  —  my  luji  fliall  be 
fatisfied  upon  them,  xxiii.  9.  —  ye  know  the 
^  heart  of  a  ftranger.  Lev.  xvi.  29.— ye  Ihall  affli6l 
your  fouls.  Nii??ih.x\.6.  Omil  foul  is  dried  away. 
Deut.  xii.  15.  —  thou  mayeft  —  eat  fiefli  —  what- 
foever  thy  foul  lufteth  after,  xxiii.  24.  —  thou 
mayeft  eat  grapes  thy  fill,  ^at  thine  own  pleafure, 
xxiv.15.  —  thou  fhalt  give  him  his  hire,  —  for 
he  is  poor,  and  fetteth  his  ^  heart  upon  it.  Jud. 
viii.3.  then  their  ^ anger  was  abated  towards  him. 
I  Sam.  i.  10. —  She  was  in  bitternefs  of  foul.  —  ;^  1 5. 

—  I  am  a  woman  of  a  forrowful  ^fpirit.  ii.i6.  — 
take  as  much  as  th-y  foul  delireth.    xviii.i.  —  the 

foul  of  Jofzathan  was  knit  with  the  foul  of  David, 
and  'Jonathan  loved  him  as  his  own  foul.  xxii.  2. 
-—every  one  thatwas  ^dif contented,  gathered  them- 
felves  unto  him.  xxx.  6.  —  x\\z  foul  of  all  the 
people  was  grieved.  2  Sain,  xiii.39.  —  the  foul  of 
King  David  longed  to  go  forth  unto  Abfalom. 
x.v\\.  8.  - —  thou  knoweft  thy  father,  and  his  men, 
that  they  be  mighty  men,  and  they  be  ^chafed  in 
their  mifjds.  2  Chron.  xxi.  16.—  the  Lord  ftirred  up 
againft  Jehorajn  the  spirit  of  the  Philiftines.  Job 
iii.  20.  — Wherefore  is  light  given  to  him  that  is 
in  mifery,  and  life  unto  the  bitter  in  foulf  xiv. 
22.  —  his  foul  within  him  Ihall' mourn,  xj^x.  16. 

—  my 

z 


380  APPENDIX, 

—  my  fold  is  poured  out  upon  me,  the  days  of 
affli6tion  have  taken  hold  upon  me.  iy.'xxvii.i4. 
He  fhall  ftrengthen  thine  hart,  xxx'i-  9.  —mine 
eye  is  confumed  with  grief,  yea,  my  foul  and  my 
belly.  XXXV.  2^.  let  them  not  fay  in  their  hearts, 
Ah^fo  would  we  have  it  {ah,  ah,  our  foul,  vid.  mar- 
gin.) Ixxvii.  2.  — my  foul  refufed  to  be  comfort- 
ed. lxxviii.18.  —  they  tempted  God — by  aiking 
meat  "^for  their  luft.  cvii.9.— he  fatisfieththe  long- 
ing foul,  and  filleth  the  hungry  foul,  cxiiii.  4. 
Therefore  is  my  fpirit  overwhelmed  within  me. 
Prov,  XV.  1 3.  —  by  forrow  of  the  heart,  the  "" fpirit 
is  broken,  xvii.  22.  — a  broken,  fpirit  drieth  the 
bones,  xxiii.  2. — put  a  knife  to  thy  throat,  if 
thou  be  a  man  given  to  appetite,  xxv.  28.  —  He 
that  hath  no  rule  over  his  own  /pirit,  is  like  a 
city  that  is  broken  down.  xxxi.  6.  Give  wine  to 
thofe  that  be  ° of  heavy  hearts.   Eccl.  vi.7.  The  ap- 

petite  is  not  filled 9.    Better  is  the  fight  of  the 

eyes  than  the  wandering  of  the  "^defire.  Ifa.  xxix.  8. 
It  fhall  even  be  as  when  an  hungry  man  dream- 
eth,  and  behold  he  eateth  ;  but  he  awaketh,  and 
Mis  foul  is  empty  :  behold  he  is  faint,  and  his  foul 
hath  appetite,  xxxii.  6,  To  make  empty  the  foul 
of  the  hungry,  xxxviii.15. —  I  fhall  go  foftly  all 
my  years  in  the  bitternefs  of  my  foul.  liv.  6.  — 
the  Lord  hath  called  thee  as  a  woman  —  grieved 
in  ypirit.  lv.2.  Let  your  T^z// delight  itfelf  in  fat- 
nefs.  Iviii.io.—  if  thou  draw  out  thy  foul  to  the 
hungry,  and  fatisfy  the  aMSitdfoul.  —11. —  the 
Lord  fhall  —  fatisfy  thy  foul  in  drought.  Jer.  ii. 
24.  That  fnuffeth  up  the  wind  at  her  "^pleafure. 
Dan.  ii.3.  —  my  fpirit  was  troubled  to  know  the 
dream.  Mic.  vii.i.  —  my  foul  defireth  the  firfl  ripe 

fruit. 


APPENDIX.  381 

fruit.  Hab,  ii.5.  enlargeth  his  defire.  John  x.  24.  — 
^  how  long  doft  thou  make  us  to  doubt  ?  aniinam 
noftrajn  toilis.  xii.  27.  Now  is  my  foul  troubled. 
A5is  xiv.2. —  the  unbelieving  'Jews  ftirred  up  the 
Gentiles^  and  made  their  minds  evil  afFe6led  to- 
wards the  brethren.  Xvii.i6.  —  his  '^/r/V  was 
ftirred  in  him,  when  he  faw  the  city  wholly  given 
to  idolatry.  Heb.xii.i^. —  left  j^Jq6  wearied,  and 
faint  in  your  minds.  Ja,  iv.  ^.  —  the  Jpirit  that 
dwelleth  in  us  lufteth  to  envy,  i^^-u.  xviii.14. — 
the  fruits  that  thy  foul  lufteth  after  are  departed 
from  thee. 

VII.  In  other  places  they  fignify  the  superior 
FACULTIES,  and  operations  of  a  man's  mind  j 

As  when  thefe  laft  are  fuper-added  to  the  for- 
mer. 

i)^«r.xxvi.i6.  —  thou  flialt  therefore  keep  and 
do  them  with  all  thine  heart,  and  with  all  thy 
foul.  Add XXX. 6.  ili^/'/. xxii.37..  Markyixi.'^o^i'^, 
Lukex.2j.   A£isi\.2f2. 

Or  oppofed  to  the  body,  ov  Jteflo,  M/V.vi.7.  The 
fruit  of  my  body  for  the  fm  of  xnj  foul,  Matt.xxvi. 
41.  ThQ  fpirit  indeed  is  willing,  but  the  flefli  is 
weak.  Add  M^rk  xiv.  3  8.  i  Cor.  vi.  20.  —  glorify 
God  in  your  body,  and  in  your  Jpirit.  Add  vii.34. 
2C(5r.  vii.i.  —  let  us  cleanfe  ourfelves  from  all 
lilthinefs  of  the  flefli  ^nd  fpirit.  Gal.  iii.3.  — hav- 
ing begun  in  the  /parity  are  ye  now  made  perfe6t 
by  the  flefti  ?  Add  v.17.  Eph.  iv.  23.  — -  be  renew- 
ed in  the  fpirit  of  your  mind.  P/6//.  iii.3.  ^'^  — 
worftiip  God  in  the  fpirit  —  and  have  no  confi- 
dence in  the  flefh.  iPet.n.ii.  —  abftain  from 
fiefhly  lufts,  which  war  againft  the  foul.  3  Jobn  2. 


382  A  P  P  E  N  D  I  X. 

I  wifli  —  -  thou  mayeft  profper  and  be  in  healthj- 
even  as  thy  foul  profpereth. 

Firll,  His  thoughts.    P/.xxiv.2.  who  hath  not 
lift  tip  his  foul  to  vanity,   xxxii.  2.  -—  in  whofe 
Jplrit  there  is  110  guile.  A^sxix.21.-— Paul  pur-^ 
pofed  in  the  /pi?'it  —  to  go  to  Jerufalem. 

And  intelleB,  Prov.\\.\o.  When  —  knowledge 
is  pleafant  unto  thy  foul,  xx.27.  The  fpirit  of 
man  is  the  candle  of  the  Lord^  Add  xxxiii.8. 
Mixrk'vi,  8.  When  "Jefus  perceived  in  his  fpirit  that 
they  fo  reafoned.  i  Cor.  ii.i  i. — What  man  know- 
eth  the  things  of  a  man,  iave  the  fpirit  of  man 
which  is  in  him  ? 

Secondly,  judgement.   Dan.  v.  1 2.    An  excellent 

fpirit,  and  knowledge,  and  underftanding  —  were 

found  in  ^--Daniel.  A^sxv.2^.  —  certain  which 

went  out  from  us  have  troubled  you  —  fubvert* 

ing  your  fouls. 

Or  confcience.  Num.  xxx.  4^  —  her  bond  where- 
with fhe  hath  bound  her  foul.  So  f.  5,  &c.  A5ls 
xviii.5.  — -P^2//  was  prefTed  inj5>/r//.  iP^/.i.22. 
—  ye  have  purified  your  fouls  in  obeying  the 
truth. 

Thirdly,  his  will  and  choice.  2Chron.xxxvi.  22. 
. —  the  Lord  ftirred  up  the  fpirit  of  Cyrus.  So 
Ezrai.T.  Pfxxv\\.i2.  Deliver  me  not  over /(?  z/?^ 
^w/// of  mine  enemies,  cv.  22.  To  bind  his  prin- 
ces ^at  his  plea  fur  e.  Jer.  xxxiv.  16.  at  their  'pleafurc. 

Fourthly,  His  courage,  and  refolution  to  purfue 
it.  Jof^.i.  —  their  heart  melted,  neither  was 
there  fpirit  in  them  any  more.  Prov.xv'm.i^,. 
The  fpirit  of  a  man  will  fuflain  his  infirmity. 
Hrt;g-.  1.14.  —  the  Lord  ftirred  up  the  fpirit' oi 
Zerubbabel  —  Jofl.'ua  —  and  the  fpirit  of  all  the 

remnant 


APPENDIX.  383 

remnant  of  the  people,  iand  they  came  and  did 
work  in  the  houle  of  the  Lord.  ABs  xviii.  25. — 
being  fervent  in  thQ /pint,  he  fpake  and  taught 
diUgently.  Rofn.  i.  9.  God  is  my  witnefs  whom  I 
ferve  with  mj Jpirit.  xii.ii.  not  flothful  in  bufi- 
nefs,  fervent  in  /pint. 

Fifthly,  His  care  and  concern,  j Cor. v. 2- — I 
verily  as  abfent  in  body,  but  prefent  in  fpirit. 
Add  f.\.—Col.\\.  5.  Though  I  be  abfent  in  the 
flefh,  yet  am  I  with  you  in  the ^/nV,  joying  and 
beholding  your  order. 

Sixthly,  His  general  temper.  Prov.  xvi.  2.  All 
the  ways  of  a  man  are  clean  in  his  own  eyes,  but 
the  Lord  weigheth  the  fpirits.  xvii.27.  — A  man 
of  underflanding  is  of  an  excellent  fpirit. 

hiclination.  Eph.  vi.  6.  —  Doing  the  will  of  God 
^frofn  the  heart.  Co/,  iii.  23. — Whatfoever  ye  do, 
do  it  ^  heartily^  as  to  the  Lord. 

Or  difpofttion.  Gen.  xxiii.  8.  —  If  it  be  ""your 
w/Wthat  I  (hould  bury  my  dead.  £x.  xxxv.  21. 

—  they  came  —  every  one  of  whom  his  fpirit 
made  willing.  Ezek.xm.n,. — wo  unto  the  foolifli 
prophets  that  follow  their  ovin  fpirit.   i  Cor.  li. 12, 

—  we  have  received,  not  the  fpirit  of  the  world, 
but  the  fpirit  which  is  of  God. 

And  thus  we  have  a  broken.  PfXi.ij.  The  fa- 
crifices  of  God  are  a  broken  fpirit.  Co?itrite  ;  If 
Ixvi.  2.  —  to  this  man  will  I  look,  even  to  him  that 
is  poor  and  of  a  contrite  fpirit.  Humble-,  Prov. 
xvi.  9.  —Better  is  it  to  be  of  an  humble  //>/r//.  Ifa. 
lvii.15.  -—  I  dwell  —  with  him  —  that  is  of  a 
contrite  and  humhlefpit^it.  Faithful;  Pr^-j.  ii.13. 

—  he  that  is  of  a  faithful  fpirit  concealeth  tl\c 
matter.   Pati€7it\   EcclcJWn.  8.  —  the   patient   in 

Jpirit 


384  APPENDIX. 

fpirit  is  better  than  the  proud  in  fpirit.  §luiet  % 
iP£'/.iii.4.  —  the  ornament  of  a  meek  and  quiet 
fpirit.  A  new  \  Ezek.  xxiii.3 1.  —  make  you  a  new 
heart,  and  a  new  fpirit.  A  right  fpirit  5  P/Mi. 
10. —  renew  a  right  fpirit  within  me.  Or  a 
haughty -y  Prov. xvi.iS,  Pride  goeth  before  de- 
ftrudion,  and  an  haughty  /pint  before  a  falL 
Perverje  y  7/^.  xix.14.  The  Lord  hath  mingled  a 
perverfe  fpirit  in  the  midft  thereof.  Hardened 
fpirit  J  Deut,  ii.30.—  the  Lord  thy  God  hardened 
his  fpirit.  Dan.  v.  20.  His  jni?2d  hardened  m  pride. 
A  fpirit  q{  bondage  J  Rom.^m.i^. —  ye  have  not 
received  the  fpirit  of  bondage  again  to  fear. 
Error 'y  If.xxix.2/\..  They  alfo  that  erred  m  fpi- 
rit. I  Job.  iv.  6.  —  hereby  know'  we  the  fpirit  — • 
of  error.  Antichrif-,  ijoh.iv.^.  —  this  is  thatT^)/- 
rit  of  Antichrift.  Fear  ;  zTim.  i.j.  God  hath  not 
given  us  the  fpirit  of  fear.  Heavinefs  j  If  lxi.3. 
— ^  to  give  unto  them  the  garment  of  praife  for 
the  jJi'/nY  of  heavinefs.  Sleeps  i/I  xxix.  i  o.  —  the 
Lord  hath  poured  out  upon  you  the  fpirit  of  deep 
lleep.  Slumber  j  Ro?n.  ii.  8.  —  God  hath  given 
them  the  fpirit  of  flumber.  XJncleannefs  \  Zech.xhL 
2.  I  will  caufe  the  unclean  fpirit  to  pafs  out  of 
the  land.  Whoredoms ;  Hof  iv.12.  —  the  fpirit  of 
whoredoms  hath  caufed  them  to  err.  Add  v.  4. 
Or  of  Wifdom-j  £x.  xxviii.3.  —  thou  (halt  fpeak 
unto  all  —  whom  I  have  filled  with  the  fpirit  of 
wifdom.  Judgement  j  If.  iv.  4.  When  the  Lord  — 
fhall  have  purged  the  blood  of  Jerufalem  from 
the  midft  thereof,  by  the  fpirit  of  judgement, 
xxviii.6.— for  2i  fpirit  Q>i  judgeinent  to  him  that 
fitteth  in  judgement.  Knowledge;  If  ii.2. —  the 
fpirit  of  knowledge,  and  of  the  fear  of  the  Lord. 
Meeknefs;  \C0r.1v.21.  —  fliall  I  come  inito  you  — 
in  the Jpirit  of  meekiiefs?  Gal. Yi.i. —  if  a  man  be 

over- 


APPENDIX,  3^5 

overtaken  in  a  fault  —  reilore  fuch  an  one  in  the 
fpirit  of  Meeknefs.  Gf^ace  j  Zecb.  x'li.io. —  I  will 
pour  upon  the  houfe  of  David — i\\^  fpirit  of 
grace,  iruth-,  ijohnhj.6. — Hereby  know  we  the 
Jpirit  q{  truth, 

VIII.  Sometimes  both  the  superior  and  in- 
ferior FACULTIES  of  the  mind,  or  man,  are 
joined  together,  and  reprefented  by  the  fame 
words  promifcuoufly  -, 

As  in  P/^/.  cxliii.3. — the  enemy  hath  per- 
fecuted  my  foul.  — 4.  therefore  is  my  fpirit  over- 
whelmed —  6.  my  foul  thirfteth  after  thee.  —  7. 
my  fpirit  faileth. — 8.  I  hft  up  my  foul  unto  thee. 
— 12.  deftroy  all  them  that  afflift  my  foul.  Luke 
i.  46,  47.  my  foul  doth  magnify  the  Lord,  and 
ray  fpirit  hath  rejoiced,  i  ThefJ\v.  23.  I  pray  God 
your  whole  Jpirit,  2ind  foul,  and  body  be  preferved 
blamelefs.  Heb.1v.12,  the  word  of  God  is  quick 
—  piercing  even  to  the  dividing  afunder  of  foul 
^nA  fpirit :  —  v/hich  takes  in  what  is  termed  both 
thefenjitive  and  rational  foul.  vid.  Peirce  in  Heb, 
iv.i2. 

In  thefe  feveral  fenfcs  do  the  words  above,  and 
fome  others  ufually  fubllituted  for  them,  (fuch  as 
n^  Cor,  n'HD  praecordia,  -1:33  jecur,  nvS^  renes, 

23'J?J3    vifcera,    ytot^hcx.,    ^^iioq,   v^g,    <P^'<1v,    cw'Kayxvocy 

with  their  derivatives  and  compounds)  occur  in 
Holy  Scripture :  and  in  many  places  they  are  fi- 
guratively applied  to  the  Deity.  — The  words  nn 
and  '^vivi^a,  ftand  often  alfo 

IX.  For  the  holy  ghost  and  his  gift j. 
See  Mr.  Edwards's  DoSirine  of^rrefiftible  Grace, 
C.2.  a  book  well  worth  the  perufal  of  all  thofe, 
who  would  be  mailers  of  the  Scripture  language. 

Bb  X. 


3^6  APPENDIX. 

X.  For  good  and  evil  angeLs  j  as  may  be  feeii 
in  any  Concordance,  or  Lexicon^ 

But  neither  do  thefe  words,  nor  any  other,  fo 
far  as  I  can  find,  ever  ftand  for  a  purely  imma- 
terial principle  in  man  3  or  a  fiibjlancc  (whatever 
fome  may  imagine  they  mean  by  that  word) 
wholly  feparable  from,  and  independent  of  the 
body;  as  may  perhaps  appear  more  fully,  when 
Vv^e  examine  the  paiTages  ufually  cited  for  that 
purpofe. 

I  proceed,  in  the  next  place,  to  confider  what 
account  the  Scriptures  give  of  that  ftate  to  which 
death  reduces  us.  And  this  we  find  reprefented 
by  Jleep ;  by  a  negation  of  all  life^  thought^  or 
aciion ;  by  rejl  or  home  -,  filence^  oblivion^  darknefsy 
deJiruSiion  or  corruption, 

I.  Sleep. 

Firfl,  in  the  cafe  of  ^-^^i:/ men.  Z)^z^/.xxxi.  16.— 
the  Lord  faid  unto  Mofes^  Behold,  thou  ^2\\.  Jleep 
with  thy  fathers,  i Kings  1,21.  —  v/hen  my  lord 
the  king  {h2i\\  Jleep  with  his  fathers,  ii.io.  So  Da- 
vid Jlept  v/ith  his  fathers,  xi.  43.  Solomon.  xv.24» 
AJd.  xxii,  50.  yehojhaphat.  2  Ki?tgs  xv.  7,  Azariah^ 
}^.  3  S.  Jotham.  So  2  Chron.  ix.3 1 .  xiv.  1 .  xvi.  1 3. 
xxi.i.  xxvi.23.  xxvii.9.  ^^xii-33' 

yi5^iii.i3, 14.  For  nov/  fliould  I  have  lien  flill 
and  been  quiet,  I  fhould  \\2iYQ  Jlepty  then  had  f 
been  at  reft ;  with  kings  and  counfellors  of  the 
earth,  vii.21. — Why  doft  thou  not  pardon  my 
tranfgreflion  ?  for  now  fliall  I  Jleep  in  the  duft. 
siv.ii,i2.  As  the  waters  fail  from  the  fea,  and 
the  Hood  decayeth  and  drieth  up  ;  fo  man  lieth 
down  and  rifeth  not,  till  the  Pleavens   be  no 

more> 


APPENDIX.  387 

more;  they  fnall  not  awake,  nor  be  raifed  out  of 
thdrjleep.  [ vid.  C/^r/V.]  P/^xiii.3. —  lighten  mine 
eyes,  left  I  fleep  the  Jleep  of  death.  Pf.xvn.  3.  — 
Thou  haft  vifited  me  in  the  72ightj  thou  haft  tried 
me,  and  ftialt  find  nothing.  15. —  I  fliali  be  fa- 
tisfied,  when  I  awake,  with  thy  Hkenefs.  Matt, 
xxvii.52. — the  graves  were  opened,  and  many  bo- 
dies of  faints  th^t /lept,  arofe.  Johnxi.ii. — our 
friend  lj2.7.diY\xsJleepeth;  but  I  go  that  I  may  awake 
him  out  of  fleep.  13.  —  Jcfus  fpake  of  his  death, 
ABs  vii.  60. —  And  when  he  had  faid  this,  he  fell 
afleep.  xiii.  36.  —  David,  after  he  had  ferved  his 
own  generation  by  the  will  of  God,  fell  on  fleep, 
and  was  laid  unto  his  fathers,  i  Cor.  xv.  6.  —  He 
was  feen  of  above  five  hundred  brethren  at  once  : 
of  whom  the  greater  part  remain  —  but  fome  are 
fallen  afleep. — 18. Then  they  alfo  which  are  fallen 
qfleepm  Chrift,  are  perifhed. — 20. — now  isChrift 
^-become  the  firft-fruits  of  them  x\\2X  flept. — 51. 
— we  (liall  not  2i\\fl.eep,  but  we  fhall  all  be  chang- 
ed.  iThe/f.iv.12'  —  I  would  not  have  you  igno- 
rant, brethren,  concerning  them  that  are  afleep. — 
14. —  them — which77(?^/>  in  Jefus,  will  God  bring 
with  him.  — 15. —  we  which  are  alive  — fliall  not 
prevent  them  that  are  afleep.  v.  10.  who  died  for 
us,  that  whether  we  wake,  ox  fleep ^  we  ftiould  live 
together  with  him.  2Pf/.  iii.  iv.  —  fmce  the  fa- 
thers fell  afleep,  all  things  continue  as  they  were. 

Secondly,  In  the  cafe  of  l^ad  mtn.  jKi??gsxiv. 
20.  Jeroboam — flept  Wilh.  his  fathers.  So — 31.  of 
Rehoboam.  XY.^.Abijam.  xvi.6.  Baaflja. — zS.Omn'. 
xxii.40.  ^hab.  2Ki?2.vm.2^.  Joram.  x.^^.  Jehu. 
xiii .  9.  Jehoahaz.  1 3 .  Joaflj.  xiv.  1 6 .  Jehoaflj.  —  29. 
yeroboam.  x\\22.  Menahem.xv\'.2o.  Ahaz.xxi.iS. 
Manafleh.  XXiV,6.    Jehoiakim.    So   2Chron.iiu.16. 

B  b  2  xxvii. 


388  APPENDIX. 

xxvli.9.  xxxiii.  20.  iy!lxxvi.5.  The  flout-hearted 
are  fpoiled,  they  have  flept  t\it\x /Jeep.  Jer,  li.  39. 
—  I  will  make  them  drunken,  that  they  may  — 
.deep  a  perpetual^.?^/,  and  not  wake,  i  Cor.  xi.30. 
For  this  caufe  many  are  weak  and  fickly  among 
you,  and  n\2^vj  Jleep. 

Thirdly,  In  the  cafe  oi  all  men.  T>an.yA\.i. 
Many  of  them  t\\2itjleep  in  the  duft  of  the  earth 
fhall  awake,  fome  to  everlafling  hfe,  &c.  Com- 
pare ^(5/6;^  V.  28,  29.  —  the  hour  is  coming,  in 
the  which  all  that  are  in  their  graves  fhall  hear 
his  voice,  and  ihall  come  forth ;  they  that  have 
done  good,  unto  the  refurreclion  of  life,  &c. 

II.  Death  is  reprefented  by  a  negation  of  all 
LIFE,  THOUGHT,  or  ACTION)  even  to  good 
men. 

Jolf  iii.  1 1 .  Why  died  I  not  from  the  womb  ?  — 
13.  for  now  fliould  I  have  lien  ftill.—i6.  as  an 
hidden  untimely  birth,  I  had  not  been  j  as  infants 
which.  ?2ever  faw  light,  xiv.io.  Man  dieth  —  and 
where  is  he?  — 14.  If  a  man  die,  fhall  he  live  a- 
gain  ?  [vid.  Chappelow,  on  f.i2,'\  Pf.v].^.  —  in 
death  there  is  no  remembrance  of  thee.  xxx.  9. 
What  profit  is  there  in  my  blood,  when  I  go 
down  to  the  pit  ?  fhall  the  diifi  praife  thee  ? 
ixxxviii.10,1 1,12.  Wilt  thou  fliew  wonders  to  the 
dead  ?  fhall  the  dead  arife  and  praife  thee  ?  fhall 
thy  loving  kindnefs  be  declared  in  the  grave  ?  or 
thy  faithfulnefs  in  deJlruSlion  ?  fhall  thy  wonders 
be  known  in  the  dark?  and  thy  righteoufnefs  in 
thQ  \2in6.C)iforgetftdnefs?  cxv.17.  The  dead  praife 
not  the  Lord,  neither  any  that  go  down  into 7?- 
knce.  cxviii.17.  I  fhall  not  die,  but  live,  and  de- 
clare the  works  of  the  Lord,  cxlvi.  4.  His  breath 

goeth 


APPENDIX.  389 

goeth  forth,  he  returneth  to  his  earth  j  in  that 
very  day  his  thoughts  perifli.  Ecclef.  ix.  5.  —  the 
dead  know  not  any  thing.  —  6.  —  their  love,  and 
their  hatred,  and  their  envy  is  now  pcrifhed.  — 10. 
there  is  no  work^  nor  device^  nor  knowledge,  nor 
wijdom  in  the  grave,  whither  thou  goeft.  Jf. 
xxxviii.18. — the  grave  cannot  pi-aife  thee,  death 
cannot  celebrate  thee  j  they  that  go  down  into 
the  pit  cannot  hope  for  thy  truth.  19.  The  living, 
he  Ihall  praife  thee,  as  I  do  this  day.  A5ls  ii.  34. 
—  David  is  not  afcended  into  the  Heavens,  5cc. 

III.  Death  is  reprcfented  as  a  rest,  a  home. 

'Job  m.w.  Why  died  I  not? ---13. —then  had  I 
been  at  reft. —  17. —  there  the  weary  be  at  reft, 
— 18.  there  the  prifoners  refl  together;  they  hear 
not  the  voice  of  the  opprefTor.  xvii.13.  —  the 
grave  is  mvix^hoiife.  — 16.  they  fhall  go  down  to 
the  bars  of  the  pit,  when  our  reft  together  is  in 
the  duft.  Ecclef.  xii.  5.  —  man  goeth  to  his  long 
home. — 7.  Then  fhall  the  duft  return  to  the  earth 
as  it  was  j  and  the  fpirit  fhall  return  unto  God 
who  gave  it.  [vid.  Cleric.^  If.  Ivii.  2.  They  fliall 
reft  in  their  beds ;  namely,  every  one  that  walketli 
in  his  uprightnefs.  i?c"u.  xiv.  1 3 .  That  they  may 
reft  from  their  labours, 

IV.  As  a  ftate  of  silence. 

I  ^am.\\.^.  He  will  keep  the  feet  of  his  faints, 
and  the  wicked  fhall  h^filent  in  darknefs.  P/.xxxu 
17. —  let  the  wicked  be  afhamed,  and  let  them  be 
Jilent  in  the  grave,  xciv.17.  Unlefs  the  Lord  had 
been  my  help,  my  foul  had  almoit  dwelt  in  /ile?2ce, 
GXV.17.  in  feft.  ii.  y^r.xlviii.  2,  —  come,  and  let 
us  cut  it  off  from  being  a  nation  ;  alfo  t/miftjalt 

Bb  3  /?e 


390  A  P  P  E  N  DJ  X. 

be  cut  do'wn  (in  the  margin,  he  brought  to  filence,) 
£2;.?^.  xxxii.  25.  They  have  fet  her  a  bed  in  the 
inid/l  of  the  ilain  with  all  her  multitude :  her 
graves  are  round  about  him  :  all  of  them  uncir- 
cumcifed,  flain  by  the  fvvord  :  though  their  terror 
was  caufed  in  the  land  of  the  living  j  —  Add  27, 
&c. 

V.  Of  OBLIVION.    P/:vi.5.  Ixxxviii.i2.  as  a- 
ho'^Q,,  fefl.  ii. 

VI.  Of  DARKNESS. 

I  6'^?/;?.  ii.  9,    as  above,   fe6^.  iv.     'Job'm.^.    Let 
'darknefs  and  the  fhadow  of  death  ftain  it,   i^viz, 
the  day  of  his  birth.)   x.21.  Before  I  go  to  the 
land  of  darkfiefsy  and  the  fhadow  of  death.  — 22. 
A  land  of  darknefs,  as  darknefs  itfelf,  and  of  the 
Hiadow  of  death  ^  w^ithout  any  order,  and  w^here 
the  light  is   as  darknefs,    xii.22.  He  difcovereth 
deep  things  out  of  darknefs,  and  bringeth  out  to 
light  the  fliadow  of  death,  xvii.13. —  the  grave  is 
mine  houfe  ;  I   have  made  my  bed  in  darknefs, 
xxxiii.28.  He  will  deliver  his  foul  from  going  in- 
to the  pit,  and  his  life  fhail  fee  the  light.  PfxXiv, 
19.  Though  thou  haft  fore  broken  us  in  the  place  • 
of  dragons,  and  covered  us   with  the  fjadow  of 
death.    [Add  xlix.19.  in  feft.  vii.    P/."  lxxxviii.12. 
as  above,  fe61:ai.]  cvii.io.  Such  as  fit  in  darknefs, 
and  in  the  fhadow  of  death.  Add  /.14.  Ecclefxu 
8.  —  if  a  man  hve  many  years  --  yet  let  him  re- 
member the  days   of  darknefs,   for  they  fliall  be 
many.  Johnix.  4.  I  muft  work  the  works  of  him 
that  fent  m.e,  while  it  is  day  j    the  ?2ight  cometh, 
when  no  man  can  work. 

VII.  Of  CORRUPTION  and  destruction. 

Job 


APPENDIX.  391 

y^^iv.18,19,20.  — He  put  no  truft  in  his  fer- 
vants,  —  how  much  lefs  in  them  that  dwell  in 
houfes  of  clay ;  whofe  foundation  is  in  the  duft  ; 
which  are  cruflied  before  the  moth  ?  they  are  de^ 
Jiroyed  from  morning  to  evening;  they  ^xtperijh^ 
edio\:  ever.  xxvi.  6.  Hell  is  naked  before  him,  and 
dcjfruclion  hath  no  covering,  xxviii.  22.  Dejlruc- 
tion  and  death  fay,  we  have  heard  the  fame  there- 
of. PyCxvi.io. — thou — wilt  not  fuffer  thine  Holy 
One  to  fee  corruption,  xlix.  9.  That  he  fhould 
flill  live  for  ever,  and  not  fee  corruption. — 12. — ■ 
man  being  in  honour  abidcth  7iot.  — 14,  like  fheep 
they  are  laid  in  the  grave,  death  9i\-a\\feedox\  them, 
——  their  beauty  {hall  confufne  in  the  grave  from 
their  dwelling. — 19.  He  (Heb.  His  fotil)  fhall 
go  to  the  generation  of  his  fathers  ;  they  fhall  ;?^- 
'ver  fee  light,  —  20,  Man  that  is  in  honour  and 
underltandeth  not,  is  like  the  beafbs  that  pe?^ijb, 
Ixxxviii.ii.  Shall  thy  loving  kindnefs  be  declared 
in  the  grave  ?  or  thy  faithfulnefs  in  dejlruSiion .? 
(vid.C/ma^/7?,qui  re6le  deducit  Rephaim^  mortuos, 
a  rapha  defecit,  defiit.)  Add  Prcu.  xv.  i ,  xxvii. 
20.  ^6^^x111.36.  David — was  laid  unto  his  fa- 
thers, and  faw  corruption.  iC(?r.  xv.  18.  Then  they 
alfo  that  are  fallen  afleep  in  Chrift,  are  perijhed, 
vid.  Hallefj  Difc.  Vol.  I.  p.313,  &c.  Comp.  2  Pet, 
ii.i.  And,  query.  How  thefe  and  the  texts  in  fe6t, 
X.  agree  with  the  notion  of  an  intermediate  ftate 
of  life,  being  the  great  benefit  procured  by  Chrift; 
to  which  none  are  entitled  but  believers?  SykeSy 
Script,  DoBr.  of  Redemption,  p.  2 10,  &c. 

Agreeably  to  thefe  reprefentations  of  our  flate 
in  death,  revelation  informs  usy 

I.   That  we  fliall  not  awake,  or  be  made  alivey 
till  the  refurreBion.  Pf.  xvii.  1 5.  — I  fliall  be  fatif- 

B  b  4  fied. 


392  APPENDIX. 

fied,  when  I  awake,  with  thy  likenefs.  jofm 
vi.39.  This  is  the  Father's  will — that  of  all 
which  he  hath  given  me,  I  fliould  lofe  nothing  ; 
but  iliould  raife  it  up  again  at  the  lafl  day.  xi. 
24,25,26.  Martha  faith  unto  him,  I  know  that 
he  fhall  rife  again  in  the  refurredion  at  the  lafh 
Day.  Jejus  faid  unto  her,  I  am  the  refurreclion 
and  the  life ;  he  that  believeth  in  me,  though  he 
were  dead,  yet  fhall  he  live ;  and  whofoever  liv- 
eth  and  believeth  in  me,  Ihall  never  die.  [whofo- 
ever liveth,  or  is  alive  at  that  day.  Comp.  iTheJf. 
iv.15.  This  we  fay  unto  you  by  the  word  of  the 
Lord,  that  we  which  are  alive  and  remain  unto 
the  coming  of  the  Lord,  fhall  not  prevent  them 
which  are  afleep.  And  iG^r.  xv.  51,52. —  we  fhall 
not  all  /leep,  but  we  fliall  all  be  changed,  in  a 
moment,  in  the  twinkling  of  an  eye  at  the  lafl 
trump.]  Rom.  iv.17.  —  he  believed  - —  God,  who 
quickeneth  the  dead,  and  calleth  thofe  things 
which  be  not,  as  though  they  were. 

11.  That  the  wicked  fhall  not  be  fevered  from 
the  righteous  till  the  refiirreBion,  the  end  of  the 
world,  the  coming,  or  day  of  Chrifi,  the  day  of  the 
Lord,  THE  day,  that  day,  &c. 

Matt.  xm. 70.  Let  both  grow  together  until  the 
haryefi::  and  in  the  time  of  harvejl,  I  will  fay  to 
the  reapers.  Gather  ye  together  firfl  the  tares, 
and  bind  them  in  bundles  to  burn  them :  but 
gather  the  wheat  into  my  barn.  —  40.  As  the 
tares  are  gathered,  and  burnt  in  the  firej  fo  fhall 
it  be  in  the  end  of  this  world, — 4 1  .The  Son  of  man 
fhall  fend  forth  his  angels,  and  they  fhall  gather 
out  of  his  kingdom  all  things  that  offend,  and 
them  which  do  iniquity.  —  49.    and  fever  the 

\  wickecl 


APPENDIX,  393 

wicked  from  among  the  jufl.  xxiv.31. —  He  fhall 
fend  his  angels  with  a  great  found  of  a  trumpet, 
and  they  fnall  gather  together  his  eleft  from  the 
four  winds,  from  one  end  of  Heaven  to  the  other. 
xxv.31,32.  When  the  Son  of  man  fhall  come  in 
his  glory  —  before  him  fliall  be  gathered  all  na- 
tions ;  and  he  fliall  feparate  them  one  from  an- 
other, as  a  fhepherd  divideth  his  fheep  from  the 
goats.  Add  ikf^r^  xiii.  26,  27. 

III.  We  are  upon  trial,  or  in  a  Hate  of  proha- 
tloUi  till  the  refiirreBion,  or  the  day  of  Chrifl. 

iCor.'i.  8,  in  feci.  xi.  Phil.  i.io.  That  ye  may  be 
fmcere,  and  without  offence  ////  the  day  of  Chrift. 
i^hejf.  V.  23.— I  pray  God  your  whole  fpirit,  and 
foul,  and  body  be  preferved  blamelefs  unto  the 
coming  of  our  Lord  Jefus  Chrift.  i'r/w.vi.14. 
That  thou  keep  this  commandment  without  fpot, 
unrebukeable,  until  the  appearance  of  our  Lord 
Jefus  Chrift.  Tit.  ii.12,13. —  denying  ungodlinefs 
and  worldly  lufts,  we  fhould  live  foberly,  righte- 
ouily,  and  godly  in  this  prefent  world  j  looking 
for  that  blelied  hope,  and  the  glorious  appearing 
of  the  great  God,  and  our  Saviour  Jefus  Chrift. 
JZ6'^.x.35,36,37.  Caft  not  away  therefore  your 
confidence,  which  hath  great  recompence  of  re- 
ward. For  ye  have  need  of  patience  j  that  after 
ye  have  done  the  will  of  God,  ye  might  receive 
the  promife.  For  yet  a  little  while,  and  he  that 
fhall  come,  will  come,  and  will  not  tarry.  JaA.12. 
BiefTed  is  the  man  that  endureth  temptation  :  for 
when  he  is  tried,  he  fhall  receive  the  crown  of 
life,  which  the  Lord  hath  promifed  to  them  that 
love  him.  v.  7.  Be  patient,  therefore,  brethren, 
linto  the  coming  of  the  Lord,  iPet.i.j,  That  the 

trial 


394  APPENDIX, 

trial  of  your  faith  being  much  more  precious 
than  of  gold  that  perifheth  ;  though  it  be  tried 
with  fire,  might  be  found  unto  praife,  and  hon- 
our, and  glory,  at  the  appeari?ig  of  Jefus  Chrift, 
—  13. —  Gird  up  the  loins  of  your  mind,  be  fo- 
ber,  and  hope  to  the  end  5  for  the  grace  that  is 
to  be  brought  to  you  at  the  revelation  of  Jefus 
Chrift.  2 Pet.  ill. 11, 12.  Looking  for,  a;  d  haitcn- 
ing  unto  the  com'mg  of  the  day  of  God;  v/ herein 
the  Heavens  being  on  fire  fnali  be  diUblved,  and 
the  elements  fhall  melt  with  fervent  heat.  —14. 
Wherefore,  beloved,  feeing  that  ye  look  for  fuch 
things,  be  diligent  that  ye  may  ht  found  of  him 
in  peace;  without  fpot,  and  blamslefs.  Rev.  ii.  25, 
— that  which  ye  have  already,  hold  faft  till  I  come, 

IV.  Our  Chriftian  coiirfe^  and  improvements  in 
piety  in  this  world,  terminate  in  the  refurreBion^ 
the  coming,  or  day  of  our  Lord. 

Phil.  i.  6.  Being  confident  of  this  very  thing, 
that  he  which  hath  begun  a  good  work  in  you, 
will  perform  it  until  the  day  cf  Jefus  Chrijl.  iii. 
10,1 1.  That  I  may  know  him,  and  the  power  of 
his  refurre6lion,  and  the  fellowfliip  of  his  fufFer- 
ing,  being  made  conformable  unto  his  death :  if 
by  any  means  I  might  attain  unto  the  refurrection 
of  the  dead',  or,  that  any  way  I  may  attain  unto 
the  refurre6lion,  \.q.  of  the  jiijl.  iv.  5.  Let  your 
moderation  be  known  unto  all  men.  The  Lord  is 
at  hand.  iTheff.m.i'^, —  to  the  end  he  may 
ftablifh  your  hearts  unblameable  in  holinefs,  be- 
fore God,  even  our  Father,  at  the  coining  of  our 
Lord  Jefus  Chrift,  with  all  his  faints,  v.  23.  as  a- 
bove,  fe6l.  iii.  See  alfo  in  the  fame  fe6l.  i  T^im.  vi. 
14.  'T/V.ii.12,13.  Ja.N.y.  iPet.\.y,i2i.  2 Pet. iii, 
11,12. 

V. 


APPENDIX,  395 

V.  The  ele6l  fliall  not  be  gathered  together  till 
the  refurreBioHj  6cc. 

Matt,  xxiv.3 1.  Mark  xiii.  26, 27.  as  above,  fe£t. 
ii.  z'Thef.uA.  —  we  befeech  you,  brethren,  by 
the  coming  of  our  Lord  Jefus  Chrill,  and  by  our 
gather i fig  together  unto  him. 

VI.  The  world  fliall  not  be  judged  before  the 
refurreSiion^  &c. 

Matt.  xvi.  27.  -^  the  Son  of  man  fliall  come,  in 
the  glory  of  his  Father,  with  his  angels  ;  and 
then  he  fhall  reward  every  man  according  to  his 
Vv'orks.  John  xii.  48.  He  that  rejedeth  me,  —  the 
word  that  I  have  fpoken,  the  fame  fhall  judge 
him  in  the  laji  day.  ABs  xvii.3 1.  —  he  hath  ap- 
pointed a  da)\  in  the  which  he  will  judge  the 
world  in  righteoufnefs,  by  that  Man  whom  he 
hath  ordained.  Rom.\\.\b.  In  the  day  when  God 
iiiall  judge  the  fecrets  of  men  by  Jefus  Chrifl. 
I Cor.iii.  13,14,15.  Every  man's  work  fliall  be  made 
manifefl.  For  the  day  fliall  declare  it,  becaufe  it 
fhall  be  revealed  by  fire ;  and  the  fire  fliall  try 
every  man's  work,  of  what  fort  it  is.  If  any 
man's  work  abide  which  he  hath  built  there- 
upon, he  fhall  receive  a  reward.  If  any  man's 
work  fliall  be  burnt,  he  fhall  fuffer  lojs.  iv.  5.  — 
judge  nothing  before  the  time,  until  the  Lord  co?ney 
who  both  will  bring  to  light  the  hidden  things 
of  darknefs,  and  will  make  manifefl  the  counfels 
of  the  hearts  :  and  then  fhall  every  man  have 
praife  of  God.  2  T/w.  iv.  t  . — the  Lord  Jefus  Chrift, 
who  {hall  judge  the  quick  and  dead  at  his  appea?'- 
ing.  Heb.v\.ij2.  the  do6lrine -^of  a  refurredion 
of  the  dead,  and  oi  Qttn^.2^.judge}7^e7lt.  Rev.xx, 
12,13,14,15.  —  I  faw  the  dead,  fniall  and  great, 

fland 


396  APPENDIX. 

Hand  before  God ;  and  the  books  were  opened  : 
and  another  book  was  opened,  which  is  the  book 
of  life :  and  the  dead  were  judged  out  of  thofe 
things  which  were  written  in  the  books,  accord- 
ing to  their  works.  And  the  fea  gave  up  the  dead 
which  were  in  it ;  and  death  and  hell  delivered 
up  the  dead  which  were  in  them  :  and  they  were 
judged  GVQVj  man  according  to  his  works. 

VII.  Sincere  Chrlilians  fliall  not  have  holdnefs^ 
or  confidence^  before  Chrift,  till  the  refi,irre5iion^  &c. 

\'^ohn\\.i%. — Little  children,  abide  in  him; 
that  when  he  fliall  appear^  we  may  have  confi- 
dence, and  not  be  afhamed  before  him  at  his  com- 
ing,  iv.  37.  Herein  is  our  love  made  perfect,  that 
we  may  have  boldnefs  in  the  day  of  judgement, 

VIII.  The  virtuous  fhall  not  be  rewarded  till 
the  refurreBion^  &c. 

iVf^//.  xiii.  43.  Then  fliall  the  righteous  fliine 
forth  as  the  fun  in  the  kingdom  of  their  Father, 
xix.  28.  —  ye  which  have  followed  me  in  the  re- 
generation, when  the  Son  of  man  {hdWfit  in  the 
throne  of  his  glory,  ye  alfo  fhall  fit  upon  twelve 
thrones,  judging  the  twelve  tribes  oi  Ifrael.  xxv. 
19,20,21.  After  a  long  time,  the  lord  of  thofe 
fervants  cometh  and  reckoneth  with  them.  And 
fo  he  that  had  received  five  talents,  came  and 
brought  other  five  talents.  His  lord  faid  unto 
him.  Well  done,  thou  good  and  faithful  fervant ; 
—  enter  thou  into  the  joy  of  thy  lord. —  So  23. — 34. 
Then  fhall  the  king  fay  unto  them  on,  his  right 
hand.  Come,  ye  blelTed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation 
of  the  world, — 46.—  thefe  (the  wicked)  fhall  go 

av/ay 


APPENDIX,  397 

nway  into  e'verlajling  punijhment :  but  the  righte- 
ous into  life  eternal.  Lukex\Y.i/\. thou  fhalt 

be  recompenfed  at  the  rejurre5lion  ofthejuf}.  John 
v.28,29.  —  the  hour  is  coming,  in  the  which  all 
that  are  in  their  graves  fhall  hear  his  voice,  and 
fhall  come  forth,  they  that  have  done  good,  unto 
the  refurrediion  of  life  ;  and  they  that  have  done 
evil,  &c.  vi.  40.— -This  is  the  will  of  him  that  fent 
me,  that  every  one  which  feeth  the  Son,  and  be- 
lieveth  on  him,  may  have  everlafting  life :  and  I 
will  raife  him  up  at  the  laft  day,  —-  44.  No  man 
can  come  to  me,  except  the  Father —  draw  him: 
and  I  will  raife  him  up  at  the  laft  day.  —  54.  whofa 
eateth  my  flefh,  and  drinketh  my  blood,  hath  e- 
ternal  life,  and  I  will  raife  him  up  at  the  lafl  day: 
xvi.  22.  Ye  now  have  forrow  :  but  I  will  j^^  ^y^^z^ 
again,  and  your  heart  fhall  rejoice,  and  your  joy 
110  man  taketh  from  you.  ASlsm.ig.  Repent  ye 
therefore  and  be  converted,  that  your  fnis  may 
be  blotted  out,  when  the  times  of  refrejloing  floall 
come  from  the  prefence  of  the  Lord,  i  Cor.  v.  5.  To 
deliver  fuch  an  one  unto  Satan,  for  the  deflruc- 
tion  of  the  flefli,  that  the  fpirit  may  be  faved  in 
the  day  of  the  Lordjefus.  2 Cor.  i.i^.  —  we  are 
your  rejoycing,  even  as  ye  alfo  are  ours,  in  the 
day  of  our  Lordjefus.  v.  2,  3,4.  —  we  groan  ear- 
neftly,  defiring  to  be  clothed  upon  with  our 
houfe  which  is  from  Heaven.  For  v/e  that  are  in 
this  tabernacle  do  groan,  being  burdened :  not 
for  that  we  would  be  uncloathed^  but  cloathed 
upon  5  that  mortality  might  be  fwallowed  up  of 
life.  (Comp.  i  Cor.  xv.  52, 53, 54.  — the  dead  fliall 
be  raifed  incorruptible,  and  we  fhall  be  changed: 
For  this  corruptible  muft  put  on  incorruption, 
and  this  mortal  muil  put   on  immortality.  — 

Then 


59^  APPENDIX, 

Then  fhall  be  brought  to  pafs  the  faying  that  i§ 
written,  Death  is  fwalJowed  up  in  victory.)  Eph, 
iv.30.— grieve  not  the  holy  Spirit  of  God,  where- 
by ye  are  fealed  unto  the  day  of  redemption.  Rev. 
xi.i8.  —  thy  wrath  is  come,  and  the  time  of  the 
dead,  that  they  fhould  be  judged ;  and  that  thou 
ihouldft  give  reward  unto  thy  fervants  the  pro- 
phets, and  to  the  faints  ;  to  them  that  fear  thy 
name,  fmall  and  great  j  and  fhouldft  deftroy 
them  that  deftroy  the  earth. 

IX.  They  fhall  not  have  eternal  life,  or  faha^ 
tion ',  fhall  not  put  on  immortality ;  be  received 
unto  Chrift  -,  enter  into  his  joy  j  behold  his  glory, 
or  be  like  him  j  till  the  refurreBion-^  &c. 

John  vi.  54.  as  above  in  fe6l.  viii. — xiv.  2, 3.  In 
my  Father's  houfe  are  many  manfions.  —I  go  to 
prepare  a  place  for  you.  And  if  I  go  and  prepare 
a  place  for  you,  I  will  come  again,  and  receive 
you  unto  myfelf,  that  where  I  am  ye  may  be  alfo. 
xvii.  24.  Father,  I  will  that  they  alfo  whom  thou 
haft  given  me,  be  with  me  where  I  am  ;  that  they 
may  behold  my  glory  which  thou  haft  given  me. 
ABs\\\.  20,21.  Jefus  Chrift  —  whom  the  Hea- 
ven muft  receive,  until  the  times  of  rejlitution  of 
all  things,  which  God  hath  fpoken  by  the  mouth 
of  all  his  holy  prophets.  Rom.  vi.  5.  — if  we  have 
been  planted  together  in  the  likenefs  of  his  death, 
we  ftiall  be  alfo  in  the  likenefs  of  his  refurreSlion. 
viii. T  I.  —  if  the  Spirit  of  him  that  raifed  up  Jefus 
from  the  dead,  dwell  in  you;  he  that  raifed  Chrift 
from  the  dead  fhall  alfo  quicken  your  mortal  bo- 
dies, by  his  Spirit  that  dwelleth  in  you. — 17.— "if 
fo  be  that  we  fuffer  with  him,  that  we  may  be 
alfo  glorified  together,  — -iB.  For  I  reckon  that  the 

fuffer- 


APPENDIX.  399 

fufferings  of  this  prefent  time  are  not  worthy  to 
be  compared  with  the  glory  that  fliall  be  revealed 
in  us.-— 19.  For  the  earneft  expe6tation  of  the 
creature,  waiteth  for  the  rnayiifeftation  of  the  fons 
of  God.— 23. —  not  only  they,  but  ourfelves  alfo, 
which  have  the  firft-fruits  of  the  Spirit ;  even  we 
ourfelves,  groan  within  ourfelves;  waiting  for  the 
adoption,  to  wit,  the  redeynption  of  our  body.  Add 
1  Cor,  XV.  52,  53, 54.  as  above,  feci.  viii.  Phil.  iii. 
20,21.  For  our  converfation  is  in  Heaven,  from 
whence  alfo  we  look  for  the  Saviour,  the  Lord 
Jefus  Chrifl:  who  fhall  change  our  vile  body,  that 
it  may  be  fafhioned  like  unto  his  glorious  body. 
Col.  iii.  4.  —  when  Chriil  who  is  our  life  fhall  cip- 
pear^  then  fliall  ye  alfo  appear  with  him  in  glory: 
1  T/6(^.' ii.  1 9.  —  What  is  our  hope,  or  joy,  or 
crown  of  rejoicing  ?  are  not  even  ye  in  the  pre- 
fence  of  our  Lord  Jefus  Chrifl,  at  his  coming,  iv.14, 
15,16,17.  For  if  we  believe  that  Jefus  died  and 
rofe  again,  even  fo  them  alfo  v^hich.  Jleep  in  Jefus, 
will  God  bring  with  him.  For  this  we  fay  unto 
you  by  word  of  the  Lord,  that  we  which  are  alive, 
and  remain  unto  the  coming  of  the  Lord,  fliall 
not  prevent  them  which  are  afleep.  For  the  Lord 
himfelf  fliall  defcend  from  Heaven  with  a  fhout, 
with  the  voice  of  the  arch-angel,  and  v/itli  the 
trump  of  God;  and  the  dead  in  Chrifl  fhall  rife 
firfl :  Then  we  which  are  alive  and  remain,  fhall 
be  caught  up  together  with  them  in  the  clouds, 
to  meet  the  Lord  in  the  air :  and  fo  fliall  we  e'^jer 
be  with  the  Lord.  2TheJf.\.6yj.  It  is  a  righteous 
thing  with  God  to  recompence  tribulation  to 
them  that  trouble  you;  and  to  you  who  are 
troubled,  reft  with  us,  when  thp  Lord  Jefus  fliall 
be  revealed  from  Heaven,-—  lo.   when  he  lliall 

come 


40O  APPENDIX. 

come  t6  be  glorified  in  his  faints,  and  to  be  aid- 
mired  of  all  them   that  believe  —  h2  that  day. 
2.Tlm.\.\%,    The  Lord  grant  unto  him,  that  he 
may  find  mercy  of  the  Lord,  hi  that  day.    iv.  8. 
Henceforth  there  is  laid  up  for  me  a  crown  of 
righteoufnefs ;   which  the   Lord,    the   righteous 
judge,  fhall  give  me  at  that  day :  and  not  to  me 
only ;  but  unto  all  them  that  love  his  appearing. 
Heb.  ix.  28.  — Chrift  was  once  offered  to  bear  the 
fms  of  many  :  and  unto  them  that  look  for  him, 
fhall  he  appear  the  fecond  time,  without  fin,  unto 
falvation.    iPet.VJ.i^.  —  rejoice,  inafmuch  as  ye 
are  partakers  of  Chrifl's  fufferings  5  that  when  his 
glory  ft: all  be  revealed,  ye  may  be  glad  alfo  with 
exceeding   joy.    v.  4.  —  when  the  chief  Shepherd 
JJmll  appear,  ye  fhall  receive  a  crown  of  glory 
that  fadeth  not  away,  i  "John  iii.2. — Now  are  we 
the  fons  of  God,  and  it   doth  not  yet  appear, 
what  we  fhall  be  3  but  we  know,  that  when  he 
ftoall  appear,  we  ihall  be  like  him;  for  we  fhall 
fee  him  as  he  is. 

X.  They,  thtlr  faith,  labours,  and  fufferings,  are 
lGJi,p€riftoed,  unprofitable;  if  there  be  no  refurreBion, 

JohnYi.ig^  &c.  as  above,  fe^.i.  p. 392.  iCor. 
XV.  1 8.  Then,  (/,  e.  if  Chrift  be  not  raifed)  they  al- 
fo which  are  fallen  afleep  in  Chrift,  are  periftjed. 

[Comp.  P/:cxlvi.  4.  and  Ecclefix.6,]  32. If 

after  the  manner  of  men,  I  have  fought  with 
ht^{}is  3.tEphefus',  what  advantageth  it  me,  if  the 
dead  rife  not?  —  58.  Therefore,  my  beloved  bre- 
thren, be  ye  ftedfaft,  un moveable,  always  a- 
bounding  in  the  work  of  the  Lord  j  foiafmuch 
as  ye  know  that  your  labour  is  not  in  vain,  in  the 

Lord, 


APPENDIX.  4or 

Lord.  [This  fuppofes,  that  all  th€\x  labour  in  the  Lord 
would  be  in  vain^  if  no  refurre5lion,'\  Therefore, 

XI.  The  refurreBion  is  the  grand  objedt  of  our 
faiths  hope,  and  comfort, 

ABs  xxiii.  6. — Paul  cried  out-^-of  the  hop^  and 
refur region  of  the  deady  I  am  called  in  queftion. 
;Kxiv.  15.  I — have  hope  towards  God, — that  there 
fhall  be  a  refurreBion  of  the  dead,  both  of  the  juft 
and  unjufti  i  Gor.i.yj  8.  Ye  come  behind  in  no 
gift  J  waiting  for  the  coming  of  our  Lord  Jefus 
Chrifts  who  fhall  alfo  confirm  you  unto  the  end ; 
that  ye  may  be  blamelefs  in  the  day  of  our  Lord 
Jefus  Chrift.  2  Cor,  i.  9.  But  we  had  the  fentence 
of  death  in  ourfelves,  that  we  fhould  not  trull  in 
ourfelves,  but  in  God  which  rdifeth  the  dead*, 
iv.  10,  Always  bearing  about  in  the  body  the 
dying  of  the  Lord  Jefus ;  that  the  hfe  alfo  of  Je- 
fus might  be  made  manifeft  in  our  body. 14. 

Knowing,  that  he  which  raifed  up  the  Lord  Je- 
fus, fhall  raife  up  us  alfo,  by  Jefus.  Phil.  iii.  11. 
If  by  any  means  I  might  attain  unto  the  refur- 
reBion  of  the  dead.  Add  20,  2 1.  as  above,  fe6l.  IX. 
I  Thejj\  i.  9,  10. — ye  turned  to  God  from  idols,  to 
ferve  the  living  and  true  God,  and  to  wait  for  his 
Son  from  Heaven,  iv.  17,  18.  Then  we  which 
are  alive  and  remaiuj  fhall  be  caught  up  together 
with  them  in  the  clouds,  to  meet  the  Lord  in 
the  air :  and  fo  fhall  we  ever  be  with  the  Lord, 
Wherefore  comfort  one  another  with  thefe  words. 
2.T.^heJf.i.j>  As  above,  fed.  IX.  iii^  5. — the  Lord 
direft  your  hearts  into  the  love  of  God,  and  into 
the  patient  waiting  for  Chrijh  ^Tim.i.  12. — I 
know  whom  I  have  believed  j  and  I  am  perfuaded 
that  he  is  able  to  keep  that  which  I  have  com- 

C  c  mitted 


402  APPENDIX, 

mitted  unto  him,  againjl  that  day.  ii.  i8.  Who 
concerning  the  truth  have  erred,  faying  that  the 
refurredlion  is  paft  already;  and  overthrow  the 
faith  of  fome.  T/>.  ii.  13.  as  above,  fe6f.  IV.  Heb. 
xi.  35.  Women  received  their  dead  raifed  to  hfe 
again;  and  others  vv^ere  tortured,  not  accepting 
dehverance ;  that  they  might  obtain  a  better  refur- 
rediion.  \Pet.  i.  3,  4,  5.  Bleffed  be  God — which, 
according  to  his  abundant  mercy,  hath  begotten 
us  again  unto  a  hvely  hope^  by  the  refurreBion  of. 
Jefus  Chrifb  from  the  dead;  to  an  inheritance 
incorruptible,  and  undefiled,  and  that  fadeth  not 
away ;  refervcd  in  Heaven  for  you,  who  are  kept 
by  the  power  of  God,  thro'  faiths  unto  falva- 
tion ;  ready  to  be  revealed  in  the  laji  time.  See 
i'.  13.  above  in  feci.  IV.  zPet.m.  13.  Never- 
thelefs  we,  according  to  his  promife,  lock  for  ?iew 
Heavens  and  a  new  earthy  wherein  dwelleth  righte- 
oufnefs.  I  John  iii.  2.  fee  in  fed.  IX.  above. — 
i',  3.  every  man  that  hath  this  hope  in  him  (of  a 
refurreSfion)  purifieth  himfelf,  even  as  he  is  pure. 
Rev.  i.  9.  I  fohn^  who  alfo  am  your  brother,  and 
companion  in  tribulation,  and  in  the  kingdom  and 
patience  of  Jefus  Chrift.  (sv  ry  Bao-iXe/a,  ^  vTTofA^ov^ 
lv;(Tii  Xpij-cr.)  Vid.  Grot, 

XII.  The  wicked  will  not  be  punijloed  till  the 
refurredlion. 

Matt.  vii.  22,  23.  Many  will  fay  to  me  in  that 
day  J  Lord,  Lord,  have  we  not  prophefied  in  thy 
name?^ — and  then  will  I  profefs  unto  them,  I 
never  knew  you:  depart  from  me,  ye  that  work 
iniquity,  x.  15.  —  it  fhall  be  more  tolerable  for 
the  land  of  Sodom  and  Gomorrha^  in  the  day  of 
judgement,  than  for  that  city.    Addxi.  22.xii.36. 

•  '  ^  every 


APPENDIX,  403 

.;— every  idle  word  that  men  fliall  fpeak,  they  fliall 
give  account  thereof",  in  the  day  of  judgement. 
XXV.  41.  Then  fhall  he  fay  alfo  unto  them  on 
the  left  hand.  Depart  from  me,  ye  curfed,  into 
everlafting  fire,  prepared  for  the  devil  and  his 
angels. — 46. — thefe  fliall  go  avv^ay  into  everlaft- 
ing  punifliment.  Mar.  viii.  38.  Whofoever  there- 
fore fliall  be  afliamed  of  me,  and  of  my  words ; 
- — of  him  alfo  flnall  the  Son  of  man  be  afliam^ 
ed,  when  he  comet h  in  the  glory  of  his  Father^ 
with  the  holy  angels.  Luke  y:.  12.  —  it  fnall  be 
more  tolerable  in  that  day  for  Sodcm,  than  foi' 
that  city.  See  John  v.  28,  29.  in  feft.  VIII.  John 
xii.  48.  He  that  reje6leth  me,  and  receiveth  not 
my  words,  hath  one  that  judgeth  him  :  the  word 
that  I  have  fpoken,  the  fame  fliall  judge  him  ifz 
the  laft  day,  Rom.  ii.  5,  6.  —  But  after  thy  hard- 
nefs  and  impenitent  heart,  treafurefl:  up  unto  thy 
felf  wrath  againfl:  the  day  of  wrath,  and  revela-  " 
tion  of  the  righteous  judgement  of  God;  who 
will  render  to  every  man  according  to  his  deeds. 
2  Thejf.  i.  7,  8,  9.  When  the  Lord  Jefus  fliall  be 
revealed  fro?n  Heaven-^in  flaming  fire,  taking 
vengeance  on  them  that  know  not  God; — who 
fliall  be  puniflied  with  everlafling  deilru6lion, 
from  the  prefence  of  the  Lord,  and  from  the 
glory  of  his  power.  2  Pet.  ii.  9.  The  Lord  knoweth 
how — to  referve  the  unjuft  unto  the  day  of  Judge- 
ment  to  be  puniflied.  iii.  7. — the  Heavens  and 
the  earth  which  are  now,  by  the  fame  word  are 
kept  in  fl:orej  referred  unto  fire  againfl:  the  day 
of  judgement,  and  perdition  of  ungodly  men.  Jude 
14,  15.  —  Behold,  the  Lord  co?neth  with  ten  thou- 
fands  of  his  faints;  to  execute  judgement  upon  all, 
and  to  convince  all  that  are  ungodly  among  them, 

c  c  2  of 


404  APPENDIX, 

of  all  their  ungodly  deeds  which  they  have  un-« 
godly  committed,  and  of  all  their  hard  fpeeches^ 
which  ungodly  fmners  have  fpoken  againft  him- 
Rev.  i.  7.  Behold,  he  cometh  with  clouds ;  and 
every  eye  fhall  fee  him ;  and  they  alfo  which 
pierced  him :  and  all  kindreds  of  the  earth  fhall 
wail  becaufe  of  him.  vi.  16,  17.  And  they  faid 
to  the  mountains  and  rocks,  Fall  on  us,  and  hide 
us  from  the  face  of  him  that  fitteth  on  the 
throne,  and  from  the  v/rath  of  the  Lamb :  for  the 
great  day  of  his  wrath  is  come,  and  who  fhall  be 
able  to  ftand  F 

XIII.  All  this  plainly  fhews,  that  the  Scripture, 
in  fpeaking  of  the  connection  between  our  pre- 
fent  and  future  being,  doth  not  take  into  the  ac- 
count our  intermediate  Jiate  in  death  >  no  more 
than  we,  in  defcribing  the  courfe  of  any  man*s 
a6lions,  take  in  the  time  he  fleeps. 

Therefore  the  Scriptures  (to  be  confident  with 
themfelves)  mufl  afhrm  an  immediate  connec- 
tion between  death  and  judgement.  Heb.  ix.  27* 
— It  is  appointed  unto  men  once  to  die,  but 
after  this  the  judgement.  See  2  Cor.  v.  6>  8.  in  Ob-^ 
jeBions. 

XIV.  For  this  reafon  the  Scriptures  reprefent 
the  coming  of  Chrift  as  near  at  hand. 

Rom.yX\u\2.  The  night  is  far  fpcnt,  the  day 
is  at  hand,  Phi/.iv.  5.  — the  Lord  is  at  hand, 
ya.v.  8.  — the  coming  of  the  Lord  draweth  nigh. 
g. — the  ]udgcjiandeth  before  the  door.  Rev.  xxii.  7. 
—  Behold,  I  come  quickly.  12.  —  I  come  quickly  ; 
and  my  reward  is  with  me,  to  give  every  man  ac- 
cording as  his  work  fliall  be. —  20.  He  which 
teflifieth  thefe  things,  faith,  Surely  /  come  quickly. 


APPENDIX.  405 

XV.  Alfo  that  he,  kis  day,  will  come  fiiddenly, 
as  a  fnare,  a  thief,  upon  all  the  world ;  and  we 
are  cautioned  to  watch,  and  be  fober^  that  it  fur- 
prize  us  not  unprepared, 

LukeyX\.  ^o.    Be  ye  therefore  ready  alfo;  for 
the  Son  of  man  cometh  at  an  hour  when  ye 
think  not.    xxi.  34.  —  take  heed  to  yourfelves,  left 
at  any  time  your  hearts  be  overcharged  with  fur- 
feiting  and  drunkennefs,  and  cares  of  this  life,  and 
{o  that  day  come  upon  you  unawares,    3  5. — for  as 
a  fnare  fhall  it  come  on  all  them  that  dwell  on 
the  face  of  the   v/hole  earth.     36.  —  Watch  ye 
therefore,  and  pray  always;  that  ye  may  be  ac- 
counted worthy  to  efcape  all  thefe  things  that  fhall 
come  to  pafs,  and  to  ftand  before  the  Son  of  man. 
Phil.  iv.  5.     See  above,     i  l^hejf.  v.  2.     For  your- 
felves know  perfe6lly,  that  the  day  of  the  Lord  fo 
cometh  as  a  thief  in  the  night.     6. — Therefore  let 
us  not  fleep  as  do  others ;  but  let  us  watch,  and 
he  fober.     2  Pet.  iii.  10. — the  day  of  the  Lord  will 
come  as  a  thief  in  the  ?iight.  — 12.  lookiiig  for  and 
hafting  unto  the  day  of  the  Lord.     Rev.  iii.  3. — If 
therefore  thou  flialt  not  watch,  I  will  come  on 
thee  as  a  thief,  and  thou  fhalt  not  know  what 
hour  I  will  come  upon  thee.     Rev.  xxii.  12,  20, 
See  above,  fed.  XIV. 

Objections,  or  Texts  ufually  alledged  to 
prove  the  contrary  do6lrine, 

I.  The  dead  are  faid  to  [peak  and  a5i.  Ifa,  v.  14. 
—Hell,  hath  enlarged  herfelf,  and  opened  her 
pouth  without  meafure :  and  their  glory,  and 
their  multitude,  and  their  pomp,  and  he  that  re-. 

c  c  3  oyceth 


4o6  APPENDIX, 

joyceth  fhall  defcend  into  it.  xiv.  9,  1  o.  Hell  from 
beneath  is  moved  for  thee  to  meet  thee  at  thy^ 
coming  :  it  fcirreth  up  the  dead  for  thee,  even 
all  the  chief  ones  of  the  earth  j  it  hath  raifed  up 
from  their  thrones  all  the  kings  of  the  nations. 
All  they  fhall  fpeak  and  fay  unto  thee,  Art  thou 
alfo  become  weak  as  we  ?  Art  thou  become  like 
unto  us?  Ezek.yix^n.  21.  The  flrong  among 
the  mighty  fliall  fpeak  to  him  out  of  tlie  midit 
of  hell  with  them  that  help  him  :  they  are  gone 
down,  they  lie  uncircumcifed,  flain  by  the  fword, 
&c. 

Anfw.  This  is  a  ftrong,  but  very  natural  and 
elegant  Projopopma  3  of  which  more  under  Prop. 
xii.  and  xxvii. 

II.  Gen,  ii.  7.  Man  became  a  living  foul, 

Anfw.  i.e.  A  living  perfon.  G^;z.  vii.  22.  All 
in  whofe  noilrils  was  the  breath  of  life,  of  all  that 
w^as  in  the  dry  land,  died.  iCV.  xv.  47.  The 
firfl  man  is  of  the  e^rth,  earthy, 

III.  Perfons  are  faid  to  go,  or  be  gathered  to, 
their  people,  or  fathers;  or  to  go  down  to  them, 
or  to  their  children,  into  Sheol.  Gen.  xv.  15.  Thou 
fhalt  go  to  thy  fathers  in  peace,  xxxvii.  35. — 
I  will  go  down  into  the  grave  unto  my  fon, 
mourning. 

Anfw.  Thefe  phrafes,  fince  they  are  ufed  of 
whole  generations;  \_Judges\\.  10.]  as  alfo  .of 
men  who  led  very  different  lives ;  or,  which  in 
this  cafe  comes  to  the  fame  thing,  different  from 
their  refpe6live  ancellors;  (as  in  the  former  text) 

and 


APPENDIX.  407 

and  whofe  bodies  were  difpofed  of  in  a  different 
manner  5  (as  in  the  latter)  or  depofited  in  places 
very  remote  from  each  other;  (as  in  both  cafes) 
can  only  mean  the  general  fiate  of  the  dead;  in 
which  they  are  as  often  faid  tojleep  with  their  Z^- 
thers,  6cc.  ad  pliires.  Vid.  Cleric,  de  ^heol.  in  Gen, 
xxxvii.  35.  Whitby  in  A61.  ii.  26,  27.  Ba7^row  on 
Chrift's  defcent  into  hell,  Vol.  I,  p.  557. 

IV.  Exod.  iii.  6-  I  am  the  God  of  thy  father, 
the  God  of  Abraham,  the  God  of  IfaaCy  and 
the  God  of  Jacob.  Vid.  infra  ad  Luke  xx.  38. 
p.  411, 

V.  I  Sam,  xxviii,  11,  &c,  Saul  and  th^  Witch 
of  Bndor. 

Anfw.  That  this  was  merely  an  impofition  up- 
on SauU  who  afted  in  conformity  to  his  own  fu- 
perftitious  prejudices ;  is  ftiewn  by  Le  Clerc  in  loc. 
Though  we  muft  own  with  him,  that  fuch  an 
abfurd  praftice  as  that  of  necromancy^  did  indeed 
imply  the  vulgar  opinion  of  a  feparate  exiftence. 
Another  folution  may  be  feen  in  Dr.  S.  Clarke^ 
Serm.  Ixxxv.  p.  571,  fol,  Dubl,  edo 

VI.  \  Kings  iiv\\.  21,  22.  And  he  ftretched 
hirnfelf  upon  the  child  three  times, — and  faid, 
O  Lord,  I  pray  thee,  let  this  child's  foul  come 
into  him  again.: — And  the  foul  of  the  child  came 
into  him  again,  and  he  revived. 

Anfw.  The  foul  here  fignifies  Itfcy  or  perhaps 
mgour.  (Comp.  i  Sam.xxx.  12 i  —  when  he  had 
eaten,  his  Jpirit  came  to  him  again.)  Redeat  in 
vifcera  ejus,    Heb,  Par.  Chald.  et  Syr^ 

CC4  VII, 


4o8  APPENDIX, 

VII.  PfaJ.  xxxi.  5.  Into  thine  hand  I  com- 
mend my  fpirit. 

Anjw.  Spirit^  can  only  mean  life^  as  the  au- 
thor treats  of  nothing  there  but  temporal  adver- 
fity.  ver.  7.  —  thou  haft  confidered  my  trouble ; 
thou  haft  known  my  foul  in  adverfities. 

VIII.  EccJef.m.2i.  Who  knoweth  the  fpirit 
of  man  that  goeth  upward;  and  the  fpirit  of  the 
beaft  that  goeth  downward  to  the  earth  ? 

I .  Who  knows  the  difference  between  them  ? 
Afifw.  No  body.  For  ver.  19.  —  that  which  be- 
falleth  the  fons  of  men,  befalleth  beafts ;  even 
one  thing  befalleth  them  j  as  the  one  dieth,  fo 
dieth  the  other;  yea,  they  have  all  one  breath, 
ver.  2o.*All  go  unto  one  place,  all  are  of  the 
duft,  and  all  turn  to  duft  again. 

Or  2.  If  the  two  foregoing  verfes  be  the  objec- 
tion of  an  atheift  (as  is  fuppofed  by  the  judicious 
-^^riter  mentioned  below,  p.  420.)  then  (as  he  alfo 
obferves)  thefe  words  contain  the  anfwer,  '  and 

*  imply,   Who  knows  this?   How   can  ajiy  man  be 
^  Jure  of  that?  It  is  evident,  the  fpirit  of  man  is 

*  afcending  upwards  [is  fitted  for,  and  has  a  ten- 

*  dency  towards  things  which  are  above  this  earth  j 

*  and  therefore  muft  be  defigned  by  its  Creator  for 

*  things  fuperior  to  the  mere  animal  life,]  but  the 
^fpirit  of  a  beafl  is  defcending  downwards^  name- 

*  ly,  to  the  earth ;  [grovels  upon  the  earth,  and  is 
'/  wholly  confined  to  the  low,  animal,  fenfitive 

*  life;]  it  is  therefore  evident,  man  muft  have  pre- 

*  heminence  over  a  beaft.' 

IX.  Ecclef  xii.  7.  Then  fliall  the  duft  return 
to  the  earth  as  it  was :  and  the  fpirit  fhall  return 
unto  God  who  gave  it. 

Anfw^ 


APPENDIX,  409 

'Anfw,  By  fpirity  the  preacher  can  only  mean 
life,  in  allufion  to  Gen.m.  19.  (In  the  fweat  of 
thy  face  fhalt  thou  eat  bread,  till  thou  return  un- 
to the  ground ;  for  out  of  it  waft  thou  taken ;  for 
duft  thou  art,  and  unto  duft  thou  fhalt  return.) — 
unlefs  we  make  him  contradi6l  all  that  he  had 
/aid  before,  iii,  19,20.  as  alfo,  ix.  5. — the  dead 
know  not  any  thing,  neither  have  they  any  more 
reward. — 10.  there  is  no  work,  nor  device,  nor 
knowledge,  nor  wifdom  in  the  grave,  &c. — That 
fuch  words  mean  no  more  in  other  writers,  Vid. 
Cleric,  in  loc.  and  'Job  xxiv.  14.  If  he  fet  his 
heart  upon  man,  if  he  gather  unto  himfelf  his 
fpirit  and  his  breath.  — And  that  this  author  re- 
fers all  to  the  lafi  judgement .  Vid.  ver.  iilt.  God  fliall 
bring  every  work  unto  judgement,  with  every 
fecret  thing,  whether  it  be  good,  or  whether  it 
be  evil. 

X.  Matt.ji.iZ.  Fear  not  them  which  kill  the 
body,  but  are  not  able  to  kill  the  foul :  [after  that 
have  no  more  that  they  can  do.  Luke  xii.  4.]  but 
rather  fear  him,  which  is  able  to  deftroy  both 
body  and  foul  in  hell. 

Anfw.  This  is  fo  far  from  proving  fuch  a  di- 
ftin6iion  between  foul  and  body  as  implies  any 
feparate  exiftence  of  the  former  from  the  latter; 
or  its  being  capable  of  fuffering  in  an  intermedi- 
ate ftate;  that  it  feems  only  intended  to  point  out 
the  great  diftinction  between  this  and  the  next 
Life ;  when,  in  the  common  language,  foul  and 
body  are  reunited,  and  future  punifhments  com- 
mence, to  the  everlajling  deJiruSlion  of  both,  from 
the  prefence  of  the  Lord,  and  from  the  glory  of  his 
Power.  Q-T^heff.  1.9.  Comp.  i  Cor,  v.  5.  ^nd  a  Pet. 
ii.  9.  and  feS.  V.  p.  378. 

XI. 


4IO  A  P  P  E  N  D  I  X. 

XI.  Matt.  xvii.  3. — there  appeared  unto  tllera 
Mofes  and  Elias  talking  with  him.  ' 

Anfw.  I.  This  is  either  merely  a  vifion;  (ver.9.— 
Jefus  charged  them,  faying,  Tell  the  vifio^i  to  no 
man)  which  confounded  the  apoftles :  Luke  ix. 
33. — Or  2.  Thefe  tv/o  might  appear  in  their 
own  glorified  bodies  5  lince  it  is  not  very  clear 
whether  Mofes  alfo  might  not  have  been  tran/la- 
ted,  or  rather  raifed  again,  Vid.  Whitby,  ib.  &  in 
Jtide  9.  &  Cleric,  in  Deut.  xxxiv.  6.  or  Flemings 
Chriflology,  p.  68.  &c. 

XII.  Luke  ^n,  19,  &c.  The  parable  of  the 
rich  man  and  Lazarus. 

Anfw,  This  is  defigncd  for  no  more  than  a 
general  fcenical  defcription  of  a  future  ftate,  and 
the  real  changes  confequent  thereupon )  without 
any  particular  reference  to  a  fa6l,  in  either  per- 
fon,  time,  place,  or  other  circumftances.  Nay, 
rather  in  thefe  refpefts  adapted  (as  is  ufual  in 
fuch  difcourfes)  to  the  inconfiflent  notions  of  the 
vulgar  on  this  fubjed:.  [Vid.  Cleric,  in  ver.  23,  24.] 
'v,g.  the  tormented  perfon  is  at  the  fame  time 
fuppofed  to  be  both  in  and  out  o/'the  body, — ver. 
24.  fend  Lazarus,  that  he  may  dip  the  tip  of  his 
finger  in  water  and  cool  my  tongue.  -—  As  when 
men  are  feigned  to  difcourib,  ^c,  among  worms 
in  the  grave.  Ifa,  xiv.  9,  10,  11.  Vid.  Cleric.  Ezek. 
xxxii.  21.  and  lay  their  fwords  under  their  heads 
there,  ib.  ver.  27.  fee  Light f,  Hor.  Heb.  in  loc. 
&  comp.  fob  XV.  22.  xxi,  32,  33.  with  Mr.  Chap- 
pelow's  commentary.  They  who  can  ftill  con- 
ceive fuch  reprefentations  as  realities,  may  eafily 
go  one  ilep  farther,  and  give  a  literal  fenfe  like- 
wife 


APPENDIX,  411. 

wife  to  the  verfe  immediately  foregoing.  If.xiv.  8. 
^he  fir-trees  -rejoice  at  thee,  and  the  cedars  of 
Lehanmt\  faying^  iiiice  thou  art  laid  down,  no  feller 
is  come  up  againft  us. 

XIII.  Luke  XX.  38. — He  is  not  the  God  o^  the 
dead^  but  of  the  living. 

Anfw.  He  cannot  be  called  the  God  of  fuch 
as  h^  faially  deadj  but  being  ftill  ifi  covenant 
with  thefe,  [Heb.x'i.  16. — God  is  not  afhamed 
to  be  called  their  God:  for  he  hath  prepared  for 
them  a  city]  they  in  eff'e^  live  to  him  [Rem,  iv. 
17.  —  who  quickenetli  the  dead,  and  calleth  thofe 
things  which  be  not^  as  though  they  were.  See  Parry  s 
Defence  of  Bp.  Sherlock^  p.  77.]  though  not  to 
themfehes^  or  to  o?ie  another:  [if  they  did,  our 
bleffed  Saviour's  proof  of  a  refurreSfion  from 
thence,  would  be  utterly  deftroyed.  Vid.  Whitby 
on  Matt.  xxii.  31.  or  the  Library.  N°  14.]  being 
as  fure  of  a  future  life,  as  if  they  were  already 
in  pofTeflion  of  it :  in  the  fame  manner  as  Chrift 
fays  to  the  penitent  thief  j • 

XIV.  Z/f//^^  xxili.  43.  —  Tto'day  flialt  thou  be 
with  me  in  paradife. 

Anfw.  To-day  thou  art  certain  of  a  place  with 
me  in  Heaven  3  'tis  a  thing  already  done  and  de- 
termined :  the  words  to-day  being  conftantly 
ufed  of  any  matter  then  fixed,  and  fettled  ;  tho* 
not  to  commence  fome  months,  or  even  ages 
after.  Gen,  ii.  17. — in  the  day  that  thou  eateft 
thereof,  thou  fhalt  furely  die.- — Deiit.ix,  i. 
Hear,  O  Ifrael,  thou  art  to  pafs  over  Jordan  this 
day.  xxix.  13. -That  he  may  eftablilh  thee  to- 
*"  day 


412  APPENDIX. 

day  for  a  people  unto  him.  Pfa.n.y.  —  Thou 
art  my  fon,  this  day  have  I  begotten  thee.  Comp. 
jiBs  xiii.  33.  and  Heb.  v.  5.  The  fame  may  be 
obferved  of  ^T^O,  Cras. 

I  fhall  add  another  interpretation  of  thefe 
words,  from  the  judicious  author  mentioned  at 
the  end  of  this  Appendix ;  though  it  take  up  a 
little  more  room  than  I  was  willing  to  allow  my- 
felf.  *  The  thief  on  the  crofs,  I  make  no  doubt, 
was  acquainted  with  Chrift,  and  had  heard  him 
often  preach.  For  he  could  fay,  This  man  has 
done  a^sv  utottqV)  nothing  amifs ;  nothing  incon- 
fiftent  with  his  pretenfions  as  MeJJiah.  Probably 
he  had  been  one  of  his  followers;  -and  heard  fuch 
difcourfes  from  him,  as  John  vi.  declaring  what 
he  had  to  give  was  eternal  life^  after  the  refurrec- 
tion.  This  did  not  fuit  the  temporal  expectations 
of  many  of  his  followers,  who  then  left  him.  Af- 
ter he  had  left  Chrift,  purfuing  his  carnal  fcheme, 
he  fell  in  with  robbers  ;  was  taken,  caft  into 
prifon;  and  then,  having  done  with  all  earthly 
hopes,  he  begun  to  refleft  upon,  and  relifti  what 
he  had  heard  from  Chrift :  but  retaining  flill  a 
part  of  his  Jewifi  errors  concerning  the  Mejftah\ 
kingdom;^  [as  the  mother  of  Zebedees  children] 
he  imagined  Chrift  could  do  nothing  till  he  was 
in  aftual  pofleflion  of  his  kingdom.  Lord^  remem- 
her  me  when  thou  comeft  into  thy  kingdom^  and  fee  if 
any  thing  can  be  done  in  favour  of  a  poor  wretch ! 
Our  Lord  anfwers.  You  need  not  fufpend  your 
hopes  till  then  3  even  at  prefent,  and  in  my  low 
circumftances,  I  have  authority  to  ajfure  you  that 
you  fhall  have  a  place  with  me  in  paradife ;  not 
in  an  earthly  kingdom^  but  in  paradife ;  the  word 
by  which  the  Jews  moft  familiarly  ai;id  diftin6lly 

expreflecl 


APPENDIX,  415 

exprefled  the  future  flate  of  bleflednefs.'  /  fay 
unto  thee  this  day,  thou  JJjalt,  &c.  For  this  laft 
reading,  fee  Coteler.V^t.  Mon.Tom.  III.  or  Bowyer 
in  loc. 

XV.  Luke  XXIV. ^g-  —  handle  me,  and  fee;  for 
a  fpirit  hath  not  tlelh  and  bones,  as  ye  fee  me 
have. 

Anfw.  AHuding  to  the  vulgar  notion  of  appa^ 
ritions,  as  above,  jf'.s/. — they  were  terrified,  and 
fuppofed  they  had  feen  a  fpirit. 

XVI.  A5fs  i.  25.  —  from  v^^hich  Judas  by  tranf- 
greflion  fell,  that  he  might  go  to  his  own  place ; 

eig  TOP  TCTTov  rov  lOlOV.         • 

Anfw,  I.  Some  put  gj  -^V  ttm^s^v  W^s",  in  a  pa- 
renthefis :  for  which  reading,  fee  the  authorities 
in  Bowyer  s  N.  Teft. 

2.  If  fpoken  of  Judas,  it  may  denote  that  ftate 
of  punifhment,  to  which  his  death  configned 
him  J  and  which  is  to  take  place  at  the  day  of 
judgement.  2  Thejf.  i.  9.  2  Pet.  ii.  9.  —  But  what 
relation  can  a  foul  uncloathed,  have  X.Q  place  ? 

XVII.  ASls  vii.  59.  —  they  ftoned  Stephen,  call- 
ing upon  God,  and  faying,  Lord  Jefus,  receive  my 
fpirit. 

Anfw.  i.e.  my  life.  CoL  iii.3.  With  whom  our 
life  is  hid  in  God.  If  life,  either  pafi  ov  future,  can 
be  faid  to  be  hid  with  Chrift ;  why  may  it  not,  by 
the  fame  figure,  be  received  by  him,  committed  to, 
or  depofited  with,  and  kept  by  himj  as  in  2T^im.\, 
I2r  and  1  Pet /lY,  jg  ? 

XVIIL 


414  APPENDIX. 

XVIII.  2Cor,v.  6— 8.  Knowin'g  that  v/hlliT:  we 
are  at  home  in  the  body,  we  are  abfent  from  the 
Lord :  —  wiUing  rather  to  be  abfent  from  the 
body,  and  to  be  prefent  with  the  Lord. 

Anfw.  This  is  faiftly  true,  fnice  time  unper- 
ceived  making  no  diftance,  or  difference  j  the  fea- 
fon  of  each  perfon's  recompence,  really  coincides 
with  that  of  his  death  :  and  therefore  to  be  abfent 
from  our  natural  body,  is  to  be  cloathed  v/ith  a 
Jpiritiial  one :  to  depart,  is  to  •'(?  Avith  Chrifi.  ib* 
f.  4.  we  that  are  in  this  tabernacle  do  groan ^  being 
burdened:  ?iot  for  that  ive would  be  xancioa.thtdi,  but 
cloathed  upon,  that  mortality  might  be  '/wallowed  up 
of  life.  The  not  being  aware  of  .this,  was  what 
embarrafTed  Whitby  fo  much,  ib.  i\^.  — That  St* 
Paid  had  no  thought  of  an  intermediate  ilate,  is 
plain  from  the  firft  four  verfes.  [We  know  that 
if  our  earthly  houfe  of  this  tabernacle  were  dif- 
folved,  we  have  a  building  of  God,  an  houfe 
not  made  with  hands,  eternal  in  the  Heavens  : 
For  in  this  we  groan  earneftly,  deiiring  to  be 
cloathed  upon  with  our  houfe  which  is  from  Hea- 
ven :  if  fo  be  that  being  cloathed,  we  fhall  not 
be  found  naked^  &c.]  As  alfo  from  f.-io,  plainly 
referring  all  to  the  general  judgement. 

The  lame  reply  ferves  for  — 

XIX.  Phil.'u  21, —  24. —  to  me  to  live  is  Chrifi:, 
and  to  die  is  gain:  —  yet  what  I  fliall  choofe,  I 
wot  not :  For  I  am  in  a  flrait  betwixt  tv/o  j  hav- 
ing a  defire  to  depart,  and  to  be  with  Chrift, 
which  is /^/r  better.  Neverthelefs,  to  abide  in  the 
fiefli  is  more  needful  for  you  : 

/.  e.  It  would  be  better  for  me  to  be  immediate- 
ly releafed  from  all  my  labours ;  fmce  this  to  me, 
^  S  *       would 


APPENDIX,  415 

would  be  an  immediate  entrance  i7ito  the  joy  of  my 
Lord;  t\\o\^g\\  to  others^  who  abide  in  the  Jiejh,  that 
day  is  at  a  diliance ;  and  at  a  greater  diflance  from 
each,  the  longer  he  fo  abideth ;  notwithftanding 
that  this  great  day  [if  we  may  be  allowed  to  di- 
flinguifli  between  time  relative,  and  ai?foIute]  is 
in  itfelf  one  and  the  fame  to  all :  neither  fhall 
they  who  die  firft,  in  that  fenfe,  attain  to  it  the 
fooneft  J  nor  fhall  they  that  remain  alive  to  the 
coming  of  the  Lord,  prevent  or  precede  them  which 
are  afeep.   i  Jhef,  i v.  1 5 . 

XX.  2Cor.\\\.2,  I  knew  a  man  in  Chrift  — 
(whether  in  the  body,  —  or  whether  out  of  the 
body,  I  cannot  tell — )  fuch  an  one  caught  up  to 
the  third  heaven. 

Anfw.  This  is  a  vifion,  [j^.i.  —  I  will  come  to 
vi/ions,  and  revelations  of  the  Lord,^  in  which, 
things  were  reprefented  in  fo  lively  a  manner,  as 
to  leave  it  doubtful,  whether  they  had  not  been 
really  feen  and  heard  i  in  which  he  was  quaji 
raptus  extra  fe.  vid.  Philo,  ap.  Wetften.  in  loc.  and 
Farmer  on  Chrifl'^  Temptation  in  the  Wildernefs. 
not.  u.  p.  21,22. 

XXI.  Eph.  iv.  9.  Now  that  he  afcended,  what 
is  it  but  that  he  alfo  defcended  firil  into  the  lower 
parts  of  the  earth  ?  uq  KocTUTS^a  ryjg  yv;/;. 

Anfw.  i.e.  at  his  incarnation.  YiA.  John m.i'},. 
—  no  man  hath  afcended  up  into  Heaven,  but  he 
that  came  down  from  Heaven  -,  even  the  Son  of 
man  which  is  in  Heaven,  viii.  23.  —  ye  are  from 
beneath,  I  2cc^from  above-,  ye  are  of  this  world,  I 
am  ;?^/ of  this  world.  ' 

XXII. 


4i6  APPENDIX. 

XXII.  iPet.  m  19.  By  which  alfo  he  went  and 
priiached  wito  the  fpirits  in  prifon,  roig  bv  (puXazvi 

Anfw.  Some  copies  have  'Trvivfjian-iy  the  other 
reading  refers  only  to  the  time  of  Noah,  a 
preacher  of  righteoufnefs  to  thofe  perfons,  that 
were  then  tied  and  bound  with  the  chain  of  their 
Jins.  Ifa,  xln.y.  To  open  the  Mind  eyes,  to  bring 
out  the  prifonersfrom  theprifon,  and  them  that  fit 
in  darknefs,  out  of  the  prifon-houfe.  Ixi.i.  The 
fpirit  of  the  Lord  God  is  upon  me,  becaufe  he 
hath  anointed  me  to  preach  good  tidings  unto  the 
meek  -,  he  hath  fent  me  to  bind  up  the  broken- 
hearted J  to  proclaim  liberty  to  the  captives  ;  and 
the  opening  of  the  prifon,  to  them,  that  are  bounds 
Vid.  Whitby,  App.  to  A5ls  ii.  27.  —  That  TrvBVfJt^ocrot 
may  mean  only /^r/o;zj,  as  in  iTim  iv.i.  iroQa-zxov- 
Tzq  TtTvevf^oca-i  "srXuvoig,  fee  No.  I.  above. 

XXIII.  iPet.iv.6.  For  this  caufe  was  the  Gof-- 
pel  preached  alfo  to  them  that  are  dead. 

A?2jw.  i.  e.  to  thofe  who  were  fpiritiially  dead, 
or  dead  in  trefpajfes  and  Jins,  Ephef.  ii.  i.  '  By  the' 
dead  I  would  underltand  wicked  perfons,  efpecial- 
ly  the  wicked  heathen  referred  to,  f.  4.  and  who, 
f.  6.  are  faid  to  walk  according  to  men  in  the  flejh. 
— »  So  is  the  word  ufed,  Matt.  viii.  22.  Luke'ix.  60. 
i7im.y.6.  -R^-u. iii.r.  And  'tis  particularly  ufed 
concerning  the  Gentiles,  Ephef.  ii.i,  6cc.  and  v.i4,- 
and  Col.  ii.13.'  Benfon  in  loc. 

XXIV.  Ht'^xi.4o.  God  having  provided  fome 
better  thing  for  us,  that  they  without  us  fhould 
not  be  7nade  perfect. 

Anfw.  TeXBiu9tti(ri,  not  receive  their  reward ; 
iTheJf.iv.i^i    as  above,    No.  IX.  p. 398.   which 

makes 


APPENDIX.  417 

makes  for  the  other  lide  :  or  their  number  not 
cofjipleated ;  as  -zs-Xvi^uQaxrh  Rev.v'i.ii.  —  That  they 
fhould  reft  yet  for  a  Httle  feafon,  until  their  fel- 
low-fervants  alfo  and  their  brethren  that  Ihould 
be  killed,  as  they  were,  fhould  ho,  fulfuled ; — • 
which  comes  to  the  fame  thing  :  or,  not  attain  to 
a  perfeB  hiowledge  of  the  promifes.  vid.  Sykes  and 
Limborch  in  loc. 

XXV.  iJ^^.  xii.  23.  — /o  the  fpirits  of  jujl  men 
made  perfeSl  \  wvevf^oca-i  hx.cx.icav  T£TeXeic>}[A.£vcjov. 

A?ifw.  Either  ye  fhall  have  accefs  to  thofe  who 
have  jinified  their  cotirfe^  i.  e.  when  they  have  ac- 
cefs to  God,  after  the  judgement  j  or  approach  to 
the  dijpofition  of  fuch  as  have  attained  to  the 
height  of  holinefs  and  virtue.  'JohfixV\\.2T^, 
ijohniv.iy.  For  the  latter  fenfe  of  the  word, 
fee  fefl.  VII.  No.  5,  and  6.  p.  383. 

XXVI.  Sodom  and  Gomorrha  are  fet  forth  for 
an  example,  fuiTering  the  vengeance  of  eternal 
fire. 

A?2fw.  '  St.Jude  did  not  mean  that  thofe  wick- 
ed perfons  were  then,  and  would  be  always 
burning  in  hell-fire.  For  he  intimates  that  what 
.  they  fufFered,  was  fet  forth  to  public  view,  and 
appeared  to  all,  as  an  example,  or  fpecimen,  of 
God's  difpleafure  againft  vice.  That  fire  which 
confumed  Sodom,  &c.  might  be  called  eternal,  as 
it  burned  till  it  had  utterly  confumed  them.  — 
A  fruitful  plain  was  turned  into  cinders,  and  the 
veftiges,  or  marks  and  traces  of  that  defolating 
judgement  remained  to  that  timej  do  yet  remainj 
and  are  likely  to  remain  to  the  end  of  this  world, 
Be?iJon  in  loc. 

D  d  XXVII. 


4i8  APPENDIX, 

XXVII.  Rev.vi.g.io.  —  when  he  had  opeiied 
the  fifth  feal,  I  faw  under  the  altar  the  fouls  of 
them  that  were  flain  for  the  word  of  God,  and 
for  the  teftimony  which  they  held.  And  they 
cried  v/ith  a  loud  voice ;  faying,  Hov/  long,  O 
Lord,  holy  and  true,  doft  thou  not  judge  and  a- 
venge  our  blood  on  them  that  dwell  on  the  earth ! 

Anfw.  An  elegant  profopopceia^  where  the  lives 
of  martyrs  are  reprefented  as  a /^VrZ/f^^,  accepta- 
ble to  God,  which  from  the  altar  calls  for  ven- 
geance; like  the  blood  oi  Abel.  Hei?.xii.2^.  A  like 
profopop^ia  may  be  {qqw  in  Pf.xvi.g.  My  Jkjh 
fhall  reft  in  bope.  Vid.  Whitby  in  ABs  ii.  27.  and 
Comp.  No.  I.  p.401, — 2. 

XXVIII.  i^^-u.xiv.  13.  BlefTed  are  the  dead 
which  die  in  the  Lord,  from  henceforth-, — that  they 
may  reft  from  their  labours,  and  their  works  do 
follow  them. 

Anfw.  hTToc^Th  on  which  the  ftrefs  is  laid,  may 
either  be  joined  to  the  following  word,  as  fome 
copies  have  it ;  with  our  EngliJJ?  margin  :  [from 
henceforth,  faith  the  fpirit  3  yea]  or  to  the  fore- 
going one,  a^o^viyo-jcoi/re? :  and  fo  fignify,  from 
henceforth  they  may  be  deemed  happy,  who  are 
removed  from  the  evils  coming  on  the  earth,/.  19, 
20. — the  angel  thruftin  his  fickle  into  the  earth, 
and  gathered  the  vine  of  the  earth  3  and  caft  it 
into  the  great  wine-prefs  of  the  wrath  of  God. 
And  the  wine-prefs  was  trodden  without  the 
city  j  and  blood  came  out  of  the  wine-prefs, — 
parallel  to  Nmnb.xi.i^.  And  if  thou  deal  thus 
with  me,  kill  me,  I  pray  thee,  out  of  hand,  if 
I  have  found  favour  in  thy  fight ;  and  let  me  not 
fee  my  wretchednefs.  2  Ki?2gs  xxii.  20.  —  I  will 
5  gather 


APPENDIX.  419- 

gather  thee  unto  thy  fathers ;  and  thine  eyes  fliall 
not  fee  all  the  evil,  wliich  I  will  bring  upon  this 
place.  So  aCZrc;/. xxxiv.27, 28.  Ecclef.\v.i,2. — 
they  had  no  comforter  ;  —  wherefore  I  praifed 
the  dead,  that  are  already  dead  ;  more  than  the 
living,  which  are  yet  alive.  Ifa,  Ivii.i,  2.  none  con- 
fidering,  that  the  righteous  is  taken  away  from 
the  evil  to  come.  He  Ihall  enter  into  peace. 
Comp.  Wetjlen.  in  loc. 

This  may  ferve  for  a  fpecimen  of  fuch  texts, 
as  are  ufually  alledged  on  the  other  fide  of  the 
queftion  ;  all  which  will,  I  believe,  appear  even 
from  thefe  fhort  remarks  upon  them,  to  be  either 
quite  foreign  to  the  point  ;  or  purely  figurative ; 
or  lallly,  capable  of  a  clear,  and  cafy  folution,  on 
the  principle  above-mentioned ;  1^/2;.  that  the 
times  of  our  death  and  refurredion,  are  coinci- 
dent. Nor  can  fuch  ever  fairly  be  oppofed  to  the 
conftant,  obvious,  tenor  of  the  facred  writings  ; 
and  that  number  of  plain,  exprefs  paffages  alrea- 
dy cited. 

I  fhall  only  obferve  farther,  that  all  philofophi- 
f^Aarguments,  drawn  from  our  notions  of  maU 
ter,  and  urged  againft  the  poffibility  of  hfe, 
thought,  and  agency  being  fo  conne6led  with 
fome  portions  of  it  as  to  conftitute  a  compound 
Being  *,  or  perfon  ;  are  merely  grounded  on  our 
ignorance ;  and  Vv^ill  prove  equally  againft  known 
fact,  and  daily  obfervation ;  in  the  produ61ion  of 
various  animals  ^ "  [oviparous  and  vegetable  ones 
particularly]  (k)  j  as  well  as  againft  the  union  of 

two 

**  See  Bifhop  Sherlock^  Difc.  ii.  p. 86.  Difc.  iii.  p.  114. 
(K)  See  Ellis's  Nat.  Hid.  of  Corallines;  and  Hughes's  Animal 
Flower. Nat,  Hift.  oiBatbadoeStB.  ix.  p.  293.0rGtJcr//7«';'sUrtica 

D  d  2  Marina 


420  APPENDIX. 

two  fuch  heterogeneous  principles,  as  thole  of 
our  own  foul  and  body  are  fuppofed  to  be. 

Try  any  of  thefe  arguments  \y.g.  that  from 
extenjtonj  divifibilityy  or  the  vis  inerti<:e^']  and  fee 
whether  fuch  a  parallel  do  not  ftriclly  hold  : 
whether  thefe  fame  qualities,  ov  powers y  may  not 
be  in  fuch  a  manner  united  with  the  vital  ones, 
as  to  influence  each  other  j  full  as  well  as  the  dif- 
ferent ftibflancesy  or  fiibjeBs  of  them  :  whether 
the  very  fame  difficulties  do  not  lie  againft  a 
communication  in  each  cafe;  or  whether  the 
word  SUBSTANCE  helps  any  thing  at  all  to- 
ward a  folution  of  them ( A).   He  that  carefully 

attends 

Marina.  Phil.  Tranf.\o\AA\.  P.  i.  No.  xiii.  and  5^^r,  de 
Zoophytis,  ib.  No.  xxi.  p.  io8.  or  Bonnet,  Sur  le  Corps  Orga- 
nires,paffim.  That  the  fameobfervation  maybe  carried  much  far- 
ther than  is  ufually  apprehended,  See  Bononienf.  Acad.  Com- 
ment. Tom.  II.  Pt.  i.  p.  122,  &c.  De  Frumento.  —  Duas  par- 
tium  fpecies  in  triticea  farina  deprehendir,  mire  inter  fe  diver- 
fas  ;  quas  feparare,  et  utramque  in  medio  ponere  promptifTi- 
mum  effet :  ahera  erat  illarum  rerum  plane  fimilis,  quae  a  cor- 
poribus  vegetabilibus  folent  extrahi;  itaque  in  hac  quidem  nihil 
erat  admiratione  dignum  :  ahera  fic  erat,  ut  non  nifi  ab  ani- 
mantium  corporibus  trahi  potuifTe  videretur ;  quod  Beccar'io 
fane  admirationem  attulit,  neque  tarn  rairabatur  id  ita  effe, 
quam  id  potuiffe  fcriptores  fugere.  — 

(a)  One  of  the  moft  candid  and  ingenious  advocates  for  an 
intermediate  ftate,  after  he  had  judicioully  exploded  the  Scho- 
lajjick  notion  of  Subjiance  as  wholly  needhfs,  {Logick^  P'i4-j  ^'ids 
It  convenient  here  again  to  introduce  fomething  like  that,  un- 
der the  name  of  principle,  in  order  to  fupport  his  notion  of  the 
abftrail,  independent  nature  of  the  human  foul ;  by  affigning 
one  fuch  principle  for  life,  and  a  different  one  for  thought^  and 
(igency ;  and  he  might  vv^ith  equal  propriety  haveafligned  another 
iiovvegelation,fir.f:bility,  &c.  and  fet  up  each  of  thefe  on  its  own 
bottom,  as  a  diftin<5l  exiftence ;  or  fuch  as  might  be  fuppofed 
to  contimie  in  ajiate  of  feparation  from  all  the  reil.  If  this  be  not 
multiplying  caufes,  without  neceffity  ;  'tis  hard  to  fay  what  is. 
I  fliall  give  the  paffage  at  length,  not  ^^'ith  any  defign  of  expof- 
irig  that  very  good  man  and  Vv-orthy  authpr  j  but  merely  to  Ihew 

the 


APPENDIX,  421 

attends  to  the  workings  of  nature,  and  fees  how 
oft  the  feveral  clalTes  of  beings  run  into  each  o- 
ther ',  will  not  find  very  much  weight  in  argu- 
ments grounded  upon  ontological  diflin6lions 
only.  And  were  there  a  thoufand  fuch,  all  tend- 
ing to  eftablifh  an  efTential  difference  between 
thefe  two  exiflences ;  at  mofl  they  could  only 
fhew,  that  the  former  of  them  might  pofTibly  be 
conceived  to  fubfifl  apart  from  the  latter ;  i,  e. 
be  fuftained  in  a  new  manner,  and  with  new  per- 
fections, by  the  Deity;  but  whether  he  will  a  l:u- 
ally  fo  fuftain  it,  can,  I  apprehend,  be  known 
only  from  his  word;  which  reprefents  the  thi^ig, 
v/e  fee,  in  quite  another  light :  nor  indeed    ver 

feems 

the  weaknefs  and  futility  of  fuch  conje6tures,  as  fome  of  the 
beft  Philofophers  are  forced  to  adopt,  while  they  are  building 
new  fyftems  of  pneumatology,  to  bolfter  up  an  old  fcholaftick 
hypothefis  ;  and  trying  to  ground  thefe  on  fome  of  the  mofl 
popular  exprefTions  in  a  facred  writer.  '  As  I  acknowledge  I  am 
oneofthofe  perfons,  who  do  not  believe  that  the  intelledual 
fpirit,  or  mind  of  man,  is  the  proper  principle  of  animal  life 
to  the  body  ;  but  that  it  is  another  dilVmct,  confcious  being, 
that  generally  ufes  the  body  as  a  habitation,  engine,  or  inftru- 
m€nt,  while  its  animal  life  remains  ;  fo  I  am  of  opinion,  it  is  a 
poflible  thing  for  the  intelledual  fpirit,  in  a  miraculous  man- 
ner, by  the  fpecial  order  of  God,  to  a6f  in  a  ftate  of  feparation, 
without  the  death  of  the  animal  body  ;  fince  the  life  of  the 
body  depends  upon  breath  and  air,  and  the  regular  temper  of 
the  folids  and  fluids,  of  which  it  is  compofed.  And  St  Pai'J^ 
feems  to  be  of  the  fame  mind,  by  his  doubting,  whether  his 
fpirit  was  in  the  body,  or  out  of  the  body,  while  it  was  rapt 
into  the  third  Heaven,  and  enjoyed  that  vifion,  his  body  being 
yet  alive.  2  Cor.  xii.  2,3.'  Eflay  toward  a  proof  of  the  feparate 
rtate  of  Souls.  Watts'' %  Works,  Vol.  I.  p.  521.  As  we  have  here 
a  living  body^  while  the  foul  is  feparated  from  it ;  fo  p.  343.  we 
find  feparate  fouls  fuppofed  to  be  in  the  fame  Jiate  of  immemorial 
wifcioufnefs  [or  thought  without  remembrance]  as  the  foul  is 
zvhile  the  body  is  in  the  deepeft  feep  :  i.  e.  fo  far  as  relates  to  us^  to 
all  ends  and  purpofes  of  perfonality ;  and  for  aught  we  either 
do,  or  ever  can  know,  in  fio  ftate  o\  confioufnefs  at  all, 

Dd3 


422  APPENDIX. 

feems  to  countenance  thefe  nice  fpeculatlons,  by 
treating  w^;?  in  any  fuch  intricate,  abftrafted  way. 
Let  thofe,who  efteem  it  their  great  wifdom  fo  to 
do,  p  and  learn  what  that  meaneth,  which  our  blelF- 
ed  Saviour  fays,  in  aniwer  to  a  fubtle  query  of 
the  fame  kind  :  Te  do  err^  720t  hiowing  the  Scrip- 
tures^ nor  the  power  of  God.  Matt.  xxii.  29.  Mark 
xii.  24, 27. 

Giv^e  me  leave  to  fubjoin  the  fentiments  of  a 
very  pious,  worthy  perfon,  eminently  well  verfed 
in  the  Scripture-language  ;  I  mean  the  Reverend 
Dr.  T'aylor^  who  was  pieafed  to  write  as  follows  : 
*  I  have  perufed  your  papers  upon  an  important 
fubie6l,  which  wants  to  be  ckared  up  j  and 
which  cannot  well  be  crowded  within  the  narrow 
limits  of  a  note  5  but  richly  defer ves  to  be  expa- 
tiated upon  in  a  diilinft  treatife. — They  compre- 
hend two  points,  one  upon  the  nature  of  the  hu- 
man foul,  or  Jpirit ',  fo  far  as  revelation  gives  us 
any  light ;  the  other,  concerning  t\\Qjiate  to  which 
death  reduces  us.  From  the  collection  of  Scrip- 
tures under  the  firfl  of  thefe  points,  I  think  it 
appears,  that  no  man  can  prove  from  Scripture, 
that  the  human  foul  is  a  principle,  which  lives, 
and  a61:s,  or  thinks  independent  of  the  body.  — 
As  to  the  other,  the  queftion  is,  Do  the  fouls  of 
men,  when  they  die,  immediately  enter  either 
upon  a  ilate  of  glory  in  Heaven,  or  upon  a  ftate 
of  mifery  in  the  place  of  torments  j  and  continue 
confcious,  thinking,  enjoying,  or  fuffering,  in  the 
one  or  the  other  ftate,  till  the  refurre6lion  ?  Or 
do  they  remain  dead,  without  thought,  hfe,  or 
confcioufnefs,  till  the  refurrecftion  ?  Revelation 
alone  can  give  an  anfwer  to  thefe  queries  :  For 
whatever  the    metaphyfical   nature,   effence,  or 

fub= 


APPENDIX.  423 

fubftance  of  the  foul  be  ;  which  is  altogether  un- 
known to  us :  it  is  demonftratively  certain,  that 
its  exiftence,  both  in  the  manner  and  duration 
of  it;  muft  be  wholly  dependent  upon  the  will 
and  pleafure  of  God.  God  muft  appoint  its  con- 
nexion with,  and  dependence  upon  any  other 
fubftance ;  both  in  its  operations,  powers,  and 
duration.  All  arguments,  therefore,  for  the  natu- 
ral immortality  of  the  foul,  taken  from  the  nature 
of  its  fubftance  or  eliencej  as  if  it  muft  exift 
and  a6l  feparate  from  the  body,  becaufe  it  is  of 
fuch  a  fubftance,  ^c,  are  manifeftly  vain.  If  in- 
deed we  do  find  any  thing  in  the  faculties  and 
operations  of  the  mind,  to  which  we  are  con- 
fcious,  that  doth  fliew,  it  is  the  will  of  God  that 
we  fliould  exift  in  a  future  ftate;  thofe  arguments 
will  ftand  good.  But  we  can  never  prove,  that  the 
foul  of  man  is  of  fuch  a  nature,  that  it  can  and 
muft  exift,  and  live,  think,  acl,  enjoy,  (5?^.  fe- 
parate from,  and  independent  of,  the  body.  All 
our  prefent  experience  ftiews  the  contrary.  The 
operations  of  the  mind  depend,  conftantly  and 
invariably,  upon  the  ftate  of  the  body ;  of  the 
brain  in  particular.  If  fome  dying  perfons  have 
a  lively  ufe  of  their  rational  faculties  to  the  very 
laft ;  it  is  becaufe  death  has  invaded  fome  other 
part;  and  the  brain  remains  found,  and  vigorous. 
But  what  is  the  {^vSs,  of  revelation  ?  You  have 
given  a  noble  colle6lion  of  texts,  which  ftiew  it 
very  clearly. — The  fubje6l  yields  many  pra6lical 
remarks  3  and  the  warmeft,  and  ftrongeft  excita- 
tions to  piety.' 

But  it  might  look  like  begging  the  queftion^ 
fliould  we  draw  out  all  thefe  in  form;  together 
V/ith  the  confecjuences  of  this  do(5lrine;  in  regard 

D  d  4  ^o 


424  APPENDIX. 

to  either  papiji  or  deiji ;  till  the  doctrine  itfelf» 
which  has  been  fo  long  decryed  by  the  one,  and 
fo  frequently  difgraced  by  the  other,  fhall  appear 
free  from  the  various  prejudices  that  attend  it; 
and  be  at  laft  underftood  to  have  a  fair  founda- 
tion in  the  fcriptures ;  by  which  we  proteftants  pro- 
fefs  to  be  determined ;  and  when  we  have  duly 
examined  them ;  may  polTibly  difcern,  that  the 
natural  immorfality  of  the  human  mind,  is  neither 
necefiarily  connessled  with,  nor  to  a  Chriftian, 
any  proper  proof  of  2.  future  Jlate^  of  rewards  and 
punifhments. 

I  fliall  conclude  with  a  teflimony,  which  the 
above  mentioned  truly  candid  and  confcientious 
writer  bears  to  his  adverfary,  in  this  point.  jR^- 
tnarhy  annexed  to  the  Scr.  DoBr.  of  Or.  S.  p.  5. 
*  I  think  he  is  perfe6lly  juft  in  affirming,  that  the 
death  threatned  to  Adam^  was  a  total  forfeiture 
and  extinction  of  life ;  and  that  our  prefent  life, 
and  the  refurre6lion  from  the  dead,  is  owing  to 
the  grace  of  God,  in  a  Redeemer :  for  this  he  has 
good  evidence  in  Scripture ;  and  honeftly  deferves 
the  public  thanks  of  the  Chrifcian  world,  for  af- 
ferting  it.  For  the  removal  of  error,  whatever 
our  prejudices  may  fuggeft,  is  fo  far  from  being 
hurtful,  that  it  is  of  great  fervice  to  religion/ 


POST- 


(  425  ) 


POSTSCRIPT. 


SINCE  tliefe  few  hints  upon  the  prefent 
fubje6t,  have  produced  a  controverfy,  which 
may  probably  be  carried  on  a  good  deal  farther ; 
though  from  what  has  been  advanced  on  the 
other  fide,  I  have  found  no  reafon  to  make  any 
confiderable  aherationsin  the  foregoing  Difcourfe, 
and  Appendix ;  it  might  perhaps  be  now  no  im- 
proper time  to  fet  fome  of  the  confequences  of  this 
and  the  oppofite  do6lrine  in  a  fuller  light;  in  or- 
der to  bring  the  true  ftate  of  the  queflion  into  view, 
and  thereby  at  length  remove  fome  of  thofe  heavy 
prejudices,  which  ufe  to  lie  againft  it.  But  as  this 
feems  to  be  done  fufficiently  in  a  fnort  account, 
publifhed  in  the  Monthly  Review  for  June  1757, 
I  fhall  take  the  liberty  to  infert  the  conclufion 
of  that  paper,  and  refer  the  reader  to  the  reft. 

As  to  the  confequences  of  the  prefent  queftion, 
about  which  fome  well-meaning  people  feem  to 
have  mighty  apprehenfions ;  it  appears  that  on 
the  one  fide,  there  is  nothing  more  than  a  tem- 
porary cefTation  of  thought ;  which  can  hurt  no 
body,  except  the  felf-interefted  papift ;  whofe  very 
gainful  fyftem  is  indeed,  by  this  means,  moft 
effe6lually  overturned ;  or  the  felf-fufficient  deift, 
whofe  high  claim  to  an  inherent  principle  of  im- 
mortalityj  fet  up  for  him,  as  we  have  itzw^  by 

fome 


426  POSTSCRIPT, 

fome  mif  judging  Chriftians  to  their  own  lofs^  is 
Ihewn  to  be  no  lefs  vain,  and  groundlefs. 

But  on  the  other  fide ;  there  is  a  manifeft  dero- 
gation from,  if  not  a  total  fubverfion  of,  that  po- 
fitive  covenant,  vv^hich  profefTes  to  entitle  us  to 
everlafting  life.  All  proper  and  confiftent  notions 
of  death,  refurre6tion,  and  a  future  judgement, 
are  confounded ;  in  fine,  all  the  great  fandions 
of  the  Gofpel,  rendered  unintelligible,  or  ufelefs. 
Thefe,  and  a  thoufand  other  difficulties  do  we 
bring  upon  ourfelves,  in  order  to  introduce  a  "new 
fcene  of  exiftence  3  which,  as  it  vv^as  of  our  own 
invention,  we  might  drefs  up  as  we  pleafed;  yet 
have  been  fomewhat  unhappy  in  the  decoration. 
For  when  we  are  raifmg  a  foundation  for  it,  by 
our  reafonings  on  the  exalted  powers  of  a  re- 
fined, immaterial  principle,  in  abflra6li  (of  which 
it  feems  to  be  the  confequence  -,  but  was  itfelf  de- 
vifed  merely  to  fupport  this  notion,)  we  make  that 
much  more  pure  and  perfect,  than  it  can  be  con- 
ceived in  an  embodied  ftate,  [though  in  truth  it 
is  all  the  while  fuppofed  to  be  in  fome  fort  of  bo- 
dy, and  of  a  certain  fhape^]  and  furnilh  it  with  a 
fuitably  refined,  pellucid  vehicle,  for  its  Jhekinah^ 
or  habitation. 

But  alas !  when  we  review  this  fublime,  airy 
manfion,  and  begin  to  compare  it  with  the  Scrip- 
ture-account of  the  dead  5  it  finks  again  into  fome 
fubterranean  limbus^  pit,  or  prifon ;  we  are  forced 
to  reduce  it  all  to  a  ftate  of  exiftence  fo  extreme- 
ly low  and  imperfedl,  that  it  lies  in  the  very  next 
degree  to  non-exiftence ;  a  middle  ftate  between 
foraething  and  nothing ;  and  to  all  valuable  pur- 
pofes,  fo  wholly  infignificant  -,  as  to  leave  every 

pne 


POSTSCRIPT,  A-zy 

one  juft  in  the  fame  (ituation  in  which  it  found 
him ;  with  regard  to  any  kind  of  moral  ufe,  or 
fpiritual  improvement  whatfoever.  If  this  then 
be  the  cafe  with  the  prefent  fyftem,  and  it  coft  fo 

much  to  eilabhfli  it; if,  for  the  fake  of  fup- 

porting  fuch  an  idle,  incoherent  fcheme,  we  have 
been  giving  up  the  pecuHar  benefit,  and  fome  of 

the  principal  parts  of  Chriftianity ; if  we  have 

complimented  natural  religion  v/ith  all  the  dif- 
coveries,  and  all  the  privileges,  that  belong  to 
revelation;  it  is  no  wonder  that  the  warm  con- 
tenders for  the  former  of  thefe,  have  fo  in- 
different an  opinion  of,  and  are  fo  unconcerned 
about,  the  latter;  and  that  we  have  gained  fo 
little  ground  upon  them  in  our  late  defences.  If 
this,  I  fay,  be  the  cafe,  (as  may  perhaps  appear 
here,  and  in  fome  other  points  not  commonly 
attended  to,)  it  is  furely  right  to  look  about  us, 
and  fee  whether  things  cannot  be  put  upon  fome 
better  foot.  If  we  have  hurt  our  own  caufe,  and 
corupted  Chriftianity,  by  an  impure  mixture  of 
human  wifdom,  falfely  fo  called;  or  by  the  dregs 
of  heathen  philofophy  (m)  ;  —if  we  have  difguifed 

the 

(m)  Thus,  for  inftance,when  we  loft  fight  of  the  original,  ob- 
vious meaning;  of  the  word  Death,  as  implying  a  ceffation  of  all 
natural  life,  or  a  real  diflblution  and  deftruaion  of  the  whole 
man ;  to  make  fomething  of  the  firft  curfe,  anfwerable  to  the 
folemnity  with  which  it  was  denounced,  we  were  obliged  to  turn 
this  into  a  7Jicral  Death,  or  vitious  depravation  of  his  nobleft 
part,  the  foul ;  an  inherent  principle  of  corruption,  derived  in 
the  groffeft  fenfe,  ex  traduce,  whereby  even  little  children  (whom 
our  benevolent  Lord*  bleffes,  and  whofe  moft  amiable  innocence 
he  propofes  as  a  proper  temper  for  all  the  members  of  his 
kingdom,  iMark  x.  14.  i6.)  become  objeds  of  God's  wrath,  and 
liable  to  eternal  torments,  for  the  fm  of  being  born.  — But! 
forbear. 


428  POSTSCRIPT, 

the  face  of  it,  or  rather  fubftituted  fomething  elfe 
in  its  room ;  and  thereby  put  arms  into  the  hands 
of  infidels,  which  they  have  ufed  but  too  fuccefs- 
fuliy  againft  us  -, — if  this  be  fo ;  I  affc,  whether  it 
is  not  high  time  to  examine  our  Bibles ;  and  try 
to  exhibit  the  true  Chriftian  plan,  as  it  is  there 
delivered,  —  and  alfUe  by  it  ?  to  confider  whether 
we  may  not  fafely  truft  it  to  its  own  original 
ground ;  without  any  of  thofe  rotten  props  and 
buttrelTes,  which  after-ages  have  been  building 
up  for  its  fupport  ?  Whether  we  may  not  fecure- 
ly  reft  upon  that  folid  rock  of  a  refurreSiioriy 
without  any  of  thofe  vifionary  profpedls,  which 
imagination  is  ever  apt  to  furnifh  us  with ;  but 
which  will  ever  fail  us  on  a  thorough  trial? 
Whether  this  j}dield  of  faith  ^  is  not  fufficient  to 
prote6l  us ;  and  if  relied  on,  would  not  make  our 
pofture  of  defence  more  eafy,  and  commodious? 
Nay,  whether,  by  this  means,  we  might  not  be 
able  to  remove  the  feat  of  war  into  the  enemy's 
quarters? — drive  the  adverfary  out  of  all  thofe 
holds,  which  we  have  fo  long  yielded  to  him;  and 
from  whence  he  has  ever  fmce  annoyed  us  j — 
ftrip  him  of  all  that  armour,  in  which  he  now 
boafts;  and  plunge  him  into  that  abyfs  of  dark- 
nefs  and  defpair,  out  of  which  the  feeble  forces 
of  his  own  frail  reafon  cannot  refcue  him ;  nor 
any  profpeft  of  relief  be  found,  till,  confcious  of 
his  natural  weaknefs  and  mortahty,  he  becomes 
convinced  of  the  want  of  fome  fupernatural 
ftrength,  to  fupport  him  under  all  the  doubts, 
and  terrors  incident  to  it;  till  at  length  he  fees 
the  neceffity  for  fome  fuperior  guide,  (as  every 
ferious,  thoughtful  theift  foon  muft,)  to  conduA 

him 


POSTSCRIPT.  429 

him  thro*  this  gloomy  fhade  of  death  ;  and  fets 
himfelf  in  good  earned,  (as  it  is  hoped  all  fuch 
will)  to  feek  after  that  light  which  came  down 
from  above  j  and  which  alone  can  lead  him  to 
the  Iighi^  of  everlafihig  life. 

See  3\{oMo?ithly  Rev.  for  May  1760.  or  a  Dif- 
courfe  on  2Tim.'\.  10.  by  f.  Smyth,  ^759-  or  S. 
Bourns  Advertifement  prefixed  to  his  Difcourfes 
in  2  Vols,  with  Serm.  x,xi,  &c.  But,  it  is  hoped, 
that  an  end  will  foon  be  put  to  this  controverfy, 
and  the  whole  Subje6l  exhaufted,  in  an  Hijiorical 
View,  which  has  been  fome  time  expe6led. 


THE     END, 


INDEX. 


A, 

ABEL,  the  diflinftion  between  his  ofFering  and  that  of  Cain,  on 
what  founded,  p.  51.    A  proof  that  amma/ /acrijice  was    ap- 
pointed by  tiic  Deity,  52. 
Abilities  of  peribns  in  general  fuited  to  their  ftate,8— 10.  An  equality 

in  them  would  be  prejudicial  to  fociety,  1 1,12,1  3. 
Abimelech,  two  kings  of  Gerar  of  that  name;  fhew  a  proper  fenfe 

of  religion  in  Ahraharii^  time,  71,72. 
Aborigines,  the  pretence  of  being  fucli  in  any  people  founded  on  their 

ignorance,  208. 
Abraham,  the  reafon  of  his  call,  67  —  71.  The  general  covenant 
with  his  feed,  68,  efpecial  one  with  a  part  of  them,  ib.  Thefe 
two  very  confiftent,  ib.  Selefted  for  his  fingular  piety,  ib.  Diilin- 
guiftied  for  the  common  benefit  of  mankind,  ib.  A  fit  inftrument 
for  conveying  the  true  religion  to  the  nations  round  him,  69.  Con- 
verfes  on  tliat  fubjedt  witli  the  Egyptians,  ib.  Some  who  call  them- 
felves  his  defcendants  there  to  this  day,  ib.  Famed  for  a  reformer 
all  over  the  eafi:,  69,70.  T\\q  Lac-damonians  retain  the  memory  of 
him  above  1600  years,  ib.  Brachmans  probably  defcend  and  de^ 
rive  their  name  from  him,  ib.  Perftans  keep  pretty  clear  of  grofs 
idolatry  by  his  means,  ib.  He  was  let  into  the  various  counfels  of 
the  Almighty,  ib.  The  punifhment  of  the  four  wicked  cities,  ib. 
The  redemption  of  mankind,  ib.  The  plan  of  it  probably  exhibited 
to  him  on  the  very  place  where  Chrilt  fuffered,  70.  The  true  doc- 
trine preferved  and  propagated  by  his  family,  71.  With  whom 
God  holds  very  frequent  correfpondence,  77,78.  Divine  revela- 
tions not  wholly  confined  to  them,  71.  Pays  homage  to  Mf/r^z- 
zedeck,  or  the  patriarch  Shan,  ib.  Confines  his  view  for  fome  time 
to  temporal  profpecls,  81.  State  of  religion  in  the  world  about 
his  time,  81,82.  Enough  of  the  bell  Land  then  unoccupied,  205, 
206. 
Abfolute  pcrfedtion,  in  what  fenfe  it  may  be  afcribed  to  the  law  of 

nature,  6,  7. 
Academies  flourilh  among  the  Jenvs  in  the  moft  corrupt  times  of  their 

government,  123.  How  many  in  "Jerufalern,  ib. 
Aila  of  the  Roman  procurators,  128. 

Anion  often  implied  in  the  attainment  of  knowledge,  18.  Hence  the 
plea/ure  accompanying  fuch  attainment,  ib.  Revelations  by  adion, 
76.         .  '      _ 

Auaw,  his  ftate  of  innocence,  47,  48.  Held  frequent  communica- 
tion with  the  Deity",  ib.  This  interrupted  on  his  fall,  ib.  His  no- 
tions of  religion,  59,  60.  A  fyllem  of  morality  fuppofcd  to  be  de- 
livered to  him,  53.  Evidence  of  his  being  the  firlt  man,  59.  In- 
ftrufted  by  oral  revelation  rather  than  infpiration,  47,  48.  Direft- 
ed  to  a  form  of  worlhip  hy  facrifue,  ^.g,  1^0.  What  that  implied, 
ib.  What  his  curfe,  48.  109.  346—7.  Oppofed  to  Chrill,  who 
reverfes  it,  348.  Why  fo  great  ilrefs  laid  on  his  firft  tranfgrefiion, 
282.    What  he  might  learn  from  the  tranflation  of  E?ioch,  60. 

Not 


432  INDEX. 

Not  fupeiior  in  knowledge  to  his  pofterity,  63 .  A  ftate  of  more 
toil  became  neceflary  on  his  fall,  199.  Hojv  many  generations  be- 
tween him  and  King  George  I.  208,  209. 

Adrian,  vid.  Hadrian. 

Adultery.,  trial  for  it  alluded  to  by  Chrift,  323.  '^hat  abolifhed  by  the 
Sanhedrim,  ib.  Common  among  the  Jei/ss  \\\  Chriji^%  time,  who 
taxes  them  with  it,  ib. 

^scuLAPius,  the  tradition  of  his  going  about  the  country  with  a 
dog  and  a  goat,  216.  fliews  in  what  a  low  llate  phyjick  was  in  his^ 
day,  ib.  The  fame  evident  from  the  notion  of  a  god  of  phyfick, 
his  temple,  &c.  ib.  vid.  Medicine. 

Affe^ions,  whence  they  arife,  i  o,  11 .  Whence  their  diverfity,  ib. 

Age  in  which  Chrift  came,  the  circumftances  of  it,  149,150.  the 
moft  knowing,  128.  and  moft  wicked,  114,115.  efpecially  mju- 
^^^,137,138.  Thefe  two  things  not  inconfiftent,  1 26.  Teftimoniea 
of  the  fad,  114.  One  of  the  reafons  thereof,  ib.  Proofs  of  the  i?o- 
w«K  wickedneis,  115,116.  Fitteft  for  fuch  an  inftitution,  as  it 
wanted  it  moft,  both  in  morals  and  religion,  1 16—122.  was  moft 
able  to  receive  and  propagate  it,  122—127.  ^^^  qualified  to  exa- 
mine, 128.  134.  confirm  and  convey  it  to  pofterity,  135,136.  The 
charafter  and  circumftances  of  the  Jenus  fuited  to  that  particular 
time,  137 — 141. 

Age  golden,  what,  200. 

Age  of  men.  vid.  Longe^uity. 

Age  of  the  world,  compared  to  that  of  a  man,  42.  advancing  in  per- 
fedlion,  ib.  by  flow  degrees,  43,44.  State  of  the  firft  ages,  222, 
223.  Their  notions  of  religion  fuited  thereto, /'^.  Their  profpeft 
of  a  redemption,  223.  Means  of  preferving  it  in  their  minds,  224. 

Agency  inconfiftent  with  a  fixed  immutable  ftate  of  nature,  15,16. 

Air,  whether  lefs  temperate  than  heretofore,  199. 

Alcoran,  vid.  Maho7netans. 

Alexander  comes  to  yerufalem,g^.  admits  many  Je-ws  into  his 
army,  ih.  his  empire  on  its  diffolution  difperfed  the  Greek  philo- 
fophy  all  over  Ajia,  175. 

Allegory,  Chriftian  writers  borrow  that  way  of  interpreting  Scripture 
from  Philo,  156. 

Allix  (Dr.)  cited,  87.  loi.  131. 

Allufions  made  by  Chrift  to  the  things  before  him,  the  time  of  the 
day,  feafon  of  the  year,  fynagogue-fervice,  folemnities,  &c.  309— 
322.  Whether  his  death  is  termed  a  facriftce  only  in  allufion  to 
the  Jen.vijh  worftiip,  274. 

Alphabetical  vjxitmg,  when  ^r^  ^i(co\ere6.,   14/,,  145.  vid.  Letters. 

Ambrose,  too  credulous  in  point  of  miracles,  167. 

Americans,  refledtions  on  their  barbarity  to  captives  taken  in  war, 
237.  Not  made  wicked  firft  by  Chriftians,  32. 

Amu/emctits.  vid.  Elegance. 

Analogy  between  religion  and  the  courfe  of  nature,  holds  in  refpeft 
to  various  improvements,  178.  By  it  we  argue  from  this  ftate- to 
another,  250. 

Anatotny,  its  ftate  among  the  ancient  Egyptians,  215. 

Ancients,  who  properly  fuch,  38.  195.  The  reverence  due  to  them. 


INDEX. 

ih,  arid  158.  found  to  be  lefs  knowing  the  more  narrowly  their 
Hate  is  looked  into,  210.  The  gigantick  tafle  prevailed  both  in 
their  arts  and  frame  of  government,  ib.  excelled  in  general  by  the 
moderns,  221 .  Whether  they  were  fuperior  in  point  of  genius,  222. 
How  we  may  be  faid  to  outlive  them,  218. 

jingel  appears  to  Adcnn,  47,48,53.  and  to  the  patriarchs,  71.77.  to 
Balaaf/i  in  a  vilion  only,  according  to  Maimotddes,  75,  76.  often 
feen  in  the  infancy  of  the  world,  5^5^-  Neceffity  for  it,  151.  Con- 
dufls  X.\iQ  Ifrael/tes,  85.  probably  Chrifi  himfelf,   ib. 

Animal  food  ufed  from  the  b-jginning  of  the  world,  53.  Animal  f-x- 
orifices,  the  intention  of  them,  49.  not  of  human  invention,  ib. 
and  51.  vid.  Sacrifice.  Animal  and  vegetable  world  linked  toge- 
ther, 419,  420 

Anthropomorphites,  many  fuch  in  the  infancy  of  the  world,  58.  that  no 
difcred^table  notion  even  in  the  primitive  church,  ib. 

Antiquity,  moft  nations  and  families  affeft  to  carry  it  as  high  as  p&f- 
fible,  207,208.  What  reverence  due  to  it,  39.158.162.166,195. 
What  age  intitled  to  that  reverence,  ib.  A  too  fupine  refignation 
to  it  the  greateft  obftrudion  to  truth,  and  bar  to  knowledge,  167. 
that  arifes  not  out  of  modefty,  but  mere  lazinefs,  ib. 

Apparitions  frequent  in  the  firft  ages,  54,  58.  Neceffity  for  it,  ib.  The 
notion  of  them  originally  well  founded,  76.  though  for  many  late 
ages  very  fufpicious,  ib.  the  conllant  belief  of  fuch  made  fome 
real  mefTage  from  heaven  neceffary,  290. 

Appetites  natural,  why  fo  called,   10.  whence  formed,  ib. 

Ai-bitrary,  nothing  fuch  in  the  divine  difpenfations,  185. 

Archery,  why  laid  afide,  205. 

Architedure,  whether  antient  or  modern  more  perfeft,  211. 

Argument,  Chrijlianity  not  founded  on  it;   Anfwer  to  that  book,  19. 

Arguments  have  a  phyfical  efFedl  on  the  mind,  12.  That  from  ana- 
logy the  bell  proof  of  an  hereafter,  250. 

Aristotle,  a  remarkable  declaration  by  him  before  his  death,  if 
the  account  be  genuine,  iii.  Tradition  of  his  converfmg  with  a 
"Jenxj,  ib. 

Ark  of  Noah,  continued  feveral  ages  after  Abraham  a  monument  of 
the  deluge,  as  well  as  model  for  fliipping,  6^. 

Arinies,  why  thofe  of  the  antients  were  fo  numerous,  202. 

Artificial  vixtMe,  what  meant  by  it,  253.  How  far  it  will  anfwer  our 
purpofe,  ib. 

Arts  improved,  flowly  and  gradually,  42,  43.  215,  216.  fpread  from 
one  center,  209.  increafed  fafter  in  proportion  as  mens  lives 
fhortened,  225.  have  connexion  with  each  other,  221.  no  valua- 
ble ones  ever  loft  again,  204.  Whether  religion  partakes  of  the 
like  improvements,  44,  45.  224.  In  what  refpeft  thefe  differ,  46. 
A  lift  of  fuch  as  have  been  greatly  improved  by  the  moderns,  221. 
Whether  fuch  improvements  are  injurious  to  morals,  251. 
AJfent,  hov/  far  neceffary.   17. 

AJJociutions,  the  ground  of  what  is  called  natural  appetites,  12,13. 
and  of  the  human  conftitution  in  general,  ib.  not  altogether 
mechanical,  ib.  and  18.  that  between  the  inveftigation  of  truth  and 
merit  one  of  the  ftrongcft,  ib.  Often  the  chief  principle  of  mo- 
rals, 252. 

E  e  Aftronomy 


INDEX. 

Aftronsmy,  furprifing  ignorance  of  the  ancients  in  it,  258.  of  the  Chi- 
ne/e,  29.  212. 

Athanasius,  his  opinion  of  cur  mortality,  546. 

AtheiJ},  the  confequence  of  iuppoiing  a  progrefs  in  religious  know- 
ledge in  refpeft  to  him,  250. 

Athens,  ilate  of  philofophy  there  when  Chrift  came,  117.  127. 

Atonemsni,  the  intent  of  feme  facrifices  from  the  beginning,  49.  made 
by  Chrift,  284.  in  what  fenfe  his  death  fuch.  ib. 

Attention,  the  power  of  giving  or  with-holding  it  feems  to  imply  li- 
berty, 12. 

Aiigujian  age,  for  what  remarkable,  135.  vid.  Age. 

AuGusTiN,  cited,  115. 141.  A  pious  man,  but  not  learned  in  the 
languages,  166. 

Authority y  of  the  church  in  afcertaining  the  fenfe  of  Scripture,  what, 
158.183.268.  of  the  Fathers,  157.159.166.  Divine  authority  of 
the  holy  Scriptures,  wherein  it  confiils,  265. 

B. 

Babel,  vid.  Bifperjlon. 

Babylon,  in  its  moft  flourifhing  ftate  when  the  Je^vs  were  removed 
thither,  148.  EiFedls  of  that  removal  on  them,  92.  Its  empire  not 
fo  old  as  was  pretended,  208.  Its  extent,  &c.  no  proof  that  arts 
were  in  extraordinary  perfedlion  there,  214. 

Bacon,  Ld.  Ch.  on  Inno'vations,  194. 

Balaam,  a  true  prophet,  74.  his  charafter,  ih.  his  revelations  per- 
haps communicated  in  vifion  or  trance,/^.  75.  Whether  St.  Pg- 
?fr's  account  of  one  excludes  this  fuppofition,  76. 

Bapti/m  of  infants,  whether  properly  a  divine  inftitution,  23. 

Baptiji,  vid.  John. 

Barchusen,  de  Lepra  Mofaica,  229. 

Bayle  on  reformations  in  religion,  163.   on  the  antients,  222. 

j?f^/?j  clean  and  unclean,  on  what  the  diftinftion  founded,  52,53. 
Their  flelh  ufed  for  food  as  well  as  their  fkins  for  cloathing,  ib. 
otherwife  much  lefs  propriety  in  offering  them  for  facrifice,  ib. 

Belief,  of  what  kind  required  in  ChrilHanity,  22.  A  right  one  how 
far  requifite,  ib.  A  rational  one  neceifary,  ib.  Objedlions  anfwer-. 
ed,  ib,  and  24. 

Beneficence,  in  what  manner  to  be  exercifed  according  to  the  com- 
mand of  Chrift,  Z«i^  xiv.  12.  312.  ChubVs  drollery  on  that  head 
cenfured,  ib.  The  rule  the  fame  with  that  of  fome  eminent  hea- 
then writers,  ib. 

Benefits  of  the  Chriftian  inftitution,  35,  36.  109.  of  Chrift's  death, 
281,  &c. 

Benefits  require  acknowledgment,  55.  Hence  the  intent  and  ufe  of 
feveral  facrifices,  ib.   Vice  in  general  not  produAive  of  any,  248. 

Benevolence,  perhaps  in  greater  perfection  now  than  ever  fince  the 
times  of  primitive  Chriftianity,  243. 

Benson  (Dr.)  cited,  190,  referred  to,  154.187.  316.  324.  331.410. 

Bethesda  pool,  defign  of  the  miracles  there,  131. 

Bible,  the  only  evidence  of  fuch  antiquity  as  is  to  be  our  guide,  161. 
vid.  Scripture. 

BUir 


INDEX. 

Blair  on  Chriji'*^  Sermon  on  the  Mount,  290. 
BleJJjng,  each  prefent  one  a  pledge  of  others  future,  80. 
Blood,  the  decree  about  abftaining  from  it  related  only  to  things  in- 
different in  themfelves,  154.    The  life  or  foul  of  man  placed  in 
it,  376,  7. 
Blood-gniltinefs,  that  confefled.  in  Pfal.  li.  14.  relates  to  the  murder  of 

the  Mejpah,  174. 
BocHART  cited,  54. 
Body,  the  better  known,  the  better  able  we  are  to  preferve  it,  229, 

Diforders  of  it  not  increafed  in  general,  ib.  vid.  Difeafes. 
BoEHMER,  his  diflertations  on  the  primitive  church  and  ecclefiafti- 

cal  authority  recommended,  159.  cited  168,  240,  241. 
BoLiNGBROKE,    his  letters  on   the  lludy  of  hiilory,  244.    Efiays, 

7.  64.  88.  98, 99,  152. 204. 206.  210. 
BossuET,  on  the  ufe  of  continuing  the  "Je^ws  and  Samaritans,  173. 
Boyle's  lefture,  the  inftitution  vindicated,  25. 
Brazetz  ferpent,  the  probable  import  of  it,  and  ceremony  attending 

it,  174. 
Breath,  the  life  of  man  placed  in  it.  376,  7. 

BuDDEUs,  de  bonarum  literarum  decremento  non  metuendo,  22S. 
Burnet  (B.L.)  cited,  102. 

C. 
Cain,  his  offering  in  fome  vifible  manner  rejefted  by  the  Deity,  51, 

on  what  account,  ib. 
Calmet,  323. 

Can  A,  marriage  there,  vid.  Marriage. 
Canaan,  a  prieft  of  the  true  God  there,  71. 

Canaanites  fpared  till  ripe  for  deftruftion,  86.  had  the  greateft  means 
of  information,  90.  incorrigibly  wicked  when  ordered  to  be  extir- 
pated by  the  Je^zvs,  ib.  How  far  their  punifhment  reached,  ib. 
and  on  what  condition  infiifted,  89.  why- by  the  Jenvs,  91.  Rea- 
fon  and  neceffity  of  inflidling  it,  ib.  Ufe  and  propriety  of  doing 
that  by  the  fword,  ib.  of  the  Jenvs,  ib.  This  not  out  of  fpecial  fa- 
vour, but  for  a  warning  to  them,  ib.  Objeftion  from  the  Canaa- 
nites not  having  proper  notice,  anfwered,  85,  86.93. 
Canon  of  interpreting  the  Scripture,  the  moft  ufeful  one,  328. 
Capthuify  of  the  Jc-lvs  in  Babylon,    its  effedt  on  them,  92.  difperfes 

them  all  over  the  eafl,  148.  vid.  Je-ivs. 
Carthaginians  no  better  than  their  anceflors  the  Canaanites,  104. 
Casaubon  (If.)  209. 

Castalio,  his  threefold  divifion  of  the  matter  offcripture,  268. 
Celsus  of  the  rife  and  progrefs  of  medicine,  215. 
Center,  mankind  all  fpread  from  one,  209. 
Ceremonies,  why  fo  riiany  in  the  je^ivijh  religion,  88. 
Characicrifricks,  obfervation  on  the  principle  of  morals  advanced  in 
them,  249.  The  author  of  them  and  of  the  Fable  of  the  Bees  in 
two  oppofite  and  equally  abfurd  extremes,  ib. 
Charity  unites  all  Chriftian  virtues,  184,  292.   at  a  great  height  now, 

243- 
Charity-fchools  have  greatly  contributed   to  promote  the  knowledge 
and  praiSlice  of  religion  amongil  us,  243. 

E  e  2  Childhocd 


INDEX. 

Childhood  Q,{  \\vz  world,  63,  81,  144,  hz. — of  Chrilliamty,  153,  154. 
Some  nations  in  it  yet,  184. 

Chihiren  reprefent  true  ChrilHans  in  their  humility  and  innocence, 
3I0.  become  men  earlier  in  thefe  latter  ages,  218. 

Chinese,  far  from  deferving  the  extravagant  charafter  that  has 
been  j^iven  of  them,  29.  Their  architefture,  211.  Their  fmall 
fkill  in  allronomy, //5.  and  212.  The  caufes  of  their  ignorance, 
30.  Of  the  flow  progrefs  of  religion  amongft  them,  ib.  Their 
fkill  in  chronology,  geography,  mechaaiicks,  metaphyficks,  212, 
213.  have  not  yet  got  an  alphabet,  ib.  Their  civil  policy,  their 
government,  morals,  and  religious  notions,  ib.  great  hypocrites, 
ib.  perhaps  originally  a  colony  from  Egypt,  ib. 

CHRIST,  his  original  ftate,  275.  Alanner  of  his  humiliation,  276. 
private  life,  280.  Ill  confequence  of  difputes  concerning  the  mo- 
das  of  the  union  of  his  different  natures,  227.  Ufe  and  excellence 
of  his  undertaking  for  us,  293,  &c.  beft  accommodated  to  our 
capacity,  ib.  fittell  to  move  our  pafhons,  294.  Whence  his  cha- 
rade" apt  to  affeft  us  more  than  even  that  of  God  the  Father,  ib. 
Circumilances  of  the  heathen  world  when  he  came,  ib^  Neceffity 
for  his  coming  to  remove  their  prejudices  and  delufions,  ib.  to 
eftablifli  the  belief  of  one  Mediator,  ib.  Born  perhaps  in  the 
fame  place  where  his  Father  Da-vid  kept  fheep,  71.  probably 
conduced  the  IfraeUtes  through  the  vvildernefs,  85.  and  had  them 
placed  more  immediately  under  his  government,  ib.  though  he 
adminillred  the  great  affairs  of  the  world  in  every  difpenfation,  ib. 
Why  he  appeared  in  a  ftate  of  infancy,  276,  277.  and  grew  up 
gradually,  ib.  Why  not  in  a  flate  of  maturity,  ib.  Why  he 
deferred' his  miniflry  till  he  was  thirty  years  old,  278.  Why  he 
chofe  fo  low  a  condition,  280,  and  lived  fo  much  in  private,  138. 
288.  and  removed  from  place  to  place,  138.  His  temptation  in 
the  wilderuefs  a  'vijicn,  75.  Why  he  hindered  his  being  proclaim- 
ed the  Miffiah,  139.  yet  did  not  difclaim  that  charader,  ib.  Why 
he  did  not  open  his  commiffion  before  either  the  Jezvijh  or  Roman 
governors,  ib.  His  familiar  way  of  converfmg  with  his  difciples, 
208,  ^^c.  devotion,  ib.  fermon  on  the  mount,  290.  Mixture  of 
greatnefs  and  humility,  mildnefs  and  feverity  in  his  charafter,  291,. 
3C0.  reafon  of  it,  ib.     Nature  and  tendency  of  his  miracles.  279, 

301.  His  general  converfation,  ib.  carriage,  ib.  efpecially  towards 
governors  in  church  and  flate,  308.  chiefly  converfant  in  focial 
duties,  307.     Excellence  and  ufe  of  the  pattern  he  fet,  ib.  and 

308.  comprehenfivenefs  thereof,  ib.  Teftimony  of  a  late  infidel 
jn  its  favour,  ib.  his  guarding  againft  envy  and  offence,  280.  30S. 
524.  againft  all  fufpicion  of  afting  in  concert  with  his  relations, 

302.  Nature  of  his  miracles,  301,— 4.  Defence  of  the  firll  pub- 
lick  one,  ib.  His  adlions  not  recorded  with  all  their  circumftances, 
274.  320.  nor  his  reafoningS  fet  down  at  large,  ib.  nor  any 
deduitions  made  from  either,  274.  The  reafon  of  this,  ib.  The 
doftrines  he  taught,  108.  his  manner  of  teaching occaftonally,- 

309,  &c.  many  inftances  of  it,  310.  Ufe  thereof,  320.— 24,  &c. 
—  by  parables,  324.  reafbns  for  it,  325.  Decorum  and  propriety 
of  thtm,  ib.     Antiquity  and  excellence  of  that  way,  ib.  —  \nfigu- 

rati-v- 


INDEX. 

rati-ve  expreffions,  324.  and  the  words  of  Tome  old  pi-^'hct,  ib. 
His  kmnxjlcdge  of  men's  thoughts,  330.  inllances  ot  it,  ih.  and  331. 
Hence  often  faid  to  anjk'jer,  when  no  queftion  is  afk:i.d,  ib.  fpeaks 
and  ads  in  exacl:  conformity  to  'Jc--jjift3  culloms,  326,  327.  adapts 
himfelf  both  to  the  language  and  opinions  of  the  vulgar,  ih.  treats 
of  things  in  the  moft  popular  way,  326.  his  words  to  be  taken  in 
the  ordinary  vulgar  fenfe,  ib.  his  doftrine  plain,  praclical  and  per- 
tinent, 328.  confills  of  moll:  fubllantial  duties,  general  rules  and 
univerfal  principles,  ib.  inftances  of  fuch,  ib.  iJ  j'e.q.  his  death  the 
confequence  of  owning  himfelf  to  be  the  Mejjiah,  281.  whether 
to  be  confidered  as  a  propitiatory  facrifice,  ib.  whether  fuch  ex- 
pedled  from  the  MeJ/iah,  5 1 ,  The  rraturc  and  defign  of  it,  ib. 
properly  voluntary,  284.  why  fo  great  llrefs  laid  on  that  laft  acl,  282. 
Wrong  notions  concerning  it,  ib.  feems  to  include  fomething  vica- 
rious, 286.  yet  may  perhaps  be  accounted  for  by  an  accommodation 
to  the  facriiical  mode  of  worfhip,  ib.  compared  to  feveral  parts  ot 
the  Je--wijh  difpenfation,  ib.  but  not  exaftly  conformable  to  any, 
ib.  exceeded  them  all  in  its  efFefts,  ib.  reprefented  by  ChriJI  under 
the  fimilitude  of  a  Shepherd  laying  do-ixin  his  life  for  the  jheep,  ib. 
The  benefits  difpenfed  on  occafion  of  it  refemble  other  parts  of 
the  divine  ceconomy,  ib. 

Chrijlianity,  the  import  of  that  inllitution,  290.  End  and  ufe  of  it, 
16.  an  improvement  on  natural  religion  as  well  as  former  inft:- 
tutions,  226,  293,  &c.  Method  of  propagating  it,  15,  Sec.  com- 
pletely delivered  at  firft,  but  not  fo  underilood,  46,  47.  Qualifi- 
cations requifite  to  its  reception,  28.  and  continuance  in  any 
Country,  29.  prepollercus  methods  of  advancing  it,  ib.  Caufcs 
of  its  flow  progrels  in  China,  zq,  and  212.  and  both  the  Indies,  31. 
why  not  more  univerfal,  15,  &c.  Objefticns  to  the  method  oi 
conveying  it,  ib.  Want  of  univerfality  laid  the  greateft  llrefs  on 
by  modern  unbelievers,  42.  given  up  at  laft  by  Chubb,  ij.  equally 

'  univerfal  with  the  law  of  nature,  6,y.  Objeftion  anfwered,  7. 
Why  that  cannot  be  fo,  8,  9,  &c.  Beauty  and  convenience  of  the 
prefent  fyftern,  10,  14.  Inconveniences  of  communicating  reve- 
lation by  immediate  infpiration  to  each,  11^,— -26.  —  Anfwcr  to 
Qhrifiiajiity  not  foundtd  on  argiancnt,  ib.--or  by  a  repetition  of  mira- 
cles in  every  age,  27.  to  be  propagated  gradually,  ib.  and  by  the 
common  methods  of  inflruftion,  16.  different  to  diflerent  perfons, 
times,  and  places,  34.  partakes  of  the  temper  of  each,  30,  47. 
Cafe  of  thole  who  have  it  not  communicated  to  them,  34,  188. 
EfTeds  which  it  will  certainly  produce,  109.  Whether  in  this 
life  or  not,  ib.  general  benefits  thereof,  35.  extend  to  thofe  un- 
der former  difpenfations,  186,  187.  the  dodlrines  of  it,  ic8.  Why 
not  communicated  to  the  world  much  fooner,  47,  107.  not  wanted 
for  fome  time,  62.  previous  difpenfations  proper  with  regard  to 
both  yeiv  and  Gentile,  110.--112.  delivered  probably  about  the 
middle  age  of  the  world,  113.  Its  evidcn?fe  not  perpetually  de- 
creafing, /^.  in  the  fulnefs  of  time,  107.  Maturity  of  the  world, 
127.  in  a  period  fitteft  for  that  purpofe,  IJ3.  wanting  it  moft, 
1 14,--!  22.  and  yet  better  qualified  than  any  of  the  foregoing  both 
to  receive,  128,  129.  and  tranfmit  it  down  to  poftcrity,  129—134. 

K  e  3  1  he 


INDEX. 

The  circumftances  ofthejeavs  peculiarly  fit  for  that  purpofe,  136, 
137.  as  fubjeft  to  theRomam,  ib.  and  fuperlatively  wicked,  138.-- 
140.  How  far  that  contributed  to  the  common  good,  140.  Stand- 
ing evidence  of  its  truth  from  fo  many  of  them  rejefting  it,  ib. 
State  of  the  world  at  its  promulgation  fummed  up,  144—150.  in 
its  infancy  during  Chrift's  ftay  on  earth,  151.  in  its  childhood 
under  the  apoflles,  153,  mixed  with  Judaifm,  ib.  Extraordinary 
gifts  necefiary,  154.  thefe  fometimes  mifapplied,  ib.  mixed  with 
gentih  philofophy,  ib.  The  myftery  of  iniquity  then  working,  155. 
This  age  in  point  of  knowledge  inferior  to  fubfequent  ones,  156, 

157,  could  not  extend  its  policy  till  the  Je-wijh  church  was  de- 
termined, 173.  corrupted  on  its  eftablifhment  in  the  Roma}i  em- 
pire, 155,  167.  overwhelmed  with  Pfl/>^/;y  z.nd.  Ma  hornet  anifjn,  169. 
yet  even  reformed  in  fome  refpefts  by  the  latter,  170.  Schemes 
of  it  in  different  ages,  169.  propagated  in  a  gradual  manner  both 
externally,  172.  and  internally,  178.  Objeftion  from  the  dark 
ages  of  Popery,  177.  Where  it  has  prevailed,  it  prevailed  more 
entirely  than  any  other  religion,  175.  mixed  with  other  fyftems 
and  hid  under  other  names,  ib.  not  in  fo  narrow  a  compais  now 
as  is  imagined,  176.  Some  traces  of  it  in  molV  parts  of  the  world, 
ib.  refines  the  notions  even  of  thofe  who  do  not  formally  embrace 
it,  182.  The  face  of  it  flill  miferably  deformed,  184,  191.  Ex- 
traordinary advantages  attending  the  reformation,  176.  improving 
ever  fmce,  177,  179.  Objeflion  from  the  late  growth  qf  infidelity 
and  prophanenefs,  180.  not  yet  arrived  at  its  mature  ftate,  181. 
defedls  in  its  adminiftration,  182,  183.  and  the  fludy  of  it,  264, 
268.  Remedies,  190,  257,  262,  Some  parts  of  fcience  not  yet 
brought  to  perfedion  which  began  to  be  cultivated  before  its 
commencement,  181.  Privileges  of  it  reach  to  the  good  men  of 
old,  188. 

Chrijiians,  have  upon  the  whole  been  always  better  than  the  heathens, 
2^1  •—primiti--ve,  how  far  they  had  the  advantage  of  others,  157 — 

162.  How  far  to  be  followed  in  the  interpretation  of  Scripture, 

158,  9.  in  the  government  and  ordinances  of  the  church,  ib.  and 

159,  Dodlrines  and  ufages  in  which  every  Chriftian  church  now 
differs  from  them,  ib.  their  proper  authority,  ib.  foon  degenerated, 

163,  164.  a  probable  reafon  why  divine  providence  permitted 
this,  ib. 

Chronology,  the  uncertainty  of  it  among  the  ancients,  207,  208. 

Chrysostom,  too  credulous  in  point  of  miracles,  167. 

Chubb  confuted,  7,  15,  301,  311,  327.  Some  account  of  him,  304. 
his  remarkable  teftimony  in  favour  of  Chrill's  charader,  305. 

Church,  primitive,  v/hat  deference  due  to  it,  165.  what  its  authority 
in  afcertaining  the  fenfe  of  Scripture,  160,  161.  may  vary  its  go- 
vernment and  rites  in  every  age,  ib-  Its  hiftory  when  moll:  de- 
fedlive,  136,  Every  particular  one  wants  amendment,  191.  what 
previoufly  requifite  to  any  material  one  in  ours,  240. 

Cicero,  his  declaration  of  the  great  uncertainty  of  moil  things, 
119 — 121.  makes  it  probable  that  the  Philofophers  in  general 
were  Atheifts,  120,  doubts  of  a  providence,  ib.  denies  the  im- 
mortality of  the  foul,  119.  recommends  fuicide,  ib.  ridicules  the 

fables 


INDEX. 

fables  about  a  future  Rate,  121.  his  fentiments  of  true  beneficence, 
■312.  the  fame  that  Chrifl  enjoined,  ib. 

Circwncijion,  whence  derived  by  the  Egyptians,  69.  infifted  on  by 
feveral  Chriftians  after  the  defcent  of  the  Holy  Ghoft,  152.  con- 
tinued by  the  bifhops  of  Jerufakm  till  the  time  o^  Adrian,  153. 

Circumjlances  omitted  fometimes  in  the  Sciipture-Hiftory,  320.  con- 
fequences  of  it,  322. 

Clagett  (Dr.  W.)  131.  274,  32-I.  330. 

Clarendon  (Lord)  his  effays  cited,  39.  160.  165 — 167.  238.  242. 
257 — 260, 

Clarke  (Dr.  S.)  75.  132.  308.  328. 

Clajfes  of  beings,  as  they  rife  above  each  other  now,  may  preferve  a 
like  uniformity  in  fucceflion  to  ail  eternity,  231. 

Cloathing  originally  of  the  fkins  of  beafts  offered  in  facrifice,  52. 
This  of  divine  appointment,  ib.  The  intention  and  propriety  of 
it,  ib. 

Commerce  fpreads  the  knowledge  of  religion,  28.  179. 

Com?tuaiic(Uicn  of  good  moral  and  natural,  why  fo  unequal,  8,  9.  13, 
14.  of  revelation,  why  fo  partial,  15,  16.  the  fame  objedlions 
againft  any  other  method  of  communicating  it,  26,  27. 

Cofnmunicatiot?  between  God  and  man,  conftant  at  firll,  47.  interrupt- 
ed at  the  fall,  ib.  more  frequent  in  early  times,  53.  58.  72.  with- 
drawn as  men  became  unworthy  of  it,  67.  reftored  in  one  fenfe 
under  Chriitianity,  291. 

Compafs,  difcovery  of  it  contributes  to  a  new  publication  of  Chrilli- 
anity,  179. 

Confucius  does  the  fame  thing  to  the  Chinefe  as  Socrates  to  the 
Greeks,  and  about  the  fame  time,  125,  226.  fuppofed  to  be  ac- 
quainted with  the  Jev.'ijh  religion,  148. 

Confujton  of  languages,  the  neceifity  for  it,  65. 

CoNSTANTiNE,  the  confcqucncc  of  his  becoming  a  Chriftian  juft 
when  he  did,  128.  the  corruptions  of  religion  in  his  time,  170,171. 

Conjiantinople,  the  confequence  of  its  being  made  the  feat  of  the 
Eaftern  Empire,  1 70.  of  its  being  taken  by  the  Turks,  ib. 

Contrcverftes,  what  havock  made  by  them  about  Mahomet'' s  time,  171. 

CoROMANDEL,  the  JeiMs  on  that  coafl:  have  a  temple  refembling 
Solomon'' s,  149. 

Corrupt io?i  of  the  earth  at  the  deluge,  a  vulgar  error,  201. 

Corruptions  oft  make  way  for  greater  foundnefs,  167.  in  religion 
gradual,  as  their  remedy,  176.  don't  hinder  it  from  being  in  the 
main  progreffive,  ib.  thofe  of  the  church  in  Mahomet\  time,  170, 
171. 

Covenants  between  God  and  man,  to  be  underftood  a?  fchcmes  of 
government,  :;o.  281.  the  original  one,  50.  each  a  pledge  of  other 
diftant  and  fuperior  ones,  80.  The  benefit  of  that  made  with  tJie 
JexKis  extended  to  all  mankind,  102,  103.  Advantages  of  being 
included  in  that  of  Chrift,  188. 

Creatures,  man's  dominion  over  them,  what  ineluded  in  it,  53.  God's 
original  dominion  over  them  acknowledged  by  facrifice,  50.  Con- 
fumption  of  them  no  objeftion  to  that  being  a  divine  inllitution, 
56. 

Ee4  Crellius 


INDEX. 

Crellius  cited,  102.  312. 

Citrfc  of  Adam,  49.  109.  187.  reverfed  by  Chrift,  348,— 9.   of  the 

ground,  removed  at  the  deluge,  62.  200. 
Cufiom,  the  ufual  and  beft  plea  for  idolatry,  296, 
Cujioms,  Je-ivijh  in  various  parts  of  the  world,  149. 

D. 

Damon  of  Socrates  what,  336.  often  concerned  itfelf  in  very  low  af. 
fairs,  ib.  in  indifferent  aftions,  ib.  was  all  either  fancy  or  fidtion,  ik. 

Davjfon  (Mr.)  48.  54. 

Day  of  the  Lord,  what  it  means,  362.  387. 

Dead,  ftate  of  them  defcribed  in  Scripture,  386,  391.  Objeftions 
anf.vered,  405,  See. 

Death,  Tiicral  fubftituted  in  the  room  of  natural,  427 .  the  Scripture-fenfe 
of  that  wcrd,  346, — 7.  brief  anfwer  to  the  arguments  againft  it 
ftom  reafon,  419.— introduced  by  Adam,  282.  whether  inflidled 
merely  as  a  penalty,  ib.  aboliihed  by  Chrift,  187.  348.  350.  why 
fo  much  of  its  power  ftill  left,  350.  a  very  ufeful  difpenfation,  ib. 
353,4.  Nature,  end,  and  uie  of  it  under  the  Chriftian  cove- 
nant, 356.  No  more  now  than  z.  jleep,  360.  '  That  and  the  refur-. 
reftion  coincident,  15-5.  361.  The  notions  held  of  it  by  many  of 
the  heathen,  357.     Scripture-fenfe  of  it,  386—391. 

Death  of  Chrift,  the  manner  of  it,  284.  voluntary,  ib.  why  fo  great 
ftrefs  laid  on  it,  282.  whether  it  had  the  nature  of  a  vicarious 
facriiice,  ib.  the  notion  cleared  from  mifconftruflions,  ib.  not 
merely  an  allufion  to  the  legal  facrinces,  284.  nor  as  a  teftimony 
to  the  truth  of  his  doftrine  only,  ib.  purchaied  for  us  eternal  life, 
283.  a  fclieme  of  divine  government,  284.  does  not  imply  the 
paying  an  equivalent,  or  infinite  fati5fad\ion  to  vinditlive  juftice, 
ib.  fome  refemblance  in  it  to  other  parts  of  the  divine  ceconomy, 
286. 

Decay,  Vv'hether  any  appearance  of  fuch  in  the  earth  or  heavens,  199.. 

Decline,  no  figns  of  it  in  the  natural  world,  203.  Confequences  of 
fuppofing  it  in  the  moral  world,  241,  2,  244,  250. 

Dciji,  how  afFefted  by  the  notion  of  a  progrefs  in  religious  know- 
ledge, ^'c.  250. 

Delakey  (Dr.)  36. 

Deluge  brought  on  the  world  in  mercy  both  to  that  generation  and 
their  pofterity,  61.  Refleclions  naturally  arifmg  from  it,  63.  did 
not  increafe  the  curfe  of  barrennefs  on  the  earth,  61,  200.  nor 
fhorten  the  lives  of  men,  201. 

De/erf,  the  idea  of  it  connedled  with  that  of  liberty,  17.  the  agree- 
ablenefs  thereof,  ih. 

De'vction,  various  ways  of  men's  exprefting  it,  55.  Sacrifice  a  proper 
and  a  neceftary  one  for  the  primitive  times,  ib.  Forms  of  it 
among  the  heathen  improved  after  the  publication  of  Chriftianity, 
182.  more  rational  ones  now  than  in  former  times. —  244.  That 
of  Chrift,  a  fpecimen  of  it,  289.  ours,  why  apt  to  be  more  raifed 
with  the  contemplation  of  Chrift  than  even  of  God  the  Father, 
293,  295. 


INDEX. 

Dio  Cassius,  his  account  of  the  Jenxi  under  the  Roman  govern- 
ment, 97. 

Difciples  of  Chrift,  the  lownefs  of  their  capacity  and  views,  287  — 
288.  his  intent  in  chufing  fuch,  287.  difficulty  of  dealing  with 
them,  lb.  manner  of  his  converfing  among  them,  2S8. 

Di/cord,  probably  occafioned  the  original  difperfion  of  mankind,  6c. 

Difco'veries,  all  times  and  places  not  alike  tit  for  thera,  235.  their 
progrefs  gradual  in  the  main,  ib.  thofe  of  modern  times  greater  in 
proportion,  228. 

Di/eafes  do  not  in  general  multiply,  but  rather  our  obfervations  on 
them,  229.  if  fome  new  ones  arife,  old  ones  ceafe,  ib.  the  art  of 
curing  them  founded  wholly  on  experiments,  215,  216.  not  defign- 
ed  to  receive  the  fame  improvements  with  other  arts,  229.  Vid. 
Medicine. 

Di/obedience  of  Adam,  why  the  firft  a(5l  of  it  had  fuch  a  penalty,  7,82,  , 

Diforders  of  body  and  mind,  do  not  increafe  in  general,  229.  Vid. 
Di/eajes. 

Difpetifations  of  religion,  all  in  their  proper  times,  and  each  fubfe- 
quent  one  an  improvement  on  the  former,  47--80.  nev^er  better 
underftood  than  at  prefent,  179.  analogous  to  thofe  of  providence, 
181. 

"Difperfion  of  mankind,  the  occafion  of  it,  65.  Neceffity  for  it  to 
check  the  progrefs  of  idolatry,  z^.-— of  the  Je^s,  the  great  means 
of  propagating  the  knowledge  of  the  true  God,  94. 

Difpoftions,  whence  formed,  10,  11.  fuited  to  a  perfon's  ftate  In 
general,  ib. 

DiJ\uifitio7is,  free  and  candid,  240. 

Diflempers,  Vid.  Difeafes. 

Di'verjity  of  orders,  neceffary  for  foclety,  8.  —of  genius,  whence  it 
arifes,  9,  10.  of  religion,  how  far  unavoidable  under  the  prefent 
conftitution,  33. 

Diuination  in  contempt  about  our  Saviour's  time,  131. 

Divifibility  not  inconfillent  with  a  power  of  thinking,  415. 

Do£irine  of  Chriftianity,  of  what  nature,  108,  291,  2.  why  not  de- 
livered in  a  fyftematic  method,  108. — of  Chrift,  the  excellence 
thereof  in  various  refpecls,  328. 

Doddridge  (Dr.)  264.  267.  302.  315.  318. 

Dominion  of  God,  his  original  one  acknowledged  in  facrifice,  £;o.  — 
of  man  over  the  creatures,  what  it  implied,  54.  fome  of  no  ufe  to 
him,  but  for  food,  ib. 

Dream,  revelations  made  in  it  not  always  diftinguilhed  from  real 
fadls,  75. 

DucHAL  (Mr.)  cited,  374.  referred  to,  289.  309. 

DURELL,  (Dr.)   186. 

Duties  of  a  focial  kind,  moll  univerfally  beneficial,  307.  Pattern  of 
them  fet  by  our  blefled  Saviour,  301%  309. 

E. 

Earth,  whether  lefs  fruitful  now  than  formerly,  199—203.  Whether 
the  curfe  on  it  was  increafed,  or  taken  off  at  the  deluge,  199.  Why 
not  more  fully  peopled,  203. 

Eafiern 


INDEX. 

Eajlern  writings,  their  character,  327. 

Eclipfes,  the  ignorance  of  the  Chijtcfc  in  relation  to  them.  29,  ^o. 

Edm^  what  might  be  gathered  from  the  tranfadion  in  it  by  our  Jiril 

parents,  59.  the  place  might  be  vifible  for  fome  time,  ib. 
E<^ucation,  more  early  now  than  formerly,  218. 
Edwards  (Dr.  J.)  on  the  Father",  164,  165. 
Edwards  (Mr.)  on  Grace,  380. 
£^'^j  of  Chriilianity,  109.  181.  182.  237. 

Egyptians  converfe  with  Abraham,  69.  probably  receive  from  him  the 
rite  of  circumcifion,  ib.  their  punifhment  in  Afo/^j's  time  a  real 
bleffing  to  them  and  their  neighbours,  84.  the  notions  of  a 
future  ftate  derived  to  them  from  the  Greeks,  117,  118.  their  falfe 
pretences  to  antiquity  confuted  by  Mofcs  in  many  articles,  206, 
—  7.  their  learning,  209,  210.  their  ikill  in  phyfick, /^.  and  213, 
214. 
Egypt,  the  mother  of  arts  and  miftrefs  of  religion,  213.  its  anti- 
quity fabulous,  ib.  confuted  by  Mo/cs,  206.  its  antient  learning 
not  fo  great  as  ufed  to  be  imagined,  213.  acquainted  with  the 
worfhip  of  the  Jeivs  by  the  temple  ofOfzias,  96.  V.  Ptolemy. 
Elegance,  its  effedt  on  fociety,  220.  whether  we  are 'arrived  at  its  juft 

ftandard,  ib. 
Ellis,  his  natural  hiflory  of  corallines,  419. 

Empire  (Roman)  the  ftate  of  the  Je-ivs  under  it  for  fome  time,  97. 
its  extent  and  fettlement  contribute  to  the  fvvift  propagation  of 
Chriftianity,  127,  8.    when  its  head   became   a  convert  it  gave 
Chrillianity  a  large  fpread,  128.  previous  difpofition  of  it  to  that 
purpofe,  ib.  its  bringing  the  Je-ivs  under  fubjeaion,  a  remarkable 
circumftance  very  requifite  to  the  completion  of  prophecies  re- 
lating to  the  Mejpah,  136,  137,  140.  introduces  its  pomp  and  pa- 
geantry into  Chriftianity,  when   that  becomes   ellabliftied,   167. 
on  its  diflblution  fcatters  Chriftianity  abroad  with  it,  175.    and 
Liberty,  ib.  often  exceeded  modern  times  in  cruelty,  243. 
Enoch,  what  might  be  fairly  inferred  from  his  tranflation,  60. 
Enthvftafm,  the  confequence  of  propagating  religion  by  immediate 
infpirations,  16.  unavoidable  in  any  other  method  but  theprefent, 
ib.^  the  nature  of  it  in  general,  17,   18,   19.  nothing  that  leads  to 
it  in  the  Chriftian  inftitution,  19,  20.     Anfwer  to  Chrijlianity  not 
founded  on  argument,  20 — 25.     Lord  Shaft sburf%  fyftem  of  morals 
runs  into  it,  249. 
En~oy  apt  to  prevail  in  decrying  the  prefent  ftate  of  things,  242. 
Epicurean  philofophy  rendered  the  notions  of  a  Deity  ufelefs,  122- 
Episcopius  cited,  70,71. 

Equability  in  natural  religion,  confequences  of  it,  13. 
Equality    in  natural  religion  impofiible,  6—14.    in  natural  good  in- 
confiftent  with  moral  good,  14,  in  the  abilities  of  men  pernicious 
to  fociety,  10. 
EJiabliJhinents,  the  confequence  of  long  neglefting  to  review  them, 
239,     Reafons  of  fuch  negledl,  240.     Room  for  examining  our 
own,  ib.     Helps  toward  it,  ib. 
Eftcem,  the  notion  of  it  includes  liberty,  17,  18. 
E'vangelijis  do  not  record  our  Saviour's  difcourfes  at  large,  274.  nor 

add 


INDEX. 

add  all  the  circumftances  to  his  aftions,  ih.  nor  make  dediiftlcns 

from  them,  275.     The  wifdom  of  that  condud,  ib.     Defign  of 

each  Gofpel.  ib. 
E-vidence,    a  moral  one  fufficient   to  eftablifli    the    truth   of  facred 

hiftory,  267.    That  of  Chriftianity  not  a  decreafing  quantity,  1 12. 
E'viU  Adam  knew  how  it  entered  into  the  world,  59. 
E^'il  one,    the  dominion  over  him  aflerted  by  God  Almighty  in 

Paradife,  59. 
Euripides,  his  free  treatment  of  the  poetic  deities,  338. often 

diftinguifhes  them  from  the  true  God,  ib. 
Examination  requifite  in  all  religious  matters,  23.  that  which  was 

made  into  the  grounds  of  Chriftianity  at  firft,  gives  the  ftrongeft 

confirmation  to  it  in  all  fucceeding  ages,  1 24. 
ExpeSiation  of  the  Mejjiah,  whence  it  might  arife,  142.  the  effeds  of 

it,  ib.  no  particular  qualification  of  the  time,  fo  as  to  confirm  the 

truth  of  his  miffion,  143. 
Experietice  muft  neceflarily  improve  the  world  in  all  parts  of  fcience, 

80.  220. 
Experiments,  the  rife  of  medicine  founded  thereon  according  to  Celfus, 

Extenfion  not  inconfiftent  with  cogitation,  415. 

Extitidion,  the  effed  oi  Adam^&  fall,  49.  109.  187.  345.  347. 

F. 

Fable  of  the  Bees,  the  author's  charafter,  245.  the  ill  efFedl  of  fuch 
writings,  ib.  they  villainize  mankind,  ib.  give  them  vile  notions 
of  their  fellow-creatures,  and  unworthy  ones  of  their  Creator,  ib. 
deftroy  benevolence,  truth,  honour,  &c.  246.  are  as  groundlefs, 
and  uielefs,  as  uncomfortable,  247.  A  real  fyftem  eflabliflied  in 
nature  upon  virtue,  ib.  felf-confiftcnt,  and  which  either  will  fup- 
port  itfelf,  or  be  fupported  by  the  Deity,  ib.  has  an  uniform  ten- 
dency to  promote  univerfal  happinefs,  ib.  Vice  the  contrary,  248. 
this  can  only  produce  good  by  accident,  and  being  over-ruled  to 
that  end,  ib.  is  in  itfelf  to  the  body  politic  what  poifon  to  the 
natural,  ib.  Natural  and  moral  qualities  equally  fixed,  248.  No 
fort  of  vice  in  general  a  real  benefit,  ib.  Luxury  deilruflive 
rather  than  advantageous  to  trade,  ib.  This  author's  principles 
in  the  cpp'^^fite  extreme  to  thofe  of  the  CharaSIerifiicks,  249.  both 
wide  of  the  true  mean,  which  lies  in  private  happinefs  purfued  by 
virtue,  ib.  this  ever  produftive  of  the  higheft  degree  of  happinefs 
on  the  whole,  ib. 

FaSls  barely  related  in  the  Gofpels  without  inferences  from  them, 
274.    Vid.  Evangelijis.' 

Faculties,  man  free  in  the  exercife  of  fome,  18.  the  harmony  amongft 
them,  ib. 

Faith,  a  dependance  upon  God ;  the  want  of  this  occafioned  Cain^s. 
offering  to  be  rejefted,  51.3  right  one  how  far  required  in  em- 
bracing Chriftianity,  23.  a  rational  one  neceifary  in  all  things  re- 
lating to  it,  ib.  how  that  is  confiftent  with  praying  to  continue 
ftedfaft  in  it,  23,  24.  Faith  in  Chrift  to  come,  equally  meritori- 
ous as  that  in  him  already  come,  i  %-j. 

Fall, 


INDEX. 

Fallf  the  confequcnces  of  it  on  Adam,  49,  109,  on  the  earth,  200. 
on  all  mankind,  ib.  and  345,  6,  7.  revcrred  by  Chrift,  187. 
291.  347,  &c.  what  might  at  firft  be  inferred  from  the  traniadion 
in  Eden,  59.  Animal  facrifice  could  not  be  infdtuted  before  it,  56. 

Farmer  (H.)  his  enquiry  into  Chrifl's  temptation  in  the  vvilder- 
nefs,  75.  138.  187.  415. 

Fathers  of  the  church,  many  of  them  being  converted  from  Heathen- 
ifm,  bring  with  them  their  philofophy,  156.  raife  allegorical 
myfteries  on  plain  points  of  Scripture,  226.  not  the  beft  interpre- 
ters of  difficult  ones,  157.  164,  165.  have  made  as  grofs  miftakes 
as  others,  ib.  this  providentially  ordered,  ib.  did  not  underftand 
the  theory  of  religion  fo  well  as  fome  of  lefs  abilities  in  a  more 
learned  age,  157.  generally  lived  much  better  than  they  reafoned, 
160.  how  far  their  proximity  to  the  times  of  the  apoftles  gave 
them  advantage  over  others,  157.  This  fuppofed  advantage  of 
no  confequence  in  things  not  exprefly  enjoined,  ib.  it  would  be  a 
hardfl-iip  for  us  to  be  obliged  to  conform  to  all  fuch,  159.  Many 
conftitutions  of  different  ufe  and  neceffity  in  different  times,  ib.  A 
liberty  of  changing  thofe  left  by  the  founders  of  the  Chriftian 
church,  ib.  Difficulty  of  knowing  the  general  fenfe  of  the  church 
in  times  really  primitive,  166.  Sacred  truth  to  be  fought  only  in 
the  Scriptures,  ib.  Nothing  ever  determined  by  appeals  to  any 
other  judicatory, /i^.  The  appellants  don't  well  underftand  what 
they  mean  by  that  of  the  primitive  times,  ib.  The  Fathers  often 
inconfiftent  with  each  other,  and  with  themfelves,  ib.  Where  they 
agree,  their  reafon,  not  authority,  ought  to  govern,  ib.  Chriftiani- 
ty  in  its  childhood  when  they  wrote,  164.  V/e  fhould  have  un- 
derftood  the  Scriptures  better  without  them,  ib.  They  juftify  fuch 
rites  as  led  to  popery,  ib.  No  Chriftian  church  now  in  the  world 
holds  all  that  they  did,  ib.  nor  is  it  worfe  for  not  doing  fo,  ib. 
Hypocrify  to  pretend  that  refignation  to  them  which  ufed  to  be  in- 
lifted  on,  166.  neither  requifite  in  matters  of  opinion  nor  pradlice, 
ib.  Inftances  of  variations  from  them  in  each  refpedl,  ib.  which 
we  have  reafon  to  believe  not  unacceptable  to  God,  ib.  The  real 
reverence  due  to  them,  ib.  both  their  learning  and  piety  extraor- 
dinary for  the  times,  ib.  Religion  and  truth  more  like  to  fuffer  by 
a  too  fupine  refignation  to  them,  than  by  receding  from  them, 
167.  Foreign  Proteftants  have  no  fuch  high  opinion  of  them,  161, 
162.  Authors  who  have  treated  them  freely,  ib.  Le  Ckrc's  juft 
apology  for  it,  ib. 

Feaji,  occafional  difcourfe  of  Chrift  upon  it,  312. --of  Tabernacles 
alluded  to,  316, 

Figurative  expreffions,  why  ufed  by  our  bleffed  Saviour,  316. 

Fijhers,  allufions  to  the  occupation,  314,  321. 

Fitne/s  of  the  time,   in  each  nation,  for  receiving  a  religion,  what 
conftitutes  it,  29.  Objeftion  from   the  Chinefe  anfwered,  ib.    Fit-  \ 
nefs  of  that  in  which  the  Chriftian  was  introduced.  Vid.  Chrijii  unity. 

Flejh,  the  eating  of  it  allowed  to  mankind  from  the  beginning,  53, 

54-         ,        J., 
Flood  oi  Noah  did  not  increafe  the  barrennefs  of  the  earth,  59,  61, 

200.  nor  Jhorten  the  lives  of  men,  201,  introduced  in  mercy  to 

that 


INDEX. 

that  generation,  as  well  as  their  poUerity,  6i.  Reflexions  natu- 
rally arifing  from  it,  63,  64.  Man's  knowledge  after  it  fuperior 
to  what  it  was  before,  ib. 

Food  (animal)  ufed  from  the  beginning  of  the  world,  53. 

Freedom  of  man  allowed  to  confift  with  all  the  methods  of  commu- 
nicating revelation,  15,  16.  what  tokens  of  it  in  the  human  con- 
ftitution,  10,  II.  its  limits,  ib.  not  entirely  fuperfeded  by  aflbcia- 
tions,  17,  18.  the  fuppofition  of  it  the  fole  ground  of  merit,  ib. 
and  of  the  pleafure  we  receive  in  exercifing  moil  of  our  faculties,  ib. 

Fuhefs  of  the  time,  the  fame  as  a  ftate  of  maturity  in  the  world,  42. 
127,  140 —  150.  in  v/hat  refpeds  the  time  of  Chrift's  appearance 
was  fuch.   Vid.  Chrijlianity. 

Fundament  ah '\x\Q\ix\^\?imX.y,  no  room  for  any  difpute  about  them,  184. 

Future  Jiate  might  be  coUefted  from  the  tranfadion  in  Paradife,  59. 
the  tranflation  of  Enoch,  60.  the  promife  to  Abraham,  68.  70. 
not  explicitly  taught  under  the  Mofaick  inftitution,  which  was 
built  chiefly  on  temporal  promifes,  in  order  to  feparate  the  Jevjs 
from  other  nations,  and  fecure  them  from  idolatry,  87.  102,  103. 
235.  Vid.  Law  of  Mc/}^.--neceirary  to  the  fupport  of  virtue,  254.— 
has  no  conneftion  with  the  natural  immortality  of  the  human  Ibul, 
421 — 24. 

G. 

Genius,  natural  in  man,  what  confl:itutes  it,  11.  whence  the  diverfity 
in  it,  10.  Neceility  for  fuch  in  all  fociety,  ib.  Whether  the 
Ancients  were  fuperior  to  the  Moderns  in  that  point,  222. 

Gfntiles.  Vid.  Heathen, 

Ghoft.     Vid.  Spirit  and  Holy. 

Gifts  extraordinary  improveable  by  labour  and  lludy,  22.  fuch  not 
to  be  claimed  now-a-days,  without  the  fame  evidence  that  origi- 
nally attended  them,  21. 

Glafs  painting,  the  art  not  lofl^,  but  out  of  ufe  in  many  parts  of  the 
world  fmce  the  reformation,  204. 

GOD  Almighty,  the  wifdom  of  his  condudl  in  the  difpenfation  of 
both  natural  and  revealed  religion,  8—14,  8—28.  Whether  all 
kinds  of  worlhip  be  equally  acceptable  to  him,  33.  What  pro- 
vifion  he  made  for  the  inftruflion  of  the  antediluvian  world,  362. 
his  covenant  with  Noah,  ib,  with  Abraham  and  his  family,  63. 
obliged  to  treat  with  the  patriarchs  by  way  of  compaft,  jg.  his 
government  of  the  jfe-ivs,  85,  &c.  Intent  of  that  inltitution,  87, 
88.  not  confined  wholly  to  them,  89.  102.  Whether  they  ever 
abfolutely  rejefted  him,  92.  made  known  by  them  to  a  great  part 
of  the  world,  89.  93.  fent  his  prophets  to  foreign  countries,  100. 
not  partial  in  his  favours  to  the  Jctajs,  103.  makes  them  the  chief 
means  of  preparing  mankind  for  a  nobler  difpenfation  under  the 
Mcffiah,  1 10,  III.  introduces  that  in  the  fitteft  time,  112,1 1 3.  (Vid. 
Chrijiianity.)  a£ls  always  for  the  good  of  all  mankind,  150,  151. 
to  whom  he  extends  the  benefit  of  redemption,  185,  i  86.  His  work:? 
fuited  to  each  other,  and  in  a  fl:atc  of  progrefllon,  42.45.  217,  21H. 
226.  233.  difgraced  by  our  having  a  different  notion  of  them,  245. 
maJe  dependent  on  an  evil  principle  by  Ma7id:-uillc,  246.  his  per- 
feftions  in  themfelves  above  our  reach,  293.  reduced  to  our  level 

in 


INDEX. 

in  the  perfon  of  Chrift,  ib.  and  294.  the  love  of  him  not  taught 
by  heathen  writers,  293.  —  What  implied  in  his  being  called  the 
Go^of  any  one,  411.  his  will  the  foundation  of  morality,  254. 

Cods  of  the  hills  and  valleys,  81 of  the  Egyptians  openly  defeated, 

84.  of  the  heathen  in  general,  fuppofed  to  be  the  founders  of 
their  feveral  governments,  208.  The  inventors  of  arts  fo  termed, 
218.  Their  worlhip  merely  a  compound  of  abfurdity  and  immo- 
rality, 296,  7.  vid.  Idolatry. 

Coguet,  216,  217. 

Good,  natural  conftitutes  moral,  254. 

Go/pel,  the  hardfhip  of  its  vindicators  againft  modern  infidelity,  305. 
vid.  Chrijlianity . 

Go/pels  contain  bare  fafts,  without  deduftions  from  them,  274.  often 
omit  circumftances,  320,  321.  record  things  with  greater  fimplici- 
ty  than  heathen  writers,  334. 

Governmen'-,  the  neceffity  of  it  inhuman  fociety,  8.  implies  diverlity 
of  ftation  and  abilities,  ib.  and  9,10.  Hence  inequalities  in  na- 
tural religion,  10—14.  any  fchemes  of  it  founded  on  vice,  abfurd, 
248. 

Go'-vernments,  the  occafion  of  revolutions  in  them,  44.  Modern  ones 
better  calculated  for  the  good  of  the  governed,  219.  242,  243. 

Gcvemors,  duty  to  them  taught  and  pradlifed  by  our  bleffed  Saviour, 
307,  8. 

Grace  of  God,  neceffity  for  foliciting  it,  24,  Ufe  of  it  confiftent 
with  the  free  application  of  our  reafon  to  religious  matters,  ib. 

Greeks  maintained  as  grofs  errors  in  religion  as  any  other  people,  104. 
their  arts  difperfed  over  ./^«  at  the  downfal  of  ^/?x«Wer's  empire, 
175.  State  of  philofophy  amongft  them  when  Chrift  came,  117  — 
122. 

H. 

Habits y  the  force  of  them  in  forming  appetites,  &c.  11,12.  admit  of 
fome  degree  of  liberty  in  the  ftridl  fenfe,  ib.  (vid.  Ajfociations.)  The 
moral  feme  and  that  of  honour  properly  fuch,  249.  Ufe  and  ex- 
cellence of  that  part  of  our  conftitution  under  proper  regulations, 
ib.  Each  good  one  a  foundation  of  happinefs  in  a  future  ftate, 
231.  They  have  a  greater  influence  on  our  general  behaviour  than 
principles,  246.  yet  much  affedted  by  thefe,  ib.  often  the  ground 
of  morals,  252. 

Hadrian,  his  remarkable  perfecution  of  the  y^wj,  173.  Confe- 
quences  of  it  with  refped;  to  tYiQChriJiians,  ib. 

Hakewill  cited,  194. 

Hales  (Jo.)  of  thecaufes  offchifm,  183. 

Hallet  (Mr.)  cited,  208.— 9.  referred  to,  174. 

Happinefs  confifts  in  agency,  17.  incompatible  with  any  fixed  im- 
mutable ftate,  ib.  That  in  another  world  proportioned  to  the  fe- 
veral degrees  of  holinefs  here,  188,  Private  happinefs  the  ultimate 
end  of  virtue,  251. 

Harmony  among  our  faculties,  19.  of  the  Gofpels,  upon  what  plan 
to  be  formed,  310. 

Hartley,  i  i.  209.  229.  236. 

Har'vrJ},  alluded  to,  310. 

Hearts 


INDEX. 

Hearts  of  men  known  by  our  Saviour,  330.  Confequences  of  it  in 
his  teaching  and  reproving,  ih.  Hence  properly  faid  to  anfuier 
when  no  quejiion  is  allced,  ib. 

Heathens,  ancient,  their  circumftances  at  the  coming  of  Chrlft,  115. 
237.  296,  7.  in  general  worfe  than  "Jc^-ws  or  Chrifiians,  236. 
Their  morals  improved  by  Chriftianity,  182. — Modern, v.'hat  the 
generality  of  them  hold,  34.  the  cafe  of  fuch  as  to  another  life, 
ib.  and  188,  g.  very  different  from  thofe  who  wilfully  rejedl 
Chriftianity,  ib. 

Hea'ven,  that  of  ChriJ}ia?is  a  fuperior  degree  of  happinefs,  i88.  Hea- 
ven and  hell  not  perhaps  io  infinitely  diftant  as  is  commonly  fup- 
pofed,  198. 

Hebrews,  vid.  Jeivs. 

Herejy,  neceffity  for  its  being  permitted,  239.  None  fo  bad  as  be- 
lieving it  lawful  to  hate  men  for  opinions.  262. 

Heianannus  on  the  intermediate  ftate,  363, 

Heylin,  Th.  Lea.  278. 

Hippocrates,  phylic  as  a  fcicnce  at  its  height  of  reputation  un- 
der him,  215. 

Hijiory,  that  of  Mofcs,  confirmations  of  it,  205.  that  ofthegolpel, 
many  circumftances  omitted  in  it,  320.  confequences  thereof,  321. 
That  of  the  church,  in  what  age  capable  of  being  mofl  authentic, 
136.  mofl  defective  for  thirty  years  between  'Nero  and  Trajan,  ib. 
Sacred  hiftory  methodical  and  confiftent,  prophane  the  contrary, 
104.  This  regukted  by  the  former  till  the  Jc-xviJI?  captivity,  ib. 
The  uncertainty  of  ancient  hiftory,  160,  i.  208.  The  grounds 
of  that  uncertainty,  ib.  formerly  filled  with  fables,  206,  7.  be- 
gun to  clear  up  of  late,  ib.  reduced  as  to  the  marvellous,  ib.  Men 
very  apt  to  magnify  numbers  for  want  of  an  exadl  fcrutiny,  208-9. 
Infiance  in  defcents  of  kings,  ib. 

Holinefs,  every  degree  of  it  may  have  a  proportionable  flate  of  hap- 
pinefs in  the  next  life,  188,  9. 

Holy  Ghoji,  fome  part  of  the  Chriftian  fcheme  left  to  be  opened  by 
him,  151.  Some  unknown  after  his  defcent,  152.  his  extraordi- 
nary ailiftance  neceffary  during  the  firft  delivery  of  the  Gofpel, 
154,  5.  that  a  fign  of  its  weak  flate,  155.  his  ordinary  one  fuf- 
ficient  for  the  underftanding  of  it,  21.  This  confiftent  v/ith  the 
common  ufe  of  our  faculties,  ib.  and  not  diitlngiiifliable  from 
them,  ib.  ill  confequence  of  any  greater  influence,  16,17. 

Honour,  the  fenfe  of  it  a  habit,  249. 

Hofpitality,  how  far  infifled  on  in  the  Gofpel,  31 1,  312,313.  the  pre- 
cept of  it  not  peculiarly  Chriftian,  ib. 

Hour  of  Chrifl,  the  moft  probable  /iieaning  of  that  phrafe,  302,  3. 

Human  nature,  the  true"  plan  of  it,  10,11.  why  fuch  inequalities 
therein,  ib.  not  fb  bad  as  fome  authors  have  reprefented  it,  245,  7. 

Hurnanity,  a  great  inftance  of  it  in  Chrift's  firft  publick  miracle, 
301,  2. 

Hume  (Mr.)  18.  133.  199.  219. 

Humiliation,  that  of  our  blefTed  Saviour,  276,  7.  the  manner  and 
degree  of  it,  279. 

Humility, 


INDEX. 

Hu?nility,  taught  by  Socrates,  Jzi^.  by  M.  A7itoninus,  182.  the  falfe 
one  of  referring  too  much  to  publick  wifdom,  269.  the  true  pat- 
tern of  it  fet  by  Chrift,  276.  mixed  with  the  greatefl  dignity,  298* 

I. 

Jacob  converfes  with  his  Maker,  77,  78.  makes  a  kind  of  ftipula- 
tion  with  him,  ib.  then  fets  himfelf  to  drive  out  all  ftrange  gods, 
ib.  his  notions  of  the  divine  omniprefence,  79.  and  charadler  of 
his  fons,  ib.  a  different  account  of  his  ^0^,  ib.  and  80.  removed 
into  one  of  the  moft  improved  parts  of  the  world,  that  he  might 
impart  fomewhat  of  the  true  religion  to  them,  82,  83.  acquaint- 
ed with  the  future  oppreffion  of  his  family  there,  and  their  re- 
turn, ib. 

Jac^elot,  on  the  propriety  of  Chrift's  parables,  326. 

Ideas,  perception  of  them  quick  or  flow,  &;c.  the  ground  of  diffe- 
rent tempers,  10,  r I. 

Idioms  of  the  Hebre-iu  language  Ihould  be  more  regarded  in  inter- 
preting Scripture-phrafes  than  was  done  by  our  laft  tranflators, 
263,  4. 

Idolatry,  whether  propagated  in  the  world  fo  faft  as  the  Mofaic  hiftory 
reprefents,  64.  a  check  given  to  it  by  the  difperfion  of  mankind, 
65.  the  attendants  and  effefts  of  it,  67.  founded  on  fables,  and 
fuited  to  the  corruption  of  each  country,  296.  why  the  'Jt'ws  were 
fo  prone  to  it,  92.  wherein  it  confiiled,  ib. 

Jeffery  (Dr.)  45.  108.  169.  170.  190,  i.  192.292.  347. 

Jericho,  the  people  of  it  fully  acquainted  with  the  miracles  work- 
ed in  favour  of  the  I/raelites,  93.  and  of  God's  intent  therein,  ib. 

Jerusalem  vifited  by  Alexander,  95.  vidtims  offered  there  by  Atn 
tiochus,  Seleuchus,  and  feveral  Roman  emperors,  96,  gj.  its  deftruc- 
tion  beneficial  to  Chriftianity,  153,  173. 

Jesus,  vid.  Christ. 

Jefuits  faid  to  have  often  confulted  together  about  corredling  St. 
Paul's  epiftles,  263. 

Jews,  their  law  not  confined  to  themfelves,  89.  admits  llrangers,  ib. 
inculcates  humanity  to  them,  87.  not  diftinguifhed  for  their  own 
fakes,  90.  intent  of  God  in  raifing  them  up,  91.  they  reform  the 
religion  of  every  country  into  which  they  are  fent,  93.  live  by 
their  own  laws  under  the  Romans  for  fome  time,  97,  not  fo  incon- 
fiderable  a  people  as  is  often  reprefented,  98.  their  zeal  in  mak- 
ing profelytcs,  Z^.  and  98.  degenerate  in  the  latter  ages  of  their 
government,  ib.  why  fo  addifted  to  the  heathen  worflaip,  92.  what 
that  was,  ib.  They  were  not  worfe  than  other  nations  in  like  cir- 
jcumUances,  104.  in  fome  refpefts  very  fit  to  have  the  divine  ora- 
"cles  committed  to  them,  105.  exaft  in  fettling  their  hiftory  be-^ 
fore  the  great  captivity,  ib.  remifs  afterwards,  ib.  the  means  ot 
manlfefting  the  true  God  to  moft  parts  of  the  world,  105,  6.  the 
more  fottilh  of  themfelves,  the  better  that  end  anfwered  by  them, 
105.  their  ceconomy  prepared  them  for  communicating  Chriftiani- 
ty, 110.  their  great  want  of  reformation  when  Chrift  came,  114. 
their  charader  and  circumftances  in  Chiift's  time  made  that  a  fit 
feafon  for  his  coming,  137—140.  how  far  the  power  of  life  and 

death 


I    N    D    E    X. 

death  was  tlien  taken  from  tliein,  136.  Their  fall  a  benefit  to  the 
world,  140.  their  reje£tinff  ChrilHanity  a  confirmation  of  its 
triitJi  in  every  age,  ih.  of  vyliat  benefit  they  were  to  the  reft  of  the 
world  when  molt  dillinguilhed  in  their  own  land,  146.  like  io 
much  Icjiven  in  the  inals  of  mankind,  14H.  removed  to  Babylon 
when  in  its  moft  flouriihing  ftate,  ib.  fpread  fo  far  as  the  Eaji  In- 
dies, lb.  fettled  in  all  quarters  of  the  world,  ib.  by  their  former 
difpernons  at  and  after  the  deftruflion  of  their  temple,  fpread  the 
knowledge,  of  the  true  God  and  his  providence,  172.  when  they 
were  better  qualified  for  it,  and  lefs  liable  to  be  corrupted,  ib. 
have  never  fallen  into  idolatry  during  all  this  laft  difperfion,  ib. 
their  cafe  exceedingly  remarkable  in  all  Chriftian  countries,  ib. 
Men's  eyes  turned  on  them  by  ferae  frefli  perfecution  every  cen-- 
tury,  ib.  more  numerous  at  preient  than  they  have  ever  been  in 
their  own  land,  ib.  their  remarkable  treatment  under  Hadriariy 
173.  a  confequence  of  it  was  the  delivering  the  Chriftian  church 
from  its  fub^edlion  to  the  law,  ib.  their  prefent  ftate  foretold, 
173,  4.  confequence  of  their  being  fo  long  preferved  dilHniTt 
frem  other  people,;^,  they  cnnfefs  their  crime  of  murdering  the 
Meifuh  in  their  conftant  worfhip,  ib.  they  fhall  be  finally  reilored 
to  the  divine  favour,  169.  185.  Their  revelations  under  a  carnal 
cdvfer,  235.  yet  unfolded  by  degrees,  ib.  Their  fenfe  of  the  word 
neighbour'.,  i\<).  hatred  to  the  S^unaritans,  ib.  very  artfully  reprov- 
ed by  our  bleffed  Saviour,  ib. 

lUuminatio/i,  why  revelation  could  not  be  communicated  to  each 
perfou. by  a  particular  one,  16— -18. 

Immortality,  loft  by  the  fall,  49.  reilored  by  Chrift,  109.  to  all  man- 
kind, 186.  not  an  inherent  property  of  car  nature,  but  the  gift 
of  Gcd,  ib.  and  3.^9,  &c.  to  commence  at  the  refurreclion,  187. 
348— -350.  whether  believed  hy  Cicero,  119.  121.  and  the  genera- 
lity of  the  Heathens,  357.  Weaknefs  of  the  common  arguments 
for  it,  419.  422. 

I m7ni(t ability  itnproperly  afcdbed  Co  the  law  of  nature,  6, 

Impcftor:  [je-v:ijh)  ground  their  preteniions  on  the  general  expefla- 
rion  of  the  Mciriahjrp,.  thepromife  of  whom  thereby  inferred,  ib: 

Impofinrc,  the  uriavoidable  conleqi'ence  of  communicating  revelation 
by  particular  infpirations,  19.  The  whole  frame  of  Chriftianity 
inconfiftent  with  this,  133,  4. 

Impcjlures  in  iome  ages,  no  reafon  for  fufpe6ling  one  in  that  wherein 
Chriftianity  was  promulged,  134 

Impro-uemctit  of  the  world  in  arts,  gradual,  216.  but  unequal,  217. 
efFcds  of  it,  218,  that  of  our  own  times,  179,  180,  219,  220.  in 
education,  218.  government,  219.  knowledge,  natural,  228.  230. 
moral,  229.  religious,//^,  and  233.  hov/  far  our  pradice  corref- 
pbrids  therefo,  237. '  Improvements  herein  in  feveral  articles,  226. 
236.  238.  Objection  from  the  fpirit  of  infidelity  which  feems  to 
prevail,  239.  Confequences  of  believing  that  there  are  fuch  im- 
provements, or  the  contrary,  244- -251.  whether  they  are  injuri- 
ous to  virtue,  25T .  ^ 

Jmprdi;i;?ne7its  in  religion,  in  what  fenfe  to  be  underftood,  262.    Syn- 
'  ■  F  f  chronize 


INDEX. 

chronize  with  the  courfe  of  other  improvements  in  the  worl(5, 
235.  more  ftill  wanting,  191,2. 

Impulfe  (internal)  why  religion  could  not  be  communicated  by  it,  19. 

Indians  [Eaji)  had  a  great  veneration  for  Abraham,  69.  the  je^vs 
ipread  amongft  them,  where  their  defcendents  yet  continue,  148,9. 
(^Enji  and  VVefi)  why  Chriftianity  makes  no  greater  progrefs  a- 
mong  them,  29.  31.  in  what  {tw'ic  they  may  not  yet  be  fully  qua- 
lified for  it,  28. 

Infallibility  in  all  the  facred  writers  not  neceffary  to  eftablifh  the 
truth  of  their  writings,  267.  a  conftant  one  in  all  probability  pe- 
culiar to  the  Son  of  God,  ih. 

infancy  of  man,  why  our  blefled  Saviour  fubmitted  to  it,  276—8. 
of  the  world,  what  proviiion  made  for  it,  47,  5:c.  144,  &c. 
had  frequent  revelations,  54.  58.  the  generality  then  Anthropo- 
morphites,  58.  the  ftate  of  childhood  continued  much  longer  than 
at  prefent,  218.— -of  Chriftianity,  151.  153,  &c.  the  difficulties 
that  attended  it,  131  — 134.  made  its  reception  im»  jffible,  fuppof- 
ing  the  whole  to  have  been  of  man's  invention,  ib.  which  gives 
the  ftrongeit  atteftation  to  it  when  approved,  ibi 

Infidelity,  its  ine><cufeablenefs,  36.  confefTed  unreafonablenefs,  133,  4. 
305.  danger,  189.  late  increafe,  180,  i.  good  ends  to  be  ferved 
by  it,  239.  Charafter  of  its  modern  promoters,  304,  5. 

Innate,  no  appetites,  affeftions,  inftinfts,  fenfes,  fuch,  any  more  than 
notions,  10—12.  except  the  original  perception  of  pleafure  and 
pain,  from  whence  all  others  are  deducible,  11. 

Inno'vations,  Ld,  Bacon,  on  that  fubjedt,  195. 

Infpiration,  univerfal,  not  the  moll  proper  method  of  conveying  a 
religion,  16--19.  how  far  applicable  to  the  language,  and  many 
fafts  of  Holy  Scripture,  265—8.  what  feveral  Authors  mean  by 
the  word,  264.  ABp.  F otter'' s  explanation  of  it,  265,  &c.  Confe- 
quence  of  fuppofmg  it,  264--6.  neither  neceflary  nor  proper,  ib. 

InftinSl,  none  properly  implanted,  10,11.  whence  what  is  fo  called 
may  be  produced,  1 1  -- 1 3 . 

Inftitution  [Mofaic)  confifted  in  temporals,  103.  why  not  more  per- 
fedl,  ib.  a  proper  ftate  of  difcipline  to  the  Jei-vs,.  106,107. 

■ [Chrifiian)  the  benefit  of  it,  55.  cliief  condition  thereof,  36. 

vid.  Chr!fiia7iity. 

Inflituticns,  lower  ought  to  precede  and  pave  the  way  for  higher,. 
1 10.  1 12.  in  what  refpedl  that  of  Chriftianity  exceeded  all  former 
ones,  109,  1 10. 

Intelled  (human)  whence  formed,  10.  whence  the  diverfity  in  it,  11,. 
12.  neceffity  for  fuch  in  fociety,  13,  14.  a  natural  equality  de- 
ftrudlive  of  both  rationality  and  agency,  14, 

Intelle5lual,  mankind  in  general  more  fo  now  than  in  former  ages, 

243- 
Intercommunity  ofworfhip,   the  idolatry  of  the  ^^tuj,  92, 
Intermediate  fate,  the  confequences  of  that  doctrine,  425—429^ 
Interpretation  of  Scripture,  beft  rule  for  it,  328.    whether  we  need 
recur  to  the  judgement  or  ufageof  primitive  times,  158,  &c.  (vid» 
Fathers)  a  popular  phrafe  not  to  be  taken  literally,  226 — 8.  bet- 
ter methods  begun  lately,  263» 

In- 


INDEX. 

Inventions,  none  of  real  value  loft  again,  204,  5.  why  fome  more  lia- 
ble to  viciflltude  than  others,  211.  vid.  Di/co^eries. 

Job,  and  his  three  friends  in  Arabia  of  regal  dignity,  72.  have  their 
revelations,  ib.  their  notions  of  religion,  ib.  Date  of  the  book, 
and  nature  of  its  compofition  not  very  eafily  fettled,  73.  the  no- 
tions in  it  however  i'uited  to  the  patriarchal  times,  ih.  the  fre- 
quent mixture  of  Chaldee  feems  to  fhew  it  to  be  no  older  than  the 
captivity,  ib.  Le  Clerc^s  obfervations  on  that  head,  ib.  whether 
the  author  fpeaks  of  a  refurreftion,  74. 

John,  the  Baptift,  his  account  of  c  hrijl^s  office,  51.  his  teftimony 
the  lefs  fufpicious  on  account  of  there  being  no  perfonal  acquaint- 
ance between  them,  302,  twice  imprifoiicd,  according  to  Lamy, 
310. 

John,  the  Evangelift,  v/here  fome  fuppofe  his  Gofpel  might  be 
originally  concluded,  273.  higher  manifeftations  made  to  him 
than  to  the  other  Evangelilts,  ib. 

ycnJiD7!us,  199. 

JoRTiN  (Dr.)  cited,  76.  191,  2.  320,  i.  referred  to,  32.  143.  171. 
174.182  1S5.  306.  355. 

Joseph  foretels   the  return  of  the  Ifratlites  from  Egypt,  33. 
•Isaac,   revelations  made  to  him,  77.    extraordinary   blefiings  con- 
ferred on  him,  ib.  contemporary  with  'Jcb,  according  to  iome,72. 

Israelites,  circumilances  of  their  removal  into  Egypt,  82,  83. 
caufes  of  their  oppreffion  there,  ib.  necefiity  for  it,  ib.  their  deli- 
verance foretold  and  condufted  in  a  way  m.oft  beneficial  to  them- 
felves  and  the  reft  of  the  world,  84.  their  difcipline  in  the  wilder- 
nefs,  85,86.  diftinguiftied  by  miracles  among  the  neighbouring 
nations,  ib.  nature  and  defign  of  their  law,  86,  87,  why  not  more 
perfeft,  ib.  and  88.  extended  to  ftrangers  am.ong  them,  ib.  why 
and  on  what  condition  they  were  forbid  commerce  v/ith  the  kytn. 
nations,  89,90.  Anfwer  to  the  infidel's  objeclions  on  that  head, 
85.93.  They  are  not  dillinguiftied  for  their  own  fakes,  89,90. 
but  for  the  benefit  of  other  nations,  91.  and  made  examples  to 
others  throughout  their  hiilory,  91-93.  who  are  acquainted  v/ith 
the  divine  difpenfations  towards  them,  94.  efpecially  when  they 
themfelvcs  are  made  the  inftruments,  ib.  cured  of  their  capital 
vice  in  the  Babylonijh  captivity,  92.  improve  others  as  well  as 
partake  of  their  corruption-^,  Ih.  by  the  various  revolutions  in 
their  gov^ernment,  &c.  fpread  the  knowledge  of  their  hiftory  and 
religion  in  the  world,  94,  95.  Inftances  down  from  their  firft  cap- 
tivity to  that  under  the  Romans,  94-101.  146.  vid.  Jenvs, 

'Jiidaifm,  mixed  with  Chriftianity  for  fome  time,  153,  4. 

JuDEA,  when  in  its  moft  flourilhing  ftate,  146.  Of  what  ufe  then  to 
the  reft  of  the  world,  ib.  —  under  the  Ftdemys,  96.  —  under  the 
Roman'.,  97,  8.  128.  136.  the  midft  of  the  nations,  and  the  fitteft 
place  from  whence  to  communicate  religion  to  them,  103.  from 
thence  in  fa<Et  m.ankind  derived  moft  of  their  knowledge,  both  civil 
and  religious,  209,  210. 
Julian  expofcs  the  degeneracy  of  fome  Chrijlians  in  his  time,  163. 
yet  acknowledges  the  Chrijiidn  morals  to  be  preferable  to  the  hea- 
then philofophy,  163,  4. 
yupiters,  how  many  among  the  heathen,  122. 

F  f  a  Knovj' 


INDEX. 

K.  ' 

Kso-TvleAgey  in  acquiring  it,  aftion  is  often  implied,  17,  18.  whence 
the  chief  pleafure  attending  it,  ib.  in  what  ftate  that  of  the  firft 
ages  was,  222.  fufficient  for  the  purpofes  of  the  world  at  that  time, 
ib.  and  223,  4.  increafes  gradually  in  the  world,  43-45.  229,  &c. 
257.  Whether  that  of  religion  keeps  the  fame  rule,  45.  233--7. 
Kno-uiledgey  Tree  of,  what  it  meant,  48., 

Knonvkdge  of  true  religion  has  a  confiderable  tendency  to  promote 
the  pradlice,  236.  vid.  Sciences. 

Koran,  vid.  Mahometans. 

L. 

Labour.,  neceflily  for  it  after  the  fall,  199. 

Lacedemonians,  retain  the  memory  of  Abraham  above  1600 
years,  69.  claim  kindred  with  the  Jeuus  under  the  Maccabees,  ib. 

Lamech,  contemporary  both  with  ^^^to  and  Noah,  61.  what  his 
prophecy  imported,  ib. 

Lamv,  his  Harmony  cited,  303.  309,  10.  314.317. 

Language,  the  Ancients  chiefiy  excel  in  polilhing  it,  222.  their  ad- 
vantage over  the  P^Loderns  in  that  refpeft,  ib. 

Language:,  the  caufes  of  their  multiplication,.  65.  neceflity  for  it,  ib. 
fpread  from  one  center,  209,  ro. 

Laiv  ofMq/es,  both  the  moral  and  ceremonial  parts  thereof  exquifitely 
adapted  to  the  ilate  of  the  Ifraelites,  86,  87,  why  not  more  perfedt, 
IC2.  235.  ufes  of  fev^eral  rites  in  it,  88.  A  fchool-mafter  to  teach 
them  the  rudiments  of  religion,  106.  given  with  pomp  and  terror, 
107.  ceafed  uponthecomiagof  Chrift,  116.  general  end  it  anfwer- 
ed,  122,3. 

La IV  of  Jiature,  whence  it  arifes,  6.  in  what  fenfe  perfe£l,  7.  neither 
immutable  nor  univerfal,  ib.  but  varies  as  every  particular  man 
varies  from  others,  and  from  himfelf  at  different  times,  ib. 

La-xv-fonns,  multiplying  of  words  in  them  of  bad  confequence,  327. 

Lanv-gi-vers,  heathen,  derived  moft  of  their  belt  inititutions  originally 
from  the  ye-ivs,  1 24. 

Luytcti,  his  Trat^is,  186. 

Lazimfs  the  caufe  of  our  great  refignation  to  antiquity,  259. 

Learning  [ye-ivijh)  at  the  height  in  Chrift's  time,  117,  the  fame  cafe 
with  the  Gentiles,  124--6.  the  late  improvements  in  all  branches 
of  it,  179.  217--21.  228.  never  fo  equally  difperfed  here  as  at 
prefent,  179,  180. 

Le  Clerc  (Jo.)  10.73.  ^4"  115-125.  138.  162,  3.  179.  192.  200.  221. 
264.274.313.  335.337. 

Le  Clerc  (D.)  229. 

Leland  (Dr.)  6'j.  77.  99.  306.  ' 

Leper,  why  fent  to  the  priefts  when  cured  by  Chrift,  280. 

Lep.-ojjy  ceafed  in  a  great  meafure  fmce  the  difperfion  of  the  yeivs,  220. 

L'JJ()>i  for  the  day,  alluded  to  by  Chrilt  in  his  difcourfes  at  the  fyna- 
gogue,309,3io. 

Letters  uiicovered  firll  to  Mo/es  by  divine  revelation,  144,  5.  146,  7. 
f^afonablencfs  of  that  difcovery  with  relation  to  the  Ifraelites,  ib, 
to  the  world  in  general,  225. 

Liberality,  the  proper  notion  of  it  vindicated  agalnll  Chithb,  311,  312* 

Liberty 


INDEX. 

hiherty  (natural)  what  traces  of  it  in  the  human  conftitution,  n--i3. 
its  limits,  ib.  not  wholly  fuperfeded  hy  ajjidations,  17,  18.  thefup- 
pofition  of  it  the  fole  ground  of  merit,  ih.  and  of  our  pleafurein 
exercifing  our  faculties,/^,  allowed  to  confift  with  all  methods  of 
communicating  a  revelation,  15,  16.  The  caufe  why  a  perfeft  uni- 
formity cannot  be  obferved  in  the  progrefs  of  religious  knowledge, 
233,  &c.  _ 

Liberty,  civil  and  religious,  the  benefits  thereof,  241.  includes  every 
thing  valuable  in  life,  259—261.  has  increafed  of  late,  efpecially 
in  our  own  country,  219,  220.  243.  260. 

l>ife,  often  the  fame  as  foul  of  man  in  Scripture,  373-6.  placed  in  the 
blood,  or  breath,  376. 

Life  oi  ChriJ},  the  excellence  and  ufefulnefs  thereof  in  fome  partic«-» 
lars.  —-Private,  278.  281.  in  the  choice  of  his  difciples,  282--8. 
converfing  v/ith  them,  289.  —  Publick,  298.  Social  duties,  307, 
Manner  of  teaching,  309.  of  difcourfmg,  330.  vid.  Christ. 

Life  oi  Socrates,  [Cooper's]  inconfiflencies  in  it,  119.  331;.  338. 

Lffe  of  mankind,  why  it  Ihould  be  longer  in  the  infancy  of  the  world, 
•  200.  when  fhortened,  201.  and  why,  67.  202.  of  much  the  fame 
length  now,  as  in  the  timeof  Mo/f/,  ib.  \iA.  Longe-oity. 

Life  immortal,  whence  derived,  187.  348.  vid.  Immortality. 

LiGHTFOOT,  115,  116.  147.  322. 

Literal  fenfe,  how  far  to  be  followed  in  the  interpretation  of  Scrip- 
ture, 326.  Nohiftorical  books  will  always  bear  it,  305. 

Liturgy,  what  is  wanting  previoufly  to  any  alterations  in  it,  240. 

Locke,  326—7. 

Longeiniy,  of  mankind,  in  the  firfl  ages,  a  great  help  to  keep  and 
convey  religion,  144.  neceffary  for  peopling  the  world  and  learn- 
ing arts,  200.  difficult  to  aflign  the  natural  caufes  of  it,  and  the 
fubfequent  change,  ib.  Alteration  of  the  world  at  the  deluge  in- 
fufficient  for  that  purpofe,  202.  The  fliortening  men's  lives  gra- 
dual as  occafion  required,  ib.  neceffity  for  it,  ib.  and  67.  half 
taken  away  at  diverfe  times  till  the  age  oi  Mofes,  202.  where  the 
term  was  fixed  in  general  as  it  now  continues,  ib.  No  farther  de- 
cline in  the  conftitution  of  man,  earth,  or  heavens,  ib.  in  what 
fenfe  we  may  be  faid  to  outlive  the  ancients,  218. 

Lo-ue  of  God,  not  taught  by  heathen  writers,  293,  4.  The  funda- 
mental principle  of  the  Chrillian  religion,  292.  294. 

LowMAN,  82.  87.  90. 

LowTH  (Dr.)  150.300,  I.  325. 

Luxury,  one  of  the  reigning  vices  of  the  prefent  age,  efpecially  in 
this  country,  242.  yet  not  worfe  than  the  reigning  ones  of  former 
-  times,  ib.  not  of  advantage  to  trade,  248. 

M. 
Maccabees,  under  the  perfecution  in  their  time,  the  law  and  the 

prophets  v/ere  better  underftood  and  more  regarded,  123. 
Macjcnight,  his  Harmony,  274,5. 

Magick,  the  Egyptian  praAice  of  phyfick  built  thereon,  215,  216.  the 
notions  of  it  among  the  heathen  a  chief  caufe  of  their  not  regard- 
ing theChriilian  miracles,  iz(). 

F  f  3  Magnet  ^ 


INDEX. 

Magnet,  the  ufeof  that  difcovery,  179. 

Mahomet,  what  gave  him  room  to  advance  his  fyllem,  171.  not- 
withftanding  the  impoflure,  it  was  in  the  main  a  reformation,  /A 
contains  a  deal  of  Chriilianity,  ib.  inforces  feveral  virtues,  and 
prohibits  fome  vices  in  the  ftrongell:  manner,  ib.  binds  its  votaries 
to  the  llrifteft  order  and  devotion,  ib.  his  miftake  of  the  Virgin 
Mary  for  the  third  perfon  in  the  Trinity,  ib.  to  wiiat  height  Ro7n:Jh 
corruptions  and  confufions  were  come  in  his  time,  ib,  which  fitted 
it  for  fuch  a  yoke,  227. 

Mahometans,  feveral  feds  of  them  believe  in  Chrift,  171.  entertain  as 
worthy  notions  of  him  as  fome  papifts,  tb.  explain  away  the  grofs 
things  in  their  Koran,  227.   vid.  Mahomet. 

Maimonides,  his  opinion  that  the  angel's  appearing  to  Balaam  was 
in  vifion,  75, 

Man,  xa.z.y  be  faid  to  grow  more  intellectual  now  than  in  former 
ages,  243,  244.  not  To  vile  as  fome  authors  reprefent,  246.  his 
age,  vid.  Life,  or  Lmge--viiy.  his  faculties,  vid.  Faculties.  Free-will, 
viA.  Freedom,  his  nature,  vid.  Human. 

Mandeville,  his  charadlcr,  245,  6.  ill  effefts  of  his  writings,  ib. 
his  principles  falfe,  ib.  vid.  Fable  of  the  Bees. 

Manfions  in  heaven,  what  underftood  by  them,  188. 

Marriage  in  Cana,  the  propriety  of  Chrill's  ar'^racle  wrought  there, 
301.  no  excefs  occafioned  by  it,  302.  of  what  ufe  it  might  have 
been  to  his  countrymen  and  kinsfolk,  304.  their  flighting  it  of  be- 
nefit to  the  reft  of  the  world,  by  clearing  the  whok  from  all  ap- 
pearance of  compadt  between  him  and  them,  ib. 

Mawellotis  in  hiftory,  reduced  of  late  by  more  accurate  enquiries, 
208.    vid.  Hijhyy. 

• The  truth  of  it  in  general  fufpicious,  134.  this  no  objeftion  to 

the  evidence  for  Chriftianity,  ib. 

Mary,  vid.  Virgin. 

Matter,  arguments  drawn  from  it  for  the  natural  immortality  of  the 
foul,  all  very  weak,  419. 

Maturity,  of  the  world,  what  conftituted  it,  127.  150,  &c.  Chrift 
came  then,  as  being  the  moft  proper  feafon,  ib. 

' — ' —  of  man,  why  our  Saviour  did  not  make  his  appearance  at  that 
age,  276,  7.  it  would  neither  have  been  for  the  advantage  of  that, 
nor  of  future  generations,  277.  fuch  an  abafement  as  that  of  in- 
fancy, no  imputation  either  on  his  purity  or  perfect  wifdom,  ib. 

Maximus  (Tyrius)  337. 

Meats  and  drinks,  our  Saviour's  allufion  to  them.,  313.  general  doc- 
trine from  them,  329. 

Mediator,  what  implied  in  his  office,  286,  7.  why  compared  to  fe- 
veral things  under  the  Jc=ivijh  difpenfation,  283.  moft  frequently 
to  that  o^  a  propitiatory  facrifice,  ib.  how  far  the  death  of  Chrift 
may  be  deemed  fuch,  ib.  Neceftity  for  one  real  all- fu  flic  lent  Me- 
diator in  oppofition  to  many  pretended  ones  among  the  heathen, 
297. 

Medicine,  founded  upon  experiments,  215,  216.  confequently  low  a- 
mong  the  ancients,  ib.  its  ftate  in  Fgypt  and  other  countries  about 
the  time  of  Mo/^/,  214.  its  practice  depended  on  magical  and  aftro- 

logical 


INDEX. 

logical  grounds,  214.  its  rules  oft  fettled  by  law,  ib.  Surgery  th^ 
oldeft  branch  of  it,  ib.  made  but  very  flow  advances  till  the  tijne 
oi  Hippocrates,  ib.  how  iimple  its  beginnings,  from  the  tradition 
gbout  JEj'culapius,  2 16.  The  notion  of  a  god  of  phyfic  demonftrates 
its  low  llate,  ib.  improves  in  general,  229.  though  not  defigned. 
to  keep  the  fame  pace  in  improving  with  other  arts,  ib.  which 
would  often  prove  of  very  ill  confcquence  to  the  world,  ib. 

Melchisedeck,  acquainted  v.'ith  the  blefling  promifed  xo  Abraham, 
and  receives  homage  from  him,  7 1 .  probably  no  other  than  the 
patriarch  5hem,  ib. 

Merits  the  idea  founded  on  a  fuppofition  of  freedom,  17,  18.  agree- 
ablenefs  and  ufe  thereof,  ib. 

Mejjiah,  the  Jevcs  feemed  to  look  for  an  expiatory  facrifice  from 
him,  51.  The  nature  of  his  kingdom,  107.  different  from  what 
they  expedled,  ib.  137.  280.  general  expectation  of  him,  on  what 
founded,  142.  whether  in  itfelf  a  circumftance  of  ufe  to  fhew  the 
credibility  of  his  miffion.  ib.  what  would  have  been  the  confe- 
quence  of  his  coming  a  MeJJiah  in  the  Je<ivijh  fenfe,  290,  1 .  his 
death  defcribed  in  P/al.  vxii.  174.  why  he  hindered  his  being  pro- 
claimed the  MeJ/iah,  138.  yet  did  not  difclaim  the  MeJJiahjhip,  ib. 
on  the  contrary,  his  perfifling  in  that  claim  was  the  immediate  oc- 
cafion  of  his  death,  281.  why  he  did  not  at  lirft  appeal  to  either 
ihe  y e-Tv i/}}  or  Roman  gov cxnoTS,  139. 

MiCHAELis,  Introd.  to  the  N.  T.  312. 

MiDDi.ETON  (Dr.)  98.  122. 

Mind,  (human)  the  general  conftitution  and  bent  of  it  founded  on 
fome  early  habit,  10, 1 1 . 

^liracles,  not  to  be  repeated  in  every  age,  21—25.  their  ceafing  for 
fome  time  among  the  Je^vs,  raifed  a  greater  attention  to  tlicm 
when  reftored,  130,  i.  Jnftance  in  the  pool  of  Betht/da,  ib.  I\e- 
ceflity  for  their  being  connefted  with  a  fuitable  fct  of  dodtrines, 
297,8.  thofe  of  Chrilt  hereby  diflinguifhable  from  the  pretended 
ones  among  the  heathen,  ib.  his  no  lefs  figns  of  mercy  and  good- 
nefs  than  of  power,  301.  ufe  and  intention  of  them,  279,  280.,. 
fuited  his  charafter,  306.  efFeft  of  the  Chriftian  miracles  upon  the 
world,  129,  130.  why  no  greater,  ib.  fabulous  ones  afford  no  jult 
objedion  to  the  true,  130.  yet  very  apt  to  prejudice  the  world  a- 
gainll:  them,  ib.  therefore  ought  to  be  carefully  ditlinguilhed.  from 
them,  ib.   Propriety  of  the  proof  in  general,  ib. 

Moderns,  the  advantage  they  have  above  the  ancients,  217,  218.  vid, 
Impro'-uements . 

Modejly,  falfe  one  fliewn  in  a  blind  refignation  to  antiquity,  260. 

Modus,  of  the  union  of  different  natures  in  Chrift,  difputes  about  It, 
227.  ill  confcquence  of  them,  ib. 

Monkery,  as  much  excelled  in  true  rational  piety  fince  the  reformati- 
on, as  Chriltianity  excelled  ancient  paganifm,  238. 

Monte sQjJiEU,  219.  his  fentiments  of  the  Englip  conftitution,  260. 

Moral  precept,  to  be  preferred  to  a  pofitive,  32^9.  Moral  fenfe  whence 
formed,  249. 

Morality,  the  true  theory  of  it,  251.  whether  impaired  by  modem 
JmprovciTicnts,  ib,  whether  it  daily  degenerates,  ib, 

F  f4.  Morm 


INDEX. 

Morals  of  the  world  not  always  improved  in  the  fame  proportion 
with  its  knowledge,  126.  233.  a  reafon  of  it,  z'*^.  why  thought  to 
be  always  on  the  decline,  241.  Thole  of  the  heathen  writer.s  im- 
proved by  Chriftianity,  182.  thoie  of  the  prefent  age  not  worfe 
than  thofe  before,  241.  better  in  forne  refpedts,  243. 

Morgan,  79.  85.  93.152. 

/►/(?rm%,  defcended  from  Jdam,  186,  7.  reverfed  byChrift,  ib.  347— 
50.  why  it  ftill  continues,  ib.  and  350,  1.356. 

Moses,    vid.  La-xv  oi Mcfes .  —  Whether    he  was  tranflated,  410. 

MosHEM,  on  the  Fathers,  161.  on  the  corruptions  of  Chriftianity 
\xTiAtr  Confiantim,  168.  on  the  afreftation  of /Antiquity,  208. 

Motives  have  a  real  phyfical  effed  on  the  mind,  notwithftanding  all 
its  freedom,  12, 

Moujtt.  vid.  Sermon. 

N. 

Nathan AEL,  our  Saviour's  difcourfe  with  him,  330. 

Natural  appetite,  the  meaning  of  thofe  vvords,  10.  whether  any  in- 
nate, ?^.  whence  formed,  ib.  — Natural  religion,  why  not  equable, 
6,7.  12.  immutable,  5.  univerfal,  6,  7.  14.  vid.  Religion,  natural 
good  conftitutes  moral,  254. 

Nature  (human)  the  true  plan  of  it  briefly  propofed,  10.  13.  why 
fuch  inequalities  therein,  ib. 

Navigation  manifeftly  improved  by  the  Moderns,  179. 

Needipatn  ae  laicn^iiont  yEgyptiacd.^  213. 

Neighbour,  the  Jevuijh  limitation  of  that  word,  318,  well  expofed  by 
our  bleffed  Saviour,  ib. 

Newton  (Mr.)  maintains  that  the  ftate  of  morality  daily  degene- 
rates, and  that  all  the  improvements  of  life  produce  fuch  degene- 
racy, 25  I. 

Nichols  (Dr.)  cited,  205.  324,  5. 

Nineveh  acquainted  with  the  divine  will  before  the  preaching  of 
Jonah,  100.  its  final  defolation  foretold  by  Nahwn,  ib. 

Noah,  the  eighth  prophet,  61,  6z.  God's  covenant  with  mankind 
by  hini,  63.  what  he  might  learn  from  the  tranfaftion  in  his  time, 
ih.  his  flood,  vid.  Flood.  Planted  the  firll:  vineyard,  205,6.  why 
that  is  taken  notice  of  by  Mo/ts,  206.  what  knowledge  he  and  his 
fons  could  have  of  arts,  207. 

Nonage  of  the  world,  what  may  be  called  fuch,  55-58.  102.  under 
the  particular  infpedtion  of  the  peity,  ib.  vid.  Infancy. 

O. 

Oaths,  our  bleffed  Saviour's  doctrine  in  relation  to  them,  329. 
Obediei2ce  of  Chrift,   oppofed  to  AdanC^  difobedience,  282.  3,8.  vi'hy 

fo   great    ftrefs    laid    on   the  laft  aft  of  it,   283.    his  death  not 

merely  an  inftance  of  fuch,  ib. 
Occafton  of  our  Saviour's  difcourfes  to  be  chiefly  attended  to,  320,  i. 

his   manner  of  teaching  from   the  occafion   that  prefented  itfelf, 

309,  &c. 
Offnice,  the  great  one  in  all  ages,  1 84. 

Ojerings, 


INDEX. 

Ofei-:>igs^  various  kinds  of  them  in  thcfirft  ages,  49.  their  intentions, 
ib.  moft  probably  appointed  originally  by  God,  ib.  Diftindtion  be- 
tween thofe  o{  Ahel  and  Cain,  51.  never  made  of  what  was  of  no 
ufe  to  the  offerer,  53.  kept  up  ?.  proper  intercourfe  between  God 
and  man,  55.  Objedions  to  this  way  of  worihip  anfwered,  54,  &c. 
vid.  Sacrifice. 

Onias's  temple  in  Egypt,  96. 

Oppojition  to  fuperiors,  our  Saviour  far  from  either  pradifing  or  en- 
couraging it,  30S. 

Oracles,  neglefted  and  defpifed  about  the  time  of  our  Saviour's  com- 
ing, 121.  Thofe  of  the  Sibyls,  whence  formed,  and  of  what  fer^ 
vice,  143. 

Oral  revelation,  Jdam  taught  by  it  rather  than  infpiration,  47. 

Or^il  tradition,  how  much  inferior  to  a  written  revelation,  47. 

Order  of  time,  in  the  Gofpels,  neglefted  by  St.  Mark  and  St.  Luke^ 
310. 

Orders  among  men,  different  ones  neceffary  for  fociety,  8,9. 

Original  lin,  the  rife  of  that  dofuiae  in  its  groffell  fenfe,  427. 

P. 

Pagans,  always  worfe  in  general  than  either  ye~ivs  or  Chrijlians,  237. 

—  than  Papifis  now-a-days,  177.    their  circumftances  when  Chrift 

came,  296.  their  morals  then,  297.  vid.  Heaihen. 
Palestine,  placed  in   the  middle  of  the  world,  103.    mankin4 

more  or  lefs  cultivated  as  nearer  it,  or  farther  removed  from  it, 

209. 
Papijh,  neither  fo  cruel,  illiterate,   nor  immoral,  as  heretofore,  227. 

vid.  Popery. 
Papyrus,  the  invention  of  writing  on  it,  95. 
Parables,  ufe  and  excellence  of  teaching  by  them,  324.  thole  made 

ufe  of  by  Chrift,   their  great  propriety  and  decorum,  32:;,    free 

from  the  abfurdities  v/ith  which  thofe  in  the  y^/z/W  and  x)c\s.  Alcoran 

abound,  ih.  yet  fometimes  built  on  the  inconfiftent  notions  of  the 

vulgar,  410. 
Paradife,  what  nnderftood  by  that  word,  408. 

P^-.'/V/W  communication  of  Chriftianity,  the  fame  in  faft  as  that  of  na- 
tural Religion,  7.   Authors  upon  the  fubjeft,  8.    Reafons  for  the 

latter,  9—15.  for  the  former,  15—28, 
Partiality^  none  in  God  with  refped  to  the  JenjuSf  103. 
Pascal,  141. 
PaJJjons,  in  what  originally  founded,  10-13.  touched  in  the  moft  fenfi- 

ble  manner  by  the  charafter  of  our  bleffed  Saviour,  295.   Religion 

in  the  generality  takes  the  ftrongeft  hold  by  them,  ib. 
P,;Jfo-vcr,  the  rites  of  it  alluded  to  by  Chrijl,  316. 
J^^/zi^rfW  religion  v/hat,  81.  vid.  Religion.  The  law  added  to  it  on 

its  decay,  106. 
Pattern,  that  fet  by  our  bleffed  Saviour,  307.  ufe  and  excellence  of 

it.  ib. 
Paul  (St.)  had  a  more  extenfive  view  of  the  Chriftian  fcheme  than 

the  otiher  apoiUcs,  152.  propriety  of  deferring  his  call,  288. 

—For 


I    N    D    E    X. 

•! For  fome  time  perhaps  uncertain  as  to  fcme  points,  152,  3, 

taught  that  each  perfon's  death  is  in  refpecl  of  himfelf  contiguous 
to  that  of  his  refurreftion,  ib.  forced  to  conceal  his  preaching  to 
the  Gentiles  for  fome  years,  154.  ^\iQjcfuits  faid  to  have  held  fre- 
quent confultations  about  correfting  his  epiftles,  263. 

Teace,  univerfal,  how  far  fuch  at  the  comingof  Chrift,  141,  2.  no 
circumftance  to  confirm  the  credibility  of  his  miflion,  143. 

Peopling  the  world,  the  longevity  of  the  ancients  neceflary  for  it,  200. 
proof, of  its  being  fo  late  as  Mo/es  fets  forth,  205-9.  why  its  pro- 
grefs  no  greater,  201.  begun  with  a  few,  and  fpread  from  one 
center,  zog. 

Perception  of  ideas,  quick  or  flow,  dull  or  acute,  with  a  proportiona.- 
ble  refledion  on^them,  the  original  ground  of  different  tempers. 
Sec.  9.  13.  this  only  innate,  as  leeming  to  depend  on  the  original 
ftamina  of  the  body,  ib. 

Perfect f  in  what  fenle  the  law  of  nature  fo  termed,  6,  7. 

Persians  t^tem  Abraham  the  reformer  of  their  religion,  69.  by  his 
means  kept  clear  of  the  moft  grofs  idolatry,  ib. 

Peter  (St.)  A  probable  reafon  for  his  being  frequently  rebukec, 
302.  what  he  meant  by  the  ovffnonToi,  in  St.  PWs  writings,  153.  ^ 

Peters  (Mr.)  cited,  60.  referred  to,  53.  174.  remarked  on,  73.  his 
haid  opinion  of  the  future  ftate  of  G^«/z'/f J,   Pre/. 

Pharifees,  perverfe  difputers,  129.  felf-fufhcient,  299.  fpiritually 
blind,  310. 

Philofophers  (heathen)  feldom  made  any  converts,  99.  conformed  ta 
the  eftablifhed  idolatry,  ib.  generally  argue  not  from  topics  of 
reafon,  but  tradition,  1 17-19.  fuppofed  to  be  Atheifts,  120.  got 
moft  of  their  bell  notions  by  travelling  into  theeaft,  124.  refine^ 
their  fentiments  after  the  promulgation  of  CKrillianity,  182. 

Philofophy,  natural  and  moral,  improved  by  the  lame  means,  230.  its 
ufe  among  the  heathen,  117.  125,  126.  at  beft  gave  juft  light  e- 
nough  to  difcover  its  errors,  and  direft  them  to  fome  better  guide, 
117?  the  Epicurean  fed  made  all  the  knowledge  and  worfhip  of 
the  deities  infignificant,  122.  all  feds  confpire  in  oppofition  to 
Chriftianity,i29-i34.when  mixed  with  it,  produce  herefies,  155,6. 
226.  In  vv-hat  refpea  Stoicks  not  to  be  imitated  by  us,  238. 
Phrafe,  a  popular  one,  never  to  be  taken  literally,  326,7. 
Phyjick.  vid.  Medicine. 

PiLKiNGTON  (Mr.)  his  Remarks,  322. 

Pla-nets  (feven)  the  obfervation  of  them  not  the  origin  of  weeksj^ 
which  were  more  early,  52. 

Plato  appeals  conftantly  to  tradition  and  fome  ancient  records,  for 
his  notions  of  a  future  ftate,  118,119.  probably  received  them 
from  the  Egyptians,  ib.  what  reafon  to  fuppofe  he  borrowed  from 
the  Hebrezi- J,' ib.  fuppofed  to  have  put  many  indecent  expreffions 
into  the  mouth  of  iSoov^/w,  337.  r    -i.  j 

Pliny,  jun.  his  notion  of  true  liberality,  312.  the  faii\e  prefcribe^ 

by  Chrift,  ib. 
PococKE  (Bp.)  on  alphabetical  writing,  145. 
Pool  of  Bethejila,  defign  of  the  miracles  there,  131. 
Poperjy  a  mixture  of  civil  policy  and  prieftcraft,  92.  occafioned  by 


INDEX. 

the  corruptions  confequent  on  the  Roman  empire  being  Chriftian 
168,9  to  what  height  thefe  were  grown  in  Mahomet's  time,  171' 
fome  of  the  Fathers  led  the  way  to  it,  164,  5.  tlie  chief  ground 
thereof,  227.  a  deal  of  it  yet  in  many  churches,  182  -30  740 
269.  though  abating,  237,  8.  produced  a  great  light  at  the  refor- 
mation, 176.  how  affefted  thereby  itfelf,  ib.  the  mylkryof  its  in- 
iquity now  feen  through  by  n;any  of  its  profefTors,  177.  who  en- 
deavour to  explain  away  fome  of  its  more  grofs  errors,  22".  have 
not  the  fame  perfecuting  fpirit  as  heretofore,  ib.  neither  fo  illite- 
rate nor  immoral  as  before  the  reformation,  ib.  in  fome  thino-s  we 
might  profit  by  them,  ib.  fome  great  end  to  be  ferved  by  fuffering 
It  to  continue  fo  long,  177.  Hill  better  than  Paganifm, //^.  and 
may  be  an  introdudion  to  the  cure  thereof,  ib.  Popilh  converts  a- 
broad  like  profelytes  of  the  gate  araong  the  Jexvs,  ib. 

Popular  fenfe  to  be  chiefly  fought  for  in  the  Bible,  327. 

Populous,  whether  ancient  nations  more  fo  than  the  prefent,  210,  211. 

Pojls  inftituted  among  the  Romans  in  the  reign  ol  Augujius,,  127,  8.* 
ufed  on  fome  occafions  before,  among  the  Pcrjians,  ib. 

Potter  (ABp.)  his  defence  of  the  infpiration  of  dire^ion  in  the 
Scriptures,  265,  6.  means  no  more  than  the  ordinary  fuperinten- 
dency  of  Providence,  ib. 

Po-Tver,  how  much  the  Je-xvs  had  under  the  Romans  in  Chrift's  time, 
137.  whether  that  of  life  and  death  was  then  allowed  them,  ib. 

Prayer,  —  for  ftedfaftnefs  in  the  faith,  confillent  with  a  free  exami- 
nation of  it,  23,  24.  the  wifeft  of  the  Heathens  ignorant  about  it, 
III,  a  means  of  reftoring  the  communication  between  God  and 
us,  291. 

Prejudices  of  mankind,  oppofite  to  the  Gofpel  at  its  firft  promulga- 
tion, 133.  ^  s 

/'r/w/V/w  religion,  — more  plain  and  funple  than  that  in  after- times 
63.   Primitive  Chriftians,   how  far  they  had  the  advantage  of  all 
others  in  the  theory  of  religion,  157.  159. 

^^ Writers,  wliethcr  preferable  to  their  fuccelTors,  ic8.  160,  &c 

in  what  to  be  imitated,  166.  258,  9. 

Times,  what  to   be   underftood  by  them,  161.   difficulty  of 


knowing  them,  ;^.  and    165,6.  never  any   thing  determined  by 

appealing  to  them,  ib.  vid.  Fathers. 
Principle  of  Virtue,  which  is  the  proper  one,  252-5. 
Principles,  what  influence  they  have  on  men's  behaviour,  246. 
Printing,  the  feafonablenefs  of  that  difcovery  at  the  reformation,  iaa 

5.  179.  +^' 

Progrejs  of  knowledge,  a  general  one  throughout  the  world,  42-7 

233-7     but  flow,  207.  its  limitations,  ib.  objedions  obviated   42* 

k.z.  vid.  Improvements.  '  ^  * 

Promulgation  of  Chriftianity,  at  a  feafon  proper  for  the  confirmation 

of  Its  truth,  134.  oppofed  to  all  the  paffions  and  the  prejudices  of 

men,  ib. 

Propagation  of  theCofpel  could  not  be  carried  on  otherwife  than  it  is, 
27.  Prepollerous  methods  of  attempting  if,  28.  Letts  to  it,  31! 
prefent  opportunity  of  advancing  it  i'n  America,  ib.  vid.  Chrijhinity, 

Prophecies  of  the  NcvjTeJiament,  one  inuiafic  mark  of  tlieir  truth,  132. 
■5  Propbecjy 


I    N    D    E    X. 

Prophecy,  fuppofed  to  be  hereditary  in  the  heads  of  feveral  famillea 
before  the  deluge,  62.  not  confined  to  the  family  oi  Abraham,  71. 
when  it  ceafed  among  the  Jc-uus,  and  why,  131. 

Prophets,  why  fo  oft  fent  to  the  Jezvs,  107.  their  office,  147,  their 
writings  more  read  and  regarded  after  x\\c  Babylonifh  captivity,  123. 
^fzvi//?' fent  to  foreign  countries,  100.  which  were  highly  intcrefted 
an  their  prophecies,  loi.  and  therefore  attended  to  them,  ib. 
fought  and  honoured  by  many  of  thegreateft  princes,  ib.  Prophe- 
tic parts  of  Scripture  daily  better  underftood,  179. 

Profeljtes  made  by  the  Je^s  to  their  law,  98,  99.  to  the  belief  and 
worfhipof  the  true  God,  ib.  the  fipoftolical  determination  of  ab- 
ftaining  from  blood,  &c.  probably  related  to  fuch  converts  only, 

154. 

Pro'-vidence,  never  more  enlarged  notions  of  it  than  at  prefent,  180, 
the  more  we  trace  it,  the  more  we  fee  of  its  defigns,  and  have  rea- 
fon  to  think  the  profpeft  will  be  ftill  enlarging,  231,  2.  right  nOr 
tions  of  it  inftilled  by  our  Saviour,  311. 

Prussia  (King  of )  on  the  progrefs  of  the  undjerftanding  in  Arts 
and  Sciences,  44. 

1 On  Modern  Governments,  219. 

Pfalms,  feveral  of  them  defcribe  the  crucifixion  of  our  Lord,  174. 
322.  thefe  publickly  read  by  the  ^f-iw  IHII,  to  their  condemnati- 
on, 1 74.  Chrift's  appeal  to  the  book  of  Pfalms  as  treating  of  him, 
juftified,  lb.  Hence  a  ftrong  argument  for  their  conviftion,  ib. 

Ptolemy  carries  above  a  hundred  thoufand  JeiMs\x\X.o  Egypt,  (^z^. 
plants  others  in  Cyrene  and  Lybia,  ib.  his  fon  Philadelphus  procures 
a  tranflation  of  their  law,  ib.  his  fucceflbr  Eiiergetes  worfhips  the 
God  of  Ifrael,  96.  Philometor  had  a  comment  on  the  Pentateuch,  ib. 
permits  Onias  to  build  a  temple  in  his  kingdom,  ib.  which  conti- 
nued for  above  three  hundred  and  forty  years,  ib. 

Purchafe,  in  what  fenfe  ufed  in  Scripture,  283.  applied  to  the  me- 
rits of  Chrift  in  our  redemption,  ib. 

Purgatory,  whence  that  doftrine  arofe,  227. 

Pyle  (Mr.)  cited,  92. 

Salifications  of  mankind  to  receive  inftruftion  natural  and  moral, 
126,  127.  thefe  do  not  always  accompany  each  other,  ib.  though 
both  requifite,  ih.  this  is  not  faying  that  wickednefs  and  wifdom 
may  unite,  ib.  Thofe  of  the  age  in  which  Chrift  came,  128. 

^alities,  moral  and  natural,  equally  fixed,  248.  though  by  a  mix- 
ture of  good  and  bad,  their  tendency  not  always  immediately  dif- 
coverable,  ib.  two  bad  ones  in  a  liruggle  may  fometimes  relieve 
inftead  of  ruining  a  conftitution,  247.  this  alters  not  their  general 
nature,  ib.  if  fo  great  a  mixture  of  bad  ones  as  fome  fuppofe,  the 
world  would  not  go  on  fo  well  as  now  it  does,  ib.  feemingly  op- 
pofite  ones  in  our  blefTed  Saviour's  charafter,  whence,  298.   - 

R. 

Rabshakeh,  declares  that  he  has  a  Divine  commilTion,  94.  miftakes 
the  cafe  oi Hezekiah^  io. 

Pan/otn^ 


INDEX. 

Ranfom,  the  various  fenfcs  of  that  word  iu  Scripture,  283.  Clirift's 
death  fuch  in  the  ftrift  fenfe,  ib. 

Ray,  on  the  ancients  and  moderns,  222. 

Reafon^  the  portion  of  it  in  each  perfon  whence  formed,  6.  to  be  ex- 
ercifed  in  religion,  20.  fufhcient  for  that  purpofe,  2I.  ObjeAiona 
anfwered,  ib. 

Redeemer^  intimated  to  AcLvn^  59.  to  Abraham,  68.  what  notions  the 
ancients  had  of  him,  223.  thefe  fiifhcient  for  the  times,  ib.  what 
implied  in  his  office,  282,  3.  not  merely  figurative,  ib.  from 
what  he  redeemed  us,  187.  34.9,  &:c. 

Redemption,  of  Chrift,  what  included  in  it,  28 1.  in  what  fenfe  under- 
ftood,  ib.  falfe  notions  of  it,  ib.  wherein  chiefly  placed,  ib.  im- 
plies fomething  vicarious,  286,  7.  the  fcheme  of  it  laid  before  the 
world  began,  187.  vid.  Chriji. 

Reformation,  in  religion,  impoflible  upon  the  fcheme  of  private  infpi- 
ration  or  perpetual  miracles,  15—26.  whether  any  neceflary  in  our 
eftablifhment,  240,  241.  preparatives  thereto,  ib. 

Reformatio;!  of  the  Ranijh  church,  the  effefls  it  had  on  the  world,  177. 
on  that  church  itfelf,  ib.  and  227.  the  feafonablenefs  of  printing, 
and  the  \\{e  of  the  compafs  at  that  time,  179.  revival  of  letters  and 
all  parts  of  fcience  at  the  fame  time,  228.  whether  this  was  fatal 
to  ChrilHanity,  244. 

Relations  of  Chrift,  why  no  more  notice  taken  of  them,  304.  Oppor- 
tunity they  had  of  fully  examining  his  pretenfions,  ib.  Ufes  of 
their  rejediing  him,  ib. 

Religion,  why  not  univerfal,  5.  7.  15.  nor  equal,  ib.  nor  immutable, 
ib.  communicated  gradually,  26,  27-  propagated  by  human  means, 
ib.  reafon  to  be  exercifed  thereon,  20-23.  fufficient  for  that  end, 
ib.  Primitive  more  fimple  than  that  in  after-times,  63.  144.  De- 
fcription  of  it,  222.  224.  Diverfities  in  it  unavoidable,  33.  yet 
not  all  kinds  equally  acceptable,  ib.  the  feveral  difpenfations  of  it 
fuited  to  the  circumftances  of  mankind,  79,  80.  144.  its  progrefs 
the  fame  as  that  of  arts  and  fciences,  163,  4.  184,  5.  defcription 
of  it  in  general,  222.  of  the  Chriftian  in  particular,  108.  291,  2. 
that  not  merely  a  republication  of  natural  religion,  226.  carries 
on  and  completes  all  its  beft  motives,  231. 

Repentance,  the  great  condition  of  the  new  covenant,  36.  fymbolically 
reprefented  of  old  by  facrifice,  49.  a  new  doftrine,  according  to 
the  ilrefs  laid  on  it  in  the  Chriftian  inftitution,  291. 

Rejlorat ion  o{  the  fexus,  169.  177.  185. 

Refurreaion,  whether  taught  in  Job,  73,4.  the  chief  ftrefs  laid  on  it 
in  the  Nenv  Teftament,  187.  the  purcliafe  of  Chrift's  death,  &c. 
282.  349.  Commencement  of  our  new  life,  348.  396.— diftjeliev- 
ed  by  many  of  the"  heathen,  357,  8.  The  grand  objedl  of  our 
faith,  hope,  and  comfort,  397,  8. 

Retrogradation,  no  confiderable  one  in  the  divine  difpenfations,  43. 
185.  increafe  of  wickednefs  among  wicked  men  does  not  prove  it, 
236. 

Rewlation,  reafon ablenefs  of  fuppofmg  one,i5.  Objeftions  to  the 
prefent  method  of  conveying  it  anfwered,  ib.  Inconvenience  of 
conveying  it  by  immediate  illumination,  &c.  16.  18.     Anfwer  to 

Cbri' 


INDEX. 

Chrijiianlfy  not  founded  on  argument,  19,  &c.  Or  by  frefti  miracles  in 
every  age,  or  to  each  perfon,  20.  26.  completes  the  belt  notices  of 
natural  religion,  231.  the  belief  of  any  among  the  heathen  given 
up  about  our  Saviour's  time,  131.  unreafonable  prejudice  oflbme 
moderns  againft  it,  305,  6. 

Re-TjeltJiions,   made  in  various  countries,  71.    by  aftion,  yS. more 

fully  communicated  to  the  world  as  the  means  of  keeping  and  con- 
veying them  improved,  225.  why  thofe  that  accompanied  the 
Je^ijh  difpenfation  were  all  put  under  a  carnal  cover,  235. 

Revie^v,  a  frequent  one  neceffary  in  all  eftablifhments,  240.  obftruc- 
tions  to  it,  ib. 

Revolutions  in  governments,  occafion  for  them,  43,  44.  219. 

Reruard,  the  idea  of  it  includes  liberty,  18. 

Robberies  alluded  to,  318. 

Robertson  (Dr.)  his  Sermon  on  the  fituation  of  the  world  at  the 
time  of  Chrift's  appearance,  115. 

Roman  empire,  vid.  Empire. 

Roman  governors,  what  power  they  alTumed  over  the  Jenus  in  Chrift's 
time,  136,  7. 

Romijh  church,   vid.  Popery. 

ROTHERAM    (Mr.)   44.   65,   66.   170. 

Rule  of  moral  aftions,  254. 

RuTHERFORTH  (Dr.)  On  the  Tree  of  Knowledge,  48. 

S. 

Sabbath,  originally  of  divine  inftitution,  52.  Our  Saviour's  dodlrine 
in  relation  to  it,  329. 

Sabbatical  yesx,  allufion  to  it,  316. 

Sacraments  reilore  the  communication  between  God  and  us,  291. 

Sacred  hiftory,  whence  that  of  Scripture  fo  called,  265.  clear  and 
confiftent,  104.  helped  to  corred  and  regulate  the  prophane,  ib. 

Sacrifices,  the  original  and  intention  of  them,  49.  53.  the  feveral  kinds 
ot  them,  and  various  ufes  they  might  ferve,  ib.  and  214. 

Sacrifice  of  animals,  what  notions  it  conveyed,  49.  Ends  of  it,  ib. 
and  53.  not  the  invention  of  man,  50.  53.  57.  accompanied  men's 
devotion,  and  was  a  proper  mode  of  expreffing  it  in  the  primitive 
times,  55.  Objections  to  the  divine  appointment  of  it,  ib.  anfwer-  • 
ed  from  the  various  ufes  fuch  a  rite  might  ferve,  56,  could  not  be 
mftituted  before  the  fall,  57.  ordered  at  firft  with  a  merciful  de- 
sign, ib.  propagated  every  where  by  tradition,  ib.  and  gradually 
perverted,  z'^.implies  no  abfurdity  in  itfelf,  ib.  not  prefcribed  to  the 
Je-cvs  merely  in  compliance  with  an  inveterate  cuftom  or  prejudice, 
ib.  implied  a  vicarious  fufFering,  50.  fuch  expefted  by  the  Je-ws 
from  their  Meffiah,  ib.  applied  by  John  Baptifi  to  Chrift,  ib.  how 
far  his  death  was  fuch,  281.  not  merely  fo  termed  in  allufion  to 
the  legal  Sacrifices,  but  they  rather  typical  of  it,  282.  Qualifica- 
tions of  this  notion,  283-5.  Objedions  to  it  anfwered,  ib.  Sacri- 
fices prefiguring  him  might  convey  benefits  of  the  fame  kind  as 
the  commemoration  of  his  death,  187.  vid.  Chrifi. 

Sacrifice  continued  while  the  temple  ftood  at  Jerujale.m,  155. 

Sadducees,  the  reigning  party  among  the  Je^^js  when  Chrift  came, 
114.  fubtle  difputers,  129. 

^alt^  allulions  to  it,  314. 


INDEX. 

Salvation,  in  the  Scripture  phrafe,  may  imply  a  particular  degree  of 

future  happinefs,  i88. 
Samaritans,  animofity  between  them  and  the  Je^vs  in  Chrift'3 
time,  319.  who  taxes  the  latter  for  it,  ih.    The  end  of  Providence 
in  preferving  them,  174. 
Mansions  of  virtue,  what,  254. 

Sanhedrim,  its  low  ftate  at  the  coming  of  Chrift,  116.  abolifhes  the 
trial  for  adultery,  323. 

Satisfadion  to  vindictive  juftice,  not  implied  in  the  death  of  Chrift 
according  to  Scripture,  281.  the  whole  a  fcheme  of  government,  i^. 

Sciences  gradually  advanced,  42--45.  progreflive  in  the  main,  ib.  and 
203.  212.  fpread  from  one  center  originally,  209.  though  carried 
on  much  falter  in  fome  times  and  places  than  others,  217.  and  often, 
to  appearance  interrupted,  43.  not  fo  early  as  is  imagined,  203.-- 
205.  Caufes  of  their  being  raifed  fo  high,  207.  falfe  pretences  to 
them  in  Egypt,  206.  213.  Babylon,  210,  214.  China,  212.  no 
really  ufeful  ones  ever  loll,  204,  5.  221.  how  mufh  we  exceed  the 
ancients  in  them,  219,  &c.  their  connexion  with  each  other,  and 
with  religious  knowledge,  220,  221. 

Scripture,  to  be  interpreted  in  the  moft  common  popular  fenfe,  326, 
7.  not  literally,  ib.  no  particular  Itrefs  laid  on  words,  ib.  how  far 
thefe  infpired.  265—8.  whether  the  Fathers  helped  us  to  interpret 
Scripture,  164—7.  it  is  yet  far  from  being  thoroughly  underllood, 
181,  2.  miftakes  about  it  as  to  the  language,  263.  the  fenfe,  264. 
free  ftudy  of  it  recommended,  190-2.  261.  269.  with  fome  rules 
for  it,  190.  preparatives  for  a  new  verfion,  240. 

Search  (Mr.)  on  liberty,  11. 

Seafons  of  the  --world  in  general,  42,  43.  144.  of  the  year  alluded  to 
by  Chrift,  311.  no  great  alteration  in  them  fince  the  deluge,  203. 

Seleucid^,  favoured  the  Jenjjs,  97. 

Self,  how  far  a  regard  may  be  had  to  it  in  virtue,  25  1-^5. 

Sdf-murdcr  recommended  by  Cicero,  i  20. 

Senfc,  moral,  and  that  of  honour,  &c.  may  be  formed  by  habit,  249. 
a  popular  one,  to  be  fought  for  in  the  words  of  Scripture,  328. 

Sermcn  on  the  mount,  deugn  of  it  in  general,  290,  form  of  it,  whence 
probably  taken,  322. 

Serpent,  brazen,  the  full  import  of  it,  174. 

Seth,  his  family  diftinguilhed  from  that  of  Cain,  and  called  the 
fons  of  God,  61. 

Se-venty.   vid.  Tranjlalion. 

Shaftsbury  (Ld.)  his  fcheme  of  morals  inconfiftent  with  our 
frame,  247- -9. 

Shechinah,  a  ftanding  one  in  the  firft  ages,  53. 

Shem,  living  till  Jacobus  time,  a  great  means  of  preferving  the  wor- 
ship of  the  true  God,  66.  probably  the  fame  perfon  who  is  called 
Melchizedcck,  ib. 

Sheol,  ftate  of  the  dead  in  general,  406. 

Shtpherd,  in  what  refpefls  Chrift  anivvered  that  charafler,  286.  315. 

Sherloci:  (Dr.)  on  death,  2or. 

Sherlock  (Bp.)  his  defcription  of  death,  348.  of  the  hopes  of  im- 
mortality drawn  from  the  nature  of  the  foul,  345,  of  what  goes  to 
conftitut?  the  many  ib, 

Sbipt, 


INDEX. 

Ships,  the  model  of  them  probably  taken  from  Noah's  ark,  66- 

Shuckford  (Dr.)  cited  214. 

Sibylline  oracles  extraded  from  the  Je--wijh  prophecies,  143.  a  for-^ 
gery,  ih. 

Stnai,  journal  thither  from  Grand  Cairo,  145.  firll  alphabetical  writing 
taught  there,  ib. 

Skins  of  beafts,  why  the  firil  cloathing,  52.  propriety  of  it,  ib. 

Social  Avitvfs,  of  greateft  benefit  to  mankind,  307.  chiefly  promoted^ 
by  our  bleffed  Saviour,  ib. 

Societies  for  propagating  religion,  account  of  them,  31.  have  gradual- 
ly contributed  to  promote  knowledge  and  virtue,  244. 

Society,  necelTity  for  it,  8.  admits  not  of  a  general  equality,  9.  Di- 
verfity  of  genius  requifite  therein,  ib. 

Socrates,  prepares  men  for  a  reformation,  125.  from  whence  he 
borrowed  his  notions  of  a  future  ftate,  1 18.  wilhes  for  forne  guide 
from  heaven,  iii.  faid  to  be  a  type  of  Chrifl,  332.  furprifmg  re- 
femblance  between  them  in  fome  things,  ib.  and  331—4.  difparity 
in  others,  ib.  h'is  irony,  the  ill  confequence  of  it,  336.  his  vanity, 
z^.  his  way  of  difputing  fophiftical,  //'.  his  dsmon  interells  itfeif 
in  very  low  affairs,  ib.  was  either  fancy  or  fiftlon,  ib.  his  unjuili- 
fiable  compliance  with  the  Athenian  fuperllitjon,  337,  vain  excufes 
made  for  it,  ib.  The  indecent  language  afcribed  to  him  by  Pluto^ 
ib.  perhaps  ferioufly  a  Polytheift,  338.  no  martyr  for  tlie  unity  of 
God,  ib.  his  fatire  the  chief  caufe  of  the  profecutlon  being  carried  on 
fo  violently  againft  him,  335.  his  laft  words,  339.  Inconfiftencies 
in  a  late  author  of  his  life,  119.  336.  not  to  be  compared  with 
that  of  Chrifiy  339. 

Sodom,  how  many  cities  belonged  to  it,  70.  v/hat  probably  meant 
by  her  daughters,  ib. 

Solomon,  his  fame  of  pnblick  benefit  to  the  world,  147. 

Soul,  whether  its  immortality  believed  by  Cicero,  119.  that  forfeited 
by  the  fall,  49.  109.  186.  34^-^,  9.  reiiored  by  Chrift,  ib.  various 
fenfes  of  the  word  in  Scripture,  367,  &:c.  its  ftate  in  death  defcribed 
there,  386,  &c.  objeilions,  405.  weaknefs  of  the  common  argu- 
ments for  its  natural  immortality,  419.  23. 

Spirit  oi  God,  its  ordinary  operatiou:>  condftent  with  the  ufe  of  our 
own  faculties,  20,  21.  attend  on  their  due  exercife,  ih.  Inconve- 
nience of  fuppofing  them  iucreafed,  19.  peculiarly  iufpefled  the 
firft  delivery  of  the  Gofpel,  151.  154.  vid.  Haly  Ghoji. 

Spirit  in  man.   vid.  Soul. 

Standard  oi  elegance,  7.20. 

State  of  the  world  when  CLrljl  came,  113,  Sec. 

Stature  of  man,  the  fame  now  in  general  as  it  was  three  thoufand 
years  ago,  202,  3. 

Stephen  (St.)  his  murther  no  proof  that  the  Je^^vs  of  that  time  had 
the  power  of  executing  their  judicial  fentences,  136,  7. 

Stillingfleet  cited,  213. 

Stoicks,  not  to  be  imitated  in  their  contempt  of  the  world,  238. 

Story,  the  excellerice  of  Inftrufting  in  that  way,  324. 

St  R  A  BO,  on  the  degeneracy  of  the  Jeivs,  114.  on  the  Indian  philo- 
fophy  concerning  a  future  ftntc,  j  19. 

Stra)i- 


INDEX. 

Strangers,  humanity  to  them  required  by  the  Jc^vjjh  law,  S7. 

Sub  fiance,  fmall  ufe  of  that  word  in  fettling  the  nature  of  the  human 

conftitution,  420.  ^■ 

Suicide,   vid.  Self-murder. 
Sun  rifrng  alluded  to  by  CbrlJ},  315. 
Superiors,  obedience  to  them  pradifed-and  prefcribed  by  our  blefled 

Saviour,  308.     Anfwer  to  an  objedion,  ib. 
Superjtition  (Je^ijly)  foon  mixed  with  Chrillianity,  226.  it  begins  to 

wear  off,  238.  its  remains  to  be  oppofed  with  fober  zeal,  239. 
£urgtry,  the  oldeft  branch  of  medicine,  215. 
Synagogues,  when  chiefly  erefted  among  the  Je^s,  123.     Ufe  of  them 

"to  prevent  idolatry,  ib.  how  many  in  Jcru/alem,  ib.  how  oft  fre- 

que  ited,  ib. 
Synagogue-wox^u"^,  often  alluded  to  by  Chrift,  309.  317. 
Syjlem,  why  the  doftrines  of  the  Gofpel  are  not  delivered  in  the  form 

of  one,  loS.  327. 

T. 
^abernacks,  the  feaft  alluded  to,  316. 
Taylor  (Bp.)  his  life  of  Chrilt,  201. 
Taylor  (Dr.)  on  the  Shekinah,  53.  on  the  Deluge,  62.  on  the  Abra- 

hamic  Covenant,  68.  on  Jacobs  vow,  79,  80.  on  the  general  pro- 

grefs  of  religion,  236.  his  notion  of  atonement,  282.   and  death 

of  Chrift,  283,  &c.  of  our  duty  to  examine  all  things,  269.    The 

benefits  of  death,  354.  of  the  ftrefs  laid  on  the  refurrection,  348. 

422,  the  reafonabienefs  of  afferting  it.  424. 
Taylor    (Mr.)    his  effay  on  the  beauty  of  the  di-vine  ceconomy  cited 

and  recommended,  90.  95.  97.  171.  261. 
Temper  in  man,  whence  it  may  be  fuppofed  to  arife,  10,  il. 
Temple  (Sir  W.)  216.  248. 
Temple  zX.  jerufaletn,  facrifice  offered  while  it  ftood,    153.  alluded  to 

by  Ckrif,  318. 
Temptation  of  Chrift,  probably  in  vifion,  75,  76. 
Temfon  on  the  Shechinah,  65. 
Theocracy,  \}ciQ  Jenjos  wxxdiQx  z.  particular  one,  145.  that  typical  of  an 

univerfal  one  under  Chrift,  178. 
Theology  (Chriftian)  wants  to  be  cleared  of  intricacies,  183,  &c.  to 

be  treated  with  the  fame  freedom  as  philofophy,  263. 
Theory  of  government,  no  juft  one  without  virtue  and  religion,  247. 
j?"-6^o^_)' of  religion,  gradually  improved,  157.   262.   by  what  means, 

236.     Variations  in  it  from  the  principle  of  human  liberty,  233. 
Theory  of  virtue,  the  true  one,  251.  254. 

Thief  on  the  crofs,  the  meaning  of  Chrift's  promife  to  him,  41 1,  12. 
TiLLOTSON  (Abp.)  284.  346. 
Time,  order  of  it  negledted  by  Mark  and  Luke,  310.  the  fulnefs  of  it, 

when  the  world  was  in  a  ftate  of  maturity,  42.   127.  141.   150. 

Fitnefs  of  that  wherein  the  Gofpel  was  divulged,  vid.  Chrijlianity. 
Times,  the  badncfs  of  them  complained  of  in  every  age,   197.  the 

groundleffnefs  of  fuch  complaint,   199,  &c.  241,  2. 
Tithes,  originally  of  divine  inltitution,  52. 
Tongues,  confufion  of  them  when  caufed,  65.  ncccflity  for  it,  ib. 
Traditiofi  (oral)  inferior  to  written  revelation,  26.  might  more  fafely 

G  g  con- 


INDEX. 

convey  religion  in  the  antediluvian  world,  6z.  and  for  fome  time 
after,  64.  though  foon  corrupted,  144.  appealed  to  by  the  heathens 
for  their  notions  of  futurity,  118.  preferred  by  the  yeivs  about 
Chrill's  time  to  their  law,  1 16.  the  evidences  of  Chriilianity  not  to 
be  left  to  it,  135.  the  fenfe  of  Scripture  conveyed  by  it,  not  to  be 
relied  on,  269. 

traditions,  fuppofed  to  be  derived  from  the  apoftles,  of  what  ufe  in 
the  interpretation  of  Scripture,  157. 

Trance,  Balaam's,  revelations  perhaps  all  in  that  way,  75,  76. 

1'ranjlaticti,  of  the  Bible,  great  defects  in  it,  263.  preparations  for  a 
new  one,  240.  that  by  the  Seventy  a  new  publication  of  the  Je^uos 
religion,  96.  a  day  of  rejoicing  formerly  kept  for  it,  ib.  turned  af- 
terwards to  a  faft,  ib.  which  is  flill  continued,  ib. 

7ranfi.ation  of  Enoch,  what  might  be  inferred  from  it,  60. 

Tree  of  the  knowledge  of  good  and  evil,  what  it  meant,  48. 

Trial  for  adultery  alluded  to  by  Chrift  in  John  viii.  322,  3.  abolilhed 
by  the  Sanhedrim  about  his  time,  ib. 

Tribes  (ten)  their  difperfion  all  over  the  Eaft,  fpreads  the  knowledge 
of  their  hillory  and  religion,  94.  their  defcendents  continue  there 
to  this  day,  148.  have  a  temple  on  the  coaft  of  Coromandel  refem- 
biing  Solo'mo-nh,  ib.  are  fpread  over  the  four  quarters  of  the  world, 
ib. 

Trinity,  ill  confequences  of  the  difputes  about  it,  171.  227. 

Truth  of  Scripture-hillory  fufficient  without  abfolute  infallibility, 
267,  8.  _ 

Truths  eternal,  objeftion  from  them  againft  natural  and  revealed  re- 
ligion, 25. 

TuLLY.  vid.  Cicero. 

TUNSTALL    (Dr.)    120.   230. 

Types  of  the  Meffiah,  feveral  in  the  Jeivijh  inllitution,  146.  Ld.  Bar^ 

rirgton  and  Dr.  Sjkes  feem  to  reject  them,  ib.  as  aifo  Le  Clerc,  ib. 

V. 
Varro,  his  account  of  the  different  opinions  about  the  Summum  Bo- 

num.,  \'2.'2.. 
Vegetative  animals.  419,  20. 

Vicarious,  in  v/hat  fenfe  the  death  of  Chrift  fuch,  285,  6. 
Vice  naturally  produ£live  of  diforder  and  decay  in  every  conftitution,- 

247.   Anfwer  to  IJandin.'ille's  objeftions,  ib.   vid.  Fable  of  the  Bees. 
Vices,  fome  reigning  ones  in  every  age,  241.  whether  thefein  our  own 

be  worfe  than  thofe  of  former  times,  242,  3. 
Virgi,i  Mary,  why  fo  pubiickly  reproved  by  our  blefTed  Saviour,  302^ 

3.  the  nature  of  his  reply  to  her,  ib.  propriety  of  it  in  anfwer  to 

Ckubh,  ib. 
Virtue,  what  is  the  true  principle  and  end  of  it,  251.  255.  whether  it 

degenerates  daily,  ib.  the  pradliceof  it  owned  to  be  improving,  ib. 

on  the  whole  ever  produftive  of  happinefs,  247.  hov/  far  to  be 

termed   felfi{h,   254.  whether  injured  by  modern  improvements^ 

255.  how  far  an  ardficial  one  may  ferve  all  purpofes,  tb. 
Virtues  of  the  prefent  age,  whether  fome  are  not  in  as  great  perfeftioa 

as  ever,  fmce  the  lirll  publication  of  the  Gofpel,  243. 

Vijion 


^ 


INDEX. 

Pijion,  revelations  made  in  it  not  always  diftinguifhed  from  real  fafts, 
75,  76.  Inftances  of  fuch,  z^.— frequent  in  early  times,  71,  &c. 

ViTRiNGA,  55.  164.  174. 

Vnderftanding.  vid.  Abilities. 

Uni/or?nityj  beft  preferved  upon  theprefent  plan  of  human  nature,  9.- 
15. —of  public  worfhip,  could  be  none  upon  the  foot  of  private 
infpirations,  25. 

Uni-verjal,  in  what  fenfe  natural  religion  is  fo,  6,  7.  why  neither  na- 
tural nor  revealed  religion  can  be  fo  ftridlly,  8,-15.  ^^^  objedion 
given  up  at  lail  by  Chubby  16,  17.  the  greateft  ftrefs  laid  on  it  by 
modern  infidels,  42. 

Uni-uer/al  Wi^idry  ciXtd,  172,  3. 

Voltaire,  221.  241. 

Fo^s,  Je-ioifo  dodrine  In  relation  to  them  correfted  by  our  blefTed  Sa- 
viour, 329. 

W. 

Warburton  (Bp.)  85.  92.  120. 

Wajhing  the  feet,  the  import  of  that  aftlon,  312,  312. 

Watts  (Dr.)  on  the  gradual  commencement  of  the  Chrillian  reli- 
gion, 151.  on  the  intermediate  ftate.  420,  21. 

Weeks,  ancient  method  of  reckoning  by  them  owing  to  the  divine  in- 
ftitution  of  the  Sabbath,  52. 

Werenfelsius,  183. 

Weston  (Mr.)  128. 

Wetsten  in  N.  T.  268.  322.  327. 

Whitby,  157. 

Winder,  64.  145.  147.  211.  223.  235.  241. 

Wonders  little  regarded  in  the  heathen  v/orld,  297,  8. 

Woo;sTON,  139.  301. 

Words,  no  exadl  Itrefs  laid  on  them  in  the  Eaftern  writings,  327. 

World,  ftate  of  it  when  Chrift  came,  113.  gradually  improves  in 
knowledge,  42.  205.  230.  —  (vid.  Impro^etnaits)  the  more  we  know 
of  it,  the  more  we  are  convinced  that  its  inhabitants  were  defigned 
for  happinefs,  232.  and  can  infer  the  fame  of  another,  ib.  not  to 
be  wholly  defpifed,  238.  neceflary  to  form  right  notions  of  its  paft 
ftate,  25  2.  the  pleafure  of  furveying  it,  and  our  ftation  in  it,  loft  by 
imagining  all  tnings  to  be  on  the  decline,  244,  Sec. 

Worjhip,  the  time  of  it  originally  appointed  by  God,  52.  as  alfo  the 
manner,  ib. 

WORTHINGTOK  (Dr.)  43,  61.   IO9.  I  78.  200.  2 1  8.  227-28.  243. 

WoTTON  (Dr.  W.)  214- 

Wriiif7g,  whence  originally  derived,  144-5.  147-  225.  vid.  Letters. 

Z. 

Zoroaster,  what  ground  to  fuppofe  him  a  prophet,  124.  Ho\* 
many  perfons  of  that  name,  125.  the  great  oracle  of  the  Kaft, 
226. 

ZuLi man's  temple  in  the  Eajl-hidi:s,  149. 


FINIS. 


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