.«" -x X-'^d' 2' 11 ? •^^ ^. W^^ nmrr> A MAY^aSJ918 i>'?15iou Srcttoo ' *^:' •f.-?s- /- / CHRISTOLOGY^ DISCOURSE CONCERNING CHRIST: CONSIDER'D L In Himfelf. II. In his Government III. In relation to his Subjeds Duty to him. fit mt 3Soofig> The Second VOLUME, containm|^ Third BOOK. Being a Nctij but Scriptural Treatife concerning CHRIST, confider^d as LOGJNTHROPOS. In Two PARTS. To which is added, A Neiif and TecuUar DISSERTATION concerning the Vrkr Refurretlic^i^ which is to commence with the Milienruum, ___ By KOBERrlFLEMING. Jen, ill ApL Liceat VtrmtiixLi aures vellras pervemire. Vfiii:/-! geftic nc Igmrata Damnetur, L O ND O N -, Printed by J. Humfreys^ for A. Bell at the Crofs-Keys and Bible in CornWdl. GIDJOCCVIII. TO THE MOST Noble, Illuftrious and Excellent PRINGESS. Her Royal Highness SOPHIA, Eleftorefs and DutcheG Dowager O F Hannover^ Brunjrptck^ Lum nenburg^ &c. May it pkafe Your Highnefsy AVIN G Prefuni'd ro Ingrave the Auguft Name of Her Britannic\ ■ Majejiy in the Frontifpiece of this fVorl{_i as I had formerly Pretix'd that of A3 His iv The Epfile Dedicatory. His late Majejly^ before a fmall Difcourfe, which was a kind of Frodromus to it : I could not but immediately Conchide, that this next Fart of my Labours, upon this Greateft of Subjeds, was, of Right, Ap- propriable to no other Perfon or Intereft, than that of Tour Royal tiighnejs and Tour ntoji Glorious Houfe j fince Providence feems, this way, fo peculiarly to have handed it over to You, as to incourage its (>laim, by a fort of Succcfllon, to Your moft Illuftrious Patronage, as well as Chriftian Perufal. And now, that I have mentioned this ; as the Siualleft Things do frequently Occa- fioa us to think of the Greateft , fo I can't but Obferve here, How much all we Bri- tains are cblig'd to Celebrate the Immenfe Goodnels of Heaven to Us and Pofterity, upon the A^ccount of the late Glorious Ke* *volHtio7t^ and the later Happy Settlement of th^Succeffton^ as Farther, and, we Hope, Per- petually Lengthen'd out, in thcFrdteflant Line, A Bleffing fo Great, that lean Hontftly fay , That I do never think of ir, either in a Direft or Reflex View, without fome Pecu- liai Emotions of Pleafure and Sati&fadion. For The Epijile Dedicatory. v For when I look backward, I call to Mind thofe Pleafant Days, wherein wc law our Religion^ Liberty, Laws and Privileges, Rcfcu*d from the Jaws of a Romift, Arbi- trary, Cruel and Tyrannical Party, by a pe- culiar Providence, as by an Arm firetch'd forth from Heaven j by which Our late Excellent King and Qiieen were Divinely Incited, Animated, Direded and Rende- red Succefsful, in their Undertaking, Carry- ing on, Accomplifliing and Securing that Great and Glorious Work. And when, from thence, I proceed to Contemplate our Prefent Happy Settlement, under the Aufpicious Reign of Our Graci- ousQiieen ^ Methinks I find my felf in the Midft of One of the moft Pleafant Scenes in the World ,• where Impartial Jnftice ap- pears Interwoven with Univerlal Lenity; and where Wifdom and Virtue Diicover themfelves equally, in a MM but Stcddy Go- vernment at Home, and in a Faithful Ad- herence to, and Careful Affiftanceof, the General Alliance Abroad. A 3 But vi The Epftle Dedicatory. But as King William was never more Ho- nour'd by Heaven, nor more )uftly Indear'd to us, than by the laft Great Aft of his Ex- piring Life *5 when he did fo Happily Begin the Length'ning out the Proteftant Succefli- on : So Her Prefect Majcjiy has juftly Me- rited the Eulogies of all true Britains ; both, upon the Account of Her Making it Hi^h Treafon, robe Guilty of any Overt- Aft as^ainft the fame ; And upon the Score of Her Obtaining it, to take Place Univer- fally thro' the Whole Inland: A Work, not only Great in it Self, but Aufpicious to us and our Poftericy for ever ; efpecially feeing it is fo happily Interwoven with the Glorious Z^NION oi rhefe formerly Unfortunately Divided Nations ^ hnVNION fo Indif- folubly link'd to the Troteflant Sncceffion^ as that they mutually Give and Receive Security, to and from each Oiher , An Z^NION fo Great, as was, not ma- ny Months ago, rather the Ob)e£l: of our Defircs, than Expeftations ; In the Ac- complilhment whereof, Her Majejiy may truly Glory, to have Out-done all Her Royal PredeceHors^ and for which She may The Epijile Dedicatory: vii may Juftly exped, the Perpetual Praifes of Succeeding Ages. And here it is Pleafant to Obferve, hov/ Wifely and Kindly Almighty God has Con- nefied Her Majejiys Fiety and Safetyy by making t\icLatter the Refulc and Reward of the Former. For, as She has been Concer- ned to Secure the Succeflion, the Succellion tends to Secure Her : Nothing Human be- ing fo Strong a Barrier, as this is, to ftave off the Defigns of Villanous AiTaflinates a-^ gainfl: fo valuable a Life , feeing all Men muft be fuppoied to know, that the Froteftant Line does not now Expire in Her. And, as what tends to Her Majefty's Se- curity, muft ever be Delightful to all Her Good Subjeds ; So this muft be fuppofcd likewife, in a Great Mcafure, to have Eas'd their Anxious Minds, as to their Dread of the Confequents of fo Difoaal a Stroke, as that of Her Majefty's Demife, even tho in a Natural Way, muft be fuppofed to have been. For, befides the inconceivable Lofs of fo Excellent and Tender a Nurfing Mo- A \ ther ^ viii The Epftle Dedicatory. ther i Mens Thoughts were then perpetu- ally haunted with the Frightful and Ghaftly Ideas of Popery and Tyranny, as Retur- ning again, with redoubled Malice, Fury and Revenge , and as R^eniounting the Throne, in Order to deftroy, at once, all our National and Perfonal Privileges and Liberties, Sacred and Civil And fuch muft our Apprehenfions have continued to be to this Day, were we not fo happily freed from theiii, by the farther Profpeft, with which we are now fo pleafantly Enter- tained, of Glorious and Flourifliing Times, during the Succeflive Reigns of other Ex- cellent Princes, upon whom God and the People have IntaiFd the Crown. Princes ! Whofe Virtues (hine with fuch an Orient Lufire, as no Detrafltion or Malice can Sully or Obfcure. Princes ! Tho Born abroad, yet truly Brit/Jh^ both by Law and Nature : Thro' whofe Veins the Blood of the Royal Stewarts^ in Defcent from that of the Gallant Brucian and Ancient Fergiifran f^dVLxR^s^ mix'd with the Noble Blood of the Famous and Brave Plafitage- nets and TndorSy muft be acknowlcdg'd to run. The Eptftle Dedicatory. ix run. And, if they are likcwife defcendcd from the Ancient, Great and Uluftrious Palati-^ nate and Brmfrricl^ Houfes, which the German B^pire has fuch )uft Reafon to celebrate and glory in : What Man is there in our £/;/- pire of Great Britain^ that either un- derftands the Pedegree of his own Coun- try^ or regards its true Intereft, but mud find himfelf oblig'd to love and honour them the rather, upon this very Account, But that which, above all Things, will ever attra^i the Hearts of good Proteftants, of all Denominations, to Efteem and Ho- nour, The moft Excellent and Illuftrious frincefs Sophia^ The moft Serene and Po- tent Elector^ The moft Accomplifli'd and Hopetul EleBoral Prince^ together with all the Noble and Virtuous Branches of the moft Auguf t and Flourifhing Family of Brun- ftvk\'LmenbHrg^ of the Great and Glori- ous Hanover Line^ is, befides their admi- rable Perfonal Endowments, this Reviving Gonfideration ^ That, as they are now fo Peculiarly Related to thcCe Fort H?7ate Ijlands^ fo their Intereft and ours is intirely the fame, in X The Epijile Dedicatory. in Oppofition co all ¥opiJh Pretenders and Arbitrary Defigns. And, as for Your Eleftoral Highnefs ; when I Confider former Days, and Re- member the many and fevere Sufferings of the Koyal Palatinate Family^ for the Sake of the Proreftant Religion j and thus call to Mind the Circumftances of Your Koyal Mo- ther 5 and for how many Years the Churches of Great Britain and Ireland did conftantly, in their Prayers, Ingeminate the Name of the JfliSed Lady Elizabeth, Q^een of Bo- hemia : I cannot but loolc upon Your ^igh- nefs's Relation to the Throne^ as the Anfwer of Heaven to thofe Solemn, Frequent and Fervent AddreiTes. She indeed has been advanced, long ago, to an higher Glory, than that of any Earthly Crown ; as being, with Dazfidj denied thePerfonal Privilege of Building the Temple. But Her Pojierity fcem now to be plainly Mark'd out by Heaven, as the Glorious and Polifh'd Inftruments,by whom the Divine Goodnefs deligns to A£lr, in Order farther to Complcat, Beautifie and Fini(h, That Great and Glorious Work, which God has already fo happily begun, and The Epijile Dedicatory. xi and fo far carried on, in thefe Nations; in Oppofition to P.^pal Idolatry , French Tyran- ny , and all manner of Arbitrary En- croachments upon our Civil and Religious Rights. And Oh ! how charming a Profpe^, and how ravifliing an Expeftation, are our Minds, from hence, Entertain d with ? Where the Growing Glory of your moft /A lujlrioHs Houfe^ the Increafing Happinefs of Great Britain^ the Farther Security of the Liberty of Europe^ and the Renewed Succefs of the Reformed Keligion^ and confequently the more Univerfal Promotion and Inlarge- ment of Chrijiianity^ and the Peace and Hap- pinefs of Mankind ; Are reprefented to our admiring and elevated Thoughts, as in a curioufly and delightfully Variegated Map^ as equally Certain, and as reciprocally Supporting one another. Permit me therefore, Madam, tho One of the leaft Confiderable of thofe, who have folemnly Srvorn inviolable Loyalty to her Majejiyy and true Fidelity to Her Frotejiant Sue- xii The Epiftle Dedicatory. SuccefforSyto put this fniall Piece intoyourf/ir^/> nef/s Hands,as theBeftTt ftimony I am^at pre^ fent, capable of giving, feoth of my Sincerity and Heartinefs in taking that Sacred Oath^ and of that profound Refped and Value, which I have for your Hrgfmefs's Perfon and Family : That, as it is, in its Subjeft and Scope, Calculated for the Farther fncreale of Chri- flian Knowledge and Praftice, and con{e- quentiy for the real and lafling Advantage of Men, particularly of my Fellow-Subjeds and Countrymen of this Great Ifand and Empire i fo it may be allowed, to be fo pe- cuharly appropriated to your felf and mod Illuftrious Relatives, as to obtain your and their Protedion, and favourable Acceptance and Perufal. Now may God continue, ftill more and more, to blefs your EleSloral Highnefs^ with all temporal and fpiritual Blcfllngs here ^ to be exchanged at laft (but late) for Eternal Felicity and Glory. May your Valuable Life be fo lengthened out, and fo difpos'd of, both for your Own and the Common Good, that Old Age may never be other- wife, The Epijlle Dedicatory, xiii wife difcernable in you^ than, as it is at prefent^by a Ripen'd Sagacity and Prudence, a Diffiifive Virtue and Generoficy^ an At- tractive Goodnels and Complailance, and an Univerfal Fame and Renown May yoxxx AuguU and FloHriJhmgHonfe ever conti- nue, and ever grow. May the United Virtues of the moft Celebrated Princes of former Times, ihine forth refplendently in your moll IS able and lllujirionsFrogeny ; that late Pofterity may ftill have New, Bright, and Endlefs Matter, from their Lives and Adions, for Hiftory and Annak May they be Honoured of God, to do more for the Benefit of Mankind^ of Europe^ of Britahiy and of the Reformed Religion ; than ever Vavid did for Ifrael^ Cyrus for the Tern-- ple^ AifgnflHs for the Roman Empircj or Conjiar/tine for Cbrifl/ans. And may thus every Age and Generation to come be bleft with renewed and endlcis Occafions of Ce- lebrating You and T hem, as the Favourites of Heaven, and Darlings of Men ; as be- ing the Great Patrons of Religion, the Kind Proteftors of Virtue, the Juft Defen- ders of Equity, the Eminent Promoters of In- duftry, xiv The Epijile Dedicatory! duOry, the Illuftrious Encouragers of Arts, the Oencrous Benefactors of Learning, and the Univerfal Guardians of Liberty. So Prayeth, Great M A D A Uy Jan, I. t7o|.. being Your Highnefs'^s New-Tear* s-Day^ *^ "^ Old Stile. Mofi Humbly Devoted^ and Mojl Obedient Seirvmt, Robert Fleming. XV TO THE READER. I Have faid fo much in relation to the Subjects treat- ed of^ both in the Book following^ and the annexed D'iJJerrariony that I have nothing to fay here^ that does dire5ily relate to any of them ; efpecially feeing all the Sheets of both Treatifes, are now wrought off the Prefs. But however^ feeing fome things have lately occur*d to me, that feem to bear fome relation^ tho more oh^ liqucly^ to fome parts of my enfuing Difcourfes, I thought it might not be improper or unufeful to advertife my Reader of them^ in this Place. And^ (i.) Whereas I have lately underftood, that the Learned Dr. Allix has publifh'd a Latin Differta- tion, De Jefu Chrifii Domini Nofiri Anno & Menje Natali • I am forry that I did not know of this till now. For, tho I find^ that what I have faid upon this Subjed, in the ^th Chapter^ was printed off long before his Book appeared^ yet the Deference I pay to that Great Scho- lar would have oblig'd me to have compar'd his Notions^ this way ^ vv^ith my own^ and to have given my Opinion accordingly, in fome brief Ad^ 'vertifement or Appendix^ to have been added, either to the one Treatife or the other. But as want of Health has confined me, for the moit part at home, during the time that this Work has been in the Prefs, and confequently depriv'd me of the Opportunity of inquiring, as fonneriy, after later Publilh'd Works of Learned Men : So I confider'd, that the Subjed of xvi To the READER. of that Diflertation of Dr. Jllix is of no material Confequence to Religion ; and that therefore it is no great Matter with me_, whether he or I have come neareft to Truth. We both, by Printing, appeal to the World to judge of our feveral Performances : And therefore let the inquifitive Reader determine for tumfelf, as to both. (2.) It was, upon the fame account, that I knew no- thing of Mr. Wbifions EjJ'ay upon the Revdationy until the Time that I was about fending the firft Sheets of the annexed Differtation to the Prefs : which oblig'd me therefore, not only to write that part of it, which relates more immediately to his Scheme^ as concifely as I could ; but alfo to write, as it were, in a hurry. If • therefore any Word or Sentence has drop'd from me (in the hafte I was then in) that may feem to be harder than it ought to have been^; I retract it. For, as I never lov'd to ufe any thing of this kind, to any Man whatfoever : So I have ever declar'd, upon all occafi- ons, a particular Refped for the eminent Learning and Worth of the Bifljop of IForcejhr ^ as well as fer the Profoundly Learned Dr. Whitby ^ the Reverend Mr. Stajnoey and the DifFulively Learned Mr. Whifton. But yet, I muft be allowed to add, that, if what I have faid, in Oppofition to the Schemes of fome of thefe Learned Perfons,be clofely and fully confidered, it will be found, that I could hardly avoid to write as I did* for every one knows, that the very Refutation of weak Arguments (efpecially when they carry an Air of Confidence along with them) cannot poffibly be fo manag'd, but it muft appear, in fome refped^, to be grating, efpecially at firft view, but more efpecially to thofe who are the Authors or Patromz,ers of fuch Schemes and Treatifes. (;.) I have this further to advertife the Reader of, that having heard that Mv.TVhlfion had preach'd upon the Head of Prophefy, at Mr. Beyle s Ltdurey for the Year 1707, and that his Sermons were in the Prefs,and almoft finifli'd j I was willing to flop fo long:, as to fee them To the READER. xvii them^ that in cafe he had faid any thing material^ ei- ther as to his Apocalyptical Scheme^ or as to the three Grand Prophefies of the Old Teflament^ treated of by me in Chap. 4. I might have confidered them. But having now got a fight of his Book^ I find that he has touch'd upon none of thefe SubjediS;, excepting that of Jacob , Gen. 49. 10. And^ as to this, having no time now to conflder what he has faid upon it, without de- laying the Prefs : I muft fay the fame thing here again, which I faid before, in reference to the Treatife of Dr. Allix^'uiz.. that I leave the Reader. to compare, both what Mr JVhifion and what I have faid on that Prophefy, and to judge of both Performances as he pleafeth. (4.) But one thing I was glad to fee in Mr. TVhifions new Book, 'vlz., his annQXQdDiJJer tat ion. For the fight thereof made me recoiled my Omiffion of not putting in the Subftance of my Thoughts on the fame Subjed, which I deliver'd feveral Years ago, to a Publick Au- ditory, upon a Sacramental Occafion ; efpecially fee- ing this would have come in naturally, in Chap. 9, Fage ^oS. either as one of xh^ rationally Co7ijethiral Sup- pofitions mention'd there, or as a Marginal Note^ in re- ference to thefe Words [the Varadifical Hades] which are to be found in Line 21. of that ^oSthPage. However I have rather Reafon to wonder, that I have omit- ted fo few things in the following Work, than that I have forgot this one ; efpecially confidering my Circumftances, when that Chapter was written and fent to the Prefs. But feeing upon the Sight of this Title of the Differtation of Mr. V/hifton^ I call'd to mind, that I had formerly prefented my Plearers with fome fingular Thoughts upon the fime Subjed, I made a Search amongft my Manufcripts for the Notes of that Sermon : Which at length I recovered. And feeing I find, that Air. Whifto7i\ Thoughts and mine, are, in fome things the fame, and in other Refpcds, very different^ nay oppofite too -^ I thought it might not be improper, inllead of controverting the Point directly (which wao likely to coft me more Time and Pains, than w;'S well conliftent with the forwarding the Publication of a this xviii T^jf/jf READER. this Work) to give the Sum of what 1 preach'd for- merly upon this Subjed: ; leaving him and every Man elfe^ to tall in with either Account^ as he fhall judge the one or the other moil rational. Now the Sum of my Account is this. " And here, while I ^"^ talk of Chrift's Solemn Afcention to Heaven, at *^ the Expiration of the 40 Days of his Continuance ^^ here below ; allow me humbly to fugged fomething in relation to this Point j which I hope none will be offended at ; efpecially feeing I propofe it only^ as that which I look upon as highly probable. I fhy then. That I think it is no way unreafonable to fup- pofe, that Chrift did afcend before this, to his Fa- *^ tlier, not long after his Refurretiion. and before ha *^ appeared to any of the Jpofiles, And (urely, it cannot *^ be look'd upon to be any way unreafonable to think, ^^ That Chriit would pay his Firfi Vifit^ if I may fay fo, ^^ to his Hea-venly Fathtr^ in order to be openly appro- ^^ vedby him, in the Prefence of Glorified Spirits, and ^^ thus to receive his Allowance and Commiffion to do *■'' fuch things below for 40 Days,which were to be done ^^ before his Lafi Afcention ? And I think it not improba* ^^ ble,but that this is hinted by Chrift himfelf,when,after ^^ he had told Mary^ John 20.17. that flie was not to touch *^ him yet, he adds, for I am not yet afcended to my Father 4 ^^ Now as this Word Afcended is general ^ fo, if it be ex- ^^ pounded in reference to his lajt gind puhlick Afcention^no ^^ other Senfe can be given of it, than that which I gave *^ formerly. But I fee not why this may not alfo denote ^^ 2i Trior Afcention^ efpecially feeing Chrift immediate- ^^ ly adds ^ But go to my Brethren^ and fay unto them^, I **• afcend unto my Father and your Father ^ unto my God and ^^ your God. For I think the natural Senfe of thefe ^^ Words, as conneded with the former, is this : Do ^^ not detain me nov^^ no^ not fo muchy as hy touching me, ^^ for as there is no occafion for this^ ^^ J^^^y feeing I jlmll '^ convtrfe 'ivith my Difciples frequently afterwards ^ before ^^ my lafi A f cent ion j fo it is fit ^ that I fljould afcend to my ^^ Father now^ in order to con^uerfe with him^ in the firfi ^^ tlace^ before I converfe either ivith you or them : And ^^ there^ To the READER. xix ^^ therefore^ infiead of laying hold upon me^ or detaining we^ ^^ at this timCy I give you this Me j] age to carry to my Ere- *^ thren^ that the Reafon -ivhy I did not let you touch me ^^ now, and the Reafon why I do not yet appear to them^ is ^^ this ; that lam obliged^ in the fir ft place ^ to make my Ap- ^^ fearance before my Father ; for which Reafon I noii^ afcend *' to him. And indeed I think it highly probable, that ^^ Chrift did Afcend frequently to Heaven, and Dfjcend ^^ from thence again, during the 40 Days that inter- ^^ ven'd between his Refurrettion and Laft Solemn Ajcen- ^^ tion. But as it was proper that Chrift fhould have Wit- ^^ neffes of his laft Afcen tion j fo it was proper alfo,that ^^ he fhould not be feen by any, when he Afcended ei- '^ ther the Fir ft Time^ or at any other time. Therefore, ^^ as he neither would difcover himfelf to Mary at firft, ^^ nor yet to Veter or John^ as we fee, John 20.1,2, — 6, *^ — II, &c. nor fo much as fufFer the two Angels to ^^ give an Anfwer to her Queftion this way, ver. 1 ;. ^^ So when flie firft faw Jefm^ it was in fome fuch man- ^^ ner, as he appeared in to the two Difcipks going to ^^ Emarn ; for (he neither knew his Features, 'v^r, 14* ** nor his Voice, i/er. 15-. And when her affectionate *^ Prayers and Tears, did, as it were, extort Chrift's */ making himfelf known to her, it was only to fend ^^ her away immediately to the Apoftles, with the ^^ Meffage which I have already taken notice of. For Chrift could allow of no Human Witneftes of his ^^ firft Afcention^ out of Decorum to the Majefty of his *^ Father ^ with whom he was to converfe in the firft " flace. And therefore, if he appeared vifibly^ as Man y " to the Angels y as well as to Mary^ before his firft " Afcentton * yet I am apt to think he referv'd his firft ^^ Solemn Appearance and Converfation as Man^ to God ^^ himfelf. I fay Solemn, and as Man, becaufe it is ^^ certain he was ever perfedly feen by the Moft High ^* Lord his Father. However hence it is plain. That ^^ Mary Magdalen was the Firft Ferfon, as Mark fays, ^^ Chap, 16. 9. and indeed the only Ferfon alfo to whom *^ he appeared, hQfovQhis Fir f I- Afcent ion. And it fcems Z equally certabjthat, immediately after that Mary was a z y gone 5CX To /fcc* READER. '' gone with her Meffage, Chrift wing'd for Heavefi ; *' and that therefore it was in the Af(.Tw;>;^ of the Fir ft '"' Dii) of the Treek, 'viz., of the far/te Day^ wherein he ^^ role from the Dea.^, that he ^-ifctmh'd to Hea^dcn. But how iwiftly he J'cemled fir}fy and Dejcendcd again ^ is apparent from hence, that I find our Saviour {a) ap- peared thrice the fame Day ^ i. To xhQ Women: 2. To the two Difciples going to Emaus^ to whom he ^^ made himfelf known ; and that about Noon^ as I ^^ think;, feeing this is faid to have been as they were " hrcaklng Bread ,• ^. To the eleven Jpofiles^ while *^ the former oroD//l7'/>/6'i were informing them of what ^'^ had happened to them, in their Journey, Mark i6. ^^ 14. And Jo/j;^ tells us, Ch.10,1^. that his Third ^p- ^^ pearancCy was /'^e j^^we Dtr)f, at Evenings beiiig the fir ft ^' Day of the ly'eeL But now, when Chrift (after **" his other Appearances mentioned before) was about *"*" to leave this World, it was altogether proper, and ^^ even ncceffary that he fhould afcend folemnly and ^^ vifibly, in the Prefence of his Difciples^ feeing it ^^ was eirentr:il both to their Office, to be Eye^witneJJcs ^' of this liis Afccntion^ and to our Faith to be afiured *^ of it. And therefore it is, that this Afcention is on- *^ ly infifted upon by them, and that it is fpokcn of in ^-^ the [irigtdar Nur/^her ^ other Ajcentions having been kept *^*^ fecret'from thenv,- at leaft fo h^r, as not to have been ^^ feen by them. Of this laff [Afcention^ Luke gives us ^^ a twofold Account, The 1/ is a more hicf and gene- '*■ ral o?jey in the la ft Fafes of his Gofpel^ Chap, 24. ^o^ '^ yi, 5:2, ^:5. And the 2d is a more difiintt and par- ^^ tictdar Account thereof,^ in the firft Chapter of the ^^ Acts, For , that thefe two Accounts relate to ^^ one and the lame Event, is, I think, too plain ever to be caird in queftion by any, meerly becaufe fome more particular Circumftances are added in the latter than t\\Q.fcrmcr RcLtion ; which I fuppofe Luke might not be fo fully inform'd of, when he wrote his fir ft *' Treat ife : For every one knows, that he was not an Ca) Compiire what I bavi fuid in Ch^^. 5. pag. ^ol, &c To the RE ^DE?v. xxl " Eye-'wltmfs of Chrlfi^s Afce7itio7i ; for he hinifclf cells *' us fo much^ in the Preface to his Gofpel^ Chap. i. '^ i;. 2^ ;. Ncr am I think of any ObjtdiOTi^ that " can be form'd againft this^ that both thefe Accotmts *' relate to the fame t'vent , unlefs this fliould be alledgcd " to be one, 'viz,, that, whereas Luke fays. Chap, 24. *' of hi, Gofpel, 1;. ^0^1. that Chrift ajcendedto Hd^- " ^en from iiethany, which was i f Furlongs from Je- *' riere con- tinually hi the TcWple^ fra'jfmg and blejfing God ^ All chat he fays, Ach i. 10, ii^ 12. amounts co no more^ as i conceive, than chiSjChac, after che Angels had put the Apoftles out of their Amaze,and cheir gazing Po- fture ,' che Apoftles went forwards towards JerufaUm j and as it would feem^ ftop'd a v\^hile at Mount Ollvtty (which, according to che beft Maps and Defcriptions, chey were obliged co couch ac in cheir way co Jeru- " fidewy in cafe chey wenc upon che ilraighc Road, as " chey were commanded co do j) where^ if chey wor- " fhip'd Chrift, from a remembrance of his Agonies " chere, as well as many ocher memorable Occurren- *' ces, between their Mafter and chem, which had hap- " pened in chac place, there is, I think, no reafon,^of ^' Wonder ; as I fuppofe^ there is no need to be fur- priz'd^ if, in that place, and upon fuch an occafioii, they were fiU'd, and that eminently, with Joy in die remaining part of their Journey to Jerufalem, Now Luke does not fay, Mis i. 12. thac Jefus Afcended from Mount Olivet^ buc chac the Apofiles returned from thence to Jerufalem^ i. e. (as I underftand him) after cheir folemn IVorflnfpmg of him^ by che way, of which hefpeaks. Chap, 24. of his Gofpel^ vtr, 52. Which^ fC " i it cc cc i^ IC cc xxii To the READER. *' in all reafoHj muft be fuppofed to have beetij after ** the Angels^ A^^s i. lo^ii^ 12. had obliged the Apo- *' files to enter upon their Journey back to JerufaUnt. *' And I cannot think of any Suppofition more reafo- '* nable than this , that^ after they had walk'd about " ten Furlongs^ and come to Mount Olivet^ where they *' had fo often conversed with their dear Mafter, and " which was about five ovfeven Furlongs from [ferufalemy *' (for the neareft part of that Mount might be five *' Furlongs from the City^ and the remoteft Part [even ** Furlongs) they would choofe to halt a while^ (from a •* frefh Remembrance of their Dear Lord) efpecially *' feeing Chrift's Jfcmtion-Day was in the molt vernant *' Seafon of the Year^ at leaft in Judaa^ as being (h) the " f f^Day oiAfril But I am willing to fay no more on " this Head now. Only, in cafe it fhould htohjeBed^ *' that fuch a fwift Afcent to Heaven ^ and Defcent from *' thence, as I defcribe C/^mTj Fz>/ to have been, does not feem to be confident either with Fhyfiologicd or Aftronomlcal Trinciples and Rules ; I anfwer^ That *' thefe are nothing to me, when brought in Competi- *' tion with undeniable and certain Matters of FaB. And *' therefore, inftead of faying more now, I fhall only I; '^ defire the Reader to confider the Length or rather Bre- *' vity of D^^^ie/'s Prayer, Chap,^, and to confider at the '' fame time, the Angel GahrieFs Words, i^. 2:5. and to *' compare them with 1/^r. 20. For hence it will ap- J' pear to be little lefs, than a Demonilration, that Ga- *^ l^rlel came from Heaven to Earthy in little more than ' '* an hour, if indeed the time was fo long. ' And I " hope, that if this Angel came fo foon from Heaven - *' to Earth, the fame Privilege will not be denied, by " Chriftians, to our Glorified Saviour, who is the Head *' of Angels ' So far runs my Manufcript, as to the T/jeorj of this Point, And I am not willing now to add any thing to it. (^.) However, I cannot forbear to fay^ that I do eafily forefee that my apocalyptical Dljjertatlon will be '%^ it) See Chap. 4. Pag. 400. very C4 To the RE\DE R. xxlil very ungrateful both to thofe that arc called thelnfpired^ or the New Prop/jas^ and to thole well-meaning, but mi- ftaken Perfons, that admire them ; kciii^ 1 lind that Mr. IVhifions Ejj'ay on the Revelation is extremely plealing to that Set of Men, For, befides what I have underitood from fome, of their admiring his Grand Notion^ uiz,. That Antichrifi ivlll jall^ and that the Kingdom of God will eminenlj take place about the TeaVy iji6 ; the Reader may obferve how much his Book is priz'd by Mr. Lacj. Foi: he tells us, in his Preface to his Cry from the Defart^ P. 4. That he had read the late Efjay of the Reverend Air. Whi- fton upon the Revelation of St, John^ &C. And that ha therefore took it for aTruth without Controverfy^ that there is to be a State of the Church on Earthy more rejfU?idtnt than. was ever yet ^ (wherein I readily agree both with him and Mr. Whljton) and that he did hence conceive it agreeable, to the Methods of Divine JVifdom andCompaJJlon^ left m up- on Sacred Record j that Jome farther previous Dijcoverics will be made of its Commencement ^ &C. And then. Page 5". He fays. That the Writings of juch fort of Commentators ^ (viz. fuch as Mr. Whifion is J who declare that Great Day to be. ' approaching^ ought be received by their Brethren of the Clergy j, that the Flock of Chrifi may be duly alarmed and warned^ by their Paftors and Watchmen^ to provide for it^Szc. And to this Effay ^^nd (omQ former JVritings of the like nature_^ the Apologifl for thefe new Prophets ^ in his Circular Letter ^ (fent to all Members of Parliament and other eminent Perfons) refers his Readers, Page i. Col. 2. towards the Clofe ; where, after he had fpoken of his Expecta- tions of the fudden Coming of the Great Day of the Lurdy, &c. he adds ; Thefe things are promifed^ and not yet ful- filled : Therefore ; JVhy not now at the Door ? (If he will read my following Differtation, he will have an An- fwer to his Query ) whlch^ if fo^ as the Writer appre- hends^ and feveral learned Divines^ of all Sorts, in this Age^ have ajjerted, &c. And irxdvcd, feeing this Set of Men affert, as Mr. Lacy tells us, in the 21/ Page of his Preface, 77^^?^ the Grand JublUfy &C. is now even at the Door^ and to be manifejir over the whole Earthy within the jlwrt Term of 5 I^ears ; a ^ it xxiv Jo the R E A D E R. it is eafie to reconcile the BijJoop of Worceflers and Mr. Whifions Scheme, with theirs, by fuppoiing the Year, 17 1 6. to be inark'd out as a further and more illuftrious Period of the/^w^ Dlfpenfation, which they date the Comminamcmt of (to ufe Mr. L^c^'s Word^ p. 4. 1. ;2.) from the <^th D^y of ^j^jne, 171 o. for about that Time, at farchell, muft this Great Event happen, according to rhem ; feeing Mr. Lacy dates his Preface, as finiih'd, JurtQ the 9//;, 1707. after he had told us before, p. 20, 21 j That it was foretold, by 4 or ^ 00 Trcpbetick IVarnivgSy gii>en under Extacj at London, that the Grand Juhihey &:c. -^pas to be mainfefi ci'tr the whole World, -within ; Tears. So that there are but 6 Years at moft, between their Grand Vcriod, and that of the Bifiiof of Wcrcejler and Mr. Whifion. I take Notice of this the rather, becaufc I am perfwaded, that no Man fliall attentively read my following DiJJertation, and ju- dicioully confider the Scheme^ which is prefcnted there- in to the World ; but mull fee, how ill-grounded both thefe Expectations are. So that I would fain hope^ that my Publication of this may be feafonable, at this Time, if it were only to induce Men to be cautious of joyning themfelves with fuch Men, who pretend to fuch ftrange things, without any Ground from Scrip- lure. (6.) I defign'd once to have given my Thoughts pretty particularly, as to the Pretences of thefe Men. But, feeing they themfelves tell us, by the Pen of xhtiv Jfolcgifi,V, 2. Col. 2. Line 24. That they wijli, that the World iroiild- ceafe for a little time^ at leaf, to cenfure thefe high Gifts (ox Pretenfions J ^7 uncharitable Diftin&ions ; I fhallfay little now ; and the rather, becaufe I am nei- ther willing to fwell this Prefatory Epifile too much, nor to delay the Publication of this Work too long. And befides, I think, that this Author has given us a ccnfiderable Reafon, this way, in the fame Page and Column, Line 10, \iz. That, as there are publick Declara- tions and yJppeals to God for his Decifion : So ( fays that Au- thor) I t:^^e' lately heard from their (i. e. the Prophets) Mouths, under Extacy, that if, v;ithin a few Months^ (he To the R EAtf ER. XXV (he dates this^ December ^ ^l^ld ^ ftdler Attejtatton of their Commijjlons and AleJJage be not manifefied and confirm- edy by miraculous Signs and Powers from Hea'vtn^ and by working fuch Adiracles as were done by our Sa^iour^ even to the raifing of the Dead • that then they will own them- fehes deluded. But, tho I have excus'd my felf, at prefent, to fome Friends, that have urg'd me to pub- lifh fomething on this odd Phenomenon of the prejent Time ^ yet I cannot^ in Confcience, difpenfe with my felf, without faying two Things, i. That my earneft Requeft is to allMen^to be cautious of incouragingfuch vain Promifes, by which thefe Men are deluded^ and are fo induftrious to delude others by. For I am feized with an Awe and Fear of the Confequents of this^ from a rational Profped ; that ( unlefs God be pleafed mercifully to interpofe ) the odd Scene ^ that thefe Per- fons ad now, will end in the Stumbling of fome, and the Laughter of others, as well as in their own Shame and Contempt ^ and that Satan is too likely, this way, to gain his End, in a great Meafure, by the Increafe of Infidelity, Scepticifm, Atheifm, Prophanenefs, and the Contempt of all ferious Religion. Therefore, 2. I am oblig'd to defire my Fellow-Chriftians to think, whether the Oflentative Miracles of Claris^ mentioned fo often, and magnified fo much, in the Cry from the Defarty p. 49, 5-0, &c^ do look like the Miracles of the New Teftamenr, wrought by Chrift and his Apoftles : And whether it was like God's own Ading, to command Mr. A^arions Brother Anthony ^ p. 9 :; . To ftrike his Breafi with a Jliarp Knife ? And, as for the Story of Campany p. 5" 2. I leave the Reader to judge, whether the fame Spirit that infpir'd the Pen-men of Scripture, and calls us to fearch for the Marks of Grace there, ( as the only Gofpel-way, to attain to AiTurance of Salvation ,♦ ) could ever ad that Piece of odd (and I fear Satanical) Legerdemain mention'd there. But I fliall content my felf here to infifb upon one PaiTage only ; which I xiefire all Men to confider a little clofely. It is to be found in the Declaration of Joan Cafiimtte^ Page 22. Line 12. of the fame Book. The xxvi fotb^ READER. The Words are thefe : Jt another of thofe Meeting}] federal falling into the Infpirationy began to [peak all at once ;, whereupon one of them [aid to the reft^ IN THE NAME OF GOD BE SILENT, then the o^ tbers held their Peace^ but afterwards they [pake one after the other. Now, in order to confider this the more clofely^ let us premife two of the Maxims of the pre- tended Prophets. The ift Maxirn^ is this^ That the Spirit that throws them into their Fits^ and Ex-. tafies, and then fpeaks out of them, is, (as their A- pologift words it. Page 2. Col. i. towards the Clofe) no lefs than the Supreme Lord of all^ feeing this Spirit alTumes this Stile, / am Jehovah, I am the Lord thy God^ who made the Heavens and the Earthy and will create all Things new. Upon which Stile^ I think that Au- thor makes a juft Obfervation, when he fays. That no Infance^ like thisy can be found in the Sacred Hifiory, Their id Maxim (which indeed is as unfciptural a one as the other) is this. That the Infpir'd are no better than a Pipe or Tube, thro* which the Spirit fpeaks^ when they are in their Fii^. Thi: is fully, emphati- cally and awefully declar d, by Mr. John Cavalier, Page 44. Line 8, &c, of the above-cited Book, in thele Words. And I k^rp declare, folemnly^ without any Equivocation wh^tfoever, by this publick Atl, upon the Oath I make of it before God, that I am in no wife the ' Framer of thofe bodily Agitations I fuffer in my Extaftes. I do not move my own [elf, but am moved by a Fower inde^ pendant, that over-rules me. And for the IVords that pro^ ceedfrom my Mouth, I protefi, with the fame aweful Solem- nity, they are formed without my Intention^ and glide forth of 7ny Ldps, without my DireBion : ^ My Mind, ( N. B. ) no ways bearing any Tart in that marvelous Operation, by preceding Fore-thought, or any attending Will, to deliver what I do at that Infant, So alfo fays Durand Fage, p. 71, 72. as fully, tho more concifely, affirming it to be not only fo with hlmfelf^ but alfo with all the In- fpired. And fo likewife, fays Mr. Elias Marion, p. 8f. • Having thus premifed thck Maxims, 1 humbly beg the Favour to b^ affifted to havQ foiae confident Idea To the READER: xxvii Idea of the Story preceding. I hope therefore^ that, if there be fo many infpired^ the Spirit by which they fpeak, will (in cafe it be what it pretends to be) fuffer them to defend its own Favourites, by letting us know ; whether it was Jeho'vah^ or the Eternal Spirit^ that fpoke thefe Words, or allowed them to be fpckcn; In the mean time, by all the Ideas I have of things, both from Scripture and Reafon, I cannot reafon or think otherwiie of this Matter of Faci than thus. (i.) The Spirit, that infpired liim that uttered thefe Words, In the Name of God^ befiknty could not be God himfelf ; i. Becaufe he fpeaks and commands, in God's Name, and fo diftinguifhes himfelf from him, as an inferior Agent ; 2. Becaufe he fufFer'd the others to run on equally with himfelf in Confufion for a Time ; %. Becaufe he fpeaks, as if it were with a Paffion an ^ Nam tuas caflo decet Alme cultu Chrifte virtutes recoH ; prophano jibfit impuri temerentur unquam PeSoris aufu. 6 Nuncius prapes mihi Labrafummo Tangat e Coelo volitans, reatu Tangat infeOas gcmino^ micanti Forcipe^ fibras. 7 Tunc^ tua frucfum Cruets^ adbeatam Qua pios vitam documenta ducunt^ Perdius^ pernox^ animo rcvolvam San^a Serem. » 8 Tecanam^ lucis jubar ut refurget^ Te^ breves quando jacientur umbra, Teque, quum praceps teget ora mundi Lucida Lampasr 9 Tatris aterni foboles coava. Par patri fummo, ftmul ejus implens PeBus immenfum, fimul alma proles Firginis almai 10 De Deo verus Deus^ increata Lucis aternum jubar, ora vivus Patris ad vivum r efer ens char aCier, uilter & Idem^ 1 1 Scahy qu<£ Coeli fubiens cacumen, M foli centrum penetravit^ imis^ More XXXI More mortalem fuperante captum^ Summa coaptam : 11 Tefalus rerum, profugis Receptus^ Naufragis Partus^ miferis Medela^ Lumen extindis^ onerum Levanten^ MetalahoYum: 9^ Tln;fn^gni Prompts) nnxam patrh latent is In XXKV In[lnu \ vera pktaHs idem jiii^hriy Indtx*^ 50 Perditis^ cheu! Quid in otnne nobis TempuSy O vmdex hominum, ftiijfet^ ^bfq; tefolo^ foboliq; noftra^ Dulcis Jkfu { 5 1 Clauflra penumpeyjs tumuli^ fuptrnam Qui domumfrandis redivivusy & ms ConvebcnsUcum^ tua membra^ mgro Surripis Oreo* 52 Surripis flamma furiis^ mcentes Qua manct^ mundifenium fub excors^ Jamq^ ms vitavenientit ampla Inftruis Arrhi^ 5 3 Tacis ohfignans & ammis almo Spiritu^ qui ms tihi, quiq; membris Vnit^ atermtuaquotquotimplet Gratia ncxu* 54 Jlk ms muYidi^ laqueofq-^ contra Carnis iyjraudes^ fi^f^afq; nigra No^e fummijfas^ mediaq-^ pejfes Luce volantts^ 55 Gratia jalvos ope ftptiformis Prafidt^ ac tandem fuper ajlra tollit^ Nee f pet flux a fideivefultos Prapete pmna, %6 llle divini Uttrisgemelh Tertius vivo comes^ efjicaci Voce conteftms^ pia firmat ingem Pe^iorapigntis. 57 llle proJhrMis aditum tribunal Patris adfumnti referat^ tyicduUis Jlle mox^ Abba pater ^ aftuantum format in imis. 58 Illefingultu tacito^ camra Nulla qawi vocis tuba^ nee venujlus t/£qu€taccentus^ feriet paternas Protinui awes. XXXVl 59 Illefinceris oculos revelat^ Legis utfenfus penetrent profunda •, Spernit elatof^ humilefq; fandis Motibus afflat, 60 file torpentes acuity labantum Firmat incejfus^ revocatq\ lapfoSj Ilk dwinis moribunda muket Fifcera flammis. 61 Ilk prafraclosrefugofq; lent Dutliks reddit^ f'^cilejci-^ traBu^ Nulla quern duri pudefecit unquam P eft oris incus, 61 Quin tuum^ currant agiks^ cupito SpOYiie cervices^ oneriq\fuhdant. Suave fragrantem fimul atq; nonten Spar fit odor em s 6^ Nomen effufum quod ubiq\ caftas Haud fecusfihras ferity imhecilhs j^tq\ languentum pretiofa pulfant Vnguina fenfus- 64 Fujus^ 0 vita dator^ & via dux, Imber irrorans olei^ falutis jirduum^rejfu duett irretorto Carper e cUvum* ^5 Nofq\DefertiperinhofpitaIis Tefquapalantes lachrymofa, Jipfas Diraquaterret^ (itis&re'ofio Squallidt riBu ; 66 Ducat optatus Comes^ adjupernos LnBis & mellisfluvios^ tuorum Semper &plaujupia^ Chrifle, Uto Coepta ftcundet - <^7 Orbis II fummo tua dum corufcans Axe Majeftas inopina^ longum Temporisfluxumferienjq;punBo Sift at in utio. ^8 Twicfuum reBa repetent parcntem jimnium curfus^ ubi tempus tvolvem radios Unehrs^ Priflims Utiquet nttor aftra^ terr^ rertet in canam decus omyie vi^hix Fiamma favillamt ^9 Mentis human<^ monument a^ moles ArduaSf quidquid vdlidav^ robuf Dextera^ fokrs aeieft^e longo Praftititujk^ 80 Vnius fervor furihundus bora InvolaHSy nidu citius volucri Perdet^ & rerum genus omne majfam Fundn in unam. 8 1 Quum tamen mundi fereuntis ingens Cun^a confundet fragor 6* rutna^ Dura percellens trepido mcentum Cor da tumultu ; 82 Tunc ah hircofo grege triftis agnos Dextimos inter — dirimet — capedo^ Mira quos tinxit niveos ruhcfitis Vnda lavacri. ^^ Bum tuum cingetfubit0 tribunal Clara fanBarum tribuum corona^ Solus ut purum radiofus orbem yimbit ami{fus ^ 84 Nubis afcef^dens nitidum ferenne Sub tuis tenfum pedibus lacunar, Trifte fubjidet fed burnt fmiftrum Eniinus agmeH ^ 85 rods expe^ans tomtrutrifulca. Nulla quamfranget mora, quinpaventum Ojfa per^vadet cinefaBa fievo Protinus i&u : 86 Ite fub terras maled'Sa Ccclo Turba, frenderttes furias fatigans. Ignis aternae cibtts^ inperennes Jte tenebras ; 87 Vnde fpes, lumen, requies, 'VolUptas -Exulant ^ vermes ubi, cumq; ftetu Pentium XXKlX Dentium ftridor Vf^et^ atq; tetri Sulfhuris ardor. SS Qunntus extemflo premet (tngor^ exfpes Oljruet quam non tokrandus horror^ Lingua qua fando refer et^ quis acri Mcnte frehendnt ? 89 Mcfidin tali trefidum periclo^ Fraftety O clentens hominum^ Redemptor^ Sanguis immumm tuus^ inq; dextrJi Sorte reponati 90 Sorte SaniioYum^ tua quos beatos Reddit afpel^u fades propinquo^ Summa tuprafens quibus es peremn Caufa triumphi ; 9 1 ^uoi tui ve^es tumuli refregit^ Nexibus junButn tibi fempiterms^^ Chrijle^ depofium repetat rigenti Vitafepulehro'j 92 Tollat 6* Coeli radiantis ultra fornices^ tecum fruar ut repoftis Lata quels aula dapibus redundat Menfa fuperna^ 93 Gaudiis^ qua nonoculi, nee impar j^uris admifit modulus caduca^ Craffa nee finxit fibimet profunda Fibra recejfu; 94 Summa fed fummus Pater ad fupremum Culmen eveCiis cumulumq\ fervat Se penes ^ fiet quibus unus omnes Omnia complens. 95 Vitajamvifirixubi mortis atrum f^irus abforpfit^ fp^defq^ fallax Tranfiit^ vultu novus & nitebit Mundus amoeno ; 96 Hue ferar tecum citus^ O piorum Portus & Prafes, bonitatis Vmbo^ Quos tua tutos facit a futura Fludibus ira ; ^7 No^is XI 97 ^oSis Ofulgem Polus^ inter umbras^ rultus^ ut MagneSy tuus^ hue potenti Semper obtutu trahat tncitatum Cordis acumevt, 98 Hue ferof^ quo nil penetrat malignum^ Nulla fit voto mora^ nil timendum Reftat^ hue pandas mihi firvor alaSj Chrifte^ minifiret: 99 Vt eanant Rerum Domino Tri-Vni^ Mentibus^ laudes merit as ^ beatis Miftus^ Humano potiufq; pangam Fe8ore Carmen, ^Joo Chrifie^ ficfiat^ precor^ jilme^ tandem SanCtafic latus mihi vota firmet Finis^ ut fauftam piajam prehendunt Carmina metam. AMEN. THE THE Firft Refurredion : DISSERTATION WHEREIN The Prior and Special RejurrecHon and Reward of the mojl Eminent Chriflian Witne{^es^ da- ring the Rage of F itgmijht 2i\\^ Jntichnjiid- nijmj is confidered, gin €^teio (!5?ant> ainquirieg: I. Concerning the Certainty and Genuine } I DEA of this Truth. j Where Dr. Whitby'^ Arguments are Anfwer'd, and I Mr. Stayme's Notion Refuted. 1 11. Concerning the Epocha of this Truth^ and I of the Millennium, I Where the ApocaljpHcd Scheme of the BiJ}}op ofWorcepxer. i and Mr. Whljion^ as publiih'd by the latter^ is provwd I to be a very Precirioas one. ! Being a NEW KEr\^ " . By which further Light is brought, not ' only into ■ the Text and Context infifted upon , but alfo into I many other fnemorable Paffages of Scripture, ■ Together with a Practical Improvement of the Whole. \ By ROBERT FL E M 1 NG. , John 16. 12, 13. Ihiv^ycc mp'j/^ lhi?!gs to j ly mno joUj buc jc ar- I not Able to h^ar th:m now, ^c. 'Rev. 1-1,3. '^^^ Revelation 0/ Jcais Chrift, ^c. Dm. 9. 2. / Daniel uTid'tfjood by UooU the N'uy/ih^rpfth Tear^ Szz. LONDON'^ Printed by J, Himfreys for A?idrew Bell at the Crofs-keys and Bible m Cor-a'jill, 1 70 s. ' (iii) TO THE Honourable, much Efteemed, and Worthy I^Gentlemen, Merchants^ and pthers, Who Manage, Promote, and Encourage the TuefdayLECTUKE at SALTERS^HALL. Much Honoured and Worthy Friends ; THE Second Part of the preceding Book, being too [mall to hear a due Proportion to the Firft ; at the fame time that Both are too Bulky to he brought into the Compafs ^/ one fizable Oftavo Volume: I ivas obliged to thinK of adding fome fuitable Difcourfe^ by winch both Parts might befo far adjufled^ as to keep fome Decorum, in Point of Proportion. ^ndy feeing my Thoughts have been fo deeply taken Up of late^ upon the Hubjefl here treated of', and fee. A 2 ing iv The Dedication. i^g alfoj I have delivered the Refult of them to you^ in mj lajl Turns of ? re itching : I could not fo much as dtfpute rvith my jelf) either as to theDifcourfe moft proper to be added, in this Place ; or^ as to the Perlbns, to whom the Appropriation thereof was mojl peculiarly due ^ I confefs^ it was my furfofe formerly ^ to have let this Piece lie by rne^ until 1 had proceeded fo far in this Work of Chriltology, as to come to havefinijlj^d the ¥ikh Book, viz,, that which is to treat of Chri- flocraty ; where ^ it is certain^ it would have come in more properly than here. But when I canfider'^d the Uncertainty of Life^ and upon how fender a Thread mine has hung for above a Tear paflj I p^as mlling to lay hold of this Opportunity of printing it now ; and the rather^ becatfe^ not only of its being publifp'^d already in the way of Preachings but^ of its. beings as I underfiand^ ?nijlakens and mif-reprefen- ted by fome. And befdes^ I confider'^d^ that^ as it is a con.mon thiiig to joyn together fevcral Tracts of I'ery different Sorts 7"// the fame Volume •, jo that the Subject of thts DiiTertation doth not only belong to Chriftology tn general ; but has jome peculiar Congrutty withy and Relation unto^ jome things trea- ted of in the preceding Book ; particularly as to foine Thoughts in the Fourth and Fifth Chapters ; to which 1 refer the Reader^ in the Dij'courfe it jef\ AS 1 go along. It has always been my Praclife to preach upon the mofl weighty and necejfdry Truths of Chrtjlianity^ without injifiif^g upon little and minute Things, And therejore^ tho I have jludied the darker Pro^ i)hefie$s ^-f ^^'^^^ ^'S other more obfcure and remote Pvints of Revelation y and even printed fome Specu- lations The Dedication. v latio^s of this kind : Tet 1 never preached defigned- Ij^ upon any thing of that Sort \ tho fornetir^ies I could not avoid^ to touch upon a Hint of that kindy ivhen it came naturally in my way, Jnd this was the Keafonj why I confined my f elf to a fhort Ahhreviation only of what I have Jaid in this Treat if e nwre largely ; for you may remember y that 1 fpoke directly to the Suh]e[i of the fpecial Refurreciion, at the Btgin^ ning of the Millennium, in no more than a Fart of one Sermon, upon Philip. J.ii. whereas I in- fifled pretty largely upon the more practical Verfes of the Context. Nor had I given you even fo much of this Sort of Speculation as I didy from the Pulpit, had tt been pojjltle to avoid it^ jo as to have made Senje of the Apoftle^s Difcourfe. lou will not wonder therefore^ either that I infifl^ ed fo much upon Pracfice^ and fo little on Theory ^ when I preach' d to you from the jd Chapter of the Epiftle to the Philippians ; or that I have now in^ larg^d fo much on Theory in this Publication of my Thought Sy and confri^d my felf to fuch fhort Hints, as to Pr apical Matters, tor you cannot but knoWy that fuch Speculations, as might not be fo pro^ per to infift upon to a popular Auditory, even upon a Week- Day ; may yet be very reafonably inlarg^d upon in Print, for the Benefit of inquifitive, thoughtful^ andferious Perfons : And you may eafiljfee, that had I equally inlarg^d upon the Pra^ical Points here, as upon the Theoretical ones \ this Difcourfe had nop been capable either to have been brought in here, -or indeed to have corne eaftly within one Oclavo Volume, if printed apart. And yet I am tniflaken^ if I have Emitted any one Material Practical Head, that I fpoke of, from the Pulpit) tho J was indifpenftbly obliged, from vi The Dedication. from the Reajo^s ajjigned^ to ahjiainfrom the InUrge^ menls and AmplijicAtions which I then ufed. But if fome Men would have you to continue fer^ Jfetually in the Rudiments of Chrijiianity, fo as ne^ *ver to venter to look beyond them^ from the fallacious Method of crying out againfi Speculations not ah- jolutely necejfary to Salvation ; / hofe I may he allow- ed to imitate that Great and Good Man^ whofe Re a-' foningy as well as Authority y weighs much more with me. I mean the Great Jfojlle Paul, in his Epiftle to the Hebrews, {for I can f rove that it is his) who after he had ffoken Jeveral curious and ffeculative Things concerning Melchifedeck, in Chap. 5. (with- out the Kjiowledge of which I do humbly fuffofe a Man might yet be capable of getting to Heaven \) takes occajion from thence y with a peculiar Concern and Warmthy to prefs ChriftianSy not to refi fatisfed with the Kjiowledge of Fundamental Truths ; but to fiudy to be acquainted hkrvtjey as far ^as they can^ with remoter Speculations, and indeed with what- ever comes ivithin the Compafs of the Bible and Re- vealed Religion. Jndy for this end, after he had faidy Chap. 5. v. 11, &c. Of whom (i. e. (?^ Mel- chifedeck,) we have many thmgsto fay, and hard to be uttered; feeing ye are dull of hearing. For when, by the time, ye ought to be Teachers, ye have need that one teach you again,which be the firft Principles of the Oracles of God ; and are fuch as have need of Milk, and not of ftrong Meat. For every one that ufeth Milk is unskil- ful in the Word of Righteoufnefs : For he is a Babe, Bui: ftrong Meat belongeth to them, who are of full Age, even thofe, who, by reafon of Ufe, have their Senfes exercis'd to difcern both Good The Dedication. vii Good and Evil : I fajj after this^ he proceeds im- mediately to exhort us to go on from ContemfUting the more Effential Truths of Religion, to the Study alfo of remoter Truths ; which he does after this manner y Chap. 6. i, 2, j. Therefore, leaving the Frinctples of the Doctrine of Chrtsi^ Let us go on unto PerfeBion : Not laying again the Foundati- on of Repentance from Dead Works ; and of Faith towards God ; of the DoQrine of Baptifms^ and of Laying on of Hands ; and of the Refurre^i^ on of the Dead ; and of Eternal Judgment. And this vi^ill we do, if God permit. As therefore I cannot think that any thing can he below us to ftudy, which Chrijl did not think tvas below him to reveal to Men in his Word : So I find myfelf obliged not only as a Chriftian, but as a Scho- lar and Minifter, to dive as deep as I can^ into what^ ever my BlelTed Mafter has^ by his Spirit, laid before me as a LefTon. Jnd^ when I have learned it my felfy I cannot but think I am likewife oblig^dy to im^ part the IQiowledge of ity efpecially if very weighty and ufeful^ to my Fellow-Chriftians ; as not daring either to counter-aB the Diftates of Confcience, or tranfgrefs the Commands of Scripture ; by hiding my Light under a Bufbel^ or burying my Talent in the Earth. As therefore I have been directed in what I have [aid in the preceding Book, to give fuch a Scriptu- ral View of what relates to Chrifl, as, I think, was never publijh^d before : So I hope you will find that I have been likewife affifled, thro'* the good Hand of my God upon me^ to bring in new Light to the SuhjeEi- Matter treated of here \ and, by that, to abundance of Scriptural P^ff^ges, rvhich have never hitherto been viii The Dedication. been fuUy cleared up ; our beft Divines and Criticks having mijs'*d their Way in theje^ as in a Labyrinth, by Reafon of their Want of this Scriptural Clue^ with which I do nowfrefent Tou and the World, Buty not to detain you here in the Threjholdy let me only hegyou to accept of this Addrefs in good Part, Jo as to keep it for my fake, and to perufe it for your own. And J whether you believe the fpecial Refur- rection, which I treat of here^ or not : Tety J am fursy it can do you no hurty to a^ fo^ as if it were Altogether uncontr over ted ; that thus each of you may he incitedy as far as is poffihUy to emulate even the Excellent Apoftle Paul, in his noble Ambition^ to be the firft Scholar of ChrijPs School, the braveft. Sol- dier/(3r his Caufey the mofi faithful SubjeQ: to his Government y the mofi dutiful Child oj his Familyy the mofi diligent Servant in his Worky and the mofi zealous MefTenger to run his Errands ; having your Eye thus fxed^ as he had his, upon the glori- ous Prize of the high Calling of God in Chrift Jefus. NoWy that both Tou and I may attain thus to aff^ in order to be thus alfo rewarded at I a (I y is and f jail be thefmcere Endeavour and fervent Prayer ofy Honoured and Dear Friends, Tour Obliged, Cordial and Obedient Servanty in the Bonds of the Gofpet^ Robert Fleming. ( •) DISSERTATION. CONCERNING The Prior and Special RESURRECTION O F T H E Moft EminentChriftians^ During the Reign and Rage of Faganifm and Popery. I Have propos'd, my Friends, to entertain your Thoughts with, and to dired your Pradife by fomc weighty and ufeful Confiderarions^ which the great Apoftle P^w/ lays before Chriftians in thefe Verles (a) which I have read unto you. But, fee- ing I forefee, that fome Truths^ which I apprehend the Apoftle infifts on, may furprize moil, it not all my Hearers, it will be proper to prefent you with the (a) Viz. Phil. Chap. 3. ver. i, 2, 3, ^c, vcr. 7, 8, 9, Qfc. effsdaIlj\QT» II, 12, tl^"?. B Scope 2 The Firjl KefuneSiion Scope and Coniieflion of Faul^ in this Difcourfe^ at leaft fo much of it as bears a Relation to what we have read from the qth Ntxk. And feeing what the Apo- itlefpeaks of^ in this Chapter^ is wholly of a different Nature from what he runs upon either in the prece- ding Chapters^ or in the following one ; we have no Reafon to run beyond the Limits of this Chapter^ in order to underftand his Defign. And here^ in the firft Place^ let me tell you^ that thofe that divided the Bible into Chapters^ (and I fuppofe you know^ that the Divifion of the Bible into Chapters and Verfes^ is but a Human Invention^ and indeed a lateone^ tho very ufeful in the Main, and ho- neftly and well defign'd,) were not fo confiderate, as they fiiould have been, when they begin this Chapter^ with this Sentence ^ Fhjally^ my Brethren^ rejoice in the Lord : Which, no doubt the Apoftle defign'd to difmifs the former Part of his Difcourfe with, as the conclu- fory Words thereof. And having done fo, it is plainj he does, as it were, paufe a while, and then, after fome Confideration, whither he fhould write upon the Subjed treated of^ in this Chapter, or not, he comes to refolve on the Affirmative, mov'd by this Reafon ; that it was the fafer Side to do fo, leail fuch important Truths, as thefe were, tho fully infilled upon by him, in his Sermons and Difcourfes to thofe Thilifpians^ to whom he writes, might come, at laft, to be loft in Oblivion. And he confiders, at the fame time, that it was no great matter of Pains, to write dovv^n the Sum of that '"important Dodrine, that, it is plain^ thefe Words fuppofe him to have infiiled on, for fome time, at FhilippL So that the Chapter ought to have begun with thefe Words • To write the fame Things to yon, ( inx,, which I delivered to you, formerly, by Word of Mouth ) to me indeed is not o'/cvupov grievous ^ (or what I am loath to be brought to) For (I confider that) to you it is QLS(poLKi% fife. Mow, from hence, let me tranfiently ob- feive, I. How careful Paul was to guard againft the Evils^ of Chrijiians. 3 Evils, that Truth might fuftain, by Oral Tradition, if not lecur'd, by its being committed to writing. And indeed he had fatal Experience of this in the Corinthian Church, where tho he had preached and taught for two Years, Jcis 19. 10. and no doubt frequently celebra- ted the Eucharift among them ( it being the Cuftom of the Apoftles to celebrate the Ordinance of the Lord's Supper^ at leaft once a Week, 'znz., {a) every Lord's _ JDiiy:. ) yet he had not been" long abfent from that ' Church, until the manner of the Celebration of it was quite perverted^ and the Apoftle obliged to write to them upon this Head, and to fet down the exad Form and Manner of its true Adminiflration, as we fee^ I Cor. II. 'uer, 17, &c, & 'ver, 2;, &c. And, upon the fameReafon, the Apoftle Fern- fpeaks -after this man- ner to the Churches, to whom he writes j z.Ejf, Chap, I. 'ver, 15'. Moreover, I will endeavour that you may he able, after my Deceafe, to have thefe things ahuays in Re- membrance. And indeed this has ever been a prevailing Reafon with my felf, to commit to Writing fuch Truths, as I thought might be of general Ufe to Men, and efpecially iuch of them, as might be moft liable to be mifreprefented, together with the Preacher of fuch things ; if only to be learn'd from the frail Memories and imperfed Accounts of them that heard them -, and . much more^ if only to be known from thofe that heard it at fecondj or third, or fourth Hand, /. e, fromfome Body who (aid, that he learn'd from one, that faid he was acquainted with a Man, that heard P^«/ or Peter fay fo or fo. And^ 2. I obferve hence likewife, that the Reafon of the Obfcurity of fome Truths infinuated here, particularly in wn 11, 12, &c. is this; That the Apoftle contents himfelf with fumming up the main Heads, chat he had largely infifted upon, and cleared up to the Philippians, by Word of Mouth. For^ ha- fi) AUs 10. 7, IT. ScChap. 2. 42,46. Chap. 27. $7. &^ Jaft. Martvr. Apol. 2. p, ^8, 99. ^ Plin. Epift. Lib. 10. Ep. 97. B z ving /^ the FirJlRefurreSiion ving done this, he knew that he needed only juft to hint things to them, feeing they were fully inftruded in his Meaning before. But we being lefc, now, to find out his Senfe, by a clofe and ftrict Inquiry into thefe brief Hints, and by a comparing them with the like Infmuations elfewhere to be found, muft be fup- pofed to be at a mighty Lofs, in Comparifon of the Chriftians then at Philippic who were fully acquainted - with the Apoille's Thoughts on all the Subjeds, which he rather hints than explains to us. So that none of our Commentators or Criticks ought to be blam'd, tho they have all, as I humbly conceiv'd, fallen fiiort of finding out the Apoftle's main Scope and Meaning : For if Men do their beft, they ought to be praifed, in- ftead of being reflected upon. For, if a thoughtful and learned Man fliould have a peculiar Notion, which. he looks upon to be of great Importance and general Ufe ; and fhould, as fuch, communicate it, with his Reafons for it, to a Company of felei5l Friends, many of which fhould be convinced, and be of his Mind, whilft others remained of a different Sentiment, or at leaft continued in fome Sufpence and Doubt this way ; and if this learned Man fhould afterward think fit to write a joynt Letter to . thofe to whom he communica- ted his Opinion, giving them fome Hints thereof, and (hewing that he was of the fame Mind ilill ,• but mo- deftly infmuating, that he did not look^upon his Opi- nion as abfolutely neceilary to Salvation, and that therefore he hop'd, that thole that differed from him in this particular, would bear with him, as he did with them, and agree to mind the fame things, wherein they and he were of one Mind : Now, I fay, if, fome A- ges after the Death of this Man and his Friends, this Letter of his were publifh'd to the VVorld^ It muft needs be very puzzling to tl^ofe that were felicitous to« know what this important Opinion was, from vyhich, notwithfbanding fome of his beft Friends did diffent, tho they v/erc fully inftruded in the Matter, from {o great a Man. Now, that this is plainly the State of this of Chrijiians. this Affair:, in relation to the Pbilippians of old^ and us now^ will be plain beyond Controverfy^ by what I have to fay in the fequel of this Difcourfe. And then I fhall leave it to your felves to judge, whether I have not, (thro' the Goodn^fs of God inlightning me, and blelling my Inquiries this way) found out the true Kejy to unlock the Apoftle's Meaning ; which I hum- bly conceive no Commentator or Expofitor ever did before me. Therefore to proceed ; The Apollle, after his refolving to recapitulate ths Sum of what he had preached to the Fhllippian Church, 'ver, I. goes on with this Work from ver, 2. to the end of this ;^/ Chapter. Now to trace this Difcourfe and its Defign, I fliall not disjoint the Apoftle's Words, (af- ter the old logical Method of many Divines) by cafl- ing the Words into a dry and arbitrary AnaUtkal Scheme : But I ftiall trace the natural Epiltoiary Way of the Apoftle^ by which he infenfibly Aides from one Point to anothef, jointing or grafting one thing into another. And by this Method, I hope to let in your Thoughts to fee,as it were, the very Springs and Mover ments of the Apoftle's Soul, in laying before the Phi- lippians bis Sentiments and Pradice, as far as the Words can be trac'd by me, as to their Meaning and Defign. And, in the firfi Place, he exhorts them to be up- on their Guard, againit the carnal and imbitter'd Jews, who were at that time the word Enemies, that Chrifti- anity had in the World. Beware^ fays he, of Dogs^ k- ware of E'vll-Workers ^ beware of the Concifion. He calls them DogSy becaufe of their bitter Refledions aiid Blafphemies againft the Truth, comparing them thus to bitter anci fpiteful harking Dogs. He calls them E'vil-workersy. as well as Evil-fpeakers, becaufe of their- violent Attempts againft ChriiHans. He calls them- and their Religion, by the Sarcaftical Title of the Condjhny inftead of the Circumcifion ^ becaufe they cut off themfelves froFii Chrift, by preaching up Circumcifion, as abfolutely neceifarytoJulHiication and Salvation j vv^hich was dia- metrically oppofite to TauVs Dodrine^ as we fee, Gd. G The Firji RefnneSlion f. 2, ^. NoWj as a Reafon^, why he call'd the Jews by that irritating and contemptuous Word the Concifion ^ he adds^ "uer. ']. For v^e are the Circumcifan (i. e, in the true fpiritual Senfc) ovho worjhip God in the Spirit ^ and rejoice in Jefus Chrifi, and ha've no confidence in the Flejh ^ (as if bare Externals could fave us.) And here the Apoftle takes occafion to fliew, that, feeing the Jews valued themfelves fo much upon their external Jewiili Privileges^, he was equal with any of them allj this way. Therefore he fays, ^ver, 4, ^, 6. That if thefe things were to be relied upon, / might alfo have Confidence in the Flejh. For, fays he_, If any other Man thinketh^ that he hath ivhereof to trufi tn the Flejh ; I have more Reafon to do fo than many others. For I w^as circumcifed the eighth Dajy of the Stock of Jfrael (my Parents and Anceftors being all true Ifraelites, without any Gentile Mixture) of the Tribe of Benja- min (honoured above all the Tribes^ excepting JudaJj only^ for adhering to David's Family and the true Wor- fllip of God^ againil Jeroboam and his Idolatry, and for its being returned intire^ together with yudah^ to their own Land^J an Hebreiv of the Hebreivs (both by Nation and Language j) concerning Zeal^ perfecuting the Churchy (in the Days of my Ignorance, even as they, but more v^ilfully and knowingly, do now, confider- ing the further and more Publick Evidence given now to Religion ,) touching the Right eoufnefs ^ which is in the L^Wy blamelefsy (as being a Pharifee, and confequent- ly of theftrideft Sed of the Jews, both as to Princi- ples, and a nice Obfervance of the Ceremonies and Cuftoms of the Jews.) But, fays he, i/er.7. What things were Gain to me, (and might have raifed me to the higheft Dignity, Autho- rity, Power, Efteem, and been the means of enrich- ing me among the Jews,) thofe I accounted lofs for Chrifi; (as foon as I came to be acquainted with him and his Truths.) And thus the ApoRle fhews the vaftly diffc^ *zj/ Efi^trmtt^ he now had of Judaiffn and ChrijHanitj y rone vrlat he had. before, and how defpicable the /r//- was. of ChrijlicVis. 7 was^ and indeed aU things in this World befidcs^ in Comparifon of the latter. The Apoftle profccutes the fame thing, and inlarges upon it, mT. 8. wherein there are five Particulars ob- fervable^ i. The Univerfality of this Contempt of terrene things, of whatever Tart, in comparifon of Chriftianity , Tea imd I count all things but Lofsy &c. 2. The Rcafon of this Contempt, or the thing, in comparifon whereof, he had fo contemptible an Opi- nion of all other things ; fpeciiied in thefe Words ; for the Excellency of Chrifi Jefus, :;. The principal Idea that Paul fixes upon, as to Chrift, which render'd the Knowledge of him fo very excellent above all things befides ,• exprefs'd in thefe Words : Chrifi Jefus my Lord. For as Chrifi denotes him to be the Promifed Meffiah, and as the fuperadding the Name Jefus denotes the end of his Office, as fuch, 'viz., that he was to fave his" People from their Sins, both as to the Guilr^ Trevaknccy Corruption^ and the Confeojuents and Effe^s thereof: So Paul's peculiar Appropriation of this Saviour to himfelf^ when he could thus fay, my Lord, did eminently endear Chrift and Chriftianity to him. 4. The Proof, which he gives of the Verity of this his Eftimate t which is twofold^ 'viz.. Verhalyyea doubtlefs^ &c. and i^f^/,taken from uncon- tefted matter of Fad ; which he relates in thefe words z For whom I have fuff'ered the Lofs of all things^ and do count them but Dung • as if he had laid, and now that I have loft all thefe things, I cannot fay I have loft any thing; (fo low is their Eftimate with me) unlefs the Lofs of what I efteem to be no better than Dung be account- ed a Lofs. f. The Scope and End, or Ends, rhat the Apoftle has in View and Profpedt, both in this his Eftimate, and in his Acfting and Suffering accordingly, viz. that I may win Chrifi^ and that I may be found ijt hlm^ &c. But the latter of thefe Expreflions belonging to the 9?^ Verfe, and what is contained therein ,• I tak^j tho, former only to be that General, that includes his Scope, as he defign'd to exprefs it in the General ,* an4 that the following Verfes contain a particular Explica- B 4 tior^ 8 The Fir ft KefnneSiion tion thereof, and Enlargement thereupon. To ^inChrifi therefore^ I take to be a General Expreffion, of a vaft Extent, which denotes the utmoft acquifition of him, and the being the moil univerfally enrich'd by him, from the time of our firil believing in him, to that of our4njoyi^;g him for Eternity : For thus the Apoftle, when he fays, U'^a x^'^ov k^p/'iSoti), that I may be en- riclfd hj acqtdif'mgChrlfi^ oppofes him to all Other things, which he loft for him, and reckoned but lofs, in com- parifon of hinl ; and by this he reprefents himfelf, as the wife Merchant was reprefented by Chrift, Matth. i:;. 4^, 46. (upon which Parable PWs Words are a juft Comment) who, after he had long traded in feek- ing after imaginary Pearls, tho he then reckon'd them goodly ones ^ having at laft found the true Tearl of Price^ i. e. known wherein Man's real Good did ftand, did readily part with all his formerly admired good Things, in order to be truly poffefs'd of the true felicitating Good. But now, the Apoftle having given a general Hint of his great Scope and £wi, proceeds to explain his Meaning, by fliewing what the things were, which were wrap'd up in this fhort but fubftantial Hint. And this he does, by branching forth the meaning of this Expreffion, to win Chrift, in a Gradaticn of three things. The 1/ of which denotes his Concern to lay a fure Foundation, x'er. 9. The 2^ denotes a gradual Progrefs, in raifing a proper Superftru6ture upon that Foundation, when once laid, 'ver, 10. And the T^d de- notes the End of both, "uiz,. the adual Attainment of that Happinefs, that he propos'd to himfelf, upon the happy finifhing of both thefe, ^ey\ \i. So that we have here compleat Happinefs reprefented to us as be- gun in the i/, carried on in the 2J, and compleated in the i^d and laft. And it is my Defign to treat of all thefe here before you ,• fo as fuccindly to explain the two firfi], in order to inlarge upon the /<*?/, as being the Key^ when underftood, of unriddling the Apoftle's meaning perfectly, in what he runs upon in this Chap- ter^ cf Chriflians. 9 ter, and particularly in that part of it that follows the zith Verie. The 1/ Things which the Apoftle aims at^ in order to be truly happy^ is the beginning vvell^ or tiie founding fecurely upon the true Gofpel-Foundati- on. Thus the Apoftle was concerned^ 'ver. 9. To be found in Chrifiy not having (fays he) my ovm Righ^ teoufnefsy which Is of the Law^ but that which is thro* the Faith of Chrifi^ the Righteoi^jnefs which is of God by Faith, And here, feeing this Expreffion has been fo often i^uoted and explain'd by thofe^ that either did not or would not underftand its meaning, it is but juft, that I ftiould kt it in its proper light ^ and the rather that I have heard it my felf fo frequently quoted amifs, as to the very words, as if Vaul had oppofed the imputed Kighttoufnefs of Chrifiy (whereas we neither read the Word Imputed here, nor yet the Phrafe, the Righteouf fiefs of Chrifi) to his former Righteoufnefs which he trufted in ; which has been explained fo, as if by his own Righteoufnefs y which was according to the LaWy he meant not the Jcwifl} Religion and Righteoufnefs 7vhich flood in a Conformity to the Law o/Mofes, (tho he himfelf tells us, in the preceding Verfes, that he meant this and this only) but the antiquated Law of perfeB Innocence made with our firfl Parents before the Fall ; as if Pauly when a Jew and Pharifee by Profeflion, had ever dream'd to be favedby theAf£?Wf of -^finlefs Conformity to the Law of Perfe^ionywhich is commonly, tho unfcripturally, cal- led the Covenant of Wotls ^ v/hen it is plain, that he only thought to be fav*d by a ftrid Conformity to the Mojaical or Jewifi Religion and Law^ without any re- gard to Chrifiianity^ nay and in oppofition to it : Whereas upon his being illuminated to know Chrift and Chriftianity, (which he own'd now to be the Completion of the Jewifli Religion) he difclaim'd the Jewifh Religion and legal Righteoufnefs as imper- fed, and betook himfelf intirely to Chrift and Chriftia- nity^ and the Righteoufnefs reveal'd in the Gofpel. See Dr. lo The Firji RefuneSiion Dr. Whithy in his Note upon this place, and what he fays upon Rom. i. 17. But, in order to our clearer underftanding this Place, I fliall not grudge a little pains in explaining thefe/o«r things, which are all that the Apoitle's Words run up- on and contain; 'vizj. i. The Import of the Exprerfi- on, to he found in Chrifi, 2. The two forts of Righteouf- nefs which he diftinguiflies one from another,and which he oppofeth one to another, under thefe Charaderifti- cal Defignations, viz,, his own Right eoufnefs, and the Righ- teoufnefs which is of God, 3, The Defcription which he gives of both thefe ; when he calls the firft, that Righ- teoufnefs which is U vd/^^ of the Law, or which arifeth from the Law, and ftands in a Conformity to it, and which he oppofeth to the fecond Righteoufnefs, viz,, the Righteoufnefs which is of God ; which he defcribes fo, as to tell us, that it is thro' the Faith ofChrifi, and is of God, and that hy Faith ; which three CharaBers are connected together fo,as to make up one only in the General,tho each of them has a peculiar Force in it, as we fliall foon fee. 4. The different Eftimate which the Apoftle has of thefe, and the different refped he has to them ; fee- ing he difclaimeth the firfi, when he fays, not having, &c, and is folicitous to be thoroughly polfeffed of the other, when he adds, but that which is, &c. Now, as to the ifi of thefe, viz,, to he found in Chrifi, It may not unjuftly be fuppofed to denote, in a Gene- ral Senfe, the fame thing as the former, viz,, to win Chrifl, But yet, even upon this Suppofition, there is this Difference ,• that, whereas the Phrafe, to win Chrifi, does refped: the End ; this Phrafe to he found in Chrifi, bears a reference to the Means which tend to the at- tainment of that End. Now whereas there are two Fhrafes made ufe of in the New Teftament, viz,. Our being in Chrifi, and Chrifi' s being in us : It is proper that I fhould fay this of them; that they are equivalent Phra- fes, and of the fame importance, in the main ; the one of them ever denoting^ or fuppofing the other. For, I. We are f^id fo ^e mC^r//; when, having been fq cf Chriftians. 1 1 fo aflifted by Grace^ in our devoting our felves to God '1 and Chrift, as to be truly united to him by Faith and Lovej we ad likewife fo, as to bring forth Fruit to his Praife, walking thus^ in the main, as he alfo walk- ed. And, 2. Chrift is faid to be in us, when, as Tmd feys, VhiL 2. f . The fame mind is iw «/, which v^as in Chrifi Jefus, i. e. When Religion becomes the inter- nal governing Principle of our Hearts, and when we ad, by the Gofpel-Rule, and for the fame Ends which he aded for. So that for the Apoftle to defire and en- - deavour, in order to win Chrifi^ to ad fo, as ^o he found in Chrifi^ is the fame thing as to defire, to be fo tho- rowly united to Chrift in Principle and Defign, and to be fo enabled to walk as to adorn the Gofpel,and thus to be ufeful to the beft of Interefts, as to attain at length to the full Reward of a faithful Servant, in the com- pleat and perpetual Enjoyment of his Lord and Ma- iler. As for the 2.d thing ; it is plain from the whole of the Context, (i.) That by his own Righeoufnefs hemuit mean, in the firft place, the very fame Right eoufnefsy which he had told us before, he was fo fond of, when a Jew and Pharifee ^ being then, as he fays, ^ver, 6. Blamelefs as to the Laiv of Mofes, But, in a fecondary or confequential Senfe, we may juftly fay, that any fort of imperfed Righteoufnefs, which is fliort of Gofpel- Righteoufnefs, if trufted to, is difclaimed here, by this Expreflion ,- fuch as Knowledge, Learning, Ortho- doxy, Juftice, Charitablenefs, &c. For every fuch Righteoufneft may be faid to be of the Law, accord- ing to the Letter j tho it reach not the full Defiga thereof, as to its fpiritual import and meaning, which is to found on Chrift ^ the Law of Mofes being that to Men, during the Minority of the Church of the Old Tefta- ment, that TnitiPxyoyc^^ a Pedagogue, or Preceptor, or Tutor, is to young Lads that go to a Grammar School, "viz,, to fit them for the higher Academy of Chriftianity and Chrift the chief Dodor thereof j as the Apoftle tells ,u$. Gal. :;. 24.- -.— To this home-fpun Righteouf- nefs 11 The Firji KefuneSiion nefs of hisown; therefore^ (2.) Paul oppofes the i^/^/j- teoufnefs of the Gofpely which^ by way of Eminence^ he juftly calls the Righteoufnefs of God j as having God for its Author J its Infiitutor^ its Vurchafcr^ its Rule^ and its ultimate End. i^dly. As for the Defcription which he gives of thefe two forts of Righteoulhefs j; (i.) The Account given of the firft is this ^ That it is a Righteoufnefs^ 'iMch is of (or from, or according to) the Law, And what that Law is, we have ah'cady faid. But they that de- fire to know more, may confult Kom. 3.20. G^/. ;. 10, &c. with many other places. (2.) And as for the other fort of Righteoufnefs, I need but cite Rom, ^.21, 22. in order to clear it up. Where the Apoitle fays. But nov/ the Righteoufnefs of Gody without the Law^ is mani- feft, being witneffed by the Law and the Frophets^ even the. Righteoufnefs of God^ which is by the Faith of Jefus Chri^ unto ally and upon all that helievey for there is no dijference. For this one place unfolds all the force of the threefold Charader of this Righteoufnefs ^ viz,, i. That it is, more eminently, than any fort of Religion or Righ- teoufnefs, that ever was before, the Righteoufnefs of God; a. That this Righteoufnefs is manifeft in, or thro' the Gofpel, or the Chriftian Faith, or as the Apoftle here words it in the Epiftle to the FhiUppiansy thro' the Faith of Chrifi ; which, as it is in the Citation men- tioned, is faid to be witneffed unto by the Law and the TrophetSj to he the Righteoufnefs of God without the Law of Mofesy and therefore the Gofpel-Righteoufnefs : For left any Doubt, this way, ftiould remain, it is imme- diately added, that it is the Righteoufnefs of God^ which is by the Faith of Jefus Chrif-y unto all and upon ally whe- ther Jews ov Gentiles, But then, :;. It is alfo fdidtobe ttpon all them that believe ; which anfwers to the third part of the Charader of this Righteoufnefs in our Text, viz>. That it is by Faith : For, as it is revealed by Faithy or by the Gofpel, fo it is to be received by Faith alfo. And thus the Apoftle fays, Rom. i. 17. That the Righteoifnefs of God is revealed by Faith to Faith: which^ cf Chrijiians. f 5 which, according to the Grceky runs thus ^ the Righte- oufnefs of Gody which is by Faith ( or ftands in Faith ) is revealed to beget Faith in Men, ( or is revealed in order to be received by Faith. ) And therefore it is added in the fame Place , The Jufi pjall live by his Faith ^ i. e. in Chrift and his Promifes, fo as to have this Faith to be a Principle to him of Righteoufnefs and Obedience. And now, as to the d^th Particular, it is eafie to fee, why the Apoftle difclaimeth the firfi fort of Righjcc- ouhiefs, and why he is fo concerned to have the latter. For, (i.) as to his own Righteoufnefs, he could not but difclaim that, which was now become inconfiltent with theGofpel ,• •A.sjudaifm was then, in his Eyes, with Chriftianity ; and, upon the Account whereof, he had lamented the Cafe of his Country-men the Jews^ m the fame Epiftle to the Romans^ in almoft the fame Words as here,* as we fee, Rom, 10. i, 2, ;, 4. Brethren^ my Heart's Defire a7id Prayer to Gody for Ifrael, isy that they might befaved. For I hear them Record ^ tha^ they have a Zeal for God^ (as he himfelf had before his being acquainted with Chriftianity, ) but not according to Knowledge, For they^ being ignorant of the Righteotij- nefs of God ( revealed in the Gofpel ) and going about ta efiablijh their own Righteoufnefs^ ( viz-. Judaical Righte- oufnefs, which Hood in a Conformity to the Law of Mofesy ) have not Jubmitted themfelves to the Righteoufnefs of God: for Chrifi is the end of the Law for Righteoufnefs, to every one that believeth. Now here are the very Phra- fes of our Text again, vix,, the Jews 07vn Righteoufnefs^ and the Righteoufnefs of Gody &c. But not a Syllable is there of Chnfi's Righteoufnefs y nor of Imputa^ tion m all this. Which, I fay, not to refled upon good Men, or their Notions this way, but only to cau- tion them not to cenfure thofe that adhere more clofe- ly to the Scripture Phrafeology than they do, and con- lequently may be fuppofed to underftand its Senfe better, as well as to judge of its Truths more impartial- ly. For I have always obferv'd, in all Parties, with- out fomuch as one Exception j than the moft ignorant felftflu 14. T/?^ Firji KefurreEiion felfifii^ and greateft Party-Men^ make the moft Noife^ and run on the faftefl, and the moil furioufly^ in cen- furing^ and even damning thofe that differ from them ^ tho this be commonly only upon the Account of the Modes of fpeaking. But, to return. As the A- poftle renounced his owfi Judakal Rigkeoufnefs : So (2.) He evidencedi his Concern^ tohe fotmdinChrifi^ halving the Right e on frjtjs of Gody i. e. he is concerned to attain to the New Teftament-Righteoufnefs^ or to be faved in the Gofpel-way. For Chrifl's AcH-ve and Vaf- fi've Obedience^ by which he has merited Salvation for all that will accept of it upon Gofpel-TcrmSj is that only_, for the fake of 'ivhich thole that believe are laved. FoVy 2ishy the Offence of one y Judgment came upon all Men to Condemnation ; even fo^ by the Rlghteoufnefs of one^ the free Gift ( viz.^ the Gofp el- Revelation^ Offer and Pro- mife) came upon all Men (in cafe they believe) unto Jufiification of Life^ &C. Rom. 5-. i8_, 19. Now_, I thinkj all good Men_, of all Sides and Parties^ do a- gree, that Chrlit's Merits are the only meritorious Cauie of our Juftification and Salvation , and that we are juftifted^ confequently^ by the Rlghteoufnefs of Chrift^ or the Rlghteoufnefs of God^ and by no hu- man Righteoufneis whatfoever : And if this be cali'd, Chrift's Righteoufnejs imputed^ I do as readily own the thing as any Man^ difowning and difclaiming all Self-Righteoufnefsj i^ the fame manner as Paul did^ when he fays^ Rom. 11. 16. that we are faved by Grace; and that if it be by Grace^ then it is no more of fVorksy 0- therwife Grace is no more Grace^ &c. tho I pretend not to underftandj that Chrift's Merits ^ or Chrifi's Righteouf- nefsy can thus be transferred to another^ fo as to be im^ futed to him_, either in a fcriptural Senfe^ or indeed in common Senfe. For^ if by being imputed, we mean re- putedy i. e. judged by God^ that we were the Perfons that obeyed^ fuffered and merited ; it is equally blaj- phemous and nonfenficaL And^ if by imputed, we mean no more than this^ that we receive the Benefit of ^.hrift's Merits and Righteoufnefsy when we believe, as really of Chrijiianf. I e really as if we had aded, fufFered and merited our (elves y it is certainly true : But then, it muft be faid, that the Word Imputation is ufed very improperly, m thisSenfe: Nay, I will fay likewife, {b) that it is ne- ver ufed, in this Senfe, in Scripture. But, as I ftiall never quarrel about Words, tho improperly ufed, where Truth is fecur'd, fo if it pleafe God that I live I fliall have occafion to difcufs this Matter further in its proper Place. To return therefore, I fay this, that the Sum of all I have faid upon this Verfe, amounts to this Tropqfitiony when drawn ab Hjfothefi ad Thefin^ from VauVs State, to that of all Chriftians, 'viz.. ^[ That whofoever is heartily and thorowly concerned *^ to win him^ and is therefore defirous to get to be ac- ^^ quitted, approved and faved, in the great Day of *"^ Chrift's Appearance ^ muft not be contented with, ^^ nor truft in a bare external Right eoufnefs of his owny ^^ tho never fo exacSily agreeable to th^ Law of God ^ ^^ but muft make it his Bufinefs to he found in Chrifi^ ha^ ^^ 'ving the Righteoufnefs ^ which is thro' the Faith of Chriji-^ ^^ e^en the Righteoufnefs^ which is of God^ by Faith, The Senfe of v/hich JPhrafes can, I think, be obfcure to none, that have confider'd what I have faid. So that I hope, I may go on fafely now to the next Head. The {b) I d.'fire that the leader, rvho may perhaps wonder at y>iy frtyif'g fo^ ivouJd be pleased to covfider^ the proper Meaning of the Original^ Greek Word^ hoyii^iToti, and the Scope dnd Se'rift of this Word^ in all tbofc Places where it is travflatedto impure in our Verfiov, as alfo the Equiva^ lent Hebrew IVord^ vokich is likswife fo rendred by our Tranflators, viz. Lev. 7. 18. Chap 17. 14. i Sam. 22. 15. 2 Sam. 19. 19. Pfal. 32. 2. Hdb. I. II. But feeing ail the Strefs of the Comroverfy relates to the Senfe of thoje Places t vobere this If^ord is rendred either to impute, (ivbicb I think dre thefe only, vi^, Rom. 4. 6, 8, 11, 22, 23, 24. Chap. 5. 13. 2 Cor. 5. 19. Jaai. 2. 23.; or otherrvife, rvhere it is rendred by Wordiof 4« Equivalent Senfe and Meaning to. that of Imputa- tion : For thus rvc find, that the fame IVord, that is rendred to impute in the Places mention d, and, J think, in no otter, is iranflited, Rom. 4. J 6 The Firji RefuneSlion The II. Thing which the Apoftle aim'd at, in order to reach his End, and as confequential upon the for- mer, was to proceed welly after he had once fet out well on his heavenly Journey. And this he expreffeth in thele Words, 'ver, lo. That I may know him^ and the fower of his RefurreBiott^ and the Fellowjhip of his Suffe^ rings y being made conformable unto his Death, Where we have two "things to confider. r. The General Account which he gives of this, ^tZj. •tS yvZazLi ocuTov, that I may know him^ i. e, fo as to be further and better acquainted with him. By which. 4. g. counted unto, ver, 4. reckoned, ver. 5, counted for, ver. 9. reckoned to, ver. 10, reckoned, and Gal. 3. 6. accounted. / have thus enumerated all the Places, where this Word occurs^ infuch a Sevfe, as to be capable to he thus tranjlxtei : In none of which I can find any Foundation for fuh a My ft teal Senfe of the Wordy as has not only been rechon^dthe only one by fame, but magnified to that degree, as if the All cf Religion jhsd in it, and as if they were all Bereticks, that could not fee this. A':d I hope none^ thit calls himfelf a Scholar and Divine^ can hs ignoravt that the Verb Koyil^o^ti is mofl commonly ufed^ both by CvQck Juthorsy and by the facred Penmen, in fuch a Sevfe, as is incapa* tie to be rendted to impute. Fcr it does rnoft commonly figvifie, to reafon, to efteem, to think, to reckon, and to repute. For nhichf fee UiTk U. 31. Cp Chap. 1$. 28. Luke i2. 37. Afts 19.27. Rom. 2. 3, 26. Chap. 3. 28. Chap. 6. 11. Chap. 8. 18, 36. Chap, 9. 8. Chap, 14. 14. I Cor. 4, 1. Chap. 13. 5. 2Cor. 3. i<5. Chap. 10. 2, 7, II. Chap. 12. 6. Phil. 3. 13. CTiap. 4. 8. 2 Tim. 4. 16. Heb. II. 19. 2 Per. 5. 12. Now if the Header will confider all thefe things, and lay them judiciou/ly together, he will find, that in thofe few Places, where our Tranjlators thought fit to render the Original Word, by the Englifh Word to impute, or tts Equivalent Terms, to rec- kon, to count, or to account , the Senfe of thofe feveral Texts, with the Scops of the Contexts, will ever diretl us to underfland them as deno- ting no more, but thisy viz. to repute ; and therefore, confequemly Cod, who reputes and reckons infallibly, cm 7iever refute that to belong to another^ which was done by Ckiji only. When therefore Abraham believed God, his Faith (tho originally Cod's Work and Gift ) is Taid to be reckoned to him for Righteoufnefs, i. e. reputed his own JS^ 4ts formally it certwily was, I have the rather taken notice of thefe things, hecaufe the unwary Expofiiions and inlargemems of fome good Men, as to their Notion of the Imputation of Chrift's Righteoufnefs, has oftner than once, in ths Compafs of the U[i Jge, given rife to endkfs An- linomian Errors, no of Chrijiianf. I J no doubt^ he means a farther Meafure;, both of Theo- retical and Pradical Knowledge, 2. Tlie Ipecial AccQirnt which he gives of this^ 'viz.. in what Refpedis he was chiefly concerned to know Chrift further than he had yet attained to do ^ where there arc two Particulars fpecificd. I. He defires to know Chrift fiirther^ as to theVower of his Refurretiion. Concerning which^ let me premife this, that the Strefs of our baivation, as to the Hope of future Happinefs^ to be compleatly enjoyed, de- pends principally upon the Article of the RefurreAi- on ; as we muft own, if we confult, Rom. 8. ^4. & I Cor. !<;, 14, 17, &c. Now, having premifed this^ let me obferve, (i.) That by the Tower of Chrlfi's Re-- furrcH'mjy which Paul deiir'd to know, he muft mean. That Power that was exerted hy himy ifi his 7'aiftng himfelf from the Dead^the third Day after his Death • and that Power, that he has vow acquired^ hy that Act^ and with which ht is foJJeJJ'edy fince his Refurretliony as Loganthropos j hy which he is ahle^ not only to hefiow eternal Life, and all m nner of Bkjjings ufon his People y hut alfo to raife others from the Dcady when and how he thinks fit. And now_, as I defire that every Word of this Propofirion may be diftin6lly confider'd ; fo I would have it obferve d more particularly. That the Apoftle infmuates a Delire to know or experience Chrift's Pov/er, in raifmg him from the Dead, in fuch a manner, as he was not yet afcerrain'd of ; feeing he only exprefleth a Defire and Concern to attain this. And therefore, (2.; By his Concern, to know this Power of Chrift's Refurredion, we muft, of Necciiity, under ftand ^ that he was feli- citous to be raifed, infomefach manner, by Chrift, as he himfelf was raifed. Which will be manifeft to every on^ that will allov/ himfelf to think over, im- partially, vv^hat I fliali fiy, vsf\\^n 1 come to explain the next Vtrfe ^ towards the underftanding whereof, all I have been upon, is no more than an Introdturioji. Now, fo earneft is the Apoftle to attain thus to know the Pow- er of Chrift's Refurredion ,• that he is willing to do C any 1 8 The Firji KefurreSlion any things and endure any things rather than to fall fliort of it. And therefore^ 2. He immediately adds^ that he was willing^ in order to this End^ to knoiv alfo the Fel- lowjhip of Chrifi's Sufferings ^ even fo as to be made con- formable unto his Death, For^, as he fays^ Kom, 6. f . If 7ve be planted together in the Likcnefs of his Death , 7ve jhall he planted alfo in the Likencfs of his Rtfurretlion ^ which Words have^ as I conceive^ a further Look^ than as they are ufually explain'd^ in a fpiritual Senfe^ of a Death to Sin, and Refurreclion to Righteoufnefs • tho I am far from excluding that Senfe. But the Apoftle does certainly fpeak^ in the Strain, (wherein I have ex- plained this Textj which we have now before us, in •iw. 10.) ivow. 8. 17. when he does not only fay. If ^ive be Children^ then Heirs, Heirs of God, and Joynt- Heirs Tvith Chrif- ^ but adds immediately. If fo he we fuffer for him, that ive may be alfo glorifi:^d together. For that he re- fpe6ls a fpecial Refurre(5i:ion, and a fpecial Reward, the following Part of the Chapter does fufficiently in- finuate ^ particularly thefe Words, 'ver. 19. The Mani- fefiations of the Sons of God ; and thefe, ^er. 21. of the rational Creature's being delivered from the Bondage of Corruption, into the glorious Liberty of the Sons of God ; and thefe Words, i;er. 2:;. where the Apofliefays, that he, and other good Men, grQa?ied within themfel'ves, -iv at ting for vio^igiolv, the Adoption, that is, fays he, the Redemption of the Body, And, i think, the lame Apo- llle infmuates this Truth, zTim, 2. 11, 12. If we die with him, (i.e. in a violent way of Martyrdom J we flmll alfo lirve v/ith him, ( ^'- ^' be raifed, in fome way that fhall bear a Likencfs to his Refurredion, as he fays, JRom. 6. $.) If we fufftr ( as Chriil did) we jliall alfo rt/gn vHth him, (at the Beginning of the Millenni- um:) (but) If (thro' Perfecutions ) we deny him^ he alfo will deny us, (as he fays himfelf, Matth, 10.2;.) kvid 1 cannot but think, that the Apoftle Peter was alfo apprized of this Notion of the Apoftle Vaul, viz. that there was to be a fpecial SefurretHon of the more Eminent SaintSy of Chrijlians. 19 Saints^ at the heginnin'r of the Millemuitm^ when he fays, I Efijhx. 12, n, 14! Bdo^ed, think it not firange con- cerning the fiery Tryal, as thofomefirange thing happened un- to you. But rejoyce^ in as much as yon are Partakers of Chris's Sufferings (/. e. call'd to be conformed to him, as to the Painfulnefs and Reproach of his SutFerings and Death J that fo op hen his Glory (or he himlelf as the Shechinah or Glory of God ) fiall be repealed after- wards {-diz.. in the more flourifliing State of the Church on Earth, during th^ Millennium ^, ) Te may be glad alfo with exceeding Joy, ('viz. by reafon of your being then priviieg'd to be peculiarly raifed from the Dead, to enjoy Chrift in Glory.) if then .;^ be re- proached for the Name of Chrifi, happy are ye ; for the Spi- rit of Glory ( i. e. of Chrift the Shechinah ) and of God (the Father) refieth upon you, &c. (/. e. you have this way the Spirit given as a Pledge of your future happy Refurrec^lion and Glory.) Now, if thefe Expofitions of the fcriptural Palla-. ges, quoted here, do appear ftrange at firft View, as probably they will to many ; I humbly beg, that my Readers would be fo favourable, as to fufpend their pal- fmg any definitive Sentence as yet, in reference to this Notion y and fo kind, as to carry it along with them> in their own Minds, without either affenting to it, or diffenting from it, until firft they have underltood what I have to fiy, by way of Proof, for it. And, in hops of obtaining this reaionable Requeft; I proceed now to the llld Thing, ^vix,. To the great End and Scope, which Vaul had in view ', and in a Reference to which the two former Heads come under the Confi deration of the Means only, which he pro- pofes to ufe, in order to reach this End. I come therefore now, after premidng fome Ac- count of the preceding Tart of the Apoftle's Difcourfc, by way of Preliminary ,• to treat diftindly of tl-'is Subject, ( which hitherto I have only touched upon in- cidentally and by the by, ) as we have it fpoken of, \x^ C 4 the ao The Fir/lReftrreSiion the Eleventh Verfe ; which is the main Text^ that I pro-- | pofe^ not only to fpeak from^ but to difcourfe of, in i this Place. After which^ I fliall proceed, but more i briefly, to explain the remaining Part of the Apoftle's , Difcourfe^ in the Sequel of this Chapter. ' Fhilip. Chap. HI. 'z/er. 1 1, The Words, in the Original, are thefe following. Which our Tranflators render, after this manner^ Ify by any means ^ I might attain to the RefarreBhn of the Dead, Strange Words ! Efpecially if we confider what the Apoftle immediately adds, ver. 12, &c. Not^ as tho I had already attained y But I follow after y If that I may apprehended y &c. Indeed, my Friends, I muft tell you, that I was ex- ceeding puzzled, for a conliderable time, what to make of thefe Words of the Apoftle VauL I confulted all the beft Expofitors, and the moft famous Criticks, without receiving any Satisfadion, or fo much as a juit hint of that which the Apoftle had in his Eye here ^ which, in %'er, 14. he calls to j^pajieiov tms aVo) h.Am- <75as, tliQ Friz^e of the Nigh Calling of God y in Chrif ^ which he reprefents to himfelf, in Allufion to the O- lympick, and other Grecian Solemnites, and particular^ ly the Races there ; upon which Occafions a jh^cc^^'oVy i. e. a Prize or Garland ufed to be hung up, upon a cm7r((^^ a Marky at the End of the Race, which was confpicuous even at a Diftance, and which the Racers had in View, more and more, as they drew nearer it, until of Chrijlians. 1 1 until the Prize it felf came to be feen^ which was be- llowed upon him that reach'd the Mark firit. The Queftion therefore^ with me^ which no Au- thor could fatisfie me in^ was ; WhaP thls^ -• px|-i.cioy amid mean ? ^01 \i by the hen the General ilefurreBion comes. It being therefore certain, that none of thefe can poffibly be the Apoftle's Meaning ; and it being equal- ly certain.; that the thing which he had in his Eye, was that which the Bulk even of good Men might fall jQiort of, and which the Apoftle himfelf had only the Hope of obtaining, but no Certainty or AlTurance this way : I concluded, that the Apoftle had his Eye iix'd upon a peculiar RejurrecVton^ which was to be the f ^^ocG^:ui and Rcjvard^ not of all true Chriftians, but on- ly of feme of the moft gallant and ufeful Saints and Martyrs ^ which Refurrection^ I did fuppofe, muft not \ only be long before the GeneralRefurrecHon^ but muft alfo be fuppofed to include and take in the higheft Re- ward of Gbry and Happinefs. And I remember, that after I had imbib'd this Notion, I had occafion to propofe it, at feveral times, to feveral Perfons of great Learning and Judg- ment j who all. agreed_> at laft^ to approve of it fo far^ of Chrifiians. 05 far, as to grant me two Material Points ,• (i.) That none of the Opinions I mentioned before, could be, in reafon, fuppos'd to be that which Paul runs upon j (2.) That, by fuppofing my Notion to be true, the Apoftle's Words and Reafoning came to be very clear and eafy, both with refped to the Senfc of every Word and Phrafc;, and the Connexion of the whole. And hence they concluded, that if 1 could prove the fpecial Refurredion, I talk'd of, from Scripture, they fliould be ready to think that I had found the otjIj trus Kevy to unlock this otherwife dark and myfterious Por- tion of Scripture. And, as this incited me to dive as deep as I could into this Point, fo it occafion'd fome of my learned Friends to cake the like pains. One of whom fell upon a very peculiar Notion^ which was this. He luppos'd, that the Apoftle was of this Mind ; " That *^ he might, thro' Grace and Care, attain fo high, as ^^ to be made an Exception from the Common Lot of ^' Mortals, either by being tranllated, that he might ^' not fee Death, as Enoch and Elias were, or by being ^^ raifed from the Grave, after he had been dead for '^ a little time, by a fuigular Refurredion_, fuch as ^^ that of Chrifi was. But, as all the Company rejed- ed any Suppofition of a peculiar Tranflation^ fince Chrift; himfelf dyed^ as' that which was inconfiftent with the Chrifi-ian Scheme : So fomeof the Company thought that {uch R fin^ular RefurreBiony was alfo the peculiar Pro- perty and Privilege of the Meffiah only, and that even this Suppofition did not agree with the Chriflian Scheme any more than the iirft. But, for my part, I could never admit any fuch Suppofition ,• unlels it could be fhewcd from Scripture, that the Apoftle Vaul had any ground to exped this, more than Peter ^ James or John^ or the Virgin Alary. But befides I defired, that it might be confidercd, that the Apoftle fpoke of fuch a Refur- redion, as was attainable by others, as well as by him, when he fays, 'ver. 15". J^et therefore as many as are perfeS he thus minded y &c. The meaning of which, to me, is plainly this j Let as many as are of the fame Opinion with f a 6 The Firji Refnrreciion ^ith me^ he thus minded likewife as I am, viz. to act fo, as they may alfo hope to attain to the fir if ^ Jpecial and mojt glorious RefurreBion of the mo ft Eminent Saints, My Notion therefore^ which is the 07ily Key of 'ver. 11^ i2j&C. is this ^ That the Afojtle Paul did belie've^ that there v/ould he a fpecial Refurretiion of the more eminent Servants of Chrift^ which would include a 'very peculiar Re^ Oi^ard * and that this RefurreStion would be long before the General and lafi RefurreBion. And this is^ I am confi- dent^ that very Refurredion^ and Reward which he is fo earneftly felicitous and concerned to partake of. And I do humbly fuppofe^ that this might be of the Number of thofe a^^'wToc ^iiix/xroCy fecret Words or Phra- fes^ which it. was not lawful for him to utter ^ (which the Apoftie had revealed to himfeif only;, 2 Cor. 12.43 &c,') that is^ as I underftand his meaning (tho without limit- ing it to this Senfe only) ivhich the Jlpojtle was forbidden y at prefenty to publiflo to the M^^orld^ as an Article of Faithy but ivhich he had Liberty to propofe to Af, when this Refur- rection may be probably Juppojed to be, I. 1NQ.UIRY. Tf'hat are the Grounds cr Re afons^ from whence It can be coU le^edy that thtre will be afpecial RefurreBion of the mofi Eminent Saints ^ antecedent to the Gejieral One ; foas to lay a jufi Foundation of cur belie'vlng it^ and of our forming a Genuin Conception of it, as afcriptural and revea^ led Truth ? In order to anfwer the End of this Inquiry, I in- tend to propofe my Thoughts gradually to the World, by proceeding according to the following Steps. i/. I defire it may be confidered, that tliere has been already, a Jpecial RdJurretHon of the more Emijunt Saints of the Old Teftament : So that it is very congruous to what has been done already, to fuppofe, that there will ^O The Firjl KcfurreBion will alfo be a [fecial RefurreElion of the Eminent Saints of the New Tefiamcnt. NoWj in order to prove the Antecedent, I fhall ad- duce a plain^ tho very fhort, hiftorical Account^ which is given us, Matth, 27. jo, fi, 72, 5';. 'o3 'iho^^s vraAiv Kpa^ocs rpov>7 fJJzy(i.h*^ dcp'Ayjt to vrvtu/x^. Kai /(/^i_j to tocrA- £, e^e?vSd'vT£^c>;iT«v/^VM/UG(6ov, yO^iiDc thv e^^(nv ocutS, u- o-'viAOovds THV (X^(XV 7r6\/v, ;t,ev£ noAAo?s. JVo^i/ yeftiSy crying again with a loud Voice^ yielded up his Spirit, And behold the Vail ( that parted the Holy Place from the moll Holy ) of the Temple ^ was rent in twain ^ from the Top to the Bottom^ ({qq Heb, 10. 20.) and the Earth did quake y and the Rocks rent • and the Grazfes were opened' and many Bodies of Saints ivhich flept^ arofe^ ( or were rai- fed up ^ ) and they going ( or having gone ) out of their Gra'uesy after his own RefurreBion was over, went into the Holy Cltyy and appeared to many. Here there are Three memorable Things obfervable. 1. That juft (c) as Chrift breathed out his Soul^ with a loud Voice ,• all Nature eccho'd it round, by Thunders and Earthquakes ; and that fo, as to own his conquering Death and Mortality, by his dying, and by rending the Rocks, Vaults, Sepulchers, and other Dormitories of the Dead, To that ail Graves,, of all forts, were thrown wide open. 2. That yet none of the Dead arofe at that time, tho all external Hinderances of their rifing were re- moved : For it was neceilary that Chrift fhould firft take PoiTeflion of Hades ^ or the Regions and State of the feparate Souls. Which, when he had once done, he was then to demonftrate his intire Conqueft over the Dead, both as to their Souls and Bodies j firfi by raifing (r) See this critically covfsdtr''dy m the 2d Volume^ arid 3d Book of him- of Chriftians. 21 hinifelf, and next by raifing fuch a feled Number of others^ as he thought proper to raife up. And there- fore it is exprefly (aid here, (i.) That Saints were rai- fed, and no others j (2.) That many Saints were rai- fed 5 and (5.) That they came not forth out of their Graces ^ till Chrlfi's own Refurreciion was o^uer : For it was necef- fary, that he, as Sovereign and Captain-General, fhouldlead the Way, and be the fir fi Fruits of them that Jlepty and the firfi Bringer back ( or as Our Verfion has it, the Firfi-Bor?t J from the Dead. ;. That the majiy dead Saints^ which then arofe, were not raifed to live again on Earth, tho they were allowed to appear to many feleB Witnejjesy in order to affure them of the Reality both of ChriiVs Refurredi- on and their own. This is plain from the Words of Matthew y who fays not, that they went into the Holy Citjy ( as Jertifalem is lometimes called, as in Matt, 4. 6. ) to dwell there y or to converfe with any, or all the People, but that they went into it foy as to appear to many. So that, as Chrift appeared, now and then, to {oSzdi Witneffes, during his 40 Days Abode on Earth j fo didthofe Saints alio, under the Condud of Chrift, during the fame time, as I humbly think. Fcr^ 'is it is impoflible to fuppofethat Saints, who had been ufed with the- divine Converfe of Paradife, and who were free from Sin, and made immortal, by Chrift's raifing them, could e- ver be fuppofed to be raifed to Sin and Sorrow here, in order to die again : So it mufi: be concluded to be equally certain, that they muil be raifed to be Chrift's Attendants, when he afcended to Heaven, iii order to be Monuments and WitnelTes there of his having con- quered Death ^ Hades and Sata7i • and of his taking upon him the Sovereignty over Death, and the invifible State and Country of feparate Souls. And, if it was necef- fary, that Chrift fhould rife before them from the Dead ; fo it was, as leaft, as neceiHiry, that Chrift fhould af- cend firft to Glory, and that they fliould follow him in thither, as his Train. And 5 a The Firft Kefurrcclion And indeed we have here a plain Account of the exad and literal Accomplifliment of a very memorable Predidion; which we have^ Ifa, 26. 19. Thy dead Me?i jhall live : Together vj'ith my dead Body jljall they arife, A- v^ake and fmgy ye that dwell in the Dufi • for thy Dew is as the Dew of Herbs ^ ( that revive after a Winter's Death_, ) and the Earth fiall cafi out the Dead, And^ ?.s this Prophefie plainly points out the pre- cife Time of this Refurredion^ ^iz,. that it fliould be, when Chrift's own Body fliould be raifed ( for of no other Body could it be faid^ by a peculiar Appropriati- on, that it was God's Body^ or the Body of the Logos ^ the God of Ifraal^ ) fo we find, that Chrift himfelf, a little before his SuiFerings^ did exprefly predid the fame thing, John 5'. 2f. Verily^ ruerily, I fay unto you; the Hour is coming, and now is, ( i. e, is juft about to take Place, ) that the Dead fhall hear the Voice of the Son of God, and they that hear it {hall li-XJe. Upon which Words, Dr. Wlnthfs Obfervation deferves to be exadly confidered. " That Chrift, fays he, fpeaks here, not ^^ barely of a fpiritual Refurredion, is evident : ^^ Ci.) Becaufe he fpeaks of it as a Thing fhortly fu- ^^ ture j whereas the fpiritual Refurredlion was, in ^^ fome, already paft. (2.) Becaufe he promifeth this *^^ Refurredion, not to them that fliould hear his Word^ ^^ butciovxv^ his Voice, And that he fpeaks of a proper ^^ Refurredion, appears, (i.) From t lie Gradation he ^^ here makes, from the Refurredion of fome, to the ^^ Refurredion of all, ver. 28, 29. ^iz.. when he adds, ^*' Marvel fiot at this, { Refurredion, which is to be *^ fo foon, ) for the Hour ( alfo ) is corning, ( 'vix^. that of ^^ the iaft and general Refurredion, ) in which, ( tho ^^ at feveral Periods thereof, ) all that are in the Graces ^' jhall hear his Voice ; and fliall come forth, ( tho at fe- ^*' veral times, as I fliall afterwards prove : ) Thofe that ^^ have done good, ( if more eminent, firft of all, but if ^^ lefs eminent, afterwards) unto the Rcfurretlion of ^^ Life ', and then, they that have done evil ( fliall come ^^ forth. Iaft of all) unto the RefurreBioft of Darnnation, of Chrijlianf. 5 ^ *^*' (i.") Becaufe he adds^ that they -ivho hzar^ (lu:Uli've; ^^ and that^ becaufe the Son, whofe Voice they hear, " h.ith Life- hi himjclf] ver. 16. I therefore think^ that '' our Lord fpeaks of that Hour^ vvhen^ he riling from ^^ the Dead, m:mj Bodks of the Sabus arofe 'ivith himy ^^ Matth. 27. 92. But, tho the DoBor and I are perfectly agreed in this . Matter ,- yet I differ from him, when he fays, in his Note on'Mattb. -jl-;. j2. " My Conjecture is, thac ^^ they ( who rofe from the Dead ) might be fome ot' *^^ thole t!iat believed in Jefus, ( as old Simeon did, ) and ^^ died before his Refurredion, &c. For it is faid, " that they vmit into the Holy City^ and af feared to many ; ^^ whence it is probable, that they were Perfons ^"^ known to them, to whom they did appear, and, if ^^ lb, they mult be Men that lived in the Time of their ^' Knowledge. For, if the DoBo^- mean, as his Words feems to infmuate, that no others rofe, but thofe that were ChrilVs Contemporaries, I mull lay it is a Con- jecfture indeed, but fuch a one, that carries no juft I Probability along with it. For U- ' feeing the Docior j owns, by what he cites from y^lho in Lihro Ikarimy Par. I 4. c. ;5'. that the r/fi^z^i believ'd, that, when their Mef- ] Jtah came, there fliould be a Relurredion of feveral , pious Men ; I know not why thofe pious Men fhould I be conhn'd to one Generation, more than to former ones. (2.) When he fuppofes, that they mull be 1 knov\/n to have been fuch and fuch Perfons, he might I have remembred, i. That the Text lays not, that they j were known, or did difcover what Perfons they had I been ; but only, in the general, that they appeared to i many ,• /. e. that they appeared, "us the Angels us'd to do, with Majefty and Light, or in fome fuch man- ner as difcover'd them not to be the proper Inhabi- tants of this World ; -and that they did alfo give fome Evidence and Indication, that they had formerly dwelt on Earth, but that they were now raifed from the Dead, and allowed to appear to fome leleA Men, as Witneffesof Chriit's Refurredion, and of his Power D . ill ^^ 7 he Firjl Kefune^ion in mifing them. Befides^ 2. It ought to be remembred^ That^ when Chrift was transfigured upon the Mount, the three Apoftles were illuminated^ without being in- formed by Chrii% (as the Circumftances of things^ as I explain d them in the Firft Book of Chrlfiologyy gives us juil Ground to conclude^) that the two Perfons^ that talk'd to him, were Mojes and Elias, So that^ in cafe Chriil thought it proper^ that any of the New-rais'd Saints fhould be known to any of thofe to whom they appeared ^ it was as eafy for him to imprefs their Minds^ that it was Ahrahain^ or Samuel^ or Daniel^ &C. and no other^ that they faw. - But I fee no Reafon to think it neceffary^ that the Perfons that faw and convers'd with the New-rais'd Saints^ fliould know^ in particular, what or who the Perfon was, with whom he or jQie convers'd ^ tho I take it to be abfolutely neceffary, fo far to know them, as to be fatisfied, that they be- longed to the human Family, and had been formerly the Inhabitants of this World j feeing the very End of their appearing, was to bear Evidence, that Chriffc had conquered Death and the Grave, of which not on- ly his ow=n Refurredion was a Proof, but the Refur- redion of many others, of which Number they were. <3.) And indeed, fo very degenerate was the State of the Jeivs^ as well as of the reil of the World,when Chrift was on Earth, by what we can judge from the Evan- gelical Hiftory 5* that it is hard to think, that there ^vere fo many Eminent Saints, of that adulterous and wicked Generation, that died before Chrift's Refur- re(5tion, as to give Reafon to the Spirit of God, to call them by the Name of nmity of the Saints, For, befides ^ohn the Bap Ifiy.iind his Father ?.nd Mot her ^ (in cafe both were then dead) and old Simeon and Anna^ we can hardly find any trpie Jfradites^ at leaft of very eminent Note, fo much as hinted in all the Four Gofpels, who died before cur Savipur. (4.) And feeing Dr. Whitby does juflly fappofe, that this RefurreAion was the Ful- filling of that remarkable Prophefie of Chrift, John 5". 25. it is very odd to confine Chrift's general Words of Raifing of Chrifiians. 5 5 Raifi7ig the Dea^y to a few of that laft Generation. (5.) Efpecially feeing^ if there be any Seni^3 in that memorable Predidion, Ifr, 26. 19. we mull believe:, that many of thofe that wer^ dead before that Pro- phet's Days^, were to be raifed up^ at Chrift's Refur- redion. (6.) And therefore^ as the Jews believed^, that the Lmincnt Saints of the Old Teftanient were to be raifed by the Mefliah^, .at his Comings, it is no won- der;, if Chriilians did- early belie ve^, that this Refur- redion^ niention'd by Mank^v, was a Refurreblion^ tho not of ail the dead Sunts^, yet of all the molt Eminent ones^ that had liv d before hi^ Coming j as appears by what the Dofror does himfelf cite out of (d) one of the Epiftles afcribed to Ignatius ^ who lays^ Thut they were the Holy Prof bets ^ who were his DiJcipleSy and expctled him^ thro the Spirit y and who are ftid^ to enter into the Kingdom with Abraham_, Ifaac and Jacob^, Luke i;. 29. & Matth, 8. II. And here^, that thefe Places come in my way^, I cannot but fay, that it is highly probable to me ; That Chrift defign'd not only to let us know, that many under the Goipel, from all Quar- ters and Regions, fliould partake eminently of the fpi- ritual Privileges of Abraham, and the Patriarchs and Prophets ; but alfo^to infmuate, as the remoter and ul- timate Senfe, that many Eminent Sai?its fliould, in after- times, be raifed from the Dead, in like manner as thofe Ancient Patriarchs and Prophets were to be, in a very little time. Nor can this be ftrange to any that is ac- quainted with the Prophetical Dialed ; ji^hrre what- is fpoken of one thing, in a nearer Scnfe, and wit/j Refpecf to a firfl Accomplifljment y is defigned further, as to a remoter Acco?^pliJljme?it afierwards. And, if it pleafe God, that I live to accoinplifli fome things which I have in View, I fhall make this very plain, and thereby clear up the Extent of many things in Scripture, which Men ha\^e perplex'd, by a limitted and confined Interpretation of (d) Ep:ft, ad Manner. §. 9. D 2 them. ^6 T(''^ FirflKefttrrcciion chem. Bur^ ns u Specimen of this^ I deilre the Pveader mi^yGonfiilt the id of my four Difcowfesy which treats of Oc/rs rlvnlllnl with At-cti^ P?.ge 6i. cJt. And hcxc;^ let me {2.-% Tku lam very apt tobslieve^ that the Spirit of God has given us a Hint of both theie Ipecial Refurredicns^ that I am novv^ difcourfing of, as vvell as of the lall General On^^ when after he had given Dr.nUl this Account of the General One^ Chap. 12. 2. Thct mavj of them that jleep in the Diffi of i he Earthy jh.ill awake ^ feme to i^verlafiijig Life^ and f 071^ e to Shame and e'L'irlafi77g Cor/tempt : He adds^ by way cf Diftin(5i:ioti and PccuHarity^ this Account of the more Eminent Saints_, and their fpecial Reward^ ^er. ;. Jnd they that he ivije jhall jhive as the Brightnefs of the Firma^ ryievty and they that turn many to Right ecu ftjefs, as the Stars frcjcr and e^ucr. By which^' 1 do humbly fuppofe^ tliat the Retlirredion of the Eminent Saints ot the Old Teilament^ at Chri/Fs RefuryeUicn^ and that other ipecial Rciarredion alio, at the beginning of the Mil- fm?ilumj arc denoted : Tho it was not proper^ at that TimCj to inlarge upon the peculiar things referr'd to. Hovv'ever, that fon'iething very peculiar is pointed atj is plain .from die following Words^^ ifcr. 4. But thouy O Daniel^ fiiat i^p the Wordsy and feal the Bcok^ even to the Time of the E^td, i. e. be contented vv^ith general Hints 5 until God iliall be plcafed gradually to clear up the Particulars^ that are wrap'd up in this general Ac- count. For he immediately llibjoyns, ma7iy fijail run to 'and frOy (by clofe Study and Contemplation^ as c- thers in another Senle^ by Travels andjournies^) and Kmwkdge fhill (come thus to) he increafd. And I thank Gcd^ that 1 (tho poor and defpifed) am one of thofe whoMi God has honour d this way^ to promote and iiicreaie Livine Knowledge," and particularly this Jiart of it^ ti:at relates to the Difcovery of the fpecial Rcfurrediorft" I am now difccunlng of j which will be further maniveit in the Sequel of this Inquiry. And, rbo Parry-Men, of more Ibrts than one, may from Envy, Prejudice^ and fecular or fadious Ends, detrad from of ChrijliatJS. 5 7 from me in thls^ as in crlier Pvcfpedis _; yet, I cLirc ven- ture to give forth thi^ Prophefy i Then the Dl-vine Vro- 'uiclence v/ill excite jom^ unprejiidlcd Verfcn^ or VcrfoitSy jC when I am gone^ and either ferrety or pjolccutcd by Lies and Calumnies^ even long a^tcr 1 :uri dead^) to clear lip my jullkd Mumorj ^ as oyie^ ( hov\^ delpicablc fo- ever^, in other reipecffcs^) v;h.m God has be-r.pkafsd* to illuTTjin.^te^ excite ^ qucdifiey and make ttfe of^ in t rder to dlf- cover the Afrml of my blejjcd Majler^ -jurther than &vcr Vt^as do7K before^ both in this^ and i?i jtc'vernl ether conpderabls Voints ' and that fo remarkably ^ as that it will be matter of ^vender to Foflcrity^ that fo many important Truths jhould have conti-nued unh^oivn in the Churchy fir Jo many AgeSy votwithjt a7tding of the various Hints given^ this vjay^ hi the facred Oracles. But v/hen the Milltrmium comes^ bat efpecialiy when afterwards Qdmff himflf fliall come and comment upon his own Word j* How poor will thole Labours of mine^ as well as thofe of others^ appear ? But^ Oh 1 Let him haflen that happy Day^ when his truly meridian and refplendent Light may 'be brought in I How delightfully fliall I triumph^ to be thus ob- fcur'd, C^s the Stars are when the Orient Sun ariies in- the Eail, to fiiine with his own immediate Beams^ ) in order to learn his Truths^ to greater Perfedion^ from his own Mouth ? In the mean time^ I write as intire'y devoted to him- ' felf and Truths as far as I can find both out. And I by Aiatthtw, Chap. 27. ver. 5-2^ j;. vvas the-Reiurrediou of the moft Eminent Saints of the Old -Teihimenc. As therefore E^ioch and Elijah were trandated^ ajid I\iofs railed^ by a lingular Refurrccl:ion^ as 1 have fnevv'cd (0 before ^ fo 1 quellion nor^_ but that Ahd]^ ^ Ko.ih^ Shcm or Mdchifcdu, Abrahai^i^ Ifrac^ Jicob^ Job^ \ [%) Chrijlo:. Lib. I. Tagt 67. &c. n 1 iamuy'i gS The Fir ji Kefurre^ion Samuely Elifiu^ lulub^ 'Daniel, with many inore, ■• are taifed from the Dead^ together with Johi the Baptlfiy old Slrrnon ?,nd othei^s thatiiv'd afterwards. But I pro- ceed to another Step. Therefore^ 2^//. I dcfire it may be coiifiderM^ That^ if the more Eminent Saints of the Old Teilament^ or firil Tipies/wereraifcd to Giory^ by a fpecial Reiurre6ti- on 3 Vv'hethcrit be not rational to conclude^ from all the Ireas we can fv')rm to our felves of Chriil^ as a juft and ivnp.^.rtial Judge^ That the more E?mna:'t Saints of the New Tefiawenty ivho llv'd and dfd under Sufferings^ fljould be rewarded in like m aimer ^ by a fpecial RejurreHion to Glory y at that time when Chrifi fiall gi'ueuni'uerfal Peace jh'-I Fro- fperity to the Churchy during the Thoufand Tears Reign ^ of which John gives us an Account in the zoth Chap, of the Revelation. For^, if v/e once grant the real RefurreBlon of the more Eiranent Saints of the Old Teftament^ and own likcwiie the Verity of the A//7/ew«i«w^ • Ifeeiiot^ how the Force of this ileafoning can be evaded. If any pretend to do Ib^, they are obli^.d to affign fome jult and relevant Reafon^ why one^ that is as eminently Religious as another^ fhould not be as eminently re- warded as he, ( efpecially if he live under a better Dif- perifation^ than the other did ) by him that judges without any refpetl: of Perfons. Which to me were an Attempt to prove a Contradidion and Impoflibi- i-ity. if therefore, the Eminent Saints of Old^ were pri- vileg'a v\/ith a peculiar Re(lirre6i:iony- and fpecial Re- ward^ as inclwded therein : And if the New Teftament Churchy in after Ages^, is to enjoy a fort of Heaven upon Earthy for about a Thoufand Years^ .and for the Enjoyment v\^hereof they are eminently oblig'd to the ApoltieSj Evangelids^ ConfelTors and Martyrs^, whofe Eabours and Sufferings were the Means of their enjoy- ing fuch Privileges : I ask^ Whether it be not highly cc'nfonant to the clofefl Reafoning ; naj^^ and to the very Nature of God, and the Procedure of his wife Pro- ^y vidence^ of Chriflians. 59 Vidence^ to think ^ That thofe who laid the Founda- tion^ and were (/) laid at the Foundation^ (next and under Chrift ) of the Chiirches Exaltation and Tri- umph^ and were perhaps more holy and ferviceable than any of them^ that are to live during the MHlen- nium^ fhould receive feme peculiar Reward, that may bcj atleaft-, equivalent to that wherewith they fhall then be privileg'd. But^ leeing the Strefs of this Reafoning docs not only lean upon the Suffofltion of a real Refnrrectlon of the Eminent Saints^ who died before Chrift's Refur- redion;, but like wife upon the Suppofition of the' Verity of the Mlllen77ium : It may perhaps be expe^led^ that I fliould prove the Latter of thefe^ as well as the Former. Butj that I may not cut out too much Work for my feif now, I defire the Reader may confult Dr. Whitby's learned Trcatife on this Subjed^ which is added to the fecond Volume of his excellent Paraphrafe and Anno- tations on the New Teftament. For, tho the Doctor and I diiFer pretty confiderably in fome things^ rela- ting to the Expiication of this Point j yet 1 agree with him in all his Proofs^ fo far as they relate to the Subjed in general. For we agree^ (i.) That there will be a happy and flourifhing State of the vifible Church on Earthy ( above whatever it enjoy'd before^ ) for about 1000 Years Continuance. (2,) That there will be no local Defcent, or vifible Appearance of Chrift^ in order to his reigning on Earthy after the • manner of temporal Monarchs^ during that Period ; as many formerly fancied. C^.) That neither will there be any fuch Refurre6lion of any Saints departed, as denotes y^c/j a Return to Earthy as includes the No- tion of a real Living and Continuance in this prefent: World. (^.) That this FuUnefs of the Gentik-Church will begin with^ or^ at leaft^ take in the Je^vs^ who fhall then generally^ if not univerfally^ be converted (/} SieCQl 1,24. r> 4 to ^.o TheFirJi KeftirreSlion to the Chriftian Faith raid Religion^ who fhall then be ^s Life from the Dtcd^ as iuch a Rejurreaion of an old chad Church will then be to Chriilians ^ for which fee Dr. IVhiiby on Rom. -ii. 15"., 2^. Hovvever I muft here i!:r;,enuon(ly ovni^ that tht; Do/^/o/jReafonings carried me too f:'x-j when I did from hence conclude^ in (g) a former Diicourfe^ That the Ri/vlval of the avtient JewiJJ) Church is ur.dcfocd by the Refurrtttton of the Martyrs^ Rev. .10. 4. For^ thb I believe that the Jeu^s will be ccjivei;ed during the MilUvvipim , yet I am now fatif- (icd^ ' as 1 hope quickly to demonftrate to others) that the Rcfurredion of* the Martyrs, which commences then, is to be a x'eal and corporeal Refurreclion of the Apoftles and other moft eminent Saints of the New Teftament, who died before xht Millemilum began. However, excepting only this one Particular, I do a- gree with wha;, I fa id formerly, in the Difcourfe refer- red to, iji relation to the A-lnlenmum ; to (h) which, in Conjundion with what I have faid further on this Head, (i) in the ^d Book of Chrijlology^ Chap. 4. I do refer the Reader. The Sam therefore cf my Thoughts, in relation to the Milkmiiurn^ as far as is needful to fay here, amounts to thefe Conclufions f whidi I think are plain from Rtv, 20. 4, 9, &c.) (i.) That there is a time a coming, when Satan fhall be.reflrained, for about 1 000, Years, -fiom feducing the Generality of Men, in that manner which he was permitted to run on in before, {z.) That du- ring that time the Church fliall have Peace and Re- nown on Earth ; many real Converts being brought in, and others finding it Policy to comply cutvvardly with the fame, as the prevaiUng Interefl. (;.) That, towards the end of the MiUinmumj there will be a very coiifiderable Apollacy from Chridiantty. (4.) That ig) 7h ift of the four Dlfourfec, viz. that r.-hich is i ui-hd, Con- cern ing the Ri'e and faU of Pajjacy. (h) Scs Pag. 79, & 91, ^c I /; i (ft; Pag. 338, 3.14, ^-^c, , this of Chrijiianf. 4 1 this Apoilacy will ifTue at length in an Univerfal Coni- binatioa to root out the Saints that fliall contiiue taith- ful to their Lord ; -vcr. 7^ &c. (<;.) That this. Ccvrnbi- nation will be lb formidable, as to bring the Church to the laft Extremity, even as that of a long kfc^ed City, fo fhatter'd and ruin'd, as that, the Enemy is jull ready to take it, S *'Ord in hand, in order to cut off all that are within, 'ver. 9. (6.) That Chrifl fhallcome, at the very lail-imd critical Hour, and confurf^e all his Enemies vith Fire fro^n Hea^utn, ver. 9, 10. as he did Sodc7n of old, or as he deilroyed the Ante-dilux^iiws by the Flood ; and that therefore with this Fire, the Gcr^r- ral Conflagraicn cf the World will begin. (^,) That, during this Conilernation, while the v/icked are con- fuming, the General Refurrctiion will commence ; v/hlch will be followed with the Great Judgme^jt of the laft Day, 'ver, 1 1, &c. Now of this J. conceive there will be two Periods, (i.) The Refurrcdlion of the dead Saints, who vv^ere not raifed in the former fpecial Re- furrections ; together with the Immortalizing Change, that will piifsupon fuch Saints, as fiiall then be alive : which will be followed by the Afanticn of both. Of ail which the Apoflle fpeaks, i r/?^'//.' 4, i^, 16, 17, r2.J The Refurredion of the Wicked afterwards ,* and 1 humbly think long afterwards ,• perhaps as long as ic was between our Saviour's firft Publick Appearance, and the laft DefcrucSticn of Jeru[alc?n, uixj. 40 Years, In the Trial, Convidion and Condemnation cf which \A^^ Multitude^ we may well fuppofp (as I have for- merly faid once and againj that the far greateft part of a thoufind Years will be taken up. H'lving thus hinted thefe things, I now proceed 10 another^ and indeed the Principal Step, in order to the Probation uf this Pcint. Therefore, v//)- I dcfire that itmay be^confidered,tliat wxhave, as 1 think, a plain Rez>daric7? of the Trmh ,.nd Certainty of this VD}7Jt, P.tv. 24. 4. ' ' But in order to underfland thi; Expreffion cf Scrip- ture, 1 think fit to premife aiioth9r, to which this does ■ ' ■ ' "' '■ ' certainly ^.1 The Firjl RefurreSiion certainly bear a reference^ "viz,. Rev. 6. 9^ 10^ 11. To fee the whole therefore together, I fliall cite thefe PlaceSj as they lie in order, fo as to include my Senfe of them^ within fo many Parenthefes_, as may clear up the Senfe of the Words. Rc'i\ 6. 9, 10, 1 1. ArJ 2;.bc-^ be (I. e. Chrift the Lamb, who opened all the Seals^ as we fe&, 'ver. 1,) hrJ opened the Fifth ^eal ; IfaWy under the Altar ^ fof Sacrifice, where the Blood of Sacrifices ufed to be pour(fd outj Le^. 4. 7. compare VhiL 2. 17. with T'y i. 27. ^.) //jc Souls cf them emblematically reprefentedj that were fldn for (the fake of Chrift^ who h) the Logos of Gody and for the Tefti- mony ('viz,, the Chriftian Profeiflion) 7vhich fin oppofi- tion to all Temptations^ tbcy held ; (uiz,, firm to the End.; And they cried (Inftead of the four Angelical or Evan- gelical Voices^ that cried facccflively unSer the for- mer Seals,) vj'ith a Icud i^oice (demoting their Number, the Lnportance of their Compiaiar^ and their Con- cern to be heardj) fj^^C^ ^'"^^ ^^^*^:» ^ ^'^^'"^ fjefus^ J^oly, ('d^.d therefore dctefting the barbarous Ufage and Murders of thy Fri;;iids; md true (,to thy Promifes^ as that in Luke 18. 7, 8 J dcfr thou 7iot judge and avenge cur Bloody on than that dvjell on the Earth ^ /. e. fo, as that we may now be raifed from the Dead^ feeing the laft- Pagan Perfecudon is almoft over^ and Chri- stianity is juft about to become the prevailing Inter- eft of -the Empire^ under Confiantine. And vjhite Robes (^denoting a new and peculiar de- gree of Honour and Glory^ -were given unto every one 'of them I and it tj.is ja^d pinto them^ that they mufi reft a titth time further (^o^ that the fpecial Refurredion which they cxpeded v/as not yet to ht) until thefe , (i.e. the remaiiiiig Agis cf the next Period of Papal Perfecu- tionsj jhcc'Id Ukmnfe he ftdflledy and mttil their Fclloiv- Servants ajfo, a?id Brethren^ jhould he killed^ fas they had been under Pagan Perfecutions. kci^ 20. 4, S' -^^^ Ifiv/ Tupon Satan's being reftrain^d for icoo Years, ver. ^5 J Thro?ies^ (/'. e. New and folemn Chriftian of Chriflians. 43 Chriftian EredionJ and they (j.e. the Saints of the Moft High, Daiu 7. 9, 1:5,183 21, 22, 265 27. Zcch. 14. 7, 8, 9, II, 14, 16, 20, 21 J fat upon them^ (L e. Chri- ftianity was univerfally Regnant and Prevalent, Jews »nd Gentiles owning itj and Judgment was gtvcn to them (u e. to Chriftians J ^nd ifaiiJ fat the fame time J the Souls of them that were beheaded (/. e. the more eminent Saints and Mar- tyrs, who fuffercd under T^owe-Pagan, and who were mention'd, Re^, 6. 9, 10, 11.) for the Witncfs of Jefusy and for (Chrift) the Word of God. And (together with them, I faw Ukewife the Souls of thofe) who had not worjloipped the (Fapal) Beafiy neither his Image^ neither had received his Mark in their Foreheads^ or in their Hands, And they (i. e. both the former and later eminent Witnefles and Martyrs) lived^ (being raifed from the Dead for that End^ purfuant to the^Promife made to the former. Rev. 6. 11.) and reigned with Chrifiy (net on Earth therefore, but in Heaven) a thoufand Tears (fooner than the other Saints of meaner Character ; who were not to rife until the thoufand Years were en- ded ; for this is immediately added,) But the refi of the Dead lived not again^ until the thou- fand Years were finijljed. At whiv'^h time, the general Conflagration will happen. And then good Men, who were not privileg'd to be rais'd before the Millennium^ fhall be raifed (and raifed firft) before the Wicked fliall be raifed up, as Tanl aifures us, i Tbcjf, 4. 15-, 16. Tho it is remarkable alfb in that fame place, that the Apo- flle infmuates, ver, 14, that others were raifed long be- fore Chrill's coming to Judgment, when he fays, that Chrifiy when he comes to judge the Worlds 7i>i!l brl}?g thojh along with him, that flept in him, which fuppofes their having been rais'd before ^ and then he adds, ver. 16: that the Dead in Chrifi, (viz. fach as were raifed by the Power of Chrift's Coming, and the Voice of the Arch- angeU Jhall rife fiyj} • and that, at the f mic time, thofe Saints that are alive jliall come under' the i?mnortaliz>i7ig Change^ 44- T^l-^^ Firfi KeftmeSJmr Cha^tge^ (fpoken of, i Cor. i^.^i^tii.) a^jd fo caught up^ together vnth them, (ylz^. the laft rais'd Saints^ for the former did not afcend^ but defcend from Hsaven with Xlyhrift) to meet the Lordy and his Glorious Train^, in the Ah\ And now, if thefe things be, duly weighed^ we fhall find a nevN/ Lights in order to our right apprehen- ding of the Apoftie's Meaning^ i Cor. ;. ii^ 12^ i;^ 14^ 15. Which^ feeing it was never underftood fully^ before^ J fhall not grudge to copy out here^ as I have done the former Texts, ^o as to interweave the true and genuine Senfe of the Apoftle therewith. Now, if ariy Man hu'iJd upo'i this^ounduiion Qvix^. upon Chrift himfclf, the only true Foundation^ as Vaul fays in i;er. 10.) GoUy Silver ypuioui Stomsy (i,e. Ala terials proper for the Chri- llian Superftrudure^ and fuited to'the Divine Foundation thereof) ovWoodyHaryStubhley (ie. corruptibkMaterialSj neither proper for thel3uilding, nor confonanc to theFoun- dation,-) let it be remembred^ that ^^i/ay Aian s Work jliall he made mam f eft. For the Day (of Recompence) fliall declare it^ becaufe it Jhall be revealed by Fire ■„ i.e. by the fie- ry Trial, during the Conflagration of the World, where Chrift will fit as a Refiner^ to try Men and. their Works^as Metals are tried by the Fire of the Furnace) and the Fire Jhall try every Mans Work ('in order to dlfcover) of -what fort It is. If ^ny Mans ^Fbr,4 -(therefore abide (this Probation in the more eminent Senfe^) which he hath kuilt thereupon ; he pall receive the Reward ^ (i. e, of the Prior Refurre6lion.) But if aity Mans Work Jlnill he burm (i. c. be adjudged to be fir to be rejccfredj ) He JJirJlfufer Icfs (by being excluded a iliare in thr. fpecial Refurredi- on and Pvcward^) £ia (however, fw^mg he has, in the main^ founded upon Chrift the true Foundation ) he himfelf pall befa^aed ; yet fo as by Fire ; (i. e. by feeing 'and feeling, in feme meafure^ the great Conflagration^ out of which he fnall efcape as a Man that has his Floiife on Fire^ and all his Goods burnt, tho he himfelf mercifully efcape with his Life, tho perhaps fing'd and .fcc>rch'd.) Now thefe things will diredl: us to under- ;lland, with advantage^ the remaining part of the Ac- count cf Chnjiians. d^^ count given us of the fpccial Refurredion of the more eminent Saints_, and their Ipecial Reward^ who havs httllt no Hi-ij cr S^ubhh on the true Fomulitioyiy but Gnldy Si her and precoas Stc?ies, To come back therefore to ' Rev, 20. 5". It is faid of the fpecial Rcfurre(5lion-> which is to be at the beginning of the MilUnnitnn • That, This ('viz.. the Refurredionof the Eminent Witnefles of Chriil,^ is the firp Re furred ion (viz,, under the Go- fpel Difpcnfation.) And of the Specialty of this Re- furredion^ and the peculi;ir Reward annexed to it^ we have this memorable account, ver, 6. BleJJtd ifind hcly is hey that hath fart in the firfl Refurrecii^ en : For on Juch Perfons the ' fccond Death, Qi. e. eternal Death which begins upon the wicked, at the fame time with their being raifed during the Conflagration of the World,) hath no Poiier ; (which is Ipoken not only in oppofiiion to the wicked, upon whom the fecond Death has full Power, but alfo in Contradiftindion to thofe,' w]io are indeed y^'L'ei at lafr^ but yet fo as to fed that Fire^ and to be under fome dread that way, for a time,) Bift they fjall h2 Priefis cf God and of Chrifi (i. e, ftiall be exalted to the higheft Glory and Dignity, ) and Oiall rtign ivith hrm^ (m Heaven, where he is and muft continue, until the Millennhmiy &c, be over j a thcnfand ITtars. So that vvhile Chriftians are the regnant Party on Earth j the eminent -Saints and Martyrs are to be rai^'d to live and reign alio, but not with the Church on Earth, but v/ith Chriit in Heaven. And no\7 I do humbly fuppofe, that I have given the only true Expofition ot thefe Tbxts ; and that in fo natural and eafie a Connexion and Chain of Thought, as -fecms to fliine above all Contradiction, with ilich -an Air of Truth, as no Errour can be like it ; as the Reader will own, if he has but allowed him- felf clcxely and impartially to go over this Paraphrafti- cal Explication, which I have given. But, in order ro the further clearing up of this Pointy I defire that it may be confidered, that we have three diftind Things to confider in thefe two Texts, which have a clcfc Reference cnc to the other. (i .; 46 Ihe Firfl RefurreStion (1.) The Prayer of the Souls of the S.ihns and Martyrs of Chrijt^ who are reprefented as fhelter'd under- the Al- tar. • Now this Prayer is^ fas appears from the Anfwer^ ) That Chrift would fulfil his Promifej in raifing them from the Dead. * And the Reafon of it is this ; That the Chriftian Church was now juft about to be rais'd out of its Grave, by Conjtantine^ to be the Regnant In- tereft of the Empire. Seeing therefore they had be- liev'd, that they fliould be raifed up at that time, that Chriftianity ftiould begin to prevail , they had agreed jointly to put up this humble Petition, that, as the living Saints . now were about to reign in Peace and Glory on Earth, God would fulfil his Promife, that they fhould be alfo raifed to reign with Chrift in the celeftial Glory above ^ for that it was Matter of Won- der and Concern to them, that there had been no Step taken, as yet, this way. For this I take to be the real Scope and Subftance of their Petition ^ when they fay. Rev, 6, 10. HovJ long^ O Lordy holy and true^ dofi thou not judge and a^uenge our Blood on them that dwell on the Earthy i. e. by raifmg us from the Dead, as a Proof of thy detefting thofe who murder'd us, and of thy be- llowing upon us that Honour and Reward, which we had fuch Ground from thy Self to exped. Now this Interpretation I do not oppofe, but fuper- add to that, which I gave formerly of the Meaning of the ^th Seal, in my (k) Afocalyftical Difcourfe, For, whereas I did then interpret the Defign of their Prayer, to relate to the Refurredion of Chriftianity on Earth ,• I ftill think that they meant this in Part • and that confequently, what I give in that Place, as the Meaning of the Anfwer is true. But I own, that I was in a Miftake, when I confin'd the Senfe of bothj as I did. Which proceeded from hence, that I had not, at that time, been fo far inlightned, as I have been ik) rage 41. fmce. of Clmjiians. 2J.7 fince^ in underftanding this memorable Pointy that I am now difcouriing of. My Notion therefore is this ,- That the Eminent Saints and Martyrs departed, underftanding by thefe Martyrs that were, every Day, going upwards from Earth to the Paradiiical State ( during the Mallacres and Perfecutions under DiocUJian, and his Collegiate Emperors and C^'Jh's^) in what a delperate State Chri- flianity then v;:\s ; and underftanding^ at the fame time^ by Revelation from Chrift_, that Deliverance wasjuft at the Door^ and that the Church on Earth was about to. be exalted on Earth, under Coiifiantine : I fay, the Souls in Paradife underftanding both thefe, and having a general Idea of this , That there was to be a fpecial Refurredion of the Saints and Martyrs, at or before the Exaltation of the Church on Earth, . didfuppofe, that this was that Period of Time, wherein they were to be raifed from the Dead. But net being fiilly and perfedly informed of this Matter, and won- dering that no Hint was yet given them of this Refur- redion, tho they were informed of the Revival of the Church on Earth : li; is agreed among them, to. put up tliis Petition .; wherein they pray for both thefe things ; of which memorable Tranfadion, John has here given us, fromChrift, fach a Revelation and Reprefentation, as gives us the fummary Account, both of their Peti- tion, and the Anfwer that is returned to the fame. Now, (2.) The Anfwer to this Trajier of the Souls of the Eml^ nent Saints departed ^ follows. And this is remarkable, upon this Account, that it contains, (i.) A Re cH fie a- tion of their Adifiake^ m thinking, that this was to be the Time, when Chriftianity w^as to be univerfally Regnant on Earth, and coxifequently the Time, when the fpecial Refurredion was to commence j (2.) A Confirmation of the Truth of their Idea of both thefe, in the General ^ their Mifiakehtmg only as to the C/>- currrfiancc of the Tlme^ when both thefe fhould be brought about j {1^.) A specification^ (inclufive of a Fro- mifs ^8 Ihe Firji KefurrcSlion wife and AJJiirance^ as to the Thing it felf^) of the pre* cife Tirae^ when Chriftianity fhould be Pregnant over all the Earth ; -And when they alio fhculd be raised a- gain^ to reign in Heaven with Chrift^ z'iz.. that both thefe fiiould come to pafs^ when the Church had wa- ded thro' Papal or Antichriftian Perfecutions^ as now it had waded thro' all the P^gan Perfecuticns ; for that they and the latter Martyrs were to be raifed together^ npon the Deiiruclion of the Antichriftian Kingdom • which \vas about to take Place gradually in the Worlds in a Succeffipn to the Pagan Religion and Empire. But then, (4.) We have "here alfo an Account of a fpecial Reward given them, which was to compenfato the Delay of anfwering the Thing petition'd for ; as being, tho not a Grant of the Thing it felf, at prefent, yet a material Anfwer ; by giving them an Equivalent to it, at lea ft fuch a Favour, as did fully anfwer the End of their Petition,, at that Time. This is exprefs'd^ under the Figure of IVhiPe Robes ^ ( fuch as Princes wore of old ) a ln?n'mous Garment hemg gi'uen to each of theniy as a Badge of an higher Exaltation in the Service of the Sbechinah^ as well as of a nearer Relation to him. Novv as this is plainly exprefs'd, in .he Beginning of 'ver, II. So the former Thrive Particulars^ are equal- ly infinuated, in the Sequel of that Verfe, ^ix.. the i/. and 2^/, in thefe few, but comprehenfive Words, That they 77iuit rejt further (without being rais'd from the State of the Dead) for a little Seafon^ i. e. a Seafon comparatively little and fliort, if the State of the reft of the Dead be confidered, ( efpecially fuch who died before the Flood ) who were not to be raifed until the end of Time • and the yl. m the Words following, ex- planatory of the Length of this Seafon ; Until their Fd- IcvJ Ser'vants a?td Brethren alfoy (1/?^. fuch as were to fuf- fer under Rv:m'-]?'fXp-^\ ) jhvuLl he kilUd as th^y had been ^ (imd^xRom^-Pagan^) 'and thus until the compleat Num- her oi \\-\Q ISaivts to be raifed, in the fpecial and firft Refarredlon, jhoidd be fulfilled. And of Chrifliatif. 4.9 And thus I have fufliciently, tho briefly^ explained both the ^leftion of the Souls under the Altar^ and the Anfwer returned. But before I proceed^ let me take Notice of thofe important Truths^ that refult from them^ according to this fpeculative Comment^ which Lhave given. And, fi.; Thi: confirms^ what I have (/) formerly proved, ^iz,. That Souls departed are nei- ther annihilated^ nor in an unadive or infenfible State • (2.) That tho rhey are out of this lower State of Sin^ Trial and Sorrow^ they are not fo compleatly happy, but that they are capable of higher Degrees, both of Knowledge and Advancement in Glory ^ f 5. ) That they are neither altogether unacquainted v^ith the State of the Church below, nor unconcern'd for their Bre- thren and Fellow-Servants^ in this Militant State ; C4..) That Eminent Saints departed, do not only be- lieve that there is to be a Time, when Chriftianity fhall be the univerfally prevailing Intereft, in this World ; but likewife that they are then to be privileg'd with A fpecial RefurreAion of their Bodies ; ( 5-.) That upon fome Eminent Advancements of the State of the Militant Church on Earth, the Saints in Paradife, who liv'd and dy'd under- Trouble and Perfccution, have a peculiar additional Advancement in Glory ^ (6,) That the fpecial Refurretiion is neither to commence fooner, nor to be delayed later, than the Time of the Papacy's being deftroyed, and the very firil Beginning of, or rather Preparation for, the MllUnnary Rdgn, -But now, to proceed, I come to confider, (3.) The fulfilling of the Promife and Ajfurance fo mery gi'ven^ as to the fpecial Rcfitrreclion^ and th.it puncln J. y iy% the preclfe Time^ vjhich vms fpeclficd ; as this was repre- fented to the Apoitle Johny Rev. 20. 4, &c. And indeed, if any Perfon will collate this v/ith the former Text, Rev. 6. 9, lo, 11. He will need no o- (l) Scd the ift Book of Cliriftobgy, xnd mj Difcourfc on th Vju h ^f K^^'i William. E ther unlefs my Senle, in the Main, be received. Nay, I will venture to fay further. That if my Interpretation be intirely rejeded, I defie the moft learned and inge- nious Man in the World, to find out. fo much as a plaufible Interpretation of thefe Texts, that fhall be confiftent, at once, with the Words and it felf. (4.) But I defire, that it may be confidered, in a more fpecial manner, Th^t Prophetical Time runs out before the ^f^/V/e;;- 7iiHm begins. This I found upon the Oath, as well as Promife and Publication of the Angel, made mention of. Rev. 10. f, 6, 7. which allow me to recite with fome Paraphraftical Explication, as well as with fome fmall Variation from the Englijl) Verfion. And the An^ gely which I faw (inVifion) jland upon the Sea (wich one Leg and Foot ) and upon the Earthy ( with another, ) lifted up his Hand ( in the Pofture of taking God to witnefs, ) to Hea^^en ( as God's Throne \ ) A^nd ( in this Pofture of folemn {wearing, as we fee, G^;?. 14.22. Dan, 12. 7. ^fivore hj him^ that liveth for ever and ever^ Tvho created Heaven^ and the Things that are therein^ and ' the Earth and the Things that are therein^ and the Sea and the Things that are therein^ that there jhottld he ( fuch ) Tims no longer ; ( viz, fuch Time, as Daniel was taught to ufe, in a Prophetical Senfe, Chap. 7. 25'. & C,%."i2. 7, n, E 2 iz. 51 The f'irjl KefurreSiion 12. ^iiidjobn likewife^ Re^, ii. ;. Chap. 12. 6. Chap. ir. 2. C/j^/>. 13. f. & C/^p. 12. 14. where Days are put for Years, &c, ) But that in the Days ( i. e. Ages of the Voice ( or Sound ) of thefeventh ( Trumpet ) Angel^ otocv /^eAAw eahni^- (' ., u'^^?^ /^e ^V about founding ( and whofe founding, ns I have proved in my Apocalyptical Difcourfe, doth include all the feven Vials, infomeSenfe, ^It.. as it is produdive of them, ) the My fiery of God ( or the Mylti- c'al Prophefy, concerning the State of the Church, as perfecuted, during Paganifm, vi^hich is reprefented by the feven Seals ^ the Myftical Prophefy alfo, concer- ning the State of the Church, as perlecuted, during Antichriilianifm, which is reprefented by the fe'ven J'mmpttSy 2iXid [even Vials ^) fwuld he finijhed^ according to his Declaration wade to his Servants the VrophetSy ( for which, fee Dan, 12. f, 6, 7. & ABs ;. 24, 25:, 26. & 2 Toef 2. :;, 4, 7, 8^ 9, 10, 11, 12. (f.) And let me add this one Thing further. That, as it is plain, that in all the preceding Part of the Revelation, there is no Calculation by Tears ^ but by the indefinite Period, cal- led Tiifiey Times and half Time^ and that of Months and Days^ { by which it is eafieto fee, that the Dialed is al- tered. Rev. 20. 4. j fo fliould any Man be fo foolifli, as to fuppofe that every Day of the 1000 Years, mull be underfcood of a Year, I can only fay, that he may be a good Arithmetician ^ but he will hardly perfwade People of Senfe, to believe that the prefent Race of Men are to continue on Earth, for fo many Ages, as this is like to amount to ,* and much lefs will it ever ob- tain Credit, that the Chriftian Church is likely to con- tinue pure, in a State of Sin and Trial here below, for fo vaft a Trad of Time. And nov\r^ I might juftly have hop'd, that I had de- monftrated this Point, were it not, that the Learning and Fame of a very learned Man, who has wricten on this very Head, may be oppofcd to vv^hat I have faid. And therefore I find it neceffary to confider Dr. Whit- hfs Arguments againfl: this ,• efpecially feeing the ve- ry Title of his learned Difcourfe tells us, that it was a- main of Chrijlians. 5^ main Part oEhis Defign^ to refute this Opinion^ which I contend for ; not that he knew this Opinion^ hi any fuch manner as I have reprefented it ia^ (otherwife I hardly think he w^ould ever have oppofed it ^) but^ ac- cording to that grofs Notion of fonie former Authors ; who imagin'd^ that the dead Saints were to rlje^ at the Millennium^, to li^e agn'm here on Earth, Whereas_, as I faid before^ under the 2d Step of this ift Inqtury ; he; and I are agreed^ i. That there will be an happy State of the Saints on Earth for about 1000 Years. 2I That Chrift will not vifibly reign on Earth then. ;. That there will be no Refurredion of the dead Saints^ fo as to live and reign on Earth. 4. That the Crmrch on Earth will conlift of the Jews-, as well as Gentiles ; by the Acceffion of which to the Chriftian Profeflion, the Fulnefs of the Chriftian Church will be brought in; as well as by a more univerfal Converfion of Gentile Nations. However^ tho he and I are agreed in thefe things : Yet^ feeing we differ in our Anfwers to this Queftion ? Whether there will he a real and corporeal Refurretiion of the eminent Saints and Martyrs at or before the Millennium } He holding the Negative^ and I the Affirmative : It is rea- fonable to confider his Arguments^ fo far as they qon- cern my Notion^ and the Interpretation which I have given of Rev, 20. 4, &c. And here let it be noted ^ that as I am not concern- ed^ in the leaft^ with what the Dodor fpeaks of, in the ifi and xd Chapters (as being agreed with him^ almoft in every thing,) fo I am lefs concerned with his Argument^ inCto.4. which militates indeed ftrongiy againft fuch a Remrredionj as fuppofes a Reign of the Martyrs raifed to be here on Earthy for 1000 Years. So that I am only concerned with what he fays in Chap. ;. But not with all of it neither. For^ as- to what relates barely to fome Texts^ that fome have inter- preted with reference to fome peculiar Notions of the Millennium^ I have nothing to fay at prefent. But; the firft part of that Chapter being purpofely levell'd againft E % ai.'y 54 T/?^ f^^^fi ^efi^^^^^iion any manner of Corporeal. Refurre<5):ion ,• it is fit^ that I mould confider it^ as far as concerns me. Now^ what the Dodor fays^ amounts to thefe three things. 1 . He fays^ that is not the Rodks but the Souls of the Martyrs^ that are faid to be raifed^ Re'u. 20. 4^ &c, and that SoMly in the Revelation^ denotes either the Soul in Separation^ or the living Soul in diftindion from the Body. See Fag. 686. 2. That a proper and literal Refurredion is never, in the whole new Teftament, expreffed or reprefented to us, by the Having of the SouL Ibid. %. That the firfi RcfwreBion muft be underftood of all good Men, in the general, T^g- 687. From whence he proceeds to explain things, relating to the Millenni- um and figurative Refurredion then ; which I need on- ly refer the Reader unto, defiring him to compare his Notions with mine, and to rejed which he pleafes. For indeed I barely cite thefe things here, to avoid Re- petition ^ feeing the Author himfelf goes over them rigain^ in what follows, Pag. 6Sjy and 688, and more particularly in Fag. 889. In 'which Fage he tells us of a Reverend and worthy Perfon^ of more than ordinary Skill in matters of this Nature, who is of Opinion ; i/. That the fir ft RefurreBion vjill be a literal ReJurreHion of them that ha've loft their Li-ves for the Teftimony of Chrifi to enjoy eternal Life in Heaven ^ a thoufand Tears before the ge- neral RefurreBion ^ as the Martyrs of the OldTeftamcnt arofe Qvith the Body of Chrifiy Mat. 27. 5' 2. They frdl reign ( fays that worthy Perfon, as the D odor reprefents his Senfe) with Chrifl^ not on Earthy but in Heaven^ where Chrif is^ and fl?all be^ till he come to Judgment, zdlj. He is of Opinion alfo. That not only the M:irtyrs Jhall then rije to heavenly Blifs^ but that their Murtherers jiiall then alfo rife to Eternal Funijhment. Which he ga- thers from thefe words of Daniel y Chap. 12.2. And ma- iiy of them that feep in the Duft Jhall arife^ feme to ever- lafiwg Life J and jome to everla(ling Shame and Contempt. Now, as for this feccnd Nodon of that worthy Gen- tleman^ feeing he founds it only upon Dan, 12. 2. I muft of Chriftians. 5 5 muft crave leave to difFer from him : For which I need give no other reafon than this ; that I have given ano- ther Interpretation above of that Paflagc ; which I do humbly judge to be more confonant to the Chriftian Scheme, and indeed to his firft Notion alfo. But, as to his firfl Notion, I cannot but fay ; that I am exceedingly pleas'd to know from Dr. Whitby ^^ that there is fo eminent a Peribn, whofe Thoughts do lb in- tirely harmonize with mine. For^, tho he be Incognito to me, yet it feems he has been directed to have^ the fame Notion I have, in the main, as to this Point ; wherein I was ready to think I was intirely fmgular. And therefore, feeing Dr. Whitby goes over the Sum and Strength ofhis former Arguments, in order to pro- duce them again here, towards the Refutation ^ of this Notion of this eminent Divine, tho he names him not ; I thought it proper to defer anfwering his Arguments, againft a literal firfi RefurreBiony- until I ftiould come to his own Repetition of them, in oppofition to what this Learned and Worthy Terfon advances. Now all that Dr. Whitby fays here, Twhich, materially confidered, is all he had faid before,) is, as follows : I. He fays. That ^t. Matthew fpeaks not one Word of any Martyrs, that arofe after Chriil's Refurredion, but only oithe arifing of fome Saints that fleft^ &C. Anfw. I have cleared up that Paffage, Matth. 27. ^ 2. already, and fully refuted the Doclors Notion, which is ,* thai none arofe then^ but a few Saints ^ that died in Jerufalem and Judaea a little before ChrijFs Crucifixion and Refurrctlion. So that I fliall only take notice of two things further here. I. That I wonder why the Doclor fhould call the Saints raifed then, by the Name of feme Sai?its • when it is faid in the Text, as he himfelf cites it, in his next Ar- gument, that many Bodies arofe. 2. That there is not the leaft Ground, from the Text, to think, that the nia7iy Saints that arofe and appearedy were known particu- larly, by reafon of any knowledge, that the Perfons, to whom they appear^jd, had of them formerly ; but E4 only 56 TbeFirJl KefurreSiion only that they were fo far knowiij as to be known not to hin^e been of the number of the prefcnt Citizens^ or inhabitants of this World. But 1 refer the Reader to what I have faid above on this Text. 2. He fays^ That the Phrafeology of St. Matthew and St. John are different ; for that the forme? fays^ That many Bodies arofv^ but that the latter fays oniy^ That many S nils li'ued : So that^ tho the firft Expreffion de- notes a real Refurredion ; y et^ that it cannot be infer'd from thence^ that the fecond Expreffion denotes any fuch thing. Anfw. (i.) Tho the Scripture fpeak ordi- narily of the Refurredion^ under the Phrafes^ olraifing the Deady or raijing from the Deady or of the RefurreBion of the Body ^ yet the Dodor knows, that it was com- mon with the Hebrews, to call Having Men^ by the Name of Souls ^ as v^^e fee, Gew.46. 26. Gen. 12. 5*. Le-v. 18.29. Jojl). 10. zS, and in many other places. (2.) It was indeed very confcnant to an Hillorical Relation of things paft, to fpeak of the Refurredion of the Saints, that'arofe after Chrift's Refurredion, under the Phrafe of the arifjjg of their Bodies cut of their Graves, But it v/as equally decorous to the Emblematical Reprefenta- tion, which John had of this matter, to reprefent the Refurredion of the Saints, at the beginning of the Millennium^ as he has done ^ when he fays_, that he faw their Souls ali^ve^ or fo, as to fee them to li've again. , For, I. This Expreffion of Souls ^ was confonant to his for- mer Vifion, Re'u. 6. 9, 10, II. of which this Rev. 20. 4, f 3 &c. is a completion. 2. This Epithet of Livings in this laft Place, was confonant alfo to his own Phra- feology in both Places^ as to the Pvationale or Reafon of his altering his Stile fo far j as to add living to Souls in this latter Place. For tho,. in the firll place^ he re- prefents the fcparate Souls, not only as exifting, but living, and reafoning, and pr?.ying : Yet he does not \i^ the Phrafe living ^ becaufe that was ufed appro- priately, to diftinguilh feparate Souls from. Souls im- bodied. So that, when he comes to fay, that the jtj)arfite Souls came to Life again ^ or to live again: no of Chrijiians. 5-7 no fenfe can be made of the change of the Phrafe, unlefs we allow of their being raifed from the dead. %. And indeed this Phrafe was all that the Apoftlc could poffibly ufe in reafon^ at this time^ if Circumllances beduiy.confidered. For^ feeing it. was not adually raifed Perfons that he faw^ but only a Vifionary Re- prefentation of Perfons to be raifed^ who were at that time feparate Souls ; it had been unreafonable and con- trary to the Prophetical Stile, to have fpoken in the Dialed of Mattheji^ ^ nay it had carried along with it an Appearance, at leaft, of Falfhood, to have fpoken in the Hiftorical Stile, as if thefe Souls had then adual- ly aifumed Bodies, at the time when John wrote. As therefore the Spirit of God was to guard againft Errors -on both hands, by reprefenting this as a Real Refurre^Hon^ and 7tot a Metaphorical One^ on the one hand, and yet as a Refurre5liony that 'ivas not pafiy but future ^ upon the other hand : So it is worthy our ferious Obfervation, how wifely he direds the Scene of this Yifion, and directs the Apoille John to word himfelf. (?•) But that Perfons are meant, by Souls li'vlng again^ is plain^ if it were only, as I faid before, from the oppo- fmg the li'vlng of thofe Souls ^ to the living of the Remainder of feparate Soulsy when it is faid, ^er. 5'. hut the reft of the Dead linjed not again^ until the 1000 Tears Ti^ere fulfilled. So that, feeing it is faid of them, that they reallj arofe^ ver.12. I faji' the Dead^fmall aj^d great, ftand before God^ &c. It is equally certain, that the firft Refurreciion was defigned to denote, not a Metapho- rical, but a real one, -By all which we may eafily fee, why the Spirit of God ufed a different Phrafe here, from thofe commonly ufed, in Dodrinal Difcourfes, to denote the Refurredion of the Dead : So that all Ar- guments drawn from thefe are of no Force, to invali- date what we are nov/ defending.' And confe- quently we may juftly conclude likewife, that the Do- dor's confequential Reafoning, drawn from the ordi- nary Phrafes, ufed to denote the Refurredion of the Dead, in order to prove^ that the Apoltle John meant, by 5 8 T^he Fir ft Kefurre^ion by the/r/ RefurreBion^ not the [fecial RefurreBion of the eminent Saints and Martyrs^ but the general RefurreBion of all good Mevy in Oppofition to the general RefurreBion of all the Wicked, is a very precarious and unconclufive way of Reafoning : At the fame time^ that 1 under- ftand not^ how it is confiftent with the DoBors own (m) Opinion^ that xk^firfi RefurreBion is a metaphorical one only. However certain it is, from Johns Ac- count, that the rejl of the Dead, who lived not until the Milknnium was fulfilled, is a Phrafe, that denotes good Men, ( /. e, thofe good Men that were not raifed be- fore the Millenyiium ) as well as wicked Men, For as thefe who are called. The refi of the Dead, are all that are faid to be judged, ( which thofe that rofe, before the Millennium, are exempted from, by reafon ofc their known and undoubted Eminency ^ ) fo it is ad- ded^ that they were judged out of the Books that were ofe- (w) For feeing the Doftor ovens m other ^jurreBion at the Millen- nium, but only that there will be an eminent Kcvivxly then, of the Chri» fiixn Church ; // looh very odd, to oppofe this to the general and real I{e^ furreciion of the Widei only ; when^ according to hira^ ths general lie- fur reiiion is inclujive of all the Godly as well as Wichd. When therefore he tells tiSy under his third Argument, that there is to be an Apoftacy after tl)e Millennium ; it does indeed prove, that there is w be fucb a glorious State of the Church on Earthy as Be and I are agretd in ; but it fays no- thing againfl the J\cfurre^ion we fpeak of, viz. of thofe that are to reign mth Chrifi in Heaven^ For thofe that reign on Earth, are the Nations treed from Gentile, Mahomitanifm, and Popifi Delufions, ver, 3. over whom Cfcri/ii;e^, Matth. 27, 52, m4 of Chrifiiatis. 59 mdfor this end^ ( a Phrafe taken from the Cuftom of ex- ad Human Judicatories ) according to their V/orks, A^ad the Conclufion of the Sentence upon both^ is thus ex- prefTed j ^nd Death and Hell ( or HadesJ ( taken in the worft Senfe ) jvere cafi ({. e. 1/ Imperfeftion^ with all Things and Perfons that were imperfed, and belonged properly to thefej into the Lake of Fire^ (i. e. into Gehen- nay or that Place that is properly called Hell^ as being a Phrafe taken from the Deftrudion of Sodom and Go- morraby by being fwallow'd up in a burning Lake. J This is the fecond for eternalj Death, And therefore it is ad- ded^ And whofoever was not found written in the Book of Life^ was caft thus into the Lake of Fire, Which plainly fuppofeSj that all thofe that were judged, were not call into- that Lake. Hov«ever^ the Spirit of God feems rather to infinuate this^ than exprejs it ; for this wife and juft Reafon^ That all Chriftians that regard Sal- tation^ might he excited^ to fuch a Chrifiian and Heroical Diligence^ in minding Religion^ that they might attain to thd^ firfi RefurreBiony ( pronouncings for this end^ a fpecial Bluffing upon thofe that attain to the fame^ 'ver, 6,) and that fo^ as not to run the Risk of the narrow Search of the laft Judgment 3* feeing, fas I faidbefore,^ if they were indeed to be faved then, at all, yet it was to be only, with ^fcarcely^ and fo as by Fire, %, But the DoBor adds, that it is not faid. That the Martyrs are to reign with Chrift 1000 Years before the general Refurredion, but only that they fliall reign with him 1000 Years ^ which, he fays, is an odd Ex- preffion, when applied to them, that are to reign for ever with him. I anfwer^ that it is very odd to me, that fo great a Man fhould ufe fuch a kind of Argu- ment. For, if. It is plain, that John only marks out this Period, in Contradiftindion to "them that were not to be raifed> till the 1000 Years were expired, zdly. John tells us, at ihe fame time, in Words equivalent to the reigning of thofe Saints /i^r cver^ that they were fo hlejledy x\\'it xhQ fecond Death fhould ha've no Tower o'uer thew^ but th<\t the^^ ^lould he Priefs of God and Chrifi. 3. He 6o The Fir ft RefuneSiion ;. He might as well have objeded againft Chrift's be- ing faid foreign looo I'^earsy ( together with his Saints^) as if it founded fo odd;, as if it were not confiftent with his being faid elfewhere^ to reign for ever. As for what the DoHor adds^ in the laft Place ^ viz. that it coTJtradiBs many Scriptures^ 'which exprcjlj teach^ that the T^ime of the PunijJm;ent of the Wicked (hall hey after the Sentence of j^bfolution hath been pronounced on the Bleffed^ ('fuch as Matth, 27. 41—46. John j. ^^ 28^ 29. Rom, 2. 8^ 9, 16. 2 Cor, 5'. 10. 2 Theff'. 1.6—9. 2 IV. 2. 9. & ;. j^Jnde 14^ If. Rev, i; 7. J I fay^ that this militates only againft that zd Branch of his worthy Apocalyptical Frtefjd's Opinion^ That the Mnrtherers of the Martyrs (hall arile, as well as the Martyrs themfelves^ before the Millen- nium. An Opinion^ I c©nfefs^ very odd^ and^ I think^ inconfiftent with the Chriftian Scheme. So that ha- ving nothing to do with it^ I take leave of the Doctor at prefent. Only I hope I may be allowed to fay ; that feeing fo learned and judicious a Divine^ as Dr. Whithy^ could produce no ftronger Arguments againft this Opinion of mine ; it confirms me^ not a little^ in the firmer Belief thereof. But^ tho I have done with Dr. Whitby ^ I find my felf oblig'd to take fome Notice of a very fingular Notion^ on this Head : For tho it do not direcSHy militate againft me^ yet it is fo foreign to my Scheme^ and indeed^ I think, to the fcriptural Scheme in general. That it were not proper to pafs by it, in filence, in this Place. Itisafmall Difcourfe, publilh'd by the Revernd Mr. Staynoc^ in the Year 1700, as additional to a Treatife intitled. Salvation by Jefus Chrifi alone. The fniall DiC- courfe {^vvith which I am only concerned ) bears this Title : Aftiort Inquiry^ Whether it does not appear from the Scriptures y that the GoJ pel of Chrifi fijall be made known to thofe Me?}y after their Rcjurretiiony to whom it had never been made known before their Death, In which Inquiry, he maintains the Affirmative. I fhall not fpend time upon every thing faid in this Difcourfe. For, (ij When he fuppofes, Th^t th? Con-^ of Chrlftians. 6 i Conflagration of the Worlds together with the General Re^ furretHon and Judgment of all Men that liv'd before the Millennium^ is to be Prior to^ or rather to commence wich that Millinary State, Vage %GG, He feems to have forgot the whole Tenure of the Context, Re'v, 20.- and may fee his Notion fully refuted by Dr. Whithy^ in his above-mention d Treatife. And confequently , (2.) Hj^ third and laft Refurredion mull fall to the Ground, i//^:.. that of Gog and Magog : For of them only he explains what is faid. Rev. 2.0. 11, c^r. v/hich ::11 ExpoCitors, before him, have underftood of the ge- neral, as well as laft Refurredion ,- as I believe later Expofitors will do, in all time coming ; fot I do not think that ever Mr. Staynoe will have many Scholars. For he fays exprefly, Vage ^67. I exclude all ivhojhallhe fav^d^ out of this third and laft Refurreclion, (^2.) And I hope, there is no need to refute that old and obfolete Notion, which he revives, when he makes the rifen Witneffes ( i;/^:,. thofe that are to rife adually from the State of the Dead ) to live and reign^ not in Heaven^ but m Earth ; and confequently his Notion, as to Chrift's ferfonal and vifthle Reign upon the fame. For befides that I have again and again fliewed the Falfliood of both thefe Notions, Dr. PFhithy has done it largely and un- anfwerably. However, I am oblig'd to take notice of his Three- fold RefurreEHon^ as he mentions them, P^^e 7^^^ & ^6^. Now, I humbly fuppofe, that he ought rather to have fpoken of three Periods of the Refurredion ,• and then, in fpeaking to the Firft^ he might have divided it into two forts of Refurretlions xhdt belong'd to that Pe- riod. For I am fure, tho he propofes three Refurredi- ons only, yet he adually treats of them, as if they wtrcfour. For we are forced, in following his Me- thod, to reckon fo many. i he I/? Refurredion is that of all the Faithful, Page 344. And this he fuppofeth to be, not only Prior, as to its beginning, to the «exf, but fo, as that it muft be fully over before the next begin. Page ;48. The 62 The Firjl RefuneSiion The id Refurreftion is that of the Wicked or (as he calls them) Reprobates. And his Opinion of them is tliis ; that they Ihall^ all of them^ be deftroyed by the general Conflagration, fome time after that the Refur- redion of the Saints is over. I confefs he writes fo confufedly^ and in the dark here^ that it is not eafie to apprehend what he means : And no wonder, feeing the Notion it felf is fo perplex'd. But this muft be his Meaning , feeing otherwife no Senfe at all can be made of his Words, Page ^48, 549. But however, he immediately interweaves with this Refurredion of re- probate Chriftians, who are to be deftroyed by the ge- neral Conflagration, that other Refurredion, (the 2^ in Reality, tho he calls it his zd Refurredion, as we fee by what he fays, Page 349. ) The 5^ Remrredion therefore, tho caird, by him, the Second, he fuppofes will be juft after the Millennia urn is run out ^ and he reckons, that this will be of thofe, that never heard of Chrift or the Gofpel. Fcr we muft remember, that his Notion is this^ That thofe, whom he calls Reprobates, who were the Subjeds of the former Refurredion, (tho by him con- founded with the firft Refurredion of the Saints, ) were thofe that had the Knowledge of the Chriftian Reli- gion, but liv'd contrary to it. Now he fuppofes, that the Defign of God, in rai- fing thofe Heathens and Infidels, who ftiall be raifed after the Millennium ^ ^ which is the ^d Refurredion, according to his Scheme, tiio he calls it the Second on- ly ) will be to put them in a falvable State, by revea- ling Chrift and his Gofpel to them. For this is the great Spring of his Inquiry, i/i:^. to reconcile two op- -pofiue fcriptural Notion3, ;as he thinks them to be, un- lefs folv'd by this fuppofsd Refurredioxi, ) njm. That v,07ie can be fanj\i by Chr'ijr^ who ha-ve not the explicite Know- ledge of him • and that, at the fame time, Chrifi mufi be the Sa'viour of dl Men^ fo.as to furnifh them with the formal and diilind Knowledge of his Gofpel ; and fo, that if they peiifh, it muft be thro' their own Per- verfenefs. of Chrijiians. 6^ verfenefs. That both thefe are his Principks^ is plain from what he ijijs^ Page ^jo, ;^i. as well as from his preceeding Diicourfe^ to which he refers his Readers. The 4r/j and laft Refurredion^ ( which he calls the %d) \Sy (as I obferved before^) That oi Gog and AU- gog ; and out of which he excludes all good Men. But here he grofly contradicts himfelf For, in the fameParagraph, he fays, that fome of the Heathens raifed in the former Refurre<^Hon, which is to be after the Millennium y fhall be faved. And yet he concludes^ and that with a [Therefore] too, that he excludes all that {hall he fa^ued from this lafi Refurre5llon^ Page 567. fureTy, he was in a ftrange Dream when he -wrote this. For he ought to have concluded the very contrary of this, 'viz,. That [ Therefore ] there jJmll he a Refurre8ii^ on at lafly of thofe Gentiles that heliev'd before^ ( unlcfs he will make thofe Heathens, raifed before, to be, at once, in a State of Trial here on Earth, and yet im- mortal ;^ as Tjjell as of the -wicked Rabble^ who are called Gog and Magog, Or otl lerwife, he ought to have made ome Provifion for thofe Gentiles ^ that were raifed be- fore, in a State of Probation j that fuch of them, at leaft, might be raifed from the Dead to Glory, as believed, during that Period, and who died again be- fore the laft Refurredion of Gog and Magog, And, if he had done fo, (as was but neceffary to have been done, purfuant to his Scheme ) we fliould have had Five Refurredions in all. Now my arguing, in this^ is unanfwerable. For thofe Heathens, who were rai- fed only after the Millennium^ cannot be confounded with the former Sorts, who were raifed before the Mil- lennium j both upon the Account of the Diftance of the Time of, at leaft, a thoufand Years ; and upon the Account of the different Nature of this Refurredion from the Former ^ thofe, before the Mlllmnlum^ being raifed to Glory or Mifery ^ and thofe, after the Millenni- um^ CO a new State of Probation here on Earth, under the Means of th3 Gofpel. Seeing therefore thofe Gentiles ^ who are to rife to be in a like State to that, which we in 64 The Firfl KefarrcSiion in Britdln arid elfewberey are now in ; and who there- fore mull die as well as we, and be rewarded or punifli- ed as they behave^ in like manner • and feeing he reckons it certain* that fome of thofe Gentiles will be-» lieve and be faved ,- and yet does exclude them from rifing at the laft Refurredion : It is certain, that ei- ther they muft rife by themfelves, or not at all. I muft therefore ingenuoufly fay, that fo confufed a Scheme I never yet met with, from fo ingenuous a Man, as Mr. Staynoe is reckon'd to be, and appears to be, by fome things in the Difcourfe preceding this In- quiry. But the main thing I have to do withhim^ is tofliew the Weaknefs of that Foundation, which he builds up that RefurrecSlion upon, (the 5^, in order, tho called the ^cl by him,) which is to be of Gentiles and Hea- thens that never heard of Chrift, in order to their beuig brought under a new State of Trial, by having the Gofpel of Chrift to be revealed to them ^ and which the Author reckons will be after the Millennium is over, and of which he treats. Page :;44, &c, and Now the only Thing, upon which he founds his No- tion of this Refurredion, is the Expreffion of John^ Rev. 20. 5'. But the refi of the Dead lived not until the 1000 Tears were finijhed. This Expreffion, he fays, is brought in, in a fort of Varenthcfis : Which I readily grant. But when he adds, {PageT^^^, %Afi. That this Expreffion is ProUpical^ and that it ought to be remo- ved ( in explaining the Context ) from the Place where- in it ftands, and be placed betv/een the 6 and the ^th Verfe, I fay, that this is gratis diclum^ a mere precari- ous Suppofition, without any Authority, Reafon or Reading to back it. Belides that, were it indeed gran- ted, that the Text fliould run on, in his Method ^ he were dill as far from having any Ground for this his Refurre6llon, as before. For there is, indeed, an Ac- count of Satan s being let loofe, after the Millennium^ to deceive the Nations ^ as well as an Account^ that the refi of Chrijihns. 6 5 refi of the DeaJy ( who were not raifed with the Mar- tyrs^ before the Afilkmtium^) Ih^ed not^ until the thoufa7td Tejrs n>ere finijhed, But^ quid hoc ad Rombum ? What of all this ? As long as there is no Account of two Re- furredions ; or of any immediate Refurrec^ion, juft as the MiUerjnium expires ; fnr leG of any fepumte Refur- rec'ticn then of fuch Gentiles^ as had never heard of Chriit and the Gcfpel. So that no more can be dedu- ced from thcfo Words^ even when plac'd in his Order, than this ; that we are given to know^ thar^ when Jo/?» fpoke of a Refarrei^lion of Chrift's Martyrs^ he was not fpeaking of the laft General Refttrrettion, but of afirjir and (pedal one. And therefore, as foon as he had faid. This is the fir ft- Refurretfiony he im"mediately adds in a ParenthefiSj But the refi of the Dead lived not^ until the 1000 Tears were finifiud : Which is as much as if he had faid/ But let vone mifiake me, for I am not [peaking of the lafi general RefurreSHon ^ for that is net to be before ^ hut af* ter the Millennium. And indeed fo plain and obvious is this_, that thefb very Words which ho founds upon^ contain a Refuta- tion of the whole of what he advances on this Head. For_, if the refi of the Dead are certainly oppofed to the Martyrs that rofe again before the Afillennium ; and if^ as he r^ys, all the Saints ^ that were d by the Spirit of Holinfs^ in a Parcnthefi^^ to anf-er the firft Parenthefisj in ver. 2. we fliali foon fee the Connexion clear. And what could be more pro- per, than for the Apoftle, after he had mention'd Christ as promifed by the Prophets, to make application here, by adding, 'vcr. 4. He was declared adually to be the Sen of Gcd^ ly the Spirit of Holimfs ,• The reft cf the Verfe being deligned to fhew us, how he was declared ^ by the Spirit cf HoVmefs to be the Son of God, viz. in or by the Rower of the Re furreB ion of Chrifi' s D^ad ^ which was then, when he hiwfcif rofe from the dead, and v/hcn he raised up thofe Saints^ mentioned y Matth! 27. 5*2. v/ho are elegantly faid, by way of Emphafis and Peculiari- ty to be Chrifi' s Dead, or the Dead of Jtfm Chrifi our Lord. And indeed this was the exad Verification of that eminent Prophcfy, which was mention'd before, "uiz,. 7/J.26. 19. Thy dead Men fa all li've : Together with rtty dead Body Jliall they arife^ &c. Juftly thv^refore might F 5 Vaitl 70 The Firji RefuneSlion Patdhy, that what was promifed by the Prophets^ was now fulfilled by the fame Spirit of Holincfs^ which in- fpired them to foretell fuch things ; this Spirit having now declared Chriil to be the Son of God by that Pow- er, by which, not only he himfelfj but his own Dead alfo were raifcd up to Life again. And had not our Interpreters been altogether ignorant of my Notion of this Ipecial Refurredion, I do not think they could have been fo confounded^, as it is plain they were, %vhen they tranfla ted this Piece of Scripture. And in- deed I muft fay further, that the Ignorance of the two fpecial Refurreclions (^iz,, that, after Chrifi's Re- furreSiiony of the moft eminent Old Teftament-SaintSj and that, before the Ajillennlum^ of the moil: eminent ones under the New Teftament) has been the Occafion of the Confufion of all Interpreters hitherto, not only in their Interpretations of thefe firit Verfes of the Epiftle to the Romans^ but in their Gloffes upon abundance of other Places of Scri pture. And, as I have given a Speci- men of this already, in feveral Hints, in what I have faid above : So I may difcover this more fully, before I have ended this Diffcrtation. But, to return j if my Inter- pretation of 'vcr, 4. be received, which I think is the only natural and plain one ; then my Conje6lure muft be true, that the Apoftle did at firft write, not '<^ ava- SK7?6l^s nv.Qo:r:^^c. but ^&,xv x^^UT^c^^ vv^^Gcv'im^ xpig-i^yd^c. So that the Connexion of the whole 4.tb Verfe is what I reprefcnted it to be. And thus the Senfe can be this only ; that Chriji- was declared to be the Son of God^ (viz. %y the Spirit of Holinefs or the Holy Spirit) in the Tower of the RefurretHon of the dead Saints (as v/ell Body) ofJc'» fus Chr'ifi cur Lord. For the Exprcflion is no lefs ex- preffive than concife ^ fweing every body knows that a-'as^cn^vti/hich it is joined. Of the Truth of this Rule we have innumerable la- ftances. But I am not willing to detain the Reader, by fuch kind of Speculations ,• with which thofe that pleafe may entertain themfelves plentifully, if they pleafe, from what our beft and largeil Lexicons will furnifh them with ,• E. G. let thefe Verbs be confider d, "Jioccpxi^o^atj *Ji:oi\ocJ-ioiJictiy '<^oc'.'(XKoAu-uj2-^^, '^(XTio^eA- Aco, 'J5(XVtu^{(j;t^, *Jioi7vo^o\}ijuxij ^J^xvi^ixat^ *Jixvcc(piQO- y &c^ together with thefe Nowns, '^Hk'-'^pQ'-, '(l<^\f(^-^y ^^^r And hence we have Reafon to conclude, that the Apoft:^ did purpofely choofe to ufe the word '^iai/a«^ci^, to put us upon this Conclufion ,* that it was not a bare ' as^, that iiave been the moft in- dullrious and fuccelsful, in reviving and cultivating that Language ; and finding as little Satisfiidion from the Septuagmty I betook my felf to the Greek Fathers ; moved by thisReafon, that tho neither Jews nor Gen- tiles could be fuppofed to have any thing like a diflin<5l: Notion of the fpecial Refurredion which the Apoille fpeaks of, and that confequently it could be no wonder, that they had no peculiar Word or Phrafe to exprefs fuch a thing by ; yet it might be rationally expeded, that the Chriftian D odors, whofe Native Language the Greek Tongue was, might furnifli us with fome Criti- cal Account of this word ofthe Apoftle, in order to ex- plain the Specialty of his Notion. But all my pains this way were in vain ; not one of all the Antient Greek Fa- thers ever dreaming of any fuch fpecial Refurredion, but only of the general one at the laft Day. So that^ tho I have already proved the Truth of a fpecial Re- furredion from the Apoftolical Writings ,• yet it feems that the many Perfecutions, that the Chriftian Church labour d under, for the three iirlt Ages, had fo univer^ fally obliterated the Notion of Paul^ as to this Point, from the Minds of Men, that no Veitage of it remains now in any Writing, fuice the Days of the Apoftle John. And when afterwards Chriftianity prevail'd un- der Cor/jfantim, we lind that the Authority of the Great Alexander^ Bifliop of Jlcxandria^ and Prefident of the Nicene Sjnod^ occafion'd the very Title of the Book of the Revelation to be call'd inQueftion. And, tho this was at laft decided • yet that dark Book was little ftu- died and lefs underftood. So that v/e need not won- der, that fubftquexit Dodors (of whom we have hard- 74 T//^ Firji IRe furred ion ly one, that can be thought to have been a judicious or exad Critick ) never were able to revive the Apoftoli- cal Notion of a fpecial Refurredion. Which we have die lefs Reafon to think ftrange of^ if we are acquain- ^ ted with Church Hiftory. For there we fee^ that the \ exa(^ Knowledge of the Bible, was the leaftPart of the "S Study or Care of their great Men : For Prelacy and L fecular Titles, Authority, Grandeur and Riches, had got fo into their Heads, that Learning and Religion too, were no otherwife minded by moil of them, than as they might be of ufe, to give them a Name and Handle, to afpire higher in this prefent World. Hence it came to pafs, that Chriftianity loft Ground daily ^ fo as to fink, at length, into the Abyfs of Papal Errours and Superilitions. No wonder then, if fo confiderable a Man as TheophylaHy fhould give us this Glofs, {Page 178.) upon MattL 27. yz. (where the Account is given of the Refurredion of many of the Saints) H^oVmAov oti mA/v TeevMXAJi, &c. It is manifejt that they d'nd again. Some indeed fay^ that after Chrijt rofcy they r&fe alfo^ and that they did not die afterwards* But I do not feCy that this Opinion ought to be imbraced, But^ as I am glad, that feme of old were fb judicious, 3S to have a contrary Notion, to that of Theofhyla^ : So I am more picas d to find, that the ancient and judi* Cious Author of the Book of Orthodox ^efiians, com- monly afcribed to Jufiin Martyr ^ and indeed not un- worthy of fuch an Author, has given us the genuin Senfc cf that Paffage^ when he fays, J^efi, ^^,Vage /^,Ed;t, Paris, '01^ tiihivTHTOLV imKiv^ dhk /mi^ofiv cf8a Aoi y &c. Therefore thofe Perfons (being raifed from the State cf the Dead ). did not die again ^ but do now re- main in Immortal ity^ together with lEjI\Och and "Eli'^s^ with whcm thi:y are in Varadife^ waiting until the lafi ReJurrcBi^ en be over^ and the univerfal Reftitution of things he ac" comfUjlidy whereiny as the Apoftle fays^ all Men jljall be changed. Adding this judicious Remark; That^ (tho thofe Saints be now in Paradife, both in Soul and Bo-^ dy, yet) none i^ yet fo taifej from the Dead^ as to partake of ChrifilatJf, 75 i>f that incorruptible and immortal Lifcy (viz, ifl the fulleft and molt compleat Senfe^ iL as to be in Heaven with God^ which is rcferved to the Confummation of all things_, ) excepting Chrifl only : It being his Prerogative to ^e (there, in order to approve himfelf) the Tr^caToroK^, the Raifer of Men from the Dead, and the ciTni^y^ythe Su-^ freme Ruhr ( as I have (w) elfewhere explained thefb Words ) of thofe that fleeff^ viz,, in their Graves. , But however, finding my felf ftill difappointed, in the main, as to any Satisfadion, from Chriftian Anti- quity, with refped to the fpecial Refurredion, of which I am difcourfing ,• I thought I vv'ould fearch our beft modern Criticks and Expofitors. But, in doing fo, I found my feif equally difappointed as before. I confejs, I was not a little pleafed with what Grotlus fays, in his fhort, but learned and judicious Notes on Thil. ;. II. where he obferves, (i.) That u mc^s (which we render. If by any means ) does denote^ that the Thing, which Paul was delirous to attain, was both difficult and uncertain^ as to its being reach'd. (2.) That jcccTDLVTolv t/s T/, denotes to attain to fuch or fuch a Thing {viz, fo as to be pofTelTed of it^ ) for which end he refers to the Senfe of the fame Word, in i Cor. 14. %6, & Eph, 4. I ;. (;.) That the Apoftle chofe rather to ufe the Word i^avoc^oi*;, than d (x'socoic^ becaufe he would have us to obferve, that he was fpeaking of that full RifurrecJiony which no fort of Death or Evil does^ or can follow. Which Word, fays he, anfwers to the Hebrew Word, M^rn- (4.) That whereas the com- mon Copies do only fay, e|ocv«'sz)doiv o/ic v£k^6)1'j hi$ Manufcript, which he often quotes, reads fc|(Xvo6swoiif Now, as I have already materially confirm'd his ijh and ^d Criticifm :^ So I mall confider and improve thi^ /\.th Obfei vation, joyntly with the ;^, which I am now uppn. But, in the mean time, let me obferve, what in) CbriJlQh U\ 2. Chap. (5. l^age 2x1. 7 6 The Firji KefurreBion a Lofi that learned Man was at, by reafon of his not knowing the fpecial Refurredion. For, tho his No- tion of the genuin Senfe of e Java'^ois be exadly true^ and, in general y the fame with mine ^ yet, by reafon ©f his Ignorance of the fpecial RefurrecStion, he is forc'd to affert an obvious Contradiction ; when he fuppofes, in his yl Obfervation, that no more was meant by Vatd^ than a Concern to rife, at laft, to Happinefs and Glory ^ at the fame time, that he makes him, in the ifi and zd Obfervations (taken in their Connexion ) to be uncertain whether he fhould ever at- tain to be thus happy ; which ( as I have already de- monftrared) is altogether falfe,. and refuted by the Apoftle himfelf, even in this very Epiftle. For, as I have faid again and again, it was not poffible for the 'Apoftle fo much as to call this in queftion. So that he muft mean a fpecial RefurrecStion, prior to the ge- neral one, and inclufive of a peculiar Reward ,- which v/as to him, indeed, certain, as to the thing in general, as being attainable ; but was not, certain, as to his own attaining it ,♦ tho he might conditionally exped it, or hope for it ,• provided that he aded as he ought to do, towards reaching it. Of this, therefore, he might be uncertain, at the fame time, that he had a Plerophory of Aflurance, as to a Refurredion to Life eternal, in the general. Whence it is plain, that this Notion, which I fcontcnd for, is the only one, by which the Apo- ftle can be fuppofed to' fpeak confiftentiy with him- felf. Having therefore cxperienc'd, by all my Inquiries into modern Expcfitors of the New Teftament, as well as by my laborious Searches into ancient Authors of all forts : That I was not to exped any Light, this way, from Men : I turn'd my felf, ( abftradly from all thefe ) to the facred Oracles themfelves, and particu- larly to this very Text. And indeed, I have eminent- ly found, by doing fo, that the Scripture is its own beft Interpreter : efpecially in things of this kind. ' What of Chnflians. ^y What therefore I have oblerved, this way, I prefent the World with the Reililt of, in the following Gra- dation. 1 . That I find that d, cc^ n^ , the RefurreBlofty (i .) Is fome- t\m^s.wk& AUtcnymlciilly, for the Author thereof, as in John 11, If. And, (2.) Somct'nnt9> Alet^p boric ally y for Converfion, or a fpiritual Vivication of the Soul, as in Eph, f. 14. '(;.) Sometimes for being vivified and raifed, to farther and more eminent Degrees of Sandi- ty y for fo J underftand, Rom, 8. 11. as 1 think the Con- text will make good. And, (4.) Sometimes Syvecdocbi^ cally, or by v/ay of Eminency, for the Rtfurredion of good Men, in Oppofition to the Refurredtion of the Wicked, as in John 6. 40. 2. That ordinarily, where (xvoc^occhn is ufed properly to denote a Refurredion, or the Refurredion, and no- thing is added to limit its meaning ^ it does iignifte tha^ general Refurredion of all Men at the Lift Day; as in Matth, zi. 25, 28, ;i. Mark 12. 18, 2;. Luke 20. 27, ;;. Mis 17. 18. ;. That when the Word oc\(x.'^ms is not fimply made ufe of, but with the AddltiDn of v'tK^cov or toj" veK,p^"i/^ I find that as it does fometimes denote the Refurredion both of good and bad Men ,• fo it does fometimes denote the Refurredion of good Men only. For, if in the i/. Senfe, it be ufed, Acls 24. i^, 21. iCor, 15-. 12, i;, 21. Hek 6. 2. It is certain, that this Phrafe is ufed in the zd, Senfe alfo, in an appropriate manner, fo as to denote the Refurredion of good Men only, in Oppofition to that of the Wicked,-' as is plain, i Cor. ly. 42, &c, 4. That when we read of the Refurreclion of the Jufi^ Luke 14. 14. or of the better Refurre^lion, Heb. II. ;f. or of the Re furred ion of Life, John 5". 29. We are obli- ged to take fuch Expreflions, not only in an exclufive Senfe, to that of the Wicked, ( which is called, Tbe ReffrrecHon of Damnation^ or of Judgment, John ^. 29. ) but alfo in fo general a Senfe, in relation to good Men, as that we ought not to appropriate any of thefe Epi- thets, yS 7he Firfi RefurreSiion thets^ either to the fpecial Refurredion before the Mil-' lennium^ or to that laft Refurredion of other good Men, at the end of Time. f. But then I cannot but think it, at leaft, highly probable ,* That where-ever we read, avasaoiv tmv c^ n^^(^''y the Spirit of God defigns to give us either a more dirt(5l or more oblique Hint of the Ipecial Refurreciion of the more eminent Saints. To give Inftances of this, let the folio vving Paffages be duly confidered, A"-^:, (i-) I cannot think, that lefs than this is meant, Luke 20. %<;, %G, where, after theSadducees had fpoken of the Reiurredion in general, and therefore of the laft Refurre(flion, inclufive both of good Men and bad, ( which was the Notion of the Pharifees, as we fee ABs 2:5. 6. Cow^, with Chaf, 24. if. and which therefore the Sadducees argue againft ; ) our Saviour takes Occafion here to fuppofe indeed the Certainty of the general Refurredtion, but to defcribe the fpecial Refurreciion, (for the Proof of this, was Demonftra- tion of the Reality of the Thing in general : ) which he does, after this manner. The Children of this frefent Age^ or ( as our Verfion has it ) World, do indeed marry, and are given in Alarriage, But they who fijall be acccun^ ted worthy to obtain that Jjappy Age^ ( viz,. tO obtain the peculiar Reward of the moft eminent Saints,) ii^ tms aV(XSCc'(rt6)S tms o/ic veKf cSv, and the [fecial Refurreciion^ c- *ven that which is to be out from the other dead Verfons^ (who are not yet to be preTileg'd fo as to be raifed up ^ ) fuch Perfons neither marry y nor are given in Marriage. Nei^ ther can they die any more ^ ( i. e. be liable tO the fecond Death, as the far greateft part of thofe Men fhall be, who fliall rife at the great D^y ; fo that this is a jjaral- lelExpreffion to that inRtv, 20. j.) For they are lazty^ fcKoi the Angels E(judsy (from that time forth,) being now become God's Sens ^ by rcafon of their bicoming the Chil- dren of the (firft and fpeciaU RefmreBlon. (2.) And i think it equally probable, that a fpecial Refurrcidion, ( tho nor that at the Mlllmnium ) is pointed at. Acts 4. 2. For the Account is this, letcr and John having miracu- icully cf Chriftians. 79 loufly cured the Man, that had been feme from the Womb, Chnf. ;. 1,2, d^-c. which they afcribe wholly to the Power of Chrift, ver, 12, 1:5. take Occafion, to preach up Chrifts RefurrefUon, "uer, 14, 15', &c. wherein it is highly prcbable, that they took fome No- tice of his having raifcd many of the Saints alfo, men- tioned, Mifr/j. 1-7. ^2. Now both Chrift's Refurredi- on, and the llcfurre^'lion of thofc Saints, being recent in Mens MincL, and well arteftcd by £ye and Ear Witncltcs; ic needs not appear ftrange, that when the Priefts and the Captain of the Temple came upoa them. Chip. 4. I. that xh'z Sadducees^ who made up a great Pare of that Company, fliould he grhved^ that tbefe Jpofiles Jhould teach the People^ andfnach^ thro' Jefus^ the RsJHrretHon^ rh C/X, v^np&'y even a fpecial RefurreBioft from the Dead ^ thro* Chrift, as the efficient Caufe. For, as I faid before, it was the common Notion of the Jews J (excepting only the Sedof the Sadducees^ ) that when the Meffiah came, there would be an eminent Refurredion of many from the Dead. No wonder then, if the Sadducees were allarm^d, to hear both of Chrift's Refurredion, and of the Refurredion of fo many others raifed up, thro' his Power ; efpecially now when this Dodrine was publifhed, in fo publick a Manner, and to fuch a Multitude of the common Peo- ple 'y and confirmed by fa indifputable a Miracle : For they knew very well, that their Rivals, the Pharifees^ had the faireft Opportunity immaginable, to eftablifh themfelves, this way, upon their Ruin. (:}.) And, if this be admitted, 1 cannot but think, that good old Si- meony who believed Chrift to be the promifed Meffiah, and was, no doubt, well acquainted with the true Jewijh Opinion, taken from the Prophetical Writings, that his Coming would bring along with it vaft Chan- ges ; and particularly, that as many would be ruin'd by their Infidelity, fo he would evidence his Charaderand Commiilion by this Miracle, ( as well as others, ) viz*. of his raifing many r^aints from the Dead : I (ay, I caiinot but think, from chcfe Confiderations, that the good So The Firfi KefuneBion good old Mail had this very thing in his Eye^ when he faidj Luke 2. %j\.^ Behold ^ this Child is fet for the Fall, it} ocvag'aoiv irohh&v^ and for the RcfurreHion of many in ifraeL For we are told_, net only that he was a jufi end devout Man^ ivho waited for the Confolation of Ifraely which was to come by the Mefliah , but likewife, that the Holy Ghoft was upon him, and that it was revealed un^ to him, that he jlwuld not fee Death, before he had fcen the Lord's Chrijt, and that he came in the Sprit, into the Tern- fie, ver. ^Sy^6, 27. where^ under a fpecial Propheti- cal Spirit, he uttered tliis memorable Prophefie. (4.) Ic Id alio highly probable to me, that Cluiit has his Eye upon the two fpecial Refurre<5i:ions which I contend for^ (t^isc. that of the Old Teftament Saints, Hiftori- cally related^ Math. 27, 5-2. and that of the New Te- ftament ones. Prophetically fpoken of, Re^u. 20. :;, 4, J.) tut more diredly upon the Firft of thefe ; when he was about to raife Laz,arus : For it was confonant to that particular Refurredion, which was to be Emble- matical of the fpecial Refurredtions, which were to Ibilow, as well as demonftrative of Chrilt's Authority and Power, to raife whom he pleafed, and when he pleafed ,• to give fome Hint, upon this fpecial Occafi- on, of what he was further to do. When therefore Martha fays^ John 11. ver. 21. Lord, if thou hadfi been here, my Brother had not J.W .** Chrift anfwers, 'ver, i.T^, Thy Brother jljall rife again, Martha having no Notion of any other Refurred:ion, but the laft general one , replies, -ver, 24. I know that he jJjall rife again in the Re- furretrion of the laft Day. No, lays Chrift, ver.^^, z6. Some {hall rife fooner, of which I will give a De- monftration very quickly. For I am the RfarreBion and the Life, (as having Power to raife whom I will, and when I will, without being confined to raife none be- fore the end of Time ; therefore): He that belle'veth in tne, ( or, a Believer in, i. e. fo eminent an one as La'sc^a- T'-^us was ) tho he vjere (never fo really ) diiad', yet hejhall live again, (long before the general Refurredion. ) And whofoever liveth (or- is alive now) and beliei/tth (eminently. of Chrijiianf. 8 i (eminently^, as thy Brother did) in me, (tho he muft indeed die once^ as it is appointed for all to do^ yet) JJW/ not continue dead^ bs tqv M&j(x^ for ever ^ or to the end of Time, (but fhall rife fooner.) Bdkvefi thou this ? Martha feems to have been exceedingly furpriz'd ac this new Dodrine,- but not being capable^ rightly, to comprehend his Meaning, vents her Faith, in general, thus, ver. 27. I hdie've that thou art Chrifiy the Sen of Gody 7vhich jljould come into the World. Which is as much as to fay. Lord, tho I cannot comprehend the Meaning of thy Words, in particular, as to Refurredions, pre- vious to the general one^ yet J. believe, that thou art the true Meffiah, and the Son of God ,• and therefore capable to make good thy Words, when and how thou pleafeft. . Now, 6. Having premifed this Climax or Gradation of thefe Five Steps, is there not juft Reafon to think. That the 4fib Obfervation, or Chriticifm of Grotius^ re- fpeds a fpecial Refurredion, previous to the general one. For, befides that his Manufcript, which he of- ten quotes, reads, in P/ji/.;. II. The RefurreBion tmv eit vi^puvy i.e. which is out frojn the Dead; and there- fore a Refurredion fpecial to fome, in Contradiftindion to thofe, that are flill kept to remain longer in the fe- parate State, even until the general Refurredion ; we find that the Famous Alexandrian Manufcript hath a'fo preferved to us the fame reading. So that, if we come now to put all the Force together, which the Apo- ftle's Words contain, in this our Text, we Ihall find ic to be fuch, as that there is no Parallel to it, in the New Teftament; I mean in reference to the Refurredion ; and far lefs any thing to compare with it, in any other Writing. And therefore, ^ In the 7ch and laft Place, having got up to this Ex- preffion, as the higheft Step ^ Let us obferve, as every way memorable, how wonderfully all the other Steps are included, as fo many Pleonafms, additional one to another, in this one ExprefTion ,• but with fuper added Energy. For, (1,) Here is ocvocroccn^, a Refurredi- G on i §2 TbeFirJi KefurreEiion on I (2.) Here we read oc-as^nt' mv \e we not Tower ^ to ufe our Liberty to marrj^ as Cephas and other Apoftles have done ? and ver, 6. Or I only and BarnabaSj have not ive Power to forbear working ? i. e, in order to get our own Bread ^ by demanding a Supply froiii you, this way, as the other Apoftles have done. And upon this Subjed: he runs on, from ver, 6. to ver. 1 9. From whence he proceeds to fliew his Concern to gain Men over to Chriftiani^y, by a prudent compli- ance with innocent Cuftoms, of People of all Sorts and Seds, not ftanding up rigidly for fome things, which tho lawful^ wctq not expedient ^ in fome Compa- nies, becaufe luch Ufages and Practices were likely to beget Prejudices in Mens Minds, as to the very main Points of Religion it felf, the Promotion whereof was his great End and Defign. Now as this is plainly the Sum of what he fays, 1/^^.19,20,21,22,2;. So he proceeds to illuftrate the Reafonablenefs of this Part of his Condud, in the fequel of this Chapterj^ by a ^militude drawn from the Ifihr/iian Solemni- ties, that were celebrated once in. five Years upon the Ifihwus ot Corinth y which, joins Peloponefus toGreece : the particular Place , of , thefe .Solemnities, being juit by the Tanple of Neptims ; which was ac Cen- of Chrijiians^ 8 7 Xo) Cenchrea (p)^ a little way from Corinth. As therefore, we fhall quickly fee, when we come to coniider, P.h'il. ;, 12, 1%^ &<:. that the Apoftle Paul does often allude to the 0/;w/)/Y??;^ and other Solemnities of Greece^ fo well known unto and fo generally frequented by l?erfons of all Ranks and Sorts, not only from all the Parts of Greece y but from all Parts alfo of the Ro- man Empire : So, feeing he liad liv'd long at Corinthy and is writing here to the Corivthicm^^ it was reafona- ble for him, to allude rather to the I ft mi an Games> than any others for every Boy o^ Corinth was acquain^- ted with thefe. But, let us further obferve here, (i.J That, of the five Games ufed there, called the .^utj" quertium^ OV ^^inquennales Ludi^ Solin, Cap, i:}. (which were, i. Runningy either jon Foot, or on fJorfe-back^ovin Chariots, 2. Throwing the Dlfcus^ I, e, a round Stone madq for that purpofe. :;. Le^^/)/w^ or Jumping. 4. F/rcftUng, 5'. Fighting either at Handecuffs or Fifis, or with Battoons iruide for that purpofe, in imitation of Fighting with Broad-Swords ,) the Apoftle alludes only to three^ ^l-x,: to RmmingyOv Racing, Ter. 24, 26. to Wreftllng, ver. 25', and to Fighting or Cuffing, 'ver, 26, 27. (2.) That he that run, whether on Foot, or Horfeback, or in Cha- riot, was oblig'd to obferve the Laws of Racing or Running, by keeping within the white Line, by which the Judges of the Games marked out the Path or Com- paf^of Ground within which they were to run; for tho fuch a Man might win the Race otherwife, he was in hazard ftill, by any negled: of this kind, of falling fhort of the Prl'z.e ; which illuftrate : the Apoftle's Mean-^ ing, 'uer. 26. 1 therefore fo run, not as uncertainly ^ ( I. e, as thofe run, who regard not to keep within the Lines and MarkSi) So that when he adds, ver. 2,j. that ho aded, with this Caution, and not as uncertainly, left otherwife he wight come to be ocf^o^iiJ.Q^ * it is eafy to fee, in what refped he means this, ^nz.. that he aded (0) of which Mela fpenksy Lib. 2. Cap. 2. lin. 75. In eo (v'lrn iftrao} eft Oppidum, Cencreae Luclis, quos Tftmicos vocant, celebre» ip) F(fr Cenchjca rp;t$ vol dbovs 70 Furhngsfrom Corinth. G 4 with 88 TheFirJi RefttrreBion with this Concern^ left the fhpoiihivTdi^ L e. the Judges of che Solemnities^ fhould adjudge him^ Cafi-away^ or one that had not run foy as to defer^ve the Priz»e, For di Whitby^ &c. are agreed in thefe things with me ,• fo I hope, by this time, the Reader is fufficiently apprized of the Senfe of this PaC- fage. And I am fure, if he be fo, he will readily own. That the Words of the Apoftle in i Cffr.9.27. are fo far from making againft my Notion, that they are a very con- fiderable Proof for me : and they will yet appear to ba further fo, when I come to confider the Sequel of the Apoftle's Difcourfe, P^;7. ;. from wr. 12. to the End; which is a Portion of Scripture exadly Parallel to this. So that it is evident to me, that the Apoftle was only afraid, that if he did not ad wifely and faithfully, he might come to be a Cafi-away fo far, as related to the at- taining to the [fecial RefurreBion andReovard^ which he had in view ^ and which he could no otherwife expect: than by a careful Obfervance of Chrift's Laws, which he has in his Eye,when hefpeaks q( the Ifi^mian i?^r^/,and other Solemnities, to the Corinthians ^who knew them too well to need any particular Relation of what related to them. And now, as I have been led occafionally to clear up the meaning of feveral Paffages of Scripture, during this my Inquiry, which I premme were not underftood hitherto by either Ancient or Modern Divines : So I might take occafion, from what I Iiave faid, to illuftrate feveral other Expreflions. But I fhall content my felf with tjvo only j which lie fo level to my purpofe, that I cannot find in my Heart, to let them pafs, without fome Obfervation. The (i/r.) is. That Expreffion, ■Rom, II. 15. For if the cajfing away of them^ (i.e. the Jews) be (the occafion of the Reconciling of the (Gentile^ ^''orld : Jf^h.it Jhall tt^oo-Ah-I'S^ fhf jijfumption of them agai» 9 O The Firji Ke/nrrcSlion ttgain k ; (i. e. the receiving of them into Grace and Favour J fe/ /wh {6)w q/k vv^p&v ^ Can it he any thing iefs than for accompanied vi^ith lefs than) Life from the Dead (or a new Refurredion of the DeadJ For the Reafon which the Apoftle founds upon^ feems plainly to be this ; if the Chriftian Religion was con- 6rmdj at firft, not only by Chrift's o»;w Refmre^ioH^ but tlyc RefurrecHon alfo of thofe mentioned, Matth. 27. ^2. Is it not reafonablc to believe, that when the ock/x^ of Chriftianity is brought in, at the Milknnium^ and -ivhen the Jews are converted to the fame Religion ; there will b^2, ffecial Refurreciion then of eminent Saints_, who fliall rife fiom the Dead , by which Jews and Gen- tiles will be fo convinced of the Truth of Chriftianity, asreadily fo'imbrace it. And indeed, were it not for the fake of Brevity, I might inlarge upon the Rcafcna* bienefsof this ConjedruralExpofition from feverai things in the Context. And, tho Dr. lVhith\ had no fuch No- tion, as this of mine when he wrote his Annotations up- on this 11th Chapter of the Epiftle to the Romans ^ to- gether with his Difcottvfe of the calling of the Jews to the Chriftian Faith^ which is appended thereunto : Yet I can- not refer my Readers to a more Judicious and folid Ac- count of thofe Matters, than is to be found there. For if,, together with what he fays, both in his Annotations^ and in his mofl elaborate Appendix- to the feme, this Nb^ tfon of itiine, and what I have faid upon it, be carried along, in the Reader's Mind, by a clofe and ftri-t In- quiry into the Subjeds which he and I treat of ^ I am hold to fay, that thefe things will appear in fo full and clear a Light, as that Men can hardly exped much more before the Dawn, of the Millennium appear ^ nay, that it will be juft matter of wonder that fo clear a Difcove- ry of fuch dark things jfhould already break forth upon the Church, fo long before the time of thit glorious Fe^ riod oi Chrifiocratj. — ^— But I proceed, (i.) To illu- ilrate the other Paifage of Scripture, which I hum- :bly think has never hQQn fully under flood hitherto. Th^ FaiTagc I refer to^ is 'that in i Coi\j^..Elfe^ ^if/^atfiall the^ of Chriflians. 91 they do who are haptiz,ed for the Dead, if the Dead do not rife dt dl ? ( For^ iu cafe this be incleed true^ ) y7hy then are they li'aftiz.ed for the Dead, Thefe Words have ever been look'd upon to be very dark and obfcure : Which has occafion'd Criticks to fuggeft abundance of Seniesj not only very different from, but fometimes even oppofite unto one another ; as any one will fee, that compares thcm^ cither in the Biblia Critica^ or in Toors Synopfs of them ; not to mention any of the ma- ny Annotations and particular Treatifes that have been publiih'dj with Defign to explain this PalT^ige. — Now, in order to give my Thoughts of this ExprelU- on of Faul ^ I muft premife tvjo Things, by way of Treliminary. In the lit P/^ce therefore^ let us confider the Senfe of the Tr^pofition 'vj^js^j which is made ufe of here. It is joyn'd fometimes with the Genltiue^ and fome- times with the ^cc«Arii/^, but never with any other CV/^ ; as every one knows, that is acquainted with the Greek Language. With t\\Q former oi thefe it is ufed here : So that we have nothing to do with the Ufe of it, the other way. And in this Ufo of it, as conneded with the Gene-» tive,we find that Authors do, (i.) Sometimes ntean by it, what the Britijl) Writers do exprefs by, iFor ; ] (2.) And fometimes by , [^In the Room of^ or in the Stead of, or upon the Account of or for the Sake of qr with s Reference untOy fuch or fuch a Perfon or Thing,] (3.) And fometimes, they are oblig'd to tranllate it by, [ Of, or By. ] In this lafi Senfe, it is obvious, that this Prepofition cannot be ufed here. For it were Nonfenfe to read. Of the Deady or By the Dead. But^ in either of th^ former Senfes^ the Words may be under^ flood. Now, I do humbly fuppofe, that, the Apoftle ufed it, in its utmoft Plenitude, in this Place ; and that Mens confining it to one Acceptation only, from va- rious Hypotheics, has been that very thing, that has hitherto confounded Mens Minds, in relation to a Sen- tence, other vvifo obvious and plain. For the Apoftle having feveral Refurreclions \n view, in Conjunction with the Natwe and Scope of Baptifm^ expreff^s himfelf ia 9*2 The Firfl KefurreSlioH inthisgeneral and concife Sentence, What jhatl they do that are baft'fz^d w?r£^ tojv vc;<.^/ov^ c^c. without any Li- mitation whatfoever. And now^ let me alfo fremife^ in the id Vlace^ that we ought to confider the Scope of the Context^ in Conjuncf^ion with the Senfe of the Vrefo- fition ; for which I refer the Reader to Dr. Whlthj. Now when therefore we confider both thefe, ^';c h"ve Reafon; (i.) To think, that the Apoftle had his Eye backward, upon ChrilVs Deatli and Refurredion ; and therefore Dr. Whitby juftly renders, for the Deady by adding, for a dead Jefus, For the Apoftle argues for the Refurre^ion of the Dead in general, ( againft thofe that denied it ) from Chrift's being raifed from the Dead. And, in this Senfe, the Apoftle fays. What fiall Chrlfllans do, ( i;i Cafe there be no Refurredion ; for if there be nonefuch, they muft be miferably mifta- ken,) who are hapiz^ed for a dead Man^ as he mufi yet be, in cafe there be no RefurreBiom. For thus no Reafon can be afjignedy why a Manjhould be baptized at all. Now, Dr. Whitby fays, that 0/ vtupci, (tho ufually of a plural Sig- nification, as well as it is a plural Phrafe, confidered grammatically ; yet ) is fometimes ufed to denote one fingle Perfon : For which he cites, zfer, 12, &: 13. & Luke 7. i^, 22. Butlprefume he is very much mifta- ken, in both Places : For tho both Chrift and Fad fpeak indeed, upon the Occafion of the Refurrecftion of a fmgle Perlon, yet they fpeak of a plural Refur- redion 5 each of thefe Inftances being made ufe of in a Reference to a Refurre<5lion of others. So that, tho I have mentioned this Senfe, I am far from thinking it to be the full Meaning : Nay, if taken feparately from other Senfes, not to be the true Meaning neither > and I know not, that ever any Greek Author ufed this Phrafe, after this manner. And therefore, (2.) I do believe, that the Apoftle look'd back upon that Refurredion of Eminent Saints, mentioned, MattL 27. f 2. in Corijunc^on with the RefurreAion of Chrift. And, in this Senfe, as the View is com- plex^ fo is the Apoftle's Meaning i which muft be this; If of ChrtftiarfS, l^j Jf ythere he no RefurreBion^ whence is tt^ that 7ve Chrtfiians ere haptiz^dy "Wtth a firm Beliefs that as Chrlft rofe from the Deady fo many others have been raifed by him already ^ which we believe y and reckon^ as a certain Froof of our own Refur- reBion afterwards ^ in God's Time. So that, by a Con- Jundiion of thefe two Sentences_, we have leveral of thofe Expofitions of \^. For^ in the firfi Senfe, in Relation to Chrift^ we may render the Phrafe, either for the Deaiiy as Our Verfion does^ or upo7i the Account of the Dead, or for the Sake of the Dead, And, in the fecond Senfey in Relation to the Saints, who arofe after Chrift's Refurredion, we may render it thus ; with a Reference to the Dead. But then, (;.) We have juft Reafon to think, that the Apoftle did not only look backwards, when he ufed this Phrafe, but that he look'd forwards alfo ; both to the fpeeial Refurredion before the iWl-- knniu?ny and to the Refurre6tion of the r'eft of the Saints, at the end of Time ; and confequently their own Refurredion to eternal Life, in one or other of thefe Periods. And in this refped:, the Words may be ren- dred, as in the fecond Senfe, viz,, thus, with a Refe- rence to the Deady or thofe that were, as yet, in the State of the Dead, but that were to rife again. But, (4.) There is one Senfe ftill behind, viz,, that this Exprellion bears a fpeeial Relation to the Nature and Scope of Baptifm, as it is plain it does from the Words themfelves. Now it is evident, that the Scriptural Notion of Baptifm, bears a fpeeial Re- ference to the Death and Burial of Men in the general^, and Chrift's own Death and Burial in particular. And the Rite of Baptifm, then in ufe, (as all that know Scripture and Antiquity muft own, was that of Immerfion or dipping of the whole Body, which con- tinued for about j[ 5 Centuries, tho afterward? altered, into that of fprinkling,or wafliingthe Face,) was a plain Emblem of this. For, when the Body was plunged into the Water, it was a Reprefentation of Death and Burial. And the Threefold Immeruon, then ufed, vyas to denote Chrift's being three Days and Nighi^s j^ The Firjl RefuneSlion Nights in the Grave. When therefore the Perfon baptized came from under the Water^, and walked out again^ ic bore a Reference to dead Mens rifmg out of their Graves^ and particularly to Chrift's RefurrecStion on the third Day^ after his Death. So that for Paul to .fpeak of thofe that were haptiz.ed for the Dead^ was as much as to fay, that Chriftians then were baptized, ii; Faith of their own Refurredion, and the RefurrecStion of others, with the fiune Affurance with which they believ'd that fome had rifen before, but more efpecial- ly their Lord and Mafter. And we have reafon to think, that a Declaration to this purpofe, was requir'd of all Converts to Chriftianity, cither from Judaifm or Gentilifm ; and that thofe Converts did accordingly give an explicite Account of their Faith this way. Whence it came to pafs, that thofe Men, when they O were baptized, were, by an eafie Figure, reprefented *. as dead and buried Men, for a while, as afterwards to be raifed from the Dead. In Regard to which, to be kiptiz^edfor the Deady was as much as to fay, that they were then haptiz^ed in the Room of the Deady or in their Stead or VUce ,• they, at that time, being look'd upon, in a figurative Senfe, to fufiain the Verfons of the Dead, as being ( myftically and fpiritually confidered ) real Emblems of them, as well as Confeftbrs of Chrift's Re- furredion, and the Refurredion of others. And in- deed, I muft own, that, of all particular Senfes of this Text, I take this to be the moft natural one. But as I faid, I cannot fee, why we ought to limit the Apoftle's unlimited general Expreflion, to one particular Notion only. And therefore, as the Pharfe allows of all thefe Senfes, in Conjundion one with another : So I think, that ^hoi-KTilSfjuivoi \f^ tg)V veK^oiv, denotes this : ^^ Thofe, who have been baptized, profefling that ^^ they believed, that as Chrift was once dead, fo he " was now rifcn from the Dead, as well as many of ^^ his eminent Saints ; and that they had no greater ^^ AiTurance of thefe Fads, than of the certain Ac- ^J complifliment of the Promife which Chrift had ^J made. of Chrijlians. 95 ^^ made^ that there would be a Refurre(9:ion of all *^ Men at laft^, both good and bad ; as alfo, that they ^^ hoped to be made Partakers of the Refurredion of ^^ good Men^ or of the better Refurredion, o/iss. of ^^ that which is to Life eternal ; with a Reference to ^^ all which things^ they did firmly believe, that Bap- ^^ tifm was appointed ; and therefore with Relation to *^ all thefe, and in Obedience to the Commandmenc '^ of Chrift, ( who ordered the Apoftles to difciple ^^ Men, by baptizing them, &c. A/atth. 28. 28.) they *^ readily came under this Ordinance of Baptifm^ '^ wherein they oi^re hapriz,ed for the Dead^ in all the *^ Senfes and Acceptations of that Phrafe, which I ^^ mentioned before. And I think, this Account which I have given of this Text and Subjed, is the very fame which the Apoftle himfelf gives us, Rom. 6. i, 2, ;, 4, &€. Which therefore I cannot but look upon as a full and clear Comment upon it, efpecially if the Strain of the Context, in Chnf, y. and in the remaining Part of Chaf. 6. and in the following Chapters, be duly con- fidered. In a Connexion therefore with what the Apo- ftle had faid, in Chap, f. he begins the 6th C^^pfer thus. What jhall we fay then ? Shall we continue in Siny that Grace may abound ? God forhid I How. jhall we^ that are- dead to Siny live any longer therein ? Know ye noiy that fo many of usy as wen baptized into Jefus Chrlfiy were bafti^ z,ed into his Death ? Therefore we are hurled with hiWy by Baptifnty into ( a Conformity to his ) Death ; That like as Chrifi was raifed up from the Deady by the Glory of the Fa^ ther - ( V :. by himfelf, who is the Glory or Shechinah of the Father, as being the Brightnefs of his Glory, or his expreifed Glory, and the exprefs Image of his Per- fon,. Hth. \. %> ) Even fo we alfo (being dead with him in Baptifm ) jlwuld ( rife with him and ) walk In New- nejs of Life. For if we have been planted together y in thi Likenefs of his Death : JVe JJiall be alfo in the Like?jefs of his RefurreBion : Knowing thisy that our Old Man is cruci- fied with hiWy that the Body of Sin might be dejhoycdy that he?;ceforth we jhould not fcrve Sin, Tor he that is deady is 9^ The Fir ft RefurreSiion freed from Sin, Now^ if we he dead, vj'tth Chrljl^ we he- ik've that we (hall alfo live with him. Knowing that Chrift being raifed from the Deady dieth no more : For Death hath Twmore Dominion over him. For in that he died^ he died tmto Sin once : But^ in that he livethy he liveth unto God. Likewife reckon ye alfoy your felves^ to be dead indeed unto Sin^ but alive unto God^ thro* our Lord Jefus Chrifi. Let not Sin therefore reign in your mortal Body^ d^c. And in the fame Diale<5t does the fame Apoftle fay^, CoL 2. 12. That we are buried with Chrifi in Baptifmy wherein alfo we are arifen with him^ thro' the Faith of the Operation of Cody who raifed him from the Dead, See alfo his Words, to the fame Purpofe, Eph. i. 19, 20. & i Thefl ^, 14. as alfo thofe Words of Peter, 1 Eftfir, Chap, i. ^^ 4, Bleffed be the God and Father of our Lord Jefus Chrifi , who hath begotten us again unto a lively Hope, by the Re- furredion of Jefus Chrift /row the Dead, iTc, which compare with his Words, Chap. ;. 18, i9>2o, 21. For Chrifi hath once fuffered for SinSy being put to Death in the Flejhy but lothy 1707. So I hope quickly to fliew it to be highly probable to me, that the Millen- nium will not commence fooner than the Year 2000. But, before I proceed to the next Inquiry ^ Let me de- fire the Reader, in order to his forming an Idea of the - Millennium y and tYxQ fpecial Refurrection, which is to be 'then, to look back upon what I faid, towards the be- ginning of the 2d 5ffp of this Inquiry 'y and particularly, . thoi^four Things^ wherein Dr. Whitby and I are agreed, ■Page ;9, together with thot^fezfen additional Confidera- tionsy which follow the former, Vage 40. And when he has done fo, let him proceed to confider, with fe- cond Thoughts, my Paraphraftical Expofition of Rev. 6. 9, 10, II. andC^^;?. 20. 4, j. with which I began the ;d Step of this Inquiry ^ Page 42. not to mention other things, both in that ;d Step^ and in other Places of this Inquiry, But, befides all this, let what I faid in the four Pro- poficions, explanatory of John 14. 2, ;. be duly confi- dered, as they are to be found towards the End of the Sth Chapter of Chriftology^ Page P7, &c. as well as H what ^S T/?^ Firfi RefurreSiion what I fuppofed might be one of the Ends of Chrifl's continuing for 40 Days on Earth, /i> to his Afcention, and/eni- ding of the Tarackte^ ( and in a farther Latitude, to the DefirutHon of Jerufalew,) was the central time be- tween the Old and Ne-w Tefiament Time or Times : So it is reafonable to believe, that the Time of the RefurreBi^ en of the eminent Saints before the Millennium, together with the final Extirpation of the Papacy, at the fame time, and the begun Reign of Genuine Chrifiianity on Earth, will be a kind of Central Period oi the Ne'wTefia- went Times, See my Apocalyptical Difcourfe, Page ^4. and what I faid above, in the jth Chapter of the ;d Book of Chrifiology, under the fecond Obfer^ation, particularly Page 1^42, &c. (2.) 1 do think, that as Chriit did not raife thofe former Saints, until after his own Refurrecftion : So like wife that he went into the happy Hades y fometime after his being raifed from the Dead j in order to take Pofleffion thereof ; and that, at that time, he evidenced his Power over it, by bringing from thence many eminent Saints. And therefore, I think it highly congruous, to fuppofe alfo, that. of Chrifitans. 99 that^ tho Ghrift will not go petfonally into Had^Sy at the Millennium ^ yet that he will appear there, byfome eminent Manifeftation of his Glory and Power to fe- parate Souls, when he raifeth his moft eminent Saints from the State of the Dead. (;.) That, as it is high- ly probable, that the former Saints, did not only ap- pear to many y as it is exprelly told us, but that they ap- peared often, during the greateft Part of the Time of Chrift's 40 Days Continuance on Earth : So, it is e- qually probable, that the Saints, who are to be raifed before the Millennium^ will appear to many, and that often for fome confiderable Time, before the Millen- nium commence. (4.) T hat as it is more than probable^ that the Appearance of the former Saints to fo many, was of eminent Ufc to prepare Men for the Reception of Chriftianity, againll the Time of the EiFufion of the Holy Ghoft, and what followed it : So it is equal- ly probable to me, that the fpecial Appearance of the later Saints, for a confiderable time, and to many Wit- nefles of Note and Fame, will be a very great Mean towards the Propagation and Eftablilliing of the Chri- ftian Religion in the World, for a Thoufand Years. (f J That, as Chriftianity was eminently confirmed and propagated at firft, by the Dcfcent of the Holy Ghoft, and the Gifts of Miracles, and of Tongues, together with other eminent Qualifications and En- dowments,, conveyed, that way, to the Apoftles, and Apoftolical Men of that firft Age: So we havejuft Reafon to think, that an eminent EfFufion of the Ho- ly Spirit will be, at the beginning of the Millennium, by which abundance of excellent Perfons will be qua- lified with more than ordinary Grace, Knowledge, Parts, Learning, Zeal, Holinels, Utterance and Adi- vity^ by whom Chrift will fo eminently appear and ad, as that Antichrlftianifm {hall be univerially deftroy- ed, and true Chriftianity be fo confirmed and propa- gated, as to become, in a little time, the prevailing Intereft of the World. (6.) But I am far from thinking, that the eminent Saints, raifed at or before the Milkn- H 2 nium "fCO The FirJiKefurreSfion niuMy are to be rewarded then as highly as they fhall hi after the Final Judgment is over : For I do fuppofe, that what I laid in the preceding Book of Chriftology, Tage ^ic}^ &c. will be found to contain a fuflficient Re- futltion of fuch an Opinion. And therefore, I refer the Reader back to what I faid there. And, (7.) I am likewife far from imagining, that the Eminent rat- fed Sarnts will appear generally to Men then ; any far- ther than the Saints raifed^ Matth. 27. 5:2. did appear to the Jejvs, For Men muft ever be under a State of Tryal in this prefent World : With which, fuch an univerfal Appearance is inconfiftent. Nay, (8.) I have • no higher Opinion of the MHknnary State fas I have faid formerly J than this ^ That it will be a State and Time, wherein the Church, comparatively with its former State, during Vagamfm and u4nttchrlfilanlfnfy will enjoy great Peace and Profperity on Earth. For as there will be Sin then, fo there muft be Troubles too, fuch as Wars, Quarrels and Commotions^ Per- fection and Happinefs being appropriated to Heaven only. However, it will be a happy State, when com- pared with that of fcrme** T^imcs. And now, as I think thefe are rational, and there- fore juftly fuppofable Conjectures, as being not only confiftent with Scripture as well as Reafon ; but con- gruous to a parellel Refurredion, which is recorded, Matth. 27. ^2. So I defire they may be confidered in Conjundion with, and as additional unto, thofe other Confiderations offered before ,• whether^ in. my Afoca- ■ hptlcal Dlfcourfcy or in the ;d ^(?o/^ of Chrlpology^ or in thQ preceding Fart o^ this Dlffertatlon ; td^lphe Pages of call which! have already refer'd the Reader. For, by laying thofe things together, we fhall be able to form to our felyes as clear an Idea, both of thtfpecial Refur- recllony and of the Mlllenmu?)^^ as can be rationally ex- pelled. So that having attain'd both Ends of this firfi Inquiry y I proceed now to the next. IL of Chrijiians. i o i II. INQ.UIRY. Whetty or at "what Time, or Period of T'me^ may -we moft frobahly ft^ppofe^ that Antichrifi will fall^ and the happy Millennium hegin^ and corffaqnently the fpecial Refurrdti^ on^ which is to h then ? The I cannot pretend to e^nal Certainty ^ as to the precife Time of the Millennium and fpecial RefurreBion, as I prefume to have attained unto^ as to the Reality of thefe Events themfelvci , YUy I hope^, I may venture to fay, that I have the highefi Trobabilities, to make me conclude, that the Commencement of the Millennium Will coincide with the Year of Chrift 2000 ,• and that the fpecial Refurre^ion will be at, or about that Time^ /. e. a little before the Millennium begin^ as I humbly fup- pofe. In order to clear up this Point, as far as I can, I de- fire that my Apocalyptical Difcourfe finifh'd on New Tears Dajy viz. Jan. i. Old Style. A. D. i7of. and publifli'd a few Days afterwards, may be confulted. But, be- caufe this Treatife may come into the Hands of thofe, who cannot immediately come at that Difcourfe ^ and bccaufe I prefume to fay, that no fuch exad and con- fiflent Scheme of the j4pocalyptical Vifions was ever yet given : I fhall not grudge to give the Reader a fhort View of it, as far as may ferve my Defign, in laying a Foundation for my anfwering the Scope of t\i\s fecond Incjuiry ^ hoping, that if I add any thing, to clear up my former meaning, as I go along^ none will quarrel with me for amending what is my own. And, in doing this, I mud premife^ what I call into a ToftfcrJpt to that Efijhlary Difcourfe ^ feeing I did therq give a jlwrt Account of the firfl Frificiples of the Apoccr lyptical Interpretations advanced in the Difcourfe it felf. ^ow my Tropoptions and Corollaries^ which 1 think I have 4emQnftrat^4, in that Place, are thefe following ^ loi yhe Firfi KefurreUion referring the Reader to the Proof thereof^ as well as to the Inlargements of other Things^ which I may after- wards touch upon, to the proper Places of the Dif- courfe it felf, where they are to be found. The/ry? Principles of the True Expofition of the Jpocaljpfcy proved in the Pojiferipty to my Apocalyptical Difcourfe^ P^g^i57> C^^* I. Propofition. The Re^velation was written hy the Afofik John,, and is a Sacred and Canonical Book of the New Tefiament, II. Prop. The Book of the Revelation was written after the Dcfiru5tion of Jerufalem. 1. Corollary, The Vifions of the Apocalypfe, did neither relate to the Romijh nor Jewijh State, hefore the Deftrudion of Jerufalem by Titus, 2. CoroL The Revelation relates to the Church and Her Jdverfaries^ as to thofe things that were to fall out, after the Everfion of the Jewifl) State. ;. CoroL The Revelation contains the Series of all the remarkable Events and Changes of the State of the Church to the End of the World. III. Prop. The Seven Epiftles direBed to as many Churches in the leffer Afia, do not immediately relate to the Chrifiian Church in general^ and therefore cannot he interpreted Trophetically^ in any proper Senfe^ as if they did denote fa many Periods of Time, IV. Prop. Babylon thz Great y or the Apocalyptical Beafi^ taken in a general Senfe^ as it is reprefented^ with its fe- ven Heads and ten Horns ^ is no other than an Emblem of the Roman Veoplz and "Power , under feven Terms of Go- vernment, and ten Provincial or Proconfular Di- ftri<5ls, afterwards to he alter d into ten feparate King- doms. V; Prop. The fcz' en-headed Be^ ft- y more fpecially confidered^ viz,, as reprefmted to he rid upon ^ (^r txt he under the Sub- je^ion of Chrijliani. 1 03 jeBion of the Whore, doth reprefetit to «/, Rome, /w it Is under the Ecdefiajtical Government of the Papacy, or Afofiate Church of Rome. VI. Prop. The feven Kings, reprefented hjf^ the fevea Heads of the Bead, are no other than the ieven Forms of fupreme Government, that did fuuejft'velj obtain a* mong the Romans. Now having premifed thefe Voftulata, in reference to the whole Apocaljpfe ,- let me proceed to give a fum» mary Account of my Difcourfe it felf, ( with fome additi- onal Inlargements ) concerning the Rife ^ and Fall of the Tapacjy &C. In order to this, I premifed tTi^o preliminary Confide-* rations* The i/. was this : That the Three Grand Apocalyptical Nttmkrs, viz. that of 1260 Daysy that of 42 Months y and that of Tinfty Times and an halfy (or ; Tears and an half ) are mv only Synchronipalj hut mufi be interpreted Prophetically, fa as that we mnfl interpret Days to fignifie Tears. See Page 19, &c, The id Preliminary was this : That in order to under^ fiand the Prophetical Years aright^ ive mufi reduce them ^0 Julian Years, or fuch as are in ufe with us now in Eu- rope. And, as I think, I have irrefragably proved both thefe Heads : So, I hope, I may be allowed to fay^ that, fo far as I can learn, I was the firft Man that found out xhisfecond Point ,• and that adjulled the Prophet ticai or Judaical Tears y of %6o Days, with the Julian oc Roman ones of ;6y Days. For which, fee Pagei^y zf, 26. Having premifed thefe things, I proceeded to inquiry into the true ig. And therc-t as the Pope confirmed him I^ng, fo Charles did confirm him in the Pcjpjfton of the Exerchatc, beflowed upon him. by his Father. But, feeing no mention is made of ary fokmn Coronation of Charles then, nor of the Title of Emp<^ror ; this is not the principal Thing to be refer d to ; as being that only that anfivers to the Proclamation of a Kjing, that is afterwards to be foiemnly Invefted and Crowned. Therefore Platina r^/Zf us, 2dly. in vita Leoiiis tcrtUi that Fope Leo, being dejirous to return fome eminevt Favour to Kjng Charles, who hud dcferved fo well of the Church 1^4. The Firji Refune^ion Concurrence of thefe Circumftances, before the Dav$ of Pipm I fliall own my felf miftaken, as to the ^la of the Reign of the Papacy. But, as I defpairof this. fo I hope none will be fo filly, as, for the future, to date Antichnit s Reign from Prefararions to its Reio-n rather than from its aiiual Mounting the Throne : Which is iuft as good Senfe as to date King, millam's Reign, not froni his being ProcLin^ed King or from his Coronation, but trom his Landing at TorUj, or even from the Birth ot mt-rmce of Wales ■ which feems to have been the main Spring of the Revolution. And indeed, at this Rate, wemight as juftly conclude, that the Papacy be- gan foreign, in the Apoftolical Age, feeing the Scrip, . ture tells us that that Myftery of Iniquity began then to work as that it began its Reign either in the iJays ot Conftanttus, Jufiinian, Vakntinian the id or „^ -Phocas Howftrange then is it, that no Writer, before me, did ever think of the time of Vifm and CharUmain, as the ^^ra of the Papacy j which has all the Cha- ^ rafters and Properties of the begun Regnamy of the Pa- - fal Antichrifi, as the lafi Supreme Head of the Romi(h Bef ■ or of the Romijh Beajt as rid upon by the Scarlet Whore ,» or of the Beafi with m. Horns, that made an Image ot the Old Roman Imperial Government, at the fame aunb a>,d ro»fider,„g how weal the Empf rors of Conftantinople were tofupportthatlitgmf, mtttat tipm Ms yicmm Kome u,,d Itlw were exp,:fid to erdlejscaamtu, ; fe Hd therefore, et the d:fire and Pr^en tin i"^Y^"'fT' ^'f'^ '" ''" ^"'"^ "/ '' P^t". ^'He If J f ?,'■•'? '" H ■^''''''''"'■<"'' P'-<>'""i>"'>'g it with a loud Voice, avd pUcmg a Dudcm on his Heai ; all th Pc^.ple (homink aH ^^^-^-^p^r. CaroioAugufto, a Deo Coronato, Magno& P.cificS Im- peraion, Vita & V>aona ; that U, May Charles the Au?uft, Crown- ed by Ood, the Great and.Flourifliing Emperor, be ble^ft with Life andVi&ory. A'on-.yi^j Piaiina, at the fame Krae , to Charles wa, Crowned Ewp.'ror of thf Komam, his Son Pipin was declared at>d anoint- ed \jKg of Jtjily, nkich was to anfwer the Old liile of Cafar, which af- ter Domitian s urne was never ufed to f,gniff Emperor, {for the Se- vau. ly^Utv haaordtfdthe comrary} but was a Vtle liven to the anaremsuccefr cvdwhch w r.owcommUin Q.ztwmv.intU Jiile pf King of the Roir.aiis. " time of Chrijlians. 125 time that he exercifed the Supreme Government^ he-^ fore that Shadow of the old Roman Imperial Gcvernmenty or above ify as the Sovereign of all Emperors as well as Kings. So thatj as the little Horn^ that came up lafiy Dan, 7. 8, 24. is faidj I. Not only to have been di'vers from all other Kings ,• and^ 2. To have been raifed to his Supreme Power at the time of his having fubdued Three of the ten Kingdoms^ or^ as the Words are, by getting thres Horns plucked up by the Roots before him : So I may con- fidently apply this to the Vapacy in Pipins time. For, by his Means, the Papacy, i. Conquer d the Exer- chate of Ra^venna^^nd confequently was made Supreme Head of Rome, the Emperors of the Eaft being thus depofed ,• 2. By his means alfo the Papacy conquered the Kingdom of the Lombards ^ which, next to the Ea- ftern Empire, had been the greateft Enemy of Idol- worfhip's prevailing, and confequently of the Pope's arriving to fupreme Power and Empire ,• and, ;. By the means of Vipin alfo, the Kingdom of the Franks (which was afterwards, under Charkmaine^ intitl'd the Wejttrn Empire ^^ was abridg'd of any Power over Rome or Italy ^ and was yielded, in fome Senfe, to be fub- jed to xb.^ V^^^i>, But I have faid fo much on this Subjed: already, that it is high time to come to flop now. And indeed I had added no more to what I have faid upon this Inquiry, if I had not been defired to confider a Book, that I was told was come out about a Year ago, with great Applaufe, on the Apocalypfe ; viz,, that of Mr. Whifion : Which I confefs I was willing to confi- der, as being not only the Work of a Celebrated Au- thor, but becaufe I uriderftood that he had publifhed, not only his own Thoughts therein, but thofe alfo, fa long and fo generally talk'd of, which the BiJJwp of Ti^or^ cejhr has been equally famous for,asfor his Skill in Chro- nology. And indeed I find by Mr. Whlftons own ac- count, that his Book is nothing elfe, but an Illuftration and Improvement of that Learned Prelates Scheme: Which, Jl6 The Firji KefiirreSiion Which, having, as it were, efpoufed for his own, and written out from the Bifliop's Didates or Notes, he has now, by agreement with him, fent forth with his own Improvements. Great Names ufually bear a great Sway in the World, and I confefs it was fo with me, in this Cafe, upon my firft View of this Famous Book. What I thought I, may we not expert from fuch a Taul, when re- ceiving and writing fuch Truths at the Feet of fuch a Gamaliel ? But I was extremely furprized, when I came to confider the Book more clofely. For tho I found Learning enough in it, as well as Mathematical Me- thod: Yet, I muft fay, that I found in the whole ve- ry little either new or folid, unlefs old Jofe^h Medes's Scheme new-vamp'd be reckon d a . New Interpretation of the Jpocaljpfe, But, as Dr. j^llix has lately told Mr. Whifton^ in his Letter to him, that he has run into many Miftakes, by founding fo much upon that Author's Scheme : So I think every one will fay the fame thing, that is ac- quainted equally with Mr. Mcdes and Mr. Whifions Notions. However, I was glad to find Mr. Whifion to have efcap'd one of Mr. Mede's Grand Errors, viz.. that of intermixing fome of the Trumpets with the Seals ^ and moft of the Vials with the Trumpets ^ of which Error I took Notice formerly in my Apocalyptical Difcourfe^ Page ;6. And my Surprize, this way, was the grea- ter, becaufe this Miftake was the Native Refult of Mr. Medes Grand Notion of the Twofold Parallel Propbefie^ *viz,» of the fealed Booky and ope?i Codecil. For feeing Mr. Whifion magnifies this fo much, I could not but fup- pofe, that his avoiding the Conclufion, tho he had ef- pouled the Premifes, was owing to fome other Perfons Scheme than Mr. Medes, I have neither Room here, (confidering Circum- ftances,) nor Leifure, nor Inclination, nor indeed Health, to run cut largely upon that Author's Scheme. However, I cannot forbear to mention a few Things h(?re;» of Chriftians. 11 7 here^ tho very curforily , which I look upon as MU flakes in themfelveS;, as well as inconfiftenc with my Thoughts, upon the prefent Subjed:. Andj (i.) I muft lay, that I fee no Reafon for his fixing upon A. C. 96, which was the Year of Domiti^ arts Death, as the Year of Johns feeing the Apocalyptic cal Vlfions in PaTmos^ as he does Leww.? 4. Page 7,2, For Dio C^iljius fays, that Domltian was kilFd after he had rdgn'd 1 5* Years and ^ Days ^ and Suetonius tells us, that he was flain the i4?/-> of the Calends of October. When therefore Jerow fays, that John wrote the Apo-- calypfem Fatmos^ in the i^th Year of Domltian ,• Lear- ned Men have hitherto agreed, that it was A, 0.95', that the Apocalypfe ought to be dated from. But I am apt to think, that Jerom was miftaken, when he makes Johns Relegation to Vatmos fo late. For, by what John fays to the Church of Smyrna^ Chap. 2. ver. 9, 10. It is plain to me, that Dormtians Perfecution was of ten 7ears Duration in all ; Days being put for Tears. Now it had been very odd for John to advife the Chriftians of Smyrna to hold out in Patience for thefe ten Tears ^ while, at the time of the writing of this, by John, all the ten Tears were expir'd, or juft expiring ; if, as Mr. JVhifion fays, John faw the Apocalyptical Vifions the fame Year wherein Domitian died. And yet I am far from faying that John wrote this at the very beginning of Domiti- ans Perfecution : For I am moved by the Authority of Irenmis to think other wife,- who tells us. Lib. f. Cap. 1^0. as his Words are preferv'd by Eufebius, Hifi, Lib, 5'. Cap. 8. that John faw the Apocalyptical Vifions, — TT^os T6) TeAa tb; Aoa(T6jvS dpx^'3 towards the end of Do- mi tian'i Reign ^ which I think Mr. Whijton ftrains too much to his Hypothefis^ when he renders his Words, at the end of the Reign of Domitian. Now, upon the Sup- pofition that John faw his Vifions while that Perfecuti- on was yet raging, and was yet to continue to do fo for fome Years ; it was very confonant for John to tell the Church of Smyrna^ how long the Perfecution, they were then under, was to continue in all ^ as it was al~ fo I a 8 The Firjl RefurreSlion lb congruous for Irenaus to ufe an indefinite way of expreffing the Time of Johns being in Patmos^ to fup- ply the DefeA of his not knowing, certainly, the par- ticular Year of his feeing his Vifions. And perhaps he had jufl Reafon to write indefinitely after this manner iikewife , becaufe, if John was feveral Years in Patmosy as it is highly probable he was ^ it is equally probable, that he might fee fome of the Vifions of the Revelati- on one Year, and fome another. So that, by laying all thefe things together, I conclude, that, tho no Man ought to be pofitive, as to a certain Year, in fuch Cafes ; yet that it is highly probable, that at, or about the Year 92, the Dateof 7^0/jw's being in Patmos^ and of his feeing his Vifions there, mull be plac'd. And this was the Reafon of my fuppofing formerly, that the Year 92 was probably the Year wherein John firil had the Vifions, contained in the Revelation, communica- ted to him. (i.) I wonder how Mr. Whlfion comes to lay it down, as his qd Hypothefis^ that St. John fhould ufe Ro- man Years in his Calculations. For as I have demonftra- ted in my Afocalypkal Difconrfe^ Page 19, &c. he ufes no other Years than Daniel ufed before him, viz^. Years of 360 Days apiece. But however, I am glad to hear from him. Page 85', that the Bijlwf of JVorceJhr^ has, by the help of diftin- guifliing between Prophetical and Julian Years, attained to an exad Calculation of Dnniel's Weeks : Which I hope we ihall fee in due time. ^However, as I have made an Effay this way already, in the 4th Ch.pter of the preceding Book; fo 1 hope it is no Injuftice either to him or Mr. Whljlon^ to fay, that near 7 Years ago, I publifli'd that Diftindion, which I had difcovered ma- ny Years before. When therefore Mr. PFhifion fays, that this was not known for Jo many Ages^ till cur excel- lent Chronologer a?ul Script ur iff- ^ the Lord BijlwpofWoict^Qry made this Ohftrvation, and fo laid a firm Foundation for the clearing of it : I fuppofe Mr. JVhifton meant only to fay, that the ^i/Zj^p, fo far as he knew, was the iirft Difco- Yerer of Chrifiianf. 119 verer of it ^ for I prefume^ he will not fty he was the firft Publifher thereof. And^ tho I fhall not queftion, but that he might have made this Obfervation long be- fore I was born;; he being a much elder Man than I am 5* yet^ as I never (aw him^ fo I cannot be fuppofed to have received any Lights either in this, or in (/) any other refped, from him ,• as indeed, I never had tlie leaft Information, this way, from any Man what- • foever. But to proceed, (i.) It is plain. That the three Grand Apocalyptical Numbers of 1260 Dajs, 42 Months ^ and Timey Times and an Half, are not only Synchronical, hut mufi he interpreted Prophetically y fo as Tears mufr he underfiood by {J) Wert it not, thit the B. »/ W. is fo highly Celebnted, as the only Oedipus of the Revelation in our yige, I might have J^afon to fufpeii th:tt he might hive been orww^ to A very obfcure Author^ for fome Bints ofthisUnd'^ efpeciaJJy, if I have had ]^afo^ to know ^ that he has conde- fcended fo fir^ ds to perufe even a fmall Vifcourfe, comaimvgy A New Account of the Rife and Fall of the Papacy. E, G. Wkreas I had formerly, near fevn Tears ago, in my Apocalyptical Difcourle, viz. in ribff PoftfcripL w /f, Page 171, drarvn a memorable Obfervation, from Rev. Chap. I. ver. 19. compared with Chap. 4. ver. i. It cannot hut he fuppofed to be pretty odd, at leaflto me \ to find the fame Paffage, with no Alteration}, excepting that of Words, introduced by Mr, Whifton, with this pompous? re amble, Page 31. And befides this. there is another Argument,— and which, as I own, was firft obfer- ved to me, by our great Chronologer, and moft accurate Enquirer into thefc Matters, the prefent Lord Biihop of if'orcejier. And tl^n he froceeds to tell the World, as Newt, what I had publijhed long before ; nay, and to draw from it the very fame ConcJufhn I did, in Illation to the 7 Epiftles to the Afiatick Churches ; which looks the more likely to have been taken from me, becaufe it is altogether Forreign to Mr, Mede'j Scheme, (of which, that of the Bifhop and Mr. Whifton, is a pre fefs'd Improvement, as Mr, Whifton tells ut in his Latin Dedication,) to difcard ihdfe 7 Epifiles from being Prophetical, And I believe it mil ^ot be eafy to find any Apocalyptical Authors before mf, that made this Obfer- vation : At leafl, 1 know of none. Perhaps fome Perfons may think it too mean to own themfehes to be obliged, in any thing, to the Writir'gs ofone^ that is called a Presbyterian. However, let the I^eader compare what Air. VVhifton /4>j, Page 31, 32. with what I f aid formerly, Page 171, 172, 1 7 J, and then let him jwlge it as he pleafeth, K. Days ; 150 The Firft KefurreSlion Days ; as I have proved in my Afocalyftic4 Difcourfe^ Page 19. And therefore^ (2.) It is impoffible to un- derftand thefe Years to be Roman ones. For \then the 1260 Days^ v/hen reduced to fuch Years^ mult be im- perfed by 18 Years, For which Reafon^ I fhjlill be at the Pains again to write out that Scheme^ which I gave iformerly in my Jpoc.Dif, p. 26. The Prophetical Year. Tears. Days, I. 0,60 ;6o The Ju/iari Year. Tears. Days, r. ;6^ ;6r 2. 7^0 2. 7;o ;. 1080 3. ^09^ Half Tear. 180 Half Tear, ahout 18; Three Tears and 1 ^^^ a Half r^^^ 1278 But3 (;.) Imuft add, that I' cannot think of any thing ofFer'd, that looks like a Reafon, why the Reve- lation fhould run upon any other Years, than thole ufed conftantly before, in the Prophetical Writings. For John was not at Liberty in this Cafe. He wrote only what he faw and heard i and pronounceth a dread- ful Curfe, upon any that fhould add or take from his Text, Chaf. 22. 18, 19. Seeing therefore the fame Spirit dilated to John, what he was to wrice^ that had done of Chrijlians. i^l done the fame before to Dmiel j and feeing, as DanieV^ Prophefy fills up the Hiatus^ or void Time^ between the end of the Old Teftament-Hiftory, unto the end of the Jeoi^ijl) Gonjernment • Johns Prophefies beginning where Daniers end, and running down to the Mil- lennium, in a diftinci Order ; and from thence in a few Generals^ to the end of Time, filling up thus, the Want of the Hiftory of the New Teftament: And laftly, feeing the fame Fhrafeologj, the like Figures ^ and the very fame kind of Numbers, are made ufe of : It is aftoniming to me, that all Interpreters before me, (hould have remained ignorant of this Point fo long. When therefore Mr. Whifion calculates Daniel's 1290, and i^^s* Days, hy Roman Years, I think he goes fipon a very precarious Bottom. And as for the other Number of Daniel, the new Invention of Cal- culating which, by Prophetical Years, he attributes to the Great Chronologer and Interpreter, the B. of W. (tho I think he might have found the fame materially, and that again and again, in. Mr. Beverle/s Wri- tings : ) I prefume to ask him. What other Reafon, either the Bilhop or He can aflign, why the Spirit of God calls the Days of this Number, not fimply D^j/,but Evenings-Mornings ; unlefs it was with De- fign, to let us know that he meant not 2^00 Prophe- tical Days to be interpreted Tears, but that he meant iV/z- tural Days, that were ufually diftinguifh'd into Evenings and Mornings, I forefee, that Mr. Whifion may remit us to his Theory, for an Anfwer j where he fuppofes, that the fx Evenings and Mornings of the World's Creati- on were Tears, and not common Days, But when he gives us his Reafons, over and above his bare Word, for this i and when likewife he will let us know, whe- ther tlie Day of Refl was a natural Day or a Tear ^ I fhall then readily fubmit to his Opinion. But, in the mean time, I muft be allowed to thiniv that no more was literally intended by the 2:^00 Evhiings-Mornings^thzn K z thofe 1^2 The FirJiRefurreSiion thofe 2; 00 Natural Days of the Prophanation o^ the Sanduary,, by Antiochus Epphanes ; which therefore feems to have continued exadly 6 Judaical Years^ 4 Months^ and 20 Days. And here, before I proceed to other things, I hum- bly beg the Favour to know, how he can reconcile what he lays, in the ;d Corollary of Lemma ^ or Vrcpo- fiticn 14. Page 8:5. where he approves the Bi^cp of ^orcefie/s Opinion, ( which I own to be mine alfo, ) that ^ Ti'/f^es^ and a Section or Party is equivalent to three Tears and an half: I fay, I defire him to reconcile this with that Part of his qth and la^t Hjpcthefis^ where he fays, that ^ Times y and a Di'vijton or Part of Time^ does iignifie J, Tears and a Month, And i beg the like Favour, as to the frfi Part of the fame qth Hypothtfis^ to let us know, upon what Ground he pretends that the to rptiov tm; ^h^, the Third Part of the Earthy is to be underftood of the mofi eminent and re- Tnark^^hle Toird Party which can he fuppofed. For, by theie Words, I am oblig'd to fuppofe, not only, that we muft underftand,, by the Three Parts of the Earthy the Three Parts of the then known World, viz. Afiay ^Africa ^nd Europe^ but that we muft underftand likewife. That either Jfia muft conftantly be meant by this ^d Party (feeing it is certainly the moft ew/w^wr, as to Bignefs,) or Europe y becaufe, ( in fome Refpeds, efpe- cially in later Ages, ) it has been the moft remarkahky upon the Account of peculiar Providences. I leave Mr. Whifion to chufe which he pleafeth to adhere un- to. Only I crave leave to think, that the Spirit of Prophefy, v^here-ever he ufeth thisPhrafe, alludes, not to tiie Three Parts of the Univerfal World, as it was l^nown of old^ but to the Three Parts of the Roman Empire, (to which only the Chriftian Church had the moft dired Relation, down from John's Days, to the Difcovery of America) as it was divided, by Con- fiantine the Great y between his Three Sons, viz. Con- ^antiney Confiantius and Conftans, And perhaps, I can pro- of Chrijlians. I ^ ^ produce fuch Probabilities for this^ as Mr. TVMfion can never pretend to parallel. In the meantime^ I am bold to fay_, that his ^jth H)potbeJis is equally precarious as his ;i and ^tb. ' And here I fhall take Notice of one thing further, wherein^ as I humbly think, Mr. TVhifion is miftaken, in Point of Calculation. And I do, at the fame time own, that I was miftaken, this way, my felf, in fome Meafure, when I wrote my Jpocaljptical Dijcomj'e, In is that PalTage mention d, i^ci/. 9. 15-, &c. in Relation to the Fourfold Turkifli Go'vemment^ which afterwards united under one Head. Concerning whom it Is fa id, I. That the Four .Angels IV ere loofed^ 'viz,, from their for- mer Confinement ; and, 2. That, thej were prep.ir'd to Jlay the ^d Part of Men. And, 3. That the Period of their Conquefts over the 3^/ P.'zrr 0/ Men^ was to be that of an Hour^ a Day, a Month and a Tear, Now, in order to underiland this Period, we muft know, (i.) That tht Turks were at firft divided mto four fole Tribes J or Sultanies^ who were confederated together for mutual Defence. Of which, Mr. IVhifion has given us a Scheme, p. 178. tho whether it be exad or nor, the Obfcurity of Hiftory allow^s us not to know. How- ever, that there were four confederated Tribes of that People, all are agreed. (^2.) It is equally agreed, that one of thefe Sultanies or Tribes, with the Ailiftance of the reft, did, under the Command of their Prince Tangrolipix, ( otherwlfc called TogroH-Beg or Togrul-be^ cusy for which confult Abul-Vbarag, p. 226. & Elmacin^ p. 271, &c.) did invade the Saracene Empire in Perfia^ and fubdued it, deftroying the Caliph, and reigning in his Stead. Which memorable TranfaAion, was in or about the Year 1067, or 1068, which Kir.Hljijfon fays, ^.i^^Aswell knovjn m Hljlory, (:;.) Let it be remembred, that the Text gives us a Threefold R^k of Calculating the Number affigned. The* 1/ is this ^ That v/e mult calculate the zy£ra thereof before their four Sultanies were united in one Empire, under 07js Sultan, And feeing wc know that this was not until Ottoman reign'd^ K ? ■ vvhigh r. 1^4 The Firji Kefnrre^ion which was a confiderable time after their Faffing E«- fhrates^ as Mr. Whifion owns ,• we cannot but know likewife^ that the very Foundation of his Calculation^ founded on this Paffage^ falls to the Ground. The 7.d Rule is thiSj That it is not faid^ that they jhall reign for an Hour^ &c, but it is faid_, That they were prepared for an Hour, &c. u e. for fuch a Period of Time^ as is after- wards defcribed. Kcw, feeing the Preterite is ufed here, and a Preparation fpoken of, which is a very pe- culiar Word^ in fuch a Cafe as this,- I cannot but think, that we aredireded to look back upon their Conqueft of th6 Empire of Per/ta^ under TangroUpix^ as the 9y£ra of the Turkifh Preparations for invading the Chrifiians, For^ ever after that, they became formidable, and were ftill Invading fome Place or another. Now^ as I take this to be the true Turkifh ^/Era ^ fo we have a %d Rule given, by which we are direded to underftand, when the Preparation was to end, by their full Accomplilli- ment of the Work they were fent to do. And this, as the Event has made good, was their entire Conqueft of the Greek Empire, And this is exprefs'd, by their flay- ing the i^d Part of Mm^ i. e. their fubduing the i^d Part of the old Roman Empire^ -viz.. that Part, which Con- fiantine gave to Ccnftantiusy when he divided it among his three Sons. So that the Turks^ from the Time of their Conqueft of the Empire of Perfta^ were gradual- ly j^r^/^jr^^ for, and made gradual Advances againft the Grecian Empire, until they intirely fwallow'd it up at laft. And of this the Spirit of God thought fit to give Warning in this Place, by defuing us to take no- tice of this Enemy then, when they fhould pafs the River Euphrates^ which they did under four Sultans or Gcneralsy viz. Soliwan Shahum and his three Sons, which was towards the end of tho, thirteenth Century ^ as is fup- pofed by the beft Authors, {a) And when SoUman Shahum happened tobe drowned, by a Miftake of the {4) Sec Pocod.'^ Suppkm.ad Abul-phar. F^Jgs 41 ,42. & ic6,io8. Foard of Chrijiians^ 1^5 Foard he ought to have palTed over at^two of his Sons^ viz. Sankur-z,engi and Cun-Tugcli^ v^^erc fo frightned ac this Omen^ in the beginning of their Enterprize^ as to defiftfrom proceeding, and to return with their Foi- lowers^ to their old Habitations in Perfia : Ortogrules alone, or as others write it, Oftrogules^ or Otroguks^ the third Son- continuing on this Side Euphrates ^ becoming thus, together with his three Sons^ the Head of thole Turks^ that were refolv*d to pufti their Conqueft Weft- ward ; the Names of whofe three Sons were Condoz.^ Sarubam^ and Othman or Ottoman, So that the Turki retain ftill their ancient Form of a Fourfcld united Go-- ^ernment, a confiderable time after their pafling Euphra- tes, And this remain d until fuch time, as that Ottoman the youngeft Son did, by Degrees, and with abun- dance of Artifice, lay the Foundation of making him- feif fole Monarch : Which at length he attain'd to, but not fooner than feveral Years after his Father's Death, tho not without confiderable Struggles j which was at, or about the beginning of the fourteenth Century, which fome think was in the Year i ;oo, or i ;oi. Now, if after thefe Confiderations, we come to calculate the Number here affign'd in the Text, we fiiall find they reach down exadly from their Conqueft of the Perfian Empire under Tangrolipix^ to their Conqueft of the Greek Empire^ under Mahomet the Great, But here, as I formerly obferved in my Apocalyptical Difcourfe^ Page fo. an Hour^ in the prophetick Stile, does always denote, by an indefinite way of fpeaking, a Seafon or Period of Time^ be it longer or fhorter. So that when it is faid, that the Turks were prepared for an Hour^ &c. I take the Meaning to be this ; that they -were prepared for an Hour or Seafon^ even for a Day^ a Month^ and a Tear, But if Mr. V/hifion will infift upon, bringing an Hour into the Account, not as a General, inclufive of the c- iher Numbers, as Particulars, ( tho I think he can find noparellel Place, where an Hour is othervvife ufed, ) the Matter is fo fmall, as is not worth contending for > feeing^ when he has made the moft of it, it amounts K 4 only 156 The Firfi RefnneSlion only to If Days. So th^t, let us reckon an Hour as we pleafe, the Period confifts of a Day^ a Month and a Tear • which according to Prophetical Calculation, rec- koning by Caldean or Judaical Days^ Months, and Tears, make up exadly ^91 Years. A.. J .cc:.. Jingly, they reach down from the Year 1067, that is, 1062 of Pro- phetical Reckoning ; at which time Tangroliplx ereded the TurkijJj Empire in ?er/ia, upon the Ruins of that of the Saracens, and To conclude with that memorable " Year^ 14^^, whm Mahomet the Great took Conftantino- ple, and confequently conquered the third Part of Men, or the third Part of the Old Roman Empire, and ereded his own Empire upon the Ruins of the Grecian one. But in cafe that we think proper to reckon by common Years here, (I mean as to the Year of Commencement and Conclufion of the ^91 Years, the Reader will find^ that It took up about five Years from the taking of Con- ftantinople, before the Turks attained to have all Trou- bles in the Eaftem Empire compofed, and all things relatmg to its Security fully fettled and adjufted. So that, according to this Reckoning, the ^91 Years lead us down from the vulgar Year 1067, to the Year 147 8. And indeed, upon fecond Thoughts, I mufl: own that this is the truer Reckoning. For asHiftorians reckon by Vulgar Years, 2indJohn by Prophetical ones ,• and as thefe ^91 Years muft be Prophetical, becaufe they are part of the 1260 Years : So they do exadly fill up the Space between the Year 1067, and the Year 145-8 ^ a Year as memorable, in fome refpeds, as the former, ion t\\Q viking o^Peloponefus,wh:ic\\ was followed by the Conqueft of the ILingdom oirrehiz.ond, and con- fequently of the whole Grecian Empire Now, had Mr. V/bifion confidered this,he needed not to have taken liich vail Pains, as I find he has done, to begin the ty£ra of the Turkljh Preparations with Ottoman, in order to conclude it wich the Year 1697. when Prince Eugene ot 6.wo;obtamd his memorable Vidory over the Turks in Hui^ary. For, in the ifi Place, the time of Otto^ n.cin s.#jginning to reign is fo obfcure/hat it is fuprizing to of Chrijiianf. i^j to me that Mr. Whlfton Ihould not only fix upon the Tear of the beginning of the Ottoman Empire ^^is if he were certain that it was the Year 1:501, but condefccnd alfo upon t\vQ Month and Day thereof, as if he were next to certain that it was May 19, that Year. 2^//. Why fliou^d the Vidory of Prince Eugene over the Turks^ Sept, 1. 1697. be reckon d the conclufive Year and Day of the Turkijh fVody any more than the time of their be- ing defeated^ when they befeiged Vienna^ when they were fo near taking it, fome Years before. For either Mr. Whifion meant to fay, that the Vidory in 1697, was the end of the Turkfjh Preparations^ by their intire Conqueft of the third Part of Men^ or the Inhabi- tants of the Grecian Empire • or that it was the end of all Turkish Hoftilities againft the Chriftians ^ or laftly that it was the fnal end of their Government as an Em-^ fire. The lafi he cannot fay. Tho fecond he can as lit- tle fay, unlefs he pretend to an infallible Spirit of Pro- phecy. And, as for the /r/, it is as contradidory to bis Scheme, as it is agreeable to mine, and I think to the Text it felf. And it deferves ferious Confideration, that after the Conqueft of Confiantimpky Pdoponefus^ and Trebizjond, the Turks were fo difpofed of in Providence, almoft in the fame manner, as they had formerly been on the other fide of Euphrates ^2is never to be able to car- ry on their Conquefts further Weflwards^ than the Limits of the old Grecian Empire^ to which they have been confined fmce, notwithftanding their formidable Attempts, this way, under feveral Sultans^ particularly Solyman the Magnificent ^ and Mahomet the Third. And, %dly^. Seeing I have fhewed before that all the Numbers which John ufes, ought to be interpreted by Prophetical Tears ^ Months , and Days^ I muft fay, that were his Cal- culation never fo right, as to thQ^/£ra of its beginning, the Conclufion muft ftill be falfe, feeing he reckons here after the Roman manner of Calculation, making the Sum Total to be %<)6 Tears, and 106 Days. ^thly. I defire him once more to confider, as I hinted above, that he goes dixe^^ly oppofite to the Words of the Text^ when 1 5 8 71:^ Fir ft RefuneSlion when he dates the . And the 42 Months pf the defiling the Sajjduary ; 4. And the iz6q of Chrijiians. 1 41 1260 Years of the Churches being in the Wildernefs; ^, And of the afflicted State of the VauJois; 6. And that the tenth Part of the great City will fall at the fame, and the 7000 Names of Men, rnention'dj Rev. II. 12, i^. Who were to be jlaln then ^ and that, foon after this, the jth Angel '}vlll found the Great Trumpet, for the Reftauration of the Jeivs, and the pouring out the 7 Vials y or laft Plagues, upon the Beaft's King- dom, in order to its utter Ruin and Deftrudion for ever. Now, as for -the five firft Particulars, they are all one and the fame ; and therefore, as I have only con- tracted them to keep up his Number j fo he needed only to have faid , that Popery would ceafe to reign after the Year 17 16, becaufe that was the iaft Year of the 1260. But the laft Head of the great Events, which he then expe6ts, is, I think of a He- terogenious Nature from all the former, and contains feveral Things, relating to very different Periods, in my humble Opinion ^ fo that I am oblig'd to let him know, thiit I find fome pretty grofs Miftakes vvrap'd up in this fmall Bundle ; the difproving of which, will carry along with it alfo a full Refutation of his Fancy, that all the other Events he fpeaks of, will come to pafs in the Year 171 6. To proceed therefore, I fay, I. That the 70 TpiTcv^ the third Fart of the Earth, or the third Fartoi Men, denoting, as I faid, the thiri Part of the Roman Empire, when it was in its Glory ; we have juft Reafon to fuppofe,that, when afterwards the Roman Empire was fplit into 10 Kingdoms ov Parts, the d'i^c^ToVy or tenth Part of the City or Empire of Rome, muft be fuppofed to denote one or other of thefe 10 Kingdoms, and probably one of the moil: confpicu- ous and eminent of them. Now Mr. Whifion ■ himfelf, when he gives an Account of thefe 10 Kingdoms, p. 228. (which he reckons to be, i. That of the Greeks, 2.. Romans, 7,, Suevi, ^, Burgundians, ^.Vifigoths, 6»Van^ dais, 7. Britains, 8. Ofirogoths, 9. Saxons, 10. Franks,) plainly owns, t\i2iX,i\iQ Grecian Empire Ciidi^ at laft, ceafe to 14^ T^f^^ Firjl KefuneSiion to be the third Tart of the Roman Empire^ fb far as to become the loth Part only. And tho it be certainly in- confiftent with this Divifion of his^ to make Conflantius^ Julian^ &c. to be no more than Emperors of the joth Tart of the Roman Empire ; yet there is all Reafon to think, that it was high enough to call it the tenth Tart^ in the Days of the laft Emperor Confiant'me Taleo- logus ; tho even then it might be juftly called To ^>(^^ Tov, the tenth Tart ( viz. by way of Eminency ) of the Roman Empire^ or of the Great City^ becaufe of its an- cient Title and Dignity, notwithftanding of its nar- row Limits and Weaknefs at that Time. Sc that all Characters and Circumftances make me believe, that the 1,0th Tarto{ the City, that fell when thQWitnejJes were flain, as it is mention d, j^gi/.ii.i;. was that Tart of the Grecian Empire^ that remained to the lafi Emperor thereof, when Mahomet the Great took Confiantinople^ A. D. i4n' Whereas, when Mahomet had intirely conquer'd the whole Dominions of Confiantiusy he might juftly be faid to flay or conquer the 7,d Tart of the Subjects or Territories of Old Rome^ or the Great City, Whence we fee, how confiftent it is to fup- pole, that the Grecian Empire may equally, tho in dif- ferent Refpeds, be called both the ;i and loth Tart of the Roman Empire, So that I humbly conceive, this Event is over long ago. But it is very common for Men to forget or flight paft Things, and to magnifie what happens in their own Times, tho vaftly fmaller than the former, and to be alfo too big with expecting things, and, to be fure, in a little time too, which are yet perhaps long ago paft over. And I prefume to fay, that I can allign no other Reafon than this, for Mr. Whiftons overlooking, in his Scheme ^ not only this wonderful Event^ but the Reformation alfo brought in by Luther^ ZuingUus and Calvin ^ and indeed almoft all the moft memorable Providences fince. But of this more afterwards. 2. Whereas, 111 the fame Earthquake that deftroyed the loth Part of the Great City, it is faid, that [even thou- of Chrijlians. lij.^ Thoufand Names of A/ril the <^th^ which was publifh'd in the V allies the ^^ nth ,• and that his Army attack'd them on the zzd^ ^^ andflaughter'dmany of them, imprifoning, abufing^ *"*" and dilperfing the reit ; and that afcerwards^ they ^^ that were forced^ in December^ An. 1686^ to leave ^^ their Country, were kindly entertain'd by the Protc- *"^ ftantSy until, at lengthy they refolv'd to march home ^^ again j which they accompliflied in A^ril^ 16^0; ^^ and that, after this, the Duke of Sa^voy re-eftablifhed ^'^ them, byanEdid, datedj«;?e4. 1690^ which was, ^^ fays he, juil ; Years and an half after their total Dif- *^' perfion. And he adds, p, 208, that it was from the Prophecy, Rez'. ii.'ver, 11. ^^ That the moft Learned, ^^ the Lord Bifliop of Worcefter exprefly foretold this, ^^ before it happened, as is well known to many, and ^*" exadly came to pafs accordingly. And thus far, ( fays Mr. IVhiflon ) of this Prophecy, feems to me to have been already fulfilled, and that very remarkably. And has not he juft Reafon to lay all this ?• Is not here uncontroverted Matter of Fad: to found upon ? However, I hope, I may be allowed to make a few Remarks upon this Story, and the Interpretation founded . upon it. And therefore, let me obierve, (i.) Thar_, had the Bi\\wp and Mr. IVhifion had the Number of 4 Tears to unriddle, as an Afocalyplcal Number^ inilead of 5 Tears and an Half ^ with a t)Q{\gn. to ferve a beloved Hypothefis^ this Story had fuiced their T>(^^\g^ much better than it does now ,• feeing it is much more natu- ral to reckon the Period of the ilaying thefe Witnelfes, from the Edict againft them of Jan, :;i. or at leaft that of y^/jnV 9, 1 636, than from their Dlfperfion in Dece?nber following. (2.) It is very odd to reckon, that a particular Pcrfccution of about three Thoufand Prote^ ftants ( for they were not much above that Number, Men, Women and Children ; I mean, thofe that were difperfed firft, and returned a.2;ain, as I was told from L one 1a6 The Firji RefiineSiion one of their moft famous Minifters^ ) fliould be look'd upon to be the gc7tcral and great Martyrdom of the Cathollck Church ^ 'At the fame time^ that the Bulk of all the refcrmed Churches was left untouch'd. But Credit is concerned here: And^ for this^ all the foreign Churches muft be reckoned to be none of the Witnejjes againit Voperj ; and^ becaufe the Mat- ter cannot be otherwife falv'd^ even the Church of Ej^gland muft be debarr'd from this Character and Ho- nour : For the Vauduis muft be the only Witnefles^ as feeing the only Defcendents of the WaLdenfes and Albi- genfes. To prove which^ we are referrd^ p. 204. to | the moft learned Dr. Allix ; to whom therefore^ I leave the Probation^ in Cafe he will undertake it. Only^ in the mean time, as Mr. Whifion hys^ That he 'wcndtrs at thofe Exfofitcrs^ 'ivho ap-ply this Prophecy to any ■ ethers y and efpecially to thofe^ li^ho apply it to any^ or all of ^ the lately reforr/Jed Churches ^ agai7ijl juch direct and exprefs Evidence to the cG7itraryy (which we fliall believe when given : ) So, I fiiy, that I wonder at the Bijlwp and him^ how they can call fuch a Paffage as this, the Slaying and Revival of all the Witneffcs of Chrift, during the 1260 Years of Antichrift's Reign, as if the Perfecution and Re-eftablifhment of .:; ^r 4 Thoufand Vaudois was the All of this Prophecy, exclufive of the many Milli- ons of TVitnejJes for Chrift, and againft Popery, equally reformed as they ,• efpecially feeing, if we confult Sir Samuel Mcrla?id's Hiftory, ( not to mention other Au- thors,) we fhall fmd abundance of other Perfecutions which that People were under ; wherein they were as eminently preferv'd, and deliver' d- from ( nay, and much more eminently too, ) than they were in this. Nay, we ought not to forget, that the Bulk of that People, and efpecially thofe that fuiffered moft at firft, and adted moft afterwards againft the French Khig^ are now again forced to live as Exiles in Germany; as MoTifieiir Jrftcldy ( the late famous Captain, as well as Minifter, of that People, in the Reign of theiate KingO ^^^^ 1^^ ^^^^^ ii^ London^ about five Years ago, being of Chrijiians. 14.7 being then their Commiffioner and Agent^ to obtain Charity for them^ to buy themielves NecelTaries, in order to their fetthng the more comfortably in their new Habitations. (5.) I defire to know how this is confiftent with the ^r/j. of Mr. IVh Ifi on sgvimd Expecta- tions mention'd before^ which are not yet come, but niufl: fall out, X D, 1716. ^iz,. That the Vaudois, as the Jlain IVitneJJesy are then to be railed up. It feems there are nuo SLiyings of thefe Witneffes, and tvj'o Refur-^ rcBions of them ? But why two? Seeing the Prophecy fpeaks but of one : For there can be no more but one ultima CLults Martyrum. And I would hope he does not fix upon a f articular Slaughter^ (tho one would be afraid that particular and general are confounded here :) For, if he do this, I can tell him of Scores of Perfecuti- ons that bid fairer towards the Charader of the laft and univerfal Slaughter of the Witnefles, than that of the Vaudois-^ in 1686, can ever be fuppofed to have been. (4.) It is pretty comical to obferve to what a Shift the Bijlwp and Mr. IVhifio?^ are reduc'd, when they are forc'd to confound the oppofite Chara-iters of the li-ving fplt- 7y.!J]eSy and the dead a7id lifekfs Carcaffs of V/itneJjes, For it is plain that they do fo, when they reprefent the living Vaudois to be flam and dead Corps, And then, having laid down this admirable Hjpothcflsy they con- clude, as admirably, that it was out of great love to them, that their dead Corps were not buried, and that therefore it was not their Perfecators that kept them un- hurled^ in order to triumph over them, but their Prute- fl-ant Friends j tho it feems their ?opijh Enemies vt'cre ne- ver fo well pl(5afed with any Viclorv they ever obtained, as with tins AH of the Prottflants, in keeping thcje Corps above Ground^ as Trophies of their intire Conquefl: over them. Now, until this rare Invention came forth, all Interpreters before were fo thick-sk-ull'd, as to under- ihmd the Text, Rev, n. 8, 9, 10. as denoting the very oppofite Account to this of the BljliDp and his Scholar, And I will for once venture to give my felf forth as a Prophet^ (with as much Ailurance, as Mr. M'hiHon gives L 2 forth 148 The FirftKefurreSiion forth the Bijlwp for onc^) ^jiz,. m this^ thufuttire Inter- pntersy If they be not byafsd agalnsi Reafon^ by fome odd fort of Infinitationsy will be of the oppo/ite mind to that of the &jljopy in all time ^ coming. (5*.) And whereas Mr. VVhi- Hon gives u^ a new Criticifm here; 1;;^, '' That the dead ^^ ^o^/iej of the WitnelTes are to Ue^ tTri Tvi. -kKoltuols *'^ TToAfcCos Tvi^ //.'•;/a\vs^ /. f. fays hCj in that broad and *^ great City^ for fo the Words are beft rendred, as I ^^ cannot but agree with a Learned Friend : He muil pardon ma^ if 1 fay^ that he and his learned Friend^ tho they were the moft Learned Men in the "V^^orld^ in all other refpeds^, are yet exceedingly iniftakenj *as to this Text. For, i. I muft let them know^j that no true Critick would eafily have interpreted irXcx.reioc as an AdjeBi^e^ equally as M^- ycLl\v]y as it Hands conneded here in this Phrafe. -z. Tho fome Copies read <7Co,u^tzz^ and tho our Verfion^ I know not why ^ renders it fo ; yet I fuppofe Mr. Wbifton knows^ that not only our Com- mon Copies J but all famous ones^ read -n^oi^aTa^ Cadi-.'vtray i, f. dead Corps (excepting that the Alex, Ma7mfc, rea^s it^ in the Singular^ 7:7^/^^^ which every one may fee was an Error of the Scribe J :;. I would have him know, that the Words [f^jall Ue~\ are only a fort of Faraphrafe, as well as Supplement of our Englifh Verfion^ and are found in no Greek Copy in the World, that I ever heard of : and^, as I faid for- merly, I do think they are of no ufe, but to mar the Senfe ; which, without this Addition, runs fmooth and plain. For the 'Words run thus, njer, 7,8. And nvbtn they r^K O'Cbrtha^^e fi77ifl:ed their Ttflimony (N. B. this deftroys a v/eighty part of Mr, IV's Scheme, who ren- ders, it ii'hen they are about to finijlj it) the Beafi, that afcen- deth out of the Bottomlefs-Vit^ fliall make War upon them y ajjd fiall o'vercome them^ li, rtTTOKTei'etocbT^S ;t; 7 a Til^a^xrToc (y]uT6)v^ and fhall kill them and their Bodies (alfo,) in t be Street of the Great Citj^ (Rome,) &c. Now I pray Mr. JVhifton to think, what the Spirit of God means, by this double Killing : For here it is faid^ that the Beafi first of Chrijlians. Izj.p firFl: kilPd the Verfc7is of the Witncjfts^ and thcn^ after they were dead^ that he Z'.i//V their I'cry Corps. My Ex- pclition indeed will explain '^ '^'^v^, I have prov'd from Hiftoryj that when the Bohemian Tuhoritt::^ the lafl Remains of the U\ildc7jjcs and yjl!j/ge?/fcs^ (I mean the lafl:^ that then remain'd openly to wicneii and fuf- fer Martyrdom for Chrift) were llain ; their Apellate Brethren the Calixtims^ who were [in a fcriptural and fpiritual Senfe) no better than the dead Corps of tiie old lVhmj]eSj were kept up^ by -the Paplfs^ as Trophies of their intire Vidory over the Church. And great indeed was their Triumph then_, the FopIJh Clergy re- joycing and making merry 5* as reckoning that they fliould never be tormented any more^ by Prophets and Reformers. I?"*: :-'?y were ilrangely furprized^ when ^ bout ; Years and an half after^ they heard of a Care- lofiadius and ZuirjgliiiSy and after them of a Daher^ Ale- lantlon^ OEcolompadlus^ &c. who laid open thcir Er- rors and Viccs^ with as much Freedom and Boldnefs^ as ever Johi. Hufs^ and Jerom of Prague had done. And it wa^ not long after^ that the Reformation kindled again thro' all Bohtmia. 1 might fay much more. However I fh^ll only obferve further under this Elead^ that the Empire of Qermany (of which the Kingdom of Bohemid was a Province^ as Sivitz.erland was ot old, nay Pied- mont too^ feeing it belonged to the Kingdom of the Franksy which wa^ afterwards intitfd the ^Vcjhrn E?.^p.'.re under Charlemain ^) was that* eminent Street or wide Place of the Great Citj^ or the old Roman Dumi-iions^ wherein the JVitnefjes were jlain^ and 71^' herein r/?^/?* link- ing Corps y the Calixti77eSy were flain alfo^ tho in another manner^ ^jiz,. by their being defpifedj abufedand ridi • cul'd. And, it wasin the/^w^^mzr Street of the Rn?na7t and Popijh Dominions ^ that the Pvophets or IVitntfcs reviv'd and liv'd again, until they were at length raifed up to great Glory, to the Terror of their Enemies, by ha- ving their Religion incorporated with the Laws of the Empire^ and efpous'd, profefs'd and cftablifli'd, by many Prince s^ Republicks 2.n<^ Free Cities of Eurnoc, But 3L 5 * ic I 5c The Firjl KefurreSiiofi it^feems all thefe Events are inconfiderable things^ to be brought into this Nnv Scheme ^ as being nothing to the purpofe^ when compared with my Lord Bifliop of IVor- cefttr's Interpretation mention'd above. But^ (6.) I would fain have the Bi^wf to folve this plain ^efiion here ^ 'vit^. how it comes to pafs^ that^ according to this Scheme^ Antkhrifi fliould be fuppofed to fall^ A, D, 1716^ at the fame time that the jth Trumpet-Angel is only to begin to found then ? For until he^ or his Scholar fliali fitisfy the Worlds as to this Point ; I muft be allovvcd to fay^ that I think^ i. That it is equal- ly ridiculous to reckon a Government to end then^ when a previous Decleniion (that only tends to bring en its final Ruin^ at lait) begins j as it is to date its Reign^ from a Preparation to reign ; efpecially if this Declenfionj and Preparation^ be long before the aduai Beginning and Conclufion of the faid Govern- ment. 2. That it is likewife equally odd^ to reckon Chrifl's Kingdom to begin punctually at the founding of the je'-jc?nh Trpimpety (v/hich cpcns with the pouring out of the firB Vial) before that Trumpet has gone on fo much as for one or two Years ; at the fame timc^ that he mufl own that the Papacy cannot be fuppofed to be in- tirely dcftroyedj nor confcquently the Kingdom of Chrift to be ereded^ in its ilead^ until the ^th andlafi Vial has run out, fo far, as to lay a Foundation for the latter of thcfe^ by the Accomplifhment of its Defign as to the former, if I miftake in this plain Reafoning, I fhall think it^very ftrange. But^ (7.) Seeing the Bipop's Vrcphecy will be ftill objected againfl; me^ as cer- tain matter of Fad^ I find my felf obligd to fay fome- thing of it 5 and therefore I obferve^ i.That Mr. fVhifion words himfelf here very cautioufly^ ufing a general way of fpeaking^ by which I cannot fay^ whether he meant to tell us, that the Bifiiop prophefied of the exad time of the Begim7i?ig of the Terfecution of the Vaudois^ as well as of their Reflauration ^ or of the Litter only ^ after the Ferfecuiion was begun. 2. If he prcphefy d of tiie fnfi^ as well as of the latter, I think he of Chriflians. I 5 t he Ihould have fccured Witnefll^ to atteft it, feeing it was in the Days of King James It gut^ I think, I have ground to believe, that it was not till fome coniidera- ble time after King IViUiam and Queen Ahrfs coming to the Crown, that he gave forth his Opinion this way. ;, I do therefore think, (and 1 reckon I had pretty good Information of this matter, almoft as f'-:on as it was tirft talk'd of, ) that it was not fooner than the begun Return of that People to their owri Country, that the Bijlwfs Proj>hecj began to be taik'd of, concerning the fudden Refurredion of the l^^udois^ as the Remains of the ancient Witnefles. And 1 know alfo, that at the fame time, the Treaty between the Co7ifederates and the Duke of Sa'uoy was fo far advan- ced, that any Man, that was acquainted with the fccret Tranfadions of State then, might have Prophe- fy^d of the Re-eftablifliment of that People, about the time mentioned, without ever looking into the Revelf>uo7i : For, tho I had never any immediate Accefs to know fuch things, yet I could then have told that the Vrotefinnts infifted upon this^ as an Article, and that the Duke of Savoj was not the Man to ftick upon it, confidering his Circumftances at that time, and the Conceffions made him in other refpeds, as well as the Advantages he had in view, even in this very Point. 4. But let us fuppofe the utmoft, that Mr. JVhidon can demand of us, this way ^ yet, feeing I have proved^ that the Prophecy was accomplifli'd near two Ages ago ; the Co7Klufio7i can amount to no more than this, that the .Bipop happen'd to guefs luckily. ^ieftiojt. But fome will fay. What ! Is it pofTible that two Men, fo eminently Learned, and fuch clofe Students of the Apoc^iljpfe for fo many Years, as Mr. IVLlsfof?, but cfpecially the Bifliop of P/orccfhr are_, fhould be guilty of fuch Miftakes ? Nay, did not the moft Learned Dr. Alllx publifh a Difcourfe, a few Years ago, wherein he did materially agree with them, at leaft in his calculating the time of the Fall of Anti- clarifl; ? Sure fuch Judicious and Great Divines mufl L 4 havp- J 5 1 T^he Firji RefurreSlion have very ftrong, or at leaft highly probable Grounds^ for what they fay and publifh^ with fuch Affurance ? Anfwcr. As for Dr. AlUx^ it is indeed certain, that he publifli'd fuch a Treatife as is mention'd ^ wherein^ to my great Aftonifhment, he fpecified not only the Je^rof theR^/?/ of the P^p^cj^ but the Day thereof likewife ; fuppofing, it feenis_, that the Tapal Gouern- ment vi^as rot to f^U gradually, as other Governments ufe to do, but all at once, or in a few Hours, as a Houfe or Tree fometimes does, that is blown down by a vio- lent Tempeft. But I think that he has changed his Opinion fince. For, in his Eplftdary Appendix to his two Tremfesj (lately publifli'd ) which is direded to Mr. Whifton ; after he had fhewcd fome of Mr. Medcs Mi- Itakes, he adds thefe Words, p. 71. 5;r, This is the Rea- fen why I have altogether renounc'd thefe Principles of Mr. Mede, which I had before follcwed hut too clofely^ being frcvaikd upon by the Authority and Example of fome Great Men, vjho adhere to them but too much. And I hope, if ycuconfider with Attention^ what I have f aid ^ • that you jvlll follow my Example, However, hence we fee, that very learned Men may be very grofly miftaken, by founding upon wrong Principles at firft : Tho I muft fay, that it is a rare Inftance to fee any renounce them again, and openly tell the World fo, even tho they are never fo much convinc"d, that they were formerly in an Error. For the miftaken Notion of Credit ( which made Luther refufe openly to own his Error of Confuhftantiation^ the convinced, this way, before his Death ), is a Thing that fways even the moft learned Men, in fuch a Cafe as this, and frequently more than others. And there- fore this honeft and generous Confeffion of Dr. AlUx^ raifeth his Charader much higher, every way, with me, than it was before ; and will, I queftion not, raife his Credit higher alfo, with all ingenuous Men. And I fiiould heartily wif>T^ that both the other great, and learned Men would follow his Exampre^ that the Dod:or may not be miftaken in his Ho^, - How- of Chriflians. i 5 ^ However, I come now to make one Effort more, towards convincing them. Whereas therefore the ^e- fiion propofed, does principally require to know, upon what Grounds the i?/j/jopand Mr. Whifton go, when they feem to be io pofitive, that in, or near the Year of Chrift, 171 6, fuch wonderful things will fall out^ as I took notice of before. And indeed Mr. IVhifion is not defedive, as to the JSfumber of his Arguments : For he gives us no fewer than Nine, as they are ta be found in the 271//^, and 272^ Pages of his Book. But how ftrong they are, we are now to inquire. His 1/ Argument is taken from his own Calculation of Daniel's 2;oo Evenings-Mornings. Which, feeing he never proved, but only afferted, and feeing I propofed a material oljetlion againft it, can be no Argument, until he produce Reafon for it, as well as the Authori- ty of the B. of JV. 2. Arg. This Year {viz.. 171 6.) is determined, fays he, by Daniel's Time^ Times and a Tart^ or three Tears and a Month ^ i. e. iiio Years. For from A. D. 606, iiWA.D, 1716, arejuftiiio Years.- Now, , i. I had thought he had reckon'd before, ( as fure he does exprefly, p. 84, ) that he had interpreted that Number ^ as I and all others have done, to be Time^ Times and an Half. But it feems he did not find, that half a Year would agree with this other Epocha of 606, and there- fore it muft be called diminutively a Part, and that Part muft be juft a nth Part, alias, a Month, Q. E. D. But, 2. I have already proved, that Antichrif} did no more begin his Reign then, in any Propriety of Speech, than he did in the Year 496 ,• tho I confefs it is the leaft abfurd of the two Opinions. 7,. Arg. This Year, fays he, is determin'd by St. Johns Vifion of the two Courts of the Temple ,• the inner Court reprefenting a fure State of the Church, jfor.;6o Years ^ and the Outer a corrupt State, for 1260 Years fucceedini^ it. For from^. D. 96, till A. D. 4^6, when the cor- rupt State began, are juft ;6o Years: And from thence, till 1 5 4 The Fir ft RefnrreSfion till iji^y are juft 1260 Years. To which I need only fay^ i. That thefe two Periods of his^ are the Relult of meer Imagination, without any Pretence of Argument for it ; and that, 2. I have already proved the whole Calculation to be falfe, by fliewing that it is no way probable, that John faw his Vifions fo late, as the Year 96. 4. Jrg. This Year is determined, fays our Author, by the Vifion of the two Witnejjes^ &c. But this Reckoning of his, I have but jufl: now refuted. 5'. Arg, And this very Year, fays he, is alfo found, by the Afialogy thefe Wlhjeffes have all along with our Saviour. For, as 1700 Days^ the Time of our Saviour's whole Miniftry, are to 40 half Days^ the Time be- tween his Death and Afcention ; fo are 1260, the Years of the r^Woi/s whole Teftimony in Sackcloth, to ;o Years, the Time between the Vaudois's Death, or Expullion, 1686, and their Afcention into Heaven, ^. D. 17 1 6. ■ — So far our Author. And now. Reader, I leave thee to judge of this Mathematical De- moitfiration ; for I pretend not to underitand it, even tho his Calculations were all infallibly irue. But, be- fides what 1 have fiid already, to ftiew the contrary of this, both as to the Point of the Vaudois^ and as to the Year 1716^ Imuftfay, that \iv. WhlfiG7i\ Suppofiti- on, that Chrift's publick Miniftry lafted 1700 Days^ or four Years and an half] is falfe ; and if he will confider what I have faid againft this, in the 4,th Chapter of the yl Book of Chrlfinlogy^ p. 594, &c. I think he will find this Notion refuted, and that of Dr. Rkhardfon and Dr. Ujlier confirm'd, that Chrift's publick Miniftry was only for Ti7my Times and an half] or for ; Tatars ajid an half^ i. e. for 1260 Days, And, if any Argument therefore can be founded upon Analogies and Congruities ; certain- ly my Notion is much more rational than Mr. Whifto72S^ feeing nothing can be fuppofed to harmoniz^e more na- turally, than the time of the TVitneffes being ^ in Sackcloth^ for 1260 Days of Tears, does with Chrift's nntrjclTing before j in a State of Humiliation and Suffe-- ring of Chrijitaiis. I 5 5 rlng^ov ii6o natural Days -y efpecially, if we confidcr, that from the time of the S% tym^ of the IVitnejJcs to their Rejurreciion^ there were to bejuft 1260 natural Days 2[fo, And here let me take Occafion to tell Mr. IVloi- ftony that if he will look into that /\.th Chapter of the preceding Booky he will find a Refutation of fome very- material Points of his /orwfr Bouky intitl'd^ AflwrtViev^ of Chroftology^ &c. and particularly his Notion of Chrifih being bom a Month, and no longer, before Herod\ Death ; as he may fee., p. ^87, &c. 6. Arg. Is taken from an odd Calculation. For, fays he, Chrifi's Kingdom began J. D. ; 5, and lafted till y^. D. ;i;, when Conftantine became Chriftian ; which makes juft 280 Years. From thence, till the ceafmg of the Weftem Ewplre.^ are 142 or 14:; Years ^ and from thence till A. D. 171 9^ or 1716, are juft 1260 Years.' Now, for my Part, I know not what Argument is to be found in all this Dedudion. But I would fun know, whence it comes to pafs, that the Author fliould contradid his %d pretended Argument, to ad juft things to his Purpofe here. For he had told us there, that the fure State of the Church, ( which I think is equivalent to the Phrafe, Chrlfi's Kingdom, at leaft as ufcd herej did not endfooner than the Year 47 6 : But now he tells us, that it ended, A. D. %i%, 7. Arg, This Year alfo is confirm'd, fays he, from the Epocha of the Ten-horned Beafi, beginning, A. 45*6, and ending, 17 16. — But this is fo ftiameful a beg- ing the Queftion, as defeiTes no Confideration. And, I believe, he himfelf will fee the Truth of this fuffici- entl)', if he will read what I have faid above. 8. Arg. Is taken from his Notion of the Continuance of the furkijl) Vl^ar: Which (feeing I have refuted it already ) I need fay no more of. When therefore he tells me of Air. Brightman's Prophefie, and Dr. Cref- fencrs, I need only fay, as I did before of that of the B. of VV, that they were lucky Gueffes, tho drawn from no certain Premifes ; and juft fuch as I have known fome Ajh-olcgical ones happen to be true by Chance. ic^G The TirjlKefurreBion Chance. But the Nature of Man is fuch^ as that mofj: Men are more taken with Affirmati'ves than Ncgati'ves : Which we may obferve almoft every Year^ in our AU manack- Makers. For^ if a Thoufand of their Predidi- ons prove falfe^ it is not minded. But if, by Chance, any thing fall out like a fulfilling of what they hadfaid, tho in dubious Words , immediately they are admired as Frophets, I might mention feveral things of this Sort^ which I know to be true^ and particularly with refpen: of them 15S The Firji RefurreBion I have fjidj I am willing^ at prefentj to reft fatisfy'd^ vvichoiic going further. In the mean time^ if either Mr. Whifion^ or any Bo- dy elfe^ is defirous to have a full Account of my Thoughts thsm ar^yet extxm, amon^Ji the Curhflties of fame covfid:r.''f^i'' '^Ln, A-^.i t^i::i nevcy was there fuch a wonitrfid Concurrence of ProvidemeSy down from the Jprfiolicd Jge^ as happened about the Tear 151*;, 1516, I S 1 7, &c. For as, i. A little before^ Priming was invented, about 144.0. So, in a very little time afttr, the Prefs veas plied hard by many, and Learn- i>rg propagated far and near, 2. Md the Learned Men that fled from Greece after the talivg of Conftantinople, revivd the Greek Learn- ing, and particularly made both the IQiowledge of the Greek Tejf amen ty and the Greek Fathers to be inciuir'd after. 3. And^ to allude to the Scrip' tural Phrafe, it was eminently feen then. That as God himfelf gave the Word, lb innumerable was the Company of them that publifhed the fame : New WitJieJfes arifmg in every Country, almoj} every Month ; fome to revive one fort of Learning, and fome another ; but all of their Labours tendirg to promote r/;:? Reformation. Such, in an eniincm maimer, (for it is not pcjftble to number all) were Eralmus, as to the L^zin , with in* numerable mere-, Rodolphas Agricula, Budeus, ^c, as to the Greek ^ Reuchlinus, 6:c. as to the Hebrew ; Carololladius, Fabritius Capito, Zuinglius, Luther, Melan£^on, Oecolompadius, Calvin, &c. as to Di- vinity. This is that Year, fays Scultetus, p. 10. of the renewed Birth of the I rue Church, which was the 3561/) Year from the begin- ning of the former Reformation, brought in by u\tValdenfes\ The \^6th Year from the appearing of ^ohnWicliff-^ The ii6thhom the beginnmgof the Miniftry of //7/Oecolompa* (}\i\^,from the Originals^ as thry were found in the -Library of that great Man* given 1 6 O The Firji KefurreSiion given the Church an exact Series of all the Periods^" preceding that eminent one ; yet he has thought fit^ as it were, to huddle up, in a very little Compafs, all that relates both to that Period, and what follows it ^ as if he did defign, on fet purpofe, to give us a tacit Hint, that he did adjourn the Particulars, relating to thofe future Ages, until the Times of proper Prophecy fliould elapfe, and run into that Fullnefs of the Gofpel- Difpenfation, which is to begin /r/ with the Refurrecl'u on of the more eminent Saints of the Neiif Tefiamejtt and then with the Revival of the Gentile Churchy inlarg'd by the General Converfton of the Jews to the ChriHian Riith, I fliall only add one thing further, by way of Coro- ^^^j, to my Apocalyptical Speculations ; That, It tends, I think, to illuftratemy Expofition of the 1260 Tears ^ nay and to render it ftill more probable ,• if we confider the remarkable Things, that "the feveral Periods, accord- ing to my Calculation, terminate in. For I do think, (i.) That Tirz/Cj^ or 560 Prophetical Years, is that Pe- riod, that reaches from the Papacy's firfi Exaltation to be Head of Rome^ ^.75-8, to his obtaining to reach the highesf Pitch of his Authority and Power over the K/^e- fiern Empire ; which was then certainly, when the Em- peror Henry the ^th^ being expeU'd from Rome^ A, iiiS, was forc'd a little after to give up the Power of Invefii- tures to the Pope : which was the laft Jewel remaining to the Imperial Crown ,• which the Popes had been conten- ding to obtain, for ;6o Years before. And indeed if any Pcrfon will confiilt Ujlur de Succej]', Ecclef, He will own that Antkhrifiiamfm was at its height, about the beginning of the 12^,6 Century. For from the Days . of Pope Gregory the 'jthy called Hllderbrand^ and Henry the ^thj to the Time of Pope Alexaiider the ;^, culled Ro- I ind -dnd Frederick Barharajjlr^ the Popes exercifed a con- ftant Tyranny oyqy Europe^ inllilting all Princes, and p.irticularly the Emperors, in fach barbarous ways, as were never known before. Nor do I think, that either Ignorance, Wickedncfs or Oppr^liion, did ever pre- vail ofChriJlianr. i6l vail fo much under any Pagan Government, as during the lotby iithy and iztb Centuries ; infomuch that even Baroniifs reckons that the Abomination that maketh defolate, began about A. D. 900. And, (2.) If to the Year 1 1 18, or thereabouts, we add the double Period of Times y ov twice :;6o Tears ^ we fhall find fome things e- qually remarkable. For, as I reckon, that Times ^ or 720 Years, do denote the whole Duration of the Kegnancy of the Vafacy : So we fhall fee how naturally thefe cor- refpond with my Scheme. For, i/. :;6o Years of Prophetical Reckoning, being added to the Year iii:^,' (which is the Year 1118, of the "Julian Reckon- ing) where the former 360 Years end,- we are led down to A.D, 1478. i. e, to the Year 147;, of Prophetical Account ^ about which XAm^xSxtTaborites of Bohemia were generally ruin'd, deftroyed and diC perfed by their Apoftate Brethren the Calixtines^ who, having complied with the Council of Bafil^ A, 14:56. were afterwards the Vofi^ Tools to deftroy the Saints.- So that this Period reaches from the highest Fitch of Fapal Authority to its* intire Conqueil of Chrlfi's Wit- ness ^ containing the Period of Antichrifiianifm's Conti^ nuance in full Power and Authority. But then, ±dlj. If we join the third Time^ or the third Period of :56o Years with the preceding, fo as to reckon the two Times conjunctly, we find that twice 360 Tears ^ i. e, 720 Fro-- phetical Tears ^ lead US down to A,D, 185;^ about which time, as I conjedur'd (c) formerly, the ^th Vial^ which is to be upon the Seat of the Beafi^ will be poured out. For, as I conjedur d, that that Hal would begin a- bout 17943 and expire about 1848 ; fo it is probable, that the heighth of that Vial may be about 1 5- Years be- fore its Conclufion. As therefore 7/>?^^, or :; 60 7e«rj, may probably denote the Period of the Fafal Increaje from its Inauguration to its Meridian Glory : So Times or 720 Tears denote his Continuance from thence to his De- CO Apoc. Difv. p. 77. M firuBicn, 1 6 1 TZ;^ Firji l^efnr/eSiipn fi-yuHloTiy as to the S.eat of his (^o-vernmevt. And feeing this Period of his Continuance \sd\\\diZdimtQ two Times ^ or t'wo equal Parts of :56o Tears a-piecc ; it feenis highly probable to ine, that the firfi denotes the Period of his Continuance in the Extrctjt of hh/ull Vower and Authority '^ and that the latter of thefe Times denotes the Period of the Pope's ^^^/^» DecUnfion^ from about the latter end of tiie 1 ^r/j Century^ when Learning began to revive again^ until about the Year 181:5, when Rome^ the Seat of his Gcverhment, will be deftroyed. But then, we muft re- iTiember, that tho the Seat^ and indeed the Form too, of the 'Pa^al Go'vernmefn is to be deftroyed by the EfFu- jfion of the f^th Vial j yet Antichriftianifm or Popery it felf, as Mahometanifm alfo, will ftill be kept up, and bave formidable Parties to abet and maintain them, as -we fee, Kc'V. 12, 1:5, 14, is", 16, 17. Nay, we find tliere, that the Popijh MiJfio?iaries will find means to ce- liient Pagan and Mahometan Princes with themfelves, in order to extirpate the true Chriitian Church out of the World. So that the total Ruin of Antichrifiianifm will jiot be fooner than the ^th Vial ^ which runs in to the Millennium, And therefore, (:;.) I conclude that the Half-time y or 180 Prophetical Tears ^ denotes the lajt Period, that begins juft after the Dellru<5tion of Ro^ne^ asiti^ the Seat cf the Beafh^ and ends with the laft Defiru-- ffion of the united Papal ^ Mahometan^ and Pagan Inter efis, and coniequently with the beginning oithQ Millennium, about J. D. 2000. But now, after all I have faid, I can honeftly fay further, that as ;o Years are as likely to put an end to 'my Life, as 500, (upon which account I cannot be fuppofcd to have had any regard to the Fear of being refuted whilft I liv'd ;) So I iLould rejoice as much a^ Mr. JVhifion or any Man elfe, to fee the Fall of Popery. fo Icon as 17 16. But, in the meantime, I reckoned my felf obligYl to fearch after Truth, in this refpe6^, as well as in all others, without regard either to Hoje or Dcfire* And of Chrtfiians. i6g And thus I come, at length, to the Conclufion of what I had t6 fay at prefent, with refped to xh^Theon- tied fart of this Difcourfe. I proceed therefore, (2.) To the Tragical Part. In doing which I fhall with all neceflary Brevity, i/. Pre- mife a general Hint of its Importance this way ,• and then, 2.dl)'. I fhall confider the Impro'vement which the Apoitle makes thereof, irt the fequel of this Chap- ter. i/. I iliall premife fomething, in General^ in relati- on to the Importance and Ufefulnefs of this Truth. And, (i.) This will help us to fee, as thro' a Ray of Divine Light, not only how harmonious the Providence of Chrift is, in all the Steps and Adjuftments thereof j but likewife how exadly the lower and higher Rewards are adjudged to good Men, in proportion to lower and higher Degrees of Holinefs and Ufefulnefs. (2.) We may obferve hence, that there is a nearer and clo- fer Harmony and Relation between that Part of Chrifi's Family which is ahove^ and that which is helow^ than we can now diftin6tly apprehend ; feeing we fee here that eminent Rewards andRefurrecSlions are difpens'd to emi- nent Chriftians departed, in fome Proportion to the Revivals of the Church on Earth ^ as is feen both in the RefurreAion of the eminent Old Teftament-Saints, and the New Teftament ones. C:^.) It is not therefore enough, to feek to get to Heaven, but to reach, as far as we can, the higher Degrees of Glory. World- ly^ are not only concerned to get fuch Eftates, as t^^ may juft live upon, but fuch vaft ones, as that they may live in Grandeur and Pleafure. And fure Chriftians ought to ad thus, as to heavenly Concerns. And it is plain, that this was the Apoftle's laudible and noble Ambition. Nay, tho I am far from the whimfical Metaphyfical Stretches of fome Pradical Divines, that tell us,.^ that a Man that would be feved, muft abftrad: wholly from his own Salvation, and love God for himfelf only, without any dired regard to M 2 Reward, 1^4 ^^^ FirJiKefurreSiion Reward ; yet I am bold tofay^ that that Man can never juftly hope to get to Heaven^ who feeks after fo much Religion only^ as^ he thinks, may be juit enough to carry him to Heaven, without any Regard to the Good of others. For, as Chrift truly fays, we can then only be faid to honour God properly, when we h-ing forth much Fruit. Whereas therefore a General Notion of Glo- ry and Havpinefs^ tends to incite Men to mind Religi- on in general : This Dockrine of a [fecial Refurrection and peculiar Reward^ (which none fhall partake of but the Chriftians of the higheil Denomination) is pecu^ Uarly calculated^ to Incite Chriftians, to conftant, univer- fal and extraordinary Diligence, Care and Concern, to reach higher and higherDegrees of fpiritual Knowledge, Holinefs and Serviceableneis in the World. And there- fore this Notion is of great ufe to revive Practical Religion among Men ^ which is now fo univerfally dwindled away into dry Forms, lifelefs Rites, and a felfifli Narrownefs both of Mind and Pradice. And I am fure, until fuch a noble Ambition revive in our Minds, as intiuenc'd this Apoille, Religion mull ftill decay further ! But vv^hen-ever this Spirit comes to re- vive, in the World, Religion will alfo revive with it, and no fooner. But now, that I have again men- tioned the Apofile Vauly I fliall proceed to the next Point. Therefore, 2.dly. I come to confider the Apoftle's Improvement of this Notion of the peculiar Refurrection. For which end we muft confider what he adds in the fequel of this Chapter, from i'. 12. to the end. Now this urlfplicatory or Conclufory Part of the Dif- courfe of the Apoftle here may be, I think, very na- turally taken up under ^/:??TeGe?^£T^/HWj. For, I. He fhews how he applied this to himfelf, and what the Ufe was, which this way he made thereof, 'u. 12, i;, 14. Then, 2. Fie proceeds to apply this Dodrine to the Thikpfums^ by advifmg and exhomng them to make the like ufe of this Dodrine, as ne did, 'ver, i^, 16, 17, 18, 19. And, ;. He adds the Rationale of both thefe. of CbriJliaiJS. 1 6 5 thefe^fromlbme weighty ConfiderationSj wherein he and they, and all true Chrillians, were agreed-^ -v. 20, 21. ( I.) r Paul tc\h us, in ^er.. 12, i^^i4' What the Im- provement was, which he himfelf made of this Do- ctrine. And here I find there are three Things which he fays of himfelf, in reference to this Truth. The I/. Thing is this ; 'viz., A fair and honeff: ConfeJJiony that he had not, as yet, attained to a Cer- tainty and Affurance, that he fhould be one of thofe eminent Saints, that fliould be fo fpecialiy honoured, as to be rais'd from the Dead at the beginning of the MiiUmnumy and made Partakers of the high and glorious Reward^ that was then to be difpenfed to fuch Perlbns. In a reference to this, after he had faid, 'v.r. lu If hy any means I might attain to the fpecial Rt fur region of the Dead J he immediately adds, wr, 12. Not as if I had already attained this, or were already thus perfect, And^ to the famepurpofe, he fays again, i;er. 15, Brethren^ I count not my J elf to haz^e apprehended. Now, as hence we fee the Apoftle's Humility, in making fo fair an,d open a Confeffion ; fo likewiie we have Satisfaction given us, as to a Great ^lefilon^ that naturally arifeth hence, ^Iz,, Whether it is poffihle for any Chrifiian to attain to an Affuraitce ^ that he fhall be 07te of thofe that flail be thus raifed and rewarded at the beginning of the Millennium, For, in Anfwer to this, I fiy^ (i.) That no Chriftian can doubt, but that it is poffible for God to render a Man certain of thi^, if he pleafe to impart it to him by a fpecial Revelation. But, (2.) Tho nothing be impoilible for God to do, yet it is highly improbable, that ever God did fo, or ever will dofo. For, I. Tho a General Affurance of Salvation be well confiftent with a fcudious Concern to grow in Holinefs and Ufefulnefs, as we fee, in the Inllance of this Apoftle ^ yet it docs not feem confident Vv^ith the End and Defign of the Revelation of this Dodrine, to attain to an equal Affurance, this way, that a parti- cular Chriftian fliould certainly know this as to him- M 5 felt . , 1 6 6 7he Firji K efuneSlion felf^ at leaft I think^ that it is not rational to think that ever God did_, or over will^ reveal this to any Man. For indeed the very Deflgn of letting us know of this Dodrine^ is to incite Chriftians to the utmoft Diligence^ upon this very account, that Men may labour fo to exceed themfelves every Day^ and continue doing thus to the Death, if (as the Apo- ftle fays) l?j any means ^ they may attain to this Refurreftion from the Dead, 2. And feeing the Apoftle Taul had not attained to any AiTurance this way, I know not who can now pretend to have reached it. ;. Nor can I find any thing in Scripture, that can give us any ground to think, that ever any Perfon fhall attain fuch an AiTurance. (^.) But yet, tho I deny, that any full AiTurance is attainable this way ^ I think it not im- probable, but that very eminently Holy and uieful Chri- ftians, may attain to a very fair Hope and Expedation thereof, efpecially towards their Death and Removal into the invifible World, or the Hades or Taradife of fe^ farate Souls, And indeed I think this is plainly infinua- ted here by the Apoftle, when he (ays. If by any means I might attain to this. Not as if I had already at- tained / count not my felf to ha've apprehended. For what News had it been, for Paul to have meant and faid, that he was not yet raifed from the Dead, or made an adlual Partaker of the moft fpecial Reward. See- ing therefore neither Paul^ nor indeed any Man, in his Senfes, was capable to fpeak after this mianner; he muft neceifarily fuppofe, that a Rational Expectation tliis way is attainable. But then, if it be ask'd, how this is at- tainable, the Apoftle infmuates this plainly in this fame place, as we fhall further fee, when we come to confi- der, 1'. 13, and 14. If any ask, whether it be proba- ble that he himfelf attained to fuch a rational and well- grounded Hope, as this, afterwards, before his Depar- ture hence .'' I can only fiy, that it is highly probable to me, that fuch a Man, as he was, could not fail at length to obtain this Satisfaction, efpecially confi- dering the Method he took, as to tliis Point, 'vir. cfChrijiicWf. 1 67 15, 14. And here, let me obferve three things, i. That the Notion that obtain d^ as to this Point, at ftrft, fcems to have been this^ that this fpecial Reiurrer^ion was to be the appropriate Portion, if not only, yet principally, of thofe that fuffer^d to Death for Chritt. And this fe^s to have been at the bottom with the Apoille: here, 'ver. to. as well as in other Exprelfions, in other. Epiftles ; which therefore I tell the Reader, by the bye, will receive new Light from this Hint j as I might fhev/ at lengthj were it proper : But I muft forbear now. Nay 1 do believe this might be the iirft Spring of that General Thirft after Martyrdom^ which was in the firft Chrillians, and which incited them to run in and cry. We are Chriftians, defiring to be put to Death for Chrift. 2. 1 believe the Apoftle doth^ allude to this Notion and Principle, as well as inlinuate the: Attainablenefs of a well-grounded Hope this way when he fays, i^ow.S.; j,;56,57. That Perfecutions, MiferieS;, and violent Deaths were fo far from hurting the Saints, that they tended to make them more than Conquerors^ Now tho all Saints fhall be Conquerors^ yet I think no Notion can give us a clear Idea of what Paul means by more than Conquerors ^ excepting this only,, of V^hich Paul- difcourfes here in this Chapter. 5. I am of Opinion, that the Apoftle did adually attain to a rational and fa- tisfadory Hope and Expectation this way before his Deaths and even fo eminent a one, as was next to at full Affurance and Plerophory. . For fo much, I think, he himfelf infinuates, when he (d) fiys, 2 Tim. 4.6,7,8. For I am ready to be offered ^ and the time of my Departure is. at band, I ha^ve fought a good Fight ^ I have finijWd my Courfcy I have kept the Faith. Henceforth there is laid up (d) Thai this Eftflk was vorhun vear the E;:i of the Apoflk's Lifct this Text iv firms us. j*^i I agree vcith Dr. Pea'fonV avi Dr, Whit- by's Chronology r/;fa/jr« that I thi'nk it rmr£ tb.in proh.ibk^ That as the Eplftle to the Philippians ruis roritte?! in or ahovt A. D. 63, fo that both his Epiftles ro Timothy were written about A. 66. i. e. a little before Paur^ Deaths who is fuppofed to havefujfered, A. 67. M 4 . fi^' J 68 TheFirJi KefurreBion for tne a Crovmof Righteoufnefs^which the Lord the righteous Judge jhall gi've me at4hat Day : and not only to me^huttoall them alfo^ that love t^v eTncpocvetav ocutv^ the Appearing of him. For the P article here feems to denote fome peculiar Appearing of Chrift : As the CW^^er of thofe that fhall be thus rewarded^ feems alfo to denote fomething tkat few good Men attain to ; feeing^ there have been but few comparatively on Earth, (as there are few alfo re- corded in Scripture) thatlong'd either to be diffolvcd^and to be with Chrift^, or that defired Chrift's hallning his coming to Judgment j both which are included in this Charader of having the Appearing of Chrift. Now the word tTncpocve'.oc- is never ufed in the New Tefta- ment, but with reference to Chrift, as I *C0 proved ' formerly. But then it is ufed varioufly in reference to him For^ i. It is ufed, to denote Chrift's /r/ Co wiw^, or his appearing on Earth, in the Days of his Humi- liation, 2 Tim, I. lo. And, 2. It denotes alfo, the lafi coming of Chrift, viz.. at the Gre'at Day, i Tim. 6. 14. 2 Tim. 4. I. Tit. 1. i;, 14. But then, ;. I take the words I have quoted, 2 Tim. 4. 6, 7, 8. to have the moft dired Look towards Chrift's appearing^ at the be- ginning of the Millennium^ tho not in an exclufive S.enfe to his laft Coming : For the Firfi Re furred ion bears a Reference to the /^/, and is to be a Pledge of it • even, as the happy Milknnary State will be a Re- femblance and Pledge, of the glorified State of the Saints, after the laft Judgment is over j efpecially as is reprefented, under the Embkm of the Nov Jerufakm. And, tho I exped: no Tcrfcnal Appearance of Chrifi at the Millennium ,• yet there will be fuch Eminent Mam- fefiaticn of him then, ( as of old, at Mount Sinai^ where the People faw nothing Uke a vifible Reprefentation of him that fpoke to them, ) as may juftly be caird. The Appearing of Chrifi. And, in this Senfe, (if not only, yet principally J we are oblig'd to underftand this 'Cl) ChriHol. Lib. 2. Cap. 5, p. 203. Word, of Chrijiians. 169 \Vord, as it is ufed, 2 Theff. 2. 8. where the Apoftle af- fures us, that Antlchrifl is not to be fully defiroyed^ un- til Chrijt do it himfelfy 7vith the Brightnefs of his Appearing. 'For, tho he has confumed hi?n already ^ by the preaching of his Word^ ever fince the ^th Trumpet founded^ and the IVitnejJes arofe, in the beginning of the Reformation • and will confume him further, during the fucceeding Vi- als 5 yet he and his Kingdom, fhall not cometo be fully defiroyedy as I have fhewn, until the M'lllmnium come. But, tho the Formal Kingdom of the Tafal Antichrift is to end then, when that Eminent Appearing of CbrijFs Kingdom fhall come to pafs, in or about A. D. 2000 : Yet, feeing we are toldy that after the Expiration of the Millennium y or rather towards the Conclufion there- of, Antichrift ianifm is to revive again, and be more formidable than ever^ under the new Name of Gog and Magog, (by whom I underftand a general Confederacy of Fagan, Mahometan and Chriftian Atheifts and wicked Menj ) and feeing thefe are only finally to be de- ftroyed, by the laft general Conflagration of the World : I do not fo confine this Word i-7td, If In any thing ye he otherwife mindid, &C. i. e. if any of your Isiumber be fo. ;. And, for this End, he does not fay, that any Perfon was of a dif- ferent Opinion, but goes wholly upon a Suppcfition, that fuch a Thing might be. 4. But yet, heiniinuates fufticiently, how firmly he himfelf believed this Opi- nion of the f pedal RefurreBlon -, feeing he plainly af- ferts, that God would re'v,eal this Point to the Churchy in fuch a manner, as that even this Opinion fhould be believed by them, as well as others,- as he did indeed^ fome time after, by the Jpofile John, Rev. 20. 4, &c. But, feeing this plain and pcfitive Account has been fmce obfcur'd, by Perfecution firil, want of Learning after wards, and weak Glcifes fmce ; I cannot but thank Gcd, that he has been pleas'd to revive this Truth, after its being, as it were, buried in Obfcurity, for about 1^ or 16 Centuries: Which is one Verifica- tion of Chrift^s faying, That Gcd Is pleafed, fometimes, ta rfveal his Truths to Babes, when he hides them from the Wife and Prudent. But^ of Chrijiiafjs. 1 8 r But, llhL The Apoftle direds his Exhortation, more dirediy and plainly, to thofe of bptli Opinions, in thele Words, ver. 16, Ne^vertheUfs^ whercunto vje ha^s alnudy attalm:!^ (i. e, to be of the fume Opinion,^ let us ivalk by thz (iiwe Rule^ and mind the famt Th'myj. Where we foe, i. How chriftianiy and wifely, the ApoPuo obviates any Umbrage of Divifion or Difaf^ fedion, that might happen to arife in the Church, up- on the Occaiion of different Sentiments, either upon this Head, or any other Article of the Uke Nature and Confequence. 2. How prudently he joynsin himfelf, in this KcfpeA, equally with thole that difrer'd froni him, as v. ith thofe that agreed with him ,• when he fays, Whereunto we ha've already attainedy let us lualk^ &G- By which, as he avoids all Appearance of Partiality, fo he cafts in himfelf, between the one and the other Party, as a Center of mutual Love and Union,, to keep them united, to cement them further j and, in cafe of any Breach, to re-unite them. I fuppofc, I need not fay more here. For every one muft be apprized, what the Apoftle means by the Se^ quel of the Verfe ; feeing it is plain, i.That by the Rule^ by which Chriftians Tvalk^ we mull underftand the? Chriilian Dodrrine ^ 2. That all Chriftians attain not to an equal Meafure of Knowledge this way ; ^5. Thac yet all are obiig'd to live up, as tar as they can, to their Degrees of Knowledge, this way ,• without qua;:^ relling with one another, as has been, alas! too common in all Ages.^ the Wife defpifmg their Inferi- ours as Fools and Blockheads , and they again crying out againft all the Learning of vv'ife Alen, as danger rous Notions, and erroneous Speculation,^. But now, that I have touch'd upon this Subje<5t^ which indeed is the main thing that the Apoftle infifts upon, both in the i<^th and 16th V erfcs ; I cannot forbear to fay fomething further upon it ,• efpecialiy confider-r ing, how neceffary it is to be inCifted upon, in thio Age^ where Tricky Cenfui*e, Envy and Malice, do fo muc^i N ^ abound. 1 8 a 7he Firji R efurreSlion abound. In doing which^ I (liall gradually propofe thefe things following^ to be inlarged upon by Mens own Thought j feeing I am oblig'd, at prefent^ barely to propofe them^ by way of fliort Hints. And^ i/r. We are to take notice oi three things^ fup- pofed here by the Apoftle. ( i .) Suppojition, That very learned^ wile^ and good Men may have very different^ and even oppofite Sentiments^ in feveral things^ even of confiderable Moment. — Nay^ as this ever was^ fo we muft exped that it will always be fo^ more or lefs^ here in this World ; feeing it was fo in the Apoftolical Age it felf ; For the wifeft Men fee but in part, even in re- gard of Points that we are apt to t-hink are in them- felves pretty obvious. (2.) Suppof. That good Men may differ^ not only in Circumflantials and lefler Points ; but in reference to thefe Points alfo^ that are agreed on all hands to be effential Articles of the Chriftian Religion. For we muft remember, that every Diffe- rence, as to Effential Points, is not an Effential Diffe- rence. It was a Difpute, that related to Effentials^ when the Apoftles and Elders differ'd whether the Gofpel was to be preach'd to the Gentiles ; and had not Peter had a Divine Commiffion this way, in his Preach- ing to, and baptizing Cornelius and his Family, he had incurr'd the Cenfure of the Synod of Jerufakm. And it was equally a Difpute then, (even after that the Apo- illes had freed the Gentiles from the Ceremonial Law) whether the Apoftles had Power or Right to vacate the law of Mofesy fo far as they did. Some Chriftians therefore preach'd, that unkfs Men were circamcifed and obeyed t be Law of Mofes, they cculd not be faved. And I durft venture to fay, they had more to fiy for this Opinion, than ever was yet alledged, tor fome later Ceremonies and Models of Government, as neceffary to Salvation. But in oppofition to thofe Jewifh Chri- ftians, Paul afferts, that if the Gentile Chriftians were €lrcumcifed, Chrifi would profit them nothing, Hence we may fee, how juftly it has been faid, of late, by eminent Divines ,♦ I?) Neccffaviis Vnitas^ in /idiaphons Li- bertas^ of Chrijiians. iH:^ hertas^ in Umpj; Cbaritasy i. e. That wc ought to unite, as far as we can, in things neccflliry, to allow mutual Liberty in things indiffeient, and to be charitable to- wards one another, in both thefc refpcds. (v) Suppf. That, tho there may be very confiderable Differences, as to Opinion, between good Men, in both the above- mention'd Refpeds ,• yet, if mutual Love and AfFedi- on be kept up, it will be a great Means gradually to leiTen thefc Differences, and in due time to remove them. And for this Reafon the Apoftle doesfo earneft- ly recommend Love and Union here, as alfoelfe where; as we fee in thofe Places, where he labours to com- pofe Differences, as to the eating of things offered tp Idols^ and as to the Point of ohfervmg of Holy Days^ — Hence therefore we may naturally infer, i. That for a- ny Man or Parry to make Creeds^ in cider to impofe dif- putabic Notions upon others, is unfcriptural and barba- rous. 2. That it is Antkhrift^ian^ to c'xco?fimu7ncate ovpcfe^ cute any, for not believing and pradillng juft as fuch or fuch a Community does. ;. That dlffermt Sentiments, (where Men do not own themfelves Athetfts^ or of fuch Principles as are inconfiftent with the Co?ifiitution of a Civil Society y 2iS fttch) ought to be tolerated y even ivUbin the Church, by all Chriitian Nations, who have any re- gard, either to the Apoille's Authority, or to their own Peace. 4. That the Differences of Opinions af- ford an Opportunity for the Exercife of Charity and Forbearance i without which that eminent Virtue would want frequent occafions of evidencing, who they are^ in whofe Breails this Grace docs eminently refide. f . That Differences as to Judgment, ought to make no Difference in point of Aifedion ; and that therefore, where there are Differences this way, they proceed ei- ther from Ignorance and Prejudice, or froni worldly Ends, or from both. -zdly, Thefe things being fuppofed, the Apoftle pro- ceeds to lay down this Propofition : That all Chriflians ought, as tar as they have attained, to walk by the fame Rule, and to mind the fame thijigs ^ in order thus to N 4 evidence^ J 84 The Firji KefurreBion evidence and to promote, as far as they can, true Ca- tholick Love and Charity. See the Commenda- tion of Love, Rom. 13. 10. Gal, ^. 22, 2;. i Cor, i;. 1,2, and ^cr, ult. And confider withal, i. That as God is Love, fo the Image of God mull principally ftand in Love j 2. That the Excellency of the Heaven- ly Angels, above Apoftate ones, is chiefly difcernable in this, that the one fcrt are aded by Love, and the other by Malice, ;. That the moil Effential Diffe- rence between good and bad Men, is feen the fame way j 4. That Love is the Effential Bond and Tye^ by which the Church and good Men are kept united^ and is therefore commanded by Chrifl as his new Com- mandment, and as the Badge by which his true Difci- pies are diftinguifhable from others j f. That Love tends . to recommend Chriilianity to Strangers ^ 6. That the higher Degrees we attain to of Love, the fitter v\e are for Heaven ^ feeing the Perfection of Love is but ano- ther Name for the Celellial Felicity it felf. ;^/7. Therefore, from all thefe Confiderations, the following Ccnclufive Maxims do naturally refult. i. That the Ankles of Opinion are many, but the Articles of Faith few. For which fee, Hcb, 11. 6. John 17. 6. Horn. 10. 9. 2. That no Man is juilly chargeable with any Opinion, but what he owns to be his in Tk(t, i, e, info man) Words j nor with any Pradice, but what is legally and clearly proved. 5. That therefore confe- quential Abfurditics, which a Man difowns and abhors, the drawn never fo evidently from his Opinion, are unjuftiy fixed upon him, who declares that he difowns thefe Inferences, and that he is not fatisfied that they are necelfarv Confequents of his Opinion. Thus Lu- ikr could never be brought to own the Abfurdities of Confubftayttiation^ nor Cal'uin of his Latitude as tO the Sah- bathy nor A^rmiinus as to his Notion of the Decrees, And thus thofe, among us called Anabamfts or Boptlfis^ have been unjullly charged with denying Baptifm, when they only deny the immediate Ule of it to In- fants and Children, before they come to the Ufe of Rea^ cf Chriftians. i8^ Reafon. 4. That Love is not only a Part, but an Emi- nent Part of Religion ; but that moft Opinions and Notions, for which Men ufually lofe Chari- ty, are not fo. Whence ic follows, th.^t Chridian Love and Charity are indeed neceffary ; but that A- greement in Articles of Opinion, is neither nccelfniy, nor poffible, as the World is now conftituted. And hence the Folly and Madnefs of the common Wifh of unthinking pretended Zealots, for their various Ortho- doxies, is eafily feen, when they gra'vely or rather dully (for the original Word Grafts figniftes both thefe) cry out j Oh I that all Men were of one Mind, that is to fay, of their Mind, But pray Reader be Judge, if the Senfe (or rather Nonfenfe of this,) amounts to any more than this ; Oh ! if dl Men would fuhmit to my Opinion, as the only true one. And then let it beconfidered, if this be not as much as to fay ^ Oh l if God would make all Men of one and the fame ^ge. Complexion y Humour, Degree of Capacity, Method of Education, ^Q, y. Errors, ofthem- felves, tho radically they flow from Sin, are not for- mally, and therefore not properly, to be reckoned Sins, as being only Infirmities of the Underftanding, but not of the Will : For no Man wills or chufes to err, if he can help it. As therefore we hate no Man for being poor, blind, lame, or for being a Fool or Ideot : I fee not why we fhould hate thofe that err, in Matters of Religion, for want of due Information : this being no more than the Confcquent of the Poverty, Blindnefs, Lamenefi and Weaknefs of fuch Mens Intelledrs. See- ing therefore we all profefs to be travelling for Blifs ; fhail we fall violently upon them,that cannot be perfwa- ded juft to follow our Trad and Way, as judging their own Path the beft. 6. That a Party-fpirit is diredly contrary to a Catholick Chriftian Spirit, and is therefore inconfiltent with Chriftianity it felf. 7. That we ought to avoid needlefs Difputes, and to avoid Quarrels with others about little dilputable Points ; unlefs where Self- defence obliges us to it, or fome weighty Confequents depend upon our doing fo. 8. That we ought to have a 1 86 7he Fir ft KefurreSiion a Care of loading Men with opprobrious Names, or fuch Defignationsj as go under a bad Charader in the World with different Parties^ whether they be io in theiTlfelves or not ; fuch as Cahinifi^ Arm'miany Anth- nomian, &c. But let us imitate Chrift who only rea- fon'd againft thQ Saducees without calling them by hard Names, Mat, 22. 29. 9. That we ought to beware of an indifcreet Zeal, fuch as that of the Jews, who had a great Zeal for God ^ but not according to Knowledge ^ or fuch a Zeal as that of the Apoftles, when they defired their Mailer to defiroy the Samaritans with Fire from Heaven. JO. That we ought to acSt from calm, moderate and pa- cifick Principles ; giving due allowances to all Sorts of Men, from the Confideration of different Education, Circumftances, Ideas and fpecious Authorities and Rea- fons. Had we been educated and brought up with Sod" nians at Cracow ^ with Papifis at Rome^ with Mahometans at Mecca^ with Jews in Vortugal^ or with Heathms in Ja» fan^ or elfe where ^ we muft have been of their Opinion, I unlefs God had wrought a Miracle to the contrary. """ And therefore let us do as we would be done by, 11. That we ought to acknowledge Worth,where-ever we fee it, tho in an Enemy ; for whatever is good is from God,, l^et us therefore carefully avoid that oppofite Satanical Temper, of reprefenting even the belt things, in the worll Drefs imaginable. If a Man be frugal and tent^ perate^ he is often reprefented as a Mifer : or ifgenerofts, as if he were an extravagant Fellow. If a Man be fiber and virtuous : Oh, fay fome, he is but a dull Moralifi, Or if another be ftridly Religious^ fome will cry out^ Hay all is Hypocrify, But, upon the other hand, if a Man be over-taken in a Faulty inllead of reficring him in the Spirit of Meeknefs^ as the Apollle's Command is ; all things too commonly are rak'd up againft him, that a wicked Imagination can invent, without any regard to the Rules of Chriftianity or Charity, or even com- mon Humanity. But let us a<^ the Counter-part to this ; without aggravating things. And let Mens Er- rors of Judgment or Life be what they will ,• let us ^^alue 1 of Chrijiians. 187 value any good Thing that we fee in them. For if we value Flowers^ that we fee growing in the open Fields, rather more, than when we fee them in the Garden : Should we not rather admire Virtue, when thriving under innumerable Difadvantages ,* than ^^ hen we fee it flourilh under peculiar and conftant Care ^adi Cultivation. 12. That we ought ever to remember, that in many things we miftake and err our Hives ; and do therefore ftand in need, not only of the Divine Forgivenefs, but even of the favourable Conflruccion of Men. And thus I have done with the Apoitie*$ tbnefcld Exhortation, But feeing he adds to this, by way of Coronts^ his Advice y to follow good Examples y as vveli as good Rules, in 'ver. 17. We muft not wholly omit to take notice thereof ,• when he fays. Brethren^ be Followers together of rne ; by which he does not only exhort to Holinefs in general, but, as I think, does alfo modeftly infinuate his Defire, that thofe of the Phillppiansy that differed from him, as to the Truth he had infifted upon, might come equally to fee and own it as others did. And, I think, that this is further infinuated by him, in the fol- lowing part of the Verfe ,• when he adds. And mark themy v^ho walkfoy as ye hat'e us for an Example, However, in order to inforce this Advice, he pro- ceeds to dehort and deter them, from falling in with the Example and Pradice of fpurious Chriftians, ^er. 18, 19. Fur many walky fays he, of whom I have told you ofteny and now tell youy even weepingy that they are Enemies of the Crofs of Chrlfi : JVhofe End is DeprruBiony whofe God is their Belly y and whofe Glory is their Shamey who mnd earthly Things, 1 fhali not confider thefe words narrowly, at this time^ nor fhall I fo much as inquire, whether he means all fpurious Chriftians in the general, or whether he means the Sed of the G«o- fiicks in particular. Only we cannot but obferve, how early Satan had fowed his Tares, in the Field of the Chriftian Church j nay how great and general a Defe- ^ion there was even then, both in Point of Do(ftrine and iS8 The Firfl RefurreSimi and Morals ; for they vere not a few, but ma7ijy that walkfd at this wicked rate defcribed here. And I would add this Obfervation further. That thefe two Verfes feem naturally to fall into a Parentk'fli , feeing, if we omit them, and read the zoth Verfeimmediiteiy after the iqth^ we fee a clofe Connexion of the Thread of thg Apoftle's Difcourfe. For thus thcfc \ erfes run. Brethren, be Follcivers together of me, and mark them^ who walkfoy as ye ha^ve us for an Example : For our Ccnvtrfati^ on is in Heaven^ &c. But this Obfervation leads me for- ward to the laft Head of the Apoftle's Improvement of the Dodrine, which he had infifted upon. There- fore, (3.) The Apoftle proceeds to tht Rationale pv the Rca- fons of his Exhortation to both Parts of the Philippian Church ; to fatisfy them all, how reafonable and //// it wasj that they fhould unite and agree as Brethren ; and that for this weighty Confideration ^ that both he and they, and all true Chriftians were agreed, in all the Fundamental and Eifential Points of Religion , and even in thofe things that related to the Rejurrecticn of the Dead, .. ■ Now his Confideration here is twofold^ ver. 20, 21. The I/, is this. That they were ail united fo, as equally to belong to the Celeftial World. For, fays he, our Converfation is in Hea^uen, Which is as much as to fay : Shall we fall out about different Notions and Ap- prehenfions, when we do all equally belong to the So- ciety above, and are travelling thitherwards. There is nothing that needs any Explication here, excepting the Greek Word ^TD^h■tu/.i^, which is of the like Import as TroXiTe/a, as both are derived from ttcA/^, a City. Andl muft confefs, our Interpreters have ren- dered this Word very impcrfedly, by the Word Conver- fation 3 when this does, at leaft, denote our Citiz^en- Converfation^ as bearing a Reference to thd Converfa- tion of Joynt-Citizens, who are of the fame Society, and intid'd to the fame Privileges, and aft for th^ fame of Chrijiians. i8^ fame Ends^ in Relation to the Honour and Advantage of the Community they belong unto. Hence, as this Word is rendred Citj^ Heb. ii. lo. fo it is rendred Freeborn, A6is 22. 28. and CoKWonvjeaUh, Eph- 2. 12. but may better be rendred, in all thefe Places, a City-like Governments and Mens being inritUd thereunto. So that 7io\iT€L'<>ux denotes properly, the Conftitution of a City, or the Form and Privileges of fuch or fuch a Community. It denotes Jus Civitatis, the Burgherfhip and Franchizes of a C/>/, Nation or Empire. And now, that I have mention d Nation or Empire y in Conjunction with City • I muft obferve, that thsi Notion of all thefe Three is the fame ufually, accor- ding to both the Old Roman DialeB^ and that of the New Tcfiament. As for the Romans ^ it is evident, that Urbs, i. e. Tou^n^ was the ufualName of Rome^ which is hardly ever call'd Civitas^ i. e. City^ by any good Author. Civitas Romana, i. e. the Roman City^ was as much as to fay, the Roman Republick^ during the Con- tinuance of the Commonwealth^ or to fay, the Roman Empire s after the Days of Julius Cafar. Thence it was, that Cives^ a Citiz^en of Rome^ denoted any Man, that was born in any Town^ Village or Cottage^ that be- longed to any free Province of the Ro?nan Dominion : So that it was equivalent to chat of a Free-horn Native with us. When therefore any Nation or Country came to obtain their Freedom, the Inhabitants were faid to be Civitate Donatio i. e. to be intitl'd to the Privileges of Roman Citiz^ens^ as much as if they had been born at Rome it felf ^ whereas others were obliged to buy this. An Inftance of both thefe ways of being Roman Citizens we have in Faul^ and the Captain of the Cafile of Jeru-- falem. Ads 22. 25*, 27, 28. And in this Dialedt Ju- lius Cafar, when fpeaking of the Helvetick Nation, or ancient Switz^ers^ {g) fays, Omnis Civitas in quatuor (i) Lib. I. Comment, de Bdlo Gall. 190 The Firji KefmreSlion Tazos di'vifn tft^ i. e. Every City is divided int6 four Villages. Now our bed Criticks on this Author are a- gfeed, that by Pagus^ a Village, Cafar meant a certain Difirich of the Province ,• which therefore he meant al- io to exprefs^ by the Name of Civitas^ a. City. So that a jHelvetick City was of the fame Import then, as a Canton of Switz.erland is now. Whence it is plain, that the Apoftle does not fpeak, according to our Modern Idea of City, but according to the Roman Notion thereof: With which he was well acquainted, feeing he himfelf, tho born at Tarfus^ and at a vaft Diftance from Rome^ was yet a free-born Roman Citizen ^ Tarfus being a Part of Rome confider'd as an Emph-e, — ■ — So that by toA/s, Paul means an Empire^ and by TrnAi'Tti'^, the Confiitution of that Empire. And, that this was his Idea, appears from hence, that we find him elfewhere ufing the Words, Place^ Courts try and City^ as equivalent Terms, as particularly, Heh, II. 8, 9, compared with ver. lo, as alfo vet. 14, If, 16. Whence it is apparent, that Taul fpeaks here of Chrift's Empire in general, tho with a fpecial Reference to the higher Regions thereof ^ and that accordingly, he intimates ^ that, as it was with him and others, that WQTQ Roman Citizjensy 'viz.. to belong to Rome^ and to be under its Laws, tho they had never feen Rome ; fo it was alfo with Chriftians here below, who, tho they had never feen Heaven, did yet belong to the heavenly Jerufakm^ and its Empire above, which is the Mother of dll true Chriftians ; our Lord Jefus being He of whom the one Family^ which is partly in Heaven^ and partly 07i Earthy is named, Phtlo did therefore hit the Truth exadly, when he divides Men into two Polities or Communities ; (h) cal^ ling the one 01 ^Iv yJI;, thofe of this earthly Empire^ and , ->-^— p.. ^._..^^: ib) P. 405. c the of dmjiianf. 1 9 1 the other, 0/ cAt ^fapS, thofe that belong d to the heavenly Em fire. And indeed, the Scripture fpeaks in the fame Dialed, when it fays. That the firfi Adam was of the Earth earthly ^ hut that the fecond Adam -was the Lord from Heaven ; as alfovvhen it fays. That good Men are born oc\CdSiv from abooJCy or fro?rj Hcaifen ; and that thus they are born not of the TVdl of Man^ nor of the Fiejh^ but of God. And this Ihall now fuffice, as tothe/rj^^ Reafon of the Apoftle. The 11^. is this. That He, and all the FhiUpplan Chrifiiansy were agreed_, as to what related to the Lafi Judgment^ and General RefurrtCtion^ and the Future and Eternal Glory of all Saints, after both thefe were over. All which weighty Points, he reprefents thus. From whence alfo, ( i. e. from Heaven, ) we look for the Savi" our, the Lord Jefus Chrifi ^ whojhall change our 'vile Body^ that it may be fajliiond according to his glorious Body^ accor^ ding to the ivorking^ whereby he is able to fubduc all things unto himfelf The Reader will fee, by the bare Citation of thelc emphatical and comprehenfive Words, how vaft a Sub- Jed I might have to run out and expatiate upon here.' But I forbear, fo maich as to touch upon it ; not only becaufe it has been fo much treated of already, by in- numerable Authors : But becaufe, befides, that I am obliged, not to run out too far beyond the due Limits of this Differtation^ additional to the preceeding Book j I think it highly proper, to refer my Thoughts, this way, until 1 come (if it may fo pleafe God) to difcourfe of the lafi Things^ in their proper Place. I fliall therefore only obferve. That the Apoftle brings this in, to fatisfie the FhiUppians^ that his Notion of the firfi and fpecial Refurreciion^ was very well COn- fiftent with that of the laft and general One. -And indeed his Declaration of his tVant of ^Jjurafjce^ as to the Former, and of his Full Ajfurance as to the Latter ; is a///// and undeniable Proofs that he fpoke of a double Refurre^ion, in this Chapter, lla. If 7 IheFirJlKefuncEiion^ &c. Having therefore, I hope^ fufficiently proved what 1 propofed to prove, at f[v%lend here^ and bid the Reader heartily Farewel. From my Study, This gotibDay of December^ 1707. FINIS. CONTENTS OF THE Third fiooK of Chriftohgy. T/^? Dedication, ^c the Epiftle tothe KEM^EK. INthvs the Author premifes fame few things^ byway of Ad^ vertiftmentj viz. xv (i.) Js to Dr.AWx's Booh^ de Chrifli Anno & Menfe Natali, Ibid. (2.) As to Mr, Whillon'j EiTay oa the Revelation -, where the Author apologizes for hlmfelf in cafe any Word^ that founds hard^ has drop^d from him^ (is to my of the four Learned Men^ whofe Notions he reafoneth againfi^ viz. the B. 0/ Worceiter, Dr. Whitby, Mr. ZtaynoQ^ and Mr. Whifton, ;-^^' xvi (3.) As to hvs Sermons ^^ Mr, Boyle'5 Ledure, Ibid. (4') As to the Authof s recollecting hvs former Thoughts upon Chrifl's Afcention^ on the Occafton-of feeing thefe Sermons. Which Thoughts he inferts hcre^ xvii (sO The Author"* s Diffcrtation and ApocalypticalThoughts^ as oppoftte to the Scheme of the pretended New Prophets, 06 the Scheme 0/ tfoe Biftiop c/Worceller and Mr. Whi- {ton makes for them^ as being materially the fame, xxii (6.) Some Thoughts concerning the pretendedly Infpind'^ and fome material ^eries^ in reference to one PalTage, pro- pofed to them^ to anfwer if they can^ xxiv AHintasto onePdffage in the following Book, xxviii O 77;e Tlie Contents. The INTRODUCTION. r A Hecaptulatton ofthefirfi Defign of the j^utbor^ as to the jt\, different Method, wherein he propofcd to fend forth this and the remaining Books, from that wherein he had fent forth the two former. Page 3 Jjts Apology /or the Prolixnefs o/tbi; Third ^odk^and ofhis being oblig'd^ upon th'vs Ac£Qunt^ to alter his former Purpofe of emitting the 4th Book^ together with the 3d, in oneFolume^^ Jii6 Difcouragements and Jncouragements^ as to proceeding fur* ther in this Work ^ and his Opinion of Poflhumous Books, 5 ji few things hinted herc^ as a fmaU Tafte of the great Suhjed: handled in the following Book^ 7 The Author's Meditations in this Book adapted to no Human Schemes, tmlefs £b far as thefe agree with Scripture, 1 1 'JJi5 Requeft: to the Reader ^ 1 2 C H A l^ I. What tliofe Things are, that ought to be premi- fed, by him that would render the World happy, by a full and compleat Treatife con- cerning Chrift, confider'd as Loganthrofos ; where three Sorts of Wtfdom^ conlpicuous in the iGbfpel, are propofed to be treated of: Concerning the Firfl of which, the Author diicourfeth diftinftly here ; viz. That Divine Wifdom that is to be feen in the Contrivance of Chrift's Appearing in the World, with refpeft to tlie peculiar Circumftances of his Lot and Acting among Men, i } WHy the Author ufes f/;e 1^(?k^ Loganthropos, and how he intends to difcourfe of this and other Heads of Chriftology, Ibid. A Breviate of FaBs proper to he premifed here^ by him that would fully treat of Chrifi as Loganthrppos ; together with the Pro'.f of their Ferity^ 14 The The Contents. The Divine Wifdom conf^icuous here^ Ibid; This threefold, . j 1 The I ft Sort of Wifdom treated of in this Chapter^ Ibid. The Great Maxim of this Wifdom-^ viz. Its being theRe- vcrfe of Human Policy, Ibid. A Friend of the Author's named ^ rvhom he fuppofes to be fit- ted above mofl Men^ to render the World happy, by a com- fie at Treatife of this kind^ 1 5 Two Qucftions concerning this firfl Sort of Wifdom •, viz., (1.) Did Chriftail that Part^ that was the Reverfe of Human Policy f , - (2 J What was the Reafon of his a^ing after fuch a manner as this? 25 In order to underftand the Reafon of thi/s the more clearly the Author brings in a fuppofed Dialogue, at Corinth, \pon the Occafion of the Tumult that happened there^ as it is mentioned^ Chap. 18. oftheA^s: Where Junius Gallio, and his Brother Annxus Seneca, are introduc'd^ as difcour- fing^ upon this Subjeif^ with Softhenes the Jew, and the Apojlle Paul, 25 Which Dialogue runs thus : Gall io propofes the Subje& and Method of the Difpute^ 2 9 Seneca j oins in the fame Propofal^ 3 o Softhenes argues warmly a^ainfi Chrifi and Chriflianity^ 3 2 Paul defends Chrift and Chrijlianity^ 3y And concludes with this Propofal ^ What was moft likely to be the Way and Method, that Divine Wifdom would, fall upon» in order to redify the World, and reclaim Men ', upon Suppofition, That after other Methods, he had refolv'd to try one, that was to be every way wor- thy of himfelf, and at the fame time every way adapt- ed to our Capacities and Circumltances, 40 Seneca'5 Commendation of this Propofition^ Ibid. Uis lllujiration of the fmie^ from the general Expc&ation of a Divine Hero •, and particularly front Plato, 41 Gallio takes up the Argument ^ in order to 'give the CharaUer of aptrfeCi Political Hero, .4^ Hi does three things ; (i.) i^"^ ^^^^^ ^^-^^ ^^-^^'^^^'' 0/ Alcibiades, 46 O2 (2,)//, The Contents. .(2.) Me (hews what was only wanting in him^ to make hint juch a Hero, ' 49 (3.) He draws the Pi&ure of a perfcC^ Political Kero : Which conftfts of twenty Particulars^ 50 J^is conclufive application of this SiAbje^i^^ 5 3 Softhtnes ndifies Gallio'^ Charafier^ in two things, 57 Seneca approves SoUhenes his Re&ifications .* u4dmires the Jewifh Fhilofophy^ in this Pointy that none lut a Hero tru- ly Divine was capable to reform the World \ and confirms the ^eafonablenefs of expeding fuch a Divine Hero, by fome memorable Citations out of Plato .* But yet concludes with a Concern this way ; and with a Requeft to Paul, to anfwer his own Queflion^ fo as to fatisfy him as to the Rationale 0/ two weighty things^ 61 Paul'^ Jnfwer^ 68 In which he proceeds in the following Method *, 'He repeats the things^ that they mutually agreed in^ which he digejls in nine Suppofitions^ Ibid# Then he proceeds to conftder Seneca'j two weighty Queftions ^ I. He begins with the abftradt Queflion, concerning the Charader of a Divine Hero : Which he ftates exa^ly, 69 Then he proceeds (in order to anfwer this Queflion diftinCtly) to confider a Preliminary one \ viz. How many Methods are fuppofable in this Cafe, , ^ Ibid, Which he conftder s fo^ as to lay down three Poftulata ^ Tofful. I . God mult ad to Men, as the Human Nature can bear, 70 . Poftul. 2. Hemufl: a(!t agreeably to his own Nature, 71 Cod's Method mufl therefore be a mixed one^ tho not in a grofs Senfe of Mixture, Ibid". Cod confideredy in a twofold Rcfpe&-^ viz. abfolutely and relatively, Ibid. Images or Ideas of God arife from the laft Conftderation of him. From which ideas we are hd to conclude a Trinity of Perfons in the Unity of the Deity, 72 Prom the Conftderation of thefe^ and God^s a(iing accordingly^ Paul proceeds to raife the 3d PoUul. viz, Thaty in order to God's governing and fa V ins ^'l^n, it is neceflary, that his Method be fuch, as plainly The Contents. plainly and evidently to demonftrate it felf to be Di- vine, in Older to its being believ'd, receiv'd and comply'd with by Men as fnch ; at the fame time that he condefcends to deal with Men, as the Human Na- ture will bear, jS The Great Principle therefore^ which is laid down^ after ally as ^^eonly immediate Foundation, froyn whence we ar a to argue^ in tht5 Cafe^ is this ^ That it mull be feen to be of God, becaufe it has nothing like Human Contrivance or Policy in it, Ibi'd. From whence it is argued^ that the Charadler of a Divine Hero, is the very Reverfe of that of the Political Hero, whith Gallic gave before^ Which is therefore accordingly drawn^ in twenty Particulars j exa&ly o^po/ite to thoJ(^ of Gallio, 77 Gallio ohje&s againfi this ^ from the Vnaccountablenefs of fuppo/ing^ that {uch a Divine Hero rnufi be run up^ on by Heaven and Earthy fo as to be expofed to Contempt and Sufferings 8 5 Paul improves GaWio's SuppoJJtion^ . and/hews^ That^ in or^ der to ballarwe things of this kind^ fo as Men 7nay clearly apprehend^ notwithftanding all this^ that he is a Divine He- ro, Divine Wifdcm muft give full Eviaence to us^ that he is indeed a Hero of his own fending^ Sj lloe Qjieftion which refults hence is^ How, or in what way Divine Wifdoni mud be fuppofcd to proceed in gi- ving fuch a full Evidence of this Perfon's being a Divine Hero, . S8 Two Methods, and no more ^ fuppofable in this Cafe - 1. That God change Men, 'b'c. Which is demonfirated to be impra^icable in this Cafe, 1 bid* 2. That God give plenary Evidences of the Divine MilTi- on and Commiffion of this Hero •, this being the only way to be taken in this Cafe, 8 p u4n Enquiry into the Evidences neceffary to be given, for this End, Where an Abftradt-Scheme of them is givcn^ un- tkK cleared and proved from Three Hifto- rical Paflages, which contain plain matter of Fact this way. The ifi.of which is Chrifi^s Declaration^ Mark 13. 32, 266 The id. is the whole Hiftory of Chrilii's Sufferings, Where a critical Account is given of Chrift^s lafl Words, And where the vulgar Error of Divines is lahn notice of in their fuppo/ing ChviR:^ as God Man, to be the Object of his Father's Wrath, when he fuffer'd, by reafon ^as they ufe to fay ) of our Sins being imputed to him, 269 lloe 3 J. Pajfage^ is that which is recorded^ Luke 22. 4/3, 274 An Objedion agatnfi this Scheme^ as if it feem'd to be fub- verfiveo/ Chrifl's Merits and Satisfaction •, fully anfwe- red^wi retorted, 277 A grand Point treated of^ viz. whether Chrifl, as Man, wns a proper Human Perfon^ or a bare Human Nature, without a Human Perfonality. Where the Author clears up the Truth diflinftly and I'^rgely^ which has never been under ^ flood before^ fince the Days of Neftorius ^ and dcmon'^ firatesthe Erroncoufnefs of the common Opinion^ 279 Anew and diflind^ thofhort, Account of Chrift's Satisfadi- on to Divine juftice, for the Sins of Men, as he was Man, hyFinueof the Union of the Perfon of the Man Chrill, The Contents. ChriH, with the Per Jon of the Logos ^ given in Six Con- fiderations, 29 1 Ildly. Chrift conftdered^ as to his Management of himfelf in Reference to the Angels, 3q^ Jijhort Hint concerning thofe Beings^ I bid . How far the jingeUfeem to have been acquainted with the In- carnation of Chriji^ and the Delign thereof-^ and how far it was a My fiery to thm, 3 04 What their great Strait and Difficulty was^ as to God's Defign in this Matter^ diftin&ly fropofed and conftdered^ Chriji^s Views ^ with refpeG^ to them, and according to which he managed himfelf in Relation to them, briefly propofed, 407 Illdly. Chrifi conftdered, as to his Management of himfelf^ with Re fpe^ to his grand invifible Enemies^ */:?e Apoftate Angels, 309 Some preliminary Conftderations, in order to underfland, how the Logos wagd War with Satan, before the Incarnation, in order to reclaim Men from his Dominion, Ibid. Chrifi's coming into the World, was to be the la(i eminent Me^ thod to be taken for this End, 3 1 2 Satan dubious, forfome time, what Judgment he was to make of Chrift, as the MeJJiah, 31^ 7^e Fight between Chrift and Satan in the Wildernefs, ( which continued above 40 Days ) inquired into; Where Seven Obfervations, together with fever al Confiderations, arepro' pofed, in order to a critical Vnderftanding of this Piece of Scripture Hiftory, 3 j^ two other Paffages of Scripture that feem to infmuate diftinCt Struggles between Chrift and Satan, 3 22 Ten Rational Suppofitions concerning the Manner o/Chrift's Management of himfelf, in Ofpofition to Devils, andcon-m cerning the Metliod of Satan's waging War againft Chrift, which are of great Importance, in order to our conceiving rightly of this Subjeff, ' 323 ^owx Practical Deduhions from the Ten preceding Confiderati- ons, 228 CHAP. The Contents. C H A P. IV. The Time, wherein our Saviour was born into the World , confidered, as it was the Fulmfs of Time. Together with a Abort Hint concerning tht I ajl Daysy 329 TWO ExpreJJions of Scripture propofed to be conftdered, and founded upon^ yiz. Gal, 4, 4. & Eph. I. 10. 330 Several Ohfervatians propofed from thence^ in relation to Chrift's coming mfo the World^ in the Fulnefsof Time. I ft Obferv. That the ExpreJJion alludes to a Woman with Child, that goes out her full Time^ and then is happily delivered. Ibid. id, Obferv. That our Saviour^s coming into the Wond^ was^ at I ift^ become a Matter of i eal NccelRty, 331 Here it isfhewed^ {1.) That it was not fity that Chrift fhould have come fooner^ 332 (2.) Thai it was no lefs incongruous^ for Chrifi to have come later, 3^8 3^. Obferv. That Chrift'' s Birth anfxvers exaBly to the Time that was marVd out for it, in the ancient Prophedes, that foretold it ^ 350 Three eminent ^^ophciics con/ldered and cleared up, in order to demonftrate the Truth of this Ohftrvation, (i.) Jacob'5 Frophifte^ Gen. 49- 10. cricically confider'd, (2.) Haggai'j Trophefte, Chap. 2. 6, 7. fully expounded, (3.)Daniel'5 Prif &e/i^, Chap. 9. 24, 25, 25, 27. exaBly and largely cleared vp^ 57 1 ji Synopfis of the feveral Opinions of the moft Eminent Chronologcrs, as to the Year of the World, wherein Chrift v?.isborn^ 381 The The Contents.. 7^e hmtnon Mljlake of rechmng the Tears of the World ^ from the Creation to Chriji^ by Julian Years, and according to rfce Julian Period, 385 'An Account of the Julian Calendar, and tk Rectifications thereof^ iPhJch have been made hitherto^ jJ . -'*384 The Opinions of feme of the tnoft Eminent Chronologers,' as to the Month and Day of Chrifi's Birth^ 385 The Author's Opinion of this \ wherein he propofes feveral rveighty Confiderations^ tohich demonfirate^ that Mr, Whifton is mijlahn^ in his Suppofition, that Chrift was born only one Month before the Death of Herod the Great^ ,387 A farther Inquiry into the Time of the Tear^ wherein Chri^ was horn ^ where Dr. Richardfon and Dr. Ufher'i Opinio. on^ that Chrtft faw Four PafTovers, is confirmed ; and that of Alftedius ^^;^ Mr. Whifton, on the or.e Side^ that Chriji wasprefcnt at Five, and that other of Monfieur La- my, that he faw ThrcQ only J arerqeShd^ ^ 393 A Commendation of Mr, Lamy'i Altronomical Calcula- tion of feveral iSlew Moori^, reduced to the Mmdian of Jerufalem ^ by which it appears^ that the i 5th of Nifan, or . 3d of April, A,D. 33, tp^j^ Friday, 395 A Table, wherein the Author gives an Adjuftment of the Jewifh ^M^ Julian Months, for the laft half Year ofchrijl's^ Life, 39S .^ Continuation of this Adjuftment, down to the Day of Pentecoft, ^ 40^ An Obje<5tion againjl calculating the Jewifh Months, as if they conftfled, ah of them^ of 30 Days'^ anfwered, Ibid.' A Qpeftion, concerning Leap-Year, anfwered:; where a Rule is given to know this for ever ; which is exemplified in ^ Column 0/ 40 2>^rj, 403 An Account of the ?noft memorable Days relating to Chrift ; together with the Reafon, why Sunday or Lord's-day was appointed inflead of all other Holy Days ; 'poewing that all annual and monthly Holy Days are nulfd by the Jnftitution of this NeW'Teftament Hebdomodal Holy Day ; and that the Annual Courfe of the Sun is not a perfed Mea- furc of the Fkix of Time, 4o5 A The Contents. ^A Coronis Xo Ms 3d Gbfervation ; rvkrem two things are conftdered. x. The Appeafance of that extraordinary Bird, mentioned to have beenfeen in Egypt, ( and^ as the Author fuppofds J that very Year wherein Cbrift fuffered^} by Tsicitus and Dio C^iJUns^ which they call the Phasnix. a. The extraordinary and fupernatural Eclipfe or Dark- nefs, together with th ftrange and pr<-Chap, 10. 17, 18. 48$ •^Chap. 14.2, 3, 517 Chc^p. 16. 28. 458 Chap, 17. 5. 457 Chap. 20. 17. ' 502 Ms, ^Chap. 8. 33,34, Comp. with Jfa, 53. 8, 130 ^Chap. 15. 1,2,3,4. 231 Chap. 17. 19, ^""'^. 4^7 ICoilnlhiani, Ch^^, iS. per to turn. z6 *(- The INDEX. Page Chap. 5. 21, ii, 25. 658 * Chap. 6. 19, 20. 66s Chap. 15- 1 4- 49* -V. 19. 510 V. 24, 25, 28. s^i G.tUitians, "^Chap. 4. 4. 350 E^hefuws, -^"Chap. 2. 10. 35Q ^ .^_cV. 20. 694 Thllippiam^ Chap. 2. <5, 7, ^c. 460 ColoJjianSy ^ Chap. 1.19. 622- ■^'Chap. 2. 9. 62 S *Chap. 2. I a 626, 629 Hiihrews, Chap. i. 2. 349 Chap. 2. I7» 471 V. 9, 10, II, e^f. 26J 4t .^ V. 16. 284 Chap. 5.7, 8, 9. ^ 265 ^Chap. 7. per totum. 574 ■^Chap. 9. 26. 24a V. 28. {ox ^Chap. 12. 2. . 6SS — —V. 25, C5'r. ipi I 7o7;«, ^ Chap. 4. 2, 5. 461 IIJo/jw, . V. I. 195 III John, -v. I. Ibid. Revelationy Chap, i. v. i. 269 An INDEX of fuch Places of Scripture as are interpreted in the preceding DISSER- TATION; many of which were never clearly or fully underftood before ; efpecial- ly fuch as are mark'd here with an JJle- risk, •^"^IhtText. PhiLl.il. Together with the whole Context o^ that Cbaper. if, to Page idt* ISAI AH,z6,i^, 32 DankU 7-8. io5 * Chap. 12. I, 5,4. 36 ^ Matthew^ Chap. 27. so, 51, 5 i, ) 5* 30, & 55 * Luke^ Chap, 13. 29. Be M.ittb. 8, 11. 75 a-.ap. The IMDEX^ chap. 20. g4. 79 ' V. 3 5, 36. 78 3^o/;w, Chap. $.25. 52 ^ Chap. II. II, 24, 25, 26. 80 uf.^j. Chap. 4. 2. . 78 * Chap. 16. 22, 23. 82 Romans, -^Chap. i. 4. 69 Chap. 3. 21. 12 Chap. 6. I, CS*^. 9$ . V. 6. 5. chap. 8. 17, ^c, 2 Tim, 11, 12. Matth. 10. 23, & I P(?^ 2. 12, 13, 14. 18 ^ Chap. 7. 24. 84 Chap. 10. 1, 2. 15 ^Chap. II. 1$. 89 I Corhth -^Chap. 3. 11, 12. CS'c. 44 Chap. 7. 25,40. 27 ^ Chap. 9. 27. 8 J ^Chap. 15. 29. 90 WCoYmthiansyCcvs.}^' 12. 4, ^c, 26 Gaiatiansy Chap. 3. 24. ii Chap. 5. 2, 3« 6 PhJlippianSf Chap. 2. 5. 7 Colojjiansy Chap. 2. 12. together with i Pet, i. 34. &3. 18, &c. Luke 12. 20. and fome more parallel Places. 96 Revelation^ "^Chap. 1. 19. compared with chap. 4. i, 129 ■^Chap. 2. 9, 10. 127 ^Chap. 6. 9, 10, II. 42, 46, 48 ^Chap. 9. 15, ^c, 135 ^Chap. II. II, 12, 13, iSc, 141 •5^ Chap. 17. 10, CS'c. los *Chap. 20. 3, 4, 5, ^c. 41, 45, 49, 56, 60 FINIS. ERRATA. PAG E 39. Line 31. ahetfiould read k ^ p. 58. 1. 7. dele can ; p. 169. 1. 3. for too T,fo'^ p. 369. 1. 19. for . r. , after afide-^ p. 397. 1. 14. for threcj r. thirty three ^ p. 402. 1. ult, r. Ifcigogic ; l^. 403. 1. 30. after and, x^viay ; p. 412. 1. 5» fo' ^^ t. at ^ p, 438. 1. I. r. Rdation-^ p. 449. 1. fennU, r. Grahii'^ p. $29. 1. i.of Marg; Note, for I. r. in ; p. 530. 1. 3. dele whaf^ p. 619. 1. 7. after /(?, In the D I S S E R TA T I O N,Page9o. after C/Ai5.addr^y. 29 : p. 105. 1.20. for 1797. r, 1697, p. X28,l. 19. for (i.) r, (2.) BOOKS miners by Mr. Robert Fleming. I. 'T^ H E O C R A T Y : Or, Ti&f Divine Government of Nations^ i ^c. Dedicated to King William. The 2i Edition. II. CHRISTOLOGY. A Difcourfe concerning Chrift .* Confider'd, i. In Himfelf. 2. In his Government : And, 3. la relation to his Subjefts, and their Duty to him. Being a Nero tffaj^to- wards a farther Revival and Re-Introduftion of Primitive Scriptural Divinity. This Large Work is defign'd to be finifh'd in Six BooU : Of which rfrc-e BooU are now Printed. The ifl and 24 Books in ofie Volume ; The Firfi being A Getieral View of Chrij\ology\ and the Second being a full and compleat Trea» tife concerning Chrift, confidcrcd as the LOGOS. Dedicated to her Majefiy, The 3 4 Book, being a KTew but Scriptural Treatife concerning Chrift, confidcred zs LO GJ NT H 0 P O S. In Two Parts. To which is added, A DISSERTATION, concerning the Prior J^efurreBion^ which is to commence with the Millenniumi Dedicated to Her Highnefs the Princefs Sophia of Hannover, III. APraiVuaX Difcourfsy occafion'd by the Death of KingfT//- Mam ; wherein JCbara^erof Him is given. To which is added, A Poetical Ejjay on his Memory, Dedicated to the Duke of Queensberrjf, The 2d Edition. IV. Seculum Davidicum B^divivum : Or, The Divine Right of the Revolution evinc*d and apply'd. Dedicated to the Dutchefs of Marlborongh. V. Pour Difcourfe s. The 1^. Containing a new Account of the I(tfe and Fall of the Papacy. The 2d. Upon God's Dwelling with Men, The 3i. Concerning the Minifierial Office. The /\.thy being a brief Account of Jieligion, as it centers in the Lord ^efus. Dedicated to my Lord Carmichaslf now Earl of Lfeynford, VI. The Rod or the Sword. Or, The prefem Dilemma of thefe Na- tions^ confider'd, argued and improved. VII. Juvenil Poems, being a large Poetical Paraphrafe on the Song of Solomon, with Annotations ; together with fcveral MifceUanies and Pindarichs- VIII. A Funeral Sermon on the Deceafc of the Reverend Mr. A- brahim Hume. IX. Another on the Deceafe of Mrs. Soame. X. Two more Funeral Sermons. One upon the Deceafe of Mrs.J'-f, And the other on the Deceafc of Mr. C— j. t BOO ICS Printed for^ ancL Sold by Andrew Bell, at the Crofs-Keys and Bible in Corn hill. ACompleat Hiftory of Europe -^ or a View of the Affairs thereof, Civil and Military from the Year 1600. to the Year 1700. which perfedls the lalt Century. Containing all the Pub- lick raid Secret Tranladions therein , the Rife and Progrefs of our Civil War ; the Wars and Revolutions of Fmncey Germanyj Sweden, Poland^ Hungary^ Portugal, &c. Interixiix'd with great Variety of Oiiginal Papers, Letters, Memoirs, Treaties, ^V. Teveval of wiiicii are not to be met with elfe where. The whole illuUrated with the Remarkables of the Years, and the Lives and Charaders of the Great Men of that Age. Taken from Tlmamis, jS'an'i, Puffendorfy Alezerai^ Whltlock, Sir P. Warwick^ Dr. Wdwood^ E. of cLirendony and Others, molt approved ' Hillorians. lu 5 Vol. Where is likewife to be had the Compleat Hiftory of Europe for the Years 1701, 1702,, 170:5, 1704, 1705, and 1706. Price 6 J. each. The Jtheninn Oriule : Being an entire Collection of all valui- Me QiieUions and Anfwers in the Old Athenian Mercuries. Inter- mixd with many Cafes in Divinity, Hiilory, Phiiofophy, Ma- thematicks. Love, Poetry, never before publifh*d. To which is added, An Alj. h ibetical Table for the fpeedy finding any Que- llioiis. By a Member of the Athenian Society » The 3d Editi- on. In Turee Vol. Price iSs. The Prefent State of Great-Britain. In two Parts. The I. Of South, the II. Of 'Sonh- Britain. Containing an accurate and impartial Account of this great and famous Illand ; of the Coun- try, and its Inhabitants j the Advantages and Dilad vantages ci both, in refped: to Foreign Countries, and the Curiofities both oi Kature and Art. Of the vail, populous, and opulent City of Lo7i' don, the Metropolis of Great-Britain, and of the Famous Univer- fuies of the Land. Of the Britains Original, Language, Temper, Genius, Religion, Morals, Trade, &c. Their Nobility, Gentry, Clergy, and Commonalty , Their Laws and Government, With a fucciiid Hiilory of all the Englift) Monarchs to this time ^ the prefent Prince and PrinceiTes of the Blood Royal, and the Set- tlement of the Succeflion in the Proteltant Line. Lallly, Of Quftn Jmie'^s Dominions,Titles, Arms, Land and Sea-Forces, Court and Revenues; of the Privy-Council, the High-Court of Parlia- ment and all Courts of Juflice. Witli the Liils of the prefent Officers in Church and State ; of both Houfe of Parliament ; and of the Convocation. Priced.*". I THE Eo0ant|)?opos : DISCOURSE CONCERNING CHRIST' As He is The LOGOS, made Man. BEING THE Third Book of CHRISTOLOCr. Heb. I. 1,2. CK^, vpho^ at Jundry times, and hi diver fe man- nersy /pake Jn\i7fies fafi unto the Fathers hy the Prophets , hath, in thefe lajkdays, fpoken unto us hy his So72y &c. Juguftin. Epiji. Volu]h;no. Venit Chriflus ; complentur in ejus Ortu, Vita, E^.'dis, Fadis, Paflionibus, iViorte, Re- furrediione, Afcenfidye, omnia preconia Prophetaruin. \ ^ — ' LONDON, Printed by J. Huinfreys^ for Andrew Bell at the Crofs- Keys and Bible in ComhilL 1707, [?] A DISCOURSE CONCERNING CHRIST' A S Eo8an%opO0. The Introduction. ^•■w*"^ H E Reader may remember^ that in the Gcm^ ■ ral Introducihn to the Fir/ Volume of this H Workj I gave him fome Account of my JL Scheme^ as to the Defign and Frincipal Heads of this Difcourfe ; and that I added fomething re- lating to the different Method I propos'd to proceed in^in this and the following Books^ from what I us'd in the two firlt. But in the Introduction to the Second Booky I fpoke more plainly as to this lalt And indeed^ when I confider both the Vaftnefs of this Work it fclf, and how much my time is taken up with other things^ befides the B z neceflary 4 T^he Loganthropos, Book IIL neceffary and important Duties of my Fundion • but elpecially^ when I call to mind the uncertainty of Life^ and how many Warnings I have had of late^ as to Death^ I have refolved^ (as I laid before^ in the Places refcrr'd to) rather to give the World a few Materials towards the Building of this Fabrick of Chriftology, than delay until I be in cafe to finifli it in all its Parts, to the fame Proportion that I have brought the two firft Books un- to ,• lell, by thisDela}^, I cut my felf fhort of offering thofe few, but valuable Things, that I have already^ through Grace, attained to, and which I hope will not bedeipifed, tho not fo perfedas I could willi they were. Tis true, fhould the Reader judge of my Subjed and Performance here, by the Bulk of this prefent Book and Volume, he might. well thijik that I have reafonto Apologize rather for my Prolixnefs than Brevity. And I readily confefs, that 1 have juft Reafon to do fo in one feiife j feeing I have been forc'd to alter my Refo- iution of fending forth this ;^ Book, together with the 4tb in a 2^ Volume, as I propofed to do in the Intro- dudion to tlie Firft, >. 5-. For I did not then imagine_, that my Thoughts upon Chrift as Loganthroposy as being for the moft part Hints only, would have arifen to that Bulk, that I find they do now amount to : But, as the old faying is, Manj Littles arife to a large Sum at length. And indeed this is the eiJC-ad ftate of my Cafe^^ as to this matter : For it is not, becaufe I have treated largely of this Subjed, that I find this one Book is fwelfd to fuch a Bulk, as to make fo large a Volume by it felf alone ; but it is, becaufe the Subjed is fo large and vaft, that the bare mentioning of fo many things as relate tp it^ have oblig'd me to inlarge fo much upon the whole, (tho without any great Enlargement upon any one particular Head) as that I find my felf neceffitated to lend forth this o^d Book, in this Volume apart, confidering what Proportion it alone doth bear to the two former Books. And yet, how bulky foever this Book may appear to be, the judicious and learned Reader will foon fee, that IhavQ been fo careful to avoid tedioufnefs^ that I have ei- ther Introd. the Loganthropos, 5 ther wholly paflby^ in Silcncc^nicUiy of thofe Points that our common Syftems treat of in reference to Chrid^ or fpoken of them very tranfiently^ which I did onpurpofc that I might leave the more room to treat of thofe new Points^, that I never met with in any Author before, at leaft as to fuch a Cultivation and Improvement of' them^ as I have been inabled to make herCj thro' the good band of my God upn me. For^ as the Subject of the three firft Chapters^ is^ in amanner^ intirely ncw^ and (properly fpeaking) never treated of before (tho in- tirely Scriptural :) So the Materials^ in many of the other Chapters,, and the Method obferv'd in all of them are luch^ as that I may without Vanity pro- mife the iReader, that he will find the Scriptural Di- vinity {^x. in a further Light here^ than it has ever yet been fet in^ by any Divine whatfoever. And yet;, I believe no Perfon that has perufed the fir/ Vo- lume^ together with ThU^ will think^ but thatj had I not prefer 'd the Satisf;idion of others^ before my own Re- putation^ I mighty by a further Delay^ have fent this Book forth more polifli'd than it now is. For indeed^ I muft needs acquaint my Readers^ that I have for fome time hung in fufpenfe in this Matter^ be- tween Publifhing any more on this Subjed whilft alive^ and leaving my Thoughts to be publifii'd after my Death, upon the account of theDifingenuity I have already met with from fome : For^, if thofe things^ that are fo general- ly unexceptionable^ which I have already publifh'd^ have had no better Reception in the World , Whatcan 1 ex- pert, as to thofe other things^ that^ at firft view^ mull be fuppofed to appear as Novelties and Singularities to the Generality of Men ? Error^ Conceitednefs^ nay perhaps Hcrely it felf, are the Brands that I muft expert will be aifixed to them, by many of all Denominations. So, that they ad: certainly the moft cautious and poli- tick Part, who either keep on in the common Track^ (according to the oW Saying, Via trlta^ Via tut a ^ the Way nioft frequented, or the Broad High Way is the fafeft j ) or, who, if they think freely^ keep their B 5 Thoughts 6 The Logantliropos Book III. Thoughts to themfelves ; or^ in cafe they think of pub- lifhing any of their Notions^ referve them unto their Deaths to be made publick by their Executors^ when they themfelves are out of the reach of Oppofition and . Reproach. But then^ upon the other hand^ it look'd to me^ to be a mean^ cowardly^ and degenerous things to be afraid of expofmg Truth in its naked View to the World. And I muft own, that I have been much in- courag'd to proceed upon this Subjed, from the Ap- probation that fome of the moil Learned Men of the Age have given of it ; efpecially Foreign Divines. Befides, that I think meanly my felf of moft Pofthumous Trads 5 which can hardly be reckon'd the Genuine Produdion of thofe Men, whofe Name they Sear, unlefs they themfelves, in their Life, had not only left fuch Pieces finifh'd, but given order likewife for their Publi- cation. For there is no true Student, but muft be fup- pofed to grow in Knowledge, and confequently to have had reafon to alter his Thoughts frequently, efpe- cially in more Nice and controverted Points. For I my felf have now by me feveral Trads, that might appear to be finifli'd for the Prefs ; which yet I could not pub- lifh as my prefent Thoughts, tho they were mine fome Years ago. As therefore, none can put the laft hand to any thing of mine, but my felf, becaufe none knows how far I have had reafon to alter, or rather to better my Mind, fmce I began to ftudy in good Earneft: So I reckon it my Duty to publifh, if poffible, in my own time, thofe things that I think may be of ufe to Men. And as I have reafon to thank God, that I have feen further into the Receffes of Divine Truths, than I did fome Years ago : So, I proceed to offer my Speculati- ons to be canvaffed, by all that love the Study of Divi- nity 'y with a fincere Refolution to retract any thing, wherein I have been miftaken, when fairly convinc'd of it ; according to what I have already told the World in the Clofe of the General Freface, As Introd. The Loganthropos. j As therefore I can honcftly fay. That I defign no- thing, by all my Studies, but a farther Propagation of the Knowledge of the Truths of God : So I hope all fo- ber and ferious Chriftians will reckon themfelves obliged to confider what I lay, before they allow themfelves the liberty to pafs any definitive Sentence, efpecially of a cenforious Sort. For, let me be fo bold, as to tell the Reader this be- fore-hand ; That he will find, if he think over this Vo- lume with Candour and Impartiality, what I do hum- bly fuppofe, he never met with before in all the Books of Divinity that ever he read. I fhall not either prevent my felf or preoccupy the Thoughts of others, by giving any account here of the Heads treated of in the following Chapters. Only I fliall hint a few things, by way of Preliminary, as a tafte of that great Subjed:, that I am defignedly to treat of, in this Part of my Work. Now I am fure, that our Minds will be infenfibly led in, to fee fome thing both of that Wifdom and Love that paffeth all created Underftanding, as to the full Extent and Dimenfions thereof ; if we allow our felves liberty and clofenefs of Thought, in an equal Propor- tion, as to thefe things following, ^iz-. That Human Nature did fitly and therefore ma fi fuffev^ and that to Death , according to the firfi Threatnlng and Se?ite?ice : That, the Woman halving been lirft In the Tranfgrejjion^ Chrift began to Ho7tour Human Nature ^ (that where Sin began, Grace might firft take place and abound) by honou/mg the Fe- male SeXy in being born of a Woman : That Aian^ being the nobler Sex^ Chrift mufi become a Man^ and thus honour that Sex llkeivife : That Human Nature could not atone for its own Guilty becauje 'vitiated and corrupted : That ChrtH's Huma?i Nature muH therefore be if/corrupted^ a?id without all Taint : That yet, ChrlH's Human Nature^ as fart of the Commo?i Nature of Mankind^ came in courfe to be liable to Death : But that. He receiving it purified^ and offering it up incorruptedy it beca?ne a proper Ato'neme7%t for Sin ; efpe- cially If we confider y that it was offered up (if 1 may fay lb) B 4 ufon 8 Ihe Loganthropos. Book III. upon the' Altar of his Di'uinUy^ as he was the Logos_, 'which fant^ifi.d rhe Gifty (^nd therefore fure the Crojs was not this Altar y in any Propriety of Speech^ feeing our Savi- our affures us that the Altar (a) was greater than the Gift ofFer'd upon it) and fo made it a full Ecjuivalent for the Human Nature in General, Seeing therefore mere Men could merit nothing at the hands of God^ both becaufe finite and corrupted^ Chrift both could and did merit ^ becaufe without Sin as Man^ and Infinite as God. He died therefore^ that he might have both Authority and Power to govern Men as Loganthropos ^ and to fave fuch as fhould come under his Government fincerely and univerfally : whence he is faid to be (b) the Saviour of all Men^ but efpecially of thofe that helie-ve. He exerted this Power^ I readily grants as the Logos^ before he actually aflumed our Nature ; but then it was by vir- tue of the previous Contrad and Agreement^ that was between God and him^ of which I 'fhall afterwards difcourfe. But when he became the Log-^;^r^r, t\iQ Narration 2Ln.d Probation , I fhould think my felf oblig'd, in a peculiar manner, to ftudy Bre'vitjy as far as that were confiftent with Per- fpicuity : Becaufe fomuch has been faid this way already both by Ancients ^nd Moderns • that nothing feems to be fo much wanting now, as an Exad and fuccind Sjnop- Jis or Abridgment, of what is already extant at large, but with vaft and almoft confounding Variety of Thoughts and Methods, in innumerable Treatifes^ which, without fuch an Abridg?97e?it, are enough to tire out the Thoughts and Inquiries, ev'n of moft Scholars, tho otherwife both Judicious and Laborious. But, 2lj, It will be convenient, if not neceifary alfo, to infift longer, as well as with the greateft Exadnefsy^- in fhewing the Divine Wifdom, that is fo con^fpicuous- • in this Great and Main Foundation of the Chriftian. Faith. . ; . — And[f Chap. I. The Loganthropos. 1 5 And here^ there is a threefold Wifdom eonfpicuous ; tho neither of them has ever been fo cleared up to this day^ by any Writer, either Ancient or Modern, as they ought to have been, fo fiir as I can learn. The ifi is, that Divine Wifdom^ that is obfervable in the Con- trivance of Chrift's Appearing in the World, under fuch and fuch peculiar Circumftances. The xd is, TheFr«- dential JViJdom, that appeared in our Saviour, when he was in the World, in his Condud and JBehaviour, with refped to thofe he had to do with. And the ;^ is. That Spiritual and Heavenly TVifdom^ by which he managed himfelf during his State of Trial, both with refped to God, and Angels Good and Bad, in the Difcharge of his Truft of the Affairs of Mankind, in order to obtain that Supream and Univerfel Empire, as Loganthropos^ for which he came into the World, and fuffered therein. To treat of any of thefe fully and exadly ; but efpecially of all three (feeing they have fo near a Relation the one to the other, and tend fo much to illuftrate each other) would be one of the greateft Ser- vices that ever was done by any Man to the Chriftian Church. But as this mult befuppofed to take up a great deal of time, and afford Matter for a vaft Volume of it felf : fo it will require the molt elevated Genius in the World to attempt it. However, that my Readers may underltand what I mean by thefe three Sorts of fVifdom^ and what it is that I am fo concerned to have cleared up, upon all thefe Heads ; I fhall venture to give the World a few Hints in relation to each of them, in hope that they may be as fo many Sparks, in order to kindle many more in the mind of fome fit Perfon, who may be fo happy as to profecute and improve them further, than I have leifure for, or perhaps capacity. Now, as for the Firlt of thefe, viz,, the Divine Wlf- dom^ to be obfcrv'd in the Contrivance of Chrift's Ap- pearing in the World, under the Circumftances that we have an Account of in the Evangelical Hiftory ; I do think, that the principal Thing obfervable here, and that 1 6 The Loganthropos. Book III. that which this runs upon^ is ^ That it is the perfaB Re* 'verfe of Human Policy . Or_, to exprefs this more intelli- gibly and fully^ I lay it down thus : That TVifdom that -was manlfejhd in Chrifi's Jppearingy and the Circumfiances thereof y and in the Thilofophy or Do^rine which he taught^ •ivas wholly ahftraBed from any thing like vjorldly Policy, And now that I have mention'd this^ I cannot but ac- quaint the Reader^, that there is (h) a Learned and In- genious Gentleman^ and a worthy Friend of mincj with whom I have fometimes had the Happinefs to difcourfe upon this Firfl; Sort of Wifdom^ (for 'of the other Sorts I never knew any Man that had any fuch Idea^ as I have been directed to) whofe Thoughts have been long and deeply taken up this way^ and who feems to be fit- tedj above moil Men^ to render the World happy, by a Compleat Treatife of this kind ; if his Health and other Studies will allow him to give us a full Scheme of his Meditations ; which I could heartily wifli to fee finifli'd and madepublick, and for which I have waited for feveral years paft ; fupprefling my own Meditations onthisHeadj all that time, in hope that he would pub- lifli his. For I muft confefs, that in the hope of this, I have long hung infufpence, whether I had beft publifh any thing of this kind. But at length I was determined to treat of this Subjed, mov'd by thefe Confiderations : I. Becaufe I knew not how to treat of Chrift as Lo^^w- throposy at all, if I did wholly omit this firft and eminent Confideration of him. 2. Becaufe that worthy Gentle- man and I did differ in one weighty Point, in relation to this, tho we agreed materially in all other refpeds. For, whereas he propofed his Scheme in fuch a manner, as if God could not have aded in any other Method, than that wherein Revelation tells us he has aded ,• afferting,if I underftcod his Meaning aright, that it was Ahfolutely impcl^ble that any thing, or fo much as circumftance, could have fallen out otherwife, than they have done,- I (h) Mr. AleKciader Cunningam. was chap. It The LogSiDthropos. ij was of the mind, that this was to carry the Point too high. And therefore I thought, that it was enough to fhevv the Rationale ajid Wifdom of the Scheme and Method, that Divine Wifdom has thought fit to proceed in,- as fuppofingno other neceflity this way, than a Hj- 'pother /cal one only ,* feeing I durlt not venture to deter- mine, but that Divine Wifdom might have proceeded according to a Scheme different trom this, at leaft in circumftantial Refpecfts, if God had feen fit to do fo. I thought therefore, that in cafe my Friend did publifh his Scheme, it might not be amifs to publilh mine ; which, tho in other refpeds inferiour to his, might yet^ in this refpe<5t, as I humbly fuppofed, be lefs liable to Mifconftrudion. And, ^^/y, Befidesthefe Confiderati- ons, I could not fee any Inconvenience could arife to the Truth it felf (whatever might happen to my felf, to be out-done by a greater Genius and better Pen) if he and I both, and a hundred more fliould emulate one ano- ther in a friendly Difpute, which of us could do moft for the Defence and lUuftration of our Holy Religion. And I confider'd withal, that I never knew any two Au- thors that v/rote without CoUufion, that ever proceeded exadly in the fame Method or Way, tho they treated never fo clofely of the fame Subjed : So that, whatever I may attain to do, on this part of my Subjed, I leave- room enough for my Friend to treat of it ftilL But to proceed ; Concerning this Wifdom there are two Queries, that naturally arife in our Minds, 'uiz,. (i.) Is this really trite ? or how do /, or can I proTje that it was fo ? And, (2.) If it was fo. What was the . Rcafon of God's ABing thus ? In Anfvvcr to the Firft, I need only defire, that eve- ry Man would confider the Fads recorded in Scripture, and judge if it was not fo. For had God aded in this matter, according to Vv^hat Human Policy would have fuggefted, Chriil muft have come into the World, and aded in it, with all the Grandeur, external State, Mag- nificence, Authority, Power and Glory, that ever was C affcdcd 1 8 7 he Logan thropos. Book III. afFeded by the grcateft earthly Monarchs. He muft ha^^ liv'd long, made a pompous Show of Wifdom, Learn- ing, &c, in order to render his New Philofophy accep- table and taking with all Men. And this too muft have been attempcr'd to Mens fcnfual Inchriations, and have given Promifes or Encouragements, as to Riches, Ho- nour and Power, to thofe that fhould diftinguifh themfelves by their Proficiency in this Do6l:rine, and their Zeal for its Honour and Propagation : And be- fides,Chrift muft have pick'd out the moft nobly Defcen- ded, and the moft Learned and Wife Men of the whole World, to have carried on the Defign thereof, after his Departure out of this World. And then he muft have left the World, as he liv'd in it, in the greateft Glory imaginable. In a word, he muft have aded the quite contrary Part, to that which we fee he Aded, whilft here ii"^<^nff Me:i. So, that" had God follow'd the Methods of Human Policy , to have made the World fall in with Chrift, and imbrace his Gofpel ^ our Lord muft have come into the World and A6led in it, after feme fuch Method as that, which the Jefuits in Chi?ta re- piefented him to have acted in, in order the better to profelyte that People. A worthy Gentleman, who liv'd a confiderable time in that Country, told me. That this was certainly their Way, ^'iz,, to reprefent Chrift, as if he had come into the World vv^ith the moft wonder- ful Glory that ever was known. And this is fo certain, that it is univerfally known, that they have been openly accufed before the Pope upon this Account, and that great Contefts have arifcn upon it : Tho what the Deci- lion is, the Popifh Church is fo Politick, as to keep a Secret from us. However, I was credibly inform'd, that one of their Miflionaries was heard to Harangue after this Manner publickly to a confiderable Auditory of the Chimfe : '"^ Ye have had many very Great, Wife and *^ Excellent Emperors here in China ; and no Nation '^ can boaft of the like : But yet none of thefc, nor in- ^* deed all of them, can be compared to the Eternal '' Em- Chap. 1 . The Loganthropos. 1 9 '^ Emperor, Jefus Chrift. That ye may know this, I '^ will now give a (horr, but true and cxad Account of ^' him. The World being very wicked, and Men very '^ miierable, by reafon of the Tyranny of thofe Kings '' and Princes that Rul'd before his Coming ; efpecial- ^^ ly the Head of all chcfe, the Emperor of Ro?y!e^ who ^^ Reign d over the greatcil Part of the World at that ^^ time, with terrible lligour and Cruelty : God took ^^ pity upon Mankind at laft, as finding their btate ^^. grow worfe and worfe. To rectify this,^ he refolves '^ to fend his own Son from Heaven to iubdue thefe ^^ Tyrants, and reduce things to Order again. Well I ^^ at length the Heavens appear more Glorious than ^^ ever before. A wonderful Light, bright and glori- ^^ ous, that out-fhone the Sun by ten thoufand Degrees, '^ breaks forth. Great Noifcs are heard in the Air, ^^ with moft wonderful and delightful Mufick : And at ^^ length a prodigious Army of more than a thoufand thoufand Millions of Angels appears in fight. Before whom marches a Chariot, of a prodigious Bignefs, all of folid Gold, moft curioufly wrought, but fo thick fet with precious Stones, that the Gold could hardly be feen for their fparklingand dazling Splcnd6r. ^^ This Chariot was drawn by ten thoufand bright and [[ nimble Spirits, and a hundred thoufand of a nobler " Rank guarded this Chariot before and on either Side, being commanded and led by Raphael the Arch-An- gel ; as the reft of the Army that followed the Cha- ^^ riot, was by the Great ylf;>W/, the Firft of all the ^' Arch-Angels, and Lieutenani:- General to Chrift "^ himfelf, who rode in this Golden Chariot, and com- '^ manded all. Now, fays the Jeiiiit, here all Language '^ fails me, in fetting forth the Glory of this Great ^^ General. He was of a moft prodigious Stature, as '' big as a thoufmd Men, but moft wonderfully Beauti- ^^ ful andexadly f^'hiimetr/^. His Face out-lhone the *''" Sun fo far in Splendour/ as is- beyond allConceptiorJ ^ He had a, prodigious Bamftrg Sword in his left Hand^ . the very- Slgiit of which Wa^ terrible. But in his C 7 " right a 2Q The Loganthropos. Book IIL ^^ right Hand he had the Enfign of the Crofs, which "^^ had a lanative Vertue in it^ to remove Diilempers^ " to chear the Hearty to recover the Frenzical and Di- ^'^ ftradred, to raife the Dead • and in a word^ to work ^^ all manner of A4iracles, to^ remove Mountains^ dry *"^ upSeas^ 6^c. Nov/ J fays he, all Tyrants and wicked *^^ Men were convit Ojall tjatoe tfic mt^enc^en of t^e Ijoli? ttcffe 5 vc ^Wi not fall tl)e eUen, but come to dE^cD, anD to l}ol^ CD [judj, as Ct)?pftcn people (l&olDc uoe, tjiU)o;(!):pcf Wm that Dpeo ciitljeCccire. Cljan ?e fljall unuecflanoe, tuljv it is calico Inventio Sanaa; Crucis^ t^e fpno^ncc of tlje liol^ CtoCTe •, t^c Iwljtcl) luas fcuntJ in t^is Ijorfc, as 3 ftall tell i^ou. Mfjcn Adam out fp;:ac faoci: toas feUc fcjacp, auDtooloe fa^ne Ijabcbcn out of tljis luojloe ^ Adam Cent Seth l)is fon to tlje ^ungcl i^cepec of pacaO^fe, p.:areing tlic 2ungcl Co feuo fjim tlje o^le of niecci? to anoint 1)13 boop thcccioit^ b:5i)cn 6e toece oecD. 2Lljan toent Seth topataDi^rc, nnofaiD Ijis ^cffage to tfjc 3ungel. SLIjan anflpeteo tlje ^iungel, ano fa^D tliat l;c migljt not ^abe it till tlje retoo toeix fulf^UcD. ISut batjc tljtj; b;taun£!)2 of t^e SLrce, tljat tl)^ faoec frnncD in, and fct it on [}t6 ^SJ^aUe, anD lBl)an it bcictl) fcu^tc, t^ian idjall l;c fjalie nxtrp anD not ecfte. SDljan tche Seth tt^iB b^auncFjc ^nD came l^ome anD fcnnoe \\iB facer DeeD. Cfian f)e fet tljis fa^auncfje on tiis facers gtaDc, ai tfjc 3ungel baDDe Ijim Do; tlje tnljicl^ bjauncSje gcotocD ttjete t^\ Salomon Inno t:pngc, anD [je maDe to fc I It Doton, fc; it loas fa^ie fo,i tlje iuoik of Ijijs ILcm- p[0 ; but it toolDe not scco.:De loit^ tlje ^o^!ie of i^is Xcm- pie. Salomon tljen maoe to cade it Dotune ir.to tte Cctfj, anD it iDas !)iCDc tl)ere to tlje t^nie tibat fljc BrC^op of tlje SCemplelct inalie a toarjc in tfje fame place tljete ast^a aDrec la^e, to tual^e m G^m tljat icerc offcicD to tije tem- ple. 2D!}an ItJiju'n tljis toar^e luas maDe, ttjei? called it in tljeic llAnsuai?.c Probatica Pifciana. Slo tljC teljiclj toatec came an aungci certain ti?mcefi:omi^eticn,anD ov^delooj- d^ipe to ti;e scree tljat la^ in t esronndccf tjje toapje, and inoWo tfic Itjatcc •, and tjoljat man o^ UJoman tljat came to tfjs Uiaterncrteaftec tbe Suna.el, feas made Ijole, ioljat ^e^^cncs tf;at ctcc ^e Ijad, bp Uctue of tlje tieej anDfo endured inani) topnteca, to tljc tigme tljat Chryfte toafi ta- Un aud Qolde tje done upon tje cicttc* STljan t^i0 %ttt bij ttje chap. I • T/^e Loganthropos. a 5 i^e oDi^naunceof (iSoDrcDammc upontl^etoacct:, anDlD^an t^eBle^ \)i\^ none ott^er ttec rcDv to ma^e tt)c crofs of, fo) gceatc tjaftc ttiat tlje^? fja^J, t\^t\> tofei' tl)c fame tcec ano maoc tljeccof a Ccoffe, mn fo DpcD cue iic:d tfjetcon, ano tl)cn tlje tree bate t^at blelTcD fiu^tc Oyftes boD^, of tfte iDljic^c tDcllet^ tfteo^Ie of i^ci:p fc Adamantj Eve nnry all otftcc of tt)e^:^, c^c. Fori profefs my Self to be fufficiently tired^ with a little fcrap, that I have copied out. Which fufficiently Ihews^ how ingenious the Romifti Clergy have ever been, in invent- ing Stories of this Kind. For^ tho this Story is not exadly parallel to the former^ yet it equally fhews what Latitude th^it let of Men have ufed in all Ages, in order toaccoinmodateChriftianity to their felfifli ends. And as their Invention is vail, fo their Reafoning is ftrong. Of which take a taile out of the fame Author ^ p. ;8i. cited Oi\t oi Fefiival. in FejL Omnium SanH. f. 148. jSDtl All-Hallowen-Day, cue ^^aigecs (l^all be fconei: IjccDe t^aw an\> ot[)cc 2Dar •• jfoj X\^i SDa^ all tl;e faints in ^ct3en come toijt^ecto p;a^ to What Madnefs then is it for fome Men to reprefent our Religion, as if it had been contrived by crafty Politicians ? Do not thofe that taik this way want the Difcipline of a Bedlam ? And pray, does Chrift's Dodrine favour any more 01 Human Policy, than his Perfonal Circumftances did ? chap. I. T^he Loganthropos. 25 did? Are Self-denial^ Poverty^ Calumn}^ and Perfe- cutionin this World, fo lovely^ and fuch infmuating things to Men, that Politicians could fall upon no finer Arguments of ^^^riw-^Cicu ? Let this therefore fuftice as an Anfwer to the firft Ouer>' : ^.t.Cl kc us now proceed to the Confideration The zd Queftion ; viz,. What may we fuppofe was the Reafon why God a6ted at this rate ? In anfwer to which^ I fhall wave all thofe collateral or fecondary Confiderations fo often touch'd upon by our Pradical Divines ; viz.. that God defigned this way to teach us to defpife Honour, Riches, Grandeur, fenfual Plea- fures, &c, and to teach us Humility^ Contentment with a mean Lot, Patience under Sufferings, Heavenly- Mindednefs, &c. For, let thefe things be as Men would have them, it is plain to me, that the Great, Principal and Immedi- ate, if not only Foundation of this Procedure was, to give us full Satisfaction, as to the Divinity of Chrift and Chriftianity. For I lay down this as a certain Maxim in this Cafe j* That that Religion which was to be given forth by God, as worthy of him, and in its beft Edition, and that muft accordingly bear its own Evidence along with it, as truely Divine, mull not --) only be Diametrically oppofite to every thing that is / properly wicked, but muft have nothing in it in com- i mon with the Policy of this World. For it muft appear ^ to be from God, for this very Reafon, That it was not from Men, nor had any thing in its Contrivance or Frame that look'd like this World. Hence it was necelfary, not only that the Founder and Inftituter of fuch a Religion, fliould appear and ac^ in the World, in a poor and mean Lot and Condi- tion, without Noife, Pomp, Honour, Riches, Autho- rity, Power^ the AfTiftance of Great Men, or any Earthly Advantage to recommend his DoArine, Infti- tutions and Government : But that he muft never be taught by Men, nor be initiated into either the Learn- ing a 6 The Loganthropos. Book IIL ing of the Jews, by any of their Rabhi's^ jjor into the Philofophies or Learning of the Gentiles^ by any of their Doctors. That, by all thefe things, it might fa- tisfa(5lorily appear at length, that both his Dodrine and its Succels in the World were from God, and not from Men, far lefs from the Enemy of both, who loft fo much ground in the VVorVI thk ^^^?.y . In order to underftand this the more clearly ; if we fliould here, by way of Apologue or Parable^ fuppofe a Dialogue upon this Head, between three or four of the moft eminent Perfons of the Three Religions, ^Iz,. the Gentile^ Jc-a^ip and Cbrifiian; What can we imagine the Chriftian Dodor to run upon to better purpofe, than that which I have hinted ? In order therefore to bring in things the better, I hope the Reader will not be of- fended, if I affume the Liberty to make this Suppofiti- on y That Paul and Seneca^ who were Contemporaries^ (and who are feigned by fome of the Ancients to have written Epiftles one to the other, concerning Religion) had once the Opportunity to Difcourfe together upon this Subjed, in the Company of a zealous Jew. And to lay the Scene of this the better, as is ufual in all Drama Sy let us fuppofe this Interview to have been at Cor'mthy upon the occafion of what happened there, when Gallic the Elder Brother of Seneca was Proconful or Deputy of Achaia, The Hiftory of what happened then at Corinth ^'Sis it is recorded in the i^th Chapter of the Acls^ mayfervefor a Foundation of fuch a luppofed Meeting. The Sum of which Hiftory is this: The Emperor Claudius fij ha- ving banifh'd all thofe of the Jewifh Nation from Rome ; or. (i) There is a Va^ige in Dio Caflius fo very memorable^ in reUtiovto fHi Command 0/ Claudius, mentioned, v.2, that J cannot forbear to taU notice of it here •, as it is to be founds Lib.^6o,pag.768. Edit. Henr. Step. 1C91. Tkf Ti'U^ai\i{, '^K^.oydifAvraf Av^if, i^c TheSenfe is this :^ J he J^evps Abouniing fo at Rome, that it voas not edfy to drive them out of ibc Citji vithout a furault^ by reafon of thars bmg fo gveat s Multitude CMiap* I. The Loganthropos. 37 or, as Luke's Words are^ Having commanded all yews to depart from Rome : This obliged Aefuila and his Wife Trlfdlla^ who were of the Jewifli Nation^ tho Chrifti- ans as to Religion, to leave Italy. They came to Co- rintby and fet up their Trade of Tent-making in that City. Paul comes thither not long after from Athens ^ and, being of the fame Occupation originall)^, he lod- ges and works with them. Where^ being join'd by Silas and Timothy y he makes it his Bufinefs not only to frequent the Jewifli Synagogue every Sabbath Day^ but to reafon there with the Jews concerning Chrift and his Religion^ which, notwithftanding the great Oppofiti- on he met with^ had fuch Succefs, as to convert Crlfpus with all his Family, and many more. Encouraged this way, ?.s alfo by a Revelation from Chrift, that he fliould convert many others in that City, and having taken up his Lodging with Jufius^ a Holy Perfon, whofe Houfe adjoined to the Synagogue, and was therefore the moft convenient for his Purpofe, he laid hold on all Oppor- tunities to reafon the People into the Chriftian Faith. There he continued for a Year and ixyi Months, teach- ing in the Houfe of Jufius^ being excluded the Syna- gogue. And, feeing we read but of one Synagogue, we have no ground of fancying that there were two, as Grorif// and others have done. For the Cafe was cer- tainly this : CrifptiSy upon his turning Chriftian, being «/ them ; //- did not indeed properly drive thim out, but he prokihitei them to meet together (i.e- to worfhip God) accordi-:g tothe Ltiws of their N'atiO'J, Now, as Suetonius fays, lh.it Clzud'ms drove the Jems out of Rome ; and Luke, ver. 2. That he co-nmintUd thinito dcpirt fiom Kome : 6b Dio Uts us kvow in what minner he did foy viz. rot by a>Ty Edi^^ fdr kfs covcurrsm Decree of the Se>ute^ but by prohibimg them to meet to^etlyfr to rvorjhip God. This I covfefs ivxs rnaterijUy an expelling thertiy rtho were fo ^e^.'ous for their own Cu/ioms. However I take notice of ity in order to covfinn what I fuid formerly^ when I refuted the isfoti- onof Grotius and Hammond, ds (f Claudius htd formally perjecuted the Chrijiiant ; whereas this is aU thj Perfecutioyj that he wxs ever Author of^ either agairfl them or the Jews. See the Poftfcript of my Difcourfe con- cerning the Rife and FjiU of the Papacy, prop. 2. page 140. turned a 8 The Loganthropos. Book IIL turned out from being Chief Ruler^ and Paul confe- quently denied Entrance into the Synagogue^ by Sofik- nesy a zealous Jew that came into the Office of Crijpus ; Faul keeps a Meeting at the Houfe of J^fius^ next Door to the Synagogue. This inrages Sofihenes and the Jews^ efpecially when they find that P.t«/'s Auditory in- creafedj and that abundance both of Jews and Gentiles were profelyted to TauVs Do(5lrLne. Therefore at laft they make an open Infurre6lion^ and feize upon Vml^ whom they carry before GalUo the Deputy of Achaia. GalUo tells the Jews^ that if they could prove that Vatd or any other Man was guilty of any wicked or lewd Ac^ion^, inconfiftent with the Peace, Safety or Laws of the Roman Government^ he was oblig'd to bear with them, tho they brought Vaul there in a tumultuous and diforderly way. But^ if they accufed Vaul only, upon the account of a different way of fpeaking, or becaufe he had different Sentiments , as to Religion, and worfhip'd God in another manner, than they did j he had nothing to do either with him or them : For that he was a Civil Magiftrate, to whofe Judicature and Pro- vince fuch fort of Matters did no way belong. And there- fore he left them to difpute fuch things out among them- felves. An excellent Anfwer, and iuch as became Gal- Uo and his Charader • the fomx Pradical Divines have very injudicioufly fix'd it as a Mark of Infamy upon him j when he does, upon this very Account, deferve to be fet up by all Magiftrates and Judges, as a moft Excellent Pattern. However, the Jews, as it would feem, infifting to rail at Taul^ in a tumultuous manner, Galllo orders diem to be driven from the Court and Judgment-feat by force. Upon this Order the Greeks fall upon Softhmes^ the Chief Author of this Tumult, and beat him before the Judgment-feat : which G^///o thought fit to connive at, either becaufe he judged that he de- ferved to be fo treated, or becaufe he fuppofed that this might prevent the Jews from ading after this fadipus and tumultuous way for the future. Now, Chap. I. T/;^ Logamhropos, 19 Now^ this Piece of Hiftory being fo memorable, what if we build upon it that which may ferve to in- troduce the fuppofed Dialogue, which I hope may not be unufeful to illuftrate what we are upon? Let us there- fore fuppofe^ that Saieca was with his Brother at this time, upon fome Meffage from the New Emperor Nero^ (in the firllYear of whofe Reign this Tumult happened, which was A. D. ^ 5-.) as, fuppoie, to confirm his Brother in that Proconfular Government, wherein Claudius had placed him, by carrying a new Commiflion from Nero^ whofe Governour Seme a was at that time. Now this be- ing fuppofed, we may juftly think, that Seneca ^ tho he approved of Gallios Condud in this Affair, might yet be ftirr'd up, out of a Philofophical and Rational Curiofi- ty, to lay hold on this Opportunity, to know what lay at bottom with the two Contending Parties, 'viz,. the Jews and Chriftians. For which purpofe, we may fuppofe him to engage his Brother GalUo^ to fend for Vaul and Scfihencs^ the two Heads, and moft Learned DoAors of the two Parties and Religions : Which no doubt Gallio would readily yield to, not only out of Re- fped: to his Brother, but in order to be fatisfied himfelf. For, tho as a Judge, he had nothing to do with fuclj Matters ^ yet, as a Wife and Learned Man, (for fuch a Charader he bears in the Roman Hiftory) as well as a Perfon of Eminent Quality, he might have the like Curiofity this way v/ith his^Brothcr. Well 5 thefe things being thus adjufted, and Vaul and Sofihe?:es being come, let us fuppofe fuch a ibrt of Dia- logue, as I fhall here propofe to the Reader, merely with a Defign the better to convey what I think cannot be propofed in another Method, with equal Advan- tage. Thefe Preliminaries, I fay, being thus adjufted, and all^the four being together, and after ufual Ceremonies, featiid-as— G^//;o thought moft proper ; let us fuppofe him to accoft Paul and Sofihenes after this Manner ; which allow me. Good Reader, to exprefs more after the Modern Way of Speaking, than that which obtained at go The Ldeanthropog. Book IIL at Rome or Corinth, when thefe four were alive. Gen- tlemen^ tho as a Magiftrate and Judge, I had nothing to do to meddle with the Controverfies between you ; yet^ as a Man that loves to know Men and Things, I thought it proper to fend for you both. I hope you are fenlible that I treated you both as became my Character, and with Civility. For, if you Softhe?jes met Vv^ith the rude Infults of the Mob, it was by no Order of mine ; and it was, to be plain with you, no other than you did deferve. For I cannot imagine by what Authority you took upon you to drag Vaul along with you to my Tribunal, in that rude and unmannerly Way you did. And you cannot but think, that had I been of that vio- lent Temper that fome Men are of, I might have pu- nifti'd you and your AlTcciates, according to the Ri- gour of the Roman Laws made againft Riots, and thofe that lead the Dance in them ,• clpecially now when the late Emperor him.felf was oblig'd upon fuch like Com- plaints of the Infolence of your Countrymen, to do that, which was, in efFc6t, a Eanifhment of you from the Seat of the Empire. But I love to forget and forgive Injuries^ as being none of thofe that take pleafure ei- ther in Blood or Perfecution. Therefore I fliall not infift upon any thing relating to the late Tumult : but defire that both Ton and Vaul may forgive one another, in cafe of any Injury real or fuppofed, that one or both of you may infill upon. Let me hear nothing of this : But let both of you remember who I am, and what re- lation I ftand in to the Emperor and Senate of Rcme^ and that you your felves are fubje6t both to them and me, as you are now Inhabitants of this City. Having told you of thefe things, let me inform you that the Gentleman prefent here, is my Learned Brother Seneca^ of whom no doubt ycu have heard oftner than once. And if }nou have heard his right Character, you cannot but know that he is one of the greateft Philofophefs of the Age, as well as one cf the mcft Eminent Pe;foils^ now in the World j for 1 do fuppcfe ye know Xvhat re- lation he Hands in to the preilnt Emperor/ as his' Go- vernour. Chap. f. Tfce Loganthropos. qi vernour, and what his Authority is with him, as his Fa- vourite. But he is no ordinary fort of Courtier^ to va- lue himfclf upon External Circumftances. He is dell- rous to difcourfe with you as a true Philofopher : For he is none of the captious or fophiftical Sort^ who love to argue, for Arguing fake, or to fhow his Acutenefe or Eloquence. His Concern is to know God, Nature, and true Philofophy and Morals, and to live according- ly, in order to be uleful to others. And tho I am better acquainted with the Ce>«rf and C^w/>, than with the ^r^o- pcjgus or Forttm^ yet I am too much his Brother to be wholly a ftranger to thefe. Now a Man of his Learn- ing, Penetration, and Inquifitive Temper, cannot but be fuppofed to defire to be further apprized of the Con- ilitution. Laws and Rites of the two Religions, that you do fo zealouily efpoufe : Nor am I without a Con- cern the fame Vv^ay. 1 have therefore readily conciirr'd with his Defire, to learn from you, who are the Heads of the two Parties of Jews and Chriftians in this City, what the things are that occafion fuch fierce and hot Contention between you. Smeca. Gentlemen, my Brother Gallio has fuccind- ly and fully told you the Reafon of your being fent for here. Nor fhall I detain him or my felf from receiving from you, the Satisfaction we exped: from you both. Only allow me to tell you, that as we hope we ihall be Witneffes to no undecenr Heats or mutual Recriminations, but of your Reafoning clofely and calmly j fo we defire not any long Narrative of Stories and Fads, relating to either Mo[qs or Cbriyf-'^ or to their Philofophies and Laws j but only a fuccind and nervous Account of what the moft Judicious of both Sides do advance and infift upon, for the Verity and Excellency of your feveral Dodrines or Religions, in oppofition to, and as exclufive of, one another : For, fmce the Jewifh Writings have appeared in the Greek Language, we have diligently perufed them, and informed our ielves of your Laws and Cuftoms with the greateft Care, efpccially fince the tim& that Judaa was made a Province of the Empire, And. 5 a The Loganthropos. Book IIL And;, as for Chrift and his New Model of Religion^ the Fads that relate to thefe are forecent^ that we^ whofe Education^ High Station and Correfpondence^ have af- forded us peculiar Opportunities to inquire into them^ and to inform our fclves this way^ cannot be fuppofed to be Strangers or unacquainted with them. Thefe things I thought fit to premife^ that I might prevent you from running out tedioufly upon things^ and from rendring this Converfation uneafy either to your felves or us. Softhenes. Moil Illultrious and Honourable Lords j Tho I have the greateft Reafon to be incenfed againft this Man, yet the Refped I bear to fuch Great and Emi- nent Perfonagesj obliges me pundually, or at leafl: as far as my Duty to God, my Religion and Country will allow me, to obferve all that Decorum at this time^ which you have laid me under fuch ftrid Orders to keep to. And, feeing I have to do with Perfons fo well ac- quainted with our Sacred Writings, and Laws, I fhall come immediately to the Foundation of our Controver- fy with,and juft Indignation againft this Man,and the reft of this peftilent Se6t. You tell me, that yoia have care- fully perufed our Sacred Writings. And therefore you know how Antient our Nation and Religion has been ; The Excellency of which has been fo confpicuous, that it has attraded many of other Nations, in all Ages, to abandon their Country's Worfhip and Rites, and yield themfelves Profelytes to our Religion, at leaft with re- fped to the firft and great Principles thereof. And I perfwade my felf, that fuch Wife Men as you are, muft lee that our Religion is by fi^r the moft excellent in the World. I knew our Rites are many, and feem to be irktollerablo. Eut they are no more, as to Number or Severity, than tend to evidence our Obedience towards God, and to keep us in from thofe Irregularities, that Men are fo apt to run into, if exempted frcm fuchlmpo- fitions. However one thing you cannot but grant, that the Idolatry of other Nations is fuch, as is inconfiftent with true Reafon and Philofophy. We own but one Su- preme Being as God, whom we adore as infinitely Per- fect : Chap. I. The Loganthropos. 39 fed : Infinite Perfedion being the only Idea of God, that Reafon as well as our Revelation leads us unto. And upon this Suppofition^ it is impoflible that there ihould be more Gods than one, feeing there cannot be two Infinitely Perfed Beings. Therefore I am per- fwaded, that tho you may fpeak, as the Vulgar do, when you fpeak of a Multiplicity of Gods, you cannot allow your felves to think that there are more than one. And far lefs can you believe that fuch Men as Jufiter^ Bacchus or Hercules of old, or Cafar^ Augufius and Claudius of late, were exalted to be Gods in any Propriety of Speech, after their Death. This I am the more bold to mention to you, becaufe we Jews are oblig'd to fuffer the greateft of Miferies here, rather than allow any Man, or other Creature, to be the Rival of God, in any refped ^ far lefs in point of Godhead. And it is not long, iince Vhilo and fome other eminent Jews durft look (k) Caius in the Face, upon this very head, as ye may remember : whom our God did preferve almoft miraculoufly, for fo brave a Defence as they made for his Honour. Eur, if the Deifying of a Cafar or Augufius be fo abominable in our Eyes, you may eafily imagine how jultly we are inrag'd, that a mean Man, a Servant, a Carpenter, a Cheat, an Impoftor, fliould be thus Cha- raderized. I can hardly think of it without the ut- moft Fury. But your Prefence and Commands, moft Noble Lords, put a Force upon me, in this relped. Only allow me to fhew you the Aggravations of the Sin of this Vaul and his wicked AfTociates, in Deifying their Jefm^ above that of you Romans^ in reckoning your Emperors Gods after their Death. For, whereas i/. YourEniperors, by the Providence of God, were II- luftrious above other Men,either as to Birth and Family, or Bravery and Courage, or Policy and Wifdom, or Virtue and Goodnefs, or at lead: as to State and Gran- (i) Sit Philon. Leg, ad Caium. D deuri ^4 T^fj^ Logarithropos. Bdok l\h cleur ; it is no ftrange thing., if you Should think that thofe whom the Providence of God made Gods on Earthy fliould be relatl in niimerum Deorum^mroWtd. into the Num- ber of the Godsj after Death. But this Jefus was nei- ther Emperor nor Prince ^ nay^ had not one Foot of Ground that he could call his own. He was the S6n of a poor Cbuntry-Cai'pehter. Nay^ as you know, and P^«/himfelf cannot deny^ was Crucified the other day, as an Impoftor and Blafphemer^ by the joint Concur- rence both of the Kcmans and Jt-^v:. So that I cannot imagine how you can tolerate fuch a Peftilent^ Enthu- fiaftick, and Frenzical Sed:^ as this of Chriftians is^ who continue to Blafpheme God^ by calling this ^t[m \i\%Son and Equals and by this Dodrine diilurb the Com- mon Peace ^ at the fame time that they do thus moil no- torioufiy arraign the Authority^ Law and Juftice of the Roman Empire and Nation of the Jews. J*" the ^d place^ You are not To mad as to think^ that either C^pr^ or Au- ^ufius., or ClauJiusy^TC fo Deify'd^as to be equal with the Supream Beings (for that were Contradidion and Ab- furdity^) but only that^ if they may be faid to be Gods at all^they areDii Medioxumi or Ad'm or iim Gentium yinicxi- our Deities ^ i. e. as we Jews word it^ agreeably to our Theology _, ylngeU, And indeed, if they were truly Vertuous, we make no queftion but they may be ad- vanced into that Number,* and not only they, but all good Men, even tho mean in this prefent World. But here lies the Abfurdity of this new upftart Religion, or Herefy rather, that they are not afliam'd to hold forth, that their Impoftor is indeed the Son of God, and E- qual with his Father. ;'A^. V/hereas you Remain, tho you Deify your Eminent Hero's, when Dead, were never fo mad as to reckon them fuch, while alive ; this 'Paul and his AffCciates are not afliam'd to aiTert, that their Jefus was God whilft he liv'd ^ nay would have us believe that he exifted from Eternity, and alTum'd a human Body on purpofe to fufFer, in order to atone for the Sins of Human Nature, and thus to bring about ftrange Advantages and Bleffings to all thofe^ that'll 11 CJlaj)*:! , ; V^^ Loganthropos, 3 5 lift themfclves into their Nuii^ber^and under his Banner. And then 4/i/j^/rhat which aggravates their Wickcdnefs furthery is^ That, whereas you are born and educated Stran2;ers to'the Jcwiih Religion and Nation^ the Ring- Leaders of this Peftiient Seel: are Jews by Nation and Edu- cation. But.tho all of them be to be hated^astheRefufe of uMankind j yet this fameP^«// is thegreateft Apoftate, and confequently Villain of them all. For whereas the Reft of them were originally poor Fifliermen^ or other Mechanicksj and confequently ignorant of the Jewifli Law and Learning, or indeed of any^ and therefore the more eafily imposed upon by the Impoftor^ (being no doubt choien by him for this very purpcfs ;) this Man, upon the other hand^was educated a Scholar, under the beft and nioft famous Dehors of our Nation^ and^^ to give him his due^ is a Man of very extraordinary Gifts^ and was likely once to makean Excellent D odor among us^being as zealous againft the Chriftians, as I now am. But all this tends to blacken him now the more, as ten- ding to aggravate his Crime, in turning E^enegado and Apoftate from his Nation and Religion^ and be- coming the moft mortal and inveterate Enemy of both. Judge. then^ if I and my Countrymen have not all the reafon in the World to hate and abhor this Ring-leader of Herefy and Sedition. I have but one thing to add ; 'viz.. That we Jews do exped, before it be long, that our Great Mejfiah will come^ and put all things to right. And becaufe this Man and his Aflbciates are fo infatuated^ as to miftake Jefus for him, it is fit I fhould give you fome Account of him. Our Sacred Authors have affured us^ that there would be four Great Gentil Monarchies, that fhould fucceflively conquer the Worlds 'viz., the Bahy- Ionian^ Terfian^ Grecian and Roman ^ and that^ after thefe, there would arife another, whofe Head v/ould be the MeJJiah^ i. e. one Anointed ov impovi^ered by God to govern the whole World. Now this fliev/s you the Reafon of the Name Mejjiah^ or Chrid (as the Word founds in the Greek :) For our Kings^ and High-Priefts, D 2 *" and 3 6 The Logantkopos. Book IIL and moil Eminent Prophets, were anointed with Oil, to flievv that they were Authorized by God, (who, in the moil proper and eminent Senfe, was our King) to be our Rulers, in their refpedive Offices. And the No- tion that we have of this Great Monarch, is this ; That as Nebnchadnez^z^ar fubdued all Kingdom, and fo ereded the Babykiiljij Monarchj ; Cyrus the MeJo-Perftan^ by de- ilroying the Babjlojiijli * Akxa?idir the Gncia?j^ by de- ilroying that ^ and C^far the Roman, by dellroying that which Ahxaijicr laid the Foundation of : So our Mejfiah will deftroy the Roman at lait, by conquering that Empire, and ereding the Jewi{h Nation to be the Top and Supreiim above all Nations in the World, over which this Aleffiab will Reign for Eternity, without: Succeffion, and much more without fufFering any other Nation to conquer the Jews for ever. Ncv/ pray confider, what an odd and unaccountable Paradox is advanced by this Apoftate Jew,and the reft of his villainous Tribe, -L'k.. that the Impoftor Jefiis^ (who was no greater Man, than what I told you of,) was this Mejphy this Divinely impowered Emperor. Againfl whom therefore, is it proper to argue at all ? Is it not enough to ask them, what Countries and Nations this Jefi^s has fubdued ? Where are his Trophies ? Where his ViHories ? And where and when his folemn Triumphs ? Upon the Crofs 1 Ay, to be fure, there or no where ! Ah ! rare T'hinfph ! But, into what City ? into what Capitol^ Ha, ha 1 am inrag'd 1 can- not contain mv fblf. But my Engagement to you, and the Refpca: I pay you, feals up my Lips -I prefume therefore to Fay no more Let the- Apoilate anfwer, if he can. --But pray, my Lords, take care that he do not blafpheme the Su- pream Being : and that the ilime Fafcination with which he has bewitched others, particulariy Crijpus my PredecelTor in the Jcwlih Synagogue of Corinth, do not intoxicate and bev/itch even you. n xt ui c ..^ Vaul Moll Excellent €^//ic. and moft Nob e 5^»^c^, it is with the greatcft Pleadire and Satisfaction that 1 tmd Chap. I. Tfcr Logantiiropos. 57 my felf in your Prefence, and under your Protedion ; and I cannot but adore the Goodncls of Heaven, in allowing me the Company of liich Eminent ]^eribn^, and llich Admirable Judges, upon the.occalion of dil- puting upon the greatcll and moll important of Subjeds. And feeing it is fuch^ and that I'ruth delights not in Shade or Cover, but in the openeft Sun-fliine , I fhall make it my Buflnefs to fet the Matter in Controverfy between Sofihenes and Me^ in the cleareft Light I pofli- bly can. And in doing fo, I hope you are in hazard of no Fafcijiation or Witchcraft ^ unlefsfoberand impar- tial Ratiocination be loil: in the dark, under that invidi- ous ISiickname. . But I can hardly think, that even So- fijjenes himfelf will reflect upon me this Way, if he allow himfelf to reafon at all. For, by the way of Reafoning he has led me into, I find my felf oblig'd to proceed in fuch a Method, as I am apt to think will at firfl; View, feem to confirm all he has Hiidagainft me. And therefore I muft humbly beg your Patience, in al- lowing me a full, as well as fair Hearing, before ye al- low your felves to pafs Sentence upon what I am to fay for my Lord and Mafter Jefjis^znd his. Religion. For, if I can prove him to be the true Mcjfiah or Chrlsf^ all the invidious Reflexions caft upon me and my fcllow-Chri- ftians, will fall to the Ground of courfe. Sofiljenes owns, that a Great and Mighty Prince has been univerfally expeded by the Jews. And he cannot deny, but that this was univcrially expeclred about the time when our Jefus was born into the World. For when the Eajhr7i Sages yjtvQ divinely dircded to come to Jerii- [alem^ and inquire alter him that was born King of the Jews, Herod was extremely frighted at the News. What the Determination of tlie Chief Priefts and Scribes was, as to the Place where the Mefliah was to be born. Soft be- ne s \s not i^nor^m oi. Nor can you be Strangers to Herod's inhumane Murder of the poor Children of Beth- lehem, and the neighbouring Country, to prevent, if poflible, the Accompliflimejit of the Propheiics that re- lated to ar;/7v Birth. I might take occafion hereto D 5 fhew 5^ The LogantKrbj)os. Book IIL fhcw you^ th?t Danleh Prophetical Calculation of Years to Chriil's Birth and De^th^ is now run out. So that Chrill mull be the Aieffiah he propheiied of or none. I might Ifkewiie flicw you^ that the Prophets do plainly defcrib'e the MeJJuih'y as on,e that was really God^ but one affo that 'was to af- fume Human Nature^ and that under the Vail or Difguife of a mean Man j and that he whs to fuf- fer^ and that to the Death for . Men. It is true they fpeak of him^ in other Places/.-iii. a; mighty Conqueror^ and reprefent his Kingd^chi'-in~^the moll lofty manner. Which things are" nd 'Ways iftconfi- ftent. For Chrifi was not to fubdue tKd" World by force of Arms^ as other Hero's^ but by force of R.eafon_, by the Light of Truths and by a Divine Energy ac- companying both. He Was "hot to dep6p*dla're. Cities and Countries^ or to wade to Eiiipire thro* Biuod. N q^ "n'o^ he was to ered a SpirltuaJ^ Rational and Philofophical Empire in the World, that Aould allu're and ingiige all that lov'd Truth, "Vii-tue and Gpodnefs, to become his SLLbje6T:s. ';': ■ ^r : ' , • And here therefore allow me to reafon with you as Men and Phiiofojohers. For, thc,'AX^h'0h 3['have to -do vv4thjews only, I make it my Bufmefs to deal' with theitl at their own W'eapon^, by proving from rhdr own fa^ cred Writings, th^it our Jejus is their promifcd >/#.^^^ : Yet, having to do with thofe that are neither Jews noi* Chrifti?Ji5,"but Romans and Philofophers, Lam oblig'd to reafon, in a manner and way abftraded from all the Religions that obtain now in the World. And here let me b^:g two Things from you, as neceffaiy and rational Fofttilata or Stippofitm:s ; i. That ye would abftrad from all the Ideas and" Notions, that ye have imbib'd, either from the Prieiis of your Country's Religion, or from the Founders. of the feveralSeds of Philofaphers, and thofe whopurfoe and defend their feveral Schemes. And, 2. Thatyew^culdabftrad, from all the Prejudices that arife from Grandeur, Honour, Riches", worldly Succefs and Power, which vulgar Souls place their Hap- pmels Chap. I. The Loganthropos. 59 pinefs in ; but which true Philofophy teaches us to de- fpife. Thefe things being premifed^ let us bethink our felves of three things j ( i.) That the true Notion of God is, as Sofihenes has truely obferv'd, that of Terfe^ion it [elf. If God be infinitely Perfed, then he is the Supream Good of Men. And if fo, as he muft defign our real Good 5* fo that can only be the truely Divine Philofo- phy^ that leads us to God, in a way congruous both to the Divine Nature and our own. Eut thcn, (2.) Let us conlidcr, that human Nature is now vitiated. How it came to be fo, I fliall not now fay. But that it is fo, the Knowledge we have both of the World and of our felves, puts it beyond all Controverfy. A good God therefore muft be fuppofed to have left fomething in the World, to aflift us to counter-ad this Vitiofity that is in Human Nature, and that has over-fpread the World, as an univerfal Contagion. And truly God never left himfelf without Witnefs, or Men without fome Affi- ftance this way. He has given to all of us Reafon, in fome degree or other. He has opened the Books of Creation and Providence to be meditated upon. He has fpread the Notices of fome weighty Truths, by a Traditional Conveyance, from Father to Son. He has raifed up wife Men and Philofophers, in all Ages and Nations, to teach and inftrud others. And I muft: add, he lias kept up the Jewifh Nation for many Ages^ for this very end, that the Knowledge of the true God and his Worfhip, might not be loft in the World. And of late, he has ordered Matters fo, that their infpired Writings fhould tranllated into che elegant and almoft Univerfal Language of the Learned Greeks. But I muft add, ;. That tho the Philofophy and the Study of Wifdom has fo long taken place, in Fhanicia^ E2,ypt^ ajid other Countries firft, and fuice in Greece^ efpecially at Athenr^ from whence it has been propa- fated almoft into all Countries fubjed to the Roman Empire ; yet the World feems rather to be confounded than edified this way ; fo that the Study of Wifdom is D 4 turned^ \o The Loganthropos. Book III. turned^ for the moil part^ into airy Speculations^ Lo- gomachies, Sophiftical Controverfies^ and trifling Sub- tleties. Se:GVv- upon the Suppofition of allthefe things^ which I believe fuch equitable^ as well as capable Judges^ will readily yield to be certain and indifputable Truths^ let me beg you to fuppofe one thing more 5- ^iz,. That the Great and Good God having tryed all other Methods to reclaim Men from Sin^ Vanity and Mifery^ had de- figned to try one more^ that ftiould be fo attemper'd as to be moft Glorious and Worthy of himfelf, and at the fame time moft rational and plain^ adapted to our Capacities and Circumftances j in order this way^ if poffible^ to turn Men from Darknefs to Lights and from the Power of Satan and Wickednefs^ to God and Vir- tue ; I fay^ fuppofmg this^ as highly rational in it felf : Let me make bold to ask you^ Gentlemen^ what way were the moft likely to be that which Divine Wifdom would fall upon^ in this Cafe^ purfuant to fo noble a Defign ? Seneca, Sir^ feeing others are filent, and that you and they feem to put it upon me^ to fpeak upon this weighty Queftion^ I Ihall not fruftrate your Expeda- tions^ even tho I fhall perhaps run the Risk of forfeit- ing my Reputation;, upon a Subjed: that is fo much out of the road of Common Philofophy. That fuch a Suppofition is highly rational^ none can deny. For it is not only a natural^ but neceflary Con- clufion from the Fofiulatay which Paul has moft judici- pufly laid down. For^ feeing Mankind has funk fo jiniverfaily into Sin and Mifery ^ afid feeing God is the Supreme Chap. I. Tfe(? Loganthropos, 41 Supreme Good^ and therefore^ as (I) Plato fays, the only Catife or Author of whate^uer is Good ; whereas we are rather to make any thing whatfoe^ver the Caufe of Evil^ than to afcribe it to God : We cannot but conclude, that all thofe means of Bettering the World, which Taul has mentioned, have been uled on purpofc to do us good. But, tho we have juftly provok'd him by turning his Medicines into Poifon, yet we cannot but think that he who is Goodnefs it felt has referved fome better thing, as a more happy and fovereign Salve and Remedy at lad, to bring us back, if poffible, to purfue the true Intereft of- our own Natures, and confequently tliat of our Fellow-Creatures. And it is certain, that as the Jews have been big with the Expectation of their Mejfiah, of whom, if I miftake not, even Mofes himfelf Prophe- fied, as one that was to be a new and divine Legijlator, 7iot only to that Nation ^ hut to the whole Worhl . So we Romans y and I think all or moft other Nations, feem to have been under an Inftind or Impreffion, derived from Age to Age, tho I know not whence ^ that God would raife up fuch a Perfon as jhonld bring a truely Rational and Di'vine Philofcphy into the World^ and with it a peacea- ble and happy Empire ^ even fuch a State, as the Poets re- prefent that of the Golden Age to have been, under Old Saturn, the Firft King and Father of the World. Nay, {m) zz this very time,I know not how nor whence,but cer- tain it is, that almoft all Men feem to be big with fuch an ExpecSiration. And we know, that it is not long fince there was a Prophefy of the Sibyls, 'viz,. (n) That Na- il) Plato, Lib. 2. de Repub. pag. 430. E. Edit. Marfiiii Ficlni, Lugd. A. D. 1590. (m) See Virgil Eclog. Corn. Tacit. Hift. lib. ^. & Suet, in Vita Vefp. The Words of this Uft Author are thefe : Per- crebuerat Oriente roto vetus & conftans Opinio, effe in fatis, ut eo tempore, Juda?a profefti rerum potirentur. ^lad Jofcph^s deBeUo Jud. Lib 6. tells us. That the great thing that indue' d the Jews to hold out the IVar againji the Kgmim, vith fuch Obfiimcyy roas the expectation they had of the coming of the Mejftah : Whom he flatteringly Jays voas Vfpa fian^ a^ing in this, like a J^man Court i^F, or rather Sycopham^ itn not Ijks a Jew, (»; See 5uet. in Vita Augufti. ture 4 a The Loganthfopos. Bopk Iff. ture VJas about to f reduce an TJni'verfal Monarchy that fliould conquer the Romans ; or to this Purpofe : A Prophefy fo frightful then to the Roman Senate^ that they made a Decree, that none horn that Tear, flwuld have Liberal Edn- cation. I confefs we generally think^ that that Prophe- fy has been fince accoraplifhed^ in C^fars being decla- red perpetual Dictator/ and in his Succeffor Augufius^ and thofe that have Reigned fince. But when I con- iider^, that the Year when this Prophefy was publifh'd, was that wherein Tompey took Jerufalem^ and therefore feem'd to denote that Country as the Place where this Monarch was to be born ,* but efpecially when I consi- der how univerfal the ImprefEon ftill is^ that fuch a Perfon is about to appear ; I cannot but fay^that it is not improbable^ but that this Prophefy may have yet a fur- ther Accomplifliment. But let that be as it will^ tho I fliould be very forry if ever the Roman Empire fliould be deftroyed^ yet I could not but rejoice^ if it fhould pleafe God^ to fend a Divine LegiQator and Philofopher into theWorld^ to teach us Wifdom and Virtue in a new and more perfed: manner. I air: perfectly of the mind of the Great '?Uto^ whom I cannot enough admire^ upon the Account of this Rational Wifli (tho in other RefpecSls I am not fo much his Dlfciple^ as I am the Scholar of the Great Zeno?) For^ when in one of his Dialogues^ he introduces Alcibiades confuking Socrates^ as to the beft Method of praying to the Deity^ and of offering up Sacrifices to him, he reprefents Socrates at a mighty lofs^ what to advife him ic. But at lengthy Vhen. he had. fufliciently fliew'd him^ the Superftition of the Jlthenlans^ as to their many and coftly Sacrifices^ and how unfuitablc and little pleafing thefe were to a pure and infinitely Perfect and Good God , he (o) pro- (Ceeds to tellhim^ that the beft Way for both Alcibiades '■■and himfelfj was j -nipifAnHV ecos kv tIs/xaOh, 6:^ cr\«7rpos ^-fetisi^jTr-gos Dcv6p(i7r.^'^ro«»i Time, Age or Antiquity, when they pronounce thefe words, than this j that they fpeak the latter fomething more gutturally than the other. And certain it is, that the one of thefe is derived from the other, tho I leave it to Grammarians to fquabble about this critical Controverfy of Words, which of thefe is the Primitive, and which the Derivative. Whether therefore Saturn was called Cronus 'zjn^' -t xpov^^v^ becaufe he was the firft Man and Cov^ous with Time it felf, i.e, with the beginning of it, as fome think ^ or, whether Time got its Name Chronus from Crojjus or Saturn^ be- caufe his Reign was the firft Epocha^ from whence Men began to calculate the Flux of Time, as others conje- (fture : I fay, whether the one or other of thefe Gueffes be trueft, it is all one to me. Only I think it not im- probable, that Tlato may mean Saturn here. And if fo_, the two Queftions are reduc'd to one, and the Sentence all of a Piece. For then the Senfe is : When JJoall ibis New Saturn appear^ O Socrates, and hrin^ hack the Golden Age to the World ? Vray^ what fort of Perjcn will this Tea-* cher hy when he comes ? or, in what way will he appear ^nd att ? For my part I long to fee hirriy and that happy Change that he will bring along 7vith him^ when he fiall ap^ pear. But let this be interpreted as Men pleafe, yet ftill it is plain from hence, that fuch an Expedation Plato had, when he wrote this Dialogue. And that the fame Expedation did obtain in the World long before him^ and has continued ever fince,feems to be highly proba- ble, becaufe the Reafons that induc'd him to defire fuch a Divide Philofopher. have been the fame in all Ages. And Chap. I. T^he Loganthropos. 45 And we are all agreed now in the Rationale of this De- fire ; with this Difference only^ that Paul aflerts that this Perfon is come already ; whereas Sofihenes and we are of the Opinion that He is yet to come. However^feeing we are all agreed in the Suppofitioni in General^ let us now come diredly to the Important Qiiery^ which Faul has made us, ^iz,. What is moft likely to be the Method^that Divine Wifdom would take, in cafe God fhould defign to fend a Divine Perfon into the World, in order to propagate anUniverfal and Per- fed: Philofophy, and, in conjunction with it, a Go- vernment every way Rational and Excellent ; in order thus to reclaim Men, and render them,^ in all refpeds, happy ? This is, I think, TauFs Queftion, in another fet of Words. And a noble one it is, that deferves the utmoft Stretch of our Nerves and Thoughts, in order to our being fatisfied about it. But I confefs that I am no ways pcir mgotioy capable of fuch an Undertaking. For, tho I may pretend to be a Philofopher, yet I con- fefs that this Queftion has never occurr'd to me before ; tho now, that it is propounded, I am convinc'd, that it is the moft momentous of all others, and fhall reckon that time to be moft nobly imploy'd that is (pent in Difcuffing of it. And I am apt to think, that we muft be oblig'd to Paul to anfwer his own Queftion, tho if either Sofihenes or my Brother will undertake it, I fhall be very well pleas'd to hear their Thoughts. Gallio. For my Part, Gentlemen, tho I cannot but own that the World would be very happy under the Reign of fuch a Divine Philofophical Emperor as ye talk of, yet I muft needs fay, that this may be rather wifli'd for than expeded. Nor do I think it poflible to deter- mine how God would accomplifh fuch a Grand AiFair, upon the Suppofition that he had any fuch Defign. All I can fay is, that I have an Idea of Political Manage- ment. And I have often thought, that an Elevated Genius, well educated, and under profperous and ad- vantageous Circumftances, might do much to reclaim the World, and render it happy^ if truely virtuous him- felf. 46 The Logandiropos. Book IIL felf, and of a Publick Spirit to defign tke Publick Gccd. Andy if God have a mind to bring back the Golden Age^ which the Poets talk of ^ 'no raore feems to be needful^ but to raife up another Alexander or C^far^ but one vaftl}' more virtuous than they^ viz. fuch a one as fhall defign the Good of Mankind^ as much as they did their own Glory ; and having done fo^ let but God (or as we fpeak the Gods) fall in with his Ht^ro^ and make the whole World yield to liim ^ and then the Work is dofie. And feeing my Brother has made mention of a Dialogue of Tlato^ which bears the Name of Ahihjadesy I cannot^ I think^ make ufe of a more fit Name or Man than the fame Alcihiades^ to convey the Idea of fuch a Perfon^ as I think were proper^ if Vir- tuous and Fortunate^ to Reform the World. And here then allow me to do three things ^ i. To give you the Character of Akihiades; and then, 2. To ihewyou what I think was only wanting in him, to make him fuch a Hero, as I think were enough to reform the whole World ; and having done thefe, I fliall in the ;^ place. Draw the Picture of fuch a Glorious Perfon, as, I do think, were proper to carry on and manage (at leaft better than any has ever yet been feen to do) all that is necelTary to be reform'd, both in Civil Govern- ment, Religious Rites, and the Philofophy and Morals of Men. And i/. As to the CharacSter of Akihiades^ I fhall take it for granted, that an Elegant P.oman Author has done him no more than Juftice, in what he has faid of hinij I mean Comelim Nepos^ die Contemporary and Friend oiCicero2.ndPowpomus Atticus^ (p) Alcihiades ClinU Filiusy Athejiienfis. In hoc Natura^ quid ejpcere pojjity 'videtur experira. Conftateiiim inter omneisy qui de eo memo- ri^ prodiderunty nihil illo fuijje excellent iusy W in'vitiis iiel in 'virtutihusy &c. ^^ Alcihiadesy fays he, the Son of " Cliniasy t\iQ Athenian y was fuch a Man, that Nature ^^ feems to have exerted her felf to the utmoft in pro- {p) Corn. Nep. Alcibiade, cap. i. l[ ducing Chap. 1 . The Loganthtx>^os. 47 '' ducing and framing him ; as if fhe had meant to try " all her Power arid Skilly to give a Proof of what fhe ^' could do. For it is agreed by all^ that have written ^' any thing concerning him, that there was never any ''^ thing known more adniirable than He, whether in ^^ Vices or Viitues. He was born in the moft noble '' City then ih the World, defcended from the higheft '^ Family, and was by far the moil comely Perfon of ^'^ his Age, capable ot every thing that requir'd Adi- "^"^ on, and at the fame time, the moft eminent Statef- ^'^ man and Politician. He was the Greateft General " in the World, and equally skilled to command by Sea ""^ and Land. And he was the Firft Orator, without ^^ Competition : for fuchwas the Opinion all Men had '' of his Addrefs and Eloquence, that there was none ^^ that durft prefume to oppofe what he faid. Such a ""^ Man he v/as, that when Affairs requir'd it, ht '^ was the moft indefatigable in Labours, the mofl ^'^ patient under Hardfhip's, the moft Generous and Li- ^'^ beral, and the moft fplendid and fumptuous in his ''' way of Living, and particularly in his Table ; adding " the moft affable and infmuating Part, and never fail- " ing to nick Opportunities, fo as to make them ferve ""^ his Purpofes, and that in the moft cunning manner. ^'^ And yet this fame Man, when he allowed himfelf to ^^ unbend, and nothing important ftood in the way of ^^ his doing fo, could inftantly diffolve in Luxury, Ef- ^^ feminacy. Debauchery and Litemperance, to that ^'^ degree, that all Men ftood amaz'd, that one and the ^"^ fame Man could be fo different from himfelf, and a6t '^^^ as if he were composed of oppofite Natures. But, as the fime Hiftorian obferves, this Diverfity tended to greatcn him, rather than detra6l from him ; for that his Debauchery was rather the Effed of Neceflity than Choice. For the Athe7jians having us'd him moft un- gratefully firft, he was forced to comply with the Cuftoms and even Vices of other Places and Nations who proteded him. And yet, tho he faithfully ferv'd the Lacsdamoniansy the Thracians and Farjianf fucceflive- 2J.8 The Loganthropos. Book IIL ly ; yet three things were equally confpicuous in this Man ; Flrlfy that he was ever faithful to the State that protected him^and true to their Caufe and Service ; and yet^ Secondly y Th'At his noble Soul was ever fraughted with new Projects to ferve his Native Country^ where he might do it fairly and honourably^ notwithftanding all the repeated Affronts and Sufferings he met with from them. But then^ Thirdly, Notwithftanding all his •Virtue and Gallantry^ he was ftill unfortunate from firft to laft. It may not therefore be improper to repeat what the Hiftorian fays further of him^ as to the Rea- fon of his being obliged to ad fuch very different Parts. ^^ (q) This Man^ fays he^ tho refleded upon by feveral, ^^ has been fo happy as to be Celebrated with the highell " Praifes by three moft eminent Hiftorians^ ^uiz., Tbu- ^^ cydidesj who was his Contemporary ^ Tbeofowpus, who ^^ was born a little after his daj^s^ and Timms of the ^*^ fame Age. Which two laft^ feeing they are noted ^^ to (peak ill of every body^ I know not how they '^ have agreed to praife him only. For all that I have ^^ faid of him^ they have agreed ^in to be true. And they add this further ^ ^^ That being born in Athens y ^' the moft Famous City in the World^ he had theHap- ^^ pinefs to exceed all that that City had ever to boaft *^ of, as to the Glory and Dignity of Life^ (he ^^ means , as to thofe things chiefly valu'd there, ^^ i'/2^. Wifdom^ Policy^ Philofophy^ Eloquence and ^^ Morals.) But when he was banifh'd thence, and ^^ came to live at Theks^ where none of thefe things ^^ were valu'd, but only Strength of Body, and ^^ Exercifes that difcover'd the Vigour and Agility '^ thereof, he fo approv'd himfelf to them in thefe, *^ that there was no Man could pretend to equal- or ^^ come near him, in any refped. When, from thence, ^^ he came to Lacedamon, whofe Citizens valu'd nothing ^^ fo much as Patience, Temperance, and the induring (i) Cap. II, ^ Chap- I. The Loganthropos. 49 ^*^ of Hardfhips and Fatigues, in which they reckon d ^^ Virtue principally, or oniy to confift ; he comply'd ^^ fo readily and naturally with their Maxims, that he ^^ was juftly look d upon to exceed all the Lacedemonians^ ^^ in Parfimony, both as to Diet and Apparel. When ^^ he was oblig'd to live aniongft the Thracians^ a fort ^^ of People that were wholly given to Wine and Ve- ^^ nery, he outilrip'd them all in every fort of Debau- ^^ chery. And when he came to live amongft the Per- ^^ fians, who admir d nothing fo much as conftant and " bold Hunting, and fumptuous and high Feeding, he ^^ fell fo in with their Methods, that no Man was fo ^"^ much celebrated that way as he. So that where-ever ^^ he came, he had the Fortune to be the Principal and ^^ Firll Man, in the Efteem and Love of all People, fo ^'^ as to be the very Darling of all Nations. What a mighty Genius then muft we fuppofe this Alcibiades to have been, (r) who yet died a young Man of about forty Years of Age ? Let me only add what the fame Hiftorian fays of him, in relation to his Edu- cation. (/) ^"^ He was, fays he, educated in the Houfe ^^ of Vcricles^ whofe Step-Son he is faid to have been. '^'^ His Teacher and Inftruder was Socrates, And he ^^ had for his Father in Law Hlppo?ncus^ who was the ^'^ Greateft Mailer of the Greek Language then in the ^^ World. So that, it cannot be conceived, that better ^^ or greater Advantages could have met together, in ^^ one Man. For both Fortune and Nature feem'd to ^^ contend, which fhould ferve him moft^ in order to " buoy him up for the greateft and moft eminent Ser- ^^ vices. And now, my Friends, I have given you a Summary Account, of what all Hiftorians have agreed in^ to have been the juft Charader of this Greci-An Hero. I come now, idlp To confider, what I think was only wanting, to make him fuch a Perfon, as is fit (r; Cap. 10, (i) Cap. 2. both 50 7h^ Loganthrcpos. Book III. both to CoJaqucFj Rule^ and Reform the World. And^ I. This was his Misfortune^ that he was not born the Heir of a Sovereign and puiffiint Monarch. Had he been the Son oi AHgufitt^s^Qafar-^ and; fucceeded to him, w4ien fifteen Years old^ or thereabouts^ what could he not ha^ve done^ efpeciafiy had he liv'd as long as Augu- fius did ?' But it was his Misfortune to be born in a Re- publi-ck^ the mofl: jealous of great and popular Spirits in the World ? His Spirit was too great for the narrow Orb in- which- he mov'd. And his Circumftances were fuch^ as it was not poflible to rid his hands of the ma- ny Difftcu'kies' he ftruggl'd -with. ' And then^ 2. His Compliance with the Vices of all Countries^ tho his Misforti^ne rather than Faulty was too unbounded. And^ tho I cannot- wholly quarrel with him in his doing af- ter this manner3 in the General ^ yet he ought to have a(^ed foj that' it might have appeared that it was mere Civility and GomplaiCmcej that oblig'd him tO" it. And, by this Method;, as lie would haye oblig'd all Men^ as much as he did by his Exceffes^ or rather moi-e^ M^hen they had perceived that wha.t he did was wholly from Condefcention, and not from Inciinatioi-i: So he would have this way kept a handle to have drawn- Men back infenfibly ta the Gonfideration of the contrary A^irtues, and been capiible to reafon Men from Vice^ with the better Grace ^nd greater Authority. Had but thefe two things concurred in this Man^ I cannot but think^ that he niight have been fit to have accompiifli'd ail that is wanting to render Mankind happy. And tlicit^rcre^ in the ^5^ Place^ t fuppofe every one of you may eafily form the fame Idea3 with me^ of a true Kero, fUch as Reafon feeins tacitly to defire. Let us therefore fiippofe, that God does defign to bring the Golden Age into the World in our ov/n time^ under the Reign of a Ne'iv Sawm ; I think we cannot but agree as to his Idea. For -thefe things- muft of neceffity con- cur in his Compofition. (i.) He muft.bj.. ddj^gnded from the' moft Honourable and Noble Family in the whole Worlds at leaft that which is generally efteem'd "i and Chap. I. The Loganthropos. 51 and own d to be fuch at the time of his Birth. (2.) He iTiuft be born the undoubted Sovereign of the Greateft Monarchy in the Worlds and that an Abfolute one^ to do what he pleafes without Controle. (;.) He muft have all the Education^ that is podible to be given^ to form his Mind both for Univerfal Empire^ and the perfed Know- ledge of all Sciences that are valuable to Human Society. (4.) He mufl: be a moft extraordinary Genius^ in order to improve his Education to the higheft Pitch. He muftj if poffible exceed Alcibiades^ as a Philofopher, Orator^ Statefman and Politician, and as a General both by Sea and Land. In ihort, he muft be capable of eve- ry things to fuch a degree as to exceed all the reft of Man kind J as far in all the Excellencies of Soul^ as he exceeds them in Grandeur and Power, (j.) He muft have all the Treafures of the World, at his Command, fo far at leaft, as that none may be able to refift him. (6.) Ele muft keep an even hand between Profufenefs and Parcimony ; that he may never want to lay out, when Affairs require it, nor mifs an Opportuuity of doing fo ; efpecially in rewarding Fidelity, Bravery and Virtue. In a word^ he muft fo ad:, as to be rather lov'd than fear'd, and yet fear'd more than all things in the World bcfides. (7.) lie muft be a thorow Mafter in the Art of Infmuation and Diffimulation, and fo compliant with Cuftom, as never to require or expe6t any thing that fo much as feems to thwart with Mens Inclinations and innocent Follies : I call thofc fuch, as are no way hurtful to Society or Government. For whatever is inconfiftent with thefe, muft be ftridly guarded againft^ and moft feverely puniflied. (8.) But in his Compliance with innocent Vices, fuch as Luxu- ry, Excefs of Wine and Women, he muft fo a(5t^ that Men may believe, that his Condefcention this way, is rather the effcd^ of a pleafant, affable and debonair Temper, than of a fenfual and unbridled Appetite or Paffion. (9.) He muft exceed all Men, as much in Beauty, Symmetr)^ and a Majeftick Afped: and Car- riage, as in Wifdom, Power, or Riclies. (10,) He E 2 muft /*> 51 The Loganthropos. Book Hi muft approve himfelf to be the true Friend and Father of his Country^ and the inveterate Enemy of all the Enemies of himfelf or it, (ii.) He mull beexceffive- ly ambitious of Glory and Fame^ ajid refolve accord- ingly to exceed all the Hero's of Antiquity^ as far as Ca/ar exceeded Romulus. (12.) And in order to this end^ he muft be indefatigably vigilant and diligent^ and matchlefsly Brave in time of A6tion. (15.) He muft come early to the Throne^ at leaft as foon as ^«- gufius C^efar, and reign, if poffible, both longer and more happily than he } who was fo fortunate, as to reign as many Years as his Predeceffor C^f<^r liv'd. (14.) He muft not be imbroird with any fort of Cares or Troubles, far lefs foreign Wars, or inteftine Seditions or Confpiracies. (i^.) And when he has liv'd to the utmoft Extent of natural Life, he muft die an eafy and quiet Death, and be rational, and fenfible, and pleafant to the laft. (16.) He muft be buried with the greateft Pomp and Solemnity, all People lamenting him. A greater Monument, than that ereded for Maufolus^ and more lafling than the greateft Egyptian PjmmiJy muft be ereded to perpetuate his Memoiy j and all Wits and Pens muft be at work to tranfmit the fame, as juftly and fairly, as poffibly can be contrive, to Pofte- rity. (17.) He muft leave all Affairs in the beft order imaginable, that his excellent Laws and Rules may be obferv^d in all time coming. And in order to this end, he muft, in his own time, have had a CoUedion ot the moft eminent Genius's in the World ; Men of no- ble Birth, eminent Learning, and all other valuable Qualiftcat-ions. And thefe he muft have model'd into diftina Colleges, Courts or Societies ^ lome tor Go- vernment, Counfel and Polity ; fome for Commerce and Trade ; fome for War and Military AflFairs ^ fome for Philofophy and the noble Sciences ; lome tor Keli- cion and its P^ites ; and fome for Mechanical Arts and for Husbandry. And ail his Difciples, inthefe leveral Refpeas, muft have been fully inftruaed by himlelf, whilft he liv d, and brought under the moft Itridt and chap. I. The Loganthropos. 53 folemn Bonds and Ties to obferve his Orders^ and obliged theilime way^ to hand down his Laws and Con- ftitutions from Age to Age, by adopting into their Number fuch as were fully indruded to fill theirPlaces^ as they fliould liicceffivel)^ drop off by Death. ( 1 8 J He mufi: be fucceeded by fuch a Race of Hero s^ as jQiall tred in his Steps, and follow his Mcafures^ as near as poflibly they can. (19.) But in cafe of any Degene- racy this way, and confequently hazard of altering this noble Conftirution, he mull be fuppofcd to ered i Se- nate, confiiling of fuch or fuch a Number of Dele- gates from all the feveral Colleges I have mentioned and refponfible to them , which Senate fiiould be veiled with a Sovereign Power, to oppofe all Innovations that Great Men, or even the Monarch himfelf fliould at- tempt to bring in ; that thus the Laws may be kept up in full Force, ambitious Spirits curb'd and over-a^v'd, and the Conititution thus fecur'd. (20.) And to pre- ferve all the more facred and inviolable, the Birth-Day of this Great Prince muil be kept facred to all Pofterity, as the greateft Anniverfary of all others ; wherein the Government mull Regale the whole People, and divert them with Sports and Plays of all forts : And upon this Day, at or about Noon, all jMen muil be obliged to join in a folemn Hymn to the Memory of this Prince, under the Charader of the Refcorer and Saviour of Mankind : and having done this, they mufb (all without exception, if come to the Years of DifcretionJ enter into a moft folemn Oath, to continue Faithful to the Conilitution, Laws and Orders of this Great Prince ; vowing, in the moft facred and awful manner, to hold thofe Accurfed, that (hall attempt to alter any of thefe, and to oppofe allfuch Innovators as the woril of Enemies, until they bring them to Punifliment, in the moft fevere manner^ as Terrors lc others. And now. Gentlemen, I have given you my Thoughts concerning fuch a Hero, as ye feemftill to expec^l, tho I muft profefs my felf a Sceptick this Way. Flad Julius Cafar had all thefe Virtues, equally with that of Am- . E ; bition. 54- ''^^ Loganthropos. Book HI. bition and Defire of Power^ and Fame^ yet he had ne- ver been capable to eflfed what you dcfire ; becaufe he waded thro' fo much Blood to Empire, and left Mens Minds full of Horrour and Revenge for the Lofs of their Friends and Country's Liberty : W'hich^ tho fup- prefs'd for a time^ prov'd his ruine at length. Attguifius had a much fairer Game this way. But his tirit Begin- nings were clouded with Wars and Cruelties. And, tho he conquer 'd all his Enemies at laft_, and laboured to regain Mens good Opinion by Clemency and Mild- nefs : (t) Yet the Memory of old P^oman Liberty was not forgotten ,• tho Men chofe rather to fit dov/n quiet^ after fo many defolating Wars, than to hazard them- felves and Families by beginning new Broils. So that a great part of his Reign was fpent in feciu-ing the Power he had acquired, and in making all Men depend upon him. Bv,t hi: long^ peaceable and glo- rious Reign did fo inure Men to an Abfolute Monar- chy^ that {u) at length they fell even in love with it, efpecially after all the old Generation were gone off the Stager, and none remain d that could remember any thing of the old Republick and Liberty of the Ro- mans ,• all thofe who were alive having been born, ei- ther during the former Civil Wars or afterwards. And both thefe concurred, not only to make all Men fub- mit peaceably to Augufius^ but to magnify his Govern- ment above all others. For the older Men remembered the Confuficn, Mifery and Cruelties that the World was fiird with, firft by reafon of the Convulfions occa- fion d by Mar'ms^ Cinna -and Sulla^ and then by the Tmm^irate of For/7pejj C afar 2nd Crajj us ^ but efpecially (t) Cum fercciCfimi per acies aut pr^fcriptione cecidident, caeteri nobillum, quanto quis fervitio promptior, opibus & Honoribus tolle- rcntur, ac novis ex rebus aiifti, tuca & prxlentia, quam Vetera & pe- riculofa mallent. Tacit. Annal. Lib. i. Cap. 2. Edit. Rykii. Lugd. "iJat. 1687. («) Oomirestranqiiilla. Eadem Magiftratuum vocabula. Juniores poft A£\iacam Viftoriam, etiam fenes plerique inter beUa Civiiim nati. Quaturq.uirci5 reliciuus, q.ui Rempub. vidiffet ? Tacic Annal. L. i. c. 2- the Chaf). f . The Log^nthropos. 5 5 tht> Civil Wars of the two firft. Others^ that could remember little of that time^ could yet diftindiy call to mind the Second Triumvirate of Anton'mSj Lepid/./s and Augnfim^ and their Wars with E'rutus and £rjjjusy and the Wars that enfued afterwards between Antonlus and Augiiftus^ and the Severities cxercifed by them^ both during their Union and Contention for Sovereignty. And the younger Men that heard of thefc fonnerTrage- dieSj and faw the prefent Splendor and Glory of Augu- ftusy and felt the Advantages of Peace and Plenty un- der hinij could not but reckon themfelves very happy^ above what their PredecelTors ever were. For an uni- verfal Calm was then in the Worlds the Temple of Janus (hut up^ ev^ry Man at eafe and quiet^ Le.irning and Virtue encourag'd^ all Princes and Nations courting the Roman Emperor_, and emulating one another in complaifance to his Will, and in an Ambitition to flieW themfelves faithful Allies to our State So that had Heaven defign'd to have lent fuch a Hero into the World^ - then feems to have been the only proper time. And truly had ALircelkis liv'd to have fucceeded Aniufius^ or, upon his Deaths had we had German icus in the room of Tiheriusy perhaps it might have gone very happily with us* But a Tiberius ruin'd all. And things lince have ftill turn'd worfe and worfe. For after we were rid of that cimning Tyrant^ we faw our felves governed firft by a Mad-Man • and after thatj to fpeak plain, by a FogJ. I confefs now we have a very happy Change. And, Brother Seneca^ the Gods feem to have put it into your Power to render the World as happy this way as we am reafonably defire, efpecially when you have fo excellent and brave a Man as Burr us to go hand in hand with you in fo noble a Dellgn. Let him form the Mind of young Nero for War and Enipire^and let it be your bu- finefs to render him thorowiy wife and virtuous, I know how difficult a Task this is, confidering his Youth, Temptations, and too natural Difpofition to Pride and Cruelty ^ and I can eafily fee what a hindrance Agrif- fma will be to you. However I hope all thefe are don- E 4 querable. 56 The Loganthropos. Book III. querable. But perhaps I have fa id too much^ efpe- ciaily to one that knows the prcfent Circumftances of our Court, and the Great City fo much better than my felf Haften thither^ and aifure the Emperor^ that as I do heartily thank him^ for his continuing me in this Government^ fo i fhall to my utmoft promote his Glo- ry and Intereil. And as I do moil particularly render him thanks for allowing my dear Brother to make fuch an Excurfion^ as to come fo far as Corinth^ that we may injoy one another for fome days , fo I defire you may return with the greater Expedition^ left your abfence prove difadvantageous to the true Friends of the Em- peror. For^ tho you may fafely truft in the Virtue of Burrusy yet Jgrippinas Power may render it a Task hard enough for both of you to prevent Nero's being infnar'd by Temptations^ that few young Men^ efpecially in his Circumftances^ can be fuppofed to have the Wif- dom^ Temperance and Steddinefs to refift. Gentlemen, I hope you are of that Virtue, as not to expofc any thing that is faid in this private Conference. But^ my Brother^ only knows the grounds of my Fear^ that fuch a HerOj as I have defcrib'd, is not yet like to appear. And truely my long experience of Men and Things makes m.e diffident wholly this way. For^ as I have hinted already^ there never certainly was any time fo proper for the Appearing of fuch a Hero^ as that wherein Tiher'ms began his Reign. For had Heaven blefs'd Auguftus with fuch a Son^ or at leaft Succeflbr, as I have given a Defcription of^ how happy had Man- kind been ! Good Gods^ how would the World have been mended by this time I which now^ alas ! grows worfe and worfe. Had fuch a Prince been born about I y Years before the Death of Auguftus ^ and declared Succeflbr to the Empire^ at the fame time {if^) that he gave forth that great and remarkable Edid for defcri- bing the whole Worlds as far as was poffible to do it^ as fyo^ Tacit. Annal. Lib. i, c lu Sii€lA\\t2, i. to Chap. 1. The Loganthropos, 57 to number of Countries^ Towns^ Men^ Revenue^ &c^ I fay^had fuch a Prince been then born and thusown'd to the Worlds and accordingly Educated^ we might have been at this very time happy under his flouriihing Government. But feeing Heaven has fufFer'd things to run on in the quite cojitrary Courfe^ 1 think I have very good Reafon to continue an Infidel as to the Ap- pearing of any fuch Prince for the future. Sofihenes, 1 know not how Vaul may relifli your ad- mirable Difcourfes^ moft Noble Lords. But I am fure_, I have juft Reafon to thank you both. For you have fpoken^ as if you had been divinely infpired^ to con- firm our Notions of the Meffiah and his Kingdom. Se- neca has learnedly fiiown^ that the Appearing of fuch a Prince has been the Expedation of all the thinking Part^f Men^ in all Ages. And Gallio has difcover'd what fort of Prince he muft be , what his Qualificati- ons j what his Government ^ and what the Happinels of the World under it. And both of you are agreed with me^ that fuch a Hero never yet appeared in the World 'y and confequently that the crucified Jefus could not poffibly be he. Howv^vcr I muft be fobold, as to tell youj that there are two things^ wherein I think the moft noble Gallio has mifs'd that which is proper to compleat the Character of fuch a Divine Hero^ as he has moft admirably defcrib'd in all other refpeds. For^ I. He has allow'd him to temporize in point of Virtue and Vice, to give way to Intemperance in fome refpedis^ and to give allowance by Law^ as well as Example this way to others^ as to thole Evils that he fiys do not hurt Communities as fuch , and he has mentioned Excefs as to Eating and Drinking and Venery. Now^ tho fome Vi- ces do more diredly tend to hurt the Commonwealth than othersj yet it is our fixed Opinion^, that every Sin tends fome way to the detriment thereof. Let usbutconfi- der thefeEvils^that ought^according to him/o be tolerated. Are not Luxury as to Eating and Drinkmg pernicious things^ efpecially the latter .^ For what Secret can be trufted to a Man^ that ufes to be overcome by Drink ? And 58 The Logantliropo5. Book lit And who is fafe from him, who has thus loft hisRea- fon ? And as for Venery, I hope he excepts the Allow- ance of Adultery. For who can endure to have his Wife^ who is his Property^ abus'd ? As for fimple For- nication, I confefs the Cale is more tolerable. But Limits muft be fet to Great Men in this : otherwife^who can can fecure the Chaility of his Children ^ I do not much difpute other Points with him : For even our Great Prophet permitted Di'vo7'cey upon certain Occa- fions ; and our moft eminent Patriarchs and Princes al- lowed of Polygamy^ by their Example. Only I fay, in the General, that fuch a Divine Hero, as we are in queft of, muft be fmlefs himfelf, and allow of nothing that is finful to be tolerated ; let the Reafon or Pretence to the contrary be what it will. And this is the Notion we have of our Meffiab, But then, zMj. I muft tM you fomething more, that will perhaps furprize you, -viz,. that we do exped: our MeJJiah will be more than a mere Man. Nay our Prophets carry the matter fo high, as to affure us, that He will be fuch a one, as ftiall be truly God, or the Son of God, as partaking of his Nature. How this can be, I confefs is a Myftery to us. But feeing our Divinely Infpired Writers do agree this way , and that the conftant Tradition we have of this Alatter confirms u& in this Notion, it is not lawful for us to doubt of it. You may per- haps fmile at this Opinion of ours : But when ye allow your felves to confider, that all your own Theology runs upon this Suppofition, I hope you will ridi- cule oui-s the lefs. Yours indeed is ftuff d with innu- merable Fables about Gods and Goddeifes, and their Progeny, and their ridiculous, and even obfcene and wicked AAions ,• which I queftion not but you laugh at within your felves. But yet I believe, that Mankind had never run fo v/ild in their Sto- ries this way, had they not from the firft Age of the World been poiTeft of fomething that laid the Foundation of fuch odd Ideas. Now our moft An- cient Writings tell us, that the Firft Man (whom we call Chap. I • T^e Loganthropo5. 59 call Adam {x)j from the Excellency of his firft For- mation, and you call Saturn) having Apoftatized from God to Sin, by the Infmuation of the Prince of evil De- mons, God • condefcended to take pity upon him not- withitanding, and promised that his own Son fhould ap- pear, in due time, to ad yUla?ns Part over again, fo as to regain all that he had loft. This is, I confefs, darkly infinutatcd by Mofes ^ but our Cabbala fupplies this De- fect. Now this Son of God, when he becomes Man, is to partake of both Natures ,• of the Divine, that he may be capable to do whatever he pleafeth, and of the Human, that he may be a proper Prince for Mankind. And feeing he is to be God, as well as Man, we believe that he himfelf will be our Governour perpetually^ (x) Adam is gerjenlly fuppofed to have had his N'ame given him^ front A Word, of thg fame Letters atid Souvd in the Hebrew, that fig^ifies Red, becauje^ fay our old Commentators., he was made of a Red Earth orQay. But th Mofesp^i indeed. Gen. 2. 7. 7hat Adam was made of the Earth, and that the Hebrew Word there vfedfi^mfies Red^ yet he fays not that he had his Name from thence, Avd therefore it may be as reafonable to fuppofi that that N'drne was given to ihe Earth or Ground from Adam. So that we ire /iill left to enquire rohy God called the Firft }/lan, Adam. Jonathan B Uz. tells nSy That the Dufl of which Adam was made, was jy/incipally taken from the Ground whereon the Santluary afterwards flood, but with a. Mixture of other Dufl brought from, the four Quarters of the World, und that all this was moiflen'd with a Mixture of all the Sorts of Water in ths JForld ; and that Adam was equally i^i, Black and White. 7-''^-';—^ c^rr-Jnly Man, when firfl created, was a moft Noble Creature, and tljerc fore the Name that God gave him mufl have exprefs'^d fomething of bis Nature and Excellency, He appear'' d at firj} like the rofy Morning, and was 710 doubt called Adam, to denote his Excellency . And fome Foorfteps of this feem jiill to remain in the Oriental Ungues, In the Hebrew Aden Jfgnifies a Foundation, and Adon Lord or Prince, whence God himfelf takes the Name Adonai, and it may not be improbable, that Adam, who was conflituted Lord of this World, might have his Name at firft from hence, with afmaU Variation of Sound. Ludclp^.'.:c i^ his Erhiopick Hiftory, Lib.i. cap. 15. as alfo in his Lexkon of the Ethiopick Language, fuppofes. That the true Original of the firfl Man's being Nam'd Adam^ ispre/ervei there, and that it fignifies^ not only Delightful, or God's Delight, but Brightnefs and Excdlency. A'^i perhaps the SyriacL Word Adamas, a Diamond, may be derived from heme, as denoting both its fparkling Brightnefs, aind its Vahe and Excelleiuy, with- 6o The Loganthropos. Book III. without any Succeflion, as long as the World lafts. But when the Race of Mankind comes to an end^ we do fuppofe, that this fame Glorious Prince willprefent us to his Father^ that his Faithful Subjeds may be eternal- ly rewarded by him in the Supream Manfions of Hea- ven^ and live there in inconceivable Pleafure under him^ above any thing that this World can admit of. But now when we fpeak of God's having a Son^, we muft not conceive of this from common Ideas. Our God Is infinitely glorious above Matter^ and has no Body. We fpeak therefore Figuratively^ when we exprefs our felves in Vulgar Terms^ of this Kind. If I ihould call Reafon or Judgment the Father of Rational Volition^ and confequently^ Will the Son of Reafon, no Body would think^that I fpake of thefe, in the fame Senfe that is ufed to exprefs Mens Relation to one another. And^ in like manner, you muft not fuppofe that we under- ftand that the Pure and Infinite Being is multiplied in- to fuch Perfons, as two or more Men, defcending one from another. However we pretend not to be capable to explain how this is : but reckon it enough to believe, that there is fome real Foundation this way, known to the Deity Himfcif, tho not to us ; feeing the Prophets have been infpired to fpeak to us in this Strain, when they reprefent our M^Jfinh to be truely God, and yet de- fcribe him as a real Man, when they fpeak of his com- ing into the World. And indeed how can a God be vifible, and ad among Men as their Prince and Judge, unlefs he aflume the Nature of Man, and ad in and by it ? For unlefs this be, how were it poflible for Men to converfe with fuch a Ruler, as were infinitely diftant from us in Nature, Attributes and Operations ? And confequently, hov^/- were it poffible for us to be go- vern'd by him, in any Political or Social Way, as a King governs Subjeds ? I thought fit, my Lords, to give you this Tafte of our Theology, And I am perfwaded that the more you confider it, the better you will like it ,• tho at firft View, it may perhaps appear to h^ ve'-y odd. But, excepting theie two Particulars, I do intirely a- gtee Chap. I. T^he Loganthropos. 6i gree with Gallio^ that the Mejfiah will be juft fuch a He- ro^ as he has defcrib'd. And you may remember that I did before give you an account of the Jewifli Notion of him to the fome purpofe^ tho more generally and briefly. Seneca, My Propofal was^ my Friends^ that Paul might be allowed to anfwer his own Queftion. But I believe he is not difpleafed that he has been fo happily prevented hitherto. And I hope it will be both to your and his Satisfadion^ to confider what I have to add^ to what has been aheady faid upon this Great Head. My Brother has drawn the Character of fuch a Hero, as we are in queft of^ in fuch natural^ bright^ and noble Colours^ that I concluded that it was impoflible to find any real flaw in the Defcription he gave.' But Soft hems has^with great Judgment^ difcover'd its Defed in two Particulars. I confefs^ that when he mentioned the Firft Thing that he thought was deficient^ I did thinic he was very much miftaken. For I could not conceive how a Hero could reform the Worlds without fome Compliance with^ and Allowance for^ fuch Vices, as are fo natural to Men^ and that it were impoflible for him otherwife to get their Love and Approbation. And I Hill think, that this was as neceffary, as any of the other Qualifications of fuch a Hero, as my Bro- ther defcrib'd, that is, ^ Political One. Eut v/hen 5o//&e- nes came to his fecond Particular, and told us that the Hero that he and his Countrymen exped:, muft be not only Divine, in the Senfe that we reckon all elevated Genius's to be, but really God, or one that partakes of the Divine Nature, in the molt proper Senfe of the Word, aswellastruely and really Man,* Iconfefslwas not a little furpriz'd. For 1 mull own, that by this the Jewifli Nation feems to have a Stretch of Thought, that equalS;,or rather exceeds an^ thing that any Philofo- pher ever fell upon. lIov/-ver Ibrr.ething like this feems to be infilled upon by Plato ; which the Difcourfe of Sofrhenes has made me think upon, and, if I miftake not, help'd me to underftand further than I ever did : For I $S Ti6e Loganthropos. Book lit I remember, that in the Dialogue mentioned by me be- fore, and immediately after the Queftion of jilcihiades^ ■which I giive you my Thoughts of, he feems to infmu- ate fomething not unlike this Jewiih Notion, if indeed it be not the fame. Fcr^ v/hen Alcibiades had faid, HGTe §y vra^is^i 6 X^ov(G) _, Sec. When fjall pbr/t Thm come ? &c. or as v/e may otherwife render the Words ; WJotn ^mll this Saturu appear ? viz. to bring back the Golden Age. ylr;d 7vhat fort of Man wlU this Teacher he^ when he comes ? For I do exceed'mgly long to fee fuch a Ferfon^ and to knojv who he I:, I iiiy^ to this Queftion Tlatom:2ikts Socrates to return this (j) A nfwer. otSros VfiV a/ /AeAe< -TVK^t c^, &c. This is m other than he under 'ivhofe Care thou art, But^ as Homer reprefents Miner- va^ to have flrft^ remo'ved the Cloud from Diomedes his Ejes^ hefore he could b3 capable to fee the Goddefs that /pake to him^ and htojv that he was not a Human Verfon^ hut a Deity : S'olmvft tell thec^ that it is neceffarj^ that the Da^hmfs that is now o'ver thy Mind he firfi removed hy this God^ and then thy 7nind mufi he drawn ftearer to him ^ and fo thou (halt . he made capable to difcern 7vhat is Good ajvd what is Evil 'y ivhich at prefent thou ferns incapable of To which Al'cihiades is made to reply after this manner. Let him therefore either remove this Cloud from me^ if he think fit ^ or otheryvife difpofe of me. Fcr I am ' ready to A^l as he would ha've mCy and fo^ as to omit nothing that he fiall require of me^ whoever he be ^ provided that this tend To render me better. To which Socrates Anfwers. Jjfure thy felf that he takes care of thee^ even in a mofi wonderful way, Now^ that we may underftand the meaning of P/^/-^ further, I fhall give you an Account of another Paffage of his to the fame Purpofe^ which I have mark'd in another Part of his Works : Where, after he had difcourfed uponfeveral Points, in relation to the founding a rightly conftituted Government, and particularly its Metropolis cr Capital City, that was to be the Head and Cement - Cjj') Plat.Alcibiad.2, pag;4^k* "^^^'^^^'^ thereof : Cfcap. 1 . Ti&e Loganthropos. 65 thereof : Ho comes at length to difcourfe after this manner : ( z,) It were neceffarjy ifwejliould name fuch a City thiiSy ( /- e, ' from the true Governour^ for he had faid immediately before^ that it was ufual to give Names to Cities and Countries^ from the Founders of them)^ To dtri'ue its Defignatlon from G^d himfdf\ -who is the true and proper Ki?ig and Lord of thofe who are endued with thinking Souls. But who is this Gody you'll fay ? Tray allow frU to make ufe of a Story ^ the better to fet forth and illuftratt 'n)hat I ha've to fay to this Incjuiry, We are told^ that long before there were any Cities built and inhabited^ the Gozrern- ment of the whole World was in the hands of old King Saturn^ with univerfal Happinefs to Men ^ and that the bejt Go'vernments that ha^e ever obtain d fince^ do hut faintly fet forth the 'Excellency of that fir fi One, And therefore I thought it was worthy of our Thoughts ^ to confider that Ancient Governm^ent^ with the clofefi Intention of Mind, For which end^I have made mention of it to you ^ at this time. Noiv the Accouitiy that has been traditionally con^efd to uSy of that Ancient Government ^ is this ^ that all things did then naturally and copioufly fpring upi of themfelvesy without the Toil and Care of Men^ and that fi plentifully ^ that nothing was wanting that they could def re y either as to JsFeceJJity or Tleafure. The Rcafc?i of which Happinefs is faid to be this : Saturn underfi-anding that the Nature of no Man was capa- ble to manage Human Affairs fo^ but that his Weakneffes ancL Folly would difcover it felf to the Detriment of the Publlcky either by his being Arbitrary and Tyrannical^ or by his Wan-- tcnnefsyTride (Z?id partial Admintfhation ofjufice: Under- fi-andingy I fay^ phis Fvint thorojidy^ he took this Met^odl He did order and manage things fiy that Cities and Countries, fljould not be ruled by l^/Ltriy but by Brings of 2, Divine and' more Noble Nature than they^ even by Spirits : To thefe he committed the. Government of the fever al Communi- ties of Meny as to fo many ^ings or Rulers fet over thent. Which Method or Rule is fiill follbv/d by us in all our Inferi^ CO. Plato de Legibus, Lib. 4. p be feen to have either oppofed, or at leaft deferted, this Hero. (16.) And his Funeral muft be as contemptible as his Death. Only, facing it will be neceflary that he conquer Death by Dying, as well as Wickednefs and Violence by fuffering^ and therefore muft rife again, becaufe he muft be a perpetual Saviour, and demon- ftrate himfelf to be more than a Mortal, according to Suppc/irio7i 6 : We muft fuppofe that it will be necefla- ry alfo, that Divine Providence do fo order the Circum- ftances of hisBurial,that he be laid in a ftrong Sepulchre, and fuch a one, as never any Perfon was laid in before j and that, over and above all this, a ftrict Guard be fet G over 8 a 7he Loganthropos. Book HI" over it, and all manner of Precaution ufed, that none Ileal his Body away. For^, if after all this, he rife again and force his way out, fo as to give as evident Proofs of his being alive, as Men had before of his being deady and of his having continued fome confiderable time in the Grave, as we may well fuppofe that of a- bout ^6 Hours to be : What elfe can we fuppofe, but that this muft be the immediate Power of God ? It is^ true, that it will be neceifary, that fome Account of this wonderful Perfon be given, that the Hifto- ry thereof may not be loft, becaufe this muft be the Ground- Work and Plan of all his Government and Laws afterwards : Nay, it will be necelTary that more than one Account of this be preferved to Pofte- rity. But then, it will be equally neceifary, that the Hiftorians be Men of mean Figure and low Circum- ftances, and of no Learning : For rheymuft write with^ out Artifice or Eloquence, or any fliew of thefe or the like Qualifications, for which Authors are generally efteemed. They muft add no Comments of their own^ but only write bare matter of Fad, in the moft plain, and, as it were* ruftical and impolifti'd Drefs. And it muft appear likewife, that they wrote their Accounts, without know^ing of one anothers Defigns, or at leaft collating Matters, that their Agreement in Facts ma)r be an Evidence of their Verity ; not only becaufe of the Difference of their Stiles and Methods, but upon the account of the feemingDiifonancy of the things re- lated, at leaft as to fome Circumftances. (^17.) The Divine Hero muft not only die and be buried, as I have faid, but muft leave the World, to appearance, juft as he found it. It is true, he muft be fuppofed to have had fome Difciples. But thefe muft be a few only, and Perfons of Mean Fortunes and Circumftances, of no extraordinary Parts, and of no Breeding or Learning at all. And all the ufe he muft make of thefe, while he lives and converfes with them, muft be to make them Witneffes of what he did and what he faid. And, tho he may let them into the knowledge of fome part of his Cliap. I . The Loganthropos- 8 j his Mind : Yet he muft keep himfelf and hi^ Defign hidj, even from them, and much more from all the reft ot Mankind ,* in fo much/as to leave even his moft eminent , Scholars almoft as ignorant as v^hen he found them. I For thus, he muft not only ad an oppofite Part to all ' other Lcgiflators and Founders of Seds : but he muft j leave room for God, after his Death, to atteft the Ye* ' rity of his Miflion, and the Divinity of his Dodrine, ; by infpiring thofe Men to underftand thofc things fully, I which he himfelf, whilft alive, kept fecret from them : I on purpofe, that it may afterwards be fcen, that his j Religion had nothing of Human Policy in it, to re- commend or promote the ends thereof. (i8.) And, I feeing he muft Live and Reign Eternally, after his Re- ; furredion, he can have no Succeftbr. Only he muft 1 inftitute fuch Orders of Men, as ftiall have it for their ( Bufinefs, to explain and prove the Verity ^nd Truths of his Religion or Philofophy^ and excite Men to fall in with the fame, and to live accordingly. Which Ser- vants of his muft not exped or feek after Honour, Riches and Grandeur in the World ^ but muft embrace his Service for the Works fake. For thus Men muft be brought over to the Inftitutions of this Divine Le- giflator, by feeing his Votaries ad fo, as to follow their Mafter, by living according to the Rules of a Divins and not Worldly Policy. (i<^.) All therefore, that fuch, as are his devoted Servants, muft do, in order to pro- mote the Inftitutions of their Mafter, and the Good of Men, is to ftrengthcn themfelvcs mutually in this Work, by exciting and encouraging one another. And, in cafe of any more formidable Attack agaiuft them and their Scholars, or in cafe any extraordinary Difficulties be ftarted ; it will be needful for them to meet together, that they may be the better direded and affifted in their W^ork, and in the Management of themfelves therein, under whatever Circumttances they may be ftated- (20.) And, tho it be necelTary that lame Day, like an ^?7i'i;fr/zr7,bekeptup,in Memory of this Divine Prince, together with fome Solemn Infiitution to be celebrated in G 2 aU 8+ The Loganthropo.^. Book III. al! time coming: Yet, that he may be the exac^^ Reverfe ot the Vol aical Hero, in this, as well as in all other re- lpec5ls, hemiift neither inftituteAnniverfary Day, nor any AAion, by which his Birth may be celebrated. But, inllcad of this, the Memorial of his Death mull be fo- Icmjilykept, byaHolyFeaft, where his Followers muft renew their Allegiance to him, and folemnly fwear or declare, that they will ever be faithful to him and to one another, in keeping up the Hononr and right Ob- fervance of all his Inftitutions. Andfeeing he muft rifc again, his Refurreclion-Day muft be the Grand and only Holy Day, to be rcligioully obferved ftatedly by his Vo- taries and Followers. And, bccaufe it will be neceiTa- ry that he be look'd upon to be the only Hero, that ever appeared in the World, in a Divine Senfe, I mean pro- perly fo j and feeing he muft be fuppofed to null and vacate all other Religions, and confequcntly Holy Days: it will be necelTary, that his RefurrtHion-Dciy be obfer- ved not once in the Year^, but frequently, as being that which is to take place inftead of all others. As there- fore, the Seventh Part of time, or Se-ve?ith Day, is rcli- gioully obferved by the Jews ; fo nothijig can be more proper, than that that Day of the Seven, upon which he lliall rife, be held Sacred. And feeing this feptenary Revolution of Days has been not only obfervYlby almoft all Nations, tho in different Methods, but is mark'd out now, by the N'dmQs ol the fe^e7tFlanetSy or, fuppofed' Deities that prcfide over the World : It will be even ne- ceffary, upon this account, tliat the Refurrecfim/-Daj of Him, who is the Lord of the Planets and all Natun, and who muft put an end to all Idolatry, be oblorv'd^ Tifcekly. Suppofe then, that the Refurredion-Day of this Divine Prince Ihould happen to be on the FirH Day of the Week, as the Jews and many others reckon that Day to be, which is facred to the Sun, amongll you Romans ; it might juftly be look'd upon to bear Evi- dence of Divine WifJom in it ; that he,who gave Light to that great Luminary, and who may not unfitly be fhadowed forth by it, fhould be celebrated on that Day. And pliap. I. T&(? Loganthropos. 85 And if the Sun's Day be thm difpofed of, fo as to be obferved weekly^ we may eafily conclude, that we are divinely admoniftied to keep no Day in Memory of the /MooTjy or oi Mtrcnrj^ J Hphery Vcit.;: ^r- ^^tf/.n. And liAti: I have given you a fummary Account of the Chara^er of a Divhic H.ro^ as he mull be the Reverie of the Toliticd One. But, feeing the Gene- rality of Men cannot be fuppofed to follow fuch^ on -abftrad Way of Reafoning, as I havj now ufcd; allow me to pre-occupy the only Objcdion, that can be ufed, as I think, with any fliew of Reafon, ayraiaft what I have laid. For I forefee, that you may readily tell me j Here is indeed a veiy fpecious -^nA piaufible Scheme. But all Men are not Ptiiicibphers, to fee the Force of this Reafoning ; and far lefs can it be ilip- pofed, that one of a thoufmd fliould difcern the Divine Hero under all this Difguife. Gail'io. Aye, truely. Sir, you now come at length to that Obje(5lion againft your Scheme, which my Mind has been full of, ever fmce you ftrft ftarted your Noti- on, in oppofition to mine. And feeing I am big with it, allow me to eafe my (elf by giving a Vent to that which lies fo heavy upon my Thoughts. I readily own, that you have given us an evident Proof of your being a wife and accute Philcfopher : and I amfo tar from be- ing difpleafed upon the account of what you havefaid, that I affure you I was never fo fatisfied with any Dif- courfe as with yours ^ as giving me a new Scheme of Philofophy. I am fenfible now^that no V oUt ic rd Htro cjii ever uiUy reform the World or render it happy. And I pray Heaven therefore that we may be blcfs d at length with a Divine One, And I confefs, you have drawn a very fine Philcfcphical Scheme of fuch a one and his Management. But pray, Sir, feeing you v/ere juft about llarring an Objcdion^againll it, let me give it you, in all its Strength, according as it does at l^refent occur to my Thoughts. I lliail, for this end, fuppofe, that your Divine Hero were jull now in the World, ae'ting that part you fuppofe he will ad when G ; he ^6 The Logan thropos. Book tIL he comes. Now pray let me ask you^ how it were fup^ polable^ that he coul'd reach his end^ which is the Ge- neral Good of Mankind. I fee you have forcfeen the Objedion. But^ for my own part^ I cannot fee what Anfwer can be given to it. I think I underftand as much of the Generality of Men as you do^ and that I am as impartial to my LiHit and Reafon as almofl: any Man can be. Now fliouid I fee and converfe with your Hero^ and fee him fo barbaroufly treated by Men^ as you fay he muft be j I think^ tho I fliould hate to have any hand in his Perfccution^ yet I fhould be ready to conclude^, that he muft fecretly be a very wicked Perfon_^ whatever his Pretences might be. For^ by your Scheme, Heaven and Earth muft jointly oppofe him^ even to the laft ; at leaft the Gods are reprefented as looking on and fuffering Men to hound down their own Hero, I confefsj Sir^ upon the Suppofition of this Marts Ad- iig^asyou have faid_, his Generofity muft be furprizingly fereat, even above all Thought. For what can there be imagin'd fo Noble^ fo Brave^ fo Heroical and fo Di- vine^ as for one to defign and carry on the Good of thofe that hate and perfecute them^in fpite of their Malice and Ignorance, and whether they will or no ? But then, as Mankind is reprefented thus to be univerfally degenerate, fo the Deity feemstobe propofed as ading a very odd / part. For you fuppofe God to fend this Hero (whom \ you make to be no lefs than his own Son) and yet to / defert him. I confefs this is the true Notion of a He- ro in the general. But then we always make our He- ro's to come off bravely at laft. I confefs this was proper for your Scheme, feeing you make him the Re- verfe of ours. And I own alfo, that you have falv'd the Cafe admirably, by making your Hero rife from the Dead, and fo receive his Glory and Reward afterwards. So, that I can readily yield you all you defire to be gran- ted, in thefe refpeds But then I infift upon this, that 'Divine Wifdom muft give full Evidence to Men, that this Hero is of God's ov/n fending, and fuch Evidence as may balance or over-balance the apparent Difadvan- tages Chap. I . Tfee Loganthropos. 8 7 tages that Men are laid under who judge of things from the outward appearance, and muft therefore tlunk it impoffible that a Deity fhould, in aff^^f ^^[ Ma- ture for our Good, be expofed naked anddefencelels in the World, in order to carry on fuch an end. Untie to me this Gordian Knot, if you can, and then, a* Ave ule to %, eris mlhi magnns Jpollo.l will look uponyou tO be as wife as even JfcUo Iv.n^-fcli. PanL I was happily prevented by you, moft Noble Gallio, as to the Objeaion, I was about to propolc to my felf. You have done it fully and to better purpofe. For, befides that it appears more natural and iprightiy, as coming from you ; you have alfo happily interwoven, fome things, as yielded by you, that help to fliorten my Work. For you have reduc'd all to one fingle Point, in the Suppofition you have made ; ^iz,, Tnat Dmne Wifdom muft, in this cafe, give full Evidence to Men, that this Hero is of God's own fending, and iuch i.vi* dence as may balance or over-balance the appar.at Difadvantages that Men are laid under, m other reipeets, who muft be fuppofed, at leaft the Bulk of them, to judge of things according to outward appearance, and muft therefore think it impoffible that a Deity, in aifuming our Nature, and that for our Good, in con- iunaion with God's own Honour, ftiouid yet be expo- fed, naked and defencelefs in the wide Worid, in his carrying on fuch noble Ends and Purpofes : nay, and fo expofed, as to be (feemingly at leaft) dcferted and perfecuted by God himfelf as well as Men. Thus I have repeated your Suppofition, and I hope you will allow me to have done it candidly, feeing I have la- bour'd, if poffible, to render the Difficulty greater, by adding fome Words that do reprefent it, as I think, witU greater force. And now I proceed to difcuts this mat- The Supposition you have made, moft noble Sir, is al- together juft, and even abfolutely nepeffary to be made, in this Cafe, as I was juft about to have told you, when you prevented me. So that your Thoughts and mine 88 The Loganthropos. Book IIL have been hitherto materially the fame. The Queftion therefore^ that follows upon this Suppofition^ is ,• How^ or in what way^ muft Divine Wifdom be fuppofed to proceed, in bearing fuch Evidence to thisHero, and in owning him in all hisAdionsand Sufferings^as that there may be full Proof, both to the Thoughts and even Senfes of Men, that he is indeed what we fuppofe him to be. New, there are. but two Sorts of Methods fuppofable^ in which Divine Wifdom can proceed, in giving fuch ple- nary Evidence this way, as may fully ballance theDif- advantages, that his mean Circumftances and fevere Sufferings, feem to put him under, in order, to reach his end ; and confequently alfo to put Men under^ with re- fpe(5i: to their judging aright of him and his Intenti- Thz firft fuppofahle Method (if indeed it be at all fup- pofable) is that of God's miraculous influencing or changing the Minds of all Mankind to receive, own^ and uibmit to this Divine Perfon and his- Inftitutions, But, tho this be fuppofahle in the general, becaufe ac- tomplifhable by Almighty Power, had God a mind thus to exert it ^ upon which account I thought fit to men- tion it here : Yet it is not fuppofahle in this prefent Cafe^ as being inconfiftent with the Scheme I laid down ; which made me add thefe Words : If indeed it he at all fuppofable, Fcr if God fliould change Mankind thus all at once, there were no need of any fuch Hero at all : At leaft it would render it impoflible for him to fufferj^ becaufe all Men are fuppofed, by this, to fall in with him as a Divine BenefaAor. And befides, for God to change Mankind after fuch a miraculous manner, were not to deal with Men as Men, feeing it would leave no room either for deliberate Reafoning or free Choice, nor confequently for the Reward of Virtue, in a<^ing wifely and honeftly. Nay this were rather to alter and new-make Men, than to deal with them as rational Creatures a id free Agents, with refped: to Cure and Salvation, upon Terms. So that all things feem to con- cur, to render this Method impradicable^ according to the Chap. I. The Loganthropos, 89 the prefent State' and Circumftances of Perfons and Things. The fsccrJ Method therefore, and the only one, that Divine Wifdom can be fuppofed to take-in this cafe,is to give all thofe Ei'ldevces^ that can be expeded to be gi- ven^, in reafon^ this way ^ in order to certify and alTure the World^ of the Divine Miffio7$ and CommiJJion of this Heroy in order to the Cure and Salvation of the World. And therefore we are now brought to this Inquiry, what thofe Evidences are^ that are neceffary to be given, in this Cafe, and which when given, amount to a ple- nary Demonftration of the Divinity of this Hero ; fo far at leaft as to put it beyond the Poflibility of doubt (where Men allow themfelves to think impartially) that this fame Perfon is owned by God, in all his De- figns and Adions ? And, as an Anfwer to this, I fhall give you an Account of what I do humbly judge, muft be done by God, in this Cafe, and which, if done, doth contain all that Men can conceive of, as neceflk- ry, or even convenient, to be performed by him, in or- der to Mens full Satisfadion,with refped to the Divini- ty of this Hero, as to his Miflion, his Condud of him- lelf, and the Greatnefs and Integrity of his Scope and Intention. And, (i.) I think it neceiTary, that before this Nero be introduc'd upon the Stage of the World, there be not only a general Expedation of fome fuch Perfon ,• but that alfo Divine Wifdom take care, to in- jfpire fit Perfons, from Age to Age, to prophefy of his Coming. And I think it highly congruous to Divine Wifdom, that thofe Prophefies be at firft fomething ob- fcure ; and that the older Prophefies be gradually revi- ved and confirm'd in fubfequent Ages, by others ; and that in fuch a manner, that the nearer the time of his Appearing be, the more plain alfo the Predidions do appear. However I vv^ould have fome of them to befo exad, as not only to tell the tim.c of his Coming, but alfo to defcribe lome of the moil eminent things rela- ting to his Appearance, and particularly fo, as may be defcriptive 96 The Loganthropos. Book TIL defcriptive of his mean State,, Sufferings and Death. And^ that the Truth of thefe Prophefies may not be queftion'd^ it is neceifary alfo, not only that an Ac- count of the Principal of them be preferved in Wri-- ting but that they be preferved in fuch a manner^ that when the time of their Accompliihment comes^ there may be fufficient Evidence^ that they are not then obtruded upon the Worlds but that they were given forth and generally believed alfo , at leaft by that Nation to whom thefe Prophefies were firft publifh'd. (2.) Befides Frofhejies previous to the coming <^ this HerOj I think it highly congruous to Divine Wifdom, and therefore^ if not abfolutely neceflary^ yet neceffa- ry ex fuferahnndantiy {i. e. for the farther Confirmation of Men^ with refped to their feeing and ov/ning the Divine Care and Concern in this Matter ,) That God do interweave previous Signatures fivHierogljfhkal Strokes y for this endj into his former Management of the World, at leaft of that part of it^ and thofe Perfons therein^that had moft of his Prefence and Countenance. Or to fpeak my fenfe more plainly^ I would have God ad fo^ from Age to Age^ that fome certain Terfons may be raifed up to ad in fuch a manner^ that when this Hero comes^ it may appekr^ that they wxre fo aded by God^ as to carry along with them fome Veftiges of the fame Wif- dom or Management^ that was to difcover it feif more fully in him. And^ befides Terfons^ I would have fuch a Set of Ordinances '^n(\. Ceremonies infiituted^ as fliould be Emblematical of this Great Perfon, and of his Office and Condud ; and that in fuch a manner alfo^ That when he himfelf comes^ Wife Men may be able to look back upon them, and fky^ Surely all thefe were thus ordered^ as a Train of things^ that pointed at this Bero, In a word, I would have /«cZ) a number oi Se- UB Terfons^ and fuch an Infiitution, as to Cuftoms and Ritesj as might be like g /)n7//^/;f of a Building, or Plan of a Citj^ to be afterwards eredted : But then^ this muft lie fo done/ tliat no oneoi thofe Perfons or thcSe Cuftoms 1dq the Emblem of the fVljole of this Great Hero ; ^^ut bhaf). t . the Lo^aii tlif 6pos. p I only that one be Typical of hini_, in one refpeSF^ and ano^ ther in another. As fuppofc a Great and Wife Emperor lliould defign to ered a iVLignlficent StruHurCy and fliould draw a Scheme of it, without difcovering the Whole to any Perfon or Pcrfons at owe ; but fhould give at one time the Vle^v of the Vim of a Vorchy at another time of a Court-yard^ at another time of an Out-Hmfe^ at another time one Tart of the main Manjion-Houfey and then of another Slde^ and fo on : Every Part would look very fine ,- but yet fo, as no Man could eafiiy gue^ what the whole Plan would be. But, if afier a thoufand particular Views, of diftin<5l Parts, he fliould at length produce an intlre Model ^ of tho, whole of his Frond' and Scheme^ and that fuch a VerfeB One^ as to anfwer ex- actly to all the Views fliew'd before, and to take them all in : Then the curious and skilful Comparer of things, would be furprized tofee^ how admirably the preceding parti- cular Schemes yW^vt anfwer'd,adjufted and taken in,in this one compleat and perfeB Model, And yet this would ap- pear to greater Satisfaction, if the curious SpeBator of thefe previous Schemes of particular Parts, fhould be con- ducted to fee a perfe^ Edifice^ that all thefe anfwer'd to. For then he would be able to refled that, the wife Ar- tificer had projeded this Edifice with defign to render it a perfe^ly fimjJj'd Piece ; and that all thofe previous Ad- u?nhratio7ts of this or the other Part, were not meerly de- fign'd for the fake of themfelves, or for Diverfion and Amufement for a time ^ but as fo many Typical or Em- hlematical ReprefentationSy of what was atjength to be of -ftandingUfe. (3.) ^\:id, v;hcn this Hero comes,* tho for the reafon formerly affign'd, he muft ad under all manner of outward Difcouragements ; yet he muft have fuch Gifts and Qualifications, as may lay a Foun- dation for Mens believing him to be a Divine Ambafla- dor to Mankind. Thefe things therefore muft appear moft confpicuoufly in him. i. Such eminent Wifdom iand Knowledge, as may ftrike Men with awe, and plainly difcover him to be the moft raifed and elevated Genius that ever appeared. Which will fo much the more g2 The Loganthropos. Book III. more furprize Men^ if, tho young and deftitute of all Education, he be found too hard a Match for the great- eft Sages of the World, even in thofe Points that relate to their own particular ProfefHon. 2. Kis Holincfs and Purity muft be as peculiarly eminent, as his Wifdom ; even fuch, that the exadeft Critick may find it impoffi- ble to find any one real flaw in his Condud, or any Defed or Sin in his Life and Converfation. ; . He mult: evidence himfelf, to be the moft generoufly^ifpos'd Perfon, that ever appeared, in making it hisBufinefs al- ways to go about and to do good, both to the Minds and Bodies of Men. And this he muft do, in the =moft difinterefted manner in the World, that it may evidently appear, that he is wholly felf-deny'd as to Paffion, Prejudice, or any private Regard, and that his fole End is the general and publick Good of Men, without any the leaft Refentment againft even his worft Enemies. 4. He nv-ft evidence himfelf to know the very Hearts of Men, as a Proof of his unlimited Knowledge. For, being a Divine Legijlator^ he muft give Law to the Mind, as well as to the outward Man, ^which no merely Human or Political Legiflator ever did or can do :) and therefore muft give Proof of his abi- lity this way, by difcovering his Infinitenefs of Know- ledge, by (hewing , in more than one Inftance, that he knows the Secrets of Mens Minds, by an intuitive View of them. ^. And he muft give Proof of his Knowledge of Things future as well as^ of what is paft or is prefent, by predicting fuch things, that oould not be known by any but God himlelf, or thofe that are infpired by him to know them. 6. But^ in a peculiar manner he muft be en- dowed with fuch Power, as no Man ever difcover'd. He muft cure all manner of Diftempers by a bare word, and that in his own Naine, and by his own Au- thority. He muft demonftrate himfelf to be the God of Nature, as E.G. by commanding the Air and Water, upon fome occafion or other. Nay, he muft raife the Dead when he has a Mind ; and fo order ^^latters, :.u: ' .::m 6\ ii.v/ '' '-' as chap. I. H^he Loganthropos. 5^3 as to give Proof of his Authority over Daemons or Spirits ; that it may be feen that he is Lord of the invifible World as well as of this. And^ which is Hill more, he muft not only rife again, but give Evi- dence that he raifed himfelf by his own Power ; imd that confequcntl)^ he is more than a mere Man. Nay, what it I fay further, that it will not only be neceffiiry to raif^ his Human Nature, after Death ; but alfo that he ad fo in the firft AlTumpti- on of this Nature, that it may evidently appear, that he was not an ordinary Man or Defcendant from Man, but that he did by his own Power form to himfelf the^^Human Nature, /. e, to fpeak plain, he muft form to himfelf a Body in the Womb of a Vir- gin, who never knew Man. Mcv, as he muft thus give Proof of an Almighty Power, by innumerable Miracles : So he muft openly declare that thefe are done, as Signs of his Father's approving him in all things ; that (o the Miracles may be properly E'viden-^ t'lal ones. For, if upon this Declaration, efpecially if there be at any time, an open and folemn Appeal to Heaven this way, God do continue to concur to work Miracles in or by him ^ it muft then be felf-evident, that God approves him in every thing, and expeds we iliould do fo too : unlefs v/e can fuppofe, that the Great God fhould thus concur to confirm an Impoftor, in his wic- ked Defign of putting an univerfal Cheat upon Men, in the Matters of the greateft Importance to their Souls, and that for ever. Which is a greater Abfurdity, in my Opinion, than to fay there is no God. For his Elfential Notion being that of the Infinite Beings and confcqucntly^, in relation to us, the Supreme Good ; it is more blafphcmous and abfurd, to fay he is a monfirons or wicked Deity J than to fay^ that he is not : For, befides that the latter is involved or fuppofed in the other (fee- ing he cannot be a Deity that is any way defedive or evil^ that being the very oppofite Notion) it is dired Contradidion, as well as the higheft Blafphemy in it felf ^ for Infinity beiiig the higheft Perfedion of Being, and 94 716^ Loganthropos. Book lit and Monfirofity or U^ickedmfs involving Deficiency in the very Word and Notion ,' it is impoflible that thefe and Itifi- mty fhould be confiftent or meet in one and the fame Being. Therefore God^ being infinitely Good^ mufl of neceflity oppof<.fuchan Impoiior^asfhall (efpecially in Matters of the higheft importance) appeal to him^ to aflift him to work Miracles- So that he that does fo again and again,, before Multitudes of Spe(5tators^ and that in fuch a way^ as it is impoffible itfliould be Juggle only (as fuppofe in raifing a dead Man^ after being three Days in his Cof- fin and Grave y) and is evidently countenanc'd this way by God, by the continuance of this miraculous Power : I fay, he that does fo, and is thus aflifted, mull of ne- ceflity be own'd by God, to be that which he gives himfelf out to be, when he makes this Appeal or De- claration, and ftiews undoubted and frequent Miracles, as evidential of his Being from God. But, (4.) I think, it will be neceffary alfc, in order to this Hero's being known to be the Great Ambaffador of God to Men, That Heaven it felf fhould give evident Demonftrati- on, of a real Concern for this Glorious Perfon, and the Succefs of his Negotiation. And therefore we mull fuppofe, that there muft be feveral concurring Divine Appearances and Atteftations, in order to the calling back the Thoughts of Men from worldly Confiderati- ons, to an attentive and ferious Contemplation of this Great Perfon and his Meffage. And I do therefore humbly conceive, that it will be very proper, if fuch a Method as this be fallen upon . i . That for fome con- fiderable time before the adual Appearing of this Hero, there fhould be a Cejjlition of both Prophefjy and the Tciver of working Miracles in the World, even in that Pro- vince or Country ,where this Great Perfon is to be born. I faid before, that it was neceffary, that there fhould be fucceflive Prophets, who from Age to Age, fhould fpeak of the coming of this Prince ; and I did fuppofe thatyou would underlland,that fuch infpired Menfliould be empow'red to work more or fewer Miracles : For thefe are neceffary, to afcertain Men, that their Pro- phefies Ghap* I. Tfce Loganthropos. 95 phefies were indeed from God, and not Delufions, or the Product of a heated Imagination. But now, under this Head, I muft fuppofe, that it will be highly con- gruous to the Maxims of Divine Wifdom^ and very proper, in order to pave the way for the readier Re- ception of this Prince,' that God fufpend the Efflux of both the Gifts of Prophefy and working Miracles, for a confiderable time before his Coming. And my Rea- fon is this, that when this Hero comes, and evidences himfelf to be the very fame Perfon that the old Prophets fpoke of, his Prophefies and Miracles may be the more confpicuous and taken notice of ; and may therefore feem to infinuate this, that God had withdrawn thefe extraordinary Gifts from mere Men, becaufe he was to fend him, that was the true Spring and Original of them, into the World. And, tho I cannot pretend to fay po- fitively how long thefe Gifts muft ceafe in the Worl(J before this Prince's Coming, yet I think it neceflary that it fhould be for more Ages than one. And I think it may not be an incongruous, far lefs impertinent, Conjedure, if I fhould fuppofe, that this CeiTation or Sufpenfion fhould be for as many hundred of Years, as they had continued for thoufands. Let us fuppofe then, that this Prince be born exadly after 4000 Years had elapfed from the Creation of the World, (a little after which, upon the Suppdltion of Man's Lapfe, and confequently need of being fet right again^ we mufl reckon the firft Prophefy concerning this Hero to have been given out) I think we may very well fuppofe, that the Ceffation of thefe Gifts fhould continue for 400 Years or thereabouts. But then, 2. When this Prince comes to be born ,• it muft be precifely in the pHllnefs of Time. What I mean by this I may afterwards explain. And therefore I am not willing to detain you this way now. Only that I may not feem to ufe an Expreflion without any determinate Senfe or Significancy, I tell you that I mean fuch a Time, wherein Mankind has fo far propagated its Kind, as fufficiently to fill the whole World ^ aixl fuch a time, wherein Arts and Phi- iofophy 96 The Loganthropos. Book IfL lofophy have come to the higheft Elevation; and, in a word, fuch a Time, wherein all Circumftances concur to determine it to be the moft proper Time that Di- vine Wifdom could make choice of.in order to the fend- ing fuch a Divine Embaifador into the World. And truely I am perfedly of the fame Opinion, with the Excellent Gallio^ that no more proper time ever was, for fuch a one to make his publick Appearance and Entry into the World, than that was when Auguftus died,and Tiberius came to the Throne. But of this more afterwards. ;. Hcv/ever, let the time of this Prince's Appearing be what it will, we muft fuppofe it neceffa- ry, that fome very memorable things fhould happen to prepare the way for it. And I think fome fuch things muft be fuppofed to fall out, as I fhall juft now hint to you: and I leave you to judge whether any things more proper, in order to reach this end, can well be thought of, E.G. if an Eminent Perfon fhould be born juft a little before this, whofe Birth fhould be miraculous, and at the time of whofe Birth, Prophecy fhould begin to be re- vived, and which Perfon fhould be made ufe of to pre- pare Men, in an extraordinary way, for the Reception of this Divine Hero ; giving evident Demonftration of his being that long expeded and moft Glorious Prince. This 1 think may be juftly look'd upon to be very ex- pedient in order to this Prince's Reception ^ efpecially if God fo order it, that he be mark'd out to be fuch^ not only by him as Ufher to him, after his publick Mi- niftration for this end ; but before he came to the due Exercife of Reafon ; and more efpecially, if this Ac- knowledgment be miraculous likewife. But, befides this, it will be convenient, if not neceifary likewife, that God manifeft himfelf in behalf of this Hero, both before his Birth, (and even Conception) and at his Birth, and afterwards, by fome fuch Appearances as thefe 'y 'viz.. By Vifions of Angels, celebrating his Na- tivity, to be feen and heard by Perfons leaft liable to in- vent fuch things, and in a Method that might take away all Supposition this way j By the Creation of fome new Chap. I. the Loganthropos. 97 new Pha?jomcnon in Nature^ that migkt call all Men to contemplate and confider it with Wonder ; By im- prelling the Minds of Ibme of the greateft Sages in the W orld^ at a great diilance from the Place of his Birthj to underftand the meaning of it^ and to take a long Journey, to pay their Homage to this Great Prince^ and that fo as to own him as the Divine Hero^ tho un- der the greateft Difguife at that time ; By putting the Government, this way, upon a Confultation ot the Wife Men/and learned in luch things, what all this muft mean, and^ in order to be fiitisfied^ ordering an Exa(5t Inquiry to be made into the Ancient approved Pro- phefies that were believed to relate to this Perfon; By their unanimous Determination, as to the Place of his Birth, and fo concluding, that, probably at leaft, this was indeed the long expeded Hero ; By the Go- vernments acquiefcing in this Determination^ and the Prince's Fear, leaft he fhould be put from his Royal Dig- nity, by his Means ; By his wicked Defign, to make fure of deftroying him in the Bud, and fo ading a bloody Tragedy this way ; and By God's defeating him in his own Method, and preferving the young Prince3 in fpite of all his Craft and Pov^cr. But further, we muft fuppofe, that God do atteft from Heaven, that tliis is his own Son, and the Saviour of Men, as foon as this Prince begins to make his Appearance. And this muft be done moreiblemnly and remarkably afterwards to feled Witneifes. And, as God muft givcDemonftra- tion of his being fucha Perfon, during his Life ; fo, in a moft fpecial manner, at his Death. 'Nature it felf muft be fo managed, that he, tho then fufFering, maybefeen and ov/n d to be the God of Nature. ^Some miracu- lous Signs muft therefore be then given, 'viz.. fuch as a Preternatural Eclipfe of this World's Chief Lumina- ry, the Sun^ the rending (c) the_Rocks,in an unnufual H manner : (c) -< rzonhy Gtnuc,.:::;-? ^ that travelled through Cannon toLirne, that anipgmous Tcrfon kii £dlow-Irdv-:lkr, jvho ms a Daijl, uj^id to male : . ' mcrrj^ q8 Tk Logantliropos. Book Ilf . manner^ and the raifmg of the Dead And when afterwards he ftall raife iiimfelf (as I faid before) from the Dead, I think it will be neceffary, that he remain in this World for fome confiderable time, at leaft fo lone as to have Opporninity to converfe with fo many Perfons, and thatfofrequcntly, that it may be beyond doubt that he was aaually alive. I pretend not to rec- kon what number of Days or Weeks are neceffary this way • But I think, that if he continue on Earth lo long as to appear to proper Wimeffes, for' above a Month, it may be fufficient. So that Iftould thih\ that near a Month and a half, or about 40 Days were a very com- petent time, for fuch an end But to confirm this fur- ther, it may alfo be fuppofed to be highly reafonable and proper, thathefliould not remove from Earth to Heaven clandeftinely, but openly and vifibly, and lo, that there might be juft reafon to believe, that he was aftually gonetp'God, .and that with the higlieft Evi- «,eny wUh .11 the Smics ,I:M ik K_cmjh Prnjls f»««"^.;;J,/^^^?;:tt'Tto . lif Sdcred Places iKd l^limies tkey wem Kjee; ani punMiUrlj nsen teey mATmth CkJh, ,hc U of Mourn Calvary,.^fo>-« " "oromlu- •Ru[on tdsme n mufl "'^'J^f'; 3' ,lV,m i» ^ mJfl fiuvgc «i Mr. Sandys j^ems not to huvs vumi tkmjo cmicaHJ di rm u«r dencQ Chap, i^ The Loganthropos. 99 daice of his A|)probation. Ard yet all thefe things muft be fo mamg d,in a Confiftency with what 1 faid be- fore, that It may be feen^that nothing of Human Policy, Zt° ""'f^Y'l'^^'"' "f' ^^ difccrncd in all this Proce- r/ifn "'"rt "•^■'^'■^ ^'"^ '""^^ "Of immediately give fuch Deinonftrations to all Men in grofs : For this were to leave no room, either for Ratiocination or Fa h or rteefeac"'™" ^"^ thejmmrdlce SirS Swards n ^?'"P^»"y^ ^•^^; ot fuch Men, as he is Cleft theffhnnl7Kr/T^"y °^ ^ho^e Tdtimony tian he n,?ft !f ' fiifpeAed, as felf-interefted or pa/- tiai; he muft afterwards confirm by miraculous T^frs Signs and Appearances. And thi= leark t f ? a another thine that- T «-/«- red. Novv the moft Illuftrlous Kings and H,gh-Puefts, and the moft Eminent Prophets of the Jewiai Nation being anointed with Oil, when ^ apart to their le- veral Offices, ■ (as S#iew^ has already faid) hence the Prophets give the Name of the Mefu-.h or the Anomted, by way Eminency, to the Divine Hero, that they were H 4 ever fjo, 7he Loganthropos. Book IIL ever expeftlng ; in order thus to Charaderize him^ as he that was to be King, Prieft and Prophet, in the moft perfe to do to thfm, not as they did to him^ hut as they ought to ha've done. Which Rule he therefore fixed, as a Fun- damental Maxim of his Conftitution ; That (i) What nfc v'oitid dtfire or wijh others to do to us^ we jJjould do to them • t7nd what we difappro-ved in thc?n^ we {hould nevoid to do our [elves to them. And indeed, how odd is this partial I.ove to ones Country, if duely confidered ? For, if we are for confining our Love at all, there will be no flop at length, if we ad by this Principle of Partiality. For, if 1 am to love thole that fpeak the fame Dialed or Language, and are under the Prevalency of fuch a Conftitution, and fuch Laws and Cufloms, and who inhabit fach a Part of the World, E. G. Judaa^ Greece or Italy ,• I may be led from larger to fmaller Inclofures, by the fame fort of Reafoning. And fo I may come to hate all thofe, that were not born in the fame City or Village j and from thence to hate all that are not the Natives of the fame Street, and confequently thofe that were not born under the fame Roof. And then it will be equally or more natural, to fet up my felf in oppo- iition to all Mankind, Which if I do, my Reafon mufl tell me, that every one ought to do the fame. So that at length, by this felftfli Principle, Men are led to ad as \o many wild Lidividuals, who fet up for dinar- chy and Ataxie^ that is, for diffolving all Relations, Ties, •Conftitutions, &c. And vv^hat is tliis, but to declare againft Reafon, Nature, Order and Virtue, and to ap- pear for Madnefs, Ruin, Confuficn, and Wickednefs ? Judge therefore, my Friends, whether my great Mailer Jejm did not ad a wife and generous part, though op- pofite to all your Philofophies and Notions. For, his Defign being the general Good of Men, the Profecution of that muft be in fuch a way, as that he mufl be fup- 1 ^ ''0 Match, 7. 12. Luke<5.^i. pofw i 10 7he Loganthropos. Book III. pofed to deftroy all irregular Inclofures ; fo as to engage his Followers ( k) to Iwe thofe that hated thenty to blefs thofe that reviled them^ and to do good to thofe that injur d tbemy and v-ere their greatefi OppreJJors, For, as divide & impera^ divide in order to overcome and ruin was the Devil's Maxim ftrft^ and then the wicked Politicians Rule : So my Lord^ who was to bring univerfal I.ove into the Worldj mull be fuppos'd to eftablifh a Principle in his Government^ quite oppofite to that^ by which the Devil had fo far prevail'd over Mankind^ as firli to ingage them in different Interefts^ and then to hound them on to one anothers Deilrudion, and that under the fpecious Pretence of Vertue too. A Politick Contri- vance;, I confefs ; for we all know that there is no Ha- tred fo cruelj as that which a Man thinks he is oblig'd tO;, from a Principle of Virtue or Religion. But how ftrange an Infatuation is this^ when we confider^ that Hatred to Men is what all fober Reafon^ and confe- quently[all that deferves the Name of Religion^muft ob- lige us to look upon as Inhuman ? But to go on^^ (ii.) The hloffcdjefm a6ted fo^ that everyone that knows any thing of his Hiftory mult own^, that he was not more concern d to do good^, than not to be known to have done fo ; and therefore his Care was to enjoin thofe whom he miraculoully cured^, that they fhould tell no Man who it was that wrought the Cure. For here alfoj he was delirous to live down another grand Error of the Philofophies and Sentiments that hitherto have fo univerfally prevailed in the Worlds, viz,, that Happinels flood in what they call'd Fame ; that is^, in being gene- rally talk'd of in the World. As if a Man's Felicity con- fifted in what was wholly foreign to him. A Ifrange Whini;, and wholly ridiculous in it felf, as being con- tradictory to impartial Reafoning. No Man perhaps ever made a greater Noife in the World than Julius Cafar and Qdtavim Augtijtm ^ but_, as they were un- W Matth. ^. 43, 44,45. known fihap. I . The LogantHropos. 1 1 1 known to all the Ages th:u preceeded their time, fo what are they now the better though they fhoulc^be known to all fucceeding Generations ? A few Letters^ call into this and the other Form^ is all that Pofterity can know of them^ as denoting that two Perfons who liv'd at fuch a time were fo and fo dignified^ and aded after fuch a manner. But if they are talk'd of long and varioufly^ as Mens Information concerning them may hQy or according to the Ideas that Men have of Perfons and Things^ and by which they are apt to judge of them^ are they either the better or the worfc ? And yet, upon the account of this Chima:ray call'd Fame^ thefe Men feem to have been prompted to do as they did. If they did any thing greats it was that they might be tam'd for it. And fo they aded as other Po- litical or Worldly Heroes did before them. But Jefus manifefted himfelf to be a^ted by another Spirit. He valu'd not Popularity or empty Applaufe : No^ no, his Concern was to flee from it. For^ when the Jews, mov'd by the Miracles he wrought^ were at length per- fwaded that he was the MtJJlah^ (notwithftanding all the Infmuations of their Rulers and Dodors to the contra- ryj and were therefore (/) refolv'd to take him by force^ and proclaim him King ^ he was forc'd to ab- fcond and hide himfelf^, to prevent their Defign of feat- ing him thus upon the Throne of his Anceftors. So that he was in this^ as in all other things^ the exad Re- verfe of Cafar and Auguftmy and fuch like worldly Princes. (12.) As therefore they were careful to deftroy or otherwife take oiF all rhofe that flood in the way of their Glory^ my Mafler Chrifl was wholly concern 'd to favc Men;, and to render them^ in a true and fpiritual Senfe, Good and Great^ without alFcding to be prais-'d for it. And therefore he had nothing to do^, either with Court or Camp^ or any thing that the great Men of this World make choice of^ to render themfe Ives known by. (/; John 6, i»j, 15. 1 1 1 The Loganthropos. Book IIL (i;.) He did indeed give early Proofs^ and thofemoft admirable ones^ not only of a moll elevated Genius, buf fuch a one^ as no mere Man could ever boall of. For (w) though he had never been taught fo much as the Alphabet of Letters, and had no higher Converfe, from his Infancy, than that of poor Country People ; (n) yet upon his coming to Jerufalem to the PalTover, when he was but twelve Years of Age, he took the op- portunity to difcourfe with the Jewish Dodors, in the Temple, concerning ibme of the nicell Points of their Law, with that Gravity, Wifdom, and Judgment, as ihewed him to be an Over-match to them all. By which it 'was eafy to conclude, that what ieem'd to be de- ficient as to human Education, was more than abun- dantly fupply'd by the peculiar Prefence of God. And yet, fuch was his unparalleled Humility, that when his Mother and fuppofed Father commanded him to return with them to their Country Cottage, he readily obey'd, (o) at the fame time that he gave them to know, that he had not done any thing raftily in that matter, but in compliance with God his Father's Will, in whofe Houfe he then was, meaning the Temple. Nay, fuch was his Compliance, as not only to go down with them, but to remain with them ^ and ( though vaftly fuperiour to them and all Men) (/) yet to h(i juhjdl to them in fuch a manner, as to give a perfe(5t Example this way of the Duty, which every Child owes his Parents. For he re- main'd with them, and affiiled them to get their Bread (as if he had been defign d for nothing higher than that of a Prentice or Journey-man to his fuppofed Father Jofeph) until he was :5o Years of Age ^ at which time i did fuppcfe that the Divine Hero ought to make his (771) John 7. 15. (n) Luke 2. 42, 46,47. (o) Ibul. v. 49. Wl:er& Khat IS >tvdt^r'i in our Verfiov, \\'t\\ ,ou not that I muft be about my Father's bufin-fs ? outht rxthtr to bt und'^rjiooi thus, Wliat .' is it not fit rur me to be fcuiul in -Axh my Father's Houfe ? meanitig tkTm- priy ^b^*'^ xhej tkn found him, Q) Ibid. ver.'5i. Pub^ Chap- 1 . 7he Loganthropos. 1 1 5 Publick Appearance^ and (q) which was the time alfo prefixed by the Law oiMofes, for the Priefts entring up- on their Publick Office, as fuch. And yet^ though he entred upon his Publick Work no fooner ; that no Man might have any, even the leaft Umbrage of his afFeding worldly Power, he continued in it no longer than about ; Years. (14.) During which time, though his Life was wholly fpent in doing Good both to the Souls and Bo- dies of Men, yet all the Return he had was to be flighted and hated by thofe he was fo concerned to be ufeful unto, (i^.) And tho' the niceft Critick could find no Flaw in him, either as to his Dodrine or Life, yet the infernal Demons, whofe Kingdom he was about to deftroy, found means at length, (God, in great Wif- dom, permitting it) to incite the Bulk of Mankind a- gainft him, and at length to kill him, in the moft bar- barous and inhumane manner that^ ever was known, all things confidered. But this matter of fad is fo recent, a:nd fo univerfally known,th^ I need not,I fuppofe,refreflt your Memories with what you have heard jfb much of. Only, it is fit that I acquaint you with one thing, that I can prove to be true, from Authentick Witnefles yet li- ving 'y viz.. (r) that when7«^^-^ the Traitor came with the Officers and Soldiers, that the High Priefts and Dodors fent to take him, he was fo far from running away from them, that he told them again and again that he was Jefm^ reproving one of his Followers, that would have relifted j and yet he manifefted his Power at the fame time, in fuch a manner, as to confound his Enemies, nay, and to force them backwards, and make them tumble on the Ground j to ftiew^ that it was not in their Power to have taken him, had he not defign'd to be taken. But to return, (16.) His Funeral bare pro- portion to the Ignominioufnefs of his Death ^ except- ing that Divine Providence did fo over-rule matters. C^) Numb, 4. 3, 25, 30, 35, 39, 43, 47. I Qhron. 23. 3. (/; Joha j8. I, 2, CTf. I that til ll&e Lbganthropos. Book IIL (s) that..l\e rtiould be laid in a new Sepulchre^ cut our of a Rock, where never any body had been laid^ that fo there might be no Sufpicion^ who it was that rofe from thence. And the 7.^9/ '^ and Rcwan Governour too took Care, that the Body fhould not be ftolen from thence. For all .Precaution Imaginable was ufed this way, (t) by fecuring the Door/ by rolling a great Stone againlt it, and by fealing it, and by fetting a Watch Night and Day to iecure the I3ody from being removed, in cafe any fhould have attempted to do fo. But all this was over-ruled by Divine W'ildom, on purpofe to confirm the Verity of his Refurredion. For (u) though the Jewiflj Doflors were fo wicked as to bribe the Souldiers that .guarded the Sepulchre, to tell the People, that whilfl they flept Chrill's Difciples came and Hole the Body away : Yet the Truth could as little he kept bu- ried, as the great Patron of it. For the Story was fo npnfenfical, that a few unarmed Men fliould attempt liis, ojr, had they attempted it, been abk to effed it, without waking the Soldiers, that a Aiiracle muft have been wrought to have carried on their Defign. And furely God would not woi-k a Miracle of this Nature j which, if wrought, had been a Contradidion to all he had done before. 1 am perfwadcd that neither Sofibenes nor any Man of Senfe ever dreamt of this. For, as the Soldiers told one Story before they were brib'd, and another after ; io we cannot fuppcfe, that they fpoke inearneft, or all in the fame lira in, or that they did not whifper fomething of the Truth to their Intimates, and they to others. Befides, it was to render themfelves ridiculous, to tell the Story as they were ordered. ^ For how fhould they know how the Body went out, if thejr were alleep all the time ? And if this was the Cafe, why- were they not punifhed for negled of Duty ? But not to detain you. Certain it is, that they were "far from (s) Luke 23. d then it follorcs, that upon the eighth Day ever after, the Priefts fliould offer their Sacrifices of all forts. Now an eighth Day, as a Holy Day^ wis unknown to Mofes, and all the Hebrews, Jr:d therefore it mufi ofneceffny be the Chrifiian Sabbath, that is here imended. So thdt I think it will not be wholly pre curious 10 obftrve here, i- That the ^ewifj Sabbath was to be afterwards changed from the frcemh Day to the Day followirg. 2. That the Chrijiian Sabbath was to be the firjl Day of the Week. 3. Uat the Jnftitution of this later vacates the Obligation of the former. And here, let me advcni^e the Rj^ider, that I am of opinion, that this jhort Hint mayfu^gefi, to thofe that are Ihoughtful and Induflrious, the Idea of that Key, by which only we can attain to unriddle this Emgrna- ticH Ter.pJe of Ezekiel ; which can only be done, by gripping the Prophet's Words of the Judaical Figures^ taien from their labemacky Temple and City, and their ritual law and Service^ and acsommodating the vfhcle to the Gofpel-Ivflitution ; L^i fo as to remember, that it is the \ytit how exadly the one pointed at the other ; and then^ 2.dly. I would put Sofihenes to this plain Tell, whe- ther it be poffible, without fuch a Reference, ever to fatisfy thinking Men, as to the Rationale of the Ceremo- nial Law of Mofes. Fcr^, is it confiftent with the No- tion of God, to impofe upon Men fo many coftly and burdenfome Cuftoms, fuch as the facrificing of fuch in- numerable Multitudes of brute Creatures, merely for the fake of the Cuiloms and Rites themfelvc: ? So thatj if God had not had a further View and Reference, than what the Bulk of the Jews now talk of, or rather dream of,- we fhould be extreamly puzzl'd what to make of fuch an Inftitution ; which yet we are fure was of God. But tho the end of the Ceremonial Law be now fully anfwered, and confequently all its Rites vacated and of no ufe further: Yet it is altogether neceffary, that the Mofaical Account of thefe be preferved to the end of time j that the train of Divine W'ifdom in thefe (as they pointed at Chrift, led to him, and ended with his com- ing j may ever be the Subje(5t of new Inquiries, in or- der to Mens difcerning more and more the wife and admirable Harmony of all God's Methods, even in their feeming Diffonancy. But I forbear to infift upon thefe things now. Therefore let me defire you to con- fider, the in (^^) Place^ with what wonderful Gifts and Qua- chap. 1 . The Logantbropos. 1^5 Qualifications the Blefied Jefm was endued^ in order to fit him for his Divine Embaffy. For^ i/. He was matchlefly wife and knowing. His Genius was eleva- ted to fuch a Degree^ that was indeed more than Hu- man. He fpakc with that Penetration (b) that con- founded all the Wife Men that attack'd him. And yet tho an awful Majcfty accompanied him^ and i-tinick the Minds ajid Confciences of Men^ fo as to force a facred Veneration of him upon their Thoughts^ he ever look'd and fpoke with that infmuating Sweetnefs^ that ingag'd Men rather to love him^ than fear him. zdlj. And as Human Nature appeared to be perfe<5^ in him^ in regard of Wifdom, 10 alfo in refpec^ of Juftice^ Righ- teoufnefs^ and Sandity ; in fo much^ that no Man could ever tax him with any Word^ Adion^ or fo much us Geflure, that was either indecent or mean. :^Mj. But his Goodnefs and Concern to be diffufrv^ely ufeful, was that which ftione in him, with the greateft Brightnefs. For he aded with that uiiuouiided and unexemplified Generofity, as to do good to all, even thofe that treat- ed him the worft. ^tbly. Being to give Law to the Mind, as well as external Actions of Men, he fliow^d his Ability for this Part of his Office ,• by giving unde- niable Proofs of his (c) knowing all that was in Man, by difcovering to them the very Secrets of their Hearts. ^thlj. And no lefs plainly and remarkably did he give Evidence of his Knowledge of Futurity, by fore-telling things to come. 6tblj, And as for his Power, no Man can doubt of its being Almighty, v/ho has heard of his innumerable Miracles. What Diftemper or Malady was there, which he did not cure again and again ? and that often with a Word only ; nay and fometimes at a great diftance from the place, where the Patient lay. The Wind and Waves obeyed his powerful Command. The Dead arofe, when he pleafed to call them back to Life again. And evil Spirits pretended not to be able fuc^ ih) Matth. 22. 46. (c) John 2. 25. cefsfully I ^4 The Loganthropos, Book III. cefsfuUy to oppofe him.^ Nay fo far were they from thisj that they were oblig d to own him to be the Son of God ; tho they could not but be fenfible^ how fatal to then* own Intereft fuch an Acknowledgment was like to be. But^ that which furmounted all other things was^ that God bare Evidence of his prior Power^ in his forming to himfelf a Human Body in the Womb of a Virgin ^ and that it was he that rais'd himfelf from the Grave to Life again ,- and that afcended to Heaven^ to be there approved in all he had done and fufFered, and confequently to be divinely and glorioufly confirmed in that wonderful Headftiip and Supremacy over Mankind^ that he had been formerly commiffioned unto and in- vefted with. And, (4.) Together with thefe Qualifi- cations, fo undeniably confpicuous in this our Jefmy we are to take notice alfo of thofe remarkable concur- ring Appearances and Atteilations, which God was pleas'dto give, in relation to him as the appointed Savi- our and Deliverer of Men. And here let us take notice, I. That, for a confiderable time, before he came a- mong Men, both the Spirit of Prophefy and the Power of Miracles were withdrawn from the Jews. The laft infpired Prophet of that Nation, as they themfelves own, and as Sofihenes knows, was Malachi, And, by the belt account we have of his Age, it was about 400 Years before Chrift's Coming that he liv'd ,• and we muft fuppofe that proper Miracles were not known nor feen all that time. Nay, fo concerned feems God to have been this way, that even the Great John Bapti/^^ was denied this Power, tho he had all other Qualifications of an emincni Prophet. 2. Chrift therefore was born, ' (as far as can be collected from the Jewifh Annals of time^ which are the exac9:eft in the WorldJ in the Year 4000 from the Creation of the World, which may juftly be called the Fulnefs of Time, upon more ac- counts than my prefent time will allow me to take no- tice of. Only let me remember you of this, that it was about 15' Years before the Death of Augnpm. Now, 5. Before Chrift mad^ hi§ Appearance in the World, God chap. I. T^he Loganthropos. H^ God fo order'.d it^ that (d) John the Baftlfi was miriiH culoufly concciv'd and born^ (e) and pay*d Homage to Chrift yet unborn^ when in the Womb of his Mother, by a miraculous Motion there (f) confirmed by the Pro-. phetick Raptures of both the Mothers. Both thefe mira- culous Conceptions were predicted by Angels : And Vifi- ons of Angels^with other concomitant Divine Evidences, concurr'd to render Chrift 's Birth illuftrious. (g) A new Star appeared at his Birth^, and God direded Wife Men to underftand its Signification^, fo as to come from a re- mote Country to inquire after this Illuftrious Infant^ and to pay Homage to him as foon as they faw him^acknow- ledging him thus for their Sovereign^ and conlequently for the Sovereign of all Men. Herod and the Jewifli ^ Do<5lors dOj upon this occafion, inquire into the place of the Mefliah's Nativity^ and own it to.be the very City Bethlehem where Chrift was born, {h) Herod thinks ' by a barbarous Murder of the poor innocent Children of that place^^ to elude the Events and render the Pre- didion abortive j but to no purpofe. For this gives Birth to a new Evidence of the Divine Care^ in the Prefervation of Jefus. Well^ he is preferved. And, after he had long remain'd obfcure^ and is about to ap- pear^ his Uftier the BaptiH comes forth publickly to prepare Men for his Reception, (i) Chrifi^ who was oblig'd to ratify every Divine Inftitution of his Father, makes his firft PubUck Appearance^ in coming to John to be baptifed, that he might countenance and confirm yo/j;7's Commiflion and Miniftry. C^) There John is divinely infpir'd to know him^ (and it muft be Di- vine, when an elder and pojDuIar Preacher gives the Preference , efpecially in fo eminent a manner, to one that had not yet made any Publick Appea- rance) and owns him before all his Hearers to be his Great Mafter the Meffiah, God from Heaven concurs (i) Luke I. 7, ^c. (e) Luke i. 41 . (f) Luke. i. 41,4?, ^c, ml V. 4<5, CTr. {g) Ma't-i. 2. i, 2, 3, ^c. (h) Matth. 2. 13, 16, ^c (i) bUXih, g. 12, 14, 15. (t) John i. 26, 17, 31, 31, 33, 34, 'dc. in 31^6 Ti&e Logatithropos. Booklfl in the Publication of tliis Truch^ by a miraculous Oght^ and the Emblematical Appearance of a Dove that ligh- .ted upon Chrift, in order to point forth his Temper^ X;;,harad:cr andDefign^ and the Nature of his Dodrine .and lUaigdoni. And^ Icil all thcf^ llaould be too little ^o bear Evidence of his being the MLJJiah^ God himfelf proclaims it from Heaven by an articulate Voice. Yea^, jfeft this fhould be forgotten^ God took care afterwards CO renew the fame Appearance and Voice to Seled Witnefles^ with fome further and more remarkcible Cir- cuinftaacos. And^ as Gcd bore E^idence to Chrift's -being the Meffiah all his Life^ fo moil eminently at and ^"ter his Death : infoniuch that nil thole things I loaentioned before^ did exadly fall out^ in relation to Chrift 5 luch as an extraordii»ary Earthquake, a preter- natural Eclypfe of the Sun, his lleiurredion, ^^::il y. (which was the day that immediately followed the Jewifli Sabbath) his Converfe with his Difciples for 4a Days ^terwards, and liis Afcention to Heaven at laft, in a vifible and glorious Manner. But, (^.) The Divine Appearances, confirmatory of ChrilVs being the Mef- iiah, did not end either v/ith his Death, Refurredion or Afcention, but rather flowed down more illuftrioully afterwards. The Reafon, why this was necelTary, I hinted to you before, in my Abftrad- Scheme. I fliall therefore confine my feif now to bare matter of Fa6t, and that with the utmoll Brevity I can be Mailer of. Know then, i. That when Chriil hadafcended to Hea- ven vifibly from Mount 0//i/ef, two Angels appeared to his Difciples, whihl tliey.flill gazed upwiii'ds j com- manding them to depart from thence, and think of Chrift's Second Coming. Upon this they depart to .JerufaLm^ where they give themfelves to Prayer ,- chu- fing Matthias to be Apoftle in the room of the Apoftate and Traitor Judas. Now whilft they fpent their time thus, in Divine Adorations and. Meditations,. -:Miiaiting for the Coming of the Holy Spirit, accqr^ij^g . to Chrift's Promife ,* lo, at laft he is fcnt in an extraordi- nary Manner, on the Day of Tentecofi.^ -s^bidL .vvas A4ay Chap. I. Tfce Loganthropos. i^y May 24. (I) An awful Noife^ like a mighty rufhing Wind gave notice of his Approach, and fiery cloven Tongues. that fell down upon them was the Emblem of his Operation and its Effeds. They are inftantly ina-< bled to underiland and fpeak all Languages. Innume- rable Jews and Profelytes were providentially direded,to be WitnelTes of this^ and faw how the illiterate Apoftles and other Chriftians prefent, were inabled on the hid- den to fpeak as many Languages and Dialers, as there were Perfons of different Nations and Countrys pre- fent. \\'hich unufual Aliracle, upon Peter's opening up the realbn of it, wrought fo upon the Minds of the IMultituJe, that whereas the number of Chriftians was {?k) but 120 before, {n) no lefs than 5000 more were converted to the Faith of Jcfus, And, as all thofe their thus believed were endued, more or lefs, with the Gift of Languages, fo alfo with the Power of working Miracles : of which fo many Inftances are known, that it is beyond the Power of Infidelity it felf to call them in queflion. But then, 2. Let it be remembred^ that no Chriilian ever afiumed to himfelf the Honour of working any Miracle, by any Power or Authority of his own. Ko, no, we ever did fo f oj in the Name of Jefm only, and by his fole Authority and Power. However, ;. If indeed it fhould be pofSble for any to ddubt of the Truth of the innumerable Miracles, that have thus been wrought by the Difciples of Chrift, we dare venture to appeal to the Senfes and Reafons of all Men now alive, as to the Venty of thofe that are wrought by us almoll every day. 1 pretend not, that I can fliow you Ofientative Miracles, to gratify a meer Curiofity : For that were unworthy to be demanded of my Mailer, or granted by him. But, if there be any Perfon to be found, that is given over by Phyficians for Bead, or that is deaf, blind, lame, &c. I am willing ; (-/; Aas2. i,2,3,C5'.?/).6.i4,i ^.Chap,j.:^iy 40. CW.10.41. 3.nd Chap, 1 1.1^, efpecially if compard with what we read of in Jofcphus de Bdlo Jud. Lih,j. Cap, 12. in Tacit us y Hifi, Lib. \, and in Suetcn. inVefp. ' And, ;. This Confideration of the Greatnefs and Uni- verfality, of the Jewifli Expedation of the Meffiah, ftiewsus the Heinoufnefs of their Guilt, in purfuing Chrift to Death. Where, v.iv.ong other Paffages, that of Ifa, j^. 8. as it is explained and applied, Mh 8. ;;, ^4. will deferve to be confidered ; and whether this may not be a more natural and juft Glofs on the Word Geiie- ration^ than the common one, ^iz,. that by the Excla- mation, Who jhall declare his Generation ? We are dired- ed to underftand the Wickednefs of that Generation or Age of the Jews, wherein Chrift liv'd. As if the meaning were ; what Tongue, Pen or Pencil can de- clare or defcribe the Villainy of that wicked Genera tio \ chap. f. The Loganthropos- i^i tion of Men^ that agreed, to cut off their Meffiah ? This fenfe is altogether agreeable,, with the Character which that Generation of Men gets elfcwherc in the New Teftament. For it is called a Generation of Vi- pers, Luke ^.7. an adulterous Generation, Matth. 12. 34, ^9. a wicked Generation, z^cr./^^. and an unto- ward Generation, Mh 2. 40. N:iy it was (p) the cur- "^^ rent Tradition of the Jews, that the Generation where- '' in the Mefliah was to appear, would be generally a ) wicked and reprobate Generation. So that u4Bs 8. ^' i;er. 33. may juilly be thus paraphrafed and under- ftood ; In bis Hurmliatlon (i. e. in the State thereof, and upon the account thereof, being defpifed as a mean Man) his Judgment was taken away (/. e. he had no Right or Juftice done him, but the very con- trary to thefe ;) Or, as the Hebrew has it, Fro7n Force and from 'Judgment he 'ivas taken away j /. e. it proceeded from a Force put upon V'llate^ by the repeated Inftan- cesof the Jews, and from Pi/^r^'s Judgment this way extorted from him by their Rage and Clamours, that Chrid was taken away. And then it naturally follows - And ivhojhall then declare (or be able to fct forth) bh Generation? (^iz>. as to the monftrous Wickednefs thereof,) For bis Life was taken from the Earth • (i e for nothnig lefs than his Life could fatisfy their Rage )* So that I think It is plain, that this and no other can be the genuine Meaning of that Place ^ and that by Ge^ neratwn we are to underftand th'^z Generation of the [ews vvhcrem Chrift was born ; who did indeed fully verilV 'I the Charader which John gave of them, Luke In. For ' they aded totheir Meffiah, as the genuine Seed of the old Serpent. ^^(|; .^e 7)r. Li^htfoot ,n Aa^^..^. ,nX Dr. Whitby on Philip. ^^ CHAPJ 1^2 The Loganthropos. Book IIL^ CHAP. IL Concernmg the Second Sort of Divine Wifdom oh^ ferz'able i^Chntty viz. 7 7://?/- Prudential Wifdom hj which he 77/a?7ag^d himfelf\ as a Man^ in re la- tion to Men^ rvhilfl he liv d and conversed among them. ^T"^HEY that will allow themfelves thorowly to i confider^ what I have find in Pv elation to the former' SorJ: o\ Divine Wifdcm^ confpicuous in Chrift and the Gofpel^ will not need any long Difcuffion of this fecond Sovt. But there are fo few^^ even of Scholars^ that feeni to have thought either of this or th^ former^ {o far as my Knowledge or Reading goes^ that I remember not of any one Autlior that has touched diredlly either upon the ont or the other ^ to any purpofe j- excepting the Au- thor of the Reafcn^hlenefs of ChrlJFianity^ &C. And he^ I confefs, has treated of this fecond Sort of Wifdom^ with a great deal of Ingenuity : Tho^ I think^ he has^ for the mofl: part^ fallen fnort of the Mark ^ at the fame timc^ that he feems to have honellly aim'd at it. What my Notion of this Point is^ I have already ac- t]^uainted the World with^ (^) in the Gtneml ; and fhall therefore refer the Reader to it ; not being willing to trouble either him or my felf with any thing like Repetition. However a more particular Difcuffion of this Point feeins to be neceffary^ in order to our more full and diftind Underllanding of Chrift and the Gofpel. And therefore^ I hope^ it will be neither unpleafant nor un- icj) s^itk ift Booh of Chriftology, pag. 48. ^ ^ ^ profitable Chap. 7 . The Loganthropos. 1 5 ^ profitable to the Students of Chrirtianity, to go along with me^ in what I have to offer on this Subjedl. And here, let me delire the Reader to remember^ that the Suminof what I laid as to thQ farmer fi^ifdom, I'is:,. that which is conlpicuous in the Contrivance of the Gofpel, amounts to this ; That Cliriit ^Iwtdd att the oppofite Part to tLn of Human Policy : And thaty in or- \ der to make up this Teeming Defed:, there fjjculd he ^g many and ftich eminent fupernatural Atteftations and Eviden- ces, as to the Divinity of Chriil, and ///.rDodrrine and In- ftitutions ; as jhould be lufficient and full towards the Sa- tisfiCtion of all Mat this wa)^ that will alluvj themfelves ftrioujly and impartially to conftder Things, For it is plain, that the exacS adjufi'rfjg and hallmeing of thele two^ is the Af //•??, if not only Things wherein the Divine Wifdom is to he ieen, in the Contrivance of the Gofpel. - And, feeing this is the very Truth, tho hitherto lit- tle minded (and by moil not at all j) I would beg the Reader to carry the dillin6l Notion and deep Imprevli- on of it along with him, in all his Meditations : and then I am perfwaded he will readily fall in with what I have to fay, with refped both to this fuond Sort of IViJdon?, at leait as to the main of it, and to the third Sort alio, that I mull refer to another Chapter. I am fare, that this will be feif-cvident, in the /r/ Flace^ that this fecond Sort of '//ifdun/^ muil wholly har- monize with the firjL For, if the adjuiling of chefe two things, which I have juft now mentioned, be the great Thing confpicuous in the Divine Wiflom, as to die Contrivance of the Gofpel j Certain it is, that the vary fime thing mull have been the Maxim of our Lord J.efus^ in his Management of himfelf, whiiit he was in the World ^ feeing the Hifiory of this was defign'd to be the immediate Foundation of our Religion. For nothing can be plainer, from what I havefaid_, tlian this ,• That the Grand Vrudential Rule of our Sa- viour sCondud: of himLlf in th^ World, as he wat Mm^ and fo and fo chcamftaiiced in the W'orld,in reference to CtherSj was this ; To behave hnnfdfwitb fo cxacf and per^ K. 5 fhci: 1 34 The Loganthropos. Book IIT. feS^ a Decorum^ in relation to the Ciramjlances of his State of Humiliation and Trial^ and with refpcSt to the Ends cf his Jf fearing thus among Men • That he might eejually hit and adjufi thefe fivo Points ^ viz. To atl as the ferfett Reverfe of Earthly Politicians and Hero's^ and yet gi've indelibky certain and plain Proofs a?7d Evidences cf his being the true Meffiah. This I take to be the exad State of the Cafe^ as far as I am able to conceive of it, and call my Notion of it into Words. And^ if this General be once rightly underftoodj it will be eafy for us to conclude, what thofe particular Rules were, that follow upon it, and that he manag d himfelf accordingly by. For, we muil abftra6t: here from the Confideration of Chrift's being God, or the eternal Logos ; and con- fider Chrift only as Mav^ intruded with the grand Concerns of Human Nature, in order to his regaining, as the Second Adam^ what the firft had loft. And there- fore I am now to conlider Chrift only as to his Human Condud (tho I hope none will quarrel me for calling the Wifdom confpicuous therein by the annexed Dc fig- nation of its being D/x'iwe, as being not only in an emi- nent Senfe, but aifo in an unparallel'd one, above what any other Man could poffibly be capable of) of him- felf, in relation to thole he had to do with in the World^ in '^ njifihk Manner '^ in order to deduce from thence thofe particular Prudential Rules ^ which liow'd from his clofe Adherence to the general one^ which I have men- tion d, according as this was accommodated by him to the Perfons he hud to do with^ and confequently to his own Circumftances this way. New there was a fourfdd Set of Men, or four Sorts of Perfons, with whom our Saviour, as Man^ had to do with while he was in the World, ^iz,. X. The Roman Tower and Go^trnmmt^ under which Judica was at that time, having been for fome time before, reduced into the Form of a Tro'vince of the Ro- jTian TLmfire^ tho, in Other refpeds, it was govern'd by its own Laws, a. Th^JewifiGovernwenry or the Rulers Cihap. 1. The Loganthropos. J 35 Rulers of the Jewifli Nation^ who had alfo ahandia the Publick Management, according as things were modeird at that time ,• the Power being lodg'd in the High-Priell and Piieds, together with aCounfel of the mod eminent Dolors and Scribes , who were thenfpljt into fevcral Fadlions and Parties^ differing both in Opi- nions and Cuftoms. ; . The Jewijl Vopulace, or the common Sort of Jews, of all forts. 4. Thokfew that w^ere openly frofdjtcd to him, as tlie tmQMeJJiah ; efpe- cially the 12 Difclpks of the Firfl Rank, who were ad- mitted to the moft clofe Relation to him, and mod in- timate Attendance upon him. For, we fliall find, that the General Rule I laid down before, when accommodated to Chrift's Circum- flances, in a Relation to this fourfold Set of Men, ad- mits of a fourfold Confideration ^ and that, by thefe^ we are directed to underftand the great Springs of our Saviour's prudential Conduct of himfelf, as Man, and confequently to conceive, more diflindly than it is poflible for us otherwife to do, how exadly wife and juft our Saviour's Meafures were, in all he did and faid^ whilil he liv'd and convers'd among Men. In the 1/ Place then, let us contider how our Lord was circumftanced, with refped to the Roman Govern- ment, and how he managed himfelf in relation to the fame. Now we are to remember, that when our Sa- viour made his publick Appearance upon the Stage of Jud^jy Tiberius Cafar was Emgeror ot Rome^ and had been io, for about i ^ Years before. And it was there- fore feveral Years before Chrift entred upon his Pub- lick Miniftry , that Tikrim had thrown off the Mark of his firfl pretended Modefty and Gentlenefs, aaing openly in the mofl cruel and oppreflive Manner, that could be. They that are at all acquainted with the Charader of Tiberius^ and the State of the Romans under him, cannot but own, that there never was per- haps any tune more critical, or tliat required a Con- fummate Prudence in eminent Perfons, to behave fo as to be fecure. For Tibmus was perhaps the moft jealous K. 4 Mau 136 Ihe Loganthropos, Book III. Man, that ev^r liv'd. And as he was a Monfter for Villany, and particularly Cruelty, he was ever reftlefs and fulpitious of his own Safety. But he had Cunning enough to balance Men and Fadions, by conftant Spies among them. Which made all Men, but efpecially the Senators and Grandees of Rome^ cautious, even to Slavery and Terror, as to what they either did or fa id, not knowing but the lead fufpitious Whifper might be con- veyed by fome Body to Tiberius^ and improv'd to their Ruin. He, in the mean time, buried himfelf up in the little barren. Ifland, call'd Cafrea^ as if he knew nothing of what pafs'd at Rtme. And yet nothing oc- curr'd, but he had it convey 'd to him by his Spies and Emiffaries, who often invented Stories for their own ends, or fo reprefented things, that proved fatal a little after to fome Body or other. By him Vontlus Vilate was fent into Jud^a. Who, by the Account of him, in (0 J^fip'-^^^p appears to have been a Man of equal Boldnefs and Cunning. He knew very well, that being at fuch a Diilance from his jealous Mafter, he was in eminent Danger as to his Life, in cafe he had been in the leaft remifs, as to any thing that related to the Em- peror's Honour or Authority: For this would foon have been improv'd againlt him, by fome of his Enemies, gr any that had an Eye to his Government. Therefore to fignalize himfelf in Zeal for his Mailer, he begins his Regency with fetting up the Emperor's Images in Jertt- fakm. This was unlawful by the Jewifli Laws. They rife in a tumultuous manner : But are foon q^uafli'd by his Cunning and Resolution. However, fearing 'the Confequences of .perfilting in his Refolution, the Jews being fo obftinate as to refolve to die rather than per- mit this Violation of their Law: Vilate wifely confiders, that his Mafter was fearful of InfurrecStions, and there- lore having fiiov/'d his Zeal for him enough in that Particular, yields aj: length to the Importunity of the •*i .fn(? (r; peBell.Jud>pb.2. cap. 8, People, Ghap. 2. The Loganthropos. i ^ j- People^ that he might at leaft gain their good Will, and be lecure for the future, at lealt io far as to prevent their fending Complaints to Rof?/e againft him. But that he might fhew his Authority ftill, he Icizes on their facred Treafury calFd Coyhan^ under the fpecious Pretence of laying it out for the Publick Good, fo as to bring in Wa- ter to their City. And, tho they rife tumultuoudy up- on this account too, he fliows his Cunning in defeating their Defign, his Power by punifhing their Offence, and his Refolution by detaining their Treafure. Such was the State of the Jews then. They were rul'd by an arm'd Force, that was headed by one, that wanted neither Courage nor Cunning to keep them fubjed ,• and who had learn'd by Experience to be every way upon his Guard with them. The Rulers of the Jews thereforCj as they durfl do nothing without him, that fell diredly under his Jurifdidion, thought it the moil Politick Me^ thod to vie with him and his Romans, in a mighty Pre- tence of Loyalty to the Empex^r. V/hcn therefore, they laid their Plot to ruin Chrifl, their great Concern was to find fomething in his Words or Adions,that might feem to favour of a Defign againft the Roman Empire," or at leaft that might favour ot Difrefped this way. For they concluded, that Vilate would not otherwife be moved with Accufations againft a poor Man, from whom his Mafter had nothing to fear. And he had too mean an Opinion of their ritual Law, or any other part of Religion, to put a Man to Death upon the account of Stories of Chrift's tranfgrefling this way. But could they prove any thing in Chrift, that feem'd to favour of an Ambitious Defign, they thought they could force Tilate to deftroy him. And, feeing they themfelves fanfied that their Mefliah would be a great Conqueror and^ fet up an Univerfal Monarchy in the Jcwifh Na- tion, they could not but think that Jefus, who was gi- ven out to be the Mefliah, muft give fome hints of his Defign this way. Therefore we are tcld, Luke 20. 20. That the Chief Priefis and Scribes watched him^ and fent forth Spiesy who Jhould feign themfelves jujt Men^ that might 1 38 The Loganthropos. Boak Iff. might take hold of his Words^ that fo they might de- liver him unto the Power and Authority of the Gcutrnour^ But hercj by the way, let me obferve/That wc ought not to make the Jewiih Rulers worfc than indeed they were. For it is ufually f^iid, that they were convinc'd that Chrift was really the Meffiah^ and that they aded thus againft Jefiis out of pure Malice. But the cafe was quite otherwife. Their Ignorance of Jefus's being the MeJJlah was not, I confefs, an invincible Ignorance. So far was it from this, that they might cafily have known, that he was that fame Divine Perfon. But they were fo intoxicated with the Dream of their Mef- fiah'shtmg to appear as another Cafar or Augufi us ^th-^t this very Prejudice, and their own earthly anil ambitious Tempers, render'd them incapable of being wrought upon by any Argument whatlbever. When therefore they faw our Saviour's Miracles, they were refolved to ftave off the Evidence of Truth any way, rather than yield that fo poor a Man was the Melliah. So that they thought it enough to ufe this filly and ridiculous Argu- ment againft a plain Truth ^ that it was not by ajjifiance from Gody but frofn the Devil that he wrought Aiiracles^ Matth. 12. 24. Which our Saviour admirably refutes^ ver. 27. See alfo, Luke 11. ij. and Chaj), 18.19. But that the Jewiih Rulers, tho they fmn'd moft grolly in purfuingjefus to Death, were yet ignorant of his being the Memah, is certain from tetirs plain Aflertion this way, who, tho he aggravate their Sin in Killing the Prince of Life^ Ac5ls :;. i;, 14. from other Confiderati- ons, acquits them in this refped. For he adds, ver, 17. And now Byethren^ I know that thro^ Ignorance ye did ity as did alfo your Rulers, But to return : This being the State of Pilate with refpe<5t to the Ro- man Emperor, on the one hand, and the Jewifli Rulers on the other ^ we may eafily apprehend how Chrift aded, purfuant to the Rule I mentioned above, by a wife Application of it to his Circumftanees, in relatioii to Pilate and the Roman Government, For his Bufinefs thisway^ was to adfo, that the moft cunning and cap- tious chap. a. The Loganthropos. 1^9 tious of his Enemies fhould have nothing to accufe him of^ that favour'd, in the icaft;, of ambitious Defigns. V/hcn therefore he had miraculoufly fed a Multitude of People (even ^oo Men^ bciides Women and Children, A'Iatth>i/\..ii.) with no more thunfi've Loaves and two F:!hesy (which he did not out of any thing like Oftentation, but in Compajfioft to the Feople, who had followed him into a defart Flace^ Matth. 14. 13, 14^ ^^*) ^^^^ ^^'^c People began to conclude, that he was certainly the Me/Iiah, John 6. 14. V/c have reafon to obferve, with what concern our Saviour conceaFd himfelf, till the noife of this was over^ John 6. 15". IVhen therefore J efus perceived y that they would come a?id take him by force, to make him a Kingy he departed again into a Mountain himfelf alone. And indeed he had good reafon to do fo. For, where- as other Miracles related only immediately to particular PerfbnSj this feem'd to be of a Publick Concem, and was look'd upon, as that which agreed more diredly with the grofs Notion, which the Jews had of the Met liah as a Temporal Prince. He that could feed an Ar- my miraculoufly, was a King very acceptable to the Jews. For it was eafy to conclude, that he that could do this, could do every thing elfe. The People there- fore projed to make him King, whether he would or not. Our Saviour knew their Thoughts, and forefaw the Event, viz,, what ufe the Jewifli Rulers would make of this with P//^re^and what P;7^ruTiull do to fhow his Fide- lity to his Mafter,and how he muft be circumilanced in relation to both. To obviate therefore all Inconvenien- ces, he withdraws from the People, till this their Heat fiiould be over, and by this Method prevents all the Surmizes and Objedions of his Enemies, and ads, at the fame time, exadly purfuant to the Rule laid down, and in an exad Agreement with the Defign of his State of Humiliation. And indeed fo exadly did our Saviour ad this v^ay, tliat the Jewifli Pr lefts andDodors were confounded in their attempts to deftroy him. For when they brought him before Filate, he ask'd them, as he had juft reafon to do, John 18.29 — ^^^^ What Ac-^ eufation 140 T^^ Loganthropos. Book III. cu fat ion bring you again fi this Man? They anfvver'd and laidj If he were not a A'lahfaBory Tve 7i;oii/d not hai;e deli'vtr'd him up to thee. Pilate had reafon to admire tlieir Impu- dence. For he defir'd to be inform'd of his Crimes. And they^ who knew none iji him^ can fay nothing but this General^ that he was a Malefador^ and he was to believe them implicitely^ fo as to condemn a Man to Deaths tho he knew not for what. Nay^ fays Pilate^ if ye can produce no Proof againft him^ as to particu- lar Crimes^ Take je him and j^idge him accordii7g to your Law. Which was^ in efFed the fame that Gallio fa id afterwards^ in the Cafe of Paul. For it amounts to this ^ if ye can produce nothing of a civil Nature, for which this Alan ihould be punifli'd^ then I perceive the Affair belongs not to my Tribunal. Therefore feeing the Affair feems to relate to your ow^n Law only^ do ye judge of it. But this would not ferve their turn : For no Punifhment^ lefs than Capital^ will ferve their turn. Therefore they tell him^ It is not lawful for us to put any Man to Death. But how fhall they accufe the innocent Jefus of any thing Capital ? No Man had the Impudence, to charge him with any thing immoral. And it muft be. grofs Immorality indeed^ if he muft fuffer Death for it. What fhall they then do ? Why ^ nothing can be fup- pofed to influence Pilate to be their Tool^ in their be- ing reveng'd of Chrift^ • unlefs they accufe him of Trea- fon againft the Roman Emperor. Well^ this they re- folve upon ^ tho they knew that nothing could be more notoriouily fiilfe. Th-y fcrni therefore their Accufati- on againft Chrift thus^, Luke 2:?. 2. And they began to accufe him^ faying. We found this Fellow perverting the Nation^ and forbidding to give Tribute to Csefar, fu^^K ^^^^ he himfelf is the Chrifi (i.e. the Meffiah) who is theKing^^ ii e. of the Jews. Pilate therefore enters into that Dif- courfe, which we have, John 18. :>;^ 57. He durft do no lefs, upon fuch an Accufation. But he thought that neither he nor his Mafter had any thing to fear from one^that own'd himfelf to have no Pretence to a Terren? Kingdom. And . therefore,, being.per-. '' * ^ " fwaded Ghap. a. "the Loganthropos. 141 fwaded that this Accufation proceeded from nothing but Malice^ he acquits Chrift as innocent, Luke 2;. 4. This inrages them, and occafions their running out in tedious Stories againil him, ^er. 5*. and mention being made of G.///7e'<', becaufe Chrift had his abode there for a long time, and made his firft Appearance chiefly there, he fnatches at the Expreflion, to rid his hands of this Affair, and fends Chrift to Herod^ becaufe that Province did properly belong to his Jurifdidion, 'uer. 6, 7. Herod flights him, as a defpicable Perfon, and fends him back to Pifate , to whofe Jurifdidi- on he did indeed properly belong, feeing he was born in Betbhberf7^ which was in Jewry ^ ^er, 8, &c, Pilate perfeveres in his former Sentence, and ar- gues from Htr(?^'s being of the fame Opinion, i;^r. i;, 14, 15-, &c. Thus Chrift 's Innocency is vindicated, to the Confufion of the Jews ; who are fo far from proving their Accufation, that they are able to do no- thing but run out in Railing and Moife. But poor Pi- late, is at length overcome with Moile, and the Fear of a Tumult and publick Difturbances, and therefore yields to the popular I ury, tho ftill with a Protefta- .tion againft them, and clearing himfelf of the Guilt of Chrift's Bipod, Luke 2;. 2:;. John 19. 4^ ^^6, Matth. 27. 24. And yet, when he hears them accufe him of Blas- phemy, as if he had pwn'd himfelf to be the Son of God, he is laid to have been under a fear and dread of him, John \().^^%^^, Therefore, being not unac- quainted with the Hiftory of his Miracles, and having ' fome Notion of the Coming of a Divine Hero into the \\'orld, and being under Ibme Influence of what his Wife had dreamt of him, as fomething extraordinary, heftudioufly labours to releafe him, John 19. 12. But alas, poor Man, the Jews come in with a clenching Argument at length, x'^r. 12. If thou let this Man go^ thou art ?Jot Csefar'j Friend^ for whojcez^er makes himfelf a King^ fpeaketh againfi Csefar. This was what touch'd him near- ly, 'ver. i;. And yet one cannot but admire his Refb- lution, v^r, lAy^^: ^9i^o^ii, 22, So that, tho hecon- curr'd 141 The Logan thropos. Book III. curr d at length with their wicked Demand^ he leaves all the blame on them, and tacitly owns Chrift's Inno- cency, as he openly fixes Guilt upon- them. I2y all which;, it is eafy to fee^, how exadly the Prudential Wifdom of our Lord did harmonize with that Divine Wifdom, that contriv'd the Gofpel^, and liow this bore Evidence to the former. Aixd ,.ow, 2.dlj'y What I havefaid of our Lord's Pru- dential Condud of himfeli^ in relation to the Roman Government, will bring Light into his Management, with refped to the JeTvijh Rulers ; feeing they were his pro- per Enemies, and the great Spies that lay at catch to infnare him, in order to inform Pilate againfl him, and to profecute him at the Roman Tribunal, to which what related to Life and Death did, at that time, only be- long. There were two Things therefore that our Saviour had to poize and ballance, with the greateft Nicenefs, one againft the other ; i^i:t,. Not to fay that he was the Mejfiah^ in plain Words, or by way of op^ii AiTertion ; and yet to fay it at the fame time in fuch a manner, as that his Meaning fhould be as well known, as if he had ufed more plain Words. The Flrjt of thefe Courfes he was not to take, that he might cut oiF the Jeifnjlj Do- ctors, from having^ a juit Foundation of ^ Acculing and Profecuting him, for owning himfelf a King. And the Second of them he was oblig d to follow, becaufe he muft own himfelf to be that which he really was. Be- fides that, feeing he was to fufFer upon this very Score^ the Je-ivs might this way be rendered inexcufable ^ and thus the Defign of God might take Place, in open- ing a way for the Propagation of the Gofpel among the Gentiles : which could not be, until firft the Jev^s had deftroyed their Mejfiah^ and thus pull'd down the whole of their own Conftitution with their own Hands. For, if they rejected him, they did, by that very A<9:ion, declare themfelves Apoftates from their own Conftitution, (which pointed at, and centred in him^ ) and Rebels to their Sovereign. By which, the Juftice Ohap, a. the Logantbropos. 143 Juftice of God^ in their being caft ofF^ and having their whole Conftitution deftroy'd^ is abundantly via- dic'r^red. Here then, we fee how nice a part our Saviour had to zdty with Refped to the Jev/tih Rulers, They were afraid, that the People iliould rife and make him King, and that this would induce the Romans^ whofe Power they dreaded, to cut them off ; and therefore they lay it down as neceffar) , for their own Security, that he be cut off. That this was the Cafe, we fee exprefly, John II. 47, 48, &c. For, upon the full and certain Information that was brought them, of the Miracle wrought, in raifing Laijjrmy it is faid, ^hen gathered the Chief Frkjh and yharifees a Counfely and faid^ vjhat do^ •ive ? For this Man does many Miracles, If we let him thus aloney all Men vjiU believe on him. And the Romans wi^l come and take away both our Flace and JSfationy Szc. Then it is added, ver. 5*5. Then from that day forth they took Coimfel together for to put him to death. What :lczz our Saviour do upon this? Why, it is im- mediately added J ver. 5-4. J ejus therefore walked no more openly among the Jews^ but wejit thence into a Country^ near to the Wildtrmfs^ into a City called Ephraim, and there con^ tinned 7vith his Difciples, Our Saviour therefore avoided all he could to be brought to the Teft ; becaufe he was not to baulk the Truth, when put to it. When therefore, Luke 17. 20^ 21. //e was demanded of the Fharifces^ when the Kitigdom of God jljould come ^ he afifwered them^ and faid^ The Kingdom of God ccmeth not ii'ith Obfervation^ ( /. e, with outward Pomp and Show.) Neither jljall Men fay^ (as they do with refped to fuch external Things, as ftrike the Senfe, and fet the Populace a running and gazing) Lo here^ or lo there^ ( Oh how pretty, how fine, how ilately this or the other thing is I ) for behold the King- dom of God is among youy(iov fo the Word fhould be ren- der'd, and not within you.) That is, it is come already, and is in the midft of you : for the Kingdom of God is that Golpel I preach, and,! the King you exped, tho' vou 144^ ^^ Loganthropos. Book Ilf. you fee no outward State or Grandeur either in me_, or ink. And this may ferve for a Specimen of our Lord's Ma- nagement of himfelf And therefore let thefe things following be duly obferved. i. That it was inconfift- ent with Chrift's Defign^ and with the State of Humi- liation^ wherein he was whilft on Earthy to a6t any thing:, that favour'd of Worldly Policy^ or looked like an Aim at Worldly Power or Grandeur. This I have proved fo fully^ that I need only mention it here. 2. Thcic ycty he was to own himfelf to be the Meffiah_, when put tothe Teft^ not only by Deeds^ but in Word:. Go he does before PiJ.^itCy John i8 57. Filare therefore faid unto him^ Art thou a King then ? Jefus anfweredy thou faye(t that I am a King. To this End vjas Thorny and for this End cawe I into the Worlds that I jliould hear Witnefs unto the Truth. Here was a material Con- feffion of the things but caucion'd as to the Formality of owning it ^ and that fo^ as to include a flat Denial of fetting up to be fuch a King^ as the yews pretended their Mefliah would be^ 'viz.. a Temporal Emperor, that would dethrone Tikrim ^ for he had faid before_, n;er. ':^6. that his Kingdom was not of this World. But that thus Chrill materially own'd, that he was a proper King:, and the true Meffiah, is plain from what the A- poftle fays;, \Tim. 6. 16. when he calls this the good Confeflion or Profeffion^ which Chrift witneffed before Tontius Vilate. And bcfcrc this^ our Lord had rid into Je- rufalem upon an Afs^ to fulfill a Prophecy, which faid plainly;, that the Mefliah fhould do fo^, when he came, as we ice If a. 62. 11. and 7.ach. 9. 9. And this was fo much the more remarkable^, that the Common People were,, as it were, divinely iiifpired, to caft green Branches in the Wayy and even thtir Ggrments, Huzzaing him in thus, t-iojanna to iLe Son of David : hlejj^d is be that co- Tntth in the Name of the Lord : Hofanna in the Highefty Matth. 21. 8, 9. Or, as Luke tells the Words, or ano^ ther part of them^ Chaf 19. 38 Blejjed he the King^ that comet h in the Name of the Lord. Feace in He^veny and : . Glory Chap. a. The Loganthropos. 145 Glory in the Highejt, Which wiis fo plain an owning him to be the Meffiah^ and King of Ifrael • that fome of the Pharifees were extremely offended with it^ and faid from among the Multitude unto him, Majhr^ Rebuke thy Dlfcjplesy I. e. the whole People, for fuch they were then, Luke 19. :59. But what fays Chrift ? I tell you y that if thefe floould hold their Teace^ the Stones would immediately cry outy ver. 40. And with what Authority does he en- ter into the Temple, calling it his Houjcy and throw nig out the Buyers and Sellers from thence, 'ver. 45*, &c. But yet all this did not lay a full Foundation of accufing him fo before Pilate, as would take with him. And chcre- f^^xC let us obferve, 5. That the Jeivifflj Rulers wanted fome plain Aflertion, which might feem to carry this with it, that he was affedling to ered: Judaa into a King- dom, independent on the Roman Empire ^ Therefore they come and ask him. By what Authority he a5hd ashe did ? Luke 20,1,1- ^.^^hich he avoids anfwering diredly^ by propofmg a Counter-Queftion, which included fuch a Dilemma, as quite confounded them, ^er. ^^ 4, &c. Which he follows by fuch- a Parable, as confounded them yet more, •L'^r.9, i o, &c. This inrages them, and puts them upon the Defign offending cunning Spies to watch him, who were to fee, if, under a fliir Pretence of In- formation, they could draw any thing from him, that favoured of afpiring Thoughts after Worldly Power, ^er, 19, 2c. And they propofe this captious Queftion, ^er, 21, 22. Is it lawful to gi-ve Tribute to Cafar ? But he eafiiy percei-ved their Craftinefs, and asks them. Why tempt ye 7}'^c ? And then he gives them fuch a fort of Anfwer, as breaks all their Meafures, 'v. 24, &c. So that, tho* he own'd himfelf to be the Mefliah, and King of Ifraef, yet he gave no Handle to his Enemies to accufe him of attempting or defigning any Innovation in the State. And therefore let us obferve, 4. What that Method was, that our Saviour made ufe of to adjuft thefe two Things I have mentioned above, 'viz.. to own himfelf to be the Mefliah and King of Ifrael, and yet not to own it fo, as that the Jev/s could found any Accufatioa juft- L ly^ ,.6 Ti[>e LoganthroposV Book 111. IV upon it, that wodd oblige a Ronum Magiftrate to punifti Chrift as a Traitor to the Swte, as then confti- tuted. Here then let us obferve. That there were four things, that concurred at this Time, i • That the Jews exT3 'aed tliat their >4eflriah was to be aTemporal Prince ; and therefore ccnduded, that if any Man owndhiin- lelf to be the Mcfliah, he niuft defign to ere, Luke 17. 20. Where the Pharifees demanded, 7idji7i the Kingdom of God fhonld come <* And it is eafy to fee whence the Jeivs took this Expreffion, ^i-x,, from Dav. 7. i;, 14, 18, 27. Where the Kingdom of the Son of Man, and the Kingdom of the Saints of the moft High, is made mention of, as the Lail Kingdom, and fuch a one as was to be univerfal, as to Extent j and perpetual, as to Duration. See aifo, jyan. 2. 44. and Cha^, 9. 25-. Now the Je-ivs did compendioufly exprefs their Notion of this Kingdom, in refped to all thefe Qualifications under the Defignation of the Kingdom of Heanjev^ or Klvgdcm of God, Hence the Chaldee Paraphrafe upon thefe Words, 7/^.40.9. Say to the Cities of Jud-dh^ Behold jour Gody gives this Glofs, Say to the Cities o/Judah, The Ki?Jgdom. of' God is repealed. And on If a, ^'\. 11. the 71, r- gtim fays. They friaUjee the Kingdom cf their Meflah. And that the later Jeimjlo^ntmgs do frequently ufe the lame Phrafe, is taken Notice of by Dr. Lightfoot^ Vol. i. Page 569, ^70.' and Vol. 2. Page 11^. When therefore John Bapifi^ and Chriit, and his Apoftles fpoke in this Dialed, as they do frequently, (for which fee Alat, ij. 2. Chaf. 4. 17. Chap, 6. ?;. Chap. 12. 28. Chap. 21.45. Chap. 15. 47,48* Col. I. 15. Rom, 14. 17.J we may ea- fily conclude thai they fpoke in a Sirain that the Jews were accu'llamed'to, and perfedly underflccd. Only^ here was their Strait, that they knew not how to im- prove this into an Accufaticn againil our Lord, that could be of any Validity with ViUte ; who had nothing to do with an Pleavenly Kingdom, if Chrift did not fet up for an Earthly one. So thatour Lord, by keeping to this Way of Speaking, did perfectly defeat the Delign that! they laid aeainft'his Life. Therefore, , to proceed. Chap. 1. The Loganthropos. 151 :;.'/.^j'. Let us confider^ the prudentuil M'.magement of our Lord^ in relation to the PopuUice or Bulk of the Jewifh Nation. Which "'ill be eafily difcern'd^ if we confider this one things and the Reafons thereof^ ^uiz,, That our Lord con'vtrfed more wUb them and among tbem^ than amongfi the Learned Rahhi's^ or any fort of Me?i of Note and j^ality. Now the Reafons_, why he chofe to at^t rhusj are ealily aflignable^ from what has been already faid. Fcr^ fi.) Our Lord did this way remarkably counter-ad the Method of Politicians^ who if they have any ambitious Defigns^ they do not care to make them- felves too cheap by conyerfing conftantly with the meaner People^ however fair and iniinuating their Car- riage may be this way on oecafions ^ but take care to work upcn_, and by the Heads of the People^ and thole that have the greateft Sway with them. And^ at this time^thePharifees were the prevailing Party^that carried the Body of the Jewifh Nation^ which way they pleas'd. An eminent Inilance of this we fee^ in the llrange Change they wrought on the People^ when Chriil: was feized. For whereas a little while before^ fuch a Mul- titude had huzza'd him into Jerufalem^ as the Meffiah^ in the moll folemn Manner^ Luke 19. ^^j^ 38^ &c. in- fomuch that the Scribes and Vriefts durfb not meddle v.nth hm^ for fear of the People^ ^er. 47^ 48. Chap. 20. 19. and Chsjp. 22. 2. Adatth. 21. ^6. We find^ that in a very lit- tle time after^ they were fo far wrought upon and wheedled over by their Dodors^, as to join univerfally in crying out^ Crucify^ Crticify bh/^, and in preferring Barrabas before him. And therefore had our Lord adcd according to common Methods, he muft have courted both the People and their Dodci". Whereas he did neither. For he conftantly declaimed againft the Scribes and PharifeeSj as the worft of Men^ Luke 20. 46^ 47. and Matth. 2;. throughout the whole Chapter. And, as for the People^ v/hereas a Multiude of them had come in to him, and own'd themfelves his Difciples, upon the Miracle of feeding them with two Loaves and a few Fiflies, Joh?t 6. 2 9 14 he frH withdraws L 4 him- 1 5 2 Ihe Loganthropos. Book III« himfelf from thenij as knowing their Defign of pro- claiming him the King Mejfmh. For indeed^ as I hint- ed before^ this was the propereit Miracle to work upon them that could be. What^ thought they^ has this Man fed 5-00 Men^ with aim oft nothing. He is the beft Gene- ral in the World. For had there been loooooThoufand^, the continuance of the Miracle would have been equal- ly eafy to him. Therefore^ thought they^ this is cer- tainly our great Prophet^ 'ver.i^. i.e. the King of //rj J, ^er. If. But when our Lord's withdrawing did not abate the People's Heat this Way^ but that they fol- lowed him over the Sea of Galilee^ ^cr. 22^ 24. Our Saviour chufes another Method^ to break them oif from their Defign. He is fo far f^-oni courting them^ that he fpeaks roughly to them^ telling them^ that they fol- low'd not fo much out of any real Convidion of his being the Mefliah^ by the Miracles he wrought^ as he- caufe they had eat of the Loa^ueSy and were piled ^ ver. 26. which was as much as to fay^ that they form'd a Notion of him^ that was grofs and falfe^ as if he were to raife them to Glory^ Honour and Riches. And therefore he addSj Labour not for the Meat which periflieth^ &C. 'ver. 27. And thus he draws them infenfibly in, to afford him a proper occafion to difprove their worldly and fen- fual Notion of the Kingdom of the Meffiah^ which he does in fo pungent and grating a manner^ through the greateft part of that Chapter, that a great part ot thofe new Diiciples left him^ and walked no more with him^ 'ver. 66. For their Dream of an Earthly Monarchy be- ing evanifh'd, they had no more any Value for Chrift. By all Vv/hich it is eafy to fee, that Chrift's converfing fo much with the Populace, was not out of any Aife- dation of Popularity, but rather, as he manag d him- felf, the very lleverfe thereof. Eui then, (2.) Our Lord had this End likewife in his doing fo ,* that he was con- cerned to give his poor Countrymen a fair Opportunity of being happy. Religion was in a manner loft among them. Their Dodors were generally a wicked and de- generous Set of Men. Our Lord took pity upon them^ " • ' as Chap. 2. T/?e Loganthropos' 150 as upon poor Sheep that wanted a Shepherd. And whereas their Dodors aifected an outward Aufterity^ and would not come near the meaner Sort^ looking up- on them as if they had been accurfed,in comparifon of themfelves ; our I.ord came in a familiar manner^ con- verfing even with Publicans^ and thofe whom the Jews call'd Sinnersy Mark 2. 16. Luke 5". 29^ :;o. that is^ fuch Perfons as did not obferve the Ceremonial Law^ and were perhaps not very obfervant of the Moral : Which he didj in order to do them good. So that when the Scribes and Pharifees form an Accufttion againft him from thence^ he unanfwerably refutes this C^vil. What^ fays hCj is it a Crime for a Vhjfitian to ^vifit his Tatients ? Matth, 9. 12. Where ought he tobe^ if not with them? And, as thus our Lord gave all his Countrymen^ even the meaneft of them, a fair Opportunity to know and embrace the Gofpel, and did openly defend this Proce- dure : So, he did all that they themfelves could have defired, in order, the more efFedually, to ingage them to fall in with him. For, befides the unftained Purity of his Life, his admirable Wifdom, the Authority that attended his Difcourfes, the Majefty of his Afped (tho vail'd with Modefty, Humility, Affability and Sweet- nefs) the Concern he fhew'd for the common Good ( particularly in relation to the Spiritual Good of Souls) and the many Miracles he wrought, and all of them beneficial to fome body or other : I fay, befides all thefe things, we arc to confider, i. That they were not ignorant of Chrill's Defcent from Da^id : for that Ge- nealogy was exadly known. And therefore it is noted^ Luke 2. I, 2, ;, 4, 5", 6. That when Mgufius taxed the World, Jofefh and Mary^ tho they dwelt in Galilee, were obliged to go to Bethlehem^ the City of Dauid-(they heing of the Hcufe and Lineage of David) to be taxed there'- for as Luke fays, all went to be taxed, every one to his own City. So that Chrift's being defcended from Da- ^id, was univerfally known. Which could not but en- dear him to the Jews j who did fo much glory, and boaft of that Great Prince, and of his noble F;imily'^ efpe- 154 7j&^ Loganthropos. Book III. efpecially confidering the many and eminent Predidi- ons that related to the revival of it^ by the MeJJiah^ •who was to fpring forth out of the Root of ?#. 1, And^ as Chrift was defcended from the Jewijli Race, and particularly from Da^idy fo he gave fufficient Evi- dence of a peculiar Regard to that Nation above all o- thers. When therefore he fent forth his twelve Apcftles to preach the Gofpel^ he gave them this Charge, M^it. lo. y, 6. Go not into the way of the Gentiles ^ and into any City of the Samaritanes eitter ye not -^ but go rather to the lofi Sheep of the Houfe of Ifrael. It is true, it would feem that our Lord did twice pafs beyond the Limits oijudea and Galilee in his Travels j once into the Coails of Tyre and Sydon^ and once into the Country of the Samaritanes : The Firfi is mentioned, Matth. 15". 21. but is fo word- ed, that no Man can be certain, that our Lord went adually beyond the Limits of Judaa, Nay, the con- trary feems to be infmuated, ^, 22. where the Woman is faid to have come out of thefe Coails. But, if he paft a Step beyond them, it was not to preach, which he did not till he arriv'd in Galilee^ ^uer. 29. And fo ftridly did our {.ord obferve the Rule, that he laid down to his Apoftles ; that, it is from hence only that we can vindicate his Carriage to the poor Woman, which o- therwife would appear to be too fevere. But feeing, as he fays, ^er. 24, I am not fent hut to the lofi Sheep of the fioufe of Ifrael ; it was but a necclfary Conclufion, -v. 26. that it was not meet to take the Childrens Bread and to caft it to Dogs, For the Jewifi Teculium^ or Pecuare^ their Inclofure and Property, was not yet forfeited by them. If therefore Chrilt diipenfed any Covenant-Favour to thofethat were not of that Church, but Aliens from 'that Common- wealth, it could not be done according to the ordinary Rule, but as an Exception from it, that could not be drav^^n into a Prefident, as being a pecu- liar Cafe. The Secofd Timo. that our Lord feems to have gone, beyond the Limits of Judaea 'dnd Galilee^ .was When he went ttiro' the Country of Samaria^^ and to the City" %^^V, John 4. ^, &c. where he dilcovered ^ ' him- Chap. a. The Loganthropos. 155 himfelf to the Woman^ and afterwards to the other In- habitants. But^ if we duly confider Circumftances, this was very confiftent with the ordinary Rule^ that our Saviour laid down to himfelf and his Apoilles^ which we cannot fuppofc but our Lord had Liberty to difpenfe with upon extraordinary Occafions ; and lure this was one. For the Hiftory is this. Chrift had been at the Paffover at Jentfalemy John 2. i;. There he gurg'd the Temple, 'ver, 14, &c. This occafions a Di- Ipute between him and the Jewijh Rulers, ^er. 18, &c. And there he works many Miracles, to the Convidion of many, ^er. 2;. But Jefus keeps himfelf u]X)n the Referve, as knowing the knavifh Defigns of the Rabbi's^ fcr. 24, 2^. This Refervednefs in him, and the known Enmity of the Dodors againil him, obliges Nicodemmy one of them, who believed in Jefus, to come to him, and difcourfe with him in the Night, 'lohn ;. i, &c. From Jerufakm Jefus and his Difciples go into the Coun- tiy of Juda;a, where his Difciples baptized many, ^uer. 22. This occafions a Difpute between Johns Difciples and Chrift's, 'uer. 25-. The former tell Jo^??, th^tallMen were like to leave hlm^ and flock after Jefus, "uer. 26. John^ upon this, tells them again, that it mufl he fo^ and ought to be fo, for that Jejui was the true Meffiah^ 'uer. 27, &c. This Teftimony of John^ and Chrift's Difciplingfo many more than he,inraged the Pharifees, Joh7^ 4.. I. which Chrift knowing, and forefceing the Conf-quences of, he leaves Judaea, to go back into Ga- lilee y ver. 5. Now the dired Way from Judaea to Galilee was thro Samaria^ as every Map of ordinary Exa6tnefs will tell the Reader. And therefore it is faid, 'uf r. 4. and he muft needs go thro" Samaria ^ i. e. the Country, not the City, of that Name. So that it was not a Matter of Choice, but Neceffity that he went thither. And fo tar was he from Preaching there, that being weary with his Journey, he chofe to fit down on the Side of old Jacob's Well, which was without the City Sycbar^ ver. 5', 6. while he lent his Difciples into the City to buy Meat. To this Well, whilft Jelu5 fat there. Providence direds 156 The Loganthropos. Book III. a Samaritan Woman to draw Water. And upon this Occafion happens that memorable Difcourfe between him and her. So that our Lord did not^ of fet purpofe, go to preach to that People ; but^ in concurrence with a Providential Call^ pail out of his Common Method and Rule of Procedure^ to do good to fome poor^ ig- norant and mifled Perfons. By which he demonflrated the Verity of what he had faid to the Jeius and Galilee- ans^ that had the mighty Works been done amongft Ge-a- tiles^ that were done among them^ they would not have been fo refrad:ory to own him for the Mefliah. And here by the way let me obferve this^ that no fuch Pru- dential Rule can be laid down by any Alan for his Condudj but that it may be Duty fometimes^ upon a loud Call of Providence^ to pafs from it^ and ad ano- ther part. For of two things equally Lawful^ one may be ordinarily Eligible. And yet Something may occur that may make the other the more Eligible of the two^ frout hinc d^ mmcy or pro re 7iata^ that is^ as Circum- ftances may concur to alter things. For it is the Pro- perty and Prerogative of God alone^ to make one Things in it feif indiiFerentj neceffarily Duty or nc- ceilarily finful j as E, G. Circumcifio??y Sacrificing^ Sic. which were neceflary to the Jeivs^ and finful now to us. But^ \Vhere there is no Pofitive Command or Prohibi- tion^ but only Prudence and Reafon to dired Men^ we mufi: remember which of the things Lawful are moil Eligible. Thus ordinarily Chrift chofe to pre- ferve his Life^ by withdrawing from his Enemies. BuZy at lail, the Change of Circumftances made him chufe rather to offer himfelf a Prifoner to thofe that fought to lay hold on Mm. And thus it was in the prefent Cafe I am fpeaking of. He kept to his or- dinary Rule ^of confining his Preaching to the Jeii^^^ by avoiding all Occafions of fpeaking unto the Samari- tarns. But when Providence^ . notwithftanding this, draws him infenfibly to fpeak with this Woman, and when this Difcourfe occafions her to blaze his Fame a- brQ^cl I hQ could ngt avoid .to improve itj both but of & De- Chap. a. Tfce Loganthropos. 157 Deference to his Father's VVill^ and from the regard he had to the Welfare and Salvation of Souls. ;. Ar/I^ a^ Chriil aded^ as if he had been as National as his Country-men^ (though from a quite different Principle and Vievvj fo he was concerned that none of his Coun- try-men^ fhould want a fair Call of the Gofpel^in order to their being faved^ in cafe they were not wanting to themfelves. And therefore, after he had fent his twelve Apoftles to preach every where to the Jev^s^ Mat. lo. I, 2^ 3, &c, he refolv a to give them a new Call and Invitation, and a more particular one than before, that none might-pretend Ignorance, and that he might avoid, as much as was poffible, the Cenfure of Partiality. There- fore feeing the Work of Preaching ftatedly thro' all J/<^^^^- and Galilee^ was too hard a Task for the 1 2 Apoftles ; and feeing alfo he himfelf could not ordinarily fpare them from him ; he appointed other 70 Difciples alfo_, ^s Luke tells us. Chap. 10. i, &C. whom he fent forth by Ta'trs^ two and two before his Face i?ito e-very City and Place ^ whether he himfelf would come ; giving them the ve- ry fame Commiffion and Charge that he had given the 12 Apoftles before. And here it deferves fpecial Obfer- vation, that Chrift fpread the Gofpel fo univerfally, thro' all Places of Canaan^ where the Jews dwelt, that there was no lefs than a threefold Proclamation of the Gofpel to every City and Place where the Jews dwelt. The Firfi was by the twelve Apoftles, who feem to have gone thro' the whole Country, upon that Errand, Matth. 10. ^y&c. And, it would feem, that Jcfus him- felf followed them, by what we read, Matth. 11. i. So that here are no lefs than two Offers of the Gofpel. For the Apoftles feem to have been his Harbingers onty, and the Method taken to have been this ,• That Chriil and his Apoftles went together until they arrived at fome City or principal Town ^ and that being there, he fent out his Apoftles two by two^ Mark 6. 7. that fo every part of the City might be weached unto ; or if the Town was fmall_, we may fuppofe that while tv/o, or four, or fix, were telling the News of thg MefliidVs be- ing 158 T^^ Loganthropos. Book IIL ing come, in that Place, the reft were employing them- felves the fame way in the Neigbourhood, or Country adjacent ; and^ that when things were thus prepared, our Lord himielf made his Appearance among them, and continued the Difcourfe ; confirming their Words by his own Prcicnce, and their Miracles, which were all wrought in his Name, by new ones done by himfelf, as proper Occafions were offered to him. But, be- caufe both thefe Proclamations feem to be interwoven one with the other, I fhall not reckon them as two, but one only. The Second therefore was by the Seventy Difciples, whom he fent forth rnjo hy two into every City and Flace^ Luke 10. i. So that here, for Expedition, arid that no one Place might be pail by, or fo much as any one Perfon of the Jeimlh Nation, that dwelt in that Country; he feems to have canton' d out the whole Country into :; 5" Parts, or fmall Divilions ; into each of which he fent two of his Difciples, to preach and publifh the glad Tidings of Salvation. But was this to fave himfelf from the Trouble and Pains of Attendance? No, it was far from it. For, he himfelf and his twelve jlpofiles followed them into every City and t'lace^ as Luke ex- prelly infmuates, Luke 10. i, &c. And therefore the Third and Lail Publication of the Gofpel was by Him- felf, furrounded with the Twelve ; the feventy Difci- ples being only fent to prepare the way for his own Coming. Therefore it is faid, that he fent them before his Face, and into every City and Place, v^ethcr he himfelf would ccme. And that this was inclufive of all Judcca^ feems to be fufficiently plain^ becaufe the Ex- preffion is general, and no other Exception made, but that there ihould be no open Publication of the Gofpel, to any cf the Gentiles or Samarita?tSy Matth. 10. 5". And the Command given to the Seventy, being the fame in all other Refpeds, with that given to the Twelve, we need not quellion but that it was the fame in this Re- fpec^l alfo. And here let us obferve, how concerned Chrill was, that the whole ye7pifi Nation fhould be ac- quainted with the News of the Gofpel; aiiu what inde- fatigable Chap. a. The Loganthropos. 1 59 fatigable Pains our Lord was at, in going twice in Per- ^ fon thro' the whole Land, and in giving all the Jews fufficient Warning that the Melliah was come, no lels than three times, if not four. An Obfervation fo much " the more memorable, that I believe the Reader never heard of it before : at lead fo it appears to me, if I may llippofe fuch a thing from the Silence of all Bxpcfitors and Divines, as to this matter, fo far as my Reading and Knowledge of Authors goes. I am aware, that fome may objeA, and fay ; that it would jfeem, that Chrift did not perfonally go after either the Apofties or feventy Difciples ; becaufe we read that both of them returned to him, Mark 6. ;o. Luke lo. 1 7. And that therefore we ought to interpret the words, Luke 10. I. to denote this only, that Chrift fent the 70 into every place, whether he otherwife had a mind to have gone himfelf. But fure I am that thefe Words in the i/Z^Verfe of the lotb Chapter of Luke denote more than this ; even no lefs than a fixed Defign or Refolu- tion to follow them. For the Greek cannot be inter- preted otherwife. And if Chrift fent out the Seventy, with this very Defign, I cannot believe that our Lord fail'd of performing what he had fo fblemnly and de- liberately refolv'd upon. And if he followed the Se- venty Difciples, I cannot but think, that he aded after the fame manner, in his fending forth the Twelve Apo- fties, tho this be not exprelly taken notice of. What is faid therefore of the returning of the Twelve firft, and of the Seventy afterwards, relates to the final Perfor- mance of their Work, after they +iad gone round the whole Country. For feeing they went forth two by two, tho our Lord be fuppoled to have followed them, and to have made himfelf known in allPlaccs, that had not rejciStcd his Difciples previoufly ; we are to reckon, that our Lord had fo i^r laid down a Regulation of their Journeys and his own, as to appoint fome certain place, whether all were to meet, after they had gone their feveral Circuits, and he himfelf the general Round of the whole Land, And^ feeing I have mentioned Chrift's l6o The Loganthropos. Book III. Chrifl's Commiffion both to the ii, and to the 70^ I would defire the Reader to take notice of one things /viz,, our Lord's Command^ that in cafe of being defpi- fed and rejecftedj byanyCity^ Village, Family^ orPer- fon, they fliould ufe this Rice or Adion, as a Teilimo- ny againft them , To flmke off the Dufi from their Feet^ or from their Shoes^ Matth. 10. 14. Luke 10. 10. For, it is certainly worth our while, to confider the meaning of this Cuflom, and what our Lord's Defign in it was. Now we are to know then, that the Jews had aNotion^ that the very Duft of the Land of Ifrael had a peculiar Sort of Sandity in it^ above other Countreys ^ and that the Gentiles were fo polluted, that the very Ground and Duft of their Land, was defiled. Tofaphta ad KeliWy fay thus^ In thrceThings Syria 7i\ts like unto any Heathen Lajid ^ one was. That the Dufi of it made a Per- fon unclean^ as the pufi of any other Heathen handy &c. And in Bah. Sane dr. Fol. 12. i. there is this PalTage. A Traditional Author fays. They bring no Herbs into the Land of Ifrael, out of a Heathen Land. What difference is there betjveen the??? ? R. Jeremiah fays_, The Care of their Dufi is among the?n. The Glofs upon this is. They take Care^ lefi together with the Herbs foniething of the Dufi of the Hea- then Land be brought ^ which defiles in the Tent^ and defiles the Turity of the L^and of Ifrael. By thefe and many fuch Expreffions, to be found in the Jewifh Writings, it is plain, that they were careful to bring no Duft from a Heathenifti Land, into the Land of Ifrael^ no not fo much as the little Duft that hung upon Herbs, in cafe they were permitted to bring any luch. When therefore the Jews came from 'their Travels amongft Heathens^ they ftop'd upon the Borders of their own Country, they carefully rub^d off ar^y Duft or Dirt that was upon their Cloathsj and particularly they were careful to fliake the Duft from off their Feet^ that they might not be defiled this.vray, and that they might teftify their Abhorrence of F -••-anifti Cuftoms and Ways. When therefore our Saviour gave his Difciples order to jl)ake off the Duft from their Feet^ for a Tefiimony againft thofe Flaces that re- jected Chap. 7. The Loganthrdpos. 1 6 1 jeBed them and their Mejjage ; boththey^ and all the Jews that faw them do io^ were fully appriz'd of the mean- ing of this Rite. Eov it was, in effed, a Declaration^ that fuch a City was look'd upon as prophane and no better than Heathenifh, becaufe of their oppofing them- fehxs to the Mefliah, and that they were accordingly pronounced to be fuch, by his Difciples, in his Name. But to proceed j (:;.) Our Saviour had this further Rea- fon in view, in convcrfing fo much with the Bulk of the Common People ,• that^ in cafe they conti- nu'd obftinate againft him, to the laft, notwithftand- ing all the Pains he took upon them, the Love he expreft towards them, and the Evidences he gave of his being the Mefliah : It might then ^be clearly feen, how inexcufable they were, and how juftly He might punifli them at laft, as inveterate and incorrigible Enemies and Rebels. And, feeing he forefaw how they would behave, he wifely aded fo 'y that we may now plainly fee, how juft he was^ in his fending the Romans to punilh them ,• efpecially feeing it is notorious to all, that know that Hiftory^ that it was their own Wiekednefs and Obftinacy that puird down that Vengeance upon their Heads. And thus he aAed, as the Pialmift faysj TfaL j i. 5:. in fuch a manner, as to he juftifiid in jvhat he fpoke, and clear fviz. from all Cenfure in point of Juftice and Equity) when he judged. As a Comment upon which Expreffion_, it may not be amifs to confider that Account of this Mat- ter, which Chrift himfclf gave to the Jews, in that plain and pungent Parable of the Vineyard and Husbandmen, as it is related, Matth, 21. 55, &c. Mark 12. I, 2, &c, Luke 20. 9, 10, &c. The Sum of which is this. A certain Perfon made an Inclofure of a Piece of Ground, and made a curious Vineyard of it. And after he had, with great Coft, Care and Pains, made it fit for his Purpofe, by Planting it with Vines, by hedg- ing it round about, by making a Wineprefs in it, by for- tifying it with a Tower j he let it to certain Husband- men^ who were oblig'd to fend him fuch a Proportion M of i6i T/je Loganthropos. Book lit of the Fruity as a Rent due to him^ for the ufe of the reft. And having done fo^ he went into a far Country- Froth whence he fent Servants to tke Husbandmen^ to receive this Rent. But inftead of this^ they beat and abufed his Servants^ killing feveral of them. And this they did not once only, but again and again. The Lord^ after all thefe Inlblencies and Aftionrs^ is induced to fend his own Son to them. For Reafon feem'd tolay^ that furely they would reverence his Son. But their cor- rupt Reafoning was the quite contrary of this : Come let us kill him^ for this is the only Son^ and then the In- heritance will be ours. Now this was as plainly the cafe of the Jews_, at this time^ as could pollibiy be. For our Saviour alludes to what had been laid of Ifi-ael of old^ Ffal. 80. 8 14. Jer. 2. 20^ 21. and Ifa, y .1^2^;^ &c. Which laft place our Saviour feems to have exprefly pointed at^ and commented upon. And there- fore^ our Saviour had no need to make Application j becaufe the Prophet Ifaiah had done it fo plainly be-^ fore, when he fays, f . 7. The Vtmyard of tke Lord of Hofis is the Hotife of Ifrael, and the Men ed 'ivith : And how am I firait^ ned (or pained) till it he accomplifljcd. Therefore he al- lows of the Hofannah's of the People, Lz/^^ 19.40. and no wonder, for he had laid a Train, that occafion'd the doing i^o^ 'ver. 29. go- &c. And for this end he autho- ritatively purg'd the Temple, Luke 19. 45-, &c. and irri- tated the Priefts and Scribes by hisDifcourfes, Lukeio.S^ ^y&c. and x^2r.45',46, 47. But this is ftill more evident from his voluntary .Surrender of himfelf to thofe that were Chap. a. The Logantliropos. 165 were fent to take him. So that it is no more certain^ that he adted from a Prudential Concern to avoid Death be- fore^ than that he a<^ed with a Concern to accomplilh his Work at lad by Suffering. Ar.d yct^ ;. It is as plain^ that he ierv'd hinifclf of the Populace^ in order to protecft him from being feiz'd upon by the Jejui^^ Government^ as long as he had any thing to do or fay before-hand^ as we fee^ Matth, 21. 26. Luke 19. 47, 48. Chap. 20. 19. and C/:>^/. 22. 2. £c thatj if all things be duly confidered^ never was there any Prudential Management fo nicely exad and critical^ in the adjuft- ing and reaching fuch various, and feemingly jar- ring and oppofite Interefts and Purpofes ; which yet our Lord brought equally to bear, and perfe6t- ly to harmonize, by one and the flime Series of Adions. And now, ^.thlj. It is fit, that Ifhould fay fpmething concerning Chrift's prudential Management of himfelf,. with Refped to his Difciples, and conftant Folio v/ers, efpecially fjch of them, as he had chofen to be moft conftantly with him, and allowed to converfe moft fa- miliarly with him. I am not here to inquire into the Character or Office of the twelve Apoftles and feventy Difciples, or why he limited thefe two Benches or Orders to fuch precile Numbers ; of which Matters I may perhaps difcourfe afterwards. Nor am I to enquire, why Chriil made them fo little acquainted with his Mind, whilft he was v/ith them • for that I have already taken Notice of. But I am only to confider how our Lord carried towards them, efpecially the twelve, in relation to that Service and Work they were afterwards to be imployed in, ^Iz-, to carry on the Gofpel, as thofe that had been the Wit- nefles of what Chrift did and faid, and were therefore the moft proper Perfons to inform others. Now I would defire the Reader here, to bear in Mind that great Prudential Maxim, by which I did before fuppofe that Chrift aded ; for, it is the Application of that;, with refped to diiferent Perfons, and under diffe- M 5 rent 1 6 6 The Loganthropos. Book III- rent CircumftLinces^ that I am now inquiring after^ in this part of my Difcourfe. This being premifed^ I proceed now to confider how our Saviour ad:ed in Rehuion to his Difciples ,• which I fhall do as briefly as poffibly I can. ^l^^ .he only thing that I propofe to run upon here^ and which I think will very well deferve our Thoughts^ is to confi- der what fort of Men our Lord made Choice of^ to be his Followers and Favourites. That they were all of them poor and illiterate Men^ I have again and again taken Notice of, and affign'd the Reafon why it was fo. I :..:. therefore upon a quite other Confideration here^ and fuch a one as I never remember to have met with in any Author whatfoever ; and yet one would wonder^ that fuch an Inquiry fliould have been hitherto forgcttca. I: is thiSjWhatthe Perfonal Charaders of the Men were^ that Chriii: made Choice of as Apoftles; for to them I ihall confine my felf^ feeing we have nothing particular men- tion'd as to the feventy Difciples^ to lay a Foundation of our Inquiry this way^ in any of the four Gofpels. I confefs fomething is faid of fome of them in the JBsy efpecially Stephen^ upon the Suppofition that he and fpme others mentioned there were of the Number of the Seventy /as I confefs I reckon it more than probable they were. But feeing the Seventy were chiefly called^ and fet apart upon a particular Account^ and towards the. End of our Lord's Miniftration^ and that we have not fo much as a Catalogue of their Names^ in all the Go^ fpelsj excepting that one of them^ ^Iz., Clcopasy is men- tion'd occafionally^ Luke 24. 1 8. I have nothing to fay ccn:erning them: Only^ in the general^ Ifaythis, that they were all Galileans^ Acvls 2. 7. as a Prelude that the (gentiles were to be called. Now the Galileans vvere a mixtPeoplC;, but of the To/^///j Religion; and therefore a proper Link between Jews and Gentiles^ to hand the Gofpcl from the one to the other. And I fay further, that were we acquainted with their Names and perfonal Cha- ra(5ters_, I doubt not but it would be Matter of fweet Medication^ to obferve how Chrift pair'd them^ when he Chap. 2 . The Loganthropos. 167 he fent them out by two and two to preach the Go- fpel. For I qucftion not but that qui; Lord's Wifdom was feen even in this ; as E, G, m Coupling an elder and more experienced Man^ with one younger^ but more brisk and active -^ One of greater Judgment with another of a more ready Wit ; One of more Au- thority and Stridnefs;, with another of grearer Affabili- ty and ii\gaging Sweetnefs j Ope of greater Knowledge and Readinels in the Scriptures^ with one more ac- quainted with the prefent Cuftoms and Occurrences of the Time wherein Chrift liv'd ; One of greater Cou- rage and Zealj. with one of more Prudence and Cau- tion ; and fo on. But feeing we have nothing particu- lar in relation to the Seventy ^ let us fee what is faid concerning the Twdve, I confefs we have not much to fay ^ even concerning them. Forof fome of therat we have nothing more than their bare Names. And, tho' we might have our P^ecourfe to the Stories of them, that are to be found in the Remains of the Chriftian Hiftory j yet fome of thefe Accounts are fo apparently fabulous^ and all of them fo obfcure and uncertain^ that I dare build nothing of this fort upon them. So that I am oblig d to confine my felf to the Scripture^ for any thing that can be faid of them in relation to their Charader. And here^ let us in the firft Place fet down the Catalogue of their Names, as we have them fet down four times over^ with fome fmail Difference as to Order ^ which I ftiall thus reprefent to the Reader. M4 MATTH. 1 68 7he Logan tliropos. Book IIL MJTTH. lo. I, &c, MA RK 5. 16, &c. 1. The Firft, Simon ^ who> is called Teter, 4 2. Andrewy his Brother. . ^. Jamesy the Son of Ze- hedee. i 4. John^ his Brother. f . Thillp. 6. Bartholomew. I 7. Thomas, 8. Matthew y the Publican. 9. Jamesy the Son of -^Z- fheus. I 10. Lehheusy whofe Sir-i name was Thaddem. 11. Simon ^ the Canaanite, !) 32. Judas Ifcarioty whoV» betray'd him. j LUXE 6. 14, d-c. 1. Simon y called P^rer^ and? 2. Andrew y his Brother. 3 5. Jamesy and ^ 5. PZ?i//;?j and 2 6. Bartholomew * * 5 7. Matthew y and 2 8. Thomas, S 9. Jamesy the Son of ^/-p ^/>e//jj cmd ^ 10. Si?nony cail'd Zelotes, 3 11. 7^*/^^:, the Brother of^ James, > J 2. Judas Ifcariot. ^ 1. Simony Sirnamed 2. Jamesy the Son Zehedee. ;. >^Wj his Brother. 4. Andrew. 5*. P^/7/p. 6. Bartholomew, 7. Matthew yC2\Vdi Levi y the Son of Alpheusy Chap. 2. 14. 8. Thomas. 9. 5^^we^ the Son oiAlfheus, 10. Thaddeus, u. Simony the, Canaanite. 12. y^^^^j lfcarlot„ ACTS I. I?; d-^. 1. P^/^er. 2. James. ^. John, 4. Andrew, f . P^///p. 6. Thomas, 7. Bartholomew* 8. Matthew. 9. James the Son ofAlfheus, 10. Simon Zelotes. 11. 7//i^j the Brother of James. 12. Matthias y who fucceed- ed to Judas Ijcariot, The Chap. a. T^he Loganthropos. 169 The the DifFerence^ as to the order of the Names of the Apoftles^ as recorded in thefe feveral Lifts^ may feem at firft to be too minute a things as fcarce to de- ferve to be taken notice of ^ yet I am much miftaken, if the Reader do not agree with me^ to have other Thoughts of this^ upon a clofe Confideration of what I have to hint this way. And, i. Let us obferve^ that all the Lifts agree to name Teter firft^ and that Matthew mentions this with a peculiar Emphafis, Trpcoros ^{^c:>v^ Fir ft- Simon, How much the Papifts build upon this, is fo well known, and their Notions this way fo folid- ly refuted, that it were loft labour to repeat it here* But yet it is proper to inquire into the Realbn, why he is ever fet down as the firft in Order, tho not as to Of- fice. And fome think, with Dr. Whitby upon Mattk 10. 2. (and he quotes fome of the Ancients, as being of the fame opinion) that the only or main Reafon of this was, becaufe Peter was the firft called to the Apo- ftlefhip. But this feems plainly to be a Miftake. For tho Feter be named before Andreas ^ Mark i. i6. Matth. 4. 18. Yet they were both called at the fame time. Nay Andrew was the Perfon that brought his Brother to Chrift, and was the Inftrument of difcipling him, John I. 40, &c. The true Reafon therefore of Teter s being always nam'd firft, was becaufe Veter was mark'd out by Chrift, as the Man that was to be firft fent out and im- ployed to begin the Gofpel-Church, and confequently to be himfelf the firft Stone of the New-Teftament- Building. In profped of this, Chrift calls him, by the new Name of Cephas or Teter ^ as foon as he faw him, which is by Interpretation a St one ^ fays John, Chap, 1.42. And with a Reference to the fameDefign, upon his hearty Confeffion of Chrift, he has that re- markable Predidion, as well as Teftimony given him, which we have, Mmh 16. 18,19. And accordingly it came to pafs For Teter did not only work the firft Miracle after Chrift's Afcention, Atls ;. 6. as well as preach the firft Sermon, and that with fuch Succefs, as to convert 3090 to the Churchy Ms 2. 14, &c. Where- as Ijo The Loganthropos. Book HI. as before the whole Number of Chriftians^ Men and Women^ amounted only to about 120. A^s i,jy, (of which the Apoflles/ with the Seventy Difciples^ made up the far greateft Part :) But this fame Apoftie Cwhich is the main thing to be attended to here) had the firft CommifEon to begin the Gentile Churchy by preaching to Cornelius and his Family^ Acls 10. 1^2, &c. No wonder then^ if all the Evangelical Writers be found to agree^ in placing his Name in the Front of the Lift of the Apoftles, But^ 2. Let us obferve^ that as Feter is always rank'd firftj fo Judas Ifcariot is always plac'd the laft. But then the Reafon for this is fo obvi- OUSj confidering what he was and prov'd^ that there is no need to mention it. Only, feeing I have nam'd him^ I would take notice of two things concerning him. The/r/ isj that he feems to have had the Sirname of Jfcarloty becaufe he kept the Purfe for the reft. For it is very rationally conjedurd by Dr. Hammond^ and o- therSj that this was a Name deriv'd from a Word in the Syriack Language^ that fignifies a Purfe^ and fo it de- noted the Purfe-Bearer. The Second is, why our Lord made choice of fuch a Man ? To which I anfwer, for thefe Reafons following. Firfi^ becaufe the Scripture muft be fulfilled, that our Lord was to be betrayed by one of his own Principal Difciples or fuppofed Friends, ^^s I* 1 6. Secondly y Becaufe our Lord would;, this way, lay an Obligation uponChriftians, to make a neceflary Diftindion between a Man's Qualifications, as a Mi- nifter^ and his.Commiffion to it, as an Office ,• and force us therefore to believe this to be a certain Truth_, and no lefs than a Chriftian Canon, That a Minljters Mijjion may be validy and co?ifeqMently the ABs of his Mi- nifiry^ tho he himfelf he unfanBified : For Judas was cho- fen Apoftie as well as the reft, and fent out to preach and work Miracles, as well as they. Thirdly^ Becaufe Chrift would let us know^ that no Church-Society on Earthj, can be fuppofed ever to be fo pure, but that fome Judas may creep in. Nay, Fourthly^ (which de- ferves peculiar Coiifideration) Becaufe our Lord would have Chapu 3. The Loganthropos. i -7 1 have us to underftand^ from his own Pradice^ by what Rule we ought to proceed^ both in admitting Men into a Chriflian Society^ (as well as into a diftind Order of Church-Officers) and in cafling them out from thence. Our Saviour knew Judas to be an ill Man fton^ the firftj and he tells us fo much himfelf,, Jo/m 6. jo/jil fee "uer. 64. and Chap. 13. 11. But his peculiar and extraordinary Knowledge of Men^ was not to be (nor indeed could be) the Foundation or Standard of a fta- ted and ordinary Rule and Method of Procedure in the Church. And therefore he was to make choice of fuch^ as feem'dj to an ordinary but rational Cognizance^ to have the moil proper Qualifications for the Work of the Miniftry. And thefe^ I think^ are reducible to two^ ^o'lz, Ti'ety and Varts : For fo the Apoftle judged^ when he commanded Timothy^ 2 £/>. 2. 2. to commit the Mi- nifterial Work to Men that were not only faithful^ but able alfo to teach others. The moft pious Man^ with- out Parts^ is^ at leaft^ as unfit to be a Minifter^ as to be the Mafter of a Mechanick Imploym.ent : And there is Senfe in the old Proverb^ that every honeft or good Man cannot make a pair of Shoes. Nor can the Man of the fineft Parts ad the part of a true Gofpel-Mini- fter^ without Piety. ^ But then^ Piety being an internal things we can only judge of it by outward Ads. And a Man of Parts can fo imitate the good Man^ that no mere Man can fufped him to be any thing elfe, but that which he profelTes himfelf to be ,• efpecially if we con- fider^, how much we are oblig'd to joyn Charity to our Cenfure of Men^by the Rule of Chrif[. Now^ it is plain to me, from the few Hints that we have of Judas^ that he was a Man of Parts, Addrefs and Cunning. His being trufted with the Purfe fliews as much : Tho this became his Snare, and prov'd his Ruin ; for he is charg'd with being a Thief, with refped to what he was en- trufted with, John 12. 6. And his Condud, in betray- ing Jefus, and particularly the Sign he gave the Priefts Servants, ^iz,, that of kifling his Mafter, ftews equal Cunning and Confidence. But^ that he aded the part of 1 7 a The Loganthropos. Book III. of a very Religious Man^ when Chrift chofe him^ and afterwards^ we may rationally conclude from one thing recorded of him, 'vlz,. his feeming Con- cern and Zeal for the Duty of Charity to the Poor, John 12. ^. For the Cenfure paft upon him, by the Evangelift, T^'er. 6. flowed from his after-dif- covery to be a Traitor. For that neither John^ nor indeed any of the Apoftles did fufped him, at that time, appears from what follows, Cb^p. 1:^,22, For when Chrift had told them, that one of them fliould be- tray him, John adds. Then the Difciples looked one on ano^ theVy doubting of 7vhom he ffake. And he further tells US, 'uer. 2;, &c, that he being next to Jefus, and lean- ing on his Bofom, was becken'd unto, by Teter^ to ask Jefus, of whom he fpake. And that, tho Jefus told him, and difcover'd his meaning by a Sign, that one would have thought was plain enough, yet, fuch was the ge- neral Opinion of Judas his Sandity, that they inter- preted both it and Chrift's Words, purfuant to it, quite another way than Chrift defign'd, as we fee, ^uer. 29. And indeed this Opinion of Judas his Holinefs and In- tegrity, feems to have been fo great, that one would wonder that the Apoftles ftiould have been fo univer- fally poffefs'd this way. VovMattheii^ tells us. Chap. 26, 22, &c, that when Chrift told them, that one Ihould betray him, they did not only crj out^ every one of them^ Lordy Is hi? But that when Chrift had given them the Sign, they could not believe their own Eyes. Nay, when Judas had ask'd the Queftion again particularly, Af^/eri/^f n' and Chrift had anfwered plainly thus. Thou haf faidy i. e. thou art the Man 3- ^ndth^t Judas upon this had gone out, finding himfelf difcover'd, and that Chrift had call'd after him, with this cutting Saying (as John tells) Pf^hat thou dojt^ do quickly ; yet, even after all this the Apoftles could not believe that Judas was ihc Man. By all which, it is plain that Ju- das v/as not only a Man of Parts, but univerfally look'd lipon as a Man of great Piety and Integrity ,• until he difcover'd himfelf;, by the adual betraying of Chrift. Our Chap. a. The Loganthropos. 1 73 Our Lord therefore pitch'd upon hinij as a Man that was every way fit for the Office of Apoftle^ according to that Rule of Procedure^ that ought to obtain for ever among Minifters^ in adopting a Man into the Miniftry. And, . if Parts and apparent Piety^ or the fair Appearance of itj are the Foundation this way ; much more ought this to be the Rule of admitting any as private Members of a Chriftian Society ; 'viz,. That a Competency of Knowledge mid Unhlayneahlenejs of Life^ intitles every one^ that is willing^ to be a Member of a Churchy in order to his being admitted to all Ordinances. And^ if a Man be once admitted^ in either of thefe Refpeds^ z'iz. as a Chriftian into the Churchy or a Minifter into the Mi- niftry ; it is plain^ that nothing can throw him out again^ but a plain Defed in either of thefe Qualifica- tions. As to the private Chriftian^ when once admitted to be a compleat Member of a Chriftian Society, he can never be turned out again^ unlefs he be either real- I ly diftraded, in which refped he is unfit for human So- ^ ciety it felf^ or be difcover'd to be of a wicked Life : and in both thefe Cafes^ we muft not go upon mere I Surmizes^ nor yet upon a Pretence of knowing things I extraordinarily ; but we muft proceed, ex alkgatis d^ probatisy i. e, from matter of Fad, plainly proved by undoubted Witnefs and Evidence. And in this cafe our Saviour himfelf has given forth the Method of Ecclefi- aftical Procedure, Matth, 1 8. i f, 1 6, 17. So that I need fay nothing further. And the fame Rule will hold equally, mutatis mutandis ^ as to a Synodical Condud, with refped to the Sufpenfion or Depofition of a Mini- fter. Let me fuppofe therefore, that either a Metropolis tan with his Suffragans (according to one Model of Ec- clefiaftical Polity) or a Synod with its Moderator (accord- ing to another Model) were indued with as infallible a difcerning of Spirits, as even Chrift himfelf was, (for tho this Suppofition be really impoffible, yet be- caufe it has been pretended to, at leaft in fome eminent degree, and as to the kind, by the Romifh Church, it is not unfit to make it here :) Yet this infallible Know- ledge 174 Tf^^ tdgknthropos. Book IIL tedge of theirs^ could be fio Foundation for them to pro- ceed upohj either to flifpend or depofe a Minifter from his Work^ or a Cliriftian from Church-Communion ; unlefs they could produce fuch Evidence againft them this way;, by the Mouth of two or more Witnefles^ as 'could bear the Weight both of a legal Procefs and Sen- tence againft them. For even our Bleffed Saviour ne- ver took upon him to call JuJas out from his Apoftle- fhip, or fo much as Chriftian Fellowfliip^ for want of fuch Evidence ; but fufFer'd him to run on in his own way^ until he forfeited both thefe^ by his Wickednefs and Treachery. , And that I fpake nothing in all this,, but native and plain Truths appears^ not only by con- iequeritial Reafoning from thrift's Management this way^ but alfo from the Determination of the eleven Apoftles^ together with the feventy Difciples^ and the thirty nine private Chriftians^ that composed the Chri- ftian Churchy u^Bs i. i^. For this is their Determina- tion^ in concurrence with Teters Sentiment, that Judas ha-ving been unmhred with the other u4fofiles^ and having obtain d ^ art of the fame Mini fry ^ ver. 17. fron^ which he had fallen by Tra?fgrejficn^ ver. if. (i. e, by betraying Chrift) it was requifite^ that another fliould be adopt- ed into his place, &c, where by the way let us obferve, that Judas feems to be the Antitype of Achitophel^ into whofe Pvoom or Office Huflial came^ by comparing, Py^/.i09.8. with Pfal.^i,^, and both with JtJs 1.20. and John i!5a8. So that this may confirm whatlfaid, as to the Charader of Judas ^ as a great Man as to feeming Pie- ty as well as Parts. But it is time now to proceed to Something elfe. Let us therefore obferve, 3. That in the Lift in Matthew and Luke^ Andrew is nam'd as the Se- cond in Order ^ whereas in Mark and the ABs^ he is mentioned, in the Fourth Place only, the two Sons of Zebedee being reckoned as the Second and Third. The Reafons of the firft Account I take to be thefe. Firfi, That Matthew and Luke in their Gofpels, foUow'd the Order of the time, wherein the Apoftles were made acquainted with Jefus. And it is certain^ by what we caa chap. a. "The Loganthropos. 175 can judge^ that Andrew and Teter were called firft, and the Sons of Zehedee next : For which fee Mark i. i6— 19^ &c, Matth,/\.,iS —2.i^&c, Secondly y Becaufe Matthew and Luke followed the Order^ wherein the Apoftles were rank'd^ by Pairs^ when Chrift fent them forth to preach the Gofpel^ even as the Seventy Difciples were afterwards. Bur ncw_, upon the other hand^ I take the Reafon of y^?^^r^72^'s being inferted after James and JoJm^ both in the Lift of Mark, and that of Luke in the ABs^ to have been, to denote the Emi- nence of thefe two, above Andrew, not in point of Of- fice, but becaufe Chrift had put peculiar Marks of Ho- nour upon them. For thefe two together, with Teter, v/ere made choice of, to be the feled Witneffes both of his Transfiguration, Matth, 17. i, &c, and Agony, Matth.x6.'},']. all others being excluded. In regard there- fore to this peculiar refped fiiewn to them by Chrift 'Aho\t Andrew, I do fuppofe Af.zry^ in his Gofpel, and Luke in the Acis, infert their Names conjunctly with Teter's, and before that of Andrew ; tho it would feem that Andrew^ was not only the firft Chriftian, as he had been before one of Johns Difciples, John i. %^, ^7, 40, 41, 42. But alfo Feters Elder Brother, w. 44. In the ^th Place, let us cbferve, that in all the four Catalogues Vbili^ is rank'd the fifth in ordcA. And the Reafon leems to be this^ hficmk Philip was call'd before all the following Perlbns, to be Chrift's Difciple! For which fee John i. 4^. And '^^thly^. It is, I fuppofe, for the £imeReafon,that B^r^^o.Wc-a// is mentioned joint- ly with him, as th&fixth Apoftle in^the three firft Lifts : tho why Thomas is put before him in the Acis I know not. ir any ask^why I fuppofe that Bartholomew was cal- led to be Chrift's Difciple next after ThiUp ^. I anfwer, becaufe I take Bartholomew to be the fame with Natha^ nael, John i. 45-. For as there Natha7jad is fpoken of as an Acquaintance of VhlUp, and brought in by him tQ Chrift, by whom he receives one of the greateft Cha- raders, that ever was given of any Man, ^er, 47. to- gether with a very great Promife of a peculiar Privi- lege, 176 The Loganthropos. Book IIL lege^ ver.^Oy^i, So he is rank'd among the Apoftles, Johmi,±, But^ if he wasfuch^hemuft be thefamewith Bartholomew : For he cannot be the lame with any other. Now^ it is no ftrange thing for one and the fame Per- fon to be fpoken of under various Names. For even a- mong the Apoftles themfelves we find Inftances of this. Thus Simon is fometimes called Cephas or Peter ; Thomas is called alfo Didimus j Matthew is called alfo Levi ^ Thaddam is called alfo Lehheus^ and elfewhere Judas the Brother of James the Son of Alfheus ^ and Simon the Canaanite is elfewhere called Simon Zelotes, So that Hey who is called by John by his proper Name Nathanaely feems to have ufually gone under the Defignation of Bar-TholomeiiJ^ or the Son of Tholomew^ amongll the Dit ciples^ and that accordingly he is recorded by the other three Evangelifts. And we know^ that it was very cuftomary with the Jews^ to call Men by the Name of their Father^ as it is to this Day in fome other Nations^ as particularly in Wales and in Holland ^ among the more common Sort of People. Thus it feems Nathanael was vulgarly called Bar-TholomeWy or Bar-Ptholomee^ :. c, the Son of Ftolomee or Ptolomem ; even as Peter is fome- times called Bar-Jonas^ or the Son of Jonas or John, But the Evangelift John^ who wrote the laft of all the New-Teflament- Writers^ finding that none of them had mention'd this Apoftle by his proper Name^ might juftly take occafion to infert this in his Gofpel. Now it is to be remembred^, by the way^ that all thefe fix Apoftles were Galileans, Peter ^ Andrew and Philip arc exprefly faid to be of that Country^ and to be of the fame City^ 'u/ss. of Bethfaida^ John i.4!5-, 44. And James and John feem to have dwelt either in or near the fame City^ by what we read^ Mark i. 16, 19. And as for Nathanael^ he is faid to be of Cana of Galilee^ John 21. 2. And here^ that I have mention'd Galilee^ it may not be amifs to obferve, that tho the Providence of God did fo order it^ that Chrift was born in Bethlehem in Judaa^ yet^ in other refpeds^ he was rather a GaliUan^ feeing Jofefh and Mary liv'd in Na- Tjaretb^ chap. a. The Loganthropos. If 7 7 z^areth^ whether the Angel Gahriel was fent to Mary^ and where fhe conceived Jefus miraculoUfly^ Luke i^ 26, 27, &c. Whence he was commonly called Jefus of Na- z,arerh, John i. 47. and Jefus of Naz^areth of Galilee^ Matth. 21. 1 1. And as Chrift was conceived and edu- cated tliere, during the time of his private Life ,- fo we find that he converfed and preached moft in that Coun- try^ efpecially at Capernaum^ where he dwelt for fome time, MattL 4. i ;. And as Chrift himfelf, was in thefe refpedrs a Galilean^ which occafion d Pilate to fend him to Her od^ who was Deputy of that Country, Luke z^. S, 6. So moft of the Apoftles, if not all of them were of the fame Country. I have already given the Rea- fon, why our Lord preach'd moft in Galilee^ 'viz,, be- caufe it was at a greater diftance from the Seat of the Priefts, and not fo directly under their Authority, as that part of the Country, which, by a peculiar Appro- priation of the Word, was called {s) Judcca or Jewry at that time. For the Talmud^ the Jewifh Rahhi's fay, (f) That there were no Vriefts amo7tg the Galileans, But we may add this Reafon alfo, that the Galileans feemto have been a more honeft and plain-hearted People, thanthofe of the Tribes oijudah ^nd Benjamin , were at thattime, who were only call'd Jews, in a ftrid Senfe. For be- fides other differences between the Jews and Galileans, the Jewilli Rabbi's themfelves have told us of feveral, which feem to be more to the Commendation of the Galileans than the Jews, (u) E, G. That the Galileans valued their Reputation more than Mony ; whereas the Jews great Care was for Mony ; without regard to their Reputation. (oi>) That in Jud^a they did fervile Works on the Eve of the Palfover ; but that in Galilee, they abftain'd from any thing of that kind, (x) That in OJ Jofephus Antiquit. Jud-Lib. ii. cap. 5. tells us^ That the Origin cf this Name was then firft given to this I'eople, and part of the Country ^ rvhcn Nehemiah and his Companions came from Babylon to Jerufalem, (0 i'teNedarim, Cap. 2. Hal. 5. (r/) Hierof. Chetubh. Fol. 29. 2. {w) Pefachin, Cap. 4. Hal '>. (x) Nedarim, Cap. 2. V- - N Qalile^ 178 The Loganthropas. Book IlL Galilee they pretended to no Difpenfation from a folemn Vow^ becaufe the Name of God was invoked j where- as in Judaay the Priefts pretended to a Power to dif- penfe with Mens Vows, (j) That in Judaa they al- lowed the Bridegroom and Bride private Compa- ny together for one hour before they were wxd- ded ; but that this was forbidden in GalileCy &c. Who the Galileans v/ere originally^ I find not that any Wri- ter has ever detefmin'd. That Galilee was under the Go- vernment of Hnod Antlpas^ in the Days of our Saviour^ we know from the New Teftament and Jofephus. But yet, tho the moil of that Country obeyed HeroJ, part ofit^efpecially to the Norths was under thejurifdidion of Fhilipy called the Tetrarch. Galilee contained that Share of the Land of Canaa^i^ that was anciently thp Poffeffion of the Tiibes of Ifachar^ Zehulony Nafhthali 2Lndy4jher^ together with part of the Land of the Danites, It was divided in our Saviour's Days into the Higher -^nd Lower Galilee y {z.) ^s Jofephus tells us. But the Rabbins fince have told us of a third l^art, which they call the Vale. Naz^areth was in the Upper Galilee, and Caper- naum in the Lower. New this Lower Galilee is called Galilee of the Gentiles^ Matth, 4. i^. Why it is called fo, perhaps we may learn from Strabo^ {a) who fays, that Capernaum (the moft flourifiiing City thereof at that time) was, in part, inhabited by Strangers, particular- \y /7. Obferve^ That 7160- ?n^7s{ot]\ZVVJikcJi\\^^DidimuSyJohnii. 16. Chap. 20.24. Chap.zi.2. which is a Greek Word of an equivalent Sig- nihcntion to th?.to^ T/wr^as in theliebrew^both of them fignifying a 7 win) is in all the three firft Catalogues rank'd with Mattkv-'^ (tho^ as I faid above^ I know not why he is call out of his proper Place in that Lift which we have in ihQ Ach,) All the difference that we find in tlie Order obferved in the three. Gofpels^ is this j That in Mark and Luke^ Mattheiv is mentioned firft3 .whereas Matthew himfelf puts Thomas firft ^- which only fliews the Modefty of the Author. For^ feeing both Mark and Luke agree^ I think it highly probable^ x}i'):At Matthew \N'?i% both the oldeft Difciple and theoldeft Apoftle, if not alfo the oldeft Man. 7, The next^ in all the Catalogues^ is James the Son of Athens, But^ 8. The two next to him^ are differently reprefented^ both in Name and Order. Matthew mentions Lehbem^ other- wife called Thaddctis, as the Tenth among the Apoftles. And Mark mentions the fame Perfon^ in the fame Or- der, but not by the Name of Lebheus, but that of Thad- deus only : and both of them do mention Simon the Chap. i. The Loganthropos. 1 8 i the Canaanite after him. But Luke in both his lifts places Simon ftrft^ whom he calls not the Canaanite^ but Zelotes. And then he places him, whom they call Leb- betis^ or Thaddeus^ in. tht El e'venthPhcc , whom he calls by neither of thefe Names, but by that of Judas the Brother of Jame.^^ i. e, of the laft Jamcs^ who was the Son of Jlpheus. To begin with Lebheus ; my Opi- nion is this j That Judjs was his proper Name. But there being another Judas^ Chrift and his Apoftles ufed to call him Lehhem or Thaddeus^ for diftincStion's fake ; and accordingly M^^'-tthew and Mark fpeak of him. But after Judas the Traitor was gone to his Place, it would feem, that he began to be called by his more proper Name again ; and therefore Luke fpeaks of him fo. Now Thaddeusy m the Sjriack is fuppofed to be a Deflexion of the Hebrew Word Judas^ as (h) fome Learned Men feem to make very probable. And it is no lefs reafonably fuppofed, that Lebhem is of the fame Impor- tance, as being derived from- ''l'?, a Lion^ to which yudas is compared in Jacobs Prophecy ,• tho fome do fuppofe, with equal Probability, that he was fo cal- led from Lebba^ a City of Galilee^ mentioned by {c) Flinj. And, if this be the meaning, then the whole of all thefe Names put together, amounts to this, that his proper Name was Judas ^ which in Syriack was ren- dred Thaddeus^ and that his Native City, or that of his Refidence, was Lebba^ whence he came to be called Lebbeus. However feeing he was 'the Brother of James the Son of Jipbeus^ we may juftiy fuppofe that Matthevf and Mark thought it proper to mention him immediate- ly after his Brother. Whereas Luh feems to have men- tion'd him, in the Eleventh Place only, becaufe per- haps he was called to be an Apoftle after Simon Zelotes. Let us therefore come now to Simon ^ concerning whom 1 fhall only inquire, with refped to the different De- nominations he goes under : For by Matthew and^Tf^rl^ ^h) SisxUCriucU upn Matth. lo- 3. (0 Lib. 5. 19. N 5 \r. i8i Ihe Loganthropos. Book Ill- he is called Sin^on the Canaanite^ but by Ltikey in both his LiAsy Simoft Zelotes. Some think that Kaiavijus, or Ka■ao^^ir^■'■:y as fome Copies, but corruptly^ read it^ or^ as others, Kocyavuio;^ and Kocivoc'ios ^ that, I fay _, this word is equivalent to Zelotes. For certain it is, that our Saviour, who confined his Preaching to the Jews and Ifraelites, would not have made choice of a Gentile to be an Apollie, far lefs one defcended from the curfed Race of the Canaanites. This Simo7i there- fore had not this Name from the Country or Nation, that bore that Name : For the firll was too general and Indefinite, as being common to the whole Coun- try, that was given by God to the twelve Tribes ; and the other was, as I have faid , inconfiilent with Chrift's Scheme and Management. Dr. Ham- mond therefore and others do, with great Appea- rance of Truth, fuppofe that his Name was given him, in the Dialect of the Jews, to denote that he had been once of the Sed of the Zelotes ; and that it is de- rived from njp. 8p or -N:p, which figniftes Zeal : and therefore the Syriack Verfion renders this Word fo, as that it is plain he underftcod the Original Word to begin with p, and not with ?, with which the Word 'Canaaniteht^im^ when it denotes a Man of that Coun- try, or that Generation of People. So that, in this Senfe, Matthew and Mark are luppofed to have pre- ferved the Sound of the Sirname of this Simon^ taken from the Sed he had been of, before he became Chrift's Difciple, tho they exprefs'd it in Greek Charaders : Whereas L^ie thought fit to give the Senfe of this Name, rather than the Sound of it ^ Zelotes or the Zealot^ being the meaning of that Original Denomination of him^ which we render the Canaanite. But others do fuppoft, that as, this Simon had been formerly one of the Sed of the Zealots^ upon which account he is called ZelgHs by Luke ; fo he was a Native or Inhabitant of Cma of Galilee, and that therefore C^;?j^7//Ve, in the two other Evangeliib, is as much as to fay, the Citiz^en of Cana, I fliall leave the Reader to chufe either Notion, as he pleafes : Chap. 2 . The Loganthrdpos. 1 83 pleafes : Tho I my felf incline ratlier to the firft Opi- nion j becaufe I find none of the other Apoftles, to be denominated thus from theit Cities. And feeing Nathanael ( whom I think I iiave proved to be the fcUiie with Banholorru w) is exprcfly faid to be of Cana^ John 21. 2. I cannot fee^ why Simon fhould be called xhtCanaanlte^ more than he, if this were indeed the Reafon of this Appellation ? However, that he wa$ called Zelotes^ Luke tells us twice over. And no other Rea- Ibn can be affigned for this, except to mark him out^ from the Sed he had formerly been of, even ^sMattbevf is called the PttbUcan^ from his former Imployment. Mcv/ the Original of the Setfl of the Zealots feems to have been thi:. The Family of the Macchabees and their AlTociates, having done many things, in defence of their Country and Religion, againft their cruel Ma- ilers the Syrians y and others, which they could not jufti- fy by the Letter of the Mofaical Law, but only from Neceflity and Self-prefervation, as matters ftood ; an occafion was taken afterwards by others, to do very un- juft and, horrid things, under a Pretence of Zeal for the Lav/. And that they might have the fairer Plea for their Defigns.and Adions, they pretended not only to copy after the Macchabees ^ but draw Prefidents from a far higher Antiquity and Authority ^ alledging. That Fhineasy jael^ Elijah^ and fuch Others, were Paterns to be followed by them ; tho they confider'd not, that thefe were extraordinary Inftanccs, that could not be brought to be the Foundation of a fcated and or- dinary Rule; unlefs they could have produced the fame Evidence of a Divine Impulfe and fupernatu-» ral Commiflion, that was to be found in thofe ancient and eminent Perfons. However this was their way of Reafoning. And what Outrages and Barbarities thejij committed afterwards, (d) Jofepbr^s doth fufficiently inform us. Of this S^6k Simony it , feems_, .was, until ■11 rj}if: ," - (d) DeBello Jud..Ub.4. cap. 11, N4 12, Chrifi 184 The Loganthropos. Book IIL Chrift converted him^ and made him a better fort of Zealot. And fo much fhall ferve now^ as to the Names and Order of the Apoftles. And indeed I am aware^ that fome may wonder, what I mean by all this Pains upon things, that feem to be fo minute, and perhaps barren too. But I hope the Reader will judge otherwife, before I have done. And furely it is not altogether impertinent, to confider the Catalogue of thofe, with fome Nicenefs, by whom the Chriftian Church was firft founded ; if it were only in Deference to the Holy Spirit, who thought it not a vain thing to give us a fourfold Account of thefe Great and Illuftrious Names, and that with fuch Variety, in the refpec^s mentioned, as to put us, this way, upon the narrower Search and clofer Inquiry, concerning them. But before I proceed, to what I have principal- ly in my Eye, upon this Subjed, I muft premife two material Obfervations here. The i/. is this ; That we are obliged to diftinguifh between a TjpofoU Calling of the T^velve^ into whole Names and Order we have been inquiring. And I mention this the rather, becaufe I find not that this is ufually much minded ; tho the Scripture is exprefs and plain this way. For the Gene- rality of Writers fpeak of this Matter, as if they did fuppofe, that when Feter and Andrew ^ James and John^ &c, were firft called to follow Chrift, they were by that Call conftituted Apoftles: Whereas, it is plain, that they were then only called to be Chriftians, and therefore had no other Name for a confiderable time, but that general one, (which was common to all that followed Chrift J of being fome of his Difcipies. For they had not the peculiar Name of Apoftles, until they were fent out by a fpecial Commiffion to preach the Gcfpel : immediately before which, Chrift did him- felf foiemnly chufe them from among his other Difci- ples, and ordain them his Apoftles, that is, Ambafla^ dors or Plenipotentiaries, to carry on the Defign of the Gofpel-Kingdom, in his Name, as being, after that, clothed with his Authority, and vefted with his Com- . mifSon. Chap. a. T&e Loganthropos. 185 miffion. And I queftion not^ but that Chrift did this,' by the Impofition of Hands ; tho this be not mentioned particularly. For this was the ancient Jewifh Rite, conftantly'ufed in fuch Cafes3 and that which the A- poftles ufed ever after^ in ordaining others, as is plain from the Hiftory of their Acts. And it is certain that Chrift did this publickly, in the fight of all, and there- fore muft have done it by fome Rite or Sign vifible to the Eye, as well as by Words perceptible to the Ear. The Account of this, as we have it in Mark^ chap. ;. ver.7, i^j, i4j, &C' runs thus. Our Saviour having cu- red a Man's withered Hand on the Sabbath-day, which the Pharifees lay hold on as matter of Accufation againft him, in order to deftroy him, wr. i -" 6. The Hifto- rian tells us, that he withdrew himfelf towards the Sea, with his Difciples, ("who appear by the bequel to have been many more than the Twelve.J But befides them, a great Multitude followed him^ fays Marky from Galilee, Judea, Jerufalem, Idumea, from hejond ]ovd2,ny and from the Country about Tyre and Sidon : And therefore he fays twice over, that they were a great Multitude ^ infomuch that he was obliged to get a [mall Shif to wait on him^ he^ caufe the Multitude thronged and prejs'd him fo muchy ver. 7, 8, 9. And, for the fame Reafon, he went up into a Mountain, calling thofe only up to him, that he had a mind to have near him ^ the reft of the People remain- ing^ below. And there, being furrounded with thofe Difciples, that he allow d to come, and in the face and view of that great Multitude that followed him, he made choice of Twelve, whom he folemnly fet apart, and ordained to be Apoftles : and from thenceforth they were known and own'd to be fuch. The Words of Mark are thefe, ^er, i ;, &c. And he goeth up into a Mountain^ and calleth unto him whom he would ^ and they came unto him. And he ordained Twel^ve^ that they fljould he with hiwy and that he might fend them forth to preach ; and to have Power to heal SickneJJeSy and to cafi out Devils, And Simon he fir-named Peter, &c, and they went into a Noufe, And the Multitude comsth together again^ (u e. a- bout 1 8 6 The Loganthropos. Book IFI. bout that Houfej, where he and the Twelve were gone to refrefh themfelves^ and that with mighty Crowding to get inj jo that thty could not fo much as { obtain Liberty or Time to) eat Bread. St. Luke tells us the fame things as plainly^ tho after another manner , thus^ chap. 6, iz, 13^ 14^ C^r. A7id It catne to fafs in thofe days^ that he went out into a Mountain to pray^ and continued all Night in grayer to God, And^ when it was Day^ he called unto him his Difciples: and of them he chafe Tjvel^ve ; whom alfo he named Apofiles,— — And he came down ii'ith themy and flood In the Vlaifiy and the Company of his Difciples ^ and a great Multitude of People out of all Judaea^ &c. And he lifted up his Eyes on his Difciples ^ and faidy Bleffed he the Voor^ &c. That which I defire may be principally confidered here, is the 1 5^^ Verfe. For there we fee, that our Saviour had a great many Followers, who went under the name of Difciples or Scholars ,♦ That the Twelve had no pe- culiar Name or Diftindion from the reft j That it was out of that Number that he chofe Twelve ; That when he had chofen the Twelve, he fet them apart from the reft, by a folemn Ordination^ as Luke infmuates^ and as Mark exprefly tells us , and that, when he had ordain- ed them, he gave them the new and appropriate Name. of Apoftles. A zd Obfervation which I premife is this ; That of all the four Catalogues of the Names of the Apoftles, the Firft and Third are principally to be fol- lowed by meat this time^ as having the moft dire<5t Tendency, in order to our underftanding the Chara- d:er of the Apoftles, The Reafon of my faying fo is this^ That I take Matthew and Luke's Catalogues, which we have in their Gofpels, to contain the Order wherein Chrift himfelf caft the Apoftles, when he fent tiiem forth to preach the Gofpel, and to work Mira- cles. Which I found upon this, that they have ufed the Copulative [And^ as it wxre on purpofe to ftiew how they were paird,, if I may fo fpeak, when they, were ient out to preach. For they do not caft them all together, as it were in a heap, without any Copula- ti-ve, by faying, Pffe??, Andr£7i^j James yJ.ohny'Ehilip:,^^* Nor Chap. 9. The Logahthropos. 187 Nor do they put the Copulative between every App- ille, as Mark does ; who writes after this manner : Jnd Simon^ r,nd James^ and John^ and Andrew^ and Philip^ &c. But they join them together thus : Simon and Andrew, James and John, Philip and Bartholomew^ &c. N0W3 if this was the Order of their being join d and fent out, we may be alTured that Chrift had fome very good reafon of coupling them after this manner. So that if we know the Character of one of thefe, we have a Foundation of a rational Conjedlure as to the Charader of his Companion that was join'd with him. And thus we fhall be the better able to penetrate into the Rationale of our Saviour's Choice of thefe Men, to be his Apoflles or Ambaffadors to the World. But be- fore I proceed, I muft take notice of one Difficulty that lies in our way ; and that is of the Difference that is between the Evangelifts, as to the Order of the lotb and iith Apoftle. For Matthevj joins Lehhcus oxThad- detiSy otherwife called Judas^ with his Brother James^ and Simon Zelotes with Judas Ifcariot : Whereas Luke in- verts this Order. Now how fhall we get over this rub ? I cohfefs the matter is not great, in it felf : for wholoe- ver of thefe was join d with the Traitor, had no D it- honour by it, but rather the greater Honour of thetvv^o^ as being plac'd with an ill Man, as it were on purpofe to keep him right. However, certain it is, that one or other muft be miftaken here (or rather his Scribe j of otherwife alter the Order in mentioning the Names and Order of thefe two Men^ for fome particular end. My Conjedure is this, that Luke caft the two Apoftles of the name of Judas together, on purpofe to make .thq more remarkable Diftindion between the honett Judas and the wicked one. But feeing Luke wrote later than Matthew^ and was not prefent when Chrift ordain'd and fent out his Apoftles, (for he wrote only from the Relation of others, as he tells ushimfelf, Chap.i. i^ 2,) I chufe to follow Matthew in this Matter, who was not only then prefent, but was one of thofe that was or- dained Apoftle, and fent out at that time j and the ra- ther. 1 8S The Loganthropos. Book IIL thety becaufe Mark agrees in this with him^ who wrote his Gofpel from the Mouth of Feter^ or at leaft with his Approbation^ if we may believe (e) Ecclefiaftical An- tiquity. Thus therefore^ after all this Pains in colla- ting the four Catalogues of the Apoftles Names^ I do rationally fuppofe^ that the Apoftles were joinM toge- ther after this manner^ when Chrift fent them forth^. two and two^ to preach ; 'viz.. 1. Feter^ 'xn^ Andrew his Brother. 2. James^ and John his Brother. 5. Fhilip and Bartholomew ^ other wife called NathanaeL 4» Mattheiv and 'Thomas. 5*. James the Son of Alphcus^ and Jt4das^ who was otherwife called Thaddem and Lehheus, 6. Simon Zelotcs^ and Judas Ifcariot, And now let us proceed to inquire into the Chara- (Sfcers of thefe Men. i. I begin with Feter, And his Chara<5ter is very eafy to be found. He was^ in a word^ an honeft^ but forward and bold Man_, of a fiery and fervent Temper ; and therefore very fit to begin a good Work^ that was attended with Difficulties^ and did therefore require Adivity and Courage. He was a pofitive Man in all his Notions^ and ready to tell his Mind frankly^ without Difguife. Hence it was^ that he own'd Chrift openly to be the MefEah. But being poffeft of the Notion of his being a Temporal Monarchy challeng'd his Mafter^ for talking of fufFering Death. From the fame Principle he talk'd of erecting three Ta- bernacles^ when Chrift was transfigured. Hence he told Chrift\, that tho all Men did forfake him^ yet he never would. And hence he drew his Sword to oppofe thofe that came to lay hold on Jefus. And^ tho he was imder a Confternation^ when Chrift was arraigned^ and his Courage fail'd him^ fo as to deny him ; yet he (e) Eu^eb. HlftJ. 3.C. 37- recover'd Chap.i. The Loganthropos, 189 recover'd again. When Chrift appeared to him at the Sea-fide^ he could not ilay till the Ship ftiould arrive, but jumpt out into the Sea, to get at his Mafttr. And how undauntedly he aded afterwards for Chrift, the Hiftory of the Ads of the Apoftles tells us. He was therefore a very proper Perfon to be made choice oij to break the way for the GofpeFs being propagated a- mong the Gentiles. And we fhi^ll find, that Men of his Temper and Difpofition, have been made choice of in all Ages, by Chrift, for the fame fort of Service he was. I take Jthanafius to have been juft fuch a zealous and refolute Man, as he was; whom Chrift made ufe of to ftem the Torrent of the Arrian Herefy. And per- haps never any Man was liker Veter^ in his Temper and \\'ay than Luther^ who was chofen to break the Ice, in the beginning of the Reformation. And before him Wid'ijf in England J and Hufs in Bohemia^ feem not to have been unlike him. Now, with Veter was join'd Jndrnr^ who by what I can guefs from the little hint wc have of him, was of a very different natural Tem- per, tho his Brother. For I take him to have been a devout, calm, thoughtful and inquifitive Man. When John therefore came and forewarn'd Men, that the Mcfliah was about to be revealed, he early join'd himfelf to him, and became his Diiciple, in order to his better Information this way. For when John very honeftly pointed out Jefus to him and another of his Difciples, defiring them to take notice of him, for that He was the Lamb of God ^ John i. 29, 55-, ;6. This ftir'd up ho- neft Andrew and his Companion to follow Jefus, in or- der to obferve him, and to be acquainted with him, i^^r. ;7. And Jefus, to fitisfy their honeft Curiofity, inccurageth them to go along with him to his Lodging, where they abode that day, T-er. 38, 59. Andrew being this way fully fatisfied, that jefus was the Meffiah, was not only concerned to become his Difciple, but brings his Brother along with him, that he might become one too, ^er, 40, 41, 42. This Account of him fatisties ine that the Character I have given of him is juft. ■ And I90 The Loganthropos. Book III. Andj if fo^ then I think I may juftiy fuppofe^ that we may underftand^ why our Saviour lent him forth^ as Teu/s Companion^ ^Iz, not only becaufe he was his Brother, and I think his Elder Brother; but alfo becaufe he was a fage, grave and mild Perfon : and therefore^ was a fit Companion to Peter^ whofe Zeal and Heat was apt to hurry him on too fail, and precipitantly,, both in his Words and Adions. Andnii^'s Mildnefs and Prudence was fit to attemper Teters Forwardnefs ,• as Teters Zeal upon the other hand was likely to give Life, Warmth and Courage to Andrew^ in cafe of over-great Caution, which might be apt to degenerate into Fear. So, that as God joind a calm and thoughtful MdanBon to a paffionate L«/^^gr ; fo Chrift did a6l in this Cafe : fori take MdanEton to have been another Andrew ^ as to Charader and natural Temper, as Luther to have been a fecond Feter. Let us, zdlj. Confider the next Pair. Thefe were alfo two Brothers, ^vlz,. James and John the Sons of Zebedee ; concerning whom we have a great many things, which may ferve to lay a Foundati- on for our conceiving of them, as to their Temper and Difpofition. From a millaken Notion of Chrift's Kingdom, they defired to be his firfl; Minifters of State, Mark. 10. ;7, 40. and from a miftaken Zeal, they were defirous, that Chrift fliould allow them to ad: the part" of Elias^ on thofe that did not receive the Gofpel, Luke 9. 94. and John particularly fhewd his Zeal, in forbidding one to caft out Devils (tho he did it in Chrift's iSiame) becaufe he followed not them, Mark 9. !59, 40, 41. L?/^e 9. 49, 5-0. Thefe things fhew, that both thefe Brothers were naturally ambitious and de- figningMen, but with a great Mixture of Fervor and Heat, accompanied with no fmall Meafure of Courage and Refoiution. But, being good and holy Men, and having gradually learn' d to know the Gofpel better and befter, this Complexion and Difpofition of theirs ren- dered them ihe more fit to encounter the obftinate Jews, in the deferxe of the Gofpel They feem to have been very young Men^ efpecialiy j^o^??, when they were firft C)hap. a. Tifee Loganthropos. 191 firft made Apoftles. And therefore, as young Men ufii-- ally are, they were a little too precipitant and forward at firft. But being, by Age and Experience mellowed down afterwards, they prov'd moft eminent Inftru- ments, in propagating the Gofpel. James was indeed pretty early cut oiF, A^h 12.1,2. But we may fuppofe that his eminent Zeal and Piety had done great Service in his Life, and was eminently ufeful to the Church, when he was put to Death. And how ufeful John was, during his long Life, as well as by his ufeful Wri- tings, I need not fay. He was Chrift's beloved Difci- pie, above all the reft ,• and he, together with Veter and James J were the chofen Triumvirate, who were only intrufted to fee Chiift, both when transfigured, and when in his Agony. Thefe three then were certainly the firft and principal three of Chrift s Worthies : in comparifon of whom we may juftly fay, as it was Paid of old of David's Hero's, that tho they were mighty and excellent Perfons, and did very great things, T&^ they attained not unto the fir fi Three ^ 2 Sam. 25. 19, 22. For, as Peter, Jam^s said John ^ were peculiarly honour'd and intrufted by Chrift, above all the other Apoftles ; fo^ they were afterwards, in fome Senfe, the Leaders of the reft, as having the principal hand in laying the Foundation of theChriftian Church. With a Profpeareth ? lanfwer^ fliall this be an Objedion againft him with usj when it was none with Chrift^ tho he knew what paft between Fbilip and him^ as we fee^ 'ver. 48. No^ let us rather conclude the quite contrary of this. For indeed this very thing is the moft eminent Proof that can be of his Sincerity. For he was a plain up- right Man^ that fpake as he thought^ without Artifice or Difguife. And^ if he fail'd^ it was not for want of Sincerity^ but Information. Nor was it ftrange^ that he fhould labour linder this Prejudice : for the whole Nation of the Jews feem to have been poffcfs'd with the fame Notion, even the very Sanhedrim, as appears from their Reprimand given to Nicodemusy and their Determination upon it, Johnj, ^ 2. J^rt thou alfo ofGa- lilee ? Search and look ^ for out of "Galilee arlfeth no Fro-^ fhet. But how far foever Nathanael w^ carried away with this popular Error, yet he was not fo prepoireft O ; with 198 The Loganthropos. Book III. with it_, as not readily to yield to Reafon^ tho it thwarted it. When therefore Fhili-p had beg'd the Fa- vour of him^ only fo far to fufpend his Determination in this matter^ as to go along with him^ and be Judge for himfelf, defiring him to come, and fee : Good Natha^ nael readily agreed to this^ as highly reafonable. And when he came^ and found by Chrift's Anfwer to his Quefl;ion_, what no mere Man could know^ he imme- diately believes^ and gives Chrift that honourable Te- ftimony_, which we have^ 'ver. 49. Rahhi^ thou an the Son of God., thou art the King of IfraeL So that Nathanael pr Bartholo?ne7v y was^ in a word^ a plain^ fincere and honeft hearted Man^ that knew no Tricky and hated Diflimulation^ whither in Word or Adion. And^ as fuch honefl; Men run fo far from Knavery and Falfe- hoodj as ufually to talk too free for their own Safety ^ fo we may reafonably fuppofe^ that Natbanael was one of thofe^ that the World is apt to call an honeft well- meaning Man^, but not equally ftock'd with Prudence. For both his Anfwer to Thilip^ and his Queftion and Anfwer to Chrift^ feem to carry fome fuch Air along with it. He knew no Complaifance to Philips in ask- ing him, how he came to think fo or fo : but bluntly and roundly contradicts him. But his Honefty laying him open to Convidion, on he goes to Jefus. But, tho he got fo great an Encomium from him, he is not moved from his wonted pace. He does not thank Chrift, for he knew nothing like Compliment. Nor does he excufe himfelf from deferving fuch an Elogium, as others would have been apt to have done, from a pretended Modefty. But he bluntly asks him, Hov^ km-weft thou me ? And upon Chrift's Anfwer, being convinced, he roundly and plainly tells all his Mind, not fearing either Cenfure or Perfecutipn, as a cautious Man would have done ^ for the Charader he gives of Chrift is fo high, that the Jews might have laid hold of, under pretence of its being Blafphemy, and fo pro- iecuted him, on this Head for his Life j as we know they did Chiift- himfelf afterwards^ tho he had never . ufed Chap, 1. The Loganthropos. 199 ufed any Expreflion fo plain and high concerning him- felf^ as this was. And therefore we may well fuppofe^ that when Chrift required his Apoftles^ not only to be harmlefs as Doves^ but wife as Serpents^ he had a par- ticular Eye upon this good Man ; whom I look upon to have had much more Integrity and down-right Ho- nefty^, than Caution^ or any thing that look'd like Cun- ning : tho^ at the iame time^ he might be a Man of very con fiderable natural Parts, and fo every way qua- lified for the Office of an Apoille. Now^ as for Philips we find but very few and fmall Hints concerning him ; which makes it the more difficult to give any Charader of him. All the Account we have of him, amounts only to thefe things \; ^jiz.. Firft, That he was of Betb^ Jaiduy the City of Andrew and Feter^ John i. 44. and therefore no doubt acquainted with them ^ and, iffo^ he could not be a Stranger to John the Baftijt^ and his Dodrine, feeing Andreju was one of his Difciples. Next we find, that Chrifl called him to be his Difci- ple, the very next day after Veter came to Chrift, ^er. 45. So that he feems to have been the Third, as to Or- der, if we confider the time of their being called. Be- ing called, we find fomething that feems to fpeak him to have been a judicious, inquifitive Man, v/ell vers'd in the Scriptures, and that had examined what the Baf^ tifi^ and Andrew^ and Vzter^ had faid of Chrift, by the Sacred Writings, as the Bereans did afterwards the Apo- ftles Dod:rine. For I cannot think he fpoke at random_, but from Conviction upon Evidence, when he tells Na^ thanaely ver. 45'. We have fuund him of whom Mofes in the haiv and the Prophets did write ^ J^^A^ o/Nazareth^ the Son o/Jofeph. Befides, that he fhows Judgment and Difcretion, in the choice of thefe Words, confidering the Man he fpoke to : for Nathanael was a Man not to be dictated unto, but eafy to be brought over to Truth^ upon fuch Evidence as that which he infifted upon. And, as this fuppofes, that he was intimately acquain- ted with Nathanael ^ fo it fatisfies us, that Philip was a Holy Man himfelf^ for, as the old Saying is, Nofcitur O 4 ' , did ever dream of feeing the ElTence of God here : but on- ly of feeing the Father manifeft himfelf in fome vifible way^ by way of Atteftation of the Truth of what Chrift had faid. But even this was a Proof of Tlnlifs Weaknefs and Ignorance^ in this Affair : it being alto- gether improper^, that ever the Father fhould appear under any vifible manner^ as I have (f) elfewhere de- monftrated. And therefore Chrift checks FhiUp^ with fome Sharpnefs;, feeing a Man of his calm and thought- ful Temper might have better underftood his former Affertion^ had he confider'd it a little more clofely^ than either a Veter or a Thomas^ confidering the natural Raflinefs of the firft^ and the Scrupulofity of thefecond. However^ upon the whole^ this PalTage confirms mCj. as to what I obferved from the former ; that we do not miftake Philip's Charader^ when we fuppofe him to have been a critically judicious^ and cautioufly pru- dent Perfon, as well as a modeft and holy Man. And tiierefore we fee how juftly Philip and Bartholomew gtro^ pair'd together. For befides^ that they were old and' intimate Friends^ and good Men ; Philip's Judgment and Prudence might be of great Ufe^ to dired and caution an honeft^ free and open-hearted Nathanael, when they had to do 'with cunning and knavifti Men, that lay upon the catch with them ; as NathanaeVs Frank- nefs and down-right Ingenuity was like to be of equal life to Philip, thiit his Caution might not degenerate in- to fervile Fear, to the baulking of a free Declaration of the Truth, and the Meflage they were fent about. And befides, as Philip was likely to reafon better and more clofely than NaphameL; this Bartholomew was of that ' ' honeft Chap. 2. T^he Loganthropos. ao^ honeft Warmth and Zeal^ as would put him upon a pa- thetical and fervent way ^f Preachings more adapted to a popular Auditory. So ^hat our Lord's Wifdom may be confpicuoufly feen^ in ftnding forth thefe two Men together. We come now to conrider_, 4. The next two ApoftleSj 'uiz^. A4atthew arid Thomas. And feeing I have faid fomething but juft now^ concerning this laft, I fliall begin with him here. I took notice of what Thomas faid to Chrift, Jdihn 14. f. and ventured to cha- racterize him from thencb^ with relation to his natural Temper^ as one that was fcrupulous and diffident^ as to his giving credit to things^ and very pofitive and fixed^ in any Notion he had firft taken up. But I built not this Charader of him_, upon that Expreffion alone. For we have fomething further related of him, that de- monftrates this more fully ^ 'viz,, that PafTage in John 2.0. 24-, 25. where^ tho all the other Apoftles aftured him of Chrift's Refurredion^ upon their own Know- ledge^ as having feen him themfelves j yet Thomas would not believe them. Nay^ fo pofitive was he this way^ as to fay^ Excep Ijhallfee in his Hands the Fnnts of the Nails ^ and put my own Hand into them * nay^ and thrttfi my Hand into his Side too^ I will not believe. HoW- ever J tho Thomas was fcrupulous^ pofitive and diffident^ and hard to be convinced^ he was of that affedionate Temper, as to be mightily concerned and afFec5ted with any thing of Weight and Moment, that he was once fa- tisfied about. And therefore, when Chrift had conde- fcended to him, in all he demanded, he was ftruck dov/n into a melting and concerned Frame, and cryed out, 'ver. 28. My Lord and my God : An abrupt Expreffi- on, but full of Significancy and Force, and fuch as fhews how full his Soul was, both by way of Concern for his own paft Infidelity and Obilinacy ,• by way of Admiration as to Chrift's Goodnefs and Condefcenfion ; and by way of Joy and Delight to fee his Mafter again : all which he expreifeth fo, as to fhew his Faith in Chrift, both as Meffiah and God ,• and fo as to declare his Refolution;, as to a clofe Adherence to him, as fuch, fop '^04 ^^^ Loganthfopos. Book III. for the future. So that Thomas was (as we fay of fome, that quicquid volunt 'valde 'volunt) of that Temper, as to fee pofitive and fervent in all he faid or did, whither right or not. And we find many warm Men of this Temper, that they paffionately love, or paflionately hate, are refolvedly diffident, and as fervently credu- lous at other times. And truly it is no fmall Confirma- tion to us, that Thomas was exadly fuch a one as we have defcrib'd, to confider what is taken notice of him, John II. 1 6. For when Chrift had told his Apoftles, that Laz^arus was dead, Thomas faid unto his Fellotv-Dif' ciplesy Let m alfo gOy that ive may die with him. An Ex- preffion that demonftrates a warm and paflionate Affe- ction and Love, and fuch a one as was rafti and incon- fiderate. But all fuch Men are fo. If they hear of the Death of a Friend, that they paffionately lov'd, they know not how to bear it, and mind not, whilft the Paffion lafts, what they fay, in giving a Vent to their Sorrows. Now, with Thomas was joined Matthew ^ o- therwife called Le-x;/, the Son of Alfheus^ Mark 2. 14. tho not that Alpheus that was the Father of James and Judas. Concerning him little is faid, befides that his Name is inferted in all the four Catalogues of the Apo- ftles. For befides this, we have no hint of him in all the Sacred Hiftory, by which we can guefs at his Cha- racter, except, that we are told of his being call'd to be a Chriftian, when he was fitting at the Place of the Receipt of Cuftom ; of which we read, Matth. 9. 9, &c. Mark 2. 14, &c, Luke <;. 27, &c. And all that we can gather hence is, that Chrift pitch'd upon him as a pro- per Perfon to be his Difciple, and afterwards to be his Apoftle ; that being call'd, he readily obeyed, and, as Luke fays, left ally rofe up and followed Chrifi ; 10 that he did not fo much as difpute whither his fafe and gainful Imployment, or Chrift's Service, ought to have the Preference ; that he invited Chrift and his Difciples to Dinner in his Houfe, and, as Luke fays, made them a great Feaft there ; that, together with them, he had a great many Publicanes, and others of his Friends and Acquain- Chap. a. T^he Loganthropos. 20$ Acquaintance to dine with him^ which propably he didj in order to draw them in to follow his Example in becoming Chrifti^ns ; and that this gave occafion both to a Difcourfe between Chrift and the Pharifees^ and between him, and the Difciples of John, Now all I would obferve from hence is, firjl-y that Matthew ap- pears to be the very Reverfe of Judas Ifcariot. For whereas the Traitor was covetous, and therefore left Chrift for the World ; Matthew was generous and libe- ral, and left the World for Chrift. Which is fo much the more remakable, that Judas^ as I have obferved al- ready, had perhaps the faireft Appearance of feriousand ftrid Religion,before he difcover'd himfelf,of any of the Apoftles ,• whereas Matthew was a Publican, and rank'd with the unclean, whom the Jews call'd Sinners. So that Judas was a Devil ading under the difguife of a Saint : Whereas Matthew was a Saint, tho under the reproachful Name of a Sinner. And here I would parti- cularly take notice oi Matthew's Modefty and Humility. For whereas Luke fays with an Emphafis, that he did, upon Chrift's Call, immediately leave ally and rife up and follow him : Matthew himfelf fays only, and he arofe and followed him. And whereas Luke fays, that he made, Chrifl- a great Feafi in his Houfe : He himfelf mentions this in the General only, and as it were by the bye, thus ; and it came to pafs^ as Jefus fat at Meat in his Houfe y behold ^ many Tjtblicanes- and Sinners ^ 8zc» And his Modefty is further remarkable, in that which I hinted above, viz., his placing Thomas before himfelf, in the Rank of the Apoftolical Bench, whereas both Mark and Luke reckon him before Thomas. And then. Secondly y I would likewife obferve this, as highly proba- ble ; That Matthew was no lefs the Reverfe of Thomas, in point of natural Temper, than he was of Judas^ in pomt of Religion and Integrity. For by what I have faid of him, I hope I may juftly conclude him to have been a Man of a calm, fedate, and thoughtful Tem- per ; flow to fpeak, (and therefore we read not of one Queftion that ever he put up to Chrift) but fwift to hear bo6 The Loganthropos. iBook III. hear and inquire ^ and careful to review and comme- morate what he himfelf thought worthy to be known. And hence it is^ that he has left behind him that exa<5t and admirable Hiftory of Chrift^ which the Chriftian Church has agreed to place before all the other Gofpels, and juftly. For^ as neither Mark nor Luke were Apoftles^ and therefore not Eye and Ear-WitnelTes of what they write^ at leaft not of fo many of Chrift's Sayings and Ad:ions zs Matthew was : So John neither wrote fo early as Matthew y nor any thing like an exad Hiftory ; but only added fome memorable things^ efpecially fome large Dilcourfesj which Matthew h.-id omitted^ as well as Mark and Luke. And indeed the former of theie feems only to be a Compendizer of Matthevis Hiftory : and as for Lukcy who owns that he wrote from the Infor- mation of others^ we may be fure that he founded \\is Account principally upon that of Matthew, As there- fore Matthew feems^ in this refped, to have been ho- noured above all the Twelve : So we may be fure^ that the Holy Spirit did not chufe him to be tirft Amanuen- lis of theNew Teftament, without fpecial Reafon. He muft therefore be fuppofed to have had all the proper Qualifications of a perfed: Hiftorian^ i^is:,. intimate Ac- quaintance with him whofe Hiftory he writes j a nice Obfervation of the Fad:s he records^ and the Circum- ftances ^ an unaffeded Concern to inform others pun- drually as to Truth ,- a Dexterity of doing this nakedly^ without any partial Comments of his own ,• and a Free- dom from Paffion and Humour^ in the giving things a wrong turn^ by fetting them in a falfe Light^ or by painting them forth in artificial Colours. Now to ad: thus^ requires a Man of a critical Inquiry, a folid Judgment, and a tenacious Memory ^ as well as one of great Faithfulnefs and Application. And I believe the more judicioufly and ferioufly we perufe Matthew's fliort Annals of Chrift, the more we will be convinced that he has approved himfelf to befuch anHiftorian. And, if fo, who fitter to be joyn'd with Thomas ^ confidering the Charader that he bears in the Gofpel- Account. But if Chap. 7. The Loganthropos. a 07 ii Thomas needed fuch a Companion^ to reftify his Temper^ and to dired him in his Condud ^ Thomas might be equally neceflary to a calm^ modeft, and thoughtful Matthew y in point of popular and pathetical Difcourfes ; for there are none that work fo natu- rally on the AfFedions of Men^ efpecially the vulgar Sort^ as thofe that are of a volatile and affedionate Temper themfelves. So that Chrifl's Wifdom is equal- ly difcernable in joining thefe two Men together^ as in joining the former. Let us now come, f. To the next -Pair^ 'viz,. the two Sons of Mphens, And here previ- oufly^ let us obferve how careful Chrift is to preferve and incourage Friendihip among Relatives. There- fore (tho for fpecial Reafons ke feleds Teter^ James and John, to be his Witneflesj as to the Transfiguration and Agony, yet) in fending them forth, he fends the three Pairs of Brothers together, without disjoining them. Hence Andrew is join'd with his Brother Teter, in this Commiflion ^ John with James ; and again y«- das with the other James. This being premifed, let us proceed to confider the Characler of this laft pair of Brothers. And here, as the two younger Brothers in the former Pairs, feem to have the Pre-eminence, \he elder of this latter Pair is certainly the moft illuftrious, by what we can judge, tho the younger Brother was alfo a very eminent Perfon. However I have all reafon to begin with the firft here ^ feeing we have a fuller account of him, than of the other. James the Son of Alphetssy is commonly called James the Lefs^ in Church-Hiftory, to diffinguifh him from James the Son of Zebedee^ who is ufually ftiled James the Great, upon the account of his greater Age, and con- fequently Authority at firft. This lelTer or younger James is juftly fuppofed to be he, that is charade- rized from his Relation to Chrift, and called the Lords Brother, GaJ, 1. 19. A*:d (g) l^^:.Ca^Q and (h) DrJFMt^ (g) Uf<: of James the Lcfs, (h) Trefue to tbs E^flU of James' 'by ao8 The Ldganthropos. Book IIL lyavQ certainly in the rights when they make thisjawcs hinij that fonie call the Bifhop of JemfaUm^ and who was ufually called James the Jufi^ to be one and the fame Man. He therefore^ whofe Death is fpoken of and lamented by {i) Jofepbus^ and who by him is cal- led d^Kcpos 'im^y the Brother of Jef/.fSy was no other than this Apoftle. How he was the Brother of Jefus, is not eafy to determine. Some think^ that after the immaculate Conception^ Jofeph had feveral Children by Marj : and the contrary Opinion is certainly no Arti- cle of Faith. However^ feeing the conftant Tradition of the Church runs againll this^ I think we ought to pay that deference to it^ as to feek for another Senfe of the Words. In Matthew we read of four that are caird his Brethren , befides Sifters that he had. For fome are brought in faying^ Chap,. 17^, ^^^ ^6. Is not this the Carpenter s Son ? Is not his Mother called Mary ? And are not his Brethren called James^ Jofes^ Simon and Judas ? uind^ as for his Sifiers^ are they not all with us ? All the Ancients before Jerom are of opinion^ that thefe were the Children of Jofeph by a former Wife^ who died before his Efpoufal to the Virgin Mary ^ and that upon this account they are called the Brethren of Jefus. Eui Jt. i.;;; attempts to prove^ that thefe Perfons were not the Children, either of the Virgin Mary, or of Jofeph by a former Wife, but that they were the Children of another Mary, that was Sifter to the Vir- gin, and the Wife of Cleophas, otherwife called AU pha^^u Ills Opinion is founded on the words in John 19. 2y. And there fiood by the Crofs of Jefm, hts Mother ^ and his Mothers Sifier Mary, the JVife of Cleophas, and Mary Magdalen,* as alfo upon ^h:2it Matthew and Mark fay to this purpofe, Matth. 27. 5*9, 5'6. And many Women ^ere there, among whom was Mary Magdalen, ^w J Mary the Mother c/ James and ]otcSy and the Mother of Zebe- dee'x Children, Mark 15. 40. There were alfo Women look- Q) Antiq. I. 20. c 8<, ing Ghap. 1. The Loganthropos. aop ^x§ ^^ ^^'^^ ^^' ^^^^^' '^^'^^^'^^ '^^^^ M^^y Magdalen, and Mary the Mother of lm\QS the Lefs^ and of J oks, and Salome. From hence he concludes, that Ja?^es^ Jofis &c: were called his Brethren, as being his Firft Cou- iins, and confequently fuch near Relatives as, in the Language of the Jews, were called by the general i^f ^; ^^'^^^^^^^ y i^ ^he fame fenfe wherein Lot is Cx\\zCiAhraham\ Brother, Gen. i;. 8. tho his ^r()f;&^r'j ^^^ only, or his l^efhtw. Gen. 12. f. and as the word Bro- ^ ^^-V^ ^ ' ^^"' ^^* ^^' ^^^' ^^- 4* Theophjlad is of a different Opinion from Jcrom, and thinks, that Clea^ ^A7^/ being dead, and ;/o/ejt>/^ being his Brother, took his \^ite to him, according to the Law^ in order to raife up Seed to his Brother, and did accordingly of her be- get Jr.mes, Jofcs, and the other Children mentioned. But I cannot embrace this Opinion of all others ; con- lidering that Jofeph was efpoufed to the Virgin Mary! and too good a Man to marry another, even tho other Jews might allow themfelves in the point of Polygamy. Butleeing It is a precarious Suppofition that Cleopha^ was Jofeph s Elder Brother, I need not difpute, how tar the Law of raifing up Seed to a deceafed Brother was obligatory or not upon Jofeph, confidering his Circumflances. Dr. Whitby in his Preface to the Epiftle ot James, feems to be of Jeromes Opinion. But in his Comment on MmLi:^.<^^, he declares, that he likes the more antient Opinion beft, which fuppofcth, that thefe Children were Jojeph's by a former Wife • recom- mending for this end what Antonim de Dominis had laid on this head, to eftablilh the old Opinion,and to refute that ot >r.;^ The Reafons he goes upon, the Reader himlelt may have Recourfe to : For I am not willing to Ipcnd time m difputing this point here. Only I muft lay tnis that how fpccious foever thefe Reafons feent to be, 1 incline rather to the Opinion of Jerom. For to me the Diftindion between the Virgin Mary and her Siiter Mary, mjohn 19. 2,-. feems to be fo plain • that I lee not how it is poffible to confound them together 10 as to interpret both to be one and the fame Perfon : ^ when <:' 110 The Logamlirdpo*?. Book Tit when the Evangeliit fays in exprefs Terms^ that the Mother of Jefw oi^as there, and his Mother s SifierMary^ the Wife of Cleophas (or Alp hem) and Mary Magdalen. Where- as Matthew, omitting the Virgin, tells us^ that befides Mary Magdalen, and Mary the Mother of Jan^es the Lefs, there was another illuftrious Woman there^ ^i-k,, the Mother of Zebedee's Children : whofc Name I fuppofe was Salome, mentioned by Mark. However^ leaving the Reader to chufe which Opinion he likes beft, cer- tain it is that JaTnes and his Brethren were nearly rela- ted to Chrift. I proceed therefore to confider the Cha- racter of James -, v/hich indeed is very illufbrious. For^, in 'the firp place, we find, that immediately after that James the Elder was beheaded^ when Ptter was mi- raculoully delivered out of Prifon^ his firft Concern feems to have been^ th^t James fhould be informed of his Deliverance,, and the manner of it^ y^Sls 12. 17. Go, {"^ys Feter, arid pew thefe things unto Jamcs^ and to the Brethren. Which makes me think^ that^ upon the Death of the firft James, this Namefake of his was adjudged by the Apoftles as the fitteft Man of all the Apoftoiical Bench^ to fill his Place^ {k) and that accordingly he was from thence rank'd next to Teter, as the Iccond Apoftle^ who before was only reckoned as the Ninth of that Order. His Relation to Chrift might make the Apoftles agree to have it fo : and his own eminent and Ihining Worth might alfo intitle him to it. And pro- bably the Spirit of God might determine that it fhould be fo. And from hence it might come to pafs^ that as Teter was eminently look'd upon^ as the Apoftle of the Circumcifion^ as indeed all the Apoftles were^ James might be intituled to a more peculiar Care of the Church at Jerusalem, as Teter of the whole Church of the Hebrews j from whence^ in after-times_, Jama (k) Eufebius HifV. Lib. 2. cap. 1. tells us th'n very things that 7 novtf fuppofe \ witch he rehtes from Clemens his Hypotypor. Lib. 6. arfd be- forsbim, Hegefypus, Lib. 5, related marerially th ve^yjante thtrg. might. chap. d. the Loganthropo^. a 1 1 might come to be fpoken of, as if he had been the Bi- Ihop of Jerufcilem, However Taul ranks James with Yeta- and Job?!, as the three moft eminent Apoftles of f!ie Jews, and tells us, that thefe three were looked upon as the ^uAof, or the Chief Pillars of the Church ; and that thefe three (of whom he gives the firft Honour KO James ^ by naming him firft) had made an Agree- ment with him, that he and Barnabas fliould go unto the Heathen, and they unto the Circumcifion, Gal. 2. 9. And the fame Paul makes honourable mention of this fame.y^wi'j. Gal. i. 19. calling him a?i Apofile^ and t^ye Lcrd's Brother. But the Eminence of this Apoftle, in relation to the ethers, appears in nothing more remarkably, than in that Great Affembly of the Church, wherein the great Controverfy concerning the neceffity of Circumcifion, and the Ceremonial LaWj came to be finally determined. For after Pe- rer had convinced the Bulk of the AiTembly to be of his Mind ; which Bamahas and Taul back'd by a relation of Matters of Fad, confirmatory of what Vettr had faid ^ James rifes up, and, in a grave and ju- dicious Speech, determines the whole Controverly, and puts them into a Method to put an end to it abroad for ever, as we fee, A^ts 15-. i:;, &c. And fuch was both the ftrength of his Reafoning, and the weight of his Authority^ that the whole Affembly fell ip with his Sentence, 7iemine Co7itradicmt€, Mention is alfo made of the fame James^ Aus 21. 17, 18. with a pecu- liar Mark of Honour, and v\/ith an Infinuation, that James was at that time the Man of the firil Note of all thofe that were then at Jcrufalem j feeing Taul paid a Vifit to him as fuch. And we cahnot doubt therefore^ but that it was the fame J awes ^ that, gave Yaul that ad- mirably prudent Advice,, in relation to the:critical Cir- cumftances that he flood in, at that time, with refpedt to the Chriftian Jev^^s, that were yet inraged againft him, upon the account of his fo open, a JReiection of ijae Ceremonial Law \ and which Advice 'Paul readily P 2 com- ^12 T/je Logan thropos: Book III. comply'd with^ as we fee in the Sequel of the fame 2 ifi Chapter of the JBs. And it is generally agreed, that it was this fame James^ to whom Jefus is laid to have appeared, i Cor, i^.j. And, feeing PW rank* this Appearing of Chrift to James, after all the other that he had mentioned, as if it had been pofterior to all, excepting Chrift's appearing to himfelf ; I am of the Opinion, that it was by this, that Chrift llgnified his Mind, with refped to the Advancement of this James, to fill the place of his Namefake, as foon as he'lhould be taken off. However, I think it ftrange that Jerome hrft, and Dr. Hammond after, fhould lay ifuch ftrefs up- on I know not what Tradition, when they fuppofe, that this Appearing of Chrift to James, was his very firft Appearing of all, and that they fhould ftrain their Wits to confirm this, by putting a forc'd and unnatural Senfe upon the Particle 'i-Tai^ , as if it did not denote Time here, but muft be underftood as a Mark of Dignity : Which cannot be reconciled either with the Evangelical Hiftory, or indeed with Senfe. For can it be fuppofed that Chrift's (Ingle Appearing to James alone, was a Matter of greater Confequence, than his appearing to all the Apoilles together, yea, and to foo Perfons at once ,• efpecially when this is the only Place that gives the Church any hint of Chrift's having ap- peared to James alone. However, thus far this Traditi- on makes for my Notion ; that it was this (whatever befides was in it) that laid the Foundation of the Exaltation of James, to the Rank that the other James had held before. Now all thefe things being confider- ed, we cannot but fee v^hat an eminent Apoftle this James was. But a clofe Obfervation of the Spirit that breaths in his Admirable Epifile, ("notwithftanding of its being fufpedred as fpurious by fome Men formerly) will,, I am confident, raife his Charader ftill higher in the Mind of every ferious and judicious Reader. And feeing it is believed, and I think upon very juft Grounds, that John concluded the Canon of the New Chap. 1. The Loganthropos. 115 New Teftament^ in the Days of Nerva^ or Trajan ra- ther^ and confequently call the Books into that Order that they were generally kept in afterwards ; we fee how high the Charac5ter both of this yames and his Epi- Itle was with hinij feeing he gives it the firfl: place af- ter thofe of P^w/j, and ranks it before Peters Epifties as well as his own. For he fcenis^ in this^ to have fol- lowed the fame Order wherein Paul makes mention of them^ Gal, 2. 9. Now with this James was join'd his own Brother Judas ^ called otherwife Lebbtus or Thad^ Aeus : for as to the two intermediate Brothers^ Jo/cj and Slmon^ either they died youngs or were only of the number of the common Difciples^ tho perhaps they might make two of the Seventy. Of this Juclas we have nothing fa id particularly^ either in the Gofpel or AdiSj excepting that John takes notice of one very per- tinent^ judicious and momentous Queftion of his to Chrift^ concerning the Criterion or Nature of that way wherein Chrift was to manifeft himfelf to his own Dit- ciples^ as a Privilege peculiar to tbem^ and not to the Worldj ch, 14. 22. which gives occafionto Chrift's con- tinuing his ufeful Difcourfe^ and of his fpeaking more clearly on this Head^ by way of Anfwer, 'i/^r. 2;. And^ it is particularly taken notice of, that it was this Judas ^ and not the other^ that put up this Queftion by the Ad- dition of thefe words^ not Ifcariot ^ as if it were on pur- pofe not only to diftinguifli the honeft Man from the Knave • but to hint this alfo^ that it was a Queftion too noble and high for fuch a Man as Ifcariot was. But tho this Judas was not only a holy Man^ but a judicious Perfon too^, yet I look upon him to have been rather a zeaious and hot^ than a prudent Man. I found this chiefly upon his Epfile • which breaths a peculiar Fer- vor and Warmth. And therefore the Wifdom of Chrift 35 {cQxi eminently in joining thefe Brothers together. For as James had certainly the cooleft Head^ his Bro- ther Judas for as our Tranllators call him Jude^ I fup- pofe becaufe the Name of Judas is become infomous a- fnongft the Vulgar, upon the account of the l^airor) P ; feems a 1 4^ Ihe Loganthropos. Book lit feems to have had the more fiery and adive Spirit. Ja?}7es was therefore every way the fitteft to dired^ both as the eldeft Brother^ and as the wifeft and cabii- eft Man. But Judas was altogether fit for an ufeful and zealous Publication of the Gofpel^ and a vigorous. De« fence of it ; efpecialiy when affifted and cautioned by his Brother^ as to the beft Method of Proceeding. And here^ before I leave thefe Brothers^ I cannot but defire the Reader to obferve^ how little our Saviour regarded Relation^, in coniparifon of real Worth; feeing hp places thefe two Kinfnien^ ahnoft the lail of all the A- poftles. And tho this Jatms may have deferved to be the firft of all, yet our Saviour would not patro- nize this while on Earth (as if it were to avoid the Sufpicion of Partiality to his Kinfmenj) tho I do fuppofe he rais'd him higher after his Exaltation, up- on the Reafons that I have already aflign d. I pro-^ ceed now, 6. To confider the lafi Pair. But as for the lail of thefe, ^viz,. Judas Ifcarlot^ I have nothing to add to what I faid above, either with refpetSt to his Cha- racter, or the Reafons Chrift went upon in making choice of him to be an Apoftle. Only we may take notice of this, that he purpofely caft him into the Rear of all, as the laft ^ from a Forelight; of his being an A- poftate, that he might be cut off, and his room fill'd up the more eafily,. without any Alteration or Change, as to the Order of the reft. All therefore that I have to do here, is to confider the Charader of Simon that was join'd with him. But this feems to be no eafy matter, becaufe we have not fo much as any one particular Paf- fage relating to him^ from whence we can judge of his Temper or Part;s. Hov»/ ever, _ the Wifdom of God is fuch, that there are two things notwithftanding, from whenge vv^e may very rationally pafs a Judgment upon him. The firfi is, that he was formerly one of the Se6t of the ZeaktSy from whence he is called Zelotes. For that Sec^ being compofed of the moll fiery Spirits of the Jewiili Nation, vv^hp were either the moll bigotted^ ri-- gorous and ftiff, for every thing that related to the Law of Chap. a. The Lpg^nthropos. ^ ^ 5 o? Mofesy or elfe pretended to be fo ; we may reafpna^ bly conclude^ that this Simon was one of the tirft fort of thefe Zealots, i. e. one that was honeftly zealous for the^ Law, tho to that degree of Heat and Rigor, that be-r fpoke him to be more honeftly fervent, than wife or prudent. However, when he was convinced of Chrift s being the Mtjfiah^ we may juftly fuppofe, that h^ learn d more Wifdom, and that his natural Heat was redihed, tho not altered. So that, no doubt, he was ^ fervent, aifectionate and zealous Chriftian and Apoftle. And therefore. Secondly ^ feeing we have Reafon to think that he was Join'd with the Traitor, it was on purpoft to be a check upon that folfe and deceitful Man : tho^ at the fame time our Saviour might reach an end^ with refped even to him, in joining a cunning and artful Judas with him to mollify his Temper, and to mode- rate his Heat and Zeal. However, it is not a little to his Honour, that he was fet, as it were, a Tutor ov^x 7«- das Ifcarioty to keep him right, in the main, whith^ he would or not.^ And the Wifdom of Chrift will appear the more confpicuoully here, if this Simon was the Fa« ther of Jt<4as ; by which he muft be fuppofed to have the greater Afcendant over him. And indeed I cannot but look upon this Simcn and Judas to be Father and Son : and if fo, we may obferve with what Prec.4utio|i Chrift aded, when he admitted Judas to be an Apo- ftle. The Reafon of my Conjedure is this, that the Apoftle Joh7t never mentions Judas ^ but with this Addi- tion, the Son of Simo?fy pr St-mons Sony, as we fee, Job^ i$. 7., Ch/ip,,i2. 4. Cb, 1:5. 3. and x^e^. 26. Whereas when he mentions the other Judas ^ he does it (imply, without any fuch Note of Diftindion, as Brother of James^ or Thaddeusy or Lebbeus^ but only with this Addition, not Ifcarioty John 14. 22. And the Reafon I take to be this ; that whilft Simon Zelptes was alive, who no doubt was almoft Heart-broken upon the account of his Son's Vil~ lany, the Evahgelifts thought fit to pafs over in Silence the Relation that Judas Ifc^riot ftood in to him. But "^ohn, who wrote his Gofpel after his Deceafe, thought P 4 it 0, 1 6 7he Loganthropos. Book III. it might not be improper to mention this Relation, as an Infinuation of what we are now in queft of, ^iz>, the Reafon of his being join d with Simon. If any fay. But John does not fpecifie this Simon by either the Sir- name of Canaanite or Zelotes^ as the Other Evangelifts do_, fo that it does not feem to be the fame Simon ; I grant it: ncr do I pretend to affert this. But yet, if any Man will confider^ in the Places quoted, how con- ftantly and how emphatically John calls him Simons Sony he will think that I do not fuppofe that this was Simon the Apoftle, without very great Probability : For tho this Simon was by the other Evangelifts conftantly .- fpoken of with the Sir-name of Zelotesy or the Canaanite ^ to diftinguifh him the more fully from the other Simony who had the Sir-name of Cephas ^ or Veter ; yet it is pro- bable that this latter, in procefs of Time, came to be fo conftantly fpoken of, either under the fimple Name of Tetevy which he does only affume in the beginning of, his firft Epifiky or under thofe of Simon Veter y as he calls himfclf in his fecond Epiftle ^ that the other Simon came at length to be defigned by this his proper Name only, without the Addition of any Sir-name. Hence the An- gel of God that fpake to Cornelius y ordered him to fend to y of Day and to call for Simon ivhcfe Sir-name was Veter y that he might be diftinguifli'd from the other Simon. And therefore we find that John in his Gofpel, never mentions this firft Simony but either under the fingle Name of Veter y John i8. 26. or thofe of Simon Veter, chap. iv^» ch,zo.2. ch.ii.i<;. And indeed he feems to be fo conftantly called Veter only, as we fee, Al^fs i. -iy. ch. 3. 3- ch,i^, 8. ch. 8. 14. ch, <;, i^. ch. 9. ;8, 40. cL JO. 1:^. ch.ii.^. c^.io. 44, 4J. ch. 12. i^yiS. GaL I. 18. ch. 2/7, 8, 14. that we need not wonder, if, in procefs of Time, efpecially when John writ his Gofpel, which was after the Deceale of all the other Apoftles, and after the Deftru6lion of Jcrufalemy all Men fpoke of him fo ^ and confequently mentiond the other by his proper. Name Simony without any additional Sip- jiame or Mark of Diftindion, as being altogether need- lefs. Chap. a. The Loganthropos. mj lefs. And thus I leave it to the inquifitive and impar- tial Reader^ to judge^ whither it be not highly proba- ble, that Judas Ifcariot was the Son of Siinon^ who at firft was called Zelotes : but which additional Sir-name he himfelf might perhaps avoid to be known by after- wards, as carrying along with it an Infinuation of that former blind Zeal and Fury that he was aded by^ and which he was no doubt aftiam'd of, when he became Chrift's Difciple. And now I have done with the Characters of the Twelve Apoilles. Only, as I have mark'd them forth fo, as to give the Reader a View of Chrift's Wifdom and Condud, in his joining them together^ when he firft fent them forth to preach the Gofpel ; fo I would delire him to take notice, with what Wifdom Men of fuch different Tempers were chofen and caft together, into one College or Society, in order to affift one ano^ ther the better, in laying the Foundation of the King- dom of Gody or the GoJpel-EreBion among Men. Every ' wife Prince difcovers his Prudence to the World, in the choice of his principal Minifters of State. And in no- thing does this appear more, than in adjufting and ma- king ufe of the fitteft Men for his Service. If he have Bufinefs, that requires a nice and critical Management, he imploys Men of Wifdom, Penetration and Condu<5t, at leaft fo as to give them the principal hand therein. If he is to do what is difficult and hard to be per- formed, in point of Adion, he chiefly imploys Men of a daring Boldnefs and Addrefs. And, above all things, he is careful of thofe whom he intrufts with his fecret Counfels, that they be not only Men faithful to his Intereft, and Men of Secrecy ; but, that in other re- fpeds, they be of very different Difpofitions, that by a Collifion of different Humours and Sentiments, he may the more fafely and clearly draw his Conclufions, when hehasweigh'd all that is faid on all hands. Iconfefs this is not altogether Parallel to the cafe in hand. For, as our Lord aded not according to the Rules of human policy^ as I have at large fufficiently proved, and was infal- 9 1 8 The Loganthfopos, Book III. infallibly wife himfelf, and therefore needed no Coun- ftller^ fo the Apofties had an infallible Prefes to dired them in all Matters of Confequence^ 1^/2.. the Spirit of Chrift, by whom our Lord adedj and in whom he was prefenc witii them. But yet it was fit^ that he fliould have proper Inftruments tp ad by^and that thefe fliould be fo adjufted for their own fakc^ as well as the Intereft of others, as to be mutual Checks upon one another^ and Incitements and Affiftants one to another. And fedn^ the Twelve Apofties were feleded chiefly for this purpofe^ and were to ad by Concert, in Matters of general and univerfal Concern, it will be no unpleat fant Contemplation, to take a view of the Apoftolical College, with refped to their feveral Difpofitions. Now previoufly to this^ let me fuppofe^ that a wife and good JPrince were to ered a College or Counfel of Twelve Men^ and were previoufly to lay down a Rule to regu- late his Choice this way : what could this be, but this^ That befides Fidelity and fuflftcient Capacity, they fliould be Men of fuch different Difpofitions as thefe ; That fome one or more of them, fliould be bold and re- folute, to ftart and undertake Projeds, and free to tell all their Mind ,• That others fliould be ambitious and afpiring, that their defigning their own Intereft mighC paake them vigorous and adive to promote that of theit Maftei* ^ That others fliould be fiery andhot^ to fet the Wheels a going, when fuch things were propofed as feem'd to make both for their Lord's Honour and Inte- reft, and their own ;/ That others iliould be jealous and diffident j and. plit in Rcmora's to - all thefe, and haye the Faculty to puzzlq the Caufe for awhile, fpomTdaJr and Siifpition, in order to be a check^io the Refolvesof all the former ^. That there fliould be others alfo^ that Ihould be Men of nice and fcrupulous Honefty,^ that fliould put in as mflfiiy/ Caveats upon the Head of Ho^ hour and Integrity; as the former did in poiqt: of Safer fy. -i Arid that, after -all, tliere fliduld be fbme of ftrang i^arts, flow tofpeak 'Or propofe thijigs, but ofxalm aiad fedf;Ce R^afoning^ who flioul4 tliink it neceflary to in^ 'mu'. terpoft Ghap. ^. 7be Loganthr opos. 2 1 a terpofe at laft^ and fhould have the Faculty to re- fine upon all that was offered by the others^ for and againll the matter jpropofed^ either as to the Juftx- fiablenefs or Expediency thereof^ or as to the Me- thod of doing it. I humbly fuppofe^ that, a Coun- cil, College or Bench of Senators thus conftituted, muft be iuppofed to fpeak forth the Wifdom of that Prince that fliould make choice of fuch Men, in a way of mutual Check upon one another^, and yet of Help and Affiilance one to another^ even upoH the very account of their being mutual Cheeky x\nd I leave the Reader to judgCj, if the Apofto- lical Bench ("which was fo facred and venerable, that every Apoftle was peculiarly charaderiz'd and di- ftinguifli'd from all others^ by the fpecial Prefence of the Holy Spirit with them, that it is noted, A^t jf. 12 13, e^c. to have been fuch, that 7nne of the other Difc^ pies dttrfi join himfdf to h'tm^ u e. fo as to equalize him- felt with him, in any refpecj whatfoever) was not thus modeird, according to the Characters given of them ^ and whither Teter alone was not enough to anfv/erthe firfi. fort of Senators mention'd ,• and whither James an^ John did not anfwer the Character of thtfecond fort • Judas the Brother of the fecond James^ and Simon Z^t ktesy the- third fort ^ Thomas ^ tho. fourth tovt ^ Bartholo^ ?mw, alias Nathanael^ th^ fifth fort ,• and Thilip and Mat^ thew^ but efpecially James the Lef?^ the/x^y^ and lal^ fort. And now that t have again mentioned Ja7nes the LeiTer or Younger, I cannot but think, from what I have already, faid of him, that he came to be of that -. Authority, as to be rank'd above Teter himfelf. My "^ Reafons are four : Firfi ^ Becaufe he held the chief Place in the Convocation or Affembly of all the Jpofiks^ El, ders and Brethren^ fo far as can be judg'd from the Ac;^ countof it,^^^;// If. Secondly ^ Becaufe Faul mentions him firfti as it were of courfe, and with an Emplifis Gal 2. 9. when he fpeaks of James^ P^/tr and Jchn^ a| the firft Pillars of all the, Twelve. Thirdly ^ Becaufa y^^/i^who fmifb'd the Canon of theBible^ keeps the fame aao The Log2Lmhropo5. Book III. fame Order in ranking their Epiftles. And^ Fourthly, Becaufe Teter feems to have flood in awe of him^ even to that degree^ as to have run into an unwarrantable Diffimulation : for which fee Gal, 2. 11, 12^ &c. And indeed^ upon the whole matter^ I cannot but think^ that the Bench of the Apoftles, as well as that of the Seventy^, with the Confent of the whole Churchy had made choice of James to ad as the firft of all the Apo- ftles^ in the Management of the Affairs of the Church in general^ as well as of the Mother-Church of all, 'viz,, that of Jerufakmy from which the Law and the . Word, Jfa,2, 3. Mlc. 4. 2. i.e. Chrift and the Gofpel^ or New Law_, were to go forth'. And he feems plainly to have been the fitteft Man of them all this way, and much more proper than Teter, upon the account of Parts, Prudence and Difcretion , tho I am apt to think, that befides this, his near Relation to Chrifl, might influ- ence them this way, out of refpeer, their chief God, both in their Pidures, Statues, and Defcriptions, as an old but vigorous Man, of a noble and auguft Afped, and large and robuft Make. Whereas Ahrcury the In- terpreter of the Gods, was not only mark'd out by his Caducens^ Wings ^ and Galea^ but as a little, dapper and nimble Man, as to his Size and Frame. And befides they fancied him to talk much, and Jupiter to take State upon him, and fo to be one that ipoke little, but faid what he had a mind to fay with great Gravity and Majeily. So that, from the grofs Miftake of the poor Lyl^riansy we may form to our felves no contemptible Idea_, in the General, ofthefe two Great Men. I look therefore upon Barnabas^ to have been one of a great, venerable and majeftick Afped, who fpoke little, but with great Compofure and SeriouCiefs, and therefore with Authority and Affedion, rather than with clofe and conneded Reafon and Subtilty of Argument. Whereas I take Vaul^ to have been 01 a mean and con- temptible Afped, and no AiFeder of Words or Elo- quence ; but to have been, at the fame time, a Man of a clear Head, deep Penetration, folid Judgment, and ready Wit ^ and to have ipoken rather connededly, and by way of ftrong Reafoning, and in a quick, brisk and ma'fculine Stile, than popularly, and with oily, in- fmuating and afFeding Expreffions ; Which made fome Perfons, Chap. 1. The Loganthropos, 2^7 Perfons, that detraded from his Worthy not only to re- pfrefent his Perfon to be weaky but refle(5t upon his Speech as cmnnnptihky 2 Cor. 10. 10. But now it is high time to return and confider^ in anfwerto the Queftion above, when Barnabas ^nd ?attl were conftituted Jpofiles^ who were at firfl but E'vavgdijh only : For I think ftrange^ that this has not been more taken notice of, when we have as full an Account of their Ordination this way, as of the Choice of Matthias^ or indeed of the other Apoftles. The Account is that which we have^ JBs I 2. !_, 2^ :5j 4. Noiif there v^ere in the Church that was at Antioch^ certain Prophets and Teachers ; as Barnabas and Simeon that was called Niger^ and Lucius of Cyrene^ and Manaen^, who had been brought up with Herod and Saul. And as they Minijrred to the Lcrd^ and fafied^ the Holy Ghofi faidy Separate me Barnabas and Saul^ for the JVorky whereunto I ha^vc called them. And when they had fafted a7td prayed^ and laid their Hands on them^ they fent: them away. Sa they beifig fent forth by the Holy Ghoft^ de-* parted mrto Seleucia^ &c. The odd and fanciful Senfe of l^v.Hammond on this Place, is well refuted by Dr. Whit-* by. But I muft beg Pardon in differing from this Learn- ed Man too ^ who fuppofeth^ that there was no Ordina- tion of Barnabas and Paul as Apoftles here, but only a Temporary Miflion to the Gentiles ; and that the laying on of hands upon them^ was only by way of Benedicti- on on their Enterprize. And it is not a little ftrange,. that the Doctor fhould take them to have been Apoftles already^ and yet that they fliould be accountable, as it were, to that Church ^ feeing he fiys. That that Mlffiott they prefently compleatedy and then returned to Antioch^ de" daring to the Church there what they had done in prcfccutionof ity Chap. 14. 26, 27. It is true they did fo^ becaufe Antioch was then the moft famous Church in the World, next to that at Jerufakm. But it was not becaufe they had any peculiar tie to it any longer : which is ilippo- fed in the very next Verfe^ and there they abode long time with the Dtfciples ; which (hews^ that their Abode therd was only from Choice ; for that they were at liberty to Q, 2 have laS The Loganthropos. Book TIL have been any where elfe. In order therefore to under- Hand this matter thorowly, let us confider the Series of Hiftory. When Stephen was put to Death^ there was a terrible Perfecution againfl: the Church at Jerufakm^ in which Sr.ul^ afterwards Vaul^ had an eminent hand_^ Acls 8. 1 3 2^ ;. This occafion'd the Brethren to fcatter and difperfe into various places^ i/er. 4. And, as Thilh went to Samaria^ %'er. 5", &c. as did Peter and John af- terwards, ^er. 14, &c. So others went to Antioch^ preaching the Gofpelthere, but confining it to the Jews only, Chaf. 11.19. This occafion'd the Apoftles to fend Barvahas to Jnt loch ^ 'ver. 22. Who, (being formerly ac- quainted with Sauly after his Converfion, as vv^e fee^ Chap. 9. 26j 27. and whom the Apofties had fent to Tarjm, ^er. :^o.) finding the Work increafe upon his hands, and knowing none more proper than Saul to af- fift him, takes a Journey to Tai-fus^ to feek him ,• and, having found him, brings him to Antioch^ where they continued for a whole Year, Ch. 11. 25-, 26. But, ail this time, there is not the lead Infinuation that either j8.?r- nahas or Vaul were Apoftles, If any of them bid fairer than another for this Honour, it fliould be Barnabas. And yet he (as vvcU as Sdul) is only rank'd with the Pro- fhets and Teachers^ Chap. 15. i. All thefc five therefore, mentioned there, together with Agab/ts^ mention'd Chap. J I. 27;, 28. and Jobuy whofe Sir-name was Mark^ Chap, 12. 2f. and probably many more, were no other than PrcphetSy Teachers or E-vangdifts^ who afliftdd one ano- ther in laying the Foundation of a Chriftian Church, in that vaft and populous City, which v/as, at that time, fecond to no City in the vvhole V/orld, but Rcme only: Tho I look upon the five that are mention'd, to have been joint-Paftors of that Church ^ which is the rea- fon that they only are mention'd in relation to it, Chaf. 13. I. and that Agab^s and John^ alias Mark^ were only there, as occafional Afliftants for a time. Now upon the Prophecy of Agabas^ concerning an univerfal Famine, the Difciples at Antioch make a Contribution ifor the Relief of the Brethren which dwelt in Judea, who Chap. a. The Logantliropos. 219 who were generally poor ; and this Contribution they fend to them^ by the hands of Barnabas and Saul^ Chap. II. 28^ 29^ i^o. who^ in this cafe^ were th^iv Dea- C071S only. Bar?%ahas and Saul, having performed what they were font about^ return from JmifaUm to Antioch^ bringing along with them John^ whofe Sir-name was Mirk^ another Evangelift, Chap. 12. 2c. And proba- bly they • returned the fooner, becaule of the Perfe- cution that then raged^ wherein James was beheaded^ and Vctn imprifonedj as we fee in the fame 12?/^ Chap- ter. So that hitherto there is no Veilage of B amah as or Vanl\ being exalted from being Prophets and Teachers^ to the higher Orfice of JpolHc. Nor did the Apoftles^ i veriiy believe^ ever think of adding them^ or any Man Q\i^y to their Number. The Number Twelve feem'd to them to be lb facred^ that having made it up^ by the Choice oi Matthias^ they never imagined that Chrift would fufFer any others to have a Share in that Honour and Office with themfelves : And it is plain that this was the Foundation of their Procedure^ when_, in order to till up the vacant place of Judas Ifcarioty they make jchoice of two only^ praying that God would make choice of him of the Two^ that he thought moft proper^ to take part with them in that peculiar Mini dry or ' Apoftlefhip/ which they were called unto ; as we fee yicfs I. 2-,&c. And the Notion that they had of their Work^ atfirfl;^ feems plainly to be this^ that they ought ordinarily to keep fix'd at Jerufikm^ as a fupreme Ari- Itocratical Counfel^ to determine thofe matters that concerned the Church in general ; that all thofe that they fent forth to preach the Gofpel^ might be refpon- 1 fible to them for their Adanagement^ and might know -J whether to appeals and to have recourfe^ in cafe of nice^ critical^ controverted or difficult Cafes. And this Iconclude was their Determination^ at firft ; and which they founded upon the Order of Chrift himfelf^ .Acls I. 4. where it is faid, ThatChnfi king ajfembled tor pther with them (viz,, juft a little before his Afcentioa fe^ Luke 24. Z9.) He commanded them^ that they flwuld mt Q 5 depart 5^0 7he Loganthropos. Book III. depart from Jerufalem^ hut wait for the Fromife of the Father^ which^ faith he^ ye have heard of me. And to" this they ftuck fo clofely, that even when that fe- vere Perfecution came upon them^ wherein Stephen fufferedj though all the reft of the Brethren were icat- tered abroad through all the Regions of Jptdea and Sa- maria fyea and to Countries much more remote) yet it is mark'd^ that the Afofiles kept at Jerufalem ftill^ Ach 8. I. It is true^ that the Apoftles did not fo confine them- felves to Jerufalem^ but that fome of them were allow- ed to make Excurfions from thence. Thus Teter and John went^ for a little time^ down to Samaria^ Ads 8. i4_, &c. and thus Teter^ who I fuppofe was one of thofe ^hat accompanied 5^^// to Cd^farea in his way to Tarfm^ ch,S. ;o. took occafion to take a turn round the adja- cent Countiy^ as far as Lydda^ ver. \z. which occafi- on d his being fent fox to Joppa^ ver. :^6y &c, where^ after he had miraculouily cured Tabitha^ alias Dorcas^ upon his ftay there for fometime^ ver. 4.:^. the Provi- dence of God order'd things fo^ that he had the bieiled Opportunity of preaching to Corndias and his Family^ (fee ch, I O.J by which he began the Gentile-Church : for which Procedure he was called to an account^ and forc'dto make his Defence^ ch, 11. Now News being bror^ghtj at the fame time_, to the Apoftles^ that many of the Inlrabitants of the great City of Antioch were converted by thofe that had been fcatter'd by the late PerfecutioDj, they fend Ramahas thither^ ch. 11. 19^ &c^ And this brings me back again to my Subjecl:^ concern- ing Baxnahas and Saul ; concerning whofe Apoftlefliip we hear nothing till cb. i q. And then indeed they com-. mence Apoftles^ by an immediate Order ' from Chrift^ delivered by the Paraclete. For the Account is plaiii and fuU^ tho fhort j and amounts to this. Barnabas and 5/^w/ having returned ircm Jerufalem ^ ch. 12. 25*. (whi- ther thejthtid been fent with the Contribution of the Antmhians, ch. ix.:^c^^;oO give a melancholy Account pf a n^)FJ Perfecution there^ raifed by Herody wherein Jarrtes was beheaded_> and Veter imprilbned. (For it is plain Chap. 1. The Loganthropos. 15 f plain to mCj that Feters Deliverance out of Prifon^ ck 12. ^y &c. and Heyod\ miferable end^ ver. ziy &c. thd inferted for Connexion fake in that Chapter j yet happened not while Barnabas and Saul were •3Lt Jemfa^ km.) Upon this forrowfid News^ the Church of ^n- tiocb agree upon a Iblemn Fail-day^ to humble them- felves^ and to beg of God by united Prayers^ that the Church might be prefcrved ; infifting probably up- on that Petition^ which Chrilt had of old taught all hi? X>ifciples^ that // vmhU fU.-'fe the Lord of the Harvtfiy td raifs til? and fend forth fiich Lahcurers into the Har^vefty ai might wale uf the Lofs of James and Peter (for no doubtf they thought that Veter alfo was put to death by thi^ time). In this folemn Humiliation and Faft^ ^^'^Y> (while the Heads of the AlTembly take their turns, in Preaching and Prayer, lo the Spirit of Chrift fpeaks to thefc Prophets internally, as I do fuppofe, and by theni' outwardly to others^ Commanding that Barnabas ^w^Saul Jhotdd he ftparated from the refi^ for the JVork whercmto h^ had called them. And now, that we are come to thefe Words, ckiT^. i, &c. which I quoted at length before, it is fit to confider them more clofely. And, i. I ob- ferve, that all the five Perfons mentioned as the Joint Teachers of the Antiochian Church, were of the fame Office, and flood in the fame Relation to that Society : For they have all of them the fame Title and Chara<5ber, and they were all equally imploy'd in the fame Work. So that, if B ami has and Paul were Apoftles, the other three were fo too. And, if they were not fuch, nei- ther can we think that thefe two were fo, efpecially Sa^dy who is mention d laft of all. 2. I obferve, that the only Reafon afiignable for this Order, wherein thefe Men are rank'd, is this ; that Simeon called Niger^ and- Lucius and Manaen, feem to have been the Men, that' firft gathered a Church at Antioehy as being thofe that'- are fpoken of, ch. 11. 19, 20, 150. But that B^rw^/'^i ha- ving been fent thither by the joynt Commiflion of the Apoftles, ver. 22. was upon that account, as well as that of his Emin^ncy as to Qualifications, 'uer* 25, 24. Q 4 if ^^2 Ihe Loganthropos. Book III* if not upon the account of Age alfo^ intitul'd to the firft place^ in the Catalogue of the Church-Officers of Antioch, Whereas Sauly being not only the youngeft Man^ as well as youngeft Difciple^ but the laft Tea- cher of that Churchj 'ver.z<^^ 26. is mention'd in the laft place : a Realon fo juft^ that even Luke his Admi- rer^ thought himf:;lf bound to keep clcfe to it^ ch. I'j^.i. lobfcrvCj ;. That there was hi^re an extraordinary Ap- pearance and Revelation of the Holy Ghoft ; feeing an exad fet of Words is made ufe of^ and this dilcovered not to one Perfon^ but to all of them, and that in the face^ and with the Approbation and Concurrence of the whole Church. 4. That the Words do not only contain a peculiar EmphafiS;, as they are Ipoken imme- diately by the Spirit, and that by way of an extraordi- nary Command, (and fuch a one as we find not again in all the New Teftament) but that they do exprefs both a peculiar Relation to the Spirit, and a peculiar Office and Work under the Spirit ^ that the reft were Iiot to fliare in. occpopjoitTe §v fxoi^ Separate unto me^ or fet apart for me, Bamahas and Saul : Which is as much as to fay, I have chofen them to my felf, to ftand in a more peculiar Relation to me, than they were before. And therefore it is added, for the Work wheretmto 1 haue called them. 5'. I take notice of the ready complyance of the other Teachers, with the Concurrence of the Church, in fetting them apart accordingly ^ which they do ^/ Fafc'mg and Vrayer^ and laying ori oftkelr bands. if any fay. But did thofe of an inferior Office ordain Men. to be Apoftles ? I anfwer, that the Holy Ghoft was properly the Ordainer. . So that (tho a peculiar Honour was put upon them, in this refped:, as if God defign'd this way to infinuate the Power that he de- fignd fhould be afterwards lodg'd in the People, even in the Choice and Ordination of Minifters, joyntly with the Affiftance and Approbation of other Minifters i, yet, properly fpeaking, in the prefent Cafe) their part was only to give a Declaration of this, and to teftify their Concurrence . vyith the declared Will and Plea- chap. 2. T/?e Loganthropos. 2^j fure of their Lord. They aded in this as the Son of the Trophety who^ at the Command of Elljha^ anointed Jeha> King of Ifrael^ 2 Kings 9. i, &c. In which Hiftpry it is remarkable^ that God promifed to Elijah^ that he fliould anoint J eh/iy i Kings 19. 16. But neither he nor Elljha did it immediately^ but a Son of the Prophets. So that Elijah did this^ through EliJJja only^ and Elijha through the young Prophet. But from none of all thefe did Jehfi receive his Authority ultimately^ formally or properly, but from God only. And fo it vvas in this cafe. And therefore, 6. I oblerve, that after Barnabas ^, and Saul were thus fet apart, they are not fa id to be fent out by thefe Prophets, or by the Church,- but they are faid emphatically to he fent out by the Holy Ghofi^ ch. i:?. 4. an Expreffion that deferves to be peculiarly con- fidered ^ for it feems to bedefign'dto guard us from ima- gining, that they were made Apoftles by their former JFellow-Teachers, or by the Church in Concurrence with them. 7. I obferve, that as Barnabas had his Name given him by the Apoftles formerly ,• fo Saul feems to have had a new Name given him at or upon this occa- fion. For, a little wliile after Luke takes notice of his being alfo called Taul^ ver. 9. which he had never done before : and that fo, as never for the future to call him by his old Name. 8. I take notice again, that Bama- ^-^ has and Taul not only a6t as Apoftles, ever after this ( but are exprefly called fo, ch, 14. 14. which they never _J were before. 9. It deferves alfo to be confidered, that God fo ordered it, that not one of the Twelve Apo- ftles fhould be made ufe of in fetting apart thefe two Apoftles. For which I think we may affign thefe three Reafons. (i.) That it might be feen and known, that Vaul and Barnabas had not this Chara<5ler and Office be- ftow'd upon them by Men, but immediately from Chrift, as Head of the Church, by the Defignation and Ap- pointment of the Holy Ghoft. Therefore P^«/ fays, '1 Qal. I. 1.2. that he recei^>ed not his Gofpel^ i. e. a Com- ( million to preach it, from Man : and far lefs did he re- • ceive his Apoftlelhip from them. (2) Thzt Barnabas and ^34 "^^^^ Loganthropo5. Book III. and Paul might not be fuppofed to be a fecondary fort of Apoftles^ fubordinate to the Twelve : but that they might be co-ordinate with them^, as every way equal^ as to Office and Dignity^ and confequently as to Au- thority and Power, (v) That they might be anew Set of Apoftles, to a6t by themfelves^ by a new Commifli- on^, independent on the Twelve. So that if they con- fulted them^ it was out of Choice (and not out of Ne- ceffity) v;ith a defign to put Honour upon them^ and that all things might be done decently and in Order ; and with a prudential Concern to influence others the morCj that might be prejudic'd againft them^ upon the account of their accommodating themfelves more to the Gentiles, and in difpenfmg more freely with the Jewifh Law and Rites^ than the other Apoftles did. For^ in other refpe(5hj their Commiflion and Authority was the fame with that of the other Apoftles. And if there was any Advantage, it was upon the fide of Bamahar and VauL i. Becaufe they had it immediately from Chrift, after he was glorified. 2. Becaufe they had theirs given them^ with a more mimediate Refped to the Gentiles. And, ;. Becaufe their Commiflion to them was fuch, as to carry with it a fort of Ingrofling Authority ,• by which the Twelve became limited (as to ftated Work) to the Hebrews only. Which is fo much the more to be confidered, that the three firft and leading Apoftles (and confequently all the reft) agreed that it was fo, and that for the future, Barnabas and Taul ihould be the Apoftles of the Gentiles, and they' ofth^ Hebrews only, as F^^/ tells us. Gal. 2. 9. And we find therefore, that this Commiflion of Barnabas and Vattl was approved of and ratified by the whole Aflem- bly of the Apoftles^ Elders^ (i. e. Seventy Difciples, and others who had been called more lately to be Evange- lifts and Teachers) aitd Brethren ^ (Le. private Chrifti-; ans). ,J^ And here, let us ferioufly confider the Divirte Wil- dbm difcoverable in confining the Twelve Apoftles to the Circumcifion or H^br^ws^ and in carrying on the Gofpel Chap. 1. The Loganthropos. 1135 Gofpel among the Gentiles by two Men, that were not of their Number. And^ i. How confonant was this, to what I delivered in the former Chapter. For by this Chrift appears to ad the Reverfe of Human Policy^ in fuch a Method^ as does the more eminently difcover his own Heavenly Wifdom^ and fecure us in the Belief of his Glorification above : feeing two Men are made ufe of to preach to the Gentiles^ none of whom were of the Number of the Twelve^ that Chrift had made Apo- ftles while on Earth. For if Bamahas was one of the Seventy Elders^ yet he was none of thofe that the Apo- ftles thought fit to propofe^ in order to be an Apoftle. So that his peculiar Eminency and Exaltation, was ow- ing to Chrift immediately after his Afcention to Hea- ven, and his fending the Paraclete from thence. And Fdul was fo far from being either Apoftle or Difciple at firft, that he did not fo much as know Chrift in the Flellij nay, was an Enemy to, and Perfecutor of the Church. And this may be the Reafon, why Chrift made ufe of no more than two Afofiksy as the proper A- poftles of the Gentiles, ^vixj. to demonftrate his own Authority and Power the more, after his ExaltatioHo 2. This lets us fee, that the Office of the Twelve Apo- ftles was properly limited to the Jews, among whom the Chriftian Religion was only propagated at firft. And tho the Gentile Church owes much to them i yet it is to Barnabas and P^«/, and their Companions, that we ow^e the Propagation of the Gofpel moft diredly- and immediately. :;. That it is ridiculous to talk of Succeffors to the Apoftles ^ who could have none. Sa that never was any thing more chimerical, than for the^ Romifh Church to pretend, that their Topes were Teter% Succeffors ^ who was not only an Apoftle, and there-, fore could have no Succeffor, but was alfo fo ftated ia reference to the Bejieylng Jews, as to be indeed no A- poftle properly of the Gentiles, and confequently one that had no direcft Relation either to the Romifh, or any other Gentile Church. Nor do they fpeak with more Senfe, but rather with lefs, wto, among the Pro- teftants. 536 T/j^ Logantliropos. Book If L teftantSj tell us of Bifliops being the Apoftles Succef- fors. Having obferved thefe things,, I might now proceed to confider the Hiftory of Paul more particularly, by whom God did principally carry on the Work of the Gofpel. But this would carry me too far ; efpecially confidering how long I have been already on fuch like Points. And therefore I fhall defire the Reader to con- iider^ that the main things in the Book of the Ach^ (the Knowledge of which is exceeding necelTary) are thefe five, 'viz,. The Mijjlon and Defcent of the Holy Ghofi ^ The fending of the Gofpel to the Gentiles ^ The 'vacating of the Alofaical Lajv^ as to its Mcceflty - The laying the Fuundati- on of Gentile-Churches ^ and^ The carrying the Gofpel into Rome, the Seat of the Empire, And, as a d.iftind Ac- count of thefe is necelTary, and no further Account of things needful is to be inferted in the Canon of the New Teftament : fo it is with great Wifdom that our Lord orders this Hiftory to end with the laft of thefe. Having, after this manner given an Account of the Apoftles, I had a Defign to have added fomething like- wife, this way, in relation to thofe Apoftoiical Men, together with other ufeful Chriftians, who were Com- panions of, and Afliftants to the Apoftles, in the Work of the Gofpel, tho in inferior Stations. But, confider- ing how large this Chapter is become already, and how much more weighty Work I have to run through, in the remaining Chapters, I forbear: efpecially feeing we have no Catalogue, fo much as of the Names of the 70 Elders or Evangelifts, which Chrift did at firft ap- point I nor yet any particular Account of thofe who- were afterwards brought into that College or Clafs of Extraordinary Church-Officers. However I (hall ven- ture to give the Reader a twofold conjeclural Cata- hgue h^re ; The firfi containing fuch of the 70 Elders, as have their Names recorded in Scripture : The fecond containing the Names of thofe Perfons, who were af- terwards adopted into that College, or were at leaft <;^urch-^Officers pf an inferior fort. And to thefe I ftiall Chap. a. T^he Loganthropos. 257 fliall add a third Catalogue of fome eminent Chriftians, that were neither Evangelifts, nor in any Church-Of- fice^ properly fpeaking, tho ufeful to the Church. I. The Names of fuch of the 70 Elders or Evange- lifts^ which are recorded in Scripture. (i) Mark, whofe Gofpel is extant, (i) Luke^ who wrote not only the Gofpel that goes under his Name, but alfo the Ads of the Apoftles. (^) Laz^rm^ the Brother of Martha and Mary, who was raifed from the Dead. (4) Cleopas ; Andj (5*) Smon (who I fuppofe was the fame with Simon the Pharifee^ with whom Chrift dinedj Lnke^j, 16, :}9_, 40.) to whom Chrift ap- pearcdj as they went to Emaus, Luke 24. i8_, 54. (6) Jo- fefhy call'd Barfahasy who was fir-named Jufius, and who was propofed with Matthias, as fit to have fucceeded Judas in the Apoftlefhip^ Mts i. 2:5. (7) Matthias^ before his Advancement to the Apoftolical Charader and Office. (8) Jofes or Jofeph, fir-named Barnabas, who was afterwards an Apoille^ ABs 4. 56^ &c. (^) A- nanias the Covetous^ who was_, with his Wife Saphtra, ftruck deadTforltKis Sin^ ABs ^,1,1, &c, fioj Stephen, the Proto-Deacon^, and Proto-Martyr^ ^fts 6. y. AHs 7. 1,2;, &c, Til J I'hilip, Atis 6. f . (iz) Trochoms, Ibid. (1%) Nicanor, Ibid. ( 14J Timon, Ibid, (i^) Farmenas, Ibid. (16) Nicholas, Ibid, (17) ^«.r«i^/_, thatwasfenc with a Divine Meffagc to Saul, i, e, 'to ^Faul, Ach 9. 10. (18) .S'?>/?6;« the Tanner, ^^r/j 9. 4;. (19) 5/weow called Niger, ABs 11^, 1. (20) Lucius of Cyrene, Ibid. (^21) Ma- naen, who was brought up with Herod the Tetrarch^ Ibid. (22) yi^^i'z/j the Prophet, ^^^^j 11.28. (2;) ?«- das {'\r-n2imQd Barfabas, Acis if. 22, %z. (24.) Silas, Ibid. (29) Mnajon of Cyprus, an old Difciple, ABs zi, 16. (26) Androjiicus -, And, (27) Junia, whom the Apoftle calls Kinfmen, and Men of Note among the Apofiles, and that were in Chrift before himfelf Rom, 16. 7. (28; Si^ mon of Cyrene, Matth, 27. %z, II. The *ig8 The Loganthropos. Book III. IL The Names of fuch Perfons as feem afterwards to have been made either E^angellfis^ or Fafiorsy or _ Deacons, (i) Timothy y to whom Vaul writes two Epiftles. (2) Titus ^ to whom he writes one Epiftle. (5) Vhikmon^ to whom he writes an Epiftle. (4) John^ fir-named Mark^ ABs 12. 2f. Chaf. i^. 57. 2 Ti7n. 7^. 11. Sifter's Son to Barnaha.^y Co/. 4. 10. Whom^ upon this account^ as a young Man, I caft into this Catalogue. And, as fuchj I diftinguifli him from Mark, who wrote the Gofpel at the Mouth of Fcter^ as Antiquity tells us • of whom mention is made, iPet. 5". 13. whom that Apoftle calls his Son. So that, as the one Mark^ whofe proper Name was Joh7t^ w^as the Companion of Bama^ has and Paul ; the other was the conftant Attendant of Teter, (^ Aquila the Husband of Prifcilla^ ABs 18. 2. (6) Apollosy JBs iS, 24.^ &c. (7) Erafius y ABs 1^. 22. 2T'iw.4. 20. fee i^ow. 16. 2;. (S) Scjjater of Berea^ ABs 20. 4. Arifiarchusy Ibid, and ch, 19. 29. and Co/. 4.10. ^id Philew, 'ver 24. (10) Secundus^ ABs 20. 4.. (11) Gaiusy Ibid, and c^. 19.29. and Rom, 26. 2:;. and i Cor. I. 14. :; John I. (12) Tychicusy ABs 20. 4. (1:5) Tro- fhimusy Ibid, (14) Crifpus^ who was before the chief Ruler of the Synagogue of Corinth^ ABs 18. 8. i Cor, ,1.14- (lO 7^/^-^ called 7w/^r Hea-- venly Wifdom, hy which he manned, himfelf^ m relation to invifible inteliedual Agents, God, Angels and Devils, in the Dijcljarge of his Truji^ mth rejpecf to Mankind a/id Human Af- fairs, in order to his ohtaintngy as Loganthropos^ that Supreme and Univerfal HeadQiip and Em- pu*e, for the obtaining whereof he became Man, and fuffered in the World. IN order to underfland, how wifely Chrift manag'd himfelf, in the difcharge of this his Truft^ and with refped: to this End^ I muft beg the Reader to look over again what I faid^ in the beginning of the 2.d Chapter ; where I did not only Sur/i up the Subjed of the ifi Chapter^ or ifi Sort of Wifdoni^ treated of therein ; but did build upon it a Vrudential Maxim ^ by which I fuppofed Chrift did manage himfelf, as a Man^ in a re- lation to all Sorts of Men^ he had to do with. For the fame Maxim ^ with another Accommodation ^ will ferve to let in our Minds^ to conceive, how Chrift be- hav'd in the Grand Affair of Man's Salvation, with re- fped to invifible, as v/ell as vifible Agents. For to the one, as well as the other^ He behaved hi7nfelf 7vith an exact Decorum, in Relation to the Circumftances of his State of Humiliation and Trial, and vjith refpebi to tb& ends of his appearing thus among Men, And with refpet^t to invifible as well as vifible Age7tts^ we muft fuppofe Chrift to ad here, as the Second Adam, intrufted with the Affairs of Mankind. And therefore tho the Union of the Human Nature with the Lo^os^ muft ever be fuppofed to be that which put a Divine Value upon whatever Chrift did, and rendrcdhis Adi- R oas 2/^0. The Loganthrop09. Book lit ons and Sufferings Mmtorlom : Yet^ we muft abftrad here^ as well as in the other cafe^ from Chrifts being God^or the Eternal Logos ^^n^ confider him as Man oniy^ in his Condud of himfelf in relation to God and An- gels^ whether good or bad j with refpect to his having the very fame Truft^ for Subilancej repofed in him now^ which the firsf Adam formerly had_, tho different as to Circumftances. For the Apoftie has taught us thus to confider Chrift as Man^ in this Management of himfelf^ when he makes him the fecond foederal Head ^ of Men^ and confidershim as a Man^ in contradiftindion to the firft Man ^ faying> i Gor. 15. 20^ 21, 22. But mw is Plirift ri[m fvora the dead^ and become tk firfi Fruits of them that flept. For fince by Man came Deaths by^iA:^vi came alfo the Refurrecfion from the dead. For as in Adam all die^even fo in Oav&jloall all be made alive. And fo alfo^ Kom. <;,!<). For as by one Man's Difobedience many -were made Sinners, fo by the Obedience ofonQ many jhall be made .'Righteous. And ver. i^ ^For, if throt^ghtk Offence of one many be dead ; much more the Grace of God,^ and the Gift by Grace, which is by one Man^, Jefus Chrift;, hath abounded unto many. But^ tho Chrift come to be confidered, in his Be- haviour thus to ininfible as well as vifble Agents, as Man only, or the Second Adam, abftrading from the Confide-- ration of his being xht Logos -^ and tho alfo, the fame Rule or Maxim of JVifdom. was followed by him, in re- ipedto this Htavenly Wifdcm, as v/ell as in reference ta his Uuman or VrudmtialWiflom, treated of before : Yet, as I hinted but juft now, the Accommodation ot this Maxim, by our Saviour, is as different in f/j^ C^/^, from what it was in the former ; as is that of the mture and Circumfiances of the in-vifible Agents, from the Nature ajjd Circumfiances oi the vifible ones. .^,, . 7,. How he manag'd himfelf in relation to vfible tntelU- ^ent Agents, of all forts, I have already faid So that it Remains, that I fliould confider, how he aded as the Second Adam, intrufted with the Affairs of Mankind, " in reference to the invifbk inteimfmlBdngs, with whom ne Chap. 3 . the Loganthropos. 245 he had to do. Which I am the rather concerned to do^ becaufe this is a Subjed that was never diftindly treat- ed of before^ that I know of, and never fo much af^ mention'd in our common Syftems. And now feeing the in'vifible Agents are altogether different^ either in Nature and Circumftances both, as God and Angels^ whether good or bad^ are ^ or in Circumftances only^ as -Angels and Devils are from one another : We are obiig'd from thence^ to fuppofe^ that the Man chrifi was under a Neceffity, to carry to all thefe accordingly. I might add a fourth Sort of invifible Agents, with whom Chrift had to do alfo, vi^, feparate Souls^ whe- ther good or bad. But^ feeing they belong to the Clals of Mankind^ and were therefore, (as well as Men alive in this World) part of Chrift's Charge, thootherwife in different Circumftances from the Livings and feeing, I fliall have occafion afterwards to fpeak of them, and of Hades diredly, in the ^th Book, under the Head of Chrifiocraty : I fliall wave all Confideration of them at prefent, and confine my felf to the other three -^ which are all that 'tis proper to confider our Saviour in a re- lation to, in this place. And i/, let us begin with God : for to him, in this cafe, as in all other refpeds, belongs the Frloritj. Now, feeing vve confider Chrift here, not as Logosy but as Man, we are oblig d to confider God not relative^ Ijy with reference unto the Perfons of the Trinity, but Ejjentialljy as the one Supream Being and Ruler of Mankind, and of the Man Chrift. God here is therefore to be conceived of, as the Su^ preme Redor of the World, who, as he had intrufted '^ the Firsir Mam, with the Prefervation of the Dignity ^ | and Interefts of Human Nature ; fo does here allo\A; * i Chrift, to make an Effay towards the recovery of the Dignity and Interefts of human Nature again ; promi- flag that if he did fo, he fliould recover to Mankind all that Adam had loft to them ; providing, that they would be induc'd, upon his doing fo^ to renounce R i the ^44- ^^^ Loganthropos. Book III. the old Adam^ and put themfelves under his Con- dud. But^ feeing the Man Chrift was to a(5t towards God^ not as an ordinary Man^ but as related to the Logos ; therefore we muft fuppofe^, that God the Father did^ in this Cafe^ fuftain the Dignity of the Deity ^ m a moil pe- culiar manner. So that the Man Chriil^ in carrying himfelf aright to the Deity^ mull be fuppofed to eye the firft Perfon diredly^ L^ing the Man Jefus^ was to be fo united unto the Logos ^ as^ in fome fort to owe its veiy Perfonality to the lecond Perfon of the Trinity ; the Logos being from henceforth to come under the ,Title and Idea of the Loganthropos ^ or the Logos- Man. But in order to underftand this glorious Myftery, I mull lead the Reader's Thoughts backwards^ or rather upwards^ even as far as the firit Formation and Lapfe of the firft Adam^ nay and to the Di'vine Counfel too^ fo far as it relates to Mankind^ thus confidered^ and as we can judge of it from Scripture. And^ feeing my Thoughts upon this Head muft be clofe and concife^ I muft defire the Reader^ to advert the more narrowly to the Hints given^ efpecially as to the Tranfitions. In the firft Place then^ let us obferve^ that Adam was not made fo^ as to be the ^ery Image or Ti- Bure of God^ ahfolutely or ejjentially confider'd^ but of the Logos, For^ i. It is impoffible^ that any thing fi- nite fhould be the Image of what is infinite^ in any propriety of Speech^, unlefs in a very diftant and im- perfed refped. 2. Nor can the abftrad Eifence or Nature of any things far lefs of the Deity^ have any thing that can bear the Name of its Image. The Image or Figure of God therefore miift relate to him ferfcnally confidered^ even as the Image of a Man relates to him as fuch. And^ feeing it is not the Pro- perty of Natures or Ejfences^ ahfiraclly confidered to ope^ ratCy but of Perfons : We are obliged to fuppofe^ that^ when Adam is faid to be made after the Image of Gody or fijier his Likcncfs^ Gen.i, 26,27. ch, 5, i. ck 9. 6. theSa- ^ cred Chap. 5. Ti&(? Loganthropos. 1245 cred Oracles muft be underilood to mean this only ; That Adam was made after the Irmrge of one of the Per- fons of the Glorious Trinity. Now Adam was nor made after the Image of the; Flrfi Ferfony or the Father^ (I mean tkit he was not ex- prefly or immediately made after the Father s Perfon :) for this is alTerted to be. the peculiar Property of Chrift himfelf^ of whom alone it is faid_, That he was the exprefs Image of the Father s Verfofiy as well as the Brlghtnefs of Lis Glory, (n) Heh. i. 3. ^^nd indeed no lefs is infmua- tedj plainly enough^ in thofe very places of Genefisy that I have quoted. For Man is not faid there^ to be made after God's Ferfon^ or to be made the ^very Tmage of Gody but to be made after the Image of God, i, e, to be a Ccpy taken from the Flrfi or Original Ticlure of God^ 'viz,. from the Logos. For a Pidure that is taken from the Original it feif^ and a Pidure that is only taken from that liril Copy^ are altogether different things. And therefore the Senfe is plainly this^ that Adam w^as- madey at firfiy after the Logos ^ -ivho was the true Image of his Father, For to be the Image of God it felf^ i. e, his proper and im7nediate Image^ is fo the Prerogative of the Logos y as that it were Blaiphemy to afcribe it^ in a di- x&d: or immediate Senfe^ even to the iiigheft Angel. And therefore Fhilo^ -and the Targum's^ and^ I may lay, all the ancient Fathers^ do agree^ that Man was made after the Ima^e of the Logos. Thus (0) Philo fays^ that we are all {he Sons of one Man ^ for^ fays he^ i/ we are not worthy to be e'fieemed (/. e. in an immediate Senfe) the Children pf God_, yet we may lay claim to thisy that wc are the Children of the moft Holy LogOS_, who is his Eter* nal Image ; for the mofi Ancient Logos is the Image of God. And indeed what elfe can that facred ironical Derifion or Sarcafm relate to, but this ? when it is faid. Gen. ;. 22. Behold the Man is become as one of m. (w) See Chriftol. lib. 2. cap. 7. pag. 284, (0) De Confuf. Ling.' ]p. 267, C, R ; But ? 246 ^he Logarithropos. Book III. But yet there is perhaps fomething higher in this Ex- preffion^ than has ever yet been taken notice of. To underftand which^ we muft remember^ that tho Jdam was made after the Image of the Logos^ ferfonJly co7t(idered^ yet he could not be made afcer the Im^ge of the Verfon of the Logos. For between thefe two there is a vail Diffe- rence. For, the Ej]mce of the Logos being common to all the glorious Perfons of the Sacred Trinity, and be- ing fuch as could have no Image, as I have faid : it muft be the Logos perfonally considered, if at all, after Whofe Image the firft Man was made. But however, the Queftion ft ill remains intire ,• How Man was made aft^r the Image of the Logos ? To which I anfwer. That the Logosy perfonally co?7fidered^ comes under a twofold Reliction, 'vix,. with refped to his Father, and the Ho- ly Spirit, and with refpect to Creatures. With refped^ to the Father and the Holy Spirit, he comes under the Idea of the Eternal Son of God. But as fuch he is in- tuitively known by no Creature, but is only known by himfelf, and the other Perfons of the Trinity. There- fore with relation to intelligent Creatures, we are ob- . lig'^d to fuppofe, that he did ever ajfume fome Form^ in order to be known by them. And it was certainly af- ter this Fornt^ that Adam was made. For it was fimply impoffible that he ftiould be made after the Verfon of the Logos ^ as he was the Eternal Son^ or fecond Verfon of the Trinity, But he might very well be made after the crea- ted Formy wherein Chrift appeared to the Angels ; which was, unqueftionably, that of Light organized in human Shape^ of which I have treated fo largely already, in the Second Book, and particularly in the 'jth Chap- ter, that I need fay no more to it now. And this was that Form of God y wherein Chrift was feen of old, and which was eclyps'd or withdrawn, when he took upon him the Form of a Servant ^ of which Va'ul fpeaks, VhiL 2. 5. And, for the Reftauration of this Chrift prays, John 17. 5". when he {-^ys^ Gl or I fie thou me^ with thine cwn felf with that Glory ^ (i. e, Shechinahy or ancient JFonn of God, wherein I was feen before my Incarna- tion, Chap. 3. The Log2it\thtopos. ^47 tion, and) ovhich I had with thee before the JVorU was: For fure no Man can be fo abfurd as toimagin, that the Logos fuftained any real Change, as to his I'erjon or Per- fonality^ by his tabernacling in human Nature. It was not therefore afcer the f roper Verfon of the Lo- gos ^ that Man was made, but after his Image^ i. e. that created and affumed Form of the Shechlnah, wherein he ap- peared and aded to intelligent Creatures , and which therefore might juftly be called the Image of God. And it is memorable, by what I cited out of the Sohar and Vhilo, in the 6th Chapter of the preceding Book, that the Jews do moft commonly fpeak of the ancient Logos^ or Shechlnah, as a Man, i. e. as One who was ever known under ^hat Vorm, And, if this be confidered, we may fee what relates to the Origin, Primeval State and Fall^ of Man, in a .clearer Light than it was ever yet fet in. For which end, let us confider thefe Things, i. That when God is about to make Man, He fays not. Let us make Marty as one of us, but let us make Man, in our Image, after our Likencfs, Gen. i. 26. i. e. Let us make Man after that Likenefs, which intelligent Beings call the Image or Likenefs of God, as being that wherein the Son, who is the perfed Image of God, does manifeft himfelf, and confequently God, to them. 2. When Adam thtrdovQ. was made, he was made after this Image. For bcfides the Shape of Man, that remain'd after the Fall, he had atfirft a Luminous Veftment which was concreated with him. But when our Firil Parents revolted from God^^ that (p) Luminous Garment, T which was a Pledge of Innocence, and of their Protedion under, and Favour with (p) T!-: dh was the Traditm avd Belief cf the Ardent Jewsy appears /row t^tf Targum of Jonathan Ben U2ziel, z^/o» Gen. 3. ,7, ivhert ws have thii Paraphrafe of the Words: And the Eyes ot them both were opened, and they knew that they were naked; for they found that their White (^or Bright) Garment, with which they had been created, was gone from them. The wordrohich Itravjlate White here, fignifies tbe Onyx (?r Alabafter, ^aid therefore the Latin Verfwn bis it thus, Nu- R 4 daci ^4^ the Loganthropos. Book III. with the Logos or Shechinah) was taken from them ; fo that they were left naked, to their Shame and Confu- lion^ being put to that poor fhift, of attempting to make up the want of their former Garment^ by one made of Fig- dati enim erant a vefteOnychina, in qua creati erant : Jvdthis Gar- pitm is fJd to have been thzt to the whole Body, which tl)e Nails are to enepAn of the Fingers and Toes ; but more beautiful and pliable. And this may confirm what I f aid, in a marginal Note, upon the name Adam, in tbi frfl Chapter. For I do fuppofe, that from this glorious Garment^ both i\dam and Eve had the general Name of Adam, {as we fee thy were both called at fir/}, Gen. 5. 1, 2.) For this Gar mem was^ 1. Thtir Ornament aid Glory. 2. The Badge and Pledge of- their Innocence and Favour with Cod, 3. Their Defence agaify/} Injuries of iVeather^ agimji Accidents of ttny fort, and again ji SicknefSy Pain and ^Vearinefs. "4. Their FroteCtiort agaviji Sata?j ; fo as he could not immediately approach them^ to hurt their Bodies 5. The Evfign and Means of their Authority over the inferior Creatures^ as being Sovereigns of this Lower World, And^ 6. h was that which rendered their Bodies immortal^ as the Author of the Book of iVVifdom iiffinuates^ ch. 2. 23. Ard, a: it is every way rational to fup- pofey that our Firfl Parents were thus clothed and dignified^ when tkj were created ; fo I mujtfay, that without this Suppofnion., I fee not what rational Account can be given of the Confiernaxion that th-y found themfelves in^ by reafon of their Nakednefs^ immediately after the Fall* Obj. r..i ;^ it r,at exprcfly faid. Gen. 2. ult. that, before the Fall y they were both naked, the Man and his Wife, and were noc afhamed. Anfw, If this be un- derftood of an abfohite Nakednefsy we rnufi have an odd Idea of their i^ow- Jedge, or rather Ignorance ; that being -nuked, they did not knowfo much. for, that they were net ajh.imed (if this be the Senfe) was becaufe they intw not that they were fo, if we muji rigidly adhere to the literal meaning ; feeing we Are told. Gen. 3. 7. that asfoon as they had finned, the Eyes of them both were opened, and they knew that they were naked. Now., it is an inconceivable thir^ to -me, that Adam and Eve Jk'ould be as naked Before the Fall as after, and yet be fo blind as never to fee this, ardjo ig- mram as net to know it ; and that this Sight and Knowledge of theirs muff he owing to their Jpoflacy from God, Ihe r:::a-h'g therefore of the words. Gen. 2. ulr, muj} be this ■ That tho Adam and Eve had no fuch material Garment before the Fall, as they had afterwards, when God cloth' d them •xvith the Skins of Bea(is^ Gen. 3. 21. in which Senfe they were indeed na* ied : yet they had no reafon of bang afharnd, feeing they were cloth'* d with fuch a luminous GarrAent, as did more than fuffcie'ntly make up that want, A>id, this being once allowed to be the Senfe, we foall foon fee how natural-- ly all the reft of this Hifiory will come to be underfioid- For, their lumi' mus Garment being removed from tBem, they do immediately apprehend tkir Mifery, And thus they are f aid j ch. 3. 7. To have their Eyes opened. Chap. 5. The Loganthropos. a 49 Fig-leaves. ;. Adam and E^je therefore^, as well as Sa- tan^ knew fufficientiy what the Image of God meant, after which they were created. So that had he told them, that if they did eat of the forbidden Fruity they fliould opened, and to know that they were naked. Ani therefore finding tbemfelvei defenceJefs^ avd in all refpeds alter' d for the worjey even as Sampfon voaSy in pint of Strength^ voben he hid lofl his Huir'y they hide th^mfdves for Shime amovgfi the Bujhes and Trees, and twijitb^ broai Leaves of the Fig-tree round about them (probably the Indiun Fig-tree^ ivhofe Leaves are prodigiou/lji broad') and by tkefe, as with green Arbors, (as Mr, Le Clerc fuppofes, or as I rather think, rvith the Current of In- tapreters) Aprons, they cover themf elves. But having been inurd be- fore the Lapfe, rvitb the Company of the Lurainous Argeh^ yea and with Cower fe roith the Shechinah hi/nfeff rvho appeared as a Man thus appa- reled voith Lights they dread the Appearance either of them or him noWy v?hofe Company was their greatefl Pleafure and Satisfallion before. When therefore they hear the Voice of the Shechinah, as he walked in the Gar- den, as ufually before, ch. 3. 8- itisfaid, that hddim and Evehidthem- felves from the Prefence (t!^^i is, the Shechinah) of the Lord, amongft the Trees ot the Garden. But the Shechinah, who knew very roell where they were , follows them, and^ drawing near, fuys^ ver. 9. Adam^ where arc thou ? IVhats become of thee ? or, whais the matter with thee, that thou avoid'Ji my ^refcnccy when thou didfi hear my Voice calling thee ? So that-> by the way^ we are obliged to conclude, that the Logos dii jiot only appear in a vifible manner ^ but conversed alfo with Adam and Eve Audibly, and by an articulate Voice ^ And it would appear, by the Account of Mofes, that when the Shechinah had a mind to converje with Adam, be ordered Matters fo, that a particular Voice Jhould be heard, which Adam and Eve knew to be his Voice from all others, as is infmuated, ver. 8. And it is not improbable, but that there might he certain times appointed for their more folemn Adoration of the Deity, and thatatfuch times the Shechinah might either appear himfelf or delegate fomc Angel to renew the Evidences oj his Approbation, And perhaps the Cool of :he Day might be one of thofe proper times of W^rfhip, as being more temperate, and Therefore fitter for Adam and Ewe's being fub Dio, in the free Air, and under the open Campy of Heaven, without any need of the Shade, as in the Heat of the Day. But however that was, it was at that time that the Shechinah 4p- peared and walked in the Garden^ as Adam and Eve were walking there: And therefore it gave the greater Sufpicion of their Guilt (tofpeak ^ter the manner of Men) that they Jhould feek for Shade and Cover, atfuch a time* Now, the Logos approaching the Place where they were, and faying, Adam; where art thou ? He anfwers, ver. 10. I heard thy Voice in the Gar- den, and I was afraid, becaufe I was naked, and I hid my felf. The §enfs of which is puinly thiSf 0 Lord^ it is pot novf mbme asformerfy. i^o T/^^ Loganthropos. Book IFL Ihould be like unto the Image of God^ they would im- mediately have concluded^ that the Tempter was deli- rious ; for fo they were already. When therefore he promifes that they ftiould be as God^ ch. 2. s*. He muft mean. / did indeed hear thy Voice in the Garden, as J uj^d to do : but I was mt in cdfc- to appear before thee. \ and therefore thy Voice^ that formerly v?as fo delightful to me, produced nothing but Fear and Terror in me. For alas ! J am vAked, I am naked. For, tho I have made a fort of Garment to cover me, yet it is not that vohi h formerly 1 was covered with. That Luminous Garment is gone, and therefore J hid my felf in this Thicket from Thee, Vpon wbl h the Shechinah, tho he knew all things, makes thefe further De- mandSy ver. 11. Who cold thee, that thou waft naked? Haft thou eaten of the Tree whereof I commanded thee that thou fhould not eat ? Btit, tho our Verfion renders the Words, as if they were two diftinB ^tries, yet the Hebrew feerns to reprefent thefe to be but two Parts of one ana the fame Sentence, thus: Who told thee, that thou art naked ? Is it not becaufe thou haft eaten, ^c. That is, Ha, Adam, is tt come to this pafs with thee i V/ho was it that occafion'd thy being thus naked { has mtthy own sin produced this Change ? And now^ J leave the J^eader tocon- fider, whether the Account which I have given of this matter, be not much jnore ration il, conftflem and intelligible, than the ordinary Expofition of this Matter, as our old Commentators and oth^r Divines have handled things, Ba;^ Ufdcs, I d^fire it may be coyfidered, that this Notion is nhat the Jpojtla V^\A feems plainly to Allude unto, and found upon as certain, in more thaft me place, as particularly, 2 Cor. $. i, 2, 3, &c. and i Cor. 15. 44, 4^, 53, 54. In th^ firft of thofe riaces, it is plain to me, that the Apojile riinsaCompvifon between our preftnt Body and that Vehicle^ that the Souls of good Nim will be clothed with, in its fteid, after Death, until the J^- furreiiion. The fii ft He calls an earthly Houfe of a Tabernacle, ver. i . Jbe fecond, our Houfe which is to be given us from Heaven, and with Tohich we jhall then be clothed, ver. 2. And therefore he fays, that he did notdefire to be unclothed, but to be clothed upon ; at a Man that cafis off an old Suit of Clothes, in order to put on new and finer Apparel, ver. 31 4. But than in the fecond Paffige, the Jpofllefpeaks of the J[efur' redio'^ of that earthly Body, that wjs laid in the Grave ; and fo he takes occafion tofh^w us the vafi Change wrought upanit, viz. That whereas it ts rowcorruptible and mortal^ it {hall then be mxd^ a fort of fptntual Body, by being made Immortal artd Glomus. Now when hefa)is, ver. 53. This corruptible Body muft put on Incorruption, and this mortal Body muft put on Immortality; He feems phinly to allude to that Garment ef Light, with which our firji Parents were clothed in their Pnmeral State; the being clothed with x»hich rendered them immortal', and the withdrawtng of which made them infirm and mortal Whereas therefore, in the firji of thffi P4^ges, the Apojile fpeabs of the Happinefs of good Souls, when Chap. 5- T/?e Loganthropos. 251 mean^ and they underftand^ that they fliould be fuch Perfons themfelves from that time^ as He himfclf perfo- nally was^ according to whofe affumed or external Form or Image they were made. 4. And hence that Sarcafmis eafily underftood^ Gew. :;. 22. Behdd Man is hecome as one of us I For it is as much as to fay^ Behold how Man is exalted ! For not contented to be made af- ter the Image of one of us^ (1;/^. the Logos) but afpi- ring after a Parity with the very Perfon of him^ after whofe Image (i. e. Shcchinah) he was made : Behold to what State he is brought! A Saying^ which, ftript of its Irony, amounts to this. Behold poor Man how he is fallen, and how he has ftript himfelf of his Glory » the Badge of the Shechinah having juftly deferted him, who, not contented to be his Servant, afpired to ri- val him in fome fort, as to his very Divinity. So that Satan drew Man into the very fame Sin, upon the main, that had occafion'd his own Fall ,• as I Ihall have occa* fion to fhew afterwards more particularly. Now, ivlan being thus funk from his Primitive Ex- cellency, God might juftly have fufFer'd him to conti- nue miferable, or otherwife have extirpated him, and. all his Race, in him, as he pleafed. But we muft fup- pofe the Logos to ftep in here ^ who, touch'd with Pity for Mankind, with Indignation againft Satan, and with a Senfe of the Indignity done himfelf, refolves to take they Uuve their Bodies^ in refpeB of that fleavenjy Clothings rohidh thiy will then put ony and by reafon of mhicb the Souls of fuch Nlen will be ren- dred not o>'ly fmmofttl^ but dfo cafxble of a^ing as Men. J:: this fecond Pa(J'ige-, he fnficiemly infinuateSy thit when our former Soiifs flull b-' raifei agiiv^ the Lumirrous Vehicle or Garment that had clothed thefeparate Soul before^ rcill be p> framed and adapted, as to become the Veflment of ths JBody^ (tnifo of the whole Man ; by which his Body will be rendered Immor- tal and per feci in its Vind^ as well as the Soul. So that this Opinimi is urt" -n )ufily afcrih'd to Origen, ns the Invenxer of it: for it was the ancient Opt- 1 fiion of the ^ewijh Church, from whence Pythagoras and Plato borrowed it, I tho ihey improved it too far, in their I 5':, 6. the GvQZt J udgey John ^.22. and he on whofe ShouUer the Key of the Houfe of David is laid. If:, zi.i'^yi^.. (3.) And befides all thefe things^ we may eafily obferve all the Requifites of this Covenant hinted in Scripture. And furely^ where all things ne- celfary for matter and form to conftitute a Covenant are^ the adual being of it cannot be denied. Now we find in Scripture Confent of Parties ,• 'uiz. That the Fa^ ther fent Chrifiy John 6. 40. Acis ;. 26. and that Chrifi accepted to he Jc7Uy John 6. 38. Heb. 10. 9. That it pleafed the Father that he jhould lay down his Life^ Rom. 8. 15 2. ifa. f :;. 10. and that this ivas Chrif^s Choice and Tleafure like- v^ifej John 10. 18. ifa, ^o. 6. (4.) Nay we have an account of Propofals made by God to Chrift ^ in this Covenant^ Pfal. no. 1. Pfal.z.j^S, compare with Act^s i;. :53. and Hek i. 5'. And we have an account alfo of Chriil's Confent to thefe Propofals^ Pro'v. 8. 22^ &c. Pfal. 4.0 6y &c. C^) Yea we have the Veftages of exprefs and formal covenanting bet ween J^Z>oi;^/j and the Logos ; confifting^ in Stipulation and Re-ftipulation ; in Promifes and Propofals on the one part^ and the accep- ting of them and confenting to them on the other^ in many remarkable Inftances. For we have Commands with Promifes from God to Chrift^ Mich. 5*. 4^ f • Ifa, 42. jy 2y &'c. We have Promifes with Conditiofis^ Ifa. 5" 15.' lOy ii_, 12. We have Conditions v^ith Confent, Hcb. 10. 5"^ 7. We have confenting with Performance, John 17. 4. Phil 2. 8^ 9. We have asking and gi^ving^ Pfal. 2. 8.' And we have Work with Wages, Ifa, 49, ;, 6. John 10/ 17- 554- ^^^ Loganthropos. Book III. J7- ifa^U'^^' ^A49-4- Heb. iz, 2* (6.) Nay let jne addj that as it is plain fuch a Covenant is, fo it is not difficult to prove this a fortiori ^ ^Ix,, that it is mc^ffa- ry that it Ihould be. I mean not an ahofolute and fimfe Necejfity^ fuch as there is for the Being of God • nor yet a natural NtceJJity^ as if God and Chrift had been obliged thus to concert Meafures for our Redemption. "Buz I mt'^n a Hypothetical NeceJJlty^ upon the Suppofiti- on of a gratuitous Intention in God to fave us, and of Chriil's being a free Agent^ who was no otherwife obliged to fave us^ than as his Father's Pity and Good- nefs, and his own^ prompted him to agree to do fo. On- ly we muft ever remember, that tho we are allowed to ^>eak of thefe things more humano^ i. e, after the man- ner of Men, becaufe we can do no otherwife ,• yet we are ever to remember to think this, that Counfely Con- traBy Co'vmant^ and fuch like Words ^together with the Ideas, which they contain or fuggeft to us) are not to be applied to God and Chrift, in fuch a manner, as if there were any Difpute, Reafoning, or the like things to be properly fuppofed, as ib here among Mcii. Novv' this Covenant being fuppofed, it will natu- rally follow ,• That by virtue of this Undertaking, Chrift aded as the Ruler of the World and Church, before his Incarnation, as well as fince, tho not in the fame manner ; and that God performed to him what he had promifed and agreed to, both before and fince Chrift's Coming- And hence then we may eafily fee that on jthefe, as the Foundation, the New Covenant is erected ; and that upon the Suppofition of Chrift's Acquiring this Jlight and Power, he was allowed to 'ered fuch prior Difpenfations, as might be proper for the time, and adapted to introduce the more excellent one under the Gofpel. Now, as from thefe Hints it is certain that fuch a Covenant-TranfacStion is fuppofed in Scripture, fo it is necelfary that we fliould labour to have as diftind Thoughts of this^ as poffibly we can. But, feeing it is Chap. 3. Tfce Loganthropog. 215^ is from the Scripture alone that we can Judge of this, we muft keep clofe to the Hints given there. Now my Notion of this wonderful Tranfadion, ("which I think has never been yet cleared up by any Man^ but rather made obfcure by what has been hither- to publifh'd on this Subje6t) I fhall prefent the Reader with a Ihort Scheme of^ in the following Suppofitions. And^ I. I do fuppofcj as I have faid, that the Logos ^ according to the Agreement of the Sacred Trinity, was He^ that aded ever to Created Intelligent Be- ingSj as their immediate Head^ in the Name of Goc^ elTentially confidered ^ The Father fuftaining the Glory thereof, in the mean time^ as the Firft Perfon^ and therefore never acSting to Creatures immediately ; and the Holy Spirit ^ ading indeed^ but invifibly^ and by Delegation both from Father and Son. 2. The Logos ^ being Infinite^ in regard of Effence,^ could never be feen or known^ even by the moft glo- rious created Spirits^ had he not condefcended to affiime fome created Form ^ fuch as that which the Jews call'd the Shechinah^ or the Glory of God. And it feems plain to me^ that the Logos appeared thus in Heaven to the Angels^ as I have already laid. %. And I look upon it to be more than probable, that this aifumed Image^ Vvas not barely Lights or fome- thing like a luminous Cloud ; but was fomething like- wife of a determin d Shape^ appearing as an animated Being. And I believe^ from what I can judge by lay- ing things together^ that it was the exa<^ Reprefentation of a Man^ clothed with a moft glorious Garment of won- derful Light. And I make no queftion^ but this ancient Image was the very fame^ with that wherein Chrift ap- pears now in Glory;, excepting that he has now a real animated Body of Human Fieih^ whereas before he had an Etherial one only^ or one of fome fuch fort of Com- pofition. But^ excepting this^ I make no queftion, but that the Features and Lineaments of the one Body and the other were as exadly^ and more exadly^, the fame^ than ever any Pidure was like an Original. And when --' Y^G Tfc^ Logan thropos. Book IIL when Chrift was transfigured^ I believe he appeared the very fame to Mofes^ that he appeared to be to him formerly^ when he and the Elders of Ifrael^ as well as the Angels then prefent faw him upon Mouth Slnai^ (f) Exod. 24. ly 2^ &c. 4. After this Original Image of the Shechinah^ I do be- lieve Adam to have been created at firft^ as E^e to have been a fecond Tranfcript of the fame^ taken immediately from Adam^ as he was from the Original Man^ even the OrganiTjed Shechlnah. ];^or d.0 I think it any ways in- congruous^ to fuppofe that all the Angels have Etherial^ or ibme fuch fort of Bodies^, wherein they move and ad:, and that thefe Bodies of theirs were likewife fa- Ihion d after the Archetjfhal Image of the Shecblnaby as well as made by him, who thus appeared ever, and will ever thus appear, without whom nothing was made that was made. But I leave my Contemplations con- cerning Angels to a more proper place : and then I queftion not but I fliall be able to give fuch an Account of feme things, in relation to them, as will be pleafmg to ail Men of Candor and Ingenuity* y. J dam being made after the Image o^ tliQ Logos ^ the Apoftate Spirits, who could not reach the Perfon of the Lo^osy by whom they were thrown out of Hea- ven, thought that they could not ferve their Malice and Revenge better, than by defacing this Copy taken from him, and fo much honoured by him. And this they do not only attempt, but with fuch Succefs as totally to prevail, firft with E^ty and then with Jdam, 6. Adam turning Apoftate, it was no way fit, that he fiiould wear the Livery of the Shechlnah any longer ; and therefore the Lummo?^ Garment ^ with which he and E^e were clothed, is taken away, and they are left naked. iNiay, had the Sentence been fuliy executed, they had been cut off at the fame time. For the Sen- tence was i that if they fmn'd, they ftiould die. And Q) See mj Expofnion of ibis Place^ lib. 2. ch. 7. p. 313* &c« ^ how Chap. J . The Loganthropos. 257* how reafbnable this was, we may eafily conclude from what I have hinted. For it was not to be indur'd, that the Grand Enemy of the Logos fhould ered that into a Trophy of ViJtory, which was made after his Image. 7. Here then we muftfuppofe, th^t the Father^ as the Firft Perlbn^ was about to deftroy this Pair, and to ex- tirpate in them, this new-made Race ^ the Honour of the Deity, and particularly of the Logos ^ requiring this ; unlefs fome Expedient could be found out, to falve Matters, as well, or better, another way. 8. The Logos, being moft diredly affronted here3 but pitying Man, and not willing fo much as to feem to fall fliort of his end, in making fuch a Creature, and being juftly incenfed againft the Arch-Rebel, fteps in, and offers to come into Adam's ftead and room, to re- gain what he had loft. 9 The Father accepts the Offer of his Son. ^ And upon this mutual Agreement, comes in the Notion of what is ufually called the Covenant of Redemption or Reconciliation. But, tho this v/as one AcSt in God, yet being fuch a complex one, according to our Me- thod of conceiving things, as includes many, we are obliged accordingly to conceive of it, efpecially feeing the Sacred Scripture fpeaks in the fame Dialed^. Now the on-iy Key, by which we can be let in to the View of this wonderful Tranfadion, is to confider what Chrift adually did. For we may be infallibly certain of this ; that Chrift adred exadily that part, which he had agreed to a6t in Concert with his Father's Will : As we are equally certain, that the Fa- ther did carry to him, and ftill does, exadly accord- ing to his Reftipulation to the Logos, upon his having undertaken to become Man. And therefore by the help of this Key, and according to this Maxim, I think we may fafely lay down thefe following Things, as fo ma- ny Articles of Agreement, between God and the Logos ; to- fpeak after the manner of Men, feeing we cannot fpeak otherwife. An4 3tf8 The Loganthropos. Book lit And i/. Chrift having offered himfelf to an, from that time forward and take what Methods he thought i«.ft proper, in order to rf^laim Me" from Satan to their Duty ^ fo, as might be confiftent with the Human Nature, as Free and Reafonahle, tho now vitiated. 2. That the Lops fhould in theFulnefs of time, affume the Nature of /^««, and fuffer therein, m erder to make Ml Satisfadion for the firft Adam s Of- fence, and thus figlit and conquer Satan, ^^ State ot Trial, by SufFerings,and under all manner of Difadvan- taees I That the Human Nature that he fhould af- Se fhould be fo far kft to itfelf that the ManChr^^ Sould retrieve what Adam loft, the Logos not ajting with his infinite affAing Energy, m the Second ^i^^s Condua of himielf, either in reference to vifible or in- ''^'^SLXwthefe things being required of the Logos as Mainingthe Charader of the Loganthrop^ iTv^Ti fuopofe that Chrift yielded to them, with all Readi- nef but ftiU with thefe Provifional Demands, as rela- tl to them I . That what he did for Men, before his aaual Affumption of the Human Nature, ftould be in- . terpreted and reckon'd to concern Men, as ^"^"^'^^^ Chap, g . The Loganthropos. 059 that which he fiiould do after his becoming Man ; and that he fhould have Liberty to ad:^ by the Manifeftati- on of his Skchinaby at times^ as far as he Ihould fee proper ; and that he ihould never be devefted of it^ ex- cepting during his abode among Men, in his ordinary Management of himfelf^ in that State of Trial and Conflidt. 2. That, even during that time, he fliouid have the Logos fo far affifting to him, as that he might be able to make up the want of that Evidence of his being theMefliah, by other Evidences of an equivalent Nature ,• and that therefore he fhould be indu'd with a perfed Wifdom, in knowing all things neceflary to be known by him ; and with a full Power of working what Miracles he pleafed, for demonftrating himfelf to be the Saviour and Patron of Men. ;. That, tho he was willing that he ftiould, as Man, ad the perfedt Reverfe of the Firft Adam^ in order to retrieve both the Dig- nity and Intereft of Human Nature ; yet he defired that this might be taken in together with his doing fo, "viz,. That the ABs of the Man ChriB^ by Virtue of the Union of the Aia7thood with the Perfon of the Logos ^ might be ever look'd upon and reputed, as of the fame Value, for the Good and Benefit of Mankind, as if the Logos himfelf f abftrading from all confideration of the Manhood) had been the formal and only Author of them. And, as thefe things mufl be fuppofed, to be mutual- ly demanded and granted, as far as our Conception of fuch Matters can reach : So I cannot, for my own part, fee any thing material that wants to be added, but fuch as is naturally and eafily reducible to one or other of thefe General Heads ^ which I confefs are very com-* prehenfive ones ,- for there is not one of them, which might not be ftretch'd out into a vad Compafs. But it is enough for my purpofe, at prefent, to have fuggefled thefe things ,- elpecially feeing I fhall have ((]) occafion to touch on this Subjed again. rrr^-ilL -->'-: Cj) In Chap, ^i when I corns to treat of ChHfi's Pmimbal office. S z Ho\v- a6c The Logan thropos. Book III. Hcwcvcr^iiic lafl of thefe things-, which I juft now have mentioned, as agreed to between God and the Logan- thropos, being the moil immediate Foundation of that Divine or Spiritual Wifdom, that I am now to difcourfe of 5 it is neceffary that I fliould diftindly mention it again here, becaule I look upon it to have been the Great Spring of that Maxim, by which our Saviour ma- nag'd himfelf in relation to God, Angels and Devils-j in his carrying on the great AfFau's of Mankind^ with which he was intruiled. The Cafe was this therefore. Tho the Actions and SuiFerings of the Adan Jefus Chrifr, received their Value^ and became meritorious, only upon the account of the Union of the Human Nature with the Logos, and fo be- caufe they were the Actions and Suffering of one, who was God : Yet all the Actions, as well as Sufferings of the Man Chrifi, wefe to proceed from Chrift, as fuchy in as far as concern'd his Condud: of himfelf, in the Trufl; of Human Affairs^ with refped to God^ Angels and Devils, as well as with refped to thofe Men that he had then to do with. For, had the Logos done all, or over-ruled all that the Man Chrift did this way, in fuch a manner as that the Actions (for that the Sufferings were of the Man Chriil only^ none can controvert with me j had been formally and properly the Adions of the Logos or Son of God ; then mult thefe Confequences, of neceflity, follow. I. That Chrift did not ad, in the leafl, as Man^ or a Second Adam -, feeing the Logos aded all. 2. That Human Nature could not be fuppofed to retrieve its Repu- tion, by Chrift's Affumption of it. For what credit could it have, if all things were aded ad pra[entiam e^us^ as the Schools fpeak, i. e. before it only, and not by it, And^ in this cafe^ it is fuppofed, not to have been adive at all^ but paflive only. %, Nay^ in this cafe, there could have been no Merit at alienor fo much as any pro- per Refutation acquired, even by the Lo^o^ himfelf. For what -Reputation could the Logos have acquired^ by defeating haite B^ings^by lofinite Wifdom aad Power? And chap. ^. The Loganthropos. 16 1 And had he done fo^ all Foundation of Merit had been cur off: Seeing^ as nothing had been done this way but what was unavoidable, upon the Suppofition of an Encounter between God and Satan ; fo nothing of all this Honour, (upon the Suppofition that there was any) could beafcribed to Chrifi Man. 4. And, if this wiis the State of the Cafe, no Reafon can juftlybe adigned, in point of SatlsfaHion to Divine Juftice, why the Logos Ihould have aflumed the Human Nature at ail. For to what purpofe was this, if the Logos made the Satisfacti- on, abftrad:ing from all confidefation of the Manhood af- fumed by him. If therefore we would avoid all thefe Abfurdities, we muft, of neceflity, ftate the Cafe, as I have done it. For in the exacft Adjuftment of thefe two Things^ which I have menAon'd, Hands the very central Point, fo far as I can judge, of the Divine Scheme ^ as to this matter ,* %)iz.. That the Logos fliould fo over-rule the Manhood^ that he was about to alfume, that the Man or Second Adam fhould ad: the perfect: Reverfe of the FlrB Man^ and fhould be fo far left to himfelf, in do- ing fo, that the Adions, as well as Sufferings, fhould be formally /?/>, and not the Actions of tJhe Logos ; and thaty upon the Performance of this, the Ma?i Chrifi fhould merit a HeadjJjip over Mankind^ to rule Men as he pleafed, by Virtue of the Union of the Man- iiood with the Perfon of the Logos, And nov/ in this Propofition, I think I have ftated the Truth, as it ought to be Hated ^ which is more than ever has been done yet, fo far as I can learn. And, as I have guarded againft the Error of Vofijli Human Merit on the one hand, as well as that of the Socician Herefy^oi fuppofmg Chriil to be no more than a mere Man : So I have fet the matter in that Light, as is fufficient to put an end to that Darknefs and Confufion^ that our late Vrotefiant Divines have run into j both in their Myfiical Treatifes of the Covenant of Rede7nption and Covenant of Grace ^ and in their afcribing every thing almofl: that Chrift didj nay and fuffered too, after his Incarnation, S 9 to afia 'Ih^ Loganthropos. Book III* to him, as God-Man (as they ufe to fpeak) as if the Manhood or Man C/jri/ had aded nothing formally ^ but been entirely paffinjt and achd upon^ in the whole Work of our Rcdi^mprlon, > '3Bui\, that all the Actions that ChriB did, whilfl on Earth, were formally the Adions of Chrifiy as Man (ex- cepdiig only his Miracles, and thofe extraordinary and fupernatural Evidences, by which he proved himfelf to be the Logos ^ tho now made Man) is as plain to me, as ar y thing of this kind can be. For, it was thus only that h*> could ad:, as the f^cond Foederal Head of Men^ to regain the Dignity andlntereft of Human Nature, which the Firfi Adam had loll- And indeed the only rational Objedion, that can be made againft this Sacred Scheme of the Man Chrifi-^s a^^ ing the Rcverfe of the Firfi Adam^ is this \ That, it feems incongruous, that the Man Chrifi fhould be under the im- mediate Condud of the Logos at all. For it may be laid. If the Firfi Adam was left to himfelf, in his State of Trialy why fhould not the Second Adam be fo too ? But the Anfwer is eafy, if we confider, that the Firsf Adam^ was, tho in a State of Probation as to the future, yet under very eafy Circumftances, as having nothing to do, but to continue in that Happinefs, wherein he flood ,• which none could take from him, without his ownConfent : And how improbable it was,that ever he fhould give this, to his own Pofterity's Ruin : Whereas the Secmd Adam^'^'^s to appear and ad,under all manner of Difcouragements and Difadvantages ,• and therefore had need of fomething, that might lb far put him up> on the level with the FirB Adam^ as to make up the vaft differcrxe of Circumftances to him another way. Nor do I bclieve^that he had more of the Affiftance of the Lo^ gGSy during his State of Humiliation, than juft compen- fated and made up the Difficulties of his Circumftances, fo as to buoy him up, notwithftanding of thefe, to ad upon the level, upon the matter, v^ith the Firfi Adam. And, that this was the very cafe with him, and that therefore the Logos gave him no more Affiftance nor Coun- Chap. 5 . Tf^e Loganthropo?. 265 Countenance^than wasjuft neceffary to fapport Human Nature^ from being exhaufted, when unequally match'd, as Man, (having the whole united Powers of Hell to grapple with) had he not been thus relieved • appears plain to me from feveral things recorded concerning him. And, feeing my Account of this grand Affair may perhaps be look'd upon, by this time, by many of my Readers, as ftrange and novel, if not Heretical to® by the ignorant and felf-conceited ^ I fhall now fiiew, that I have founded my Notion intirely upon the Go- ipel Account of our baviour. For which end I fhall produce thefe two following Paffligcs, which I defire may be duly confidered. The 1/ Paffage, is that Account of Chrift, which the Apoftle gives, Heb. 5*. 7, 8, 9. Where, after he had afferted. That every High Prieft w^as taken from among Men, "ver, i. in order to be a real Man ^ and 'ver. 4. that every true Prieft, muft have a Divine Com- miffion to entitle liim to this Office, and to warrant him in the execution thereof (no Man having a Right other- wife to aflume it ^) and after he had ihewed what fort of Prieft Chrift' was, in the General, 'ver, 6. He pro- ceeds to give this Account of Chrift, 'vlx,. That in tJ^e Days of his Flefio^ when he had offer d Hp Prayers and Sup- fUcationSj with firong Cryings and Tears ^ to him that was ahle to fave him from Death^ (i. e, from being conquer'd by it, fo as to be detain'd under it) he adds, That he was heard in that he feard. For^ fays he, Tho he was a Son^ yet learned he Obedience by the Things that he fuffered. And being thus made ferfecl^ he became the Author of Sal'vation to all that obey him. Dr. Whitby in his Additional NoteSj, wherein he redifies, or adds to, what he had publifli'd at firft, retracts what he had formerly faid, by way of Explanation of thefe Words of the ^th Verfe ; tho he was aSon^yet learned he Obedience by the things which he fuffer* d : Which, he fays, upon fecond Thoughts, he thinks are better render'd and underftood thus ; tho he was a Son^ yet he taught us Obedience by the things which he fuffered, J fliall not difpuce this Point with the Doctor now, S 4 whi- 364 ^^^ Logan thropos. Book III. whither his firfl or fecond Thoughts be the moft genu- ine. For, as I know that the original Word is fome- times ufed to fignify to teach as well as to learn^ tho nei- ther fo frequently, nor (as I humbly conceive) proper- ly, but only by way of Accommodation : So either of thefe Senfes will agree well enough with what I defign here ; feeing the reft of the Apoftles Words will bear me out in this Aflertion ; That the Apoftle is not gi- ving an Account of Chrift, as the Logos^ but as Man, For it was thus only, that Chrift could offer up Prayers and Supplications^ ^th firojtg Cries and Tears^ &C. And indeed when I confider this, I cannot but think, that the firft Senfe of the Verb c^i^v'G'j.H^^ was what the Apoftle meant to exprefs, and that he never dreamt of the other : feeing this is not only the ordinary meaning of the Word, and I think always fo ufed in the Greek Bible, but that meaning alfo which agrees beft with the reft of the Apoftles Account. If any fay, but is it ^ot faid here, Tho he was a Son^ &c ? and does not this refer to his Sonjhip as the Logos ? I anfwer not at all. For it is not faid, 0 vio^^ the Son^ but a Son. And Dr. Whitby himfelf owns on ^, ^. and on ch. 2. la. that the Fathers Words to him. Thou art my Son^ &c. relate not to his Eternal Generation, but to his be- ing begotten again from the Dead, by his Refur- redioii. Eut, tho I agree with the Dodor, that Chrift is called a Son here, as Man^ and in relation to his Of- fice j yet I crave the liberty of diflenting from him, in refering this Title to Chrift upon the account of his Refarredion. For, as it was Chrifi himfelf, as the Lo- gosy that raifed himfelf, as A^lan^ from the Grave, as he himfelf allures us ; fo it would found odd, to fuppofe that the Logos gave the Defignation of Son of God to Chrifi Many upon this account ; or that we muft thus underftand the Phrafe, This Day ha^je I begotten thee. But befides, Chrift was invefted with the Office of Prieft, as well as King, upon his undertaking to be the Second Adam '^ tho he did not execute this Office, in the ffune manner, as he did after the Refurredion. And now Chap. '::>. The Logan thropos. 165 now that I have mentioned Chrift's ading as the Se- cond Ad^.?^y let us confider that place^ which I have occafionally quoted. I lie 2.-/ Paffage therefore^ that proves my Senfe of this matter^ is Bch. 2. 9^ 10, 11, &c. Where the Apo- fllej after he had fliewed^ that the Logos manag'd the Affjiiii of the Old Teftament by Angels^ but the Affairs of the New Teftament^ in a quite other Method, 'v. f. He proceeds to fhew what that Method was. And for this end he quotes the words of the Pfalmift, in PfaL 8. 4. fVhat Is Mdny that thou art fo mindful of him | or the Son of Many that thou dofi fo 'ulfit him ? Thou madeft him a little lower than the Angels^ &c. Which Paffage he in- terprets, to relate intirely to Chrift, as Man : for his words can no otherwife be underftood, when he faysj TVtfee Jefus (i. e. as Man or the Second Adam) who was made a little lower than the Angels ^ for the fuffering of Death ^ (that hey by the Grace of Gody might tafie Death for e^very Alan) crowned with Glory and Honour. For it became him^ from whom are all things y and by whom are all things fi. e. the Supreme Father) in bringing many Sons to Glory y to make the Captain of our Salvation ferfeci by Sufferings, For both he that fanctifieth (i, e. Chrift, as Man) and we that are fancvifiedy (viz., by him or thro' him) are all of oncy (i. e. of one Original, as partaking of one and the fame Human Nature ;) For which caufe he (i. e. Chrift Man) 2S not ajhamed to' call us Brethren y &C. And, a lit- tle after, the Apoftle purfues his Difcourfe thus : For- afmuch theny as the Children (i ". of the Firft AdaWy who in this refped are all Chrift's Brethren) are Parta-^ hers of Flefli (ind Bloody he alfo took part of the famey that through Death he might defiroy Deathy and him that had the Power of ity that isy the Devil ; And might deliver them (i. e. from the Sting and continuance of it) 7vho, through the fear of Deathy were all their Lives fuhjeB to Bondage. (And in this fad State, were all Men, before Chrift's Refurredion, efpecially the Gentiles, who had either no Notion at all, or a very confufed one, of the Refurredion, and a future Life.; For vsrilj k took not on him ^66 The Loganthropos.^ Book Uh him the Nature of Angels^ &c. Wherefore it behoved him, to be made like his Brethre?iy in all things • that he might he a merciful and (r) Faithful High Vriefi^ in things per^ tainingtoGod^to make Reconciliation for the Sins of the Veople. For^ in that he himfelf fuffcred^ being tempted , he is able *o fuccour them who are tempted. Now the whole of this Difcourfe of the Apoftle, is fo plain and fall to my purpofe^ that I think there is no need of any further Comment upon the words^ than that which I have gi- ven^ in thefe few occafional Hints, that I have infcrted by the bye, in fo many Parenthefes. But, tho thefe Paffages are fufficient to prove what I propofed, yet it may not be amifs to take notice of fome few Matters of Fad, that bear full Evidence of this Truths if duly confidered. Indeed the whole Hiftory of our Saviour is, in a mamier, one continued Proof this way. But, feeing I ftudy Brevity, in all this Dif- courfe, as far as is confiftent with Perfpicuity, I fhall content my felf with a ftiort, and^ as it were, curfory Account of Three only. The ifi is that Account which our Saviour himfelf gives us, Mark 15. 32. But of that Day and that Hour knoTveth 7io Man^ 7to not the Angels which are in Heauen-y neither the Son^ but the Father. In order to underftand thefe Words thorowly, let us obferve, 1. That here are Three Orders or Degrees of Creatures made mention ofj viz,, ordinary Men^ the Angels of Glory ^ and Chrifl- Man. And thefe are plac'd in fuch an Order, as may gradually increafe the Wonder of Chrift's Negation. Xhis Day and Hour is not revealed^ fays Chrift, to any Man Ti^hatfoever. But which is more firange, the Angels in Heaven themfelves have no Knowledge of this Time. Nciy3 which is ftill more, even / my felfy as I am Man^ know nothing precifely or exadly of this. For the Father has hid this, at prefent, from all Creatures. a- That the Thing that Chrift had been fpeaking of^ CO Uis9i here feem tabs elwiv^ikm to d^iWt^f^ one worthy of our Fmh, Trufl, Confidence mi l^lkff^e- was Cl^p. 5* The Loganthropos. ciSj was the DefiruBion o^Jerufalem^ and the Temple by the Romans^ as is plain from the whole of the Chapter, compared with the z^th Chapter of Matthew^ and the 21/ Chapter of Luke, for which fee ver. lOy 21 ^ &c. But therx^ feeing Chrift's Difcourfe throughout the z^pB Chapter of Mattbeiv, in which he fpeaks of the Day of Judgment^ is the Application of what he had faid of the Deftrudion and End of the J cwifli Oeconomy ^ it is plain to me^ that what Chrift fpoke litterally, 1 with refped to the end of that Difpenfation^ is meant ! ultimately of the End of the World in general ^ accor- ding to that compounded Senfe of Scripture^ which is almoft conftantly obferv'd in the Jewifli Piophcfies, where what is fpoken of as fulfiU'd one way^ in the Type^ is fpoken of as fulfill'd another way in the Anti- type : which I hope to fpeak more fully to^ in its pro- J per place. If it be faid^ But was not the Deftrudrion of Jerufalem known even to Men, feeing it was pro phefied of by the Prophets ? I anfwer. Yes. But no Prophet ever told, when this was to be. Daniel is the enly Prophet that comes the neareft to this matter, in his 70 Weeks of Years, Dan, 9, 24, 25,26,27. But the End of the lait Week of thefe Years was calculated to be juft after ; Years and an half fliould run out from Chrift's Death ^ fo ^ that how long Jerufalem and the Temple were to continue afterwards, is left wholly un- determined. Now, ;. Let us obferve, that Chrift calls himfelf Son here, as he was the fecond Adam^ and brought ia his ftead, who is alfo called ^/j^ 5'ow (?/G(?i, Luke 2. ult. All Expofitors are and muft be agreed, that Chrift '^ did not call himfelf Son here, as he was the Logos^ or < eternal Son of God : for, as fuch, he could be ignorant of nothing. But our Divines and Commentators gene- rally tell us, that he calls himfelf fo, as he was God- Man. A Saying that, I confefs, I underftand not. For if he be confidered as God-Man here, we muft fup- pofe, that his Ignorance of this Day is predicated of his Verfon, as fuch j efpecially feeing our Divines have all agreed, that the Uges affum'd not an human Terfon^ but a68 The Loganthropos. Book Tlh the Human Nature only. But let this be as Men pleafe^ which I may take notice ■ of, and inquire into before I I end this Chapter ^ fure I am^ that Chrift mull fpeak of | himfelf as Man only, and in relation to his Office^ as * 'the fecond Adam. What therefore Dr. Zi^/^(/Y?of fays on this Textj tho cited and commended by Dr. M^hithy, I approve not of, in as far as Chrilt is fuppofed to fpeak here as God-Man^ or (as I have redified that improper tho common PhrafeJ the Word- Man, For I do fuppofe it neceffary to conclude^ that fo far is Chrift from being thus confidered here, that we are obliged to believe that the Logos y tho perfonally united to the Man Chrifi -^ yet did fufpend his Prefence with the Human Intelkff of Chrifi, m this Particular : for other wife it had been im- poffible that Chrift could have been ignorant of this point. And if there was a Sufpenfion in one refped:, no doubt there was in other refpeds. For indeed the Logos, as I faidj was obliged, by Compad: v/ith the Father, to afford the Man Chrifi no more Afliftance, than was jufl: neceffary for his Human Management of himfelf, as the Second Adam, And by this, 4. We may be led in to underftand, why it is that Chrift limits this Knowledge to the Father^ making no mention of the Logos, For,, feeing he was united to the Logos, and feeing the Fa- ther was he that fuftain'd the Place of the Whole Deity, as contrading with the Logos -, it was his part to fee, that the Logos fliould fulfil what lie had promifed, 'viz,, to communicate nothing more to the Man Chrift], than was neceffary for his Support and prefent Con- dud:. The exa<5t Knowledge therefore of the final Pe- riod, either of the Jewifh Difpenfation, or of the Con- clufion of the World, being, no way, neceffary to be known, at that time, by Chrisf, as Man^ under his then prefent Circumftances ^ it was fit that Chrift fhould not have that Knowledge. For, as things then flood, this Point of Knowledge fell under the ;i of thofe Articles, that I fuppos'd above, to have been demat^ded by the Father from the Logos • and therefore one of thofe Points that the Father had referved in his own hands^ as Chxilt Chap. 3 • Tf^^ Loganthropos. 169 Chrift hinifelf does elfc where determine concerning the Times and Seafons of memorable Revolutions,, ^Bs xJ 6y 7. And feeing thefe words were fpoken by Chrift folemnly to the Apoftles^ after his Refurredion^ and al- mofl immediately before his Afceniion to the Father^ it tends exceedingly to confirm what 1 have faid on the former Text : Seeing^ by thefe lull and parting words of Chriftjhe infmuates^ that he was not yet indued with this Knowledge of future timesj, as he was Man. And this will help us to underftand theReafon^ why the Apoca- lypfe has this Title given it^ Reij. i. i. The Revelation of Jefus Chriyf-^ v^hich God ga^ve unto hiWy 3zc. Tor, after the Man Chrift v/as afcended to Heaven^ and was there approved and rewarded for his Service^ it was very fit that the Father fhould allow the Logos to communicate to him a further meafure of the Knowledge of future Events. When therefore John the Baptift faid^ that the Father did not gi've Chrifi the Spirit by meafure^ John ;. :54j 7,^. We muft not fuppofe^ that he could be guilty of fuch an abfurd Notion^ as to think that the Man Chrift^ as fuch^ was infinite ^ for the Human Na- ture is not fo united with the Logos ^ as to be converted into the Divi?ie Nature^ or fo as to be infinite j infi- nite and human^ beings in this Senfe, inconfiftent. Either therefore ChriB is fpoken of here as the Logos ^ m cafe John mean that he has the Spirit given him unlimi- tedljy in a ftrid; Senfe of the Word. Or otherwife he muft be underftood tofpeak comparatively only ; (which I judge was all he meant :) for it is certain^ that Chrift had the Spirit without meafure^ whether we compare him with any, or even with all the ancient Prophets and Patriarchs. The zd Inftance of Chrift's Ading as Man only, is the whole Account of his Sufferings, in as far as it is ftxprefEve of his Agony, Perplexity and Con- cern of Mind, that he was under, either from the profped or prefent Senfe of his Sufferings. For is it poflible to conceive, that Chrifi- fhould fpeak or ad^ as he did, had he been affifted by the Logos to that ayo The Loganthropos. Book III. that degree^ that the Logos was capable to do ? parti- cularly then^ when he was in his dreadful Jgony in the Garden^ to that degree as to fweat great Drops of Bloody Luke 22. 24. and when he prayed three timet over^ With the greateft Intenfenefs^ tho with Submiffion to the Will of the Heavenly Father^ Let this Cup pafs from mcy Matth. 26. :58^ i^^^^z^^^, Methinks I lee here^ how exadly the Logos fulftU'd the i^d Article^ which he had promifed to fulfil to his Father^ as I mentioned it above-. For^ it is plain to any that confiders this Paffage^ with any clofe Attention^ efpecially if he collate all that is faid by the feveral Evangelifts this v^ay^ that Chriil was brought to the very laft and utmoft Extremity^ and that he had not^ in the leaft^ any afliftance from the Logos ^ more than was juft neceffary for fupporting the Human Nature^ fo far, that it might not be intirely exhaufted at that time. For Chrift was referved to fuftain more Shocks ftill. But, not to mind all thofe Brunts that he run through, before the Jewifh Sanhedrimy Pilate and He- rody and the Affronts and Calumnies he met with, from the Peofk and Souldiers ; his laft Agony deferves to be moft fpecially confidered. For it muft be a very extra- ordinary Perplexity, Terror and Agitation of Mind in- deed, that drew thefe ftrange words from him. My Gody my Gody why hafi thou for faken me ? For it is ob- ferved by Matthew^ That Chrift utter'd thefe words with great Vehemence, and therefore he is faid to have cried them with a loud Voice^ v. 46. and fo fays Mark^ ch, i^. 34. Now, in order to form a genuine Concep- tion of the dying Frame of Chrift, let us confider a little more narrowly his dying words. For which purpofe let us lay the Words of the three Evangelifts together, (for Mark differs not from Matthew) by way of Parallel, that we may judge impartially of this matter. Matth, Chap. 3. The Loganthropos. 171 Matth. 27. yer. ^ff. And about the ninth Hour Jefus cried with a loud Voice^ faying^ Eli, Eli, La- ma Sabachthani, i. e. my God^ my Cody why hafi thou forfaken me, Ver. 50. JefuSy when he had cried again with a loud Voice^ gave up the GhojL Luke 25. V. 4^. Afjd^ when J^- fus had cried with a loud P^oice^ he faidy Father^ into thy hands I com- mend my Spirit ^ and having jaid thus^ he gave up the Ghoji, John 1^.30: When Jefus therefore had received thep^i' negary hefaid^ It is finijhed \ and he bowed. his Heady and gave up the Ghoji. Now, in order to adjuft thefe feemingly diflbnant Accounts : We muft obferve that Luke^ who wrote after Matthew and ilf^^r^/upplies what they had omitted^as to Chrift's dying Words ,• and that John^ who wrote af- ter Luke^ fupplies what was omitted this way by them all. As therefore Matthew and Mark fay only, in the general, that Chrift cried with a loud Voice the fecond time, as well as the firft time, when he utter'd the me- lancholly, and-, as it were, defponding Sentence, which we mentioned before : Luke and John^ between themj have told us, what his laft and dying Words were. And indeed it is happy for us, that thefe lafl W^ords are added. For, by the Account of the firft two Evangelifts, we might have very naturally been led to think, that Chrift died with defpairing Words in his Mouth : For who would not from thence conclude, that Jefus utter'd thefe Words, Eli fill fLama Sabachthani y the fecond time, or as Matthew fays, again^ juft when he gave up the Ghoft. And how odd a Reprefentation then had this been of our Saviour, had not the other two Evangefts alTured us, that the Words of the fecond Voice, were Confolatory and Triumphing Words. But then, tho we have gained this mighty Point, this great Difficulty feems to remain behind, that Chrift's dying Words, as related by Luke and ^ohn^ are quite diffe- rent : And, if it be faid, that John adds only what Luh omitted, it will bg demanded, which of their Sen- lyi 7he Logiinthropos. Book IlL Sentences ought to precede the other. To this I anfwer, that it is no-way material^ which of them go before or follow after. Ilcv/ever^ feeing we may be allowed to refs here^ I do fuppofe^ that the Word TtT?'\c<^'^ fsfinfiedy went before the Words^ which Luke men- tions. For John feems to infinuate, that this was fpo- ken calmly and with a low Voice^ in the hearing only of himfelfj the Virgin Mary, Mary the Wife of Cleo- fhas and Mary Magctakn : Whereas his laft concluding Voice feems to have been with great Vehemence^and fo loud that all might diftindly hear him. And for this there. was very good lleafon^ 'viz,. Thatj whereas his firft defponding Words were fo loud as to be taken no- tice of, his Comfort and Satisfaction might be as emi- nently founded forth afterwards. I do therefore think^ that if we join Johns Words with Luke's^ we fliall have the full Account of Chrift's dying Words : which I think may be thus naturally interwoven and caft together. When Jefus therefore had received the Vinegar ^ he faidy It is finijlyed. And, Crying (:p6t)vmcu is Luke's Word3 which our Verfion renders amifs^ in faying^ and when he had cried) with a loud Voice , Hejaid, Father into thy hands I commend my Sprit. And having [aid this, he bowed his Head and gave up the Ghofi, Now the firft Expreffion^ viz,. It is fini^edy did cer- tainly relate to the Work^ that he came to accomplifh on Earthy with relation to all his preceding Manage- ment of himfelf and it. And it doth alfo, as certainly, denote his intire Conqueft of Satan^ in his having laid a Foundation for the Reftauration of Mankind. And having obtained this Satisfadion_, he had nothing elfe to dOj but to breath forth his Sprit y (as he does here in the fecond Expreflion) with full Aflurance^ into the Bofom of his Father ^ before whom^ as his Judge^ he was not afraid now to appear^ feeing he had perfed- ly aded the Reverfe of the old Adam. But however, by comparing thefe laft Words of our Saviour^ with his Chapi ^ . The Loganthropos. 27^ his former defponding ones^ we cannot but obfervei that our Saviour had^ as I diid before, ho more affi- ftance from the Logos^ than was juft neceffary to fup- port human Nature, in this laft Conflid. And here I cannot but obfcrve, how unaccountably they fpeak and write, nay how inconfiftently with themfelves as well as with the Truth ; who deliver this as neceffary Chri- ftian Dodrine, I'it,. th'dt Chris f, ^s God-Man^ fnfferd, thus j and that the dnife of this was the Wrath of God^ which he was now the OhjeB of, by reafon of our Sins being imputed to him. How gracious is God, to accept of well-meant Endeavours ,» pafling by, at the fame time, and (as the Apoflle in another cafe) winking at fuch Ignorance and Error. For, to fay nothing now of the Modern Notion of Imputation (which I (hall confider in its proper place ,•) how ftrangely abfurd is it, to affert, that Chrift could fuifer, or be deferred by God at the fame time, that he was confidered under the Idea of God-Mcin. But to talk of his being thus the very Obje(5t of God's Wrath, (whom his Father ever own'd as his be- loved Son) is one of the ftrangeft Monftrofities, that ever crept into the World under the Name of Chriftian Dodrine, nay and fundamental Dodrine too. And therefore I hope the Reader will fee, by this time, the Neceflity and Importance of what we are purfuing here, 'viz,. ^' That ChriB was left to himfelf, as Man^ ^^ both in his Actions and Sufferings, and no further ^^ aflifted by the Lo^osy in either of thefe (notwith- ^^ flanding the Union of the Logos with the Man Chrifi) " than was juft neceffary to fupport Human Nature^ ^^ that it might not be exhaulted by the united Force " of Hell : Excepting then, when it was neceffary or ^^ convenient, to give fuper-natural and miraculous At- ^^ teftation, that he was not a mere Man, but fuch a ^^ one, in whom xh^ Logos was refident, and with whom ^^ he was prefent in an extraordinary Manner ; in or- ^^ der to his being thus believed and fubmitted to, as [[ the true Mejfiah. T And a 74 ^^-^^ Loganthropbs. Book IIL And now^ that I have again ftated the Cafe of our Sa-viottry with rclped to his Circuinftances, as the S ex- tend Jdarriy and as intrufted with Human Concerns ; I muft delire the Reader carefully to diffinguifh between the A(5tions of Chrift, as Logos ^ as Loganthropos ^ nnd as y^Kthr^pos or Ai^m. And, i. Chrill acled ^s Logos ^ in all he did^ before his aflliming our Nature. Ajid yet we muft remember^ that he adcd as the Second Man, even^ by Virtue of his Agreement this way with the Father. However^ feeing he had not then actually af- fumed the Human Nature^ there is a juft Foundation of a neceffary Diiiincfiionj between his A(5^ions before his forming to himfelf a proper human Body^ informed iind animated by a proper human Soul^ and the Acti- ons performed by him after this. But then there is as neceffary a Diftindion to be made,, between thofe Actions that were performed by him as Loganthropos y and thofe that were done by him^ TisMan only. There- fore, 2. We are oblig'd to fuppofe, that he aded for- mally as Man only^ in all his Converfe with Men of all Sorts,, and in his Management of himfelf in refe- rence to fpiritiial and irvifible Agents^ in the manner I have faid. All therefore that the Logos did for him, was fo far only to take his part, that liis Trials and Warfare, undertaken to God^ for Mariy and again fi the infernal FoTverSy might have a fairCourfe,* as being a Trial of Skill for Mafiery^ in a way of TVlfdom^ Virtue and Bravery y fo as Spirits wujl he Juppofed to encounter one another. So that, ;. Thofe Adions only are to be a- fcribedto Chrift, as Loganthropos ywhich were miraculous, in their own Nature ,• and fuch were, in a word, all his Miracles, and what ever was properly fupernatural : But of thcfe we are not now inquiring. To return therefore to the feeond Sort of Adions, and to the Con- fideration of Chrift as Man, I fliall mention but one Paffage more, to prove how far Chrift was left to him- felf, by the Logos, in his ading as Man. The ^d and lailPaifage therefore, is what I thought fit to refervG to be diftindly taken of notice by it felf, (which Chap. 3. The Loganthropos. 275 (which otherwife might have been inferted under the former General one ;) becaufe it is fo Apodeidical, as is impoffible to be eluded or ftiifted off, as to its Force and Cogency to my purpofe. It is what Luke has re- corded. Chap, 22. 4;. Tbat^ when he was in the midft of his Agony, there appeared to him an Angel from Huvvniy jhengthonng him. And yet it is immediately added, 'u. 44. And king in an Agony ^ he prayed more earne^-^ ly^ and his Sweat nuis as it vJcre great Drops of Blood falling 'down to the Ground. As the Words immediately prece- ding are thefe, '^^•.41,42. -Ami he was withdraii^n from ihem^ about a Stone s Cafi^ and kneeled down and prayed ^ faying. Father, if thou be willing, remove this Cup from me • 7ieverthelefs, not my Will, but thine be done, I have thus fet down the Words both that precede, and follow after the Account of the Angel's appearing to him, that we may be the better able to apprehend the State and Condition of our Saviour at this time. For, from hence it appears plain, ifi. That our Saviour was reduc'd to the greateft Extremity, before the Angel's coming. idly. That, even after his Coming, his Agony continu'd to a very great degree, idly. Thr.t therefore all that the Angel could be fuppofed to do, when he is laid to 'ftrengthen him • was (befides comfortable and encou- raging Advice, and AiTurance, from God, of the Re- ward promifedj if he did hold out to the laft) to take care, that the Vrince of Devils, who attack'd him at this time, might not take the Advantage of his having a mortal Body, by doing Violence to that, in order to prevent his being offered up a Sacrifice for Men upon the Crofs : For, could Satan have effeded this, fo as to have kill'd himfelf ^ the great End of Chrift's Coming into the World had been fruftrated, and the whole of the Scheme of the Logos, in recovering Mankind, as well as that of Chrift's Prudential Con- dud, had been intirely defeated and fallen to the Ground. As therefore it was the only Game Satan had then to play, to deftroy Chrift's Life, feeing he could not t«mpt him^ any way, to diftionour himfelfj, or break his T z Txuft, 276 The Loganthropos. Book III^ Trufl:^ by any manner of Infinuation ; he became in- raged at laft^ to that degree^ as to bear in upon him, with ■all the Force of Hell^ that he might kill him on the Spot^ and To prevent his hirther Proceedings againft his Kingdom. Th^; I anl fatisfiedy v/as the Ouife of Chrirt's Agony at this time^ and the occafion of the Angel's 'being fent to' rtrengthen him^ by obliging Sa- tan to abftain from that Violence^ which the lluman Nature of Chrift had otherwife been unable to refift. And I make no queftion^ but that Sat^m appeared to him 'viftbhy in the moft terrii3le Form he could put on ; even as he had formerly appeared vifibly to him^ for 40 Days together, when he tempted him in the Wilckrnefs^ Luke ' 4. 2, &c. If any Man will obje6l, that our former Divines 11 fed to give another Reafon of Chrift's being in an Agony, "VIZ,, that be was then under the Senfe of God's An-; ger • I need only tell fach an Objedor, that as I have already fhewed the Abfurdity of this Notion, fo I need go no further than our prefent Text to do it again un- anfvverably ,• feeing, befides his calling God by the fa- i miliar Title of Father, the A4ifIion of the Angel or * Angels (fox" I do fuppofe, that the Angel mention'd was at the Head of many more, even as the Prince of Devils was at the Head of his Flellifli Army) to itreng- then him, was certainly an Evidence of Love. How- ever, this leads me to obferve, in the 4^/:? Place, what I principally delign here, by the Citation of thcfe Words, ^iz.. That Chrijlr aded here as a Man only^ and not as Loganthrofos ; nay, that the Logos was fo far from ading in and by the Mm Chrisf^ that he was intirely gone from him, by a total Sufpenfion of Afliflance j; excepting, that, belides the continuance of the Rela- tion and Uniony which was ever indiifolyable, he took care that the Devil fliould not have power to invade the Human Nature, by any further Attack, than it was able juil to fapport it felf againft. For, had not this been the Ciife, how monflrous would it appear to be to all Reafon, that the Logos flood in need of cne created Angel y or an Army of them, to affift him, to prote(5t his ■ own Chap. 5. Tif?e Loganthropos. 177 own Hiima?i Nature^ againil another created Angel^ tho at the Head of all the Devils united. But as we explain the Words^ there is nothing at all indecorous in this matter. For^ if the Logos liad now withdrawn his Influ- ences from the Man C/jV;/? . (which he was oblig'd to do^ according to his exprefs Agreement withrthe Father^ as I itated the Cafe above) and if then (as it necellarily fol- lows) Chri^i was left to himfelf, as Mav ^to adt the beft he could 'j it was no way indpcorous for him^ who^ as Man^ WHS made a little lower than the, ^ngejs^ to need the Afll- ftance of an Angel ^ when he was : encounter'd and at- tack'd:, under innumerable Difad vantages, by the Great- efl of all the infernal Spirits ^ at the Head-, no doubt^ of the ftrongejl Arwy that ever Hell fent forth. Now, had Chrift aded here.^s Loganthropos^ as he did a little after^ when he tHmbl'd the -vihole'band of ^ouldi.ers to the Ground^ all at once, with a yvord^^-John i8. 6. there had been no need of any Angel eidier to comfort or ftrengthen him. It was therefore neceflary, that C/:?riJ^ fhould be left to himfelf, ;rti M^n, in this grand Conflid. For which purpofe, his Words to Feter^ upon his cutting off the Ear of Malchus^ deferyes fpecial Confideration, Matth, 26. f :j, 5'4. Thinkeft thouj that I cannot now pjay to -my Father for as I fhould chufe to render the Words, in a reference to the former, 'ver. 52. Dofi thou think^ -vlx:. that there is need of making ufe of the' Sword, as if I cannot fray, now to my Father ^ 8zc.).and he pall prefently -fend we (uponfuch a T)Q,m:3indi) inore than 12 Legions of Angels^ L'e,. I could have them,^ if Ixlid' '^i^.cLs .Loga^i-- •thropos,;.) But, that cannot be, in this Ga^c.-.^' ForLjuw then Qiall the-iSfri^tHres be fiilfilkd ^ that thus it'm'iijhhefi'iz^,.{\ic]\ Scriptures as lfa» n* i^- '^^^ Dan. 9. z6. And now, by this time, I hope the Reader will fee, Jipw juftl-y 1 hav.<; afcribed the Adions, as well as Suf- ferings, of C/^vi>>; x.g'x\iQ.ManJefi{Sy and iK>t to t\\Q^ Logos ^ ..evrn cpnfider\i formally as L^^^j?^//i/r(y/)c;j. ...But here J forefee, that it will be objeded, that thjs .I>ropofition of mine feems to. be llibveriiye of Cinijt's fAi^/iK^^'V^^ ,^f^^'^^fif^^<^^3 feeing we cannot fuppofethat 2; T ; a ayS Ihe Loganthropos. Book lit a mere Creature could ever merit any "thing at the hand of God;, or do any thing that could be look'd up- on to be a juft Satisfacflion to Divine Juftice^ for the Sins of Mankind. To which I anfwer, iB. That Ipre-oc- cupied this Objedion before^ in afferting ; That^ tho Chri ft did and fufFer'd fo and (oy not 2ls Logavtbropor, but as Man j Yet the Adions and Sufferings of the Man Chrift, drew their Virtue^ Efficacy or Yalue^ from the Confideration of the Union of the Man ChriH with the Logos. And therefore I laid down this^ as the third Ar- ticle^ infifted upon by the Logos^ in his Contrad with the Father^ and agreed unto by him. But thcn^ in the ^d PlacCj in order to corroborate this^ let us confider, that had the Adions and Sufferings of the Man Chrifi^ been formally the A(3:ions and Sufferings of the Logos^ ^o confidered as under the Notion of Loganthropos^ or ias united to the Human Nature^ (fuppofing but not granting the poflibility of his Suffering this way) there had not been any room left for Merit atall^ in any Pro- priety of Speech. For what Merit could it be for one Infinite in Wifdom and Power^ to overcome an Ene- my^ fuch as Satan^ who is, m all refpeds, finite. This had been fo far from laying the Foundation of SatiC- fadion^, that it had been below the Logos ^ to have fought one infinitely Li: Tnfprlcur. x^rA^ the addition of Man to the Logos ^ or the Confideration of Chrift as God-Man^ will not falvethe matter here, efpecially to thofe that make the Objedion; feeing it is taken for granted by all our Divines, that the Logos did not ajfume a Man^ into Vnicn with himfelf, /. e, a human Ferfony but only the Human Nature. So that, according to this Pofition^ whatever Chrift did, was formally done by the Logos perfo- nally cc?;/z^^m/,notwithftandingof the Union of the Hu- man Nature, with the Perfon of the Logos : for certain it is,that the Adions of an intelligent Perfon or Subfiftence, , muft relate formally to him as fuch, and not to his Nil- ture, abftrading from all Confideration of his Perfo- nality : For if v;e abftraft from this, fo as that his Ani- ons be not fuppofed to proceed from him^ as a Perfonj, n Chap. 5- The Log^nthropp^. 579 it mull follow that we do difown him to be a Perfo^ at all. ^-.-^M^ I!::t I muft owii^ that when I confider^ this matter clofely^ I cannot but fulpcd the Truth of this com- monly received Notion^ of the Z<)^^> liis afluming ttitb Union with himfelf, not a Human Verfon^ Z': .i Mah^^wt a Human Nature devoid of Vcvfonality -' and therefore I muft fay of it^ as before^' tliat it favours more of t;hb Schoolmen than the Bible, ' ^ .''■* I know very well^ what has made our Divines univbr- fally run into this Notion^x/;'^. the fuppofed Monftroltty of aiTerting Chrift to be toiJo Terfcns uf/ited, arid the ha5['d name of Nejiorianifm, as well as the hard Ufage 6f that poor Man of old. Eut, why may not Chrift as Logos .be confidered as one Perfony and as Man another Terfon ; and yet be juftly fpoken of, and look'd upon to be bpt one Ferfon^ in another and more general Senfe_, as to- ganthroposy upon the Account of the Union into which the Logos has affumed the Man Chrlfi. And in this Sehfe (the only Senfe that is both intelligible and Scriptural) I aflert Chrift to be one Terfon only^ viz,, when confidered at Loganthrofos^ or the Logos and the Man ChriB unit'e'd^ For^ as this agrees with Scripture, fo it is no more jii- ^vconceivable, than that Jdam and Eve^ who were cer- ..^ainly two diftin<^ Perfons, fliould be fpoken of, arid 4ook d upon, in another Senfc, as one and the fairie }Man or Perfon, by feafon of their intimate Mdr^ ■.^riage-State? And yet, God fpeaks of them in thi$ i^ Dialed:, G^». 1.27. God created Man in his own Image ^ in the Image of God created he him '^ Male and Tem'ale created he them. Nay he determines them to make up one Man between them, and teaches Adam to own this as true Dodrinc, and to fpeak in this Dia- ,Je<5t, when, he fays, ch, 2. 24. They pall be one flejh^ or one ^v^^^w. And therefore Mbfest^^Ws us that the very Name -ipi Adam was, in a General Senfc, common to the tWom^n as well as the Man, Gen, f. i, 2. This j^ the 1 ^ook of the Generations of Adam, in the day that Qod created Mun. [n thuLikenefs of God made he him^ Male T 4 and s8o Tfee Logarithrbpos. Book IIL and Female created he thcm^ and called their Name Adam, fn the Day -when he created them. And indeed^ it feehis to me to be altogether unintel- ligible and more dangerous^ to affert the Union of the Divine a.h(l Human Nat lire y in their Senfe^ under the cover of one Ftrfon^ than two; ^^^^ing co fuppofe an immediate Union^ between the Infinite Nature of God^ which is common to all the three Glorious Ferfons of the Trinity^ and the finite Nature of Man^ in fuch a manner^ as that the' i^//w^« JV^r^re partakes equally in the Chiiraeier of thoFerfonality of the Logos ^ as theDi- vine does ; feems to raife the Human Nature too high, to be accounted fuch any longer, feeing its Adions muft henceforth bc reckoned the Actions of the Logos ^ as a Perfon \ the Human Nature being confidered here, as haying iio P^rfonality elfe at all. And fure I am, that the Scriptures fpeak of Chrift, ,-t6 be ks much and as really t'cK^^ kv^^pcc-nQ-^ 9. cc^h/^eat \ J\4an r^s the CoMnciloiConfiantinofh determin'd of old Vagainri the JpolUnarians^) as they do agree, that he is, ^viii anothei: Senfe, the J^ogos^ or Eternal Son of God ; and,; as fuch, aAnOos &ik y- truly and pfoperly' God ^ as the 'Synod of Nice concluded, in oppofition to the v^m^wj. j^'J<^C'X' how. Chrift ckn fri -:" iJinpleat-'Man^ or indeed ^il^^« ^^'dA^ in^ny 3?^ropriety either -gl" Speech or Senfe, un- " leishe h:2iVC2iJJuman Ferfonality^^ 1 cpnfefs, is beyond my yeach to apprdiend. For without this,- a Human Na- "^.'tiiire, in an abflraeled Senfe, caa never be • faid to be a ;• ''determinate Man : and indeed is fo /inconceivable - a ' tt^iiTg;, that 1 can as little form an Idea of it, as of Far- ' 'md'fubJlantiaUs^ Unl'verfale a \parte rti^ or fuch like Gib- beriih of the Schoolmen. And, if, -to make thQ Human 'NatWe 'Xferfony, vVc miift fuppofe it ' 't'o partake of the Divine and Eternal Ferfonallty of the I^gos^ and" yet fo 'as to partake of this,- in time- only ^ -^nd- itn'- a finite Senfe ^ ib as'to be(:6mb a Perfon, without beings as fuch, ei- ; ^ tfer' ^ fiuman 'Perfon at all, or a Di'u-ne Ferfbn ; Ifayy' if ■\ ■ i/^e ' mui! - fiippofe. thefe unintelligible Ineotifi-ftencies, I ' ' jeave thofc Orthodox Gentlemen;, that- talk thus, to •^"^ ' " ' pleafo ^hap. 3. fi^ Loganthropos. aSi pleafe themfelves Vith them , for I do not fuppofe ci- thers vv ill envy them this Sort of Satisfedion. Only, I would beg them^ to condefcerid^'tO'fei'ta others^ as to let us know, whether^ by this Pofition^ [;4^/ the Seed . of. Abraham, But fo far are thefe words from favouring the old Opi- nion, that they do indeed overturn it, by faying that Chrift took upon him, or took hold of the Seed of Abra- harny 'He, formed ^ to himfelf a Man thereof, fo as to ho,- ComQ 2, Son of Abraham y iitidy in this Senfe, to be as really a Mani as any of us are. And therefore, it is iknmediately "added, ^ 'veK 17. Wherefore'^ in all things^ it heho'v^d him to be made like unto his Brethren. And now that I have mention'd this, let me form a new Query from;ii:. • '■- .^i'K-^ ■ io nf. ^ihnO 101: >fcV/ ^^1?/?. 4. Wb>*-her what the- Apoftle- afferts here, be not faife, ' in cafe theordinaiy Notion be true? feeing if ^thhrift affiimed the Human Nature ^ fo as not to be a Jiuman Ferfon^ he muft be fuppofed to be really and ef- fentially unlike all his Brethren And, it will be in vairi to elude the Force of this Reafoning, by aligning other %cnks 6^^ Li'kenefs ; feeing the preceding Verle naiis it down' fo,- as to put it;beyorid doubt, that the Apoi^ie rneatit it of the thing, that : the Son of God aifum^d, efferitially confidered : So that it muft be a Man or Human Nature^ fo and fo deter mind in particu- lar, ^ and 'hot 'agrt-ninintelligible indiv^mm, Vagum^ or ''- ''^ '::.;':■::> ol co «?? v:: '-^J r.;:jfr}.0 ":-;■ '\.' r-": . '['. !'L;: '>-t n:-:r,i^C:> ::; ' ...;: .; . . ..:;:.;;'■■; ^V::- (sYliU thJ^is uruailyf£i, on this Head;isjo.pref^t:us.Tpitkta §imi|s (inftcad hf l(eaforj) drawn froht^sVmpn of Soul^nd ^sdj ^.wbich tjt^s -•■'"^-^ Human chap. 3 • Tf^e Loganthropos. a 8 5 Human Nature y in fucfi a lank Senfcy as is inconceivable xo ail Reafon^ unlefsit be as an Abfurdity. And there- fore once more. ' ' ^iQj}. f . S'^pponr/?;, that ^'^ had been poffible, that the Logos could have alTumed a Human Nature, withqiit a Human Terjmality ; yet How could Chrift have been, this way^ a Alan at all^ in any Propriety of Speech? Could he be a Man, that was not 'd Hum an B erf ^-^ ? Tliis were in other Words to fay_, that he was arealMan^ at the fame time that he was not a real Man. S? ih^.tunlefi we run into the greatefl Abfurdity and groffeft Con- tradidion^ we muft quit this old^ and I hope by this time obfolete Notion^ as equally unfcriptural and ua- phiiofophical. I might fay much more on this Head. But I liardly think^ that any intelligent Man^ after this_,. can ever fuppofe^ that the Apoftle ever dreamt of our late Phi- iofophical Notion^ which I have fliew'd the Ridiculouf- ■nefs of Did the Apoftle think of this^ when he fays, Rom. 5*. 12 ~ 1^5 &c* Wherefore as by one Man Sin en- tred into the TVorld- — ^ — So the Grace- of God, and the Gift by Grace, hath abounded by one Man J^fus ChriH, But I forbear to add more now. If any fay^ But I muft, not determine what is poffible , or impoflible to God. I anfwer^ I am far from doing foj in a true Senfe. But this Objedion^ . as made a- gainft me here^ is no other^ than that old fenfelefs one of the Papifts^ in favour of Tranfubfia7niation, And therefore^ as the Proteftants have anfwered a thoufand times over^ in that cafe^ fo do I in this ^ 'uiz,. that I do determine no further^ as to this Pointy than in thofe things^' thaf are in their own Nature im- poflible. If it be impoflible for God to lie^ as the Scripture juftly afterts ^ it is no lefs impoflible^ for God to make two parts of a Contradiction to be equally true : For that were to fuppofe^ that one and the fame thing could fo be made as to be equally at the fame time^ and in the fame refpeds^ both true and falfe. There is not one Principle of Philofophy or a$6 The Loganthropos. BocJc III. or Reafdftj more certain than this ; That a thing cannot he^ a^d not he^ at the fame time. And I never heard of any Sceptick^ that ever caU'd this in Queftion. And yet fiich is the Abfurdity of this old confufcd and con- founding Opinion ; that it fuppofes Chr'ijb to be really gnd froferly a Man^ at the fame tiwe that he is really and p-tiperly no Man. I am far from charging any Man* that has held this Opinion, with this AbHirdity : Tor I am apprehenfive, that this was^asmany other things, ne- ver exactly confider'd before ; and I am ever careful to keep clofeto this Rule,fo charge no Man v^ith any thiytg^ as hfs Opinion^ "ivhich he does 7iot hold formally and in terminjs to he fuchy hoivever naturally it may he deduced^ by ivay of Confe^uence^ from Tvhat he owns to be his Opinion, And £ readily own, that I thought and fpoke the lame way^ that others have done hitherto, until God was pleafed to enlighten me further, whilft I was purfuing the Thread of the prefent Subjed. But tho I do as little refled: upon others this way, asuponmy felf ^ yet I hope I may charge the Opinion it felf, when narrov/ly confi- dered, with involving the Abfurdity, which I have, I think, prov'd it to involve. But, in cafe, after all I have faid, I be judg'd by Others to be miftaken, I hope they will a<5t by the fame Rule td me, by which I. acS: towards them ; and there- fore that they will not load me,with holding any flrange unfcriptural, or abfurd Opinion, by Confequences drawn from what I have faid, which I never dreamt of. But, left Ignorance and Prejudice (the only Enemies I fear in this Cafe) ftiould mifreprefent me, as if I had fome other Notion or Defign,^ than I have, in this part of my Difcourfe j I fhall lubjoin a fummary Account of my Faith, as to the Grand Article thereof, agreeable to the Sentiment of the ancient Chriftian Church, ac- cording to the Determinations of the General Councils^ and particularly (t) that of the Synod of Chalcedon, (t) Syn. Chalc, Art. 5. p. 340, And^ Cfep- 3. The Log«ntliropos. 1S7 Andj I. I believe^ with the ComcH of Nice, in op- fi^fition to the Opiiiion both of the Arrians and Socini^ ans 'j That Chrift is cCK^^ch eeoc^ truly and properly God, as he is the Loios, And I hope I may be allowed to fay^ that^no Man has fet this matter in a clearer Lights than I have done, in the preceding Book. 2. I do as firmly believe. That our BleiTed Saviour, is TtA'Gf@-' 0iv^p0i7f(§-', truely and really Man ; as the Council of Confiantinopk agreed, in oppofition to the j^pollinartan Herefy. ;. And, in Cafe Neftorim and his Followers were guilty of the Error of denying the Union of the Divine and Human Nature of Chrift, I do as readily as any Man, condemn this as an Error. For I own, with tha Courjcil of Ephefusy that the t-wo Natures are united, in the Perfon of- Chrift, dd^ixipiT^g^ i. e. ivithout Divlfion, Nay I do not only aflert, that the two Natures are uni- ted, fo as never to have been adually divided ^ but J readily approve of the further cautionary Word added by the Council of Chalcedony that they are united, a •>&^f- 56i5, i. e. infeparahly : For I make no queftion of the ^Eternity of this Union, by what account the Scripture gives us of this matter. 4. I do believe the Eutychians to have been grofly rrii- ftaken, when they talk'd of fuch a Union as denoted a Mixture of the Divine and Human Nature in Chrift, as if they had been blended or confounded together j or, ac- cording to the Dialed of others, that the two Natures \yere converted or changed the one into the other, in 'which they feem to have been at mighty odds among themfelves (as is common in all fuch confufed and wild Errors) fome fuppofmg, that the Divine Nature was changed into the Human; and others, that the Human was changed into the Divine. And I do therefore rea- ^dily own with the fame Synod of Chalcedony that the Divine and Human Nature of Chrift y were united, M(ThV')^'n^% and aT^tTTTZi)^, that is, without Confujion as to ^both, and without CofH^rjton^ i, e. of either of them iaXQ ths oth^r. If 2 88 The l^pganthfopps. Book IH. If any fay^ but how is the 3^ Article of this Confef- iion confiftent with what I faid before^ when I denied an Union of Natures^ and alTerted an Union of Ferfons ? t anfwer, that if :, what I-faid before be duly confidered^ there.is no Difference aif^U.^Tp:r I knpw np Difference between, a. fT/^W?^ Per/p;/,'-V37M t/je 'liumf^n^^ature^ as it is fpeciftd and.determin'd.tq.denotQ this or the other Man. My Pefign w^s therefore to (Hew the Unaccuracy and Con- fufion of the tommon Opinionyas it is ufually explained, or rather afferted. But^ as I love not to fpeak in the dark^ fo I love not to quarrel about words^ when Truth is once fegure^. And therefore^ if by that//?/w^« JSTj- ///r^^' which was united to t\i6 Divine ^ in t\\Q Ferfon of the Son of^Qod^ we underlland that' determinate Human Nature^ vvhich denominated him the Sen of Mary ^ and thus the Son of, M^'^y and upon the account of which he is called the Man Chrift Jefm^ i Tim. 2. 5'. I am fully a- greed to fpeak in the ufual Dialed of Chriftians^ fmce the Days oi^Nefiorius and Qt;/. Fqf^^as I firmly believe Chrift^to be hoth't he Son of God2.nd: Son of Ma?}^ in diffe- rent refpeds ; To I do as firmly believe^ that the Union of thefe is fuch (tho I pretend not to comprehend it, as being an Article of Faith and not of Science) that we can conceive of Chrift^ as he is Loganthropos^ or the Lcgpj made Mah^ no othervvife than as one Ferfon^ at the fame time^ that^ abftrading from this Confidera- tidn, it is impoffible to conceive of a particular Human Nature^ deftitute of a FerfonaUty^ to be united to the Logos ; any more, than it is podible to conceive that the Man Chrill could be united to the Divine Nature^ as deter mljted tO the Second Ferfon of the Trinity^ rather than to the firft and third ; and fuppofe^ at the fame time^ 'that the Di'vine Nature^ as thus determined to the Second Ferfon^ was deftitute of its proper or fpecifick Ter finality. And I muft^ for ever_, abandon all Pretence to Thought and Reafon, if we have not an equal Ground, and as neceffitating an one too, for our affert- ing the one, as for our afferting the other. For, if we are obliged to affert this^ That the Ferfon of the Lo^os Chap. 5. Ti&^ Logan thropos* 189 Logos was united to the Man Chrift^ and not the Di'vine Nature^ abftrac^ing from this Detennlnation to the fecond Perfon^ or Ttrjoitality of the Logos i feeing otherwife we muft fuppofe^ that tlie Father and Holy Spirit were equally united with the Manhood^ as the Sen : Are we not^ upon the account of the fame Idea^ applied the other way^ equally^ and as much ob- lig'd to alTert^ that the Manjejns Chrift, as thus fpeci- fied and diftinguifli'd from all the reft of the Individu- als that partake of Hitman Nature^ was united to the Logos ? feeing otherwife^ we muft either fpeak the groffeft and moft palpable Contradiction^ or affert^ that all Men that ever liv d or are to live^ are equally uni- ted^ as Chrift was with the Divi?te Nature oi the Lcgos^ in as for as they partake of the fime Common Human Nature^ that Chrift did partake of. And, if this be once allowed of, all Chriftianity, as well as Ratioci- nation upon fuch Points, is enervated at once. For then, we muft fuppofe that every Man is equally uni- ted to the Logos^ as Clorifi was j and that every Man (even Cain and Judas) is as highly exalted, in a rela- tion to God, as Jefus ; yea, and as much the Author of Salvation as he was. May, even the Error of Putiches and his Followers, with the Abfurdities that follow the fuiie, muft be fuppofed to be true, unlefs whit I have advanced be received. For it is impoffible to conceive that the Human Nature, without any Perfonality of its own, can be immediately united to the Divine Nature, jo as to partake of its Perfonality • and avoid, at the lametmie, all hazard of concluding, that thefe Natures muft therefore reciprocally partake of one another^s 1 roperties. Sv. :hat it needs be no wonder, that Enti- ches run mto fuch an Error, by attempting to explain and defend what was incapable of either Explication or Proot • when he pretended to demonftrate, that the Vn-gui Mary was theMother of Chrift, as he was God^ in oppofition to poor Nefiorim, v/h? never denied, that 1 can iind, that Mary was the AUther of God. if the Phrale was rightly explained, but only taught that the V Senfe 290 The Loganthropos. Book III. Senfe fhould be given thus^i/i^. («) that the Virgin A/J77 was the Mother of Chrill^ not as he was God, or the Son of God^ but as he was Man only, i. e. the Man who died at Jerufah-m. But whatever the Controveriy was then^ between Neftorir^s and Cynllns^ (v/ho "/. :::s a hot and violent Man^ and was perhaps his Eneiny3 from (9;.') a Defign to get his fat Archbifhoprick of Con- fiantinopky (w) That Ifpeal 7Wthb?g in this, without Authority^ I need only refer the J{eader to corfiier v^hat Socrate^ fays of Neftorius and his Opinion^ and tbeCr,ita:lio>is that rofe uponthat accownt. Jvd ree may believe him the ttiorey bccaufe he feems to be exceedingly prejudiced again/I hinii itho bs yeould perfwade us that he voas not) calling him a iveak^ ignor^t, conceited and arrogant Ma>K Andyet, v^hen he comes to give us an Account of his J'lerefyy Eccl. Hift. Lib. 7. Cap. 32. He owns, that he was iinju/ily cenfur d by thofe, who reckon'' d him to hold the fame Opir ion with r'aulus Samafatenfis and Photiniis, who heldj That Chrift was a mere Man \0nl7. 5/a, fays he, J have rtad his orvn Writigs, and I find, that his jchole Error ivas this, that he was afraid to call the Virgin Deiparam f '^sorkc A the Mother or Bringer-fb:-th of God. But^inwhat Senfs "NcPconus fcrupVd to ufe that Expreffton, we may learn from Evagrius Scholafticus, Lib. i. cap. 7. who^ tho a rnoji bitter and inveterate Ene* my of his, calling him co>iflamly an impious Fellow^ a vile Haetick and cites feveral P^lfages out of the Letters which poor Neftorius /t'wr to fome Crcat Men then, in order to beg that the Pcrjecntion agaivfl him (which jvas barbaroujly fevere) might be, at kafl mitigated. .i!':d. xrr.Q-oJi thofe Paf" fdgeS) there is this memorable one^ wherein Nertorius writes^ That finding the Church fpHt unhappily into two Parts ; one Party averting, that the Virgin Mary was only av^^cdTOTf^Kav^ the Mother of Chriji^ as a mere Man ; and the other Party alTcrting, that jbe was Q^tokov, the Mother of Ciod, as iuch ; I was, lays he, afraid, to ufe either Ex- prefiion, leaft I might cither fink her Charafter too low, or raife it too high, and therefore I call'd her xv^'^'^^-^^'y ^^^ Mother of Chrift. .Now this modefl Account of Neftorius,^ ?^ cenfurd /^j* Evagrius, as a bold Defence of his Blafphemy. But let the J^eader judge bow fubtle Men v^erc then, to find Blafphemy in the felVords.^ {w) if jvy ask^ Why I fufpett Cyrillus/o far as this comes to I I anfwcr, bccaufe I cannot otherwife imagine, how a Man of bis Learnings Parts and Charailer^ jhoiild have aBed fo furioufly againfi Neftorius, and in fo intrieguing a manner. Fc^, I. It is plain from all the Accounts of ths Synod of Ephelus, tkf m^mvd Neftorius, (tho m have no other Account Chap. 3 . Tfce Loganthropos. Q91 ftantinophy if not for himfelf, yet for fome Friend) I a:r. perfwaded^ that what I have faid on this Head will be unwelcome to none^ but fuch as are either fottifhly ignorant^ or unaccountably prejudic'd. And nowj feeing not only how true our Aflertion is^ but of what Importance likewife ; I fhall return, and take fome Notice of Chrift's Satisfitiion to Divine Juftice^ for Mens Sins^ as he was Man, by Virtue of V 2 the Acmtnt than that which his bitter Enemies have given us) that Cyrillus atJed an intriefuivg avdjalfe Part there ; iv precipitating the Sentence before the Arrival of the Eaflem Bijhops^ as even Valefius ownSy in his Anriota* tio/is on the 34th Chapter of the 7CI1 Book of Socrates, For the Story ts^ infhort^ this : Cyrillus a>^d. his Party pufo on the Sentence againfl Nefto- rlus, before the Synod was fully met\ and fend him the Copy of his being depofedfrom his Office and Be'nefice, Meftoriu: fcrjs this to the Emperor, with a Complaint of his Emmies, both as to thdr Fraud and Violence, and reprefenting the Injufiice of the Sentence^ as being pafly before the Arrival of the Exfiern Bifiop:. .I^i ten Bijhops fign this Relation of Neftorius, AS containing the very Truth of this Matter. Five Days after this Sen* fence, John Biflwp of Antioch, with the Eaflem BiJI)opSy arrives ; wfjo detefting this unjuii Proceeding, calls a Council of the other Party, and depofes Cyril and Memnon ; as Cyril again depofes him. The reft of tbg Story is tedious. But Cyril prevails with the Emperor, and fo Nc^ftorius fell by the Secular Arm, and was mofl cruelly ufed afterwards, 2. - 1^/-- t^m It IS, that Neftorius did tax Cyrillus with fome fuch Defign: Forfo Ev 2i^nus infinuates, Lib. i. cap. 7. and he undertakes to vindicate CyiiU lus ^ but docs itfo lamely, asincreaftis my Sujpiiion. For indeed all he does is to magnify the ove, and rail at the other, without giving one Reafon for kisfo doing. Only he is pleas'' d to call the terrible Perftcution againfl Ne- ftorius, by the Name of God's punijlnng him for Herefy ; and to confirm all^ he faysy that he read in a certain Author, that Neftorius his Tongue was eaten away by Worms, a7id that then he went to Hell. He was, I fuppofe,, ajham'd to name his Author, And I am fure, he might have equally been ejhamU to write fo fcurriloujly as he does ; which is fo little either like a Chrifiian or Hifforian, that a Heathen could hardly have allowed himfdf to have afled fuch a Part, 3, Ifufpe^ this the rather, becaufe the Eccle- ftafiical Hiflorians, tho they were too much Cyril'5 Friends to mention his Namet yetinfmuate that his Party kept out Proclus from fucceeding Nefto- rius, by trumping up an old Canon againfl the Tranflation of Bijhops, hs being then Bifhop of Cyzicus. Now, whether the Canon was mi/Taken^ (as Socrates contends) by the Party, or whether there was really fuch a Canon (as V3i\eC\mfdys) is nothing to my purpofe. Tho, by the bye, / wondit hovf Valefius cQma to infift upon thisfomuahf feeing thcVo^Q was 0/ i^i The Loganthropos. Book III. the Union of the Perfon of the Man Chrlff, with the Per- fonof the Ld^oj. Fortho_, according to the Rule I have laid down to my felf, (^iz.. not to treat profeffediy of any Head, that has been fully cleared up already) 1 am not to difcourfe of the Satisfadion of Chriil largely : Yet I cannot altogether omit this weighty Point. And yet I hope the Reader may find that Advantage^ by what I Ihall fay on this Head^ (tho touch'd upon^ as it were^ by the bye) which he will not eafuy meet with in fome^ even of thofe Authors^ that have made it their Bufinefs to treat of this Subjed particularly and fully. But^ to proceed ^ let thefe things following be duly considered here. I. Thatj when the Logos had formed to himfelf ^ Man^ partaking of the Common Human Nature^ and had united this Man to himfelf; it follow'd in courfe ; I. Th^t this A^an muft be innocent and finlefsj and^ of (tvoihsr Aji;7.f, as Socrates relates. Chap. 40. Hovever I c.tvrot but take notice how cimiirigly the Party of Cyril !us tnmpt up thh Ca:m^, to^ keep out a Man of th fair eft Charailer of all the Bifhops of that Jp^i\ in order to get in Maximianus, a poor fuperftiiious loot of a Movi : For this is the befl th.it Socrates has to fay of him, tho he do it in fofter Words, But he dying i?j a little time after, Proclus, rvho it feeras was aivarc of Cyrillus, got the Pxomxri Bijhop to write to k'm not to opwfe his jEleCtion ; and the Emperor favour irg his Elect io^J Jiiervife, I fuppofe Cyril was too politick to r^ieddle any more. if then any asl^^ Whjt J fufpeB Cyril to have oppofed V'iOdus at frfl? I anfiver, iesaufe, as J faid but ]ufi now, the Roman Bijhcp wrote to him not to oppofe him 770W ; which fuppofe s th^t he had done fo before. But, if the Quefiion be. Why Cyril was his Enemy ? I anjwer, becaufe he Inew Produs would vever be his or any Mans fool, in perfecming thofe of different Sen- tirnents ; for this was his profejf^d Opinion, that it was un-ufi to dofo, and accordingly his Practice was a Refutation of the violent Methods of Cyril and his Party. See his Charatler this way, in Socr. Eccl. Hift. Lib. 7. €2p. 41. ^' -Btn, after all, in cafe any fiiould think me too favourable to Neflorius, / do declare, that 1 have no great Opinion oj the Zl^n, For I think he deferv d all the Severity he met withy from the hands of God^ upon the account of his barbarous Perfcmion of the Macedonian Here- ticks ; for which Socrates does \uflly cerfw e him. Lib 7. cap. 31. Onljf I think be wus as un'yiftly perfecuted by CynWus and his Party, upon the R^eafons already affgn^d. And had we any account of this Affair from an ir/^ partial /zliflorian, I qucftion not, but that what I propfe btrc conje^urallyn, T^oiiU appear to be vo more than the Truth* 2. That, chap. 5. The Logantliropos. 29^ 2. That^ by virtue of his Relation to^ and Umon witti the Perfon of the Logos^ what he did bore a Character more than Human ; and (upon the Suppofition of a previous Agreeme?it between the Father and the Logos this way) his Performance came^ by Virtue of the fame Relation and Union^ to be meritorious ^ and of Divine Va- lue and Efficacy. 2. That^ feeing the Logos aflluiied the Man Chrifi into Union with hiinfelf^ in order to defeat Satan^ and to deftroy his ufurped Dominion over Men ^ and thus to lay a Foundation for their Salvation ; It was neceffa- ry^ I. Thwtthe Man ChriH Ihould hQ in'dfiate of Trialy during the time of his Converfe among Men ; 2, That he fhould ad (as I have formerly faid) the ^erjf Reverfe of that Part, which the Firfi Man aded. As therefore, he mull be fuppofed to be under the greateft Engage- ments, to defend himfelf, fo as to fiijtain all the Attacks of Men and Devils, without any Difhonour to himfelf, or Prejudice to the Caufe which he efpoufed : So, like- wife, to be animated with that Vigour and Refolution, as to act offenfively againft his Enemies, and that with fuch Glory to himfelf, as to defeat them intirely, not- withftanding of all the Difadvantages he himfelf was under. Hence it was, (x) that he conquer d Death hy dyingy (j) and led captizfe Principalities and Powers ^ (2s) making thus an open fiew of'em^ as the Apoftle fays, cve^ upon the Crofs. Therefore, ;. We muft conclude like wife, that our Saviour, was a puhlick Perfon^ and obiig'd to ad: as fuch in the ftead and for the fake of others. For this is the very eifential and principal Notion of the M.m Chrift-^ in this prefent Relation ^ That, he was put into the room and place of the Firfi Man y and confequently reprefented all Mankind as he had^ done ; in or- der not only to re7idtr all Aden fal^ able ^ fo 'AS fallen Angels were not ,* but likewife actually to fave all Jnch^ as, re- nouncing the Old Adarn^ fliould come and put themielves {%) I Cor. 15. 54. (y) iiiph. 4- 8. (7) Col. 2. 15 V ; under ^94 '^^^ Loganthropos. Book III- under his Tatronagey with a concern to ad as his fpiri- tual Children^, in order to attain thus to glorify and en- joy God. Uutj 4-. In order to obtain this Power and Authority as Man, it was neceffary that he fhould merit this Su- rearn Headjlolp over Mankind^ in order to reach the ends juft now mentioned. And, he could not otherwife merit fuch Favours for Lapfed Men^ but by being a 'vica- rious and fubfi-itute Sacrifice of Attonement or Vropitiation for us, and in our ftead. And that he was fo, is avert- ed plainly, and over and over again, in Scripture. He tells us himfelf, to this purpofe, Matth, 20. 28. that he gave himfelf KvTfov dvri noKhQv^ a Ranfom for many ; or, as the Apoftle words it, ocvt/'Aut/dov xj-Td^ TravT^v^ a Ranfum (or a vicaripus Ranfom, as the Word denotes) for ally I Tim. 2, 6. Which Expreffions we may pro- perly enough join together, and call Chrift (with re- lation to his Satisfaction) Avipov d^iiKvr^w^ i, e, a ^vicarious Ranfomy or a Ranfom given and accepted in the lieu and (lead of that Ranfom, which was owing by us to Divine Juflicey or (in cafe of failure) of that Alifery that "ive were hound over untOy and was intaiVd up07i »/, without fuch a Frovifo. For, as we are told, i John 2. 1,2. Chrifi the righteous y is not only the Paraclete of finful Men, but alio lK(XCfj.0Sy the Propitiation for our Sinsy and not only for our SiftSy hut alfo for the Sins of the whole JVorld. For, fays the fame Apollle, Chap, 4^. 10. God fent his Son for this very end, that he might be a Propitiation for our Sins. Were I to treat of Chrift's Satisf idion here, I would, (i.) In the general, confider and prove, that Chrift did truly and really, tho in a Spiritual Senfe, execute the Office of a Prieft ^ and theny (2.) More particular- ly treat of Chrift's making Satisfadion to Divine JufticQ for us, for the Breach ot God's Law, and the Affront thus done to his Authority. And in doing this, I fhould be obliged to confider thefe three Things diftindly ; viz.. FirBy The Matter of this Satisfadion, or that by which Satisfadion was made, viz,. ChrilVs Obedience, both Chap. 5- The Log2itithro]^o5. ap5 both aaive and pafTive. Secondly, The Nature of this Satisfaaion^ in its Properties : (where three Things would occur to be cleared, int.. its Neceffity^ its Verity y and its Perficiion.) And then^ Thirdly, ItsObjed^ where what I hinted before^ as to the ftating of this Contro- verfy^ would properly fall in to be cleared. ' But all thefe things have been copioufly difcourfed of by others^, and therefore I ihall chufe to wave them. Only there is one things the Mifunderftanding of which has occafioned many Miftakes and Errors^ which I fhall briefly touch here. And this is^ in what refpeA Chrift is faid to die for.us^ and in our ftead. Which turns upon this one pointy fo far as I am now concerned to anfwer it ; njiz>. Whether Chrift paid the fame indi- vidual Price^ which we ought to have paid^ according to the Tenour of the Covenant of Works^ or Law of Innocency^ which ^.^^w^ broke ; or whether he paid only what was a fufficient and full Equivalent, to that which we were otherwife obliged to have paid. Many Learn- ed and Pious Divines have held the former. But others,, who have look'd more narrowly into things, affert the latter only. And indeed fad Experience has let us fee^ that the former Opinion, tho no doubt honeftly and pioully meant, is unfcriptural and befides the Truth. For befides, that this has given rife to wild Antinomian Conclufions ; that feeing Chrift has paid the very fame Price, we. have nothing at all to mind, as to Repen- tance, Faith and Obedience, which to mind were to impeach Chrift 's Merits and Satisfadion as imperfed: : I fay befides this, it will be found impolTible for us, up- on this Suppofition, to ftand our ground againft the Socinian Arguments, brought from the Impoflibility of Chrift 's paying the very fame individual Price we were obliged to, becaufe our Penalty was eternal Death and Mifery, which Chrift could never undergo. For Chrift's Sufferings were not the Idem, but the Tantundem of what was threatned againft Adatn and his Pofterity, in cafe of Difobedience. Befides, that it was we and not Chrift that were then threatned. So that when God V 4 accepted 596 the Logan thropos. Book III. accepted Chrift's Sufferings for a iimited time^ inftead of ours for Eternity , it is plain^ di4m aliMs fohlt^ tdttrd folvitur^ that the change of the Perfon fufftring includes another thing paid in lieu of .our Suffering for ever. And tho Sin be reprefented in Scripture fometinies as a Debt;, yet that is not the only nor principal Confide- ration it comes under. For it is moil properly the Vio- lation of God's LaWj as the Apoftle defines it {a) : So that God is to be confidered here^ not fo much as a Creditor^ as a Legiflator and Judge^ requiring Satisfaction for the TranfgrcfSon of his Law^ without which he threatens to inflict the Punifhment due to fuch TranfgreiTors^ ac- cording to the Letter and Rigour of the Threatning. Chrift's Part therefore here was not fo much that of a Surety^ (tho that word be ufcd to fliew us that he was not properly the Debtor j as that of a Mediator^jCXpiating Guilty and making Reparation to Juftice^ fome other way than by the Execution of the Law upon Offenders^ according to the Threatning^ coniidered in its proper and literal Senfe. Now fmce the Cafe is thus^ we may eafily difceru the Invalidity of the Groundsj upon wdiich the former Opinion is founded. Therefore v/hen they fay^ Firfi^ That the Dignity of the Perfon of Chrifl; makes up^ what was wanting as to the Kind or Degree of the Pu- niftiment : This anfv^ers it felf, and militates againil them y fmce it is a plain Confeffion^ that Chrift fuffer- ed not the very fame thing that was threatned againft us^ but fomething equivalent to it^ which by reaion of his Dignity and Worthy was as much as all our Suffer- ings forever^ nay^ lihall add infmitely more, feeing up- on this account he merited Salvation for us^ which the .Eternal Sufferings of all Sinners could never poffibly have done. And therefore this fiiggefts another Reafon to fliew that it was not the I^hm that Chrifl; fuffered, feeing he merited by what he fuffcred. Whlch^ by the — ' — ^ — — / -.'.UL.' _ ."...i.^.c''-na.K (a) I John 9,^ . way. Chap. 5- The Loganthropos. apy way^ lets us fee the Abfurdity of fuppofing that it was not Chrift perfonally confidered^ but myftically, that fuffered;, as the Head of his People^ in fuch a Senfe, as if they actually fufFered and merited in hlir*. An Opinion monftrous in it felf, as raifing us up to a fliare in the Honour of Chrift's Satisfaction^ Twhen we are fure, that he trod this Wineprefs alone ;) and dreadful in its Confequents ; which are fucli as thefc^ 'vlz,. That the Eled are as Holy and Righteous as Chrift himiclf; that all their Sins were adually pardon'd at Chrift's Death (nay lome have been fo abfurd as to carry this up as high as Eternity^ wifely jumbling the Decree to Pardon^ and adual Pardon^ together in one and the fame Idea ;) and that Chrift did believe^ repent and obey for them^ fo that there is no need for them to mind any of thefe^ &c. But to return^ Secondly ^ We are told in favour of this firft Opinion^ tliat Chrift muft have un- dergone eternal Deaths had he not been able to free himfelf from it : It is plain from this alfo, that Chrift did not pay the very fame thing, which we were to pay And again. Thirdly y When we are told, that if it was not the fame thing actually, yet it was the fame thing by Imputation : It is ftill plain, even from thij Suppofition of theirs, that it was not the very thing, which we were threatned with, that Chrift fuf- fered. But, f. (to go one ftep further) We muft fuppofe, that what the Man Jefus ChriH did and fuifer'd, could never have been meritorious or fatisfadory, had not Chrift aded with that Wifdom and Exadnefs, in rela- tion to God Himfelf y as the Party offended, which the Logos had agreed and promifed, he fliould do ,• and that to that degree, as to agree, that his Father fhould him- felf be Judge and Umpire in this Affair. And now, that I am come to this laft concluding Head, of my Preliminary or Foundation-Work, in or- der to our underftanding how Chrifl manag'd himfelf as the Seccjhl Adam or Fcaderal Head of Men^ during his Stat€ of V'Yiibation ^ in order to his obtaining the Fame more 398 The Loganthropos. Book III. more fully^ in Point of fupreme Agency^ in a State of Exaltation : I need only defire my Readers to recoiled what I have faid^ and to carry along with them the Sum and Connexion thereof ; which I hope I need not abridge noWj as not being willing to detain the Rea- der any longer^ than mere neceflity requires. For I am fure^ that if the Reader do but apprehend the Sum and Connexion of what I have faid^ he will readily fee^ that I did juftly fuppofe the Maxim^ men- tioned in the beginning of this Chapter^ to have been that by which our Saviour, as Man^ manag'd himfelf, in reference to invifihle Agent s^ and confequently to the Sup-eam Father of all, irt the firft place. For to him, he flood in a moft fpecial Relation as Son^ both by reafon of his Union with the Logot • and upon the account of his Office as the Second Adam ^ as well as becaufe of his wiraculous and extraordinary Conception and Birth. Now, by our Lord's exad Management of himfelf, according to the Maxim laid down, he obtain'd to have this Approbation from God ,• That he had done all that "was expected or defiredy and all that a Man could do, for Mankind y under the Circumjlances wherein he was ftated y and that therefore he had merited to he their Head^ to go- fvern and judge ^ and to reward or punijh them^ as he faw fit ^ Upon Condition of his being refponftble for all he did this 'way^ at the end of time^ and of his being thus fubjeB to Gody upon his giving up the Mediatorial Kingdom to the Father y that God mayy after that, be all in all^ as the Apoftle tells us, i Cor. 15'. 28. That this was the Rule of our Saviour's Management, in relation to God, does not only appear from all that has been faid, but from this alfo ^ That he could not aEh either a lower or higher part. For, to have aded below this, had ruin'd the whole Work he came about. And, to ad higher than the Sphere of a perfed and innocent Man, was fimply impoffible, unlefs the Logos had aded for him, which neither could have been reckon'd the Doing of the Mi;>n Chrisly nor have been confiftent with the Covenant of Agreement between the Father and Chap. :^. The Loganthropos. apo and the Eternal Son, Nay^ for the Man Chrifi to have fo muchj as attempted to ad beyond the Sphere of his Adivity^ had been a Sin ^ and fuch a one, as muft be fuppofed to be, at leaft, very near a kin to that of the fiy'fi Adam. Nor could God the Father require more of him than an exad Management of himfelf, this way. For, be- fides what I have fa id, as to the Covenant of Redemption y by which God had gratuitoufly tied up himfelf fo, as to require no more ^ We are obiig'd to conclude, (from all the Ideas we have of things, and from all the Rules of Reafoning) that God could not expert more from a Creature^ than its Nature and Circumftances would al- low of. The nice and critical Part therefore, thzt ChriH had to aA as Man^ and as intrufied with human Concerns ^ was ,* To keep clofely by the Rule mentioned,- without tith&vjinh- ingy in the leaft, helo7v this Character and TruB ^ or at- tempting to foar above it, by interfering with that Part that did formally, properly and immediately belong to the Logosy as fuch, under whofe peculiar Guardianjhip the ManChrifi was, by reafon of the clofe and indiffolvable Union which he had with him. And, in order to aci this Rart^ we muft fuppofe, that the Man ChriB was under the moft deep ImpreJJions of thefe things following ^ from a diftind View of which, and with the moft fervent Zeal, and Concern for which, he acSed and behav'd, in all he did and fuffer'd, from firft to laft ; viz,, i. That the Logos ^ who had under- taken for him, and ingag'd his Honour this way, might not fuffer any thing, like an Affront, by any Indecency in his Condud. 2. That the Supreme Father ^ who was Judge and Umpire of his Procedure, in all he did_, might not fee any juft Caufe, to pafs Sentence upon his Performance, otherwife, than in his Favour, and confequently in the Favour of Mankind. 3. That Men might not be Lofers, but Gainers, by this his Un- dertaking. For, as now he has regain d what the JpirH Adam\o?i 'y had he failed, he had rendred our ■• ^ State goo The Loganthropos. Book III. State yet more defperate ; feeing no other, after this, could have pretended to have been capable of re- trieving Mankind and Human Affairs. 4. That Angels might have a new Incouragement to continue faithful, and be deterr'd from any thing like that, which had precipitated their former Equals into Mifery, and had been fo fatal to Men, as to be no other way falvable, but by this ftrange Method ,• which they could not, in reafon, exped would ever be a(5led over again. And, y. That Satan might not have any reafon, to boaft.of hisConqueft over him that was made after the Image of the Logos ; but might be defeated!, even by Man ; tho he had been the occafion of his lofmg the Image of God, and confequently his Favour by pre- cipitating him into Sin. For, in order to the Denjns greater Difgrace and Confternation, the Logos would not deg^de himfelf fo low, as to conquer him, by his great Power, or by himfelf immediately. No, no, this md been impar Congreffus^ an unequal Match, by which Satan had gain'd fome Reputation ; feeing this would have led rational Creatures to fuppofe, that he could not be conquer'd otherwife, than by infinite Vovnr^ immedi- ately put forth againft him. Therefore, the Logos took a quite other Method, and formed to himfelf a Second Adam^ thatfhould conquer him, even under all the dif- advantageous Circumftances, that an innocent Man could be fuppofed to be in. And, this he performed, without apparelling this Man with t^^ Luminous Garment of the Sbtchinah^yf]\i\Qh Ada?n was cloathed with (as Ifaid) be- fore the Fall, but without this or any fuch appearance, whilft he was ingag'd in fighting Satan. For the Man ChriBy during all the time of his State of Humiliation (excepting then when he was manifeiled thus to fele(3: Witneffes, in order to be known to be the Meffiah^) ap- peared and converfed, as an ordinary Man only, be- ing deftitute of any fach Pledge of the Prefence of the Shechi7tah with him. So that, tho he was really innocent and without Sin, he appeared on Earth all along, in this refped, 72;/>/& Sin. i, e. as if he had been a ^ • finful Chap. 3. The hogznthvopos. ' 301 finful Man ; and^, as if he had been fuch a one, he fufFered^ in the Opinion both of Jews and Gentiles ; becoming thus our Subftitute^ as heing offered to bear the Shis of manjy as the Apoftle fays, ^ik 9. 28. adding immediately. But unto the??? that look for him he Jhall appear the jecG7jd time ovithout Sin^ i. e. with the Glory of the Sbechinah. upon him. So that by the Antithefis of thcfe two, "viiK^. his appearing the time firft with Sin, and his appearing the lecond time without Sin^ we are led to underftand. the Apoftle's full Meaning in both : Which, I humbly conceive, was never clear- ly explained before. For, if ChriB's appear i?ig the fecond time without Sin^ doth denote his Appearing with the Glory of the Shechinah upon him (as cer- tainly it muft :) Then it is certain, that by Chrifi's Ap- -. fearing with Sin the firH time (which, tho not expreft here, is yet neceflarily fuppofed) we muft underftand, j not only his being a Stn-offering^hut his appearing, as an ! ordi-nayy Man^ and his fufFering Death accordingly, (and ( by the Suffrage of "[jews and Gentiles^ as a MAlefactar J too.) For, had he had the Badge of the Shechinah up- on him, he could not have been obnoxious to Death. As therefore the withdrawing of the Shechinah from Adamy was a Mark of his Mortality ; fo Chrift's being, without this, reprefented him as one that was to die too. And hence we may perceive the Strength of the Apoftle's Reafoning, by the Connexion of ^uer. 27, and 28. yi';?J, as it ts appointed unto all Men once to die, (hut after this the ^Judgment :) So iikewife Chrift was once offered to hear the Sins of many ^ hut unto them that look for himy jhall he appear the fecond time without Sin* For the Senfe and Delignof thefe Words, is plainly this ^ That, as the State of all Men, fmce the Fall of Adam^ is fuch, by the Divine Appoinunent, that they muft die, and then afterwards give an account of their Condu<5t, whilft in this World, to the Supreme Judge, at the lafl: Day : So even Chrift himfelf, by reaibn of his being a Man, wasoblig'd to undergo Death too ^ and that, in a pid)lick manner alfo, as a propitiatory Sacrifice for Men, §01 The Loganthropos. Book III. Merij by reafon of his being the Second Adam^ and thus under a general Charader^and in a Publick Station, in relation to Mankind as their Foederal Head. But thenj fays the Apoftle^ Chrifl didfo ad his part, in all that he did and fufFered, that tho he appeared in all this, as if he had been no more than an ordinary Man, he will certainly appear the fecond Time, in all the Glo- ry of the Sbechinahy to the Joy and Comfort of all that give up themfelves to his Condud, in the Faith of this. But now, to return ; fo exadly did Chrifl: ad, as Man, with refped to the Purpofes he had in View^ that he did perfedly carry on all that the Logos had undertaken to his Father, to do by him. And thus, I. The Logos came off with the higheft Honour before his Father ; And, 2. The Father faw his Juftice fa- tisfied, to the utmoft of what he demanded, fo as to have reafon to truft the Loganthropos^ for the fu- ture, with the Management of the World. :;. Men came this way to be falvable, and to have a folid Foundation laid, in order to their being fav'd adually, and that for ever, from Sin and Mifery. 4. The An- gels of Light came thus to have new Views of God's Wifdom, Greatnefs and Goodnefs, and to have new Incouragement, and Incitements to mind their Duty and Intereft. 5*. Satan faw himfelf out-witted and con- quered, and his own State, and that of his Fellow-Rebels, rendered further miferable and defperate. And to all thefe things I mufl add this further, in the 6th and laft Place, 'viz.. That this way the Man Chrifl, v/ho was united with the Logos, came to have this Union feal'd and ratified by obtaining that Reward, or, as the Apoftle calls it, Joy that was jet before him ^ for the obtaining of which, he endured the Crofs, defpi- fing the Shame, and is therefore now fet down at the Right Hand of the Throne of God, Heb. 12. 2. So that, as a further Reward of his Faithfulnefs and Condud, he is now feated at the Head, not only of Men, but of An- gels, For this thQ Apoftle expr^fly aiferts, Heb, z, 9- ^^ Chap. 5. The Loganthropos. 505 fee Jefusy who -ivas made a little lower than the Angels (fo that here he is confidered formally as Man onlyj for the. Suffering of Death, crowned with Glory ana Honour^ Now what the Subjeds of this Crowned King are^ we may fee by comparing^ ver, 7. with 'uer. 8. and both with ver. 9. i Cor. 1J.27. For the Apoftle fays. That every Being is fuhjeBed to hiWy excepting him only, that put all things under his Feet, /. e. excepting God only. So that certain it is, that all the Angels are now fubjed td Chrift as Loganthropos^ in fuch a manner, as that tho other Men, that are glorified, can be only reckoned their Equals ; yet the Man Chrisf is raifed above them, by Virtue of his Union with the Logos, And now, that I am enter'd upon the Relation that the heavenly Angels ftand in to Chrift, I find my felf infenfibly brought upon the fecond Thing which I pro- pofed to confider in this Chapter. Therefore in the lid Place, Let us confider Chrift's Management of himfelf in reference to the jingels. Were it proper for me, to run out upon the Confide- ration of Angels here ; what I am about to fay upon this Head, would appear in a clearer Light, than it can be at prefent. But I muft be content to reprefent the matter now as I can _; feeing I fliall be obliged to fpeak of this fort of intelligent Beings, in a more pro- per Place. Let it fuffice therefore, at prefent, to remember ; I. Th^it Angels are finite and depending Creatures, as well as Men ; and that confequently they know but in part, and worfhip and ferve God accordingly. 1, They are all of them minifiring Spirits, fent forth to minifier for them who [Ijall he the Heirs of Sal'vationy\v\v\dx is the higheft Defcription the Apoftle gives of them, Heb, I. 14. And therefore, ;. In as far as they are Servants, and have fuch a Service to accomplifli, they muft be fuppofed, in fome Senfe, to be in a State of Trial ^ feeing further Service and a further Reward fuppofe 304- 1^^^ Loganthropos. Book III- fuppofe one another : Tho their State of Trial is not fuch^ as that of Men^ in this prefent World. 4. And we muft not fuppofe^ that they know perfedly all the Ends of God^ even in thofe things that they are im- ployed about as Servants : For this is neither neceffary^ nor (in fomeSenfe) poffible. Our 5^i'/5//r alTures us^, that they knew not the time of the Defirucl'wH either of Jerufakm or of the JVorld^ Mark 1:5. 52. And Teter tells uSj that they are Learners and Students flill, even of the Mjfieries of the Gofpely i Epifi.i, 12. And fo does Taul alfo^ Eph, :>. 10. How far then the Angels were acquainted with the Defign of God^ in the Incarnation of Chrift^ cannot certainly be determin'd. That they knew^ that this would bring new Glory to God, and be of general Ad- vantage to Men, is certain from their GtnethUacum or Congratulatory Song of Praife upon the Occafion and Subject of ChriH's Births Luke 2. lo, 11, 12, 15, 14. But, huw" thefe ends could be thus brought about, feems to have been rather a matter of Afto- nifliment to them, than any way feen thro' by them, either at that time, or for fome time afterwards ; if we may judge of the meaning and fcope of the Expreffions, i l^et, 1. 12. and Epb. ;. lu. And there- fore, theApoille might juftly reckon this, as one of the Articles of the Myftery of Godlinefs, i 77w. ;. 16. that Chrift was feen of Angels. For what could be more aftonifhing to them, than this, 'viz,, to fee the Logos, who had been manifefled to them in Heaven, in the Glory of the Shecbm/ihy which was to them the ^jtftbkForm of God; I fay, to fee the Logos now, ho7yi of a Woman, and be- come a Babe, to run thro' the feveral Ages of Infancy, Childhood and Youth, &c. up to Manhood ; and then to be cut off, by the violent Hands of Men. The feve ral Steps of this could not be otherwife, than moft ama- zing to them, that were obliged to believe that God had the greateft Defign in View this way ^ efpecially if they were Strangers, at the fame time, to the Secrets of this wonderful Defign^ as I think it more than probable they chap. 3- 7^^ Loganthropos. 505 they were;, from the Paffages already cited ^ For, tho they knew^ that the Logos was incarnate, for the greateil and beft of ends ; they were ignorant of the Modm or Method of God's Proceeding this way ; and therefore, as Veter fays, they were defirous to look into thefe things that were then a doing ; that they might, by a critical and nice Obfervation of them, attain to know, what God had not thought fit dire6lly to reveal tothem^ and perhaps for this very reafon among others^ that they might be incited to ftudy this Myftery the more clofely, and thus have a new Task put upon them. For befidesjthat this Contrivance was fo great, that even An- gels themfelves could not underftand it, without much and clofe Study ; we are oblig'd to think, that it was a new Trial they were put to this way, 'ul'z^. being obliged to ferve in thole things, the Defign of which was kept a Secret from them : Tho, at the fame time, we may well conclude, that this Trial was made eafy to them, from the Complacency they had to do the Will of their God j which mull ever be fuppofed to be the greateft Pleafure next to (or rather jointly with) that of enjoying him, that an innocent rational Creature can be fuppofed to be capable of But, that which deferves moil fpecially to be confi- dered hire, is, how or in what refped the Gofpelwas a Myftery to the Angels ? In anfwer to which, I fhall only fiy one thing (becaufe I would be cautious of Tunning too for upon fo dark a Subjedt) ^iz., that the great Strait and Difficulty with them was, no doubt, this I Whether the Logos did intend to fatlsfj the Father^ to conojucr the De-uil and his Angels ^ and to recover Mankind ^ by a full and plenary exerting of hirnfelf this way ,• or, hy the Man ChriH^ whom he had formd to hirnfelf a?id taken into fo fpecial an Union with hirnfelf. For, as in this cafe, no third Suppofition can be made, fo the Difficulties feem to be equally unfurmountable, upon the Suppo- fition of either of thefe, if we reafon abftradly this way. X For, ^c6 The Loganthropos. Book Hi. For^ if the Logos was to do all^ by his infinite Ener- gy^ then might the Angels, juftly realbn confequential- lythus^ i» Why iliould the /^^oj affume the Human Nature at all ? For, if he do nothing by it^ to what purpofe is all this done that relates to its Affumption ? 2<. Andj is it any great matter^ for the Lo^c^j thus to overcome the De^il^ and fave Mankind from his Power for the future? Seeing^what more unequal Match^ than that of Infinite Wifdom and Power^ in its Encounter with Finite Beings ? V But^ if upon the other handy there be a neceffity^^^^ in or (der. to the Ends mention' d 5 that the L^^^oj fhould. \Xl[n.t^^Manxohimfelf'j then either xhQ Logos muft do part of the Work^ and th^Man Chrifi do part ^ or the 44anrnnii do all. And either of thefe^ no doubt^was full Qfr difficulty to them. For^ i. If each muft do his paitj, th^Adj^ufiwiM oi th^fc muft needs have been an unfa- i;lipmable Myftery to them ; as it is ftill to us^ when we iTeafon> in an abftrac!^^ manner^ upon thefe Points. But I hope what I have faid already^ with refped: to the Covenant of Redemption^ will be a fafe Clue to our IThoughts^ thro' this Labyrinth. But^ 2. Upon the Suppofition that the Man CJjrist did . all j the Mind of Angels might well recoil^ with the Thought of the Im- poffibiiity of this ^ that a mere Many tho innocent^ and as. perfed as fuch a Creatuure could be, ftiould be able to a<5t fo critical and hard a part. Let us but confider one End of Chrift's Incarnation, njvx,. to conquer the Dc'vil ; and we cannot but fee how embarrafs'd the Angelical Intelled muft be fuppofed to be, in reference to this fingle point. For the Strait, with them, lay here. If the Logos exm bimfelf fully aga'mft Satan^ there is 7to Difficulty for him to ozfercome Satan y in ^hat way he pieafes : For he that made him out of nothings can again reduce hi?n to ^lothing^ if he hi^zfe a mind. But if the Logos do not exert himjelf fhusy ho7i/ is it concei'vable that one fingle Man- %in refift all the united* Yowers of Hdl^ fo as to difar-m and conquer them. N0W5 Chjip. 3. the Loganthropos. 307 Now, what reafon have we to praife God, who has given us fuch Satisfadion in a matter of fuch Confe- quence, as this is ! For, by what I have faid above in this Chapter, we cannot but apprehend how exadly all Difficulties are adjufted, by tiie Method that Divine Wifdom has fallen upon, in order to the Salvation of Sinners: Tho we mull own, that it is impoflible for any finite Mind to comprehend the exatft Adjuft- ment of all things relating to this, in a perfed Man^ ner. However, as we fee, in fome meafure, how the Man ChriH manag'd himfelf in reference to God, we may alfb form fome Idea of the Method of his Conduct in relation to the Angels. For his Concern, with refped: to them, flood chiefly in thefe things ^^ i. To a<5t fo, as that they might fee no Imperfedion or Indecency in his Condud ^ but, on the contrary, fuch an exad and perfed Difcharge of his Duty, as became one under his Charader, and in his Circumftances. 2. To give them fome fuch Difcove^ ries of his Defign, as might gradually let in their Minds to understand the Intention and Scope of the Logos, 5. To lay a Foundation thus of his Headjhij? over them, as Man. For, if they were thus forc'd, as it were, to go to School to him, whilfl in a State of Hu- miliation ; they could not think it incongruous to fub- mit themfelves to him, when they fliould afterwards be- hold him adually poffefs'd of the Shecbinah in Heaven, and thus made the Media??? of their Intercourfe and Communion with the Deity. And, it is hence, that we may attain to conceive, hovy the Angels will attend Chrifty even as the Son of Man^ when he comes, at the laft Day, to judge both Men and Angels. For, as he himfelf has afiured us, ^john^.^q. He hath given him Au^ tbority to execute Jtidgmnt^ even upon this account, i. f . bta^fe lye is the Son of Man. 4. And this, no doubt, our Saviour had in his eye further ,• i^ii,. the laying a' rt€tw and pennanent Foundation of the LMon of Angels and M^.n, For^ as he- was about to br^ak the Confsdcra^ 5 o8 The Logan thropos. Book lit. cy between Hell and Earthy and free Men from their Servitude and Mifery under the Tyranny of Devils : So he took care to ad: fo^ that he might become Cen- trum d^ Vinculum Unionls Anz^elorum & Hominmn^ the- Center ajid Cement of the Union of Angels and Men. And^ as Chrift merited this^ fo it was no fmall Incou- ragement to Angels^ to love the Society of Men^ and to afEft them Heavenward^ for the future^ as miniftring ^iritSj fent forth for their Good ^ when they faw^ in the Condud of the Man Chrisl^ what Human Nature was capable of^ and might be brought to. And^ feeing Angels and Men were to be^ for the future^ uni- ted under one Common HeaJ^ and he a Man too ^ a kind of Spiritual Sympathy muft be fuppofed to be begotj this way^ in the Breafts of the Celeftial Inhabitants^ to do their utmofl;^ in their way^ ia order to harmonize with the Defign of the Logos his becoming Man^ by incouraging^ inciting and afliif- ijig Men in coming iji to him^ and in their way to Heaven. And as thefe were^ at leaft^ fome of Chrift's Views in . relation to Angels ,- certain it is^ that he has now obtain'd his end^ in thefe^ as \'^d\ as all other rcfpeds.. Foij as the Apoftle fays^ Vhil. i. 7^ 8_, 9, lo^ 11. That hecaufe he tcok upon him the Form of a Strvanty and was made in the Likmefs of A4tn ^ and becaufe^ being found in Fajljion as a Man^ he humbled himfelf and became obedient unto Death ^ even rhe Death of the Crofs : Therefore God alfa hath highly exalted him, and given him a Name^ which Is above every Name^ (viz, the Name of Loganthropos_^ which is above all Names, that were ever appropriated to any Creature or Finite Being :) that at the Name ofje- jus (as he is Loganthropos or a Divine Prince and Saviour) 'evety Knee fijould bow (i. e, all Beings fliould obey him^ as their rightful Sovereign) of (thofe who are) in Hea- ven^ and of f thpfe that are) in Earthy and of (thofe that are) under Earth (i. e. that the Afigels in Heaven^ and A^m on Earth ftiould pay their Homage to him^ and even D>^vils too^ vv^hither they would or not) Jnd that every Chap. g. The Loganthropos. 501 €'very To77^ue jlwuhl confcfs^ that Jefus Chrifi is Lor. -I, to ihi Glory of God the Father. And now I hope the Render may be aflifted to underftand the Relation that there was, between ChrlB Man^ and the Avgeh, during his State of Trial on Earth, and how and from what Views he manag'd himfeif with refpcd to them. I proceed therefore, in the IWd Place, to confidef what Part he aded, with refped to his Grand and In- vifible Enemies the Jpofiate Angels, as they were led on by the Great Apoitate, the Prince of Devils, who^ by way of Eminence or Peculiarity, is commonly called the De'vil or Satan in Scripture. • And here I muft fay the fame thing, that I faid^ whenlentred upon the laft Head ; that were it proper, to run out upon the firft Apoftacy of the Fallen An- gels, and what relates to their Government, State and Ading j it might tend very much to illuftrate what I have to fay on this Head. But, feeing this would carry me out too far at prefent, and feeing I purpofe to treat of Devils, as well as Angds, in a more proper place ; I muft be contented to fay no more now, on thisHeadj than is juft neceifary. - Let it fuffice therefore, at prefent, i. To recoiled what I faid already, in relation to the Defign of Sat an , in drawing Adam over, from the Logos, to his own State and Party,- together with what 1 hinted concern- ing the Undertaking of the Logos, to recover Mankind again. And then, after the Reader has carried along with him the Chain of the Thoughts laid down, pur- fuant to the Undertaking of the Logos ; Let him, in the zd Place, remember. That ever after that, down from the firjl Fromije, made concerning the Seed of the Wc^ man (which, by the way, was the Foundation of Man's Salvation, as it was a Declaration of Mens being fal- vable) until the Fulnefs of time came, when Christ was made of a IVoman ^ That I fay there was, all that time, 3 TO Ihe Loganthropos. Book lit '{^iz: for 4000 Years) a conflant War carried on be- tween the Logos and the Devil ; the one purfuing the Good^ and the other the further Ruin of Mankind and Human Nature. Now^ In order the better to conceive how this War was manag'dj we mufl; remember^ i. Th^t tho Logos ^ upon his undertaking the Patronage of Mankind^ in order to their Recovery^ was look'd upon^ under the Character of Loganthropos^ as being virtually fuch^ as I faid above. 2. That therefore the Logos was tied up from acting formally as the Logos^ in a way of Omnipotent Energy or Force^ as being oblig'dj by Ingagement;, to feek the Recovery of Men^ in fuch Methods only as ftiould be €onfiftent with Human Nature ^ confidered as Fr^e as well as Reafonabk ; ■ that as Adam find out of Choice^ his Po- .fterity might chufe whether they would be faved or not. For this was what the Father demanded^ in the frB Article mention'd^ and what the Son agreed to, tho with this Provifo.^ that He might appear and ad as the Logosywhon there was juft Reafon to give Evidences ©f his being fuch^ when Men could not otherwife be fuppcfed to have fufficient Ground to believe in him, as the Divine Patron of Men. However, we muft re- 4iiember, :;. That the ordinary Method, that the Lo- ga72thrcpos was to proceed in, was that of Wifdom, both in order to incounter and overcome Satan., and to in- gage Men to fall off from Senfuality and Wickednefs, in order to their intire Salvation and returning to God. Now, from the Confideration of thefe things, it fol- lows, that w.e ought to obferve thefe two things : 1. That Satan had a great many Advantages on his fide, which the Logaiithropos^ or Second Adam^ as thus tied . up, had not. For, tho the Lcganthrofos had the true Intereft of Man, and right Reafon, for him : yet Men werefo vitiated by the Fall, that it was no eafy matter, to make them either underftand their true Intereft, or to induce them to profecute it, even upon the Suppoii- tion of their underfianding it. And liich was the mo-- rat Lnmency of tiie Hitpiiin Nat are ^ by reafon of Sin- and Temp- •Chap. 5- l^e Loganthropos. 5 1 1 Temptation^, that it did not fecm eafy to make fo much as a Head againft thefe^^ even after fatisfy ing Mens Rca- fon, that a Courfe cf Holinefs was to be prefer d be- fore a Courfe of Wickednefs. Whereas Satan had all the corrupted and vitiated Paffions and Inclinations 6f Men ro work by ; which he labour'd to ferment and boy I up perpetually^ by all the Infinuations and Per- fwafivesj that could be contrived. And there .is n^ Man^ whofe Experience does not tell him^ how ftrong thefe are^ and how hardly they are overcome. Arid hence it came to pafs^, that the Generality of Men re- main'd Proof againfl all the Methods which the Logos ufed to reclaim them by ; as appears fully from the Scripture-Hiftory. And there is no arguing againft fiich plain Matters of Fact^ivovn-fanfied Theories or Schemes of our own Invention^ which are inconfiftent with the facred Account of Things. Therefore_, 2. We muft conclude^ from the Scripture-Hiftory, as agreeable with the Account I have given of the Contract between God and the Logos j That the Logos ^ being thus tied up, as I have faid, was oblig'd to try one Method of Wildom after another, in order to reclaim Men, as often as the former had proved inefFedual, through the Folly and Wickednefs of Men. Of thefe Methods I may have a more proper Occafion to treat afterwards : and there- fore I fhall not iligrefs upon them here. However we may obferve fomething in the general, in relation to thele, by the bye ; which a tranfient Review of the Hiftory of the Bible will help us to. The banifhing Adam and E^ue out of Paradife was one Method to make Men fenfible of their Folly and Mifery. ThQ Mark put upon Cahjy (whatever that vs^as) was another. The fucceffive Labours of the good Patriarchs was another, particularly the holy Life and Tranllation of the Great Enoch. But,- when all thefe, and the like Appearances of God, proved inefFedual, the Deluge^ one would have thought, might have been a means to redify the Pofte- rity of Noah. But notwithftanding of this, and the De- feat of Nimrod and his Followers at BM^ the Deftru- X 4 dioa I 5 1 2 Ihe Loganthropos. Book III. d:iion oi Sodom ':in6. her Sifter-Cities^ and the Longevi- Sr^ Authority and Labours of Shem or the M^tchifedeck^ ill Men grew worfe and worfe. A new Family there- fore is miraculouily raifed up from a decrepit Abraham and a barren Sarah ^ in order to be made ufe of to pre- ferve Religion in. But what various Methods the Lo- gos was oblig'd to ufe^ to keep even them right^ I neted not fay ; feeing the Hiftory of the Old Teftament is full this way. And indeed^ fliould we confine our felves only to what happen'd in the Wildermfsy we might fee fumciently^ as in a Glafs, what the Method of the Logos has ever been with Men^ as fuch^ and how prone Mankind is to rebel againft God^ notwithftanding of all that can be done^ in a way of Wifdom to reclaim them. For^ as the Pfalmift fays,, by way of Admiration^ as well as Queftion^ Tfal. 78. 40. How often did they provoke him (or rebel againft him) in the Wildemefs^ and grieve him in the Defart ? And^ if we defcend lower^ and run through the reft of the Hiftory of that Nation^ we ftiall find^ that it is impoffible for the Wit of Man to think of any one Method^ that could be ufed to cure a Nation of Wickednefs;, which the Logos did not try fucceffive- ly^ with refpe<5l to that People. And yet after allj Sa- tan had gain'd fo much ground over them^ as well as the Generality of the World befides^ that when Chrift was bom J there was hsrdly any true Religion to be founds either at Jerufalem^ or any where elfe among the Jews, cu t^os croffiocs , The lajl- Method thercforCj that was referv'd to be made ufe of, in order to reclaim 'Men^ was that of Chrift' s Coming into the World_, to die for Sinners^ and to give forth a ne7iJ and divine Edition of Rellgm:, And feeing the Jews^ and indeed the Generality of Men be- fides^ were big with the Expectation of the Coming of fuch a Prince^ as ftiould conquer Satan^ and deftroy his Works I w^e may Vt {urCj that He was not ignorant, of this himfelf_, feeing" he knew how often^ and how much the Prophets had predicated his Coming, together with the Conlequents thereof. ' But Chap. 3. Tfce Loganthropos. 3 1 3 But ho^vv fagacious foever Satan be^ yet as he is neir ther Omnifcient nor Omnipotent^ fo we may juftly fup- pofe^ that he was in doubt for fome time^ whether Chrift was the true Mcjfiah or not. For as the Jews ex- pected that he would come, as a glorious Conqueror, fuch as Cafir or At^gufim: Co perhaps even Satan him- " felf thought, that He w^ould come in fome more extra- I ordinary and fplendid way, than that wherein he ap- J peared. And feeing Satan could only judge of this mat- ter, by confequential Reafoning ; we may well fuppofe that he was in Sufpenfe, for a while, what to conclude. For, upon the one hand, the Angelical Song at Chrift*s Nativity, the Meffage of the Eaftem Sages ^ the Deter- mination of the Sanhedrim^ as to the place of the Nati- vity of the Mejfiahj with fuch other concurring Cir- cumftances, did feem to determine, that he was the Mejfiah, But other things feem'd to render the Belief of this difficult, for a while ; fuch as the Meannefs of Chrift's Appearance, and the Poverty of. his Parents^ and the Improbability therefore of his being capable to overturn that Kingdom of Ignorance, Idolatry and Wickednefs ; which was at that time fo univerfal, and had taken fuch deep Root in the World, after fo long a Poffeffion thereof, for many Ages ; and which had the Advantage of having the Bigottry of the Jews, the Wifdom of the Greeks, and the Power of the whole Roman Empire to patronize and fecure it. But, if indeed Satan did conclude that Chrift was the Promifed Meffiab^ yet we may well fuppofe, that, for fome time, he might remain doubtful and pendulous, whether the Mejjiah was to be any more than a Man, tho an extraordinary one. For, tho fome Expreflions of the Prophets feem'd to affert, that he was to be more than a Creature, yet others feem'd to reprefent him as a Man only. As therefore, at fome times he might doubt whether any of the great Expreflions of the Pro- phets concerning him, amounted to any more than no- ble and elegant Flourifhes, in order to beget high Thoughts of him^ in the Minds of Men : . So, at other times, 5 1 4. The Logan thropos . Book III. miiteSy hfe might be apt to think^ that none but one that was greater than any Creature^ could do what the Pro- phets gave Affurance o£, as that which the MeJJiah would certainly accomplifh. Now^ whether Satan was doubtful at firft of both thefe Points, or of the latter only, I cannot determine: but, that he was in fome fort of Doubt, at leaft, who or what fort of Perfon Chrift was, appears to be more than probable, from the Account given of the Conflid between our Saviour and him, in the Wildcrnefs. And now, that I have mentioned this, let us obferve thefe Particulars concerning it. (i.) That Chrift's Tempta- tions by Saf^n in the Wildernefs, were immediately up- on the back of God's owning him fb eminently to be his Son, when he was baptized by John in Jordan, For fo Luke tells us, chap, ^. i. that ^/ Chrifi retttrned from Jordan^ after his Baptifm, he was led by the Sprit Into the Wildernefs, (a.) That Chrift had a greater meafure of th*e Pretence of the Spirit, after he was own d fo won- derfully to be the Son of God, than he had before ,♦ for tuke obferves, that upon his being baptized by John^ and his having the Holy Spirit defcend vifibly upon him, he -ivas fall of the Holy GhoB, And there was juft Re:afon, that he fhould have more of the Divine Pre- fence now than before, when he liv'd a private and re- tired Country-Life w\t\\Jofeph'^n& Mary, For, when he was baptized by John^ he was about ;o Years of Age, and was now ready to enter upon his publick Mi- niftry, which he was to begin, as he was to end it, with a hot. Fight and Confii<5l with Satan. (;.) The Logos having thus honoured the Man Chrlftr^ and quali- fied him for his future Conflids and Ser\dce, fees fit now to expofe him to the brunt of Satan's Temptations. And therefore he fo orders Matters, that our Saviour fliould be diverted from his intended Journey home- ward, and carried, as it were, by force, into the Wilder- nefs, as feems to he plainly infinuated by the Words of J^a^ffj chi 4*. i. And jefis being full of the Holy Spirit ^ re^ tiffned fi-om - Jordan, ^ *wy£TO, and he was kd^ or ra- . '^-**' ther. Chap. 5. Tifce Logantbropos. 515 ^heTj as the Word founds^ 'unis driven by the Sprk into ^he WildcYJtefs, And^, that this muft be the Senfe^ feems plain from the word that Adark has made choice of^ to exprefs this by^ when he fays^, Cha^. i. 12. That the Spi^ mt^ dvTc^v m^diKhHy drogue hrm^ ovforcd him^ into the De- dart. And it is not improbable to me^ but that Cin-ifi's '"] 'Mody was carried through the Air into the Wildernefs, ( even as it is faid of Thilip^ that after he had baptized "^ the Eunuch of Ethiopia ^ the Spirit of the Lord caught away Fhilip ; and^ as it feems^ fet him down at Az^otus^ Mb «. ;9j 40. For thus God ufed fometimes to ad: in rela- tion to his Prophets^ as we fee^ i Kings 18. 12. and ^ Kings 2. 163 &c, (4.) What Wildernefs it was^ into which he was carried, is not exprefly told us. Eur^ fw my own part, I make no douht, but that it was the Wildernefs of Sinai ^ feeing it is emphatically called the Wildernefs, without the Addition of any thing to par- ticularize it otherwife. And, it is confonant to Rea- fon to think, that Chrift fliould be led into no other Wildernefs to faft for 40 Days, than that wherein Mt)- fes and Elijah failed before him. And v ' two : Gh^p. 3* The Loganthropos. . giy fwo ; Mattheop relating that as the fecond^ which Luke fuppofes to have been the third. Which^ by the v/ay, lets us fce^ that as thefe two Hiftorians did not write n by CoUufion^ fo it is a very precarious Notion and in- 1 defenlible^ to carry the point of the Infpiration of the: Sacred Penmen lb high^ as thole have done^ who have alTerted^ that the Holy Spirit direded and moved^ them fo^ as to indite every Circumftance of their Writing, in fuch a manner as if they had been e- quaily conduced this way, as the Pen was by their hand, when they wrote with it. But to proceed; (6.) Let us obferve, that Chriil was, all this while^ left to himfelf as- Mav., without more of the Prefence of the Logos ^x}^An was juft necelTary to preferve him, from being injured by Satan : which confirms what I have again and again mentioned before. For, had the Logos exerted himfelf fully with him and for him, it had been imfcjjibk for him to have been hungry at all ? Nor had it been poffible for Satan to have had fuch Power over his Bodj'^ as to carry him at one time up to a Pinnacle of the Temple^ and at another time to the top of an High Mountain, But in the (jth) and laft Place, Let us come to that Obfervation, which principally concerns my purpofe as to this place ^ njiz,. that Satan was all : this while under fome doubt, with refpe(5t to Chrift. For every one of hisTemptations is probatory this way ; If thou be the Son of God^ do fo or fo .'' For we muft re- member, that Chriil had not as yet done any Miracle5 as not having entred upon his Publick Miniitry. Andi therefore, tho the yhgel told Marj^ that Chriil fhould. be called the Son of Gody becaufe of his Miraculous Cm-, cipiun : Yet Sataft^ m cafe he knew what the An- gel faid, might doubt, whether, in cafe this was the. Mejfiahy he ought to carry the Notion of Chrift's. being the Son of God ^ any higher, than that of A- dam and the Angels^ who, becaufe immediately and extraordinarily created by God, are called hTs 'Sons' in Scripture. And tho God own Chriil to be his only begotten Son, when he was baptized ; yet I have fhew- cd ^^,- gi8 Tfce Loganthropos. Booklet- ed (l^) before^ that thefe words were lieard by John the Baptift only. 'Tis truc^ that tho John was the only Man that heard them ^ yet this does not hinder^, bue that Satanimght underftand what was faid. But^ tho this might have been fo^ it is more probable^ that even Satan might be kept a Stranger to this Truth for fome time. \Vi;rc the Authority of §9?^fi/// that with me^ that it is with many others ; it might be cor- roborative of this Suppofition^ feeing he has (c) affert- cdy '^hat Mary'j Virginity ^ Chrifi^s Deity, and his Deathy oi;ere three Things which were conceded from the De'vil, as Myfierics. Eut^ without regard to his Authority^ I do- thinkj that the fecond and Third of thefe might be unknown to Satan for fome time. And^ as to the Second^ I cannot but obferve with (d) Origin ^ that in none of Chrift's Anfwers to Satan's Temptations^ he owns himfelf to be the Son of God. Nay^ tho Satan was baffi'd^ in all his Attempts againft our Sa- viour^ we find that he went away^ with a Defigtt to try him again^ for fo Luke infmuates^ when he fays^ Chap. 4. I ;. That he departed from him, for a Seafon only. I fuppofe he was exhaufted in point of Topicks of Ar- gumentj and thought it proper to retire^ and call toge- ther the Bhck Diihw of Hell, to give his Counfellors an account of what had paft^ and' to delire their Thoughts of what was moll proper to be done for the future. And^ if he was tyr'd with fo long a Confiidj fa as to be willing to retire for fome time^ we may vvell^ liippofe that CbriH Man had need of fome Relief, after a Faft of abo^e 40 Days, and a clofc Intention of mind' all that time, in order to give proper Anfwers to all Sa- tan's Queftions. And therefore it was convenient^ that the Body of Chrift fhould be recruited, after fuch an ©xpence both of the Animal and Vital Spirits. Ac- cordingly we are told, Maptb. 4. 1 1. That whem the W .y«etib. 1, pas«97, (f; Epift.ad-Mag-rt. S. 19. (i} Horn. 6. in Lucam. Devil^ Chap. ^. T/>e Loganthropca ^ijt De(uil left hm^ heboid Angels came and mlnifired unto- him ^ i. f . they came to adminifter Food to him, and what- ever was neceffary for his Refrefliment. So that, if all- things be conlidered, we muft fuppofe that Chrift was- much longer than 40 Days in the Wildernefs. For, it was not till after the Expiration of thefe, that Chrift, was an hungred ^ and Satan was fenfible of his being[ fo, before he began with' thofe violent Temptations^, that are made mention of. And befides, Satan could not carry the Body of Chi;iil, thro' the Air, from thq Wildernefs to a Pinacle of the Temple at Jerufakm^ and from thence to the Top of that High Mountain^, according to Matthew's Account, or, ^uke 'vera^ to the High Mountain iirflr, and to the Temple afterwards^ according to Lw^e's Relation ; I fay,thefe Journeys could, not be performed in a few Hours, becaufe Chrift'ss Body muft be fuppofed to be carried no more fwiftly^, than was confiftent with his Breathing and Livings Nor could the Angels fo minifter unto him, but that ic muft take feme time, for him to eat and drink, and be refrefti'd, in order to his Great Journey, back from the; Wildernefs into Galilee ; if indeed he was not brougb<4 from thence through the Air, in the fame manner as hei was probably carried thither. But however this wag^ certain it is. That hej-eturnedin the Power of the Spirit into, Galilee^ Luke. ^.14.. For, upon this Illuftrious Victory over Satan, he had it, as a Reward, to be endued with the Prefence and Gifts of the Holy Spirit, in an extras ordinary manner, in order to be fttted for his great Mir nifterial Work^ v/hich he entred, upon immediately- after his return from the Wildernefs, as we fee Luke 4-4 14, I J. Now, if we may be. allowed to reckon from Congruities (as I fee no reafon, why we may not, is^ cafe we propofe things by way of a rational Conjedur© only,, without any thing like Affertion or PofitivenefsJ i ftiould think, that as there were juft fo Days, fron:^ our Saviour's Refurredion, to the Day of Pentccofi, upon which the Holy Ghoft was givea : So there, were im yoi Days between Chritt's firft Arrival ia the Wil- dernefs, 5^o Tfe^ Loganthropos. Book III. dernefs^ when he began to be tempted^ to the Day of his Return into Galilee full of the Spirit^ and his firfl Preaching there. For thus his FirH Frriod of Trial ^ will exa^ly harmonize with his FirJ-f Teriod of Ho^ nour and Exaltation. I fhall have occafion to fpeak of this laft Period of 5*0 Days more particularly and exadt- ly^in the next Chapter ,• wherein I fhall fhew^that Chrift continued 4ocompleat Days on Earth after his Refurre- of Augufi^ being Saturday, So that whether we reckon from the Day of his Baptifm^ to the Day of his Preach- ing firft in the Jewifh Synagogues, or from the firft Day of his being tempted, to the firft Sunday of his Publick Miniftry ,• we have juft 5-0 Days. And, in both the Beginning and Ending of each of thefe Cal- culations, it is obfervable,^ that the Saturdays are prepa- ratory to x\\Q Sundays, in fuch a manner, as if calcula- ted, to lay a Foundation for the bringing in of the Chriftian Sabbath, in the room of the Jev/ifly, But e- nough of thefe Conje^ures at prefent. To return therefore : We have no particular Account of Satan\ tncoMn- trmg ChriH again, until towards the End of his Life ,• and then indeed he attempted him twice ; 'viz., in the Garden, and upon the Crofs. But of both thefe I have &id enough already, when I gave the continued Hifto- ry of thefe, as the 7.d Inftance of Chrift s Adiag ^ as o 'n 2 The Loganthropos. Book III. as Maii^ in a Reference to God. And I am not willing to be.tedious;, by faying more now, than is juft necei- iarv. . But^ thotheEvangellftsfpeak nothing directly of any other Fight between Chrill^ than thefe three famous ones; 'lv^.. the ConfliA in the ^f'i/^/^mf//:, the Combat in the Garden, -md theiaft and decilive Battle upon the Crofs, wherein he fpoikd the Principalities and Vojvers of Hell^ and made a Shew of them, triumphing thus o'ver them^ Col. 2. i^. I fay:, tl-io thefe be the only Fights^ that are defcribed : \et I am apt to think that as Satan lay at catch continually^ to fee if he could infnare himy in any rcfped ; fo there are fome Paflliges, that feem to fuppofe andinfmuate fomefuch thing. And^ (i.) Same fuch thing feems to have been the occafion^ at leaft in part^ oiour Sa'viours going out into a dtfart Place ^ fo early in the Morning, as we read he did^ Mark i.^. For the Cafe feems to have been this. Our Savi- our having demonilrated himfelf to be the trueMelTiah^ by abundance of Miracles, and particularly by cafting out Devils from Perfons that were poifefs^d, and that with fuch Authority, as not tofuffer themtofpeak, hecaufe they knnv him, or (as the words may as well be render'd) fo, as not to fuftr them to tell, that they knew him^ ver. 11 L He thinks" fit, to rife up early in the Morning, a great oMk before day, to go out and dt^rt alone into a folitary 'Place in order fas would appear from the Connexion of thefe two Verfes) to evidence himfelf to have Cou- rqo-e t-o attack Satan there, in the Night, as well as elle- where, in the View of Men, in the Day. \V;hether the eiefted Devils gave him any Challenge this way, we know not. But there is reafon to think, that ^S^/^» would not be idle, now that he had Chrilt in a lolita- rv Place, in the dark Night ; and probably he might appear to him, in a frightful manner ; which might put our Saviour upon fervent Prayer. And it is remarka- ble, that the Evangelift does not fiy, that he 'went into a, folitary Place, to pray, hut that .he went nito ajolitary Place, and thtrc prayd. For, I iuppcfe that his Dil^ Chap. 5. The Loganthropos. 313 ciples found him in that Pofture, when they came up to him, 1/. ;6, ^7. But, (2.) It feems not to be im- probable, that he might have been in fome ftruggle of this Sort, when he retired into the Mountain to fray^ halving difmifs'd the Multitude that he had miraculoujly fed^ and ccnflrairid his Difciples to enter into a Boat^ in order to crofs the Sea of Tiberias, ATj^/Zj. 14, 22, 2?, 2f. Mark 6. AU A-^!> 47- For, tho the occafion of this his Retiring from the People, was to avoid their proclaiming him King, as we fee, John 6. 15-. Yet we may well think, that Satan would not let fuch an Opportunity flip. But, as I propofe thefe things conjediurally only : So, what- ever the Spiritual Exercife of Chrift was, at thefe times, ftill it is certain, that the whole Life of Chrift on Earth, was fiU'd up with Difficulties, Temptations and Trials, and that in the moft eminent manner. And we are fure, that it is comparatively but a little part of the Life of Chrift, that is related by the four Evange- lifts ; feeing John afllires. Chap, 21. "ver. ult. That there were Jo many things done by Chrifiy which were not commit-^ ted to Writings that^ were they all enumerated^ the World would not be capable to contain the Bvoks. And I da not in the leaft queftion , but that thofe things that were kept fecret from the World, were equal- ly confiderable, as thofe things that are related, and particularly his Conflicts with Satan, and Prayers to God when retired from the View of all Men, even his own Difciples, as well as others ; and which therefore they were not capable to give any account of. From this filence of Scripture, it proceeds ; that we are in a great meafure, at a lofs, how to judge of our Saviour s Condud, in abundance of refpeds, and particularly, how and in what way he fought Satan, and conquer 'd him. However, the Maxim I fuppofed him to ad by, feems to be equally ac- commodable in this Cafe, as in the others 1 have mentioned. And by an Accommodation thereof, to the Circumftances of our Saviour, and thofe of Y 2 ■ tho 314 ^^^^ Logaiithfopos. Book III. the Devil and his Affociates^ I think we may very ratio- nally fuppofe thefe things, (ij That it was very pro^ per^ that our Saviour fliould ad: chiefly a defenfi^e Tart ; that Satan might be the more incited and incourag'd to attack him, aiid thus play the fame Game with the Se- ccmdAdaWy as with the Firs-l^ m hopes of the fame Sue- cefs. (2.) That Chrift fliould behave fo, as never to detrad: any Ingagement of this kind j and that there- fore he fhould yield himfelf to fight Satan, as long as he could himfelf defire. And hence it was, that he continued fo long in the Wilderneis with him, till Satan himfelf found it neceffary to leave the Field ; and con- fequently own'd himfelf foil'd and conquer'd for that time. (;.) That this Difpute between 5^^^?? and the Man Chrtft was manag'd on Chrift's Part, in a way of fair Argument^ jfo as an intelkclml Beivg only ought to contend^ 'vi'^, for the Conf^efi- of Trtuh. And, that Sa^ tan was, by an over-ruling Providence, obliged to fight the fame way, in the main ; tho he managed it, in a way of fophlfpcal Redfonmg Only, feeing his Bufinefs was, to oppoie the Difcovery and propagation of Truth. (4.) That Satan's Attempts upon our Saviour, in the Garden and upon the Crofs^ were manag'd in a way of Violence, with all the unfair and bafe Methods he could make ufe of ^ in order to deftroy his temporal Life, if poffible, or othervvife to difcompofe his Mind, fo as to difperfe and fink his natural and animal Spirits, in order to unfit him for the great and difficult part, which he had to 2idi in his kft hours. And that there- fore, as I have faid, it was abfoUitely neceffary, that he fliould be repuls'd fo far, by Violence alio, as that Chrift's Life might be preferved, as long as it was ne- ceffary that he fliould live ; that our Saviour might have it fo far in his own difpofal, as to breath out his Soul neither fooner nor later, than at the exa^t and critical Hour, wherein he was to finifli his Work ,• tliat thus his Work and Temporal Life might be concluded together. (5'.; That, by thefe laft violent Affaults, which Satan made upon Chriftj the Devil loft both his Honour chap. 5 . The Logantliropos. 515 Nomur and Interest, fo as he had never loft them before- Per this was a Publick Indication of Satan's Defpair, and that he was iatisfied of the ImpofTibility of being capable to tight Chrift any more^ in a way of Rea- foning : as it was alfo an Evidence of the greateft Cowardize and Bafenefb^ to attempt to murther the Body of him^ that had done no more^ on his -part, than to convince hini of the Truth. (6.) That^ when Satan had fo far out-fhot himfelf^ as to get Judas to be- tray Chrift, and the Jewijij Rulers to agree to dcftrqy him ; and that he ft w his Defign to deftroy Chrift's Life, in the Garden, defeated by the Logos^ thro* the Adminiftration of one or more Angles : He falls upon a new Plot of a different kind from the forniCx. Tor, feeing he could not, by force, prevent his being offered up upon the Crofs, as a Sacrifice for Men ,- which he had done effedually^ could he have (lain him, in the Garden, as he attempted to do : He falls upon a new Project, to fee if he could divert the Rulers, from putting him to Death at all ; as finding, that he had faifd in his Politicks, in driving Things fo fir as he had done. And^ i. feeing thQjewiJh Rulers , were the firft Adors, in purfuing Chrift, he labours V ito divert them from their Defign, by cutting them fhort of their main Evidence againft him. The Teftimony of Judas was likely to be uled by them^ as a great Ar- gument with Pilate^ to pafs Sentence upon him. And therefore Satan^ who had entred into Judas ^ after the Sop which Chrift had given iiim, John i;. 26^ 27. (and who therefore could uie him, as his proper Tool^ ever after ) broiles and teizes the Confcience of that mife- rable Wretch ^ fo that he had no Reft, untill he went to the Priefts and Elders, and retraced what he had faid againft Chrift, giving Evidence of his Mafter's Inno- cence, and his own Wickednefs^ which he evidenceth, by reftoring the Pieces of Silver, which was fo much the more remarkable, becaufe he was notorioufly cove- tous. For that Judas his Repentance^ was not true, all iire agreed ^ feeing the Scripture is plain ia this Cafe, 5i6 Tfee Loganthropos. Book III. if we confider Chrifl's Words^ Matt, 26. 24. and Vetera Words^ AB. i. 18. and the Words of all the Apoftles in Prayer^ t^er. 2f. And, feeing his Repentance was not faving, and that he was poffefled by Satan^ and was a little while after ( Satan having no more Service for him) hurried and agitated with fuch Terrors, as to murder himfelf ; I cannot but think that the Devil made ufe of him, to fee if he could, by this means, divert the Priefts from purfuing Chrift to death. For, fee- ing he was not permitted to murder him himfelf, and feeing he underftood that the MeJJiah muft be cut off, and made thus a Sacrifice for Men ,• and feeing alfo, he could not but forefee, that this would be extremely detrimental to his Intereft : Hence, it was very rational in him, to labour to divert the Joi^Sy all he could, from taking away Chrift's Life. For could he have done this, by turning that into Baniftiment, or any other Punifliment of another Nature,* he thought he might enervate the Defigns of God, prove the Scripture-Pro- phefie falfe, and obflrud the Good of Men, and the further Mifery of Devils. But he had before fo boyl'd up the Jewijh Rage, that he could not reach his End. And indeed it was a ftrange Anfwcr they gave to Judasy Matth, 27. 4. JVhat is that to us ? Look thou to it, 2. Satan having mifs'd his End, this way, attempts it by ano- ther Method, For when he faw that he could not alter the Intention of the Prlefis and Elders^ from purfuing Chrift to Death ; he bethought himfelf, whether he might not divert Fllate from paffing Sentence upon him. Arxd for this end, as we fee, Matth. 27. 19. He im- preffes Pilate's Wife with an odd Dream, that very Mor- ning that Tilate was gone to the Judgment-Hall, fhe being, as it would feem, afleep- after her Husband rofe. And the Impreflion w^as fo ftrong, that Ihe could not forbear inftantly to fend a Mcffenger to Tilate y upon this Head. Some may fay, this is an odd Notion ; when the Current of the Interpreters have fuppofed, that this was a Divine Dream. I anfwer, I cannot help it, if I am forged to differ from others^ in this, as * " ' well Chap. 5. The Loganthropos. 517 Well as other Things. I queftion not^ but that God over-ruled this^ as well as all other Matters. But that it was ( thro' the Permiflion of God ) done by Satanj as the immediate Agentj is what I make no queftion of, when I conlider^ that had he reach'd the end of this Dream_, it had made exceedingly for his Intereft. But befidesj there are two things in the Account which Pilate's Wife her felf gives of this^ that determine me this way. The firfi is^ that fhe dreamt of Chrift dimi- nutively^ as a jufi Man only ; whereas had a good An- gel form'd the Dreanij fomethingof Chrift's peculiar Charader^ as the Mejfiah^ Son of God^ &c, had been, no doubtj given. Secondly ^ becaufe her Dream was not calm^ ferene^ or like a divine Dream^ but terrify- ingj impetuouSj and like a Diabolical Dream : For (o her Words fhew ; I ha^ve fuffered many things^ this Day, in^a DreaWy &c. (7.) That^ by all this unfair, bafe and imfpir it-like Management ^ Satan did not only fall Mti- dcr the greatefi Difgrace, but procur'd to himfelf a, new Degree o^ Pun ijhmenty by hQComingthQ Trophy of the Con- queft of thQ Jecond Adam. And we may juftly fuppofe, that this Conqueft did put him out of all hope of ever being pardoned ,• which perhaps he might, before this, fondly dream of, as that which was, at leaft, poffible. ' For, this feems to have been the lail Probation, unckr which Satan was brought. And his Carriage under it was plainly fuch, as the Sin of thofe is reprefented to be, who are guilty of finning againft the Holy Ghoft. For Satan either did know who Chrift was, eipecially after he had wrought fo many Miracles ; or if he did not, it was his own Obftinacy that v/as the Reafon of his Ignorance this way ; fo that let the Cafe be fup- pofed either way, ftill it is certain, that his Impudence and Malice were demonftrated this way to be thegreateft: that poffibly could be. And if he was fo far from do* ing i^ny thing thatfivour'd of Repentance, Submiflion, or a Concern to be reconciled to God, as that he aded, with a high Hand, the other Way ; we have all Rea- fon to conclude, that his State was neither fo miferable^ Y 4 nor 5i8 Ihe Loganthropos. Book III nor defperatCj before Chrift's comings as fince that Time. (8.)TliaL CLtillr^ by a fair Conqueft over Satan^ in away of juft and exa&^ Reafonlng and rationd ABwg^ brought fuch a Credit and Repntaticn to human Natitre ; as it never jhiad before : feeing^ as Man^ he out-witted and defeated all the Cunning and Subtilty of the Old Serpent, And by this he regain'd to Mankind that Honour that Adam had loftj and brought back the Spoils of Mcn^ which Sa- tan had fo long boafted of and ere/. 14^,2. ^LVidiRom. 8. ;;, 54, 57, &c. CHAR IV. T'he Time wherein our Saviour was born into the Worli^ conjideredj ^J /> 1^^^ the Fulnefs of Time. Together with a> jhort Hint concerning the iaft Days. HAving touch'd upon the Subjed of Chrift's Com- ing into the World in the Fulnefs of timey in the firft Chapter of this Book, and having there insinuated my Defign to difcufs this point more diftindly and parti- cularly afterwards ; I come now accordingly to treat of it here. For, tho I am not ignorant, that Ibme very learned and ingenious Men have taken notice of this f rofeffedly : Yet I think therp is fliU room for further Inquiries^ 550 The Loganthropos. Book III Inquiries. And, in cafe I fhould not be able to fay- any thing new on this Head ; yet I hope what I am about to propofe^ will not be ufelefs, if it were only, upon the account^ that J hope I may be capable to bring in fome further Light^ with refpecft to our feeing the Wifdom of God more clearly difplaying it felf^ in the choice of the time^ wherein he brought his only begotten Son into this World of ours, and in the adapt- ing of the Circumftances tHkt attended that time of his Publick Appearance. The Expreffions of Scripture, that I would explain here, or rather found upon, as to what I have to pro- pofe in reference to this Head, are principally thefe two, GaL 4. 4. and Eph. i. lo. In the Firfi of which it is faid. That God fent forth his Sony made of. a Woman ^ and made under the LaWy juH as to ttK^q^uoc t9 x^o'v^, the Ful- nefs of the Time came^ or 'ivas come^ as our Verfion words it. And in the fecond Text, the Apoftle fays. That God didy in the Diffenfation (or OeconomyJ T^ 7rA^paifA.ocTos T(i)V KxipG:>Vy of the Fulnefs of the Times (or Seafons or Op- portunities) avaMe>:poc\aiij(raa^/, Gather together in one (as under one Common HeadJ all things in Chrifi, both the Things which are in Hea^ven and which are on Earthy even in him, or under him. Now, in order to the joint Expli- cation and lUuftration of both thefe Paffages, and in order to our Underftanding the Myftery of Godlinefs, and the Wifdom of God difplayed therein more exadly and diftindly, in this Great Central Point of Revealed Religion, with refped to this Great and necefTary Cir- cumftance of the Time of ChriiVs Appearance ; I fhall give an account of my Thoughts upon this Subjed, in fome material and weighty Obfervations, befides thofe Hints that I gave this way before, in the Firfi Chapter ^ which I need not mention again in this place. And, i/. I ohferve. That the firft Expreffion feems not obfcurely to allude to a TVoman with Child, that goes out her full time, and then is happily delivered -, feeing it is faid, that in the Fulnefs of Time, ChriH 'ii^'as made or born of a Woman* For we know, that a$ there is a proper Chap. 4. The Loganthropos. 531 proper and appointed Seafon^ as for every Seed, Flow- er and Fruit to ripen in ; lo more fpecially for the Fruit of the Womb. And therefore we read of Rebekah, that (he brought forth her Twins^ Efau and Jacoh^ juft as her Days to he Aeli'vcred v) ere fulfilled ^ Gen. 2 5". 24. NoW Time had been all along pregnant with a Sa'viotiry in the Womby of which Chriii was conceived^ immediately after the Fall, in the firfi and radical Vromife^ which we have Gen, 3. I f . But the longer Time run on^ the Bigger it grew this way. The Promife made to Shem^ and the handing this over to yibraham and his Seed^ but efpecial- ly the Erection of the Jewijli Church and Nation under* Mofes and Jo^iua^ gave evident Signs of Times being Big with a Saviour, and of its gradual Ripening toward its being deliver'd of a Man-child^ that was to rule the World and Church : The feeing and injoying of whom was the rational dejire of all Nations (who groan- ed under the fad and felt efFefe of Sin and Slavery) as Chrift is called. Hag, 2. 7. and concerning which I faid fomething in the firft Chapter. It were a pleafant and ufeful Study, to obferve, in this place, how full the Old-Teftament-Saints were of Hope and Expeafian had the Charge only as General. Now not only Nero died a little after, hwtGalha^ Otho^ and Vltellim ; fo that they had many fair Opportunities to have favYi themfelves^ efpccially by concurring with other Eaftcrn Nations, in affifting l^efp:?/um to gain the Empire • vvho was not a Man that delighted in Oppreffion, as neither his brave Son Titm, vvho courted Opportunities to five them. But their own VVickednefs drew down Ruin upon them, and the Hand of God was manifeft even to (e) Tttus^ as 13 Ce) See for this whit I cite d'li obferve from Philoftr. in Vica Apoll. Tyrann. Lib. 6. Cap.14. Page 305. A. in my Difcoude concemng God^s Dwelling v^kh Men, pj^. 43. Z ? to 54-2 Ihe Loganthropos. Book III. to this matter. I grant that the Time between the Death of Neroy and the firfl: Year of Vefpafian^ was not long ^ but^ as it was one of the moll remarkable Periods^ for ftrange Changes, Revolutions^ and Events^ that was almoil ever in the Worlds fo it was long enough_, and afforded Handles and Opportunities enough^ for the Jews to have fecured themfelves from Ruin^ if they had not been moft ftrangely infatuated. And here^ by the bye^ it may not be amifs to mark this Period parti- cularly, as we find it fet down by if) ZiphilinHs, From the Death ^/Nero to the Reign <)/Vefparian_, there inter^vend only one Tear and two and twenty Days, And this I vmte^ leafl any jhould reckon amifs. For they^ (i, e. Galha^ Otho^ Vitellim^ and Veffafian) did not Q.ndi\y fucceed one another^ but one reign d in the time of another ^ fo that their Tears are not to he counted from their Succejfion one to another ^ hut ac- cording to the exact courfe of time it felf And by this it is plain^ that Dio did not reckon Veffafians Reign from the time of his coming to Rcmey nor from the Death of VitelUifSy but from the time that he was proclaim'd Em- peror by the Armies in the Eaft^ which was in July^ whereas he came not toRoine till long after. And (gjlofe- fhus reckons the fame way, and therefore fays, that Je- rufalem -was taken hy Titus, in the fecond Tear of Vefpafian ; for it was taken in the Scptemher Twelve-month follow- ing, i. e. about a Year and tv^^o or three Months after that the Eaftern Armies had own'd him Emperor, and fworn to him as fuch. But to proceed, I add this Ob- fervation in the :^d Place ; that as our Saviour could not come later, in Congruity with the Relation that he flood in, either to the Roman Empire ^ or to the jeivifh Nation^ as both of them were conHituted at that time ; fo he could not have come later, in relation to Hie World in general^ and that Time that is allotted for its Duration^ down to the Lafi and Concluding Period thereof. I would 4:> T- that the Church will be undermined and run down, by a Generation of Scoffers^ 'who will proudly and arrogantly ^ -with Scoffs and JeHs^ ask^ When do you expeB your Jefm^ ? &c. And all this Infidelity will be promoted and defended merely to patronize a lawleft and wicked Courfe of Living : For Peter calls them Scoffers ;, that ihail walk after their own Lujts^ and fuch as are 34^ The Loganthfopos. Book III. are^ from Defigns of this kind^ refolvedly^ or, as he (peaks, 'Willingly ignor.iui of the Evidences and Proofs that God has given Men, in order of their being aflur'd of the Verity and Divinity of Chrift, and his ReveaFd Religion And cur Lord himfeif has told the fame thing, when he alTures us, that when he fliall come the fecond time, he will not find Faith on the Earthy i.e. he will hardly find any Faith orProfeffion of Revealed Religion, Luke 18.8. And he tells us further, that the State of Man- kind will, at that time, be equally degenerate, with re- fped to Life and Morals, as with refped to the Belief of Revealed Religion, and that it will be juft fo then, as it was with the Ante-Diluvians^ amongft whom there was hardly left any more than one Religious Man andFami- ly. For thus he fpeaks. Mat. 24. :57, :;8, :59. As the Days of Noah were^ fo jhall the Coming of the Son of Man be, For^ as in the Days that were before the Flood ^ they were eatings and drinking^ marrying and giving in Marriage^ (i, e, dilTolv'd in Luxury "and Wickednefs, making poor Nb^^, and his Ship built on dry Landy the Subjeds of their ScoiFs and Son- nets, in the midft of their Cups and Debaucheries,^ until the day that Noah entred into the Ark ; and kne7V not until the Flood came^ and took them all away : fo Jhall alfo the Coming of the Son of Man be; (i, c. his fecond Coming will be the Subjed of their Mirth and Derifion ; and as furprizing, and therefore as terrible to fuch Infidels, Sots, and De- bauchees, as the Flood was to the former ,• nay, and much more fo.) Now after all this, have I not Reafon to think it probable atleail, that the Fir fl Days ovTimeSy i, e. thofe that preceded Chriil's firft Coming ^ and the later Days or Times, thd.t follow hh Fir fi Comings and end at his Second Comi?2gy (for into thefe two Great and General Periods the Scripture divides the whole Duration of Mankind in this World : ) I fay, have I not Reafon to reckon them to be equal, as to Extent ? As therefore the World was made in Six Days^ and then followed the Sabbath^ or Day of Reft^ fo the World, in a proper State of Trial and Probation, will probably continue till Six Thoufand Years be expired, ( a Thouland Years anfwering to a Day, Chap.4» T/^e Loganthropos. 34.9 Day^ according to Feter ) and then will the Sahatkd Fericd of the Aiillenmum come. After which^ and the eminent Difcoveries given then^ it feems confonant to Divine Procedure^ to enter Men into a new State of Trial again. But this being entertained fo ill^ God will be fo provok'd^ towards the Expiration of ano- ther thouland Years^ as to cut Men fiiort of their Hopes of extending Pofterity further. And thus the Pay of Judgment will be haftened. For as the JeTPlJh Oecono?njy (as well as the Ante-Diluvian one) came to an end only^ through the Mifmanagement of themfelves : So will it be with thofe Men^ that live after the Mil- lennium. And here^ I cannot but defire the Reader to com- pare two other Expreffions of Scripture^ with thefe two, concerning the Fulnefs of time^ or of the timesy which I am difcourfing of. The ifi is, Heb, i. 2. where the Apoftle lays, that Chrift appeared fo as to (peak to Men, in thefe laft Days. For tho he was born in the Conclufion of tho^firfi Days^ or Old Teftament-Times ; yet all his Publick Appearance was in the laft Days^ i,e. after the firft Millennary v/as begun. The 2^ is, Hek 9. 26. where the Apoftle fays. That Chrift's Appearance was '^^^ aviTiKiiar' a/cc^o)'/, w^ich we corruptly render, in the end of the World ^ but which ought to be rendred, in the Confummation of tlme^ or in its FerfetHon^ or in its full Maturity ; for fo the Word is commonly ufed by the beft Authors. So that it does indeed denote the central Part of Time, or the full Completion thereof; in the fame Senfe, which I have given already, and am about to clear up further. And now I hop^^ I have faid enough to fliew, that according to the Scheme which God had laid down as to the Duration and Government of the World, our Lord could not have come either fooner or later than he did. To which let me add this one Ohfcwation fur- ther ; That, feeing we find that before ChrlH's feco?jd Comingy Infidelity will generally prevail, and the Bulk of Men degenerate into wicked Scoffers ^ it was necefla- 350 The Loganthropos. Book III. ry^ that Chrift fhould come no fooner than he did- For had he come a thoufand^ or two or three thou- fand Years fonner ; thofe that may now perhaps think he came too late, would have been apt to clamour at his coming too foon. What would Men not have faid_, upon this Head J againft Chriftianity, had Chrift been born before the Days of Cyrus the Great ? Which all the Gentile Authors look upon as the fabulous Age or Time of the World ,• as indeed it was to them, for want of Hiftory. But had he come, before Mofes his time^ the Clamours and Cavils would have rifen to a much greater Height. So that even upon this Ac- count, that all juft occafion might be taken away from Scepticifm, in a point of this Confequence ; we may fee and admire the Wifdom of God, in ordering the time of Chrift's Birth fo, that it is as eafy, if not more eafy to deny that fuch a Man as Auguftus liv'd in the World, than to deny that Chrift was born at that time and in that Age. So that in this refped alfo, Chrift may juftly be faid to be born in ths Fulmfs of Time. But, 3^//. I proceed to another Ohfervation^ with re- fpeA to the Congruity of that time wherein Chrift was born, which denotes it yet further to be indeed theFulnefs of time; 'viz,. that Chrift 's Birth anfwers ex- adly to the Time, that was mark'd out for it, in the ancient Prophefies, that gave an Account thereof. Could I fatisfy my felf here, as abundance of 5/- fiem-makers and Coynmeiitators do, I fhould quickly eafe my felf, and difmifs the Reader, by faying, that this was the Fulnefs of ti?my in relation to the Decree and Aff ointment of God. A true Aflertion no doubt : But fuch a one as is altogether impertinent here, and nothing to the purpofe. For do not all things fall out, accord- ing to God's Determination ,• and confequently, in re- lation to that, in the Fulnefs of time ? Were this to ex- plain the point ; the Fulnefs of time muft be all time or every point of time ? For thus both the beginning and the end of time, nay and every Period of it, are the Fulnefs of time. So that we fiiould^ at laft^ come to this i^ Chap. 4. The Loganthropos. 551 this Suppofition, that the Spirit of God did^ by this Expreffion^ fay nothing at all^ in relation to Chrift'S Death^ that was peculiar or proper, or that was indeed Senfe. As therefore I have taken fome pains already to fliew the Emphafis of this Expreflion;, and the Wifdom of God therein ; that we may fee^ not only what a Relation Chri/i- h'lmfelf bears to the Syfiem of the World_, confi- dered as to his 'Perfo7i and Ojfice ^ but what relation alio the time of his af^ear'mg bears to the Flux or Courfe of of the World's Duration : So I fliall obferve further, how exadly this time agrees, with the Scheme of Divine Wifdom laid down this way ; by confidering how ex- actly Chrift's Birth, Appearance among Men, and Suf- ferings, did fall in with the Predidions that were pub- lickly given out, this way, and for this end, of old. For this will not only be of ufe to convince Jews and Infidels, if they will impartially confider Matters ; but to ftrengthen and confirm us likewife in the Faith ; both with relation to the Truth of Scripture-Revelati- on in general, and of Chrift's being the true and only-»* Meffiah in particular. And here I fiiall confine my felf to three Trophejtesy tho I confefs the moft material and exprefs ones to this Purpofe, 'Viz., Jacob's PropheJ), concerning Chrifi's com- ings during the Continuance of the Jewijh Nationy Gen. 49. 10. Haggai's Vrofhefyy of Chrift's comings during the Continuance of the Second Temple ^ Chap, 2. 7, 8, 9. and Daniel's Prophetical Account of the precife time of his Sufferings according to the Period of 70 tVeeks of Tears^ Chap, 9. 24, 25-. And, (i J I begin with the Prophefy of Jacoh^ Gen, 49.10. which our Verfion renders thus^ The Scepter jhall not depart jfrow Judah, nor a Law-giver from between his Feety until Shiloh come^ and unto himjhall the gathering of 'the People be. The literal Verfion of ^rim Montanus^ re- J'refents the Hebrew thus : The Rod jh all not depart from udah, nor a Law-gi^ver from between his Feet^ until Shiloh ^ome, and the Iay from Judahj nor a General from his Thigh^ until he come who is to be fenty and he floall be the ExpeBation of the Gentiles, Having thus fet before the Reader^ the various Readings . or Senfes of this^ according to all the moft ancient and ■famous Verfions ; I cannot but add the three Jewifh Pa- raphrafes of the fame-Text. That of Onkelos runs thus : The Frince jhall not be taken fro??^ Judzh^ nor the Scribe from his Sons SonSy even for ever • U7itil the Mejfiah come^ whofe is the Kingdom^ a7id to whom the Nations jliall become obedi^ ent. The Jerufalem Targum^ gives us the Senfe after this manner : Kings jliall not ceafe from the Family of Judah, nor skilful Doctors of the LaWy from his Chil- drens Children^ until that Time 7vherein the King Mef- (iah jliall come^ unto whom all the Kingdoms of the World jhall at length come to be fubjeB. The Targum of Jona- than B, U-Zjiel gives the words thus : Ki?tgs and Governours jhall not ceafe from the Tribe of Judah^ nor Scribes to ex- flatn the Law from his Seedy until that timey that the King Meffiahy the ycungef of his Sonsy jhall comCy and becaufe of him the People jl. II be dijjolved. I fhall not trouble the Reader^ by a nice or criti- cal Comparing of thefe feveral Verfions and Para- phrafes ; chap, 4. The Loganthropos. 3 $ 5 phrafes ^ for this would carry me too far. Nor fliall I lb much as inquire into the proper meaning of Shiloh ; whether it fignify a oli^v^htdli^ him for ivhom is laid tfpy 'VIZ., the Scepter and Government; or whether it do rather denote the fent^ or the to he fenty i. e, the Perfon to be fent from God into the World , or whe- ther it do denote the Vaclfick Peri(3n, or Original or Prince of Peace^ as if the Word came from Shalam, to render quiet^ or to bring in Peace, (for which confi- der rjaL 122. 6.) Or, whether the Senfe be, as much as this, the Saviour y or the Procurer of Salvation, as if the Word came from ShaUh^ he iav'd, or was made fafe, or did bring in Safety, (as the Word fignifies. Job ;. 26.) Or whether laftly, it do denote, to be happy ^ or to make hjppy or profperous (for which confider, VfiL ;o. 6. Jer, 12. I. Lam, i. ^.) For let the word fignify any, or all thefe things (as I am inclin'd to think) ftill there is enough, that all Interpreters are agreed ih^ that will ferve my purpofe here. For all Interpreters^ ancient and modern, agree in thefe three main Points here. i. That Shiloh denotes the Meffiah ; 2. That the Tribe of Judah fhould be continued in a National and Church-State^ govern'd by particular Rulers of their own, and by Dotfors of their Law^ that fhould be Jews by Defcenty as well as Vrofejfion^ until that Time, where- in the A/.;; as Kjrgy but as Deputy ovjjfy is, after nifje Ttarsy ba>?ijh' d to Vienna, rvbere be dies, Jofeph. Bdl- Jiid.Lib. 2. Cap- 6. In hs fiead Pontius Pilate is fent Coverrour imo Jvdxa.rrho was a Roman ; /> ivhofe Days nur Savi" our was trucifi'id: See Jof. Bell, Jjd. Lib 2. Chap. 8. Anripas. rr-lo is commonly calUd Hcrod,rf»^ lis Brother Philip bevg continued, in th^ Govern* went of tk'ir diflin^ Tetrarchies, according to thejtr/i Crdir cf Au^uftus ; Antipas beirg Govermur of Galilee, and Philip, 0/' the ad'ad^nt Coumry, c^alled then Trachonitides and Auranites ; Jud^a, Idumaea, ard Sama- ria, vi^kich had formerly been afjtgned to Aichz\2us, being now comn.itted to Pilate. Ard !:r::c it is eafy to underfland, that it was Herod Antipas, who Jbi/Ze^Johnik Baptift, andtowhomVW^ttfentQhu^, But, durirghis Cov^rnmem ,it happe'fj'd, ^/i^rHeiod Agrippa, the Son of Ariftobulus, who hid been imprifond i^ Tiberius, had fo got into the Favour of Caius, that he was by him declared SuccfJJdr to Philip, who hpptned to die about this time, Jnd was honour' J alfo by him with the Title of King ^ not of Judasa, but of that Diftrich or territory, which had formerh belong' d to his IJmtc Philip- >-'i wt onlyfo^ but he did afo ffve him Galilee, banijhing Antipas /rom thence into Spain, wfx're he died, joC Bel Jad. Lib. 2. Cap, E. I'-^iji hcjidcs all this, Claudius Cxiar gave him Dominion over d// Ju- daja .r^^ Samaria, which lyad formerly beJong^d w Archelaii:. ^s that aU the JOoiiimon of Hercd the Great did at length return to him, for three, X^^sjm^, if we may believe }(^^\yh\iSt A,nTiq. Jud. Lib. 19. Cap. .7^ Jlnithis /iW Herod, whoaff^nbi^ to be own" d to be the Meflian or Sn^chniah, cr, at feafl' affeSting (by a vain Attempt of imitmng kim) to appear like him, was firuc]: immediatelj by Chrifi's Order 9 by an A'ngel, as nvereai, A£ts, ch. 12. ^wi "Jofeph." Ant. Jud/Lib. 19I Cap. 7. ^s I Qbferv'din the 2d Booko/ Chriftology, Ci, 7. Pag. 300. To i^Ut.hOb' fcrvatiotii Chap- 4- The Loganthropos. 35^ Speech, none ever wore a CroTun^ or fway'd a Scepter in H Judaa, after ^^rod the Great's Death ; tho fome of 3 his Succeffors obtain'd that Name and Title afrcrwards; unlefs we m'^kc Herod Jgr'ippa an Exception to this Rule. And as for Jrcbelatts, he had not govern'd tea Years compleat, from Hercd's Deaths until he was recall'd to Rome^ and banifli'd to Vienna in France^ wher^ h« ended Aa 4 his Ohftrvathn, let me add tkU^ That the Meffiak being novo come^ h voas high Trdufon agaivji hhii, rvho was ihc xrve ]\jrg of ihe ^ervs, (accorditigto that faithful JFitnefs, which Chili mmejjsd before Pilare) for any Mariy but efpecially a fev)^ to ajfume the Title of K^vg oj Juda?a. Herod Agrippa therefore^ nko had lilled the Apoflk jAmes, avd attempted to kili Peter, bavitjg fufficiem Advantages to know ihjt Chrifl was the Mefliah, was fo much the more guilty^ in ufurping this Title and Office^ vbich appeYtain\i to none other, according t^Jaeob'j Tredi^iov^ row that Chrtji the^hWohofGod WAS come. Hence our Lord had juji Keafon ta ptinijh him in that publick M,iid..' variable wny, tbnt the ^ews might fee, that their amient Shcchinah d^edjiil! as their I^vg ; and fo might be led to think of Chrifl, whom the ChrifirjLns orvn'd as Mefliah. Jj, ;L^; tho thU He* rod was indexed cdnfiim* ted Kjyjg of ]\i^\£2i by the R^man Emperor ; yet feeing this was for three Tears only, and feeing be was declared, by thps exemplary I unijhment, to ■have been a mere Vfurper, therefore J had Reafon to f^y, That none waa properly ^ng {)f'Jud^a, after Herod the Great, unlels h'erod Agrippa be made an Exception to this Rule. And how^ and in what Scfe be may be reckon d an Exception, I have now faid. If c:y fi/M^ ^^^^ ^ot his Son Herod Agrippa as much IQng as his Father, feeirg he U called fo covfiantly^ bath by Paul and^ Feflus, Ads, ch. 2$ . and ch. 26. as he is aljo conflantly fpoken of under this Title by Jofephus ? Icaifwer, not at all. Fcr, .*.?•- l his younger Herod Agrippa, {who is fimply called Agrippa in the Book of the Ath^ as his Father is fmply vamed Herod, for D/Jiinc] ion's Sake) is fxid, by Jolephus, to have uetn cmfiituted }\ir.g over his Father's F)cinivions, by Claudius Citfar. Bel. Jiid. Lib. 2. Cap. ii. let when this Author explairio this General Affertion, by giving us a more particular Accomt of this matter*^ he tells us, that Agrippa, {who, itfeems, fame not from Rome to take Foffeffin>t of his JKjr-dom till long after Ciaudius'j Death) was abridged of this Dumivion by Nero ; who allowed him indeed to govern dltbe other Domimons that bdongd to Herod thd Grear, but fufer'd him not to have any immediaie Authority i?i Judsea itfeif, Bel. Jud. Lib. 2. Cap. 1 2. So, that tho he was Kj}ig of Galilee, md fome other Countries^ he was rot properly I{irg «/" Judara. Indeed he was tntitkd to it for A while, during the Ufi Tear or rears of Cl3udiu;>'x I^ign. But having nsvcr left Rome all the time that be enjoyed this Title, he was con- fejttemly nevir invefted or inaugurated 4sju(h by the Jews, N:y, whhb is 560 The Logan thropos. Book TIL his Days. After whom Judaa was never trufted to a Jeoi^y but to a Roman Govern our. From all thefe Obfervations^ have we not Reafon to admire the pundualand critical Accomplifhment of this Prophecy ; efpecially if we fuppofe that Chrift was born yet more confidembk to my purpofc^ v^e are toJd by Jofephiis, That Clau- dius being diffvoii^d by his Friends from intrufling ]< d^u m fo youvg a l/[any did indeed give Agri) pa the Titk cf^ i(ivg of jiidsea, but nothing of Juthority or Pouer rviih it ; this beir.girtrufled into the hwdsofCuiyi- US Fadus, rvith the Title of Prtfidtm of Judaea. L- Antiq. Jud. 1. 19. C. ult, Vpon vohich accoums, a7id Nero',j taking Judaea wholly from him^ Ojnd pUcirjg Felix Govervour thsre in his /teady a^d aftr him feftus {of both of vohich the A£^s make me?nio}i, as rv-ll as Jofephus) Ifee not how ^e can, in any Vropriety cither of Speech or Senfe, be reckor'd ]Q>g of the Jews \ feeing he never ruled them anally as his Father did ^ vohoyet rx>as mt property Kjng of the Jews neither, as J have faid. And it ought to be remembredj that if we jhould grant that both tfce Agrippa*^ Wfre indeed fucctjftve Kings of Judaea ; yet it mud be own'd ib,it they were titular ones only, that never had Power or Authority lodg'd in them^ as Herod the Oreat had. And this ispUinfom the Account rvhicb Jofephuj gives us^ Bel. Jud. 1. 2. c II. Jhat there was corftanily ajhorg Guard of Roman Soldiers in Jerufalem, and that wh.ntbe Jews came thithtr to the Fajfo- ver, and upon otkr Fefiival Occafions, the Roman Guards were ever in Arras round the Porch and Avenues of the Temple^ to preventj/^^j he^ any Turtiult, or aiiy thing that might otcaiion the Jews to draw to a Head. And then he proceeds, to relate a particular Tumult, and how the K^mans treated the Jews as I(ebels onthis Occifion^ both in kiUv^g a great m.iny of theCommohalty upon the Spot, and in remittirg fo many of their princes and great IVlen to Rome 5 where their thn titular Kjng Agrippa. did in deed plead their Caufe, all he could, but could hardly obtain fo much as the Mitigation of thJrPunifhment. Nay^fa little wastbe Power of the formerH^rod Agrippa, thdi jbff phus tells us, tfjat when fome petty neighbouring prhices, who wcr^ juf} fuch Kj^gi 4i himfelfi lame to pjy him a vifit, Marfus the Roman Pro- ccnful of cynz, fufpeili'igthis Congrtfs of titular Kjngs, commanded them imnediatcly to fep^rate -ay^d go evi-ry Man w his own home ; which Orders they durfl not coniradlci \ tho Herod took it fo to Heart, as never to be eafy h} hi. r/iind afierwxrds, ^y all which (and much more might be fiid) it ispUin, thut neither the one nor other of the Agrippa'j were avy more, tlim tke TituJar ij'w^^ of Judaea, ^*'(^ that for a little while only, 'witkoiii[.a3iy reJl Author uy or Power, in the leafl. So much I thought it proper to fiy, up'/ti this bec^ij, both to dear up this part of the Jcwijh Jii*- fiory^ anX to.pr event People froMir^ifginirg that the Pofierity of Herod, at ieiff fom.e of th.rr,. w\ re as properly Xj-igs of Judaea as h-i was: For un- fefs we tmd^rjlard this Piecs of Bi^Qrj well, we may eafily be drawn afid^ Chap. 4- Tfce loganthropos. 361 born but about a Month before Herod\ Deaths as (») Mr. Whijhn feys ^ who thinks it probable, that this happened exa6tly that Day Monrii, that preceded his Death. And though I differ a iirtle in this from him, as 1 ihall (hew afterwards ; yet I obfcrve here, that had Chrift's Birth been deferr'd much longer, the Scepter had been dej)ariU from Judah, before he came. And indeed, a Month's time before his Death, was full fliort e- nough, in order to fulfil the Prophefie ,• becaufe the Publication of Chrift's Birth to the Country People by the Shepherds, and to hcrod and the Court by the Eaftcrn Sages , together with the Confultation of the. Sanhedrim on this Head, and their Opinion given, and the Slaughter of the Infants occafion'd this way, as well as the Flight of Jofeph into Egyft^ were all to fall within this Month, according to Mr. fVhifion. And yet he thinks that all thefe might have happened within that time. But, tho I do think, that the Interval was much greater, yet I cannot but obferve, that never were there fo many concurring Circumftances, fo memora- ble, as then, in order to point out the Wifdom and Ve- racity of God, in Chrift's Coming juft when he did. And amongft others, is it not memorable, that Herod, when he caus'd murder the Infant^, did not fpare even 10 imagive, from the Amhiguhy of the Word King, that the Agrippa'* were as properh I(jrgs of Judza, as Herod tlie Great hud been, 1 [hall wJj take nccjfwn to obferve one thing further, that of all the Herodian Family^ the Toung Agrippa feems to have heerr, by far, the mofl worthy Ferforr. For of alt the reft, excepting Philip only^ it is hard to fay, who luas the worfl Man, For, exceptir^ his imejiuous Marriage with his Sifter Berenice, (which he allowed himfelf in, from the licemioufnefs of the J^- watis) be feems to have been a Perfon of Great Excellency, from the Ac fount which Jofephus gives, but especially from LukeV J(ektion ef hi$ Conduftin the Affair 0/ Paul, Acts 25. and of PzviVs Commendation of mm, Afts 26. 1,2, 3, &c. And indeed, as he was almofl perfwaded t» Pe a. Chrifiian, by P^ul, as be fays himfelf, ver. 28. So iLnow notx but that be might continue fo ever after. However, fuch an account of his Wifdom^ Prudence and Love to his Native Country, and Veneration for Cod and bis Religion, may be feen in Jofephusj e f-miq time that the young Men rejoiced^ whcii the Fouadar tions of tlie fecond Temple were laid^Ei,?-. ;. 12, i;. So, it feems;, that when Zcrubhahel had finifned his Temple, the Ancients of the People^ who had feen the formei: Temple^ did not ceafe fecretly to vilify it, to the Dif- couragement of Zentbbabel the Governour^ and Jojhu^ the Son of Jofedech the High-Prieft. Therefore is this Prophet fent to them with this encouraging Prophecy ; wherein he tells them and the Ancients^ Thatj if indeed they did meafure the Excellency of the Two Temples, by material Riches and external Splendor, the Firft Temple did vaftly exceed the Second ^ in ccmparlfon of 7vhichy this was as nothings ver. 3. But, that notwith- v Handing this, God would honour this Temple above ) the former, and make it exceed it in Glory, another (^ way ,• as the Words I have cited affure us. And there- ( fore, it is certain, that this muft denote the Days of the 5 Me/Iiah, and the Introdudion of Chriftianity into the -^ World, in the room aixd %a.d of the Temporal Oeco^ nomy of the Jews. - ; 2. When therefore we read of a General ConcufGoa "> of Nature, we muft underftand the Eredion of Chri-» / ftianity, and the Subverfion of the Nation, City, ( Temple^ and Law of the Jews ^ for fo the Apoftle ext J plains the Words, i/^^. 12. 26. '^^^ ;. Therefore by the Defire of all Nations^ as I have formerly obferv'd, we can underftand nothing to ba meant, but Chrifi himfelf^ a?id that hafpy Conjtitution of Affairs which he was to bring in, Thefe things being premifed, I fee not how it is poC fible to underftand the Word^ other wife, than according to the Import of this Pajaphrafe of them, (I mean as ta the Sum thereof) which I do liere llibjoin^ not fo much according to the Words, as according to the Scope and Senfe. 364- -^^^ Logan thropos. Book IIL ^^ O Zeruhhabd and Jofhua, The Lord of Holts fends ^' this Meflage to you, and to all the reft of the Peo- ^^ pie, that are returned out of Captivity. The Tem- ^ pie is now finifh'd, which is matter of great Joy to *' you, tho, at the fame time, it muft be own'd, that «^ it falls vaftly fliort of the former, both as to Riches *^ and Glory, But be not difcourag'd at this : For, as *^ to Riches^ remember, th^it all the Slher and GoUin ^^ the World is God's ; ( fee W^ 8. ) And, as to the *^ more proper Glorj of the Temple, the vifible Prefence *' of the Shechinah in light and bright Clouds ^ what *^ though that be wanting alfo, together with thofe ^^ Pieces of facred Antiquity, which your Nation has *' hitherto fet fuch a Value upon ; 'viz,. The Ark, the .'^ T1V0 Tables of Stone ^ whereon God himlelf had written *f the Ten Comtnands, the Vot of Ma?ma^ Aaron s Rod *' that budded, and the Autograph of the Lavj of Mofes. '^ Thefe indeed may feem to be great Defeds in this ^^ Temple ; befides that the Perioral of the High-Prieft '^ is wanting alfo, and confequently the Urlm and f^ Thummim^ the Great Oracle of Old. Nay, what if ^^ the Spirit of Frofhecy be taken away alfo, in a little ^^ time ? Well, let all thefe things be fo : yet, thus faith ^^ the Lord of Hofts ; As I did fo lately fliake both '^ your Temple and City out of its Place, and with ^^ thefe your Heaven and 'Earthy i. e. your Religious and '^ Civil Conftitution^ fo will I do again in a little tinie, *^ in order to bring in a better and more fpiritual Dif- '^ penfation. It is enough to you, that I do fubftan- *^ tially make good the Word that I co'vena?ited jvith yoti^ .*^ when I brought your Fathers out of Egypt : for according- ** ly my Spirit^ i. e. my fpiritual Prefence remaineth among *5 you ^ and therefore fear ye not ^ (fee uer. f.) For, fo '^ much is your State better than that of your Fathers, '' under the old Temple , as it is more freed from thofe '' external Symbols, that they were apt to idolize and '^ put in my room. And befides, by the want of thefe ^^ your State will be more adapted unto that rational ^^ an,d heavenly Kingdom, that the Mejfiah^ (who is the ^^ rational Chap. 4* The Loganthropos. 565 ^' rational De/ire of all Nations ) will bring in, a few ^^ Ages hence ; He is the true Glory of the Temple ^ and '^ this Temple {hall therefore exceed the Glory of the firfiTem^ ^^ ple^ becaufe it ihall lafl: till he himfelf come, -n^lth ^^ whofe Vre fence it jliall be honour d. And thus will I fill ^^ this Hotife with Glory, i. e. v/ith the Shcchinah made ^^ Man, vifibly appearing in it, and teaching therein ^^ the Dodrine of Salvation and Peace : So, that in *^ this Place will I gi've Teace, (^fays the Lord of Hofts^} " /. e, in this Place fltall the Vrince of Peace appear, and ^^ in this Place fliall he give forth the Gofpel of Peace to '' Men. Ohjecl. But, hew can this be true, when (/>) Jofephus tells us exprefly and particularly, that Herod pull'd 'this Temple down to the very Foundations, and built up another, much more glorious and magnificent ? For^ this being before Chrift's Birth, it is certain that he ne- ver faw the fecond Temple, but the Third. ^jtfw. It is very true, that Jofephus writes fo. But it is as certain, that he either was deceived himfelf, by fome lying Herodian^ that had a mind to magnify the memory of Herod ; or that he wrote what he knew to be falfe, to flatter and pleafe fome of the Pofterity of Herody and to endear them to the Jews of the Dilper- fion, by telling this Story. For that Herod never built the Temple from the Foundations, I am able to prove r Tho I grant, that he did repair it, and add fome Orna- ments to it, in order to pleafe the People, and this way to fecure his ufurped Power and Authority over that Nation. Now, in order to fhew the falfity of what Jofephus fays, I need only alledge his own Words, in the fame place where he fpeaks of Herod's building the Temple from the Foundations. For he fays, that from the Beginning of that Work, to its full Completion, there were juft 9 Years and an half ^ the Bulk of the general Fabrick is felf, having taken up 8 Years ^ and ip) Aatiq. Lib^l5. cap. 15. the 3 66 The Ldgantht-opos. Book liF. the holieft Place^ being finifh'd by the Priefts, in a Year and an half afterwards. This could riot there- fore be the Building of the Temple, which was in our Saviour's Days, but only the repairing of it ; feeing we are rold,^c/jw 2.21. That the Building of it had taken up no lefs than 46 Tears, I know very well, that abundance of Interpreters, and even Dr. Whlthy^ do undcrftand thefe words, in relation to Htrod's Temple, as if the mean- ing were, that it was now 46 Ygars fince Herod began to build the Temple. For, fay they, Herod^ according to Jofephusy began to build the Temple, in the iSth Year of his Reign, in the gfZ/^Year of which Chrift was born, who v^as now entring upon his 'H^oth Year ; fo that between the iSth Year of Herod ^ and this %oth Year of Chrift, there were 46 Years compleat. But the Words are net. It is 7tow forty and fix Tears fince the Tern- fie began to he built ^ but forty and fix Tears was this Tem^ pie in Building, as our Verfion jufily renders the place. Nor was it poflible that the Jews could mean any thing elfe, with reference to Chrift's faying. That he would Wild up the Temple again, when deftroy'd, in three Days, tVhat I fay the Jews, Wilt thou built that in three Daysy which cofi 46 Tears a building ? And, in this Objedion^ had their Suppofition been good, they fpoke Senfe. But I am fure it would have been very impertinent in them, to have fpoken, not of the building of their Temple, but of its Duration from the time of its being begun to be built ; when this could have had no rela- tion to Chrift's Words ; who did not fo much as infinu* ate any thing in relation to the Duration of that Tem- |)le, after it fliould be reared up, which he was toraife up in three Days. We are obiig'd therefore to fuppofe, that they fpoke 6f the Tmplc of Zerubbabely which might very proba; bly be. 46 Years in building. For, it was begun to be built, in the 1/ Year of the Reign of Cyrm, as we fee Ezr; I, 1, ?., y. From which time it went on, till inter- rupted by y-taxerxcs ; and did not revive again uiu:iLthe Reign of Diivius the Firft. When therefore the Builders them- Chap. 4.. The Logan thropos. 567 themfelves faid in the zd Year of that King's Reign^ Ck 4. 24. C^s their Words are reprefented by T^tnai and hh Companions to that Prince, Chap, ^. i6.) Jtnce that timCy t'vm until non'^ (/. e. from the i/ Year oi Cyrus ^ to the zd Year of Darius) h.ith it (i. e. the Temple ) been in Build" i?tgy and yet it is not Jtnijlnd ; we muft underftand_, that they were cautious of mentioning the Edic^ of Artaxer^ xesy left it might have been improved againft them ; and therefore they wifely refer themfelves to the Edi6t of Gyrus, But upon the encouraging Manifefto of Da- ri7iSy in favour of this Work, purfuant to that of C/r^, the Work went on fo faft afterwards, that v/e are told> Cbaf, 6, i^. that the Houfe was finijlied in the 6th Tear of the Reign of Darius the King, But tho the Shell of the Temple was then finilh'd ; yet it does not appear, that it was wholly brought to Perfedicn till long afterwards ^ infomuch, that Ataxerxes is reprefented, as giving the laft and finifhing Stroke to this Work. And therefore tho it is faid, in the place juft now cited, that it was finifli'd in the 6th Year of Darius y we read in the Words immediately preceding, ^er, 14. That the Elders of the Jews built and proffered ' '■" ' ^ according to the Command-- ' ment of the God of Ifrael, and according to the fucceffive Decrees 0/- Gyrus, and Darius, and Artaxerxes, Kings of Perfia. Mow the order of the Names of thefe Kings, but efpecially the Truth of Hiftory, obliges us to con- clude, that this Artaxerxes^ that is mention'd after Darius y was not that Artaxerxes who was his PredeceiTor, but he that was his SucceiTor. For the former was fo far from giving forth any Decree for the building the Teniple, that he gave one forth, to put a ftop to its being built; which took fuch efFed, that we are told. That the Work ceajtd all his tirhe^ and was not renewed until the feccnd Tear o/DariuS;, Chap, 4. 6, 24. But this httQr Artaxerxes exceeded all his Predeceiiors, in favouring and incoura- gingthejews For, i/. Inthe j^-vf^f/jr^^jrofhisReign, he fent Ez,ra Vs^ith an ample Commiflion, to finifli the Work of the Temple, as we fee, Ch, 7. i, &c\ zdly. In his zoth Tear^ he fent Ncbemiah^ with as ample Orders to 368 7he Loganthropos. Book III. to repair and fortify Jerufakm^ Neh. 2. 1^9^ &c. Con- cerning which, none of the preceding Kings had gi- ven any Order in the leaft • having limitted the Jews to the Building of their Temple, and what related to- the WorjQiip thereof. :^Mj. In his :^id Tear^ hefent Ne- hemiah again, to eftabllfti and perfe(5t the things which he had begun, '^eh, 15.6. But we have nothing at this time to do, as to the fuond or third of thefe Orders of Artaxerxes^ becaufe they did not fo properly belong to the Temple y as to the City. But, as for the firfi Or- der^ we are fure it related to the Work of the Temple principally, if not altogether. For Ez,ra was not only lent with Gold and Silver, to buy Sacrifices for the Temple, Chap,^. 14, ly, 16, 17, 18. but with VelTels for the Temple it felf, ^er, 19, 20, &c. And that thefe and the reft of the Money,, which he had Authority to demand of the King's Treafurers, 1/6^.21,22. did relate to the Templtj is plain both from the King's own Words^ *ver. 2;. where he fays, that all was to he done^ in re- lation to the Houfe of the God of Hea'veUy &c. and alfb from thofe of Ez>ra himfelf that follow, ver, 27. Bhjfect he the Lord God of our Fathers ^ which hath put fuch a thing as this in the King's Hearty to beautify the Houfe of the Lordy which is in Jerufalem. As therefore in the 6th Year of Darim^ the Shell or external Part of the Tem- ple was finifh'd, fo it was not till the Days of Artaxer^ xes, th^t it was heautifiedy asE^i^r^'s Word is, i. e, finifli'd within, as to thofe Ornaments and Utenfils, that were proper for it. And therefore, till then, it cannot be laid; in a proper and full Senfe, to have been finifti*d. Thefe Matters of Fad being thus adjufted, we fiiall find, as near as a thing of this Nature can be traced, that the Temple of Zeruhbabel was juft 46 Years in building. For, according to the Afironomi^ cal Canon of Ftolomy^ (which is the beft, if not only general Rule, we have to go by, as to the Reigns of the Terfian Monarchs) Cyrus reigned 9 Years, his Son Caw- hyjes or Artaxerxes 8 Years, Darius 56, and Artaxerxes his Succeffor 41. Now the Work of the Temple being ob- chap. 4- Ti&e Loganthropos. 569 obftruded in the Beginning of the Reign of Camhy- Jesy and not renewed until the zd Year of Darius, be- caufe the Death of Camhyfes, in all probability^ was not heard of at Jerufakm fooner ^ we may juftly fup- pofoj that it was not until the zd Year of Cambyfes that the Work of the Temple was oblb'uded ; for it was not until hrfl: an Accuflition was lent to him againil the Jews, nor until Search had been made into the Re- cords, whether the Ground of the Accuiation was rele- vant 'y nor yet before the King's Order, afte?r this was fent to the Govemours of the Neighbouring Provinces, and by them remitted to Jerufakm. So that we may juft- ly fuppoie, that the Work of the Temple was interrupted exadly 8 Years, or thereabouts, i;i^. from the zd Year of Cambyfes, to the xd Year of Darirn, If then, the Temple was begun to be built in the ifi Year of Cyrm^ and if he reigned 9 Years, Cambyfes 8, and Darim ;6; and if we are oblig'd to caft off 8 Years, wherein the Work of the Temple was wholly laid afide. We are alfo obliged to conclude, that ^^ Years did run out from the Edid of Cyrus ^ to the Death of Darius, and the beginning of Artaxerxes his Reign. But, there is another Conlideration, that I muft take notice of here, ^iz.. that the Scripture follows another Epocba of the Years of Cyrus his Reign, than either Ftolomy, or any of thofe Authors he founded upon, ever did. For, whereas all other Authors date the Reign of Cyrus, from the taking of Bahylo77, over-looking his Uncle Dartre the Mede, whom Ze?iophon calls Cyaxares, and tho even Zenophon himfclf owns that he gave his Unkle the Chief Title and Dignity, whilft he liv'd j the Scripture does not date Cyrus his Reign fooner than his Uncle's Death. Now tho Ptolomj reckons Cynts to have reigned 9 Y'ears from the taking of Babylon, yet (^) Zenophon reckons that he reign'd but fevcn Years. Ilowever let it be il) /w K/fsTrt/J^. Lib. 8. P^g. 138. Lin. li. Edit. 2. Henr. Sttph. 1581. B b the 570 The Loganthropos. Book IIL the one or the other, the Scripture does not reckon his Reign fooner, than from the Death of his Uncle. Now whether Zenophon or Ftolomy^ be moft to be depend- ed upon, 1 ihall not pretend to determine ; but it feems to be probable, at leaf!;, to me, that Cjms furvived his Uncle but :; Years, by comparing, Di7n. lo. '-jer. i. vvich 'ver. i :;, and 20. For, as there Daniel fets himfelf to Failing and Praying, in the ;d Year oi Cyrus ^ ver. i. So I cannot underftand, that any other thing gave Rife to it, than the forefcen Interruption of the building of the Temple, which was not till the Death of Cyrus. Now the Angel tells him, that the Prince of the ICmgdom of ?cdv)all be feifen JVeeksy and 62 iVeeksy (the Street jhall he built again ^ and the JVally e^en In troublous times.) yind after 6z Pl^eeks fl)all the Mejfiah be cut off^ but not for hiwjelf. And the Vecple of the Vrince that ^h all come^ jhall deftroy the City and the San- ciuary^ and the end thereof fliall be with a Flood : Jirid unto the end of the War Deflations are determined. And he jJjall confirm the Covenant ivith many^ for One Week. Andy in the mid ft of the Week^ he floall caufe the Sacrifice and the Oblation to ceafe : and for the o'ver-fpreading of Ahomiiuitions he Jlnill make it dejolate ^ e^ven tmtil the Confummationy and that determined y fljall be poured on the dt folate. As Jacob's and Haggais Prophecies give us the exacl Charatlcrs of the Time of Chrifrs Birth and Appearing a- mong Men ^ fo this fpeciiics the Time of his Der,tb, And if the two former be fo confiderablej fui'cly this lafc is much more fo. And therefore I cannot but again fay^ that one cannot enough wonder at the Stupidity of the Jews^ in continuing to allert, that Chriil was not the promifed Mcffiah. For^ though we fliould not be able, by reafon of tlie Defed of Hiftory, to adjuit the Years Ot the Verftan Monarchsy and of Alexander y and the times that followed to the Reign of Augufius ^ yet the Jews mull allow, that Chriil: fuiFered about 490 Years, after the rebuilding of Jerufalemy in the days of Nehemi^ts and J^rtaxerxes Lon^imanus. And nov/ that I have mentioned this Monarch, cer- tain it is, that the 70 Weeks cannot be dated fooner than the 20th Year of his Reign, mention'd, Nehe?n. 2. 1 — 10. For the Edid of Cyrus related only to the building the Temple, 2 Chron. :>6. 22, 2:5. Ezr. i. ly &c. and ^. i;. Mor was that of Darius Hyfirafpcs any more than a Renovation of that firft Edid, Ezr. 6. i, 2, &c. As neither went the firft Edid of Artaxerxes Lon- gimanusywhich. was in his 7th Year, any further, Ez,r. 7. Ty6y^y 8,1 i,d^c. But whcn we have found the beginning of thefe Weeks of Years, we are ftill at a Lofs to find what Year of the World the 20th of Artaxerxes was. Ujher places it. A, M, ^f) o^ in the 4239th Year of the Julian Chap. 4- T/^^ Loganthropos. ^y:^ Julian Period ; Whijhn ten Years later^ ^Ix.. A. P. J- 4269.^ and (r) Lydiat (who took a great deal of Pains to adjuft this Epocha^ and did certainly difcover the Miftake of 6 Years in thofc that went before him) pla- ces it;, yi. M, ^f)-; 1-. Now which of thefe great Chro- nologers (liall we follow ? For my own part^ though it were Prefumption in me to compare my felf with^^any of them 5 yet I muft be lb bold as to lay^ in the prefent Cafe^ that all of thcm^ ( and therefore all others much more) have fhot wide of the Mark. To evince this, I fliall lay down thefe three Poftulata. I. That the 70 Weeks in Danid areWeeks^ not of Days^ but of Years. Tiiis is what all Chronologers agree in^ fo that I have no Ditiiculty at all upon this Head!^ And it is well oblerv'd by {s) Mr. Whijhn^ that thefe 70 Weeks have an Alhifion to the 70 Years of Captivity. 2. Thatthe Frophetical Tears of Da?iiel are to be reckon'd according to the moil Ancient Standard of :;6o Days to a Year^ as fully appears by St. Johns Explication of the Stile of Daniel in the Re-velation^ Ch. 11 . 2_, 3. and Ch. 12. 6_, 14. where 5 Years and an half are the very fame with 42 Months^ and 1260 Days. This (0 Mr. IVhifion ^dfohys down as certain ; Wherein I am very glad to have his Approbation as to what (u) I had demonftrated before his Book appeared. For^ tho I do not fay^ that Mr. V/hifion had this from me or any Man^, but from his own Thoughts ; yet feeing my Apocalyptical Difcourfe bears Date from Jan. i. 170-. and was publifh'd not many Days after^, whereas Mr. IVhiflons did not appear till;, at leaft;, a Year after that time. I neither do him nor any Man any Prejudice^, when I fay, that I was the firll that clear'd up this Pointy, fo far as 1 could ever yet learn. ;. That ''cfit:^ Christ was born in the Year 4000 from the Creation of the World;, and very probably in Cr) Sde hi* Can. Chron. 8. pag. ^c;, 56, ^f. (s) Harmony of the Gofpels, p. T99. CO Ibid. (u) See wj Dlfcoi'jjl' concermrg th$ Rife and Fall of the Papacy, p. 19, ^f, Bb 5 the 2 74 '^^^^ Loganthropos. Book III the beginning of the Year, reckoninglt from the Au- tumnal Equinox. Now the Firfi of thefe Poftulata being granted by all, the Second being demonftrated by my felf ; all I have to do is, to prove the Third ; feeing herein I differ from Mr. TVhifi-on^ a whole Year, and from others much more. And truly here I fhould have an unweildy Task, were I under any Neceffity of Criticalnefs or Exadnefs ^ for I muft then publifh a whole Volume of Chronology^ or, at leaft, a compendious Summary of it, as Mr. Whijlon has done. The Difference of a Year is no fuch great matter, as to oblige me to tire either the Reader or my felf. All therefore that I fliall do here, ftiall be to lay before the Reader the Scheme I go upon, as to this Point in the general. And, i. I think it was equally convenient^ that the whole of the Firfi ^^Jh ^^ ^^^^^ Times ^ (as the Scripture-Phrafe is) fhould not be gone before the Meffiah came ^ as it was convenient, that the Scepter fhould not depart from Jt^dah before his Coming, And as 1 fhall make it highly probable that Chrift was born^ at leafl, a Year before Herod\ Death ,• fo I think it no fmall Congruity, and to look like Divine Wifdom, that Chrift fliould be born alfo about a Year before the Old Teflament Times did expire : for, upon this Sup- pofition, the Firfi Times ^ and the Scepter of Judah, expi- red together. 2. By this Account, Chrift will be found to have liv'd exadly :; ; Years and an half in all, to have fpent ; Years and an half in his publick Miniftry, and fo to have died exadiy in the Centre of the 70th and laft of Daniel's Weeks, that Year being the Current of the Chriflian JEra. : All which are Congruities that make this Calculation preferable to all others. 3. And f by this the vulgar Chrift i an i^ra of Dio?7jfius, as to its ) beginning, will be found to be more exad: than has been *) imagin'd hitherto j which Confideration will facilitate '-our Reckoning afterwards. Having therefore laid down thls^ as v/eil as the other ToBulatay as highly probable to me, to fay no more ,* let us now proceed to reckon the 70 Weeks^ or 490 Years Chap. 4* Tif?c Loganthropos. 575 l^ears of this famous Prophecy .And here let me begin with - the Lift ; for I find no other certain way to adjuft the Y ears of the Ferfian Monarcbs in particular, efpeciLUiy as to the broken Years^ that are grecarioully run upon by moft; to adjuft their Numbers of Years to their feverSl Schemes and Defigns. For the Heathen Accounts are various and uncertain ^ nor have we any Scriptural Account from Nehemlah to Chrifi^^ except that of the Mdccahees be rec- koned fo j which treats only of a part of that Period of Time^ with very little notice of Times or Years. And^ as iovjojefhusy tho he be exadt enough as to the laft Times of the Jews_, down from Pompcy and Julius Cafar, yet we cannot equally depend upon him before that^ as to the Period between the Captivity and th-^t time^ efpe- cially as to the Years of the Kings of Verfi:t^ (71;) as h^ himfelf does materially own. And therefore the only certain way of reckoning here_, is to go backwards from our Sa'viours Time to the 20th Year of Artaxerxes Longima?tt4s^ and not to count downwards from thence to Chrifi, For though both Reckonings may be equally difficulty were we to feek out the particular Year^ when each of the Verfian and Grecian Princes began their Reigns ,• yet we fhall eafily this way attain to fix the beginning of the 70 Weeks in general^ by knowing when they ended. For this end let us_, in the firji- Place^ take a view of the Account of the 70 Weeks^ as it is reprefented to Daniel by the Angel Gabriel. Where let us obferve^ that he divides the feventy Weeks into three very odd and ditFerent Parts or Sedions^ and not at all proportionable ones^ if time only be regarded. For he divides them into 7_, 62j and i. Firfi then^ we have 7 Weeks of Years^ which make 49 Years. (iv) Contra Apion. L. 1 . From the Death of Mofes down to Artaxerxes aongimaniis) ^irgof Perlia, the Prophets writ the Times and Series of thugs done, in 13 Books. But jrom Artaxerxes to our time, \ho roe have indeed an account of things, yet not with the fame FdithfulneJ), kcaufe them ivas no certiin Succejjion of Prophets afterwards, B 4 Secondly 376 7 he Loganthropos. Book III. Secondly^ We have 62 Weeks^ or 4^4 Years^ which end with the time that was to precede the publick Ap- pearance of Chrift. Thirdly y We have one Week^ and the laft of the fe- venty^ i.^. 7 Years 5 in the niidft of which the Meffiah was to be cut off. NoWj thefe being the Divifions or Parts of the 70 Weeks^ as given by the Angela let us now in the next Piace^ inquire when they began. That this was the 2Dch Year of Artaxerxes^ none doubts. But the Queftion isj with what Current Year of the World's Duration^ was that coincident .^ To anfwer this^ I lay^ as before^ that we mufl count upwards firft^, in order to come down again. If then Chrift was born in the beginning of A, M. 4000 ^ and if Chrift was about ijo Years of Age_5 when he was baptized by Johriy as Luke affures us^ Luke ;. 2;. 'viz^. when he was 29 Years old_, and juft entring upon his 30th Year^ as Dr. Whitby underftands the Words. And if;, laftly, as all do agree^ Chrift entred upon his publick Miniftry not very long after that publick Ap- pearance of his ^ and that from thence we are to com- pute the ; Years and half Year of his Miniftry to his Crucifixion ^ by which we are led to this Conclurion_, that Chrift ftiff^er'd when he was ; ; Years and a half old^ vv^hich was A, ^Aira Chrifi. ;;. in the midft of that Year. According to which^ adding ; Years and an half more^ we are neceffariiy led to the beginning of the Year 37;, from our Saviour's Birth^ i. e, to A, M. \oyj. as the Year wherein the 70 Weeks of Dayml run out : I fay^ laying all thefe things together^ we may eafily reckon upwards from thence^ fo as to find with what Year of theWorld the 20th oi Artaxerxes did coincide^ and confequently when the 490 Y'ears o^ Daniel began. For^ if they end in A. M, 4027. the Year 3 5*47 muft be the firft. I can forefee nothing that can be objecred againft this Calculation ^ unlcfs it fliould be faid^ that we ought to adjuft thefe Years to the Julian Feriod^ as is common^ and Chap. 4. The Loganthropos. 577 and caft them into Julia?} Tears ^ as (x) Mr. WhlFton has done. But I confefs that I underftand not^ upon what Reafon A4r. Whifio7i ( as well as others ) follows that Calculation, in this Cafe. To adjuft the Julian Years and Prophetical y according tC' the Julian Period^ for Spe- culations fake, and for a general ufe^^ is one thing ; but to reckon the 490 Years of Da?i}d ib^ as to curtail the total Sum, in order to the finding out the Birth or Death of our Saviour, (not by the Years that the Angel calculated by, but by others introduced fince) is quite an- other thing. If then 69 times 7 Years, or 48 :; Years of 360 Days a piece, are juft 476 Julian Years^ and 21 Days^ (as Mr. M^hificn computes) mufl we therefore reckon the An- gels Meaning to be this ; that the 69 Weeks are to be fo reckon'd, as to contain only 476 Years or thereabouts ? fmce the confining the Years to feptenary Numbers^ or Weeks of Years, direds us to reckon 48 5 Years to the 69 Weeks, and 490 Years to the whole 70 Weeks. Which is fo certain, that Mr. JVhifion grants this in the Page immediately preceding ,• tho he calculates fo here^ as makes me think that he had forgot it again : which yet is no Reflection upon his peculiar Exadnefs in other Refpeds ^ for it is rather a Wonder that he did not mifs in fo many other things,, than that he did fo once. However (to fpeak to this only) I fay, that if the Ju- lian Years h.'^di obtain'd down from Daniel's time to our Saviour Sy there had been the fame Reafon to adjuft thefe Prophetical Years in this Cafe, as there was in mine, when I wrote my Jpocaljptical Difcourfe^ when I was concern'd to adjuft Johns Prophetical Years with the Julian ones ; according to which Hiftorians, fmce Chrift's Coming, have reckon'd Time. But, fccL-g we have no certain Rule to go by^ in adjufting the times prece- ding Chrift, as far as the Hiftory or Prophecy of the OldTeftament goes, unlefs we reckon by their Account of Years j and feeing all the Years, by which Mofes and other Scriptural Authors do reckon^ are Years of 360 (xj Page 200. Days 37^ T/?^ Loganthropos. Book If I. Days a piece^ (of which I wonder that (j) Mr. Whifton or any Man fliould doubt : ) I fay^ thefe things being confidered^ I reckon it certain^ that we mud account all the Years from the Creation to our Saviour^ and panicularly this laft Period cf 490 Years^ to be prophe- tical or Judaical ones of ;6o Days. I cannot therefore fee, why Mr. Whifion fliould calculate the 490 Years, as he has done, unlefs it fhould be from the Veneration he profelTes elfewhere to have for the Aftrommhal Canon cf Vtolomy, But, tho I fliall be far from detrading from that, as ufeful ; yet, if we can find out times, by the more fure word of Prophecy, without any fuch help ^ I fee not, why we fliould go any further, in order do adjuft our Calculations. And I think, in this cafe the 490 Years need no other Rule than themfelves, if once we know either the Year of Chrift's Birth orDeath. Now thcfe things being premis'd, I muft again fay, that if the 490 Years ended, J, C. 37. And if A, C. 57. was A, M. 4037. then it follows of courfe that the 2.0th Year of Artaxerxes, when the 49 Years began, was ^, M. ;y47. And this being gain'dj let us con- fider, what may be look'd upon as the Rationale of this Divifion of the 490 Years into fuch unequal Parts and > Sedions, as 7, 62 and i. As to the 1/ SQ^ion^viz,. that of 7 Weeks or 49 Years, the Defed of Hiftory makes it difficult, fo much as to conjedure, what the reafon may be ; unlefs it be to mark out the Perfedion of the Number 7, and particu- larly here, as it is the Fundamental Number both of the 70 Years (which was the Period of the Captivity) and of 70 times 7 Years, or 70 Weeks of Years, (which was to be the Period, that reach'd down to the Re- demption of the World ; and, during which, the Cap* tivity of the World in general, under Sin, Satan and Ignorance, was to continue.) And he that is aquaint- ed with the Myfteries that the Ancients plac'd in Num- bers, and that even the Sacred Oracles feem to have (;'; Sis Page 15, 'Jc. run Chap. 4. The Loganthropos. 5^9 run much upon thefe^ will not think this Obfervation altogether precarious. Lul I prefume to conjediure further^ that it was not before the Tear of the World, %S9^3 which was the /.t/ of the 49 Years, that the Jews came to be fully and intircly ii>:ed in their own "^ Country, and that therefore the Holy Spirit would mark out theie 49 Years compleat, as a Jubilee Period^ which made up the lafi part of a Centenary Resolutions which began with the miraculous Delivery of Ifrael from Ha^ maris Confpiracy, which was in the Year of the World ^496, (as UJ/;er reckons) exadly a hundred Years before. Now, as for the zd Sedion of the 70 Weeks, 'viz*. that of 62 Weeks, or 4:54 Years, it is eafy to fee, that they begin after the Year 3796, and reach down to the Year 4050 ^ which was the Year of Chrift's Baptifm, and his entring upon his Publick Miniftry. And there- fore that Period of 4^4 Years, takes in all the time of the Jewifli Nation, from its full Settlement and begun Corruption, by reafon of long Peace and Profperity, which was towards the End of the Reign of Darius Ochus ^ down through the Reigns of the remaining Terfian Monarchs^ viz. Artaxerxes Minemon^ Artaxerxes Ochus^ Arfesy and Darius Codomanus ,* and then thro' the times of the Macedoniansy Alexander and his SuccelTors, efpecially thofe of the Selucian and Lagian Families, with whom they had very various Struggles and Suc- celTes ,• and lailly, thro' the times of the Romansy parti- cularly Fompejy Julius Cafar and Augufius. The whole 69 Weeks then, or 48 ; Years, beginning With A, M, :;f47, and ending with A.M. 4050. If we cut off the 4 laft Weeks, i. e. 28 compleat Years, and call up the remaining 6^ Weeks only, we fhall tind that our Saviour was born toward the end of the 6^th Week, i. e. A. M, 4000, and to this again, if we add the 4 laft Weeks of this 2^ Section, or 28 com- pleat Years, and take in the preceeding Year, in the be- ginning of which Chrift was born, we are brought down again to the Year 4050, and the beginning of it, as the time of our Saviour's ftrft Entry upon his Mini- fterial Work on Earth. There- 380 The Loganthropos. Book IIL •e^ ^Jlj. We muft conclude^ that the 70?/^ and laft Week of Years^ began with Chrift's Publick Appearance^ y^.M.^o:>o, and the :5o//j Year of Chrilt's Lifcj and ended with his ::^jt/j Year^ begun^ /. e. A. M, 4057^ reckoning the beginning of both from the Au- tumnal Equincx. ^ A.xd fccliig Chrift's Publick Miniftry^ from his Bap- tifm to his Crucifixion^ took in ; Years and an half, ac- cording to the beft Accounts^, as ahnoft all are agreed ; we muft fuppofe^ that Chrift's Death was, as near as could be, in the middle of the 70^.6 Week, i. e. when Chrift had compleated his ;2^ Year of Age, and was going in his 3 :5i Year, and therefore this muft be in the midft of the Year of the World 40; 3. For, if Chrift was born in the beginning of A- M. 4000, and was entring upon his ;or/>Year in the beginning of 4050, andfufFer'd ;; Years and about an half after- wards^ He muft have fufFer'd about the middle of 40^:5, reckoning its beginning from the Autumnal Equl^ nox. And here I cannot but admire, upon what Foun- dation Mr. Plljifimi reckons that Chrift dyed, not in the midft of the 70/-/^ Week, but in the ift Year there- of^ when the Flebrew Text, and all Copies fay expreOy that the Mejjlab was to be cut off, in the mldfl of that Week. The other half therefore of the laft of the 70 Weeks, muft end with the beginning of A. Af, 4037. or with A. :57. of the true Chriftian />, in the Operations and Graces thereof. Wliich Spirit (he being now in Heaven) he fends down, to affift us in particular, to root out our Cana- anltijli i;^^ Tif?e Loganthrcpds. Book III. anitljh Lufis^ as well as the Church in general"^ to con- quer all its Enemies^ in order to our going into the good Landj to poffefs it fully and for ever. N0W3 in all thefe Refpeds^ it is plain that Mofef^ the Great Legijlator of the Ifraelites^ was that eminent Type of Chrijt the Greater Ltgiflator of Chriftians. So that hence we may underftand the meaning of that re- markable Predidion^ which I have already mentioned^ but ihall again take notice of, becaufe fuch Account is made of it^ by the Apoftle Veter^ Ads 3. 22. and the Vvoto-'M.'^nyv Stephen ^ Ads 7. 15 7. The Words of God^ as fet down by Mofes^ Deut. 18. if^ 16^ &c, are thefe : The Lord thy God will raife up unto thee a Fropbet from the midfl of thecy of thy Brethren^ like unto me ^ unto him ye fmll hearken. According to all that thou deftredfi of the Lord thy God in Horeb^ in the Day of the Ajfembljj faying^ let me not hear again the Voice of the Lord my God, neither let ^efee this great Fire that 1 die not. And the Lord f aid un^ to mCy They ha've well fpoken 7phat they ha^ve fpoken, I will raife them up a Prophet from among their Brethren^ like unto thee^ and I will put my Words in his Adouth^ and he jhall fpeak unto them all that I jhall command him, &c. So tha: i: is plain, that Mofes was only allowed of, accor- ding to the Circumftances of that time, to go between God and the People, as a Temporal and Typical Me- diator : Seeing God himfelf gives us this, as the Rea- fon of his complying with the Peoples Defire ,• not that Mofes was the Mediator or Prophet he had in his Eye ultimately ; but that fuch a one fhould afterwards be raifed up, as fliould anfwer all the. Demands of the Church of God,andconfequently fhould fettle things up- on a better Bottom than ever they had been uponbefore,- And thus Veter therefore interprets this Place, A^s 7,. 1%, ( as 5fe/'j&€?? 4oes alfo, A5ls^, ;7J Mofes faid truly ^ mtto the Fathers^ ' a Frophet jhall the Lord God raife up unto yoUy of yoWr brethren y like unto me , him pall ye hear tjt all thi?igs whatfocuer he {hall fay unto you. The Words «s t/^?, like u7ito me, I have explain'd in the preceding Compa- rifon. Only we muft remember^ that it is a Typical Chap. #i The Loganthropos. 59^ Llkcnefsj that is here meant^ ^nz,. a Likenefs of Simi-^ litude, but not of Equality : For the Type muft ever fall ftiort of the Antitype^ as the Shadow falls fiiort of the Subftance. •: "But now that I have run the Parallel between Mofes and Chrifi-y I muft add this Caution^ that Chrift is not only more eminently a Mediator and Legijlator, in thofe things wherein he was typified by Mojes ; but fuch a Legijlator and Mediator^ as to have glorious Qualificati- ons^ wherein Mofes was not fo much as Typical of him. This will be plain from the following Particulars ^ wherein Chrift's Contra-Diftindion to Mofes does^ if notonly^ yet principally, ftand. (1.) Mofc:^ tho the Temporary Sa^uiour and Legiflaior of Ifrael^ was not the Varent and Father of that People. He found them a People and Church, undpr Promifes made to them, as the Pofterity of Abraham and the other Patriarchs : But he was not their Maker or Former, nor yet their Patri- arch or Father. And therefore they were never called after his Name, tho they had various Defignations front others. For fometimes they are called Hebrews from old. Heher; and fometimes the Children cf Abraham, ^Wliaac,. and Jacob, from their eminent Progenitors ; and more commonly Ifraely from the Name God gave unto Jacohy when he wreftled as a Prince with the Angel of the Covenant, and prevaiFd with him, as to the Renovation of tliQ fpecial Bkfflngy which, before this, was precariotfs^ as being obtained furreptitioufly, by Trick, from his Father. And fometimes alfo they are called Jeftrm, as in Dent, ;2. 15-. & Chap. ;;. f^ 26. & Ifa. 44. 2. a Word that fignifies Right or Upright^ i. e. a Righteous and Holy People. Unto which Balaam alludes, Numk 2;. 10. when he prays to die the Death of Jeftirim^ or the Righteous ; altering a little the Letters of yefurun into Jefuritn : The three firft Letters of both which Words, being the fame with thofe in the word Ifrael ; as may be k^n in the manner of writing them, which >s thus ^ '7^"'.uj> or C3^'7b;'^u?\ il'^g?^ and cn^-^^^- And whe- ther 5i5>4. Tif?^ Logan thfopos. Book IIL ther ill thefe Names there be not fomewhat preligura« tive of the Church of Chrift^ under the New Tefta- ment, I leave the Reader to guefs as he fees fit ; for I fliallnot take upon me now to determine in the Affirma- tive. Only, I may venture, I hope, to fay, that this is not improbable. For, why may we not fuppofe, that the great and far-feeing Mofes doth, in this new Name he gives to Ifraely allude unto that holy and pe- culiar People, and righteous Generation, whom Chrift was to purchafe, and fave, and glorifie ,• as well as we fee he did in the Name Jofima^ Jeho^jua or Jefus^ which he gave to O^Ka or Hofi^ea the Son of Nun. For that this was figurative, and bore a Relation to Jefus^ the true Savi- our, we fliall fee afterwards. In the mean time we may obferve, that as Mofes gave his SuccefTor that Name in Faith, and by the Spirit of Prophefie : So the />/ and lafi time both, that Mofes ufeth this Word, was, when he was under an extraordinary Influence of the Spirit of Prophefie ^ the Shechinah dilating to him thus, what he was to leave upon Record, when, as the bright Sun of that Ancient Difpenfation, he was about to fet, as illuitrioufly, as he had fhone before. The firfi time that he ufes this Word, is when he is finging his own Funeral Songy Deut. ;2. where he thus exprobates the W^ickednefs of Ifraely ver. if. But Jefurun waxed fat ^ and kicked^ &c. i. e. But the Righteous, as they were by Profeffion, did not ad righteoufly, but fadly con- tradiiSted their Name and Profeffion, by their Adions. And the next tlme^ wherein he mentions that People, by this Title, is taken notice pf in the next Chaper'y which is his Famvd and Funeral Sermony containing his TropJoetical Blejfmg of the Tribes, And in this %%& Chap- ter, he twice ufeth this Word ^ firft in ^uer. f.and'^e ivas King in Jefurun, This is ufually underftood of Mofes^ who certainly was King, as he was the Supreme Ma^ gillrate under God, or the Logos ^ over the Nation c£ IfraeL But fccing the Logos alone was known by that Title, which he never allowed to any Ruler or Dek- gate, until he granted it ia Wrath to 5W, in tiioDays of Chap. 6 . The Loganthropos , 595 of Samuel ; I reckon A'fofes his Words do not relate to himfelf, immediately or properly^ but to the God of IfraeL And if we look back to 'ver. 2. we will find that the Words run moft naturally in this Senfe. And he ( i. e. Mofes ) faidy the Lord came from Mount Sinai_, &'Ci And ( making i;er. 3^ & 4. to come within a Parenthe- fis) he was King in Jefurun^ &c. Which excellently agrees With ^er. 26. where Mofes again ufes the Word ^ There is none like unto the God of Jefurun^ &c. And I am further confirmed^ that Mofes is thus to be underftood^ to defign this Word Jefurun^ prophetically and typical- ly^ when I confider the words of Ifa, 44. 2^ &c. Fear noty O Jacob y my Servant '^ and thou Jefurun whom I have chofen : For I will four Water upon the Thirfiyy and Floods ujon the dry Ground : 1 7i>ill four my Spirit upon thy Seed^ and my Blefing upon thy Off-fpring^ &c. One jhall fay I am the Lord's^ and ajtother^ &c. The fulfilling of which Words^ we fee under the New Teftament^ John 7. 'i^jj 58, 59. Inthe lafi Dayy that great Day of the Feafy Jefus pood and cried ^ If any Man thirft^ let him coyne unto mz and drink. He that believeth on me^ as the Scripture hath faid ^ out of his Belly jhall flow Rivers of living Water, But this he fpake of the Spirit y &c. We may lee alfo^ A^s 2, 18. But it is time now to end this Digrefli- on. What I would have principally obferved^, is^ the Contradiftindion between Mofes and Chrify as to both Name and Office^ as to the Patriarchate . For Mofes was not the Father of the People he govern'd, and there- fore they were never called Mofltes, Whereas our Lord Jefus is the Father of his People^ as well as their King and Lord. All thi?igs were itimU hj him, John i. :;. But his own People he has fpecially formed for himfelf as the Expreffionis^ J/T-?. 4:5. 21. Therefore he is called the everlafllng Father, Ifa. 9* 6. And is brought in fay- ingj Behold, I and the Children which the Lord has given me, &c. Ifa, 8. 18. Heb.2. i;. Hence we are faid^ to be built up a fpiritual Houfcy on Chrifi the. true Foundation^ Eph. 2. 22. and to belong to his Houfe and Faynily, as it is under him^ as the ^ater Familias or Mafier- of the Fa- R I milyj 1596 The Loganthropos. Book lit miiy, as well as the Bi^ilder^ Heh, ;. 6. For^ fays the Apoftle^ Heh. :;. :5:,4^ &C. Mofes did not build the Houfe^ hut Cbrift did. And Mofes was no more than a Sewant in God's Houfe ; Whereas Chrifi is Mafier and Proprietor of it;, as being Lord o^uer his own Houfe^ as he is the Son of God and Ruler of his People, Upon all thefe Ac- counts therefore, good Reafon that we fhould be called by the Name of Chriil our Lord and Mailer. So that we fee^ how remarkably Chrift and Adofes are contra- diftinguifhed. Eu: further^ (2.) Mofes^ tho he inftitu- tedj or rather renewed^ the Order of Sacrificing ; yet he never became a Sacrifice for the People himlelf. Whereas Chrifi ratified and confirmed the Covenant by his o\m\ Deaths offering up himfelf as a Propitiatory Sa-^ crifice for our Sins. I have already hinted^ that Mofes did not fo much^ in any proper Senfe^ as inftitute Sa-- crifices and Oblations among the Ifraelites ; tho he ad- ded a great many Rituals to the Cuftom of Sacrificing^ and pundually defcribed the Order and Way of their Oblations and Purifications^ &c. For I think we have all Reafon to fuppofe^ that the Infiitution of Sacrifices was by God himfelf, or the Logos rather^ immediately after theFall^ and the firit Promife concerning the Seed of the Woman. For :Sizi he had made that great Promife^ Gen. ;. I ^. he is faid to have made Coats of Skins fo Adam mtd his JVife^ wherewith he cloathed them, 'ver. 21. And what were thefe Skins ? No doubt the Skins of Beads offered up in Sacrifice, tho fo much be not ex- prefly told us. For what more proper time to inftitute- this Typical Ordinance, of a vicarious or fabftituted and intervenient Sacrifice, than that wherein the Mef- fiah was promifed ? And what more proper Emblem of the Necetlity of God's Rigbtedujhefy which is thro' Faith in Chrifi y Phil. :;. 9. and of our putting on the Lord Jcfusy. Rom. 15. 14. than that of covering our firft Parents^ not with Aprons of Fig-lecz'cs of their own making, which could neither cover their Nakednefs, nor defend them from the Injuries of the Weather, but Vvith Gar- mants made of the Skins of Sacrifices^ of God's own in- Chap. 6. The Loganthropos, 59-7 inftituting and providing ? And that Sacritices were then appointed^ appears from the Offerings of Cain and Jbel^ Gen. 4. ;^ 4. For God would never have accepted Sel^ if he had worfkipped God, in a way he had not himfelf appointed. And we are told^ that Cai7i was not rejeded, becaufe of what he offered up, butbecaufe of the Defed of Faith, He^. 11. 14. So that it is plain to me, that Sacrifices were appointed immediately upon the Back of the firft Promile, as an Ordinance to confirm the Truth of ChrilVs Coming^ and to keep this in Mens Mind and Vievv, And this continued down to the Flood : As we fee thro' the whole Hiftory of Geneps ,• more particularly in the Pradife of Noah^ the fecond Father of the World, Gen. 8. 20, 21. ^nd Noah built an Altar unto the. Lord^ and took of every clean Beafi^ &c. So that the Inftitution of Sacrifices and of Altars ^ and the Specification of what Creatures were to be offered up, and what not ( called therefore dean and unclean ) were known from the Days of Adam, For Noah gets no new Commiffion or Or- der this way, but is brought in, as proceeding in the way wherein he had been educated before the Flood. All therefore that Mofies did, was to renew this Rite of Sacrificing, to enjoyn it upon the Ifraehtes^ by a new Command of God, and to defcribe to that People pun- dually and exadly, what Creatures were to be offered up, by what Perfons, at what times^ for what ends, and how, or in what way. -—But, as I have faid, Mofes was never facrificed for the Sins of the People,- as Chrift was ; who was offered t^p to bear the Sins of ma- ny y Heb. 9. ult. Therefore we are thus taught to judge, that if one Chrifi died for ally it was the fam-i in effeBy as if all had diedy 2 Cor. J". 14, 15". (;-) Mofc;, never became Security for the Peoples Performance and Perfeverance, as Chriil bis done. Mofes was indeed faithful as a Servant, and did what he could to keep thei People right by Argument, Advice and Example. But he had no Power to convert or regenerate the Souls of his Followers^ or to keep them in the right way. R r 2 Whereas 59S The Logan thropos. Book IH. Whereas our Lcrd Jefus is ahk tofa^ve to the utter mcfi all them that come to God thro hlm^ feeing he euer U-ueth to r/iake hiterceffion for them^ Heb. 7. zj*. For h^hath Fowsr to gi've e'verlaJI'ing Life to as many as God giveth him^ John 17. 2. And therefore^ in his valedidory Difcourfe to his Apoftles and Followers^ he affures us^ that he will be with us even to the end of the World ^ Matth. 28. ult. And this leads me to a fourth and the laft Thing, wherein Mofes and Chrift are contra-diftinguifiied. Therefore, (4*) ^'^''f^ neither was, nor could be. Me- diator or Legiflator to the People, after his Death ^ as Chrift is to his Church. Indeed the Writings of Mofes did remain ufeful to the Church afterwards. But he himfelf could do no more for them. Whereas our Lord 'Jeftis continues ftill the Mediator^ Legiftator^ and Head of his People, and that more glorioufly and eiFedually than in the State of his Flumiliation, Rom. 8. 54. It is Chrift that diedy jea rather that is rifen again ^ &C. Mcv/ our Lord Jei^as ads as Mediator in Heaven, (i.) By fending down the Holy Sprit ^ both as to his extraordi- nary and ordinary Gifts and Operations, according to his Promife, John 16. 7, 8, &c. An Account of the extraordinary Gifts of the Spirit we have, Atls 2. 2, ;, &c. And of the ordinary Gifts and Graces, Rom. 8. i;, &c.' Gal. 5". 22. 2 Pet. I. ^, 6, 7. (2.) By his Pro- vidence towards and over all Men, but efpecially over his Church and People. For the Father hath cc?nmitted dl Judgmeiit ana Gover77ment to him^ John 5". 22. and hath, given him -Vow er over all Flejhy that he may give eternal Life to as ?;7any as the Father gives unto hi?ny John. 17. 2. (3.,^ By his Mercefjlon for us in Heaven. For whichfceT^o;??. .8. 57. Htl;. j.z^, I proceed now to. the Third Office of Chrift,' or the Third Confide- ration of hisOijice. TJisrefore, III. Clx^lfl may be conlidered, as the Gra?2d Executor cf his Father's Will, or as his Chief Minifter of State , and his Office therefore as Executive as well as Legiflative, In all Human Conilitutions, that are not Tyrannical, care is taken not to lodge the Legift-ative and Executive Power Chap. 6. The Loganthropos. 59^ Tower in die fiime Hands^ but io to fettle the Govern- ment^ that the one may be a check upon the other^ for fear of mifchievous Confequences. But there is no need of any fuch Precaution here. It pleafed the Father therefore to conftitute and ap- point Chrifl not only Legiflator to his Church_, but to anoint him aifo to be King upon his Holy Hill S'lon^ pfaL 2. 6. to put his Laws in execution. He was given therefore to be a Leader and Commander to the People^ l^^-SS'4-' in order to tqAotq Lwerty to the Capti-ves^ &C. Ifa.6i.iy &c. For all Power is gi^ven unto him both in Heaven and Earthy Matth, 2S, 18. But I fliall not need to infift upon this ; feeing Chrifi himfelf witnejjeth thishtfoTQ Pontius Pilate : Which madehim^ by an over- ruling Providence 3 put this Infcription over him^ when upon the Crofs^ in all the three learned and famous Languages. And hence the conftant Defigna- tionj which the Gofpef gets in the Evangelical Hiilory^ "^ is that of the Kingdom of God^ or Kingdom of Heaven ; d rhrafe that doth never denote the State or Place of Glory^ fo for as I can ftnd^ which is ever called (imply Heaven^ or the Third Heavens^ O'r Paradife^ ^c, I might here take occafion to infift on many things, of great Moment and Ufefulnefs. But I muft leave them^ till I have more time to expatiate upon them. Only I fhall hint thefe few things to the Reader3 viz.. that^ under this Head, our Thoughts may profitably dwell upon Chrift's Words, John 5' . 4 ^ ^^^ come in my Fa- ^ thers Na?ne^ &c. which does fuppofe the Je wifn Theocri- ■ ty, as it plainly denotes Chrift to be the King of Chrifti- ans^ efpecially if we confider, ver.iz^i:;. and indeed the whole Context fbews this. That Chrift's riding into Jcrufalem upon an Afs, and allowing of the Hofannalos of the People, refers to the fame Head ,• as alfo his at^ tributing the future Deftrudion oijerufal'sm to himfelf^ Matth. 24. for, as I obferved in (d) another Work, this Judgment upon the Jews was from Chrift, whopunifh^ {A') I?ifcQurfe concernirg God^s Dwelling votth Merfj p. 43, R r ? cd 6oo ^he Loganthropos. Book IIL ed them^ by the hands of Titus and the Romans^ for Rebellion and High Treafon. Befides^ was it not un- der the Title of King of the Jews that Chrift was re- vealed to the ivife Men ? And when Herod confulted the Sanbtdrimy did they not determine that the Mejjiah was to be King ? And were they not in the right as to this | tho they had the wrong Notion of hisMonarchy^ as if it was to be a temporal and not fpiritual one. Which occafioned Herod's Jealoufy and Fear^ and his barba- rous Murder of the young Children on this fcore. And no wonder he fhould be afraid^ confidering how ftronglyand univerfally this Opinion was rooted into the JewSj and fpread among all the neighbouring Coun- tries^ as is plain from the Hints given this way in the Writings of Jofephus^ and by Tacitus and Suetonius ^ as I have already obferved. But cnt thing I chufe to do here^ that I may illu- Urate this Part of Chrift's Office as I have done the other two ; and that is, to run a Parallel between pur Saviour and Jo^hua^ as to the Exect^.ti'ue Tower ^ as I have done between him and Shem as to the Vatri- ^.r chatty and between him and Mofes as to Legijlati- en, For^ tho Jojhua had not the Title of King^ and^ in this refpect^ may not feem to be fo eminent a Type of Chrift as Da^id and Solomon : Yet^ as he was ma- terially the fame to IJrael in his days^ that they were in theirs , and as they had that Title but by Sufferance y the Logos being properly King of Ifrael^ and they but his Deputies and Vice-gerents ; fo^ in all other refpeds^ Jojlma' was the nioil eminent Type of Chrift's Regal Povi^^er that we read of. He was fo moft eminently in his Name. For we cannot but know^ that our Saviours moft proper Name is that o^JefusyvAiich lignifies a Saviour ; feeing for this end it was appropriated to him^ by the exprefs Com- m:md of God from Heaven^ Matth, i. 21. The Name of Ckrifi being only Jpfellati^'c, as being the Greek Word that anfwers to the Hebrev/ Word Meffiah^ \\AiiCiii\^m^.^s a?m7jtedy i,e, one comniiffioned to a fo~ lemii Chap. 6. T/;e Loganthropos. ,601 iemn Office, by being anointed for that purpofe^ as I have explain'd this Name above. Now we know that anointing of old was ufed, when a Perfon was fet a- part folemnly either to the Kingly, Prieftly or Prophe-- tical Office, under the Circumitances formerly men- tioned : So tliat there were as many Types of this Name of Chrift^, as there were Perfons thus fet apart. But the Name Jej'us fignifies over and above his being com- mifEoned, that he was now adually to enter upon that Office and Work to which he had been appointed. And this therefore is the only New Teftament-Name, that Chrift took upon him, additional to that he had for- merly beenjinown by, which he had in common, with many Perfons befides, tho he only was denoted thus by way of Eminency. Now our Saviour Teems plainly to be made the Antitype of the ancient Jefus or JoJIjua^ the Great Captain-General of Ifiael^ and Succeftbr of Mofcs. Concerning whom let us take notice, that his -firft Name was Ojhea^ Numk i:;, S^ 16. Which Mo fes changed into Jehojlma^ which by Abbreviation is Jojlnm^ and in the Syriack Dialed: is Jefus, Ofliea fignifies a Saviour ; which the wife Mofes confidering, and fore- feeing how eminent a Type he would be of the Great Saviour, and how providentially this Name therefore had beeo given him, refolves to make this more con- fpicuous by adding to his Name Jod^ the firft Let- ter of r\T\'^ Jehoz/a^ and calls him Jojljua^ as if he fhould fay, C72e that jhall eminently prefigure the Dl'vineSa- ^ionr. And, as Ojhea fignifies a Saviour ^ and Jehajhtca fig- nifies he jhall fave : So we have in thefe put together the whole almoft of the Angefs Words, Matth. i. 21- The time of Mofies his giving him this new Name, or his Name with this Alteration, is remarkable, 'vix,. when lie was to go in with the other Spies to make a Difco- \ cry of the Land, which he was afterwards to conquer and fubdiie. But it fcems alfo to look backwards, as well as forwards, "jir,, to the remarkable Vidory he obtain'd over the Aindekites^ Exod. 17.9. where it would feem God had pitch'd upon him to compleat that Work, R r 4 feeing 6o2 T/?^ Loganthropos. Book III. feeing Mofes is commanded to repeat what he had written from the Mouth of God concerning Amaleck^ m the 'Ears o/Joftiua^ v^r, i6, Now^ as all living Lan- guages are fubjecSi: to change ; fo we find this Name al- ter'd in fpeaking from Jehojhua to Jofhuay and after- wards from Jojhua to Jejhua^ as we fee Nehem, 8. 17. and laftly from Je^ua to Jefm, as we fee, Mis 7. 45-, and Heb. 4. 8. And here therefore, by the bye, fee- ing Jojhua is the fame Name with Jefm (even as Ja^ cob and James^ Jonas and John^ Rupert and Robert^ and innumerable more are,) and {tQin^Jefus^ is now ap- propriated to our Lord Redeemer ; may it not be juft- ly a Scruple, to fay no more, whether we can lawful- ly call a Child by the Name of Jojlma^ or whether thofe that were lb called from Inadvertency, ought to continue this as their proper Name ? And, if the Proteftant Churches have condemned the Name Jefuit^ becaufe the Name JefiiSy is now appropriated to Chriftas .Emma?iuely ^sv/ctcQ^Matth, i. 21,22,2:5. and therefore incommunicable ; whereas that of Chriftian is allowed of by them, both as being fcriptural, and becaufe of theReafon of the thing, Cbrifr or the Anoint-. ed being a relative Word, denoting him the Head of hiaPeople, by whom they are called and made Parta- kers of the Divine Anointing mediately throiv^hhim: I (ay, feeing the R.eformed Churches have difowned ^he Name Jefuit^ not only out of hatred to that bloody Party, that love to be thtis diitinguifli'd, but as judging the very Name unlawful to be allumed ; may it not be fuppofed to be more prefumptuous and affuming to call a Child Jefusy feeing it is higher to fay, I am Jefus^ than I am a Jefult^ i. e, one that profeifes to be a Follower of Jefus ? And, if it would found odd and harfh to aifume the Name Jefm^ I leave it to ferious Thought, whe- ther it be not the fame to intelligent Perfons to be known by the Name of Jopnay tho the Pronouncia-^ tion by Cuftom has become lefs ilartling and oftenfive ? If in this I offend any Perfon, I fhall only fay, that I lye as open, I think, as any Man, to receive better In- formation. Chap* 6. The Logaiithropos. 60^ formation. And^ in the mean time^ I hope I may be eafily pardoned^ feeing 1 quarrel not with any Perfon^ but am only concerned for Truth and the Honour of JejHs my Saviour. Whofe Name^ if I had been known by hitherto^ as being given me when I was incapable to chufe one for my felfj I fliould certainly change now^ left I fhould feem to take that to my felf^ which I rec- kon appropriated by God to his Son. But now that I talk of changing fuch a Name^ I forefee fonie mav be apt to fay j what I Change our Chriften'd Name I The Name that we got by Baptifm ! I fliould not take notice of fuch a trifling Scruple as this^ had I not^ to my aftonifliment^ heard this infifted upon oftner than once in Converfation ; as if to be hapuz^ed was onlj to ha^e a Name gi'ven to a Child by a Mmi[ter ^ when yet every Body knows that the Minifter does not give any fuch Name to the Child^ but asks what Name the Pa- rents have refolved upon to give their Child. Which when he has been told^ he does not fay^ I kiptiz,e thee John or Thomas^ but^ John OX Thomas ^ i.e. thou whom thy Friends call fo or fo^ I haptiz,e thee into the Name of the Father^ &c. i. e, I initiate thee into the Chriftian Churchy to be a Chriftian^ as far as thy Infant-State allows thee to be. The Name therefore being given by Men^ ''nd the Minifter being only the Parents Mouth to publifti this^ there is no juft ground for the leaft Scruple^ whether we may be allowed to alter it, or nor, when we are come to years, without any preju- dice to the Defign of Baptifm.. Did not the Apofties change the Name of Jofis into that of Barnabas ? Ads 4. ;6. And did not the Apoftle of the Gentiles change his Jewiili Name Sauly for the Gentile Name Vaul ? AHs 1:5.9. ^ho he had been calFd to the Apoftleftiip by God himfelf under the former Name, ^uer, 2. as well as cali'd to Chriftianity it felf under the fame. Chap, 9.4, &c. But whatever was the Reafon of thefe Changes, I am apt to think, that we have a Precedent, as to Mens changing the Name Jefus or Jojlma into fome other. For Fad fpeaking of his Fellow-Labourers, mentions one 6oi\. The Loganthropos. Book HL one indeed by his Jewifh. Name Jefus^ but adds immedi- ately^ 72^ ho is calledjufius^ CoL 4, 11. infinuating, as I think^ that neither the good Man himfelf^ nor any other Chriftian^ was willing that the Name Jefus fhould be given to him^ or any mere Man^ for the future 5 for that he, that was formerly called Jefus ^ had now changed his Name into that of Juftm, And thus I have heard of one, who durft never write himfelf Em^ wanuel but Manuel^ as knowing to whom that Name was appropriated. And I leave Men to judge, by comparing the 21/ Verfe of the ift Chapter of Mat- the7v^ with the 2.id and 2;^, whether Emmanuel and Jefus be not equivalent. And if fo, then let it be con- fidered, whether it be proper now, for a merQ Man, to be known by that Name, that denotes him that bears it to be God a? well as Man. But to return from this Digreflion. Let us confider Jojhua as a Type of Chrift, not on- ly in his Name, but in his Office and Work, which that Name denotes. A Specimen of which take in tlie following Particulars, (i.) The fir/ Jefm or Jojlma was, by God's Appojntnient, let at the Head of -Ihe People Ifrael^ when in a Wildernefs State, in order to command their Armies, and to introduce them into the Land of Canaan. — ' The Lafi and Great Jefus was fet apart, and appointed to gather to himfelf the difperfed tiiie Ifraelites from among :ill Nations, in order to lead, command and fave rhem, and bring them into the heavenly Canaan. The Scepter was not to de-part from Judah until this Shiloh jhould come^ to 7phom the gathering of the Nati-^ ens was to he^ Q<:vl, 49. 10. So we are told, ABs 15". 14, &C. Simeofi hath declared y how God at frfi did -vifit the Gentiles y to take out of them a People for his Name: and to this agree the Words cf the 'FropbetSy as it is wrltten^^ sfter this I will return and build up the Tabernacle 0/ David, 7i^hich is broken doimi^ &c. (2.) The frft Jefus ruled Ifael by Officers of God's Inftitution. And fo does our JefiSy 1{a. '\%, z;l. For ths Lord is our Judge ^ the Lord Chap. 6. The Loganthropos. 605 Lord is our Law-giver^ the Lord is our King^ he JiJill faue us. Eph. 4. 1 1^ 12. and he gave fome jipoftles^ fome Trc-^ fhets^ &C. Mat. 18. 17^ 18. And if he fljall negkH to hear them, tell it to the Church, &c. (;.) The>/ Jefus was made ufe of to deitroy the Canaanites and other Ene- mies of IfraeL The true Jefus or Saviour is he that reftrains^ over-rules^ and at laft fully conquers and de- ftroys all his and his Peoples Enemies^ Ffal. 2. 9, He breaks them into pieces, as a Totjherd is broken by a Rod of Iron. And at lengthy 2 Thelj: i. 8^ 9. He will be revealed from Heaven, taking Vengeance on them that know not God and that obey not the Gofpel * i. e. Heathens, who own not God^ according as Reafon and Confcience^ and the Works and Law of Nature didate^ theyfhould,- and Vr of effing Chriftians and others, who are acquainted with the Gofpel- Revelation J but live not according to it. (4.) Thz fir f Jefus did corred: and punifli fuch of the People^ as tranfgrelTed God's Commands and Rules, as he did Jchan, Jojh. j. iS, i^, &c,-' So does our Pleffed Jefus corred his People for their Sins : Rev. 5. 19. As many as I love I rebuke and chafien : Be z,ealous therefore a?ul repent, (y.) Jojhua of old was zealoufly concerned for God's Honour, and therefore gave the People the beft advice he poflibly could, as may be feen particularly in his laft pathetical Advice and Ex- hortation, Chap, 24, And what pains our Jefm has taken this way to have us perfe6l:ly acquainted with his Father's Will, may be feen in the Hiftory we have of his Life and Difcourfes, particularly his laft FarewelU Sermon, which makes up the laft part of the i ;rZ> Chap-- ter of John, from ver, ;i. and the whole of the 14, if^ and 16th Chapters, which he concludes with that ad- mirable Prayer, Chap. 17. (6.) >J/?//^ did not only^»- ter the People into the Land of Ca?taan, but fettled them there fully, and diftributed the fame to them by Lot, as God gave Direction ^ So our Bleifed Jefus, did not only lay a Foundation for our being poffefs'd of Heaven, by his Death and Satisfadion ^ but is gone to Heaven, in order to brmg us thith^ alfo, and give 6o6 The Logan thropos. Book III. give us full PolTeflion of it. See Heb. 1 1. 6. and Rev. 22. 12. Butj as Jojlma was only Typical of Chrifi in thefe Things : So there are feveral things that relate to Chrift's Regal and Executive Office^ wherein neither he^ nor any Man elfe, could fo much as prefigure him. Asj (i.) Our Lord doth efFe6lually work upon the Souls of his own People^ by beftowing faving Grace upon them ; in which Refped he is faid to be a Prince exalted to gi've Refentance and Remiffioit of SinSy Ad:s 9. ;i. by which he makes his Feople a willing Feople in the Day of his Power y Pfal. no. ;. And by him we are juftified from all things y from which 7ve could not he jufiified by the Law cf Mofesj A^s i;. 39. (2.) Our Lord does not only give Grace^ but preferve it^ maugre all Temptations, that it be not extinguifhed : And thus he keep us by his mighty Power thro' Faith unto Salvation^ i Pet. 1.5'. For, as the Expreffion is, Ifa, 6;. 9. In all their JffliBion he is affliBedy aitd the Angjl of his Prefence faveth them^ &C. f ;.) Our Jefus over-rules all things in the World, fo as he makes them to work together for his own Glory, and his Peoples Good, as he pleafeth, fee Rom. 8. 28. Sz 14. II. And, (4.) As a proof of all this, he did rife again from the Dead, and continued to appear for for- ty Days afterwards to his Difciples , and then afcended vifibly to Heaven ; from whence he has Tent down his Spirit;, by which, and the Joynt- Operation of his Pro- vidence and the Miniilry of his Angels, he does what- foever he fees good. Now in all thefe things^ it is plain, no mere Ma!i could prefigure him ; feeing thefe things are peculiar to him, who is the Logos. " But, beildes Joflma the Son of Nun^ there is another JcflnfHy whoisnolefs a Type of Chrifl than he, I'it-. Jojhua the Son of Jofedeck, who was High Prieft, when the Jeo^^s returned from the Captivity^ and the main Man, together with Zerubhabety in promoting the rebuilding Jernfalem and the Temple^ as we fee Nh. 4. 10, 11, 12, &c. 2. Internal Revelation is neceflary to make the External effedual to Salvation. For this, fee Eph. ^. 2. i Cor. 2. 14, 15:. Mattk 28. ult, 'Tistrue, the Work of fpi- ritual Illumination is attributed to the Spirit ^ as his im- mediate Work, John 16. I ; . But it is as true, that the Holy Spirit doth, in this, ad by Delegation from Chrifi ^ as the great Prophet of his Church, as we fee in the Sequel of that fame Text, ver, 14. See alfo Efh. 1. 17. & Rev. 19. 10. And as for the Priefily Office^ we know that the Pfiefis of old did iatisfiQ for th^ Peoples Sins^ in a Ty- pical Cliap. 6 . T/?^ Logan tfiropos. 609 pical Senfe^ by offering up of Sacrifices-^ and then back'd their Oblations^ by offering of Incenfe^ and by Jwferceiiwgfor the People, when they did fo. So that our Lord, as High Vrieft of his Church, does two things alfo. i.HQjatisfies for them. Which he did once for all, by offering up himfelf as a Vropitiatory Sa^ orifice y paying thus the Price of his precious Blood for us. See Dan, 9. 27. i Tim. 2. 5'. Comp. with Matth, 20. 28. efpecially as to the Emphafis of the Greek Word avTiAuTpoy, in the one Place, and the Phrafe Aurpov dm ivoKhav in the other. And let the Force of a'fa^E- ^€n'_j in I Pet, 2. 24. be duly confidered, as it anfwers not to the Hebrew Word Hvyn which figniftes to make to afcendy as Crellius^ without any apparent Realbn, pre- tends it doth ; but to the Word '?1D which fignifies to bear a Burden : Seeing, it is plain, the Apoftle Peter has a Reference to Ifa, ^;. u. and no lefs plain, that this is the Senfe of the Word, in Lam, 5- . 7. where all agree, that it is made ufe of to denote the bearing of a Burden, and that with Refpecl to the Punijliment of Sin, But of this before. 2. Our Lord, as Pm/, does not only fatisfie for us, but difcharges the other Part of thi$ Office alfo, by interceding for his People : Which is fo uncontroverted, that I need not infill upon it, tho I had not treated of it at all, as I have done already. I need therefore only hint this now ,• that lie intercedes and pleads with the Party offending, to comply with God's Offers,,' as we fee, 2 Cor. 5-. 20. Col. i. 20^ 21. And he intercedes and pleads with God, the Gffc?^-' ded Party, for Tranfgreffors, as we fee, 7/^. ^;. 12. Hebl Nc^v, 25 the Patriarchate is the Genns under A^Iiich thefe Three Ofij^es are to be confidered : So if we want a Genus for the Patriarchate, the Legiflati-ue and Execu- tive Power ^ that of Apofile, Saviour or Mediator, will comprehend all. For all thefe three denote the fame Office, tho from different Views of it. For, if we confider him with refpe6t to his Miffion and CommiJllo7z from God, he is the Shik^ the Sent^, or the ApfiU of God () I o 7he Loganthropos. Book IIL God to usj as not only Clemens Romanus calls him^ but CheApoflle alfo^ ^^^. ;• i. For Chrift is \\\s Father s ylpofile or Afejjen^er, even as thofe are faid to be Chrift-'s Apofiles or Mejjengersy to whom that Name is ufually ap- propriated. If again we confider Chrift^ with Refpe(5fe to the end of his Apofikjlnp or MiJJion^ which was to fave Sinners^ he comes thus juftly under the Name and Notion of a Saviour : To which that of Redeemer is equivalent ,• excepting that it does denote alfo the Me- thod wherein he faves us. And, if again we confider Chrift's Office and Undertaking, with Refpecft to the adual Execution thereof ^ as he aded by Commiflion from God, for the great End of our Salvation, in con- cert with the promoting of God's Honour : We are thus directed to confider him as ading an inter^enient or middle Fart between God and Man. By which, it will be apparent to a clofe Thinker, that Mediation ^ or the Mediatorial Office^ is the proper Notion that^ as a compre- henfive General, takes in all we have faid as to Chrift's Offices, or the Confiderations of his Office. For in order to be Ailediator^ in a proper and compleat Senle, he muft be fuppofed to have Right to reprefent us, as our Great Patriarchy and confequently to aA for us, as Trophety Vriefi and King. And feeing he was to rule us,, in order to ja^eus : Therefore he was obligd, not on- ly to reveal God's Mind to us as Prophet^ to attone for us as Priejly and to conquer our Enemies as King ; but alfo to give us Laws, as our Legiflator j and then to fee his Laws, when given, put into Execution , according to the Sanction annexed, which Hands in Promifes and Threatnings, Frooi thefe Hints, it will be very eafie, to ftate the Kotioh of a Mediator. For a Mediator ^ in the general Noticm of the Word, is one, whofe Office, Work and Bufinefs, is to reconcile two or more Perfons at Vari- ance one vv^ith another. So that the Work of Ghrift, as Mediator, is to reconcile God and Man. For Man having broken the Covenant, or Law of Friendfhip, whigh God made with him at hrft; thence followed^ necef- Chap. 6. The Loganthropos. 6 1 1 neceflarily, a Separation andOppofition. So thntthe Work of Mediator^ in the Scripture- Senfe, is that of one, who reconciles God and Man, by taking away the Grounds of Difference, and making up the Breach between them. And the Gofpel, or New Teftament, is that Scheme of Agreement, which Chrift, as Medi^ atovy has inftituted ; and with which the Father is fully fatisfied ; as are all Men that eonfider this, and mind their Duty and Intereft. Now, as Chrift is He that drew up, and appointed the Gofpel-Scheme : So he is the Guardian and Security thereof,- whence he is called. The Surety of the better Tefiament or Covenant y Heb. 7. 22. Sut, in order to underftand the Scriptural Notion of a Mediator, more clearly and fully, it will be of great Ufe to give the Reafons, why we hear nothing in Scripture of God's being faid to be reconciled to us, but only of our being reconciled to him. Now I af- fign thefe two Reafons, why the Holy Scripture fpeaks after this manner, i. I flippofe it fpeaks fo, upon this Account ^ becaufe we are the offending Party : And it is certainly confonant to Reafon and Juftice, that the offending Party fliould feek to be reconcil'd to the Par- ty offended. And, tho the Party offended, out of a Height of Generofity, ftiould fue out for Reconciliation with the Party that gave the Offence j yet the Nature of the Thing it felf, viz,. Reconciliation in this Cafe^ is fuch, that ftill it is proper to fpeak in this Diale6!:, Seeing for one to feek to be reconciled with another, doth properly denote, that the Breach and Fault is upon his Part, who is faid to fue out for Reconciliati- on, or who is faid to obtain it. Whereas to feek that another may be reconciled to us, denotes no fuch thing properly ; but only Goodnefs, Love and Generofity in one ; v;ho, tho juftly offended, is yet defirous, that the Perfon offending may be wrought upon fo, as to be reconciled again. And therefore the Scripture runs conftantly in this Dialed, by obferving a juft Decorum this way (tho I chink this has never been obferved by our Divines) with Relation to the Party offended and of- S f fending i f 6 1 ^ 7he Loganthro{)og. Book HI; fending; as may be feen in A4anb, ^. 2;^, 24. i Cor, 7. 10^ II. and in other Places. Whereas therefore it was not God that brake Covenant with us^ but Man that treacheroufly revolted from God^ and juftly of- fended him ; it is very reafonable that the Scripture Ihould fpeak in this Diale(5t. But^ 2. There is this further Reafon to be afligned for this^ ^iz. that God doth always hoM forth himfelf as gracious and merci- ful^ and defirous that we fliould be reconciled to him. And therefore Chrift's Work was not to reconcile God to usy in any Propriety of Speech, but to reconcile us to God, For God's fending of Chrift doth fllew, that he was fuing out for Reconciliation with us. Nay_, Reconciliation is attributed principally to God the Fa- ther^ who by Chrifi reconciles Men to himfelf y Col. i. 19, ao. For it flea fed the Father ^ that in Chrifi all Fulnefs flwuld dji^elly and hy him to reconcile all things to himfelfy &c. And therefore we are told, 2 Cor. f. k)^ That God was in Chrifi reconciVmg the World to himfelfy &Gi And it is added, ^uer, 20. Now then we are Ambaf" fadours for Chrifi^ as tho God did hefeech youy hy us: we p-ay yoUy in Chrifi' s Steady to he reconciled to God. V/herc Vv'c may obferve and wonder, how free and ready, and how earneftly defirous and concerned God is, to havs' us reconciled to himfelf y and yet how refradory and backward Men are to be at Peace with him, and what Work and Pains it is to work us up to this. Eut iiciC fome may ask, with the Sociniansy If God be fo defirous to have us reconciled to him, what need then of a Mediator ^ I anfwer. There is great need of a Mediator, to accomplifh this Defign. God is wil- ling, 'tis true, to have us reconciled to himfelf, but in fuch a way as is confiftent with his Juftice, Holinefs and Veracity. That therefore God might accom- plifh hisDefire and Defign of reconciling his People to himfcif, proper Meafures mufl; be adjufted and laid down ; which one, every Vv ay qualified for the Work, ' mull be intrufted with, and keep to. And according- ly Chriit is fent, to become Man^ to fulfil the Law, to endure chap. 6. T&^ Loganthropos. 615 endure the Punifhment^ and to raife himfelf from Death ; that thus He might make Peace^ thro' the Blood of his Crofsy a?id that^ this being done^ God might rcco?jcile all things to himfelf^ Col. i. 19^ 20. For thefe two things are quite different^ to be defirous of Reconcili- ation^ and actually to attain this End. Thus we find David earneftly defirous to fee his Son Ahfilomy and to have him reconciled to him : Tho this End was not reach'd^ until Joab found out a way of Mediating be- tween them; as we fee^ 1 Sam. i:;* ult. Comp. with Chap, 14. 2ij & ver. ult, Nay^ we fee this in an In- ftance, wherein God himfelf is concerned^ Job 42. 7. My TVrath is kindled ( fays God to Eliphaz, ) ngainfi thee and thy tvJo Friends^ &c, and yet^ notwithftanding this_, he profefleth himfelf willing to have them reconciled to him^ and puts them upon the proper Means to at- tain this End. From whence^ we may obferve what may illuftrate Chrift's Office^ and Work^ as Mediator. But I fuppofe all fober Men do agree in this^ that Chrift's Work^ as Mediator^ was to lay a Foundation for our being actually reconciled to God^ which he did by the Merit of his perfed Obedience and Suffe- rings ; purfuant to which it is his Work flill, to carry on the Work of Reconciliation by his Word^ Grace and Sp^riL. I might indeed add many more Hints^ upon fo large a Subjedj as this is^ concerning Chrift as MediatGr : But I have already faid much more than 1 did at firft defign^ or is well confiftent with my intended Brevity^ upon the Heads I propofed to treat of ; but that I could not avoid to be diftind herc^ and confequently fomething large too^ after I had been fo bold^ as to charge the commonly received Account of Chrift's Of- ficcs^ as what was not only nmKcnrate^ but defective al- fo. For had I not made good this Charge, I was a- ware, how much I Hiould excite the Hue and Cry a- gainfl me, as an Innovator ^ Novaturient^ &c. from the Herd of thofe, who are againft Alens feeing with their own Eyes, Nay, for any thing I know, I might havij S f 2 in- ^ ^ I ^ The Loganthropos. Book III. incurr'd^ not only the Charge of Schlfm yhnt even that of Herefy too, from thofe^ who have no other Argu- ment to ufe againft fuch as differ irom them, tho in more minute things, but the loud and frequent Repeti- tion of thofe frightful Words, tho, perhaps, they themfelves underftand them not. And now, I think, there is nothing material wan- ting, in order to our forming to our felves Genuin Notions of the Office of the Meffiah, and the pro- per Parts or Confiderations and Views thereof. I confefs, it might have been perhaps expected, by lome, that I ihould have added fomething of a pradical Improvement of this new and fcriptural Scheme. But, befides the Study of Brevity j and that the next Chapter, materially confidered, will be but a further Illuftration of what I have faid here ,• and that I defign alfo to add a fpecial Application of the whole of this Difcourfe, in the lafi Chapter ; I defire the Reader may confider, that the fame Application that has been formerly given of the Offices of Chrift, in many Scores, or Hundreds of Treatifes^ by pradical Divines, will anfwer my Scheme, as well as theirs, with very little Variation. For our different Methods alter not the Nature of any one Truth. Hov/ever, feeing the Three proper Parts of Chrift*s Mediatorial Office^ have never been formally treated of before, in that manner, that I have done here ; I ihall fofar gratifie others, as juft to hint at the Impro- vablenefs of thefe, both by Minifters, in their Sermons to their Hearers ^ and by Chriftians, in their fecret Retirements, when they meditate upon them. And (i.) When we confider Chrift, as the Seco7id 'Adam, and the only F(ederal Head of Men, conftituted to be our Grand Patriarch, Father and Tatron ,• in coming under whofe Wings and Protedorfhip, or Guar- dianfhip, we can only be fafe and fecure, and thro' whom only we can come to God, and attain to eternal Glory : I lay, when we confider this, we fee the very turning Chap. 6. The Loganthropos. ^15 turning Point of Salvation^ and that wherein both our Duty and Intereft ftands. Here a ferious Thinker muil needs reafon thus. I am naturally delcended from the corrupted Stock of the Flrfi Adam ^ who betray 'd his Truft^ and ruin'd the Eftate and Intereft of me, and all hisPofterity. What have I received from him, but Mifery, and the Pro- iped of more ? Shall I continue in that State, v/hich he has brought me into j when I may attain to Eafe, Peace, Plenty and Glory, another way ? Shall I fin after his Example ? ShaU I take Part with him in his Crimes a- gainft God and my felf ? Am I fo much oblig'd to him3 as to adhere to his Follies ^ when I have Reafon to be- lieve, he repented of them himfelf ? Where is he now, that I fhould truft in him ? Could he fave me, by Me- rit and Power, were he alive, who could not ftand his own Ground, under the greateft Advantages and In- couragements ? Had I been his immediate Child or Grand-Child, would he not have defired me to plead with God, for Mercy's fake, and to look forward, by Faith, to the Second Adam and Tatriarch of Men ? Is it not then high time to lift my felf, under Chrifi^ that is now become fuch ? O ! The Goodnefs of G*d ! OI The Conde- fcendence of Chrift ! Arc thou, O Lord, become the Patron and Patriarch of Mankind? O I And wilt thou receive me into thy Family 1 Doft thou feek to gather me and others, as a Brooding Hen, her Chic- kens under her Wings ? And can I be fo mad as to continue longer thy Enemy and my ov/n ? Alafs ? That I have been fo long thus mad already. O ! And wilt thou accept of me ftill ? My Lord and my God^ \ proftrate my felf before thee. Receive thy poor prodigal. Let me have a Share in thy Mercy. Do with me as tiiou pleafeft : Only let me be one of thy own Family, whatever Service thou put me to. But3 O I Thy Service is my Glory and Reward. What fo honourable, fo noble, fo plealant, fo beneficial, as to fei've ray God and Saviour, &c ? Sf? (2.) 6i5 Ihe Loganthropos. Book lit (2.) When we confider Chrift^ as the only Legijlator j How improvable is the Thought ? I am^ will a ferious Perfon fay^ an Outlaw by Na- ture. Adam fatally turn'd Rebel againft God ; and all his Children are the Offspring of Rebels, and natural- ly as treacherous and wicked^ as were our hrft Parents. But is it poffible to live lawlefs^ and be either eafy or happy ? Have I not Reafon and a Confcience^ that tell me I muft be under Law to God ? And does not my Bible tell me^ that Chrift is conftituted the only Law-giver and Judge of Men ? O 1 Glorious and fweet Legiflator ! How precious is thy Law to me I It was fo of old to the Royal Pfalmift, in its rougher and more unpolifli'd Drefs ; when the burthenfome and tedious Mofaical Rites^ accommoda- ted to the Difpofition and Circumftances of a morofe and obftinate Nation^ rendered it a Servitude rather than Obedience^ as being liker a Difcipline for Slaves than Free Men. But now that thou^ haft freed the World and Church from all fevere Injunctions and Childifh Rudiments^ and haft adapted thy New Law to the In- tereft^ Peace^ Pleafure^ Honour and Advancement of Human Nature ; Ol ^how fweet are thy Precepts to my Soul 1 When all I »m injoyn'd is only to believe thy Veracity^ to meditate upon thy Truths^ to love thee and thy Ways^ to ferve^ honour^ and adore thee { and to be juft^ merciful^ charitable and faithful to all I am concernd for and with, as my Relations^ Obliga- tions^ Trufts and Circumftances require. Shall I ever fo much as hefitate^ whether or not I ought to take this eafy and fweet Yoke upon me ? Hadft thou required the fevereft things^ it had been my Duty and Intereft to obey. But ncw^ that thou haft injoyned nothings but wluu is wholly calculated for my Comfort and Hap- pinefs ^ what a Mqnfter muft I look upon my felf to be^, fliould I be refradory or backward in yield ing Obedience to fuch a Law_, and liich a Law-gi- ver? &c, . . (;.) When iGIiap.6. 7he Loganthropos. 617 (;.) When we confider Chrift^ as invefled with the r^xccutive ?ower of thofe Laws he has himfelf given forth ; We cannot but fee how improvable likewife this is. Fofj if all Power in Heaven and in Earth be given to Chrifij and if it be in his hand to kill or make alive ; then it is certainly the Intereft of Men to yield them- felvQS to hinij as a wiWmg People^ at his callj in this Go-- f-pel'Day of his Power. O ! JTiy King and Lord^ thine I ani^ by innumerable Ties ^ thine I am by Self-Dedication ^ and thine I am jefolv'd to be for ever. Let others chufe whom they pleafe ; as for me^ I and my Houfe are thine^ and re- lolve to be for no other. Speak Lord^ for thy Servants Eyes are upon thee^ and his Ears are open to thy Callso It is my Soul's Defire^ thou knoweft^ to love thee more, and to ferve thee better. I have no other end^ in all my Studiesj Labours and Watchings^ but thy own Ser- vice. May I attain to be fo happy ^ as to draw over more of my Fellow-Creatures to thee^ in order to be- come likewife my Fellow-Servants. O I that all Meni might fee^ what I fee in thee. O ! that they might enjoy thy Prefence^ as I have done^ ^nd (Jp^ even ac this prefent time. O ! incomparably lovely^ glorious, gracious and condefcending Lord : Thou art all Brightnefsj Mildnefs^ Sweetnefs and Goodnefs. I a- dore^ I admire^ I lovcj, I enjoy, {e) But O ! my S f 4 Thought;s {e") IVbcit I have written here, w.ts under a. pecuUtr Trnprefjion ofisohich I am to givi no Account, and perhaps cxnmt ary more thin the ApoJ^ld Paul couJd, of vohn be J aw afid he.ird, 2 Cor. i2. 2, 9, &c. the- /pre- tend twt to arny fuch Difcoveries as he had. Let me therefore he cilTi Enthufiuft^ 07 what Men pleafe, I full not be concerned. For I co7if.der that not only 'Pdul tvjj charathri:^ed wirfe than all this amounts to. Ads 2.4-5,6. rf?7iChap. 26> 25. but even Chrifl hirnjelf\]s\2ii. ii.- 19. Chap, 12. 24. iiwiChap. ic. 25. Chap. 9. 3. John 10. 33. Match. 27. 63. Whatever Notion ^crefore Men may tntertain of me^ as to this Spiritual I'iighc of tboughtSy vhich ditiated to me the Words referr'd to here : I do at kaji hope that the rtfi of the Book r^ill demonflrate it ft'lf . to bs tha ^efujt of fcLcr andfolii Ihought and R^afmng^ as veil as of hard Study, • An4^ 6 1 8 the Logan thropos. Book III. Thoughts are fwallowed up I My Words leave me ! Rapturous Pleafure I Peace that pafleth natural Un- derftanding j Joy inconceivable! CeleftialVifion ! Am I in the Body, or out of it ? Be it as it will, I am ftill with thee I And O I how happy is it to find my felf thus, with thee and in thee I Here is the Center I Here is the Effence! Here is the Fullnefs of truQ Happinefs! of folid Satisfaction I of Heavenly Joy ! 1 thank thee, O my Dear God and Benefador, for thy felf: I thank thee for thy innumerable and gratui- tous Benefits : I thank thee for my Bible, and particu- larly for the New Teftament : I thank thee^ for that meafure of the Knowledge thereof, which tHpu haft jf»i, in cafe the Enthufiafm of fome of late tend occafionalJy to the in' €Yeafe of Infidelity, as to Revealed Religion, as I am afraid it maji be improved that way by many ; / am hopeful, that, this Treatife may come forth feafonably upon this very account. For I am bold to fay, that no Man can pe- rujfe this Book^mth ferious andclofc Thoug,hts> and remain an Jvfidel, as ta the Verity of ChnUhnky ; 7Jayt that a Sceptici this way, full mfooner have thus perused the firft Chapter, than he fmll be obliged to yield his Jjjm to the Truth of this, in the General. Let not therefore minute things flumble any, thothey may look a little odd atfrft. For if the main Scope fif the Book be a^fTvered, jo as that the leader may receive true Advantage^ the Author has reached his End : Who is fo far a, Chriftian Stoick, as not to he much concerned what fome Men may either thinly or fay of fa, as to tvkat he has written, either here or elfewhere. However, one thing I raay nitnture to fay of my felf. That whether this Book and my other ]Vriting$ evidence me to be, in any frnall meafure like Paul or not » as to fome JQiowledge and Difcovery of Divine Truth, further than was before : let I have been like him^ in being dealt with as he wasy in one refpe^ j viz. That J have had a fevere Thorn in the Flefh (as he had, 2 Cor. 5. 7, 8, &c.) i. e. fevere, violent, and long continued Sicinefs, fent tp keep me humble. But his Grace is fufficient for me, and his Strength has been experienc'd by me under my Weaknels j {during which ma- ■xy of thefe 'thoughts were fuggefted and improved,) And therefore I do jvitb that' Apoftki glory even in my Infirmities, that the Power of Chrifl may (appear the more confpicuoujly to) reft upon me; as being fct forth to the more advantage, that fo mean, wonhlefs, and defpicable An Injlnmcnt has been made ufe of to difcovcr fo many cenfderable things ; fo as tofet them in a truer and fuller Light^ than they have ever been in be' fore ^ excepting only the hitherto Mifunderftood Bible; I fay mifunderftooi hitherto infev^ral I^efpech, taken mice of in this fTorio/Chriftology. ' ' • . • ' mercifully Chap. 7* Tfee Loganthropos. 6i^ mercifully blcf^ me v/ith : I thank thee for thy anfwer- ing my Prayers, and affifting my Endeavours, by carrying me on fo far^ in this Great Work of Chrifiolo- gyy which thou thy felf did at firft fo remarkably in* cite and incourage me to undertake : I thank thee for this eminent Manifeftation of thy Prefence and Love, by which thou haft fo given me a renewed and emi- nent Evidence and Proof of thy Approbation of thefe my Labours^ this nineteenth Day of May^ ^1^1 • And I thank thee likewife for that fair and fure Profpe^l, (which I have had^ in fome meafure^ from my Youth up to this Day, and have now again confirmed in fo wonderful a manner) that I ftiall enjoy thee uninter- ruptedly hereafter ^ in that happy State, where I fliall be capable to know thee better, to love thee more per- fectly, to enjoy thee more clofely, to praife thee more urely, and to ferve thee more unweariedly j and that or ever, ever, ever. Am^n. CHAP. VIL I Qoncermng the Relation which Chriji is reprefentei to Jlanoi in to us^ in the New Tejlament. Which is confidered as Threefold, viz. That of his he-^ ing conftituted and appointed the Great Repofi- tory of all Good for us ; the Great Medium, in and thro* whom God and Men can only meet^ in order to Inter courfe and Communion ; and the Great Organ or Minifter of State, by whom God car» ries on all his Grand Purpofes. HAving now, not only confidered the Divine Wif- dom^ confpicuous in Chrift, in the four fir fi Chap^ tersj but taken a View of what was moft material to be corifiderei in 'jt^eference both to Kis Ferfon and Ofirce^ in the ,^20 The Loganthropos. Book III. the Pivo Imnjedlately freceeding ones : I come here to dif- courfe of the Vr'wcipd Relations he ftands in to us^ ac- cording as the New Teftament reprefents this M^at- ter. I fay^ the Principe Relations : For I pretend npt to enumerate all thole Relative Charadrers^ which are given to him^ either in reference to Men in general^ or good Men in particular; fuch as his being our Reprefentative^ Head^ Sponfor^ Advocate^ &c. Far Jefs do I pretend^ to run out upon che Figurative Defig- /lations^giyen him^ which are, in fome fort^ endlefs^ 3s when he is called theRock, the Door, the true Vine, the Manna or Bread from Heaven, our Husband, our Propitiation, &c. And yet, if I miftake not, what I have faid, and what I am about to fay further, will materially comprehend allthefe; or, at leaft, lay a fufficient Foundation for our Underftanding them. I proceed therefore. There are three Grand Relations. MvhQVQin Chrift is con- .^dered withrefped to us: which, tho I may have referr'd to, and given fome tranfient Hints of before ,* yet I ne- ver formally treated of : And therefore I Ihall do this now. The ifi is. That of his being the Great Treafmj or Repo/itorj of all Good, out of which the Wants ofMen are (o be fupplied. The zd is. That of the Great Medium^ in and thro' whom God and Men can only meet^ in or- der to have Intercourfe and Communioru And the 5^ is. That of the Great Organ ot Infirument^ in and by whom, God carries on all his Great Furpofes^ with refped to our Salvation and Happinefs. I confefs that thefe Confiderations, materially confi- dered, are the fame with what I fpoke of under the Name of Chrift's Offices^ as he is the Divine Patriarchy Legijhtor and Executor of God's Will However I thought proper to confider them/orw^/// alfo : And fo I have reprefented thefe things diftindly here, according to the View which the Scripture gives us of this wonder- ful Subjed : For it wis not for me to vary from it. And Ghap. 7. T^e Loganthropos. 6^1 And I am fure^ there is here Matter enough for a Folio Volume^ fhould I run out upon thefe Heads^ as their Dignity^ Comprehenfivenefs and Ufefulnefs migh^ call for. But I muft content my felf , with giving a very fhort and fuccind View of them. . And yet^ I am perfwaded^ that even that fhort Ac- pount^ I fhall give of them^ will lay a Foundation of our Wonder ; That none of thefe fhould ever have been fo much as formally thought of, by any of our Syfte- matical Divines j as indeed they feem not to have been treated of by any Chriftian Writer whatfoever, fo far as I can pretend to know Books _; I mean^ not as either a diftind Head of the Chriftian Religion^ or as re- lated to the Office of the Mejjiah. And our wonder this way^ will increafe^ when we ftiall fee^ not only that each of thefe is fpoken of in Scripture ; but fo fpoken of and infifted upon^ as to make a very confi- derable Part of the Dodrine of the Gofpel^ as it re- lates diredly to Chrift, as he is Loganthropos ^ and bears ^ reference to us^ as fuch. But, not tofpend time before- hand; I fhall now confider each of thefe diftindly^ thQ with all poflible Brevity. And^ I. Let us confider Chrifi^ as he is reprefented to us under the Notion of the Great Treafury or Refofitori of all Good^ out of which all the Wants of Men are to be fupplied. And here^ I find I have two things to do ,• i/. To fhew/hat Chrift is conftituted and appointed fuch ; and then^ ^dly. To fliew^, that he bears a Relation^ this way^ to usj and that it is out of him only^ as fuch^ that we can have our Wants and Needs fupplied. i/. I fhall fhew. That Chrifi is CcnfiituHd and Ap- pointed to be^ as it were the Great and Common Trea^ ji'iry^ Store-boufe or Repo/itory of all Good. ' The whole Current of the New Teftament repre- fents Chrift under this Notion. And many Paffages to this Purpofe might be infifted upon^, fuch ^sjohn 1.9^14: I Th?7. :>. 16. Col, 2. ;. Compare alfo, Ifa, 6^^.^, with Mai, :;. I, But 6^7 7 The Loganthropos. Book III. But I fliall, for brevity fake, confine my felf to one only, atprefent,' It isthat, C(>/. i. 19. For it pleafedthe Fat her y that in Him Jlwuld all Fullnefs dwell. The Apoftle, in that Chapter, prefents us with a twofold Account of (thrift, i. As the Lo^os or Son of God, -ver. ly, &c. Of which I difcourfed (/) elfe- where ; and therefore fliall fay no more to it here. 2. As Loganthropos^ ^uer. 18; &c. reprefenting him, as fuch,under the Notion oithe Head of the Bodj^ the Churchy &c\ Of which likewife I fliall lay nothing now, in general, feeing I have C^) likewife difcourfed pf this. Only it may not be unprofitable, ior the clofe Reader, to look back upon what I have faid upon this Text and Context, in the Place referr'd to,^in order to under- ftand the Connexion of the Apoftle's Reafoning. All that I ftiall obferve here, with refped to this, is the Connexion of our Text, with the Verfe prt^coding and the Verfe following : Which is this ^' The Apoftle having laid down this general Pofition, in the begin- ning of i;er. 18. That Chrift, as Loganthropos'^ wascon- ftituted and appointed to be the Head of the Body^ the Church I adds immediately this other Pofition, That he was alfo, the Beginnings the Firfi-born from the Dead ; or, as I both rendered and underftood the Words, in the place referr'd to, the Efficient ^ even the Firfi Producer frofn the Deady 'viz,. of thofe that otherwife mull never have rifen. Now the Apoftle having thus laid down thefe Pofitions, gives us this, as the Reafon of Chrift^s being COnftituted fuch to us ^ 'viz,. That in all things he might have the Fre-ern'mence^ i. e, above all others. And this Reafon is inforc'd and inlarg'd upon in our Text, Foir it plea fed the Father ^ that in him all Fulnefs jljould dwell ^i^e. That in him, as a common Repofitory or Store-houfe, and in his hands as an univerfal Guarantee or Guardian, fhould be depofited and concredited whatfoever was or could be needful or neceffary for the prefent and future (/) Chriftol. Lib. 2. Cap. ^. p. 211 , &c. {g) Ibid. p. 214, &c. Good Chap. 7* T6e Loganthropos. 61^ Good of Men ; a Foundation being laid for this^ by reafon of our Saviour's halving made Peace thro* the Blood of his Crofs^ as the Words are^ njer, 20. Eu: z\\z Apo- ftle proceeds to tell us fomething further than all this, i/ij6. that Chrift is fuch a Repofitory of Good, as that he is not confin'd to Men, but made a Treafury alfo^ this way, for Angels ,• and therefore he adds, in the fame zothFerfe^ That the Father's laying up all Fulneft in him, was for this end ; That he might ^ by hint, recon-^ cile all things to himfelf^ by him, ( fays he ) -whether they be things on Earth or things in Heanjen, And then, making fpecial Application of this general Truth, to thofe he wrote to, he fays, 'ver, 21, 22, &c. Jind you that were, fomctimes alienated^ and Enemies in your Mindy by wicked Works ^ yet now hath he reconciled^ in the Body of his Flejh^ thro' D^athy to prefent you holy and unblamabky and unre^ provable in his Sight ; tf ye continue in the Faithy grounded and fettledy and be not moved away from the Hofe of the Gofpely &c. But here, by the way, let us remember, that the Word Father is not in our Text. And therefore, tho it may be well enough underftood, yet it might as well have been rendred indefinitively thus. For it was a- greedy that in him all Fulnefs jhould dwell. Which I think hits the meaning of the Greek more exadly. For, when it is faid, ot/ tv dvTzS br, all the Fulnefs, Befides, it is; not faid, that this AU-Fulnefs of the Deity lodgetS in Chrift, but the very contrary • that, KocroiKei e/ •cuTZif , it dwelleth in hlm^ as in its proper . Houfe^ Seat, or Repofitory. And all this is ftill more con- fiderable, becaufe it is added, that the All-Fulnels of ^ the Deity or Godhead dwells in Chrift oTy/x^r- l(M.2c, bodily y or as fome render it, fubftantially or really. However the meaning is, that this All- Fulnefs of the Deity dwells in the Man Jefus Chrift, af- ter a quite other manner, than that wherein he was faid to dwell in the Tabernacle and Temple of old, which wa$ Kmhkmatically and Efficiently only. E^fides, that' w© 6^6 The Loganthropos. \Beok IIL we are given thus to underftandj that this All-Fulne(s is not to be confidered, under the Notion of a general and univerfal Frefence or Trovidence only ; for fo it is every where : Nor under the Idea of a fpecial Efficient cj of the Spirit - for fo God dwelleth in his Saints. But v:z are to underftand it of a real and proper Inhabita- tion, andfuch as denotes a trueperfonal Union_, in the Senfe I formerly gave of this, 'uiz,. fuch a one as is pe- culiar and appropriate to the Logos^ in Conjunclion with theManJefus, with whom he has united himfelf^ However, upon the whole, we fee what Fleonafms the Apoftle make^ ufe of, as if he could never lay force and weight enough upon the Words he ufes, as expref- five of this g,.c?.t Trutlt. And indeed, as this is a moft glorious Truth, fo alfo a moft ufeful and pradical One. But I muft put a Re- ftraint upon my Pen here, and leave the practical Pro- fecution and Improvement of this Subject, both in this and the following Refpeds, to Mens own Thoughts. (2.) The FmntjZ 0^ Jngels is laid up in Chrift like* wife. TJiis is equally afferted, in the very next Verfe to the former, 'viz,. Col, 2. 10. where Chrift is faid to be the Head of all Principality and Tower. For that the Apoftle means the Angels here, is plain from the Scope of the Context, and particularly from ^er. 18. where he prohibits Men from worftiipping them. Which can ne- ver be meant of Evil Angels • feeing no Seducer could be fo ridiculous, as to prefs Men to worfliip them ; and it is plain, that the Apoftle fpeaks of thofe propheti- cally, who, out of a pretended Humility, would have us not to come to God immediately, but thro' the In- tervention of Angels and other holy Spirits, as the Pa- pifts do at this Day. Now it is not Chrift, as God^ that is faid to be the Head of Angels^ but Chrift as Loganthropos ^ feeing the Connexion fhews us this. And indeed it had been no matter of great Obfcrvation or Remark, to have told us. Chap. 7« Ti6^ Logamhropos. 617 us, that Chriit^ as God^ was Head of Angels. Eutto tell us that Fle^ who is known now by; the Name of Jefus Chrift^ in whc7n the All-Fuhiels of the Deity- dwells IpocIH/, and in whom we arc faid to be Cowplcdt : To tell us, I flay, that this Perfon is the Head of An- gels, is indeed wonderful. But yet it is no more wonderful than true* For we are told, i. That Chrl(t has obtained a ?nore excellent Name than the Angel s^ Heb. i- 4, ^. for none of them was ever perfonally united to the Logos^ as the Man Chrift is. 2. That he has obtain'd a more excellent Mi- nistry and Office than they, as being the fuperior Ruler over them and all things. See Ueb, i. 7:, 8. ;. That , he is exalted now in Heaven far above them, they be- ing oblig d to own, ferve^ and worfliip him ,• fee Heb. I. 14. ThiL 2. 9j, 10. I Tet, :». 22. And, feeing this is the Cafe of Angels, in Relation to Chrift, as their Head, as well as ours ; we come immediately to be apprized of the Reafon of every thing, that is fpoken of them in the New Teftament. As, for Example, we underftand, i. Whence it is, that the World of Angels, and holy Spirits ^ibove, are reprefented to us, as making up one Family, toge- ther with the Saints on Earth, under the Headfhip of Chrift, as the general and common Vater Vamlllas^ or Mafter of the fame Family, which is partly glorified and triumphant above, as it is, in Part alfo, exercifed and militant on Earth, fee E^h, 3. i>. 2. We fee, alfo, how it comes to pafs, that we that are yet Mili- tant on Earth, are faid to be come unto^ or advanc'd fo, as to belong unto the irmmnerable Companj of An- gels^ and to the Spirits of jtifl Men made ferfeB^ Heb. 12. 22, 2;. ;. We fee alfo^ why our Lord teaches us to argue and pray, with a Relation to them of the Pa- radilical Society ^ and that therefore we are taught thus to plead, Trat God's V/ill may befo doite on Earthy as it is do7ie in Heavtn^ Match. 6. 10. 4. Wc fee like- wife, how juftly the Angels are charaderizcd, as be- ing all of them minifirins; Spirits, fe?it cut for thsm who Tt ' jhall 6^8 The Loganthropos. Book IIL flmll he Heirs of Salvation^ Heb. i. 14. for they are all under the Command of the Great Angel of the Covenant^ and are canton'd out^ as he pleafeth^ as it were^ in fo many Ca?nps^ about them that fear God^ to deli'ver them. No wonder then^ if they own themfelves to be the Fel- lov^'Servants of the Saints on 'Earthy Rev. 19^ 20. & Chap 22. 9. 5-. Nay^ we need not wonder to find the Angels reprefeniredj as fo very defirous to look mtOy and be acquainted with the AfEiirs that relate to the Goffel and Gofpel-Charch - as we find they are faid to be^ i Fet, i. 12. Nor^ 6. Need we wondei , that they learn fome new LelTons daily^ from Chrift's Condud^ in Relation to his People on Earthy with Refped to whom they themfelves are fo varioufly imploy'd ; and that^ upon this Account^ Vv^e fliould be told^ that the manifold Wif- doiv of God is made hiown to the Principalities and Tojversj in heavenly Places^ hy the Churchy Eph. ;. 10, • And^ 7. It needs yet be lefs wondred at^ that the Met- fengers of Chrifl: here on Earthy who are fent to Men with his Meffage^ and upon his Errands^ jQiould fome- times be honoured with the Name of Angels^ feeing that Word denotes no more thaa- the Word Meffengers does, tho moft commonly appropriated to the heavenly Spi- rits, fee Rev. i. 20. 8. Nor needs it found hard or oddly to us, that the Angels are reprefented, not only to be Ignorant of fome things, as we fee. Matt. 24. 156. Mark 1:5. ; 2. buttobe^ in fom.e Senfe, in a State of Trial,, as wxll as we, feeing they are laid fome- times to he charged^ by their great Mafter, v^ith Folly ^ Job 4. 18. 9. Nor is there Reafon to wonder, why the Anpjels are fpoken of as careful Infpedors of what relates ' to Chriftians, ever fince the Incarnation of Chrill ^ and that fometimes Arguments are drawn from thence, to in gage us to a fincere, modeft, and circum- fped Behaviour. See i Tm. %.i6. Chap. ^.21. i Cor. 4.. 9. Chap. II. 10. 10. Nor yet need we wonder, if good. Men, at the Refurre(5bion, fliall become equal to the Angels, or the Angels Equals, Luke zo. 7,6. Nay, in a Word, there is nothing faid of the Angels^ or in Rse- Chap. 7. The Loganthropos. 619 Reference to thenij in all the Bible^ but becomes in- telligible and eafie to be underftood^ by what we have faidj or rather hinted^ concerning Chrift's Relation to them^ and his Headfliip^ as Loganthrofos and Redeemer, over them ; efpecially if the Reader call to mind^ what I faid concerning the Soul of the Meffiah^ when I treated of Chrift's Incarnation^ in the ^th Chapter j which I was not willing to come over again in this. However^ from thence we fee the Foundation of my alTerting^ agreeably with the Strain of the Scripture, that the Fulnefs of AngeU .hv^lU ^V Chrlfr, And^ if this be fo, we may much more eafily apprehend the next Head. (;.) Th^ Fulfjefi of Men is alfolaid up inChrift. I have, in fome fort, prevented my felf, as to this Head, by what I have jfo frequently touched upon, irt feveral Parts of this Book. Upon which Account, and that this is fo obvious, in it felf, I need fay littls unto it here. Nor need I go further, than the fame Text I have been upon, with Refped to the former Heads. For,^ as the Apoftle alTerts, Col. 2. 9. That the All-fulmfs of the Godhead dwells in Chrifi bodily ^ or in him, as he is now become Man , and ver. 10. that he is the Head of Principality and Power : So he does^ in the fame loth Verfe^ alTert, that we Men are compleat in him, who is our Head alfo ^ a Phrafe of equivalent Force, with the former AfTertioos, tho the Objects of this Reference are different from the others. But, as I faid, I have fo far prevented my felf, upon this Head, that I have hardly left any thing to be faid here. For I have demonftrated, i. That Chrift was as real a Man, as any ever was ^ 2. That he had Hu- man Nature to the fame Perfedion, that Adam had, in his State of Innocence^ :5. That he exerted Human Reafon, and Human Nature, to the utmod Perfedion, in all his Management and Condud:.; 4. That he was the Patron and lecond Federal Head of Men ; 5*. That he had the Fulnefs of Men in him, as he was intrufted T t 2 ' with 6^o The Loganthropos. Book III. with the whole Concerns of Men^ both for Time and Eternity ; 6. Ndy th^ty in this Cafe^ he a6ted as much, as the only Man^ as if there had been no other^ in the Worlds but himfelfj purfuing the Common Good of Men^ when all others either oppofed it^ or had defer^ ted it 5 7. That he did not only ad thus^ tut with fuch Succefs. as to promote the general Gcod^ by laying a now Plan for the fame^ by what he both did and fuf- fer'd ; 8-. Thctt iie iiad the Fulnefs of Men in him^ even wkh Refped: to their feveral Stations and outward Circumftances in the World3 and that in fo ftrange a manner^ that even the oppofite States did equally meet and center with him. For_, as he was the rightfuleft and the truefl Prince and Sovereign^ that ever was in the World : So he was likewife the moil perfed SubjecSl: and Servant ; demonftrating liimfelf the moil dutiful Child to his Parents^ Luke 2, ^1, the mofi: obedient Subjecl to the Rulers that then were , not only to the Pharifees and other Jev/ijlj Dodors^ in as far as they fat in Auofes his SQ2it^ Luke 2;. 2. and confequently to the Prieils and other Jomjl) Rulers ; but even to Herod and Tilate^ tho Ulurpers^ andto the i^o??-^^;/ Laws^ Cuftoms and Authority^ in civil Things, which he evidenc'd in paying the Tribute Money demanded then ,• as well as to the Moflucal Laws^ In a conllant Attendance, at their Fellivals. Nay, he paid that Refped to his Fore- runner, JoJm Baftifi^ and the Authority by which he aded, that he would be baptized by him ,* giving this elevated, comprehenfive, and memorable Reafon, that thus It became them two (and therefore certainly all 0- thers ) to fidfil all Righteoujhefs, And how true a Ma- iler, Teacher, Countryman and Friend he was, and Low careful of his ?vlother, when he himfelf was up- cn the Crcfs, I think needs not be infifted upon here. He was a Free-Man, if ever there was any, and yet he aded from fuch a generous and comprehenfive Humili- ty, as to become the Servant of all. He vs^as rich_^ and yet, in another Senfe, one of the pcorefl Men that ever was j living by the voluntary Contribution and Chap. 7. The Loganthropos. 6:^ i and Charity of thofe^ who appear aoc to have been rich themfelveSj Luke 8. ;. Kr^., 9 I have faid enough to fliew^ that the Fiihiefs of Men was lodg'd in Him^ in Point of Office, as well as in Relation ' to various Circumftancc:. For I have demonftrated him to have been Patriarchy King^ Prophet^ Prieft, Le- giflator, Redeei?ier, Mediator^ Surety^, J^-^^g^:, Phyfi- cian^ Apoftie^ Angel or MeiTenger, Shepherd, Bifhop or Paftor, Teacher, Minifter or Servant, &c, 10. And as Chrift died, as one for all Men, 2 Cor. 5-. 14. So we have fhew'd, that he went to Heaven, in our Stead, and for our Sake, as our Fore-runner, Provider, Inter- ceflbr, ^ Guardian, &c. In all which Refpec^ks, the Fulnefs^of the Human Nature, or the Fumefsof Men, is {cQti to dwell in Jefus Chrift, as the conimon R f^po- iitcry. And now having fpoken to this Third Fulnefs, that is laid up in Chrift, as well as to the former ^ | find my felf led forward to confider and fliew^ 2^/;', IIuvv Cliiift bears a Relation to us^ as he is the Commcn Repojttorjy Wherein all thefe Three Sorts of Fair nefs do meet, as in a Common Center^ and are laid up as in a Common Treafury ? Now, tho the general Affertion, Col. 1. 19. and the Three particular ones. Col. 2. 9, 10. and what I have faid upon them, and from them, may be juftlv fuppos'd to lay a full and ftrong Foundation, as to this Second Inquiry ,* which docs indeed naturally, and, as it were, neceftarily depend upon, and follow from the former : Yet I fhall not grudge to lay a more immediate Foun- dation, as to this fecond Point, if it were only, becaufe, this way 1 fhall lead the Minds of my Readers, into a further View of fcriptural Divinity, with refped: to one of the moft v/eighty and ufeful Points thereofi But, to avoid Prolixity, 1 fhall only mention two Paf- figes of Scripture, as Fujidamcntai of what I have to liiy upon this Head. The (i.) PalFageis, that memorable Saying of the JDaptift, John 1. 16. And of his Fulnefs ha'Vf all we re- cii-ved^ ^!id Grace for Qracs, T t 1 In 65a The Loganthropos. Book IIL In order to underiland this the better^let us take a fhort View of the Context. In 'ver, i^ and 2. the Eternity and Divinity of Chrift^ as the Logos, is afferted. In T'gr. ;. he is reprefented as the immediate Creator of all things. In ver, \, and f. He is reprefented^ as the Supreme and Univerfal Good of Men ^ from whom they have derived all their Life and all their Light. In, i;tr. 6 9. his being the true Meffiah is afferted^ and that the Baptift was no more than his Deputy-Ufher , and particularly ;, that he came into the World_, not as Mo[ts^ to enlighten a particular Nation^, but to enlighten all Men of all Nations. In -jzv, i ^ it is afferted^ that he had ruled the whole World of Men^ before his Comings tho they knew it not. In ^v^r, 11. That he evidenc'd a particular regard to the Jews above all other Nations ^ and that he was very ill rewarded by them for his doing fo. In wr. la it is afferted^ that jiot- withftanding the ill Treatment he received from Men, yet that he kindly received all thofe that be- lieved in him, entitling them to the Name and Privileges of the Sons of God ^ and of them a De- fcription is given, "ver, i;. In ^er. 14. no lefs than four Great Things are fumm'd up in a few Words ^ ^tx,. That he was incarnate , That he dwelt among Men as an Inhabitant of this lower World • That ho was vifibly transfigured into the likenefs of the Shechlnah, of which John was an Eye-witnefs j and that he com^ prehended in him All-Fulnefsj or an All-Sufficiency, both of Grace and Truth. In ^er,i(^, his Preference before the Eaptift, with the Reafon thereof, taken from his Pre-cxiftcnce from Eternity, are menti- on'd.--^ -Then follows the Words of our Text. An Illufcration of the meaning of which ij added in the Sequel of this account of Chrift. Where,' in i;^r. 17. he is preferr'd before il/cj^/ the Law-giver, as being the Giver and Beftower boih of Grace and Truth. And then in *ver, 18. he is reprefented to be the only Son of God, in a Senfe appropriable to no Creature befides -: as alfo that he was the only Perfon, that Chap. 7. The Loganthropos. 6 ^ ^ that had feen God himfelf ; and that was even then^ as Logosy in t/je Bofom of the Father^ a Title peculiar to the Mefliah ; and likewife that he was the only Diicove- rer of him to Men. Now^ thefe things being briefly hinted^ in" reflation to Chrift's Fulnefs^ in reference to Men ,• let us confi- der^ that our Text in ver. i6. contains fuch a General Affertion as takes in all that had been laid before con- cerning Chrift^ as well as what is added in ver. 17, and 18. For whatever be the meaning of the 2^ Part i^i Johns Wordsj'uer. 16. when he fays^ that we have re- ceived ilj X^P^^ ^^'^' X«^''7'(C)''j even Gra^efi?- Grace ^ or^ and Grace for Grace • yet Hill the tiril General Affertion can admit of no Limitation^ efpecially if we confider the things inftanc'd in^ in the other Verfes. So that both John the Baptift^ and John the Evangelift^ do by a Di- vine AfEatuSj fum up all in this General^ when they fay_, And of his Fulnefs have Tve all received ^ or rather, according to the Greeks and out of his Fidnefs have -ivo. all received^ i. e, both we and all Men ; that is^ all they that either were or are^ and all that they either did 01: do partake of^ have proceeded out of tk Fuhefs that is in> Chrifi, And then^ it is added^ and Grace for Grace - which I think may be well underftood^by way of Expo- fitionof the former General^ rather than of Limitation of it. Tcr I think the meaning is this ^ even Grace in fucli a manner^ as to anfwer unto that Grace tiiat is treafur'd up in Chrift for us. So that^ as Chrift had the Spiric without Meafure, and Grace without Limitation ^ he has demonftrated himfeif^ this way^ not only to have been the true Mefilah^ by his difpenfing of this Grace to Men^ but has done fo^ in fuch a copious Manner^. as to fhew that whatever Men have received^ they'have had immediately from him. fclf. For I take not "Grace here^ in a narrow and limicted Senfe, ^o as only to de- note this or the other thing, that may come under thisNamej but univerfaliy for Vv' hate ver is gratuitoufly beftowed upon Men , as indeed ail things are^ tho nor with the fame Peculiarity. But, as I laid; let the mean- Tt ing 634 Tf^^ Loganihropos. Book III. ing of this latter Part be what it will : {lill it is certain, that the firll Part of the Text is unlimited • which is that only^ which I am to confider here diredly. And therefore let us branch this out into Particulars, and we fhall find, 1. That it is out of the Fulnefs of Chrift, that Men, and indeed all things, have received Beiiig. This Is certain, becaufe he was the Creator of all things, and ipecially of Men, John, i. ;, 10. 2. That it was out of Chrift's Fulnefs, that Life was beftowed on fome Beings, particulary upon Men, ^ver. 4. ^ ;. That it was out of the fame Fulnefs, that Men were endow'd with the Light of Reafon, and that they had fo many Notices of the Divine Mind, under their various Difpenfations, in order to increafe and brighten the lame, ^ver, 5-, 9. So that this and the former Particulars fhew, that Chrift is the Supreme Good of Men.- And therefore it is fliewed, that he was not the Light of one Nation only, as Mcfes w as, but of nil Men, (tho he made the firft Offers to the Jews, ^'er. II.) and that the Baptift was no more than his Ufher this way. 4. That it IS out of Chrift's Fulnefs that Men attain to know the Truth clearly and fully, lecing he is full of Truth as well as Grace, 'ver. 14. and feeing 1 ruth as w-ell as Grace is faid to be given or difpenfed by him, ^er. 17. in Contradiilin(5Hon to Mofes, who was only the Giver- forth of the fubfervient L^?;^ of the Jews, as is faid, iL-^d And, as an Evidence cf ChriiVs be- ing the fcle Difpenfer of all Truth, it is added, in par- ticular, that it is he only that is the Difcoverer of the God of Truth ; the Being and Perfections of v^/hcni is the Sum, as u^ell as Foundation of all Truth, i*cr. 18. And in all thefe refpeds Chrift is often called the Truth emphatically. •- 5. That it is out of his Fulnefs, that Gmcc, which is the infeparable Ccmpanion of the Truth fpoken of, is likcwife difpenfed. See i.'cr. 14, i6j 17. : , 6, That Ghap. 7« T/?(? Loganthropos. 6^5 6. That it is out of Chiiil's Fulnefs^ that Men come to be capable of injcying God, and that^ for this end they are converted and born again, after the Will of Godj and intitrd to the Charader and Benefits of the adopted Sons of God, ver, 12, So thcit there is nothing, that any Man ever had, ha?, or can have, by way of Mercy^ Qualification, or Privilege ,• but what is difpenfed out of the Fulnefs that is in Chrift, and that is laid up there for us: Let us therefore confider Man which way we will_, we ihall ftill find, that he is this way only to be fup- plied. For, I. If we confider him, as a Reafonable Crea- ture ^ his Happinefs, as fucb, ftands in knowing the Truth : And Chrift is the Sum of this, and the only Dilpenfer thereof to us. z. If we confider Man as a guilty Creature ^ our Sa- viour is his only Fulnefs, in point of Merit, TVho -was Mlivered fir our Offences^ and rofe agaht fir our Jufiificati" on J Rom- 4. 2 J. 1^. If we confider Man, as finfuUy impure, who can bring a clean thing out of fuch an unclean one, but God j And fure no other Method did God ever take to do this, than in and thro' Chrift. 4 . If we confider Man, as an impotent Creature ; is it not in and thro' Chrift, that we are fircngthned with all Might, to do God's Will ? CoL i. lo, ii. ^. If v;c confider Man, as a needy Creature^ Is it not thro Jefifs Chr'ifi only that Gcd fippHes h:s WantSy Phil 4. 19. 6. If we confider Man, as a Rebel and an Apoftate Creature ; Is it not thro' Chrift only, that Mm are tunied from Darkn2fs unto Li'^hty and fiom the Tower cf Satan unto God 1 A(5):3 26. i8. And, for this end, is not Chrift rcprefented, as the 072ly Way to God, as ivell as the Truth and the Lifi <* John 14. 6. And is it not Hie, that rcftores us again to the Image of God, which wc ioft by the Fall, cffcding this Change by his Word and Spirit ? 6^6 T/?(f Loganthropos. Book III. Spirit ? Ro?n:S. 29. i Cor, 15-. 49. and Col, :;. 10. com- pared with 2 Cor. 4. 4. Co/, i. 15-. and Heh, i. :;. 7. If we coniider Man, as made for and capable of Happinefs and Gloiy, and coniider him therefore in relation to his laft End, and higheft Perfedion ; Who can raife him to thefe, from his prefent degenerate and miferable State ? None furely but Chrift. AaJ h^e, let it be remembred, that as Chrift's Death, Refurredi- on and Afcention, lay the Foundation of this ; lb it is pleafantto think, i. That the Glory of the Souls of Men ; (in cafe they be faithful to Chrift as the Glori- fied Head of Men, and confequently to themfelves) is infeparably connected with the Glory of Chrift's Soul in Heaven ; 2. That the Glory of his Body is the Foundation of the future«Glory of our Bodies^ and^ ;. That the Glory of Men, after the Refurredion, which is now virtually founded on the Exaltation of the Man Jefus, will be adually accomplilh'd and ft- nifh'd by Virtue of the Man Chrift's being then com- pleatly rewarded and declared to have fully finifii'd all that God gave him in Truft, v^^ith refped to Men. And, upon the fame account, and thro' the Interven- tion of this fame Glorified Head of Human N^ture^ Jhall Good Men, thro' Eternity, be admitted to fee and enjoy God. Now, it is eafy to fee, how full and comprehen- five thefe Hints are ; and how fully they anfwer the ^d Inquiry. But feeing I propofed to propofe one PalTage of Scripture more, as Fundamental likewife of what I had to fay on this Head, I cannot forbear to piention it here alfo. The (2.) Pafiage is that in i Cor, i. :5o. Where Chrifi is fiud to be made of God to us^ Wifdom^ and Rlghteoufnefs ^ fwd Sanciificatlon^ andR.edc?97ption, Thefe four Privileges, if taken in their fidl Signi- fication, include or fuppofe all T mention d before. For what can that Man want, who is, in all refpeds. Wife, Righteous, Holy and H^^ppv. Now, Chap. 7. The Loganthropos. 637 Now^ as all Good Men arc intitl'd to thefe, in the high-eft and utnioft refpeds^ that their Natures can al- low of ; and as they do^ even in this Life, partake of them, in higher or lower degrees : So it is plainly af- ferted, that all thefe are made over to us, in and thro* Chrift. They, (as Dr. Whirhy fays here^ that explain the whole force of the Word made here, by that of Imfuta^ tation^^ and fay that Chrift was made our Righteoufnels by his Righteoufnefs imputed to uf, have the fame Rea- fon to fay alfo, that he is made our Wifdom by his Wifdom, our SantStification by his Holinefs, and our Redemption and Happinefs, by his Redemption and Happinefs imputed to us. For «^y own part, it is plain to me, that by Chrift's being made thefe to us^ is meant his being conftituted the Author and Difpenfer of them. And in this Senfe, 1. Out of his Fulnefs, we come to partake of the Reve- lation of the Gofpel, and that not only in Theory, but according to inward Experience and fpiritual Senfation. 2. And thus alfo we come to hcjufiified^ from all things ^^ from 7vhich Men could not he jufiified by the Laiv o/Mofes,r A^s i;. ;9. For in and thro' Chrift only we attain to the Pardon of our Sins, and to be accepted as Righ- teous in God's Sight, through Faith ^ the Law being incapable to afford us thefe Privileges, GaL 2. 21. and ;. 21. And, ;. In this Senfe, we come to be fandi- fied ^ Chrift having not only procured this for us, but alfo working it in us, by his Spirit. So that we come^ this way, not only to parta(^e of an external and rela- tive Holinefs, but of a true, fpiritual and internal one, Eph. 4. 24. And, in like manner, 4. Chrift is the Au- thor of Redemption to us, even Eternal Redemption^ from the fervirude of Sin and Satan, and at length from Death, and all theConfequents of Sinning, vindicating us into the Glorious Liberty of the Sens of God ^ Rem. 8. 21 2:;. And feeing this ends in Confummate Happinefs^ I thought fit to join Redemption and Happinefs to- gether, that the one might explaiia the other. And 6 5 ^ Ithe Loganthropos. Book III. And thus we fee^ how rill the Tromifes of God are Yea 'end Amen in Chrifiy 2 Cor. i. 20. Qxn Affertion that might be improv'd the fame way as the two former, had 1 not faid enough already to clear this Pointy) And that all the Bleffings that ever Men did partake of^ or can partake of, are difpenfed to us by God fo^ that we receive them out of Chr:^'? Fulncf:). I proceed there- fore to the next Grand Relation that Chrift bears to us. II. Our Bieliea Saviour is Ukewife reprefented to us in Scripture^ under the Notion of the Grand Medium^ in and thro' whom only God and Men do, or can meet, in order to have Intercourfe and Communion. And here, in order to confine and tye my felf up to Brevity, Ifliall only confider one PalTage of Scripture, that lays a Foundation of this. It is that, i Cor, :;. 21, al, 2:5. Let no Man glory in Men : For all things are yours. Whether Paul, or Apollos, or Cephas ^ pr the TVorld^ or Life^ or Death ^ or things prefent^ or things tp come. All are yours. And ye are Chrifi's : And Chrifi js God's. Thefe Words confift, i. Of a Dehortation ,• Let no 'Man glory in Men '^ i.e. fo as to idolize them, or trull in them, or in any thing Human.^ And this Dehorta- tion, or Thing dehorted from, is fo much the niore to fee regarded j becaufe, tho it be finful to do fo ,* nay tho there be a Curfe pronounced on all them th^t dofo, ^er. I'j. 5". Yet it is fo natural, that almoft all Men run more or Ids into this Evil ,• foroe trufting in Men for a Maintenance, fo as wholly to forget God j fome |n Great Men, for Places, Honours, Riches, &c. fome in themfelves, their ovv'n Parts, their Grandeur, Riches, Strength, &c. nay feme pinning their very Faith and Religion, on this or the other Fearned Man, or his Books, or upon the Creeds, Confefiions or Profcffi- ons of their fcveral Parties. 2. Of a Reafon affigned for this Dehortation, which takes upthcrellof the •Text, and of vvhkh I ajn only to treat here. Kow Chap. 7. The Loganthropos. ^:^c^ Now this Reafon confifts of two Parts, 'vlz,, i. An Aflerticn ; All things are yours yS>iC. 2. The Foundation or Ground of this AlTcrtion, or the Truth alTertcd ; and ye arcCbrijt's^ &c. Of both which I fhall difcourfd fomething : tho the latter of thefe is what only con- cerns my prefent Defign, diredly and immediately. However the firft is likewife a Truth of great Ufoful- nefs : And therefore feeing I find them fo clofely con- neded here^ I fhall not feparate or divide them. I/?. Therefore, W^e have a Great Truth alTerted, to be duly confidered. In fpeaking to which, I fhall keep clofe to the Apoftle's Method, which is very nice and exad. For, i. He gives us this Truth in general: and then, 2. He does, as it were, parcel it out, by a fort of Retail, into Particulars. (i.) Hay, he gives us thisTrudvngeneral,asitwere by the Lump, or by Wholefole. Which is fo much the more obfcrvable, bccaufe he alTerts it twke^'^^, if he would have us to believe it the more certainly, becaufe it is doubled, according as Jojeph's Words were of old toVha- raohy Gen.^i.'^z. for we have thefe wordSj[yj7/ things ars- yours'] both before and after the Particulars following. We are not certainly to underftand this Affertion, in the Senfe of the old Sedl of Levellers^ as if all tempo- ral Things belong'd to the Saints, in point of Civil Property. And therefore we can much lels fall in with the Papifts, a worfe and more dangerous Tribe of Levellers j who pretend from hence, not only that private Men, but even Princes and Nations, if they be what they call Heretical,have no Right to their Ellates and Properties, but that all is the Church's Patrimony, to be fcized on, forfooth, in or dine ad fpiritualia^ and they excommunicated and deprived of them, ch majus hvnu7n JLccUjia. But the meaning is certainly to be underftood in a fpiritual Senfe ^ i;i^. as they are Means and Helps, in the hands of Divine Providence, to promote our Holi-- nefs and Ufefulnefs ; whether they be Miniflers, Or- dinances, or Providential Difpenfationsj as is plain from 640 The Loganthropos. Book III. from the Particulars inftanc'd in^ as we fliall quickly fee« Therefore^ (2.) Let us confider how this General is branched forth^ as they are fumm'd up in this Gofpel-Charter ^ and we ftiall find^ that they are brought under a Three- fold Clafs or Headj and each of them ftamp'd and mark'd out, with a Note of Univerfality : After this Manner ; J. All Perfons 7 . 2. AH Things ^ Are Yours. 3. All Difpenfations and Events ) (i.) All Terfons are Tours. And here, feeing it had been endlefs to have run out into a long Catalogue of Names ; Three are only mention'd, inftead of all o- thers. And indeed, as three is a Number of Perfedion, never could there have been a wifer Choice made ; whe- ther we confider their Characters as to their c5ffices^ their peculiar Relations, as to the Exercife of their Offices, as to the Honours conferr'd upon them, or as to their Perfonal Qualifications. For, I. If they be confidered, in Relation to their Offices,- two of them were Apoftles, and the other an Evangelift. And as to the two Apoftles, there was this DiiFerence, that Peter was called early to that Office, at the beginning of Chrift's publick appearing among Men : Whereas Paul was called to that Office laft of all, and after Chrift was afcended to Heaven. -So that this denotes, that whatever Differences there may be as to the feveral Offices, to which Men are called ; and whatever Differences there may be, as to their be- ing caird fooner or later to thefe, or under thefe or o- ther different Circumftances : Still the main Defign of all thefe Perfons, is the edifying the Body of Chrift, &c. as the Apoftle fhews at large, and veiy emphati* <^ally, Epb, 4. II, 12, 1:5, &c. 2. If we confider them, in Relation to the peculiar Ap- propriation of theic Office, as to the Exercife thereof; then Chap. 7. The Logan thropos. 641 then we find, that Teter was the Apoftle of the Jeii^s together with the reft of the Twelve j Paul the Apo- itle of the Gentiksy together with Barnabas • and Apollos^ an Affiftant to them all, tho moft immediately to the Latter. Which fhews, that the culling Men out, to particular Services, and with Refpedt to different Places and Perfons, is likewife calculated for the gene- ral Good of the Church. ;. The peculiar Marks of Honour that God put oa thefe Men, were likewife very different. Peter is al- ways mark'd the Firft in all the Catalogues of the Apo* ftles ; had the Honour, at firft, to confound the Jewijh Council, together with John ; and, with him, to fuf- fer Shame for the Name of Chrift ; was the firft that preach'd to the Gentiles, &c. Paul was honour'd to labour more abundantly than all the Apoftles, to con- vert moft Souls, to have the largeft Province of Acti- on, to found moft Churches, to fuffer moft, and to have the moft eminent Hand in the Canon of the New Teftament, fuperior to all the Apoftles, excepting John, with whom, in this Point, he hangs fo in EcjulU- hrioy that I ftiall not venture to give the Preference to either of them, tho I incline rather to give it to John^ than to him. Apollos was inferior to both, but eminent in Humility, a rare thing in a popular Preacher, to be willing to be inftruded by two private Chriftians^ Aquila and Prifcilla, and one of them a Woman ; and eminently honour'd alfo, by his being fo eminent and ready in the Scriptures, as to confound the Jews this way. 4. And, as for the feveral Qualifications of thefe Men ^ Paul's Excellency ftood, in a folid Judgment, and deep and profound Learning ; Apollos's, in being a Man of a ready Wit and Memory, which made hini- both a good Textualift and Eloquent Preacher ; and Peters, in his being a plain, blunt, zealous and adive Man. So that, in thefe Men, we fee, as in a Glafs, what are the principal Qualifications of a Mi- nifter, as fugh, efpecially if theft Three meet, in any one 64.1 The Logan thropos. Book III. pne Man^ in any eminent Degree ; which^ I confefsj is rare. It might juftly be fa id of this Ternary, what was given, by way of Charader of Cal^lvy Viret and Farelly Three eminent Minifters of Gme-ua^ that nemo docult Dociius^ none taught more learnedly than Calvin ; and that nemo prora^vit fna^jiusy none preach'd more fweetly than the Second ; and that nemo tonuit fortius y none thunder'd more forcibly than the other. And this may be one Reafon, why Taul ranks himfelf firft liere, and Veter laft, ^i^. becaufe this is the natural Or- der, wherein thefe Qualifications run ,• for Learning and Judgment ought to go firft. Eloquence follow, and Fervor accompany both. And therefore, juftly does {h) AuiVm teach, that a Preacher has Three things to mind, viz. Docere^ Suadere & Verfmderey to Teach, to Attrad, and to Perfwade. Learning is ne- eeflary to the Firft, Eloquence to the Second, and Fer- vor to the Third. But there might be a higher Reafon than this, 'vizj^ to let us know, that Teter was Tior fo high in Taul's Efteem, or thofe of that Age, as ihe Papills pretend now he was. But to go on, (2.) All things are Tours, Now thefe are enumerated thusj I. The Worlds 2. Life^ ;. Death, I. The World is all Tours ^ i, e, as I principally under- ftand it, the Natural World, For this was made at firft for Man's Ufe. Biit^ fince the Fall, the Saints are the only Perfons that make a right \Ji^ thereof ; ::nd con- fequently, as they only have a true fpiritual Titk thereunto ^ fo it is for their Sakes, that the World is continued^ which will then come to its final Period^ when God's Work about them is perfeded. And hcncc it is, that all things in the World are di- reded or over-rul'd fo, as to ferve their Interefts. For, I. The Political World is for them ,• and Order and Go- vernment, in its native Defign, is for them. 2. Much more the Ecclefiaftical World, ( if I may call it fo, ) (ib) DeDoar.Chrift. Lib. 4. Cap. 17, 1 8, &c. for Ghap. 7. The Loganthropos. 645 for this is the very Defign of all _the Chriftian Inftituti- On and Miniftry^ and the Government and Difcipline of the Church, as we are exprefly told, i Cor, 4, I 5-. but more clearly and fully, Epb. 4. 7, 8 ■■ 'iijd'c, ;. The Angelical World is intirely on the Churches Side. 4. And, tho the Diabolical World be diredly againft. us, in Defign, yet even the Infernal Angels are over-rul'd fo, as thiit their De- figns are made to ferve God's Ends more than their own. f. And fo are wicked Men, in this prefent World ,• infomuch, that their very Plots and Contri- vances againft us, nay their very Rage and Perfecution, are made ufe of to their own Confurion3 and the Good of the Saints. This may be feen in the Perfecution of the Egyptians againft the Ifraelites^ and indeed in all others fmce; Never certainly was any thing more wicked and barbarous, than the Jev^^s Treatment of Chrift : And yet even this was over-rul'd fo, as to be produdive of the greateft and beft Good and Advan- tage, that ever the Saints were made Partiikers of. But I muft not expatiate. 2. Life is Yours, Fcr had it not been for Chrift's Undertaking, and that he has a peculiar People in the World, the old Threatning.had taken Place, and Mail- kind had been long before now extirpated. Life is a valuable thing, i. As it is a . Market-Time for receiving Good, and a Seafon of fovving to the Spirit, in a Reference to, and Profpedb of the State of Rewards : 2. As it is a Seafon of doing Good, in thofe Refpeds, that even the State of Happinefs is not ^ fuch as that of fupplying the Wants of the Afflicted and Miferable, and of being beneficial to the Souls of thofe that ftand in Need of Advice and Incourage- ment. . And, in both thefe Refpe^ts, the Life of a good Man is his own, by a Specialty, fo as the Lives of . wicked Men are net. For then only can 'we reckon our Lives our own, when we live as Men, according to Reafojci, and asjchriftians, according to Revelation. , V V Where- 644 ^^^ Loganthropos. Book IIL V/hercas Witked Men^ who are hurried on by Satan^ Temptation and Luil^ can never be faid to have thek Life their own^ no more than a Gaily-Slave can be laid to be at Liberty^ or to have his Life at his own Difpofah Now, as good Mens Life is their own^ fo the Life of others is direded or over-ruled for their Good^ efpeci- ally the more eminent Inftruments that God makes ufe ©f^ in the Worlds for a publick Advantage. Pj«/ s Defire was to die^ but for the Churches lake he was oblig'd to check his noble Ambition^ Fhil. i. 23, But fpiritual Life here^ is the immediate End of the temporal Life of good Men, with a Reference to eter- nal Life^, as the chief end thereof. O, let us value thefe in this Conjundion and Con- nexion ; and therefore let temporal Life be improved for fuch ends^ that both that and fpiritual Life may grow up towards Life eternal. :;. Deatb U Town's. The Connexion of this with the former is remarkable. For^ if Life be not ours^ nei- ther can Death be ours. But^ where to live is Chrift^ Death will be Gain. Strange I That Deaths the grand Enemy of Nature^ and the EfFed: of the Curfe^ fhould be ours I But Deaths to the Saints, is another thing now_, than once it was. Of old ViSaoiMv^, He plafd the King^ Rom. 5". 17. which was ever fmce the Fall. But the Sting of Death hein;{ Sin ^ I Ccr. if. 36, where that is pardon'd^ Death is idnglefs, {z^Rom. 5-. 12. So that Death now is Chrift's Meffcnger, and confcquently the Servant of the Saints. And as therefore we can now fay^ thro' Faith^ O Deaths where is thy Stirig or thy Scepter, &c. fo we await the Time, when a final End will be put to this lafl Enemy^, i Cor, 1 5-. 24^, &c. In the mean time^ we have thefe great Advantages by Deaths as it is Chrift's Servant^ and under his Com- mand and Condud, vix.. that it uncloaths us of our E-^ggs ^ puts an end to Sin and Sorrow ^ fets us clear out Chap* 7. The Loganthropos. 6^5 out of Satan's Reach ; brings us Chrift's Pafs for Hea- ven ,• and ufhers in eternal Life, as being the Eve of our Birth-day into Glory ; which, tho it be accompa- nied, frequently, with fevere Pangs and Throws, yet thefe are foon forgotten, when once we come to be born into the better World. So that Death is the Saint's great Friend, tho difguis'd like an Ene- my, and is a MelTenger of great Comfort, tho ap- parrel'd in Mourning. And thus, better is the Day of a good Man s Death, than the Day of his Birthj EccLj, I. Let us not therefore forrow immoderately for them that die in the Lord, nor fear Death our felves, in a fervile manner. But let us prepare for Death, and arm our felves a- gainfl: the Fear thereof. And, in order to this, let us labour to grow in Holinefs and Diligence, and be ever upon our Watch, whilft we are furrounded with fo ma- ny Temptations and Trials. (^5.) ^11 Diffenfatlons and E'vents are Yours, Thefe are reduc'd to two Sorts, viz. Things prefcnt^ and Things to come, 1. Things Pre fenty or prefent Difpenfations and E- vents ^ whether publick or private, i. Publick ; whe- ther Peace or War ^ Plots and Defigns of Enemies; Folly or Weaknefs of Friends ,• Alterations in Church or State ,* Succeffes, or Difappointment of Enterprizes. Or, 2. Vrivare ^ whether Health or Sicknefs ,* good or ill Report ,• Profperity or Adverfity ^ Prefence or Ab- fence of Friends j their Life or Death, Storms or Calms^ &c. 2. Thimgs to Come ; whether future Changes, in our own or others State, whether in publick or private Af- fairs ; future Time, and the Remainder of our own Life, which is then ours, when we improve it ajight ; Death and the State that follows it ,• for if Death part two old Friends for a Time, the Soul and Body, it joyns better Friends together, Chrift and the Soul; the future Judgment^ even as to others^ (the Wicked I V V i meaa) 646 Ti&e Logantliropos. Book III. mean) as \^1 as themfelve:, by reafon of the un- riddiing of Providence this way ; and the eternal and compleat Happinefsj atthe Refurredion^, and forever after^ in the whole Man^ Soul and Body being u- nited. Sc that a good Man is as fure^ in the Main^ of the TinietoCome^ as the Time prefent. For as Ciirift^, hisHeadj^ is all things to him now ; fo he is the Jlpha. 2.ndO?ncga^ thefame to Da}^^ Yefterday^ and for ever. But now I proceed to the Second and Principal Head j' which is in the latter Part of our Text. iidlj. The Foundation and . Chriftj as Loganthro^os. 4. God as the Supream of All. And then let him confider the Three Links, by which thefe Four are connedred. 1. The Univerfe is reprefented, as the Pofleffion of Property of the Saints. 2. The Saints^ as Chriil's Property and Poifeflion. 3. Chrlftj as God's Property and Portion^ in an im- mediate Senfe. But then^^ upon a clofer View^ he will find^ - that thefe Three Links terminate in^ and are reducible to two ; and that by the Intervention of the two middle ThingS;, thetvv^o Extreams are only cemented. Thus God and the Univerfe come to be related^ by the- In- tervention Chap. y. The Loganthropcj|jL 6^j tervention of Chrift and the Saints. For iceaufe of Chriil's Relation to his Churchy as well as unto his Father^ and by reafon of the Saints Relation^ both to Chrift and the World ; God and the Univerfe come alfo to be connected. And yct^ when we have thought once morc^ we find that the Strefs of all this Relation^ and Connexion, leans but upon one Link, and that is Chrift, as he is related to all the other Three ; to God, as He is the Logos ; to the Univerfe, as its Framer and Ruler j and to the Saints, as the fpecial Head and Saviour. £c ihat if we defcend by the fame Steps, by which we afcended^ we find our Minds directed thus to run on. 1. God is the Head of Chrift, as Mediator. 2. Chrift is the Head of all Men, in a general Senfe • but moxe Specially of the Saints, ' 5. A^d. Men therefore, but in a more fpiritual ' Senfe the Saints^ come_, this way, to be Lords of the Univerfe^ All this isfufficiently aflerted, i Cor. 11. ^.ScEph. ^, 2^. The Head of enjery Man is Chrijt^ — — ^He is the Head of the Church ^-^ — ^-—^The Head of Chrlf r*? rz- Now, in order to point at ( for J pretend to do i?a more ) the many and wonderful Things, that are wrap'd up, in this fliort and concife, but compreheiifive: Expreflion, Ipropofe to do two Things^ i.To confide;: the Pvcference, that the Four Things, conneded hcre^ bear one to another : And then, 2. To confider^ what the main Thing that is pointed at, as the Great Liiik^ and Medium, between God and us. (i.) I fliall take notice of the Referehce of each o£ thefe, with all the other Three. And, i/. To begin Vvith the Top of all ,• let us con- fider God, not in himfelf or abftradly, but relatively^ ill a Threefold Reference. I. To Chrift, not ' confidcrcd, as the Legos ^ but as Lcganthropos : In defigning him for this Office ar/J ' Vv3 ■ - Work" 64S Tf^^ Loganthropos. Book HI. Work ; in entringinro Contrad with him^ for this end ; in his previous Declarations concerning him ; in his fending him adually into the World^ in the Fulnefs of Time ; in all his Carriage towards hiirij, during his Humiliation ; in his owning and rewarding him after- wards ; and in his confirming him Head over the whole Worlds and fpecially ever the Church, in order to the further carrying on of the Divine Purpofes. 2. To the Saints : In approving thofe that come in to Chrift ^ in his concurring with him to have Men come in ; and in Rewarding thofe that do come in. :;. To the Univerfe: In putting it into the Hands of Chrift^ for the Good of the Saints ; and in concurring with his and their Endeavours^ to make all things work together for their Good. zdlj. Let us confider Chrift^ in a Reference. 1. To God: As He is fealed (John 6. 27.) and commiffioned to a6t as the Patron of Men^ in order to fave Sinners : as he has the Reigj^s of Government, this way, put in his Hands^ to manage us and all things ; and as He afe^ in all he does^ for God's Ho- nour^ the general Benefit of all Creatures^ efpecially fuch as are capable of Moral Governmentj and for the eternal Advantage of Men. 2. To the Saints : As he is their Saviour^ their So- vereign^ their Benefador^ their Patriarchy their Le= giflator^ their Phyfician^ their Interceffor^ &c. Having procured thefe Privileges by what he did and fuffer'd -y given them a Claim and Title this way, by his Word and Grace ';; confirm'd them by the Seal of his Spirit ; and carried the fame on by his Provi- dence. 1^. To the Univerfe : As He is feated'at the Head thereof; adually governs all ; and is to put an end to all at length, as to its prefent Form and Order. ;^///. Let us confider the Saints, in Relation, I. To God: As He is their Firft Original ,• their Supreme Lord; and ultimate Scope and End. '"■'■'■ '^ ' ' ^ .. • 2. To Chap, 7. The Loganthropos. 6i.a 2. To Chrift : As he has ingagd them to himfelf by innumerable Favours ^ particularly by his drawing them in to himfelf, by his Word and bpirit ; as well as by their own Choice of him ; and by his Reftipulation to them again upon their doing io. So that they are his fpecially^ not only as virtually, but adually redeemed ; and by a folemn Marriage or Covenant- Union. By which they come under abundance of Reladons and Obligations to him : As they are his Servants ,• his Sub- jeds ; his Children ; his redeemed Ones ; his Friends, &c. All which the Scripture frequently fpeaks of, and illuftrates by many Similitudes. So that, upon all accounts, we are oblig'd to ftudy Chrift more ,- to be in him, and truft unto him, by giv- ing up our felves:intirely to his Condud j to iove him more and more; to be thankful to him, for all he has Aonc ; to obey him in all things j and to cekbiate liis Praife, and promote his Honour. :;. To the Univerfe : As they are obliged to ufe all things aright; to do all the good they can, whilft they are in the World, and to thofe efpecially that they are cal-« led to do good unto, upont^ie account of Relation or Obligation, in as far as fuch are capable to receive it •from them ; and to tune and model thePraifes of others^ to God and Chrift ; that either cannot do it themfelves as is the cafe of inferiour Creatures ; or that will not do it, as is the cafe of all wicked Men. ^thly. Let us confider the Univerfe of Things, in ^relation, 1. To God ; As it did originally proceed from him ; as it was defign'd ultimately to lerve him ; and as it jdoes, even now, to all thinking Creatures^ fhew forth his Praifes. 2. To Chrift : As he is the immediate Head and Ruler of the World ; and as he is appointed to bring Order, atlengtfe, out of all the Confuiions, thatSacaa and Sin have brought into the World. :> . To the Saints : As all things are defignM and appoint- jed to ferve them, or over-rufd for their Good ; and as Vv 4 they 6^o The Loganthropos, - Book III. they are to be ufed by them^ according to their feveral Natures^ and joint References to God^ Chrift and our felves. In order to which^ we are to confider them ; either^, as they are more or lefs Reprefentative of our mediate and immediate Creator and Ruler ; or^ as they are more or lefs^ Fledges of the Father and Son's Love ; or^ as they are^ more or lefs^ Means to lead us to the Injoyment of God and Chrift. And I fuppcfe thefe are all the Refpeds that Creatures have to God^ with relation to us^ fo as to lay a Foundation^ this way^ of our efteeming and valuing them, in a way of Subordi- nation to the Lord of all, and in a reference thus un- to him. Lc I here are the pontes Meditattonumj the Springs of Thought, in order to lead in our Minds both to Divine Contemplation, and Pra':l:;co. Ajid I leave them, as fuch, to be confider'd and inlarg'd upon, by the Rea- der's own Pains ; For I muft not now inlarge. (2.) I pxucccd therefore, to confider the main and principal Thing, that is pointed at here, 'viz,. the Great Link or Medium, that is here fpoken of, as that by which God is united, in a general Senfe, to the World ; and, in a more fpecial refped, to the Saints. But, tho this be the main thing, I fhall fatisfy my felf to have mention'd it, as plain in it felf ^ without allowing my felf to expatiate, as the Matter otherwife requiresc ' Only let me fuggeft thefe few things. 1. That Chriu is the Mecllumy by which the Lifinite Being and Finite Creatures only can be united :' For it is fimply impoffible, that Infinity and Limitednefs (not to mention Moral Incapacity, this" v/ay, in both Ex- tremes) could ever unite ^ if the Medium, that unites them, v/ere not one v/ith both, /. f. both Infinite and Limited, tho in different refpeds. 2. That Chrift is fo the Medium 'tictween God and Creatures, as the different Natures of Creatures allow. > Whereas therefore there is a vaft difference between intelligent Creatures, and thofe that are altogether void of Chap. 7* The Loganthropos. 6 5 1 of Reafon^ or fo abridgM this way^ that it is hard to determine whether they have any Reafon or not : We muft neceflarily fuppofe^ that Chrift i^ accordingly a Medium between God and .them^ in a more immedi- ate or mediate^ a more dired or oblique Refped. ;. That Chrift is the Grand Medium between God and Angels. Which will appear plain to any^ that has allowed himfelf to confider what I have already faid concerning them^ efpecially when I difcourfed con- cerning the Soul of the Meffiah^ and the Improvement we ought to make thereof. See Efb. i . 20, 2 1 ^ 22. 4. That he is the Great and only Medium between God and Men^ confider'd in general. It was^ by Vir- tue of his Undertaking, that human Race was conti- nued after the Fall. And it is thro' his Intervention, that Men are now falvable : As it was ever thro' him only, that there w^s any Intercourfe kept up between Heaven and Earth, or between God and Men. 7. And it is in and thro' Chrift only, that God and good Men come to be united. For God defcends to them only thro' Chrift. And we can only afcend to him, thro' the fame living v/ay. Having thus fuggcfted thele Heads of Contemplati- on, upon this Great Subjed ; 1 fliall content my felf with the Addition of a few Pradical Hints that natu- rally refult hence, and which, I think, are too weigh- ty and ufeful, to be wholly omitted. I-. Hence we may fee the admirable Contrivance of the Gofpel^ in regard of the Spring and Original thereof, God ; in regard of the Great Medium of car- rying it on, Chrift ; in regard of the End, which is God s Honour, in Conjundion with our Good ; in re- gard of Comprehenfivenefs, as taking in all things ; in regard of Security againft Want, and all manner of Evil: the firft Link here being faften'd to God Himfelf, and in Him ; and cojafequently, in regard of Perpetui- ty or Eternity. 2. Hence we fee the Wonderfuliiefs of that peculii^r Providence that is over the Churgh^ viz,.. That our Lif& fliouUi ^5 ^ ^^^ Loganthropos. Book III, ihould be the Refult of Chrift s Death ; that his greatefl: Conquefts ihould refult from the loweft Acks of bis Humiliation ,• and that the Saints Vido- ries and Rewards fhould flow from both thefe^ and from their own Trials and SufFerings_, as relative to them, fo as to be thus made Conquerors^ and more than Conquerors this way. ;. Hence we fee the Harmony of Knowledge, Faith^ Love and Obedience. What we know^ we believe ; what we know and believe (as excellent) we love ; and Love is the Principle and Sum of Obedience^ feeing it is the fufiUing of the Law. Andj "vice as in others. of the fame kind^ God will accept a ready Mlnd^ for the Deed^ not according to ivhat it has Tfoty hut what it has, 8. Hence let us be direded to live more for Chrift ; fcy ftudying-his Excellencies further^ who is the chief of ten thoufands, and^ in Comparifon of the Know- ledge of whom^ all things are but Lofs and Dung : By praifingthe eternal Father of Chrift^ Efh,i, :;. for the invaluable Gift of his Son^ in and thro' whom we en- joy all things : By refolving to forfake all things, ra- ther than hazard the lofs of Chrift by forfaking his Interefts , and by being ambitious to do all we can, for the Honour and Interefts of our dear Mafter. 9. And hence likewife we are directed to go to God, in the fame way only, by which he comes down to us. He comes down to us thro' Chrift^ in all his Mercies and Ccnreyances of Lights Affiftance and Comfort. And therefore let us go upwards to him, in and thro' Chrift alfo, which is the only way which he has ap- pointed. Let us therefore go this way to God ; in all our Self-dedications ^ in all our Prayers and Addrefles, John 14. 1:5, 14. Andj in a word, in all our Duties, both religious and common^ for we are commanded, Coh %. 17. to do all in the N^tir.^ '^f Ch^'-^^ Sec. III. Cur Lord aiid Mafter comes alfo under the Con- fideration of the Great Organ^ or Infirument^ or rather Minifter of State ^ by whom God carries oh all his great Purpofes. ' But, tho this be in it felf, the Principal Relation that Chrift bears tous^ (which, as it does^ in a general Senfe, include both the former^ fo, in a comparative oncj is t\\Q main and chief of all the three^propofed to be confidered ^) yet it will need the leaft Illuftration of any of them ; And that^becaufe I have fo far prevented ^rny felf this way already. For it was my Principal De- f}gn in the Second Book of this Work of Chrifiology^ (as it was aifo^ in fome peafure in the Fnf. Book), to prove. Cfiap. 7* The Loganthropos, 6^9 That Chrift^ as the Logos^ v/as the great imtnediate Ruler^ both of the World and Churchy from the Crea- tion to the end of the Old Teftament. And^ it has been equally my Defign^ in the preceeding Chapters of this Book^ to prove^ that Chrift is now, ever fince his coming into the World, the great and immediate Ruler, as well as Saviour of Men, efpecially good Men, as he'is the Loganthrofos. And if it pleafe God that I live to pub- lifli the Fifth Book^ this will yet more fully and plainly appear. I fhall not therefore fpend time, in heaping up Scrip- ture-Paffages, to prove this here. For, not to mention many to this purpofe, I fliall only fay ; That he that will confider, with due attention, thefe few following Places, will think that no more are needful. Thefe ai-c, Tfal, 2. 6^ 7, &c. Ifa, 9. 6, 7. Col, r. 18, 19, &c. ThiL 2. 8, 9, &c. Heb. I. 2, 2;, &c. Rev. i. 5-, 6, &c. However I cannot fo haftily pafs over this Subjed^ now that I have fo formally and explicitly mention'd it ,* without confidering one Exprefjion of Scripture. this way, which will equally lead us in to the Theory thereof, and a Pradice fuitable unto the fame. It is that in Heb, 12. 2. where Chrift is called the Au-^ thor and FinijJjer of the Faith ; or, as our Verfion has it, of our Faith, But in order to fee the Connexion of the Apoftle, and to underftand the full Charader of our Saviour^ as given in thefe words, I muft defire the Reader to call his Eyes upon the whole of the Apoftle's Reason- ing, in the beginning of this Chapter, at leaft in the 1/ and 2.d Verfes. The initial Word, Wherefore^ lliews us, that this part of the Apoftle's Difcourfe bears a Reference to, and looks back upon the Catalogue of the eminent Saints and Martyrs, which he had difcours'd of in the 11th Chapter. What follows, in the 1/ Verfe, contains two things i *viz>. ; (i,) A Suppofition, which is. That ^f arc mnpajjed 'ahout iinth a great Cloud of Wit7jeJJes, Thefe 6 5^ TI6^ Loganthropos. Book III. Thefe Old Teftament-Saints are defcrib'd here_, [i.] As WitneJJes. If it be ask'd to what ; I anfwer^ That the preceeding eleventh Chapter mull be a Com- ment this way. I fhall not now run thro' the whole Chapter for this end. But thus far I fliall fay^ (i.) That all of them are reprefented^ in the General^ to be Witneffes for the necellity of Faithy Chap n. i/. i. (2.) To God's being the Creator of the Worlds njer. ;. (;.) To the worfhipping God purely, -L'^r. 4. as Ahel did, 'ver, 4. (4. J To the Excellency of living in Com- munion with God, as Enoch did, 'ver, j. (9.) To the Importance and Neceffity of acting in Matters religi- ous, from the fundamental Principles of Religion, ^v. 6, For here are recorded, in the Example of Enoch y thefe three Things ,• i. The Tr'mcipies of all Religion ; which are thefe fi've^viz^. (i.) That God u, (2,) That he is the Ruler of Men, as being the Rev^arder of them that dili^ gently feek him :^ And confequently, (;.) That Man isa dependent and accountable Creature, who is oblig'd to come to Gody to feek him dilige?itlyy and tO ftudy to pleafe him^ as he is the Rewarder ofthemthat do fo ,• (4.) That Mens Souls are immortal, feeing otherwife God cannot be faidto revjard Men fully; and(^.) That therefore there IS, and muft be, a future State of Rewards and Punifli- ments. 2. The Duties of Religion^ which are thefe two^ 'vi^, (1,) To Believe thefe ; and then, (2.) To obey and fporfliip God accordingly. Both which are expreifed in thefe words, ^uiz^, our coming to God, and our feeking him. And to which is added. The right manner of doing both, as it is exprefs'd in what is added, when we are commanded or advifed to do fo diligently, ;. The End and Depgn of both the Principles and Duties of Reli- gion, 'viz.. A Concern to pleafe God^ and to be rewar- ded by him. -Other LelTons are taught us, in the Other Examples, ^ix>, of Noah^ Abraham ^ Sarahy Ifaac, Jacoby Jofephy Mofesy &c. But I muft forbear to infift upon them at prefent. [2.] They are defcrib'd, as a Cloud of Witneffes, /. e. a Multitude. So vitpQ- is of- .len fpoken of in Greek Authors ; as in Homcr.yXQ denote aa Chap. 7. T5^ Logahthropo§. ^57 an Army or Multitude of Men ; who often appear as a fort of Cloud at a Diftance, efpecially when their March occafions a fort of Cloud of Duft. Their Dart5 and Arrows of old^ were reprefented as a kind of Cloud : And fure the Smoak of our Guns and Cannon carries on the Refemblance much mor^ plainly. 0) Virgil fays^ infeejuitur Nimbus Peditum } a Cloud of Foot-Soldiers follow'd. But Fad feems here to allude to Ifa, 60, 8. Who are thefe that fiy, as a cloudy and as the Doves to their Windows, [5.] Thev are defcrib'dj as z great Cloudy /. e. as very many. Upon which Expreffion we need no other Comment^ than what we have in ver. 52. And -what jjjall I fay morey for theTime would fail me to /peak of Gi-* deon and Barak^, &c, [4.] They are deicrib'd as a great Cloud of WitneiTes, which is cafi about us ; the meaning of which is plainly this^ viz. that they are fo many and fo remarkable-, both as to Virtues and Conflids^ that we can look no way^ or be our felves in no State or Condition^ but that we have Examples, both as to what we are to do^ and avoids and as to what we are to exfped. (2.) An Exhortation^ or Advice^ drawn by way of Argument^ or Inference^ from the Suppofition men- tion'd^ viz. That we lay afide every Weighty &c. where two things come to be confider'd. i/. The things which we are more immediate^ /y exhorted to mind. Which are thefe jp(9«r : (i.) To lay afide every Weighty that may hinder us in our Race- ing for the heavenly Prize. Where obferve^ i. That our Chriftian Courfe^ is juftly compar'd to an (xyZvot^ a Race^ or Struggle for Vidory : 2, That he that would be profperousj in this Courfe^ muft dif-intangle him- felf from every things that may hinder or- retard him therein : ^.That^ in order to our receiving this Advice thebetterj the Apoftle includes himfelf in the Advice, (0 JEn.lJb- 7. ver. 795. S58 7he Loganthropos. Book III. faying^ Let us^ &c. (2.) To lay afide^ particularly THV iuTre^KOCTov d^prlocVy that fpecial Sin^ which is inoft apt to be prevalent^ by reafon either of Com-^ ple6i;ionj Cuflom^ Example^ Bufinefs or Temptation. (3.) To confider^ that this Race is not a matter of Choice^ but Neceffity, as being abfolutely neceflary^ by the Order and Appointment of God. And there- fore it is faid to be The Race^ and the Race that is Jet hefore us, (4.) To refolve upon Patience_, in our fetting about this j whence we are exhorted to rm it Tvith Va- tk7ue. Hence, we fee, i. That the Prize is attainable j 2. But the way to reach it difficult,- 15. However that it is an honourable Courfe ^ 4. And no folitary [Way. And that therefore, we ought to fet about this, as our hoc agCy our main Bufinefs, with all Integrity, Re- folution, Watchfulnefs and Diligence ; ading as un- der God's Eye, with Relation to the fupreme Judge and better World, and as under Law to Chrift j and re- membring, that the Cloud of Witneffes is more than doubly large and remarkable to us, than it was in Paul's Days, feeing we have all the Martyrs and Saints of the New Teftament, fince Chrift's Days, additional to thofe that liv'd in the more ancient Ages. And that confequently more is expeded of us now, than of thofe of old. But we have one Example to look to,, that is greater than all the reft put together. And this leads me to the next Head, which the Apoftle handles, in 'ver. 2. Therefore, •zdlj. We are call'd to confider, (that tho this be more remotely expreifed here, yet) that the principal Things is^ What the great Example of Chrift is. Which the A- poftle expreifes thus : Looking u7ito Jefusy the Author and Finijljer of the Faith ( or, as our Verfion renders it, of cm Faith) whoy for the yoy fet hefore Hlm^ endured the Crofsy defpifing the Shame^ and is fet doivn at the right Hand of the Throne of God, Which Advice is further infifted upon^ in ver* 3, &C. For confider him that endured fuch Con^' Chap. 7. The Loganthropos, 65^ ContradicHon of Singers again ft himfelf, Ufb ye he jvea- ry ami faint in your Minds ^ &c. But I ihall confine my felf here^ to the Words which we have in the 2^ Veife. We had^in ^cr, i. an Account of the Worthies of the Old Teftament^ as a mighty Cloud, to be confidered. But here, in ^er. 2. the Son of Righteoufnefs, him- felf, is reprefented to us, as fhining thro' this Cloud, And it is obfervable. That Vaul fays not. Look to Absl^ or look to Enoch, &c. but look to Jefus • he and no o- ther being our perfed and full Pattern, as well as Savi- our. So that here are two things to be confidered, 'vlz,. The Objea, Jefiis^ and the A6t required, in relation to him, looking. And according to the ftri6t Rule of Logical Method, I ought to confider the Objed firft, and the K6t afterwards: And were I only to mind Pradife, I might not unfuitably proceed this way. But, feeing the AB muft be regulated by the ObjeEl^ I Ihall need to fay nothing at all diredly to it now ,• fee- ing, if we attain to fee how Chrill is here propofed to our Thoughts, we fhall immediately underitand, how, and in what way we are to look unto him. And^ in doing this, it will be enough, at prefent, to prefenc the Reader with the Method, wherein the Apoftle re- prefents Chriftto our Meditations : Which is in this Or- der, under the Four following Heads. (i.) We are called to confider Chrift, in his Name Jefus ^ which is interpreted Mntb, i. i, 21. and of which I have already difcours'd diftindly. So that it were fuperfiuous to fpeak of this again there. Lee us only remember, that as there is but o^je God^ fo there is hut one Lord Jejns Chrijt^ by 7vhcm are all things^ and ji^a by him^ i Cor- 8. 4. (2.) We are called to confider him, in his OITice. A nd feeing I have alfo largely treaced of this, I fhall only confine my felf to the Apoillc's Words here ; a.; they fliew forth liis Relation to us, di he is the Gr^.nd InjlrHment of the Divine Operations for the Churclies X X ' Good, (^6o The Loganthropos. Boole Til- Good. Now here we have Three Things to be inquired into. I. What The Faith is^ of which Chrift is faid to bo the Author and Finifher ? I anfwer^ that tho our Ver- fion renders it^ our Faith ^ as if they meant this of Faith as a Grace or Virtue ^ and tho I grant that this^ in a proper Senfe^, is a real Truth ; Yet I fay^ that this is not the Senfe of the Text. That Faith is fometimes ufed as a Name to denote the Chriftian Religion it felf, (and more frequently than many are apt to think) I could eafily make plain^ if need were. But it will be fufficient^ at prefent^ to mention one only ^ which €annot poffibly be underftood otherwife. Itis_, Gal, i. 23. where PW fay s^ That he ^preached the Faith ^ which €nce he defiroyed.' And I am fure^ that the Original Greek has it the Faiths and not our Faith, Now the Chriftian Religion is called the Faith ; I. Becaufe it is founded upon Matters of Fad^ which are conveyed to us^ by the Teftimony and Credibility of Relators; and therefore cannot be look'd upon^ as a bare Speculation or Science. 2. Be- caufe of the peculiar Certainty^ which we have of this Matter^ above other things^ that we believe upon Re- port ,- as carrying along with them Divine Evidences of their Verity. 3. Becaufe of the omnimodous Excellency of the Things themfelves^ that are thus re- lated to us^ and known and received by us by Faith ,• both as the moft elevated in their Nature^ the moft admirable in their Connexion^ the moft neceflary to be confidered^ and the moft ufeful to us, as to their Scope and End. 2. How Chrift is 'h^xvryh^ the Author of this Faith or Religion ? Anjiv. i. As he vv^as the Occafion or Author of this Defign^ as he was the Logos ^ in concert with the Father. 2- The Difpenfer or Giver- forth of theFirft Promife^ after the Lapfe. 3. The Manager of all things^ that were preparatory to the adual Gi- ving forth of Chriftianity. 4. The Sum, and Subftance^ and Scope of all the Types and Shadows of the old Law; Chap. "J* The Loganthropos. 66 i Law. <;. The aduallnftituter and Founder of the Chri- ftian Diipenfation and Religion^ as we fee^ John i . 17^ 1 8. Neh, I. 2. & Chap, i, :;. not to mention more PafTages to the fame purpofe. 6. As he is the ll^a, and the Amen^ the Sum and Subftance of our Religion, wherein_, as in the common Center, all the Lines thereof do meet. 7. As he has feal'd and ratify'd it with his Blood. 8. And perfected the fame, by going to Heaven, fen- ding the Paraclete from thence, infpiring eminent Men to finiih the Canon of the Bible, and carrying on the Ends of its being written, by Miracles, and other fu- pernatural or peculiar Divine Evidences, confirmato- ry of the New Teftament Dodrine. ;. In what Senfeis Chrift TeAt/coTws, the Flnijljer of this Faith? Anfw, So we do, indeed, render the Word, in our Verfion ; andfo we may juftly do, if the Senfe be duly ftated. But feeing we mull underftand Au- thor^ in the full Senfe I have given of it ,• the Senfe of Finijher muft be fuch, as to denote the Continuer and Carrier-on of the fame Faith or Religion, after it came once to be fully ereded ; or as confidered under this Suppofition. So that it denotes, i. And moft diredly, all that Chrift has done, and will further do, for his Church and Religion, from the time of its being fully ereded and finifh'd, as to its proper Conftitution, in the Apoftolical Age. And fo this commences with the lafl Deftrudion of Jerufalem^ and will go on until the final Confummation of all things, and until he fhall have delivered up the Mediatorial Kingdom to the Father. a. It denotes, in a fecondary Refped, (as this is in- cluded fome way in the former) all that Chrift does for particular Chriftians in all Ages. In which Senfe it takes in all the applicatory Work of Grace, in Relati- on to the Saints, as carried on by the Spirit, 'vlz., in convincing and converting Men ^ in fecuring them Un- der Temptation ,• in carrying them thro' Difficulties ; in promoting the Work of Sandification, in their Hearts and Lives ,• in rendring them more and more ufeful in the World ^ in aflifting them, under Trials X X 2 . and 6 6 1. TJje Loganthropos. Book III. and Sorrows^ and in the Difcharge of their Work" and Duty^ at cill times^ and particularly in Worfhip ; in admitting them to Fellovvfhip and Communion with himfelf: and in carrying them^ at laft^ thro' Death into Glory. Thele are a fevv^ and^ I confefs^ very fhort^ Hints of a very great Subject. But I am miltaken^ if they be net comprehenfive ones^ efpeeially to thofe that have allowed themfelves ferioufly to confider^ what I have already fliid concerning Chrift^ in the preceding Chapters. And I am fure fuch Perfons will need no more, to let in their Adinds to a confiderable View of Chrift's ftandingj in Relation to us^ as God's great Or- gan^ Inllrument or Minifter of State^, by whom he has formerly aded^ does now ad^ and will further ad^ in all the Concerns of Religion^ and whatever relates to the Good of the Souls of Men^ with Refped both to Time and Eternity. I flmll not therefore fay any more. Only I fliall'-take notice of the remaining llca-js, which ,the Apoftle mentions in this fecond Yerfe. (:;.) We are called to confider Chrift;, in his Manage- wtnt of him.lelf^ in this his Office. Where there are tw^o things cbfervable. (i.) The 'End. he had fet before him^ Vv'hich is called^, T'hi J gj which ivas Jet before him. This, I. Is called the Joy^ i. e. the Happinefs he had in View^ as he v^as Mediator and Head of his People ; which was matter of Joy to him^ or the moil joyful Thing;, in this Refped;, upon the following Accounts^ 'vi'x.. As that which brings Glory to God^ Honour to himfelf, Joy to Angels^ and Salvation to Men. 2. This Joy is faid to ht Jet before hiw^ njiz,, upon the Account of his Father's Appointment^ and his own K. hbice. (2.) The Way that he took to reach this End ^ 2S it is exprefs'd in thefe Words; He endured the CroJ's^ dcjpifing the Shame. In Vv^hich 'Words are tvvo^ Things to be confidered : i. His Sufferings^ which are fummari- ly and emphatically exprefs'd in thefe Words^ the Crofs vindthe Shame. 2. Elis Virtues^ as apparent in his Con- dud Ghap. 7. The Loganthropps. 66:^ dud of himfelf, under both thefe forts of Suffering^ or in Relation to them. For, withrefped to the Flrjt^ his Fatience is taken notice of in his E7jdur'wg the Crofs. Aiiu with refped to the Seccjul^ his Ma^na?ilmlty is con- fpicuous^ in his defplfa^g the Shairte. \Vhich is fo much the more remarkable ; that^ whereas it is ufualiy thought and faid^ that the nobleft Spirits are the moft tender this way^ and the apteft to be imprefs'd and touched with the Senfe of Reproach : This Example teaches us^ that this is no more than a vulgar Errour ; and that the truly noble Spirits are quite fwallow'd up the contrary way^ fo as to Aindervalue all the little Calumnies of Enemies^ even to that Degree^ as to be no otherwife afFeded towards them^ than with Pity and Compaffion^ upon the Account of their Igno- rance and Weaknefs. For thus it is plain^.our Savi- our was affeded^ who had human Nature in Perfedi- on. And this is further infifted upon in the next Verfe^ (not to mention more) when we are exhorted to cojifder hlmy that endured [tic h Contradiclion of Sinners aga'mfi blryi^ C4.) We are called to confider^ the Succefs thatChrilt hadj in taking this Courfe : Which is exprefs'd in what is added^ njiz.. That he is fet dow7i at the right Hand of the Throne of God. In which words there are thefe two. Things obfervable : i. That^ by the Thro?ic of Gcd^ is meantj that peculiar Glory that belongs ^to the Dcity^ Vv^hichGod will not give to another : 2. That^ to be fet at the right Hand of the Throne of God^ is denoted, that peculiar Honour^ which is appropriated to the Loganthropos, The Firjl of thefe is plain to any that is acquainted with the fcriptural Phrafeology and Divini- ty. And the Seco?'uI is no lefs plain from what I havQ faid already, in this Book. However, 1 fhall, as to this, dired your Thoughts, to confider a few Ex- preffions'of Scripture, vv^hich I fhall barely cite fo as to dired the Reader to confidcr them, at his ov/n Leifure, wiz. Eph, 1, 18 — 2;. FhiL 2. 11, &c. lick z. 9, 10, 8zCo Xx ; And 664 T^^^ Loganthropos. Book III* And noWj Fellow-Creatures^, and Fellow-Chriftiansj Let me beg you^ for Chrift's fake^ and your own^ to confide' }^our Duty and Intereft^ in Relation to what I have iaid^ in this Bpok^ and in this Chapter I have not Room or Time to inlarge. Only allow me^ to put up thefe few following Queries^ to your Reaibns and r onfciences ^ which I defire you to cpnfider, how ye can anfwer them bell to your felves^ in order to be the better prepared to anfwer for your felves to Chrift^ at the great Day. I ask therefore^ whether the Gofpelbe not a Matter of the higheft Importance in it felfj and of the vafteft Concern to you ^ Whether ye can be faved in any other way ? Whether it can therefore tend either to our Reproach or Detriment to become Chriftians in earneft ? Whether we can depo- fit our Affairs in fafer Hands^ than Chrift's ? Whether we may not reft fatisfied^ and be firmly affured, that all that Chrift ftands Security for^ will be performed and made good at laft ? And whether Chrift be not too near and dear to God^ to be denied in any things that he fupplicates the Father for^ upon the Account of his Friends on Earth ? Whether then^ it be not a Matter of the greateft Moment to be the Friends of Chrift^ and to ftand right in his Efteem as fuch ? Whether therefore we can^ in Reafon or Gratitude^ or confi- dent with Honour^ Ingenuity and Safety^ refufe Chrift in any thing hedefires of us ; efpecially feeing he defires nothing, but what is intirely calculated for our own Gcod? And laftly^ Whether we be not under the greateft and moft endearing Obligations to love^ ho- nour and fe.rv'" him ? But now^ that I have mentioned thisj 1 find my felf direded to confjder this Head more particularly^ according to what I propofed before. CHAP, Chap. 8. The Loganthroposr. 665 C H A P. VIII. The Obligation which Chrijt has brought m under ^ to honour and ferve him (^ufon the Account of what he has done and fuffered for us) confidered and .improved. i "^HO I defign a Pradical Improvement of the whole of Chrifiology^ in a Book by it felf, if it fhall pleafe God to continue Life and Strength this way ^ and tho our Obligation to ferve Chrift be eafily deducible from all I have already faid in this Book r Yet I could not think of concluding fo eminent a Part of this great and vaft Subjed^ without adding fomething diredly^ upon this Head^ as a conclufive Application of what I have been treating of ^ in hope, that, as I have endeavour d, upon the more fpeculative Heads, to con- vince Mens Reafons,Imay attain alfo,in the more pradi- cal Part, to work upon the Confciences of my Readers. And here, that I may not expatiate and run out too far, I Ihall confine my lelf to the Confideration and Im- provement of one Expreilion of Scripture only, -uiz* the Apoftle's Words, i Cor, 6, 19, 20 — ^And ye are, ?iGt your ovm ^ for ye are bought with a Frlce : Therefore glof* rlfy God in your Body and Spirit^ which are God's. The Apoftle having in the preceding Verfes, fpo- ken againft Fornication, as inconfiilent with Chriftia- iiity, infifts upon the Erjormity and Turpitude of this Sin the longer and more earneilly, as knowing that the Gentiles did defend this, as if it had been no Sin at all, and that no People were more guilty this way than the Corinthians. Therefore, after other Argu- ments made ufe of^ down from ^uer. 15. he produ- ces two very ftrong ones in the 19^^ and 20th Verfes, The if is drawn from the Confideration, of our Bo- dies king the Temples of the Holy Spirit, Now the No- X X 4. tion 66^ The Loganihropos. Book III. tion of a Temple^ both among Jews and Pagans^ was that of a Holy Place or Building^ appropriated fo to the Inhabitation^ Adoration and Service of a Deity, by Confecration and PolTeffion^ as that it was the grof- feft Sin^ to defile or alienate it from its proper life. Such^ fays Tatily are the Bodies of Chriftians^ as being baptized and fet apart, for the Inhabitation of the Holy Spirit, and fo to be imployed in holy Adions and Servi- ces,required by and pleafing unto the fame Holy Spirit. And therefore he concludes, that it muft be altogether unworthy of, and inconfiilent with Chriftianity, for us to turn the Temples of our Bodies, into Stews for For- nication and Luft. The zd Argument is drawn from Chrift's Right to us, and Propriety in us ; which is plain- ly laid down in the Words we have quoted. But I am not to infift upon the Apoftle's Accommodation of this Argument, in order to ihew the evil of this particular Sin ,• which, how itrong it is, every one muft own at firft View. For it is the whole complex View of thefe memorable Words, confidered in themfelves, that I am to prefent the Reader Vv/ith, at this time. There are three Things then, which lie before me, to be gradually and diftin6tly confidered. I. The k^o^lc's Jffcrtlon of a Pofitive and Great Go- fpel-Truth, 'viz,. That 7ve are nvt our own^ but the Lord's, II. The Reafon which he gives for this, i^.%. hecaufe Tje are bought ^ by the Lord, with a Price. III. The Conchifmt or Confedary, which he draws from both thefe ,• 'Z'iz,. That therefore we ought to glo- rify God^ both in our Body and Spirit, I. A ^reat Truth affertedy 'ulzu That 7pe are 7tot our vvm^ but the Lord's. Here therefore we have the Apoftle afferting this Truth both ways, ^vlz,. negatively, ye are not your own; and pciitively, fir ye are bought with a Trice. And we \\v<\\\ trace his Senfe in both. (i.) Ne~ chap. §• The Loganthropos. 667 (i.) Negatively. M^e are [aid not to he our own. An Expreflion that looks like an exprefs Contradidion • and therefore requires to be duly confider'd. In order to thiSj we are previoufly to inquire ; in what refped a thing may be faid to be ours ? In anfwer to which^ I fay^ that a thing may be faid to be ours^ upon one of two refpeds ^ njiz.. either^ i. Becaufe we have a Pro- priety in itj and Right to it^ or^ Becaufe we have the adual Polfeffion thereof. Now both thefe are again to be confidered under a twofold Refped;, 'viz,. either as original or derivative. Original Vrofriety is that of a Supreme Maften'or Lord^to whom a thing belongs properly and in the.firft place, fo as Land, Tenement, or any fort of Eftate does. Derivati've Propriety is that of one, who holds Land, Tenement, or any fort of Eftate of and from another • fuch as that fort of Copy-holder ^ who by Leafe or other- wife is no more than an UfufruBuary^ who hath a Right to ufe and improve the Land or Eftate, but not to abufe it, as being limited, fo or fo, according to the Articles of Agreement which are between him and his Land^ lord. Again, Original Vojjejjlon is that whereby a Man pof- feffes and enjoys that which is truly and originally his own, fo as no other Perfon can Imve any fair Plea or Claim againft him. But Dcri^'ative FoJJeJJion is no more than a Cuftody or Truft of this or the other thing, wherewith a Man is vefted for a time from the Proprie- tor, and that under certain Reftridions and Limita- tions, according to the Agreement between them : and fuch is that of a Tutor or Guardian, with refped: to Perfons, and that of a Steward, Truftee, Tenant, or Farmer, with refped to Things. Now thefe things being premifed, it will not be hard to underftand hov/ we are not our own. For hence it will appear, that we are not our own, neither as to ori- ginal Propriety nor Poifeflion. i. We are not our own, as to Original Propriety, For God hath made us, and not we ourfelves. It is to him we owe our Being and its con- ^68 T^^ Loganthropos. Book III. continuance. Who befides God can^ in this Senfe^, fay^ J am^ as God does by peculiar Appropriation ? Exod, ;. 14. It is he only who is of himfelf^ who is the firft^ the neceffary and only independent Being. Whereas all other things are by Derivation from him ^ for of him, and to him, and thro' him are all things. For he hath made all things for himfelf : For of his good Pleafure they are and were created. 2. Neither are we our own as to Original FojJeJJion, We cannot fay we are our own, in this Senfe, and who is Lord over us. For we are but Tenants and Stewards of our own Goods, yea and of our felves, of our Faculties and Talents. There- fore we cannot difpofe of our felves as we pleafe, but only as God pleafeth ,• of whofe Poffeffion and Inheri- tance we are a Part. For as it is faid, TfaL 4. :;. the Lord hath fet a-part the godly Man for himfelf. In thefe refpeAs only are we to underftand the Affer- tion here. For that we are fome way our own, is not to be denied, nor can be in reafon. For even here in the Text, this is imported • when it is faid, your Body and your Spirit, But if the Queftion be, in what re- fpedrs we are our own ? The Anfwer is eafy, from what is faid, that we are our own Derivatively only, both as to Propriety and Poffeffion. i. Then, we are ouf own by a Deri'vative Propriety in our felves. Whatever great Men have, even as to themfelves, is by a Deriva- tive Right, i.e. by a Grant or Conveyance this way. And this Grant is twofold ^ (i.) Common to Mankind, as to common and general Mercies. Thus God is faid to have given the Earth to the Children of Men ^ PjaL 11 J. 16. The Lord allows even wicked Men fuch a Right as this to themfelves, and to their Goods and Poffenions: In which refped: he makes his R^in to defcend on the Unjufi as ivell as the Jnfiy and wakes his Sun to flnne on hoth^ Matth. 5". 4^. (2.) Special and peculiar to the Saints. And indeed this is a Divine and glorious Be-- queathment ; as including the Grant and Gift of God himfelfj of Chriil, of the Holy Spirit, of the Word, and, infum,of all things appertaining to Life and God- • ' ' linefs. Chap. 8. The Loganthropos. 669 linefs. So that the Apoftle tells us^ that all things ara oursy I Cor. ;. 22^ 2;. But now we are to re-^ member^ That as both thefe Grants are Derifuative ; fo they are given with Limitations, For as to the firft ^ Men muft remember that they are not allowed to lay out thofe common Mercies they have^ on their Lufts, However^ fmce they have fuch a Propriety as this ^ it is an impious and weak Notion^ (as I obferved former- ly) to lay^ that Dominum temporale fundatur in gratia^ And as to the more fpecial Grant of God to his own ; how dreadful a thing muft it be, to make a carnal Ufe of fuch divine and fpiritual Things. But, 2. Men have not only a deri^uative Propriety in themfelves, but a de^ ri^ative Pojfejfion alfo of themfelves. We have a Tenure and Poffeffion of our Life, of our Body and Soul, of the Faculties and Parts of them, of our Gifts and En- dowments, of our Time and Talents of all forts. But this is not a dominium plenum^ but only a Trufi put inta our hands, a defofitum which we are to keep and ufe, and which we are Truftees for, and muft render an Ac- count of. f— Therefore we muft not lay out our Wit and Learning, our time and Strength in the Service of Satan, of the World, or our Lufts ,• but in order to glo- rify and ferve God. Therefore to fpend our Days in Rioting and Luxury, in Lafcivioufnefs and Wanton- nefs, or to expofe our Lives raflily, by Quarrels and Duels, is an unwarrantable ufe of our derivative Pof- feffion of our felves. This is as if a Man that has but a Leafe of an Eftate for a few Years, fliould difpofe of all as if it were his own j ftiould pull down the Houfe^^ and cut down all the Wood about it, and damnify the Land atPleafure, &c. Dreadful therefore is like to be the account of thofe who ufe the Gifts of God againft the Giver of them, and to his Diflionour and Dillervice. And fince it appears evidently, that we are our own in a derivative Senfe, as has been explained j therefore it is plain that this does not fall under the Negation here ; which includes this only, that we are not our own originally, and cum dominio pleno. And this will let 670 T^e Loganthropof. Book III. kt in our Minds into the Knowledge of the pofitive part of the Affertion^ which is added to the other by way of liluftration. (2.) V/o are faid alfo Pofitively^ 'to he God's ^ and that both as to Soul and Body. Now we are God*s two ways (as follows neceffarily from what was faid) i/i^.. as he hath a rightful Tide to and Propriety in us, and as he hath PoJJeffion of us. i. We tire the Lord's^ upon the account of the Propriety \yhich he hath in us ; we are his originally and not our own. Now all Men are thus the Lord's^ originally^ as ha- ving received all things from him. 2. All Men are the Lord's alfoj as being part of his Poffeffion. The Earth is the Lord'sy and the Ftilnefs thereof. He is the Proprie- tor thereof : And whatever Right Men have to King- doms^ Eftates and Poffeffions therein^ it is certain they hold all of God ; and tho Men cannot rightfully dif- poffefs any Man of his Inheritance^ without Reafon given why ; yet God may rightfully difpofe of all thingS], and give the Kingdoms of the World to Vv^hcmfoever it doth pleafe him. Now there is a threefold Foundation^ whereon cur Right unto and Poffeffion of a thing is founded ; 'viz., its being conveyed to us by Succefflon^ or our having bought it^ or got it by a 'voluntary and free Gift, As to the ift of thefe^it is certain it is not applicable to God. For we are originally the Lord's^ and not by Succejfwn. There- fore we are the Lord's thus^ upon thefe accounts, (i.) Becaufe he hath created us and formed us ^ and fo we belong to him^ as the Work belongs to the Workman. We are the effed of \\\s Omnipotent Produdioii^ and therefore are originally his. (2.) Becaufe of his Pre- fiwation or Coiifervction of US. ThuS;, as we received our Life and Being from him at firft, fo we owe the Continuance cf them to him ftill. We are his both in efje and operari^ and depend intirely and every way upon him. (:;.) Becaufe of his governing us^ and over-ru- Kng us and all things that concern us. Thus \vq have both our Life and Comforts from him. - — —Yet iho God^s Chap. 8. The Loganthropo^. 67 r God's Propriety in us, and Poffeffionof us^ isonginaI_, and not founded on Succeffion, or Conveyance : Yet this may be well enough applied to Chrift's Preroga- tive over us^ as he is Mediator. For it is by God's Grant to Chriftj on Condition of his Obedience, that we be- come the peculiar Inheritance of Chrift. Tlierefore as God hath given him the Heathen or Gentiles for bis In- ritancCj 3zc. Vfal. 2. 8. So Chriil, over and over, calls his own, in John 17. The People whom God hath given him, 2. Wft become God's by Emption^ by his having bought lis. For it is thus alfo that God's People come to be his. But this will more properly be confidered under the fecond Branch of the Text. 7^, We .come to be the Lord's alfo^ by free Gifty i, e, by a free and volun- tary Surrender of our felves to be the Lords, and ac- cepting him for our Lord and Mafter. But this alfo I refer to the third Head, where it will be confidered more fitly. In the mean time, let us all fettle this Truth in our Minds and Judgments, that we are not our own, but that we are the Lord's^ that we are his by Creation, by Conferva tion, by Providence^ by Government, and by Emption ,• and I would hope, by Self-dedication alfo. But if we are not the Lord's, in the laft relped^ as Vv^ell as in the firll ; how far wanting have we been to our felves. What ! have we liv'd as Strangers to Chrift and the Gofpel ? If fo, our firll Privilege that we pre- tend to, of being God's by Creation, will Hand us in no ftead. For as the Lord threatens the Jews of old, by the Prophet Ifaiah ; if we be a People of no Know- ledge, he that made us will not have Mercy on us, &c, Chap.2y. II. If then the Cafe be fo ^ O my Friends betake your felves to God, and make him your Friend, before it be too late. For if you be the Lord's, not only upon the account of Creation, but of an Intereil in Chrift's Blood, and a voluntary Surrender of year felves to him ; then, then approach God with Confidence ; for all things 6 7^ ^^^ Loganthropos. Book III. things are yours. You have given your felves to God^ and he, in Exchange, has given himfelf to you, and all things with himfelf. You are your Beloved's, and he is yours. And if this be your State ,• then, my Friends, when, at any time you come to the Lord's Table, you may contemplate the Greatnefs of Chrift's Love, who gave himfelf for you, that he might buy and purchafe you in Exchange to be his. Here you may view the Great- nefs of the Price pay'd ,* and have an Occafion to tefti- fie, that you do fmcerely render your felves to the Lord to be his, and not your own any more. But remember withal, that the Ingagements which ye are then to take upon you this way, muft be fm- cerely performed. You muft not only profsfs your felves to be the Lord's, but you muft live as fuch. Therefore remember to improve Time and Talents iii God's Service. When you are under any Temptation to Sin ; fay, I am not my own. Wherefore let your whole Life, be one continued Evidence andTeftimony of this ^ that you an not your own^ hut the Lord's, For as the Apoftle fays, Rom. 14.7,8,9. For none of us Uveth to himfelf y and no Man dieth to himfelf For ivhether Tve live^ we live unto the Lord : and whether we die^ we die unto the Lord, Whether we live therefore y or die^ w$ are the Lord^s, For to this end Chrifi both died and rofe, that he might he Lord both of the Dead a^id Liz'h*g, IL The Reafo/^ of the preceeding Affertion, viz. he^ caufe we are bought with a Trice* We before fliewed, that we are the Lord's origmally. We come now to confider a fecond Foundation, where- on God's Propriety in us, and Pofleflion of us, is foun- ded, viz,, his having bought us by a Price pay'd. But before we proceed, it will be needful, to fatisfie a Doubt that is like to rife in our Mind, upon the hearing of this, viz>. How it is poflible that thefe things fliould be confiftent. For if we be primarily and cri" Chap. 8. The Loganthropos. gyg originally the Lord's^ there feems no Room left for a new Title to us-, by Emption, Or if we become God's, by Emption y there feems this to be intimated to us. That we were not God's originally. To reconcile this, we are to remember. That both thefe will appear to be confiftent, if we confider, that tho we were the Lord's originally ^ yet we had rebel- led againft him, by having fold our felves to his Ene- mies to be theirs. And tho God's Title to us did con- tinue notwithftanding ; ' yet, fmce we are hereby laid obnpxius to Punifliment, for difpofing of our felves, which we had no Right to do, God was pleafed in Mercy to purchafe us again j and to hold us upon the Claim, not only of an original Right, but of an ac- quired one alfo, in redeeming us, and buying us to himfeif for ever. And indeed, the Relation being mu- tual, it follows, that when we become Enemies to God, he becomes our Enemy alfo. For if the Tenant ruin his M^/^r's Land and Houfes, the il/f^/^r's Contrad is broken with the Tenant y as to Friendfliip^ and gives Place to Jufiice^ &c. So that God's Right and Title to us, by Emption, does not jultle with his Right to us ab origine, but only fuppofeth an Alienation, by Man s having withdrawn himfeif from God, and fold himfeif to Satan and Sin, For it is plain, that Adam fold himfeif and his Pofteri- ty to Ruin^ Rom. 7. 14. which Sinners have fince ju- Itified and flood to, in their oppoling themfelves to God and his Mercy. So that wicked Men are under an implicite Compa5l with the- Devil, in their continu- ing to fin againft God. And furely there was never fuch a foolifh Bargain, as this of Man, to fell himfeif to Ruin and Milery, out of a meer wilful Humour and Obftinacy. But I proceed to the Confideration of the Thing it felf more immediately. Now, as in all Empti- ons, fo in this, we muft inquire into thefe three Things, which muft neceffarily be fuppofed to concur, viz. Res, bjj^ The Loganthropos. Book III. (^k) Refy Vrtcium & Co^tfenfus^ L e, the Thing bought^ the Price pay'd^ and the Confent of Parties. i/. The Thing bought is to be confider'd ; and that is finful Man^ who had thrown himlelf away from ■God. I fliall avoid the Controverfy here , whether Mankind in general3 or a Seled Party of them only, in particular^ be the Objeds of Chriit's Death. For I have formerly ftated this Point. However^ certainly it is fafe to keep to the Strain of fcriptural Expreflions^ rather than to Gloffes upon them. And therefore^ I fay^ in a general way of fpeaking : That Chrift came topurchafe^ for poor Sinners^ a Right to Life, and not only fo;, but the adual PoiTeffion of it, upon Con- dition of Faith. Thus Chrift came to give his Life a Ran fom for many y Mark lo. 4^. and to give his Flejh fir the Life of the World ^ John 6. ^i. and fo to give himfelf a Ranfom for ally i Tim. 2. jj 6. i John 2. 6. Now \^t are bought univerfally^ both as to Soul and Body. Therefore^ both are faid here to be God's. And hence we ought to ftir up our felves^ to fpend our feives wholly in the Service of our Lord. 2dly. The Price paid, is the Obedience and Sufferings of our Lord Jefus Chrift. The Veracity and Faith^ f ulnefs of God^ could admit of nothing lefs than this. For the Threatning of old was^ that if Man fmned he muft die. Now Chrift coming in our Steady he muft therefore die for us to fave us from Death. Therefore it iSj that he gave his Life a Ranfom fir manj, Mark 10. 45-. Indeed, as to us, the Delivery is gratuitous and free : For we paid nothing for it. And as to Satan and Sin, it is a glorious Refcue from them, and Victory over them. But as to God, who was the Party offended, this is brought about by a Price paid for it. Now as there were two things that were required of vjs, in order to regain God's Favour, viz. Satisfattion (ii Juft. L. 3. T. 24. for Chap. 8. The Logantliropos» 675 for our former Shj^ and perfeC-^ Ohedie7ice to the Law^ for the i'uture: So our Lordjefus undertook to pay both thefe iParts of the Price ; the firft by his Sufferings^ and the - other by his obeying the Law perfedly. By thefe, I fay, he pay'd the Price ^ and thus by the Blood of the Cc- 'venant ( whereby it was fealed and ratified ) he fent forth us Trlfoners out of the Pity 'wherein ivas no Water ^ ( no Relief or Refrefliment for our Souls ) as we have it^ 2jech, 9. II. And now, is there a Price, and fuch a Price as this pay'd for us ,* then furely we have all Reafon to acqui- efce in it, and to be thankful for it to our Lord Jefus Chrift, all our Days. i^dly. Unto this Emptiony fince it is to be confidered as a Compa^) there is required the Confent of Parties^ Now the Parties are two^ i/i^s. the Seller and the Buyer, I. The Seller comes to be confidered here in the firft Place. And this is none other, but God himfelf, con- fidered as provoked and offended with Men, for Sin. For Man, by felling himfelf to Sin, did indeed fell himfelf thereby into the Hands of JuHice, in order to be punifhed. For it was impoflible for him to exempt himfelf from the Reach of the Power of the Almigh- ty, tho he did withdraw from his obeying his moft righteous Commandments. For the Lord is, and muft ftill continue the Supreme Judge and Soveraign of the World 5* under whom, Satan, Sin, Death and Trou- ble, are but as Serjeants and Officers, who are at his Command in every thing. " Now, fince we had fo hainoufly provok'd God, there was a NecefEty to make Reparation to God, for the Breach of his Law : For without this, God in Ju- '' ftice could not let the Sinner go free. But upon Satis- fac^tion given, God was willing to pafs from Juftice to Mercy. 2. The Buyer then comes now to be confidered ,- who indeed is God himfelf, confidered under another 6'/i(sK and Relation^ as a gracious and merciful Creator and Yy Fa. 676 77^^ Loganthropos. Book lit. Father, who was loath that his poor Creatures fhould be loft ; and therefore was willing^ that Chrift Ihould go into the World, and pay the Price, which was too high for us to give, that fo he might redeem us to him- *" felf thro' his Son. So that it was Chrift, who iivmediately comes under the Confideration of the Buyer here. For it was he that acflually pay'd the Price for us, according as he had before undertaken to the Father. And who was fitter than he to do this, whofe we were, by original Propriety and Poffeffion, iince he was one God with the Father ? For he had created us ; all things being made by him, and nothing made without him. Col, i. 16. John I. 5. But fmce it was not fo much as God, but as Media- tor, that Chrift redeemed us j therefore we are to con- fider, how he bought us, or pay'd the Price for us, in this Senfe. And as to this, we are to confider how fit and apt Chrift was for this great Performance. Which will appear in thefe two things, ^vlz,, that he had a ^■ght to redeem us, and Toiver fo to do. And, (i.J Our Lord Jefus Chrift, as Mediator, was the fitteft Perfon that could be to redeem us ^ becaufe, by his very Undertaking to redeem and lave us, he had a Right conveyed to him fo to do. For hereby he Q'^mQ to \v^\f2i doubk Right fo to do. For, i. He had a Right of Confent ; the Father confenting to give us to him, upon his undertaking to fulfil the Condition. God hath defigned and appointed him to this Work, and therefore he hath certainly a Right to it. Now that he is appointed by God to this Work, is plain in Scripture. For he took not this Honour to hlmfelf\ but was called to Jty Heb. 5*. 4, f. And as thus he was appoin- ted and fet apart to this Work ; fo he is faid to he faith- ful to him that iippoiJited him^ Heb. 5. 2. He had his Commiffion from God to do this j and is therefore faid to be fealed by God for that end^ John 6..27. By all which it may eafily appear, what Right he had this way. 2. He has aifo a near and immediate Pvight to fave us, by Chap. 8. The Loganthropos. 677 by his taking on him our Nature, and thus becoming Man. Whence it is, that he has Right to redeem us, not only jure mandati, and confenfus divini^ but alfo jure ;)ro;>/»^//zV^fijj as being our Kinfman (in Allufionunto the old Law, Lev. 25-. 2) J for as the Apoftle fays, Heh, 2. \\. He that fanBifiethy and they that are fanBifiedy are all of one ; jvhence he is not ajhamed to call them Brethren. For it behoved him to be like his Brethren^ that he might be a merciful and gracious high Priefiy &c. But, (2.) Chrift had not only Right to redeem us, but Power and Ability alfo to effectuate what was requifite, in the aduating of that Right. For he 'was declared to be the Son of God with Power ^ and was endowed with all thofe Prerogatives and Qualifications, that might make him fuccefsfully carry on his Work. For as he was the only begotten Son of Gody John i. 14. So the Fulnefs of the Godhead divelt in him bodily y as he was Mediator, John I. 16. And now hath Chrift performed this for us ; then let usj-aife up our Hearts with Admiration and Exalta- tion at the Thought of thefe three things, viz.. i. The Caufo, which can be nothing elfe, but God's great Love to us. O ! What a wonderful Demonftration is here, both of the Love of the Father, and of the Son ! May we not fit down and wonder, when we confide? that God ftiould thus think on us, in our low Eftate ; and that Chrift fhould condefcend to come down fo low, for our fakes, who were Rebels againft God. What 1 Such Wretches as we, who had fold our felves to do Iniquity ; to be bought, and that with fuch a Price, by fo glorious a Redeemer 1 2. Let us confider alfo the EffeB that follows upon the Payment of the Price j which is this, that Juftice is fatistied, and has no more to demand. The Effect of it is Glory in the higheft. Peace on Earth, and Good-will towards Men. ; . Let us confider alfo the JVorth of the Thing payed as the Price, in order to procure our Happinefs. For we are not redeemed by corruptible Things, fuch as Silver or Gold, but by the precious Blood of the Son of God. Y y 2 And 678 T/^e Loganthropos. Book III. And thus we have feen the fecond -and peculiar Gofpel- ■Foundation of God's Right to us, and Poffeffion of us^ 'L'/^. that of Ewftion^ or Buying. And therein we have confidered the three things that concur to make up this Contradl,, ^iz,, the Thing bought^ the Price whereby it is bought^ and the Confent of the Parties in the Bar- gain^ 'uiz,. both the Seller and the Buyer. We might add alfo.^ that which we propofed before, as the third and laft Foundation of our becoming the Lord's, ^viz,. our free and voluntary Surrender of our felves foto be : For God fares none without their own Confent, for lie deals with us as rational Creatures ^ therefore one Jays well, Deus cjui crean>it te fine fe, non tawen fewal:^ ^^ p7c tc. But this falling in with the third and laft Head, I come therefore thus to confider it. III. The Confeitary or Inference^ 'viz,, that we ought therefore toglorifie God in onr Body and Spirit ^ as he- iifgthe Lord's, This is a very reafonable Inference, from what was faid. For if we be not our own, but bought with a Price, and fo are become even on this Account the Lord's : Surely we ought to glorifte him, &c. And indeed we may eafily apprehend, how reafona- ble this is, when we confider, that it is the great and chief end of Man. For he made Man at firil for tliis end ,• and redeemed him by Chrift's Blood alfo on this Account, as we fee in the Text. So that the Connexi- on of this Inference with what preceeds, does not on- ly hold forth our Duty, but God's End and Defign al- io ^ that v/e might both be ftirred up in Gratitude to glorifte him, and be inabled by his Grace fo to do ^ by the giving us his Word and Spirit for that end, Tjal, 147. 19, 20. R.om. 8. 26. But however, we fliall not infift on this, as it is ex- preffive of God's Defign that we fliould glorifte him ; but inftft only on t\\Q, Obligation there appears to be 011 us, this way, to glorifte and ferve God : This being not Chap. 8* Tfje Logantliropos. 6j(^ not only the principal Scope of the Apoftle, who puts up this here, by way of Exhortation ; but that which even the former Confideration ultimately drives at. And here I fuppofe it ncedlefs to confider, what it is to glorihe God. For furely none can be lb wild, as to underftand hereby, the adding any thing to God's Glo-« ry 3 fmce he is wholly perfed, and uceds not the Per- formances or Services of his depending Creatures this W2iy'y Job 3 5'. 7. PfiL 16. 2. Therefore by glorifying God, we can underftand nothing, but our manifcfting and fhewing forth God's Glory, either by adual Praifes or Holy Adions. And this ought to be univerfally at- tended to, in all things j fo as 7vhcther -we eat or drink^ or what ever we do^ we may do tt to God's Qlorj^ i Cor. 10. ;i. The thing therefore, that feems principally to re- quire our Confideration here, is. How we ought to glorifie God ? Or, How we may attain to do fo ? To which I anfwer ^ that, if we would glorifie God, in our Body and Spirit, as being his, and not our own„ we are to mind the doing of thefe three things feri- oufly ,• which mutually infer one another, and depend on one another. And, i. We are to dedicate our ielves wholly to be the Lord's: 2. We are to obey and jerve, him as fuch, upon our doing fo : And, 3. We are to defend upon him for Ability toferve him, ift. We mufi- dedicate and confecrate our [elves wholly to he God's. This is the third and laft Gound and Foundation of our being the Lord's, which I mentioned before. We were God's originally, and we are God's by Emptioa alfo ,• but he requires of us, that we give up our fix: v c? to the Lord freely ^ that we may be his by voluntary Surrender alfo. Let us therefore labour to gain our own Confents in this Matter, and pray that we may be made a willing People by God's Adiftance. For how can we venter to fcrve God, if we be not God's thus really ? Hence Y y ; the ^ 8 o The Loganthropos. Book III. the Connexion of zChron, 29. ;i. is worthy to be confidered ; Now ye have conjecrated your [elves unto the Lordy come near and bring Sacrifices. For if federal Con- fecration and Ceremonial was neceffary to a right Per- formance of Divine Service^ how much more muft a fpiricual Confecration be neceffary. Let us therefore imitate Holy David in this^ who devoted hitnjelf wholly to the Lord; as we find^ FfaL 119. ;8. Stahlijh thy Word unto thy Servant^ who is devoted to thy Fear. And hence we hear him fo often owning himfelf to be the Lord's, thus; as Tfal. 119. 94. I am thine ^ fave we ; and ver. 27. I am thy Servant ^ give me TJnderfianding^ that I may know thy Tefiimonies. Hence it is^ that the Apo- ftle does fo-earneftly exhort us to this Duty, Rom, 12. I. -/ hefeech you Brethren^ by the Mercies of God^ that you prefent your Bodies a living Sacrifice^ holyy acceptable to God, Tjjhich is your reafonable Service. Where by Bodies ( by an ufual Synecdoche ) he underftands Perfons ; as he does by Soulalfo, Chap. 15. i. And this appears the more, becaufe of the word Living ; living Sacrifices. It is an Expreffion, that has Allufion to the legal Sa- crifices of old : For as under the Law, the Bodies of ilain Beaft were offered up ; fo now the Lord requires us to offer up our own Bodies alive, i. e, our felves, as living Sacrifices. But now to bring this more home to our felves, we fhall confider wherein this Self-Dedication ftands. To which I anfwer, that taking it, in its furthefl Extent, all things effential to it, may be reduced to thefe three Heads, i. Self-Surrender , or Self-Refignation to God as our Soveraign ; and this is inclufive of Self-Do^ nation y or giving our felves to God, inChrift, as being truly his Purchafe. 2. Rencunciation of, and Separation from, all things contrary to God, and which claim an Intereit in us. And, :;. Formal Stipulati^ en and Covenanting with God, for Ratitication of all this. The Firfi takes in the ElTentials of Self-De- dication; the Seco?id is virtually included in thefe^ aid addtd only for Diftindnefs fake ^/ and the X^/ Chap. 8. li?^^ Loganthropos. 6Si is only the Formal Performance or Ratification of t;he fame. And^ I . Self-dedication confifts in Self-furrender^OV the Re^ flgnaiion of our felves to God as our God ajt:id Sovereign Lord. And this anfwers to that Original Right God has to us. For Self-Refignation imports our owning and acknowledging God as our rightful Sovereign. So that hereby we do as much as fay ; Lord^ whereas wo h^NQ heen fo wicked as to run from thee_, and give our felves to fervc other Mailers^ we now acknowledge our Er- ror, and return here unto thee^ ro ferve thee, and be difpofed of by thee as thou feeft good. This is what is imported, Rom. 6. i6, 19. Knew ye not.y that to ivhc7n ye field your [elves Sew ant $ to ohey^ his Servants ye are "whom ye obey —As ye have yielded therefore your Mem-* hers Servants to' Uncle annefs ^ and to Iniquity unto Iniquity ^ fo even now yield your Members Servants to Rlghteoufnefs unto Hollmfs, Therefore we are to remember what is faidj iChron. go. 8. Be not filjf-necked as your Fathers -were^ hut yield your f elves unto the Lord, Now this Self-dedication mufl: be fo underftood, as to include and denote an adual Donation, or giving of ones felf to God. And this refpeds the Right that God has to us, on the account of Emption ,• as the former did refped original Right in us. Things dedicated .of old under the Law were given unto him : The Property of them was alienated, the Owner paf- fmg from his Right, and devolving it upon God. And thus the Cafe is here ; We give our felves to God of free Choice. And y^t tho we ad freely, becaufe, cunp complacentia voluntatis ^ &" cum fpontaneltate ; yet we adt not cum indifferent la, at leaft in a moral Senfe, in this cafe; becaufe we are in Duty obliged fo to do, from the Confideration of God's Emption of us, by the Price which Chrift pay'd : Tho, at the fume time, I take not upon me abfolutely to determine, whether the f^ffenceof the Will ftand in Spontaneity only, or in In-^ difference, or, as I fhould rather think, in the Union of both, But to procQed ; it appears hence to be our in- Yy 4 ■ ' dif- 682 The Loganthropos. Book III. difpenfible Duty^ to gives our felves to the Lord, Thus did the Macedonian Chriftians^ whom Taul commends fomuch for this very things 2 Cor, 8. ^ .-^Who fi?-fi gave their own fel'ves to the Lord^ ajtd then to the Afoftks^ as his Servants, Which Expreffion is too high and fpiritual, to admit of the languid and dull Notion and Glofs of Grotius ; who difmiffes it with this cold Paraphrafe: jVbw tantum bona fua^ fed d^ de numero fuo polliciti funt fe daturosy qui Corinthum irent, No^ no ; certainly it im- ports at leaft in efFed^ as much as Ruth nobly refolved ; when (he fays to her Mother-in-law^ (Ruth 1. 17. j Intreat me not to leave thee For thy People jhall be my Peopky and thy God my God. 2. Self-dedication (as it properly confifts in what is faid^ fo alfo) doth impart the renotmcing of^ and fepara- ting from all other Mailers, that fet up againft God^ in claiming a Right in us. For it is certain that we cannot ferve two fuperiour Mailers^ efpecially that are oppofite to one another. How then can we lerve God and the Worlds Chrift and Sin ? Is there any Fellow- fiiip between the Temple of God and Idols ^ If then we dedicate our felves to the Lord^ as his Temples ^ we muft have a care of defiling the fame with Idols^ and of making it the Houfe of Baalim^ and not the Houfe of the Lord. Now it is certain this is included in the former things. For if I furrender my felf to the Lord^ and give my felf away to him to be his ,- I fliew hereby, that I renounce Sin and Satan^ the World and its Vanities. Hence wx are exhorted^ 2 Cor, 6. I5'j5 16, 17. To have no concord nJith Belial But to ccme out frcr/i the Service of our former Idol-Lords ^ and he ' feparate from them^fo as not to touch them anymore. See al- fo^ Rom, 12. 2. ^. Self-dedication calls for a formal Stipulation^ and covenanting to be the Lord's : For if in other things wx ought to be exprefs, furely in this alfo. Indeed the two firft things Ipoken to, do necelTarily involve a Covenant and Stipulation. But by this, I mean an ex- plicite and formal Performance of this matter. Hence it chap. 8. T^e Loganthropos. 6S5 it is that we hear in Scripture^ not only of Mens ingaghig their Hearts to aff roach unto Gody Jer^'^o.zi, and of their joining themfelves unto the Lord^ Zach. 2. 1 1, but of their fuhfcrihing with their Hand to the Lord^ Ifa, 44. y. And that Scripture^ 2 Chron, ;o. 8. which we render, Tieid yoar fehes unto the Lord^ ' is in the Original T '^^H, ni«"n V i. e. Give the hand to the Lord, Now this giving of the Hand was an ancient Rite^ ufed almoft by ( /; all Nations^ in their making of Covenants. And that this was the conftant Cuftom of the Ifraelitesy appears from Ez^k.i^.iS, Ez,r, 10. 19. Lam, 5". 6. Trov.2.z, 26, And thus we fee wherein Self-dedication ftands, and what it is. We proceed now to the fecond thing, wherein and whereby we are to glorify God. zdly. Upon our Dedication of our felves to God, we are^ to fet our felves to ferve and obey God, in all things he requires of us. For he that is dedicated to God^ as being his, muffc ferve him accordingly. If we have bored our Ears to God's Door_, we have thereby teftified, that we are his^ and will ferve him accordingly^ with Alacrity and Chearfulnefs. Now/mce it were too long to fpeak to all things^that might occur on this Head^ I fliall confine my felf here to this one Queftion ; When may a Man he [aid to a^ as the Lord^Sy and obey him accordingly in 'what he re- tjuires. To this I anfwer ^ That a Man ads as the Lord's and not his own;,when he ads fmcerely by thefe three Rules ^ I. When he judges of the Truths of Religion by the Word of God J and not by Reafon without it, 2. When he fet s up God $ Treceptive or Moral Will, and not his own Will^ as ths great Rule of his Actions, g. When he maketh God's Glory ^ and not his own carnal Interefi or Honour^ hps ultimate End, (1) Virg, Cur dextrae jugere dextram non datur. Ovid, Jura, fi- des ubi nunc commiffaqj dextera dextrar. I. Wl^> 684. T/je J^Ggantliropos- Book III. I. When he judges of the Truths ofGod^ hy his Word^ and not barely by his own Reafon. > It is certain, that Reafon is the Inftrument, by which | wemuft judge of Religion : feeing it is neceffary that vre fhould previoufly underftand what we are called to j believe. But yet Reafon is not .the Foundation on which our Faith is built, but only the adual recording of fuch things in the Word. For whatever Reafon had been, had it never been j corrupted ; and whatever be the Reach of Reafon ftill, \n things natural, when it is earneftiy and impartially imply ed : Yet in things fiipernatural, which our Rea- fon had never known but by Revelation, we are to make Reafon ftrike Sail to Faith, and captivate it to a Belief of the Truth. For as we ufe to fay, tho the things of Religion are not againfi Reafon, yet they are aho've it, i. e. to fpeak more properly, they are the Re- fult of the Infinite Reafon and Wifdom of God, and therefore above the Finite Reafon of Men. Therefore tho Infinite Reafon and Finite Reafon are not Oppo- iites, fince they agree in the general Notion of Reafon- Yet they are fo far diftinguifhed, as they differ in the Notion of Finite and Infinite. And fince this Difference is fo great, we may ealily coriceive, that the Effect and Refuk of an Infinite Reafon, is not to be meafured by a Finite Reafon. For this were, as if a Child fhould attempt to refolve the hardefl Propofition in Euclid, Now in this Cale it might be very rightly faid, that the Knowledge of this Propofition is above the Child's Reafon, yet not contrary to it. To illuftrate this> I will ufe a plain and eafy Simili- tude. Three hundred Years ago there was none in our PaiTs of the World, that knew that there was fuch a Place as America. Now when the News of this new World came. Men believed it, becaufe of the Credibi- lity of fo many Relators, and as finding nothing con- trary to Reafon therein. And now in this, as upon the one hand, this had been rejeded as a Fable, had it been impoffible ; So the Foundation of its being believed was *" not Chap. 8. The Loganthropos. 685 not barely Reafon, but the Credit of Relators. The fame thing holds in Supernaturals. And now^ fince the Cafe ftands thus, we may eafily fee how unreafonable a thing it is, to at- tempt to grafp God fully in our narrow Underftand- ings^to meafure out Heaven with our Span, or to weigh divine Truths in the fmall Scales of our little Reafon. Reafon indeed is called the Candle of the Lord^ Prov. 20. 27. But what is a Candle to the Sun. Therefore let us imitate the Apoftle, who having ftarted an Ob- jection againft his own Dodrine, which he himfelf could not by human Reafon anfwer, Rom, 9. 19, 20. thinks it enough to check it, as a bold Replying againft God. And furely, this is both our Duty and Wifdom in knotty Matters, to acquiefce in what is revealed ; leaving God's Secrets to himfelf. F6r if we are wholly ^he Lord's, as to Body and Spirit^ then furely we are the Lord's as to our Underftanding. And I think it is Reafon enough for us to believe a thing, when we find it revealed by God to be believed. What, fliall we believe a Relation, on the account of the Credibility of the Relator ^ and not much more believe the Great God, who cannot lie ? 2. When he fets up God's Moral or Preceptive Willy ani not his oivn Will^ as the Rule of all his Anions, The Will of Sinners is very ftubborn and unruly, and loth to yield to God's Will. But God's Will muft be obeyed by his Creatures, either by bowing and fwaying them, or by breaking them ^ that they may know, whofe Word fljall fiand^ his or theirs^ Jer, 44. 28. For God refifteth the Proudy and brings dovjn their high Looks. Now it is an Evidence, that a Man ads as a truQ Servant of God, when his Will is fubdued to Gpd's Will, in all things^ both to his Preceptive and to his Pro- vidential Will. I. To his Preceptive Will ; when a Man lies at God's Feet, delighting to obey him, and to run his Errands. Such a Soul crys our. Speak, Lord, for thy Servrint hears ^ and ■:vhat wilt thou have me to do i Lord, fays the Soul, 1 have giveu my felf to thee^ lay on 686 TJEr^ Logan thropos. Book III. me what thou wilt^ and enjoin me what thou pleafeil ; for I am ready in all things to obey thee^, it being as my Meat and Drink to do thy Will. But how oppo- fite to this is the carnal Heart of the Sinner ; who iecret- ly fays. Who is the Lord, that I fliould obey him ? For the carnal Mind is Enmity againfi God^ for it is not fubje^ to the Lav^ of God^ neither indeed can he, Rom. 8. 7. But, 2. The trueChriftian, is not only fubjeded to God's Trecefti've Will:, but to his Providential alfo. Whatever a Cnriftian thus meets with_, he is fatisfied. If he meet with Comforts^ he is chearful and praifeful ; if he meet with CrolTes, he defponds not, but {aySj p}all I recei've Good from God^ and not Evil alfo ; and again, the Lord has given and taken^ blejjed be his Name, And, in all thefe things, the Chriftian makes it ap- pear ; that he ads by this Rule, that he is not his own, but that he is bought with a Price ; and that fo his Study is to glorify God by obeying him. 3 . When he makes God's Honour^ and not his own Credit or Interejt the ultimate End of his ABicns, This is exprefled in the very Words of the Text, and is therefore the more to be minded by us. But becaufe I touched on this before I fhall fay the lefs here. Only we fee, by the propofrng this, that a Man may, in a fubordinate way, be direded to other Ends than this. But, for a Man to mind his own Gain, Pleafure, Eafe or Credit in the firft place ; is certainly a dired Oppofition to what is here required of us, to glorify God in our Body and Soul, as being every way the Lord's. This is indeed to eat and drink to ones felf Zech. 7. 6, and for a Man to bring forth Fruit unto himfelf Hof.io.i. Whereas a fmcerc Chriftian will remember, tliat he is God's, and not his own, and ought therefore to de- fign God's Glory as his great and primary End. I might add yet a fourth thing, wherein we are to be fwayed, in cur iervijig and obeying God ; viz,, by de- pending on God, and not on our own Abilities or Per-- formanccs,as to theObedience_,God requires. But this Chap. 8. The Loganthropoj. 6S7 I have referred to the third Head. And am therefor© now led to confider it. :^dlj. As we are to obey God, upon our Dedicating our felves to him ; fo we are to depend on God for Ability to obey and ferve him. This is alfo another thing, wherein our Glorificati- on of God, as being his, ftands. For it is certainly one of the greateft Evidences, that a Man ads^ as one tliat is God's and not his own ,* when he deniies him- ielf in this particular, which is fo natural to all Men ; as being fpiritually enlightned to fee that he can da nothing without the aiSftance of God. For iince it is only the Mercy and Grace of God, and the Righteoulhefs and Merits of Chrift, that can be ^ proper Foundation for oiu* Salvation ; the Chriftian hath learned to found all his Hopes of Salvation upon th.e fame. And, fince he has been made fenfible of his Ina- bility to obey God, without his Affiftance ; therefore doth he wholly lean upon this, and pray for it. And thus I have come at length to the End of what J had to fay, by way of Explication to this Text, in all the three Parts thereof. And thus I might put an end to my difcourfmg from it. But the Subjed is fo noble, and the Argument fo flrong and forcible ta pradife, that I cannot difinifs it without fome more !g, and thaifo as to be, from bottom to top, the Foundation, the Cotners, and the f.nifinng Fart of the SuperflruUure at length. And thus this ExPreJfion, in Eph. 2. 20. as well as thofe equivalent Exprefft- ons, Ifa. 28. 16. 1 Pec. 2. 6,7. Pfal, 118. i2. Matth. 21. 42. Mark 12. 10. Luke 20. 17. Afts 4. ii. Matth. 4. 11. arc to be undcr/focd, according to the Extern of this Divine Phrafe ; God htm" f:lf being the iirfi that ever ufed this Word, as we fee this in the mofi 4.vcier,ttiok,tn the World, vi^. Job, C»^/>. 38. "i-'t-r. 67. Where God fpeaks ttm JO job: Whereupon are the Foundations of the Earth failned ? Oi , Who laid the Corner-Stone thereot ? When the Morning Scars !uiig tog^aher, and all the Sons of Godlhouredfar Joy. For, ashy the Chap. §• The Loganthropos. 695 And^ in Cafe any Perfon receive any fuch Advan- tage^, as I hope many ftiall^ by a ferious Confideration of what I have diicours'd ot ; my Defire is, that he may fo far forget the poor Inftrument, which God has chofen to make ufe of, to impart thefe ufcful Specula- tions to the World ; as that all the Praife may be intire- ly given to him^ who is the alone Difcoverer of Truth, and from whofe immenfe Fulnefs, every good and per- fecSt Gift defcendeth. As for my felf, I have but one Favour to defire of thofe^ that may receive any Advantage^ either from this or any other Part of my Labours, viz,. That they would affift me by their Prayers, that I may be further continued and capacitated to carry on the remaining Parts of this vaft Undertaking, fo as to bring them to the like Perfedion I have done this and the fonner Books. For I thank God, I want not very confiderable Materi- als towards the finiftiing the other Parts, in like man- ner ; if it may but pleafe him to honour fo poor and unworthy a Creature todofo, by affording Life, Health and Leiuire ; and, together with thefe, his own kind Prefence, Diredion and Affiftance. But, if inftead of Incouragement from my Readers, I be revil'd, and cenfur'd, and meet with fevere Ufage from any ; I ftiall labour to poffefs my Soul in Patience, as knowing that my dear Mafter was worfe treated, by far, for the fake of Truth, by igno- rant and prejudic'd Men ; who imagined themfelves to be too wife and orthodox already to be further in- formed, and who reckon'd themfelves oblig'd, from a Zeal for God, and Concern for the Church, to perfe- cute him, as a Schifmatick, Heretick and Blafphemer, the laying of the Corner-Stone of the Earth, muf} be devoud ibefwi" Jhivgand compleatingof its Creation : So bj ChrijVs becoming the Cor^ Tier -Stove of the Church, this muji be vneim^ that Chriji is become the Strenf^h^ Security, Glory avi Terfe^ion of rk rohok Chriftian Tenpie, in all trmes \ axd that Lu norv, finoe his Comv:g, mads this tmir.emly ap- parent :o all Miti, Z z 2; even 6p6 The Logan thropos. Book III. even to the Death. And feeing this was done to the Green and Living Tree ; and that he has forewarn'd his faithful Followers of the like Treatment, from others of the fame Complexion with thofe who mur- der'd himfelf, and oi^ho will alfo think that they are thus employ'd in doing God mofi excellent Sewice ^ I fhall on- ly fay^ in this Cafe, with the Apoftle of the Gentiles^ That it is a fmall thing with me^ to be cenfur^d and con- Jemned by fuch Mens Judgment. However, feeing the befl: and wifeft of Men may and do miftake, ^s feeing only in Party efpecially in the deep and profound Things, that relate to God and Chrift ,• it is juft for me to fuppofe, that I may have inifs'd the exaft Truth, in feveral Refped:s, in a Work of this Nature and Bulk. But then, as I have honeft- ly and ftudioufly labour'd to keep from Error; it can- not be expeded, that I fliould retrad Miftakes, which, as yet, I know nothing of. In the mean time, I fhall conclude here, with two Sentences, proper to my prefent Purpofe and Work. Auguft. Lib. I. Cap. 5. de Trin. ^lif^iiis hoc legit ^ ubi pariter certus efi, fergat memm, JJhi pariter hajitat^ qu^rat mecum. Ubi errorem fuum cog-- vofcity redeat ad me. Ubi meum^ re^vocet me. Nam in his^ tit in omnihus meis Serif tis^ non modo pum Leclorem^ fed etiam Liberum CorreBoj-em dejidero. Gualther. in Fine Comm. in Proph. Min. Si male quiddiHirm f/?, Hominem dixijje memento : Si bene ejuid dixi^ Gloria^ Chrifie^ tua eft. But, tho I think, I do rather deferve Thanks than Cenfure from Men, even tho abundance of Miftakes Jhoiild be found out in this Work, by more learned and penetrating Heads than mine : Yet, when I caft my Thoughts upwards to the great and wife Lord of all, I have Reafon to beg Pardon for fuch Errours, as he fees, BOt only in this, but m all my other Studies and Wri- tings, Chap. 8. The Loganthropos. 697 tingSj and indeed in all Human Performances. The Confideration therefore of this_, incites me to vent my Mind in thefe plain Lines, which have been afFeding to me, tho they pretend not to Elegancy. A Gulps averte meisy Pater oftime^ vifus ^ Tolle me as noxas^ dedecorifq'^ not as. Tarce free or Cufios Hom'inum^ tnihi farce precantiy Et tua^ Chrlficy tuumy Dextera fal'vet Opus, J^iquid & hoc falfty videas Deus Alme^ Libelloy Et navos omnes ( c