XH » ■*f'. '■^. ««♦ ^f^^mmmm. /a _ A- \ NY - %^ ■;'t; LIBRA-RY ■"i OF THE Theological Seminary, PRI'nCETON, N.J. Case,....il)..>r'..C-:r::.... Division Shelf, c^O^C^LJ SeGtion.... _ Book, \;..: N»,. jMr^ ^^^ 1^5^^ ^(^^o$oc$o(^cgoc^^c$o^:gc^c^c^oi^c$oc$3ojjoo$^ SCHEME O F SCRIPTURE-DIVINITY. ^c$oo$ooJoc^oj^c$oo$oo5oc^o5ic$0';Sfc$oci!|oc^ ^ SCHEME O F SCRIPTURE-DIVINITY, Formed upon the Plan of the Divine Difpenfations. WITH A Vindication of the Sacred Writings. V' By J O H N ^^T A Y L O R, Z>. Z>. Late ProfefTor of Divinity and Morality at the Academy in Warrington. LONDON: Printed for J. Waugh, at the Turk's-Head in Lombard^ ftreet ; and W. Fenner, at the Angel and Bible i4 Pater.nofter-row. m.dcc.lxii. vi : ^'■■'i. THE PREFACE. F5^)^)§("^HE Reader is here prefented with g ^ § ^^^ P^^" which Dr. Taylor w S followed, in leading his Pupils ktLM)^)§Cj«^ ^o a juft and rational Acquaint- ance with the Principles of Religion, founded upon an accurate Knowledge of the Scrip- tures. The Importance of this Service, and his Accountablenefs in a great Meafure for the Event, were Confiderations of the laft Mo- ment, and caufed him to compofe, and de- liver his Academical Inftrudlions with the ut- mofi: Circumfpedlon. To his own Judg- ment, after the ftrideft Revifal, the Prin- C'j. les here advanced, appeared juft and fcrip- tural ; but he did not therefore prefume they were abfolutely free from Error ; much lefs did he think himfelf authorized, as a pub- lick Tutor, to impofe his Sentiments 0!> young Minds witii an overbearing Hand. A 3 That vi r/&(? PREFACE. That he might do Juftice to his Pupils, and himfelf, he always prefaced his Lectures \Vith the following folemn Charge, which does Honor to the Author, and affords a no- ble Precedent to Seminaries of Learning. I. *' I po folemnly charge you, in the Name of the God of Truth, and of our Lord Jefus Chrift, who is the Way, the ^Truth, and the Life, and before whofe Judgment-Seat you muft in no long time appear, that in all your Studies and Inquiries of a reh'gious Nature, prefent or future, you do conftandy, carefully, impartially, and confcienti- oufly attend to Evidence, as it lies in the holy Scriptures, or in the Nature of things, and the Didates of Reafon j cautioudy guarding againft the Sallies of Imagination, and the Fallacy of ill- grounded Conjedture.'* JI. —- •« That you admit, embrace, or aflent to no Principle, or Sentiment, by jne taught or advanced, but only fo far as it (hall appear to you to be fupported and juftified by proper Evidence from Revelation, or the Reafon of things." III. .— . ** That, if at any time hereafter, any Principle or Sentiment, by me taught or advanced, or by you admited and embraced, (hall, upon impartial and faithful Examination, appear to you, to be rhe PREFACE. vU be dubious or falfe, you either fufped, or totally reject fuch Principle or Sen- timent." IV. . — ** That you keep your Mind al- ways open to Evidence, — That you labour to banifh from your Bread all Prejudice, Prepofleffion, and Party-zeal. — • That you ftudy to live in Peace and Love with all your Fellow-Chriftians ; and that you fteddily afTert for yourfelf, and freely allow to others, the unalien- able Rights of Judgment and Con- fcience." Is it pofllble to adjuft the Terms between a Tutor and his Pupils more equitably ? But it mufl: here be obferved, that Dr. Tay- lor ever meant, the Liberty he claimed for himfelf, and allowed to others, fhould be direded by a ferious Frame of Mind, and ,a real Defire to promote pradtical Religion. T he inlarged View he had of divine things penetrated his own Heart, and had a mani- fefb Influence over his Practice. He laboured to explain and vindicate the Dodtrines of Revelation for this Reafon, that he might moH: cfFedually ferve the Caufe of vital Re- ligion. It were to be wifhed, that thofe who are Students for the Miniftry, who choofe to confult his Writings, may imbibe the fame Spirit of genuine Piety. This will be a A 4 never- viii The PREFACE. never-failing Source of Weight and Credit ; and without it, other Qualifications will be infufficient for religious Improvement. The Do(ftor's whole Life being devoted to an impartial Study of the Scriptures, not by Way of Speculation and Amufement, but for the moft valuable Purpofes to himfelf and others, it is no Wonder to find him fo earneiUy recommending them to the ferious Attention of Chriflians. This is the im- portant Subjed: of thofe Chapters, which immediately follow the Scheme of Scrip- ture-Divinity. The Editor fubmits the whole (as the Author would have done) to the Candor of every intelligent Reader ; defiring that what is here advanced, may be regarded no further than fhall appear conformable to Truth and Scripture, in Subferviency to the befl Interefl pf Mankind. THE THE CONTENTS. ^ CHAP. I. Page \JF Christian Theology. i CHAP. II. Of the Divine DiJpenfationSy in Scrips ture called the W AY % and Works of God, 14 CHAP. III. General Remarks upon the Divine Dispensations. 28 CHAP. IV. Of the Creation. 39 C H A P. V. Of the Creation of Man. 53 CHAP. VI. Of the Institution of the Sabbath. 64 CHAP. VII. C)/~ ^ State c/' Trial. j^ CHAP. X 7^^ CONTENTS. Page C H A P. VIII. Further RefieSiiom on a State o/Tri al. 90 CHAP. IX. Of Law, or the religious Dispensation A-fl;w /^^ Creation to the Deluge. 169 CHAP XVIII. Of the Deluge. 176 C H A P. XIX. Cf NoAH'i Sacrifice y and the Divine In- ter ccurfe on that Occafion, 1 89 CHAP. XX. Of the Dispersion at the Tower of B^BEL. , ign CHAP. XXI. Of the Council oJ God ; or a Criticifm upon tkofe Words^ Let us go down, Gen, xi. 7. 204 CHAP. XXII. Of the Patriarchal Religion. 212 CHAP. xii The CONTENTS. Page CHAP. XXIII. Of JoB'i Cafe and Character. 222 C H A P. XXIV. The Do^n?ies of the Patriarchal Age. 236 C H A P. XXV. T/?^ Scrip TURE-CHRONOLOGY/row ihe Del u GE to the Exod u s. Ihe Wicked- nefs and Ruin of Sodom, d^c, S^y Tears, 249 C H A, P. XXVI. The State o/' Religion in the World, when God made the Fromife to Abra- ham. 255 CHAP. XXVII. Th^ Methods of divine Wifdom in raifing^ up a new and religious Nation. 261 CHAP. XXVIII. Of the Jcwifh Ritual, or ceremofiial Law. 275 CHAP. XXIX. The Scripture-Chronology from the Exodus to the Founding of Solomon'j .Temple. 280 C H A P. The CONTENTS. xiii Page CHAP. XXX. Authors within the Period from the Ex- odus to the Founding of SoLOMON'i Temple. 285 CHAP. XXXI. From the Founding of SolomonV Tem- ple y to the DeftruSlion of it i^y 'Nebu- CHADNEZZAR, 423 Tears, 293 CHAP. XXXII. The moral Caufes of the Babylonipj Cap- tivity i and the Propriety of that Difpenfation, 304 CHAP. XXXIII. Authors within the Period from the Build^ ing to the DeJiruSlion of the T em? le, ^i^ CHAP. XXXIV. Prophets before the Captivity. 320 CHAP. XXXV. Prophets after the DeftruBion of the - Temple, during the Captivity, i^^^ CHAP. XXXVI. Prophets after the Captivity under the fecond Temvle, ndo CHAP. xW r/&^ CONTENTS. Page C H A P. xxxvir. The State of the Jews, and of other Na- TfioNs, at the Time when our Lord came into the World, 36S CHAP. XXXVIII. Manki?tdy having abufed their Natural Powers, ftand in Need of an Extra- ordinary Revelation, 378 CHAP. XXXIX. 'The Hiftory of Revelation, and feme Objections to it anfwered. 39^ CHAP. XL. That the Scriptures are given by Inspi- ration of God, appears from the ex- prefs and frequent Affertions of Mofes, the Prophets, and Apoflles. 415 CHAP. XLI. The divine Original, and Authority of the Scriptures, proved from the Harmony and Agreement of the feveral Writers of them. 431 CHAP. XLII. The internal Worth and Excellency of the Scriptures confidered, as containing the U § C S ^^"^^y> ^s the Science, which, from ^ § Revelation, teacheth the know- ^^U^jl ledge of God, namely, his Na- ture and Perfedlions, his Relations to us, his Ways and Difpenfations, his Will with re- fpcd: to our Adlions, and his Purpoies with refpedl to our Being j in order to form in our Minds right Principles, for our Dire<^ioii and Comfort, and in our Converfation right Pradice for fecuring his Favour and Blefling. B hf! 2 Of Crhistian Theology, In natural Religion we take our Proofs from the Natures of things as perceived, con- iidered, and compared by the human Mind : but BOW we advance upon the Authoricy and Serife of Writings and Books ; I mean, the Holy Scriptures of the Old and New Tef- tamentSj acknowledged by the whole Chrif- tian World as a true Revelation from God, and as the Standard of Faith and Doctrine. That God would revele to us, by fuch Ways as he in his Wifdoni judgeth mod proper, fuch things as are needful for us to know and to do, for the Improvement and happinefs of our Nature, is perfedily agre- able to his Wifdom and Goodnefs, v/ho is our Father, and delighteth in our W^ell-be- ing ; and is alfo perfedly fuitable to our Circumftances, as Mankind are ignorant and weak, and very liable to Error and Decep- tion. It is confonant to the Nature of things, that a Father Ihould inftrudt his Child ; and that Perfons of Knoivledge and Learning (hould teach the ignorant. How much more that God, whofe Underilanding is infinite, and without whom we can know nothing at all, (hould teach and inftrud us all ? And. that his Infirudions fiiould be con- figned to Writing is alfo very fit and pro- per ; as this, in fadtj is the fureft Method of preferving thern in the World. Tradi- tion from- one Generation to another is no fafe Of Christian TriEOLboV. 3 fafe Conveyance. The Experiment hath been fufficiently tried in the Ages before the Flood ; wherein, though Tradition was then preatly favoured by the Longevity of Man- kind, yet we find, that both the Religion of Nature and traditionary Revelation were both fo far loft, that in the Space of 1656 Years, the Earth was filled ivith Viokiice — * for allflejh had corrupted his ivay upon Earth,' Gen. vi. 11, 12. And both would have been entirely loft, had not God in an extra- ordinary manner interpofed. Likewife after the Flood, nocwithftanding any Tradition from Noah, Idolatry foon overfpread the Na- tions, and rendered it expedient for God, to devife a new Conftitution, to prevent a fecond univerfal Corruption and Apoftacy. And fo falfe and faithlefs is Tradition, that for many Ages in the Jewifti Nation, and for many Ages under the Gofpel, Tradition was, and ftiil is, fo far oppofed to Revela- tion, as to obfcure and difparage it, and make the Commandment of God therein of no Effedl. Infomuch, that had not a writ- ten Revelation by Divine Providence been introduced into the World, and preferved in it, true Religion would have been banifhed out of it. The Benefit of Revelation is very great, but then it muft be faithfully ufed j other- wife it will be turned againft itfelf, and made the Patron of Falfehood and Delufion. Which, in fa(ll, hath been the Cafe. Men, B 2 either 4 Of Christian Theology. either weak or wicked, have perverted the Scriptures, and reduced them to a fubfer- viency to either their Lufts, or preconceived Opinions. The latter was remarkably the cafe in the firft ages of Chriftianity. When any of the Philofophers were converted to the ChriftianProfeffion, they generally brought along with them the Schemes and Notions of the particular Seds, to which they were attached j thofe influenced their Minds in the Study of the Scriptures, and inclined them to wreft the Scriptures into a Con- fiftency with their preconceived Opinions. Hence it is, that many Notions, inconfiftent with the Word of God, and with each other, have been handed down to us from the earl left times under the facred cha- rader of found Chriftian Dodrine. And in our own times, we find Men pleading the Authority of Scripture for a variety of op- pofite and contradidiory Sentiments, which therefore cannot all of them be founded upon Scripture. For the Holy Scriptures, being a Reve- lation from God, the moft perfect and in- variable Standard of Truth, though written by different Perfons, living in remote Ages, during the Space of about 1500 Years, from Mojes to 'John^ who wrote the Revelation ; yet, being a Revelation from God, mufl be perfedly confident in all their Parts and Principles, Views and Sentiments, exprefl: in 0/ Christian Theology. 5 in Uniformity of Language. For if the Language were multiform and various, the Senfe would neceflarily be obfcuce, and the Underftanding confounded, and fo the Ends of Revelation would be defeated. And if, iiotwithftanding the great Changes in Cuf- toms, Difpofitions, Interefts, and religious Sentiments, which muft, and adtually did, happen in fo long a trad: of time, we do find, that one confiflent Scheme, in one con- fiftent uniform Language, is carried on in all the Writings, which compofe the Scrip- tures, we may ftrongly conclude, that they are a Revelation from God ; not the Pro- duce of human Wifdom, which could never in Ages fo remote, and for the greateft Part fo illiterate, have combined to carry on a re- gular, uniform Scheme of religious Prin- ciples and Sentiments, in the fame Language or Modes of Expreffion ; but the Infpira- tion or Didlates of one Spirit, the Spirit of God. Hence it follows, L That in explaining the Scriptures, Confiftency of Senfe and Principles ought to be fupported in all the feveral Parts there- of ; and that, if any Part be fo interpreted as to clafli with any other, we may be furc fuch Interpretation cannot be juftified. Nor can it otherwife be rectified, than by faith- fully comparing Scripture with Scripture, and bringing what may feem to be obfcure B 3 into 6 Of Christian Theology, into a Confiftency with what is plain and evident. II. The Senfe of Scripture can no other- wife be underftood, than by underflanding the Force and Import of Scriptural Lan- guage. And the Force and Import of Scrip- tural Language can be fettled in no method more authentic, than by collating the feveral Paifages in which any Phrafe or Expreffion occurs. Thus, in every view, Scripture is the be(l Interpreter of Scripture. III. Figurative Expreffions (hould be carefully didinguifhed from thofe that are literal ; and vice 'uerja. The Oriental, and confequently, the Scriptural Tropes and Fi- gures of Speech, are very bold, and differ- ent from the European. IV. Single Sentences are not to be de- tached from the Places where they {land, but to be taken in Connedion with the whole Difcourfe. The Occaiion, Coher- ence, and Conned;ion of the Writing, the Argument that is carrying on, the Scope and Intent of the Paragraph, are to be carefully attended to. V. We fhould always interpret Scripture in a Senfe confident with the Laws of na- tural Religion ; or with the known Per- fedions of God, and the Notions of Right and Wrong, Good and Evil, which are dif- f:overable in the Works of Creation, and in ^hg prefent Conflitutipn of things. The Language Of Christian Theology. y Language of Nature is moft certainly the Language of God, the fole Author of Na- ture. And however the Divine Wifdom may diverfify the Circumftances of fuper- natural Revelation, yet the Law of Nature, as it is founded in the unchangeable Natures of things, muft be the Balis and Ground- Work of every Conftitution of Religion, which God had eredled. Whence it fol- lows, that the Study and Knowledge of na- tural Religion is a neceffary Introdudion to the Study and right Underftanding of Re- velation. And we may further conclude that fupernatural Revelation, in all its Partj and Principles, as it certainly is, fo it always (hould be, interpreted and underftood in per- fed: Harmony with natural Religion, or the didates of Reafon. But miftake me not ; I do not mean, that the Law or Religion of Nature is com- menfurate to Revelation i or, that nothing is to be admited in Revelation, but what is difcoverable by the Light of Nature, or by human Reafon. So far from that, that the whole of Revelation, properly fo called, couid never have been difcovered by human Pveafon. And therefore in matters of pure Revelation, it is a very falfe and fallacious way to begin firft with what our Reafon may dictate and difcover. Becaufe our Rea- fon unafiiftcd by Revelation, in fuch Cafes, can difcover nothing at all. For inftance, B 4 the S Of Christian Theology. the Confequences of Adam's Tranfgreflion upon his Pofterity j the Covenant made with Abraham ; the Nature and Miffion of the Son of God ; the Grant of Bleflings, and of eternal Life by h\m. Concerning thofe things, we could have known nothing at all, had not God reveled them to us. And jn fuch matters of pure Revelation, the firft thing we have to do, is to enquire, not what human Reafon can difcover, but what God has difcovered, and declared in Scrip- ture. But at the fame time it is true, that God hath difcovered nothing in Scripture in- confiftent with what he has difcovered in the Nature of things expofed to the view of all Mankind. And therefore, if v/e un- derfland any thing in reveled Religion, in a Senfe contradictory to natural Religion, or to the known Perfe^ions of God, and the common Notions of Good and Evil, which he hath written upon all our Hearts, we poay be fure we are in an Error, and miffake the Senfe of Revelation. I. He who would effedually fludy the Word of God, ought, above all things, to be deeply fenfible of the infinite Value of true Knowledge and Wifdom ; and how ab- iblutely neceflary it is to his eternal Happi- nefs, to cultivate and improve his intellec- tual Powers, in the Ufe of all thofe Means, which God hath put into his Hands. The ^(:riptures are given us, not for Amufement, or Of Christian Theology. 9 or meer Speculation, in perufing the curious Remains of Antiquity, the Language, Man- ners, and Theology of fome celebrated An- cients ; but they are all, from begining. to end, pointed diredly at our Hearts and Lives, to make us wife unto Salvation. There we find every Rule of the moft confummate Wifdom, and every Principle of Truth and Comfort ; and the whole is defigned to re- fine our Nature into its proper Excellence, to guide us into the Paths of Purity, Peace, and Righteoufnefs ; to make us happy in ourfelves, and a Bleffing to all about us, and finally to qualify us for the full enjoy- ment of God for ever. But if we are cold and indifferent to any Attainments in true Wifdom ; if we choofe to dream, or jeft and trifle away the im- portant Seafon of Life, defpifing the glori- ous Advantages we enjoy, while we eagerly purfue the low and tranfitory things of this World, in negled of ourfelves, of God, and Immortality, of all that is truly great and good and excellent, we fhall receive little or no Advantage from any Explications of the Holy Scriptures. We fhall not value or re- lifh them, we can have no Ground to ex- ped the divine bleffing to aflifl our Studies, but have reafon to fear we fhall be left to ourfelves, to wander from God, from Truth, and Life, in deplorable Ignorance and Follv. Attend, therefore, to the Voice of Divine Wifdom, lo QT Christian Theology. Wifdom, Prov, ii. i, &c. My Son, if thou wilt receive my Words^ and hide my Command- ments with thee, [lay them up as a Treafure |bV^ in thy Heart] fo that thou incline thine "Ear untQ Wifdom, and apply thine Heart unto Under jianding ; yea, if thou criefl after Knowledge, and lifteji up thy Voice for Under- fanding [as we do for thofe things, which we mod of all defire, and mod: oi all ftand jn need of ] If thou feekeji her as Silver, and fearcheji for her, as for hid Treajures : [as covetous Men feek Money, and ranfack the whole World for the Treafures, in which they delight. If thus you value, and ftudy to advance the Improvement of your Minds in Knowledge and Wifdom] Then Jljalt thou underfiand the Fear of the Lord, and find the Knowledge of God : [which of all Under- llanding is infinitely the moft excellent.] II. But this Senfe of the Value ol: Di- vine Knowledge, and this Defire to obtain it, muft be underftood in a Connedion with a fincere Endeavour to live agreably to it. For {hould a Perfon, under the greateft Ad- vantages of Learning, and with the utmoft Affiduity fludy the Scriptures, he will be, after all, but a poor Proficient in Divine Knowledge, if he doth not bring it home to his Heart, and reduce it to Pradice. It is not Speculation, but Pradice and Experi- ence, which renders a Man truly fkilful in any Bufinefs. So in Religion, no Man can be O/' Christian Theology. h be truly wife and knowing, but he who liveth wifely and virtuoufly. If ye contiiiue in my Word (faith our Lord, ^ob. viii. 31.) then Jhall you know the Truths and the T^ruth Jhall make you free [from the Darknefs of Ignorance and Error, and the Servitude of abfurd Lulls and Paffions.] Job. vii. 27. If any Man will do his, God'j, Will, he floall know of the Do5irine, whether it be of God, [He fliall fee it in its true Light, and be convinced that it;, is perfedly divine,] For (Pfal. XXV. 14.) the Secret of the Lord is with them that fear hiniy and he will JJjew them his Covenant, But (Dan. xii. 10.) the flicked Jhall dQ wickedly, and none of the Wicked Jhall under fland j but the Wife^ [the pious and virtuous] j}:>all underjiand. This is to make you fenfible, that a fin- cere Defire of true Knowledge is a neceflary Difpofition in entering upon the Study of the Scriptures j and the Obedience to God's Commands, in the courfe of a pious Life, is neceffary to inlarge and eftabli(li the Judg- ment in the Knowledge of divine Truths, in. To the effedual Study of Scripture, it is necelTary, that our Minds and Hearts be unbyafTcd, unprejudiced, open to the Truth, and always quite free to difcern and receive it. If our Spirits are under the Power of Prepofleffion and Prejudice we can- not be well difpofed for fearching the Scrip- . tures. 12 0/ Christian Theology. tures. For inftance, if a Perfon, in mat- ters of Religion and Confcience, is ambitious to gain Reputation in the World, or folici- tous only to pleafe and recommend himfelf to a Party, how fhould he ftudy the Word of God with the fincere and lingle View of dif- covering and embracing the Truth, when he is preingaged, and all his Care is to find what will pleafe his Fellow-Creatures, and fuit his own mean and felfiQi Purpofes ? *Joh, V. 44. How can ye believe ^ who receive Honor one of another^ whofe ruling Princi- ple is the Defire of temporal Honor, and the Favor of Men, and feek not the Honor ^ which comes from God ojily, the Honor of;^ good Confcience, and of upright Condudl ? Or, if we refign our Underftandings and Confciences to the Authority of human De- cifions and Decrees ; or imbibe the Bigotry of a Party, which determines a Perfon to retain pertinacioufly a Sett of religious No- tions, without conlidering, or examing how far they are agreable to the Word of God, our Underftandings and Judgments are locked up, and no longer at Liberty to difcover the Truth. It is owing to this malignant Caufe, that great Numbers of learned Men, who call themfelves Chriflians, will not allow them- felves to make Enquiry, whether the Wor- (hip of Saints, Images, Relicks, Bread, and innumerable other abfurd Doctrines, and fu- perftitious Of Christian Theology. 13 perftitious Practices, are agreable to the Truth and Purity of the Chrlftian Religion. The Error and Iniquity of this Condud in Papifts we fee and deteft. But the fame moral Caufe will in all Cafes produce the fame Effeds. If we ad: upon the fame vi- cious Principles j if we indulge the like Pre- judices, and in the fame Manner wilfully /hut our Eyes, we (hall be more faulty than Papifts, becaufe it is contrary to our Pro- feffion, as Proteftants 5 and (hall be equally incapable of feeing the Truth and Glory of our holy Religion. In fludying the Scrip- tures we fhould always keep our Minds open to Evidence, and further Difcoveries of Truth j^ which is the only way to be more and more folidly eftabliflied in our religious Principles 5 for in no other Way can we grow in Grace, and in the Knowledge of cur Lord Jefus Chrifi, Moreover, this is the only poffible Mean of reducing the Chriftian World to Unity both of Hearts and Sentiments. IV. Prayer to God, the Father of Lights, the Fountain of all Illumination, is neceflary to the fuccefsful Study of the Scriptures. Prov. ii. 6. The Lord alone gives Wifdom ; out of his Mouth cometh Knowledge and XJn- derftanding. Nor hath he appointed any Means, how excellent foever in themfelves, which exempt us from a dependence upon his Bleffing, All our Springs are in him 5 and his graciops influences render our en- deavours. 14 Of the Divine Dispensations. deavours, of any kinds, fuccefsful. And therefore, when we addrefs our/elves to the Study of the holy Scriptures, we fhould make our Supplication to God, that he would cpCTi our Eyes^ that we may behold woiiderous things, out of his Law, Or, in the Apoftte's Words, (Ephef, i. ly, 1 8.) that the ^God of our Lord Jefm Chri'fl, the Father cf Glcry, tJDOuld ^ive unto us the Spirit of Ifijdom, and RevelatioHi in the Kfioiciedge of him ; that the Eyes of our JJnderJianding being enlightened^ we may have jud apprehenfions of the Riches of his Wifdom and Grace, and that cur Hearts may be duly impreCfed with a ^eep and lafting Senfe of them. CHAP. IL Of the Divine T>ifpenfations^ in Scripture called the Ways and Works of God. THE Ways of God Ol^ D^rt'^N* fre- quently fignify the Rules of Life, which he hath given us to obferve. Pfal. cxix. 3. They al/o do no hiiquity ; they walk in his PFaySy i. e. in the Law of the Lord^ Ve'r. I. And the Works W'm^^ of God may fignify the meer Operations and Pro- dudions of his Power. But both thefe Words have a more reftrided and empha- tical Signification. "^"5"] a Way, fignifieth alfo Of the Divine Dispensations, i^ alfo a Courfe of Adlion, a Cuftom, Confti- tution or Inftitution, which any Perfon, or Number of Perfons form to themfelves. Prov. viii. 22. The Lord pojfeffed me, Wif- dom, in the Begini?jg of his Way, before bis Works of old. Prov. xii. 26. Jhe Way of the Wicked, their Courfe of Adion, feduceth them. Hof. x. 1 3 . Becaufe thou didji truji in thy Way, the Schemes and Methods, politi- cal or religious, of thy own deviling, and in the Multitude oj thy mighty Men, Amos viii. 14. 'The Manner, the Way, /. e. the reli- gious Conftitution, of Beerjheba liveth, fub- fifls, flourifheth, notwithftanding the Oppo- fition made to it. TW"^ too fignifies to con- ftitute, ordain, appoint, difpofe. ISJum. xxviii. 6. 2 Chron. ii. ii. PfaL civ. 19. EccL iii. II. 'Hence Ways and Works fignify the Ap- pointments, Conftitutions, or Difpenfations of God. By which are meant, « The «* Schemes or Methods devifed or contrived ** by the Wifdom and Goodnefs of God, " to difcover, or fliew himfelf, his Nature *« and Will, his Beneficence, Holinefs and ** Juftice to the Minds of his rational Crea- '' tures, for their Inftrudion, Difcipline and " Reformation, in order to promote their *= Happinefs." Thefe are the great Ends of the Divine Difpenfations j and thefe the principal Points to be attended to, in the Explications of them. The i6 Of the Divine Dispensations. The great God, for ever to be adored, hath adually given Exiftence to a World of moral Agents, fuch as we are. He there - fore is our Father, and v^^e are his Offspring, whom he hath created in Love, that in a right and virtuous UTe of our rational Pow- ers, we may be qualified for Honor and Enjoyment in the heavenly World. This feems to be the higheft Defign the di- vine Goodnefs can form, and the highell Excellency to which our Nature can at« tain. And this may be confidered as the Bafis of all the Divine Difpenfations from the begining of the World. For without pious and virtuous DIfpofitions we cannot be qualified for Honor and Enjoyment. But pious and virtuous Difpofitions cannot be forced upon us, by any external Power what- ever ; they muft, in fome degree, be the Effe<^ of our own Attention and Choice* It is, therefore, becoming the Father of our Spirits, and fuitable to Beings of our Ca- pacities and Circumflances, that proper Means be provided for our Inftrudion and Difcipline. For inftance, as God is not the Objedt of any of our Senfes, and can be feen only by our Underflandings, it is proper that he (hould fet before us in the Frame and Furniture of the World, fuch vifible and various difplays of his Being, Power, Wifdom, Juflice, and kind Regards, as may engage our Attention, difcover his eternal Of the Divine Dispensations. 17 eternal Godhead, and lead us to the Ac- knowledgment, Adoration, Love, and du- tiful Obedience of our Creator, Father, and Benefa6tor. Thefe are the Works, the Dif- penfations, or Conftitutions of Nature | whereby our Father, as in a Glafs held be- fore our Eyes and Thoughts, has {hewn himfelf to us for our Inllrudion in Piety and Virtue. But beddes the Conditution of univerfal Nature, there are a Variety of Difpenfa- tions, which are more immediately relative to Mankind. As the being born of Parents, to fupply the feveral Generations of the World, whence refult fundry Relations and Duties 3 the being fuftained by Food, co- vered and fheltered by Clothes and Habita- tions, healed by Phyficians, taught by the learned and fkilful j the Infirmities, Appe- tites, and Paffions of our Conftitution ; the forming Societies for mutual Help and Com- merce 5 the Inftitution of Government, or the Subordination of fome to the Authority of others, for preferving good Order, for the Protection of Virtue, and the Reftraint and Punifhment of Vice. Add to thefe. Wars, Peftilence, Famine, Earthquakes, and fuch like Events ; all thefe may be reckoned among the Divine Appointments, or Dif- penfations ; fome for the Exercife of our rational Powers in right Action ; fome for Difcipline, Correction, and Reformation 3 C but i8 Of the Divine Dispensations. but none merely for Deftrudion, except where Reformation cannot be effeded. But thofe Ways, or Difpenfations, which in Scripture are confidered as the great Hinges of Divine Providence, on which his Dealings with Mankind have turned i or as the principal Events, by which the great Purpofes and Counfels of God's Will have been executed, are chiefly to be attended unto. Becaufe right Conceptions of thefe, tinder their feveral Views, Circumftances, and Connedions, will greatly contribute to the explaining of Scripture-Theology, and alfo mark out the proper Order and Method, in which it may be ftudied. Let us there- fore here, at firft feting out, take a general Survey of them. I. The Creation of the World, as above. II. The Formation of Man after the Image of God. " III. Man being created capable of en- joying the Honours and Felicity of Heaven, was to be difciplined and proved, in order to his being confirmed in the Habits of Vir- tue and Holinefs ; without which, neither Man, nor any other rational Being, can be fit to fee, or enjoy, the Lord. Accordingly, the firft moft remarkable of God's Works, in the newly created World, was to put the Man, whom he had formed, upon a Trial fuitable to his Circumftances. IV. Under Of the Divine Dispensations. 19 IV. Under which Trial, Man, yielding to Temptation, lined, and fo became fub- jed:ed to the Threatening of eternal Death* V. Which heavy Doom, God, not wil- ling to deftroy his Creature, was pleafed ia Mercy, not only to mitigate, but alfo, Man having altered his moral State, thought fit to introduce a new Difpenfation of Grace, in the Hands of a Mediator. At the fame time, fubjecfting the human Race to a la- borious Life, to Difeafes, and to Death tem- poral. And this in much Goodnefs, to fubdue the fleQily Principle, to give a Tafte of the bitter Fruits of Sin, to prevent the Opportunities and Occafions of it 3 and, by increaling the Vanity of the Creature, to turn his Regards more fleadily to the all-fuffi-» cient Creator. VI. But Men multiplying in the Earth abufed the Grace of God, and in about 1656 Years Time became fo wicked, that all Flejh had corrupted his Way^ and the Earth was filled with Violence, Then, to purge the World from Iniquity, and to re- cover it to a State of Righteoufnefs, God created a new thing in the Earth, and, by a Deluge of Water, deftoyed that wicked Generation, preferving the only Family, that remained uncorrupt in the Old World, in order to propagate Piety and Virtue in the New. At the fame Time, and for the C 2 fame ^o Of the Divine Dispensations. fame good Purpofes, he reduced human Life into much narrower Bounds. VII. Not long after the Deluge, to pre- vent a fecond general Corruption, God in- troduced another Difpenfation, by confound- ing the Language of Mankind ^ which di- vided the World into feveral diftind: So- cieties, and, confequently, kept them under a ftridter Government, and better preferved their Liberties, than if the World had been one great Empire. VIII. Thus the Outrage of Violence and Rapine was, in a good Meafure, cured. But now Mankind fall into a different Iniquity, namely, that of Idolatry ; whereby, within 400 Years after the Flood, the Worfhip and Knowledge of the one fupreme God was in danger of being utterly loft. To prevent this, the Divine Wifdom eredled a new Difpenfation by calling Abraham from among his idolatrous Kindred, and confti- tuting his Family the Storehoufe and Stand- ard of Divine Knowledge. To them he Ipake and reveled himfelf at fundry Times, and in divers Manners, and feperated them from the reft of the World, by peculiar Laws and religious Ceremonies, to fecure them from the idolatrous Practices of their Neighbours. Thus they became God's pe- culiar People, diftinguiftied above all other Nations, but with a View to the future great Benefit of all Nations. And to this Day, Of the Divine Dispensations. 21 Day, bleffed be God, we experience the happy Effeds of this noble Scheme, and owe to it both our Bible, and the very Being of the Gofpel Church. IX. The Family of Abraham^ by the Divine Condudt, was led into Egypt. And when they had been there, under grievous Oppreffion, 215 Years, and were grown numerous enough to be a Nation, God fet himfelf at the Head of them, as their King, And, in a Country much efteemed for Learning and Arts, whither Men of Genius and Curiofity reforted from all other Parts, upon this Stage, fo proper, becaufe fo pub- lic, God, as the King of Ifraely combated the King of Egypt and his fi(ftitious Gods, and difplayed his infinitely fuperior Power both to deftroy and to fave, by many Plagues inflided upon the Land of Egypt y and by bringing out the Ifraelites in Oppofition to all the Forces of the King, and all the Ob- ftacles of Nature, and fettling them, after they had been fufficiently difciplined in the Wildernefs, in the Land of Canaan. Here God fet up his peculiar Kingdom amongft them, and they alone of all the Nations of the Earth were the Subjects of it, and happy in its fingular Privileges and Bleflings j but, at the fame time, were exercifed with va- rious providential Difpenfations. The ge- neral Rule of which was this ; while they adhered to the VVorfhip of the true God, C 3 they 22 Of the Divine Dispensations, they were always profperous, when they de- clined to Idolatry, they were either opprefTed at Home, or carried captive into other Coun- tries. X. The long Captivity in Babylon was not only a Punifliment to the Jews^ but alfo a Mean of publifliing the Knov^ledge of the true God over all the Babyhiifi Em- pire, as appears very evidently in the Book of Daniel. And the Divifion of the Gre" cian Empire, which put an End to the Per- Jian^ after the Death of Mexander^ caufed a new Difperfion of the 'Je'ws^ efpecially into Afia minor, Syria, Egypt, Cyrene, and Ly- Hat where their Synagogues were very common. And laftly, when they were fub- jeded to the Reman Power, their God and Religion became more known over all the Roman Empire. Thus the Way for the Kingdom of the Mejfiah was gradually pre- pared. For though the Knowledge of God, received from the fews, made no public Reformation of Pagan Idolatry, yet it greatly difpofed Men to receive the Gofpel when it Hiould be preached unto them. Some be- came jr^-ixj, many renounced Idolatry, and wo;{hiped no other but the living and true God, who, in the A6ls of the Apoftles, are called, dtvout ProfelyteSi Greeks, thofe that Jeared God, XI. Thus we are brought to the Coming 9f Chrijl, who came in the Juhiefs of 'Time j for Of the Divine Dispensations. 23 for he came as foon as God, by the various Methods of his Providence, had prepared the World to receive him. When God had made ready a People prepared for him^ then Chrift came, and fully explained the Na- ture, Laws, Extent, and Glory of the King- dom of God, and fulfilled the great and moft excellent Deiigns of Divine Wifdom, by giving himfelf a Sacrifice and Propitiation for the Sin of the World. XII. Then the great Myftery of God, the Calling of other Nations, befides the JeiJDS^ into his Kingdom and Church, was opened, and made manifeft by the Preach- ing of the Gofpel. For which Purpofe, he fent out his Apoftles, furniflied with proper Powers and Credentials, efpecially the Gift of Tongues, whereby they were inabled to communicate the wonderful things of God to People of difi?erent Countries. And by this Means, the glad Tidings of Salvation, and the glorious Light and Privileges of the Gofpel, have reached even to us in Great' Britain^ who dv/ell in the uttermoft Parts of the Earth. XUI. But as Chrift came to reftore, to explain, and by the moft glorious Dif- cov^ries, and the richeft Promifes, to inforce the Law of Nature, the true Religion of all Nations j and confeqaently, as his Defigii was to ered: an univerfal Religion, which (hould recommend itfelf to allPeople, un- C 4 der 24 Of the Divine Dispensations. der their feveral political Diftindions, and which, therefore, was to interfere with no political Eftablifliments, but fliould leave them, in every Country, juft as it found them, teaching the Nations only to obferve the eternal Rules of Righteoufnefs in the Hope of eternal Life ; 1 fay, qpon this grand, noble, and extenfive plan, the Jewijh Polity would be funk to a level with all other national Governments ; and the Jew, on account of any prior national Advan- tages, would have no more Claim to the Bleffings and Privileges of the Kingdom of God, than any of the Gentiles, or Nations, who, in any of the moil: barbarous and def- pifed Parts of the Earth, fliould receive the Faith of the Gofpel. For in the Chriftian Religion there is neither Greek nor Jew, Cir^ cumcif.on nor Uncircuwcifion, Barbarian, Scy- thian^ Bond nor Free ; but Chriji^ i. e. the Faith and Obedience, or true Religion, vyhich Chriil taught, is all, and in all. Col. iii. II. Thus the yew is fallen from his fuperior Claims and Privileges ; and he falls by that very Method of divine Wifdom and Grace, which brought Salvation to all other Nations, Thus the diminifiing of the Jews is the Riches of the World, and the cafiing away pj them is the reconciling of the World, (Rom. ^u 12, 15 ) or the opening a Door for the whole World to come into the peculiar Kingdoni of God, Thii Of the Divine Dispensations, 25 This is the Idea we ought to have of the Rejedion of the Jews. The Grace of God was, and ftill is, as free to them as to other People, upon their embracing the Gofpel j but their political Conftitution from hence- forth gave them no Diftindion, or Privi- leges in the Kingdom of God above the reft of Mankind. And in no long time after the Publication of the Gofpel, their Polity and civil Conftitution, which otherwife would have remained in full Force, and have obliged them to obey its Laws, as much as the Con- ftitutions of the other Kingdiwns of the World obliged their feveral Subjects, was quite overthrown, by the Deftrudion of the Temple, and the Expuliion of the Jews out of the Land of Canaan, Which they have not been able to recover, but remain dif- perfed over the Face of the whole Earth to this Day. Thus the Gofpel Difpenfation was eredted, and fpread and prevailed every where. XIV. The next of God's Works was the permiting and managing a grand Apoftacy and Corruption of Religion in the Chriftian Church, foretold by the Apoftles, and at large in the Book of the Revelation. After the Apoftles were removed out of the World it pleafed God to leave the ProfefTors of the Gofpel, in matters of Religion, to their own Ignorance, Paflions and PrepofTeflions. Thus tb9 Chriftian Faith, by Degrees, was de- praved. 26 Of the Divine Dispensations. praved, till the Man of Sin arofe, a tyran- nical, ufurped Power, domineering over, and impofing upon Confcience, forbiding the Ufe of Underftanding, and intoxicating the In- habiters of the Earth with falfe and delufive Learning, worldly Pomp and Splendor, re- ligious Sorcery, and cruel Perfecution of the Truth. This, as it was the propereft Mean of producing the moft eminent and noblefl Characters, was to be a long and levere Trial of the Faith and Patience of the Saints. In the times of this fad Difpenfation, it is certain, we are now living ; but, we hope, towards the latter End of it. Through the whole courfe of it God hath varioufly ap- peared, both in Wrath upon the Corrupters of Religion, and in Mercy for the Comfort and Support of thofe who oppofed it. And thus the Wheels of Providence moved on, till the Morning of Reformation appeared in our happy Land, which, for fome Centu- ries, hath been gradually advancing, and ftill continues to advance, towards the perfedt Day. For a Spirit of religious Liberty, which hath been long opprelTed, revives and gains Strength, the Scriptures are more care- fully ftudied, ecclefiaftical Tyranny and Per- fecution, under every Form, more generally detefted ; and things feem to have a Ten- dency towards Love, Unity, and Concord, the moft perfed State of Religion in this World. XV. This Of the Divine Dj^pensations. 27 Xy. This muft give Pleafure to every good Man, and he will chearfuUy join his Endeavours to bring on the next glorious Dirpenfation, which we have in Profpefl:, when the Myflery of God, with regard to the aforefaid corrupt State of Religion, floall be finijhedy when Babylon, in all its Principles and Powers, (hall fall ; when the holy City, the new Jerufakm, fhall come down from Heaven, and God (hall fet up a pure and happy State of the Church. XVI. How long that State will co;itinue, we do not certainly know. Nor have we any further clear Difcoveries of God's Works till the awful Day of the Refurreciion, when the Lord himfelf (hall in Perfon defcend from Heaven with a Shout, with the Voice of the Arch-Angel, and the Trump of God. ^hen all they that fleep in the Duft of the Earth Jhall awake , and (hall be judged, fome to everlafling Life, and fome to Shame and^ everlafting Contempt. And they that be wife^ under any of the Changes and Difpenfations of this prefent World, fhall flnne as the brightnefs of the Firmament, and they that work together with God, and endeavour to ' turn many to Right eoufnefs, as the Stars for ever and ever. Thus I have given a Sketch of the Works of God from the Begining of the World to the Confummation of all things. And very beskutiful aod furprizing would the whole 28 General Remarks upon the whole appear, could we fee them in a full and clear Light. But before we attempt a more particular Explication of them in their feveral Views, Circumftances, and Connec- tions, we muft make a few general Re- marks, which will affift our Conceptions and Enquiries. CHAP. III. General Remarks upon the Divine Dispensations. CONCERNING the foregoing Dif- penfations, we may, in general, re- mark, that as they are devifed and executed by God— I. They are all agreable to the moft per- fe(ft Rules of Righteoufnefs and Truth. No- thing falfe, unjuft, or injurious, can be charged npon the Divine Conftitutions. For (Deut, xxxii. 4.) all God'j Ways are Judg- ment ; a God 0} Truth, and without Iniquity ; jujl and right is He, Pfal. cxlv. 17. The Lord is righteous in all his Ways, and holy, fteadily adting according to Truth, in all his Works, See alfo Rev, xv. 3. And there- fore they are in perfedt Confidence with each other. • II. The Ways of God are not to be con- fidcred as the Effea: of Neceffity, as if the End Divine Dispensations. 29 End propofed could not poffibly have been otherwife gained ; but as the Refult of wife Choice, or Divine Prudence, prefering fuch particular Methods as preferable to any other ; as beft adapted to our Circumftances, or, all things confidered, as the mod likely to make Mankind v^^ife and happy. For inftance, it is by the Difpenfation of God, that our prefent Life is fuftained by Food ; not becaufe it is impoffible we (hould live in any other way, for God could fuftain our Life in perfedt Health and Strength by an Ad: of his own immediate Power. Again, our Food is produced by the influence of the Sun, by Rain, the Fertility of the Ground, human Labor and Skill ; not be- caufe Food could not be otherwife produced, for God could, by an immediate Adt of his own Power, create Food for us every Day, as he did for the Ifraelites in the Wildernefs ; but this Method of fuftaining our Life is a Contrivance of Divine Wifdom ; to fhew himfelf to our Underftandings, (for had we been fuftained by an immediate Adt of Di- vine Power, we (hould have been led to imagine, that, not God, but our own Na- ture, had fuftained itfelf,) and to exercife our Virtue and Induftry in providing a Sub- fiftence, and to be mutually helpful to each other. Hence the Works of God, in Scrip- tare, are affigned to his Wifdom. See PfaL civ. 30 General Hemarks upon the civ. 24. Ptov, viii. 22. Ephef, i. 5, Q?c. — lii. 9, JO. III. Assuredly all the Difpenfations of God are calculated to promote Virtue and liappinefs, This is the Line which runs through the whole, as will appear in our future Eriquiries into the Nature and Ten- dencies of each of them. At prefent it may fuffice to obferve, that however our Cir- cumftances may differ from thofe of our firft Parents, the End of our Being is the fame as theirs j and we, as well as they, are upon Trial, in order to our having the Ha- bits of Holinefs formed in us, and our be- ing fited for eternal Life. And though it is a fad Refledlion to confider, how the Wick- ednefs of Men, hath from Time to Time fatigued the Patience of God, yet it muft give lis Pleafure to obferve, how his Good- nefs hath applied various Remedies to pre- vent, or heal, the Corruptions of Mankind. In what way foever Men have gone aftray from him, his Wifdom has never been at a Lofs to find out the mod proper Ex- pedients to reclaim them. Evidently his Defign is to fave a finful World, and to carry Religion both in its perfonal Influ- ences, and general Prevalence, to the higheft terfedlion our prefent Condition will admit *. IV. The * Now, if fuch a Defign fhall appear evidently to run through the Books of the Old and New Teftament, a Matt Divine Dispensations. 31 IV. The Scriptural Difpenfations, which have been enumerated, v^^ere feverally adapted to the then Capacities and Improvements, the moral State and Circumftances of Man- kind. The feveral Ages of the World may be compared to the feveral Stages of human Life, Infancy, Youth, Manhood, and old Age. Now, as a Man under due Culture gradually improves in Knowledge and Wif- dom, from Infancy to old Age, fo we may conceive of the World, from the Begining to the End, as gradually improving in men- tal and religious Attainments under the fe- veral Man may, with infinitely greater Propriety, fuppofe thp moft perfect: Drama (where the fineft Defign is carried on by the beft chofen Plot, and by the moft confiftent Underplots, and beautiful, well-proportioned Incidents) to have been writ by a Number of the greateft Mad- men or Idiots, by piece -meal, in different Ages ; than imagine a Thread of fuch an End and Mean runing through above 40 Writers, in more than 1600 Years, to be the Work of fo many Enthufiafts. Or, we may as well fuppofe the World to be framed by meer Chance ; 6r the molt magnificent, beautiful, and convenient Pa- lace, that the Imagination can figure to itfelf, to be built by Men unacquainted with all the Rules of Archi- te£lure, in feveral diftant Ages, and without any Model to build by, and to be fupported by meer Chance, through as many more ; as imagine fuch an Unity of Defign arid Mean, as 1 have defcribed, to be the Refult of Enthufiafm and Accident mixed together. Ld. Bar^ rington's EJfay on the Div, Difpenfations, Part, I. Preface, p. 26. 32 General Remarks upon the veral Divine Difpenfations "f*. Which Dif- penfations have been in every Period fuited to the Improvements in Knowledge and Wifdom, which then fubfifted in the World. Adam, when created, may be confidered as a Child without Knowledge, Learning, and Experience ; and therefore the Difpenfation h* was under, was very different from that, which we are under, who enjoy the Benefit and Light of fo many preceding Difpen- fations. COROLLARY. A preceding Difpen- fation is intended and adapted to introduce and prepare J or that which comes after it. Expe- rience is a natural and certain Mean of im- proving in Knowledge and Wifdom. This is univerfally true, as well with regard to Communities as fingle Perfons. It is there- fore agreable to the Nature of things, that in a progreffive Courfe of Knowledge, and moral Improvement, what we already have experiefnced Ihould be a Step to further Ad- vances 5 and confequcntly, in a jufl Plan or Scheme of Difcipline, it is fit, that what goes before, fhould be adapted to clear and eftablifh what is to come after. Thus Man- kind, refleding upon preceding Difpenfations, will •|- Ages of a Man. €. 16. 20. o°' 4o. $<*• ^°' 7°' Ages of tba World, 600, 1600. 2000, 3000, 4000. 5000. 6000. 70x0. Divine Dispensations. ^'^ will be admoniihed and directed to reform old Errors and Corruptions j and thus, even the monfterous Apoftacy of the Church of Rome may ferve to introduce and eftablidi that moft perfed: ftate of Chriftianity, which we expedt will fucceed the Difpenfation we' are now under. V. All God's Difpeniations are in a mo- ral Way, and adapted to the Nature of ra-* tional Agents. Exod. xiii. ly. Force and Co- adion deftroy the very Nature of Holinefs j and therefore all divine Methods of Reforma- tion are fo wifely adjufted, as to leave human Adions in their proper State of Freedom. By none of his Works did God ever intend to render Wickednefs iaipradicablej and he hath always provided fufficient Supports for Integrity and Virtue. With this very fenti- ment Prophecy in Daniel and in the Revela- tion is fealed up. Rev. xxii. ii. He that is iinjuji^ let him he unjuji ft ill ; and he that is filthy^ let him be Jilt hy ft ill. That is to fay, there is no Cure for the obflinately blind and wicked j neither are the Ways of God intended to purify thofe, who will not be made clean j but, after all that God hath done, the fVicked {Dan. xii. lo.) /JjallhQ left to do wickedly. And none of the Wicked will un- derjland, but only the Wife will underfland. But he that is righteous^ let him be righteous ftill\ and he that is holy ^ let him be holy flilL Hof. xiv. 9. M'ho is wife, and [for] he fjall D under- 34 General Remarks upon the underftaiid thefe things ? Prudent, and [for] he Jhall know theni ? For the ivays of jehcuah are right 3 and the jujl flail walk in them ; but the traTifgreJfcrs Jk^all jail in them. The Sincere and Upright, who choofe the way of Truth, or turn from Sin unto Righteouf- nefs, the righteous and merciful God will ne- ver forfake. They make a wife Improve- ment of bis Difpenfations, and, under all Trials and Difficulties, he will guide and fupport them j and their Path (hall be as the fliining Light, that fhineth more and more to the perfe(ft Day. COROLLARY. HENCE ice may con- clude — That in computing the Progrcfe of Religion, under any JDifpei^fation, the quanti-^ ty of Knowledge and Religion is to be niea- fiired only by the hnprovemefit of the Righ- teous J a?2d that the Wicked, how many Jo- ever, are 7iot to he taken into the Account, as making any Dedudfions from it. Or, the Advances of Knowledge and Religion, un- der any Dirpenfatlon, are not to be edimated by Numbers, but by the f-^roficiency of Tin- gle Perfons, how few foever. Noah, a (in- gle Perfcn, was, at the time of the Deluge, the true Standard of religious Improvement in that Age ; though all the refl of Mankind were exceeding corrupt and wicked. VL KNOWN unto God are all his PForks from the hcgining oj the World, faith tiie Apoftle Jj^/^^i, A5ls XV, 18. Then all God's Works Divine Dispensations. 35 Works were formed and planed in his Coiin- fcls, and lay under his Eye in one compre-. henfive View ; and therefore muft be per- fedly confident. One uniform Scheme mud be laid, and one even thread of Defign muft run through the Whole. They are not the refult of fudden, incoherent thoughts j but a well digefted Plan, formed upon the mod juft Principles by him, who feeth all his Works from the begining to the end. Whence it follows, that if we do not difcern one co- herent Defign in the Divine Difpenfations, or if we make any one Part clafh with the red, we may be fure we do not underftand them. Goodnefs was the Principle of Cre- ation. God made Man becaufe he delight- ed to communicate Being and Happinefs. Confequently, Goodnefs and fatherly Love, which was the begining and foundation of God's Works, muft run equally through them all, from firft to laft. VI!. Previous Notice was given of fome of the principal Difpenfations, either for Warning, or to prepare Men for the Re- ception of them. The Deluge was preach- ed by Noah 120 Years before it came to pafs. ^ The Jewifh Difpenfation w:.s predicted to Abraham 430 Years beforehand. 'Jeremiah foretold the Babyloni(h Captivity ; and Faul^ and John at large, predi(ft and defcribe the grand Apoftacy. But the coming of the McJJiahj and the Gofpel Difpenfation, run D 2 through 36 General Remarks upon the through the whole, from the begining to the end, in a lefs or clearer degree of Light. And it was fiting that this, which is the chief of God's Works, fhould receive the brighteft Evidence from Prophecy. And therefore it was not fit it fhould be introdu- ced till fuch time as it had received that Evidence ; which in Scripture is called the Fulnefs of Time, Gal. iv. 4. VIII. The Difpenfations of God are in- tended for our Contemplation and Study ; and it is a fingular advantage to form right notions of them, becaufe they will tind:ure our Conceptions of God, and influence our Difpofitions towards him. If we judge tru- ly of God's Works, we fiiall have agreable and lovely ideas of the Workman. His Wif- dom, his Goodnefs and Truth, will (land in a fair light, and we Ihall confefs him infi- nitely vi^orthy of our higheft regard. Then we fliall think of God with Admiration, Pleafure and Delight, (^P/^/ xcii. 4. TXcz/, Lord^ hajl made trie glad through thy Work j 7 will triumph in the Works of thy Hands.) and fliall ferve and follow him with willing minds. But if we form fuch conceptions of the ways of God, as reprefent them to be arbitrary and tyrannical, inconfiftent with all t)ur notions of Jufiice and Goodnefs, the effect of fovereign Will, without either Rea- fon or Love, he muft ftand before our thoughts in the moft frightful Colors. The mofl Divine Dispensations. 37 niofl: horrible Gloom will be drawn over the Perfedions of the beft of Beings, our Minds will be filled with darknefs and dread; and, if we worlhip him at all, our worfhip and obedience will not be the free and generous duty of Sons, but the joylefs conftrained drudgery of Slaves. IX. It muft be remembered, that the Works of God are unfearchable, and paft our finding out to perfection. PfaL xcii. c. O Lord, how great are thy Works^ and thy Thoughts are 'very deep I From a juft fenfe of the infcrutability of the Divine Difpenfa- tions, the Apoftle concludes a Difcourfe upon the rejedionof the Jews, and the calling of the Gentiles, with this folemn Exclamation -, O the depth of the riches^ both of the Wifdom and Knowledge of God ! How unfearchable are his Judgments^ and his Ways pajl finding out ! Rom. xi. 33. It becomes us to admire and adore the Counfels of infinite Wifdom, and to acquiefce where we cannot gain a full knowledge of them. Rev> xv^ 3. Great and marvelous are thy JVorks, Lord God Almighty ! We cannot comprehend the Ways of God in their fullefl: extent, in all their largeft views, and remotefi: connexions. He there- fore that is wife v/ill not cavil at them, nor fooliihly endeavour to pry into them beyond the bounds of Revelation, and of human Underflanding. D 3 X. But 38 General Remark?, i^c. X. But under all our prefent Darknefs, and under every Difpenfation, an honed Heart, fincerely defirous to know the Truth, ferioully inquiruive after it, meekly fubmif- live to what God hath reveled and com- manded, willing to work together with him, patiently perfevcring in well doing ; fuch a Temper, and fuch a Condudl., is the heft and lafeil Guide under every Diipeniation; will enable us to follow God, to comply with every defign of his Providence, to over- come in every Hour of Trial, and will lead us to eternal Life. To fuch a Character, as well as to Daniel^ (Chap. xii. 13.) it is the language of divine Grace — But walk ihoUy thou honeft, upright Manj "ivalk thou thy way to the end, take Courage and Com- fort, walk on, perfevere in the path of Truth and Integrity ; Jo?', after all the Tri- als and Difquietudes of this World, thou f:ak reft, arid ftand in thy Lot, the Lot of pi- bus and faithful Souls, at the end of the days. CHAP. ( 39 ) CHAP. IV. Of th CREATION. Gen. I. I. — 26. THIS is the work of Creation. To create is to give Being to that which did not: exift before ; and fo, is no Con- tradic'lion. That a thing {l:iould be and not be at the fame time^ is a Contradi(5tion and Impoffibiiity j but that a thing (hould exift now, which did not ex ill before, is no more a Contradidion, than that my Hand (hould move now, which did not move before. That there is one lirfl: uncaufed Caufe, from which all other Beings derive their Exigence, and upon whom they have their entire Dependence, hath already been proved, Confequently, all Beings, except the firft Caufe, mull: have been produced, or brought into Being by the Power and Agency of the firft Caufe. Not produced, out of Nothing, but out of Nothing befides the immenfe and unconceivable Fullnefs of the felf-exiftent Being, who mufl have in himfelf the Power and Foffibility of all Being ; though we can- not comprehend or conceive in what man- ner, or by what kind of agency, he createth or communicateth exiftence to Beings di- llin6l from himfelf. Of the Creation of all things, Mofes in this Chapter has given us a fummary ac- count 5 not in a precife philofophical man- D 4 ner, 4© 0/ the Creation, per, but fo as to give the Men of that age, in which he wrote, juft and affeding no- tions of this firil:, and mofi (lupendous Work. of God, fo far as was necefTary to the pur- pofes of true Religion, and no further. It is enough, therefore, that his account is true, fo far as it goes, and not in any re- fped inconfiftent with the moft accurate Dif-^ coveries, which have been made in later a-r ges concerning the Syflem of the Univerfe, or any part of it. Ver. 1. In the begining^ &c. T/6^ Henvem pnd the Earth may comprehend the whole Univerfe, or all thhigs lifible and invifible. It doth not therefoie follow, that the whole Univerfe was created all together at once, or at fome one period of time. But the meaning is this ; at fi! ft, when the Uni- verfe was produced, it was brought into Be^ ing by the fole Power and Wifdom of the almighty and pternal God. This is true, though the feveral parts of the Univerfe may have been produced at different times, pr at any diftance of time from each other ^ and though God may ftill be creating new Worlds in the immenfe Bofom of Space, which is not improbable ^ 1 fay, it is true, thst in the begining of their Exiftence, when- ever that was, God credited, and is dill cre- ating, them sH. The fentiment which Mo- Jes, J apprehend, would inculcate being this, that tlie whole Univerfe of Beings, when- ever created, doth not exift by Ncceflity pr Chance 5 Of the Creation. 41 Chance j but had a begining, and was pro- duced by the fole Power of God. But, as Mofes here gives us a particular Account of the Formation of our Earth, this phrafe, in the beginmg^ may have a fpe- cial Reference to the Time, when our Earth was created. The Matter, of which it con- fifts, was produced in the State of a Chaos, (Ver. 2.) without Form and voidy i. e. (hape- lefs, wafte, and ufelefs j all the Parts, Solids and Fluids, jumbled together, and furrounded with Darknefs, unadorned, uninhabited. But the Spirit of God moved upon the Face of the Waters j i. e. the Influences and Exertions of the Divine Power actuated this dark, confufed Mafs, and digefled, and reduced its Parts to the beautiful State and Order in which we now behold them. On the firft Day, and the iirft thing after the Produdion of the Chaos, the Ele- ment of Light was created. Ver, 3, 4, r. On the fecond Day was created the Ele- ment of Air, or that Body of Air, which we call the Atmofphere, V^f^'^H the Firma» menty or rather, fpacious Expanlion of Air, where the Fowls do fly, (Ver. 20.) and which is rpread abroad above, and all round the Earth, including Meteors and Clouds, which are the Waters above, or at the up- per Part of, the Atmofphere, in Contradif- tindion to the Waters of the Sea and Rivers which are under it. Ver, 6, 7, 8. On the third Day the great God formed the 42 Of the Creation. the Element of Water, by draining off the Fluids of the Chaos ^ and caufmg them to flow into large Cavities, prepared to receive them J that thus the Earth might become one firm, compad:, voluble Globe, and in a fit Condition to produce Grafs, Herbs, Trees, and Plants, v^hich were then created. Ver, 9, 10, II, 12. On the fourth Day God created the Sun and Moon. Ver, 14 — 19. The Sun being the Centre of our Syftem, it feems proba- ble, that the whole folar Syftem was pro- duced at the fame time with the Earth, though the Defign of the Writer did not lead him to take Notice of the other parts of it. But we have no jutl Ground, from his Account, to fuppofe, that all the Stars, which are probably each of them the Cen- tre of a diftind Syftem, were, on this Day, all of them created. Moft of them might have been created long before, and fome of them fince, our World came into Being. For that Claufe (Ver. 16.) he made the Stars a/foy in the Hebrew is no more than, and the Stars ; the Words, he made, being inferted by the Tranflators. And therefore it may be well rendered thus — Ver. 16. And God made two great Lights ; the greater Light to rule the Day, and the lejfer Light to rule the Night ivith the Stars. That is to fay, the Moon and Stars to rule the Nighty as it is expreffed, Pfal. cxxxvi. 9. The Conjundlicn ^ fonietimes hath the Force of the Of the Creation. 43 the Prepolition with ; as Gett. iv. 20. With his Weapons. 2 King. xi. 8. Jer. xxii. 7. Hitherto our Globe, and perhaps the other Planets, might, by the Power of God, be fufpended in the empty Space, in a State of Reft. But now, when the Sun, the Centre of our Syftem, was created, and the Earth was reduced to a proper State of Firmnefs and Solidity, they might be thrown into thofe regular and rapid Motions, about the Sun, and their own Centres, which, by the fame Power impreffed upon them, con- tinue to this Day ; and by their exadt pe- riodical Revolutions produce that grateful and neceflary variety of Day and Night and Seafons j namely, Spring and Summer, Au- tumn and Winter 5 which are certainly the EfFe6t of the annual and diurnal Motions of the Earth ; and therefore the annual and diurnal Motions might on this Day com- mence. Ver. 14. On the fifth Day Fifli and Fowl j on the fixth Day Beafts and Man were created. Ver. 20, &c. There is one Difficulty remaining, name- ly, that Light was created before the Sun Ver, 3, 14, Gff. Whereas the Sun is fup- pofed to be the fole Fountain of Light, by emiting luminous Particles from its Body. But I fufpedl the truth of this Hypothelis ; and Mofes may be found a more accurate Philofopher than is commanly imagined. It 44 Oj the Creation. appears from electrical Experiments, that Light is a diftind: Subftance from all other, as much as Air is from Water ; and that, by being properly excited, it may be made to appear in Midnight Darknefs. Which fhews, that it did exift in that Darknefs, previoufly to its being excited j and that it was rendered vifible by being excited. Confequently it may, and, I doubt not, doth exift, expanded through the whole vifible Syftem of things at all times, by Night as well as by Day ; and that the Sun, a fiery Body, is, in our Syftem, the great Exciter, by which the Subftance of Light is im- pelled, and becomes vifible. For were there no Subftance of Light previoufly exifling throughout the whole Syftem, no Light would appear, though ten thoufand Suns fhould at once be placed in our Hemifphere. Tuft as the ringing of the Bell produces Sound, not by an Emanation of Particles from the Subftance of the Bell, but by ex- citing the Air, or the founding Subftance, without which the Bell could produce no Sound at all. As the Air will not found, fo the Light will not appear without being ex- *THisHypotbefis, I prefume, doth not interfere with any Rules of Optics, the Rays of Light being excited according to the fame Laws and Directions, by which they are fuppofed to be emited. The Light of a Can- dle, upon an Eminence, may be feen at leaft three Miles at Sea, in a dark Night, Therefore, according to the common Suppoiltion, the Flame of a Candle, fuppofe of of the Creation. 45 excited *. Upon this Suppofition the Ele- ment or Subftance of Light was created on the firft Day, and the Divine Power alone might of one Inch Diameter, muft emit from its Body inftan- taneoufly, and in every Inftant, while it continues to burn, as much luminous Matter, or Subftance, as will fill a fpherical Space of fix Miles in Diameter, or of 113,0976 cubical Miles. Which, notwithftanding the Divifibility of Matter, in infinitum^ feems to me, to be incredible. It is furely more probable and rational to fuppofe, that the extremely agile Particles of Light, which fill that large Space, are adtuated, or excited in- ftantaneoufly by the luminous Body, N. B. Dr. Taylor, fome time after he had finiftied this Scheme of Scripture Divinity, met with the fame Thought and Reafoning in the ingenious Author of Nature Displayedj and was not a little pleafed to find an Hypothefis, which he judged peculiar to him- ielf, adopted by fo deep an Inquirer into Nature. That the curious Reader may compare the paflages, he is prefented with the following Extract. « — * Light is vifibly pre-exiftent to luminous Bo- *« dies ; this may feem a Paradox at firft Sight, but it " is not therefore a lefs evident Truth. — By Light we " do not mean that Senfation which we experience in " ourfelves, on the Prefence of any illumined Body, " but that inconceivably fubtle Matter, which makes ** an Impreffion on the Organs of Sight, and paints on the *•■ optic Nerve thofe objedb from the Surfaces of which it *' was reflected to us. Light then, taken in this fenfejis a " Body quite different from the Sun, and independent " on it, and might have exifted before it, feeing now *' it does exifl in its abfence, as well as when prefent. ** It is diffufed from one End of the Creation to the " other, traverfes the whole Univerfe, forms a Com- " munication between the moft remote Spheres, pene- <' trates into the inmoft Receffes of the Earth, and " only waits to be put in a proper Motion to make ** itfelf vifible. — Light is to the Eye what the Air is " to • Vol. m, Page 409. Second Edition, 4*6 Of the Creation. might be the Exciter, which made the Light appear for the three fir ft Days of CreatioD, until *' to the Ear : Air may not improperly be called the *' Body of Sovmd, and it does equally exift all round ** us, though there be no fonorous Body to put it in ** Motion ; fo likewife the Light does equally extend at *' all times, from the moft diftant fixed Stars to us, *' though it then onlyflrikes our Eyes, when impelled by " the Sun, or fome other Mafs of Fire. *« The difference betwixt the Propagation of Sound ** and Light confifts in this, that the Air, which is the ** Vehicle of Sound, being, beyond all Comparifon, more *' denfe than the Vehicle of Light, its Motion is much ** flower. Hence we may account for that common ** Phoenomenon, why we do not hear the Sound of *« the firft Stroke of a Hammer, when at a Diflance *' from it, till it is at the Point of giving the following *' Blowj whereas Light is propagated with incredible *' Swiftnefs, though at fome fmall Diffance of Time *' between its receiving the Impulfe, and its Communi- *' eating it to us ; {ewtn Minutes, according to Sir " Isaac Newton's Calculation^ being fufHcient for *' its PalTage from the fixed Stars down to us. This " difference of Velocity between the progrefiive Mo- *' tion of Light, and that of Sound, is fenTibly demon- *' ftrated by firing a Gun in a large open Plain, where *' the Spectator, at a great Diflance from it, will per- " ceive the Flafh a confiderable Time before he hears " the Noife. " The body of Light therefore does either exifl in- *' dependently of the luminous Body, and only waits to *' receive a dire£l: Impulfe from it, in order to z£t upon '' the organ of Vifion ; or we muft fuppofe that every " luminous Body, v/hether it be the Sun, a Candle, or a " Spark, does produce this Light from itfelf, and pro- *' jeft it to a great Diflance from its own Body. There *' is no Medium between thefe two Suppofitions, and " either the one or the other raufl be true. But to afTert " the of the Creation. 47 until the Sun, the inftrumental Exciter, was produced. Further, " the latter, is toafiert a very great Improbability ; for if *« a Spark, which is feen in every part of a large Room, *« fifty cubick Feet in dimenfions, emits from its own Sub- « fiance a quantity of Light fufficient to fill the whole « Room, then there muft iffue from that Spark, which < < is but a Point, a Body, the contents of which are fifty *' cubick Feet. How incredible the Suppofition ! <* Suppose the Lanthorn, on the Light-houfe of •' Mejftna, to be feen only eight cubick Leagues, of '« which itfelf is the Centre ; it will follow, that an " Eye placed in any Point of thofe fix cubick Leagues «« will difcern it, and confequently fo much Space will « be filled with the Light of it. Now how incredible *« that a little Fire, fome few Inches in Diameter, " (hould diffufe around it a Subftance capable of filling «' ei^ht cubick Leagues 1 Suppofe the Lanthorn conceal- <« ed, and the Light immediately difappears ; let it be " uncovered the Moment after, and it will inftantly be *« feen as far as before, and confequently fill eight cubick " Leagues of Space with frefli Light; then how many " times eight cubick Leagues of luminous Matter, will *' all the fucceflive Inftants of Illumination produce in *' one Night's time ! Sure nothingwas ever more incon- *' ceivable. " On the contrary, how fimple and natural is it to " fuppofe, that as the Air exifled before the Bell that put *' it in motion, and caufed it to vibrate into Sound, fo ** in like manner, the Light exifted round the Fire of *■'• Mejfina, before the Lanthorn was illuminated, and ** only waited to be put in motion by the Fire, in order <' to make an Imprcflion on the Eyes of the Mariners. *' The Sun and Stars do, by the fame means, make •* thernfelvcs vifible, without fuffcring any diminution ** of their Subllance, by continual emanations of lumi- ** nous Matter into thofe vaft regions of Space through " which we behold them;' God having placed between *' thofe luminous Globes and us, the Body of that " Light 48 Of the CREAtlON) Further, we muft remark, that al- though God is here faid to create the World, yet it may be true, that he employed a fub- ordinate Agent in the Formation of it j namely, the Son of God, who afterwards came into the World for the Redemption of Mankind. See '^John i. 2, 3. Col. i. 15, 16, 17. I Cor» viii. 5, 6. But though he was the inftrumental Caufe, yet it is true, that God made all things, becaufe our Lord ad:ed by a Power derived from him. He that built all things is God. Heb. iii. 4. So much for critical Remarks. The Subjed: naturally leads to the following Re- flexions. •' Thefe are thy glorious Works, Parent of Good ! ** Almighty, thine this univerfal Frame, " Thus wonderous tair j thyfelf how wonderous then I How wonderous, how immenfe is the Power, Goodnefs, and Wifdom, which gave Ex- iftence to the ftupendous Fabric and Furni- ture " Light which we fee, and which is iniprefled on thq « organs of Vifion, by their A6tion and Influence ; but <« does not proceed from them, nor owes its Exiftence <« to them. The account of Mofes therefore, as to <' this Particular, is agreable to Truth, as well as an «« ufeful leflbn of Caution, when he informs us, that « God, and not the Sun, was the Author and Parent « of Light, and that it was created by his almighty <« Fiat, before there was a Sun to dart it on one part « of the Earth, and a Moon to reflect it on the o- <' ther." Of the Creation. 49 ture of the Univerfe ! I. Power. How vaft and mighty is the Arm, which Jlretched out the Heavens^ and laid the Foundations of the Earth I Which fuftains numberlefs Worlds, of amazing Bulk, fufpended in the unmeafurable and unconceivably diftant Re- gions of empty Space ; and fteadily direds their various rapid and regular Motions ! Lijt up your Eyes on high^ and behold who hath created all thefe things. He britigeth out all their Hofis by Number, he calleth them all by NameSy by the greatnefi oj his Mighty for he that he is ftrong in Power, not one of them faileth. Ijai, xl. 26. How powerful was the Command, Let there be Light, and there was Light — Let there be a Firmament ^ &c. By the Word of the Lord were the Heavens made, and all the Hoft of them by the Breath of his Mouth. For he /pake, and it was done ; he com?nanded, and it food faji. Pfal. xxxiii. 6, 9. Thus the Scriptures fublimely ex- press the Exertion of the divine Power ia Creation j as if it were done inftantaneoufly, and with as little Difficulty, as fpeaking a Word. II. And as for Goodness, what an infi- nite fulnefs of Life and Being, what an im- menfe, inexhauftible Treafury of all Good, muft that be, from whence all this Life and Being was derived ! How infinitely rich is the glorious and eternal God ! Out of his own Fulnefs he hath brought Worlds and E Worlds, 50 Of the Creation. Worlds, replenifhed with Myriads and My- riads of Creatures, furnlftied with various Powers and Organs, Capacities and Inftinds; and out of his own Fulnefs continually and plentifully fupplieth them with all the Ne- ceffaries of Exiftence. And ftill his Fulnefs ren:iaineth the fame, unemptied, unimpaired j and he can yet bring out of his Fulnefs Worlds and Worlds without End. How immenfely full of all Life and Being is the glorious and eternal God ! Thus he is good in himfelf. And loe doth good. He is kind and beneficent, willing to communicate Be- ing and good. How profufe is his Bounty ! He might have kept, as I may fay, the whole of Exiftence to himfelf ; but he has liberally fhared it out among his Creatures j and of all his Creatures in this World, the mod liberally to us Men. Survey the whole of what may be feen in and about this Globe, and fay, if our Maker hath a fpar- ing and niggardly Hand. Say, if we have a churliHi and unkind Father. Certainly it is his Pleafure to form Creatures, and fur- nifh them with Enjoyment ; and therefore hh tender Mercies muif be o'uer all his Works, III. Hi3 Wisdom appears illudrlous in the Variety, Beauty, Exad:nefs, Order, and Harmony, in which God hath formed and fixed the Univerfe ; in the fsveral Capa- cities and Degrees of Excellence he has confered upon his Creatures ; the proper Stations 0//^^ Creation. 53 Stations he hath affigned to them • the Sub- ordination and Sublerviency of one to an- other, which he hath eflabliflied, for the Regularity and Well-being of the whole. They are all, as they come out of his Hands, juft what they (hould be, adjufted ill the exadefl: Proportions to their feveral Ends and Conuedions 5 all in every Part and Refpedl (hewing the Workmanfhip of the profoundeft Skill, and moft curious Art. The utmoft Stretch of human Underftand- ing can reach but a fmall Part of God'9 Works ; but they who ftudy the Wifdom of Creation, cannot but admire, and ufe the Words of the facred Penman, Pfah civ. 24. (where he is furveying the feveral Parts of our Globe) O Lord, how manifold are thy Works ! I?2 Wifdom haft thou made them all 5 the Earth is full of thy Riches I These Refledions will (i.) infpire the moft elevated Sentiments of the moft high and mighty Creator, who /; exalted infinitely above the Heavens, his Glory is above all the Earthy Pfal. cviii. 5. The Lord our God is very great, he is clothed with Honour and Majejiy j and we fhould ftudy to magnify him in our Hearts by the moft ralfed Con- ceptions of his tranfcending Greatnefs. (2.) This (hould alfo fill our Minds with Joy, and our Mouths with his high Praifes. This God is our God, our Maker, and there- fore our Father. The firft and moft pro- E 2 per 52 0/ //j^ Creation. per Notion we ought to entertain of the great God is, that of a Father ; our Father, and the Father of the whole Univerfe. And greatly (hould we be delighted with the Difplays of our Father's infinite Power, Wifdom, and Goodnefs. Tranfported with Joy, by an elegant Profopopoeia, the Pfal- mift, in the 148th Pfalm, calls upon all Creatures to praife God ; wifhing, in effe(ft, that they had all of them Underftandings and Tongues to declare, how much Skill and Kindnefs he has fhewn in their For- mation and Eftabli(hment. Joy and Praife are the Creator's due, and (hould be our conftant Temper and Pravflice. (3.) He who is the Maker, is alfo the abfolute Proprietor, Lord, and Sovereign of all things 3 and therefore hath the firft and higheft Right to our Reverence, Submiffion, and Obedi- ence. In which he is infinitel]^' able to fup- port us in Oppofition to all human Power and Authority. For all Power^ not only his own inherent Power, but alfo the Power of all created Beings, belo7igs to God. From him it is originally derived, and the Exercife of it depends entirely upon his Will and Plealure 5 nor, in any inftance, can it poflibiy ad beyond the Limits which he prefcribes. Therefore, in the way of Duty, r.ciying upon his AllfufFiciency, we need not fear what Man can do unto us. (4.) In our prefent Situation we are liable to many Difficulties and Of the Creation of Man. 53 and Diftreffes, from which we are not able to guard or extricate ourfelves ; but the al- mighty Creator is infinitely able to deliver his Servants from any Danger, and can clear a Paflage through all EmbarafTments. He can make a way even in the Sea, and a Path in the mighty Waters. (5.) He who from his own inexhauftible Fulnefs hath brought forth all Worlds and Creatures, is our Shepherd j he careth for us, and can fully fupply all our Wants. (6.) He can fully accomplish all the great and glorious things reveled in the Gofpel. He can raife us from the dead, change our vile Bodies, and clothe us with immortal Honor and Glory. This fhould not feem to us incre- dible, becaufe he hath already performed things as incredible, and we have conftantly expofed to pur View Effects of his Power no lefs wonderful. CHAP. V. OJ the Creation of Man. Gen. i. 26, to the End, NO W we are come to the Formation of Man, Here, obferve, the Lan- guage of the Creator is altered. Inftead of, l^t there be Men, God faid, (Ver. 26.) Let E 3 ^^ 54 Of the CRBATIo^I of Man. us make Man^ or, we will make Man, in ouf" Image, after our Likenefs. Q^D. " Now " we have formed and furniflied the Earth, " let us make Man, the nobleU of our ^* Works, to inhabit, cuhivate, and enjoy " it." The fuperior Excellency of the hu- man Nature is fignified by the diftinguilfhed Manner jo which God is reprefented as ad- dreffing himfelf to the Forrnation of Man. The plural Number is ufed, [Aiid Gods faidf let us make Man ] but, according to the Genius of the Hebrew Language, this is only a magnificent Way of exprefhng the Majefty of God ; and amounts to no more than this, And God fat d^ 1 will make Man. So Gen, xi. 7. Go to^ let us go down, i. e. I will go down. Thus God is called our MakerSy Job xxxv. lo. Pfal. cxlix. 2. %hy Creators, Eccl. xii,. i. 2hy Makers is thy Hi/f)ands, Ifai. liv. 5. which are all to be underftood, and are rendered in the fingular Number. *' Nouns appellative denotiong " Dominion, according to the Hebrew Idi- ** om, are put in the Plural inftead of the «' Singular." Sl^ould it be fuppofed, that the great God here fpeaks to fome other Being or Beings befides himfelf, it mull be to fome fubordinate Beings j for neither this, nor any other Paffage of Scripture, can juftly be explained inconfiftently with the Unity, Simplicity, or Singlenefs of the Divine Na- ture, Ver, Of the Creation of Man. 55 Ver. 26. Let m make Man in our Image ^ [Hek in the Sketch or Shadow of us] after, or like, our Likenefs, Thefe Words, with refpedt to God, are diminutive, and denote, that the moft perfect Endowments of the human Nature are but a Sketch, a Shadow, or fomething refembling the Likenefs of God. And yet, with refped to other Crea- tures on Earth, it fpeaks high Diftindioh, and Superiority. For this Sketch of the Image of God in Man muft include, i. The noble Faculties of his Mind ; Under-' ftanding and Will, or Freedom of Choice, for the Government of all his Adiions and Paffions, and his continual Improvement in Wifdom, Purity, and Happinefs. 2. His Dominion over the inferior Creatures, ex- prefly mentioned, Ver. 26, 28. By which he is God's Reprefentative, or Viceroy upon Earth. But Divines have underftood this Image of God, as confiding in Righteoufnefs and true Holinefs ; which they affirm, were cre^ ated "With Adam. Meaning, not that Adam was created with fuch Powers, as rendered him capable of acquiring Righteoufnefs and Holinefs, but that he was made in this Image, of God j it was concreated with him, • or wrought into his Nature^ at the fame time that it was created ; and fo belonged to it as a natural Faculty or Inftin Week. This plainly (I:iews the Patriarchs, long be- fore Mofes was born, reckoned Time by fe- vjen Day Si or Weeks -, which can be referred to no other fuppofeable Original but the infti- tution of the Sabbath, at the Creation. The Ifraelites indeed, during their long Continuance and Servitude in Egypt, up- wards of 200 Years, feem to have loft their reckoning of the Sabbath, when they were conftrained by perpetual and moft fervile Labor to negled: the Obfervance of it. How- ever, it certainly was the Appointment of God, that they (liould begin a new Reckon- ing of the Sabbath. %'f Ing of thd feventh Day, and from a new Epocha, namely, the falling of the Manna. Exod. xvi. 5. A?2d it fiall come to pafi on the fixth Dayy they P^all prepare that Manna which they bring in j and it jhdll he twice as much as they gather daily. And when the People had done fo, the Rulers of the Cou' gregation came, and told Alofes ; probably inquiring into the Reafon, why God had given fuch an Order, Ver. 23. And Mofes faid unto them, this is that which the Lord hath faid, or, this is the Meaning of the Divine Command, To-morrow is the Rejl of the holy Sabbath unto the Lord. Ver. 25, 26. Te fiall not then find it in the Field ; fix Days fhall ye gather it, hut on the feventh Day, which is the Sabbath, there fioall be none. And this Courfe continued for forty Years till they came into the Land of Ca^ naan. Now this was devifed in much Wif- dom to fettle and determine the Day, which, otherwife, having loft their Reckoning, dur- ing their long Servitude m Egypt, ihty poffibly would not eafily have been brought to agree upon. For thus, for forty Years together, they would be under a Neceffity of diftin- guidiing the Sabbath, and of refting upon it ; having little elfe to do the greateft Part of the time, but to gather and drefs Manna 5 and no Manna falling upon that Day, they muft of courfe be affured of the Day, and obliged to reft upon it. Note — the reftoring F 2 and ^5 Of the Institution and afcertaining the Sabbath, was the fir {I Point of Religion, that was fettled, after the Children of Ifrael came out of Egypt, as being of the greated Moment ; and this, in Relation to the original Inftitution, for the Law at Mount Si?iai was not then given. Afterwards the Ordinance of the Sabbath was inferted into the Body of the moral Law, under a particular Emphafis, Remember the Sabbath-Day to keep it holy. And the Jew is reminded of the Antiquity of this Inftitution, in the Reafon annexed to this Commandment, For in fix Days the Lord made Heaven and Earth, Sec. And being thus ranked among the other great Articles of our Duty, which are of moral Obligation, and are always refered and ap- pealed to, by our Lord and his Apoftles, as binding to us Chriftians, it mufl: ft and upon the fame Ground, and lay the fame Obliga- tions upon our Confciences. For the lame Truth and Authority, which enaded the reft, enadted this Precept alio. He that faid, Thou Jhalt have no other Gcds before me — thou fait not bow down to any graveti Image — thou fait not take the Name oj God in vain •. — honor thy Father — thou fait do no Murder ■ — &c. faid alfo, Remember the Sab- hath^ Day to keep it hol)\ Tfie Jewifti Feftivals, New-Moons and Sabbaths, as they were Shadows and Figures of good things to come under the Gofpel, our of the Sabbath. 69 our Lord did abolifh. When the Subftance was come, the Shaddow vanidied. And it is of Sabbaths in this Senfe the Apoftle fpeaks, Col. ii. 16. het no Man judge you in Meatf or m Drink^ or in rejpeSi of a Holy^ Day^ or of the new Moon, or of the Sabbath Days. But the feventh Day Sabbath was no Part of the Levitical Law, it exifted long before that, and therefore was not abo- liflied with it. On the contrary, our Lord claims Dominion over the Sabbath. Luke vi. 5. He f aid unto the Pharifees^ that the Son of Man is Lord alfo of the Sabbath, There- fore the Sabbath muft: be an Ordinance be- longing to our Lord's Kingdom, otherwife he could not be Lord of it. He never pre- tended to be Lord of Circumcifion, or of Sacrifices j thefe belonged to a Difpenfa- tion of which he was not Lord. But he is Lord of the Chriftian Difpenfation, and its Ordinances, and among the reft of the Sab- bath. In Confequence of which Lordfhip, L He reftified the fuperftitious Abufe of the Sabbath, and reduced it to the original Standard. He reformed the traditionary Corruptions of feveral of the Command- ments of moral and eternal Obligation *. but of all others, moft fignally, remarkably, and conftantly, by Words and by Deeds, at the Hazard of his Life, he reformed the F 3 Abufe * Mat. V, 21, 27, 33, XV. 4, ^c. y© Of the Institution ^bufe of the fourth Commandment -f* 5 which he never would have done, had the Sabbath been an Ordinance, that was to die in a little time with the Jewifli Difpen- fation. On the contrary, this demonflrates, |hat he regarded the juft Sandification of the Sabbath as of perpetual Obligation, and as of very great Importance in Religion. II. He removed the Sabbath from the feventh to the firft Day of the Week. For we find in the Apoftolic Hiftory that the Pifciples met together on that Day, (called the Lord's Day, Rev, i. 10.) to break Bread, or to celebrate the Lord's Supper, which is the proper and peculiar Worlliip of Chrif- tians, ABi xx. 7. Now this could not be done without the exprefs Injundion of the Apof- tles ; nor could the Apoftles do this without a Ccmmiilion from Chrifl:. And as our Lord rofe from the Dead on the firft Day, we fuppofe the Chriftian Sabbath hath rela- tion to his Refurredion ; and fo the Lord's Pay hath been kept holy by the univerfal Church from the Apoftles Days to this time. Thus there have been three Epochas^ or Dates, from which the Sabbath has been counted, namely, (i.) From the firft Day of •f- See Mat. xii. i — 12. Luke vi. 10, ii. xiii. 11 — 17. xiv. I — 7. John V. 9 — 19. vii. jg — 23. ix. 14, ?5? !§• of the Sabbath. - ji of the Creation. (2.) From the firft Day of the falling of the Manna. (3.) From the firft Day of the Gofpel Difpenfation, But flill it is the feventh Day makes the Sab- bath, which God bleffed ; and the feventh, which we now obferve, is as much, and as truly the Sabbath, which God fandifyed, as ever it was from the begining of thel World. The primary Notion of the Sabbath, is a Reft or Ceftation from the ordinary Bufi- nefs of Life. The Deiign of it is to pre- ferve true Religion ; which would never have been loft in the World, had the Sab- bath been duly obferved from the firft In- ftitution of it. And therefore we find ia Scripture, both under the old and new Dif- penfations, it was applyed to the Purpofes of Religion. It is reprefented as a holy Convocation, on which the IJraelites were to afi'emble for divine Worfhip, Lev. xxiii, 3. David wrote the 9 2d Pfalm for the Sabbath Day, and therein gives us juft Ideas of the Work of it. On this Day the Jews met together in their Synagogues for religious ExerciTes ; and there our Lord honored and fandified the Sabbath by his Prefence and Inftrudions. Mark i. 21. 22. vi. 2. Luke iv, 16, 31. xiii. 10. And all Chriftians, in all times and places, have aftembled on the Sabbath to hear the Word of God, to offer np Prayer and Thankfgiving^ and to cele- F 4 brate JZ of the Institution brate the Lord's Supper, in order to employ their Thoughts in pious Meditations, and furnifh their Minds with the befl Principles and Difpofitions. A Work exceeding plea- fant and profitable, which demands and de- serves the whole of our Thought and At- tention. Therefore, for this good Purpofe, V/e are to reft from ordinary Bufinefs, and to ayoid whatever may diffipate our Thoughts, or indifpofe our Hearts for the heavenly Work of the Day, Our Lord hath taught us fo to un- derftand this, as not to mix any thing fu- pisrftitious with the Obfervation of the Sab- bath, nor to conceive of it as fuch a Scru- pulous Reft, that we may not do any thing fit and reafonable, and which otherwife is a Duty ; works of Neceffity and Mercy he €xprefly allows. Whatever cannot be defer - ed to another Day, without Lofs or Damage, ^ay be taken Care of on the Sabbath. And in general he hath pronounced, l^hat the ^abbaih (alluding probably to the firft In- stitution of it) •was made for Man^ to be fubfervient to his Virtue and Happinefs j not ^an for the Sabhalh. Man was made for Puties of moral and eternal Obligation, and is bound to obferve them in whatever Ex- tremity or Necefllty he may be ; but Man is not made for the rigorous Obfervation of ^he Sabbatical Reft, or any other poSitive Ir;- jlitutioj}, fo as thereby to embarafs or diftrefa his of the Sabbath. 73 his Life, or to negled: any Opportunity of doing good. I CONCLUDE with a few Refled:Ions upon Ifau Iviii. 13, 14. Having, in the Name of God, recommended Goodnefs, Charity, and Compaffion, in the preceding Verfes, and pronounced a Angular Bleffing upon thofe who exercife them, the Prophet adds, by the fame Authority, If thou turn away thy Foot from the Sabbath, from doing thy Plea- fur e on my holy Day. Q^ D. *' If you con- *« fcientioufly fufpend the ordinary Bufinefs «* of Life, and forbear to pleafe and gratify <« your own IncHnations, that with a free <« and compofed Mind you may attend upon << the Services of Religion, for which I «* have fandified the Sabbath ; and [if thou] « call the Sabbath a Delight^ the holy of the «' Liordy honorable, and fi alt honor him-, if ** you have fuch a Senfe of the E)xcellency " and Benefit of the Sabbath, that you take <* Delight therein, accounting it a Pleafure *' and Happinefs, as being confecrated to «' the Worfliip of the mod high God, and " therefore honorable and glorious in itfelf 5 »' and honorable alfo to you, as it is a Mark ** of the Dignity of your Nature, a Token " of your Intereft in the divine Favor, *' (Exod. xxxi. 13. Ezek. xx. 12.) and of ** your being admited to Communion with " him ; if in this Perfuafion you (hall lin- I* cerely endeavor to honor God by employ- ee inj 74 Of the Institution ^c. " ing the Day in the Offices of Devotion, •* not doing thine own Ways, nor finding thine *' own Pleafure, norffeaking thine own Words*, ** not doing the ordinary Works of your *« Calling, nor fpending the time in Amufe- «' ments or Diverfions, or in impertinent « Converfation ; then jhalt thou delight thy- " felj in the Lard ; then thou (halt become <« fuch a Proficient in Piety, and gain fuch *' a Senfe of God and Religion, as will *« eftablifh in your Heart a Fund of holy *« Pleafure, Comfort, Joy, and good Hope « towards God." The Prophet, in this Chapter, is inculcating real, vital, acceptable Religion, Goodnefs and Compaflion to our Fellow-Creatures, and Piety towards God in keeping the Sabbath ; promiling the like BlefTings to both thofe Branches of true Re- ligion, namely, the Favor of God and the conftant Care of his Providence. We may therefore take this from the Spirit of God, as a iuft Defcription of the right Manner of fandtifying the Sabbath, and ailure ourfelves, that he who bleffed the Day, will blefs us in keeping it holy. CHAP. ^« y-7<^ :t^ jt: JS-. -.t^- .1 ...^ VEJN' ' •■'- 'V ■''■■ ■' -.^£-. :^.— .^^==_- ^ 12^:: ^. 2l _. HaVIL AH ^; _a CrsH ' oi'ETHIOPlA,lio(lie CHUSISTAIN" fe'liaiiGiilf -11^ .,-r-i±;4k= 0/ a State 0/ Trial, 75 CHAP. VII. Of a State 0/' Trial. Gen. ii. 8 — x8. CONCERNING the Situation and Rivers of the Country of Eden^ as here defcribed by Mofes, Bp. Patrick, in his Commentary upon this Place, gives an Ac- count, which feems to be not altogether im- probable. The Garden lay in the Country of Eden j out ofy or through, virhich Coun- try a River went unto the Garden to water ity (Ver. II.) and from thence^ from the Country of Eden^ it parted, or Viras divided, and became into four Heads ; namely, two above, before it entered Eden, called jE«- fhrates and Hiddekel, or Tigris ; and two below, after it had paffed through Eckn, called Fifon and Gihon, which compajfeth, or runeth along by, the whole Land of Cujh^ Ver. 13. In the eaftern Part of Eden the Lord God planted a Garden, furnifhed with all pleafant and ufeful Fruits. And there he placed Adam to drefs and keep it 5 for Man was made for Bufinefs, Ver, 8, 15. Two Trees in this Garden were remarkably dif- tinguiOied from the reft, perhaps in Ap- pearance 76 Of a State o/' Trial. pearance and Situation, as well as in Ufe, namely, the Tree of Life, and the Tree of Knowledge of Good and Evil. Thefe, I con- ceive, were appointed for Inftrudion and religious Meditation ; to preferve in Adam\ Mind a Senfe of the Confequences of Vir- tue and Vice, or of Obedience and Difobe- dience. In this View, while he continued obedient, he was allowed to eat of the Tree of Life, as a Pledge and Aflurance on the Part of God, that he fliould live for ever, or be immortal ; after his Tranfgreflion he was denied accefs to it. Chap, iii. 24. For the fame Purpofe, as a Pledge of Im- mortality reftored in Chrift, it is ufed. Rev, ii. 7. xxii. 2. On the contrary, the other Tree was defigned to give him the Know- ledge, the Senfe or Apprehenfion of Good and Evil, or of Good connecfted with Evil, i, e. of pernicious Enjoyment, deftrudive Gratification, vicious Pleafure, or fuch as cannot be enjoyed without tranfgreffing the Law of God. Good and Evil, I apprehend, is an Hendiadys, like that Gen. xix. 24. Brimflone and Fire, i. e. fired or burning Brimftone. i Chron. xxii. 5. the Houfe muft be — of Fame and Glory, i. e. of glorious Fame. Pateris libamus et auro, i. e. aureis pateris. niD may fignify Pleafure or Profit. [See the Explication of it in the Heb. Engl. Con- cordance.] Thus Good md J^vil may denote pernicious Of a State of Trial.' ^7 pernicious Pleafure or Profit. Of the Fruit of this Tree, though it appeared pleafant and inviting, Adam was forbidden to eat upon pain of Death. This was to make him underfland, that unlawful Enjoyment of any kind would be his Deflrudion. These two Trees may be confldered as Adam\ Books. He was in a kind of in- fantile State, void of all Learning, without any Theorems, or general Principles to govern himfelf by. God was therefore pleafed, in this fenfible Manner, to imprefs upon his Mind juft Conceptions of the very different Confequences of Obedience and Difobedi- ence. And it will be of great Ufe even to us, at this Day, to look into, and to medi- tate upon thefe two Books of our firfl Fa- ther. What requires our particular Atten- tion is this, that Adam% Obedience is put upon Trial by the Prohibition, Ver, 17. But of the Tree of Knowledge^ of Good and Evily thou /hah not eat of it -, for in the Day that thou eatejl thereof thou Jhalt furely die* Adam had not gained the Habits of Obedi- ence and Holinefs, but was put under this inftance of Difcipline in order to his ac- quiring of them. As foon as God had made Man a moral Agent, he put him upon Trial. And it is univerfally allowed, that all Mankind are in the fame State, in a State of yS Of a State ^ Trial; of Trial. It muft therefore be of Impor- tance to have right Notions of fuch a State. In order to this, let it be well confi- dered, I. THAT God hath eredied a Kingdom for his Honor, and the Felicity of his rational Creatures, This Kingdom, our Lord in- forms us, was prepared from the Foundation of the World* Mat* xxv. 34. There we Men (hall be, equal to the Angels, Luice xx. 36 ; and probably, like them, Hiall be placed in Pofts of Honor and Power, in feme Part of the Univerfe ; as is plainly intimated Mat, ixiv. 45 — 47. xxv. 21. Luke xix. 17. i Cor, vi. 2, 3. Rev. ii. 10. iii. 21. II. WITH OUT Holinefs, or an habitual Eubje6iion of the Will to Reafon, or to the Will of Godi none can be fit to be Members of this Kingdo?n, Wickednefs, in its very Nature, flands diredly oppofed to the Peace and Well-being of the Univerfe 5 for it is Error in the Mind, Rebellion againft God, and Miichief to all within its Influence. And the moft benevolent of all Beings will not take Error, Rebellion, and Mifchief into his Kingdom, ereded for the Purpofes of Goodnefs and Enjoyment. Rev. xxi. 27. And there Jhall in no wife enter into it, the holy City, new Jerufalem, (Ver. 2.) a?iy thing that defilethy any impure, vicious Perfons 5 neither whatfoever worketh Abomination, or maketh a Lie j all Idolaters, all that prac- tifs Of a State Sons of Zeruiah are Adver-' I 3 Jaries, Ii8 Of the Tempter Janes, i Kin, v. 4. xi. 14, 23, 25. Pfal. ixxi. 13. cix. 20, 29 Feter was Satan, an Adverfary, to our Lord, Mat. xvi. 23. And the Linbeiieving 'Jems were the Satan, or Adverfaries, who hindered St. Pauh Return to Tkejjalonica^ i Theff. ii. 18. Aiotf^oXog De- vily fi^nifies an AcciiCer, Slanderer. Job. vi. 70. — and one of you, Judas, is AtoclSoXog a Devil.' I Tim. iii. ii. Their Wives mufi be grave, f^io AiocjSoXag not Devils, /. e Accufers, Slanderers. 2 Tim. iii. 3, Jhl/e Accufers, Tit, ji. 3. Thus it may be applied to any wicked Perfons, who flai.der, accufe, and perfecute the People of God. And this Ambiguity in the Senfe of thofe two Words, jO^ ^"^ A;«iGoX©o, may render it doubtful how fome particular Paffages of Scripture are to be un- derflood. That thofe two Words are ufed to fig- nlfy one and the fame wicked Spirit, who, with many others his Angels, or under- Agents, are converfant in our World, and endeavour to draw Men into Sin, and do Mifchief among us, is very evident from Revelation. As in the Cafe of our firll Pa- rent?, of Job^ whofe Children and Subftance were deftroyed, and his Body afEided with a grievous Diforder by Satan, Job i. 12, &c. ii. 6, 7 ; of our Lord, who was tempted of the Devil^ or Satan, Mat. iv. i, 3, 10. Mark i. 13. Luke iv. 2. Which Tempta- tion, under all its Circumdanccs, can never .be IV bo deceived Eve. 119 be refolved into an Allegory ; much lefs can it be fuppofed to be all tranfaded within our Lord's own Mind, as if the Devil, or Satan, was no other than the Suggeftions, or Thoughts, that arofe in his own Heart ; which is very abfurd. Nor can the follow- ing Texts be naturally underftood of any other than a real Devil or Satan. Mat. xiii. 39. The Enemy that /owed the lares is the Devil, [and his Inftruments] Mark iii. 26. How can Satan cafl out Satan ? Job. viii. 44. Te are of your Father the Devil. Adls X. 38, — Healing all that were opprejfed of the Devil, 2 Cor. xi. 13, 14. For fuch are falfe ApoftleSy deceitful Workers, tranf" forming themfelves into the Apojlles of Chrtfl, And no marvel, for Satan himfelf is tranf- formed into an Angel of Light. Heb. ii. 14. T^hat through Death he might dejiroy him that had the Power of {fubjeding our firft Pa- rents, and their Fofterity, to] Death, that is, the Devil, 2 Tim 2, 16. — recover them- fives out of the Snare of the Devil. Jam. iv. 7. Ref/l the Devil, and he fall fee from you. I Job. iii. 8. He that commiteth Sin, is of the Devil j for the Devil f?ieth from the Begining [of the World, alluding to his tempting our firft: Parents into Sin j] for this caii'jC the Son of God was manifefled, that he might de;iroy the Works of the Devil. Jude 9. Tet Michael, the Archangel, when contend- ing with the Devily he difputed about the Body I 4 of J20 Of the Tempter of Mofes. And generally, Safan and Devil are thus to be undertiood in the New Tef- tament, the few Places before mentioned only excepted. Thoiigii wheie the Devil is principally intended, his inllruments, or wicked Agents annong Men, may, at the fame Time, be connoted. Besides Satan, or the Devil, the Scrip- ture frequently mentions other evil Spirits, called ^cy^if^ovia.. ^oc^fxovtg, Dcsm'^vs, which we trznU^tQ Devils Thac thofe Osmons, how- ever underfiood in prophane Authors, do belong to the Devil's Retinue, and may be his Angels or Under-Agencs, over whom he is Chief or Prince, will appear by com- paring Afat. xii. 2 2, 24, — 28. Luke x. 17, 18. xi 15, 18. Thofe who in the Gofpels are faid to be ^ca^jLovit^o-^zvoi, pollefied by Dae- mons, in ABs X. 38. are f^id to be opprejfed qf the Devil ^ vtto row Aia.(3oKov, as they were under the Pcjwer of his Agents. Thus we rnay conceive of the Devil and his Angels^ Mat. XXV. 41 the Dragon and his Angels ^ Rev. xii. 7 He is the Prince and Head, and thofe Daemons are his Subjed:s. They are often tpcken of in the plural Namber, as being many ; though Satan, or the Devil, is always in the fingular, as being but one Tingle Spirit, and Chief over all the left. But, as beiore obferved, his Angels, or Agents, may fonietimes be included with him. The who deceived Eve. 121 The Charaders which the Devil or Satan fuftains in Scripture, are thefe, the great Dragon, or fierce Devourer, the old Serpent, full of villainous Subtilty, Rev. xii, 9. The Wicked One J Mat. xiii. 38. 1 Joh. iii. 12. A Murtherer and Liar, Joh. viii. 44. Te are of your Father, the Devil, and the Lufls of your Father will ye do -, • he was a Murtherer from the B^^gining, [in effe<5ling the Death of Adam and his Pofterity ; and thus he may be faid to have had the Power of Death, Hcb. ii. 14.] and abode not' in the Truth, bccaufe there is no Truth in him. When he fpeaketh a hie, he fpeaketh of his own, for be is a Liar, [as he was to Ew,] and the Father of it. The Accufer of the BrethreUy Rev. xii. 10. [See Job i. 6 — 13. ii. i — 7.] A roaring Lion, [the Lion roars only when he is hungry, Plal. xxii. 13. Ezek. xxii. 25.] feekit.g whom he may devour. The Prince of the World, meaning, as it is corrupt and wicked, John x'n. 31. xiv. 30. xvi. u. The Prince of the Power of the Air, the Spirit that now worketh in the Children of Difobedi^ ence, the idolatrous Heathen, Ephef. ii. 2. Here the Devil is reprefented as a Prince, or Sovereign, at the Head of a Kingdom, which (lands in Oppofition to, and is at war with, the Kingdom of Chrijt ; who was ma- nifefted as his Antagonift, that he might def troy the Works of the Devils 1 John iii. 8. The 122 Of the Tempter The Daemons are charadlerized as the Devil's Angehy Mat. xxv. 41. As unclean Spirits, Mark v. 2, 8, 12. Luke iv. 33, 36. viii. 27, 29. Evil^ wicked, Spirit Sy Luke viii. 2. These vicious Spirits, the Devil and his Angels, when permited, are capable of do- ing any Mifchief to the Eftate, Body or Mind, I Sam. xvi. 14. Job i. 12, (^c. ii. 6, 7. Mark iii. 23, 26. Lz^/^^ xiii. 16. i Cor. V. 5. I 7/V». i. 20. Nor is there any Ab- furdity, ^ny thing inconliftent with the Di- vine Goodnefs, in fuppoling that evil Spirits may inflid: Calamities and Diforders upon Mankind. For they are only Inftruments in God's Hands, under his Diredion and Controul, as much as any other Caufe what- ever 5 and fo mud come under the fame Rules, as any other Means, which Provi- dence may imploy in diftrefhng or deftroying human Life, as Storms, Inundations, the Paffions and Powers of wicked Men, a pu- trid Air, vitiated Humors in the Body, &c. In all thefe Cafes, whatever is the inftru- mental, God is the appointing and. jjredlng Caufe J and it v/ould have been all one, whether he had fent a good or evil Angel, or had only changed the Temperature of the Air, to deftroy the Ifraelites by Peftilence, 2 Sam. xxiv. 15, 16. Or to flay Se?2nacherib's Army. 2 King. xix. 35. 2 Cbron. xxxii. 21. In who deceived Eve. 123 In corrcdling or puniHiing by Difeafes, or other Diftrefles, God may ufe what Inftru- ments he pleafes. Thus far we may go upon this Part of the Subject, and not much further. The World of Spirits lies fo far out of our Sight, that we can know no more of them, than what is reveled. Nor have we Principles fufficient to inable us to form clear and com- pleat Notions of every thing faid concerning them even in Revelation. That which moft of all requires our At- tention, is, that the Devil delighteth in fe- ducing Mankind to fin againft God, and takes every Advantage, and ufes every Wile to effedl his wicked Purpofe. Rev, xii. o. 1^ he great Dragon^ called the Devil and Satan, deceiveth the whole World. Mat. xiii. 30. T^he 'Enemy that [owed them, the Tares, /. e, wicked Men, is the Devil. Of which we have a Specimen in his Temptation of our firfl: Parents. He concealed himfelf in the Body, or Shape of a Serpent, probably, at that time, a Creature admired by Adam and Eve for it's Beauty and Sagacity. He firft addreffed the Woman, when alone, and at a Diftance from her Hufband j and firft en- devored to weaken her Senfe of the Obliga- tion of the Divine Prohibition, by reprelent- ing it as uncertain or unreafonable Ver. i. Tea^ hath God faid, ye flmll not eat of every Tree in the Garden f ** Surely you mi 1 take " him 5 124 Cy/^^ Tempter «* him ; it can never be (o ; for why (hould ** God debar you of any of the inno- *« cent and delightful Fruits this Garden «* yields ? " The Woman expofed herfelf to the greateft Danger by deliberating with the Tempter, upon a Matter which fhe fhould not have heard fo much as called in Qvif ion without Abhorrence. But Ihe was not aware of his wicked Defign ; and there- fore, in much Simplicity, gave him a full Account of the Law they were under, Fer, 2, 3 Which only gave him, on the other Hai^.d. an Opportunity of contradicting it by a moi^ bold and impudent Lie, Fer. 4. JTe Jhal/ not jurely die. Yea, he aflures her, they (hould receive great Advantage by eat- ing the forbiden Fruit, Fer. 5. For God doth know, that in the Day ye eat thereof, then your Eyes flmll be opened ; and ye flail be as Gods, knowing Good and E^il. To favor his Afltrtion, he perverts (he Word of God, by wrelHng the Name God had given the Tree ; as if it had been called, the Tree of Knowledge of Good and Evil, becaufe God .was aware it would endow them with the moH: exalted and extenfive Knowledge j whereas it had its Name upon a very differ- ent Account. Thus Satan perfuades Men to have hard Thoughts of God, as if he envied our Hap- pinefs, and laid the Reftraints ol^ his Law upon our Appetites out of 111- will j but in- finite who deceived Eve. 125 finite Goodnefs is not capable of Envy, Thus he tempteth us to be uneafy in the Condition Providence has alloted us, and prompts us to be ambitious of things too high for us. And thus he deludeth with fah'e Hopes of Benefit and Advantage from Sin ; and, when this laft Point is gained, we fall an eafy Prey to the Tempter. Ver. 6. Jlnd ivhen the Woman Jaw that the Tree was good for Foody and that it was pleafant to the Eyes, and a Tree to be defired to make one wife, fie took of the Fruit thereof and did eat, *' She faw it was to be defired to make one *« wife." What wrought this Opinion in Eve was, poffibly, the Affurance the Ser- pent gave her, that he which, fhe very well knew, before was, like other Brutes, dumb and irrational, was, by the admirable Vir- tue of the Fruit, advanced in Speech and Reafon, as flie faw, to an equality with her- felf, the mod excellent Creature in the Earth ; and, therefore, (he needed not doubt but it would, in the fame Proportion, exalt the human Nature to the high Perfedion of • the angelic Order. This would pafs for Demondration v^ith her, who knew not that it was an evil Spirit that aded and fpake in the Serpent. But this is only my own Con- jedure. — And fie gave afo unto her Hufi band with her, and he did eat 5 being, pro- bably, perfuaded (befides the Arguments the Serpent ufed with Eve) by the ftrong Af- fection 126 Of the Devil's Temptations. fedion they had for each other. Thus the Devil, by tempting our fiifl: Parents to tranf- grefs the Law, fubjeded them, and' their Pofterity in them, to eternal Death. Thus he was a Murtherer, and may be faid to have had the Tower of Death. Heb. ii. 14. CHAP. XII. RefeSlions on the Devil's Temptations. BY fearching the Scriptures we have found, that there is a malicious Spi- rit which, by divine Permiffion, ranges about this World, attended with many more of the fame depraved Nature ; and, as any Op- portunity offers, is endeavouring to draw Men from the Pradice of Virtue, into all Wicked- nefs and Alienation from the Truth. To prevent any Cavils againft the fcrip- tural Account of this wicked Spirit, let it be well obferved, 1. That we cannot be fure, from any unaffifted Knowledge or Obfervation of our own, that this Earth is not frequented by numerous Spirits of a Nature much fup^rior to the human. Our Knowledge even of the Animals, which naturally belong to our Globe, hath been, and probably ftill is, very defedive. Without the Help of Microf- copes we could never have difcerned vaft Tribes Of the Devil's Temptations. 127 Tribes of Infeds, which we now plainly fee do live and move even in our own Bo- dies, and in all Parts of the Earth and Wa- ter. And even with this Advantage of Sight, there may ftill be a World of fmaller Animals, which our Senfes cannot reach. Much more may Myriads of Spirits be mixed amongft us, which come not under our Obfervation. Therefore, as without the Aid of Microfcopes we (hould never have difcovered the mod numerous Part of the Inhabitants of our Earth ; fo neither, with- out the Light of Revelation, can we be af- certained, what Spirits are and ad in the Region of our Air. And Revelation is a Mean as proper, at leaft, for difcovering the one, as our own artificial Inventions for dif- covering the other. But Revelation informs us, that Angels, both good and bad, are converfant in this World ; which may be true, though we have no diftind, fenfible Perceptions of their Exigence and Oper- ations. Under former Difpenfations of Re- ligion they might appear, and ad in a fen- fible Manner ; but under the prefent Dif- penfation they may, for wife Reafons, (par- ticularly, becaufe we are now fufliciently in- flruded in their Nature and Agency,) be wholly invifible : nor may we be capable of diftinguifliing their fecret internal Jmpref- fions from tlie Suggeftions of our own Minds; or the external, kind Affiftances of good An- gels, 128 Of the Devil's Temptations. gels, or the malicious Injuries of evil An- gels, from the common Courfe of Provi- dence. II. That we are now upon Trial hath been already proved ; and that our Trial is well and wilely adjufted, cannot be doubted. We ourfelves are by no Means capable of judging what kind of Trials are moft fuitable to our own Spirits, becaufe we know but little of the Nature of them. To fettle the Kind and Degree of our Trials, belongs entirely to him, who alone underftands the Nature of our Minds, and the Defigns of his own Wifdom. Therefore, if we are fhocked when We hear God hath permited many evil Spirits to range our World, and to exercife their Malice in tempting Man- kind, we are really fnocked at our own Ig- norance ; feeing this Method of Trial, as well as the reft, is under Regulations of in- finite Wifdom, and defigned for the Pur- pofes of infinite Goodnefs. OBJECTION. « Suppose God hath « for wife Ends permited fuch Beings to ** mingle among Mankind, is it not very ^ " ftrange that any fhould be found fo ma- «* licious as to imploy that Permiffion to the ** worft of Purpofes ? How can we fuppofe « any Spirits, any Intelligences, efpecially ** of a fuperior Nature, lo far abandoned to «* all fenie of Goodnefs and Virtue, as to " indeavor Of the Devil's Temptations. 129 *' indeavor without ceafing the Corruption *' and Perdition of their Fellow-Creatures ? " ANSWER. That Wickednefs exifts in the Univerfe is too plain from the State of things in that Part of it, which we in- > habit ; where we fee great Numbers, in fpight of their own Reafon and Under- ftanding, and of all the inOances of God's Love and Goednefs, and of all the moll: evident and powerful Arguments to Virtue and Piety, who not only are very vicious themfelves, but take an unnatural Pleafure in tempting and corrupting others, and mak- ing them as bad as themfelves. It cannot then be hard to fuppofe, that there are other Spirits, in other Clrcumftances, who, in the ' fame Manner, oppole God ; that is to fay, oppofe Truth and Virtue. For the Devil oppofeth and feteth himfelf againft God, not by Might and Power, as if he were able to contend with the Almighty, but only as he oppofeth Virtue and Truth ; juft as wicked Men do among ourfclves. Indeed, we Men are under ftrong Temptations from the Flefh, and the Objed:s that relate to it ; but the Spirits we are fpeaking of, may be under as ftrong Temptations of fome other Kind, that we are not acquainted with ; they may, by fome finful Purfuits and Compliances, have funk themfelves into the lift Degrees of moral Pravity, and even be more wicked than the wickedeft Man in the K Earth, 130 (y /Z»^ Devil's Temptations. Earth, more blind to the Goodnefsof God, and more fearlefs of his Wrath. Nor are fuperior natural Abihties an abfolute Security againft the very v/orfl: moral Corruption. For we do actually find, that great Know- ledge and Underftanding are To far from al- ways making Men good and virtuous, that, on the contrary, thefe are often in a high degree the Inftruments of Sin and Difobe- dience ; being wholly imployed in finding out Pleas and Pretexts for the mofl aban- doned Iniquity. Thus you fee it is very poffible fuch vi- cious Spirits may be, may be mixed among us, and permited to tempt us ; and, accord- ing to Scripture Reprefentations, they are very dangerous Enemies. For, I. Satan is continually going about feek- ing all Advantages againft us, Jcb i. 7. The Lord [aid unto Satan, Whence come/i thou t' Satan anfwered, and [aid, — From going to and fro in the Earth, and from walking up and down in it. And from the Query in the next Verfe, Haft thou confidered my Servant 'Job, that there is none like him in the Earthy a perfeSf and an upright Man, o?7e that f car- et h God and efcheweth Evil f And alfo from what our Saviour faith to Peter, Luke xxii. 3 1 . Simon, Simon, behold, Satan hath defired to have you, that he may Jift ycu as Wheat j it appears, that he is inquifitive into the Charaders of Men, and bufily feeks, and gladly Of the Devil's Temptations. 131 gladly lays hold of any Occafion to try, and, if poffible, to overthrow their Integrity, I Cor. vii. 5. Defraud you not one the other y except it be with Conjent for a time, that ye may give yourfehes to Fa fling and Prayer ; and come together again, that Satan tempt you not for your Incontineucy . II. We m.]y iuppofe a Spirit of fa perior Faculties to be very fubtil in underftanding oar various Conflitutions and Inclinations, and the particular Sins to u'hich our Cir- cumftances do expofe us ; and in laying his Baits, and addreffing his Temptations ac- cordingly. III. Such a Tempter can apply a great variety of Machinations, Devices, [vorif/^ocjoc, 2 Cor. ii. I J.] and Wiles [i^sQo^eiccg, Ephef. vi. II.] to deceive. This is feen in the Cafe of Eve, And in tempting our Lord, it is very obfervable, how he varied his De- vices, and fhifted the Scene of Temptation, to fix, if poffible, fome Stain upon his fpot- lefs Mind. He can put himfelf into any Shape, either of Terror, or pleafing Allure- ment ; either as a roaring Lion, or an An- gel of Light, [2 Cor. xi. 14.] Sometimes he works by his Agents, imploying thofe who are already infnared to draw in others ; fo Eve was his Tool to tempt yidam : fome- times injeding into our Minds unrighteous, impure Suggcftions, \Luke xxii. 3. ABs v. 3.] fometimes taking the Word out of our K 2 Heart, 132 Of the Devil's Temptations. Heart, \huke viii. 12.] or mixing Tares with the good Seed, [Mat. xiii. 25.] and corrupt- ing our Minds from the Simphcity that is in Chrift. But then, all this mud be underilood un- der the following Reflridtions. 1. That the Devil can neither hurt us nor fo much as attempt to hurt us, further than God ptrmits. He is not like the pre- tended evil God of the Mafiichees^ eternal, felf-exiftent, almighty, and independent, but as much under the Power of God as the weakeft Reptile under our Feet. When God gives him a Commiffion, he cannot adt beyond it ; and when he has no Commiffion, he is chained up and can do nothing. He is therefore no other than an Agent, en- tirely and always in God's Hand, to be ufed as he fees fit. 2. Nor can he any ways pollute our Minds, further than we ourfelves do con- lent, if God permits, poffibly he may work upon the Humors of the Body, he may in- flame our Paffions, abufe our Imaginations, or fuggeft evil things to our Thoughts ; but unlefs we willingly admit thofe Impreffions, he cannot poffibly ftain our Confciences with Sin. ' 3. God hath not only furniflied Means and Strength to reiill: him, but hath ap- pointed that, if we do refill: him, he {hall be conquered and vanquilhed. Jam. iv. 7. Refiji Of the Devil's Temptations. 133 Kefift the Devil^ and he willy he fhall, he muft, Jlee from you j not by his own Choice, but by the Will and Power of God. TChe God of our Peace and Safety Jhall bruife Sa* tan under our Feet, And fuch a Vi£lory (hall turn to the Praife and Glory and Efta* bliHiment of our Virtue. Hence it follows, 1. That it muft be our ow^n Ad: and D^ed if we are overcome by the Tempta- tions of the Devil. It is common for Peo- ple to confider themfelves as altogether paf five in this Cafe, and to afcribe the Wicked- n:fs they commit to the Power of Tempta- tion ; whereas, in truth, fo far as we are tempted eff\£lually we are aSfiye^ we confent and agree to the Temptation, we are drawn away of our own Lull and enticed, fam, i. 14. Satan tempts, yet can have no Ad- vantage over us but what we chufe to givg^ him. And therefore, 2. It mud be an Aggravation of any Crime that it was done under the Power and Influence of this wicked Spirit. For we muft be the Children of Difobedience, we mud have abandoned ourfelves to Wicked- nefs, b.fore Satan can work in us. If Satan can fill our Hearts, confider in what a wretched Condition we muft be. We muft have abufed the Faculties of our Minds, we muft have defpifed all the Riches of Divine Goodnef?, we muft have fhut our Eyes againft the Light of faving Truth, hardened K 3 our 134 Of the Devil's Temptations. our Hearts againft the Fcisr of God, feared our Confclences, ftifled many and ftrong Convidions, done defpite to the Spirit of Grace ; v\e muft have withdrawn ourfclves from God, till he hath forfaken us j we muft have advanced from one Degree of Iniquity to another, till our Hearts are pre- pared to be the Seat and Refidence of the unclean Spirit, the Murtherer, the Father of Lies, the Prince of Darknefs. A Condition unfpeakably deplorable ! With Men of Virtue and Piety he hath jio Power, though he may vex and alTault them, but only with the Vicious. And they not only imJtate his Wickednefs, which is bad enough, and constitutes him their Fa^ ther^ but likewife are under his Govern - snent, which is flill worfe, and conftitutes him their Prince and Ruler. Moft dreadful Cafe, to be the Children of fuch a Father, the Subjects oK fuch a Prince, the Chil- dren of Perdition, the Subjeds of the Enemy of ail Righteoulnefs 1 To have the Powers of our Minds, defigned for the noblell: Ads and Enjoyments, under the Dominion of Error and Luft ; to have the Spirits cre- ated for eternal Happinefs in Union with God, in Slavery to the vileft of Beings ; to have the Souls, for whom Chrhl flied his Blood, to deliver them from Iniquity, to purify them into the Divine Image, and to prepaic them for everlailing Salvation ; to have Of the Devil's Temptations. 135 ha^e thofe Souls quite infenfible to all that is true and excellent, heavenly and divine, guided by the grand Deceiver, in the Power of the Deftroyer, and by him pu(hed on in the way of Iniquity to eternal Perdition, how frightful is the Refledion ; how dread- ful muft the State of fuch Souls be ! To prevent our falling into fuch a fad Condition, and to fecure ourfelves from the Encroachments of this wicked Spirit, let us ever be mindful that we have fuch an Enemy, and that, without due Care and Circumfpedion, we fhall fall under his Power. Let us carefully guard our Hearts, and obferve well the Temper and Frame of our Minds, that we may feafonably reftrain every inordinate AfFedion, and immediately rejed: every evil Thought and Suggeflion which ftarts up in our Minds. Be fober, be vigilant. Nothing gives this Adverfary greater Advantage than fenfual Indulgences. Mortify the Flefli with the Affedions and Lulls. Shun all intemperance and Excefs ; and never dare to venture, how litde foever, into the way of Temptation and Sin. And- let us be fure to keepclofe to God in Prayer, and other Exercifes of Religion. Thus we Ihall put ourfelves under the Banner of the Prince of Life, the Lord Jefus Chrift, and fhall be kept by the Power of God, through Faith, unto Salvation. K 4 CHAP. 136 Of the Cofifequences CHAP. XIII. Of the Confcquences of Adam's Trans- gression. Gen, ii. 7, to the End. WE are now come to a very grand Point in Theology, the Fall of Man, or the Conleqiiences ot Adatn?> Tranfgref- iion upon himfelf and his Polterity. Which Confequences Divines, both Papiii and Pro- teftant, have generally, and for a long tradl of Time, reprefented to be thofe that fol- low, namely, *' the Guilt of Adam\ firft Sin imputed to, or charged upon, all his Pofterity ^- a total Defed of that Righ- teoufnefs, wherein he is fuppofed to have been created — the Corruption of the hu- man Nature, whereby all Mankind are utterly indifpofed, difabled, and made op- pofite unto all that is fpiritually good, and wholly inclined to all Evil, and that continually ; which Corruption of our Nature is the Source of all Wickednefs that is commited in the World. — Fur- ther, by Adam^ Tranfgreffion all Man- kind were deprived of Communion with God — and all, as foon as ever they come into the World, under his Difpleafure and *' Curfe, of Adam's Transgression. 137 " Curfe, being by Nature the Children of " Wrath, Bonci-ilaves to Satan, juftly Hable *' to all Punidiments in this World, and in " the World to come, to an everlafting " Separation from the comfortable Prefence " of God, the mod grievous Torments in «* Soul and Body without Intermiflion in " Hell-Fire for ever." This is an Affair of the moft dreadful Importance, and requires to be examined with all poffible Care and Impartiality. For an Error in this Point will affed: the whole Scheme of Chriftianity, pervert and abufe our Confciences, and give us very wrong Notions of God and of ourfelves. Upon this Article I have examined the Scriptures, with Diligence and Impartiality, in the Treatife entitled — The Scripture DoBritie of original Sin, propofed to free and caijdid Ex- amination — in the Study of which this is a proper Place to exercife your Thoughts and Judgments. [ * Adam having tranfgreffed the Law, not only loft a Claim to Life, but became obnoxious to Death, which was Death in Law, or eternal Death. And had the Law been immediately executed, his Pofterity, then included in his Loins, muft have been extind, * Take this in, as a Note, P. i8. of Scripture Doc- trine of original Sin, at the Paragraph, i. Whereas Adam had before. Sic, 138 Of the Confequences extinct, or could have had no Exiftence at all. For, the Covenant of Innocence being broken, there was no Covenant or Conftitu- tion fubufiing upon which Adam could have the leaft Hope of the Continuance of his own Life, and confequently, could have no Pfofped of any Poiferity. Thus in Adam all die. While things were in this State, under broken Law, and before a Promife of Favor, or Grace, in this Interval, for any thing Adam could know, he, and the whole World in him, were utterly loft and un- done for ever. But our merciful God and Father bad quite different Views. He gra- cioufly intended to make Adam's Sin, and his being expofed to eternal Death, an Oc- cafion of ereding a new Difpenfation, a Difpenfation of Grace in the Hands of a IViCdiator. According to which, Adam was affured that he fhould not immediately die, but (hould live to have a Pcflerity by his Wife. So Adam underftood what the Lord God faid, Ver. 15. And upon this he gave his Wife a new Name, (Ver. 20.) ril^n Lije^ or Life~givi7ig, for Joy that Mankind were to be propagated from her, when he expeded nothing but immediate Death in Confequence of his Tranfgreffion.] [-j- God gracioufly intended, after Adam's Tranfgreffion, to ered a Difpenfation of Grace, t Take this in, as a Note, P. 66. of Scripture Doc- trine of original Sin, at No. Immediatily upon the anulling the firji Covenant^ &c. of Adam's Transgression. 139 Grace, for the Redemption of Mankind. Which Grace was declared, and, confe- queiuly, which Difpenfation was eftabiiflied, (Gen. iii. 15. And I will put Enmity, &c.) before the Sentence of Death was pronoun- ced upon Adam, (Ver. 19. Dull thou art, and to Duft thou fialt return.) Death there- fore, in that Sentence, ftands under the new Difpenfation, or the Difpenfation of Grace, and for that Reafon cannot be Death in Law, or eternal Death j but Death in Dis- pensation, or Death appointed for wife and good Purpofes, and to be continued only fo long as God fhould think fit. And thus alfo all die in Adam ; thus by Man came Death ; thus by one Man Sin entered into the World, and Death by, or in Confe- quence of, his Sin. But it was the high and glorious Purpofe of God, that his be- loved Son, the Seed of the Woman, having, in our Fiefh, performed the moft perfed: and compleat Obedience, (hould be inverted with Dominion and Power to raife all Men from the Dead, and to give eternal Life to all them that tread in the Steps of his Obedience. Thus, as by Man came Death, by Man came alfo the RefurreSlionfrom the Dead ; for as in Adam all die, fo in Chrijl fiall all be made alive. 1 Cor. xv. 21, 22. Thus, as by the O fence of one Judg^nent came upon all Men toCondem?jation ; even fo by the Righ- teoufnefs of one, the free Gift came upon all Men 140 Of the Origin of Sacrifices. Men unto 'Jujiification. For as by ofie Mans Difobedience the many were made Si?2?2ers ; Jo by the Obedience of one fiall the many be made Righteous. Rom. v. 18, 19.] CHAP. XIV. Of the Origin 0/" Sackific£s. Gen, iv. i — 6. HERE Cain and Abel perform an Adi of religious Devotion, by way of Ob- lation or Sacrifice. The Queftion is, whe- ther this kind of Worfhip was of divine or human Inftitution. They who are of the latter Opinion alledge, " that we read of no <' Command from God for facrificing ; there- *' fore Men did it of their own Heads, out " of a grateful Inclination to return unto " God fome of his own Bleflings, and to " acknowledge him the abfolute Proprietor " of all their Enjoyments ; though they had " no Direcflions from him about it." Anfwer. This feems highly improbable. For how came Abel to offer his Sacrifice in Faith of God's Acceptance, (Heb. xi. 4.) if his Faith had nothing to warrant it but his own Ima- gination ? Human Imagination, or Opinion, never was, or ever can be, either the Ground or Objedt of Faith, It is faid, Gen. iv. 4. that Of the Origin of Sacrifices. 141 that God had refpecft to, or (hewed his Ap- probation of, both Abel and hh Offering ; or in the Apoftle's Words, he obtained Wit- nefs, that himfelf was righteous, God tejlify- ing of his Gifts, that they were right, and offered in a right Manner. On the other hand, he cenfured Cain as having prefented his Oblation in fuch a Manner as was not pleafing to God. Which evidently fuppofes a i)revious Inftitution, and a Rule which Corn was, or might have been acquainted with. For had there not been fuch a Rule given, how could he have been blamed for not obferving it ? It is abfurd to fay, he tranfgrefTed a Rule of his own Imagination and Invention. The Inftitution's not being mentioned in a Hiftory fo concife argues nothing. Other things are alfo omited, as religious Aflem- blies, Enoch\ Prophecy, Noah's Preaching, the peopling of the World, or the Increafe of Adam's Family. Things well known, or generally fuppofed, when the Hiftorian wrote, needed not to be mentioned, but might be taken for granted. The only proper and conclufive Argument would be to prove, " that in thofe early Days they *' had no Communication with, or Revelation *' from God ; and therefore, having no way " of knowing what the Mind of the Lord *' was, were under a NecefTity of inventing *' fomething of their own." But this is far " from 142 Of the Origin of Sacrifices. from being the Cafe. God, in fome vifible Form, frequently appeared, and made his Mind known to Adam, and to all the fuc- ceeding Patriarchs, mentioned in the Book of Genejis, for the Space of 2315 Years. Yea, he converfed and reafoned with and inftruded Cain himfelf. When therefore j^dam, and all the other Patriarchs, had the fulleft Opportunity of knowing from God himfelf, what kind of Worlhio was mod acceptable to him, there was no need of their own Invention ; and it is abfurd to fuppoie that they followed no other Guide. In the Infancy of the Church they wanted Diredion, and, without doubt, were di- reded in every thing relating to Religion efpecially, fo far as was agreable to that Difpenfation. Doubtlefs Adatn was inftrudted by God to facrifice. And it is not impro- bable that thofe Beafts, with the Skins of which Adam and Rve were clothed. Gen, iii. 21. were flain as Sacrifices. God cer- tainly inftru(fled our firft Parents in the Faith and WorHiip, which the alteration in their Circumftances required. Having made a moft gracious Covenant with them (Ver, 15,) it is not unreafonable to fuppofe, that he alfo fignified to them, that they fhould, for a perpetual Ratification and Afliirance of it to their Faith, offer to him Sacrifices. For by the Blood of Sacrifices Covenants were ratified in after Times. The eating of «c Of the Origin o/" Sacrifices. 143 of the Tree of Life, was a covenanting Adion, (afluring Immortality to their con- tinued Obedience) fuitable to a State of In- nocence. But the Madtation of a living Creature, (exprefling the deadly Nature of Sin, at the fame time that it alTured them of eternal Life through a facrificed Re- deemer) was more fuitable to a State of Guilt. Ver. 3. CAIN brought ^H^l of the Fruit of the Ground, &c. Ver. 4. And Abel alfo brought of the Fir/ilings of the Flock, &c. ** As there were fome folemn Times *• of making their devout Acknowledg- " ments to God ; fo, I doubt not, there was fome fet Place, where they affembled " for that Purpofe. For the Hebrew Word ** for brought^ is never ufed in relation to ** domeftic, or private Sacrifices ; but al- ** ways in relation to thofe public Sacrifices, " which were brought to the Door of the " Tabernacle of the Congregation. As Lev, ** iv. 4. He fiall bring K^^ni the Bullock to " the Door, &c. Which occurs all along, ** efpecially in the ninth Chapter of that '' Book. . *' And therefore, I fuppofe, they brought ** thefe Sacrifices, here mentioned, to fome ** fixed [public] Place, where the Shechinah, '' or glorious Prefence of God, appeared. " For as they muil have fome feded Place, *' where they [publicly] performed facred [' Offices, 144 Of the Origin o/' Sacrifices. *' Offices, it is moft reafonable to think ** it had, in thofe early Days, refped to *' the Shechinah, or Divine Prefence, as ** well as afterwards under the Mofaic Dif- " penfation, [when the Divine Prefence re- " fided] in the Tabernacle and Temple. *' And therefore they are faid to appear be- ^^ fore Gody [Exod. xxili. 17. xxxiv. 24. " Pfal. xlii. 2, &c. or to pre(ent thsmjehes *« before the Lord, Job i. 6." *] That fome vifible Token of the Pre- fence of God appeared in their religious Af- femblies, in thofe earlieft Days of the Church, and fpake and converfed with them, as Oc- cafion required, is evident enough. So the Lord God appeared frequently and familiarly to Adam, He held a Conference with Cain in fuch a Manner as plainly lliews it was no extraordinary thing. And ijDhen the Sons, or Children, of God came together to prefent themf elves before the Lord, the Lord is re- prefented as difcourfing with Sataii about the Charader and Circumflances of Job. Job i. 6 — 12. ii. I — 7. While Men were not fo numerous, but that they might all aflemble together at one Place, probably the Shechinah flatedly ap- peared among them every Sabbath. But when they were fo numerous, that they could not ordinarily meet together once a Week, and therefore were under a Neceffity of * Bifliop Patrick's Comment, in loco. Of the Origin of Sacrifices. 145 of performing their Worfliip in feparate and remote Places ; yet the Shi^'hinah^ or To- ken of the divine Prefence, might flill re- main and appear as ufual in that original Place, where Adam and his immediate De- fcendents had lir(l: attended upon Divuje Ser- vice, and where the Patriarchs, in a right Line defcended from Adam^ had their place of Refidence. There, probably, Noah builded his Altar, and there the Lord converfed with him. Gen. viii. 20, ^c. ix. i — 18. There Rebekah went to enquire of the Lord. Gen. XXV. 22, 23 ; and (lie received an Anfwer, probably, from the Shechi?iah or divine Prefence. From all this it feems not unlikely, that Cain and Abeh Offerings were performed before the whole AfTembly of Adams Fa- mily, (which then muft have been con- fiderably increafed,) and that the divine Ac- ceptance of the one, and Rejed:ion of the other, was fignified by fome vitible Mark, which appeared and was obferved by the whole Congregation. It would add very much to Cains Difguft to find himfelf fo openly dif- paraged, and funk fo much in the Favor of God, and the Efteem of the whoie'Family, below his younger Brother ; over whom, on that fole account, as he was the Firft-born, he claimed Pre-eminence, and expe(fled, whatever his Charad:er was, pious or im- pious, to have been preferred before him. L The S4-6 Of the Origin of Sacrifices. The Mark, by which the Lord God tef- tified his Acceptance of ^i^ei and his Sa- crifice, was, probably, a Stream of Fire if- fuing from the Shtchinah^ which confumed his Sacrifice. So Gen. xv. 17. A fmoking Furnace and burfiing Lamp, i. e. the She- chinah, pajfed between the Pieces of the Sa- crifice, and cor.fumed them, in Confirma- tion of the Covenant. And we have many other Examples of this kind in facred Hif- tory J as when Mofes offered the firft great Burnt-ofFering- Lev. ix. 24. When Gideon offered upon the Rock. Judg. vi. 21. When David flayed the Plague, i Chron. xxi. 26. And Solomon confecrated the Temple. 2 Chron. vii. 13. And when Elijah contended with the Baalites. i Kings xviii. 33, 6?r. whence the IJraclites^ Pfal. xx. 3, wifhing all Profperity to their King, pray that God would accept \T\^}^y, turn into Ap,es'\ his Burnt-offering . Ver. 6, 7. The Lord God reproved Cain for the Difguft and Indignation he had con- ceived againft his Brother, inflruding him in the Terms of divine Acceptance. If thou doji welly /halt thou not be accepted^ Moil certainly — For 1 have an impartial Regard to true Piety, wherefoever I find it. But if thou dofi not welly Sin (i. e. the Punifliment of Sin, as Ver. 13, and Chap. xix. 15, and feveral other Places,) lieth couching at the Door, ready to fall upon thee 5 aiid unto thee Of the Origin of Sacrifices. . 147 thee p:all be his Defire^ and thou fialt rule over him. Three things are here fuggefted to appeafe his Refentment. i. That the Reafon of his not being refpeded was not in his Brother, but in himfelf 5 for if he had done well, he would have been as much refpeded. 2. That if be did ill, he had no Reafon to expedt the divine Favor, but the Reverfe. 3. That this (hould not alter his civil Right, nor give Ahel any Authority over him, but he (hould Hill retain the Privilege of his Birth-rij^ht. Note — This (hews, that the Privileges of the Birth-iight had been previoufly fettled, either by divine Appointment, or Approbation. But the Rancor of Cain^ Mind could not thus be cured. Being of the Wicked One, the Murtherer, who had lately attempted to deftroy all Mankind, he took an Oppor- tunity, and flew his Brother. Poffibly the next Sabbath, Abel's Place being empty in the AfTembly of Adam'?, Family, the Lord addrefled himfelf to Cain, charged him with his Crime, and, in Puni(hment of it, ba- niflied him from the Country, where Adam and his Family refided ; by rendering the Ground barren to him, infomuch that, notwithftanding all his Endeavours, it {hould not yield him any Increafe. This would neceflarily oblige him to go feek a Subfif- tence in fome other Place. To this Sentence Cain remon Urates as too fevere, [and by the L 3 Bye, 148 Of the Origin 0/" Sacrifices. Bye, his familiar, indeed too familiar, Man- ner of anfwering the Sbechinah^ (hews, that fach Appearances of the divine Prefence were common and cuftomary] apprehend- ing he fliould thereby be hid from the Face of the Lord, (Ver. 14) or deprived of his Care and Infpedion, and confidered by all Mankind as a ilrolHng Brute, expofed to their Hatred, and in continual Danger of being deftroyed. But God, v/ho for wife and holy Ends often protedts and prolongs the Lives even of very wicked Men, in- tended that Cain iLould live ; either that' he might have Space to repent, or, being im- penitent, might remain a Monument of di- vine juftice. And therefore, before the whole AfTembly, threatened a worfe Punilh- ment than Cam's to the Man, who fhould, by killing him, defeat the divine Sentence, or fruftrate his Grace. JN D the Lord ft a Mark niN* upon Cain^ &c. In the Hebrew it is, And the Lord jet, or exhibited, a Token to Cain, that no one, who met him, fouhl kill him ; i. e. gave .him fome Pledge or AfTurance, de- clared either in Words, as by an Oath, or by fome out'vvard Token, that his Life (hould be preferved. So the Spies gave Rahab a Token ^ T\0^ DiJ^, that her Life, and the Lives of all her Relations, fliould be preferved. yofiua ii. 12 — 14. This Token to Rahab leems to have been a folemn Oath j for the jcarlet % Of the Shechinah ^c. 149 [carlet Cord was not a Token to Rahab, but to the Spies, to diftinguifh her Houfe. A^^, B. 1 do not find in Scripture, that n1^^ ever fignifies a Mark, or Brand, impreffed upon a Man's Body, but always fome external AlTurance, or Pledge given by God. Gen. ix', 13. xvii. II. I Sam. ii. 34. xiv. 10. 2 King. xix. 28. Ijai. xxxviii. 7, 8. Jer, xliv. 29, Ver. 16. And Cain^ by Force of the di- vine Curfe, went out from the Prefence of the Lord^ i. e. out of the Afiembly, where the Lord appeared, and was worlhiped, and ne- ver injoyed the Bleffings and Advantages, which attended the AiTembly, any more. CHAP. XV. Of the Shechinah, and Divine Appear- ances. HAVING had Occafion, in the fore- going Chapter, to uiention the She- chinah, (a rabinical Word from \y^ to dwell J which is ufed to fignify a glorious Appear- ance, covered, or attt-nded with a Cloud, denoting the extraordinary Prefence of God, who is necelTarily every where prefent ; this may be a proper Place to examine the Scrip- ture upon the Point of divine Appearances. They are mentioned in both Parts of the L 3 holy J50 Of the Shechinah, holy Scripture ; fometimes without taking any Notice of a vifible Glory, and often exprefly mentioning it ; as in the following Places. Gen. xv. 17. Tfoe f 'ticking Furnace and Lamp of Fire, U>^ *^''^\ ^J"- j'^^^'y ^"P' pofed to torrefpond to the Cloud end Pillar of Fire^ afterwards mentioned, as reprefent- ing the divine Prefence. Probably, in a vi- fible Glory the Lord appeared to Abraham^ Gen. xvii. i ; and to Ijaac^ Chap. xxvi. 2 ; and certainly to Mofes in the Bufli. Exod iii. 2. The Sbechinah was alfo in the Cloud and Pillar of Fire. Exod. xiii. 21. For it was the fame Cloud that afterward reded upon the Tabernacle, when it was fet up, and is called the Cloud of the Lord. Exod. xl. 38. Num.b. X. -^4. For the Glory of the Lord was within the Tabernacle upon the Mercy- Seat, as the Cloud was on the outfide of it. Exod. xl. 34, 35. And it is there defcribed, as in Exod. xiii. 21. that it appeared as a Cloud upon the Tabernacle by Day, and as a Fire by Night. Exod. xl. 38. Numb. ix. 15.16. Thus it conducted and guarded them in their Journevs, [and then alone was ordi- narily (&i:n by the whole Congregation] Exod. :jii. 36. Numb, ix. 17, 18, ^c. [Ifaiah alludes to this Chap. iv. 5, 6.] And, as thus the Token of the divine Prelence went be- fore them, the Lord is faid to go before them^ and to had them by this Cloud. And out of and Divine Appearances. 151 of this Cloud, or rather from the Glory of the Lord, v/ithin the Tabernacle, the Lord fpake unto Mcjes what he fpake and delivered in the Books of ExoduSy Leviticus ^ and Num- bers, Numb. vii. 89. And when Mofes went into the Tabernacle of the Congregation^ to fpeak with him, [God,] then he heard the Voice of one [peaking unto him from off the Mercy-- Seat, that was upon the Ark of the Tefti- mony, between the two Cherubims, and he fpake unto him ; agreably to what God had faid, Rxod. XXV. 22. I will meet with thee, and I will commune with thee from above the Mercy- Seat, from between the two CherubimSy which are upon the Ark of the Tefimony, of all things which 1 will give thee in Command- ment unto the Children of Ijrael. And there, as upon a Throne, between the Cherubims, the Glory cf the Lord had its Refidence in the holy Place in Solomons Temple, after it had taken PofTeffion of the Houfe, at the Confecration of it. i King. viii. 10, 11. [and there it continued till the Babylonifli Captivity] Hence God is faid to dwell be^ tween the Cherubims. i Sam iv. 4. 2 Sam. vi. 2. 2 King. xix. 15. Pfalm. Ixxx. i, ^c. The Glory of the Lord appeared to Ifaiah in the Temple. Ijhi. vi. i. and to Ezekiel, with many awful Circumftances. Ezck. i. 28. iii. 23. X. 4. xi. 2^ xliii, 2, 4, 5, xliv. 4. The Glory of the Lord Jl: one round about the Shepherds^ and the Angel of the Lord L 4 cams 152 Of the Shechinah, came upon them, Luke ii. 8, 9. and to the three Difciples at the Transfiguration, Mat. xvii- 5. PVhile he yet [pake, behold, a bright Cloud overjhadowed them, and behold, a Voice out of the Cloud, which [aid, this is my be- loved So?j, &c. The Shechiuah appeared to Said, A6ts ix. 3. Suddenly there jlmied round about him a Light from Heaven \ and to Pe- ter in the Prifon, Acts xii. 7. Thfse are the moft remarkable divine Appearances mentioned in Scripture. Now the Qijeftion is, who, in fuch inftances, was the Perfon that appeared and fpake ? For Example, 'Exod. \\\. 14, it is written. And God j aid unto Mofes, I am that I AM : and he [aid, thus jloalt thou fay unto the Children of Jfrael, I am hath j'ent me unto you. Who was it that fpake to Mofes ? Or what Notion are we to form of that Being, who pronounced thofe Words, I am THAT I AM ? What makes the Enquiry necefTary is this, that in the fecond Verfe it is faid, ^Ihe Angel of the Lord appeared in a Flame of Fire out of the midfl of a Bufld, And yet it is faid, concerning the fame Per- fon, Ver. 4. When the Lord faw that he turned nftde to fee, Q^rD called to him out of the midfi of the Bufo. Ver. 6. Moreover he faid, I am the God of thv Father, the God of Abraham, the God of ffaac. Sec. And, Fer. 14. God faid unto Mofes, I am that I AM. Fer. 15. God faid unto Mofes ^ Thus ^ fl:ak and Dhhie Appearances. 153 J7:ah thcti fay unto the Children of Ifrael^ the Lord God of your Fathers hath fent me unto you. Now, moft certain it is, that it was the Angel of the Lord that appeared to Mofes. And certain it is, that the Angel of the Lord J that appeared to Mofes in the Bufh, did, out of the Budi, pronounce the feveral Sentences I have quoted. It was the Angel cf the Lordy who faid, I am the God of thy Father ; I am that I am. But the Angel of the Lord God, is not the Lord God, whofe Angel he is. How then can it be faid, that the Lord God appeared and fpake to Mofes ? This is the Difficulty j and the So- lution is ready, and very clear. The folid and inconteftible Foundation of the Solution is laid by our Lord himfelf, who perfedly underftood the whole Affair of divine Appearances, in John v. 37. And the Father hi?nfelf who hath fent me^ hath born Witnejs of me. Te have neither heard his Voice at any time, nor feen his Shape, John i. 18. No Man hath feen God at any time. He is the invifble God, whom no Man hatb feen, or can fee. It is often laid, that the Lord, the moft high God, appeared to the Patriarchs, to Mofes, and to the Pro- phets, the Anceftors of the fews j but, ac- cording to our Lord's Rule, the Appearance, Form, or Shape, which they faw, was not the Appearance of the Lord God himfelf, fpr never, at any time, did they fee his Shape, '54 Of the Shechinah, Shape. Again, it is often faid, that the moft High God fpake to the Patriarchs, to Mofesy and the Prophets ; but our Lord af- firms, that they never heard his Voice at any time. How fhall we reconcile this feeming Inconfiftency ? The true Solution, according to the Scrip- tures, is this. That the Lord God never fpake or appeared in Perfon, but always by a Proxy, NunciuSy or Meflenger, who repre- fented him, and therefore fpake in his Name and Authority, faying, / am God all-fufficient 5 / am the God of Abraham ; I am that I AM. Which Words were pronounced by an Angel j but are true, not of the An- gel, but of God, whom he reprefented, and upon whofe Errand he came. So a Herald reads a Proclamation in the King's Name and Words, as if the King himfelf were fpeaking. Or, to ufe a more common in- iiance, fo a Brief is publifhed in the King's Name and Language, as if the King him- felf were addreffing the Congregation where it is read. Thus, George by the Grace of Godj &c. whereas it hath been reprefented to U S, &c. therefore they have humbly bef ought \JS to grant unto them OUR Letters Patent^ &c, ?mto which their Requeft WE have gra- ciouflv condefcended^ &c. But much, furely, would he be miftaken, who fhould imagine, that the Perfon who reads the Proclamation, or the Brief, was his Majefty King George, becaufe and Divine Appearances. 155 becaufe he ufeth his Words, and fpeaks as if the King himfelf were fpeaking. That this is a true Reprefentation of the Cafe, will appear, I. From the Signification of the Word Angel, [ayyeXog '^^^'?^?] which is a Greek Word, and both in i.hat Language, and in the Hebrew, fignifies a Mejfenger^ or Nun- cius, an Amhajfador % one who a(5ts and fpeaks, not in his own Name, or Behalf, but in the Name, Pcrfon, and Behalf of him that fends him. And thus the Vv'ord is frequently rendered in our Tranflation. And had it always been rendered the Mef- fenger of the Lord-, infiead of the Angd of the Lord, the Cafe would have been very plain. But Jngel, being a Greek Word which the Engli(h Reader doth not under- ftand, it throws fome Obfcurity upoa fuch Paffages. II. It is in Scripture exprefly faid, that it was an Angel, a Nuncius^ or MefTenocr of the Lord, who fpake, even when the Lord himfelf is faid, or fuppofed to fpeak. As Gen. xvi. 7. The Angel ^>^^ found Ha'^ar ; and, Ver, 10, faid unto her, I will hntltiph thy Seed exceedingly. Gtn. xviii. i. The Lord appeared unto Abraham^ Ver. 2. j'h:J he lifted up his Eyes, and lo, three Men, three Angels in the Shape of Men, flood by him. Now one of thofe Men, or Angels, v/as a Nuncius fent particularly to Abraham j for 156 0 LTi cn^ 52 0 ON 0 <^<~l t^'O 'i- vn 13 . cSOOsOMD u-iTJ-cON 0 •-H "^ w»/7^ i^jiAV paAiq; 0 0 N LoO i^N i-^Ovl^ 0 rci — 0 — OSMD vO vD r^ ^ On C7^ ON O\00 ON «^ On t^ 2 t— ^ 0 '^ SiB3J^ 'IJE UI pSAl^J Ji 0 i-iOiJ^'^'^ONr^ Tf-\o t<^ to N ON^O M CO t^ t^ M N (f) CO -*-vO vO 00 0 1—4 s 0 *"* 2 PFOM P ■'^^A "! "•'oa "^ 4: rt ci j^Saq puB *S4B3J^ >i >- Ov^OOi^N>^I^NO NO tr, 0 ON rv\0 MD VO CO 00 0 ly MM M 1^ M NO NO «J »" ' . • W) I. ived lived ;d - Delu 1 L-^ -tZ^y.^^^^ 1 Table Adam live Seth lived Enos lived Cainan liv Mahalalee Jared livei Enoch liv( Methufela Lamech 1 Noah, at t _H C 1— 1 . ^so" d^ f ^^ i '^'i f '^ • 1 . 0 >'',., 1 1 > . 0 . , '^ ^^iiiiiiiii 1 1 1 ■ ■ t . ■ I o o VHHD J° HVia 9M' 3-ioj3q sjra^ o .12 « CO -5 <3 V4-. O S:^ l-r 13 making them an Example unto thofe that af- ter wards Jhoidd live ungodly. CHAP. Of No ah' J Sacrifice, jg^ CHAP. XIX. Of NoAH*i Sacrifice, and the Divine Inter » courje on that Occafion. Gen, viii. to the End of the ix*'' Chapter. XTO A Hy being reftored to the Poffeffion •^^ of the Earth, entered upon it with a folemn Ad: of Divine Worfliip, according the original Inftitution, Gen. viii. 20, He builded an Altar unto the Lord, and took of every clean Beaji, and of every clean Fowl, i. e. of fuch Beafts and Fowls as God had ordained for Sacrifices, and offered Burnt- Ojfferings upon the Altar, Which as they were intended to denote, fo they were in Noah accompanied with, Faith in the Mercy of God, Thankfulnefs for the late miracu- lous Deliverance, and the Dedication of him- felf, and of all his, to the Honor and Obe- dience of God, through the promifed Re- deemer ; of whom Noah and the Patri- archs, we may well fuppofe, had a general Knowledge and Expedlation. The Accepta- blenefs of this A(5t of Devotion to God, is fignified by his fmelling a fweet Savour ^ n'^n nn Ver. 21. This one may call Hiero- glyphic Language. Hieroglyphics, which by bodily Senfations, or external Reprefenta- tions, 190 Of "NoAu's Sacrifice, tions, denoted abflradt Notions, or the Sen- timents of the Mind, were the Literature of the firft Ages of the World. £0 here, the Approbation of the Judgment, or what is pleafing to the Mind, is fignified by an Odor or Fragrance grateful to the Smell. Or the Tafte and Relifh of the Body is transferred to the Tafte and Relifh of the Mind. This Language is frequently ufed in the Levitical Law. As in Lev, i. 9, 13, 17. ii. 2, 9. iii. 5, &c. meaning the Acceptablenefs of the Sacrifice or Offering. So the Fragrance of Burnt- Incenfe reprelents the Acceptable- nefs of fincere Prayer, Pfai. cxli. 2. Ltde i. 10. Rev. viii. 3, 4. It is aUb applied, in the fame Senfe, to the Offering and Sacrifice of our Lord, EpheJ\ V. 2. And walk in Love, as Chrift alfo hath loved us, and hath given himjelf for us, an Offering and Sacrifice to God j or a fweet fmel- ling Savour. God, who is a Spirit, can re* liih, or be pleafed with, only that which is morally, or fpiritually good, the Love and Obedience of the Heart. This is the only Savour that is grateful to him. And there* fore, the Sacrifice of our Lord mufl have been an adual Exhibition of Obedience and Love ; and the Sacrifices of Noah, and of the Ifraelites, mufl have been hieroglyphic Reprefentations of, or Inftrud:ions in, the like moral Difpofitions, in order to exprefs, or produce them in the Hearts of the Wor- fliipers. Of NoAH'i Sacrifice, 191 (hipers. Smelling a fweet Savour is plainly hieroglyphic, or figurative Language 5 and therefore the Sacrifice, or Offering, the Ob- je6t of fuch fmelling, muft alfo be figura- tive, reprefenting thofe good Difpofitions, which were, or ought to have been, in the Worshiper's Heart, and which were in the higheft and moft perfedl Degree in our Lord. The Sacrifice of a clean Beaft or Fowl figu- ratively reprefented what the Worlhiper was, or ought to be and do ; and our Lord really was, and perfcdtly did what the Sacrifice re- prefented. Hence Sacrifice is applied to be- neficent Adions, or A(Sions morally good, and pleafing to God, PfaL iv. 5. 1. 14, 23. Fbil. iv. 18. Heb. xiii. 15, 16. And in the Book of Wifdom is applied to the whole of a virtuous Life, ai Gold in the Furnace hath he tried them, [afflicted good Men,] and re^ ceived them as a Burnt-Offering, The Smell, or Savour, of a Perfon, or thing, is the Quality of it, good or evil, which occafions the Approbation or Diflike of thofe that pafs a Judgment upon it. Exod, V. 21. Tou have made IJnn our Savoury that in us which is the Objecft of Pharaoh'^ Judg- ment, to be abhorred, to ftink, in the Eyes^ the Opinion, of Pharaoh, So Gen. xxxiv. 30. Jer, xlviii. 11. Moab hath been at Eafe from his Touthy and be hath fettled on his LeeSy — therefore his Tafie, loyt? his Reli(h, re- maineth in hi my and his Scent y ^^\''^ his Sa-. 192 Of Noah'j Sacrifice, vour, his bad Qualities, is not changed, 2 Cor, ii. 14, 15, 16. Now Thajiks be unto God, who always caufeth us to triumph in Chriji^ and maketh manifeft, difplays, the Savour, TTjv o(r^viv the excellent Qualities, of his Know^ ledge, the Knowledge of Chrift, by us in every Place. For we are to God, svu^iocv, the fweet fmelling Savour of Chrifi^ \i. e. my Miniftry is to God a Sacrifice of a fweet fmelling Savour, which I offer unto him on the Behalf of Chrift, Sec Rom, xv. 16.] both in regard of them that are faved, and alfo of them that ferifh. [For in both Cafes the Counfels and Schemes of divine Wifdom are accompliflied.] Though to the one we are^ o(r[Jt,7], the Savour of Death unto Death ; and to the other we are the Savour of Life unto Life, [/'. e. to the Minds of the one my Preach- ing is ofFenlive 5 and rejeding it, they are advancing towards eternal Death ; to the Minds of the other it is grateful and pleaf- ing ; and embracing it they are advancing towards Life eternal.] And who is fuficient for thefe things of fo great Confequence ? Note — A Savour of Death unto Death, is a Savour which occafions their advancing to- wards eternal Death. Upon the folemn Occafion of Noah's Sa^ crifice, the Lord f aid in his Heart, i. e. de- termined, or refolved, that he would not again ctfrfe the Ground any more for Mans Sake i (Chap. viii. 21.) for [O though] the Imagination Of Noah'j Sacrifice. J93 Imagination of Man's Heart is [Should bcj evil from bis Touth. From his Tout by denotes a Corruption of Manners of long Continu- ance. See Ifai. xlvii. 12, 15. Jer. iii. 25. Ezek. xxiii. 8. Sec alfo Joif xxxi. 18. The Lord was alfo pleafed to repeat to Noab and his Sons the fame Bleffing upon the Propa- gation of the human Species, and the fame Marks of Diltindion upon our Nature, as he had given Adam at his Creation, with an additional Grant of animal Food, (Cbap. ix. 3, 4.) with this Reftridion, that they fhould not eat the Flejh of an Animal in the Life thereof, the Blood thereof -y or that they fliould not eat any Fle(h cut off from any Animal while it is alive. At the fame time God made a Covenant with Noah, and with every living Creature, or he made a free and ab- folute Grant, or Promife to them, that all Flefh (hould not any more be cut of with the Waters of a Flood. Of which more here- after. What is here particularly to be ob- ferved is, the Inftitution of Magiftracy, and the Punifhment of Murder. Ver. 6. Whofo fjeds Man's Blood, by Man fl:all his Blod be Jhed. Ver. 5. And furely your Blcod of your Lives ivill I require, at the Hand of cvery Beajl will I require it j and at the Hand of Man, at the Hand of every Mans Brother, will I require the Life of Man. The Beafl that killed, or the Man that murdered a O Man, / 194 ^f NoahV Sacrifice. Man, is here commanded to be put to Death h Man^ i. e. by the Magiftrate, or Judge. Here Courts of Judicature are authorized, not only for the Punilliment of Murder, but, by Parity of Realbn, of any other great Of- fences, which may affect Life nearly as much as Murder. This feems to be the original Inftitution of Magiftracy, of which we have not hi- therto the leaft Intimation in the facred Hif- tory. On the contrary, it appears from the Cafe of Cain, (Gen. iv. 15.) and of La- mechj (Gen. iv. 23, 24.) that Murder, the greateft of Crimes, was left to be puni(hed, as God in his Providence (hould fee fit. And if Murder, much more every leffer in- ftance of Injury. It feems probable, there were no feparate States, nor regular Govern- ments, among the Antediluvians ; but that as they fpread over the Face of the Earth, they removed further from the Place of pub- lic Wonl>ip, loft a Senfe of God, and lived in a diforderly Manner, exercifi.,g Violence and Outrage, as they had Power ^ and were inftigated by Luft, Avarice and Revenge, till the Earth was filled with Violence. Which, ] apprehend, could not have been the Cafe, under Laws and Governors, armed with Povv?er to rellrain Outrage and Injuf- tice. For though Governors themfelves, and their Creatures, may be tyrannical and op- preffive, yet, for their own Security, they will 0/ NoahV Sacrijice, 19^ will not fufFef their Subjects to break out into Anarchy and Hcentious Invafion of Life and Property, bec^ufe this is open Rebellion againft Governors. The State of the old World, probably, was like that of the IjraeU itesy when there was no King, no Magi (Irate, among them, dut every Man did that which was right in his own Eyes^ Jud. xxi. 25". Which proves the Poffibility of fuch a licen- tious State, and the (hocking Diforders that would attend it. The leaving Mankind, in the firft Ages of the World, in this loofe and difcretionary State, certainly, was not to lead them into Wickednefs ; but, I conceive, to teach them by Experience the Neceffity of Laws and Governors, and the Reafonablenefs of fub- miting to them. [See Chap. III. §. IV. the Corollary.] For even upon the contrary Suppolition, that Magiftracy, in fome Form or other, was inftituted from the Begining of the World, yet it is plain, that Mankind in thofe Ages would not bear the Yoke, but univerlally (hook it off. Nor could Go- vernment, in Fa(fl, be permanently efta- blifhed, till the Ruin of the World demon- ftrated the Neceflity of it. Therefore, if God did not fee fit to eftablifh Magiftracy from the Begining, it was becaufe he knew Mankind would not bear the Reflraints of Government with a rational Confent and Approbation ; (without which Confent and O 2 Appro- igS Of Noah'j Sacrifice, Approbation, at leaft from the Majority, Government could not have been either erected or fupported) till fsrd Experience had taught them the Utility and Importance of it. Thus a particular Species of Injuilice, and even of Murder, is permited under our pre- fent Difpenfation, and, inftead of being re- trained, is eftablj(hed by Law ; I mean Per- fecution, or the taking away of Life for difference of Sentiments in Religion, which fubfifts in mod Chriftian Countries. And this, 1 apprehend, the Wifdom of God has permited, that Chriftians at length may be rationally convinced of the monftrous Ini- quity of fuch Pradice, and fo be generally induced by the Senfe of their own Minds, to approve and choofe Goodnefs, Love, and mutual Forbearance j which we hope will be the Genius and happy Temper of the next enfuing Difpenfation. This is the only Method of moral Improvement, namely, when the Mind, by proper Methods, is led to apprehend, and freely imbrace, what is right and fit ; and I doubt not, takes Place in the gradual Advances of all, or of any Part of Mankind in Wifdom, as well as of particu- lar fingle Perfons. This, with what hath been faid before, is the beft Account I can give of this antediluvian Difpenfation. N. B. The Curfe upon Canaan^ Ver. 25, is to be underftood as affeding only the tem- poral Circumdances of his Pofterity, a Ser- 'uant Gf the Dispersion Gfc. 197 'uant of Servants (hall be be. As in Deut. xxviii. 16, 17, &c. Curfed fiall be thy Bas- ket and thy Store, ' Nor is it to be conlidered in Noah as a malevolent Wifli, or Impreca- tion, but fimpiy as a Predi(5lion of the future State of Ham's Pofterity ; as appears from the whole of Noah's Difcourfe, which is plainly prophetic. CHAP. XX. Of the Dispersion at the Tower of Babel.^ Gen. X. ERE Mofes gives an Account how the Earth was peopled by the feveral Families, or Defcendents of Noah's three Sons, Shemf Ham^ and Japhety Ver. 32. For the Particulars of this curious Account confult the Commentators, efpecially Bp. Patrick. What I would obferve is this — That after the Account of the feveral Nations defcended from each of Noah'?> Sons it is added, as in Ver. 5. By theje Defcen- dents of Japhet, were the IJles^ or tranfma- rine Countries, of the Gentiles divided in their feveral Lands j every o?ie after hs Tongue^ or Language, after their Families^ in their Nations, The fame is faid Fer, 20,, 3i» of the Poller ity of Ham and Shem, Which O 3 plainly 198 Of the Dispersion plainly Signifies, that they did not all fpcak the fame Language j but that the Deken- dents from Noah's Sons, at ieaft in general, if not feveral of the particuiar Nations, had a Language peculiar to thcmiclves, dillin(5t from the reft, and unintelligible to them. Noah and his Pofterity, while they lived toge- ther after the Flood, which muft be for fome conliderable time, could have but one and the (ame Language amongft them. How they came to have different Languages, and how they were feperated into feveral diflant Countries, by a very memorable Event, Mojes relates in the next Chapter. When Noah's Family was numerous enough, probably the Lord, by the Mouth of Noiihy commanded them to feparate into diiferent Countries, particularly fpecified, that the Earth might be better cultivated and governed. Certainly their Divifion and Re- moval into difant Countries (Gen. x. 5.) niuft have been a general public hdi. And, as MoJes faith, the Earth was divided into Nations in Pekgs Days, (Ver. 25, 32.) it feems to imply, that it was done by a divine Command, and not accidentally, as any might choofe a more convenient Situation. Which is more clearly expreft, Deut. xxxii. 8. where it is faid, ivhen the moft High di^ vided to the Natiom their Inheritance^ when he fepdrated the Sofis of ^dam, [refering to this Diviiion of the Earth] he fet the Bounds at the Tower o/' Babel. 19^ of the People^ the adjacent Nations, accord- ing to the Number of the future Children of Jfrael^ leaving for them a convenient Situa- tion, and Room fufficient. In Profecution of this Defign, the whole Earth, except, perhaps, the elder Patriarchs, and their At- tendants, journying from the Mother-co- lony towards the Well:, and finding a fpa- cious fruitful Vale in the Land of Shinar^ there they determined to fettle, and build a City and a Tower, reaching up to Heaven^ or of a very great Height. Dent. i. 28. ix, i. PfaL evil. 25, 26. [An Hyperbole.] Their Intention was to make themfelves a Name^ and to prevent their being Jcattered abroad upon the Face oj the whole Earthy (Ver. 4.) as God had probably ordered they Hiould. The Scheme was to keep together, and very likely under one Head. SchultenSy upon Job i. J. derives DK^ a Name, from the Arabic Verb nf2^ or "i^Dt^ to be high, elevated, eminent. And according to him, the primary and proper Notion of tDtl^ is a Mark or Sign, ftandlng out, rifing up, or expofed to open View ; a (landing Mark or Title of Difiindion and Eminence. 2 Sam. vii 23. — and to make him a Name^ a Mo- nument of Honor and Eminence. Chap. viii. 13. 1 Kin. v. 3, 5. — buiid an Houfe untOy or for, the Name, Honor, eminent Diflinc- tion, of the Lord, to denote, that he is the only true God, and King of the Ifraelites. O 4 I Kingi / 200 Of the Dispersion I Kings viii. 16, 29 i Chron. xvii. 21. — to make thee a Name^ a Monument, of Great- nefs and Terriblenefs, Ilai. xvii'. y. Iv. 13. -— it Jkall be to the Lord for a Name^ i.e. J or an everlafiing Sign, that Jkali net be cut off. Chap. Ixiii. 12, 14. So in this Place, Gen. xi. 4. — and let us, fay the Heads or Leaders, make us a Name^ a Monument or Token of Sup^eriority and Eminence, I con- ceive, to fignify to all fucceeding Genera- tions, that they were the true original Go- vernors, to whom all Mankind ought to be jn Subjtdion 5 left other Leaders ftarting up {hould carry off Parties, and fo break the Body, and fet up feparate Governments. It feems to have been a Piece of State-Policy, to keep all Mankind together, under the pre- fent Chiefs and their Succellors. And the lofty Tower was probably intended to com- mand every Part of the Town, and keep off any Body of Men, that fhould attempt tg break in upon them. But God, whofe Wifdom perfeOly fore- fa w the mifcbievous Effeds of fuch an At- tempt, determined to fruftrate and defeat it. By this Scheme a great Part of the Earth niuft for a Icng time have been uninhabited, yncultivaled, and over-run with Beggary, and wild Beafis 5 which, as it was, for a long time, according to ancient Authors, ex- ercifcd the Induftry and Valor of the primi- tive Heroes in hunting and fubduing them. It at the Tower cf Babel. 201 It was thus Nimrodi that mighty Hunter, gained his Renown. Gen. x. 9, He was a mighty Hunter before the Lord, Which is an Hebrew Phrafe, to (ignify the greateft, and molt eminent thing of any kind. ABs vii. 20. Ag-iiog tco 9&U, exceeding fair j 2 Cor. viii. I. Triv -xj^oiv Tn 9ei£y the very great Li' berality beftowed by the Churches of Mace- donia. Chap. X. 4. Auvara ru 9=iOy exceeding powerful. Pfahn. Ixxx. 10, 11. "^K ■^^^^ the Cedars of God, the goodly Cedars. Most probably the bad Effects, which this Projedt would have had upon the Minds, the Morals, and Religion of Mankind, was the chief Reafon why God interpofed to cru(h it as foon as it was formed. It mani- feftly had a dired: Tendency to Tyranny, Oppreffion, and Slavery. Whereas in form- ing feveral independent Governments by a fmall Body of Men, the Ends of Govern- ment, and the Security of Liberty and Pro- perty, would be much better attended to and more firmly eftablifhed ; which, in Fad was generally the Cafe, if we nmy judge of the relf, by the Conftitution of one of the moft eminent, the Kingdom of Egypt, Gen. xlvii. 15—27. The Egyptians were Mafters of their Perfons and Properties, till they fold them to Pharaoh for Bread. And then their Servitude amounted to no more than the fifth Part of the Produce of the Country, as an annual Tax payable to the King J 202 Of the Dispersion King ; which is not near fo much as we, with all our Engli(h Liberties, pay yearly to the Church and Government. Corruption may creep into Religion under any Conftitution, but Tyranny and defpotic Power is the readied and fureft Way to deprive Men of the Ufe of Under* {landing and Confcience ; and Vice and Ido- latry would have fpread much fafter, had the whole World, in one Body, been under the abfolute Dominion of vicious, infolent, idolatrous Monarchs. This would have been a State of things juft in the oppofite Ex- treme to the antediluvian Licentioufnefs, and would have been nearly as pernicious to Vir- tue J as it muft have funk Mankind into the bafeft Servility of Mind, and have ftockt the Earth with a mean fpirited Race of Mor- tals, who durft not open their own Eyes, make any generous Ufe of their own Fa- culties, or reliOi the Bounty of Heaven with Pleafure and Thankfulnefs. W^ktm yu^ r'a^s- rij? uTTooiivuTizi-^iiXiov vifjtoc^) faith Homer (Ody/s. P. Ver. 322.) — Whatever Day makes a Man a Slave, takes half his Worth away. " Thus " 1 have heard, faith Longinus^ Se£l, XLIV. " if what 1 have heard in this Cafe deferve '* Credit, that the Cafes in which Dwarfs " are kept, not only prevent the future « Growth of thofe who are inclofed in them, " but alfo diminish what Bulk they already " have, by too clofe Conftridion of their " Parts. at the Tower of Babel. 203 ** Parts. So Slavery, be it never fo eafy, " yet is Slavery ftill ; and may defervedly " be called, the Prifon of the Soul, and the " public Dungeon." For thefe wife and beneficent Reafons, I prefume, the divine Providence interpofed, and baffled the Projedt j which in the then Circumflances of the Projedtors, would other- wife have been unhappily fuccefsful, by con- founding, and altering their Language in fucb Manner, as that they could not under- hand one another ; and fo were obliged to defirt from the Work they had begun, to feparate into many fmaller Bodies, and to feek for Settlements at a Diftance from each other, as the feveral Companies, by the Samenefs of Speech, were capable of con- verfing together, and poffibly in the very Countries which God had marked out for them. Thus the Contagion of Wickednefs, for fome time at leatf, had Bounds fet to it ; evil Example was confined, and could not ftretch its Influence beyond the Limits of one Country j nor could wicked Projeds be carried on with univerfal Concurrence by many little Colonies, feparated by the natural Boundaries of Mountains, Rivers, Deferts, Seas, and hindered from aflbciating together by a Variety of Languages unintelligible to each other. And further, in this difperfed State, they would, whenever God pleafed, be 204 Of the Council of God. be made Checks reciprocally upon each other by Invafions and Wars ; which would weak- en the Power, and humble the Pride of cor- rupt and vicious Communities. This Dif- penfation, therefore, was properly calculated to prevent a fecond univerfal Degeneracy. God therein dealing with Men as rational Agents, and fuiting his Scheme to their pre- fent State and Circumftances. This Dif- perfion probably happened about 240 Years after the Flood. CHAP. XXI. Of the HID Council of God ; or a Criti- cifm upon thofe Words ^ Let us go down. Gen, xi. 7. AL L allow, that the Load's coming down to fee the City, and Tower, Gen. xi. 5, is to be underftood uvQ^c^oTroTrocQug by Way of Accommodation to our Concepti- ons; and means no more, but that by the Effeds, he made it appear, that he obferved their Motions, and knew their Intentions. This is a very common, and in our prefent embodied State, a very proper Way of re- prefenting the Adions of Deity. But when Jehovah is reprefented as faying*", Go to, let m go down, Verfe 7, as before. Chap. i. 26, he had faid, het us make Man^ &c. learned Men Of the Council of God. 205 Men have fuppofed, that this Is to be taken literally, and that God here fpake to fome Beings included in his own Nature and Sub- ftance. Whereas this alfo is a Figure of Speech, which is to be underftood as the foregoing. Kings tranfadl their moft impor- tant Affairs in a folemn Council. Hence God is pleafed to reprefent himfelf as having likewife his "liD or privy Council. And the Determinations of his Providence are defcri- bed, after the Manner of Men, as having been made in that Council, in order to ex- prefs the Wifdom, Importance, and Certainty of them. Thus, and for this Purpofe, Je^ hovah is here, and in Gen. i. 26, reprefented as fpeaking in his Council, Let us make Man, let us go down^ and there confound their Lan^ guage. Of this Council, I apprehend. Job fpeaks, Chap. xxix. 4. — when the fecret Council llDl of God was upon my Tabernacle ; when the auguft AfTembly, where God's Counfels and Decrees are pafTed, was held, as it were over my Habitation ; and it feemed to be his peculiar Care to profper me and my Fa- mily. To this Council the Prophets in Vi- fion are fuppofed to be admited as Standers- by, and Hearers of what is there decreed, and refolved upon. Job xv. 8. Pll'?}'? "nD^rt VP^'I haft thu heard., or been a Hearer, in the fecret Council of God. Jer. xxiii. 17, 18. T^hey^ the falfe Prophets, Jay jlill unto them that 2o6 Of the Council of Go-d, that defpife me^ the Lord hath faid^ Te /hall have Peace ; and they fay unto every one that walketh after the Imagination of his own Hearty No Evil P:all come unto you, niH* TlDH n^y '0 O For who hath flood [as a Waiter, or Servant, ready to carry God's MefTages to his People. So 112V ^)0 'HSib one that ftands before the King, is properly the King's Minifter, And when Elipa faith, (2 Kings iii. 14.) as the Lord liveth before whom I flandj he means, whofe Minijler I am.] in the Jecret Council, or AfTembly, of Jehovahy and hath feen and heard his Word? QJ). Which of you hath been wrapt in Vilion, and admited as a Stander-by and Hearer in that great AfTembly, where God's Councils are held, and hath brought a Mef- fage to his People from thence ? No, you go prefumptuoufly with Meflages of your own Heads. Verfe 21. 1 have not fent thefe Prophet Sy yet they ran : I have 7Wt fpoken to them, yet they prophefied, HID:? nrp:^ tD^«1 But if they had flood in my Councily and had caufed my People to hear my Wordsy then they flmdd have turned them from their evil Way, and from the evil of their Doings. This Connection of the Prophets with the Coun- cil of God may ferve to explain jfonah's flee- ing frofn the Prefe?7ce of or from before, the Lordy yon. i. 2. He was fent upon a frightful and dangerous Mefiage j but as he judged, 1 fuppofe, that the Council of God was Of the Council of God. 207 was held in no other Land, but that of If raelj he hoped to break off his Connection with it, by removing to a remote Country among the Gentiles. The Vifion of Micaiab (i Kings xxii. 19 — 24.) will fet this Affair in the ftrongeft Light. And he fat d^ Hear thou the Word of the Lord : I faw the Lord fiting on bis Throney and all the Hoft of Heaven /landing by him, on his right Hand and on his left. And the Lord faid^ who foall perfuade Ahab^ that he may go up, aiidfall at Ramoth Gileadf And one f aid on this Manner, and another on that Manner. And there came forth a Spirit ^ and flood before the Lord, and f aid, I will perfuade him. And the Lord fa id unto him^ [Vherewith f And he faid, I will go jorth, and I will be a lying Spirit in the Mouth of all his Prophets. And he faid, thou fhalt per- fuade him, and prevail aljo : go forth and do fo. Here the Lord is ihewn in Council, af- ter the Manner of Men, deliberating upon this Affair. Now whether there was any fuch real Confultation is not necefTary for us to enquire. Thus it was reprefented in all its Circumftances to the Pifophet, and ftampt upon his Mind in Vifion j and it v/as God who directed him to ufe it in this Form, as appears plainly from the folemn Intro- dudion, Hear thou therefore the Word of the Lord. And though it (hould only be a pa- rabolical Vifion, yet the Drift and Subflancc of 2o8 Of the Council of God, of it was a divine infallible Truth, namely, that Ahay% Prophets propheficd Lies ; and this by the divine Pernniffion, and the In- ftigation of the wicked Spirit, who was a Lyar from the Begining, and the Father of Lyes. A PASSAGE (imilar to this, is that in the Book of foby Chap. i. 6. Now there was a Day when the So?7S of Gody Angels, came to prefent themfehes before the Lord, and Satan came alfo among them. And the Lord Jaid unto Satan, Whence comeft thou F T^ben Satan anfwered the Lordy &c. And again, Chap. ii. I, &c. Here we fee is the fame grand Afiembly in the Cafe of foby as in the fore- going Inftance of Ahab. The fame Hoft of Heaven, called here the Sons of God, pre- fenting themfelves before Jehovah, as in the Vilion of Mkaiah they are faid to ftand on his right Hand and on his left. A wicked Spi- rit appears among them, here called Satan, an Adverfary, and there a lying Spirit -, both of them bent on Mifchief, and ready to do Hurt, as far as God fhould give them leave. And the Meaning in both Cafes is the fame, that God in his wife Providence permited Satan to afiiid: Joby and the lying Spirit to deceive Ahab. Only Micaiah delivers his Reprefentation as a Prophet, in the Exercife of his Office, and as he received it, that is to fay, in a Vifion ; I Jaw the Lord fiting on bis T^bronCy &c. The other, [probably fob himlelf. Of the Council of GoU, 209 hlmfelf, who was not unacquainted with the Council of God, as we have feen.] as aa Hiflorian, inter-weavcs it with the Hiftory in the plain, narrative Scile, There was a Day &c. The things deHvered to us by both thefe facred Writers, are in Subrtance the fame, equally high, and above the Reach of meer human Sight and Knowledge. Note — the Reprefentations of this Kind are found- ed in the Dodrine of Angels, good and bad, efpecially the former, as the Inftru- ments of Providence. A Point revealed, no doubt, from the Begining, and well under- ^ flood in the earlieft Ages ; witnefs yacob's Ladder, with the Angels of God afcending and defending upon it. Gen, xxviii. i 2. Isaiah alfo in Vifion flood in the Coun- cil of God, Chap. vi. J, &c. Where he faio the Lord ftting upon a Throne^ high and lifted upy and his train filed the Temple, Above it flood the Seraphim^ the angelic Hoft, &c* The Matter in Confultation was, Verfe 6. Whom p^all I fendy and who will go upon the prophetic Errand, for usy ufing delibe- rative Language, and the plural Number, as in the twro Texts under Confideration, Lei us make Man — Let us go down. — Ifaiah rea- dily offered his Service, Verfe 8. And the Lord delivered to him his Commiflion and Meflagc, Verfe 9. And he faid, Go and tell this People J &c. P EZEKIEI, 210 Of ibe CouaciL of God. EzEKiEL in the fame Manner in Vifion ftood in the Council of the Lord, Chap. i. I. The Heavens were {\. e.tht Temple was) openedy a7id I faw Vt/ions of God; namely, the four living Creatures, or Cherubims, re- prefenting the Church of God, attending upon the Glory of the Lord, or the Shechi- nah, Verfe 28, and feated upon a Throne, Verfe 26, And he [aid unto Ezekiel, Chap, ii. 3. Son of Man J I fend thee to the Children of Ifrael, &;c. Zechariah too, Chap. i. 7, 8, &c, to the End of the fixth Chapter, is reprefented as converfing with the Lord in his Council, and with an Angel ; though the Scene is not defcribed fo diftindly as in the other Places. John alfo in the Spirit, \. e. in a Vifion,Rev. i. 10, was prefent in the fame Council of God, defcribed in the 4th and ;th Chapters of the Revelation. Chap. iv. i, A Door was opened in Heaven^ in the Temple j fohn was invited to attend, a Throne was fet in Heaven, with a majeftic Perfonage upon it, attended by the Cherubim, or the Church, and the angelic Hoft. The Matter, which was there very fo- lemnly tranfacted, was the future State of the Church to the End of the World. This is the prophetic Way of telling us how a thing was done, which really was done, but in a Way to us invifible. Thus things of the greateft Importance were re- prefented Of the Council of God. ^i* prefented in the ftrongeft Images to the Mind of the Prophet j and in tnis Way in- finite Wifdom would have them defcribed and reprefented to us. Nor {hould we quar- rel with our Maker for creating us with fuch Faculties as are moft afiFedted and im- preft with Truths, that are conveyed in this Manner ; for thofe Truths rnake the deepeft Impreflion which firft enter like a Picflurd into the Imagination, and from thence are! flampt upon the Memory. Note — Horner^ previoufly to Events, re- prefents the Confultations of his fiditious Deities in the fame narrative Way, to de- note, that all things are fubjed: to an over* ruling Providence. A Method pradtifed long before him, and very probably derived from the truly infpired. I SHALL only further obferve, (i.) That *11D is fometimes applied to wordiiping Af- femblies, PfaL Ixxxix. 7. cxi. i. (2.) Some- times it fignifies the thing that is tranfadted, commanded, or eftabliflied in the Council of God. Ffal. XXV. 14. Trov, iii. 32. So it may be underftood, Amoi iii. 7. The Lord God will do nothings but he reveakth iTiD hii fecret Council unto his Servants the Prophets* Pa CHAP. 212 Of the Patriarchal Religion. CHAP. XXII. Of the Patriarchal Religion. WE fliould now advance to the next divine Difpenfation, the Calling of Abraham^ but before we proceed it may be of Ufe to gain the cleared Notions we are able of the State of Religion among the Nations after the Deluge. About 42^ Years after the Deluge, and 185 after the Difperiion, the Lord faid un- to Abraham^ (Gen. xii. i ) Get thee out of thy Country y which was Vr of the Chaldees, {Gen. xi. 28.) and from thy Kindred^ and Jrom thy Father's Houje^ unto a Land that I will fiew thee. Compare this with Jopj. xxiv. 2. fojhua faid unto all the People^ thus faith the Lord God of Ifraely your Fathers dwelt on the other Side of the Flood, [in Me- fopotamia beyond the River Euphrates.^ in old timey even Terah, the Father of Abraham, and the Father of Nachor ; a7id they ferved other Gods j that is to fay, they were Idola- ters. Some learned Men fuppofe, that in the Days of Reu^ i. e. fome time before the Year 370, after the Deluge, the Egyptians and Babylonians began to introduce idolatrous Principles and Pradices; which from the fore-quoted Place in fofiua, it is certain, crept Of the Patriarchal Religion. 213 crept into the Family of Shem ; fome, and fome of the principal of his Pofterity, grow- ing vain in their Imaginations, and worfhip- ing the heavenly Bodies, with a divine, or however with an undue Honor. For this Species of Idolatry feems to have been the moft ancient, as this, and no other, is men- tioned in the Book of Job. Chap. xxxi. 26, 27, 28. If I have beheld the Sun when it j}:ined\ or the Moon walking in brightnefs ; and my Heart hath been fecretly inticedy or my Mouth hath kijfed my Hand: — this alfo were an Iniquity to be punijhed by the Judge, for I fldould have denied the God that is above. The Worship of the heavenly Bodies is fuppofed to have prevailed among the Nati* ons in the Days of Mofesj Deut. iv. 19. xvii. 3. and was continued long after, 2 Kings xx'u 3, 5. xxiii. 4. Jer. xliv. 17, 19. The Splendor and great Utility of the heavenly Bodies would naturally ftrike the Minds of Mankind ; and there would not then, any more than at any other time, be wanting artful Men, who for their own Advantage, and the Honor of fuperior Wifdom, would fuppjy Arguments for this Idolatry, as the moil: effediual Mean of fecuring all the En- joyments of Life, and inculcate them ftrongly upon the Minds of the weak and credulous, who have always been the moft numerous Part of Mankind. MaimohideSy the learned P 3 Jewy ^J4 Of the Patriarchal Religion, yeWy (as quoted by Ainsworth upon Gen, \v. 26.) fuppofes the Advocates of this cor- rupt Worfhip argued after this Manner. " They faid — For as much as God hath ^^ cre.ited thefe heavenly Bodies, to govern f' the World, and fet them on high, and ** imparted Honor unto them, and they are f' Minifters that minifter before him, it is ** meet that Men (hould praife, and glorify, ** and give them Honor. For this is the " Will of God, that we magnify and ho- ^* nor whomfoever he magnifieth and ho- ^* noreth ; even as a King would have them " honored, that {land before him ; and this ^* is honoring the King himfelf. When this *^* thing was come up into their Hearts, *' they began to build Temples to heavenly *' Bodies, and to praife and glorify theni " W'ith Words, and to worfhip before them, ^^ that they might, in their mifguided Opi- *' nion, obtain Favor of the Creator." Thus you fee, the firft Corrupters of Religion had Principles and Reafons ;., and perhaps as good as thofe, who have in like Manner corrupt- ed Chriftianity, by iintroducing Idolatry into it. This Corruption was not at iirfi: univer- fal, it fpread gradually. And therefore, though in Abraham's Days it had made a qonfiderable Progrefs, yet even then, and for fome time after, we meet with fome emi- nent Perfpns, who were not of Abraham's Family, Of tke Patriarchal Religion. 215 Family, that retained a jufl: Senfe of God, and the Purity of his Worfliip. For In- ftance, Melchizedcck^ King of Salem, Gen. xiv. 18. who was (Heb. vii. 3.) without Fa- ther ^ 'Without Mother y without Defcenty ocyevE' ccXoyifilog, without a Genealogy, having nei^ ther begining of Days^ nor e7id of Life, re- corded in the Hiftory of the Patriarchs from Noah to Jbraha?7i. For (Verfe 6.) his De- [cent, or Genealogy, was not counted from them, in the Abrahamic Line; but for all that, be was a Perfon of great Eminence in Religion. Gen. xiv. 18, &c. " For he was " a Worfhiper of the true God, and a *' Perfon of the moft exemplary Juftice, " and fincere Piety, remaining abfolutely *' untainted, amidft the general Corruption '* of the Country, in which he lived j and *' who for the better promoting of true Re- " ligion, was himfelf a Priefl, as well as a " King, and performed the facred Offices " of it among his own People. This great " Man came forth to meet, and to congra- " tulate Abraham, and provided him a " princely Entertainment for himfelf and his *' Men, for their Refrefhment, after they *' had ingaged with, and defeated five Kings. ** And then, as Prie(f, in which Capacity " he was fuperior to Abraham, (Heb. vii. 7.) " he folemnly gave Abraham his Bleffing, ** or Vv'ifli of Happinefsi puting up his ** hearty Prayers to the great Creator and P 4 *' Gover- ±i6 Of the Patriarchal Religion. ** Governor of the World, to confirm the *' Bleffing he had pronounced upon him; *' as alfo his humble Praifes and Thankfgiv- ** ings for the remarkable Mercies of his '' late Vidory. And ^■^braham^ on the other " fide, paid his Acknowledgment to the Al- *' mighty, by prefenting the Tenth of what *' he had taken in the Battle to Melchizedeck ** his Priell:, by whom he had been fo de- <* voutly blefled/' Pyle. Note — Melchizede.ck's Priefthood, as it was prior to that of the Jewifh Priefls, fo it was of a diftin6t and fuperior Order, as the Apoiile argues, Heb. vii. For long after the Inftitution of the Jewifh Priefthood, the Lord, with an Oath declares, that the Mejjiah fliould be a Prieft for ever^ after the Order [m the Hebrew ^rO'ZI^'hv fecwtdum Remy according to the Affair, the Cafe; which as it relateth to a kind or fort of Priefthood, is well tranflated ^la, ra^iv] of Melchizedeck^ Pfal. ex. 4. Of what Order was Melchize- deck f The Apoftle direds us to underftand his Names appellatively, or as denoting a Charader of moral Excellence ; King of Right ecu fnefs, or a righteous King; and King of Peace^ or Bleffing or Happinefs, as he wiOied well to others, and endeavoured to make them happy, {Heb. vii. 2.) which is the higheft Charader of Worth and Excel- lence any moral Agent can fuftain. Thus he was the Priefly or officiated in the Service Of the Patriarchal Religion. 217 of the mojl High God. And thus the Objecft of his Priefthood, and confequently his Priefthood itfelf, was of an eternal, un- changeable, and univerfal Nature, even Righ- teoufnefs and Goodnefs, not limited to time or Family. For the Scripture gives no Ac- count of his Birth, Death, or Genealogy. We read of no Predeceflbr or SucceUbr in his Office, as in the Jewifh Priefts. [Note — this Argument is adapted [ad homtnem) to the Jews, who in this Way, or by Defcent from Aaron and Levi judged of the Validity of their Priefts.] But being of an univerfal unchangeable Nature, muft fubfift as long as there are any moral Agents, that live in obedience to God. Thus our Lord was made Prieft after the order of Melchizedecky i. e. not after the haw oj a carnal pofitive Commandment ^ which confined the Office to a fleflily, mor- tal Defcent, and employed in certain exter- nal Rites, and Ceremonies j but according to that real Power ^ which is produdive of end- lefsy or eternal Life, namely, true Holinefs. For Verfe 17, God declared, thou art a Prieft for ever, after the Order of the King of Righ" teoujnefs. And Chap. i. 8, 9. Unto the Son he faith — Thy Throne, O God, is ever lofting ! A Sceptre of ReBitude is the Sceptre of thy Kingdom. Thou baft loved Right eoufnefs, and hated Iniquity, therefore God, even thy Gody bath anointed thee King and Prieft, with the Oil 2i8 Of the Patriarchal Religion. Oil of Gladnefs abo'ue thy Fellows. And ftill nearer to the Cafe, Chap. v. 8. though he were a So?ij in the higheft Senfe, before he came in- to the World, yet was he dijciplined in Obedi' ence, as if he had been a Learner, by the things which he fuffered. Verfe 9. And being made perfeSly having exhibited a perfect Charader of all moral Excellence, he became the Author of eternal Salvation to all them that obey him. And it was on this Account, Verfe 10, that he was called and conftituted of God an high Prie/l after the Order of the King of Right eouf- nefs. For^ as the Apoftle concludes his Differ- tation upon this very Subjed, [Heb. vii. 26.) Such an high Priejl became us, who is holy, harmlejsy undefiled, feparate from Sinners, and made higher than the Heavens, or the Angels, in order to raife us to their Happinefs. Melchizedeck was eminently religi- ous. And probably Abraham\ Neighbours and Confederates, Mamre, Fjlxol and Amer^ Gen. xiv. 13. were good and pious. For though they were Amorites, it was about 400 Years after this, before the Sins of that Nation were full. The Book of fob gives the cleareft and mod extenfive View of the patriarchal Re- ligion. The Reality of his Perfon, the Emi-, nence of his Character, his Fortitude and Patience in very great Afflidions, his pre- ceding and fubfequent Felicity, are allowed by all ; and it is generally fuppofed that he lived a Generation or two before Mofes-, and, probably. Of the Patriarchal Religion. 219 probably, the Book was wrote by himfelf, in the time of his reftored Profperity. Some learned Men indeed, as Grotiusy Codurcus, he Clerc, and others, pretend that this noble Performance was written about a thoufand Years after the time in which Job lived ; namely, in or near the time of the Babylonijh Captivity ; alledging, ** that fre- *' quent Chaldaifms, as the plural ]\ for D^ <' are to be found in it ; that fome PafTages ** are taken from the Pfalms^ Proverbs, and ** Ecclefiajies j that there are more than a " hundred Words, partly «S)r/V7r, partly u4r^- " bic^ which are not to be found in the ** other Parts of Scripture ; which are all *' Signs that the Author lived in the later " times, when many Words, borrowed from " the Idiom of the neighbouring Nations, <« were admited into the Hebrew." It is one Mark of the Simplicity of very ancient times, that in the Inventory of Job's Eflate, no Mention is made of Money, but only of Oxen, Sheep, Camels, Afles, Ser- vants. And Grotius himfelf owns, ** That there is no Mention in the Book of Job of any Law, or religious Rites, but fuch as were traditional, \Chap, viii, 8, 9, lo. XV. 18, 19. xxii. 15, 16.] nor of any Points of Hiftory, nor of any idolatrous Pradices, but fuch as were of the more ancient times, before the Mofaic Inftitu- tion. [Chap. xx. 4, 5, meaning Adam, xxii. 15, 16.] And that the Length of " Job's Z20 Of the Patriarchal Religion. «' Job's Life, extended to about 200 Years, <* agrees alio with the fame times ; that the ** Country where it happened was Arabia^ ** as appears, not only from the Names of ** Places, XJz^ Teman^ Shuhah^ but from the «* many Arabic Words here ufed." And might not Grotim from hence have fairly and ftrongly concluded, that the Writer was an Arabian ? No. He faith, " it was writ- *' ten by fome Hebrew." Why fo ? Becaufe Arabia, yob's Country, is called the Eaji, Chap. i. 3. And it was ufual with the He- brews to call Arabia the Eaft, as he has fliewn upon Mat. ii. i. But the Arabian Magi themfelves, in the next Verfe, call their own Country Arabia^ the Eaft i and fo might yob, or any other Arabian in yob's time. The Eaft-Country was the common Name of Arabia, as the Weft-Country is the general Name of one Part of England, Many Words, ufed in this Book, are not to be found in other Parts of Scripture. The Reafon is, becaufe it is fo ancient, that fome Words therein are grown obfolete, and their true Meaning is hard to be recovered. It is therefore the moft difficult, becaufe it is the moft ancient Book in the facred Code. Had it been wrote in later times, the Language would have been more intelligible. It is no Argument that the Author of this Book took ftmilar or fame Expreffions from David's or Solomons Writings, [Com- pare Ffalm. cvii. 40. with yob xii. 21, 24.] becaufe Of the Patriarchal Religion. 221 becaufe it is more probable, that David and Solomon borrowed fuch Expredions from the Book of Job. [Compare Job xxxix. 33. Mat. xxiv. 28.] Schultens, a very good Judge, affirms, that the Style of the Book hath all the Marks of a moft venerable and remote Antiquity ; and that the Chaldaifms, as fome call them, particularly the Plurals in \\ are true Hebrew and Arabic, and that of the moft ancient Stamp. Job is honorably mentioned with Noah and Darnel, Ezek. xiv. 1 2 — 20. Hence it follows, (i.) That Job is no fic- titious Charader, but a real Perfon, as truly as Noab and Da?2ieL (2>) That he was, as well as they, a Perfon of diftingui(hed Piety. (3.) That he was well known and celebrated as fuch amongft the Jews, to whom Eze- kiefs Prophecy was direded. (4.) That he muft either have been of the Seed of Ifrael, or, like Noah, of the patriarchal times 5 otherwife the Jews, feparated from, and raifed in fpiritual Privileges above all other Nations, would never have propofed to them- felves one of their Gentile, uncircumcifed Neighbours, of whom they had a mean Opinion, as an Example of the greateft Piety, nor have admited his Story into their Canon. If he was of the patriarchal times (for an Ifraelite he could not be) he muft have been at the Diftance of about a Thou- fand Years before Ezekiel. Meer oral Tra- dition of fuch a Perfon could not have fub- fiacd t2Z Of Job'j Cafe and Chara5ier. fifted through fo long a Space of time, with- out appearing, at laft, as uncertain or fa- bulous. There muft, therefore, have been feme Hiftory of Job in Ezekiel'^ time ; no other Hiftory, but that which we now have, and which has ahvays had a Place in the Hebrew Code, was ever heard of, or pre- tended. Therefore this muft be the Hif- toi'y of Job in Ezekieh time ; and which muft have been generally known, and read a€ true and authentic, and, confequently, muft have been wrote near to the Age in which the Fad^ was tranfaded, and not in after times, when its Credibility would have been greatly diminiftied. In fhort, (hould I aver, that this is the oldeft and nobleft Book in the World, I fhould have the Vote of all the beft Critics ; and the very Frame and Caft of the Book itfelf would juftify the AlTertion. CHAP. XXIII. Of JobV Cafe and CharaSier. TH E Book of fob is the Hiftory of a real Sufferer, fob ; and the Subftance of a real Converfation with his Friends, about his Sufferings, in a poetic Drefs. fob was a Prince of the greateft Eminence, Wealth, and Authority among the People of Of JobV Cafe and Charadfer, 223 of the Eaft ; whofe Piety and Integrity equalled his temporal Grandure, Chap. i. i, 2, 3 } of the flrideft Religion and Virtue 5 the Patron of the injured Poor and Father- lefs ; the Scourge of Injuftice and Oppref- iion ; highly honored and efteemed by the good, revered and dreaded by the vicious and profane. Chapters xxix. and xxxi. This Man fo good, and fo glorious, was, by the divine Permiffion, and Malice of the Devil, at once reduced to the moft indigent and deplorable Circumftances, ftript of all his Subftance, bereaved of all his Children, Se- ven Sons and Three Daughters, and, foon after, feized v^ith a moft noifom and painful Difeafe, from Head to Foot ; which ren- dered him the moft fliocking Spedacle of Sorrow and Wretchednefs. The Country, fo far as the Fame of his Grandure and Re- ligion had fpread, would be full of his Story and of Aftoniftiment. The religious would be inclined to conclude, that fuch fignal and fudden Calamities, could be no other than the Judgments of God upon a Man, who, under the IVIafk of Religion, bad concealed a wicked and profligate Life. The wicked and profane would triumph in his Suffer- ings, as a Juftification of their own bad Prin- ciples and Pradices, and as a Demonftration of the Infignificancy of the ftrideft Regards to God and his Worftiip. Chap. xvi. 9, 10, 1 1, xvii. 6. His Relations and Acquaintance, ilruck 224 Of Job'j Cafe and Chara6ter» ftruck with Horror and Averfion to fuch a defpicable, vile, abandoned Creature, would not own him. His Wife and Family treated him with Unkindnefs and Negled:, Chap, xix. 13 — 19. The bafefl: of Men broke in upon him like a Legion of Fiends, made his Afflictions their Merriment, treated him with all Manner of Indignities, Calumnies, and Slander j and even jpared not to [pit in bis Face, Chap. xxx. 1 — 15. Scarce ever were the Feelings of the human Heart op- prefTed with fuch a complicated Load of Grief ; fcarce ever was a Profeflion of Re- ligion fo much expofed to Cenfure, Re- proach, and Infult. And how did the good Man bear ^11 this ? With heroic Bravery, that is to fay, with a Patience as fteady and uniform as hu- man Infirmity will admit. [Patience is Jin- cere Adherence to God and Duty, under all Difficulties and Dijcouragements j and the Ground of Patience is Faiths or a full Per- fuajion of the Power ^ Goodnefs, and Wifdom of God.] When his Calamities, the Lofs of his numerous Herds, Flocks and Servants, and of his deareft Children, partly by the Hands of Violence, partly by Lightening and Storm j when thefe Calamities ruflied upon him like an Inundation, though he felt all the Pangs of the moft grievous Affliction, and ufed fuch. Expreffions of his doleful Cafe, as were cuftomary at that time j [Chap, i. 20. — renf his Of Job'i Cafe and CharaSlcr, 23^ hh Mantle^ paved his Head^ fell down upon the Ground^ Chap, ii. 8, 12. Sprinkled Dufi upon their Heads j See i Sam. iv* 12. 2 Sam^ xiii. 19. JoP:). vii. 6. Ezek. xxvii. 30. ///W xviii. 22.J yet he behaved like a wife and good Man, proftrating himfelf upon the Ground in a humble Senfe of His own Un- worthinefs, and a patient Submiflion to the Will of God, compofing his Mind into a calm and quiet Adoration of his fupreme Dominion and unblemifhed Juftice, Chap, i. 20, 21. *' I came," faith he, " by the *' Divine Will into the World, a naked *' helplefs Creature ; and by the fame Will ** I muft fliortly return to the Dull:. I atn " bereaved of my moft valuable and deareft *' temporal Enjoyments, but by the Per- *' miffion of a wife and righteous God. His " own he gave ; his own, for wife Ends, he " hath taken away. I acquiefce in his fo- " vereign Difpofals, and adore the incon- ** teftible Purity and Righteoufnefs of his *< Dealings with me." O brave Soul 1 O happy Man, who could keep up good Thoughts of God, and Communion with him under the (liarpeft Strokes of his Rod ! When covered over with painful Boyls, in the Place and Pofture of an humble Pe- nitent, he was probably pouring out his Sub- miflions and Supplications to Heaven, his Wife fpared not to reproach him with his prepoflerous Godlinefs. Chap, ii. 9, 10. Do/l Q_ ikon 226 Of JoB*5 Cafe and Chara5fer. thou ftill retain thine Integrity by blefjing God, and dying ? Q^ D. " Will you blefs «* God when he is deflroying you ? Will ** you call upon him, and believe he is ** good, when he hath ruined your Eftate " and Family, and, in fpite of all your " humble Submiffions, is llaughtering your ** Body, and within a Stroke of your Life ?" But Job returned no other than a mild An- fwer, as became a good Man, and afFedion- ate Hufband. ** You fpeak not like your- " felf," faid he, '' but as a Woman void of *« Underftanding. Is it fit God (hould al- ** ways fmile upon finful Creatures ? Shall '* we fay, he is not juft when he brings us " into AfRidions ? We receive what pleaf- *' eth us with Joy, and it is but reafonable " that we receive what is ungrateful Vv'ith a " calm Refignation ; feeing both come from ** the fame wife and iovereign Difpofer of ** all things." Still Job is patient, and, un- der every Trial, adheres to God and Duty. The Compofure and Steadinefs of his Mind was more feverely tried by his three Friends, Eliphaz^ Bildad^ and Zophar^ Men of the fame Rank, and of like good Senfe and Piety ; who dwelt in fome of the ad- jacent Provinces, and in whofe Familiarity he had, probably, been long happy. The Report of his Sufferings, of the Ruin of his Charadler, and the Wound thereby given to Religion, having reached their Ears, they agreed. Of Job'j Cafe and CharaSlet. ±2'f agreed, with a fincere Intention, to join their Endeavours in adminiftering the only Advice and Conlblation, they apprehended, his Cafe would admit. For, as the Sufpicions were very ftrong, and his Calamities carried evi- dent Marks of divine InflidUons, they had the fame Opinion of them with the reft of the World, and believed they were -the juft Judgments of God upon a Hypocrite ; and therefore were determined, by all Means, to fix a Senfe of Guilt upon his Confcience, in order to bring him to true Repentance, and fo to a folid Intereft in the divine Favor and Bleffing. But when they were come, and had found their late flourjlhing, honor- able, and highly efteemed Friend, reduced to the moft lothfome and miferable Wretch, that was fiting in the Arties, they were af- tonirtied bej^ond Expreffion 5 and being con- firmed in their evil Sufpicions, though they fat with him on the Ground, yet, as theif bad Opinion of him would not allow them to fay any thing comfortable and incourag- ing, they chofe to fay nothing at all for fe- ven or feveral Days together, Chap. ii. 12. The Sight of his old Acquaintance, and their unfavorable Manner of Condolence, raifed his Pafilon of Sorrow to fuch a Pitch, that it burft out into a Torrent of the moft bitter Refledlions upon his Biith-day ; wifli- ing it were flruck out of the Number of Qjt Days, 228 0/ Job'; Cafe and Chara^er. Days, or rendered as odious and deteftable to all others, as it was to himfelf. Upon this, Eliphaz^ probably the oldeft and moft honorable of the three, addrefled himfelf to Job, and, in the foftefl: Manner, openeth their Senfe of his Cafe j namely, that, in their Apprehenfions, he had been very defedive in the Character to which he had pretended 3 that great Sufferings muft be the Piinifhment of great Sins j and that they could recommend to him no other Me- thod of regaining his former Peace and Profperity, but Repentance, and fceking unto God for Pardon. Jn fliort, they foon de- clared plainly, that they judged he had been a very wicked Man, and that his Calamities vvere an evident Indication of the Wrath of God againft him as fuch. This Job flatly denied ; and this is the Matter in dif- pute between him and his Friends. Which Difpute, as is ufual in fuch Cafes, was car- ried on with a growing Eagernefs and Htat on both Sides ; and on both Sides might occafion fome Exprefiions too flrong and ex- agerating. His Friends argue from Experience, and what they had obferved to be the ufual Me- thod of divine Providence. They had feen inany Inftances of wicked Men, or of thofe who had pafTed for fuch, remarkably pun- ched ; and hence they formed to themfelves a general Of Job'j Cafe and Charadler, 229 a general Maxim, that where they faw great Wretchednefs and Sufferings, there mull be Crimes proportionably great. To this ^ob alfo oppofes Obfervation and Experience ; and f]:iews, that the Rule of judging, they had formed to themfelves, wa^ by no Means right, or without Exception. That good Men were fometimes afflided, and the wicked flouridiing and happy j and that, for the moft Part, things were dealt out here pro- mifcuoufly. That this was more efpecially obfervable in times of War and Peflilence, and fuch other fweeping Calamities, where the good and bad fall undiftinguifhed. Chap, ix. 22, 23. To all which he adds, that it was a very heavy Aggravation of his Mifery, to hear his Friends, fo well acquainted with him, Men of Senfe and Diflindion, charge him with Crimes which his Soul abhorred, and of which God, who had afflided him, knew that he was innocent. To him he would appeal, and flill adhere in Life and Death, though he did no- know why he liad dealt fo feverely with him. And fo ftrongly did "Job affert the Integrity of his RgI igion and Virtue, (Chapters xxix. and xxxi.) tliat his Friends, though perhaps not con- vinced, were however put to Silence. (Chap, xxxii. I.) Upon this, £/&, a young Man of good Underftanding, who, probably, with others, was a Byftander and Witnefs to this Debate, $■^0 Of Job'; Cafe mid CharaSfer. (Chap, xxxii, 15.) ads as Moderator between yob and his Friends, and cenfures both very freely and judicioufly ; only he charges yob with no Crime as the Caufe of his Afflic- tions, but thinks he had not managed the Difpute about them with fo much Calm- nefs and Submiffion to God as became his Piety. Finally, the Lord anfwered Job out of the Whirlwind^ (the Septuagint add, and Clouds) a Token of the divine Prefencc. So EzekieH Vifions were introduced, EiZek. i. 4. And I looked, and behold^ a Whirlwind came out of the North, a great Cloud and a Tire. Perhaps, KUbu faw this Token of the divine Prefence approaching. Job xxxvii. 22, ^c. Fair Weather [Un? Gold, Splendor, the Splendor of the divine Prefence. See SchuU iem in loc] cometh [rnPN"' will come, or is coming, fpeedily,] out of the North ; with God is terrible Majejiy, The Speech of Deity, (Chap, xxxviii, xxxix. xl. xli.) moft inimitably grand and fublime, reprefenting the vafl Extent of the divine Wifdom and Power in the Works of Creation, which Job and his Friends had well fludied, and from which they knew how to deduce pro- per Conclufions, fhews, i. That all things in the Skie, the Air, the Earth, the Sea, are produced and difpofed in a Manner far be- yond the Reach of human Wifdom and iVwcr, Confec^uently, 2. That Man is not qualified Of Job's Cafe and Chara5ler, 231 qualified to difpofe of himfelf, or of any other Being. That God may have wife and good Reafons for his Ways and Works, and Dealings with us, which we cannot com- prehend J and therefore it is our Duty, ia ail Cafes, to acquiefce and fubmit. 3. That he who has given various Natures and In- ftindts to Animals, can give Being and Life, when and where, and in what Degree he pleafes. 4. That he is prefent to, cares for, fuftains and diredls every living thing ; and therefore that we ought to truft in him for a happy IfTue of any of his Infli(5tions. 5. That the wifell: of Men (hould be very cau- tious and modeft in cenfuring the Ways of Providence. Chap. xlii. Job humbleth himfelf before God, facrificeth for his Friends ; his Family is reftored, his Eftate is doubled, RULES to be obferved in expounding the Book of 'Job, \. He that would rightly explain this Book muH:, as much as he can, imagine himfelf in the fame afflidted Condition. II. Every daring Thought, or ardent Ex- preffion, which occurs in the Speeches of this afflided, and exafperated Man, is not to be vindicated j yet, as he was a great Man, and a Prince, he may be allowed to ufe bold and animated Language. 0^4 III. Wb ^32 0/ Job'j Cafe and Chara5ler. III. We fliall certainly judge amifs, if we think every thing wrong, which will not fuit with the Pohtenels of our Manners. Allow- ance mud be made for the Simplicity of thofe times. IV. In judging of "folh Chara(fler, we mull fet the nc ble Strains of his Piety againft the unguarded Expreflions of his Sorrow. V. It is not his Innocence, ftridly fpeak- jng, which '^ob infifts on, but his Sincerity. Chap. vii. 20, 21. VI. Except their hard Cenfures of '^ob^ his Friends fpeak well and religioufly. VII. His Friends incouraged 'Job to hope for a temporal Deliverance; (Chap. v. 18, t§c. vii. 20, ^c. xi. 14. ^c.) but ^ob def- paired of it, and expeded his bodily Dif- order would terminate in Death, (Chap, vi, II, 12. vii. 6, 7, 8, 21. xvii. i, 13, 14, 15, xix. 10. Though, in the increafing Heat of the Difpute, they feem to drop this Senti- ment, in their following Anfwers, as if they fuppofed 'Job to be too bad to hope for any Favor from God.) He hoped, however, tliat his Charader would be cleared in the pay of Judgment ; though he was greatly concerned that it could not be cleared before. That after a Life lead in the moft confpi-^ cuous Virtues, his Reputation, in the Opi- nion of his neareft Friends, would fet un- ^er a black Cloud ; and, with regard to the |oporant and profane, leave an odious Re- proach Of Job' J Cafe and Character. 233 proach upon' a Profeflion of Religion. This touched him to the Heart j ex'afperated all his Sufferings, and made him often wifh, that God would bring him to his Trial here, in this Life ; that his Integrity might be vindicated, and all, Friends and Enemies, might underftand the true End or Defign of God in his Sufferings ; and the Honor of Religion might be fecured. Chap, x. ii. 2, 3. Is it good unto theCy that thou Jhouldji — fhine upon the Counfel of the Wicked ? who ftom my Cafe take Occafion to reproach and vi- lify true Religion, and to confirm themfelves in their wicked and idolatrous Pradices, Chap. viii. 20, 21, 22. xi. 17—20. xvi. 0 II. VIII. He could only affirm his Integrity, but could give no fpecial fatisfadory Reafon, why God ihould afflict him in a Manner fo very extraordinary, and beyond all preceding Cafes, that were ever known in the World, This very much perplext and embarraft his Mind, and laid him under a great Difad- vantage in the Difpute. And, for one thing, it is on this Account that he is fo earneft to come to a Conference with -God, to know his Mind and Meaning. Chap. x. 2. Shew me where] ore thou contendeft with me. See Bp. Patrick's Paraphrafe upon the Place, from Ver. 1^ to the 8'^. He knew very well he could not abfolutely juftify himfelf before God, Qhap. ix, 2, 3, ^c, Ver. 17. For he breaks 234 Of JoB*i Cafe and CharaBer. breaks me with a Tempeji, he multiplieth my Wounds without Caufe, or without any ap- parent Reafon. Chap.vii. 12, 20. The whole xmn^ Chapter relates to this Point j in which he wiflies he could come to the dwelling Place of God, (Ver» 3.) and fpread his Cafe before him, and argue about it at large, (Ver, 4.) for he had turned his Thoughts every way, and could make nothing of it, (Ver, 8, 9.) only he was fure God knew he was an upright Man, (Ver. 10, 11, 12.) But, (Ver 13.) he is in one, ^PIN^ or in Unity, fu- preme above all others, abfolutely entire, keeping his Mind and Defigns to himfelf, and none can turn, or oblige him to alter his Refolution. All that we can fay is, that he doth whatever is agreable to his own Wif- dom. For (Ver, 14.) what he hath refolved to inflicl upon me he hath accompliihed ; and many fuch things he doth, of which he will not give us the Reafon. To the fame Purpofe underhand Chap, xxvii. 2, 3, 4, J4. and Chap, xxviii. 2. He hath taken away my Judgment, i. e. the Rule by which I might judge of the Reafon of my Afflic- tions, This Point, in Reference to God, JElihu tells him (Chap, xxxiii. 13.) he had urged to no Purpofe, feeing he gives no Ac^ count of his Matters, or will not reveal to us the Secrets of his Providence. IX. In fuch a noble Performance, if any thing feems to be faid not in Confiilency, or Of JobV Cafe and Charadier. 235 or not in Chara<5ter, we fliould rather fuf- pedl our own Judgment, than the good Senfe of the Author. The Fault is not in the Book, but in our Underftanding. X. That Senfe which heft agrees with the Subjed:, or the Point in Hand, or which (lands in the beft Connection with the Con- text, Ihould always be judged the beft Senfe. CRITICISMS. Chap. i. 5. To blefs a Perfon is a Forni of Valedidion, 2 Sam. xix. 39. So here, My Sons have taken Leave of God, And fo I Kings xxi. 13. Nabotb hath bid Fare- well to God and the Kingy or hath treated them with Contempt. Chap. iii. 25, 26. THE ding that 1 greatly feared is come upon me, &c. This alludes to the Lofs of his Children, for whom he was very much concerned, Chap, i. 5. But Chap. xxix. 18. and xxx. 26. re- late to his Circumftances in general. Chap. xiii. 12. TOUR Remembrances DD^^iDT your [quoting of] memorable Say^ ings are like Jfhes, or Dirt ; your Bodies D3^113 your Heaps, Eminencies, your flrong- eft Arguments, to Heaps of Clay, foon walhed away. CHAP. 236 ^he Do5irines of the CHAP. XXIV. The Dodirincs ^ /^f Patriarchal Age. T H E Inftrudions, particularly defign- ed to be given in the Book of Job, might not be fo well underftood in that Age of the World ; namely, that great Sufferings are not always an Argument of great Sins ; but that very good Men may be very much afflided in this World ; that therefore we {hould not cenfure any under Calamities, be the Hand of God ever fo apparent, unlefs the Crimes be likewife certain and apparent. That we ought not to complain of God in any Condition, as if he neglected us, or dealt hardly with us, but rather meekly fubmit to his bleffed Will ; who never doth any thing without Reafon, though we cannot al- ways comprehend it, adoring and revering the unfearchable Depths of his wife Coun- fel, and believing that all at laft will turn out to our Advantage, if like his Servant Job we perfevere in Faith, Hope, and Pati- ence. This was Job^ real Charader, though not without Errors. No Error can be dif- cerned in his Behaviour, but what the un- charitable Cenfures of his Friends provoked him to. Thus he was put upon too frequent and too ftrong Juftifications of himfelf, be- ing Patriarchal Age. 237 ing withal extremely perplexed to give a plain and fatisfad:ory Account, why God af- flided him (o feverely. God, in the IfTue, fatisfied him, that he had juft and weighty Reafons ; and, in par- ticular, by doubling his Profperity, that he de- figned to make him a Pattern of Patience and Reward. 'James v. 11. Behold^ we count them happy who endure patiently the greateft Suf- ferings. Te have heard of the wonderful F alienee of Job, and have feen, in his Cafe, the happy ^nd to which the Lord brought his Calamities. Whence we may learn, that under the (evereft Vifitations, the Lord is very compaflionate and merciful to the fin- cere and upright, and will amply recompence them in a future World. Thus the great Point in Religion., before dark and doubtful, relating to the Provi- dence of God, and the Sufferings of good Men, is cleared up with fuch Evidence, as can no where elfe be found but in the Gof- pel of Jefus Chriji. Though this Point might not be fo well underdood, before it was thus illuftrated, yet there are feveral other important Articles of Religion, of which Job and his Friends, and doubtlefs many others, had very juft and clear Conceptions. As the Being and Perfedions of God ; that we can receive neither Good nor Evil but from him, the Author of our Being, and Difpofer of all Events j that he fees and orders all things in Heaven 238 ^he DoBrines of the Heaven and Earth ; that there can be no Ini- quity with him -, that he is the Friend and Patron of Virtue, and hates, and will pu- nish Vice and W^ickednefs ; neverthelefs, that he is merciful and gracious, and will certainly pardon and blefs thofe who fincere- ly repent of their Sins, and return unto him. That he is to be fupremely reverenced and worfhiped, as the fole Sovereign of the Uni- verfe, by Prayers and Sacrifices, by Purity and Integrity of Heart, by Juftice in all our Dealings, by all ads of Charity, Goodnefs, and Benevolence to others, particularly, to the helplefs and indigent -, by Temperance and Sobriety, curbing irregular Defires and Appetites ; that Men fhould not be elated and puffed up by large PolTellions, nor put their Truft in Riches, Chap. xxxi. 24, 25 j that they fhould abhor Idolatry, Ver. 26, 27, 28 ; that they fhould not wi(h Evil to an Enemy, nor rejoice in his Misfortunes, Ver, 29, 30, much lefs think of murdering him^ that they {hould abftain from Adultery and Fornication, Ver, i, 2, 3,9, 10, 11 5 from Theft, Rapin, and Deceit, Ver. 5, 6, 7. For the Puni(hment of which Crimes he men* tions Judges in his Days, (Ver. 1 1, 28.) and was himfelf one of the chief. Chap. xxix. 7, 9, &c. These, and fuch like Principles of natu- ral Religion, are allowed both by Job and his Friends, and therefore were the Religion of the Patriarchs, as indeed tbey are the Prin- ciples Patriarchal Age. 239 ciples of true and acceptable Religion in all Ages and Parts of the World. Further j the religious in that, and the preceding, as well as fubfequent Ages, I am perfuaded, entertained the Faith and Hope of a future State. This hath been the po- pular Belief of all Nations from time imme- morial ; and it is fcarce credible, in the Na- ture of the thing, that the greateft Happinefs of this Life, which might at any uncertaia time, and at length would infaUibly and to- tally be demoliihed by Death, fhould ever become a folid Principle of Religion, confi- dered as the fole Reward of Piety and Vir- tue. However it appears, that yob expeded a future World, for he had Hope with regard to his Condition, but not in this World; therefore, his Hope mufl: be in a future State. Chap. xiii. xv xvi, *7^:^^X^ \^^Pi?? "^'^ Z/O, or certainly, he willjlay me : I will not hope, non efl quod fperem, I have no ground to hope, that I fhall furvive my Sufferings, yet will I maintain the Integrity of my own ff^ays before him. And even this fhall be for Salvation to me \ [where but in a future World r] for a Hypocrite Jhall not come before him ; (hall not have Confidence to prefent himfelf before his Tribunal. Chap, xxiii. 10. But he knows the Way that I take j when he has tried me, Ifl:all come forth as Gold, As fob abfolutely defpairs of any temporal Deliver- ance. 240 ^he DoBrines of the ance, this muft neceffarily be underftood of the Hope he entertained of having his Inno- cence cleared in the Day of Judgment. He had, moreover, a Notion of the Re- furredion. Chap. xiv. 7. For there is hope of a Tree^ if it is cut down, that it will fprout again^ and that the tender Branch thereof will not ceafe. Ver. 8. Though the Root thereof 'wax old if2 the Earth, and the Stock thereof die in the Ground, Ver. 9. yet through the Scent of Water it will bud, and bring forth Boughs like a new Pla?it. Ver, 10. Andfhall Man die, and totally wafle away ? And fhall Man give up the ghofl, and where is he f Or be no more for ever ? Ver. m. As the Waters fail from the Sea, as the Sea ebbs and flows again, and the River, or Brook in in the dry Tandy Country of Arabia, decays^ and drieth up, in Summer, but is made a Brook again by the Rains and Snows of Winter} Ver. \i. So Man lieth down, and rifeth not, till the Heavens be no more ; they fhall not awake, nor be raifed out of their Sleep, to return to the Affairs and Pofleffions of this World, Ver. 13. And Oh that thou, O God, WGuldfl hide me in the Grave, in that State of Sleep and Infenfibility, that thou wouldfi keep me fecret, in that filent Retire- ment, until thy Wrath be pafi ; that thou wouldfi appoint me a fet time, and remember me to reftore me to a new and better Life ! Ver. \^, If a Man die^ fhall he live again f Or Patriarchal Age. 241 Or (hall a Man live again, after he is dead ? Then I will patiently wait all the Days of the time thou {halt be pleafed to appoint, till my happy Renovation (hall come. Ver. 15. Thou fialt cally and I will joyfully anfwer thee ; thou wilt have a longing Defire to re (lore the Work of thy Hands. Ver. 16. ^i hough now^ at prefent, thou numberejl my Steps^ &c. Chap. xix. 23. Obferve the folemn In- trodudion ; Ohy that my Words^ which I am going to fpeak, were now written ! Oh^ that they were printed in a Book ! Ver. 24. That they were graven with an iron Pen and Lead, in the Rock [my Grave-flone, Schultens.] for ever ! This is too grand for a temporal Deliverance. Why (hould that be recorded upon a Rock, as a lading Monument to all Mankind ? But it very well fuits the noble and fublime Hope of a Refurredion and fu- ture Judgment, worthy of univerfal Atten- tion. Ver. 25. For I know, or am well af- fured, that my /^Jl Vindicator, [the Vindi- cator of my Innocence is] living, and that at the laji over the Duft, [the Dead, that have been reduced to Duft,] he fiall arife^ [to execute Judgment, fob xxxi. 13, 14. Pjal. Ixxiv. 22. Ixxxii. 8. Verfe 26. And though ajter 7ny Skin they Jhall deftroy this, [or this Body fhall be deftroyed,] yet from my reftored FlefJj I jhall with Pleajure fee God, [Vide R. m\n] Verfe 27. Whom I /hall fee for myfelf [to do me juftice, as Chap. v. 27, R —for 242 The DoBrines of the ^-for thy good [for thyfelf] and mine Eyes fiall behold; but "It a Stranger to Goodnefs and Juftice /hall not behold him in the fame Manner. My Reins are conjianed in my Bo- fom [in ardent Expedation of this glorious Event. A7. B. nb:^ fequente W^ ^^^ 'uel nn defiderium, ingens, flagrans et confumens fignificats videfis Pfalms Ixxxiv. 2. cxix. 82, 123. clxiii. 7. Sic quoque de nV^^D renes, ftatuendum.] Obferve — if after his Skin, his Body alfo was deftroyed, how could he out-live this Deftrudlion, fo as to be a Man profperous and happy again in this World ? Had this been his fixed Belief, his frequent wifhing for Death would be utterly unac- countable, and his tragical Complaints ridi- culous, and his defpair of Health and Hap- pinefs in this World a Contradidion. If wicked Men, though fometimes in great wretchednefs, [Chap. xxi. 16, &c.J are alfo fometimes profperous and powerful., Ferfe 7, &c. the proper Inference is, Ferfe 30. That the JVicked are referved unto the Day of DejiruBion^ and that they fiall be brought forth to the Day of Wrath 5 not in this World, for that would have cut the Neck of Job's Argument at once, and have fallen in diredlly with that of his Friends. Chap. xxxi. 2, 3. Chap, xxvii. 8. FOR what is the Hope of an Eypocrite, in the future State, though he hath gained much in this World j when God Patriarchal Acse. 243 God takes away his Soul at Death ? This fup- pofeth a Hope after Death. — Again, Chap, xxxi. 13, 14. JVhat then [Idall 1 do when God rifeth up to Judgment ? Not in this World, where his Sufferings were as great as could be, and where he did not expedt they would be abated. — Laftlyj his Friends had tiot Jpo- ken of God the thing that was rights as job had done, Chap. xlii. 7, 8. But, feting a- fide a future State, the Friends would have fpoke more worthily of God, by vindicating his Providence in the exadt Diftribution ot Good and Evil in this Life j and Job, who afferted the contrary, would have mifrepre- fented his Dealings with Mankind. The Patriarchs before and after Job, and the Ifraelites before Chrijl came, had a Noti- on of a future State. — By Sacrifices was plainly (hewn, that a way was open to the divine Favor and Acceptance j and the Fa- vor of God imports Happinefs, which to A* hel, who was for that very Reafon, becaufe he was accepted of God, unjuftly llain, could be only in a future State. "H-cb. xi. 4. Kasx ^t avryjg UTTodocvuv and dying on account of that his Faith he yet fpeaketh an inviliblc future State of Reward.— The Tranflation of Efipcb and Elijah, in two diftant Ages, were well known demonftrations of a future State of Reward and Glory. — They were certainly acquainted with God and Angels, and Heaven where both refided. Gen. xxii. 11. And the R 2 Con- 244 ^'^^ DoBrines of the Connedlon between this World and Heaven, by the Miniflry of Angels, was clearly repre- fented to y^rc^. Genefis xxviii. 12. They muft, therefore, have a Notion of another and better World. The Promife to Abrahamy Genefis xvil. 7. / will be a God unto thee^ we fhall find is the fame with the Gofpel Promife, and therefore muft include the Gift of eternal Life, And as that Promife was fure to jf^- braham, IfaaCj and Jacohy when they were dead, {Exodus iii. 6.) our Lord rightly infers, that they would rife again. {Luke xx. 37, 38.) For God is not a God of the dead, who can- not, as fuch, be benefited by him, but of the living', for though they are dead, they all live unto him^ or with refpedt of him, as he will raife them all to Life again. — And the Patriarchs thus underftood this PrOmife ; for when they confidered and reprefented their Life in this World as a Pilgrimage, Ge- nefis xlvii. 9. or a State of fojourning or tra- veling, they plainly intimated that they were feeking, Trarp/tJcc, their Father's Country /. e. the heavenly Country or City. Heb, xi. 13 — 16. Had the Profpeds of Mofes been confined to this World, doubdefs he would have preferred the Pleafures and Honours of Pharaoh's Court j but by refufing them, and chufing rather to fufFer with the People of God, he plainly indicated, that he bad refpeB to Patriarchal Age. 245 to the future recompence of Reward. Heb. xi. 24, 25, 26. It is certain the 'Jews^ even during their Peculiarity, were under the Abrahamic^ or Gofpel Covenant, promifing the Pardon of Sin, and eternal Life, as well as under the Law, or ^/W/ Covenant. Deut, xxix. 12, 13, And fiirely, if they were admited to a Co- venant of Life and Immortality, they could not be ignorant of a future State. Nor can it be judged at all improbable, that Mofei propounds eternal Life to them in fuch Paf- fages as this, Deut, xxx. 6. T^he Lord thy God will circumcife thy Heart, and the Heart of thy Seedi to love the Lord thy God with all thine Hearty and with all thy Soul, that thou mayfl live. This our Lord underftood of eternal Life. Luke x. 25, &c. When one afked him, What fljall I do to inherit eternal Life ? he fent him to the Law of Mofes ; and when the Enquirer readily quoted the Rule of Life given by Mofes, our Lord re- plied, Thou hafl anfwere dwell; this do, and thou (halt //w, , meaning eternally. Which leads us to underftand Mofes in the fame Senfe, when he propofes Life as the Reward ot their iincere Religion, Virtue, and Good- nefs. L)eut, xxx. 15, 19, 20. Lev. xviii. 5. compared with Romans x. 5. Gal. iii. 10, 11, 12. Indeed Life and Profperity in the Land of Canaan^ is intermixed with fuch Promifes. This is to be confidered as addrefled to them R 3 in 246 ^ke Do^rines of the in a national Capacity, and with refpeifl to the Covenant of Peculiarity. [Note — Life is put for eternal Life, John v\. 47, 48 52, 53, 58.] rn^^'N'^ is the Begining, or former Part J ry^'Q'ii properly denotes, what comes after, the after Part, Time, or State. Thus T'o^'s time, after his Afflidlions were over, is called his Marith, Chap. xlii. 12. So is a Man's Pofterity, or thofe that come after him in Being. Amos iv. 2. Sometimes it fignifies the happy Confe^ quence, or Sequel of a Courfe of A- ^J VO «M =r "^ VO 0 M -f' 2. cr 0^ ON 3^ a r re 5" K> K> M ^ 0 M^ V^ N 0 o\ •* VO 00 «^ VM 00 vn 00 §.0 Co v^ «-a M oi M » 0 0 Vl 0 >o Oro ►*! • 1 1 ....... 0 1 « • ) n a »X) x^ X ' 1 .1 1 . ) 1 1 0 T 2 X X, . 1 . 1 . . 1 •-• 0 5r» t"* n ' t" NNtJ~i-~~« • vp Os*^ ■f^ ■f- N p 00 ON-f>> N 0 *~4 c n a ir: n. r^ rs 0 5=^ > a* 0 ^Q 0 tLfr^^g- ^ 0 cr n ft p p sr 3 3 3-C 3 D CTP^S ^ 0 w t:0;i « 3- g- 3 S 0 a. p,^o- »-2.e-ziJ? r- « 5* S-^ k— /— ' 2 3 -T3 N v» Ch N VI lMM(MUa(^.»(»V>l J? 1^5- ^■ri 0 0 '-^ v^ O^ONO-f'-O^^Nta 3-3 6^3 ^ S ^3 5^5 ^^S.2^ *33333333 G-crcrcrcrcrcrcrcr ^ fD 3 S ? ^•g-" 3 3 crOrq crq (TQ Oro Cray be confidered as a Peice of Leaven which in Procefs of tiaie was to leaven the whole Lump or Mafs of Mankind, Abraham, a Perfon of the m.oft emi- nent Piety and Virtue, was chofen to be the Head and Father of this Nation ; that, as he would always he held in great Veneration among them, he might always Qiine before their The Methods o/^ Divine Wisdom ^c, 261 their Eyes as an illuftrious Pattern of God- linefs. The Ground of this Scheme, and of God's fingular Regards to Abraham and his Pofterity, was the Covenant of Grace, the Promise or Grant of Favors and Blef- fings to Mankind in Jcfus Chrijl our Lord. Who verily was fore -ordained before the Foun- dation of the Worlds though not manifejied till the laft Times, i Pet. i. 20. This Covenant or Grant was firfl: publiQied to Adam. Gen. iii. 15. Her^ the Woman's, Seed pall bruife thy Head J O Serpent, and thou Jhalt bruife his Heel. Nor could it be wholly unknown to the Patriarchs j but it was much more clearly revealed to Abraham. Gen. xii. ^. xvii. 7. xviii. 18. xxii. 16, 17, 18. And this is the Subjedl which now requires our par- ticular Attention. [See the Treatife on the Co- venant oj Grace ^ &c.] CHAP. XXVII. The Methods 0/ Divine Wisdom in raifing up a new and religious Nation. TO return to the Age in which Abra* ham lived. The Delufions of Idola- try were fo ftrong, and the human Under- ftanding fo weak, that all Nations feem to have run into it at once and alike. And S 3 fuch iii T'Be Methods of Divine Wist>6M &c, futh was the infatuating and fpreading Na- ture of the Infeoppre fled, and the more cru- elly they were ufed, the more they increafe and flourifh, till they were numerous enough to be formed into a Nation. Then Mo/es was miraculoufly preferved, educated by Pharaoh's Daughter in all the Wifdom of the Egyptians^ and raifed up to be their Deliver- er. And now the Vials of divine Wrath are poured out one after another upon Egypt. God made bare his Arm, or gave the moft fignal and ftriking Demonftrations of his Being and Power, infinitely fuperior not on- ly to all human Strength, but alfo to all the pretended Deities, in which the Egyptians trufted. Exodus x\\, 12, To this End (i.) the divine Wifdom per- mited, on this fpeclal Occalion, Pharaoh*^ Magicians, poflibly by the Miniftry of evil Spirits, or by extraordinary Powers imme- diately communicated to the Enchanters, to imitate fome of the Miracles which Mofes wrought, in order to difplay more clearly his own divine Power; and to convince both Egyptians and Ifraelites of the Vanity of fuch Arts, by controling and defeat- ing them, even when exercifed in the higheil Degree. So a Man was born blind, and Lazarus died, on Purpofe to give our Lord an Opportunity of demonftrating his Power, and the Truth of his Miffion. 'John ix. 3. xi. 4. And for that Reafon, an extra* 266 7he Methods o/Divihe Wisdom &c. extraordinary Power might be permited to evil Spirits to poffefs the Bodies of Men, that our Savioui's Dominion over the Devil and his Angels might be more evidently (hewn. The invisible World of Spirits may undergo many Variations, and be fubjed to different Reftraints and Regulations in dif- ferent Ages, fo as to interfere more or lefs, or not at all in human Affairs. Jortirt. (2.) God hardened Pharaoh's Heart, by granting him Refpite from one Plague after another, that he might multiply, and fo render more confpicuous, the Demonftrations of his Being and fupreme Dominion. And this is all that God did tovi^ards hardening Pharaoh's Heart. See Exodus viii. 15. ix. 34, 35, and Verfe 15, 16. For now, faith the Lord, / have Jiretchid out my Hand [in the preceding Plague of Boils and Blains,] and I have J mi t^ ten thee, and thy People^ with the Peftilence^ end [by this Plague] thou migbtefl have been cut off from the Earth. But in very Deed for this Cauje I have raijed tbee upy [I ha^e reftorcd thee to Health, by removing the peftilential Boils,] that by refpiting thy De- ftru<5tion, I m2.y Jhew in thee more and greater Proofs of my almighty Power. All the Miracles, which God wrought in Egypt,, were fuch as muft be feen and ac- knowledged to come from him alone, and not from any pofTible Power of Man, or from any natural Accidents. This is true of 7he Methdds 0/ Divine Wisdom C^e 267 of all the Ten Plagues, but efpecially of the laft. The Peftilence, in ordinary Cafes, fweeps away Multitudes prom ifcuou fly, but when it lingleth out only the Firft-born in every Family, it muft plainly appear to be a Judg- ment immediately from the Hand or Di- fedion of Godi [Exodus xii. 29.] as it waS to the IJraelites a juft Retribution of the Cruelty of the Egyptians in endeavouring to deftroy all their male Children. Exodus i. 16. [Note — In thofe Ages and Circumftances of the World, when Men were not fo capable of being convinced by abftract Reafoning, and probably underftood nothing of the Per- fections of God a priori, his fupreme Au- thority and Omnipotence would be bed de- monftrated by Fal^s, which experimentally proved his uncontroled Dominion Over all other Powers, and over univerfal Nature.] At lafl; Pharaoh and his People give up the Caufe. God's fuperior Power is owned, be- caufe fo dreadfully experienced. The Egyp- tians urge them to depart, and to remove all Objedions that might ninder their Departure, willingly give them the moft precious and valuable of their PofTeffions, [which, by the way, might be but equal Payment for the Labor of fo great a Multitude, for 140. Years.] See Exodus icii. 33, &c. Vcrfe 35. Jnd the Children oj Ifrael-^'h^^^, ajked of the Egyptians Jewels, &c. i. e. afked the £- options to give them Jewels, 6cc. [*7Kfiy fig- nifies 268 The Methods of Divi^-E. Wisdom &c. nifies \.o ajk to give^ as well as to lend. JolL. XV. i8, 19. xix. 50. yW.v.25. viii.25, 26. Pfal. il. 8. See Hebrew Englifli Concor- dance.] Verfe 36. So that they Ie?2t unto them, jfect* So that they readily gave them, &c. t^t^mn in W^hkid to make to afk, i. e. to encouia^e, to gratify aiking by freely giving. [Note — Upon ihe Occafion of the Death of all the Firft-born among the Egyp- tiansy and the Departure of the Ifraelites out o^ Egypt i a commemorative Feftival, the Pajfover^ is inftituted j an Ordinance very proper for preferving the perpetual Memory of the Power and Goodnefs of God among the Ifraelites.'] The Ifraelites leave Egypt, in Number no lefs than Twenty Four Hundred Thou- fand, Num. i. 45, 46, and all Nature giveth way before them. A Paflage is open for them through the Red-fea, which doles upon, and overwhelms Pharaoh iiud his purfuing Army. Pillars of Cloud and Fire, alternately appear- ing in the Air, direct their March. Bitter Fountains are made fweet. In a dry, thirlly, barren Country they are fupplied'with Wa- ter from the hard and flinty Rock, and with Food from the Sky for Forty Years together. With all the Appearances of Glory and dreadful Majefty, God, as their King and Sovereign, eftablifhed his Covenant, or en- tered into a folemn Contract, with them in Mount Horeb 'y chuling them for a peculiar i'reafure The Methods of Divine Wisdom &c, 269 Treafure above all People^ Exodus xix. 5, and ingaging himfelf to be their God ancL King, and to beftow on them all national! Bleflings upon Condition they were obedient, adhered to his Worfhip, and kept clear of Idolatry, with which they had been tindlu- red in Egypt ^ (Lev. xvii. 7. Jofli. xxiv. 14^ Ezek. XX. 8.) otherwife they might exped: the fevered Judgments. Deut, xxix. 10, &c. At the fame time he gave them a Syftem of Laws and Statutes, moft excellent in them- felves, fited to their prefent Temper and Circumftances, as well as to the future Intents and Purpofes of the Gofpel Difpenfation. Here God took up his Refidence among them in the Tabernacle, aftewards in the Temple, feting himfelf at the Head of their Affairs, and upon all important Occafions direding them as an Oracle. And all this to attach and unite this one Nation to him- felf. At length, through a Train of very ftrik- ing Miracles, {Jordan divided, the Walls of Jericho thrown down) he brought them into the promifed Land, with a Commiffion to deftroy all the Inhabitants, the Meafure of whole Iniquity was then fullj and, who pro- bably were more corrupt than any of their Neighbours, and as deferving of Deftrudion as Sodom and Gomorrha^ for all the Idola- trous, brutifli, cruel, inceftuous, and unna- tural Crimes, which univerfally prevailed amongfl: 270 ^^ Methods o/" Divine Wisdom &c. amongft them. Had the Ifraelites been mix^ ed with the idolatrous Canaanites they would fbon l^ve loft the Knowledge of God, and been involved in all their Corruptions -, but bang made the Inftruments of their De- ftru(aion, this would give them the greater Horror of thofe Crimes, which they knew (for Mofes bad told them, Dent. ix. 4, 5. ) were thus dreadfully avenged by their Arms. Moreover, thus they would give themfelves a dear Demonftration, that Idol-Gods had no Power to defend and preferve their Vo- taries. Therefore it was not unjuft in God to command the Deftru(5tion of the Canaan- ites ^ nor cruel in his Servants to execute that Command, (any more than it is to ex- tirpate Outlaws, and the worft of Criminals, by legal Authority) but in the Views of di- vine Wifdom, the propereft Way of extir- pating them, confidering the EfFeds it would have upon the Minds of the Ifraelites. Here we may obferve, (i.) that the If- rselites made no Claim to the Land of Ca- naan in their own Right. The Right was in God, who gave it them. (2.) We may .^jierve a good Reafon why the divine Wif- dom eredled this Scheme for preferving true Religion, only in the one Nation of the If- raelites. Becaufe had he feleded a pious Per- fon, and his Family, as he feleded Abra' ham, and his Pofterity, out of every Nation *pon Earth, then to make room for them, every ^k Methods o/~ Divine Wisdom &c, 271 every Nation upon Earth muft have been devoted to Deftrudion, as the Canaanites were. But feeing the whole Earth was not filled with Violence, Injuftice, Rapine and Oppreflion, God in miKh Lenity and For- bearance was pleafed to wink aty or over- look, the Ignorance and Error of other Na- tions, without punifhing them as they dc- fervcd, ASls xvii. 30 ; leaving them to the Light of Nature, A^s xiv. 16, to feel, or grope after his Exigence and Perfe<^ionj, A5i5 xvii. 26, 27 J and to the Dilates of Confcicnce, for their Condud: in Life y while he continued his providential Care in giving the Sopplies of Life, and vifiting them with fuitable Difpenfations 5 and will, at laft, judge them in perfed Equity, making Al- lowance for all unavoidable Defe<5ts. Rom, i}. 6, 10, II, 12. Even after the Ifraelites were fetled in the Land, the Danger of Idolatry was n . . . I s- 30. 282 The Scripture-Chronology. Years be- fore Chrift 1285 •i24i5 fcarce any of the Judges ruled over the whole Country of Ifrael, but fome in one Part, and fome in another ; fo that, at the fame time, there might be feveral Judges in feveral Parts of the Land ; and Peace and Liberty in one Part, when there was War and Sla- very in another. The eaftern Part, that had fhaken off the Yoke of Moab, had reft 80 Years ; but, in the mean while, the Pkilijlines invaded the weftern Parts, and were repulfed by Sham gar, Judg. iii. 31. Af- terward Jahin afflided the northern Tribes, Chap, iv, 2. while the eaftern Parts ftill remain- ed in Peace. See Bp. Patrick on Judg. xi. 26. To the Deliverance of North- ^-a£'/ from Jabin^ by Deborah and Baruck [After which that Part of the Land had Reft 40 Years, Judg. v. 31.] To the Bondage of North and Eafti/r«e/ under the Midianites, for 7 Years. Note — In fome of thofe 7 Years, probably, ■£/'- melech removed into the Land of Moab, by Rea- fon of the Famine, oc- cafioned by the Depre- dations Years Proofs 40 40 Authority of Chronologers Judg,y\. 1. I'he Script ure-Chronoloqy. 283 Years be i fore Chrift 1238 1 199 1 1 96 1 152 dations of the Midianitejy Ruth i. 1,2. Judg. vi. 4. To their Deliverance by Gideon. To Abmelech\ Uf^irpation, 4oYears,or 39compleat. To Tola, Judge over North and Ea&-J/rae/. Tojair,, Judge over North and E2.A'J/raeL Note — While yair was Judge, North and E^ft- I/rae/wqre in Bpndage to the Ammonites 1 8 Years, Judg. X. 8. At t|he fame time \yith Jair, Eli be- gan to judge South and WeH-J/rae/ 40 Years, 1 Sam. iv. 18; ^U which time that Part of J/rafii was oppreft by the Phi- liflines, Judg. xiii. 1. In the firflof thofe 40 Years of Eli, which was alfo the firft Year of Jair, Sam/on might b? bprn ; who lived 40 Years, and judgedWeli-^W,(while Eli alfo was Judge there, and while that Part of the Country was under th.QPhiliJiines,) zoYears, Judg. XV. 20. [^EJi judg- ing in civil Aftairs ; Sam- Jon by harraffing the ?bi- lijlinei. Usher.] About the 1 3''> Year of J?//, be- fore Chrifi 1 1 60, Samuel might be born. From Jeur to Jtphthah, who delivered North apd Eaft Ifrael from the Ammonites, Years ProQfs 7 yw.vi.i,^^. 39 . . . viii. 28. 3 . . . . ix. 22. 23 . . ..X. 1,2. 284 '^he Scripture-Chronology. Years be- fore Chrift 1147 1 1 40 1135 »i33 1 1 30 II2Z 1094 1054 1014 Ammonitei, 22, or 21 compleat Years. From Jephthah to Ihxan, over North and Eaft- Ifrael, fix, or five com- pleat Years. From Ibzan to 'his Succef- for Elon, in North and Eaft-J/rfl*/. About the fifth Year of Elon, Samuel was pub- licity known to be a Pro - phet, I Sam. 'in. 20. iv. I . About the feventh of Elon, Sam/on pulled down the Temple, Judg. xvi. 30, and deftroyed great Numbers of the PhiliJ- tines. Usher thinks, that this Calamity might en- courage the South and "V/c^-Ifraelites to give them Battle, i Sam. iv. I, ^c. From Elon to Ahdon, over North and 'Ez.^-I/rael. From Abdon to his Succeffor Samuel,who now was alfo Judge over North and Ez{\.-J/rael, as he had been before over South and We&'I/rael, 1 Sam. vii. 15, i6, 17. proba- bly, from the time that he was publickly known to be a Prophet, From Samuel to King Saul. From Saul to Da'vid. From Da'vid to Solomon. From Solomon to the Found ing of the Temple, four, or three compleat Years. In all .' Years 21 10 28 40 40 Proofs yudg. X. 3. xii. 7. ....... 9. yudg. xii. 1 1 , 14- Chronologers JJIj xiii. 21. I Kingt ii. II. VI. I. 480 I Kings vi. I, CHAP. Authors within the Period &c. 285 CHAP. XXX. Authors within the Period from the Exodus to the Founding of SoLOMON'i Temple* ABOUT the Begining of this Period Books began to be written j and it hath furnifhed the World with the nobleft Produdlions both in Hiftory, Poetry, and the inftrudtive kind. The Book of J O B. If fob wrote his own Book ; or if it was written by Elihu, one of the Interlocutors, as fome gather from Chap, xxxii. 10, 15, Gff, where he fpeaks in the Language of the Writer of the Book ; and if Mofes found it when he was with Jeihro in Midian^ and tranfcribed it, adding the hiftorical Parts at the Begining and the End ; then this Book of fob is earlier than this Period, and the oldeft Book in the World. And, as it is worthy of the highefl Antiquity, any of thefe Sup- pofitions is far more probable, than theirs, who imagine it was written in a later Age, about the time of the BabyloniJJj Captivity. The P E N T A T E U C H. That Mofes wrote the Pentateuch, or fivefold Volume, (from nnvTBy quinque, and 286 Authrs mihin the Period revxO^t Volumen, Liber j) containing the five jfirft Books in the Bible, we have the fame Reafon to believe, as we have that Homer wrote the Itiad ; namely^ the Confent t)f all the learned in all Ages. The firft of thefe Books is Genefis, fyu^^'^l containing the only Hiftory df the World from the Cre- ation down to yaeob'i removing into Egypt^ f6r 2298 Years. 2 Exddus, filDttf is the Hiftory of the t)eparturfe of the Ifraelites out oi Egypt, and of the eredingand furriiftiing of the Tabernacle. 3. Leviticus, ? the Year of the Julian Period^ correfponding U 4 to 2^6 From the Founding of to A. M. 4004, fubftrad the Year before A. D. and it will give the Year of the Julian Period, e. g. To know what Year before A. D. yehojhaphat began to reign, fubftradt 41, the Years of his Father ^Ja^ Reign, from the Year before A. D. 95^;, when Afa began to reign, and the Remainder will give 914, the Year before A. D. when Jehqpoa' fbat began to reign. Subftracft the Year 914 from 4004, and it will give 3090 the A. M. pf the fame Event. Subftracl 914 from 4714, and it will give 3H00, the Year of the Julian Period when Jehojhafhat began to reign. )8C From Solomon's Temple , &c. 297 < D •I 1. S^ • -^^^ r^ CO 5 < >>§ CO U o o •-) o .JO left's fi; a: V.5 Jn t o o N < *5 WH •-; -< 00 » » *^ O m N N O ft ^^'g fill N W N t-3 E I— I <1 ^o r^ t<^ « ►< 1^00 »A\ »r» f^l ON60 C» M r>- »^ *^ «^ in N N N "■-•« S 2(fi 3 « 00-Q tj -« CO b« ••: b< «J fc js « 7 S ^ S .r „ ° ^ <« 'i r. s >; (2 « »- X ^ "S si i- "^ .^ l«^ « '^ 2 j= ^ -S ». 3 « -2 -S -S *^ -^ " o H G y X :z: S •"!; « •c'^.^S •s -^ ^ ^ U. -J. <„- P? S ^ & X s «s - ^ " rt ^^ ^ c„ a^sji ;= "r i« sp ^ J § - ««« u *• " •••5 iS.*^ c w a s «^s — S2 c « „ N 2 «* " ° ^" n<^ -S ' U © «J i~ ." ,4j .1-1 ^ « >1 1* .^ « •a 5 ® c 8 ^ o n u f^ B *i 5 C 0. ». ,, O c« ^ rt t JZ ^ c? S.-CJ S ''W 298 From the Founding oj ^ 1-- 'i- 0 t^\0 M3 «J-v Tj- 00 NO i. i; i! w On 0 0\ 00 00 r-^ "-O E S § < C\ ON On 00 00 CO 00 00 00 00 g>.:5 <: ^'^ Year d one reignec Sir Is ■^1. third rcigne d he 1 ing to « -a v" -0 SS4 0 r-|^ 00 iv. CO •-• lHAZIAH (/») EHORaM («) ^ijah tranflated, ^/ha fucceeds him 12 iP) 1 < < 0 ofite Column. (/') T \AC Newton. (; »t. (0) Or yoram, «th Year compleat. <^ \—i ^^^■^ •—> »— » , •S'^ 6H 5- *J* \ ^ 4J C *> 1 'S :s •" 0 :3 . .5 , •> vO N *> > 'S flj ^ fc t) r— I tl >£ S V'^ 00 p- r— 1 — s ^ ^ J K t^-cr S t^oo 4-1 U-1 JEHOR AHAZI ATHAI 0^ ' 3 .2 O V g S ^ « (St^ ^ .b^ ^ Tj- « NO o .^. .---.oononctn OOOO0O i>i> >r> NsL n •£ s w ^^ CNgNc>o^«w« www to 00 00 •H.|>J£ 60 O « Tf- i:<; Solomon's T^n^le^ Sec. t^ ^"^ <^5 O^j;^ -gi*!? .^.^^s^-^^•="- >< ^ .. - .- K. S c to til „ S """ 'C 4 .- ji^v J> j: <^ ^ o jj <- " ** t, C .C CL, (J^ ~"^ "^ m K ^ "" " '^ 3 ^ A is o ^ .S 5 * .53 -2 J - e 2 - - c 3 CO From the Founding of .• r^i^Th^riNNO NO 0 »^ • oooooc(~^J^«^rs. vOvO I •xa Q t^ c^ rv t^ ts. t^ t^ r^ t^ i Vs «s> ^ '^J ffi N O O t> >, 1 ^^ t^ t^ Pul, this foun «4, 3 •" • o o . e r.-" S <>0 g><.S-3 •c-e S p5 «) 3 3 ^.^15 S? .S i-H-^ D *■ OJ •^ e Si * .S « pj •= « t> " J3 SfOr^o . >^ a «> •^s^.s r^ ♦?> r^ ** c?.""? N in Ye; ot appi the 1 , whi N N . tn - ^'^*^* > > •>•""> na c 2 o X X •-' X ..^ X ujc-o^ ^ -** •§ tt , advan t it dot ontinue , from N « N 1-s ..s> •T3 " « <" s ^.^■:;2 .—« ^ ?*<:; s ^ 7r- Oi o r« B eo On «> o w -?§ 2 <-.'"i tf» «r^ to xr\ o%^-^ CU .=rS " S "•5 e*a> SJ-S '^^ vo ^ •s-'S.r . ) Thirty after inv; £> began rafting S compleat § '«»' m N N •.ON 00 t<^ N 00 f^ fv. rv. VO u^ i^ U-, t)- •?^ c -2 "S a *^ r^ »^ 1^ t^r^ tN. t^ rs. ^8^a.■5 « Solomon's Temple^ &c, 301 VT. 00OM3-O .J.S" »* t^ t-. r>. t^ r-. 1^ -^ ^ iS-^ ■5. *<>a > o ». 4. o " Q - 1^ s* ill S £51 M M <<^ *" .5 ^ >> ••• ^ • » • • ^ 2 «^ . X '2 :3 .'S 3:3 > "3 ts? • «^o^-a S ^ III I 1 »^ -5 I N " - -^ « N '«^5< I U! N M \0 b<^ •* 5. 00 0 VO -< 0 00 r^ •rt •« 00 n-1 t<» N »» N cr^ t^ ^ ■*• r* r-» r» f>. rs ts'O ^O >0 NO *> en • — ea 0» N3 -^2 Ok-<>''/>;- .0«NT >(a ^ f^vT-S'S 30 2 From the.F^n'diifg of a J o J^o,^;a ^ f ^cj ^ ?:S « :a •- . jr > . , . . . z ^ jj Js di ^"S • '" 'S -^ '"* .5; ■'^ > " u fc a^ ^ \ 6^<^ t 6S 000 ♦<% O^C^ 0\x^ oa ^N.c^lo ,-t^^ ^ — "O O 0>ON C>0\CO OCSOU-. «£ N VO ^ ^ VO »<^ 10 W^ ><-» »0 vr> UMn '^ - 'fe,. Salomon's ^empky &c. l<>% - 5 . 2 2 -S w -^ U •I'^'s ■§ i '^ ^I"- •s xs ►- < •^1 i "^ ^ ■> ^ -*:2§ s - £ ^ . -^ S Q S5 hTS " ^ .s i cart 5 -c>3 >^^->^^.« ^^> <« CHAP. 304 of the Babylonijh CAVtiyiTY. CHAP. XXXII. 7he moral Caufes of the Babyloni/h Capti- vity } and the Propriety of that Dijpen^ fat ion. TH E whole Jewifl? Nation, both Ju^ dah and Ifrael^ had all along a ftrong and ftrange Propenfity to Idolatry, even af- ter the ereding of the Temple, and the e- ftablifhing of the Worihip of God there, in the moft grand and folemn Manner. They eredled Altars to Jirange Gods, frequented High-Places and Groves confecrated to Ido- latrous Worfliip, and furnifhed them with Idols znd Images (ox that Purpofe. 2 Chron. xiv. 3. 1 Kings XV, 11, 12, 13. And their Morals were juft as corrupt as their Religi- on, even to the Degree of Sodomy itfelf. I Kings XV. 12. What their peculiar Temptations were, we know not. All the Endeavours of good Kings, and all the preaching of holy Pro- phets, fent by fpecial Commiflion from God, were ineffedual to produce a Reformation. The pious King Hezekiah was zealous and adive in rooting out Idolatry ; but Manajfeb^ his Son and SuccefTor, reftored it again in the higheft and moft flagitious Degree of Profanenefs and Iniquity, even beyond that of Of the Bakylonijh CaptivitV. 36 | of the dark and ignorant Nations. 2 Kingi xxi. I — 10. He built up again the Higb-PIa* cesj which Hezekiah his Father had dejiroyedi &c. He was alfo a grievous Perfecutor of all that would not conform to his idolatrous Eftablilliments, and fo Jhed innocent Blood very much, Amon^ his Son, followed his bad Example. Jofiah^ his Grandfon, vigo- roufly attempted a Reformation. 2 Kings xxiii. 24, 25. But the People never came heartily into it. 2 Chron. xxxvi. 14, &c. All the chief of the Priejls^ and the People tranf- grejfed very much, after all the Abominatiom of the Heathen, and polluted the Houfe of the Lord, which he had hallowed in Jerufalem* And the Lord God of their Fathers fent to them by his Mejfengers, rifing up betimes, and fending ; becaufe he had Compafjlon on his Peo* pie, and on his Dwelling-place 5 but they mocked the Mejfengers of God, and defpifed his Words, and mifufed his Prophets, until the Wrath of the Lord arofe againft his People^ till there was no Remedy* T^berefore he brought upon them the King of the Chaldees^ who flew their young Men with the Sword^ in the Houfe of their SanBuary j and had no Compafjlon upon young Man or Maiden, old Man, or him that fooped for Age^ he gave them all into his Hand. And all the Vefjels of the Houfe of God^ great and f mall, and the ^reafures of the Houfe of the Lord, and the Treafures of the King, and of his Princes 3 all thefe he brought to Babylon. And they burnt X the 3,o6 Of the BabylomfB Captivity. the Houfe of God, and braki down the Wall of Jerufalem, and burnt all the Palaces there ^ of with Fire, and deftroyed all the goodly Vef- fels thereof And them that efcape-d from tl^e Sword, carried he away to Balylon-, where ihey were Servants to him and his Sons, until the Reign of the Kingdom of Ferfia, Observe — This dreadful Calamity came upon tltem gradually. Firft, good King- ^Jo- fmh viras, in Judgment upon the Land, flain in Battle by Pl^araoh-Necho, 2 Kings xxiii. 29. who piJt fehoahaz, that fucceeded him- into Chains,^ fent him Prifoner into Egypt, and put the Land oi Judah under a heavy-^ Tribute. 2 Kings xxiii . 3 3 . Jehoiakim fuc- ceeded, a wicked Prince like his PredecefTors. In his third Year, Nebuchadnezzar- took ^e- n//2?^;;/^ and -carried away Part of the VeiTels of the Hoirie of God, and many of the Peo- ple into Captivity. Particularly, he gave Or- der to Appenaz the M^jier-'ofhis Eunuchs, that- he fhouldmake Choice out of the Children' of' the royal Family, and of the Nobility of- the Land, fuch as he found to be of the faired Countenance, and the quickeft Parts, to be carried to Bahyhn, and there made Eu- nuchs in his Palace, Daniel i. i — 4. where- by was fulfilled JJaialSs Predidion above an- hundred Year^ befoi^. Ifaiah xxxix. y* A'- mong thefe Youths were Daniel, Hanamah, Mifhael and Azariah, Dan, i. 6, 7. More- over the King was made a Tributary, and- the Of the Bahyionijh CaptivItV. 36^ the whole Land reduced into Vaflalage un- der tht Bab)'lonia?25, A fevere Vifitation, but had not the proper EfFed upon Jehoidy^ cbiHy the next King, who was as corrupt as his Father. 2 Kingi xxiv. 8, 9. He had been but three Months on the Throne, when Ne» btichadnezzar again befieged and took Jerufd" lem^ with the King and all the royal Fami- ly ; all the mod valuable things in the Temple, and in the King's Treafures, with all the mighty Men of Valor, all the Crafts- men and Smiths, he took away, leaving i^one in the Land, but the pooreft Sort* 2 Kings xxiv. 12, 13, 14, Among the reft, Ezekiel^ (Chap. i. i, 2.) and Mor decai {E{ih», ii. 5, 6.) were now carried Captives. Yet ftill there was no Amendment of the Religi-, on or Morals of the Nation. Zedekiah^ the next and laft King, was as bad as his Pre-j deceffors. 2 Kin. xxiv. 18, 19. And in abou^ eleven Years, Nebuchadnezzar ^ after a long and clofe Siege, took Jerufalem, brake down its Walls, burnt the City and Temple, car- ried away all the facred Utenfils, and all the People, except a few of the very pooreft to till the Ground, and reduced the whole Land of Judea, in a Manner, to utter Defolation for the Sins thereof. The Propriety of this Difpenfatlcn will appear, if we reflecfl, L That the Lenity of God appeared in bringing this terrible Overthrow upon them X 2 fo 3 o8 Of the Babyhiiifi Captivity. fo gradually, after a SuccefTion of Judg- ments from lefs to greater, for the Space of Twenty-two Years; which fliould have been a Warning to them, and by Experience have convinced fhem, that the Threatenings denounced by the Prophets would certainly be executed. ' II. That it was a juil: Punifliment of their Sins ; particularly of their Idolatry, whereby they forfook God, and therefore God juftly forfook them, and delivered theni into the- Hands of their Enemies, as Mojes had foretold. Lev. xxvi. 30 — 36. III. This dreadful Calamity was the mod efFedual Means to work their Reformation, which was the End propofed by the divine Wifdom. Now, in their captive, difconfo- late State, they had time, and their Calami- ties had a natural tendency to give them a Difpofition, to refledt upon the long Series of Iniquity and Perverfnefs, which had brought them under the heaviert: of God's Judg- ments. Now their own Wickednefs correSled fhem^ and their Backjlidings reproved them ; now they murt: know and fee, that it was an evil things and bitter^ that they had forfaken the Lord their God^ and that his Fear had not been in them. Ifaiah ii. 1 9. In the Land of their Captivity the Sermons of the Pro- phets, declaiming with the highefi Autho- rity againft their profane and vicious Prac- trces, would be ftill founding in their Ears, and Of the BahyhiiJIj Ca p t I vit y. 3 09 and their abjecfl, wretched Condition, the Confequence of fuch Pradices, would fink them deep into their Hearts, and furely give them an utter Deteflation of what they ve- ry well knew was the Caufe of all their grievous Sufferings. They had fuffcred themfelves to be fliamefully infatuated by their falfe Prophets,, who had prophefied to them in Baal^ as the moft infallible Oracle, y^r. ii. 8. They • were Prophets of the Deceit of their Hearts^ xxiii. 26. They had incouraged a Rabble of Diviners^ Dreamer Sy Enchanters and Sorcer- erSy who had mod impudently impofed up- on their Credulity, aflaring them, in the Name of the Lord too, that they fliould not ferve the King of Babylon^ Jer. xxvii. 9. xxviii. 4. xxix. 8, 9 j that he Hiould not come againft them, nor againO: the Land ; xxxvii. 19. They belied the Lordy atidjaid, it is not He\ neither fljall Evil come upon us ; neither fall ive fee Swordy nor Faminey Jer. V. 12. but I will give you affured Peace in this Place, xiv. 13. Thus they caufed the people to err 5 and.their Kings, Princes, and Priefts concurred to ftrengthen the Delufi- on. fer. ii. 26. v. 31. xxxii. 32. By the way, thefe Prophets and Priells were Men of very wicked Lives. Zepb. iii. 4. Jer. xxiii. 11. They com mi ted Jdulteryy walked in Lies, ftrcngthened the Hands op evil Doers, and prevented their returning from Wicked- X 3 nef^ 1 1 o Of the Babylonip? Captivity, vefsy Jer. xxiii. 14 j they perfecuted and murthered the Juft, in the midil o^ Jcrufa-, Jem. Lam, iv. 13. From thenn Profaneiufi went jorih into all the Land, Jer. xxiii. 15, which by their Means was become Jul! of Multerers, and mourned becaiife of Swearings Verfe 10. See a more particular Defcription of the Wickednefs of the Land, Ezek. xxii. But now, where were all their falfe Pro- phets, with all their bold Pretenfions, and flattering Promifes ? The Delufion is now quite at an End, and they find thenifelves rnoft miferably deceived. Their Eyes are ppened, and they are thoroughly convinced^ fhey were a Set of the vileft Impoftors, who had deluded them into the mod: wretched Circumftances. The Prophets were now be- come Windy Jer. v. 13, a?i everlajiing Re^ proachj a perpetual Shame, 'which could not be for got t en y xxiii. 40. And in Proportion as thefe Deceivers were deteftedj the true prophpts, who would have drawn them to jufl Regards of God and his holy Law^ \vould be efteemed and honored. Doubtless the lying Prophets and Priefts had filled their Heads wish fpeciouq pretences for their idolatrous Practices ; and aflqred them, they were flill the beloved people of God, inverted in all the diftin- guifhing Privileges of his Church and pecu- liar People, and fecure under his Protedion ; with Of the Ea'hyhmjh Ca p ti vity. - 3 f x With great Oftentation and Confidence crying out, the Temple of the Lord^ the Temple i)f the Lord, the Temple of the Lord are thefe [Men or Buildings] 'Jer. vii. 4. But iVow they found all their Sophiftry to be lying Words, and covld no longer take Aflurancfe from their peculiar Privileges, or their mag- nificent Temple, when their Temple and City were both deftroyed, and themfelves caft out into an Heathen Land, wh^re they were fo long, and fo fhamefully ftript of all their peculiar Honors. In fliort, nd Method could have been devifed more proper to give this People a fixed Deteftation of Idolatry, and the vile Arts by which they were feduced intO'it. And it had this EfFe£V. They never more fell into Idolatry, but retain the greateft Abhorrence of it unto this Day. IV. The Law of God, writen by Mofes^ a« the Rule of th€tr Conduct in all Affairs civil and religious, and the Ground of their Happinefs, they had fo far neglcd:ed, that once it was almoft unknown and loft among them. 2 Kifigs xxii. 8 — 12. This Contempt of the divine Law, the Prophets had fre-* quently and ftrongly protefted againft. (Ifai. V. 24. XXX. 9. Jer» vi. 19. viii, 8. ix. 13. Hof. viii. 12. Amos ii. 4. and in other Places) and publicly declared, that it would be their ' Ruin. And in their ruined State, this muft be remembered, as the primary Reafon of * all their Sufferings" j and they muft be tho- X 4 roughly Jf? Of the Babylonijh Ca.vt IV nv, roughly ferifible, that a due Regard to the Law of God, was the only Way to recover his Favor, and their own Profperity ; and accordingly muft be difpofed to be attentive to it. For Ezray after the Captivity, found fo little Difficulty in introducing the publick pleading of the Law, that the People them? felves called for it, Neb. viii. i, 2, 3, 4, i8, xiii, I. Ezra was a ready Writer of the Law pf God, Ezra vii. 6, jo, 11, 12, and adive in propagating the Knowledge of it. Doubt-? lefs he wrote, or directed to be writen, fe-; veral Copies qf the Law, to be difperfed into proper Hands. And whereas b«fore the Cap- tivity they had no Synagogues for publick WorQiip or In{lru(^ion, nor any Places to refort to for either, unlefs the Temple at Je^ rufakmy or the Cities of the LeviteSy or to the Prophets, when God was pleafed to fend thpm J thus Ignorance grew among the Peo- ple y but after the Captivity Synagogues were predkd among them in every City, where the Law was read every Sabbath, and other A&s of Devotion performed, This was the Xno^ effedtual Method of preferving the Knowledge of God and his Law, and a , Senfe of their Duty. This was another good Effc(5l of this Difpenfation, and may juftly \>c given as one good Reafon of their being fo ftrongly fixed againfl: Idolatry, eyer after the Babylonijh Captivity. .' ' V. This Of the Bahyhni/h Captivity. 313 V. This Difpenfation was alfo calculated to produce good EfFcds among the Nations, whither thejrwere carried into Captivity. For wherever they were difperfed in the eaftern Countries, they would bring with them the Knowledge of the true God, now ferioufly impreft upon their Hearts. But divine Pro- vidence, by fuch lignal Circumftances of his Interpofition, as were published and known over all the vail Extent of the eaftern Em- pires, raifed fome of the captive Jews to the higheft Pods of Dignity and Power in the Courts of ^Jfyria and Per/ia, Dan, i. 19, 20. Infomuch that the moft haughty Mo- narchs openly confefted the living and true God, as the only and fupreme God. Dau, ii. 47, 48, 49. iv. 34, &c. And made De-. crees, that were publiftied throughout their fpacious Dominions, in Favor of the Pro- feflion and Worfhip of him. Dan. iii. 29. vi. 25, &c. And the Affair of Queen Efther and Mordecaiy and the Decree of the Em- peror Ahafueriis, in Favor of all the Jews in his" Empire, confifting of 127 Provinces, muft, not only give the Jews every where great Dillindion and Honor, but alfo render • the great God more known, and his Religion more refpedable j infomuch that many of the People of the Land, many of the Per- ' fiansy became Jews, or Profelytes to the Jewifli Religion. Eft her vm. 11^ &c. And the g^reat Cyrus was fo well acquainted with • the 314 Authon within the Period the true God, that, as one of his firft A(5ts, after he was advanced to the Empire of Ferfia, he made a Decree for the Return of the jews into their own Country, and for the rebuilding the Temple. Ezra i. i — 5. From all this it is clear, that the JewSy not- withflanding their Depravity in their own Country, during the Captivity of 70 Years, xjiuft have been a burning and a fliining Light, all over the eaftern Countries. And thus, in this Difpenfation alfo, God, the Father and Governor of Mankind, was work- ing for the Reformation and Improvement of the World, in that which is the trije Ex- cellency of their Nature, and the (^i^y Foun- dation of their Happinefs. CHAP. xxxm. Auifyri within the Period from the Building to tk^ DeJlruSi'wn of the Temple. LITERATURE in this Period re- ceived a coniiderable Advance ; pro- bably, by Meang of the. Schools of the Pro- Solomon was a great Author, as he was^ endowed vvith an uncommon Share of Wif- dom. For he fpah three thoufand Proverbs, anfi^ bis Soi,igs ivere a thoufand and five, And heijp^fi. of Trees i from the Cedar that is in ...A hebanon^ from the Building &c. 315 hehancn^ even unto the Hyjfop that fpringeth out of the Wall ; he /pake aljo of Beajls^ and of Fowl, and of creeping things, and of Fijhes, But of all his Works only three are taken into the facred Canon, namely, Proverbs, EcclefiqjleSj and his Song* PROVERBS. This Book confifteth of the moft ufeful Rules for the right DiretSion of Life in Re- ligion and Morals, and is the mofl: authentic and excellent of the kind that can be pro- duced in Antiquity. It may be divided into five P^rts. I. In the firft Part the Tutor gives his Pupil Admonitions, Dire<3:ions, Cautions, and Excitements to the Study of Wifdom. Chap, firft to the tenth. II. The fecond contains the Proverbs of Solomon^ pro- perly fo called, delivered in diftinft, inde- pendent, general Sentences. Chap, 10^^ to the 2z\ Ver, ij. III. The third Part be- gins at Chap. xxii. 17. v^^here the Tutor again addrefieth himfelf to his Pupil, and gives him freQi Admonitions to the diligent Study of Wifcjom J which is followed by a Sett of In- ftrudions delivered in the imperative Mood to the rupil^ who is fqppofed all the while to be (landing before him. Chap, xxii, 17. to Cbap.:KXv. IV. The fourth Part is dif- tinguifhed by its being a Colleclion of So/o' mgn's. Pf0verb(S, f^ledied. we .raav fj^ppoie, ■ /^' ■ ' ^- ''' ' o\xt 3 1 6 Authors 'within theVERiojy out of a much greater Number, by the Men o[ Hezekiah 'j perhaps, by the Prophets Ifaiah, Hofea, Micah, who all flouriflied in the Days of Hezekiahf and not improbably affifted him in his pious Endeavours to reftore true Re- ligion. 2 Chron. xxxi. 20, 21. This Part, as the fecond, confifts chiefly of diflind:, un- conneded Sentences, and reacheth from Chap, XXV. to Chap. XXX. V. The fifth Part con- tains a Sett of wife Obfervations and Inftruc- tions, which Agtir^ the Son of Jakehy de- livered to his Pupils, Ithiel and Ucal^ Chap. xxx» And the xxxi^' Chapter contains the Precepts which his Mother, poflibly a JeW' ifi Woman married to fome neighbouring Prince, delivered to Lemuel, her Son j being paffionately folicitous to guard him againll Vice, to ef^ablilh him in the Principles of Juftice, and to have him married to a Wife of the bed Qualities. Thefe two Chapters are a kind of Appendix to the Book of Pro- verbs, Note — It is uncertain who Agur and the Mother of Lemuel were. ECCLESIASTES. This Book was writen by the Preacher^ tht Son of David, King of Jerufalem^ Chap. i. 1 ; that, is to fay, by Solomon^ (probably in the* latter Part of his Life) as appears from Chap. i. 16. ii. 4, '(^c. The Subjedl of it is, an Enquiry into the chief Good, or tiappinefs of Man, in this World. And 1. He from the Building &c. 317 I. He confutes the falfe Opinion of thofe ihat place Happinefs in human Wifdom, or Philofophy j in the Pleafures, Amufements, or Splendor of Life ; in Honor, Magiftracy, and Dominion ; in Riches or Wealth. This, in the fix firft Chapters. II. He teaches, that true Felicity is to be found only in a ferious Regard to God and Religion, in the fix laft Chapters. In both Parts he inter- mixes feveral incidental Refledions, which are of ufe to make us wife and pious. The whole is adapted to draw us from the inor- dinate Purfuit of earthly things, and from a wrong to a lawful Ufe of them j without any Offence to God, or Damage to our- feives, till we arrive at a never-dying Fe- licity. The S O N G of S O L O M O N. The So7ig of Songs^ or the mofl excellent Song, was compofed by Solomon ; and is a' noble Epithalamium^ or Marriage-Song, of the pafloral kind, embellifhed with the mod grand and beautiful Images. In the Letter it is allowed to be a Celebration of the Mar- riage of Solomon to Fbaraoh\ Daughter ; but the yewijh Rabbles, and many of the Chrif- tian Fathers, have underftood it as a fpiritual Allegory, reprefenting the Love of God, or as Chriftians fay, of Chrirt, to his Church ; which. 3i8 Authors within the VtHiOD tvhich, in other Parts of Scripture, is repre- fented as his Spbufe, Pfalm. xlv. lo, &c, Hearken, O Daughter^ and confider. Sec, Vcrl 13. The King's Daughter is dll glorious within, &c. Which Pfalm David is fuppofed to have made upon the fame Occafion, namely, at* Solomo7ts Marriage ; wherein, as the Bride- groom is jufliy fuppofed to be Chrift, Ver, 3—8. fo his Bride may well be fuppofed to be the Church. John Baptifl compares Chrifl to a Bridegroom, John iii. 28, 29 j and fo doth our Lord himfelf, Mat. ix. 15. xxv, u and the Kingdom of Heaven he compares to a fumptuous Marriage-Feafl:, Mat. xxii. 2. So alfo Rev. xix. 7. xxi. 2. the Marriage of the Lamb to his Bride, or Wife, clothed in fine Linen, (which doubdefs reprefents the Chriftian Church in a State of Purity) is fpoken of. And St. Paul^ in ftrohg Terms, fuch as Adam ufed when he was married to JSw, reprefents Chrift as a Hufband to the Church. Ephcf. v. 25, &c. And fo alfo,. 2 Cor, xi. 2. I have ejpoujed ycu to one Huf- bajid, that I may prefent you as a chajle Vir* gin to Chrift, And frequently in the Pro- phets God is fet forth as the Hu(band or Bridegroom to the Church. Jfai. liv. 5. Ixi. 10. Ixii. 4, 5. Jer. iii. 20. xxxi. 32. Hof,, il. 2, 7, 16, 19. Hence, Apoftacy from God is very commonly reprefented as Whoredom^ and Adultery, both in the old and new Tef- tament. All from the Building Sec, 319 All this is very juft, and fupplieth very inftrudive and comfortable Meditation. And it is certainly the bcft Ufe we can make of this elegant Song to apply it thus to fpiritual Purpofes. But the Ideas, which the Scrip- ture gives us of God's or Chrift's Relation to the Church, as a Hufband, are too gCndral, to ferve as a Key to the great Variety of Particulars in this Poem ; which therefor^, as it is never quoted in any other Part of Scripture, can be reduced to no certain Rule^ of Interpretation, but muft be left to eveiT* Perfon's Fancy or Invagination. Bp. Pa- tricia ha9 done, perhaps, as much as cart be done upon the fpiritualizing Scheme. Within this Period were alfo writen the Prophecies of Joel, Amos^ Hofea, Jonah^ Ifaiab^ Mtcah, Nahwn, Jeremiah, Habakkuk, Zephaniah, Obadiab, Thefe before (he Cap- tivity; During the 70 Years Captivity, La^ mentations y Ezekiel, Daniel, EJlher, After- the Captivity, Ezra^ Nehemiah, Haggai, Ze- chariahy Malachi, I. and II. Chronicles, Thefe compleat the Canon of the old Teftament.' And whereas it is of great Ufe to the right: , Underftanding of the Prophets tb know the\ Reigns and Times in which they prophelied/t and the particular Occafions upon which any of them delivered their Prophecies, 1 (hall now attempt to digeft and range them in chronological Order, as follows. CHAP. 320 Prophets before the Captivity. CHAP. XXXIV. Prophets before the Captivity. ABOUT Twenty-fix Years after the Death of Elifia, the Prophet, (2 Kings xiii. 20.) fonah the Son of Amittai^ the Prophet^ which was of Gath-hepery was fent by God with a Meffage of Encourage- ment and Succefs to 'Jeroboam II. King of IfraeL 2 Kings xiv. 25. This might happen ^^hen Jonah was about 28 Years of Age. J O E L i. ii. iii. Joel at ferufaletn (Joel ii. i, 15, 17.) might prophefy before Amos at Samaria^ Amos i. I. iv. i. For Amos^ Chap. iv. 7, 9. may refer to the Devaftation by Palmer^ JVormSy &c. and Drought, which Joel pre- dicted, Chap, i. 6, 7, 19, 20. However, as the Senfe of this Prophefy, in no Part, that I know of, depends upon the time, when it was deUvered, there can be no Harm in fuppofing, that Joel prophefied about this time. AMOS i— -ix. Some time after Joely Amos might begin to prophefy in the Kingdom of IfraeL Cer- tainly t*iioPHETs ^^/cT^ /^^ Captivity. 321 tainly he did prophefy in thofe Days of Uzziah or Azariah King of 'Judah^ and of 'Jeroboam II. King of Ifrael, in which they were Cotemporaries, Chap. i. i. How long he continued is not intimated.- He had no regular Education in the Schools of the Pro- phets, (which fuppofeth that other Prophets had) hut was originally a Herdirnan, and a Gatherer of Sycamore Fruity or wild Figs, Chap. vii. 14. He had an exprefs Commif- fion from God to prophefy unto his People Ifrael, Ver. 15. This Book niay conhft of feveral diftind Difcourfes, but as they ar6 without Date, we cannot affign the particular times when they were delivered, HO S E A i. ii. iiL HoSEA is juftly fuppofed to be Cotem- porary with Amos, He propheiied againft the Ten Tribes, or the Kingdom of Ifrael^ begining in the Reign of Jeroboam II. and prophefying in the Reigns of Uzziah, Jo^ tham^ Ahaz, and Hezekiah, Kings of Judahi He predicted the Captivity of the Ten Tribes 5 and as that Captivity happened in the fixth Year of Hezekiah, probably he lived to fee it accomplifhed by Shalmanefer King o( Af- fyria ; which was done about 64 Years after the Commencement of his prophetic Office. This Prophet is commanded to take unto him a Wife of Whoredoms^ and Children of Y Whoredoms, 322 Prophets before the Captivity. Whoredoms^ Chap. i. 2. This might all be tranfaded in a Vifion, in the Council of God. See the eighth, ninth, tenth, and eleventh Chapters of Ezekiel. Or it might be a Pa- rable, to be fpoken as fuch to the Children of Ifrael. See Ezek. xxiv. 3, &c. Here that is ordered to be done as a Fadt, vi^hich was only to be fpoken as a Parable. But if the Prophet did really marry a lewd Woman, who had Children not by him, but by fome other Man, this was no Sin in him, who did it by divine Command, in order to ex~ plain to the Ifraelites their Wickednefs, and the Punishment of it. The adulterous Wife reprefented the Ifraelites^ who by their Ido- latries had gone a whoring from God, their own Hulband. The Children, which this Woman bare, are the ruinous Effeds of the Idolatry of the Children of Ifrael. The firft Baftard was called Jezreel ; and denoted the Vengeance which God would take upon the Houfe of Jehu^ for the Blood which he {hed in Jezreel, Chap. i. 4. The fecond was cal- led Lo-ruhamahj Ver 6. to denote, that God would no longer fpare the Houfe of Ifrael, but take them quite away out of their Land. The Name of the third was Lo- ammi, Ver. 9. which fignified, that the Re- lation between God and the Ifraelites was difTolved* HOSEA tRoPHEts hefoire the Captivity. 323 H O S E A ivr. The Interregnum in Ifrael^ preceding the Reign of Zechariah, was doubtlefs a time of very great Diforder and Violence, and of much bloody Strife for the Crown. Pro- bably, Zechariah gained it by cuting off Competitors. Shailum flew him, Menahem ^t^N^hallum^ and all within the Space of feveri Months. To this fad State of things llofea may well be fuppofed to refer, Chap. iv. 2. By ^'Wearing and Lyings and Killing and Steal- ings and commiting Adultery, they break out^ and Blood toucheth [reacheth unto] Blood. Here, therefore, we may place the fourth Chapter of Hofea, JONAH i. ii. iii. iv. Jonah, I fuppofe, about the fecond Year of Menahem, King of Ifrael, and about the 70*'' Year of his Age, was fent to ery againfl Nineveh, about 700 Miles from Gath-keper, then a great, wealthy, populous, and haughty City, the chief Seat of the AJJyrian Empire, and the Miftrefs of the World ; which had long been remarkable for Luxury and Jollity, to a Proverb, hqsktuv 'Niv^ svp^ccivaa-rj;, better than merry Nineveh. By Zephaniah it is cal- led, the rejoicing, or joyous, OVy, Chap. ii. I 5. To be fent with a Mefiage of divine Wrath to fuch a Place as this could not but Y 2 fcem 324 Prophets before the Captivity. feem a frightful and dangerous Errand to Jonah. He faw how much the Ifraelites^ God's own People, hated and perfecuted the Prophets, who reproved and threatened them. What then could he expert from that great and wicked City, TSIme^oeh^ the Head-quarters of Pride and Sin ? Further, he knew the Pro- phets very much hazarded their Reputation in the World, when employed in denouncing Judgments j becaufe God, being gracious, was flow in executing them. On this Ac- count, the Prophets at Bethel and yerufalem were vilely abufed and decried by infolent and rude Infidels, who durfi; even profefs to de- Jjre^ or long for, the "Day of the Lord, (Amos V. 18.) in a confident Perfuafion, that it would never come ; and dared to challenge God to haften his Work. Ifai. v. 19. See alfo yer. xvii. 15. Ezekiel xii. 22. And if this fhould be fonah\ Cafe at Ninenaeh^ what could he exped: but to be torn in Pieces for an Im- poftor ? How m.uft he, and the Religion he profefTed, be expofed to publick Contempt and Scorn ? This was what he particularly dreaded. Chap. iv. 2. He was therefore re- folved to fee from the Prefence oj [from be- fore] Jehoz-ah j that is, I fuppofe, to run away from the Ccunal of God in the Land of Ifrael, to Tome remote Country beyond Sea*, where, he thought, it was never held. JBut * Note — Tarjk'ijh may fignify any remote Country beyond Sea, as the India now wiih us. See Root 1 827 in the £ng. Heb. Concordance. Prophets before the Captivity. 325 But he was flopt by a Miracle, and at length obliged to deliver the doleful Meflage, Tet forty Days and impenitent Niiieveh jhall be overthrown. Convinced of his miraculous MKTion, § the King proclaimed a Faft, and enjoined all the ufual Forms of Repentance ; and God repented of the Evi/y which he had faid he would do unto them. It is very probable, that the Idolatrous Prlefls, and the Aftrologers, Soothfayers, and Magicians, who muft be numerous at N/- 72eveh^ as well as at Babylon, (Ifai. xlvii. 13. Dan. ii. 2.) would zealoufly endeavour to divert the King, when the firft Fright was over, from attending to a MefTage from ye^ hovah, as foon as ever they poffibly could, before the forty Days were expired. They would naturally reprefent Jonah to the King and all the People, as an Impoftor ; and bear them in Hand that the Prediction was falfe, and would not be fulfilled. This mud give the Prophet, who was zealous for the Glory of the God of Ifraelj very great Un- eafinefs ; infomuch, that he wifhed for Death, Chap. IV. 2, 3 ; as Elijah, in a Cafe fome- what fimilar, had done before him. i Kings xlx. 4. The Qu^eRion of yebovah, Jon. iv. 4. whicli we render, Do/i thou well to be angry ? (hould have been rendered, Art thou very y 3 7}juch § Luke xi. 30. 326 Prophets before the Captivity. much grieved f And fo Ver. 9. See Heb, Eng, Concordance, R. 748, 637. PuL, the King of j4Jfyria^ who came againfl: the Land of Ifr^iel in the Reign of Menahem, 2 Kings xv. j 9. is fuppofed by Arch- Bifliop Usher to be the King oi Nineveh^ to whom Jonah was fent. As it appears from the Hiflory, that Pul had no Defign to make Conqueft of the Land of Ifrael^ I can alTign yio Reafon, why he fliould reach his Arm over the Kingdom of Syria^ which lay to the Extent of about 300 Miles, between his Dominions, and the Land of Canaan, to ilrike at Ijrael, but that he did it in Revenge for the fuppofed Infclt, which 'Jonah had of- fered to him and his People. IS A I A H vi. ii. iii. iv. v. Isaiah, the brightefl: Luminary of the J[eis)ij}d Church, juflly called the evangelical Prophet, he fpeaks fo much, and fo clearly pf ChriJ}, began to prophefy in the Year King Uzziah died, Chap. vi. i, and prophe- iied in Judah in the fucceffive Reigns of Jotham^ Abax^ and Hezehah> Pie was cer- tainly alive and prophefied v^'hen Merodach- haladen fent his Embafiy to Hezekiah, who had been fick, in the 14'^ Year oi Hezekiah, iand before Chrift 714. Thus we certainly know that he prophtfied 46 Years. There is an ancient and probable Tradition among the Prophets before the Captivity. 327 the fews^ that he fufFered Martyrdom under Manajj'eh^ in the firft Year of his Reign, before ChriH: 698, by being cruelly fawn afunder ; to which the Apoftle, Heb. xi. 37. is generally thought to have Refpedt. And then he mud have continued 61 Years. See Pierce upon Heb, xi. 37. The firft Chapter, by Reafon of the grand Exordium, might be judged proper to ftand at the Front of the Book ; but it gives fuch an Account of the diftreffed, defolate Con- dition of the Land of Jiidah, as agrees much better with the wicked and affli(fted Reign of the Apoftate Ahaz, than with the flour- ifhing Circumftances of the Country in the Reigns of Uzziah, and of his Son and Suc- ceflbr yotham, who were both, in the main, good Princes. Compare Ifai, i. 7, 8, 9. with 2 Chron. xxvi. i — 16. and the whole 27''' Chapter. But the fecond, third, fourth, and fifth Chapters of this Prophecy, do de- fcribe, and exadly correfpond to, a State of national Wealth and Profperity, which are ufually attended with Pride, Arrogance, and Luxury. See C6^^. ii. 0 — j8. iii. 16— -25, v. 8, II, 12. Therefore, I take this to be the Order of thofe Chapters. In the fixth Chapter, and in the Year before Chriil: 759 the Pro- phet, in the Council of Gcd, received his CommilTion ; and foon after delivered the Contents of the fecond, third, fourth, and Y 4 fifth J^8 Frotuets kfore tbe Cavtivity. fifth Chapters. And thefe Chspters contain all that remains of his Prophecies in the 'Reigns of Uzziah and Jotham, for about the :!'pace of i6 Years, till the firft Year of King Jbaz. M I C A H i. ii. These two Chspters were delivered be* fore the Defirudtion of Samaria, which is here predided, Chap. i. 6. in the Reign of ^otham. Chap. i. i. And therefore may b? rightly placed about this time, ISAIAH, vii. In the firft Year of Akaz; King of Ju^ 4ah, Rezin King of Syria, and Pekah King of JJrael, formed a Defign of dethroning Abaz, and of extirpating the Family of Da^ fjidy by feting up the Son of Tabeal^ fome potent, fadious JeWy to be King of Judah, And' therefore having no Defign upon the Nation, but only upon the royal Family, marched diredly to ^ervjaiem^ and laid clofe 5iege to it. But as it was the Will of God, pet to extirpate the Family of David, but only to puniih wicked Abaz, he fent IJaiah to incourage him to make a vigorous De- fence, and to aiTure him they fliould not prevail againil liim ; and that the Houfe of Da'uid il-jould fubfift till the MeJJiah was born. Then was the Fropl.ecy delivered to Prophets before the Captivity. 329 to Jhaz contained in the feventh Chapter of Ifaiah *. ISAIAH viii. ix. x. to the fifth Verfe. Ahaz, a wicked Idolater, paid little Re- gard to what Ifaiah had fpoken to him in the Name of the Lord. Therefore God or- dered Ifaiah to take a large Roll of Parch- ment, and therein, with the Pen of a Many I. e. in the common and moft legible Way of writing, to put down and publifh, what God fliould further difcover about the pre- fent Deliverance and future Calamities of Judah. The Roll was to be a Comment upon the Name of a Son, which was then born tg the Prophet, and by divine Diredion was * IsAl. vli. 8. Within 65 Tears Ephra'nn Jl)all be broken, that it be not a People. Ti)is was predifted in the firft Year of Ahaz. Ahaz reigned 16 Years, and in the fixth Year of his Succeflbr, Hezekiah, Shalmanefer took Sa?nfiria^ and carried away Ifrael [EphraimJ unto JJfyria. This makes but 16 and 5, or 21 Years. How then fhall we make out 65 Years ? This has very much puzzled the Critic^. But obferve, probably If- rael, or Ephraim, was carried into Captivity by the J£yrians three times. I. By Tiglath-Pilefer. i Chron. V. 26. 2 Kings XV. 29. If. By his Son Shalmanefer.^ 1 Kings xvii. 6. xviii. 10, II. Thus Ephraim was no more a Kingdom. III. Probably, by Efarhaddon., who finally cdrried away all Remains of the People ; which is implied in his bringing new Inhabitants from Babylon^ Ctdhah., &c. 2 Kings xvii. 24. Ezra iv. 2. I'hus Ephraim w«is no more a People. This happened in the 22^ Year of ManeJJ'eh^ 65 Years from the iitH of Ahaz. See Dr. Prideaux'; Cen. ad An, 677, 330 Prophets /^^r^ /Z»^ Captivity. was called Maher-Jha-lal-hafh-baz^ i. e. make Speed to the Spoils and haften to the Prey\ De- noting the fpeedy Deftrudion of the two confederate Kings of Samaria and Damaf- cus. This Roll, 1 fuppofe, takes in the eighth and ninth Chapters of Ifaiah, and the five firfl Verfes of the lo^^ Chapter. ISAIAH xvii. This Chapter relates to the fame Subjed, the Deflrudion of IJrael and Damajcus j and therefore, I judge, it was delivered in the fame Year, after the Roll was finifhed. For in about two Years after, Tiglathpilefer ^ King of Ajfyria^ took DamafcuSy and carried the People therein captive to Kir* 2 Kings xvi. 9, ISAIAH i. Pekah and Rezin failing in their At- tempt upon Jerufalenii (2 Kings xvi. 5. IJai, ▼ii. I.) the next Year, 741, they returned with Forces better appointed, and Councils better concerted ; and dividing themfelves into three Armies, one under Fekah, another under Rezin, and a third under Zichri, a mighty Man of Ephraim, they fell upon the Country in three different Parts, making every where terrible Havock and Slaughter, and carrying away a prodigious Number of Captives. See 2 Chron. xxviii. 5 — 9. And no fooner was the Land freed from thofe Enemies, Prophets before the Captivity. 331 Enemies, but it was invaded by the EdomiteSy on the South, and the Fbiliftines^ on the Weft, who treated it with the fame Cruelty, flaying, plundering, and carrying away Cap- tives. I Chron. xxviii. 17, t8, 19. Thus was Judah grievoufly diftrefTed all over the Country, and brought exceeding low, which lately had been high in Wealth and Power, becaufe they and their King had forfaken the Lord their God. And upon this Occafion, moft probably, Ifaiah delivered the prophetic Sermon, contained in the firft Chapter, as it is very fuitable to the State of the Nation at that time. ISAIAH xxviii. This Chapter, relating to the Deftrudion of Epbraimy or the Ten Tribes, without any mention of Syria or Damafcus, lieth between the Deftrudion of Damafcm^ 74.0, and the Captivity of the Ten Tribes, 721. . H O S E A V. vi. Ahaz, greatly diftrefled by Tekah, Rezln^ &c. called in Tiglath-pilefer^ King of Ajjyria^ to his Help, 2 Kings xvi. 7. 2 Chron. xxviii, 16. And Menahem^ King of Ifrael, about 30 Years before that, had hired P///, King of Afjyria^ to confirm the Kingdom in his Hand, 2 Kings xv. 79 j though they reaped no Benefit from them. Thefe are the only times 332 Prophets before the Captivity. times in which the Kings of 'Judah and Jf- rael applied to the AJfyrian for AfTiftance. And whereas Hojea, Chap. v. 13. mentions both thofe Applications, the fifth and fixth Chapters muft be taken in after Ahaz had applied to Tiglath-pilefer. ISAIAH xiv. 28, C^c. The Philifiines triumphed over Jfrael all the Days of Ahaz, But in the Year Ahaz died, Ijaiah delivered the Burden^ or Mef- fage, relating to them, Chap. xiv. 28, ^c, which was fulfilled by Hezekiah, Son and Succeflbr to Ahaz, 2 Kings xviii. 8. ISAIAH XV. xvi. The Moabites had not ufed the Ifraelites well, who fled for Shelter from the JRavages of Fekah and Rezin. With this Inhumanity they are ironically upbraided, Ifai. xvi. 3,4. But now they are told, the OpprefTor and Spoiler were ceafed, and the Throne of He- zekiah (bould be ejlabliftjed in Merc}\ and he Pocnld fit upon it in Truthy &c. Therefore, | this Prophecy againft Moab, muH: have been delivered about the Begining (perhaps in the fecond Year) o^ Hezehah\ Reign. And Dr. Prideaux fuppofeth it v»'as accomplifhed ^ by Shalmamfery three or four Years after, when, as he thinks, Shahnanefery previoufly to the Siege of Samaria, fubdued the Moab ^ lies Prophets before the Captivity. 333 itesy to prevent any Incurfions, or Attacks, from that Quarter. H O S E A vll— xlv. The Prophecies in thefe Chapters were delivered (i.) after Ephraim, or the King of Ifraely had called to Egypt for Succour, Chap, vii. II. xii. I. as Menahem had done before Xo Affyria. 2 Kings xv. 19. But the only time they applied to Egypt was, when King Hojljcay revolting from Shalmanefer^ fent Mef- fengers to So King of Egypt, 2 Kings xvii. 4. Which occafioned Shalmanefer% belieging of Samaria^ and carrying the Ten Tribes into Captivity. And therefore thefe Chapters might be delivered about three Years before that Event. (2.) Thefe Prophecies were de- livered after the firft Year oiShalmariy ovShal" manefer, who, according to Dr. Prideaux, began to reign in the Year before Chrift 728, or 729. For the Prophet Hofea refers to the Deflrudion of Beth-arbel by Shalmaft^ Chap. X. 14. And they were delivered be- fore the taking of Samaria^ which was in the 8th Year of Shalmanefer, before Chrift 721 ; for the Prophet evidently, in thofe Chapters, fuppofeth, that Ephraim, or the Ten Tribes, were not yet carried into Cap- tivity. Therefore, they were delivered af- ter the Deftrudion of Beth-arbel, and be- fore the Captivity of the Ten Tribes, about the time above noted. MI- 334 Pi^oJ>HETs before the CaptivitV^ M I C A H iii, iv, v, vi, vii. The laft Verfe of the third Chapter of^ Micah was uttered in the time of Hezekiahi Jer. xxvi. 1 8 ; and here may both that Chap- ter, and all that follow it be placed, as pro- phefied in fome time of Hezekiah's firft 13 Years, before Sennacherib befieged feritfalem. For the Prophet feems to fpeak of that Siege and Sennacherib^ Blafphemy, Chap. v. i, 5. He fpeaketh glorious things of Chrift. and his Kingdom, and nameth the very Town where he fhould be born. Chap. v. 2. In Chapter iv. i, 2, 3, he ufeth the very Words of Ifaiahf Chap. ii. 2, 3,4, to exprefs the Conflux to the Kingdom of Chrijiy his Pow- er in it, and the Peace which, at length, it ihould give to the World. N A H U M i, ii, iii. After Shalmanefer, King of Ni?2eveh, had taken Samaria^ and carried the Ten Tribes captive, Nahum might predid: the Ruin of Nineveh, then the Capital of the JJfyrian Empire, ISAIAH xxiif. Shalmaneser, having taken Samaria, turned his Arms againft the City of Tyre^ which held out againft him five Years, and then was delivered from the Siege by the Death Prophets before the Captivity. 335 Death of Shalmanefer, By this Succefs they were too much elated, and growing very infolent, this occafioned the Prophecy againft them in this Chapter -, which foretels the miferable Overthrow of Tyre^ which was effevfted by Nebuchadnezzar King of Baby* Ion, See Dr. Pride Aux'i Con, An.yi^, 720. ISAIAH xxiv, XXV, xxvi, xxvii. These Chapters may refer to the final Defolation of Judea and Jerufalem by Nebu- chadnezzar. But I can difcover no Marks of the time when they vi^ere delivered. However, with the Threatenings he mixes many gracious Promifes and Comforts. See Dr. LiGHTFOOT. ISAIAH xxxvili, xxxix. In this Year King Hezekiah fell fick, and the Other Affairs happened, which are re- corded in this Chapter. For 15 Years arc added to Hezekiah's Life, Chap, xxxviii. 5, and as he reigned in all 29 Years, this mufl have been the 14th Year of his Reign. And that it happened when the Intentions of Sen^ nacherib^ K.ing of Ajjyria^ to attack Jeru^ j'alem were known, appears from Jfaiab xxxviii. 6. ISAIAH xxix, XXX, xxxi, xxxii, xxxiii, xxxiv, XXXV. Hexekiah, having refufed to p?y the annual Tribute to the King of AJjyria, to- wards 336 Prophets before the Captivity. wards the End of the 14th Year, Sennache- rib coming upon him with a numerous Ar- my, he made all Manner of Preparation for a vigorous Defence. 2 Kings xviii. 13.2 Chron. xxxii. Ifai. xxxvi. Particularly, he entered into an Alliance with the King of Egypt and Ethiopia, 2 Kings xviii. 21. Jfai, xxxvi. 6. This was a Meafure difpleafing to God, and therefore is protefted againft by his Prophet Ifaiah in the xxxth and xxxifl Chapters. And at the fame time all the other Chapters, from the xxixth to the xxxvith Chapter, efpecial- ly thofe that have immediate Reference to this Invaiion, might have been didated to the Prophet by the Spirit of God. ISAIAH xxli. Verfe i to 15. As in this Paragraph are manifefl: Allufi- ons to Sennacherib's Invaiion and Hezekiah's Preparations for the Defence of Jerufalem, (compare Verfe 9, 10, 11. 2 Chron, xxxii. 5, 30.) this prophetick Admonition to the People, who depended too much upon thefe Preparations, probably was delivered about this time. See Lowth's Comment, on the Place. ISAIAH XXI. The Inhabitants of Kedar were the De- fcendents o( Ifimael.Gtn. xxv. 13, and were one Species of Arabians dwelling in Arabia ^' petrcea. Vroy^hkts before ibe CavTivity; 337 petrcsa, Thefe were to be ruined within i. Year after this Prophecy was given out* Mod probably they were overthrown either by Sennacherib as he went into, or returned out of Rgypt ; or by Tirhakah King of £- ihiopidy as he advanced out of Egypt againfl: Sennacherib. 2 Kin. xix. 9. And therefore^ this Prophecy may be placed at this time^ . or within a Year or two of it. I S A I A H XX. Hezekiah, having treated with Senna- cheriby and agreed to pay him a Sum of Money, 2 Kings xviii. 14, 15, 16, Senna- cherib turned his Arms againft Egypt -, which he greatly diftreffed for three Years together, Ifa, XX. 3 , 4. But firft he fent Tartan, one of his Generals, before him to take Afhdod, the Key to Egypt. At this time the Prophe- cy againft Egypt y in the xxth Chapter of Jfaiahy was delivered. Note — Sennacherib is, in Ver. i, called Sargon. Ver. 5. They, the Jews, P^all be afraid and afiamed of Ethio- pia their ExpeBation, and of Egypt their Glory, ISAIAH xviii, xix. These two Chapters are alfo leveled againft Egypt and Ethiopia, upon which the yews relied too much 5 and therefore might be delivered about the fame time. Z ISA- 33 S Prophets before the Captivity. ISAIAH X. Ver. 5, &c. xi, xil, xiii, xlv. to Ver. 28. It appears from Chap. x. 8 — 12, which is a Frofopopoeia^ or fuppofed Speech of the King of Afyria, that this Chapter was de- livered after the taking of Samaria by Shal'- manefer^ 72 1 ; and fome tin:ie before Senna- cherib befieged ferujalem^ 710, who was the only King of Affyria that befieged Jerufa" km after the taking of Samaria. And the Speech in this Place bearing a near Affinity to that oi Sennacherib. 2 Kings xix. 10 — 14. Ifaiah xxxvii. lo^ — 14, it is probable that this, and the other Chapters, to the 28th Verfe of the xivth Chapter, were delivered about the time Sennacherib befieged Jertifa- lem. Note — In Chapter x. 11, Shall I not ^ as I have done unto Samaria^ 6cc. Sennache- rib fpeaks as King of AJJyriay and fo takes in what his Father Skalmanefer had done, as if done by himfelf. ISAIAH xxxvi, xxxvii. SENNJCHERIB returning out of Egypt, where he had been 3 Years, not- withftanding the Agreement of Peace, which he made with Hezekiah, marched his Army again into 'Judea^ laid fiege to Lachi/I:), and from thence fent three of his Generals with a proud and blafphemous Meflage to Jerufa- lajjy Prophets before the Captivity. 339 hm^ 2 Kings xviii. 17, 18. 2 Chron. xxxiii 9, &c. This Event, with the Circumftan- ces which attended and followed it, are re- corded in the xxxvith and xxxviith Chapters of Ifaiah. Note — Before Sennacherib laid fiege to yerufalem, Tirhakah^ King of Ethiopia, ad- vanced againil: him out of Egypt. 2 Kings xix. 9. But, as the Prophet Ifaiah had pre- dided, did the Jews no Service j for he was overthrown by Sennacherib, who after that returned to ferufalem, where his Army be- ing 185000 Men, were all miraculoully deflroyed in one Night. See Dr. PRiDEAtJx's Con. at the Year 7 1 o. ISAIAH xl, xli, xlii, xliii, &c. to the End of the Book. As there is no Diredion to lay thefe Chapters, or any of them, in any particular time, they may all be alloted to the Eleven laft Years of Hezekiah'% prolonged Life. ISAIAH xxii. Ver. 15 to the End. S HEB N A had been Secretary to King Hezekiah^ and the good and pious Eliakim^ the Mafter of his Houfliold, Ifai. xxxvi. 3. 22, Shebna,. by the Queftions, Chap. xxii. 16, feems to have been a Foreigner, and not well affeded to the jewiih Religion* What hafl thou to do here ^ and ivhom, what Z 2 Rela- 340 Prophets before the Captivity. Relations haft thou here f It is poffible this Shebna^ a. Man of great Abilities, might have got the young King Manajfeh^ but 12 Years old, and the whole Management of Affairs, into his own Hands j having routed Eliakim by fuch Arts as Courtiers are wont to prac- tife. For he was now both Treafurer, and Mafter of the Houfliold. To this, perhaps, the wicked Condudl of Manaffeb may be af- iigned. Shebna, fecure of the Stability and Continuance of his Power and Grandeur, was hewing out a magnificent Sepulchre for himfelf and Heirs, to perpetuate his Memo- ry to all fucceding times. On this Occafion, Ifaiah might publifli this Prophecy, predict- ing Sheb?2ah's Captivity and Death, in a re- mote foreign Country, and the future Exal- tation of good Eliakim. This, which would greatly exafperate Shebna^ and might occafi- on Ifaiah's being put to a cruel Death, [fawn afunder, Heb. xi. 37.] was fulfilled about twenty-two Years after, when Shebtia was ta- ken Captive with Manaffeb by Efarhaddon, and carried to Babylon^ where Shebna continued all his Life. But ManaJJeb, upon his Re- pentance, was reftored to the Throne of yu- dab. And then, probably, good Eliaki}n was reftored, and intrufted with the Management of all his Affairs, and affifted him in the great Reformation he made in Religion. 2 Chrofi. xxxiii. 1 1 — 17. See Dr. Prideaux's Con. Anno 677. Manajjeh 22. JERE- Prophets before the Captivity. 341 J E R E M I A H i, il. In this Year Jeremiah^ in the Council of God, received his prophetic Commiffion, as in the firft Chapter. See alfo Chap. xxv. 3. And in this Year probably he publifhed the Admonitions, Warnings, and Threatenings, in the fecond Chapter, JEREMIAH xi. Verfe 1—18, The Prophet, Ver. 2 — 9, moft probably refers to the Covenant, which Jofiah pub- lickly made to keep God's Commandments, upon finding the Book of the Law. 2 Kings xxii. II. xxiii. 3. This was in the i8th Year of King Jofiah. 2 Kings xxii. 3. JEREMIAH iii, iv, v, vi, vii, vili, ix, X, xii, &c. to the xxi. These Chapters, for any thing that ap- pears to the contrary, do lie in regular Order, nor have we any Ground or Intimation for tranfpofing any of them. There is a Date, Chap. iii. 6, In -the Days of yojiah^ without mentioning the Year of his Reign j which, however, Ihews, that that Chapter was de- livered in fome Part of his Reign. And whereas a fevere Drought is frequently men- tioned in feveral of thefe Chapters, {vi^i.Chzp, iii. 3. V. 24, 25. viii. 13, 20. ix. 10, 12. xii, 4. xiv. I J 2, 3, 4.) this fhews, that they Z 3 are 342 Prophets before the Captivity, are to be laid together in the fame Year, or Years, in which the Drought continued ; and all the reft, to the xxiil, may follow in order of time J and all might be delivered in the laft Years of King J'/mh. Dr. Light foot. J E R E M I A FI xi, Ver. 1 8, to the End. In fome Part of the fame Years the Men of Anathoth might confpire againft 'fere- HABAKKUK i, ii, iii. .ZEPHA- N I A H i, ii, iii. As thefe two Prophets prophefied the fame things, that feremiah did, and upon the fame Occafion, that is, Deftrudion and Defolation upon Judah and ferujalem^ be- caufe of the many heinous Sins they were guilty of, they might prophefy about this pme. JEREMIAH xxii. Ver. i-— 24. JEREMIAH being fent of God to the King's Houfe, there proclaimed God's Judgments againft him and his Family, con- tained in thefe Verfes of this Chapter. This was foon after fehoahaz^ or Shallum^ was carried captive into Egypt ^ by Pharaoh-nechoy K-ing of Egypt i who flew Jofiah^ Ver. 10, 1 1. Weep net for the Dead, Jofiah, but weep fore for him that goeth aiicay^ Jehoahaz j for be Prophets before the Captivity. 343 he fiall return no more. Note — ythoahaz reigned but 3 Months. JEREMIAH xxvl. After that, the Prophet was ordered to go to the Temple, and to denounce to all the People the Judgments of God, if they did not repent. By this he was brought in Danger of his Life, through the Refentnient of the Priefls and Prophets, Ver. 7, 8 j but was preferved by the Princes, Ver, 16. JEREMIAH XXV. In this Chapter, and in the Begining of this Year, Jeremiah prophefied of the com- ing of Nebuchadnezzar againft Judah and yerujalem, JEREMIAH XXXV. The Rechabifes, upon Nebuchadnezzar'^ begining to invade the Land of Judea, re- tired out of the Country to Jerujalem^ where Jeremiah found them, in this Chapter. JEREMIAH xlvi. In the fame Year, after Nebuchadnezzar had defeated the Army of Fharaoh-iiecho^ this Prophecy relating to the Gentiles, was delivered. Z 4 J E R E- 544 Prophets before the Captivity. J E R E M I AH Kxxvi. Vef. 1-.9. In the fame Year God commanded 'Je- remiah to col!e6l, and write in a Roll, all the Words of Prophecy, which had been fpoken by him again ft Jfrael and yudah, and flgainft the Nations. Which he executed by the Afliftance o^ Baruchy his Amanuen/isi who, as ferer^iah was then under Confine- ment, Ver, 5, read the Roll in the Temple upon the Fafting-day, i. e. the great Day of Atonement, being the loth of the feventh ^Ipnth. JEREMIAH xlv. Baruch being very much affrighted at the Threats contained in the Roll, and pro- bably uneafy under Apprehenfions of the Danger he might incur by reading it pub- jicly, yerejniahy by the Command of God, fielivered to him the Meffage of Encourage- nient an^ Comfort contained iq this Chapter. D A N I E L 1. Immediately after this, Nebuchadnez- j&a/'y who fet out upon his Expedition the Year before, laid Siege to yerufalemy an(^ took it ; apd bound Jeboiakim in Fetters, with a Defign to carry him to Babyloi^. 2 Chron. xxxvi. 6. Bat upon yehoiakirns ^tibmilTipn, 2 Kings xxiv, i, he did ngt car- Vrothets 'before the Captivity. 345 ry him to Babylon, but reftored him to the Kingdom. Neverthelefs, he carried great Numbers of the People, and Sons of the royal Family, and of the Nobility, Captives, among the reil Daniel. JEREMIAH xxxvi. Verfe 9. to the End of the Chapter. This Year, after the Chaldeam were gone from yeritfakmy "Jehoiakimy and his People growing worfe and worfe, in the ninth Month, at the FaH-, which was then pro- claimed, on Account of Nebuchadnezzar'^ having taken the City the Year before, Ba- ruch again read the Roll in the Houfe of the Lord, Ver. 9, 10. Which coming to the King's Ear, and Part of the Roll being read to him, he, thinking perhaps, that Nebii-^ chadnezzar had already executed the divine Threatenings, and nothing more was now to be feared, and that the Prophet was a malicious, troublefome Fellow, burnt the Roll, and commanded Jeremiah and Barucb to be apprehended. But they could not be found, for the Lord hid them. Note — Je- remir^b was now at Liberty. DANIEL ii. In this Year, which was the fecond of Nebuchadnezzar^ according to the Babslonijlj Account, tlie 4th according to the Jewijh, Daniel 34^ Prophets before the Captivity. Daniel revealed to Nebuchadnezzar his Dream. JEREMIAH xxii. Ver. 24, to the End. In this Year this Prophecy was declared againft 'Jehoiachin^ or Coniah^ who reigned but 3 Months, and then, with many others, was carried into Captivity. 2 Kings xxiv. 1 1, &c. His Uncle Zcdekiah fucceeded him. 2 Kings xxiv. 17. JEREMIAH xxiii. This Chapter might be delivered at the fame time with the foregoing Prophecy. JEREMIAH xiii. Ver. 1 5, to the End. By the King and Queen mentioned Ver, 18, are probably meant y^/6w^f/6/« and his Mother. See Chap. xxii. 26. 2 Kings xxiv. 12. Thus, this Prophecy muft have been delivered about the fame time with the fore- going. JEREMIAH xxiv. After Jehoiachin or Jeconiah was carried into Captivity by Nebuchadnezzar^ this Pro- phecy was delivered. JEREMIAH xlix. Verfe 34, to the. End. In this Year alfo is to be placed the Pro- phecy againft Elam^ a Kingdom upon the River Prophets before the Captivity. 347 River Vlai, caftward beyond the Tigrisy in which flood Slm/ka?!, afterward the Metro- polis of the Kingdom of Ferfta. JEREMIAH xxlx. About the fecond Year of Zedekiah\ Reign, JeremialSs Letter, contained in this Chapter, was fent to the captive Jews zt Ba^ hylon ; and an impious Anfwer returned by Bhewaiab. JEREMIAH XXX, xxxi. Tt^ESE two Chapters, which afTure the captive Jews, that they fhould not only re- turn again to 'Judea^ but alfo be the particu- lar Care of the divine Providence to the End of the World, to (hew the Certainty of the incouraging Contents, are ordered to be written in a Book, Chap. xxx. 2, about the fame time with the foregoing Letter, and probably were fent to the captive Jews in Babylon^ whom they principally refpe<5ted. JEREMIAH xxvii. This Chapter is to be placed in this Year, (See Chap, xxviii. i.) namely, after the De- parture of Nebuchadnezzar out of "Jiidea and Syria, when the Kings of the AnunoniteSy MoabiteSy EdomiteSy ZidonianSj Syrians, &c. fent an EmbafTy to Zedekiahy propoling to him a League againft the King of Babylon* Note-— 348 Prophets before the Captivity. Note — In the firft Verfe, yehoiakim is put for Tjedekiab^ [See Ver. 3.] probably by a Miftake of the Tranfcriber, who might theri have his Eye upon the firft: Verfe of the foregoing Chapter. JEREMIAH xxviii. In this Year the Affair concerning Ha- naniah the falfe Prophet, related in this Chapter was tranfadled. Note — The firft: Verfe, according to the beft Commentators, (hould be read thus. When it had beefi fo, [i. e. when I had continued prophefying with a Yoke upon my Shoulders from that Year, which was] in the Begining of the Reign of Zedekiah, until the fourth Tear^ Sec. See G/aJs. Phil, facra Lib. IV. TraB. I. Obferv. V. Pag. 860. Nold. Concord. Not a tyy^ and LowTH upon the Place. J E R E M 1 A H 1, li. These two Chapters contain a Book of Prophecies, which Jeremiah wrote, and fent to Babylon, by Seraiah, who was fent thither by Zedekiah, in the 4th Year of his Reign, Chap. li. 59, &c. [when he went with, ra- ther, from Zedekiah, Sec] See Nold. Con- cord, under mx or n^ No. i , E Z E K I E L i, ii, iii, iv, v, vi, vii. In the 5th Year of Jehoiachin's Captivity, which was alfo the 5th of Zedekiab's Reign, Ezekieli Prophets before the Captivity. 349 Ezekiely a captive Prieft in Chaldea, received his prophetic Commiffion in the Council of God, and had the Revelations and Prophe- cies contained in the feven firft Chapters of his Book. Note — Ezekiel di2iiQS his Prophe- cies from the Year in vi^hich himfelf and King Jehoiachin were carried into Captivity. E Z E K I E L viii, ix, x, xi. This Year Ezekiel in a Villon v^as car- ried to Jerufalem^ fhewn the feveral Sorts of Idolatry pradifed there by the Jews in the very Temple; and had revealed unto him the Punifhments which God would inflid upon them for thofe Abominations, and the divine Protedlion of thofe in Captivity, who con- tinued fteady and faithful to his Service. EZEKIEL xii, xiii, xiv, xv, xvi, xvii, xviii, xix. About this time, Zedekiah having enter- ed into a Confederacy with the King of £- g^pt^ and broken the folemn Oath of Fide- lity, which he had fworn to King Nebuchad- nezzar^ God, both by Types and Words of Revelation, forelhewed to Ezekiel the taking of JerufaJem by the Chaldeans, Zedekiah's Flight by Night, the puting out of his Eyes, his Imprifonment and Death at Babylo??, the carrying away of the Jews, and the Re- mains of the Ifraeliies^ contained in the a- bove- ^^o Prophets before the Captivity. bove-mentioned Chapters. Note — Daniel, though then but a young Man, was grown to fuch a Pitch of Piety and Hoiinefs, as to be matched by God himfelf, with Noab and Job, Ezek. xiv. 14, 20. . E Z E K 1 E L x.v, xxi, xxii, xxlii. The Elders of i/r^f/ came io Ezekiel to enquire of the Lord ; but God refureth to be enquired of by fuch wicked Hypocrites ; and in thefe four Chapters denounces the Judgments their abominable Impieties de- lerved. JEREMIAH xxi, xxxiv. Ver. 1—8. Nebuchadnezzar having advanced a great Army againft 'Judea^ 2 Kin. xxv. i, to punilli Zedekiah for his Perjury and Re- bellion, Zedekiah firft fent Pafiur and Ze- phaniah to Jeretniah, to defire him to en- quire of the Lord j by whom Jeremiah re- turned the Anfwer related in the 2iil Chap- ter. Afterward, Jeremiah was ordered in Perfon to deliver to Zedekiah the Predidion contained in Chap. xxiv. i — 8. JEREMIAH xlvii. Pharaoh-Hophra marching out of Egypt to the Relief of his Ally Zedekiah a- gainft Nebuchadnezzar, who was advancing to befiege Jerufale?ny in his Way took Ga- za Prophets /$^r^ ^/a^ Captivity. 351 ^^, a Town of the Phillflines, A little be- fore this Event, Jeremiah uttered this Pro- phecy againft the Philiflines. JEREMIAH xlviii, xlix, Ver. 1—34. These Prophecies, relating to the Moa- bitesy Ammonites^ EdomiteSy &c. who would be obnoxious to the Ravages of the Ajjyrian Armies, might be delivered at the fame time with the former. EZEKIEL xxiv, xxv. On the tenth Day of the tenth Month in the fame Year, when Nebuchadnezzar' % Ar- my had laid Siege to Jerufalem, the fame was revealed, on the very fame Day, to £- zekiel in Chaldea ; and the Deftrudion of the City was typified by a boiling Caldron ; the fame Day alfo his Wife died, as recorded in Chap. xxiv. But Vengeance is denounced againft the neighbouring Countries, that re- joiced in the preceding Calamities, or fhould rejoice in thofe that were to come upon Ju" dea. Chap. xxv. JEREMIAH xxxvii. Ver. i— 1 1. Not long after Nebuchadnezzar^ Army had laid Siege to Jeriifale?n, Pharaoh-Hophra came with a great Force to the Relief of Zedekiah. Upon which Nebuchadnezzar raif- ed the Siege of Jerufakm in order to march againft 352 Prophets bejore the Captivity. againfl: him. Upon which Zedekiah fent \ MelTage to yeremiaht before he was put into Prifon, Chap, xxxvii. 4, the Anfwer to which is contained in Chap, xxxvii. i — 11. JEREMIAH xxxiv. Ver. 8. to the End. Upon the Approach of Nebuchadnezzar s Army, the terrified Jews entered into a fo- lemn Covenant, to obferve God's Law, and to releafe the Hebrew Servants, which they kept in Bondage contrary to his Law. But when the Chaldeatis were gone to meet Pha^ raoh, the general Opinion being, that they would return no more, the Jews openly vio- lated the Covenant of Reformation, by oblig- ing all their Servants to return to their for- mer Servitude. For which impious Adt, the Prophet proclaimed Liberty to the Sword, 6cc. JEREMIAH xxxvii. Ver. 11— 16. When the Chaldeans were gone to meet Pharaoh, yeremiah was releafed out of Pri- fon; and intending to retire to Anathoth, from the Calamities of the Siege, which he knew would be renewed, was taken up for a Deferter as he was paffing through the Gate, and clapt in Prifon ; but principally for perfifting, that the City {hould again be jbefieged and taken by Nebuchadnezzar, J ERE. Prophets before the Captivity. 353 JEREMIAH xxxii. xxxiii. While 'Jeremiah was in Prifon, thd Contents of thefe Chapters were tranfad:ed* ^- E Z E K I E L XXIX. Ver. i— 17. xxx. Upon the Approach of" the Chaldeans^ the Egyptians treacheroufly deferted Zedekiah^ and returned into their own Country. Upon this Occafion, Ezekiel denounces the Dif- pleafure of God againft their Perfidy, pre- dids their Defolation, and at length, (with- in 40 Years, Chap. xxix. 13.) their being reduced to one of the bafefl: of Nations, iri- fomuch that they fhould no more have a Prince of their own to reign over therri. Chap. xxx. 13. Which hath been remarka- bly fulfilled, even unto this Day. See Dn pRiDEAux*i Con,ddA?t?ium ^Sg,Zedekiahio, JEREMIAH xxxvil. Ver. 17 to the End. On the Retreat of the Egyptians, 'Nebu-*' chadnezzar returned to the Siege of Jerufa* km J and it was then King 2edekiah, fear- . ing the Ifiue, fent for Jeremiah out of Pri- fon to confuit him. JEREMIAH xxxviii. Ver. I— 14. The Princes, offended at Jeremiah^ caft him into a low, lothfome, miry Dungeon, where he muft have perifhed, had not Ebed-melech gained leave to draw him out, and to place A a him 354 Prophets before the Captivity. him in a better Situation in the Court of the Prifon. JEREMIAH xxxix. Ver. 15 to the End. While Jeremiah was in the Court of the Prifon, God by him fent a Meflage of Mercy and Dehverance to Ehed-mekch, JEREMIAH xxxviii. Ver. 14 to the End. Z EDEKIAH again fent for Jere- miah out of the Court of the Prifon into the Temple, there fecretly to enquire of him about the llTue of the Siege. E Z E K I E L xxvi. xxvii. xxviil. Here God declares his Judgments againfl Tyre, for infuhing the calamitous State of Jerufalem, clofely befieged by Nebuchadnez- zar. Note — Darnel's Wifdom, though but about 36, was become famous over all the Eaft. Chap, xxviii. 3. E Z E K I E L xxxi. God declares his Judgments againfl: Pha- raoh and the Egyptians. JEREMIAH xxxix. Ver. i — ir. hi. Ver. I — 30. The Account of Jernfalenis being taken, with the fubfequent Circumilances, Upon this Prophets after the DejlruBlon Sec, 355 this Occafion the 137''' Pfalm was com- pofed. JEREMIAH xxxix. Ver. n— 15. xU Ver. I — 7. Nebuchadnezzar giveth Charge con- cerning Jeremiah to Nebuzaradan j who treateth him in a kind and friendly Manner, JEREMIAH xl. Ver. 7. to the End, xli. xlii. xliii. Ver. i — 8. Nebuchadnezzar makes Gedaliab Go- vernor of Judea. IJhmael flays him. Joha-^ nany &c. by Force carry Jeremiah into Egypt. CHAP. XXXV. I'rophetS after the DeJlruSfion of the Tem- ple, during the Captivity. JEREMIAH xliii. Ver. 8. to the End. xliv. TH E Propecies contained in thefe Chapters were revealed, and publilhed to the Jewsy in the Land of Egypt, The Book of LAMENTATIONS. This Book, which mournfully bewails the Defolation of Jerufalem, and the Tem- ple, was compofed by Jeremiah after that fad Event, poffibly, in the Land of Egypt \ A a 2 where 35^ Prophets after the BeJlruBion where Jeremiah might end his Days ; fof we never hear of his Return from thence. E Z E K I E L xxxiii. The begining of this Chapter is upon a general Subjed, and of uncertain Date. From the 21^^* Verfe it is dated from the time, when Ezekiel iirfl received the News of the City's being taken and deftroyed, which was 1 8 Months, or a Year and a half, after the fad Event happened, EZEKIEL xxxii. • This Prophecy again ft Egypt was delivered in this Year and Month. EZEKIEL xxxiv. xxxvi. xxxvil. xxxviii. xxxix. These Chapters fall under no Date, till we come to the 40*^ Chapter, which is dated the 25^^ of fehotachin\ Captivity. There- fore, thefe Chapters were probably delivered fome time between the 12'^ and 25^^ of that Captivity, O B A D I A H. Obadiah prophefied againft the Edomites for their unnatural and fpiteful Behaviour to- wards the Jews^ in their Diftrefs at the taking • of yerufale?n, EZEKIEL of the Temple, (^c. 357 E Z E K I E L XXXV. This Prophecy againft the Edomites feems to have been delivered upon the fame Oc» cafion. DANIEL HI. In this Year alfo Nebuchad?iezzar fet up his golden Image. See Dr. Prideaux*j Con, Anno 587. Nebuchad, 18. . EZEKIEL xl. xli. Gfc. to the End of the Book. All thefe Vifions and Prophecies, relating to the future State of the Church of God, were revealed to Ezekiel this Year, being the 14^'' from the Deftrudtion of Jerufalem, EZEKIEL xxix. Ver. 17. to the End. Nebuchadnezzar's Army having en- dured great Hard (hips in the Siege of Tyre, which held 13 Years, and having got little on the taking of it, (the Inhabitants having conveyed themfelves and their EfFedts into the adjacent Ifland) God, by the Prophet Ezekiely promifeth them the Spoils of Egypt, as a Reward for their Labor. See Dr. Pri- DEAUx'i Con. ad An. ^y^. Nebuchad. 32, D A N I E L iv. This Year Nebuchadnezzar had his Dream of the wonderful great Tree, and the cuting A a 3 down 55^ Prophets after the DeJlru5tion down thereof ; and the next Year fell dif- tradled. See Dr. Prideaux'j Coji. ad An, 570, JEREMIAH lii. Ver. 31. to the End. This Year Nebuchadnezzar dies, and is fucceeded by his Son, E'vil-merodach, who releafed Jehoiachin^ King of 'Judah^ out of Prifon, where he had been confined 37 Years, and advanced him to Honor and Friendfliip. Note — This laft Chapter was not wrote by Jeremiah (See Chap. li. 64.) but by Baruch or Ezra^ or whoever col- leded Jeremiah's Prophecies into one Vo- lume, DANIEL vii, Daniel had the Vifion of the four Mo- narchies, and of the Kingdom of the Mef^ fiab. DANIEL viii. Daniel had the Vifion of the Ram and He-goat. D A N I E L V. Daniel reads the Hand-writing on the Wall. Beljkaxzar is (lain, Darius the Mede took the yjjyrian Kingdom. D A N I E L vi. Daniel's being advanced by Darius above all the Princes, and made prime Minifter, next i of ibe Temfle, &c. 359 next to the King, raifed fo great an Envy againfl: him among the Courtiers, that they laid the Snare for him, which brought him to the Lion's Den. DANIEL Ix. D ANi E L , apprehending from the Prophecy of Jeremiah, that the 70 Years Captivity of Judah were drawing to an End, maketh his Prayer to God for the Reftoration of Jeru' falem. In Anfwer to which, the Angel Ga- briel^ was fent to aiTure him of a much greater Redemption to the yewijh Nation by the Mejjiah^ at the End of 70 Weeks, or 490 Years. E Z R A i. ii. Darius dieth ; Cyrm fucceeds him, and by his Decree puts an End to the 70 Years Captivity of the Jews^ This in the iirft Chapter of Ezra. In the fecond Chapter an Account is given of the Jewi that re- turned. Note — On the Return of Judab and Benjamin from the Babylonifli Captivity, feveral of the other Tribes of Ifrael returned with them out of Affyria^ Babylon^ and Me- dia^ whither they had been before carried. Kzra vi. 17. See Dr. Prideaux^j Con. ad An. 536, P. 190. Upon this joyous Occafion the 126-'' Pfalm was compofed. A a 4. EZRA 360 Prophets after the Captivitv, EZRA iii. The ^ewi begin to rebuild yerufalem and the Temple. CHAP. XXXVI. Prophets after /^^ Captivity under the fecond Temple. EZRA iv. TH E Samaritans obftrufl the 'Jews in the Building of the City and Tem- ple. And fo the Work ceafed till the fer {cond Year of Darius Hyftafpes ; namely, for 14 Years. DANIEL X. xi. xii. The Vifions and Prophecies in thefe Chapters were revealed to Daniel in the third Year of Cyrus, and the third Year after the Captivity, HAGGAI i. Ver. i— 12. Haggai excites Zerubbabel, the Gover- nor, and JeP:ua, the High-Prieft, to build the Lord's Houfe, in the fecond Year of Darius Hyjlafpes. HAGGAI i. Ver. 12. to the End. EZRA V. I, 2. Zerubbabel and Jefua immediately apply to the Work. II A G O A I under the fecond Temple. 361 H A G G A I ii. Ver. i— 10. Haggai incourages them from the Lord to proceed. 2:ECHARIAHi. Ver. 1—7. Zechariah makes his firft Addrefs to the Jews, who were building the Temple, affuring them that God would turn to them with a Blefiing, if they turned to him by Re- pentance and Reformation. HAGGAI ii. Ver. 10, to the End. Haggai rebukes the Indifference of the Jews in building the Temple j incourages vigorous Endeavours with the Blefling of Plenty ; and allures Zerubbabel of the ex- traordinary Favor of God. ZECHARIAH i. Ver. 7. to the End. ii. iii. iv. v. vi. At this time thefe Vifions, greatly in- couraging the Jews in building the City and Temple, and afTuring them of the divine Protedtion againft all their Enemies, were revealed to Zechariah. EZRA V. Ver. 3. to the End. The Samaritans again difturb the Jews^ and put a Stop to the Building of the Temple. EZRA 362 Prophets after the Captivity, E Z R A vi. Ver. i— -15. Darius fends a Decree to yeriifalem po- fitlvely ordering the Temple to be rebuilt, and the Expences of it furnifhed out of the Taxes of the Provinces. Which accordingly was done, till it was finifhed. See Dr. Pri- de a uxV Con. ad An, 518. ZECHARIAH vii. viii. The JewSy who were in Babylon, (for great Numbers ftill remained there, and in other Parts of the Perfian Empire,) judging that the State of ^udea and yerufalem was now fo thoroughly reftored and eftabiiflied by Darius'?: Decree, that it might be no longer proper to keep the Faft in the jBfth Month, (when the City and Temple were burnt by Nebuzaradan) which they had hi- therto obferved for 70 Years together, fent two Meflengers to yerufalem^ to afk the Opinion of the Priefts and Prophets, that were there, about this Matter. And God gave them, by the Prophet Zechariab, the Anfwer relating to that, and other Fafts, which we have in the feventh and eighth Chapters of his Prophecy. ZECHARIAH ix. x. xi. xii. xiii. xiv. As thefe Chapters have no Date, we may fuppofe they were delivered in fome of the times under the fecond Temple. 363 times fubfequent to the fourth Year of Da-^ riui Hy/iafpes, E Z R A vi. Ver. 15. to the End. This Year the Temple was finilhed, and dedicated with great Joy and Solemnity. The Jetvs had been about it from firfl to laft 20 Years. E S T H E R i. Artaxerxes, or Ahafuenis^ being tho- roughly fettled in his Throne, made a great Feaft for all his Nobles, and divorced Fajhti his Queen. E S T H E R ii. Ver. i— 16. A Collection of Virgins made for the King> of which EJiher was one. EZRA vii. viii. ix. x. In the Begining of this Year Ezra re- ceived from Artaxerxes^ or Ahafuerus^ a very ample Commiffion, for his Return to JerU' Jdlem, with any of his Countreymen, that were dlfpofed to go along with him ; giving them full Authority in things both civil and religious, to regulate both according to the Law. This Decree was probably granted at the Solicitation oi EJiher. See Dr. Pride Aux'i Con, ad An. 458. The Decree, the Families and Numbers of the Jewsy that went with Ezra to Jerujakm, fall within the Compafs of 364 Prophets after the Captivitv, of this and the next Year, and are contained in the four lafl: Chapters of this Book. Note — From Ezra's entering upon thii Work, the Begining of Daniel's 70 Weeks is to be computed. Dr. Prideaux'^ C072. ad An, 458. P. 377. Note alfo — That Ezra continued in the Government about 13 Years ; till Nehemiah fucceeded him in the 20^'' Year of Artaxerxes^ or Ahafuerus, ESTHER ii. Ver. 16—21. Esther, after having been only Concu- bine about two Years, is now made Queen. ESTHER ii. Ver. 21. to the End. BiGTHAN and Tarefi, two Eunuchs in the Palace, entered into a Confpiracy againfl the Life of Artaxerxes^ or Ahafuerus, which was difcovered to the King by Mordecai^ Queen Ejihers Uncle. ESTHER iii. iv. v, ^c, to the End of the Book. Haman, an Amalekite, defcended from King Agag^ in Sauh time, made prime Mi- nifter to Artaxerxes, laid a Plot to extirpate the whole Race of the Jews. But it turned upon himfelf, as related in the Book of Efther, NEHE- under the fecond Temfle, 365 N E H E M I A H i. ii. ill, &c. to the End of the Book. Ne HEM I AH, with a Commiffion from ArtaxerxeSj or Ahafuertts, probably by Fa- vor of Queen Efther^ (Neh. ii. 6.) fucceed- eth Ezra in the Government of Judea, re- builds the Walls, repeoples Jerufalemy re- forms Diforders, C^c. Thus he was em- ployed for 12 Years ; namely, from the 20''* to the 32*^ Year of Artaxerxes^ Neh. v. 14. xiii. 6. Within which ixxn^Ezra is fuppofed to have publifhed his Edition of the He- brew-Scriptures. See Dr. Prideaux'j Con. P. 475, ^c, Nehemi AH returns from yerufakm to the Ferjian Court. Neh, xiii. 6. M A L A C H I i. ii. iii. iv. About this time flouriflied Malachl^ the Prophet. See Dr. Prideaux'^ Con. ad An, 428. P. 570. N E H E M I A H xiii. Ver. 6, 7, ^c. After certain Bays^ i. e. after about five Years, Nehemiah comes again to Jeru- fdlem with a new Commiffion, and makes further Reformation, With which A(ft of Reformation, the holy Scriptures of the Old Teftament are clofed up. Simon 366 Prophets after the Captivity, Simon the juft, High-Prieft of the 'Jews^ compleats the Canon of the Old Teftament, by adding the two Books of Chronicles, Ezra, Nehemiah, Ejlher, and Malachi, ^' That thefe " could not be put into the Canon by Ezra *« is plain. For four of thofe Books are '* upon juft Grounds, fuppofed to have been *< writen by Ezra himfelf, (that is, the two " Books of Chronicles ^ and the Books of Ezra *' and EJlherJ and the Book of Nehemiah " was writen after his [Ezra's] time j and " fo moft likely was the Book of Malachi " alfo. And therefore a later time muft be ** affigned for their Infertion into the facred ** Canon ; and none is more likely, than " that of Simon thejufl^ who is faid to have ** been the lafl of the Men of the great ** Synagogue. What the Jews call the great " Synagogue, were a Number of Elders ** amounting to 120, fucceeding each other *' in a continued Series from the Return of " the Jews from the Babylonijh Captivity, ** to the time of Simon the jufl, and labored *' in reftoring the Jewifh Church and State ** in that Country. In order to which, the " holy Scriptures being the Rule they were «< to go by, their chief Care and Study was " to make a true Colledion of thofe Scrip- ** tures, and publifh them accurately to the ** People. Ezra, and the Men of the great ** Synagogue in his time, fettled the Canon ** of all but the forefaid Books 5 and thofe " were under the fecond Tem?le, 36^ ^ *« were probably fettled, and added to the <« Canon, in the times of Simon thejuft, who «' died about 31 Years after Alexander the " great » For in i Chron. iii. 19, &c. the " Genealogy of the Sons of Zerubbahel is <« carried down for fo many Defcents after " him as may well be thought to reach the « times of Alexander, And in Neh. xii. 22. *« we have the Days of Jaddua fpoken of, *« as then paft ; but Jaddua outlived Alex^ « ander two Years. Thefe Paflages, there- " fore, were probably inferted by Simon " the jujiy who perfedled, and finally " fettled the Canon of the holy Scriptures, ** After this followed the mijhnical times, " that is, the times of Traditions. Hitherto ** the Scriptures were the only Rule of Faith « and Manners, which God's People ftudied ; <* but thenceforth Traditions began to be « regarded, till at length they overbore the «« Word of God itfelf, as we find in our " Saviour's time. The CoUedlion of thefe <* Traditions they call the Mijhnab^ that is, " the fecond Law j and thofe who delivered ** and taught them were filled the mijJmical " Dodors." See Dr. Prideaux'j Con. Anno 292. 'Ptolemy Soter 13. * * Turn to the Appendix, for the Chronological Dates belonging to this and Chapters xxxiv, xxxv. C H A P, ^68 The State of the Jews^ CHAP. XXXVII. The State of the Jews, and of other Na- tions, at the time when our Lord came into the JVorld, AFTER the Babylonijh Captivity the Jews no more lapfed into Idolatry, but remained fteady in the Acknowledgment and Worfhip of the one living and true God. Even then they fell into new Ways of per- verting Religion, and the wife and holy In- tentions of the divine Law. I. By laying all the Strefs on the external and lefs mo- mentous Parts of it, while they negleded the weighty and fubftantial, true Holinefs of Heart and Life. Mankind are too eafily drawn into this Error. While they retain a Senfe of Religion, they are too apt to liften to any Methods by which it may be reduced to a Confiftency with the Gratifi^ cations of their Paflions, Pride, and Avarice. Thus, by placing Religion in mere Profef^ fion, or in the zealous Obfervance of Rites and Ceremonies, inftead of real Piety, Truth, Purity, and Goodnefs, they learn to be re- ligious without Virtue. II. By fpeculating and commenting upon the divine Commands and Inftitutions, till their Force is quite ener- vated, and they are refined into a Senfe that will and of other Nations, ^c, 369 will commodioufly allow a flight Regard in- ftead of fincere Obedience. III. By con- firming and eftablidiing the two former Me- thods of corrupting Religion, by Tradition and the Authority of learned Rabbies. Pre- tending, that there was a Syftem of religious Rules delivered by Word of Mouth from MofeSt explanatory of the writen Law, known only to thofe Rabbies j to whofe Judgment, therefore, and Decilion, all the People wer6 to fubmit. This, in tjme, the Space of 219 Years, became the general State of Religion among the JewSy after they had difcarded Idolatry. And this Spirit prevailed among them for fome Ages, (290 Years) before the Coming of the MeJJiah, But, however, it did not interfere with the main Syftem of Provi- dence, or the introducing the KnovVledge of God among the Nations, as they ftill con- tinued ftedfaft in the Worfhip of the true God, without Danger of deviating from it. Befides, they were now, much more than formerly, exercifed in reading, thinking, and reafoning, and were more capable of them- felves of judging what was right. Luke xii. ^ji And feveral of them did fo judge. Some of them were truly religious and virtuous ; arid all of them had ftrong Expectation of the MeJJiab about the time of his Appearance j and vvere fufficiently qualified to judge of religious B b Matters, 37© 7he State of the Jews, Matters, and of the Evidences of his Mif- fion. Thus the Jews were prepared by the preceeding Difpenfation for the Reception of the MeJJiah, and the juft Notions of Re- ligion, which he was fent to inculcate ; in- fornuch that their Guilt muft be highly ag- gravated if they rejeded him and his In- ftru6lions. It could not be for want of Ca- pacity, but of Integrity, and muft be affigned to wilful Blindnefs and Obduracy. Out of Regard to temporal Power, Grandeur, and Enjoyments, they loved Darknefs rather than Light. In the mean time, the Pagan Nations had made great Openings in Wifdom and Vir- tue. Thofe Arts that began in Greece^ had traveled into other Lands ; Learning had got footing among the illiterate ; and Hu- manity and fecial Affedions among the bar- barous ; and many good and ufeful Books, ufeful even to this Day among Chriftians, were writen in Ethics for the right Condudt of Life. The Light of Nature was carried high ; or rather, the Darknefs of it was much enlightened. Such vi^as, at length, the State of the Gentiles, God having ftill been pleafed, from time to time, to raife up among them Perfons uncommonly endowed, for their Infkudtion, and to fit them for the Day, when he fhould more explicitly reveal himfelf, and his facred Will to them. In a Word. and of other Nat io^JS, (ic, 3 f i Word, what with Time, and the tranfmi- grating of Knowledge from Region to Re- gion, and the Labors of Poets and Philor fophers, Men, at about the clajjk Mra, when our Lord came into the World, in general, had gained tolerable juft Ideas of Virtue and moral Truth ; and fo, were in a Condition to apprehend and embrace the higher and more important Truths of God, and his Pro,- vidence, and a future State. For many Ages the Jewi had been well known in the eaftern Empires, among the Affyrians, Chaldeans, Medes, and Ferfiam % but, till the time of Alexander the great, they had no Communication with the Grecians, About the Year before Chrift 332, Alesc ander built Alexandria in Egypt j and to people his new City, removed thither many of the 'Jews, allowing them the Ufe of their own Laws and Religion, and the fame Li- berties with the Macedonians themfelves. The Macedonians, who fpake the Greek Lan- guage, and other Greeks, were the principal Inhabitants of Alexandria. From them the 'jews learned to fpeak Greek, which was the common Language of the City, and which foon became the native Language of the jeivs, that lived there ; who, on that Ac- count, were called Helknifls, or Greek-Jews, mentioned A5is vi. i — 9. xi. 20. Thefe Greek-Jews had Synagogues in Alexandria ; and for their Benefit, the five Books of Mofes, B b 2 which 372 The State of the ]ews, which alone, at firft, were publickly read, were tranflated into Greek, (by whom is un- certain) and read in their Synagogues every Sabbath-Day. And in the time of Antio^ chusEpiphaiieSy about i68 Years before C6r/)?, when the Prophets alfo began to be read in the Synagogues of Jtidea^ the Prophets alfo were tranflated into Greek for the Ufe of the Alexandrian Jews. This TranQation con- tributed much to the Spread of the Know- ledge of true Religion among the Nations in the weftern Parts of the World. For the yewsy their Synagogues and Wor- (hip, were, after Alexanders Death, dif- perfed almofl every where among the Na- tions. Ptolemy, one of Alexanders Succef- fors, having reduced Jerufalem and all Judea, about 320 Years before Chrifl^ carried a hundred thoufand "^ews into Egypt, and there raifed confiderable Numbers of them to Places of TruH: and Power ; and feveral of them he placed in Cyrene and Libya. Se- leiicus^ another o( Alexander s SuccefTors, about 300 Years before Chri/i^ built Antioch in Ci- licia, and many other Cities, in all 35, and fome of them capital Cities in the greater and lefTer Ajla ; in all which he planted the Jews, giving them equal Privileges and Im- munities with the Greeks and Macedonians ; efpecially at Antioch in Syria ^ where they fettled in great Numbers, and became al- moft as confiderable a Part of that City, as they and of other '^ AT ions, &c, ^73 they were at Jlexafidria. Dr. Pride Aux*i Con, Anno 293. Ptolemy Soier 12. On that memorable Day of Fentecojl, Ads ii. 5, 9, II, 12. were afTembled in 'Jerufalem, f^'^^t devout Men, out of every Nation under Hea- ven ; namely, Parthians, Medes, and Per-- fians of the Province of Elymais, Inhabitants of Mefopotamia, Judea, Cappadocia, Ponfus^ Afia, Phrygia, Pamphylia, Egypt, Cyreiie in Lybia, Rome, Cretes, and Arabs, who were all either natural Jews, or devout Men, /. e. Profelytes to the Jewi/h Religion. And in every City of the Roman Empire, where Paul preached, he found a Body of his Countreymen, the Jews -, except in Athens^ which was, at that time, I fuppofe, a Town of no confiderable Trade. Which (hews that the Jews, and their Synagogues, at the time of our Lord's Appearance, were provi- dentially fcattered over all the Roman Em- pire ; and had in every Place introduced^ more or lefs, among the Nations, the Know- ledge and Worfhip of God ; and fo had prepared great Numbers for the Reception of the Gofpel. About the time that Alexander built Alexandria in Egypt, the Ufe of the Pa- pyrus for writing was firft found out in that Country. Dr. Frideaux'j Con, Anna 332. Darius 4, P. 706. Vol. II. This In- vention was lo favorable to Literature, thar"* Ptolemy Soter, one of Alexander's Succeffor*^,^ B b 3 -"^* 374 ^^^ ^^^^^ ^f ^^^ Jews, was thereby enabled to eredl a Mufeum^ or Library ; which by his Son and Succeffor, Philadelphus, who died 247 Years before Chriff^ was augmented to an hundred thou- fand Volumes J and by fucceeding Ptolemies to feven hundred thou fand. Part of this Library, which was placed in a feparatc iJuilding from the other Part, happened to be burnt when "Julius Cafar laid Siege to Alexandria j but after that Lofs, it was again much augmented, and foon grew up to be larger, and of more eminent Note, than the forrrier ; and fo it continued for many Ages to be of great Fame, and Ufe in thofe Parts, till at lengdi it was burnt and finally deftroyed by the Sarace?2Sj in the Year of our Lord 642. Dr. Pride Aux'i Coft, Vol. III. P. 21, ^c. Avm 284. This plainly proves how much the Invention of turning the Papyrus into Paper contributed to the Increafe of Books, ^nd the Advancement of Learning for fome Ages before the Coming of our Lord. For doubtlefs, by this Means, private Hands would alfo more eafily be fupplied with Books than before. Add to all this, that the World, after rnany Changes and Revolutions, was, by God's all-ruling Wifdom, thrown into that Form of civil Affairs, which beft fuited with the great intended Alteration. The many petty States and Tyrannies, whofe Paflions ^nd Bigotry might have run counter to the Schemes and of other Nations, t^c, 375 Schemes of Providence, were all fwallowed up in one great Power, the Romans; to which all Appeals lay ; the Seat of which, Rome, lay at a great Diftance from yerufa- km, the Spring from whence the Gofpel was to arife, and flow to all Nations. And therefore, as no material Obftrudion to the Gofpel could arife, but from that one Quar- ter, none could fuddenly arife from thence, but only in Procefs of time, when the Gof- pel was fufficiently fpread and eftabliflied, as it did not in the leaft interfere with the Roman Polity or Government. The Goi- pel was firfl: published in a time of general Peace and Tranquility throughout the whole World, which gave the Preachers of it an Opportunity of pafiing freely from one Coun- try to another, and the Minds of Men the Advantage of attending calmly to it. Many favage Nations were civilized by the Romans, and acquainted with the Arts and Virtues of their Conquerors. Thus the darkeft Countries had their Thoughts awakened, and were growing to a Capacity of receiving, at the ftated time, the Knowledge of true Religion. So that ^11 things and Circumftances confpired now with the Views of Heaven, and made this apparently the Fulnejs of Time^ (Gal. iv, 4,) or the fiteft Jundture for God to reveal him- felf to the Gentiles, and to put an End to Idolatry throughout the Earth. Now the B b 4 Minds ^7 6 ^he State of the Jews, lyiinds of Men were generally ripe for a purer and brighter Difpenfatlon, and the Circumftances of the World were fuch, as favored the Snccefs and Progrefs of it. In this very Time the M^JJlah camej nor, for ought I can fee, could he have come more opportunely at any other ; becaufe the World was at no other preceeding time fo well pre- pared to receive his Dodrines. As to Re- ;r^iffion of Sin, and eternal Salvation, it is all one whenever he came. Becaufe the S^lcrifice, which he offered for Sin, had its Effcds with regard to the Time paft, as well as to the Time to come 5 to the Penitent, that were dead, as well to the living, or thofe that were yet to be born. (See Scrip- ture poSlrine of Atonement^ P. 80.) Immor- tality mud belong as much to thofe who lived virtuoufly, according to their Degree of Light, before the Mefjiah came, as to thofe who lived after his coming j and the Bleflednefs of the future State, though not alike revealed, yet was alike acceffible to the pne as to the other. Upon a Review of the whole, it will ap- pear, t^iat the Condition of Mankind was bettered Step by Step, as the Reafon and Nature of things direded and would per- mit. The Scope and Intendment of the whole Scheme of divine Providence, in all its various Difpenfations, was to bring hu- ^lan Nature, by proper Degrees, and in a Way and of other Nations, ^c, yjj Way coniiftent with moral Agency, to all the Beauty, Holinefs, and Perfedion it can, in this prefent State, attain to. And though we are not indeed able abfolutely to trace all the Reafons of the divine Condudl, and to demonftrate the Wifdom of it in every Particular j yet we may, in general, difcover, that all the Parts of this Scheme were wifely- formed, and purfued, depending regularly on each other, leading to the fame great and good End, and adapted to the refpecStive Circumftances and Condition of Mankind, Note — After the Publication of the Gofpel, the Jeivifi Peculiarity wr.s no longer of Ufe for preferving the Knowledge of God in the World. That End would be much better anfwered by its DifToIution, and the Difperfion of the yews all over the Earth, as they are even unto this Day. [For the mod excellent Charadter of Jefus Chrijl, and the divine Principles, Dodrine, and Spirit of the Gofpel, fee my Treatife upon the Lord's-Supper.] * * With this Chapter ends Dr. Taylor's Scheme of Scripture-Divinity, from the Copy he printed at Warrington^ for the Ufe of tfte Students, in the Aca- demy there ; and fince correded, with the Hebrew and Greek Words inferted, by himfelf. The following Chapters the Editor hath annexed, and are printed from Dr. Taylor's Manufcriptj and would have appeared to greater Advantage, had they had his correcting Hand. CHAP. ^yS ^be Expediency of an CHAP. XXXVIIL Mankind^ having ahufed their 'Natural Pow- uViSy Jiand in Need of an Extraordinary Revelation. TH E Scriptures are the Word of God; they are the Language and Addrefs of the univerfal Father to his Children in this World, whom he hath endowed with rational Faculties to hear and underftand his Voice. The Scriptures are given by Infpira- iion of Gody and are profitable for Do6lrine^ Jor Reproof y for CorreSlion, for InftruBion in Righteotfnefs. 2 Tim. iii. i6. The Glory of God indeed is to he feen in all the Wgrks of his Hands j and the Speech of his almighty Power, Wifdom, and Goodnefsis to be heard in the Appearances of Creation which are daily before our Eyes. Pfal. xix. i, &c. Mankind in a faithful Ufe of their natural Powers, might, without any other Guide, know God. Rom, i.ig. For that which may be known of God is manifejl in them ; for God hath fiewed it unto them (for the iftvi- fible things of him front the Creation of the World are clearly feen^ being under ftood by the things that are made^ fo) that even the Hea-, then, who have no other Rule but the Ligtit of Nature, they might be without Excufe^ if Extraordinary Revelation, 379 if they are totally ignorant of God. But how much Mankind in all Ages have abufed and mifapplied their Underftandings is notorioufly evident, and therefore it muft be evident how much they ftand in need of an extraordinary Revelation to corredt their Errors, to reduce them to the Obedience of God, and to fecure them from relapfing into Idolatry and Apof- tacy from him. I THINK, no Book can contain more e- vident Marks of fuch a Revelation, than the Scriptures, eminently fo called, which we are happily pofleffed of. There we have the fulleft and clcareft Account of the Nature and Perfedtions of God, beyond what the World at beft could have attained to, and far beyond what could, in the ordinary Courfe of things, have been preferved through fuc- ceeding Generations. The Knowledge of God not being a mere fpeculative Truth, but having near Connexion with our Morals, would confequently, as the Morals of Men are very liable to be corrupted, have alfo proportionably been obfcured, till it had in a Manner quite vanifhed away ; which we know hath in Fadt been true. In the Scrip- tures, as in a durable Storehoufe, not to be demolifhed by Time, or uncertain Tradition, we have the mod noble Difcoveries of the Nature and Perfections of God, as he is our Maker, our Father, Owner, Ruler, and daily Benefador ; as he is glorious in all his Attributes j as he is infinite, and independent, eternal. 3^0 The Expediency of an eternal,and unchangeable, in his Being, Know- ledge, Wifdom and Powerj as perfedly holy, good, righteous, and true. And thefe Glories of the divine Nature are defcribed, not in the Way of philofophical Diflertations, not by a Series of abflra6t Reafoning, which how amufing or inftruding foever to Minds of a more refined Turn and Tafle, are but of little Service to the Bulk of Mankind, who have but little Leifure, and perhaps lefs Inclination to attend to the curious and abftrufer Dedu(ftions of Reafon ; not thus are the Glories of the divine Nature delineated in Scripture, but exhibited in a long and eafily intelligible Series of Fads and Events, wherein God hath manifefted his Goodnefs, Wifdom, Power, and Juftice, from the Be- gining of the World. In which way the Mind, with very little Labor of Thought, is at once convinced of the Being and Perfec- tions of God, and ftruck with Admiration, Reverence, Love, and every right Affedion which the Knowledge of God {hould pro- duce in us. In the Scriptures any one, in common Life, may not only very readily fee that God is, and that he is all that the moft learned, the mofl: exad, the moft fubtle, the moft fub- lime Philofophy, all that the utmoft Appli- cation and Study of the wifeft of Men can difcover ; but he feeth this at the fame time in a practical Light ; he feeth that God is all Extraordinary Revelation. 381 all this to us ; that as great as he is in him- felf, he is our God and Father, that he hath, from his own Immenfity of Being, given us Being, a noble and diftinguKhed Kind of Being ; that he conftantly regards us, loveth us, interefts himfeif in our Affairs, is con- cerned for our Welfare, is daily near us, the Objed: of our Truft and Dependance ; that all our Safety is in his Favour, and that in ,his Favour, and under his Protedtion, we are infinitely fafe and happy. That we are ac- countable to him for our Adions, that we are continually under his Eye, and can flee no whither from his Spirit and Prefence; that we ought always to fet him before us, to a6t as in his Sight, and to approve our- felves to his all-fearching Eye ; that he hath taken us into the neareft Relations to him- feif, that his Defign is to make us good, in Order to make us for ever happy ; that for this Purpofe, he hath been carrying on vari- ous Difpenfations from the Begining of the World to invite and draw Men unto him- feif. At length, in the Fulnefs of Time, in that Time which to his infinite Wifdom feem- ed moft expedient, he fcnt a divine MeiTen- ger, the Word, his only begotten Son, from his own Bofom, to redeem Men from Ini- quity, to reconcile them to God; and in the Way, divine Wifdom judged moft proper, to eftablifh upon the mofl; firm and beauti- ful 382 ^he Expediency of an ful Foundation, the eternal Salvation of all pious and virtuous Men that have ever been, or fhall hereafter be in the World. The e- ternal God in Chrift will be their everlafting Strength, and Joy, and Glory. Thus, I would obferve, we not only, in the eafieft and clearefl: Way, learn God and his Perfections from Scripture, but we learn them in a Manner the moft proper and powerful to engage and unite our Hearts to God ; to warm and quicken our Spirits, to excite us to the Love and Obedience of God, and to conlider our- felves infinitely interefted in his Attributes and Perfections. Which is to learn divine things ; i. e. the moft excellent things in a Method vaftly fuperior to all the Reafonings and Inftrudlions of the bed and wifeft of Philofophers. In the Scriptures, any Man of common Senfe may not only with Eafe learn his Du- ty in the fuUeft Extent, but at the fame time by the numerous Examples of pious Men in all Ages, he may fee that it is pradicable, and may fee how to ingage in it ; how ex- a(St, how conftant, how ready and chearful he fliould be in the difcharge of it ; how he ought to refift Temptations, to ftruggle with Difficulties. Even a mean Capacity by read- nig the Scriptures, fhall at the fame time dif- •cern the Reafonablenefs, and the Beauty of iHolinefs, and alfo be furnifhed with the ^rongeft Arguments and Motives to embrace it. Extraordinary Revelation. 383 It, and to perfevere therein, (hall be affured of the divine Afliftance and Protedion in a religious Courfe, (hall find the moft proper Confolations and Encouragements in every the moft diftrefled State of Affairs', to every Pre- cept he fhall find an adjoined Promife, and his Duty will (hine brightly before his Eyes, in the Light and Hope of everlafting Glory. There we have the trueft and moft ef- fectual Rules for forming our Minds into all Habits of Virtue ; not fimple Propofitions, declaring what we ought to do and be, but Rules of Life intermixed with the Power and Splendor of divine Grace, working migh- tily to renew us into the divine Nature. There Religion appears in all its Truth, Luftre, Sweetnefs, and Majefty. Ther^ it is ^drefied in all its Charms ; not as a four, fe- vere, morofe, gloomy Principle, forbiding En- joyment, and the Parent only of Sorrow, Hor- ror, and Defpair, but as our Life, our Glo- ry, our Peace, our Joy ; as giving us the trueft Relifh and Enjoyment of Life, as the Source of the moft folid Pleafure and Com- fort, as uniting us to God, as lodging us for ever in the almighty Arms of his Love and Goodnefs, as leading to, and preparing for cndlefs Joys and Pleafures in his Prefence. As to Sin and Wickednefs, the Philofo- phers have faid much concerning the odious Nature of Vice, that it is Evil, and the worft of Evils, that it is the Difeafe and Deformity 384 ^'^^ Expediejjcy of an Deformity of the Mind, hurtful to the Health of the Body, and ruinous to the Re- putation and Eflate. Their Reflections were fo far juft, but the Benefit of them was con- fined to Men of Letters and Study ; the Vulgar received little or no Advantage from them ; but in the Scriptures, the meaneft Minds are favoured with far better Inflruc- tions than they could give. There Sin is not only fet forth in all its odious Colours, and in all its pernicious Effed:s, as to this prefent Life, but its deadly Nature is de- monftrated as it (lands in Contrariety to God, as it is the Tranfgreffion of his holy Law, as it expofeth us to his Difpleafure, and dif- qualifieth us for his Blefling ; as it is oppo- fite to all the Ends of our Creation, and confequently as deferving of Death. That God will punifli all the impenitent Workers of Iniquity with everlafting Deftrudion, and purge out of his Kingdom every thing that offends, that is either mifchievous or pol- luting. And all this is fo plainly and pow- erfully inculcated upon the Mind, by many dreadful Examples of the divine Vengeance upon ungodly Men, throughout the whole Series of Scripture-Hiftory, by fo many ex- prefs Declarations of God's Wrath, and fo many Exhortations of his Goodnefs and Mercy, to turn from every evil Way, that no one, who carefully and ferioufly reads the Scriptures, can mifs not only of feeing the Evil, kxtrabrdiriaf-y REVEtATioi^. ^85 fevil, the Irregolarity and Deformity of Siii^ but of having his Mind affedted wi^h it^ and wrought into the moft rational aind th^ hioft fettled Deteftation of it. WiTft Regard to the Paidori of Sin, thtf Wtfeft of Philofophers ktm to have very im- 5perfei5t Notions of it. They rarely and v^erjr fupfcrficially confidered it in its Rektion of Drironancy to the divine Perfedtions ; and therefore fay little or riothing concerning \\it Placablenefs of the Deity^ whether God would pardon Sin, or in what Way his Wif- dom thought proper to do it. Sacrifices werd Frequent among them, but they feem td have underflood nothing of their true Nature and End, nor were at all folicitous to en- quire into them. In truth, they did hot un- derftand the true Demerit of Sin, and there* fore of courfe, muft be in the dark^ as to the Remiflion of it. But all thefe things are open and obvious to the weakefl Capacity in Scripture. How much the World vl^as in the dark about a future State without a Revelation is well known, and how clearly noV/ the World to come is opened to us in the awful Prof- peds of eternal Happinefs, or endlefs Perdi- tion, can be concealed from none who ard ever fo little acquainted with the Gofpel of Chrift. — Thefe things duely attended to, will {hew us the admirable Excellency of thd holy Scriptures; that God's Word is Truth, € 6 ana •3S6 The Expediency of an and able to make us wife unto Salvation ; and further do demonftrate, that it is our Duty to be much in reading them. Reading the Scriptures is one of the lirft Principles of our Religion, as we are Chriftians, becaufe our Profeflion is built wholly upon the Scriptures. We juftly own no other Rule of our Faith but the Word of God. Eph. ii. 20. We are built upon the Foundation of the Apo/iles and Prophets^ J^f^^ Chrifl himfelj being the chief Corner-Stone. And we are built upon no other Foundation. If we are true Chridians, however we may ufe or value the Writings of Men, we make not them, not the beft of them, the Rule of our Faith, but the Word of God alone. But that Rule ought to be thoroughly peru- fed, and digefled, otherwife how good fo- ever in itfelf, or how much foever we profefs to take it for our Rule, it is in Fad, no Rule to us. The Word of God is the Guide of our Ad ions ; it is a Lamp unto our Feet^ and a Light unto our Path. Pfal. cxix. 105. Should we not then diligently fludy the Word of God, that we may not wander from his Commandments ? The Word of God is the Spring of all our Comfort and Hopes. There and there alone, we have the rich and immenfe Treafure of the divine Pro- mifes ; and from thence alone, we can draw folid Support and Confolation, in any dark Hour of Trial and Afflidlion. In iliort, to all the valuable Purpofes of Knowledge and Life, Extraordhjary Revel At ion. 387 Life, the Scriptures do infinitely excel all hu- man Connporitions whatfoever. They are but as the twinkling Stars to that Ocean of Light which is poured out daily from the Body of the Sun. Of all the Means of Knowledge and Wifdom in the World, 1 know nothing to be compared with the Word of God. TheReafon of the thing therefore requires we (hould have our Eyes intent upon this Light and Illumina- tion. For this End God hath given us this invaluable Treafure, the holy Scriptures, that we (hould make them our Study. It mud be obferved carefully, that it is not enough to be much in reading the Scriptures, but while we read we fliould em- ploy all our Attention to underftand them* The Scriptures may be underftood, but evi- dently not in every Degree by every Man ; for as there are various Sorts and Degrees of Knowledge in Scripture, fome perhaps, at prefent, beyond the Reach of any Man that ever yet was in the World 5 and as there are in Men various Capacities, and Degrees of Learning, fo it is manifeft, all Men cannot attain to the fame Degree of Understanding in divine things j but there muft neceffarily be a great Difference between the Know- ledge of one Man and another in Matters of Faith and Revelation. This fhews the Ab- furdity of the Popilli Scheme, which pretends to reduce the chriftian Faith in all its Parts to a certain invariable Standard, to which every Man either explicitly or implicitly, G c 2 either 38S The Expediency of an either with or without Underftanding, muft conform. This (hews how much foever it is our Duty to communicate Knowledge one to another, that it is quite contrary to true Re- ligion to quarrel with one another, or to be difpleafed becaufe we have not all the fame Degree of Underftanding in Matters of Faith and Religion ; becaufe this, according to the prefent Conftitution of our Minds, and of the Revelation God hath given us, which he never intended (hould be equally underftood by all, is quite impradicable. But although the Scriptures are not to be underftood in eve- ry Degree by every Man, yet they may be underftood by every Man fo far as God re- quireth, i. e. fo far as he is capable of under- ilanding them j for what a Man can under- ftand, he may underftand, if he is not want- ing to himfelf. And as God can require of no Man be- voiid his Abilities, fo no more than what a Man can under fl and of Scripture is to him a Rule of Faith and Pradlice j for what he cannot underftand, he cannot be bound to believe or do. Further, thofe things in Scripture which arc of the higheft Impor- tance, and moft conducive to a holy Life, are generally very eafy to be underftood ; and therefore how perplexed foever ihofe other things may be about which Men have differed, though not fo perplexed in Revelati- on, as they are in Mens Heads and Wri- tiags ', Extraordinary Revelation. 389 tings ; yet 1 fay, how perplexed and difficult foever they may be, the grand Principles of Faith and Pradlice are fo evident, that any ordinary Capacity, may, with due Care and Attention, eafily gain the mod comfortable Knowledge of them. Thus the Scriptures may be underftood. So far as they are not underftood, they are, at leaft, ufelefs to us. Nay further, the Scriptures mifunderftood, may prove very hurtful to us. The things chieHv to be un- derftood in Scripture are Principles^ or the Grounds and Reafons of things, and Pre^ cepts which are the Rules of Duty ; now if we miftake either, we fhall throw all into Confufion, our Way will be all Mift and Clouds, that which (hould be Light will be Darknefs, or, which is all one, a falfe Light to miflead us; that which (hould be our Joy, will be our Heavinefsj that which (hould be our Comfort, and infpire chearful Hope, will be a dead Weight to burthen our Spirits and clog our Courfe. Our Path which fliould be as the ftiining Light, that (hineth more and more, will be a gloomy melancholy Road, and we (hall make our Way with Difficulty, becaufe we want that true Senfe and Knowledge of the Ways and Will of God, which is necefTary to give Life, Com- fort, and Vigour. Chimeras and frightful Images will terrify our Confciences, and fill us with groundlefs Fears 3 God will be painted in monftrous Colours, and all the C c 3 ravi(h- • 90 ^he Expediency of an ravifbing Glories of his Truth, Wifdom, and Love, which fhould powerfully draw our Hearts to him, will be hid from our Eyes. The Luftre of redeeming Grace vAW in part, or wholly, beeclipfed. Some parts of Religion will be fuperflitioufly magnified, while others of greater Confequence will be undervalued. FuKTHER, if for want of due Attention to the Senfe of Scripture wc miftake and fall into Error, we ought to be fenfible, that religious Error is of a far worfe Nature thaa any other j not only as it is Error in a Mat- ter of the greateft Importance, but as it is of all others, the moft difficult to be cor- . reded. For under the facred Name of Re- ligion it (belters and defends itfelf, and gains the Charader of Truth, of important, ne- celTary, awiul^ and perhaps excellent Truth; 5ind the unwary think themfelves bound in Confcience and Duty to maintain it with Zeal 5 and then whoever endeavours to corred it, though ever fo much in the Spirit of Meek- nefs and Peace, muft do it at his Peril. Hence thofe grofTer Inftances of Perfecution and Bloodfhed which have fouled the chri- ftian Nume. Hence thofe Wranglings, De- bates, Heats, Animofities, which have de- flroyed chriftian Societies. Thefe things are the Fruit of Mens taking their religious Principles upon Truft, and not fetching them from the Scriptures, ftudicd, and underftood by themfelves. Such Contempt and Neg- led Ei^traordmary Revelation. 391 ledl of the Word of God expofeth them to llrong Delufion, and fuch Delufion leads them to fight in the Dark for they know not what. Thus P.eligion is corrupted, the Corruption of it defended, and Irreligion and Infidelity propagated, even by religious People themfelves. So the Sceptic, who is indifferent to any Principles, when he finds Abfurdity mixed with the chriflian Faith, taking the whole for a true Account of Chriflianity, rejects the whole. For even common Senfe will not allow that Revela- tion to be divine, which cannot, in many of its parts, be reconciled with the known Perfedions of God. By this unhappy Means what Numbers in our Land have been drawn into Deifm ] And, by this unhappy Means, I guefs, if the Truth were known. Religion appears but in a doubtful Light to many who feeni to be ftridl ProfelTors of it ; for where it is not received in its proper Evidence, there cannot be, I think, a full and flrong AfTent of Faith ; and no Man can receive it in its proper Evidence, who doth not endeavour carefully to underfland the Scriptures. Thus many who talk much of the Word of God, and pretend a great Reverence for it, may poiTibly at the lafl Day be ranked among the Defpifers of it; becaufe, although they have, perhaps, been much in reading of it, they never fet themfelves in good earnefl C c 4 to IQ2 'The Expediency of an to underfland it, and fo in Effe<5t coight as ^ell not have read it at all ; for their Readi- \n of it is only from a fuperftitious Opinion, as Turh^ and "Jews^ and Papijis turn over |he Books in Reputation among them, not from the Love of Truth, not with a Dcfire to underhand the Truth j that moi\ People fuppofe they underftand before they read their Bibles or however without reading their Bibles ; not to open their Eyes, and to give >hem a more juft and diftindt View of the Ways apd Difpenfations of God, fuch things $hey learn from other Books j not to con- firm apjd eftablifh their Minds in the Faith pf God and of Chrift ; not for thofe Pur- pofes, I fear, are the Scriptures read, but pply in a puftomary, fuperftitious, or howr pver, in a very carelefs, fuperficial Way ; and therefore there are fo few Chriftians that grow in Grace, that rife in fpiritual Stfength, Peace, Love, and Joy, becaufe there ^re fo few that grow in the Know- ledge of our Lord and Sayiopr J^ius. Chrift. J2 Pet. iii. 1 8. The full Knowledge of Chrift moft Peo- o pie piefume they have attained long ago, and to talk of knowing more of Chrift, or in a clearer and more rational Way, is per- fqdly {hocking to them. They have fome- \vhere or other fixed the precife Standard pf divine Knowledge, and either more or Jtfs than that Stanjdard of theirs is impious and Extraordinary Revelation. 393 and heretical. How then can they grow ii^ the Knowledge of Chrift ? How can they- jfet themfelves to underftand the Scriptures,, who in another way, as they think, havei already gained the whole Sum and Body of fpiritual Underflanding ? See Rom» xv. 4. Wbatfoe'ver thiiigs were writen aforetime, were< ivriten for our Learning, for our InJiruBion^ that we through Patience and Comfort of the Scriptures might have Hope, We have hope through that Patience and Comfort which js taught in the Scriptures ; but the Grounds and Reafons of that Patience and Comfort muft be underftood, otherwife we cannot eftablifh in our Minds a fure and foiid Hope. Hence it is that the chriftian Hope, that Faith, and Hope which overcometh ths; World, is fo great a Rarity ; therefore fo few rejoice in Hope, becaufe fo few under- hand the Scriptures, which are the Ground of the chriftian Hope. Laftly, becaufe the Scriptures are but little underftood, therefore they are fo little valued. We delight not in them, becaufe we know fo little of them. Let it be remembered, that we fhall. have the Benefit of the Scriptures by ftu» dioufly endeavouring to underdid them.. Then fliall we know if we follow on to know the Lord. So far as we underfland the Word of Truth, we fhall be truly en* lightened, our Confciencea will he rightly directed, and all our Principles well ef*- tabliflicd J 394 ^^^ Expediency of an tablilhed ; we fhall fee its real Excellency, and it will accordingly be valued and ef- teemed j we (hall tafte its Comforts, feel its Power, be convinced of its divine Original, and it will be pleafant and precious to us. The more we underftand of the Scriptures, the more we fliall with Pleafure fee the Righteoufnefs, Wifdom, and Goodnefs of all the divine Difpenfations, that all of them are adjafted and fettled by the Love of a Father, and calculated to promote our Hap- pinef?. This will draw our Hearts to God, and (liew us the infinite Reafonablenefs of comporting with the Conftitutions of his Grace. If we are built upon the Foundation of the Apoftles and Prophets, our Faith will ftand upon a fure Bottom, and not upon the weak, precarious Judgment of Man ; hence- forth we (hall be no more Children tofled to and fro, and carried about with every Wind of Doarine. Ephef. iv. 14. But (liall by Ufe have our Senfes exercifed to difcern both Good and Evil. Thus v/e (liall with our own Eye^ fee the Truth, and be inflrumental in preferving the Purity of our Religion. Thus we (hall grow up into Chrift in all things, in Knowledge, in Faith, and Love. Thus we fiiall be rooted and grounded in Love, in the Love of God, of Truth, and of our Neighbour. The Knowledge we gain, whether, it be more or lefs, being : drawn Extraordinary Re ve l at ion. 395 drawn from the true Fountain, will compofe our Spirits, and incline us neither to defpife the Weaknefs of thofe that know lefs, nor to rejed: the Inftrudions of thofe that may know more than ourfelves. These weighty Confiderations fhould en- gage us to read the Scriptures with all pof- fible Care and Diligence ; to ftudy them with an upright Defire to gain their true Senfe and Meaning. We all know how much Men are at Variance about the Senfe of Scripture, one affirming that this, another that that is the true Senfe. 60 it may well be expelled to be in our prefent Weaknefs j and fo God hath permited it to be ; not to give us Occafion to cenfure, judge, and dif- parage one another, as is too common, for this is exprefly forbiden ; but this Variety of Sentiments is permited to teach us to ceafe from Man, and (hould convince us that we ought not to refign our Underftand- ings or Confciences to any Man's Judgment whatfoever. C H A P. ^p6 Objections againjl CHAP. XXXIX. ^he Hijlory of Revelation, and [ome Ob- ject ioks to it anfwered, IS H A L L confider firft, The Authority and Original of holy Scripture ; and then, The UiJe and Importance of it ; it is profitable for DoBrine^ Jor Reproof, for Cor- rekiortffor Infiruclion in JRJghteotiJnefs, 2 Tim. iii. 16. and fo is profitable for the noblefl Purpofes, the enlightening of our Minds, the purifying of our Hearts, the regulating of ouc Pradice, and the faving of our Souls* As to the Authority and Original of holy Scripture, it is faid, by a very good and fuf- ficient Judge, that it is given by Infpiration of God: How we are to underftand being giwH by Infpiration of God, the Apoftle Fet- TER will inform us, 2 Pet, i. 20, 21. Know- ing this, fais he, that no Prophecy of the Scrip, ture is of any private, Interpretation^ Senfe, or Impulfe ; meaning, that no Prophecy did i/Tue or proceed from the private Senfe or Thoughts of the Writer j it was not giving a Loofe to his own Conceits and Imagina- tions. For^ as it follows, the Prophecy came not \ Revelation confidered, 397 not in old time ^y the Will of Man ; hut boh Men of God /pake as they were moved by We holy Ghoft ; or by the holy Spirit of God, enlightening their Minds and diredting thtm what to fay. Thus the Scriptures are in- fpired ; they are the Word of God, and what is contained in them, we are to un- derftand and reverence as fpoken by Cod himfelf. But then, in the ftritSeft Senfe, this is to be underftood only of what Prti- phetSy as Prophets, have delivered to us f fuch as MofeSy Samuel, David, Ifaiahy ye- remiahy and the reft. No Prophecy of Scrip- ture did proceed from the private Senfe of the Writer, but was didated by the Spirit of God. But as for the hiftorical Writings, though, doubtlefs, they owe their Original to the fpecial Providence of God, yet it is fufficient to fuppofe, that they were wr6te by Men of Probity, fully acquainted with the Fadls which they relate. This premifed, I (hould now advance a few Arguments to eftablifli the Authority and Excellency of the Scriptures, that they were indeed given by Infpiration of God, or that in them holy Men of God fpake as they were moved by the holy Spirit. But to prepare the V/ay it is neceffary I fhould give a general Account and Hiftory of Re- velation ; then remove fome Objeftions which are leveled againft it, as if it v^ere needlefs, toa 39S Objections againfi too partial, or too ineffedual, to be confiflent with the divine Goodnefs ; or as if we were not fufficiently fecure, that we now have in Pofleffion thofe very Books entire and per- fedl, in which Revelation was originally re- corded. Revelation is that which makes known to us the Will and Ways of the moft high God, the Father of the Univerfe, the Foun- tain of all Being and Happinefs, upon whom we have a neceflary Dependence for Life, for Underftanding, and Knowledge, for well- being, and Enjoyment, at all times and in every refped: j for without him we cannot live, we cannot breathe, we can have no kind or Degree of Senfe and Underftanding, This is true. And it is equally true, that the beft, and moft beneficent of Beings, the greateft, and the kindeft of all Fathers, could have no other End or Defign in creating Man- kind, but his own Glory, and their Hap- pinefs. The chief End of Man muft be to glorify God, and to enjoy him for ever ; for perfedl Goodnefs cannot be conceived to propofe any lower End in making a Crea- ture fo noble and excellent. But then it is certain, both from the Holinefs of God, and the Nature of an intelligent, rational Being, that a Charader of Holinefs and Virtue, of Obedience, Righteoufnefs, or right Condud, is neceffary, on our part, to our Enjoyment of Revelation anjwered. 399 of God, or our Happinefs in his Favor and Bleffing. It is neceflary that we love the great Author of our Being, that we pay him all due Honor and Obedience, that we are dutifully fubmiffive to his Will, that we underfland our Dependence upon him, and what we have to expedt from him, that we may be excited to Gratitude, and a due Im- provement of his Benefits. We cannot love, honor, and obey God, unlefs we know him, and are acquainted with him j nor can we poffibly have any Knowledge, or Underftanding of any kind whatever, but what muft come originally from God. Therefore, that God, our Fa- ther, (hould inftrudt and teach his Crea- tures, whom he has made for the highefl and nobleft Ends, in thofe things which im- mediately relate to his Glory and their Hap- pinefs, is perfedly confonant to his Good- nefs and Love. And that infinite Wifdom, the Lord and Proprietor of all Being, (hould have various Ways of making known him- felf and his Will to us, is alfo perfeftly true. He hath produced a great Variety of Crea- tures with different Powers and Inftin(5ls in our World, by them to fliow that he can beftow upon us any Kind or Degree of Being ; he hath difplayed his immenfe Great- nefs. Power, Wifdom, and Goodnefs in the numberlefs glorious Bodies which, by his Hand, i|00 Objections againji Hand, are perpetually rolled about xis in the Heavens. His continually providing for bur Subfiftence, in a v^ay which is quite out of our Power, plainly demonftrates our ab^ folate Dependence upon him, and Obliga- tions to him. This is the Book of Naturft ifpiread before all Nations, and legible to evefy Uhderftanding 5 in which every attentive Mind may read the Perfedions of God, and the main Duties which we owe him. But. to him who made our Senfes and Minds, ind is always intimate to them, there muft be tnahy other poflible Ways of making known his Will to us ; as by an audible Voice, a Viiion, or fecret Impreffions uport our Spirits. Therefore to believe, that Go4 at fundry times, and divers Manners, fpakfe to the ancient Fathers by the Prophets, h believing a thing very poflible, rcafonable, and fiting. And it is no improbable Suppoiition, that in the earlieft Ages of the World, God ihould only communicate his Will to pious Men, and leave them to hand it doWn to others by Tradition. For in thofe Days the Longevity of Mankind favored this Man- tier of Conveyance, With our Grand-Pa- rent Adam^ Methufelah lived 243 Years ; \vith Methufelah^ Shem the Son of Noah lived about 97 Years ; and with Shem^ Jacob the Son of Ifaac^ the Son of Abraham, lived 50 Years, Revelation anfwersd. 401 Years, as appears from the Hiftory of Ge^ mfiu So that no more than three Perfons, Metbujclahy Shem^ and 'Jacobs were fufficient to hand down the Knowledge and Worfliip of the true God, from Adam to the time when the Children of Ifrael went down into Egypt, that i.-?, through the Space of 2238 Years. But when the Life of Man was reduced to the narrow Period of four- fcore Years, and the World on all Sides was fallen into various forts of Corruption, and Idolatry and Ignorance of God generally pre- vailed amohg the Nations, Tradition evi- dently ceafed to be a fafe Mean of Con- veyance. It was then the divine Wifdom judged it a proper time to eredl a peculiar Kingdom, Church, or Congregation in the World ; and for its Illumination gave the Knowledge of his Will and Worfhip in Writing, by the Hand of his Servant M^i ; that by fuch Writ- ing, or Scripture, divine Truth might more eafily be preferved, be further fpread, and, ' when lofl:, more eafily reQored. This muft be acknowledged a wife and proper Expe- dient. After the time of Mofes^ God was pleafed to give Revelations to the fubfequent Prophets, as Occafion required j till in the ^ Fulnefs of Time, the great Prophet, the Son of God, came into the World, opened a new Difpenfation, and all the Treafures of the divine Grace, which had not before been D d fo 402 Objections againfl fo clearly made known to the Church and People of God. And what he and his Apof- tles taught is alfo commited to Writing, and compleats what we call the Canon of Scrip- ture. This is the general Account and Hiftory of Revelation which I propofed to give. And we may here obferve, that a writen Revela- tion and the Church of God are co-exiftent ; that is to fay, at the fame time the Church was brought into the World, the Scriptures were brought into the Church j and both are fo eflentially connected, that take away the one, and you take away the other. Take away the Scriptures, and we are reduced to the State of meer Nature ; our Charter is deftroyed, and our Polity, as we are God's Church and Kingdom, is overthrown. We may indeed, poflibly, pretend, as the Papifts do, that we are, though deprived of the Scrip- tures, ftill a Church j yet without the Scrip- tures, as our Rule and Foundation, we are not the Church of God, but under a differ- ent Head, it may be the Pope, or fome other ufurped Authority. But this by the Bye. I (hall now remove fome Objedlions which may be leveled againft Revelation in ge- neral. It is pretended — To be quite needlefs, Na- ture and Reajon being fufficient to direB any Man in the plain Way oj his Duty, 'without any Jupernatural jjijiance, I anfwer — It Revelation anfwered, \o^ It muft be allowed, in general, that Nature and Reafon are fufficient to dire(^ any Man in the Way of his Duty, fo far as God, irt his Circumftances, expedls Duty from him. For God ex pedis Duty from every Perfon only in Proportion to the Light he enjoys^ and to the Talents he hath received. But the Experience of all Mankind fhews that Nature and Reafon, by themfelves, will ad- vance but a little Way in the Knowledge of divine things. Gentlemen in a Land likd ours, where, in fplte of themfelves, their Nature and Reafon is enlightened and di-* redted in a confiderable Degree by Revela- tion, may talk of the Perfection and Suffi- ciency of Nature and Reafon. If we look into thofe Nations, which are perfedl Strangers to Revelation, Wc (hall find them grofsly ignorant of the Being, Unity, and Perfedtions of God, the Difpenfations of his Providence, the proper Honor and Worfhip that is due to him, the Prayers we may addrefs to his Goodnefs, and the Hopes we may entertain of his Acceptance. They know nothing of the Pardon of Sin, the Promifes of God's Mercy and Bleffing, not* of any thing belonging to the Covenant of his Love, the prefent Privileges, or future Glory of his Kingdom. The Refurredtion from the dead, the Day of Judgment, the immortal Life, which will be the P^eward of Piety and Virtue, and the Death ever-^ D d 2 lafting. 404 Objections agmnjl lafting, which will be the fad Lot of all the impenitently wicked, they are altogether, or in a great Meafure, unacquainted with. But all thefe are great Principles in Religion, and of great Force to purify our Spirits, ennoble our Minds, animate our Hopes, and guard us againft the Influence of bodily Appetites, and the Violence of Temptation. And however others may fare, in a great Degree of Darknefs and Ignorance, through the favorable Allowance of God, yet furely every Man's Reafon will tell him, that fu- perior Knowledge, and a more extenfive View of the divine Difpenfations, is abfolutely ne- ceflary to a higher Degree of Goodnefs, Comfort, Obedience, and Devotednefs to God. What the Poets relate may be true, that fome primitive Mortals fublifted only upon Acorns and Water, in Dens and Caves ; and we know there are fome Parts of the World where the naked Inhabitants enjoy very few Conveniencies of Life j but fhall we therefore defpife the Bleffings of Agricul- ture, and the various Accommodations which make Life happy and comfortable, and fay they are needlefs ? Would any Man in Eng- land ever think of turning out naked into the Fields and Woods, becaufe it is poflible, and may fomewhere in Fadt be true, that Men may live upon wild Fruit and Water, without Cloths, or any Habitation, but the Dens and Caves of the Earth ? Corn and other Revelation anfwered, 405 other agreable Food, Cloths, and commodbus Habitations, fited up with proper Furniture and Uten(i!s, are necelTary to our Kind and Degree of Life in the natural World j and fo is Revelation to a correfponding Kind and Degree of fpiritual Life. The Food, Rai- ment, and Habitations we enjoy are the Gift of God's Goodnefs, and it is our Duty to accept and ufe them with Thankful- nefs. In like Manner, Revelation is the Gift of God, and, as fuch, it ought to be received ; and as it gives greater Light, we are obliged to attend accordingly to it, be- caufe we muft, in the Nature of things, be accountable for it. I may add upon this Head, that however Nature and Reafon, in their pure and moft perfedl State, may be fufficient to direft in the Way of Duty, yet when Nature is cor- rupted, and Reafon obfcured, or almoft quite extinguilhed, they are by no Means fufficient to reftore and recover themfelves to the Knowledge and Obedience of the Truth ; becaufe they themfelves, who fliould be the Phyfician to heal themfelves, are fick and difabled. But it was the primary Intention of Revelation to reftore and preferve the Knowledge of God and of his Will in a corrupt and degenerate World. So far therefore 1 fee no Objedion againft Revelation, but it may be both very needful, and a very great Bleffing to Mankind. D d 3 It ^o6 Objections agalnfi It may be faid — If this BleJJing was given to all Mankind, who all equally /land in need of it ; but whereas it is confined only to a Tart of Mankind^ while others are left to grope in the Darky how can it he accounted the Gift of di'uine Goodnefs ? For is not God equally the Gody Father, and Saviour of all Men ? Flow then can it be confident with his Beneficence to (onfine the Light cf Revelation to fome, which tvould fo much contribute to the Happiiiefs of (ill ? May we n't then conclude, that a par^ iial Revelation is no Revelation from God, nor %^prthy of our Regard ? I anfwer — It is very certain that God is the {Saviour of all Men, that he is good to all, an4 ihat his tender Mercies are over all his Works, put while vve are fure of this, we are not equally fure that our Reafon is a perfect Jlqle for adjufting the Diftribution of his Benefits. On the other Hand, we may be very fure that it is not. From the loweft to the Jiighefl Degree of Exigence, from a Grain pf Sand, to the moft glorious Angel in Hea- ven, every higher Degree of Being is an in- conteftible Proof, that God may very juftly, according to his own Wifdom and good Pleafure, beftow what Gifts, Endowments, Privileges, and Advantages upon his Crea- tures he fees fit. He is Debtor to none. Our Underftanding is no Meafure of his Wif- dom, neither are his Difpenfations to be cen- furcd by our narrow and imperfed: Judg- ments. Revelation dnfwered, 407 ments. And methinks, we may as well make it an Objedion againft the Goodnefs of divine Providence, that all Men are not rich alike, wife alike, or knowing and learn- ed alike. Would you not think him a very foolifh Man, who fhould be difpleafed that God has made him rich, and placed him in ^^iy Circumstances, becaufe there are many about him in a poor low Condition ? Who refufes Wealth, or Objedts againft Plenty, bee?. life his Neighbours are pinched, and make but a hard Shift to get a Living ? Or who can be fo abfurd, as to reckon his fuperior Know- ledge and Learning to be no valuable Ad- vantage, becaufe there are Numbers of illi- terate Perfons, who are much below him in Underftanding ? Or that the Pofleffion of Reafon is no BlefTing, becaufe there are fo many Idiots to be found among Mankind? Or can you fuppofe there are any of the an- gelic Body, or of thofe Spirits who excel us in all Endowments and Happinefs, who de- fpife their own BlefTings and heavenly Feli- city, as no Gifts of the divine Bounty, be- caufe we in this Earth, are not fet upon a Level with them ? And is it not as foolifh and ablurd to deny Revelation, or to argue againft it, as improperly beftowed, and un- worthy of the divine Goodnefs, becaufe in- deed it is not communicated to all the World, as well as to ourfelves ? It is very unnatural D d 4 to 4o8 Objcetions againft to difpute againft God's Goodnefs in any Shape, and very prefumptuous to dire^l him how to beftow it either as to Qui^sntity, Qua- lity, or Extent. If it is Fa6l, that he has given us any Bleffing, our Duty furely is to be thankful, and to enjoy and improve it, whether he has beftowed more or lefs upon cur Fellow-Creatures j being certain where lefs is given, lefs will be required ; and that the Judge of the whole Earth, will, in the laft Day, deal with all in perfed: Equity and Goodnefs. Eut, JF Revelation is fuch a BkJJingy furely it would appear in the Fruits or EffeBs oj if. Whereas great "Numbers^ if not the generality of ihofe who enjoy Revelation, are as bad as the very Heathen^ who are Strangers to it, ^nd juch Evils have been produced, fuch Va- riance, D if cord, and bloody Perfecutions, on Account of revealed Religion, that it may jujl- ly be quefiioned, whether it has not done more Harm than Good What Reafon then have we to fay J it is a valuable Gift, or worthy of the Father of the Univerfe ? To this I reply — That natural Caufes by a Sort of Neceflity produce their proper Ef- fe(5ts ; fo Fire always burns combullible Matter, and a good Medicine heals a Dif- eafe j and that is no Fire which will not burn proper Matter, nor that a good Medicine, which never heals a Difeaie. But moral Caufes are of a different Nature, becaufe their Revelation anfwered, 409 their Efficacy depends upon the Choice and Difpofition of the Subjeds to whom they are applied. And therefore a moral Means, or Caufe, may be in itfelf mofl: excellent, though it happens to produce no good Ef- l'e6l; ; nay, though accidentally it may prove the Occafion of very bad EfFeds. Our Lord's A^iniftry and Dodrine was perfedly divine, and yet it had but fmall Influence for good upon the Jewijl^ Nation ; nay, on the other Hand, excited their Malice to that Degree, that they flew the Prince of Life. Whatever Effects therefore. Revelati- on may have produced in the World, fl;ill it is true, that it is a valuable Gift, and worthy of the divine Goodnefs. But it mufl ever be remembered, that it is abfolutely neceffary to our receiving any Benefit from Gofpel- Means, that we be truly defirous to fhake off the Yoke of Sin, and to cultivate and improve our Minds in Virtue and true Ho- linefs. If therefore we exped there is any Life or Power provided in the Gofpel, which will anticipate our own Thoughts and Con- cerns J or that will begin to work upon our Minds, and excite them to Thoughtfulnefs and Care, whilfl: we ourfelves are thought- lefs and unconcerned, we fliall but deceive ourfelves. For fure I am, there is nothing in the Gofpel that encourages fuch an Ex- pedaticn ; on the contrary, fuch an Expec- tation is utterly inconfiflent with the grand 4IO Objections agalnft Defign of revealing the Grace and Mercy of God ; which is to awaken our Confcien- ces, and to excite us to Care and Diligence in our fpiritual Concerns. The Notion I have jufl now mentioned, manifeftly tends to lull us afleep in Security and Indolence j and encourages to go on in the Contempt of God and our own Salvati- on ; or in any of the Paths of Folly and Sin, upon a Prefumption, that we can never turn out, till we are conftrained by fome uncer- tain, unaccountable A6t of almighty Power. True indeed, our own Thoughts, Deiires, and Endeavours, will efFedl but litde, with- out the Help of divine Power ; but yet, if we choofe to live in Ignorance, Unbelief, or any Branch of Impiety and Wickednefs 5 if our Hearts are fo attached to the World, fo ingrofled by Bufinefs, fenfual Pleafures and Amufements, that we can fpare no ferious I^efledions for God, our Souls, and a future World, I cannot fee how we (hould be faved by any Grace, which the Gofpel has provid- ed in Jefus Chrift. It is certain, the Gofpel hath produced many good Effects, and vv^ill always do fo, where it is received and attended to. For as for thofe pretended Chriftians who make it the Occafion of Variance, Hatred, and Perfecution, we cannot, with any Juftice or Propriety, fay, that they do receive or at- tend to Revelation j nay, it is very certain, that Revelation anfwered. 411 that In Fadt, they do not. Nor muft we allow, that in Popifh Countries, where Cor- ruption of Manners greatly prevails, and Superftition, Idolatry, and Perfecution ar^ eftablifhed, they enjoy the Benefit of Reve- lation, when we know, that for many Ages, the Ufe of the Scriptures hath been forbid- en, and a Religion taught and profeffed, which is quite foreign to the Word of God. BUT hew can we be Jure ^ that *we hav^ now in FoJfejJiQn^ thofe 'very Booh entire and perfeB^ in which Revelation was originally recorded? May they not in length of Time be lof}, or quite altered from what they were at fir a ? Or fo varied and cha?iged by Tran^ fcribers and Tranfiators, that ive can never be fure that we have the true and genuine Senfe of Scripture ? I ANSWER — No Nation in the World, can be more fure of any of their publick Adls and Records, preferved in their Ar- chives with the utmoft Care, than we are of the Truth of the Scriptures now in our Hands. The Jews preferved the Books of Mofes, as the Laws of their Kingdom, in the mofl: facred Part of the Tabernacle and Temple; thofe Books, the Pfalms and Pro- phets, were every where publickly read in their Synagogues, every Week on the Sab- bath-Day ; their learned Men, with the ut- moft Exadnefs and Scrupulofity, infpedled and 412 Objections againjl and guarded the Text, even fo far as to count the very Number of Letters in every Book. In {hort, our Lord, and the Apoftles, fre- quently quote Mofes, the Pfalms and Pro- phets, without any Intimation, that thofe Books were in any Refpedt altered or depra- ved. Whereas had they indeed been cor- rupted, we need not doubt but our blelTed Saviour would have reformed that as well as, or rather, more than any other Inftance of Corruption among the Jews. From our Lord's Time, the Scriptures of the Old Teftament were publickly read by the Jews in all Parts of the World ; and thofe Scriptures, and the apoftolic Writings, as they came out, were read by Chirftians every where in their AfTemblie?, and dif- perfed over all the World, where the Reli- gion of Jefus was profeffed ; as containing the Laws and Rules of the Religion he taught. Infomuch that it was impoflible to corrupt or deprave them. And for that Rea- fon, even the Church of Rome, or thofe who ereded that antichriftian Power, never durft attempt to make the leaft Alteration in the Scriptures, as knowing it would be to no Purpofe ; but inftead of that, they claimed the fole Right of interpreting the Scriptures, which ferved their Ends full as well as cor- rupting them. For he who hath Power to put what Senfe he pleafes upon a Law, may as Revelation anfwered, 413 as efFedually make it void, as he who de- ftroys it. And as for Tranfcribers, or Tranflators, it is for the fame Reafon impoflible they (hould make any material Alterations. And it is in Fad true, that they have not. For you may take any Tranflation, in any Lan- guage, or by any Party among Chriflians, Papifts as well as Proteftants, and you will find they all agree in all things relat- ing to the Covenant of the Lord our God, and the feveral Duties to which we are thereby obliged, though they may differ in fome things, and Commentators may put their own Senfe upon others. But the main things, I am well fatisfied, have been pre- ferved pure and entire in every Tranflation from the Begining to this Day. Thus the Objedions againft Revelation in general, which are all that I ever heard of, are removed, I hope to Satisfadion. Up- on the whole, they feem to me to proceed not from a fober Mind, fincerely defirous of the beft Knowledge and Infl:rudion ; for how can one allow him to be a true Scholar, or fincerely defirous of improving in ufeful Learning, who meeting with a Book excel- lently adapted to that Purpofe, refufes to make Ufe of it, becaufe he is already pof- fefled of the Faculty of Reafon, or be- caufe it is not in the Hands of every Body j or becaufe fome have made a bad Ufe of it ; or 414 Objections again ft Sec, or becaufe he doubts whether it may not have undergone fome Alterations j when the Book, in itfelf confidered, is an excel- lent Performance, and capable of giving him the moft profitable Inftrudion ? The Bible, as we now have it in our Hands, thanks be to God, is by far the moft excellent Book in our Language ; and as we have it in our Tranilation, is in itfelf, feting a(ide all Circumftances, a pure and plentiful Fountain of divine Knowledge, giving a true, clear, and full Account of the divine Dif- penfations, and particularly of the Gofpel of our Salvation. So that whoever ftudies the Bible, the Englifli Bible, is fure of gaining the Knowledge and Faith, which if duely applied to the Heart and Converfation, will infallibly guide him to eternal Life. For which Reafon it is our Wifdom and Duty, to be much in reading and meditating upon the Bible, that our Minds being well fuf- nifhed with heavenly Wifdom, and ouf Hearts tindured with a divine Spirit, we may be prepared for Glory, Honour, and Im- mortality. CHAP. The Authority and EicceUency 6cc. 415 CHAP. XL. I'hat the Scriptures are given by Inspiration of Godi appears from the exprefs and fre- quent Ajjertiom of Mofes, the Prophets and Apoflles. I HAVE already given a general Ac* count and Hiftory of Revelation ; and have (hevi^n that it is perfectly confonant to the Goodnefs and Love of God, to the Re- lation in which we ftand in to him, and the high'^nd glorious Purpofes for which he has given us our Being j and that he commited Revelation to Writing at a very proper Time, when the Shortnefs of human Life, and the general Corruption of the World, rendered Tradition no longer a fafe Mean of Convey- ance ; and when the Kingdom or peculiar Congregation, he had eredted, required a (landing Light for the Prefervation of divine Truth. I HAVE likewife endeavoured to remove feme Objedions againfl Revelation in gene- ral. On this head I would beg leave to repeat, that never were any Books more publickly and commonly known, being read and heard with the greateft Reverence once every Week, in both Jewijh and Chri/lian AlTem- blies; 41 6 The Authority and Excellency biles J for a very long Tracft of Time, the Old Teftament before the Coming of our Lord, and the Old and New after his Com- ing, to this very Day. So that it is, in the Nature of things, impoffible that the holy Scriptures (hould be adulterated j nor could any Man, who had a Mind to alter or cor- rupt them, promife himfelf Succefs in an Attempt, which muft immediately be de- teded, and confounded, by Thoufaads of Co- pies every where difperled, and conftantly read before numerous Aflemblies, in the va- rious Languages of even more Nations, than ever compofed the Roman Empire in its largeft Extent. Transcribers may indeed make literal Miftakes, but thofe are eafily correded by a Variety of Manufcripts ; and Tranflators inay differ in giving the literal Senfe of fome Words and Phrafes, but not fo as to render the main Subjeds and Subftance of the Scriptures either obfcure or uncertain. For you may take any Tranflations in any Lan- guage, or done by any Party among Chrifti- ans, and you will find they all agree in all things relating to the Covenant of the Lord our God, the State of things in a future World, and the feveral Duties to which we are obliged, though they may not render the Letter of the Text in the fame Words, nor with the fame Propriety of Expreffion. The more perfedt, and exad in all thjngs, any Traur^ cf the Scriptures. 417 Tranflatloii is, the better it is j but I am ve- ry fure, that all things pertaining to the Dif- penfations of God, his Grace and PromifeSj and our Hopes and Duty, have been preferved pure and entire in every Tranllation, ffoni the Begining to this Day. And this is abun- dantly enough for our Inftrudion, Comfort, Direction, and Edification. Gentlemen in foreign Bufinefs, Who do not underftand foreign Languages, are obliged to carry it on by the Help of Trart- flations. And if a Letter in Italian, German^ Spanijh, or French, wras put into the Hands of Tvirenty Tranflators, there are great Odds^ but every Tranflatlon v^^ould differ, more or lefs, in fome Expreffions. The fame Words or Phrafes would hardly be rendered in the fame Manner by every one of the Tranfla- tors ; and yet they might all agree with Refpedt to the Senfe of the Merchant. And that being all his Correfpondent wants to un- derftand, he will never think it worth his while to enter into minute Particulars, or a critical Propriety of Phrafes, which have nothing to do with his Bulinefs. Juft fo it is with Reference to the Tranflatlon of the Bible. In above the Space of an Hundred Years, Learning may have received confider- able Improvements, and by that Means, fome Inaccuracies may be found in a Tran- flation, more than a Hundred Years old. But you may red fully fatisfied, that as our Ert- Ee gliOi 41 8 Hhe Authority and Excellency gli(h Tranflatlon is, in itfelf, by far the moft excellent Book in our Language, fo it is a pure and plentiful Fountain of divine Know- ledge, giving a true, clear, and full Account of the divine Difpenfations, and particularly of the Gofpel of our Salvation j infomuch^ that vi'hoever ftudies the Bible, the Englifh Bible, is fure of gaining that Knowledge and Faith which, if duly applied to the Heart and Converfation, will infallibly guide him to eternal Life. [But you may fay, how then comes it to pafs, that learned Men differ fo much about the Senfe of Scripture ? I anfwer. They differ not fo much about the literal Senfe, or Tranflation of Scripture, as about the Conftrudion which they put upon the literal Senfe. For Example, all are agreed that thofe Words, Take^ Eat, this is my Body, which is broken for yoUy are rightly and well tranflated ; but the Queftion is, what is the Meaning of them ? The Papift will tell you, they mean, that the Bread in the Lord's- Supper is really turned into the Body, Soul, and Divinity of Chrift ; the Proteftant very juftly denieih the monftrous and idolatrous Abfurdity, and affirms, that the Bread is only 8 figurative Reprefentation of Chriil's facri- ficed Body. Tranflators are generally pretty well agreed, but Divines differ very much about the Senfe of Scripture, which may af- terwards be confidered.J Thus, t)f the ScRiPTuftfes* 41^ Tkus, by demonrtrating the Reafonablenefs 6nd Expediency of Revelation in general, by reoioving Objections againft it, and by fliovv- ing the Sufficiency of the Tranflation, which, thanks to Godj is in all our Hands, thtg Way is prepared*^ To advance a few Arguments to eftablifh the Authority and Excellency of the Scrip- tures J that they were indeed given by Infpi- ration of God, or that, in them, holy Meit of God fpake as they were moved by th^ holy Spirit. We have fufHdent Reafon to believe that we have in our Hands the very Books that were writen by Mojh^ by the Prophets, and by the Apoftles of Chrift. Now that thofe Books were given by Infpiration of God, or that the Pcrfons who wrote them have de- livered to us what they received from Hea-^ ven, will appear — From their own expfefs and frequent Af-= fertions. Mofei and the Prophets always de- clare they fpake in the Name of the Lord, and delivered to the People what they re- ceived in Commiffion from him j the Apof- tles likewife affure us, that they were taught by Jefus Chrift, the Son of God, were en- dued with the Spirit of God, and commif- fioned by him to preach the Gofpel to all Nations. And we have all the Reafon in the World to believe they have told us the Truth. For if they have not, they mull: be E c 2 very 420 Tbe Authority and Excelloicy very bad, defigning Men, who folemnly and publickly fathered upon God, Conftitutions, Laws, Dodtrines, and Declarations which they knew very well were falfe and liditious, the Creatures of their own Invention, ob- truded upon the World to ferve fome feliifli, finifter Purpofes. But, for any thing we can fee, they appear to be Perfons of the higheft Charadter for Honor and Probity. In the whole of their Condud: we find the utmoft Integrity and Difintereftednefs, and in every Part of their Hiftory and Writings the utmoft Simplicity and Impartiality. We may carry this Argument fur- ther, and fet it in a ftill ftronger Light in the Cafe of the Prophets. For if, when they declared they fpake in the Name of God, and by a Commiflion from him, they de- clared a Fahhood, they muft certainly know that it was a Falfliood j and if they knew it was a Fallliood, they were not only very wicked, but even void of common Senfe. For the Prophets, in a long Series one after another, got nothing by fpeaking in the Name of the Lord, but Scorn and Contempt from the Generality of their Countreymen. When they entered upon the ungrateful Office, they renounced all worldly Views, and were har- raffed and perfecuted in Proportion to their Fidelity in executing it. Now, this is too much by far for any pious Fraud to bear, even in the Cafe of a fingle of i/je ScRiTTURV.s. 421 fingle Perfon, much more in a Series of Succeffion of Men in feveral Generations. An Impoftor, like Mahomet^ may carry his Pretences very high, but he can never bear the Furnace of Perfecution. That ter- rible Scourge will either (ilence his falfe and arrogant Claims, or force him to take up Arms, if it is in his Power, for his own Vindication and Security. But the Prophets were naked Men, who, without the leaft Dependence upon worldly Power or Policy, oppofed nothing but a divine Commiflion to very unkind and fevere Ufage. Now there is nothing to be found in human Nature, or in any fuppofeable State of things, that can poffibly account for this Condudt, but either, that really they had a divine Commiffion, or elfe, that they were difordered in their Heads, and had loft their Senfes. But their Writings prove they were Men of good Senfe, and of a found and excellent Judg- ment ; therefore, nothing remains but that they really adted by a divine Commiffion. The Force of this Argument will be feen even ftill more evidendy in the Cafe of the y^po/i/es. No Hiftory in the World has been better preferved than that of the New Teftament. There we find that Jefus Chrift had gathered, while he was upon Earth, fome Hundreds of Difciples, who all of them made HrofeHion of Faith in him immediately after his Death, declaring that he was rifen E e 3 from ^2,2 The Authority and Excelkncy from the Dead, and afcended into Heaven. Particularly, the Apoftles, with feveral others, went about preaching the Gofpel, firft in ^udeay then in all Parts of the Roman Em- pire, perfuading Men to believe in Chrift, affirming that he was the Son of God, that all the wonderful things related of him were true, and that they had a Commiffion froni Heaven to teach, fpread, and propagate his Religion every where, though they knew they (hould every where meet with the moft violent Oppofiticn, and the crueleft Treats ment. Now, they mufl either be fully con- vinced in their own Minds that their AfTer^ tions were true j or, if they knew that the Gofpel, and their Cofn^iffiou to preach it, was a Forgery, we muft conclude they were diflracfled, and had lofl the Ufe of Under- Aanding and Reafon. For, fuppofing our bleffed Lord never did or faid any of thofe things, which the Apoftles repeated ; and that they had no Inflrudions or Commiffion from him to preach the Gofpel ; then we inufl fuppofe, they entered into a foolifh ^nd frantick Confederacy after this Manner, " Men and Brethren, what that Seducer •^ was, who lived among us the other Day, ** and how juftly he fuffered Death for his ^* vile Impoflure, we, of all Men living, ^* have moft Reafon to know. And though ** others, who were lefs intimately acquainted ♦* with hiiii, and his Ways of deceiving, ^' might of the Scriptures. 423 might have fome Opinion of* his Worth and Honefty, yet we, who were the daily Companions of his Converfation, faw nothing in him anfwerable to the Greatnefs of his Pretenfions, but that his Defign was, by all the boldeft Arts of Craft and Hypocrify, to get a Name in the World ; and therefore let us enter into the moft folemn Agreement to propagate the Belief of this notorious Cheat among Mankind, and to feign all manner of Lies in its Confirmation 5 to aver that we faw him reftore Eyes to the Blind, Ears to the Deaf, and Life to the Dead j and though it be all falfe, yet let us confi- dently report and afi!ert it to the very laft Drop of our Blood. ** And becaufe, after all his great and glorious Pretences of being no lefs than the Son of God, he was at laft executed as a vile Malefadtor, with all the Cir- cumftances of Shame and DiQionour, we muft agree among ourfelves upon fome Story to wipe off this Difgrace. Let us therefore refolve to affirm, with undaunted Steddinefs, that after he was thus dif- honourably crucified, the third Day he rofe again ; often converfed wich us, in the fame familiar way as he had always done before his Execution ; and that, af- ter a while, we faw him afcend up into Heaven. But then, we muft be fare to E e 4 *« {land 424 ^he Authority and Excellency ** ftand unalterably to this bold Falfliood, " and perfevere to Death itfelf in the Af-^ *' fertion. For what Abfurdity is there in ?? throwing away our Lives with no other *' Profpecft than that of final Perdition ? " And why (hould any Man think it hard ** to fufFer Stripes, Bonds, Impfifonments^ ** Reproaches, Difhonour, and Death itfelf, •■ with this View only ? " This, or fomething like it, mud be the Senfe and Fefolution of the Apoflles and firft Preachers of the Gofpel, upon Suppo^ fition they knew and believed, that the Gof- pel, and their Commiffion to preach it, was a Forgery. In this Cafe, a let of Men in private and low Life, without any manner of worldly Power or Intereft ; in the certain Profpecil of all manner of Oppofition, of fa-=- crificing all that is dear and valuable in Life, of fuffering all manner of Indignities, Tri^ t>ulations, and Cruelties, and of expofmg themfelves to all the Terrors of Death ; muft agree together to propagate throughout the whole World a Syflem of Falfl-ood, know- ing it to be fuch, dired^ly contrary to their pwn Confciences, and to all their Interefts both in this, and a future World. None but a Company of \'Iadmen, feized with the moft extravagant Frenzy, and void of all Scnfe and Reafon, could pcflibly join in fuch a Defign. Whereas, if we perufc their Writings, we iliall find that the Apof- tles of the Scriptures. 425 ties were Men of the fineft Senfe 5 not only in full PofTeffion of Underftanding, but en- dowed with Knowledge and Wifdom in a Degree far beyond the mofl eminent Philo- fophers, or Mafters of Reafon, that ever had been in the World. They had a furprifing Acquaintance with God and the Perfedions of his Nature ; they fet the Difpenfations of bis Wifdom, and the grand Defigns^of his Love, in the cleared and molt amiable Light ; they well underftood the whole Syf- tem of Morality, and fixed every Branch of it upon its proper Foundation 5 upon Prin- ciples either felf-evident or allowed, they de- - monftrate and eftablifh the whole Scheme of the Gofpel. The Apoftles were fo far from being void of common Senfe, that they were, in Fad, Men of the heft Senfe, of the moft accurate and fublime Knowledge, of the moft excellent and divine Spirit, next to their Lord and Mafter, that the World ever was acquainted with. Therefore their efpoufing and aflerting the Gofpel with fo much Zeal could not proceed from any Diforder in their Heads. There remains then, but one other Caufc to which it can poflibly be affigned, and it is this, that they were fully perfuaded of the Truth of what they reported. And if they were fully perfuaded of the Truth of what they reported, then it follows, that what they re- ported was certainly true. They were fully fatisiied 426 The Authority and Excellency fatisfied that it was true, and they were per- fectly capable of receiving the cleareft Evi« dence, and fulleft Satisfa(5ion. For obferve, what they reported was not a Matter of meer Opinion, as in the Cafe of Superftitiouy nor a warm Suggeftion or fecret Impulfe upon their Minds, as in the Cafe of Enthujiajm, but bare fimple Matter of Fadt. JVe can^ fioty fay they, but [peak the things ^ which we havefeen and heard, A<5ts iv» 20. They were things, not which they conceited, or fan- cied, but which all of them, which great Multitudes of all forts of People, had often and openly, for the Space of three or four Years together, feen with their Eyes, and heard with their Ears. And that they were not miftaken, or deceived, they were fo fully fatisfied, that they ventured all they I)£Ld in the World, and Life itfelf, upon the Truth of what they had heard and feen. Confequently, their Affurance muft be in the higheft and fuUeft Degree of Satisfaction, leaving no Room for Doubt or Uncertainty. However fome nov/ a days may cavil and objecft, it is certain the Apoflles, who were the familiar Companions of our Lord, had not the leaft Scruple or Difficulty about any thing related in the Gofpel. They were perfedly fatisfied they faw Chrift upon Earth ; that they converfed with him ; that they heard the gracious Words which pro- ceeded from his Mouth ; that they faw him work of the ScRiPTuliES. 427 work all his Miracles ; that they faw him crucified and dead ; that they faw him aHve figain within a few Days ; that they heard him give them a CommifTion to preach the Gofpcl to all Nations, and promife them Succefs J that they adually faw him afeend lip into Heaven ; that the Holy Ghofl ac- tually fell upon them on the Day of Pente- coft ; and that by his Influences they ac- tually felt themfelves indowed with new and miraculous Powers which accompanied them during the Courfe of their Miniftry. And, to their being fully perfuaded of the Truth of thefe things, and to no other poUible Caufe, can we aflign their tleddy and zealous Endeavours to publifli and fpread the Gofpcl every where. Add to all this, that the Apoftles were ftirprifingly fuccefsful in Preaching the Gof- pel. Thefe Men in private and low Life, thefe defencelefs Men, quite deftitute of all temporal Power and Intereft, only by the Force of Truth, the Trdth of the Gofpel which they preached, and the Power which they received from their Mafter, after he was gone to Heaven, encountered the Fury of the Multitude, the moft inveterate Pre- judices of the whole World, the Zeal of Superftition, the Hatred of the Jews, the Contempt of the Greeks, the Power of the Romans, the Pride of the Philofophers, and the Policy of Statefmen j all thefe Dif- ficulties they encountered, and furmounted them 428 The Authority and Excellency them all. The Doctrine they taught, like the Sun, inlightened the whole World, in a manner, all at once ; and infinite Multi- tudes of People, both from Cities and Vil- lages, were, by the Apoftles Preaching, brought into the Church, like Corn into a Granary. All this, taken together, amounts to a fufficient Proof, that the Apoftles are to be credited when they affirm, that they re- ceived their Inftrudions and Commiflion from the Son of God j and upon the Foot of this Argument alone, I am, for my own Part, as fully convinced that the Apoftles were infpired by the Spirit of God, and that they have in their Writings infallibly de- livered the Truth, in all things pertaining to the Chriftian Faith and Dodtrine, as 1 am of any mathematical Propofition, or that twice Two is equal to Four. The Proof in- deed is of a different kind, but fully con- vincing and fatisfadory. And if our Lord came from God to teach us the Truth, and if his Apoftles re- ceived from him their Inftrudions, Com- miflion, and the holy Spirit, then it fol- lows, that the Books of Mofes^ and. of the Prophets, are undoubtedly the Word of God, and that the facred Hiftory may be de- pended upon as a true Account of things j for thofe Books are not only afTerted by our Lord, and his Aportles, in general, to be the Word of the Scriptures. 429 Word of God, given by divine Infplration, and a true Rule of Knowledge, Faith, and Do(3rine, but particular Paffages are fre- quendy produced in Proof or Confirmation of the Dodrine they taught ; and almoft every (ingle Part of the Hiftory, from the Begining to the End, as of Adam^ Enochs Noahf the Deluge^ Sodom and Gomorrah^ A- brabam^ the Ifraelites, and their miraculous Deliverance from Egypt and Settlement in the Land of Canaan^ and all the furprifing Events in their Story, are refered to as true and authentic. What Jefus Chrift and his Apoflles have reported and taught in the Books of the New Teftament, is certainly the Truth, as they received it from God. And if fo, then the Scriptures of the Old Teftament are alfo given by Infpiration of God, a Storehoufe. of facred and religious Knowledge, of un- doubted Credit and Veracity, for our Lord and his Apoftles have reprefented and ef- tabliflied them as fuch. Thus the frequent and exprefs Aflertions of Mofes, the Prophets^ and the Apoftles^ taken in Connection with their proper Circum- ftances, is a Proof of the Truth of Reve- lation as it ftands in the Scriptures. Let me recommend it to your ferious Confideration, that we certainly have in our Hands an ineftimable Treafure, a Revelation from Heaven, a fure Word of Prophecy, (hining 430 The Authorify and Excellency &c. fhining as a Light in a dark Place, a Maga- zine of the moft excellent Knowledge, clearly difplaying the divine Nature and Perfedions, opening fully the Difpenfations of his Wif- dom and Goodnefs from the Begining of the World ; {hewing the Riches of his Grace and Love to Mankind, delivering the mofi: excellent Precepts of Wifdom, Truth, and Holinefs, for the purifying our Hearts, and direding our Converfation, and propofing the nobleft Motives to ingage us to, and in- courage us in, the Pradice of all Virtue and Goodnefs. We cannot over-value this Blef- (ing, neither can we defpife it without great Guilt. We are accountable to God for the Ufe we make of it. Let us efteem it in Proportion to its Worth, and ftudy it as the Rule of our Life, as the grand Source of our Comfort and Hope, and as an infallible Guide to eternal Glory, CHAP, l^he Harmony and Jgreement &c. 43 1 CHAP. XLI. The divine Original and Authority ^f the S&ipturesy proved from the Harmony and Agreement of the fever al Writers of them, HAVING gon through the firft Ar- gument, I proceed — To prove the di- vine Original and Authority of the Scrip- tures } which we may do from the Har- mony and Agreement of the feveral Writers of them. They arc not a Book compiled by a fingle Author, nor by many Hands ading in Confederacy in the fame Age ; in which Cafe there would be no Difficulty in com- pofing a confiftent Scheme, nor would it be any Wonder to iind the feveral Parts in a juft and clofe Connexion j but the Scriptures were done by feveral Hands, in very dif- ferent Conditions of Life, from the Throne and Scepter down to the lowed Degree, and in very diftant Ages, through the long Space of about 1 500 Years, when the World muft have put on a quite new Face, and Men muft have different Interefts to purfue ; which naturally would have led a Spirit of Im- pofture to have varied its Schemes, and to have adapted them to different Stations in the World, 432 *Tbe Harmony and Agreement of World, and to the different Turns and Changes in every Age. David wrote about 400 Years after Mofes, and Ifaiah about 250 after Dj^vV, and A/at-^ ihew more than 700 Years after Ifaiah. And yet thefe Authors, with all the other Prophets and Apoftles, write in perfed Harmony, con- firming the Authority of their PredecefTors, labouring to reduce the People to the Ob- fervance of their Inftrudtions, and loudly ex- claiming againfl the Negled and Contempt of them, and denouncing the fevereft Judg- ments upon fuch as continued. difobedient. This was the principal Work of the Pro- phets in a long Succeffion. And.it is well known our Lord came not to deftroy the Law and the Prophets, but to fulfil, /. e, to vindicate and illuftrate their Meaning, to compleat what was imperfed, and to anfwer the highefl; Ends of what was typical and figurative. Now this is a very ftrong Proof, that the Scriptures were throughout didated by one and the fame Spirit, which could be no other than the Spirit of God, and of Truth. It is allowed, as in the Cafe of Mahomettfm, that an Impofture, or religious Fraud, may be handed down from one Age to another, but not by feveral different Per- fons, all making equal Prctenfions to a di- vine Authority and Commiffion. For in -this Cafe they are to be confidered, not as a Suc- ceffion of Teachers, deriving their Dodrine from the /acred WriteUS, 43 j from one common Original, but as lingle and diftindt Impoftors j and confequently^ every one in a diftant Age, and in a quite different State of things, would fet up for himfelf, and feek a fingular Glory by build- ing upon a diftindl and feparate Foundation from others. It would fignify little to an Impoftor, who has no other Intention but to advance his own Honor and Re- nown, to pretend a Commiflion from Hea- ven, only to give Reputation to another De* ceiver, by confirming what he has already eftabliflied. Therefore as the Writers of the holy Scriptures, though they all claim a divine Authority, yet write in perfect Connedtiort and Harmony, mutually confirming the Doc- trine and Teftimony of each other, and con- curing to eftablifti the very fame religious Truths and Principles, it is a ftrong Proof that they all derive their Inftru6lions from the fame Fountain, the Wifdom of God, and were indeed under the Direurklquing the Word of God, and raifing a Laugh at the Expence of the greateft Blef- iing of Heaven ? Such a prophane Levity will by Degrees leffen the Reverence we owe to Scripture, and deftroy all ferious Regard XO it } which is, in Effe(ft, to deftroy our- felves ; and therefore ftiould not only be carefully avoided, but with Abhorrence de- tefted. Guard your Minds well againfl: Deifm on the one Hand, and Popery on the other. Both thefe agree in depreciating the Scrip- tures. The Deift will perfu^de you Revela- tion this ifnporiant SuBjECfi 471 tion is unnecelTary, and confequentlythat the Scripture is no Revelation from God, but a Fallacy and Cheat, at lirft invented, and af* ter wards fupported, by thofe who find thcilf Account in it. He racks his Invention to ftart any Difficulty or Obje(flion to prove that the Bible is not fufficient to the Pur- pofes of Revelation. And here, the Ro- manift joins him. They go indeed different Ways, the one, as he pretends, to the meer Religion of Nature, and the other, in re- ality, to the Authority of the Church, and a living infallible Guide upon Earth. But both llart from the fame Point, degrading the holy Scriptures ; and I fear very much, they will meet and unite again in a few Genera- tions. For where Deiiiical Principles pre- vail in a Family, the rifing Generation mufl: grow up in great Ignorance of Revelation, and the true Worfliip of God, and fo will be expofed to the Artifice of the Seducer, who lies in wait to deceive. For however Men may refine in their Speculations, and put a Force upon the moft common and obvious Principles in their Minds, yet cer- tainly fuch is the general Senfe of Mankind, when left free arid unbiafled, with Regard to Religion, that they eafily admit the Belief of fome fuperior invifible Powers, and their Intcrcourfe with this World. And being ig- norant of the Truth, are with little difficulty drawn into Error. H h 4 This 472 The Improvement of This makes me apprehend that the prefent Spread of Deifm will, in a few Ages, pro- duce a large increafe of Popery among us. Not to fay, that Popifli Seminaries, where they cannot dire6:ly promote the Caufe of the Church of Rome, are allowed and in- /lruai»i«'V of this important Subject. 479 of Belief in things neceflary and plainly re- vealed, and in Unity of Charity in other Matters. Following the Scriptures, we (hall follow that which muft be true, if the Church of Rome be true, for fhe owns the Truth of Scripture. Whereas if we follow that Church, we follow that which, if the Scriptures be true, may be falfe j nay, which if the Scriptures be true, muft be falfe, becaufe the Scriptures teftify againft it. We have God's exprefs Command to follow the Scriptures, and no Intimation or Colour of any Prohi- bition ; but to believe in the Church of Rome we have no Command at all, much lefs an exprefs Command. Nay, on the contrary, we have a general Prohibition in thefe Words, Call no Man Majier upon Earth, Following the Scriptures we (hall em- brace a Religion, which being contrary to Flefh and Blood, without any AlTiftance from worldly Power, Wifdom, or Policy, nay, againft all the Power and Policy of the World, prevailed and fpread itfelf in a fhort time, over a very great Part of the World. Whereas it is apparent the Church of Rome has got, and ftill maintains her Authority over Mens Confciences by counterfeiting falfe Miracles, forging falfe Hiftories, corrupting the Monuments of former times, by Wars, by Perfecutions, by Maftacres, by Treafons, by Rebellions j in fliort, by all manner of carnal 480 The Improvement of carnal unjuftifiabie Means, whether violent or fraudulent. Following the Scriptures, we {hall be- lieve a Religion the firft Preachers and Pro- feflbrs whereof could certainly have no worldly Ends ; could neither projed:, nor promife to themfelves by it any of the Pro- fits, Honours, or Pleafures of this World, but rather the contrary, even all the Hard- Ihips the World could lay upon them. On the other hand, the Head of the Church of Rome, the pretended Vicar of Chrift, Suc- ccffor of the Apoftles, and Guide of Faith, it is palpably evident, makes the Popifh Re- ligion the Inflrument of his Ambition, to gratify the Luft of Dominion, by fubjeding the Confciences of all Mankind to his Au- thority, and all Nations to his Jurildidion. Befides, it is evident to any Man, who has but half an Eye, that mod of thofe Doc- trines, which the Romifli Church addeth to the Scriptures, are, one Way or other, cal- culated to promote the Honour or temporal Profit of the Teachers of them. Following the Scriptures only, we (hall embrace a Religion of perfedt Simplicity and Purity ; confifting, in a manner, wholly in the Worfhip of God in Spirit and Truth, and in fincere Obedience to his Will. Whereas the Roman Church, and Dodrine, is loaded with an Infinity of weak, childifh, ridiculous this important Subject. 481 ridiculous Superftitions and Ceremonies, and the moft grofs and manitefl: Idolatry. If we follow ihe Scriptures, we muft not pro- mife ourfelves Salvation without forfaking effedually, and mortifying all Vices, and pradifing fincerely all Chriftian Virtues, which our Reafon tells us is the only Way in which we can fecure the Favour of God, and our own Happinefs. But the Church of Rome opens an eafier and broader Way to Heaven, and though a Man continues all his Life long in a Courfe of .Sin, gives him Aflurance he may be let into Heaven by a back Gate, even by an Ad of Attrition, at the Hour of Death, if it be joined with Confefllon to a Prieft, or by an Ad: of Con- trition without it. Just and perfed are the Precepts of Piety and Humility, of Innocence and Pa- tience, of Goodnefs, Temperance, Sobriety, Juftice, Meeknefs, Fortitude, and Conftancy, Contempt of the World, the Love of God, and of Mankind ; in a Word, of all Virtues, and againft all Vices, which the Scriptures oblige us to obferve and obey, as ever we hope to fee God in his heavenly Kingdom ; which if ihey were generally obeyed, could not but make the World generally happy ; and the Goodnefs of them alone is fufficient to make any wife and good Man believe, that the Religion, which obliges to them, comes from Cod the Fountain of all Goodnefs. I i The 482 The Improvement of The Church of Rome enervates, and in g manner diflblves and abrogates many of the holy Precepts of the Gofpel, by teach- ing Men, that they are not Laws for all Chriftians, but Counfels of Perfedion, and Matters of Supererogation, which a Man /hould do well, if he obferves, but {hall not fin, if he doth not obferve them j that they are for thofe who aim at high Places in Heaven, but if a Man will be content with an inferior Situation there, efpecially if he will be content to talle of Purgatory in the Way, he need not incumber his Thoughts ^t prefent with many of the Rules of the Gofpel. Not to fay, that the Romijh Church ipanifeftly foments a Spirit of Uncharitable- nefs and Cruelty to all Mankind, not of her Profeffion. Therefore the Religion of this Church is far from being ib holy or fo good as the Dodtrine of Chrill: delivered in the Scrip- tures, and confequently cannot come from the fame Fountain of Holinefs and Goodnefs. Following the Church of Rome for our Guide, we fliall only follow a Combi- nation of deluded Men, who have faft clofed their Eyes, and are not at Liberty to open them, or to examine and confider whether they are in the right or no. For that Papifts have no Liberty of Judgment is manifefi, becaufe they reckon it a mortal Sin to doubt cf any Fart of tbeir DoEirine. Whence it fjjUows, that feeing every Man muft refolve that this important Subject." 48 j that he will never commit mortal Sin, that he mud never examine the Grounds of Popery at all, for fear he fhould be moved to doubt j or if he do examine, he muft before refolve that no Evidence, not even of Scripture, na Motives, be they ever fo ftrong, (hall move him to doubt, left he (hould fall into mortal Sin. Seeing this is the Condition of all who are efteemed good Catholicks, who can deny that they are a Sett of Men unwilling and afraid to underftand j that have Eyes to fee and will not, that have not the Love of the Truth, but are givep over to ftrong Delufion ? And therefore in following fuch a Churchj and fuch Guides, we (hall only follow the Blind, and with them fall into the Ditch. If we follow the Scriptures, wc (hall follow only the Truth -, we fhall follow *a Guide which exhorts us to keep our Eyes always open to the Truth, to try all things, and to hold faft only that which is good 5 to' try every Spirit, and to bring every Dodrine to the Teil: of God's pure and holy Word* And thus we are at Liberty to review the Ground upon which we ftand, to corre6l any Error, and to improve our Minds in the Knowledge and Love of the Truth. In thefe, and feveral other Refpedls, the Sufficiency of Scripture, to guide us in the way of Life and Salvation, is evidently feen, and how foolifli and unfafe it is to forfake I i 2 this 4S4 TT^e Improvement of this heavenly Guide, and follow the Delu* iions of the Church of Rome. But then, the greater the Evidence that Scripture is a perfedl Guide to eternal Life, the greater muft our Obligations be to ufe it faithfully as fuch. Let us be much in reading the Scrip- tures ; and think and judge freely. By judg- ing freely, I do not mean rafhly, and at ran- dom. We muft judge of the Scriptures with all poffibleCare and Caution. But judge freely, without regard to the Authority of any Fer- fon, Party, or Church whatfoever. We are made by our gracious Creator for the Know- ledge of the Truth ; not to be the Dupes of Cuftom or Authority, not blindly to follow the Didates, Decrees, and Conftitutions of weak and ambitious Men j but imploy our Minds generoufly in the Search and Know- ledge of the Truth. Chriflianity calls us to the nobleft Exercife of our Underftanding, and we lofe the Benefit of it, if we do not think ferioufly, and judge freely. Therj: is no other Way of having our Minds eftablifhed, and well feafoned with the Principles of our Religion. In this Way we fliall fee the Glory and Excellency of the holy Scriptures ; thus we n:iall feel the Power of God's Word upon our Hearts ; thus our Underftandings will gradually be inlightened with divine Knowledge, and, to our unfpeak- able Comfort, grov/ up into Jefus Chrifl, and gain the Happinefs of the Man, who for- laking (his important Subject. 485 faking all Impiety, and every falfe Way, de- lights himfelf in the Law of the Lord, and daily meditates therein. Such a one is un- der the fpecial Bleffing of Heaven, and, like a Tree planted in a fruitful Soil, fliall grow and flourifli, and rife infinitely higher than all the Honours, Wealth, and Enjoyments of this World ; he fhall rife to Immortality, and there find all the glorious Fruits of a Life of Piety, and the full Accomplifhment of the magnificent Promifes which here on Earth he with Pleafure perufed in the Word of God. This is what I have to ofl^er on this im- portant Subjed. Whatever the Refult may be, with Regard to others, this one Point is fufficiendy fecured — 1 have fatisfied my Con- fcience by difcharging what I efleem an in- cumbent Duty ; and I have done it in the Faithfulnefs and Integrity of my Heart, ac- cording to the Wifdom God has given me. €m^ ^^&^ APPENDIX. [ 486 ] APPENDIX. Chronological Dates for Chapters xxxiv. XXXV. and xxxvi. C H A P. XXXIV. Prophets before the Captivity. Years before Chrift. 812 A Maziah King of Judah /j^ Jeroboam II. Kingof Ifrael 800 Uzziah King of Judah 7 Jeroboam II. \ 800 Tercboam II. King of Ifrael? Uzziah King of Judah 800 Jeroboam H. Uzziah 772 ^Vlenahem I. 770 Menahem II. 759 Uzziah 52. Pekah i. 753 Jotham 5. Pekah 7. 74.2 Ahaz I. Pekah 18. In the fame Year In the fame Year 740 Ahaz 3. Pekah 20. In the fame Year 739 Aphaz 4. 726 Hezekiah 2. In the fame Year 725 Hezekiah 3. Hofliea 6. 720 Hezekiah 7. 715 Hezekiah 13. 714 Hezekiah 14. 714 Hezekiah 14. I . Jonah fent with a {■ Meffage. z Kings ■* xiii. 20. xiv. 25. Joel i. ii. iii. Amos i— ix. Hofea i. ii. iii. Hofea iv. Jonah i. ii. iii. iv. Ifaiah vi. ii. iii, iv. \. Micah i. ii. Ifaiah vii, Ifaiah viii. ix. x. Ifaiah xvii. ' Ifaiah i. Ifaiah xxriii. Hofea V. vi. Ifaiah xiv. Ver. 28, Ifaiah xv. xvi. v" Hofea vii— xiv. < Micah iii. iv. v, vi. C vii. Nahum i. ii. jii. Ifaiah xxiii — xxvii. Ifaiah xxxviii. xxxix. Ifaiah xxix. xxx— - XXXV. Ifaiah Prophets before the Captivity. 487 Years before Chrift. In the feme Year IfaiaJi xxii. Ver. 1— In the fame Year '5- Ifaiah xxi. 713 Hczekiah 15. Ifaiah xx. In the fame Year Ifaiah xviii. xix. 710 Hezekiah 18. Ifaiah x. Ver 5, l^e. xi. xii. xiii. xiv. Ver. 28, ^c. In the fame Year Ifaiah xJExvi. xxxvii. In the fame Year Ifaiah xl—xliii, i^c. 698 Manafl*eh i. Ifaiah xxii. Ver. 15. 628 Joliah 13. Jeremiah i. ii. 623 Jofiah i8. • Jereraiafe xi. Ver. i —18. Jeremiah iii — x. xii — xxi. Jeremiah xi. Ver. 1 8- ^c. 611 Jofiah 31. Habakkok i, iL iii. Zephaniahi.ii.iii. 6lo Jehoiakim i. Jeremiah xxii. Ver^ 1—24. In the fame Year Jeremiah xxvi. 606 Jehoiakim 4. Jeremiah xxv. In the fame Year Jeremiah xxxv. In the fame Year Jeremiah xlvi. In the fame Year Jeremiah xxxvi.Vct* In the fame Year 1—9. Jeremiah xlv. In the fame Year Daniel i. 605 Jehoiakim 5. Jeremiah xxxvi.Ver. 9>^c. 603 Jehoiakim 7. JDaniel ii. 599 Zedekiah i. Jeremiah xxii, V^r. 24, i^C. In the fame Year Jeremiah xxiii. In the fame Year Jeremiah xiii. Ver. 13. ^c- In the fame Year Jeremiah xxiv. In the fame Year Jeremiah xlix. Ver. ^A,^c. 598 Zedekiah 2. Jeremiah xxix. In the fame Year Jeremiah xxx. xxxi; In the fame Year Jeremiah xxvii. Jeremiah 488 Prophets before the Captivity. Years before Chrift. 596 Zedekiah 4. Jeremiah xxviiL In the fame Year Jeremiah I. li. 595 Zedekiah 5. Jehoiachin's Capt. 5. Ezekiel i. — vii. 594 Zedekiah 6. Jehoiachin's Capt. 6. Ezekiel viii. — xi. 593 Zedekiah 7. Jehoiachin's Capt, 7. Ezekiel xii — xix. In the fame Year, fifth Month Ezekiel xx — xxiii. 591 Zedekiah 9. Jehoiachin's Capt. 9. Jeremiah xxi.xxxiv. Ver. 1—8. In the fame Year Jeremiah xlvii. In the fame Year Jeremiah xlviii. xlix. Ver. 1—34. In the fame Year Ezekiel xxiv. xxv. 590 Zedeki!ah 10. Jehoiachin's Capt. lo. Jeremiah xxxvii. Ver. I — II. In the fame Year Jeremiah xxxiv.Ver. 8, difr. In the fame Year Jeremiah xxxvii. Ver. II — 16. In the fame Year Jeremiah xxxii. xxxiii. In the fame Year Ezekiel xxix. Ver. I 17. XXX. In the fame Year Jeremiah xxxvii. Ver. 17, y<-. In the fame Year Jeremiah xxxviii. Ver. I — 14. -In the fame Year Jeremiah xxxix. Ver. ir, ^, In the fame Year Jeremiah xxxviii. Ver. 14, l^c. 589 Zedekiah 11. Jehoiachin's Capt.u. Ezekiel xxxvi. fir ft Month. xxxvii. xxxviii. In the fame Year, third Month Ezekiel xxxi. .. In the fame Year, fourth Month Jeremiah xxxix. Ver, \ — II. lii. Ver. i — 30. Jn the fame Year, fifth or fixth Jeremiah xxxix.Ver. Month. II — 15- xl. Ver. 1—7. In the fame Year Jeremiah xl. Ver. 7. xli. xlii.xlii. xliii, Ver. I— 8. C F A P. Prophet s'afferike Destruction ^r. 489 CHAP. XXXV. PnoPHETS afier the DeJIruSfion of the Tem- ple, during the Captivity. Years before Chrift. 588 TEhoiachln's Capt. 12. tenth Ezekiel xxxiii. J Month In the fame Year, twelfth Month Ezekiel xxxii. Between the 12 and 25 Captivity EzekJel xxxiv.xxxvli xxxvii. xxxviii; in the fame Year In the fame Year In this Year Nebuchadnezzar fet up his golden Image 754 Jehoiachin's Captivity 25. 369 Jehoiachin's Captivity 30. In the fame Year 562 Jehoiachin's Captivity 37. 555 Belfhazzar 1. 553 Belfhazzar 3. 539 Belfhazzar 17. 538 Darius the Mede i. In the fame Year 536 Cyrus I. 535 Cyrus z. XXXJX. Obadiah Ezekiel xxxv* Daniel iii. Ezekiel xl. xli. ^c. Ezekiel xxix, Vei'. , »7. ^^•' D&niel iv. Jeremiah Iii, Ver, 31, &c, Daniel vii. Daniel viii. Daniel v. Daniel vi. Daniel ix* Ezra i. it. £zra iii. K k CHAP. 49 cf PRbpHETS after the Captivit v ^c, CHAP. XXXVI; Prophets after the Captivity, under th^ fecond Temple. years before thrift. S'hS /^'YRUS 2. Ezraiv. \^ In the third Year of Cyrus, and third after the Captivity Daniel x. xi. xii. 520 Darius Hyftafpes 2. fixth Month Haggai i. Ver. i— - 12. In the fame Year and Month Haggai j. Ver. 12, Of. Ezra V. In the fa/ne Year, feventh Month Haggai ii. Ver. 1— . 10. In the fame Year, eighth Month In the fame Year, ninth Month Zechariah i. Ver. i —7. Haggai ii. Ver. 10, In the fame Year, eleventh Monjh Zechariah i. Ver. 7, i^c. ii — vi. 516 Darius 3. Ezra v. Ver. 3, i^c. 518 Darius 4, Ezra vi. Ver i — 15. In the fame Year, ninth Month Zechariah vii. viii. Subfequent to the fourth Year of Darius Hyflafpes 515 Darius 6. 462 Ahafuerus 3. 461 Ahafuerus 4. 458 Ahafuerus 7. In the fame Year Ahafuerus 8. Ahafuerus 12. Ahafuerus 20. Ahafuerus 32. Ahafuerus 36. Ahafuerus 37. 457 453 4« 433 429 428 296 Ptolemy Soter 9. Zechariah ix — xiv. Ezravi. Ver. i5,{irV. Efther i. Eftherii. Ver. 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