J- u * ALUMNI LIBRARY, | THEOLOGICAL SEMINARY, | ' PRINCETON, N. J. 'J Crf.st^, ;^ L^ *■ — Division. Shelf, j'^^ / Section ^s-*. -^ A DEMONSTRATION O F TRUE RELIGION FROM THE SCRIPTURES. Wherein the CREDIBILITY of the SC R I PTU RE-HI STORY I S P R O V'D From the Natures of Things : As alfo the Truth of the Christian Religion is Eftablifh'd from the Relation it bears to it. Being the Second Part oftheSERMONS Preach'd in the Years 1724, and 1725 ; For the Lecture appointed by the Honourable ROBERT BO TLB, Efq; By T H o. B u R N E T T, D. D. Prebendary of Sammy and Red:or of IVcftkington in IViltJloire. Vol. II. ■■ " - — " ■ ■ ■ L O N "D O N: Printed for Arthur Bettes worth, at the Ked Lyon in Pater-Nofter-Rc-JiJ, 1726. THE PREFACE. ^^^ the foregoing TreaUfe I § frTWS have led the Reader on^ thro il^S^^JSl ^ ^^^^S ^/-^^^^^ of Keajomngy ^^L^iL^\9^2, ^^ ^j^^ Chrijlian P^eligmiy from the natural Notions of God^ ayid His Providence'. From whejice^ Ithinky it fiijjiciently appears^ that^ if qsje he" lieve the one {as I have Jloewn^ nsoe have abundant Reafon to do) ^cve Jhall have no room left to doubt the other. I Jhall now carry on the fame Chain in another Branchy n^hich will conduct us to the fame Point : u'^nd as I hefore A 1 cori" iv The P R E F A C E. conjider d the Nature of Providence y and the natural T^efign and 'Method of h^ I will now take a View of the Hijlory of ity as we have it deliver d in the Scriptures^ and how it fuits with the foregoing Scheme, The Credih'dtty of this Hijlory^ I Jhall endeavour to epablijlo from the Matter contain d in it^ hy floewingy That the Circumftamces Mankind are here fatd to have fallen into at diffe- rent TimeSy are fuch^ as requird fuch different Methods of Providence y as this Jiijlory reports to have happen d. This Method will give the Reader a general Key to the whole Book^ as it will Jloew him the Reafon of every Pari of it. He will fee a T)ejign laid from the JBeginningj and the Suitahlenefs of all the feveral Steps of Providence to it^ which we read of in the Patriarchal, and The P R E F A C E. v and Mofaic T^ifpenfations : He will fee the Reafon^ and Wifdom of the Jcwidi Commonweahh and LaWj and the ISece/Jity afterwards of their Tiif' folution 3 as Uke^vife the Neceffity of 'various Prophecies^ and the Nature of them^ and the Reafon afterwards of their Ceffation : And laflly^ Such a Con" nexion of the whole with Chriftianityy as will Jloew^ that this was the Great Foint in view thrdout^ in which the fever al Parts were to units ^ and centre, Somethi72g of this Nature has heen long w'lfld d for J and, if rightly ma' nagedj wpidd^ hi the Judgment of a njery learned Prelate ^j make one of the heji Commentaries on the Old Tefa^ ment Scriptures in the World: But it has never yet heen attempted by any^ that I know of * Dr.lVillhimf, Biihop o^Ch'cheJIcr, in his 4th Sermon preach'd at Mr. Boyle's Lefture for the Year 1695-, p. 18. A3 What Vi The P RE FACE. What I have done forwards thls^ I am fefijihk h ^ery imperfe^i 5 yet this h "jery excnfahle in the firfi Ejfay of this Nature : But honpj JJjort foe^er I may fall of my T^efign^ I hope there will this Advantage^ at leaji^ arife from ity That what I have done will Jet fome ahler Pen upon the Workj that me may one T) ay fee it fet in a perfe6i Light ^ to the Honom of God^ a7id tjoe Edifying of flis 'People. THE THE CONTENTS O F VOLUME II. Chap. I. The Credibility of the Scripture Hiftory. ^^^M^3 HE Connexion of this ^ with the fore- ^;^^^^^&' Z^i^iZ ^reatife^ Page i, 2 ^M\ ^1KS4 ^^-^^ Scripture Hifiory to he examined g^^^S^u<^^^i:^t The Scripture a Hifiory of Provi- dence^ 4 ^he various Difpenfations of it owing to Sin. $ The Origin of Sin. It he 'I'ime when it hegan^ by the Effe^Sy 6, 7, 8 T'hat it arofe from our Firfi Parents^ before they had Children^ 8, 9 'I'is hard to coficeive, how they could fall into Sin^ 9, 10, II i'hat it miifi have arifen from Miftake in fome ^hing that had been co^nmanded^ or forbid by Revelation^ •11 A 4 , ^bs viii The C O N T E N T S. ^he Caufe of that Mifiake, 12, 13 ^he Motinje to it, 14, 15 pm Firjl Parents capable of Temptation to Jin hut in one Inftance^ 1 5 S^heir Compliance with this^ out of a Principle of Duty^ ibid. ^be Credibility of the Hifory of Mofes drawn from hence ^ 18, &c. _^he Temptation of the Serpent explained^ 18, to 35 ^he Keajon why the Author afferts^ that the Devil tempted Mankind as an Angel of Light ^ proved from Scripture^ 33, 34 A Kecapitulatipn of the Argument^ 363 37 Chap. II. The Effects and Confequences of the Firft Sin, and the Methods of Providence necelfary in the Cafe, 38 ^he Origin of the Depravation of Human Na-^ ture^ 39 Whether the Effect of one^ or more Sins , whether infliEiedds a Punifhment^ or a natural Effe^^ 39 Our Depravation a natural Effe^^ of a natural Caufe^ 405 41, &c. Jt could not le infixed as a Punijloment^ 42, 48, 495 50 Nor be the Effect of Sin^ merely as Sin^ 43 Nor arife fmn a Frequency of Sin, 45 How it 7night be the Effccl of the Fruity S'^t SS ^bat it was fcy is agreeable to this Hifory, 52 /o 61 Why God did not prevent it, anfwerd, 61, 62, 63 T'hc Credibility of the Hifory f hewn, 63 Hence a View of Providence taken, 64 ^he Notion of Govermnent, and what neccffary ■uppn this Depravation, 65 Chap. The CONTENTS. ix Chap. III. The neceflary Methods of Providence upon the Firft Sin, confidered, ^66 Some Revelation neceffary^ relating to the Prefer- njation of Mankind from Death y 675 68 Why not preferv^dfrom it totally, 69 Aiother Revelation necejfary^ of the Certainty of their Death, 70 A'iiother of their Reftirre^ion, 71 Some Methods neceffary, in reffe5i of the Devi J, who was the Injirument of drawing Mankind into Sin, 72 ^hat the Hiftory agrees with this ibid. 1'he Goodncfs of God fjcwn, in Jlnttting our Firft Parents out of Paradife, and in Curfng the Ground, 73, 74. ^he Curfe of the Serpent explained, 76 ^he Promife of the Seed of the Woman, explained, 11 Wh^t meant hy bruifmg the Heel and the Head, 77, 78 A Redeemer plainly promis^'d. So, 81 ^he Nature of that Redemption, 8 1 ^he iVifdom of this ; as a Means of preventing Sin^ and incour aging Virtue and Holinefs, 82 This Redemption explained to our Firft Parents, 84 Sacrifices appointed in P,\*]^ to $21 Chap. XV. The lafl: thing required in a Hiftory of the Chil- dren of Jfraelj found in the Scriptures. What Methods taken from Time to Time for the Connjeyance of the True Religion to other Na- tions, 322 3Iany Infiances of this gi'ven, and this floewn to he the general Defgn of Pro'vidence, in relation to that People, 323, ^0 335 The Knowledge of the Heathen Philofphers owing to the Jews, or their Books, 335 The Innjentions of the Poets borrowed from them, as liktwife a great Part of the Heathen Superfii- tions, 335, 336 The Notion of a Saviour univerfally known, 337,338 The IVorld univerfally prepar d for his coming, ibid. A Recapitulation of what is pafi, 339, to 347 This the proper Time for the coming of the Sa- viour, 3465 347 Chap. XVI. That the Promis'd Saviour is come, 348 ThisfJjewn by the Expiration of the Prophecies, 348 Many Pretenders fet up, 349 [ b ] Chap. xviii The CONTENTS. Chap. XVII. That Jclus Chrift is the Saviour promis'd, 350 The Prophecies compard with Hitn^ 351 His Agreement with the firfi Promife Jloeijun^ ibid. HozvHe bruiled the Serpent's Head TZ/drw;/, 352,^5'^. How ^//Nations JJjall be bleft in Him^ 357, ^c. How He is a Prophet like to Mofcs^ ^62, &c. How He is a Km^ fitting on David'j Throne ^ 3 69,^^. Hozv Pie was aVviQ^fjewn^ 375, i^c. The Predi^iions of the Time of His coming ful- filled^ 3805 ^c. The Reafon of the Dijfolution of the Jewifh Com- monwealtby 385, ^e. This an Argument of Jefus being the Sa'viour fhewn^ 387 That the 1'imc in which 'Jefus Qhrift came^ was of all others the mofi feafonable^ 388 A Revelation ahfolutely neceffary at that I'ime both /or Jews ^;^(i Gentiles, 390, ^c. A Key given to underftand many Scriptures^ 398,^^. The Conclufion. The Connexion of the whole fioewn^ 403, 404 Ttje Divinity of the Chriftian Religion fjewn^^o$jSc. THE Printed for A. B n t t r. s w o r t h, at the Red Lyon hi Pater-Nofl:er-Row5 I. A N Essay upon Government : Or, The /~\ Natural Notions of Government, demon- ftrated in a Chain of Confequences from the Fun- damental Principles of Society. By which all the niceft Cafes of Con{cience relating to Go- vernment, may be, and many of them are here refolv'd, with refped to the Authority of Go- vernment in general : The End and Manner of Making and Executing Laws : The Meafurcs of Submiffion to Princes • and the Lawfulnefs or Unlawfulnefs of Revolutions. In a Method al- together new. The Second Edition with Addi- tions, Price I J. 6 d. II. The Scripture - Trinity intelligibly Ex- plain'd : Or, An EiTay towards the Demonftra- tion of a Trinity in Unity, from Realbn and Scripture, in a Chain of Confequences from cer^ tain Principles : Which will not only give the Reader a View into the v;hole Controverfy, but may ferve as an An{\ver to Dr. iraterland • as alio to Dr. Clark, and all others that have wrote on that Subje(5l, whether Arians^ Sociniam^ or whatever other Denomination they may be di- ftinguifhed by. Price 2 s. Both by the Reve- rend Dr. T H o ^I A s B u rv k e t t. III. Effays upon the following Subjeds. i. Of Generofity. 2. Of the New Man. 3. Of the Government of the Eye. 4. De Ratione Fidei, ^c. 5. Of the Soul of Man. 6. Of Freedom or Liberty of Body and Mind. 7. Of thePaffi- ons. 8. Of Human Perfection. 9. Of the Ori- gin Vymted for A. B e T t e s \v o r x h. gin of Sin. lo. Of Gratitude, ii. OftheBlef^ fed Trinity, and fomewhat of the Mode. 12. Of Eternal Damnation for Temporal Sin. 13. Of Dreams. 14. Of the Government of our Thoughts. 15. Of Happinefs. 16. Of Sinful Ideas. 17. Of Families, and leaving a great Eftate to Children. 1 8 . A Letter to Sir R. South- well J touching the Equivocal Generation of Plants and Inlecfls. 19. Of Reading the Scriptures. 20. Of Perfons running in Debt, and dying without Payment. By Whitlock Bulstrode, Efqj Price 45. 6 d. IV. Spiritual Communion recommended and enforced from Scripture, from the Primitive Fa- thers and Councils, from Realbn and from Ex- perience. In an Examination and Defence of the Dodrine, Worfliip, Rites, and Ceremonies of the Church o£ England. In Two Parts, ^vo. Price 2. s. 6d. V. A Fradical Difcourfe of Religious AfTem- blies, under the following Heads, i. Of Reli- gion in General. 2. What Religious Worlhip is. 3. Of Publick Worfhip, and the Damage of forfaking it. 4. The Seafonablenefs of this Dil^ courie. 5. Concerning Speculative Atheifts. 6. The Inclination of Humane Nature to Reli- gious Worlliip. 7. Atheills Ihould not wholly iforfake Religious Aifemblies. 8. Nor inter- meddle in the Difputes. 9. Concerning the Practical Atheift. 10. The Danger of Irreligion. II. Concerning Parochial Communion. 12, Con- cerning the NeglecSt of Publick Prayers. 1 3. Of the Negled: of the Lord's Supper. By William Sherlock, D. D. late Dean of St. P^«/'s. The Fourth Edition. Price 4 s. THE DEMONSTPvATION O F True k eligion FROM THE SCRIPTURES. CHAP. I. The Credibility of the Scripture Hijiory, O R the rrlore eafy appre- henlion of the Connexion between this, and the fore-* going treatife, I am obH- ged to repeat fomething of what I have before faid. As I there gave the reader a general Tiew of the defign and method of the B Divine i The Demonstration Divine Providence in the Governmenr of the World, demonftrated from the natures and reafons of things 5 from hence I inferred, That if there be any Hiftory of the Government of the World agreeing with thefe notions, fo demonftrated, it muft be fo far efteem'd a Credible Hiftory. Now fuch a Hiftory I have fliewn we have in that Book, which we call the Scriptures 5 A Book written on purpofe to give us a Knowledge of the various Circumftances of Mankind from time to time from the Creation, and of the various methods of God's dealing with them according to thofe Circum- ftances. And as in this Book the whole de* fign of Providence 'is fet forth to be what we had before demonftrated it muft be, that of making the world Happy, by that only way of making them Holy. And fince the Method for this pur- pofe is reprefented to haye been by va- rious of True Religion, ^ fious Revelations of proper laws and motives of Holinefs, fuitable to the dif- ferent Circumftances of thofe they are faid to be given to, and that not all ac once, (as we have fhewn they ought not to be) but at fundry times^ and In divers manners^ according as diffe- rent occafions call'd for them, this is fo far a rational and confiftent Hiftory, and on this account it carries in it a general Credibility, not only of the Hiftory itfelf, but alfo of thofe Reve- lations contained in it, as being of fuch a Nature, and given for fuch ^n End, and in fuch a manner, as, according to our foregoing arguments, ^tis rea- fonable to exped they fliould be* Thus far I Went in the foregoing treatife in the proof of the Scripture Hiftory in general : I come now to confider it more particularly, and as it is a matter of the higheft Importance, and propofe to examine it ftep by ftep. B % And 4 The Demonstration And as it is, as I faid, a Hiftory of Providence, and is plainly intended to let us into the Knowledge of the vari- ous dilpenfations of God towards Man- kind 5 So, fince the whole defign of Providence is the Happinefs of His creatures, according to their feveral Circumftances and capacities, I vv^ill confider what account this Hiftory gives us of Mankind 5 what Circum- ftances they are here f^iid to have fallen into from time to time 3 and what me- thods of Providence we can reafonably think fuch Circumftances might ftand in need of, and whether it informs us of any fuch provifion made for them, as was fuitable to thofe neceffities : And if we find it anfwer in thefe particulars, we have all that is requifite in the na- ture of the thing, to demonftrate it a Confiftenc and Credible Hiftory. In order to this in(]uiry 'tis neceflary, that I remind you of what I have al- ready proved, That had the world con- tinued in a Scate of Innocence, there could c/ True Reltgiom. 5 could have been no other method of Providence necelTary for its Happinefs, but Prefervation 3 becaufe as everything had a Nature fuited to its End, by ail- ing according to their refpediive natures, all things would naturally aaain their ends. And therefore as it was Sin only that open'd the door and let in upon us all thofe various manifeftations of the Di- vine Wifdom, Goodnefs and Power, that are neceflary to the Government of the World, fo as this Hiftory is appa- rently a Hiftory of Providence, it muft naturally give us a Hiftory of Sin, of the Rife and Progrefs of it, and the fe- veral Methods that have been taken for the Happinefs of the World, according to the different Circumftances that Sin has brought them into, and their Ne- ceffities have call'd for. And therefore as it is natural and necelfary, that it {hould, as it appa- rently does, begin at the firft Sin, if it gives us fuch an account of this Sin, of B 3 thq 6 The Demonstration the nature and occafion, of the effeds and confequences of ir, and of fuch methods taken for the Happinefs of the World, as the Nature of their cafe re- cjuired, agreeable to the Nature and Reafon of things, this muft be a ratio- nal and credible account. Now in order to judge of this dir ftindily, we will inquire what Reafon can find out, and what light it can dif- cover in thefe particulars, in order to compare it with this Hiftory. The firft thing then we are to en* Quire into, is the Origin of Sin. The On gin of Sin. How Sin came into the World, has been a puzling Qiieftion among the Philofophers of old, and the bell way for Reafon to refolve the difficulty, is, to inquire into the Time when it be- gan. That it was of early date, is very certain, by the Efteds that are feen of j| in all mankind 5 For of True Religion. 7 For before Sin entered into the World, Human Nature was quite a different thins from what we find it now. Our firft Parents, we have already flhewn, were made in a State of Per- fedion, Happinefs and Immortality. But we are evidently in a State of Im- perfection, in refped: both of our Rati-- onal and Bodily Faculties 5 we have a great weaknefs in our Underftandings, and a ftrange diforder in our Wills and affedions, and we have a wofal Cor- ruption in our lower Powers. There is now no longer that juft Proportion of Blood and Humours, nor that lafting Stability of Conftitution in our Bodies, nor that Subje6tion of our Appetites and Paflions to Reafon, which we have fliewn our firft Parents were created with. But on the contrary, there is too vi- fibly a Law in our Members^ waging War againjl the Law in our Mindj the FleJIo lujiing againJI; the Spirit^ and the Spirit againJI the FleJJo 5 and B 4 we 8 The Demonstration we find ourfelves, not only liable to lorrovvs and iickneffes, pains and dif- eafcs, but at laft under an unavoidable neceffity Oi Deadi. So that there is evidently a change wroup"ht upon our Natures, and as we are but too plainly funk below that Per- fection, our firfi: Parents v\/ere created iuj fo this we have already prov'd to have ariien from Sin. And fmce 'tis likewife evident from Hifl'orv and Obfervacion, that in all places of the World this depravation is the fame, that all have the lame moral dilorder in their Faculties, and the fame natural difeafes and decays 5 As we may thence naturally conclude, that this de* pravation is fomcthing Inherent in, and propagated with our Natures, and there- fore muft have been derived from that Common Stock from whence all Man- kind derived their Natures 5 fo, on the .other hand, if it was the Effed: of Sin, as we have before fliewn it was, ic mufl have been fome Sin of our Firfl Parents : o/ True Religion. 9 Parents : And as they mufl: have been depraved in their own Nature before any depravation could be imparted to their Children, this Sin, v^hich w^as the caufe of that depravation, mufl: have been committed before they had Chil- dren. Thus far the Cafe is clear, as to the Firft Sinner $ But yet confidering the State of Per- fedlion our Firft Parents have been proved to be Created in, confidering how well informed, I have fhewn they were of the Nature of God, and their own Happinefs, and the Means of at- taining it, and the indifpenfible Con- nexion, and Dependance of their Hap- pinefs upon thofe Means, fo as that they were fure never to be Happy without the Obfervation of them, the Quefl:ion is. How they could be capable of fall- ing into Sin ? For though Man was in his own nature fallible, and in that refped: ca- pable of Tranfgreffion, yet there was nothing lo Tlje Demonstration nothing in his nature to indine Him CO it: As he was made in a State of Per- fedlion, His Will was, as we have {hewn, made fubjedb to His Under* ftanding, and therefore that could not be the occafion of it, becaufe He had no Will to do any thing, but as Rea- fon iliould direct : The Body likewife, in its Perfed State, was equally fubjedt to the Underftanding, without any Ir- ref^ularity in its Blood and Humours, without any Diforder in its Appetites, and Paffions 5 fo that this alfo could not carry him to any thing, but what his Underftanding (liould approve. And therefore, fince Man did fall from his Original Perfedion, if it was owing to Himfelf, it would feem to have proceeded from fome Errour in his Underftanding : But th s we have likewife prov'd, was made Perfed in its kind, and naturally capable of finding out Truth, fo far as It lay within the compafs of Reafon : And o/True Religion. ii And therefore if the Underftanding was mijftaken, it muft have been in fomething, that Reafon could not per^ fedly comprehend: But 'tis hard to conceive, hov^ this could be. For that, which by being miftaken, could produce fuch fad ef- feds in our Nature, was doubtlefs neceUary to be known : And we have already fhewn, that what was necefla- ry to be known, and yet not know- able by Reafon, was necelTary to be made known by Revelation 5 and there- fore we muft conclude, that if the Sin of our Firft Parents was owing to any miftake of the Underftanding, as than miftake muft have been in fomething, that was above the reach of Reafon, fo it muft have been in fomething, that had, either been commanded, or for- bid by Revelation. And if fo, then fince there were Three things, as we have before fhewn, requir'd a Revelation, even in a ftate of purity, the firft relating to their Food, 11 The Demonstration Food, the other to Marriage, and Lan- guage, unlefs it flhall appear, that there was any other Revelation, befides thefe, we mufl: conclude, that the firft Sin was committed thro' fome miftake, re- lating to one, or other of thefe. How this could be, is ftill hard to conceive. For the fame neceffity, that requir'd a Revelation to inform them, what they Vv^anted to know, in order to their Happinefs, did, in the reafon of the thing, require, that it fliould be fueh a Revelation, as they could not be mi- ftaken in. And therefore whatever mi- ftake they fell into relating to any Re- velation they had receiv'd, it could not arife from any defecft in the Revelation itfelf, or any Ignorance of what was pretended to be Reveal'd to them. . So that if they fell into Sin, thro* any default in their Underftanding, iti any thing relating to Revelation, it could be only for want of a due Ex-^ ercife of it, that is, for want of a due Conjflderation : But q/ True Religion. 15 But how they could be wanting in a due Confideration of what was necef- lary to be known, and what, by con- fequence, they muPc, in that State of Purity, have had a defire to know, is ftill hard to conceive : And therefore we muft conclude it to be more probable, that as it could not arife from any w^ant of Informa- tion, and as nothing in their own na- ture could tempt, or incline them to it, fo they mull have been drawn into it by fomething from without : And as 'tis evident it could not be from God, who, as a Being abfolutely Perfect, cannot be the Author of Sin, we muft conclude, that if there were any fuch Beings, as Evil Spirits, it mufl naturally have arifen from them. Thus far, I think, Reafon m.ay go with certainty : But this is not all : If we confider further what has been already prov'd, That the End, for which Mankind were made, and to v/hich all their Operations wxre directed, was Happi-' 14 rZ>^ Demonstration Happinefs, and thac this Happinefs coii- fifts in he'tng Like Gody from hence it will follow, that as the Firft Sin muft have arifen from fome Miftake, fo thac miftake muft have been in fomething, that they were made to think, would make them Like God. And fince we have before fliewn, that this Likenefs to God, which our Firft Parents muft have made the End of all their Operations, muft confift in adting according to Right Reafon, which we call Holinefs, and that fo long as they continued to a6l according to Right Reafon, they would not only be Happy, but Immortally fo 5 From hence it will follow, that as our Firft Parents had no Inclination in their Willj nor any biafs in their Appetites to a6t contrary to Reafon, and therefore could be in no hazard on that Side, of fall- ing into Sin, and by that means of fall- ing from that Happy ftate they were made in 5 So they had nothing to take care of, but thac their Reafon fliould be o/True Religion. 15 be always Right, that is, that they fliould always make a Right Judg- ment of things, fo as trul to diicem and diilinguifli between Good, and Evil, and never to miftake the one for the other : And if they could be but fure of fuch a knowledge of Good, and Evil, they could not fail, both of Hap- pinefs, and Immortality, and in this refpe6t of being perfectly Like God, And if this was the Cafe, as it de- monftratively was, then, as the only thing our Firft Parents could delire, in order to Immorcal Happinefs, was to be fure of fuch a Knowledge of Good, and Evil 5 fo this feems in Reafon to be the only thing they were capable of being tempted in, and therefore the hopes of this Knowledge, of Good and Evil, feems to be the only thing poffi- ble for them to be drawn into Sin by. And if to all this we add, what we have likewife before proved, that in a State of Purity, whatever was done, was done out of a Principle of duty to i6 The Demonstration to God, we may from hence farthet conclude, that as the Firfi: Sin of our Firft Parents was owing to fome mi- flake, and that miftake in fomething, they thought would contribute to their Happinefs in making them hke God, in giving them a Knowledge of Good and Evil, fo it muft have been done out of a falfe Imagination, that it was what they muft do, out of Duty to God. Thus far we ftand upon certain ground from the natures, and reafons of things. But yet how evident foever this ap- pears to be, fince we have already fliewn, that the Firft Sin muft have been committed againft fome former Revelation, it is harci to conceive, in our Firft Parents Circumftances, how it could be poffible for them to think, that any thing could contribute to their Happinefs, which they knew to be contrary to a reveaFd Command 3 or how they could think it their Duty to do, o/True Religion* 17 do, what they knew by Revelation they muft not do 3 unlefs they had fome notion of a fecond Revelation, commanding them to adl: contrary to a former, as neceflary to their Happinefs fo to do. For to do any thing out of duty to God, fuppofes in the very notion of it, that it is the Will of God, that it fhall be done 3 and by confequence to a6l againft a known Revelation out of duty, muft fuppofe fome further Re- velation declaring that adlion to be the Will of God. And therefore, if our Firft Parents finn'd againft a known Revelation, out of a miftaken notion of duty, it will follow. That that miftake muft have arifen from fome falfe imagination of a fecond Revelation to take off the obligation of the former, injoining them to do that as neceflary to their Happinefe, which by the former they were com- manded not to do : C But i8 The Demonstration But yet how certain foever this feems to be, it is hard to conceive, how ic could be, that is, how they could be drawn into fuch a falfe imagination : And therefore, fince this is a matter of Fad:, and by confecjuence is beft underftood by Hiftory, whatever Hifto- ry we have of this event, which agrees with thefe Reafonings, and yet accounts for thefe difficulties, we muft not only conclude that Hiftory to be Credible, but we muft efteem it fo much the more Credible, by how much thefe dif- ficulties are, by Reafon, the more un- accountable. Now fuch a Hiftory we have in this Book of Mofes^ which gives us an ac- count of this very cafe, which no other Hiftory, that we know of, pretends to do, and 'tis fo exadly agreeable to what we have already demonftrated, that I queftion not but you are before- hand with me in the application. In this Hiftory we are no fooner in- formed of the Creation of Mankind, the o/TrUE RELIGIOlSf. !p the whole of which was then, only one Man and Woman, who are faid to have been placed in a Garden, where they had Objeds fuitable to every Ap- petite 3 but we are told of a Revela- tion God made to them concerning their Food : In which as he gives them a Commifflon to eat of all the fruits of the Garden, excepting one, fo he forbids them that One, under the Penalty of Death, as being, in its own nature, dangerous to be eaten. 'Tis worthy our notice, as I have before obferv'd, that this Hiftory be- gins here, becaufe I have already fhewn that there was a neceffity in the na- ture of things of fuch a Revelation as this, in our Firfl: Parents Gircumftances, that they might be informed concern- ing their Food, if there was any thing, which it was not fafe for them to eat. And 'tis a particular mark of the Credibility of this Hiftory, that here was fuch a Provifion made in this cafe. Now, C ^ Agaiuft 20 The Demonstration Again ft this Revelation they are re- preiented to have finned, by being drawn into a miftake by the falfe Infi- nuacions of a Serpent. What this Serpent was, is not here told : It is probable this Expreffiont was well underftood in thofe days, when Mofes wrote whilft the Tradition w^as frefli, and of late date, and he needed only to hint at what every body knew. But however that be, we are thus far certain, that by the Serpent could not barely be meant the animal fo called, becaufe feveral things arc evidently fpoken of it, as are not compatible to the nature of that creature, and can only belong to a Rational Agent. And fince this HiPcory tells us, there was no other Pvational creature of the Human kind, but one A/fan, and Wo- man 5 and therefore none of that fpe- cies could be intended by it, wx may thence infer, that there muft have been fome other order of Rational Crea- tures, of True Religion. 21 tures, which this Hiftorian muft have aim'd at, and therefore by the Serpent he muft have meant feme wicked Spi- rit, who, either appeared under the dif- guiie of a Serpent, or elfe adtuaced the real body of that creature, or elfe i# reprefented by this expreffion, as a Fi- gurative and Symbolical Character. And accordingly we are told in other places of Scripture, with which ancient Tradition agrees, that this Serpent was That Evil Spirit, whom we commonly call the Devil, who is reprefented there, as the common Enemy of Mankind. And here it is to be obferved, that this Evil Spirit, according to Tradition, was originally created an Angel of Light in a State of Happinefs in thofe Manfions of Glory, where God is faid, in a more peculiar and extraordinary manner, to difplay His Majeftatick Pre- fence: But how great foever his Happi- nefs was, he is neverthelefs faid to have fallen into Rebellion againft God, and thereupon to have been caft with thofe C 3 wicked 1 1 The Demonstration wicked companions, v/hich he had drawn into Confederacy with Himfelf, into fome lower Regions of Diflionour an<:l Unhappinefs. When this RebelHon began, and when this punifhment was executed, whether before, or after our Firft Pa-^ rents fall, we are not told : We have reafons to incline us to imagine, that his attempt upon our Firft Parents, was his firft tranfgreffion. But if others think it more probable, that his firft tranfgreffion was before, and that he had before been banifli'd from the prefence of God, 'twill not then be unnatural to conceive, that the motive which might induce him to fdeftroy mankind, might be his Envy of their Happinefs, whilft himfelf was doomed to mifery : And perhaps too, being defirous to revenge himfelf, if by any means he could, on God, he might endeavour to defeat the Inten-f tion of God, in the Creation of Man-» kind for a Happy and Im,mprtal Life, of Tkue Religion. zj by drawing them into Sin, and Mifery, and Death 5 Flattering Himfelf, 'tis likely, that if he fucceeded in it, he fliOLild not only ruin Mankind, but, as it were, out wit, and over-reach his Creator too, by obliging Him to de- ftroy His own WorkmanHiip, and in them, the whole Species of Mankind ac once. This is the Temper of that Evil Spirit, according as he is reprefented in other parts of Scripture : And this, I fay, may reafonably be fuppofed to have been the Motive that induced him to this Wicked Enterprize 5 for the compaffing of which, he is here faid to have come as a Serpent : Which if it muft be literally underftood of a real Serpent, 'tis hard for us, at this diflance, to account for the reafons, that could move Him to make choice of that, before any other Form. But if what the v/orld has generally believed, be true, which the Chriftian Religion confirms, viz. That there is C 4 a 14 1^^^^ Demonstration a Higher Order of Good Beings, which we call Angels, and if it be probable, that thefe Angels might converfe with our Firll: Parents in their State of Purity in that Refulgent Form, they are in other parts of Scripture faid to have 5 it is not unlikely, but this Serpent mio-ht have been, as feveral learned men have thought, one of that Bright Fiery Kind, called Seraphs, and it might have been chofen, as having fome rcfemblance, it may be, to thofe Angelick Appearances, our Firll: Parents had been us'd to. But be this as it will, Whatever the Expreffion means, whether that he came in the real Body, or only under the difguifc of a Serpent, or whether k is intended only as a figurative cha- racter of fubtilty 5 in any fenfe it re- prefents to us a defign form'd by this. Evil Spirit to deceive : And with thi^ view, he is faid to have addrefs'd himfelf to the Woman, endeavouring to perfuade her^ contrary to the exprefs Revef? of True Reltg.ton. 25 Revelation of God, that tl lere was no danger in eating the forbidilen fruit. And, for a reafon. He .tells her, it fould not be, becaufe The jLord kneWy that in the T>ciy they Jloould eat thereof ^ their Eyes Jlpoidd be opened^ and they JlooM he as Godsy knowing Good and Evil By which was meant, no doubt, as I have explained before, that, as they wanted nothing to make them fure of everlafting Happinefs, but always cer- tainly to difcern between Good ana^ Evil, fo that was what this Fruit would give them : So that if they did but eat of it, they fliould not fail of fuch a clear apprehenfion of things, as that they flhould never be miftaken, and by confequence could then want nothing to make them Like God, and free them from all hazard of Death or Mifery. This was evidently the nature and defign of the Argument, and as this was the very Motive I have already hinted at^ fo k was the pnly one, as I have fliewn z6 The Demonstration fhewn before, that they were capable of being tempted by. And as he urges this motive to them, on the confideration of the Lord's Knowing it to be true, fo he came, no doubt, under a fpecious pre-^ tence of being fent from God, to in- form them oi it, and to take off the former Inhibition, that they might not be any longer deprived ot that which he faid, the Lord knew would be fo available to their Happinefs. For though here is nothing in this Hiftory of any fuch pretence as this, yet here is nothing faid to the con- trary, and as we are therefore left to our own conjed:ure, what we think moft reafonable in the cafe 3 fo we mav very well conclude in favour of that, which we have already proved certain from the nature of things. But beiide coniiderino; our firft Parents Circumftances 3 Te Jljall not die, was fuch an evident Conrradiclion to the Pofitiye Revelacjon of God, that unlei^ of TauE Religion. 27 unlefs it had been ulliered in by fome previous pretence or other, to gain him Credit and Admiffion, one cannot in reafon imagine, our Firfl: Parents fhould be capable of fo much as lending an Ear to fo palpable a Faldiood. But much lels ftill can we imagine, that the bare aflertion of the Serpent fliould be of fo much Authority with them, as to perfuade them to ad: con* trary to the known Command of God, unlefs he came with a pretence of Au- thority from God : i For as they were perfectly Holy, and had all their Powers and Faculties in fubjedion to Reafon, and therefore could not incline to do any thing, but as their Reafon was fatisfied, 'twas fit to be done 5 fo neither, by confequence, could they incline to eat any thing, 'till their Reafon fhould be fatisfied, 'twas fit to be eaten : And fince they had the Command of God, not to eat of the Fruit under the Penalty of Death 5 gs there could be no fufficient Reafon againft 28 The Demonstration againft this Command, to fatisfy them that they might eat, or that they fliould not die, but the fame Authority that gave the Command 5 So we muff: con- clude, That as our Firft Parents finn'd againft that Command, by the Inftiga- tion of the Serpent, he muft have per- fuaded them with this pretence, That He came by the Authority of God, and as a Meflfenger from Him, and they muft have comphed in obedience to it. And though, 'tis true, the Hiftory does not dire^lly fay this, but only takes notice of fome fuch of the more material Circumftances, as were necef- fary for the knowledge of the general matter of Fa6t 5 Yet 'tis worth our Obfervation, that in the very Entrance upon the Story, it is implied, by the abruptnefs of the words in the firft verfe of the third Chapter, that there had been fome precedent parly between the Serpent and the Woman : The o/ True Religion. 2p The words in the original run thus [^not as we tranflate them 5 Tea^ hath God f aid "i^ But Tea^ Becaufe^ Hath Cod j aid ? Te Jloall ?2ot eat of eijery ^ree of the Garden : Which is as much, as if he had faid, Tea, for this caufe, viz. becaufe God hath faid, ye Jloall not eat of e^very ^ree of the Garden. Now thefe words are evidently fpo- ken, as an Anfwer to fomething that had been faid before, which occafioned the Woman to ask a Reafon for what he had pretended to her, as if flie had incjuir'd, whether the thing was really as he pretended, and what was the reafon of it : To which He anfwers, Tea^ that it was fo, and that this was the reafon of it, becaufe God had not given them liberty to eat of every Tree of the Garden. Now Vv^hat can we imagine more natural in this Cafe, and more fuitable to this very Expreffion, than that he had 30 The Demonstration had pretended, he was fent from God ^ The reafon of which, when (lie inquires after, he tells her, it was about the forbidden Fruit : For, fays he, Hath God fa'id^ Te Jloall not eat of every Tree of the Garden ? To which the Woman replied, as if {he had interrupted Him, Of the Fruit of the 'Trees of the Garden ^e may eat^ hit of the Fruit of the Tree in the midji of the Gar den ^ God hath faidy Te Jhall not eat of it^ neither Jloall ye touch it^ left ye die. By which words fhe feems to have thought, that they muft not only not Eat, but not Touch the Fruit. To this the Serpent anfwered, Te jloall not furely die^ For the Lord knowSy that in the day that ye eat thereof your eyes Jhall he opened^ and ye Jhall he as Gods^ knowing Good and Evil. So that upon the whole, the reafon- ing is thus, as if he fliould have faid, " You ask me the Reafon of my being " fent of True Relkpion. ^t ^^ fent from God, and I tell you, k is " with relation to the Foi|bidden Fruit 5 " And whereas Death is threatened to " the eating of it, and you feem by " this Expreffion [le^ ye dii] to in- " timate, as though you apprehended *' it forbidden, as being of a deftrudive " nature in itfelf, as well as that it ^' would expofe you to the Wrath " of God 5 I am come to tell you, " ye flhall not die, and that you are ^' no longer forbid to eat of it. " For the Lord knows, that it is lo " far from being of a dcftrudtive na- ^' ture, that it is the very contrary, and " inftead of deftroying you, will exalt " you, and make you like Himfelf, by " giving you a Right Knowledge of " Good and Evil. " And as you are fenfible, he made " you to be Happy in a Likenels to " Himfelf, and knows there is nothing " wanting in your Circumftances to af- " fure you of being immortally fo, but {' to be affur'd of a Righr Knowledge ! " of 5 2 TJje IDemonstration of Good a nd Evil, fo as never to b^ miftaken ii i your Choice, you cannot imagine tt lat he will continue to de- ny you t his Fruit, which will in its nature give you this Knowledge 5- Or that V le who defires you iliould be Immo rtal, will put you to death, for doing that, which will naturally make yoi 1 Immortal. " Now, fuch is the nature of this Fruit 5 an d as the Lord knows it to be fo, fc \ he has fent me to inform you of it. , and though before. He thought f It to forbid the eating it* under the Penalty of Death, you are now comn landed to eat of it, as a ne- ceflary mei ins, in the nature of things, to a Happ y and Immortal Life. '' This is th e fubfliance of the Argu- rnent, and t his, I think, is abundant- ly clear, froj n what has been already proved. If there fl lould be any prejudice ftill remainino; a gainft this notion of the Serpent ccr apting our Firfl Parents to lin. 6/ T R U E R E r. I G I o N. 33 fin, under the pretence of his being a MelTenger from God, as being fo ako-^ gether difterent from the commonly received opinion 3 if it dilpleafe any one who already behevcs the New Tefla- ment, he will fee it there fully con- firmed by St. '^Patd. For in the id Ep. Cor. xi. 3 . where he cautions the Corhitkians again ft a Falfe Teacher, that came to them, as an Infpir'd perfon, and as a True Apoftle fent by God, when he was really a Mi- nifter of Satan., he m.akes a compa- rifon between Eve and thofe people, and reprefents them in the fame Con- dition fhew as in, when fhe was beguiled by the Serpent. And aoain, on the other hnnd, he afterwards makes a like comparifon be- tween Satan., and his Minifters, and reprefents thefe, as ading the Same pare with the CorinthianSy as Satan had done with E've, And as he expreffes his fear left the Corinthians fhould be beguiled by D the 54 27?^ Demonstration the Mirufters of Sat an ^ as Enje was by the Serpent, fo he afterwards tells iis how that was : For, fays he, as Satan transforms hiwfelf into an Angel of Lights fo his IMiniJlers are transformed into Miniflers of Righteoufnefs : And by this it is imphed, that if the people fliould be beguiled by fuch minifters, under fuch a falle appearance of Mini- fters of Righteoufnels, they would then be beguiled, as Eve was by Satan^ under the falfe appearance of a Mef- fenger from God. And as 'tis plain, that it is in refe- rence to this very cafe of Eve^ that Satan is faid to have transformed him^ felf into an Ayigel of Eight 5 fo we have no hint in Scripture, that he did fo any where elfe 5 and 'tis very probable, that in the Apoflles time, there w^as fome general tradition of this Event to which thefe words refer, and upon which this Argument is built. Thus you fee what Authority I have for this Opinion, that as our Firfl Pa- rents of True Religion. 35 rents were feduced by an Evil Spirit, (o he did it under the appearance of an Angel of Light, and as a Meffenger fent from God : And as he thus ap- plied himfeli: to the Woman, and by thefe arts of delufion had prevailed upon her Judgment, it is faid, that ^when Jhe fa-Wj that is, w^as convinced, contrary to what flie thought before, that the Tree was Good for Foody and fince it was dejirahle to look mitOj and a Tree to he dejired to make one Wlfe^ and by confequence everlaftingly Hap- py, She ate. This was the confideration that wrought upon her 3 and fhe, alas ! eager and impatient for the fecurity of this Great End, and not yet acquainted with impofture and delufion, incon- fiderably fwallows the Bait : And as the Fruit was agreeable to the eye, fo finding it, it may be, pleafant to the tafte, and herfelf not only Alive, but perhaps her Spirits exalted and enliven'd by it 5 away llie goes, with the fame D 2 ^rgu- 3 6 The Demonstration arguments, 'tis probable, to her hus-- band, which being ftrengthcned by Her experience, prevailed on Him to eat, as fhe had done, and fo they Both fell into the Fatal Evil. Thefe things being tluis, you may here fee what a wonderful agreement there is between this Hiftory, and our foregoing Reafonings in every the mi- nutefl: Circumftance. You fee here how Sin came into the world 5 That the Firft Tranfgreffion was committed (as our Reafon had demonftrated it muil be) by the Firft Parents cf mankind, and that too againft a known cxprefs Revelation, and that too through a miftake, they were drawn into, by the fiilie infinua- tion of an Evil Spirit, perfuading them to it, as necefiary to their Happinefs, ^s it would make them lih Gods^ knowing Good ajid E'vil, and therefore incapable of Sin, and pretending to be fent as a Meflenger from God, to ac- quaint: of True RELictoN. 37 cjuainc them of a New Revelation to command it. All this we had before difcovered from the natures and reafons of things, and as this Hiftory receives a great de- gree of Credibihty from its pundual agreement in all thefe Circumftanccs, fo it has likewife no inconfiderable ad- dition, as I have obferved before, not only from the nature of the Revelation made to our Firft Parents, againft which they offended, as being fuch, as was abfolutely neceffary, and fuch as their Condition indiipenfible required, but alfo from the nature of that parti- cular Temptation that is here faid to be offered to them, as being fuch, as I have hkewife obferved, as was fo exactly fuitable to their Circumftances, that they do not feem to have been capa- ble of being drawn into Sin in any other manner, or by any other Temptation, thjan this. D z CHAP. 3? The Demonstration C H A P. IL The EffeBs and Confequences of the Firji Sin J and the Methods of ¥ro^ ^videjice 72ec€[fary m the Cafe, m Come PxCw, in the next place, to inquire, what the Effects and '^^^ ^^ Confequences of the Firft Sin were, that by knowing tne Circum- fiances mankind were brought into by it, we may find out the neceflary me- thods of Providence, that their Happi- nefs might require, confidering thofe Circumftances, and whether this Hifto- ry agrees accordingly. The Origm of the T)epra*vatwn of Human Nature* As to this, we have already fliewn, that Mortality, and the Depravation of Human of True Religion. 39 Human Nature muft have been the EfFed of fome Sin of our Firft Parents, which muft have been committed be- fore they had Children 3 but whether it was the Effed: of one, or more tranf- greffions, and when thofe tranforeffions were committed, and whether this was inflicted as a punifhment, or produced by the natural Caufahty of Sin, is pro- per matter of inquiry in this place 5 and as the right fetthng the point will be of great importance to the forming right notions of Religion, fo it will be very well accounted for by this Hiftory of Mofes. 'Tis evident, this Hiflory agrees with Reafon, in afcribing the Certainty of Death to Sin : And as this is here re- prefented as the Firft Effed of it, fo is it faid to be the Effed of the Firft Sin, and that of our Firft Parents 5 It having been threatened, that, upon their eating the forbidden Fruit, dying they /hould die^ by which, according to the He^ D 3 IjYew 40 Tie Demonstration hrcnsj Phrafeology, is meant^ that they fl'ould be lure to d^e. But though this gives us an account how our Fiiil Parents came to die, yet it does not inform us, how their Pofte- rity became Mortal, much Icfs how their Nature came to be depraved, un- lels it were the natural Efted: ol: the Fruit forbidden, which being ok a nox*- loiis Quality, might work this EfFedt in •a natural way, and was therefore, as we have already fiiewn, forbidden to be eaten, as being in its own nature dangerous and deilrud:ive. The T)epravatmi of Human Nature^ not iiicJiided in the hare denuiictation of T)eath. For if this Death threatened to our Firft Parents, was only an Arbitrary punifhment, which depended only on the Will of God, and r^ot upon the nature of the Fruit itfelf, the eating of it ccyld dp nothing more than make thera of True Religion, 41 them liable to the Execution of the Sentence. And as the Sentence was Death, and the reaion of it was the punifl^ment of Sin, it could in reaion reach no farther than the Sinner 5 And as the lin to which this punilnment was annex'd, was committed by our Firft Parents, it could in reafon be only executed on them. And therefore, though it gives us a plain and natural account, how they became liable to Death, yet it leaves us jn the dark, as to the depravation of Human nature, and does by no means inform us, How they, and their Pofle- rity came by thofe Lujlhigs of the FJefJo agalnfi the Spirit^ and that na- tural tendency to decay and diffoluti- on, which we vifibly fee is inherent in, and propagated with our very na- tures. This Corruption of Nature, as I have Hiewn^ w^ derive from our Firft Pa^ rents. 42- The Demonstration tents^ and I have likewife fliewn, it was the EfFed: of Sin : But if the Death here threatened to the eating of the forbidden Fruit, was a bare Arbitrary Punifhment, it is hard to conceive, how this Corruption of nature could be the Eifedl of this Sin : For the punifliment here threatened is Death, and 'tis fclf- evident, that a mere outward Sentence of Condemna- tion to Death, does by no means im- ply any inward alteration of the na- ture of the perlon condemned, that the very texture of his bodily conftitution fliall be changed, and that his Body fhall have an inward tendency to that Death he is outwardly condemn'd to : Much lefs can it imply, that the Vhjlo JloaJl h(t againjl the Spirit^ and the Members wage war agahji the Mhid ^ And yet this is what we de- rive from our Firft Parents, as I have faid, and what they contraded by Sin ^ And as this could not be included in the denunciation of Death, fo neither, of True Religion. 43 The T)epravation of Human Nature not from Shj barely conjidered as Sin. idly^ Could it arife from their Sin of eating the forbidden fruity, merely confider d, as Sin. For if their Sin was, as we have fhewn, only owing on their part to a miftake of their Underftanding, to which their Inferior Powers, and Faculties were obedient, here was nothing in the Na- ture of Man, or his operations, amifs, thus far. As the ruling principle of the Ra- tional Nature approv'd and directed, fo the Will inclined to chufe and ad. And this was as it flhould be : This is the order of Nature, and fo long as this order is perfued, it can never pro- duce any breach in the Human Confti- tution, or any diforder or confufion in its Faculties : From a<5ting according to Nature can never arife any unnatural tendency to diffo- 44 3^'^ Demonstration diflblution, and when the Body is go- verned by the Underftanding, this can never beget a Lujltng of the Flefi agamfl the Spkk^ tho' it fhould hap- pen to be ever lo much niiftaken in its Judgment. And therefore this Corruption, or Depravation of Human nature, which we derive from our firfl: Parents, could not proceed from this Sin of theirs, con^ fider d merely, as Sin, that is, -as an act contrary to the Command, and Will of God. And for the fame reafon it will fol- low, T^he ^Depravation of Human tiature not from a freqae'ricy of Sin. T^dfyj That it could not arife from a frequency of Sin : For it our Firfl: Parents were, as we have flhewn, capable of finning only thro' miftake 3 and if the obedience of the inferior Faculties to a mifl:aken judg^ of True Religion. 45 judgment cannot naturally change the Human con ftitut ion, and invert the order of their Faculties, we cannot conceive, that any fuch change, and diforder could arife from any fuch miftake, tho' ever fo frequent. But if it might, yet we have no reafon to fuppofe any fuch frequent mi- flakes in our Firft Parents cafe : For all that they could be miiftaken in, was, either fuch chinas, as their own Reafon was not able to find out, or fuch as Revelation was to inform them of. But as for thofe things, that lay without, or beyond the reach of Rea- fon, fo far as they were neceiTary to be known, fo far they were neceffary to be made known by Revelation, and how they could be capable of mi- ftake, in things that they knew, in that they are fuppcs'd to be made known to them, is not eafy to apprehend : And 'tis what we (liould never have under- 46 The Demonstration underllood, had not this Hiftory re- folv'd the difficulty. And though we fee by this Hiftory, how they were drawn into miftake once, yet we cannot but think, that they would be much more cautious for the time to come, and that it would be much harder for them to be drawn into a Second Error after the fatal mis- fortune of the Firft. Before the Firft fin they knew not what temptation was, nor could have any apprehenfion of it, or that there was any deluding Spirit, who could have any defign againft them : But now they were acquainted with Both, and therefore, as they now knew their danger, and therefore could better pro- vide for their ftiture Safety, fo we can have no reafon to doubt, but they did fo. And therefore fince that depravation of their nature, which they derived to their Children, was the Effect of fin, and cf True Religion. 47 and that too, fome fin they committed before they had Children : And fince they v/ere not capable of finning, but by miftake, and not eafily capable, one would think, of mifta- king at all, much lefs of miftaking, and by confequence of finning, often 3 we may thence reafonably conclude, That as this depravation of Human nature was the Effed* of Sin, fo it was by confeouence the Firfl: Sin : And if fo, it will follow, Firft, That it was either inflided on our Firft: Parents, as a Puniflimenc of that Sin by God 5 or elfe, Secondly, That it was the natural eftedl of Something in the matter of that Sin, and by confequence was pro- duced by the Fruit itfelf, the eating of which, according to this Hiflory, was the Firft fin. Which of thefe is the mo ft reafon- ablc, is now the Qiieftion. The 4^ The Demonstration The T)epravntion of Human nature not injured as a T^imiJIoment, if vvc take the former, and fuppofe it a Punifliment, confidering, that a firft Fault, efpecially if owing to Weak- nefs, and Miftake, is uiually look'd on as matter of Mercv and Compaffion : And confidering how patient and long'fufFering God appears to be, under the daring and MultipHed Provocations of Mankind, one flhould be apt to think, that he would hardly inflidt a feverer Punifhment, than he had threatened for a fingle Fa6t of this nature. For all that was threatened^ was Death, but if the Moral Depravation of their Nature was inflicted too 5 that is, if he himfelf raifed up the Inferior Faculties againft Reafon, and made the Fkfi to hji agahijl the Spirit, this was more (and a much m.ore fevere Punifliment) than Death. To c/ Taut R ELI Glot^^ 49 To punidi fin of any kind with Death alone, we have (hewn to be eonfiftenc with the Original Reafon of ^ things, and it might be * ^ „ proper ror the lupport or 129 of rhefof 7-1 1' » 1 • 11 merTreatife. God s Authority, and there- fore it might, even by our Reafon, be thought convenient, as a Warning to the fuGceeding World. But to fuppofe, that a Holy, and a Good God, who, as we have flhewn, does no otherwife incline to preferve finners, but as he defires their Happi- nefs, and as a means of that, their Re- pentance and Reformation 5 and who will not do this, without fomc means to difcourage the Innocent from imitating the f Sinner : I fay, to fuppofe that fuch a Being would punifh fuch a fin as this was, with fuch a Corruption of Nature as was in itfelf an Unholy ftate, and by confequence the Infliction of it would feem to be an Unholy A6t : E To 50 The Demonstration To fuppofe that he, who dcfires the Reformation of finners and the pre- \ention cf fin in thofe, who are yet Innocent, flhould, by his own A(5i:, con- demn them to iuch a flate, as would naturally, and almoft neceflarily draw them into more, and more heinous fins : Nay, fuch a ftate as muft be una- voidably convey'd to their whole Inno- cent Pofteritv, and involve the whole Mafs in Guilt and Mifery, is not fo foft a Refolution of the point, as Reafon alone ' would incline to : And though it is not for Man to fee bounds to God, and to determine what ; is fit for him to do, yet where we have no better Authority, than Reafon, 'tis natural to lean to thofe accounts of things, which are moft agreeable to Reaion : And therefore one would rather chufe to account for this Corruption, The ofT-i:.'^iB Religion. 511 T^he Depravation or Corrupthn of Human Nature the EffeB of a Natt4ral Caufe. Secondly, By fuppofing k to have arifen from a Natural Caufe. For it is not hard to conceive, how a Natural Caufe might excite irregular Appetites in the Body, nor how it might beget Difeafes and Death, nor how fuch a Conftitution may be con- vey 'd through a long fucceflion of many Generations. Thefe are things that fall under every day's Obfervation. And therefore one would be very apt to believe, that fince this deprava- tion of Human Nature did arife, as we have fliewn, from the Firft fin of our Firft Parents, there mi^ht have been fomething in the matter of the fin, that is, in the Fruit itfelf, which might have been the caufe of it in a Natural way. E z Now 51 The Demonstration Now that it was fo, as we have very good Reafoii to believe, from what we have already obferved, ^i%. That the Fruit had been forbidden, as . dangerous to be eaten 3 fo if it does 1 alfo further appear from thofe Effeds, which were produced by the eating of it in the Bodies of our Firft Parents, even according to this Hiftory itfelf, ic will be a further addition to its Credi- bility. Now the firft Effed that we are here informed of, is. That upon the Eating of the Fruir, then Eyes ivere opened^ and they hne^ that they 'were nakedy and fenced Fig-leaves together to make themfelves Aprons^ or Cover^ ings. Now, by their Eyes being opened^ and their knowing that they were na' kedy cannot be underftood, that thefe two perfons, who, as we have fhewn, were made Perfe(5l in their kind, could be in a (late of Blindnefs, 'till this time,! (jy True Religion. 5^ time, or that they Vv-ere Ignorant of their being without Cloaths, till then : This would be too abiurd an Inter- pretation 5 But, by their Eyes he'wg opened^ muft be underftood, as that Expreffion is commonly ufed amongft ourfelves, the difcovering fomething, which they had never feen, or known before : And by their knowing they were Nakedj muft be meant, that they found themfelves under a Neceffity of being Cloathed, which they did not difcover 'till now. Before they had eaten of this Fruit, we are told, that both the Man and the Woman were Nakedy and were 72ot ajhamed. But now, after the Tranfgreflion, they were Naked and afloamed-^ that is, they were afhamed at their Nakedn efs 5 They law fuch uncomely Motions, and Diforders in their Bodies, as they had never feen before, and were .^fhamed at 5 and therefore thought it E 3 ncceffary 54 rZ'£? Demonstration neceilary to hide, by iTiakinp- them- felves Coverings to conceal them with. This is v/hat may be meant by their Nakedncfs, a^d this was purely the Effedt of this forbidden Fruit, as we are given to underPcand in the 1 1 th verfe of this Chapter. There Adam is reprefented, as ma- king this Excufe for Hiding himfelf from God, That he was afraid^ he" carafe he was Naked, Upon _which God puts this Queftion io him, Who told thee that thou waji Naked ? Hajl thou eaten of the Fruit whereof I told thee^ thou Jljouldjl not eat ? In which Words it is fufficiently intimxated, That the eating of this Fruit would difcover this to Him, as it did, by producing thofe Indecencies in his Body, which he now faw with flhamc, and endeavoured to Hide from his own fight, as well as he did him- felf from God's. This, o/True Religion. 55 This, I think, is plain beyond any Reafonable exception : And if fo, we can be no longer at a lofs for the Caiife of that mighty Change, that has been wrought upon our Nature. How the T)epravatio72 of Human Na^ ture might he produced by a Natural Caufe, For thefe Effeds, which this Fruit produced in the Bodies of our Firft Pa- rents, and which they were fo afiiam'd at, do fliew a manifeft depravation of the Human Nature, both as to that Moral and Natural Perfedion, which they were created in. As to the Moral Perfedion of Hu- man Nature ^ This we have fliewn confided in the fubjediion of the Infe- rior Faculties to Reafon 5 And 'till the eating of this Fruit, all the Appetites and Operations of the Body, were un- der the Abfolute Command of the JMind. E 4 But 56 The Demonstration But a3 foon as they had eaten, 'tis plain the Body became immediately ungovernable, its Appetites inordinate, and its Motions unruly, becaufe we fee they were fuch as their Reafon con- demned, and were afliamed at, but yet fuch as they could not fubduc, and therefore were forced to hide. And then as to the Natural Per* fe(5lion of the Body ; this confifted, as wx have likewife fliewn, in a great meafure, in the Frame and Compofure of it, which, in its Primitive Confti- tution was made in an Even and Re- gular Temper, having all its parts in 21 due Proportion, its Blood and Hu- mours in a proper Motion, its Animal Spirits in an Equal Dillribution, accord- ing to their refpedive Ends and Ufes» But by thofe EfFeds this Fruit pro- duced in the Body, 'tis evident, thi^ Equability of Temper was broken ^ and new, and thofe diforderly, Motions were excited 5 the Blood was vifibly Inflam'd, and the Animal fpirits, not only of True Religion. 57 pnly Diflurb'd, but, 'tis probable, Aug^ mented too, by the new Juices of this Fruit 5 which being Incorporated with the Blood and Humours, may eafily be conceived to Create, not only an Irregular and Unnatural, but alfo a Cor- ruptive Fermentation in the Whole. For the Health, the Vigour, and Stability of the Body confifts in a due Combination of its parts : And therefore it being compofed of feveral Parts, in various Motions, of ^iverfe Natures, and difcordant Quali- ties, whilft thefe continue in a due Mixture, a juft Proportion, an equal Temperature, and regular Operation, ^s there is a Natural Harmony, fo there is a perfect Health and Vigour main- tained. But when this Natural Harmony is broke, and there comes to be a Civil war in the Members, when this equal Mixture and Proportion is deftroy'd^ and one quality makes head againft gnother^ thefe inteftine Commotions muft 58 The Demonstration niufl: unavoidably corrupt and wafte its Conftitution. For every the leaft diforder of this kind, is what vi^e call a Difeafe, and by confequence a Degree of Death 5 and the Body is neceifarily impaired by it in its Adivity, Strength, Life, Vigour or Operation 3 and though it may bring Death upon the Body, by gentle and flow decays 5 yet we may Reafonably conceive that one time or other it will certainly do it, and that foocer or later, according to the Na- ture and Degree of the Diforder. For the longer the Diforder lafls, the greater it will naturally grow, and as every the leal} decree of it, is a weak- ening to the Body, and a tendency to Corruption, as it is an alteration of its Natural Texture and Proportion, in which all Corruption of Bodies confifts5 fo by confecjuence, according to the meafure of its continuance, fuch muft the decays of Nature be, 'till they terminate in a Final Diffolution. Now of True Religion. 59 Now that this was the Nature of this Forbidden Fruit, that, as it had ex- cited fuch ftrange Diforders in the Body, fo it would likewife beget Corruption and Death, is further probable from this very Hiftory. For we are herein told, not only of this Tree of Knowledge, which our Firft Parents were forbidden to eat of 5 but likewife of a Tree of Life, which, after they had tranfgreifed, they were excluded from. And as they were not allowed to eat of the other, left they fliould Die 5 fo on the contrary, they are deprived of this, left they fliould eat of it and Live, ver. 22. Now from hence, as vi^e may argue on the one hand, That this Tree of Life was of a Sanative, and Balfamick Virtue, which would naturally preferve Life : So, on the other Hand, we may as reafonably conclude, That this other Tree of Knowledge was of a Noxi- pus 6o The Demonstration ous Quality, which would naturally bring Corruption and Death. For fincc they were deny'd the Ufe of this Tree of Life, left they fliould eat of it, and Live 5 As it IS thence evident, that the eat- ing of that Tree would have prevented their Dying 5 So it is €<^ually evident, that this Death was purely a Natural Effe<5l, in that it might be cured by a Natural Gaufe 5 And we may as well fuppofe it might be occafioned by the Phylical Operation of the Tree of Knowledge, as that it might have been thus cured by the Tree of Life. Now from all this put together, it does fufficiently appear, how the Hu- man Nature came to be depraved, ac- cording to this Hiftory oi Mofes^ where- in it is fet forth as the Natural Effed: of im, and that too the Firft fin of our Fiiil: Parents, and that fin committed upon TM ftnke, and that too in a Matter pf Revelation, and that too in refped: o/ True RELicroN. 6t of fomethingj which they thought their Duty to do, as necenary to their Hap- pinefs in making them Like God. In all which we fee a wonderful Credi- bility, as there is an evident and exad: agreement between this Hiftory, and our foregoing Reafonings : Why God did not prevent the ^eprava* tion of Human Nature., anfwered. And though it may feem flrange to us, who know not the things of God, nor can dive into the fecret Reafons of his Operations, that hefhould permit fuch a Fatal Event, as this, to come to pafs ^ Yet if we remember what has been before proved, that God Governs all things according to their Natures, Ra- tional things in a Rational way, and Natural things in a Natural way, there is nothing in this Event, but what may be very fairly accounted for. For as Mankind are Rational Crea- tures, indued with the Faculties of Un- derftandins^ 6t The Demonstration derftanding, and Will, if they be go- verned according to their Natures, it muft be in fuch a way as is fuitable to thefe Faculties. And by confequence, they muft not only be provided with all the neceffary means of knowledge of every thing neceffary to be known, and with fuf- jficient Motives to chufe, and do what- ever is neceffary to be chofen and done, but they muft alfo be left to their own Freedom. And therefore, in this Cafe of the Forbidden Fruit, when God had for- bidden the eating of it, as being in its own nature dangerous to be eaten, and had timely forewarned them of that danger 3 And to oblige them the more effe- ctually to avoid it, confidering that he forbad it in the way of a Command, and forewarned them of the Danger under the notion of a Penalty, and that too expreffed in fuch a manner, as of True Religion. 6j as though he had engaged his own Veracity to fee the Execution of it 5 After they had been thus informed what was necefiary for them to do, and had fuch a Powerful Motive to obferve it, what could there be want- ing in their Cafe to a Rational Nature, but to leave them to chufe according to their Reafon ? And if after this they do eat of this Fruit, what can Reafon exped, but that as God likewife governs Natural things in a Natural way, the Fruit fliould be left as a Natural Caufe to produce fuch an EfFed: as was fuitable to its Nature, as this Hiftory tells us that it did ? And therefore, what can we deflre more confiftent with the Natures and Reafons of things, and by Confequence more worthy to be re- ceived by Reafonable Men, than this Account of Mofess concerning this Event, fo far as we have here confi- dered and examined it ? Thus 6^ The Demonstration Thus we have a View of the EfFeds of the Firft Sin, and of the Origin of the Depravation of Human Nature, and how Mankind fell from that Pu^ rity and Perfedtion, they were origi- nally Created in. And from hence, as I have (liewn^ we may be able to form a right No- tion of that Providence, or Govern- ment, which is neceflary to the Happi- nefs of the World, fo far as relates to Alankind. For fince the Human Nature was created in a Perfed: State, as being ne- ceflary to a Perfect Happinefs, it will follow. That {o far as we are wanting or that Original Perfection, fo far we are wanting of the means that are necef- fary to our Happinels, as has been fhewn. And as Government is nothing clfe, but the ordering of things to their Ends, which is their Happinefs, according to their natures, and capa- cities. o/ TiitiE Religion. 6j cities, if we can difcover from thefe Effeds of the Firft tranfgreffion, arid the Circumftances our Firft Parents brought themfelves into by it, what methods of Providence were, in the na- ture of things, neceffary to theirs and their Pofterities Happinefs, confidering thofe Circumjftances 5 as we fliall have fo far a rational notion of the Divine Providence, or Governmentj fo if this Hiftory of Mofes agrees accordingly, and gives us fuch an account of fuch methods taken, as our Reafon fees ne- celTary in the nature of things, it is lb far to be efteem'd a Confiftent, and Credible Hiftory. CHAP. 66 The Demonstration CHAP. III. The 7iecejfary Methods of ^Providence' upon the Firjl Sin co7iJlderd, HAT therefore which we are next to inquire into, is, What methods of Providence the natures of things dired: us to, as necef- fary to the Happinefs of our Firft Pa- rents, and their Pofterity, confidering the fad Effeds of the Firft tranlgreflion, and the condition they were brought into by it. And for this purpofe it will be necefiary to look back, and confidet more particularly their cafe. And The firft thing we may obferve in it, is, that, whereas, before their tranP greffion, they were in a State of Per- fed:ion, and Immortality, a^ has been fhewn, they were now fure to Dye: And as Death was contrary to their Nature, and that Happinefs, they were made for, fo if we conceive tht Good- nefs of True Religion. 6z nefs of God dilpos'd to cbnfult their Happinefs in this cafe, we muft fup- pofe fome method would be provided for their Prefervation, fo far as they were capable of it. Now we have already fhewn ^j that a Sinner in of tbeyormer, this cafe might be capable of ^''^''^'^^* Prefer vation, {o far as any Suitabk means could be found for the preven- tion of a future Difobedience, and the maintenance of the Honour, and Au- thority of God, left He fhould be thought regardlefs of His Laws. What methods are moft proper ?6t this end, God alone is Judge : But ic feems not unfuitable to Reafori, Firjlj^ That God flhould let the Sinner feel, fome ill effeds of Sin 5 and zdly^ Thai: He fhould fhew fome token of his Dif- pleafure at it, by in Aiding fome fuita- ble punifhment for it, to affright the offender from a further difobedience, and difcourage others from following his example, t^ Ji And <58 The Demonstration And cherefore, fince our Firfl: Parents were fure to Dye, on the day that they ate of the forbidden fruit, that is, they were fubjedt to certain Death from that day, and might have been put to Death immediately 5 we have reafon to think, ifthey were not put to Death, that there was iome provilion or other of this kind made. And as this is a matter of Fad, and can be known only by Hiflory, if this Hiftory of Mofes gives us any fuitable account of this_, fo far 'tis a credible Hiftory. But, zdly^ Tho' our Firft Parents might be Preferved from Death by the Good- nefs of God in this manner, yet here another queftion will arife, How long that Prefervation might be fuppos'd to laft ? For that it could not be a Total Prefervation from Death, we have very good grounds to think, and that too, as I fhall fhew, from the nature of things. For, tho' they were made of fuch a natural firmnefs of Conftitution, that, they of True Religion. 6() they were, whilft they continued in that Perfed: State, which they were cre- ated in, capable of hving for ever, as I have formerly ^ flhev/n, yet ir upon eating the rorbidden the fomur ruit, their nature was chang d 5 If the fruit, being of a noxious, and deftrudlive quality, had broke in upon their Natural Confl: tution, and had produced fuch a Corruptive Fermenta- tion in their Bodies, as would bring them to diifolution by a natural Cau- fality, as has like wife been fliewn. Then, fince God governs all things according to their Natures, Natural things in a Natural way, by leaving Natural Caufes to produce their Natural Effecls, we may hence conclude, that God would not fo fir preferve our Firft Pa- rents from Death, as to exempt them from this natural neceffity of Dying. Befides, according to this account of Mofes^ God feems to have put them under a moral neceffity of it. For by telling them pofitively, that ^ying^ F 3 thei yo The Demonstration tloe'j flooiild 2)j^5 He had in a manner: given His word, it flhoiild be fo. And tho' it may I?e difputed in fuch cafes, whether Lawgivers are oWig'd by fuch expreffions to a hteral Execution of fuch Penalties, yet, confidering, that the total Exemption from this penalty might incline our Firft Parents, or their Pofleri- ty, to chink God regardlefs of His Word, and confidering what ill confequences might enfue from thence, there feems to be a neceffity it flhould be executed. But then, as they could never be fure, they fliould be put to Death, and by confequence could never be fure, God would perform His word, fo long as they flhould find themfelves preferv'd, iinlefs they had fome further Revelation concerning it^ From, hence Vv^e may infer, in cafe they were preferv'd, the neceffi* ty of a Revelation concerning their Death, that, tho' thev were Preferv'd, they flhould be fure to Dye. But then. As the Reafon of their being Preferved at all^ is^ their Happi* c/ True Religion. 71 nefs, and as it is abundantly evident that no man can be Happy under the Expedation of Certain Death, with- out fome Affurance of a deliverance from it 5 fo from hence it will follow, that as there was a neceffity in our Firft Parents cafe, of fome Revelation to affure them of a Certainty of Death, fo there was a hke neceffity of another Fvevelation to aifure them of a delive- rance from it, and of their being refto- red to Life again. And thus we have a view of feve- ral Revelations, that feem to have been neceifary in the nature of things, upon the firft ad of Sin, confidering this firft Effecl' of it. The Certainty of Death. And if to this v/e add, and confider further, how this fin of our Firft Pa- rents, that occafioned all this, came about, T>iz. by the inftigation, and fubtlety of the Devil 3 If it was, as 'tis probable it might be, attempted by him out of Envy at the Happinefs of Man, and in oppofition to the Wifdom and F 4 Power 7^ The Demonstration Power of God, here is a great deal more required in this cafe : Here is not only the Honour of God, in re^ | fpedl of Man, to be provided for, left He fhould think God regardlefs of His Laws and His Word 5 But here is alfo fomething to be done, in relation to the Devil, left He fliould feem to be too hard for the Wifdom pf God, as if He had baffled and defeated His defign, ^^nd as from hence we may ration nally conclude, that if we have any true Hiftory of Providence in this cafe, we rauft have fomc account of this kind, fo 'tis a very material charadler of the Credibility of this Hiftory oi MofeSy that it agrees exadly with all this. For in this Hiftory of Mops ^ we are no looner told of our Firft Parents Sin, and the Death they v/ere thereby expoled to, but we are likewife told of their Prefervation : But left this Prefer- vation fliould incourage them to lin, Firft, for the Prevention of their fur turc diiobedience, we read, that they were of True Religion. 7; were left to bear the III EfFe6ls of their paft tranfgreifion, and for that purpofe, as they were now become Mortal, they were fliut out from the Tree of Life, lejl they Jloould eat of it and ^ Lhe, And, Secondly, * '^/j "coorth our ohfer'vation in this place^ that as the End of all God*s difpenfations to Mankind is their Happinefs, 'which does not only require the Perfe^ion and Holinefs of their Rational N'a- ture^ but alfo their 'weU-bemg in refpcCf of their Bodily Ctrcumfiances j J fay^ 'tis worth our obfer-va- tfon, that even thefe a^s of fe-verity to our Firji Pa- rents^ were e-vidently ijit ended for this End. For the reafon of fljutting our Fir ft Parents out df Paradife^ was not only that they might feel the ill effetls of their Folly ^ hut that they might not li-ve for ever in that mifery they had broiight upon themfclves. For fine e they were now become liable to pains and ficknejfcs^ which would naturally enfue from the change of their conftitution^ it would have been a fad condition to have lived for ever under tbofe forrows that would fooner or later naturally happen to them : So that if this I'ree was of fich a nature .y as to keep them from dyings it was a real bleffing to be excluded from it. ^nd fo likcwife, though the inmediate reafon of fhis Cuije upon the Ground j which caufcd it to brin^ forth 74 ^he Demonstration Secondly, That God might con- vince them of the great regard he had to the obfervation of His Laws, and of the little hopes they flhould have, that a finner fliould go unpuniflied for his fins, we have next an account of the moft likely means poffible, to give them a lively apprehenfion of God's difpleafure : For, Firft, God is here not only repre* fented as banifliing them from Para* dife immediately after their tranfgref- fion, curfing the very ground for their fakes, caufing it to bring forth Thorns and Briars 5 but He alfo de^ nounces a Perfonal judgment on them- felves, condemning the Man to Labour^ foTth 1'horns and Briars^ was^ that it might he a token of the divine difpleafure againft their Sin^ yet it was a real a6i of kindnefs to them^ and their pofterity^ as it afforded matter of ncceffary labour^ % and imployment to them^ which their circuuifiances now calld for, not only for the prevention of Idle- nefsj the banc of Virtue^ hut the health and well- heing of their hodies^ now fiihjeCi to 'various fick- fieffes and difcafes. and of True Religion. 75 and the Woman to forrow and fub- jedion. And, Secondly, left they flionld think, that becaufe Death was not exe- cuted fpeedily upon them, there might be fome hopes to be exempted from it, He farther affures them of the certain ry of their Death, That as fure as chey were made of Duft, fo furely they fliould return to Duft. Thirdly, To make this more effe- dual to the precaution of their Riture difobedience, it is very probable, there was, as fliall be fliewn hereafter, an Inftitution of Sacrifices at this very time, and the skins of the beafts to be oifered to God, they were appointed to wear for cloathing 3 the immediate end of which Inftitution was to preferve a juft Idea of their fin, and danger in their minds, becaule by this means whenever they fliould put on, or off, or even but look upon their Cloaths, they muft be put in mind of the fad State diey had brought themfclves into, and by' y6 The DEMONSTRAtroN by the of True Reltgton. 173 in, when he faw himfelf fo highly fa- voured of God, by fuch a ftrange, and unufual Condefcenfion, fo this favour might be fliewn him, as a kind of reward for his pad obedience, and a token of God's approbation of it. But yet if we confider the circum- (lances of the Cafe, there might be fomething more in it, than this : We find by the Story, when Abrahav2 was informed of the Intention of God to deftroy thofe Cities, he was not fully fatisfied of the Juftice of it : He thought there muft be fome Righteous people there, and he could not underftand the Juftice of that Punifhment, that fhould flay the Righteous with the Wicked. But in the way that this matter is fet before us, he is not only inftru6ted in the Juftice of the Punifliment, but the Severity of that Juftice is at the fame time foftened by a Beautiful Idea of His Mercy, and that too reprefented in fuch a manner, as to give him a moft 1^74 The Demonstration moft ii'igaging motive to Obedience, when he faw the Righteous fo favoured by God, that fometimes even the Wicked flhould be preferved for their fakes. And if we further confider the Cir- cumftances of this Story, where God is rcprefented, as rcafoning with Him- felf, Why Hi? Jljoiild hide His Intcn" tions from His Servant Abraham, when He knew the Integrity of his heart, That He would coinmajjd his Children^ and his Houfehold after him, to keep the way of the Lord 3 this is not only a hvely v/ay of Infl:ru6lion to Ahra' ham^ and a great Incouragement to his Obedience, That God is fo dif- pos'd to raanifeft Hirafelf to an Honeft, and Sincere Heart, and, That they who will know the Will of God, muft be firft refolved to do His Will, but here is alfo a plain Intimation given us. That as Abraham was to Inf!:ru(5l his Children, and his Houfehold, he had this favour flhewn him on that account, of True Religion. 175 , account, that not only he himfelf might have a right notion of the Juftice, and Mercy of God, but that they alfo might be rightly informed of them by Him 5 a right apprehenfion of thefe attributes being of very important concern to thofe, Rsoho would keep the way of the Lord- Thus we fee how this Hiflory an- fwers thus far 5 How Abraham was provided with proper incouragements, and affifted with fuch fuitable motives, as Reafon might exped: to find in a credible account of him. And if this be therefore a probable Hiftory thus far, here we have new matter for new Revelation, which we may likewife hereafter exped: to find in the fequel of his Story. For here we are told, that in Abra- ham's Seed all the Families of the Earth (looiild he Blejfed^ by which words the leaf!: that could be intended, was, that the Promised Saviour flhould defcend from him, and that his Seed flhould 1/6 The Demonstration- (hould be the means of conveying all thofe Bleffings to the world, which I have flhewn to be originally implied in that Promife : And as Abraham is fa id, in this Hiftory, to have had two fons, IJIo' mael^ and Ifdac^ to the latter of which this Great Privilege is appropriated, fo that, from him the feed oi Abraham was to be reckon'd, fo there was ^ neceffity, in the nature of things, of fome means to be prefcribed fome time or other, for the keeping up of a di* ftindlion in their families, that fince this Saviour was not to be look'd for prefently, there might be no room to doubt, when He fliduld come, that He was of the Seed of Abraham^ of Ifaacs Branch, and that every one might be capable of farisfying himfelf of this : There feems to be a nece hty, I fay, of fomething of this kind 5 but whether there was afterwards any Revelation made for this purpofe, fhall be confidered in another place 5 and if w^ of True Religion. 177 we hereafter find ic fo, as k will te a great inftance of the Confift- ence of this Story, fo will it be no le(s an argument of the Credibility of it. And thus I have done with the fecond thing required in a credible Hiftory of Abraham^ CHAP. X. 7'he third thing required in a Hiflory of Abraham* |Hirdly, The next thing that we have fliewn may reafona- bly be expeded in a Hiftory of Abraham^ is, To be told How he became a Nation 5 and this we have fet before us ill a very rational and afFed:ing manner in this Hiftory. N :Tis 1 7 8 The Demonstration 'Tis not, as I obrcrved, very eafy to conceive how the feed of one man could become a nation, difl:in6l from all others, whilft the vv^orld was already inhabited 3 How they could be kept together, and grow up into a feparate Body, without intermixing with, or depending on any other people, unlefs they could have been fettled in fome wafte liland, or Country, where no other people fhould come, but them- felves 5 but as fuch a fettlement would have been inconfiflient with the end of their feparation, and 'twas neceffary for the benefit of the world that they iliould be feen, and known, and, in fome difi:ant manner, converfe with other people 5 fo 'tis very agreeable to obferve in this Hiftory how eafily and rationally this is brought about, by their going into Egypt^ and that too in a manner fo natural as is here repre- fented. One of True Religion, xyo^ One cannot buc admire the Wif- dom of Providence, and in that the Credibility of this Hiftory, that fince they were to become a Diftindt Na- tion, and muft have necedarily fome place to hve together, that Egypt llibiild be the Place provided for them 5 a Place, above all others, particularly fitted for the keeping them a feparate People, the Hehren-^s being fuch an Abomination to the Egyptians^ that they would not fo much as eat with them, and therefore were not likely to mix with them. And therefore, when we read of the Jfraelites being brought into this Coun- try, and Jofeph their Brother, by a ftrange Providence, fent thither before them, as it were, as a Harbinger, to procure an Interefi for their fettlement, and that the place provided for them was the Land of Gofhen^ a place where they were to live by themfelves, what can one think of this whole tranfa6tion, but as a thing not only highly rational N X ill i8o The Demonstration ill kfetf, but a particular contrivance of the Wifdom of God, that fince he intended they fliould be a feparate People, he brought them hither, and planted them here, as in a Nurfery, where they might multiply, and grow, and gather Strength, 'till they fliould be fit to be removed, and tranfplanted into the promised land ? This was the vifible defign of Pro- vidence, in bringing them hither : How it fared with them here, we are parti- cularly told 5 and as my defign is to fliew the Credibility of the Story, I I will examine the feveral parts of it, and fliew the Wifdom of God in every Inftance. CHAP. o/ True Religion. i8i CHAP. XL The Credibility of the Hijlory of the Children of Ifrael, and of their AffliSiions. H E firft thing to be obferved in this Story, is, That the I Children of Ifrael were mi- ferably afflided 5 That they fliould be fo, had been foretold to Abraham^ and as this Story gives a very natural reafon why they were fo 5 fo 'twas a great Inftance of God's Wif- dom, that they iliould be fo : For whatever other wife ends God had to ferve by that affliction, we may ob- ferve a particular fuitablenefs in it to His End, in keeping them a feparate people, and the defign of removing chem to another land. N 3 Foi: 1 8 2 The Demonstration For as the reafon of keeping them a feparate people, was the Prefer vation of the True Rehgion, fo this afflidti- on might naturally contribute towards this. For as the Egyptians were a Nation pver-run with Idolatry, had the Ifiae^ Jites been kindly treated there, this miight have gain'd upon their affedi- ons, and by contradlin^ friendfliips, and familiarities with the Egyptians^ they might have been drawn away into their fuperftitions : But when they found them. felves hated by the E,s:yp'' tlans^ and fuffer'd fuch fad hardiliips from them, this naturally begat an Averfion towards them, and made them lefs liable to be corrupted by them.: Even as k was, we find by the Story, that the Ifraclites could not keep themlelves free from Infe«5lion, but' they got a tinflure of the Egyptian Idolatry ^ but without this they muft have probably been over-run with it^ and Vv^ould have entirely fallen away. (ides. c/ T R u E Religion. 183 Befides, this afflidlion was very fuita- ble to the Promife of their coming to the Land of Canaan^ as it might be a natural and neceffary means to pre- pare their minds for their removal thi- ther. For when Egypt was become their Native Country, they doubtlefs had a natural fondneis for it, and as they, and their Families were iettled there, they could have no Inclination to re- move from thence. 'Twas the laft thing they would probably have defi- red, or thought of, and, without a Mi- racle, it would have been impofhble to bring them to it, fo long as they could hope to live in any tolerable eafe and comfort there. But when they were fo miferably harafs'd by the Egyptians^ and put under fuch a barbarous, and unnatural perfecution, as that of deftroyinp^ their own Children, together with other mi- ferable oppreffions, this alone v/ou!d be fufficient to make them weary of N 4 the 184 The Demonstration the place, and glad of an opportunity of removing thence. So that nothing could be more fitted to the defign of Providence, in relation to this people, than this circumftancc of their Afflidion : But t:his was only to prepare them for their removal. The next thing to be obferv'd, is, How they came out, and this, the Story fays, was by the Execution of Great, and Strange Judgments on the Egyptians, This event had hkewife been fore- told to Ahraloamj and 'tis no ways unlikely, that a Cruel and Idolatrous people might be ripe for fuch Judg- ments on their own account 5 but it gives a great Credibihty to the Story, when we can difcern a particular wif- dom, in fuiting thofe Judgments to the Circum (lances of God's chofcn peo- ple, and the End they were chofen for. For when we confider, that this i:hofea people, by living long under the o/True Religion. 185 the Government of Egypt^ had gon the Infedion of their Idolatry, 'twas abfolutely neceflary it fhould be cured : For they were fet apart, as I faid be- fore, on pLirpofe to p refer ve the True Rehgion, and by eonlecjuence 'twas neceffary, that they fhould be inform'd of the Only True God, and how to worfhip Him, as God 5 and what could be more efFedlual to convince their Reafon, that the God of Ifrael was this God, than fuch works as none but He could do, even by the con- feffion of the Alagicians themfelves ? And accordingly we read in Exodus^ ch. vi. nj. 6. that God requires Mofes to inform the Ifraelites^ That He was the Lord J the God of Abraham, Ifaac, and Jacob, and as a proof of this, he was to tell them, that He would hr'mg them out of bondage^ with ajiretch'd' out arniy and with great 'Judgments^ and by this they fjoould know^ that He was the Lord their God, Again 1 86 ^he Demonstration Again we may confider, this People were bred up in mighty notions of their Privileges, as the feed of Abra^ ham the friend of God, and by confe- quence the favourites of Heaven, and when they found themielves perfecuted upon this account, they might natu- rally expecl that God would appear in their behalf, and make fome diftmdlion in their favour, and what could more effectually demonflrate this, than to fee fuch Judgments on the Land of Egypt ^ whilfl themielves were intirely free ? And when vv^e further confider, as it appears by this Story, that Mofes was the Perfon appointed by God to bring this people out of Egypt ^ a Per- fon altogether unqualified for fuch a work without the affiftance of an Al- micThty Power, here is a particular apt- nefs in thefe Judgments for this end, not only in convincing the JfrneUtes themfelves, that He was fent by God upon this Errand, and was able to ef- fed what he proposed, that they might be 6/ True Religion. 187 be willing to come away with him 5 but alio to work upon the obiPcinate Egyptians^ and oblige them to let the People go. And accordingly, thefe were the Ends thofe Judgments upon the Egyptia?2Sj and that Miraculous Power, which Mofes was indued wath- al, were intended for, as w^e xtzAExod. iv. Chap.Vi. "cer, 6, 7, 8. And if we add to this, on the other hand, that thefe Egyptians might be not only ripe for Vengeance, as I faid before, upon the account of their Cruel- ties, and other wickedneffes, but want- ed alfo to be informed of the True God, What could be m-ore fuitable, and proper for this end, than thefe Judcrments, w^iich might ferve at once both for Punifliment and Convidlion, and that too not only of the True God, but alfo of their guilt in having offended Him, and, by confequence, of their duty, and intereft to worfliip Him, and live in all Obedience to Him ? And accordingly w^e likewife read, that jS8 The Demonstration that this was one Intention of the Di- vine Judgn^.ents on that people, n^\%, that 'Pharaoh^ and by confequence His Sub] eels, fliould iinderftand, that He the God of the Hebrews was The Lord, Exod. vii. 17. and that there ims none like H'mi in all the Earth, ch. viii. 22. — ix. 14. and that the Earth is The Lord's, ch.vii. 3,4, 5. that is, that He is the only True God, the Creator and Governor of the World. And as they were apparently in-"- tended for the Puniiliment of that Na- tion, it is very probable, that every Judgment upon Egypt might have had fome relation to lome particular Sin of that People, either againft God, or againft the Ifraelites, fo as to carry in its nature fome refemblance to that Sin it was intended as a puniflhment for : The Author of the Book of JVifdom has in feveral instances endeavoured to fliew this, Ch xi. 15. Ch,xv, 18, 19. Ch.xvi. 1. C/3. xvii. 2, 3. CZ^. xviii. 5. But tho' the obfervations may not be fo of True Reltgiok. 1^9 fo jufl in all refpeds^ yet as to the laft great Plague in the Death of every Firft-born of the Egyptians^ this carries fo lively a referablance, and has fo na- tural a relation to their Sin, in defi:roy- ing every Male Child of the Ifraelhes^ that one can hardly think at firft S'ght, but it mufl: have been purpofely fo or- dered by a Wife Providence, not only, as a Puniflhment for their Sins in gene- ral, but particularly to teach them, by their own Experience, what an unna- tural Cruelty they had ufed to the If'^ raeJiteSy and how jufUy they fuffer'd for it. And when we confider all this toge- ther, what greater token can we have of the Credibility of this Story, than to obferve fuch a wonderful Wifdom in it, and to fee it fo contriv'd, as to anfwcr fo many great, and good Ends at once, which were not only worthy of the Divine Cognizance in them- felves, but feem'd in their very nature to require fome provifion to be made for ipo The Demonstration for them 5 And to fee it done in fucli a manner, as if each of thefe ends had been the particular and only care of Providence in this difpeniation ? The next thing obfervable in this Story is, The Succefs of thefe Judg- ments in procuring the difmiffion of this People, and their coming away with Je'weJs of GoJdj and Silver ^ and Raiment, This is a Circumftance, that had likewife been foretold to Jbraham^ that they JJjouId come away with great Sub- fiance 5 And this is a very credible re- lation, not only for the reafon, that is here given of it, vi%. That the Bgyp- tiajis were afraid of being deftroy'd upon their account, and fo were glad to get rid of them at any rate, in that terrible frif^ht they were then under, but alfo as it is faid to be fo ordered by God, {Exod, xi. 2.) For, confidering what this people had fuffer'd by the Egyptians^ here is a natural Suitable- nefsj and Equity in this Appointment^ and o/True Religion. 191 and it may be confidered, not only as a kind of Recom pence for their fufFer- ings in general, but as a particular fa- tisFadion, for what they had by Right due to them for their labours. For ■'tis very probable that as they had been opprefs'd with labour, fo they might have been likewife in their wages, and being us'd as flaves, 'tis very reafonable to think they might have been paid like flaves, jufl: as their Arbitrary Ma- fters pleas'd : Nay, we are particularly told, that they were forced to make the fame tale of Brick, though they gathered the Straw, as they us'd to do before, when 'twas provided for them ^ And if their Wages before, as 'tis natu- ral to fuppofe, were not greater, than their work deferv'd, this addition to their labour in gathering the Straw, was working fo much time for no- thing. And therefore, when they had pow- er to Right themfelves, they demanded of the Egyptians Jemueh of gold^ and Jihefy ipi The Demonstration filler ^ and raiment. For the word which we 111 tranflace Borrowed-^ fig- nifies T)emanded '^ and this, I fay, they did probably, as a Right, though the Egyptians would call it only a Loan. And 'tis very obfervable, that God is not only (aid to have given them orders to make this demand, but alfo to have given them favour in the Sight of the Egyptians to let them have fuch things as they required {Exod, xii* j6.) that it might appear to be his work, thereby to let them know, that He was as JufI: to them in recompencing their fufFerings and lofles^ as He was to the EgyptiafiSy in avenging their Oppreffions, on whom this might be likewife inflicled, as a further Puniflv menr. So that in this view, this Inftance which at firft feems an Ad: of Injuftice. in the IfraeUtes^ was, in reality, the verv contrary : And as it was done by the appointment of God Himfelf, they were only His Inftruments to take from of True Rt LI GioU. ipj from that People, what they held only by the bounty of His Providence, and had now forfeited by their tranfgref- iions. The next thing obfervable in the Story of this people, is their going thro' the Wildernefs, and their continuing there for forty Years. The reafon here given for taking that Vv^ay, is very wife, and rational : viz. That if they had gone through the land of the ^h'iUjihics^ which was neaf, and lay in their way to Canaan^ this would naturally have begat War, and as War Would have affrighted, and difcourag'd them in their enterprize, fo they would have repented and gone back to Egypt ^ Exod. xiii. 17. But there was another wife reafon in the nature of the thing • For, as I have often obferved, this People were cho-' fen for the prefetvation of the True Religion in oppofition to Idolatry, and yet they were fo addided to Idolatry O them'* I 94 The D EMONSTRATIOH themfelves, that where-evcr they Had any opportunity, they joined them- felves to the Heathen worfhip, and notwithftanding all the teftimonies God had given of Himfelf, that He was the only True God, by the figns and wonders -they had feen him do, yet they ftiU fell off upon every occa- iion : So that had they gone imme- diately into the Land of Cafiaan^ which was then a Land of Idolaters, they would no doubt have worfliipp'd their gods, and learnt their manners, and io defeated the defign of Providence. And therefore in Wifdom God led them through the Wildernefs, that they might converfe with no other people, left they might be further corrupted by them : And as this was a place where they could not (ublifi:, and be provided with necelTaries in a Natural way, but muft eat, and drink by Miracle, fo it was by confequence a proper place to train them up into a fenfe of his Au- thority , and convince them, that He was ^j/'True Religion, ipj ^is the only True God, by the daily frefli Inftances of His Power, and Goodnefs, which they could not pof- fibly but take notice of : And for this reafon he kept them in the Wildernefs fo long, 'till the old Generation was all gone off, and a new one iprung up in their room, that had not been leaven'd with Idolatry, that had fecn no other people, nor country, and knew no other God, but Him, whofe wonders they had been eye-witnefTes of, and whofe miracles they had lived by, and whom they had learnt to fear, and reverence. And when God had thus raifed Himfelf a people, prepared, and fitted for His purpofe, that might be proper Inhabitants for the Land of Promife, He then gave them a-d:ual pofleffion of it, and led them diredlly into Canaan, Thus we fee how this People be^ came a Nation, and how every Cir- cumftance thac happened to them had O 2 ft 1^6 TA^ De MO NST RATION a particttlar relanioa to their being fo ^ we fee what a natural agreement there is -in every thing, either to the Cir* CLimftances of that People themfelves, or to the defign of God in making them a People, and, we cannot, after this, with any reafon, fiifped: the Cre- dibility of this relation thus far. ^Wi CHAP. XIL The fourth thing required in a Hijlory f?/' Abraham, and his Family reJa^ ting to their Laws and Govern^ ment» ^HE next thing to be inquired after in the Hiftory of this Peo- ple, is, fome account of their Laws, and Government, and this we find in our Hiftory in a very extraor- dinary manner. Soon <3/'True Religion. 197 Soon after this People came into the Wildernefs,. and were not only feparated fiom all other Nations, but abfolutely independent of them, the firft care of Providence is imployed in fettling them under fome rules of Or- der, and formincT them into a Recrular Commonwealth, and for this purpofe, He gives them a fyftem of Laws to govern themfelves by in their Moral, Religious, and Civil Capacity : And as they were made a Nation by God, and could not be preferved fo, but by His Almighty Power, fo, we are told, they received their Laws from God, and were immediately Governed, and Proted:ed by Him. And though God gave them all fufficient Evidence, that thofe Laws they received were given by Him, by the wonders He fhew'd at the giving of them, and afterwards when they were under His immediate Protedion, by the frequent Miracles he wrought in their behalf, yet it is worth our while in this place a little O 3 to 198 Tl^^ Demo N ST R A.T I o N to rcfled, how He manifefled Hi^ wifdom in the Laws themfelves, in adapting them to the circumftances, and diipofition of that People, and the End they were chofen for. The Wifdom of God floewn m the Jewifli La^, As, Firfl:, 'Tis evident, by the account we have of them, that they were, as tis very natural to conceive they might be, a very dull, and ftupid people, having been bred up in hard labour, under the opprcffions of Ty- ranny, and Arbitrary Power, which IS apt to break, and debafe mens Ipirits 5 and confidering this, how gra- ciouily does their Great, and Wife Lavv'givcr condefcend to their weak capacities, fitting the Number of His IMoral precepts to their memories, by reducincT them to Ten fliort commands, and rcprelenting the moft important truths to them, under fuch Emblems, and ^True Religion. 15)9 and Figures, as they had been accuf' tomed to, that he might not only the the more eafily Infl;ru<5t them in thofe things rcprefented by thofe Figures, but alfo the more deeply imprint them on their minds : What I mean by thefe Emblems and Figures, flhall be iliewn by and by, (/). 204.) Secondly, If we confider them as they were, a people prone to, and already corrupted with Idolatry, here was a wife Provifion in this cafe alfo, and that not only in the vaft multitude of Obfervances impos'd upon them to keep them continually buly, and im- ploy'd, that they might not be at leifure to imitate their Heathen Neighbours, but alfo in the appointment of fuch parti- cular Ceremonies as were dire6lly con- trary to their Idolatrous Rites. The Ceremonies, for Inftance of the Paflbver, the manner of buildino; the Altar, and of going up to it 3 the Pro- hibitions of feething a Kid in its mo- O A ther's 100 The Demonstration ther's milk, of offering Honey in Sacri-^ fices, of forcing their Children to pafs through the Fire to Moloch, of eating Blood, and rounding the corners of their heads, and cutting their Flefh, were all fo many commands injoin'd by God, only in oppofition to fuch cuftoms in the Heathen Idolatry (as has been proved by Maimonides, and Dr. Spencer) : And as for thofe others, which we cannot fee the reafon of, 'tis probable they might likewife have been appointed with the fame view, though it cannot fo evidently be m^ade appear at this diftance, fince the Rites of thofe ancient Idolaters have been long fince abolifli'd, and are but imperfed:ly re- corded in fome few ancient Authors, as thje learned Dr. Allix well obferves in his Rejlefiions on the Old, and New T'cjlament. Thirdly, If we confider them as a people fepa rated from other Nations, here likewife we may obferve a Wife Prpvifipn rii?ide to keep them fo, not only of Tv.vE Religion. 201 only by continuing the Ordinance of Circqmcifion, but alfo by forbidding them to conform to the Rites and Cuftoms of other people, and injoin- ing fuch a diftindion of Meats, and Sacrifices, as muft neceflarily keep them from all other people. For they were to Abllain from what others Ate, and to Eat and Sacrifice what the others Worfliipp'd^ and as this gave the Hea- then an abhorrence of them, fo when they could neither eat nor worfhip to- gether, it naturally prevented all Inti- macy of converfe with them. This was the realbn given for that command of Clean and Un- £,^/^. ^x. clean Creatures in Leviticus ^^' *^* even by God Himfelf : And Vis very probable for the fame reafon, that the Law condefcends to fuch little things, as the fafhion of their Drefs, their Beards, their Phyladeries, and the Rails before their Houfes, and the like, that He might in every refped diftinguifh, gn^ make them Jvnown from other people, 202 Tbe Demonstration people, and fo prevent all mixture and confufion with them. Laftly, If we confider, that the end of their feparation was, that they might be a holy, and peculiar people to the Lord, Lev. xx. 26. Esod, xix. 6. 'Tis obvious to every Eye, that this was the Great End of the whole Law, and 'tis worth our Obfervation how every part of it is wifely fitted for this End. I need not obferve this in the Moral Law, which relates to our duty to God, and Man 3 Every one fees the Natural Obligation of this 5 How it tends in its own nature to make us like God, and Happy in the Injoyment oi Him : The fame delign is likewife vi- fible, and there is a particular htnefs for that defign, even in the Judicial ^ and Ceremonial part cA \t. As for the Judicial precepts, which relate only to the Government of the Civil State, 'tis evident, they are all along calculated for the incouragement Ot of True Religion. 205 of Vercue, and the Prevention of Vice, and Irregularity. And tho' the many Ceremonies relating to their Religion, feem only to be fo many Arbitrary Forms, and mere outfide Rites, yet they were like wife in joined with a Moral Intention : And though they might be proper for the low eftate of that people, merely as outfide Forms of Pomp, to affedl their minds with a greater Awe, and Reverence in their Worfhip, yet they have been Anciently underftood to have many other views, and among others 'tis very probable they might have been appointed to inftrud thefe ignorant, and ftupid Peo- ple in Moral duties, by fuch vifible llgns, and reprefentations, as they had been accuftomed to, and was a com- mon way of Inftrudion in the Country they had liv'd in. Thus, for Inftance, their Sacrifices of Expiation might be intended to put them in mind of the fad confequence, and defert of fin, and the Obligation they 204 The Demonstration they had to die to fin, if they would be reconcird to God 5 their Eucharifti- cal Sacrifices were naturally proper to keep up a fenfe of their dependance upon God, and of their owing all they had, to His Favour and Bounty, and by confequence of the fi:rong Ingagements they were under to all returns of Duty, and Gratitude. Their Circum- cifion was not only a fign of their Covenant with God, but alfp of the neceffity of parting with their Lufts, if they would be intitled to the Benefits of it : Their Legal Wafhings, and Purifications fliew'd them, how pure a God they ferved, and how clean every perfon ought to be from all fiU thinefs of Flefli, and Spirit, that would either come into His prefence, or hope for His favour. And the Prohibition of certain meats misht hkewiie be intended to teach them to avoid thofe fins, and difpofitions, that had a refemblance to thofe creatures they were ordered to abftain from. When Swines Flefh, for Inftance, of Trve Religion. 205 Inftance, was made Unclean, to them, it might be for Inftrudtion in Righte- oufnefs, as well as other Ends, that they might by this be taught to avoid the brutal Nature of that Creature, that as he wallows in the Mire, when full, fo they fliould not wallow in fin^ which is ufually reprefented under the notion of Filth, nor abufe their Plenty to Senfuality, and Licentioufnefs. When they are forbid to eat Birds of Prey, 'tis to teach them, that they muft not live by Rapine j And by Fifli without Scales, that delight in Mud, they were taught to avoid all Earthly-mindednefs, and all bafe, and mean defigns, and practices. Thefe Interpretations may be look'd upon, only as the refuk of a luxuriant Imagination : And though I muft con- fefs a Fanciful Invention may go far in this way, yet that this was the natural conftrudion of thefe Laws, we have very great reafon to think : I have already taken notice, that this was the way / 2o6 The Demonstration way of fpeaking in chofe days, and irl thofe Countries, and we life it ftill in our own language, and are very well underftood, when we do fo. When we would fpeak of a Man's Ingratitude, or Senfuality, or Rage or Luft, or Subtlety, we fpeak of him, under the Notion of a Hog, a Lyon, a Goat, and a Fox, and if we fliould bid a man abftain from thefe, and have a care of making them part of himfelf, he would be underftood without an Interpreter.* The Moral of fuch Similitudes, is obvious enough, and that this was one Intention of thele Le^al Ceremonies, has been the current fenfe of Ancient times 3 And thus much is very certain, even from the Scriptures themfelves, that they were all to be efleemed as vain and fruitlefs, and the Obfervance of them, as unacceptable to God, un- lefs they were accompanied with the Fruits of Righteoufnefs, which looks, as if this were the Intention of them. Sec of True Religion. 207 Scclfa. Ixvi. 3. — i. 13. — Iviii. 45, &c. 'Frov. XV. 8. — xxviii. 9. Zach. vii. 5. TfalAl 16, 17. — xl. 8,9. 5^^r. vii. 3, 4, 5, d)^^' xxi. 2 2, 23, c^c. H(9/6'^ vi. 6. Mkah vi. 6, 7, 8. And as this was the Great Defiga of the whole Law, lo it was not want- ing, in proper motives, to inforce the Obfervation of it : They were a people bred up in the Hopes of a Saviour to come, and in the Promife of that Saviour, I have alrea- dy fhewn, was implied, the Promife of Everlafting Happinefs5 He could not be a Saviour without it. The fame thing, I have likewife fliewn, was underflood by the Promife of the Land of Cayman^ viz. a future State of Reft, and Comfort, of which that Land was a Token, and a Pledge. This, I fay, I have obferv'd, they probably under- ftood in this Senfe, and the NewTefta- ment confirms it to us, if that fliall hereafter appear of any Credit : So thac when they were in adual pofleflion of this loS The Demonstratio^t this Land, they had thereby an affiH ranee in hand, of the future Enjoyment of what they hop'd for, provided they were but faithful in their Covenant. This was fome part of the Encou-* racrement they had, but this was not fufficient in their cafe, their Circum- ftances requir'd more. As they were to continue feparatd from others for the prefervation of the True Rehgion, they flood in need of temporal Promifes, that they might have no temptation for temporal gain, to fall away into the Gcntil Superfti- tions. For, fince the Heathens impu- ted all their worldly Succeffes to the Worfhip of their Idols, and falfe Godsj there was a neceffity, in proportion, that the God of Ifrael fhould fhew himfelf as Gracious to his Votaries, as the Falfe Gods were fuppos^d to be to Theirs < and therefore 'tis fo far from being a derogation to this Law, that it abounds fo much with the Promifes of Tempo- ral Bleffings, that it is a particular In- ftance of True Religion. 209 ftctnce of the Wifdom of it 5 fuch Pro- miTes being not only nioft likely to work upon that ftiipid low-minded people, but fuited alfo to their particu- lar circumftanccs, and occafions, as they were to be kept feparate from other nations. Thus w^e fee the Wifdom of the 'feqziJJj Laws, and thereby the Credi- bility of this Hiftory of Mofes, fo far ^s it relates to them. P CHAP; 110 The Demonstratio!^ ^^^^€-,5^ CHAP. XIII. What may he natmally expected in 4 H//?oryy/ Abraham, and his Family^ relating to the ^refervation^ and ""Propagation of the True Religion, H E next thing to be inquir'd into, and which we may rea- ^ fonably expe6l to find in a Hiflory of this People, is, That, fince one Great End God had to ferve by them, was, the Prefervation of the True Religion in oppofition to Idolatry, they were thoroughly in- fl:ru<5led in the True Religion them- felves, and that this was alfo kept pure, and undefiled amongfl: them. Secondly, That fbme means were jnade life of from time to time, to bring of True Religion. 2 1 1 bring their Religion to the Knowledge of other nations. As to the firft of thefe, that we may reprefent this matter in its proper light, we muft incjuire what is to be meant by True Religion : Now, by this we muft: underftand two things : Firft, A Right Knowledge of the True God, and How we are to behave our felves to Him, confider- in2 the Relation He bears to us. Se- condly, A True Faith, and Confidence in the Promised Saviour. The firft was the Sum of Natural, the fecond of Reveal'd Religion : And as it was Re- vealed, as a Remedy for Sin, fo Was the only Comfort that Sinners had, and a very great Comfort it was, as con- taining in it, ?cs I have before obferv'd, the Aflurance of Pardon and Reconci- liation with God, as alfo a Deliverance from Death into a State of Everlafting Life and Happinefs : Now, as a finful World could have but little encourage- ment to Obedience, without fome af- P 2 furance ill The Demonstration iurance of CFiis kind, and we know no inch affurance tliey had, but what was iiiiphed in this Promife 5 io a Due Faith, and Confidence in the performance of this ProiFjilc, was a Fundamental Article of the Religion of Sinners. So that when \ ipeak of the neceffity of their being :inil:ru(5led in the True Religion, I mean, That they fhould be thoroughly raught to know the True God. Who He is, and Whit Fie is, and how to worfliip, and ierve him acceptably. Secondly, To Believe in the Saviour to come, thro' whom God had pro- mised Eternal Happincfs to all that \vould obey Him faithftilly. This is True Religion, and as this is- Tv hat we may expect to find in a Hiftory ©f chi^ people fet apart by God for this^ purpofe 3 fo 'tis very obvious to obferve how this is efFed:ually provided for. Whilft this people dwelt amongft the Egyptians^ 'tis evident their notions of God had been corrupted, and they wer^ infected with the Idolatry of the Country 5: of True Religion. 21^ Country 5 and therefore wc have al- ready taken notice, that one great End of thole many Judgments upon Egypt ^ was to fhew them, that the gods of the Egyptm?is were no gods, but that He that did thofe works was the True God. And afterwards when they came in,- to the Wildernefs, when God gave them their Laws, in that amazing manner we are told of, He in the^firft place lets them know. That there was but One God 5 and that He, who fpake to them w^as that One God 5 And for a prooi of this. He appeals to His Works : And as the reafon of His -ipeaking in that Formidable manner, was, as we are told, that they wight k?ioWy that he was the Lord and ?ione elfej Deut. iv. 55. vi. 7 ■ fo, as a fur- ther Proof of it, I fay. He refers them to His Works in bringing them out of the Land of Egypt, and out of the Houfe of Bondage, I am the Lord^ thy God^ fays he, that brought thes out of the Land of Egypt, out of the P 3 Houfe z 1 4 The Demonstration Houfe of Bo7idage : In which words He appeals to his bringing them out of the I^and of Egypt ^ which he did by fiich mighty Signs, and Wonders, as ITiew'd that He was The Lord^ that Great Governour of the world, and which He did for that very purpofe, as we read mExod.iY. 5. — \ii. 17. — viii. lo, 22. — ix. 14, 16, I/. — X. 2. And he refers them to His bringing them out of the houfe of Bondage^ to fliew them that He \\us the Lord^ their God, the God of Abraham, who as he had pro- niis'd to Abraham, that, tho' his Seed Jljould be Strangers in a land, that alone, and not any Creature in Heaven, or in Earth, as if He were reJKiing in them 5 nor forming to themfelves any likencfs of Him, "as if He were to be refcmbled by any of them. That they iliould live in luch a Ho- * Dcut. vi. ly A\ye of Him, as to fwear J3» H- by His Name alone, and not to ufe it without the utmoft Reverence, that is, not trifling with it in their communication, much lefs prefuming to appeal to Him by Oath, unlefs it be in a matter of great Importance, and that too in Truths and Rtghteoufnefs^ and judgment. And of TauB Religion. 217 And to preferve this Holy Avv^e of Him in their minds, as He had given them fufficient Inftances of His being the Great Governoiir of the world, by his hrhigmg than out of the Land of Egypt 3 fo He particularly provided, that they fhoiild not foro;et, that He was the Creator of it too, and there- fore oblig'd them to continue the fepa- ration of one d^y in feven to His Ho- nour, applying themfelves therein to fuch Holy Offices, as He Himfelf ap- pointed for that purpofe. This was the ftanding Rule of their Religion towards God 5 and as they had, as has been already fhewn, a full account of their duty to one another, fo they wanted no motives to in force the Obfervation of it. ^ So that they could not ftand in need pf any further Information, in refpedl either of their duty to God, or Man. This was all done upon their firft coming into the Wildernefs 5 and after- ward that they might not only be kept in 21 S l^he Demonstration in a continual fenfe of all this, but alfo, that theirChildren, which fliould be born, might not want a due Evidence of the fame Almighty Power, which thcfe their Fathers had feen in Egypt ^ to convince them of the one True God, and of their obligation to ferve, and obey Him, God was pleafed to keep this whole people for 40 Years together in the Wildernefs, in a conftant dependance upon his Miraculous Power for theiv neceflary lupport of life, and let them fee many remarkable, and diftinguiflh^ ing Judgments upon thofe, who would not fubmit to His Authority. And farther dill, when He after- wards led them into the Land of Ca^ naan, He did it in fuch a manner, as to let them fee. That He was The Lordj and that this was His Work, and that thofe, v/hom the Heathen worfliipp'd for Gods, qsvere no Gods^ hut the work of mens hands^ that not one of them could ftand before Him, or was able to do as He had done. AncJ c/True Religion. 219 And CO keep up the remembrance of all this, as He had before injoin'd the Obfervation of the Sabbath, fo He now likewife appoints three feveral Feftivals to be oblerv'd every year thro' all their generations : The Paifo\ er, in memory of their deliverance from the deflroying Angel in Egypt 5 The Feaft of Pente- coft, or Weeks, in memory of their re- ceiving the Law, with all its aftonifliing Circumftances 5 The Feaft of Taberna- cles, in remembrance of their dwelling in Tents, and all the feveral wonders of their paffage thro' the Wilderneis, till they came into the Land of Canaan^ And that they might not want living Witnefles of thefe things, which they were thus appointed to commemorate, we may here obferve the Wifdom of Providence, and therein the Credibility of this Hiftory, when we are told, not only, that fome Egyptians were permit- ted to come along with them out of Egypt y but afterward, when they enter'd into the Land of Canaan^ the Gibeonites were 2 20 The Demonstration gfl: them 5 \, ^^^ were preferved amonsfl: them ; who as they might be a Hving tcftimony to thofe, that fliould be born in their Days, of what had happened in that Country, as to the manner how the Children of Jj'rael got poffeflion of it 5 fo they muft be a {landing memorial to all future generations of the Truth, and Certainty of the thing, when they fhould fee fome parts of its Ancient In- habitants ftill remaining among them in Servihty. But ilill, to make all thefe the more effedlual, Providence took care that the Hiftory of all thcfe paft tranfadions, flhould be put into their hands in wri- ting, that they might have a ftanding record of them 5 and not only requif'd that every Family (liould read it conti- nually at home, and inform one ano- ther of the contents of it night and day, but that it fliould be read every Sabbath-day in Publick : And every feventh year 'twas done in a more fo- lemn manner before the whole congre- gatioa 6)/ True Religion. 221 gation of that people, who, during that year, being obliged to reft from all their ordinary labours, and employ- ments, had nothing elfe to do but read, and meditate upon it. And as God took care they fhould have leifure 3 fo it was their concern to lay hold of every opportunity that of- fered itfelf, for the Improvement of their Knowledge in this Book. For, as its precepts related to all the Accidents of life, fo that no adion could happen, either pubhck, or pri- vate, which it had not fome rule or dire6lion for 3 fo the Law made k Death to ad: contrary to them, out of a principle of Obftinacy, and Prefum- ption^ nay, even thole tranfgreffions, that were committed out of Ignorance, could not be forgiven without certain Sacrifices, the forms of which were fcrupuloufly prefcrib'd, and not to be difpens'd with on any confideration. So that here was a neceffity of their being throughly vers'd in this Book, and of ha- ving ill The Demonstration ving a continual recourfe to it, when every^ adtion of th^ir lives was to be regula- ted by it, even in many of the fnnalleft citcum fiances, and efpeciaily when every tranfgreffion, how involuntary foever^^ was fo fl:n6lly to be accounted for. And when we confider all thefe to-^ gether, what better fnethod could there be, mofe likely to eftablifh the True Religion in their minds, than this was ? And that they might be kept Pure, and Undefiled in the True Religion, in re- fped: both of their Knowledge, and Pradice, we read, they were not only forbidden, when they fliduld tome to Canaan^ fo much as to inquire how thofe nations ferv'd their gods, but they are threaten'd, by Mofes^ with dif- mal Judgments, whenever they fhould conform to them, either in their ido- latrous, or other wicked practices. The Hiftorical Books of Scripture, that follow, which were wrote after Mofes's time, give us many, and ftrange Inftances of the fulfilling thefe threat- nings. ^/ T R u E Religion. 225 ninths. But notwithdanding all, we are told, they fiec|uently fell off both from their God, and their Duty : What- ever good refolutions they were brought to at times, they loon forgot them all again, and flood in need of Difcipline as much as ever : And as their Or- cumftances then called for new difpen- fations, fo God was not wanting to them in fuch means as might be pro- per to work upon them, and accor- dingly fent His Prophets to declare His Will to them : This begat all thofe Prophetick writings, which are handed down to us in the Scripture, which are nothing elfe, but the feveral meffages fent to them from God, either to re- form their notions, or corrcd: their man- ners, in brinaino; them off from Im- morality or Idolatry, according as their occafions called for them. What the immediate occaflon of every particular Prophecy, was, we are not indeed told exprelly 5 But as the Children of IfraeJ were a people extremely 2 1 4 Tl^e D E 1^1 O N S T R A T I O N extremely prone to Idolatry, God had regard to this in all His difpenlations toward them, to convince them, that He njvas the Lord their God : And therefore, when He had decreed to' piinifli them for their Sins, He gave them notice of it by His Prophets, as He did, on the other hand, of their deli- verance from afflidtions, or any other Mercy He intended for them, that they might be fenfible it was His Work. Something of this nature, relating either to Favour, or Punifhment, is the Subjeci of every Prophecy, and this might be proper at all times, for fuch^ an unconftant back- Aiding people to keep up a Senfe of the true God amongfl them : But it was more particularly necefiary ill cafe of Punifliment, and elpecially W'hen the Punifliment intended was Captivity : When this was the cafe, as we read it frequently was for their Ido • latry, there was ahvays a more parti- cular' ^/TrueReligion. 225 ciilar necefficy of a lealonable Predii5li- on of ir. For, had they been given up into their Enemies hands, without being firft told the reafon of it, confidering how highly they valued themfelves upon the privilege of their being the people of God, and what Strefs they laid upon the ancient Covenant, of the Inheritance of the Land of Canaan^ as if their whole hopes had depended on it, they might have fufpedted, that they had been forfaken, and fubdued by the Power of the gods of their Enemies : That their own God was not able to protect them, and fecure the promife of Cmjaan to them, and fo might have been tempted to fall away. This was the Heathen's w^ay of rea« foning ( 2 Kings xviii. 2 ^ . ) they im- puted their SuccefTes againft their Ene- mies to the Superior Power of the gods they worfhipp'd : And as this was an argument that they would doubtlefs Q. prefs ^l6 The Demonstration prefs upon this people, to draw them off from the God they ferv'd 5 fo it would be too likely to prevail upon them. And therefore, to prevent this, God all along; forevv^arned them of their punifliment, and foretold the particular reafon, and defign of it, hjIt:,. That it was not only for their 1ms in general, but in particular for their Idolatry : By which He let them plainly underftand, that the Afflidiion He intended to lay upon them, was His Work, and His alone : And that He might thoroughly convince them of it. He always adds, That whenever they flriould repent, and forfake their fins, which had been the occafion of their fufferings, they fliould fee a further proof of His Mighty Pow- er in the removal of their punillim.ent from them. And as 'tis very remarkable to find in this Hiftory, how punctually the Events always anfwered the Predicti- ons, that is, how the Vengeance threat- ened, of True Religion. 227 enedj and the Mercy promifed, never faird to come to pafs, according as they had been foretold 5 So what can we imagine more ef- fediial in the nature of things to affedt their minds with a (enfe of their Duty, and their Sins, and preferve them in the True ReHgion, than this ? By thefe things we fee what care was taken by the All-wife Providence of God for the prefervation of True Religion, among this People, as it re- lates to the knowledge, and fervice of the True God, What means nvere made nfe of for the prefervation of the Faith ofthe^ro" mtsd Saviour. As for the other part of True Reli- gion, the Belief of a Saviour, one can hardly imagine, they could want any information in this refpe6t, the hopes of this being the great incouragemenC Q, 2 that 2 z 8 The Demonstration' that fupported Jhraham in his enter- prize, and the foundation upon which their nation was built. Of TT'P E S. But, however, they could not be better inftrudied in it, than was pro- vided by their Law, rf the Ceremonial part of their Rehgion was, as the Je'ws aflert it was, an Emblematick, or Hie- roglyphick reprefentation of the difpen- fation of the MeJJi.as^ and the Quali- fications neceflary to fuch, as would be made partakers of the benefits of it. This was a way of inftrudlion, as I before obferved, very proper for this People, and very well underftood by them. For as they had lived in Egypty a Nation accuftom'd to fuch Hierogly- phical Emblems, they knew how to interpret the meaning of them, as well^ as we do thofe Pidures, we may have feen of the Paifions, the Senfes, and the Seafons of the year. But etight^ one, who was to be the Mejfenger of the Covenant 5 which implies fome Covenant God had pro-t jnis'd, and they expeded. S % And ado The Demonstration And as here is a pofidve aflurance given, that this Meflenger fliould come, fo it is here declared, as in the former Prophecy, that it (liould be during the lecond Temple, but not 'till a meflen- ger fliould have prepared His way, and that then fuddainly He fliould appear. Now by this Mejfenger of the Co^C" nant^ the Lord whom they fought^ we fay, is to be meant the Promised Savi- our, and what reafon we have for this, fliall likewife be fliewn hereafter. A fourth Prophecy of the Time of the Saviour s comhig. Laftly, We have another Prophecy of this in T)amel^ which I referve to the laft, as being of all others, the moft particular and exprefs, and which we read in chap, ix. 24, 25, 26, 27. Seventy Weeks are determined upon thy people^ and upon the Holy City, to finijlo tranfgrejjion^ and make an end eaf Hfijlopped t, that the Lame JloaJl leap as an Hart^ and the 'Tongue of the T)umhjlng, Thus we fee what an agreement here is between thefe feveral Prophefies in af- ter-times with the Promife of a ^Prophet like mtto Mofes, at fuch a vaft diftance of time before, by which not only our Interpretation of that Promife is jufti- fied, but alfo it appears, that the fame thread is carried on, and the fame Per- fon aim'd at thro' them all. The Promts d Saviour to he a King, Another Chara6ler of the Promised Saviour was, that He was to be a King fitting upon the throne o(2)avfd. This 2/2 The Demonstration This is an Idea of Him, that runs thro' the whole Scripture. In i Sam* vii. 1 2, &c, God had promised to efta- hltjjj the throne of the Kingdom of Da- vid for ever. The eftablidiment, and prefervation of this Kingdom, He there calls His Mercy to David, as His ta- king away the Kingdom from Said is caird the departing of his Mercy from Him, ver. i 5. The after Prophets fpeak of this Pro- mife, as an Everlajling Coven ajit, and the Perfon, in whom this Covenant was to be accomplifli'd, is called the fure Mercies 0/ David, IfaAv. 3. They look'd not on the Promife, as fulfill'd in their days, but fpeak of it as a thing to come : And as the Perion aim'd at was to be a King, like David, fo they fometimes fpeak oi Him under his name, and exprefly callHim2)ji;i^5 Hofea iii. 5. In the latter days Ifrael Jloall return, and feek David their King, Jer. XXX. 9. They Jlo all ferve the Lardy and David the'tr Kingy ^whom I will raife of True Religion. 275 rdife up mito them, Ezek. xxxiv. 23, 24. / will fet one Shepherd over them^ even my Servant David — and David Jhall he a '-Prince over them. Thefe things were all fpoken by the Prophets many years after 2) avid was dead. This Perfon who is here call'd 2)^- vidj is in other places calFd, The Branch of David 5 The Righteous Branch 3 The Righteous One 5 The Saviour 5 The Rod of the Stem of JefTe 5 The Branch of Right eoufnefi. Thus Jeremiah^ God will raife up unto David a Righteous Branchy and a King Jjjall reign, and profper^ cap. xxiii. 5. And thus fays Zechary, Rejoice greatly, O Daughter of Sion 5 Shout, O ^Daughter of Jerufalem : behold thy King cometh unto thee. The Righteous One, and That Saviour, lowly, and riding upon an Jfs, and on a Colt the Pole of an Afs, ch. ix. 9. And fo to the fame purpofe we find it in Ifa. xi. i. 274 ^T'c Demonstration ^,4,5. Jer. xxxiiu 14, 15. And 'tis His Kingdom, which the Prophet Da^ mel ipeaks of, that, He lays, the God of Heaven qvoiild fet up the Khigdom of the Stone^ and the Mountain^ ^hkh Jloould never be dejlroyd^ Daniel ii, 44, 45. I need not multiply texts for a point fo obvious, and known to every eye that reads the Old Teflament. i\nd as the Scriptures are thus clear for the Kingly office of the Promis'd Saviour, fo are they no lefs for the Sacerdotal, The Vfomisd Saviour to he a ^r'tejl. This is another Character, by which the Promis'd Saviour was to be known, that He fliould not only be a Prince, but a 'Prief upon His Throne^ as the Prophet Zechary exprelly fays, chap, vi. 13. As He was to be a Prophet like MofeSy and a King like T>avidy fitting upon of True Religion. 275 upon the throne of IffacI-^ To He was to be a Triejl after the Order of Mel- chizedek 5 As the 1 1 oth ^Pfahn has been always underdood by the ancient Je^vs. But whom foe ver thofe words relate to, there can be no doubt of what is in general intended by them : The Of- fice of a Prieft, as it conCfts in being appointed to go between God and Man, to make reconciliation for Iniquity, this is naturally included in the very notion of the Firft Promife of a Saviour. For, as He was to come to Iridfe the Serpent's heady by this, we have already jliewn, was meant. His pro- curing Pardon, and ReconciHation for Mankind 5 and this is afterwards con- firmed by the Prophet T)ankl^ who, fpeaking of the Meffiah^ expredy fays, that He (liould make P^econciliatioyt for Iniquity^ make an E?id of Sm, and hrmg in Everlafmg Right eoufnefsy ch. ix. 24. T ^ And 2/6 The DEMONSTRATrON And as we have formerly fliewn', that this ReconciHation was to be made by the means of a Sacrifice to be of- fer'd by Him, in remembrance of which the Infiitution of Sacrifices was ordain'd 5 fo we afterwards find this Sacrifice was to be Himfelf : ^ The Prophet D'amel fays of Him, that He v/as to be cut off, but not for Him.felf, ch. ix. 26. And Ifaiah ex- prelly, That WtJIooiM make His Soul^ or L'tfe^ an Offering for Shi — That He fioufd he mounded for our Tranfgrejfi- onSy and he hruifed for our Iniquities^ that hy His Stripes n^e might be heafd^ ch. liii. Thefe are plain marks of His Prieftly Funclion^ and what Sacrifice He was to offer : But in the execution of this Office, He was not to conform to the Inftitu- tion of Prieflhood under the Law, that is, He was not to be of the Order of Jaron^ but Melchi%edek : And that, not becaufe He was to be King, and Prieft, o/True Religion. 277 Pricft, as Mekh'izedek was, but be- caufe He was not to be fubje^l to the Rules of the Legal Inftitution, rela- ting to the Priefthood, as the Order oi Aaron was. In this there were feveral things recjuired about the Father and Mother, the defcenc, n;cr'. 7, iV, and genealogy, the days of ^^' their miniftration, as to their begin- ning, and end, njiz. that the Mother fliould be one, that had not been a Widon\ or divorced^ the Father of the line of Aaron^ for which a Genealogy was to be kept and produced : The beginning of their MiniRerial hfe was at thirty, the end of it at fifty, and then the ^ays of their Minijlratiofi were accompltfljd. But in the order of Melchizedek, there was none of this 5 here was no fuch Rules prefcrib'd 3 And therefore, as the Promis'd Sa- viour was to be of this Order, He was not to be confined to the Injunctions of T 3 ^ the \y% The Demonstration the Law, and as He was not to pro*- duce any Qualifications relating to His Father J His Mother ^ or Genealogy^ nor was confined to any time for the beg'm» fling of His Miniftradon, fo neither was He as to the ending of it, but His Priefthood was to continue as long as He fliouid live, which is here called a Priefthood yoT ever. Thus we lee the feveral offices of the Promis'd Saviour defcrib'd. And as all thefe things that are faid of Hiin mull be conceiv'd, as be- ing fpoken by the Inlpiration of God, to confid with the general defian of His comincT, which was to hrtufe the Serpent's head^ and to be a BleJJing to all Nations 5 So we mull conclude, That what was before faid of His Pro- phetick, muil be equally true of His Kingly, and Prieftly Offices, that they were originally appointed, and muft be ordered fo, as beft to anfwer thefe intentions. And o/ True Religion. 279 And therefore, thac His Kingdom flioiild be fuch, as, in its extent, to in- clude all Nations, and fo ordered, in its nature, as to deftroy the works of the Devi], and by confequence muft: be not only an Univerfal, but a Spiri- tual Kingdom. And likewife that the Reconciliation He was to make, as a Prieft, fliould be fuch, as fhould not only be fufficienc for, but actually extend to all Man- kind. This is a natural, and reafonable Inference, and it is a great argument of the Credibility of the Scripture Hi- ftory, that we find it confident both with Reafon, and itfelf : For we find all this taught by the Prophets. For 'tis not only faid, by the Pro- phet Ifaiahj that when the Redeemer iliall come, all the Earth Jloall fee the Salvation of God ^ chap. lii. 10. and by confequence fliall be fliarers in the means, that fhall be ufed for that end, and the benefits intended by them 5 T 4 Bu: 2 8o The Demonstration But 'tis alio faid, That his Dominion fhall be from Sea to Sea, from the rwer unto the ends of the Earth. Pf. Ixxii. 8. That all Nations and Lan^ guages JJoall fernje Hhn^ Dan. vii. 14. That He fliall reign over the Saints for ever, T^an. vii. 27. and bring in Ever" Jafiing Right eoufnefs^ Daniel ix. 24. And as in His Reign the Ktghteons Jlo all flour tJJo^ fo 'tis expreily faid, That all people Jloall he hlefsd in Hnn^ and all Nations call Him Blejfed^ Pfalm Ixxii. 17. And we read throughout the Pro- phets, that the time of the MeJJias is all along reprefented, as a time of Univerfal Love, and Peace, and God- linefs 3 Wherein, as the Natures of people fliall be changed, and all Ma- lice, and ill-nature rooted out, Ifa'i.^u fo God would give them a Heart to do His Will, and that He ^ould he their God^ and they His People ^ Ezek, xi. 19, 20, Thefe o/ True Religion. 281 Thefe are fome of the many Pro- phecies, chat relate to the Promised Saviour in the Scripture, and thefe are ilich as fhew the Nature of th?.c PvC- demption, He was to work for us, and the Univerfal Extent of it. There are a vaft many more to the fame purpofe, but thefe are fufficient for my defign, and they are fuch as are plain and intelligible : And as they were reveal'd from time to time, as the Circumftances of the world call'd for them, or the nature of the thing required, fo we fee they hang all toge- ther, and have a manifeft dependance one upon another, and are but as fo many different explications of the feve- ral Steps the Promis'd Saviour was to take, in order to the End he was to come for, that is, How He was to Iruife the Serpent s head^ and How all JSatwns were to he Blefsd In Him. There were feveral other Intimati- ons given of Him, relating to the place of His Birth, that it fliould be in Beth- lehem 28x The Demonstration hloem ofjudea^ Mic. v. z. — Of His Life, that He fhould undergo great fufFerings, and he defpifed and rejected of men J Ifai. liii. ■ — Of His Death, and Refurredion, that though He was to he cut off from the land of the livings yet His Body JJjould ?iot fee Corruption^ Pf. xvi. I o, II. and notwithftanding His Death, He JIpou Id prolong His daySy and the pkafure of the Lord Jloould profperin His handy Ifa. hii. 8, lo. — of His Afcenfion into Heaven, and feffion at the right hand of God^ Pfahn ex. 12. — Of His lending down vari* ous gifts upon the Gentiles^ and after that a terrible day fliould come, as in Joel ii. 28, 29, to 32. Thefe things we think are all plainly reveal'd in thefe feveral texts, and what reafon we have for it fnall be fhewn by- and-by : And from thefe Revelations, if right- ly underftood, we fee what Knowledge was imparted to this people, the fum of which, in fhort, VvTis this, o/True Religion. 28} 'Tis evident, they were (ufficiently taught, that there is but one God, and who that one God is, as alfo to ab- ftain from all Idolatrous Worfhip, and how to ferve Him acceptably. And as for the Promised Saviour, they were plainly inftruded, that He was to dejlroy the Works of the \Devtlj and on this account, that all Mankind fwere to he BJefsd in Him. That this Bleffing was to be con- ferr'd in a Prophetick way, by the Revelation of a New Covenaqt, and New Laws, Laws of Holinefs ^writ upon their Hearts^ and a Covenant of pardon, and reconciliation between God, and Man : And in order to this, that the Spirit of the Lord was to reft upon Him, and flhew itfelf in all proper ads of Wifdom^ a7id Underjlmiding^ Counfely and Mighty &c. That He was to be a Prieft to offer Sacrifice for this reconciliation between God and Man, though not of the Or- der ^84 'The Demonstration der of Aarofij but Mekhizedek^ and that this Sacrifice fhould be His own Life, and with this, He fliould make an End of Sin^ that is, of all Sin-offer- ings for ever. That after His Death, He fhould not continue in the Grave, nor Hh Body fee Corruption^ but He fhould live again, and neverthelefs be a great Prince, fitting upon the throne of "Da- n)idj whofe Dominion fhould extend to all nations, and Hh Kingdom h Without end : That His Kingdom fhould be a Kingdom of Righteoufnefi, under which a Pure, and Holy Worfhip fliould be preferved, and a fpirit of Love, Peace, and Godlinefs, fliould rule among all people. That He was to Jit on the Right hand of God^ and fend down a great Effufion of Spiritual, and Prophetick gifts upon all forts of people, as well Old, as Young, and after this, that a great and terrible day {lioiild come, Thar o/True Religion. 285 That the Perfon by whom all this was to be effected, vv^as to be the Seed of the Woman, bom in Bethlehem of Judea^ during the (landing of the fe^ cond Temple, and before the departure of the Sceptre from Judah. That before His appearing to open His Miniftry, a Mejjenger Jloould come to prepare Hh way^ and that all fliould be accomplifli'd in Jeventy weeks of years from the going forth of the Com' 7nandment to rejlore^ and build Jeru- falem. Thefe things they knew, as being plainly reveal'd, though they might not know how^ to reconcile them together : They knew not probably what was thoroughly intended by His being the Seed of the Woman, nor how to reconcile His dying a fa- orifice, or offering for fin, with His being a King for ever : This was not yet neceffary for them to know, and therefore, remained to be 186 The Demonstration be cleared up afterward : But they knew enough for their purpofe. And now when all things were thus laid open, that were neceffary for thofe, and future ages to know, relating to the nature of the Redemption promised, the Perfon, by whom, and the manner how it was to be efFecled, and no fur- ther Revelation was wanting in thefe relpeds : And when the People of God with whom thefe Oracles were lodg'd, were thoroughly purg'd from their pronenefs to Idolatry, which had fo often call'd for Revelation, and therefore there was no longer need of it 5 Then God with- drew the Spirit of Prophecy, from amongft them, the end and reafon of it being ceafed. But yet 'tis neverthelefs v/orth your obfervation, becaufe there was a great length of Time to be between the laft Prophet, and the coming of the Mej- Jias^ how He before-hand provided them with proper fupports in that Interval, that of True Religion. 287 that their hopes might not droop, nor their faith fail. For He had already foretold them of Great changes that iliould happen, and which they fhould, e'er long, fee fulfilled, in the Great Empires of the world : And as thefe were to be the fore- runners of the MeJJiaSj and were not to happen all at once, but at feveral times in diftant periods 3 fo when they fliould afterwards live to fee any part of the Prediction fulfilled, the evident accomplifhment of it in that Injftance, would be a certain earneft of the future completion of the reft : And as every New Change, that fhould happen, which appeared to be foretold, would be a New aflurance given to their Faith, fo from thefe they might be as fure of the coming of the Mejjias^ as they were, that they faw thefe Empires overturned. And iSS The Demonstration And as thefe things, with what God had already given them, were fufficient to keep their hopes aHve, and there- fore no further Revelation could be neceffary for this 5 fo this might pro- bably be the reafoil, for ought we know, why there were no further Re- velations made to them, but God left them to improve the notices they had, which were already fufficient for their purpofe, and w^ait for the completion of them. Thus have I led you through the Scripture Hiftory, and iliewn you what methods were taken throughout, for the prefervation of the true Religion in the world. As the Children of Ifrael were a people chofen, and kt up by God for this very purpofe, I formerly fliew'd you, there was a neceffity that they fliould be informed in all things necef- fary to that end : And as I have before fliewn, what the True Religion of Sinners is, vi%>. that vf True Religion. '28^ that it confifts not only in the Know-* ledge and Service of the True God, but alio in the Obedience of Faith in the Promised Saviour, fo in the prelerva- tion of True Religion amongft them 3 I like wife fliew'd there was a neceffity that they fIioul4 be fjpplied with a fuitable provifion, and proper affiftances for thefe great Ends : And as this Book contains a Hiftory ot this People, I have all along fhewn; how it agrees accordingly, and what: care, it acquaints us, was taken in this matter 5 not only in the Laws that Vv^ere given to them, and the various Providences exercis'd towards them, but in a Series of particular Revelations, and Prophecies : Which as they were carried on through feveral ages by dif- ferent perfons, and not only dehver feveral things in their own nature ne- ceffary to be reveal'd, and of which fome Revelation was one time or other to be expected, but alfo have a mani- fefl; coherence with, and dependance y upon apo T&I)emonstration upon one another 5 fo they ^re a fuffi- cient proof of the Confiftence, and Credibility of the Scripture Hiftory, in which they are handed down to us 5 which is all that I aim'd at upon this Head, and all that my Method requir'd of me. We are now to confider this people in another view, as not only fet up for the prefervation of true Religion among themfelves, that they might be a Holy people to the Lord, but as a Conduit, or Canal, whereby it was to be con- vey 'd to others, that all Nations might, by their means, be brought to the Knowledge of the Truth, and a pro- per difpofition to enjoy the Bleflirlg of the Saviour promis'd. And as there Was a neceffity of fome methods of Providence, in order to bring about this end 5 fo it will be a great addition to the Credibility of this Hifto- ry, to find it agree in this refpedt. Whether it does this, is our next In- iquiry : But before I proceed upon it, there of Tr ue Religion. 29T; there is one thing to be fettled, upon which the whole of what I have faid depends, and that is, How we know chat we rightly underftand thofe Scrip- tures, which we cdl Prophefies, and Revelations, when we apply them to an Expedled MeJJias^ and that they were really Prophefies relating to that Perfon, and delivered with that view, which has here been repreftnted, and have not been fulfiU'd in any other. CHAP. XIV- The Scriptures ^rophejies to he rightly underjtood hy m^ provd. HIS is a very itiateri^l point' and ought not to be pafs a over . without examinations Andj for the clear tefolution of it, we may obfervfe^ api The Demonstration Firfl, That the fenfe we take the Prophefies in, as relating all to one and the fame Perfon, and End, is moft like- ly to be the true fenfe of them, as be- ing allow'd by thofc, who were moft likely to know their meaning, I mean the Ancient Jews before our Saviour. For, as this Book was deliver'd to their keeping, and writ in their own native language, they may reafonably be fuppos'd to underftand their own phrafeology beft. And as their Anceftors were the people to whom the Prophefies were fpoken, 'tis rcafonable to think, they were let into the knowledge of them in fome degree, where they could not be otherwife underftood: For, whatever diftant afpcd; thefe Prophefies relating to a Saviour had to future times, (as 'tis plain they all fpeak of thinprs to come) 'tis certain, they had each of them a particular re- lation to thofe Perfons, or People, to whom they were particularly and feve- raily ^/ True Religion, ipj rally fpoken, and were intended for fome particular End at that time, which thofe Perfons, or People, were then immediately concerned in : By which I do not mean, that they were all fpoken in a double Senfe ; but only that they were always intended to fupply fome neceffity, that call'd for fuch Revelation at that time, when they were delivered. Every one that reads them, may partly fee the immediate occafion of them 5 that they each of them was fpoken, either as a Confirmation of the Faith of thofe they were delivered to, who, at that time, might be wa- vering, or doubtful, either thro' their own weaknefs, or the Scoffs of Infi- dels, as was fometimes the cafe : Or elfe, as a Comfort to fupport their hopes under prefent or approaching Ca- lamities : This was vifibly the immediate de- fign of them : And if fo, there was a neceflity of their being underftooc} in U 3 fome 5^4 ^^^ Demonstration fome meafure, or elfe the prefent End could not have been attained. And if there was a neceffity of theiip being underftood, either they muft have been dehver'd in fuch a way of fpeak- ing, as the people were capable of un- derftanding of themfelves, or elfe they inufl: have been explained to them, by the Prophets that delivered them, fo far as that Explanation was neceflary. That they might be ordinarily capa-p ble of underftanding them of them*= felves, is very reafonable to think, how^ ever difficult they appear to us : We, as a learned Prelate obferves, labour under difadvantages, which they had not : We are ignorant, in a great meafure, cf their way of fpeaking : ^^ The H^hreWj as other Eaftern Lan- ^^ guages, is intirely different from the ^^ European. Many things are there left to be lupplied by the quicknefs of the reader's apprehenfion, which are with us exprefs'd by proper words, and repetitions^ Particles disjun(5live. u of T -RUE Religion. 2^5 ^^ and adverfacive, iignificative marks " of Connexion, and of Tranfition " from one Subject to another, are 0& " ten omitted here : Dialogues are car- ^' ried on, Objedlions anfwer'd, Com- ^^ parifons made, without notice in the " difcourfe 5 And through frequent ^^ change of Perfons,Tenfes, and Num- bers, we are left to guefs who are the perfons fpoken of, which gave " no difficulty to them, whofe living " language it was. " And there are feveral other diffi- ^^ culties we are imbaitals'd with from " the nature of the Prophetick Stile 5 as ^' alfo from the httle or no order the " CoUedors of thefe Prophefies have '^^ placed them in, " See jDef of Chri-' flianity^ hy the Biffjap of Litchfield, J'r^/. p. 13,14, 15, Thefe are difadvantages, which the people of thofe times, wherein the Prophets lived, had not 5 and therefore they might be capable of underftand- ing thofe writings better than we U 4 caa t(^6 The Demonstration can be, where the expreffion is dark and difficult. And accordingly we find from the Jsew 'Tejlamentj which I here confider only as an Ancient Book, that the people were well verfed in the Prophetick Wri- tings in the Days of our Saviour Chrift. He appeals to thofe Writings for a Teftimony to Himfelf : And, tho' He fpeaks to the Multitude, He bids them Search the Scriptures^ manifeftly imply- ing, that the Prophefies relating to their Meffiah^ were fuch, as they did, or might underftand : And if they did not fee the relation thofe Prophefies bore to Him, it was their own Fault. And in another Place, where He is reproving His Difciples for their Unbe- lief of what the Prophets had fpoken. He does not impute it to the darknefs of the Prophefies, or the difficulty of underftanding them, but to their back- wardncfs to believe what was fufficient- ly reveaFd, if they had not been Jlo^ of heart to receive it* fTis of True Religion. 297 'Tis true, indeed, fome Prophecies were dark, and intricate for a time in fome particulars, and 'twas neceffary it fliould be fo : For otherwife they probably would not have been fulfilled, as depending on the actions of free Agents. But what was neceffary to be known, was neceffary to be explained, if ic could not be known without it. And if they had any fuch Explica- tions given them, 'tis natural to con- ceive that thofe Ideas would be handed down by tradition from generation to generation. And though fome things might be mifl:aken^ and fome traditions cor- rupted, yet we cannot fuppofe but they would be right in the main, efpccially in the fundamental Articles. And therefore, when we find the tradition of a Saviour univerfally re- ceived amongfl: them, and that built upon the Authority of Scripture Pro- phecies, and thofe very texts^ we make life 298 The Demonstration life of, applied to Him, we have no reaibn to doubc, but this was the true, and natural Icnfe of them, thouc^h we at this diftance who are ftran^ers to the Eaftern Phraleologv, fliould not be able to make everv thing; out io clearly, as caviUing men may expect, and de- mand of us. But this is not our cafe, nor do we depend upon them alone, for we have fufficient reafon for our Interpretation of moll: of the texts I have here made ufe of, had v/e never known what the ^e'dcs have thought of them. For, Prophecies of the MefSas uudevflood hi their 7iatiiral meaning, Secondlv, The Senfe we take them in is fuch, as the plain, natural mean- incr of the words themfelves, or other like plain expreffions of Scripture di- reel us to, confidercd and compared together. To of True Religion. 299 To make this appear beyond all doubt, let us look back upon the feve- ral Prophecies again. To begin at the firfl Promife to out Firft Parents, that the Seed of the Ho- wan Jljoidd brnife the Serpejits head 3 'tis plain here is a Perfon foretold to come, and from the occafion of the words, I have given you a natural and reafonable interpretation of rhem, ^ci%, that whereas the De^il had brought them into a State of Sin, Milerv, and Death, this Perfon fhould defeat the Cunning, and deftroy the ^X'orksofthe Devil, by procuring pardon and recon- ciliation for them, and reftonng^ them to a ftate of Hohnefs, Happinefs, and Immortality : And as this was a Bleffing intended for them, and their Poflieritv, and the greateft that God could beftow upon them, and bv confequence the Perfon, who was to do this, was to be an Uni- ' verfal Bleffing to all Nations, fo 'tis reafonable to think, that this mi^ht be the ^oo The Demonstration the General Charader under which He might be expeded^ and ordinarily fpo- ken of: However, when we afterwards read of a Perfon promised to come, in q^hom all Nations Jjjould he Bkfsd^ 'tis very natural to underftand this of the Perfon fpoken of before, who was to do that for all the world, which mud be allow'd to be the greateft Bleffing that God could bellow upon them, And as the tradition of this Promife would be naturally handed down to all Pofterity, and a great defire excited in all the world for the coming of this Perfon : And as He was to be born of the Seed of Jacob^ as He would there- fore be more particularly defir'd, ex- peded, and look'd for by the Children of Ifrael 5 So 'tis natural to conceive, \ that He might be commonly Ipoken of, as, He^ qjvho mvas to come^ or to he fent 3 The 'Defire of all Nations 5 The Expe5iatmi of the People 5 or, Th^ TieTtght of the Children of Ifrael^ or the ofTnvE Religion.^ 304 the like : However, when we after-' wards read of Shdoh comings which fignifies, He 'who is to he fent^ and. That the gathering of the Teople or Gcntihsjhould he to Hm, or, as fome tranflations have it, He Jhall he the Expe5iatmi of the ISatmis : And in another Place of one, who is, by way of Emphafis, call'd, The T>efire of all Nations^ The T)eTtght of the Children oyifrael, one whom ^ay fought ^ and look'd for, is it not natural to under- ftand this of that Perfon in whom all Nations were to he Blefsd ? Mai. iii. i . But be this as it will : There can be nothing plainer than what we read afterwards of a Promife, of a 'Prophet like unto Mofes, whom God would one Day raife up to His people. And as thefe words denote a fingle Perfon, fo I may appeal to any one, whether they may not naturally imply, that He fhould bring a Nev/ Cove- nant, and New Laws, as Mofes did. And ^02 The Demonstration And if fo, then as no one could be this Prophet fpoken of, who did not come to them with the offer of a New Covenant, and New Laws, fo if we read of a Perfon afterwards who is re- prefented as to come' under this very Charader, is it not reafonable to think that He is the Man ? And if it be reafonable, is I have before fliewn, that this New Covenant and Laws fliould be offered to all the world, then, when we read in Ifalah xi. of a time to come when there jjooiild come forth a Rod out of the Stem of Jeffe, afid a Branch out of His Rooty on qi'hom the Spirit of the Lord (loould refty Sec, which manifeftly betokens d Prophet of the Houfe of jDavid : And when 'tis faid of Him, 'ver, lo. that He fliould ftand for an Rvjlgn of the Feopky and to it Jloould the Gentiles feek^ and that He Jloall reco'uer the remnant of God's people from th6 mojb dijia?it nations^ which is the fame thing, that was before fpoken of Sh'tloh^ thac o/True Religion. 305 to Him (Jjould the gathering of the people he $ Gen. xlix. i o : And when we afterwards read of a Perfon, on whom God would puc His Spirit y and who Jloould hring forth Judgment to the Gentiles, and nmhofe Laws the IJles would wait for^ who floould he for a Covenant of the people, for a Light of the Gentiles, to open the blind eyes^ and bring the prifoners and them that Jit in darknefs out of the pr'tfon^houfe^ Ifaiah, Chap. iv. ver. i, 3^ 5. ^• And when this Perfon is called the Servant and Eled of God, My Ser^ vant whom I uphold^ (by way of Em- phafis) My Ele6i in whom my Soul delight eth 'j are not thefe plain tokens that thefe places refer to the fame Per- fon ? for are not the Characters the fame ? And when we afterwards read in the plaineft words poffible in Jer. xxxi. 31. of a New Covenant, that was ftill £0 be expected, and that not fuch a oney 304 The Demonstration one, as they had^ isohen they came out of the land of Egypt, by which it ap- pears, that the Frophet like unto Mofes, was not yet come : And when we afterwards read in, Malachy^ chap, nu i. of a Perfon ftill to come, caird, by way of Excellerice, The Mejfenger of the Cove^iant^ which naturally implies fome known Meflfen- ger, and Covenant they expedied, is it not reafonable to conclude, that this was the Covenant promised by If at ah y and Jeremiahy and this Mejfenger the Perfon before fpoken of, on 'whom the Spirit of God was to reft 5 the Ser^vant^ the EleCi of God, the Branch of the root of Jeffe, the ^Frophst like unto Mofes ? And as 'tis natural to conceive that thefe Promifes fo often repeated would excite a ftrange delire of the fulfiUino; of them, and particularly in the Chil- dren of Ifraely fo when we fee this Meffenger of the Covenant is particu- larly called The T^ejire of all Nations^ the of True RELIGro^f. ::|oj the delight of the Children of Ifrael^ the Lord whom they fought^ or look a for^ fb thefe are plain tokens that this Meflenger, and this Covenant were the fame, that thofe Promifes related to. Can there be any thing clearer than this ? And fo again further 5 If this Mef- fenger of the Covenant, and the Brafich of the root of Jeffe^ in Ifah xi. be the fame perfon, as appears, when^we in another place read of a PerfonJ who was to come, called The Branchy by- Way of Emphafis, and the Righteous Branchy the Saviour 5 and when 'tis faid of this Branch, that He floall reign as a Kingy and profper : And when this King^ the Branchy is fpoken of^ not only as a King^ hut a ^rtejl upon His Throne^ and that even after 2)^- T/^, and Solomon were dead 5 is it not reafonable to think, that the Jferfon meant is the fame in both places, and by confec^uence that this King and ^riejly The Branchy is the fame Per* X fon 306 The Demonstration fon with the Mejfenger of the Cove^ nant. And when we in another place read in plain words of a Prince that was to come, called, exprefly by T)anieJ^ MeJJiahj who fhould make reconc'tUa" tion for Imqmty^ and he cutoffs hut not for Himfdf Chap. ix. 26 : And when m I fat ah we read of the Servant J the Ek6i of God ^ His Righ- teous Servanty that He floould make His Soidy or Life an offeri72g for Jin^ and jujlify manyy whofe iniquities He was to bear 5 that He was to he wounded for our tranfgreJJionSy and hruifed for our Iniquities^ that hy His Stripes we might he healed:^ is it not reafonable to iinderftand the Meffiah in 1)aniel to be the fame Perfon with the Elett^ the Righteous, St'fvant in Ifaiah, and the fame thing to be aim'd at in both ? And if fo, then if our Interpretation of the firft Promife that the Seed of the Woman fljoidd hruife the Serpenfs heady be true, ^iz. That the Perfon meant was of True Religion. 3 07 was to procure pardon, and reconci- lianion for Mankind^ and to reftore them to Holinefs, Happinefs, and Im- mortality, when we read of the Mef" Jtah Ipoken of in \Damel^ as a Perfoii who iLould make reconctl'iaUon for mi'' quity^ make an end of Jin ^ and bring in E'verlafltng Right eon fnefs^ is it not natural to conclude, that this Me(Ra% is that Seed of the Woman ? Nothing can be more reafonable than this Ii^i^erpretation from a parity of Ideas in difFei?Rt places. This is a way that all reafonable men allow, of finding out the meaning of any author, to compare one place, and expreffion with another. And I have done it in this cafe with the utmoft impartiality : Here is nothing forced, or unnatural, nothing but what is plain and obvioiis to every underftanding, and difcovers itfelf to us at the firft view. And if thefe texts be rightly under- ftood, this gives us a Key to the reft of the Scripture, and teaches us how to X 1 inter- 308 The Demonstration interpret a thoufand other places : For it will be very reafonable to apply all fuch exprelfions as fpoken to the fame purpofe, as appear to carry in them the fame Ideas, and bear a natural rela- tion to the fame defign, though there be no other particular character in them to dired: us to it 5 and though we, who know fo little of the Prophetick ftile and language, fhould not be able otherwife clearly to make it out. Thus, for inftance, fince we fee here was a New Covenant 4pffSnis'd, which feems to imply an Abolition of the Old one 5 when we afterwards read of facrifices and oblations fpoken of, as of no value or efteem with God, even whilfl: the Law was ftill in force 5 'tis reafonable to underftand fuch expref- fions as relating to the time of the New Covenant, when thele things were to be done away : And whereas this Covenant was to include all Nations, where-ever we find any fuch expreffions, as relate to an of True Religion. 309 an Union of all people in the Worfhip of the True God, 'tis no force upon thofe texts to underftand them of that time when this Covenant fhall be de- livered to them, and of that Perfon who is to be the Mejjenger of it. And fo we may interpret a vaft mul- titude of texts. But be that as it will ^ 'Tis evident there can be no reafonable doubt, but that thefe texts we have now exa- min'd are rightly underflood 5 for the Expreffions are not only plain and intel- ligible in themfelves, and have a mani- fell relation one to the other, but they carry on a regular confident defign : When we have already fhewn from the nature of things, what reafon there was to expe6l Prophecy, and when thefe Prophecies are fuch, as we have reafon to exped, according to our meaning of them 3 And when in our meaning, we have likewife fliewn, they all confpire to make up an intire Scheme^ through X J which ^ 1 o The Demonstration which the fame Idea runs hke a Warp, through the whole Webb, and the fe- veral Prophecies in it, are but hke fo many defcriptions of the different fea- tures of the fame face, which, when united, make up a perfed: Harmony, What better token can we have of Truth, than this ? But efpecially, when, as I faid be^ fore, thefe Prophecies were always fo underftood by the antient JewSj who not only knew their own language bed, and how to interpret it, but were defcended from thole very per- fons to whom thefe Prophecies were fpoken,from whom probably they muft have had fome traditions about them, as either they themfelves had underftood them, or had had them occafionally ex- plained to them by a fucceffion of Pro- phets, that had lived amongfi: them. But, Thirdly, We have ftill further reafon to underftand them in our fenfe, as this has been confirmed by feveral Prophets fince thofe days : I mean our Saviour of True Religion. 311 Saviour and His Apoftles 5 who, as they have given full proof of their Miffion from Heaven, that they were teachers fent by God^ we have rea- fon to reft upon what they taught, as the truth of God. And they have not only confirm'd us in this general notion, that there had been a Promife given of a Saviour to come, but that many Prophefies of the Old Tejiament were fpoken of Him. They have not, indeed, particularly mentioned and interpreted all the feve- ral texts, that I have before hinted at, but only fome of the more confidera- ble: But as they have confirm'd the general notion of a Redeemer, or Mef- Jiah^ to be rightly founded in that Book : And as the Texts that point to Him are appeal'd to by our Lord, as well known, and underftood, or at leaft capable of being fo, by all that would fearch the Scriptures : So, whatever Texts we find there, that in their natural meaning muft re- X 4 late 5 11 The Demoi^stratiom late to Him, efpecially if they have been anciently lo underftood by the ^JewSj we have reafon to think this jneaning of them to be {o far con- firm d, and juflified, tho' not particu- larly mentioned by them. ' But we have not only this general Confirmation of our fenfe of thefe texts, but we have feveral of them, relating to fome of the mod material points, particularly explained by them. The Promife to Abraham^ that in Ifaac Jloould his Seed he called^ mean- ing that Seed in^whom all Nations Jloould he Blefs'dy is dire(flly applied by St. Vaul to the MeJJias^ Gal iii. 1 6. As likewife that afterwards to Mojes, of a. ^Prophet to he raisd up like unto Hiniy is underftood in the fame fenfq by St. Teier^ A6is iii. 2 2, 23, ^c. The c:jcth Pfalm^ where T>a^id fpeaks of His *Sb?z, as His Lord, and afterward as a Friejl after the Order of Melchizedek, is applied by our Saviour, and St. Paul J to the MefGah ^ and by thq o/ True Religion. 315 the fprmer i§ faid to be fpoken in Spi" rit^ that is, by a Prophetick Infpiration, Heb.yiu 17. Mat, xxii. 43. And when He fpeaks in Pfalm xvi. that His Soul Jhould not he left in Helly VQT His Body fie Corruption^ He is ex- prefly faid to have jfooken this by a Prophetick forefight of the Refurredioa of the Chrift or Meffiah Promised, and that by this Refurre6lion He was to be Jidvanc'd to the throne of 2)avid^ ac- cprding to the promife given to Him, that of the fruit of his loins God would raife up one to Jit on his throne^ which He here fays was Hkewife fpoken of the Chrift, or Meffi^s, JSts i'u 25, &c. yyr c^xxii. II. And fo again, when our Saviour lays, that He would fiejid the '-Promifi of the father upon His Apoftles, to enable them to he Witnejfes of Him ^ and in the next words intimates, that this Proniife of the Father was to be Rilfiird in their being endued ns)ith Pofwef from on high^ for which they were 514 ^^ Demonstration were to wait at Jerufakm 5 And when by this enduing them with 'Power from on hlghj was apparently meant His fending the Holy Spirit upon them, it is from hence plainly to be inferred, that the fending the Holy Spirit in that manner, had been promts d by the Fa^ ther^ Luke xxiv. 48, 49. And when thofe words of the Pro- phet Joely wherein he Ipeaks of God's pouring out His Spirit upon all Jlefiy Sec, chap. ii. 28. are applied by St. ^eter to this very event, we cannot reafonably doubt, but that this was one of thofe texts, wherein this extraordinary Gift had been promised ly the Father. There are feveral other texts appli- ed by the Apoftles in this manner, that is, as fpoken not in an accommodated, but Prophetick fenfe : And this I take to be a fufficent argument, that this is the true fenfe. For, if the Prophefies were didated by God, we cannot doubt that to be the meaning of them, which God Him- felf o/True Religion. 315 felf dire6ls us to underftand them in 5 and therefore we cannot doubt that ex- plication to be true, which we have from Chrift and his Apoftles, if they are allow'd to be teachers fent from God. And tho' in fome cafes it fhould be fuppos'd, that we might not have been able, many times, to find out, from the tenour of the Prophets words, that thofe texts fo explain'd by Chrift, and his Apoftles, were to be underftood in that fenfe, yet that is not a fufficient objection againft it : For if they have fo explain'd them, and were fent by God, we are as fure of their Explica- tion, as we are fure of their Miffion. But laftly, That which puts our In- terpretation beyond all doubt, is ftill behind, which is, that we have feen all thefe Prophefies fulfiU'd in the fenfe of them 5 as we have them all centring in Jefus Chrift, and the Redemption He has wrought for us. Whether 316 The Demonstration Whether this be fo, or not, fliall be confider'd by^and-by : But if it be fo, I fay, it is an undeniable Proof, that they are, as we apprehend them, real Prophefies rightly underftood by us, and that He is the Perfon meant by them. For (to illuftrate this by a foremen- tion'd Inftance) if there were a difputc about a Pi6ture, whether it were drawn with any particular view, to reprefcnt, for inftance, any particular Face, or Story 5 as the natural way to find out the Painter's defign, would be to con- fider the likenefs there is between them 5 So when we confider the Scripture Pro- phecies, as reprefentations of a Per- fon, and an Event to come, and afterward fee a Perfon, and Event, ex- a6lly correfponding to them 5 we can no longer, with any reafon, doubt, but that that Perfon, and that Event, were intended by them 5 unlefs there be any other Perfon they equally agree to : But this, I think, cannot be pretended : of True Religion, ji/ ^he Prophejies not fulfilTd before Chriji. There are feveral texts indeed, it muft be own'd, that we apply to the Meffiah, which the Modern JenxJSy fince the coming of Chrift, endeavour indu- ftrioufly to evade, by fliewing the com- pletion of them, in fome other Perfon before his time : But the reafon of this is manifeft 5 they are forced to do this in their own vindication, to juftify their rejedlion of our Saviour. However, let the thing be fairly made appear, and we are ready to give them up, as nothing to our pur- pofe. But after all that they, and other In- fidels have done this way, 'tis evident to every impartial man, that there is not any one of thofe Prophecies, whofe Completion they contend for, that agrees to the Perfon they apply them to. There 3i8 The Demonstratio^t There is no general Charader can be given of any one, but in fome parts of it, and in fome reipeds, may agree to many others 5 but it is then only fulfiird in its proper meaning, when all the parts centre in one : And yet there is not any one of thofe texts, which they pretend to be fulfilled before our Saviour, but has fome eminent and ma- terial Character in it, that difagrees to the Subjed: they apply them to. Had any of them been fulfilFd be- fore our Saviour, the Ancient '^enxis of thofe days would have been the beft judges of it : But they are fo far from thinking them fo, that they underflood them all as we do. And at the very time of our Saviour's appearing, there was not only an univerfal expectation of a Saviour, promised by the Prophets, but alfo of a Saviour, under thole ve- ry Ideas reprefented by the Scriptures ^, * Mat. xi. 3. John vi. 14. — xi. 27. — i. 19, 20. — iv. zr. Mark xi. 10. John iv. 42. Mat. xxii- 42. John vii. 41, 42.-i. 40.— xvi. 12, i3» o/True Religion. 519 n:iz. As, He q^ho nsoas to come 5 That Prophet'^ The Cbr'tjt'^ TheChriji the Son of God ^ that was to come into the world 5 The MeJJiah that was to come 5 He that cometh in the Name of the Lord 5 The Chriji the Saviour of thff world '^ The Son of D^Yid 'j The King &f Ifrael : And as thefe things, I fay, do evi* dently fliew, that they thought thcfe Scriptures not fulfiird 5 fo, if we and they have rightly underftood them, 'tis certain they were not_, and could not have been fulfilled : For, I have already fliewn, that there is a Connexion between them 3 that they all depend upon one another, and have relation to the fame one Perfon 5 and therefore they cannot be fulfiU'd by any one, who has not fulfiU'd them all. So that unlefs we find a Man, wha came to make reconciliation for Iniqui- ty by procuring pardon for Sin, and to reftore us to Holineis and Immortal Happi- 3^P The Dk^lONSTRATiOM Happinefs, and fhew'd Hiriifelf to be a Bleffing to all Nations 5 Unlefs we find a Man indued with the Spirit of Prophecy, that came to be a Light of thcGentiles^ and brought a New Cove- nant, and New Laws, confirm'd by Miracles, and adapted to the Condition of all Mankind 5 A Man that lived a life of Contempt, and AfBidion, and offer 'd Himfelf a Sacrifice for Sin, and after Death His body did not fee Corruption^ but He was rais'd again, and became a King, Jitting at the Right hand of Cody having dominion over all People^ Natio72Sy and Languages given to Him^ and fending down a vaft effufion of Spi- ritual and Prophetick gifts upon His people of all Sorts, both old and young; : And unlefs this man was born in Bethlehem of Judea^ of the Seed oiDa^* vid^ and the tribe of 'Jiidah^ and came during the Standing of the fecond Tem- ple, in a time of Peace, before the De* termination of Daniels Weeks, and the of True Religion. 32^ Heftrudljon of the Je^iflo Common-* wealth j having a Meflenger going be- fore him, hke another EUas^ to prepare his way 5 unlefs, I fay, we can find fuch a man, as this, thefe Prophefies do not appear to be fulfiU'd 5 And if there be any fuch Perfon^ He is the Man, and in Him our Interpre- tation is confirmed by its Completion. Now fuch a Completion, we Chri- ftians think, we have in Jefus Chrifl:, in whom all thefe feveral Circumftlnces agree, like hues that meet in the fame Centre : But whether this be fo, or noc^ fliall be confider'd by-and-by» chae 312 TfcDEMONSTRATIO N CHAP. XV. The la/l thing reqmrd in a Hijtory of the Children of Ifrael, found in the Scriptures. I S now proper to inquire into the laft point, which the me- thod I have laid down, and the nature of my argument, demands the confideration of, 'vi%* What methods have been taken, from time to time, for the conveyance of the True ReH- gion to other Nations, which had fo carefully been preferv'd among this People. If you remember, I have already fliewn the neceffity of fomething of this kind : This was the great end of raifing up this People, and keeping them a Separate Nation, that the True Reli- gion being preferv'd, amongft them, the ^True Religion. 3I}' the reft of the world might be fo in- lightened by their means, as to lorfake their idolatrous, arid other "wicked Pra- d;ices, and ferve the One True God in the True Faith, and ExpecSlation of the Benefits of the Saviour Promised. And as \was reafonable to expe6l, that fome methods would be taken^ that would naturally contribute to this end 5 fo we find by this Hifiory, in the account of this people, that God had all along this defign in view, in all His difpenfations towards them. If we begin at Abraham^ we may obfervc of him, that he is no fooner caird from his Father's Houfe, and Fa^ mily, but he, and afterward I fane ^ ana Jacobs are kept continually in a travel-* ling way, moving from place to place. By this they became known to all thofe people 5 and as we read how God remarkably blefs'd them^ and fliew'd many diftinguifliing favours to them^ and made them fo confiderable in the people's eyes^, that they were afraid or Y % thek 3 24 ^^^ Demonstration their Power, and fought their Friend- fliip, and enter 'd into aUiance with them, this was a very likely means of propagating their Notions there. There is a Natural Curiofity to in- quire into the manners, opinions, and religion of thofe we have to do withal 5 but there was a particular reafon in this cafe to think, it would more remark- ably fhew itfelf : For, as they were look'd upon as the Favourites of Heaven, or, as this Hiftory exprefies it. The hlejfed of the Lordy Men would naturally inquire from whence this was ^ What God they ferved, and the manner How, to inti- tle them to fo great bleffings from Him : And by this means, every one of this numerous family might become, as it were, a Preacher of the True Religion, and an Inftrument of promoting it^ where-ever they came. 'Twas for the fame End, probably, that God rais'd up Jofeph to fuch emi- nent dignity in Egypt^ and afterward brought o/'True Religion. 325 brought y^co J and his family thither, that they coming into that Idolatrous nation, might inlighten them with their Light, and Knowledge, and by degrees draw them to the true Faith, and Worfliip : , And 'twas for the fame End, that He afterwards brought them out thence with fuch miraculous Judgments, and carried them into Canaan with fo high a hand, and in fo amazing a manner : It was, that ^ His name might he declared throughout all the \6.^xl!l'. Earthy as is particularly fiid in the cafe of ^haroah ; and "t" Num.xiv- that f all the Earth might he jitird with the Glory of the Lord, And as thefe things muft naturally convince all people, that this God who could do fuch mighty things, muft ne- ceflarily be the only Great, and True God 5 fo one would hardly think it poffible, but that it fhould prevail with many, and that many fliould be con- verted by it. y J 'Twas. 2i6 The Demonstration 'Twas for the fame reafon, proba- bly, that God, the' Good and Graci- ous to his Creatures, v/as yet pleased to make uie of that feemiincrly cruel me- thod or rooting out the Canamntes by the Sv7ord, becaufe there was no way fo hkely to convince the Heathen world of His Almighty Power, as this : Had He done it by Famine, or Pefti- lence, or other Methods, His hand would not have appeared fo clearly in it^ be- caufe that might as well have been afcrib'd to the Power of their own Gods, as Him : But in this way He left them no room to doubf, not only that the Work was done by Him, buc that He, who could do this, was the only God. For, as it was the Univerfal practice of the whole Heathen world, to put their feveral Nations under the prote- ction of fome Tutelar Deity, whofe Power they ufually judged of by their Viv^ories over their Enemies 5 fo in this method God appeals to their own no- tions. of True Religion. 327 tions, and lets them fee in their own way, that He was as much above other Gods, as His Power was greater than theirs ^ : And 'tis for this reafon, probably, that He is "Exod.xvin. fo often caird in Scripture, by way of Emphafis, The Lord ofHoJls. 'Twas for the fame End, that God afterwards rais'd up this Nation to fuch eminent Dignity, and Glory, as we read He did in the Days of T)avidy and So!omo72: In the Reign of "David, ^tis faid, that the fame of him q^efit out into all lands^ and that [f^^^- ^'^'^' the Lord brought the fear of him upon all Nations. And as the means, by which He did this, was by giving him Succefs againft his Ene* mies 5 fo the manifeft reafon of this Succefs was, as 'tis exprefs'd by the holy ^falmify that His Glory might be declared aw.07igft the ^^^^^^^'cvi. Heathen J His nzionders among Y 4 all 328 The Demonstration all people y and that the Heathen might fayy The Lord h King. But how high fo ever this Nation was advanced in T)civiA\ Days, it was ftill more glorious, and powerful un- der Solomon. ^ He reign dy 'tis faid, *^zChr. ix. griper all the Kings from the River Euphrates, enjen to the 'Land of the Philiftins^ and the Border ^/ Egypt- And as his great, and extenfive trade carried the fame of him into far di- ftant countries 3 fo his Wifdom became fo renown'd in all places, 1 Kings X. t-hat all the Earth is faid to have fought to Him^ to hear the Wifdom that God had put in* to his heart. We read of his friendflhip with the King of Tyrey and of a Yifit made him by the Qiieen of Sheha^ (a Great Princefs, that is faid to have reign'd over j^gypt and jEthiopia) and that merely out ofCuriofity to fee the man^ ^/ True Religion. 329 and hear his mfdom^ that was fo renown'd. Thefe things could not naturally fail of bringing the knowledge of this peo- ple, with their Manners and Religion, to thofe countries : What the Succefs of this was, we are not told 5 but if by Strangers we are to underftand Profelytes, we read of ^ vaft multitudes in the begin- * ^ ^j^^^^^ ning of Solomons reign, no lefs "• 7- than 153,600. And whatever may be fuppos'd of the Converfion of the Queen of Sheba^ and the King of Tyre^ thus much we are fure of, that the former Blefsd the Lord God of Ifrael, the latter acknow- ledged Him to be the True God, by owning Him to be the Maker of Hea- ven, and Earth. Thus it was, as to Religion, in So- Jomons Days. After His Death, we read of feveral things that would naturally contribute, a.nd might J in reafon^ be fuppos d to "be ^5© The Demonstration be intended for carrying on the fame defign. The falling off, for inftance, of the Ten tribes from the Kingdom of Ju' dah^ and the Eredlion of the Kingdom of Ifraely could not fail to difperfe the Knowledge of their Religion to Egypt^ SyriUj Babylon^ and other nations, with whom they were often ingaged in War, and Alliances. But that which was, above all other Methods, the moft effectual for this, was, God's punifhing His People with Captivity. The Ten Tribes were intirely carri- ed away, and howfoever they were afr. terwards difpos'd of, they carried their Religion along with them. And as the other Two Tribes were 70 years in Babylon ^ difperfed over the Provinces of that Great Empire 5 fb there were feveral very remarkable In-- cidents concurred to fix the Knowledge of their Religion there, and eftablifh the Fear of that God they fcrv'd. of Tkve Religion. 351 We read of DayiieTs Interpretation of Nehuchadjiezzars Dream, and of BeJ/hazzars Mejie fekel^ and for this of his Promotion to he Ruler over tlos njohole ^rovmce^ and Chief of the Go- njernors of all the Wife Men of Ba- bylon. Now, thefe things muft naturally make a noife amongft them, and in- cite their Guriofity to inquire after that God, that could infpire him with fo much Wifdom, above all the Ma^ gicianSj JJlrohgerSj and Sorcerers of the Country. But his deliverance afterwards from the Lyons 2)^?;, and that of Shadrachj Mejlvacky and Ahednego^ from the fiery Furnace J were fuch glaring Inftances of the Almighty Power of the God they ferv'd, and trufted in, a;s could not but be univerfally taken notice of And when thefe Deliverances were afterwards followed with Two publick Edidls on this account 5 not only con- firming the Truth of the Fa6ls, and acknow- 3^z The Demonstration acknowledging the Divine hand, by which they were done 5 but alfo that their God was the True God 5 One requiring that 7tone fJjouJd Dan. in. 29. 7 ^ r i 'r rr-r- dare to Jpeak amys of Htm 5 Ibid. vi. z6, The other, that all Jhoidd 27- f^cir^ and tremble before Him^ what could be more efFedual than this ? But that which ftill further'd this defign, and made this people, and their rehgion ftill more known, was, the famous Edid iffued out by Cyrus^ which was afterwards confirm'd by T)ar'mSj and JrtaxerxeSj for the building of the City, and Temple of Jerufalemy with a Licence to the people to return thi- ther. And as Cyrus is exprefly faid to be chofen by God, not only lor the Re- ftoration of His people, but that all the world mhht know, from the rijifig of the Sun^ and from the Wejlj that He is the Lord y and none elfe ^ So the reafon given for theit Rcftora- ofT^vE Religion.! 335 Reftoration is the fame, That ^^ek, xxxvi' His Name might he known ^^' ^''' amojtg all the heathen. Thus was the God of Ifrael known in Babylon through the whole compafs of that mighty Empire, by the means of the Captive Jews^ and this Know- ledge muft naturally difperfe itfelf to all thole places that held any Commerce with them, or had any kind of depen- dance on them. And that this Knowledge they had got, might be afterwards preferved, when the Jews were gone away to their own land, it is worth your obfer- vation, that all would not return, but many ftill remained behind : As if it had been ordered fo on purpofe, that fince the Seeds of Truth were now fown amongft them, fome perfons fliould be left to cherifli, and improve them, that they might not be over* run with the weeds of Error, and Su- perdition, but nurfed up into a plenti- ful Harveft. I might ■^^4 The Demonstration I might add to this, the progrefs that it afterwards made under the Gre- cian Empire, when they were again difpers'd into foreign parts, and parti- cularly into Sjrhj and Egypt^ where Onias built a Temple for the Je^s^ in imitation of that at Jerufakm 5 and Ttokmy procured a Tranllatiori of the Scriptures into Greek by the LXX. by the means of which their Religion became known not only to that, but afterwards to the whole Ro" man Empire. And miany other things concurred to make it fo t, but my method con- fines me to the OldTeftament Hiftory which does not defcend fo low. However thefe Inftances confimi to us, that God was not wanting in His Wife Providence to carry on this great defign of propagating the Truth over all the World, and this was done with fo great fuccefs, that we read after- wards in the New Teftament, of de^ n)oi{t men^ met together at JerufaJemy at of Trve Religion. 335 at the Day of TentecoJ^^ (by which was meant thofe, that fear'd the True God, the God of ''" ^' Ifrael) out of every Nation under Heaven. To this we owe probably all the fine things that are fo much magni- fied among the Heathen Philofophers, which though they are efteemed to be the fruits of bare Reafon, we are not without grounds to think, they were only the gleanings they picked up in the feveral Countries through which they travell'd in fearch after Wifdom, and which they either received immedi- ately from the Jenxis that they happened to find there, or from traditions they had left behind them, or from the Books of the Old Teftament. The fabulous Inventions of the Hea- then Poets are evidently built upon thofe Books, and the main of them are only the Scripture Stories in dilguife. And ^^6 The Demonstration And 'tis from the Corruption of the Ideas derived from thence, that a great . part of their ReHgion may be accounted tor. The notion of the Supreme God, as the Father both of Gods and Men^ as they exprefs themfelves, feems to have been taken from thofe Expreffions in Scripture, where the Angels and Prin^ ces are called Gods^ and the Sons of God J whilft they are, at the fame time^ reprefented, as His Creatures : And their fetting up Dcemons^ and Hero's, and famous Men, as objects of their Worflhip, may very probably have arifen from the Corruption of the Tradition of a Promised Mediator, through whom God would be recon- ciled to Mankind, which prompted them to find out Mediators of their own, according to their vain Imagina- tions. But as the Ligiit of True Religion increased upon them, the vanity of thefe fuperftitions were, in time, feen thro of True Religion, 337 by the more thinking and inquifitive men 5 and though the faint Knowledge they had, was not lufficient of kfelf to corred: the too popular Errors of thofe times, that were too ftrongly intrench'd by Power, and Intereft, yet it brought the world into a proper difpofirion for that Reformation He intended for them. For, as lome men had, in fome mea- fure attained to jufter Notions of God, and difcern'd the Folly of the Vulgar Idolatries, fo all the world were in Ex- pectation of the Saviour promis'd, and probably of that Reformation He was to bring with Him. The Heathen Hiftorians fpeak of a Tradition that had prevailed over all the Eajft, of fome Perfon v/ho was to come out of Judea^ that fliould rule over all the world 5 which Tradition is faid to be found in the ancient Books of the Priefts, by which, it is more than probable, is meant the Jewifh Books, the Holy Scriptures. See Taci^^ tuSj cap. xiii. St^et, m Ve/p, cap, iv. Z And 338 I /:7^ Demonstration And if Ikgil can be fuppofed to refer to the fame Tradition, and famq Perfon, in his Famous Eclogue to the Son of jPo//io, as 'tis very reafonable to think he did, from the characters he defcnbes Him by, exadly agreeable to the Old Teftament 5 In this Eclogue he plainly fliews us, what Notions they had of this Expeded Prince 5 What a change he Vv^as to make upon the world, and what Happinefs he was to bring along with Him. From thcfe general Hints, from the Heathen writers, we fee how far the Knowledge of the True Rehgion had fpread : We fee how they were prepa- red for a better Scene of things, and look'd for the Perfon by whom it was to be effedled : So that here was a great progrefs made. To bring the World to this, was the Great End, I have laid, that the Di- vine Providence feems to have had in view in His various tranfadtions, rela- ting to the Children of Ifrael^ and as this o/'True Religion. 335? this is the kft thing, that, I have alrea- dy flhewn you, we might reafonably expert to find fome account of in a Hiftory of this people, fince the Scripture Hiftory anfwers in this refpedt, it is fo far a Confiftent, and Credible Hiftory. And now having run through my feveral heads, it will be here proper to look back a little, and take a flhorc view of what I have done, that by feeing the defign I had before me, and the method I have perfued it in, you may be better able to comprehend, and judge of the argument, and what is ftill behind to compleat the Whole. A Recapitulation of'What is pajii My Defign was, as you may re- member, to prove the Credibility of the Scripture Hiftory from the Confift- ency ot the matter contained in it, as being all but one continued thread of Fa6ts founded in the Nature of things. Z z Under 340 rZ'i? DEMONSTRAXrON Under the notion of the Scripture Hiftory, I muft be underftood to take in the whole Book, and though iome part of it confifls of Prophefies, which are not properly HiPcorical, yet as thefe Prophefies have a necefiary relation to thofe Facls, which make up the Hifto- ry, and are rcprefented, as means to carry on the end and defign of the Hiflory, I confider them as Parts of it: And as the whole is vifibly intended to give us an account of the various fteps of the Divine Providence, in bringing Mankind to Happinefs, after their Firft falling into fin 5 fo my bufi- nefs was to fliew you the Confiftency, and Credibility of this account from its agreement with the natures, and reafons of things 3 that is to fay, that the feveral methods of Providence rela- ted in this book, to have been made ufe of from time to time, were fuch as the nature, and reafon of things requi- red, and chereiore, muft reafonabJy be be* of True Religion. 341 believed to have been as they are here faid to have been, if Mankind may be fuppofed to have ever been in thofe circumltances, that calFd for them. And as the reafon of all the various difpenfations of Providence was Sin, and by confequence, a Hiftory of Pro- vidence muft be a Hiftory of the Rife, and Progrefs of Sin : And as the End of Providence muft be the Happinefs of Mankind, and by confequence, a Rational Hiftory of Providence muft give us an account of various methods taken, to make Man- kind Happy, according as their difFe-- rent Circumftances required 5 So in the Examination of the Scrip- ture Hiftory, I began, as the Scripture does, at the Firft fin, and from the nature of things endeavour'd to fliew, how it muft have happened, what it muft have confifted in, what condition the Firft finners were brought into by it, and what Providences were necef- fary to their Happinefs, confidering that Z 3 con- ^j^z The Demonstration condition they were fallen into, and how this Hiftory agrees in every re- fpedb : And as I fliew'd the neceffity of various Revelations at that tin:ie, and particularly of a Remedy for fin, and the Credibility of the account this Hiftory gives us of the Promife of a Redeemer, who fhould deftroy the Works of the Devil 5 So I likewife fliew'd, from the na- ture of this Promife, the neceffity of various other Revelations, to foretel the Time when He flhould come, and the Charadlers by which He fhould be )cnown at His coming. And as thefc things were not to be done at once, but were to be carried on by regular fteps, according as the different circumflances of mankind re- quired them, I went on to {hew you what account this Hiftory gives us, of the Circumftances of Mankind from time to time, and what a fuitable Pro- vifion was made for them. And o/'TrueReligion. 345 And as the End of Providence is, as I faid before, the Happinefs of Man, and the Happinefs of Man confifts in HoHnefs, and by confequence, all the methods of Providence muft be ordered for the prevention of fin, and making them Holy 5 fo I flhew'd you what means were made ufe of for this pur- pofe, and the natural fuitablenefs of them : I need not repeat the feveral parti- culars 5 I fliall pafs over them all, 'till the calling oi Abraham^ which is the Hinge upon which the whole Hiftory depends : And the reafon and end of it was this 5 God had done many things for the amendment of the world, which were fufficient to influence Rational Crea- tures, but they fo far withftood them all, that they were all become univet- fally Idolaters 5 even the Pofterity of Shem were corrupted with it, and the cafe was fuch, that they muft be either left to the Power of the Devil, and Z 4 given 544 2^^^'^ Demonstration given over to their own Inventions^ or ibme new means muft be applied for their Reformation, and for the main- tenance of God's Konciir, ai^d Autho- rity amongft them : For this purpofe God calls out Ahra- toam^ from amongft his Idolatrous kindred, to be the Seed of a New, and Better Generation, as a Nurfery for the prefervation of True Religion, and Vertue : And in order to this. He took him and his Family under his own imme- diate condu6l, and that He might keep them pure from the General contagion, he kept them, in a manner, feparate from other People : They at firft lived in a travelling way, as it were by themifelves, and afterwards He fettled them in ^^gypt, and when they were grown into a fufficient Body, He led them out thence, and formed them into a Regular Common vv^ealth, under fuch Laws, as not only were calcula- ted tp make them a Holy people, but alfo o/True Religion. 345 alfo to keep them feparate from their Idolatrous Neighbours. And as they wanted affiftance at any time, or according as they fell from their Obedience, He fent feveral Pro- phets to reveal His Will to them, either to give them Information of what they wanted to know, or to denounce ven- geance on them for their Wickednels. And, As the two great hinges of True Religion were the Knowledge of Him, the One True God, and Faith in the Redeemer that was to come, fo in all His Difpenfations towards them, He took care to preferve thefe Ideas in them : The former by the many amazing Inftances of His Power, either in their Favour, or their Puniflhment, all which were intended to convince, and affure them, that He, and He only, was the Lord, The 34^ The Demonstration The latter, by fending His Prophets frequently to remind them of His Pro- mife, and of fuch things as were ne^ ceflary to be known, concerning the Redeemer, to keep their Hopes alive, 'till the FuUnefs of time flhould come, for His a6lLial appearance. And when, by various means He had perfedlly purified this people from Idolatry, and by various Revelations he had informed them of every thing neceflary to be known, fo that now there was no further need of Revela- tion, He then withdrew the Spirit of prophecy from amongfl them, and left them to improve the Notices they had. But as all this was not intended barely for the benefit of this particular Na- tion 5 but that True Religion being preferved pure, and undefiled amongft them, it might be thence communicated to all mankind, fo I have fhewn you what account this Hiftory gives us, of various e?/ True Religion. 347 various methods of Providence for this purpofe : And when the world was fo far ad:ually inhghtened by them, as to know Him, the One True God, and, in fome mea- fure, to fee the vanity of the then efta- bhflh'd fuperftitions, and a General Ex- pectation was raifed amongft them of a Great Prince, that was to come, who was to introduce a New, and Glorious Scene of Happinefs over all mankind 3 here was the End of this difpenfation accomplifli'd : This was what this na- tion was rais'd up for, and this end being attained, there was now no longer need of their feparacion, nor of thofe Laws that were appointed to keep them feparate. And therefore. This feems in the nature of things to be a proper time for the appearance of the Promis'd Saviour : And whether He came, or not, and who He was, is the next thing to be inquired into. CHAP, 34^ T^b^ Demonstration CHAP. XVI. 'That the Saviour Tromisdj is come, HAT the time for the com- ing of the Promised Saviour ap- pointed by the Prophets is ex- pir'd, is certain, even by the confent of the Jews themfelves. The Sceptre is long fince departed from Judah^ and there is not the leaft fliadow of a Common- vv^ealth amongil: the Jenpjs in any part of the world that wc know of : The fecond Temple was deftroyed near 1700 years ago, in which he was to have appeared, and 'twas about that time, that T)anief^ weeks expired 3 and yet thefe were the rules to calculate His coming by. And o/True Religion. 345^ And now the Qucftion is. Whe- ther there was any Perfon appeared at that time, who anfwered the Pro- phetick Characters, and might reafon- ably be fuppcfed to be the Perfon, they defign'd : That there were many Pretenders fet up about that time appointed by the Prophets, I have already hinted to you : The Scriptures of the New Teftament mention ferae 5 and other Books, inform us of feveral more 5 but withal they tell us, that they came to nought, and fliew'd in the end, that they were, either only a parcel of poor deluded wretches themfelves, or elfe defigned to put an Impofture upon others. CHAP. 350 The Demonstration CHAR XVIL That JESUS is the Sa^vwur ^roThisd. HE only perfon that has been able to make his pretences good, that He was the Perfon the Prophets aim'd at, was Jefus Chriji : And that He has done this to the con- viction of every unprejudiced man, is our next bufinefs to prove. And in doing this, as I have before fliewn the Connexion of the Scripture Prophecies concerning Him, fo I will here fhew the Connexion, and Cor- refpondence there is between Jefas ChriJl^ and thofe Prophecies. And that we may be able to make the comparifon the more eafily, I will run them over in the order I have before confider'd them. The of True Religion. '351 The frjl Vred't5iwn of a Sa^viour fuljiird. To begin with the Firft Predi6lion to our Firll Parents, That The Seed of the Woman fiould hrulfe the Serpent's Head'. This has a wonderful comple- tion in Jefus Chrift, if by this expreffi- on it was intended, that the Perfon meant by it fliould be the Seed of the Woman only, by being born of a Vii^- gin-Mother : As this was a Circumftance To very- extraordinary, that we can hardly ima- gine any fenfible Impoftor would have laid fuch a Stumbling-block in the very entrance of his defign, had it been a mere delufion 5 fo we have reafon to think it was intended in the Promife, from the natural relation it bears to thofe Laws about the tryal of Virgini- ty, that I have already taken notice of, of which no reafonable account can be given, but that they had an eye to the Birth 352^ ?^ of True Religion. 357 The fecond Vredi5iion of a Saviour fulfill' d. Another Promife we read of the Sa- viour to come, That He fliould be one in whom all Nations Jhould be Blefsd, This we have already fliewn to be the fame thing in other words^ with what had been promised to our Firfl: Parents by hruijing the Serpent's heady this being the greateftBleffing that God could beftow upon Mankind : And accordingly when St. Peter ap- plies this Promife to Chrift, he feems to intimate, that He was the Perfon in- tended by it, as He was fent to Blefs us in turjiing every one of us away from our Iniquities. For, as it was Sin that firfl: brought mifery into the world, and ftill conti- nues it amongfl: us 5 fo 'tis by our de- liverance from this, that we muft be made capable of Happinefs, even in this world, as well as that which is to come. A a 3 •558 r^^ Demonstration And therefore as Jefus Chrift came to be a Bleffing to all Nations, He laid His foundation in their Reformation : He came to favc them from their Sins : And as He came to a World that lay in W^ickednefs, the firfl: Step He took was, to teach them to deny all Ungodl'mefs^ and Worldly Lttjls^ and to live Sober^ Jyj Righteorijly^ and Godlily in this prefent world. And in order to this end, as He has done all, that is confident with a Ra- tional nature, on the one hand, by His Dodrine, His Precepts, His Promifes, His Threatnings, His Life, His Death, His Refurredion, His Afcenfion, and Miffion of the Holy Ghoft to abide mth tis^ and njoork in ns^ both to Will^ and to ®o according to his good plea* fare 5 So He has done all that is neceflary to make us Happy, not only in a fu- ture, but this prefent World : He has furnifli'd our Underftandings with Light, and Knowledge of all uk- ful o/ T R u E Religion. 5 jp ful and neceflary Truth, which Man- kind either could not at all, or at leaft not fo perfedly have difcover'd, as was. neceflary to their Reformation, confi- dering the fad bewilder'd State they were then fallen into: He has taught us how to reo^ulate our Wills, and to reduce all our Irregular Appetites, and Paffions, into Subjedtion to fober Reafon : And the Laws He has given us to walk by are fuch, as are really for our advantage, confider'd either in our re-- lative capacity, in the Peace, and Order, and Well-Government of Society 5 or in our Perfonal, in the Quiet of our Minds, the Health of our Bodies, the Security of our Liberty, Property, and Reputation, and the comfortable En- joyment of all the valuable pleafures of the Animal, and Senfitive life : And that there might be nothing ftill wanting to compleat our welfare in this world, fo far as we are capable of it, whereas we are all liable to many A a 4 Evils, '^6o The Demonstration Evils, He has provided us with proper affiftances and comforts under them, fo as either totally to remove them, or take away the fling, and burthen of them. Thus, for inftance, As Mankind were continually involved in doubts about things of the greateft moment, which fiU'd their minds with great dif- <^uietude, and made their lives refHefs^ and uneafy, He has totally removed that Error, or Ignorance, which was the root from whence it fprung, and given us a view of all things neceffary : As we are perpetually liable to Wants, which naturally excite tormenting Cares, Ke has taught us how to moderate thofe Cares, by teaching us, that we have a Father that takes care of us^ and that we ought therefore to is careful for mthmg. And as we are expos'd to various and great Afflictions, which occafion great and pungent Sorrows, and are oft a grievous burden to our liVes^ he has taught o/ True Religion. 361 taught us how to bear all thefe with Patience, by fliewing us the Wifdom of the hand, that lays them on, and the advantages that we fhall certainly reap from them, if we are not wanting to our felves. And laftly. As we are all certain one day to dye, which of all things is moft terrible to Humane Nature, efpe- cially when that day approaches towards us, he has furnifh'd us with a fuffieient remedy for this, by affuring us of a bet- ter Life, and that Death is but as the gate or paflage thither. And now when we confider all this together, what is there fl:ill wanting to be done to make Himfelf a Bleffing to all Nations, when He appears to have done all, that is neceflary to their Hap- pinefs, confident with their Rational nature, confidering them, either as Ra- tional, as Sinful, as Ignorant, Indigent, ^fflided, or Mortal Men ? The ^6% The Demonstratiom Th^ third 'TrediBlon of a Saviour fidjiird. Another Charader given us of the Promised Saviour, was that of a Vro' phet like imto Mofes 5 by w^hich, I have aheady fliewn, w^as meant, that He {hould not only be a Prophet to Reveal the Will of God, but a Redeemer, and a Lawgiver, a Mediator of a New Co- venant, confirmed by Miracles, as that of Mofes had been : And that this Redemption ITiould be a Spiritual Redemption 5 the Laws fuch as are written upon the Heart, and therefore Laws of Righteoufnefs, and Holinefs 5 and the Covenant not fuch a one, as Mofes s was, but a better Cove- nant, a Covenant of Peace and Recon- ciliation between God and Man, and this calculated for the benefit of all the world. This o/ True Religion. 363 This is all implied in this general Promife, as I have fliewn, and is the Subftance of all the Prophets. And what is there wanting in 'Jefus Chrij]; of all this ? It is evident, He has brought us a full, and perfedt Revelation of the di- vine Will, which he received imme- diately from God, in fuch a manner, as no one befide Him ever did. For the very Godhead dwelt in Him, and fpake by Him : He had, as the Pro- phets foretold, the Spirit of Wifdoirij and Underjianding^ the Spirit of Conn- fel^ mid Might J the Spirit of KmW' ledge ^ and Fear of the Lord^ and this the New Teftament fays He received without meafure. He came as a Saviour, and Delive- rer of God's people, as Mofes was, but the Salvation He wrought for them was not a deliverance from bodily flavery, as that of the Egyptians was, under a Ty- rannical '^Pharaoh 5 but it was, as I have fhewn it ou^ht to be, a deliverance of 364 T^^ Demonstration of a higher Nature, from a worfer bondage, more cruel enemies, and greater miferies : 'Twas fuch a dehver- ance, as the Prophet defcrib'd, by opening the Prifon-doors ofDarknefs, and giving 1 ight to the Blind, and Ignorant, and loofing them from the Chains and Captivity of fin: ^Twa5, in a word, a deliverance from the power of Sin, and Satan, and the dominion of our lulls and pafTions, into the glo- rious liberty of the ions of God. This was fuch a falvation as the world wanted 5 this was what He came into the world for 5 for this He had His Name 5 and this was His Work. He came as a Ruler, and a Law- giver, as Mofes was, but His Laws were of a higher, and nobler Nature, not fuch as confifted in burthenfome Rites, and coftly Ceremonies, in tem- porary, and occafional Inftitutions, which were given becaufe of Tranf- {Treffion 5 but they v/ere Statutes mjhtch were goody founded in Nature, and Reafon. of Tkve Religion^ 365 Reafon, fuitable to the Nature of God and Man, fuch as were worthy of God to give, and neceflary to the Welfare of Man to obferve. He came as a Mediator of a New Covenant, as Mofes was, but fuch a Covenant as was of a better, and more perfe6b Nature, and built upon better promifes, than his : A Covenant of Peace, and Reconciliation, fuch as the Prophets had foretold it fhould be, wherein God promifes, if we iwill take Him for our Father ^ nsoe JJoall he to Him as Sons and 'Dat^ghters 3 if we will he His ¥eopky He will he our God. And if we have not done this in time paft, if we will turn from our Wickednefs that we have committed^ and do that which is Lawful and Right^ He will hlot out our hiiquitieSy and remember them no more^ and we Jhallfave our Souls alive. This 1^66 The Demonstration This is the Covenant defcrib'd in the Prophets, and this is evidently the na- ture of the Chriftian Covenant. And all this He confirmed by Miracles, as Mofes did 5 and that not only fuch Miracles, as the other Prophets had fore- told fhould be done by Him 5 fuch as opening the Eyes of the Blind ^ and the Ears of the T)eaf making the Lame to walk, and the T^umb to /peak 5 but His whole Miniftry was one Continued fcene of Miracles, fuch as were works of Mercy, and Charity, done in His Father s Name^ and with fuch force of Evidence, that they not only ex- torted Confeffion from the Multitude, that He njcas a Teacher fent from Gody but that Ide was jthat 'Prophet j that was to come into the world. And, Laftly, As we have before fliewn, that the Promised Saviour was to be one, in whom all Nations Jljoiild he Blejfedy and therefore, all He was to be, or do, muft be fo order'd, as to be a Bleffing to all the world 5 fo was it here in of True Religion. 367 in Jefus Chrip : the Revelation He de- liver d, the Salvation He vi^rought, the Laws He gave, and the Covenant he made, were fuch, as were not only intended for, but according as the Prophets had foretold they fliould be adapted to the condition of all Man- kind. The Revelation was fuch, as all were equally concerned in 3 the Salvation fuch, as all were equally capable of, and equally flood in need of 3 the Laws fuch, as all alike in every place were, and always will be obliged to 5 and the Covenant fuch, as actually in- cludes all, and is offer'd to all, and is equally fuited to the neceffities of all. This is the fubftance of what the Prophets foretold of the office, and bu- finefs of the Promised Saviour, which is all completely anfwered by Jefus Chriji : And as the benefit of all this • was, you fee, intended for All the world, fo He took care to have it preach'd to All Nations. And as He chofe out proper 5 6 8 The Demonstration proper Perfons for this Work, fo He endued them with proper powers for it. And when they had preach'd the Gofpel to all Nations as our Saviour had foretold, that the EndJJoouJd comey that is, the End of the Jewifh Difpen- fation 3 and as God Himfelf had like- wife told the JewSj that, when He fhould fend them a Prophet like unto Mofes, if they did not hear^ and re- ceive Hm, He nvould require it at their hands j So 'tis very remarkable, that God then deftroyed jerufalem^ the Temple, and the Government of the Jeqs)Sy and has preferv'd them ever fince, only as the Gibeonites formerly amongft the IfraeJiteSy as WitnelTes that there was anciently fuch a people 5 as prefervers of thofe Books, in which are delivered the Oracles of God, and as a ftanding Monument of the Ven- geance of God, which he had before threatened, and they afterwards invoked upon of True Religion. 369 upon themfelves, upon their rejedion of the Lord of Life and Glory. A Fourth TTedi6iion of a Saviour fulfilled* But, Fourthly, As the Promised Sa- viour was to be a Prophet like un.o Mofes^ Xo was He to be a King, like ^avid^ fitting upon his Throne for ever, having the Heathen for His in* her'ttance^ and the utmofi parts of the Earth for His poffefjton. And in this likewife ^efus Chrlft agrees. For what was to be here meant by the Throne and Kingdom of T>avid ? Not a Temporal Govern- ment certainly. The JewSj indeed expedbed a tem- poral Government, when all the vT-orld was to be brought into fubje^-tion to them : But this was a vain irnagination, not confiftent with the charader of their Meffiah in other re/peds : B b He ^yo TZ?^ Demo N ST RAT ION He was to he a BkJJing to all Na^ tlons 5 but this was not a likely way to be fo, to make them all Vaffals to one people : He was to Iruife the Serpent's headj to overcome the Devil, and to deliver Mankind from the confequences of his devices, Sin, Death, and Mifery, into a State of Holinefs, Happingfs, and Immortality. And every thing, afcrib'd to Him, muft agree with this : And in order to this, as there were various methods to be taken 5 as for inftance, fome things to be Taught, and Reveal'd from God, for which he ufually made ufe of Prophets 5 and other things to be done in the way of Expiation, which belonged to the Office of a Prieft ; So He is reprefented in Scrip* ture, utJer thefe Charaders. And as there were feveral other things to be done, in the way of Go- vernment, fuch as giving Laws, and executing Judgment, and the like, fo on <9/^True Religion^ 371 on this account^ He is reprefented as a King. But then, as all this is only for the one Great end of hruijlng the Serpent's head^ and bringing in Everlajling Righteoufnefsj this Kingdom muft be evidently a Spiritual Kingdom, as I have formerly flievi^n. And 'tis upon this account that 'tis caird the Kingdom of T)avid^ and re- prefented, hyjitting upon His throne. For though the Kingdom of 2)avid was a Kingdom in this world, it was eredled with a fpiritual view : It was a Government fet up for the protection of the Children of Ifrael^ a people Chofen out of the reft of the world, as Holy to the Lord, and whom He kept feparate from them for the prefer- vation of the True Religion, in oppo- fition to Idolatry, as I have all along fhewn : And therefore, when 'tis promis'd that the Mejfias fliould fit upon ^a-^ vid's Throne, it can be meant only, Bh z that ^yi The Demonstration that he fliould rule over the Israel of God, His Eled, and Chofen people, and that as from His Kingdom all Idolatry fliould be banifh'd, and the True God only Worfliipp'd in it, fo His Subjects fliould be a People Hol'j to the Lord. And, as all are not Ifrael, that are of Ifrael, but they only are the True Ifrael, the Chofen^ and Ele6t of God^ who ferve Him faithfully in a fincere Obedience 3 fo this Promife of the Mef" JiaVs Kingdom, feems plainly to imply, that there fliall be a time, when all the World fliall be of the fame Reli- gion, and all the people Holy to the Lord 5 when the Will of God floall he done^ on Earthy as it is in Heaven 3 and then His Kingdom will be come 5 which is that Kingdom our Saviour feems to have taught us to pray for 5 A Kingdom that Jloall^ as the Prophet fays, le poffeffed ly the Saints^ for ever and ever J Dan, vii* 1 8. If of Tkue Religion. 37J If this be the meaning of the King- dom of the Meffiaby it is yet to be fulfilled. And as this Kingdom of the Saints^ which Daniel faw in Vifion, was given to the Son of Man^ when He came with the Clouds of Heaven before the Ancmit of days^ Jitthig in Judg" ment 5 So we may conceive there will be a time, when, as God will call the world to Judgment, fo the Son of Man floall come in the Clouds of Hea^ ^enj and flhall enter upon His King- dom 5 that is, He fhall be appointed the Judge of all, and then He fliall reign over the Saints for ever, which agrees exadlly with what we are taught to believe of Jefus Chriji^ that He is to be Judge of ^ick and ^ead^ and then He will feparate between the Righ- teous and the Wicked, and give the Kingdom to the Bleffed of His Father^ that was prepared for them from the beginning of the world ^ By which is plainly to be meant that Happinefs B b 3 which 3 74 ^ -^-^^ D.EMONSTKATION which was promis'd at the beginning of the world, by the coming of the Seed ofthelVoman^ in the poffeffion of which they would injoy the BkJJing^ which His Father had promts d to all ISlations through Him. This is the full Completion of our Saviour's Kingdom and Glory : But He has a Kingdom, even now, and that too over all the world, as the Promised Saviour was to have 5 and in this He was inverted at His Afcenfion into Heaven, (whither He afcended in the Clouds of Heaven) God having rthen Highly exalted Him^ and ghen Him a JSame^ or Authority, abo^e every Name 5 all 'Power being given Him both in Heaven and in Earthy jingeJsy 'Principalities^ aiid Powers heing made fuhje5i unto Him : And as the Preaching the Gofpel was an Introduction to this Authority, He was to be advanced to, and was an adual Promulgation of thofe Laws, which He required every one to pay Cbe^ ut j2ot for Himfelf &cc. were foretold, will not bear a reafonable difpute, and if the Prophecies of His Refurre6tion, Afcenfion, and Miffion of the Holy Spirit be not fo plain, as to fatisfy fome people they were foretold, then thefe Events muft be confidered in another view, not as a completion of former Predictions, but as Events that were neceffary, in the nature of things, for the accomplifhment 6f that defign He came for 5 or elfe, as Teftimonies to His Authority, that He was a Teacher fent of Tkve Religion. 379 fent from Goa^ and as proofs of His being the Perbn, He pretended to be, and of the efficacy and acceptance of what He did, in order to the End He came for. In this viev they do not fall under our prefent crgument, which is only to fliew our Saviour's agreement with the Scripture .^rophecies 5 But nevertielefs, fince there are feve- ral Texts in fie Old Teftament, that, befide the nitural meaning of them, feem to be a}phed by our Saviour and His Apoftles :o His Refurredion, Af- cenfion, and Miffion of the Holy Ghoft, and that not rarely by way of Accom- modation, bu: as Predictions, if the Fads be true, that Chrift did Rife and Afcend into Heaven, and fend the Holy Spirit, as related in the New Teftament ; they are, I think, a fuffi- cient proo-*, that thefe Perfons were Teachers f^nt from God, and that therefore tky have rightly interpreted thofc Texts 5 And 380 The Demonstration And if fo, they are i double Con- firmation of Chriftianit), not only as they are in their own mture Miracles, but as they are a completion of former Prophecies. The ^redt^rions of he Time of the 'J^fomisd Savhurs comingy fulfilled, I come now to corfider the laft thing relating to the omin^ of the Promifed Saviour 5 whici is, The Cir- cumftance of Time, wlen this Great Event was to happen, ind how Jefus Chnjl agreed in this refpecl : And Firft, As it was foretold by the Prophet Haggaij chap, ii. 6, 7. that He fhould come, whilft the fecond Temple flood, at a time when all the world fhould be in expe6lation of Him, and after great changes, and commotions in the Great Kingdoms of tie Earth 3 fo we find all thefe agree to the coming of pur Saviour Chrif!:. Every o/True Religion. 381 Every one that knows any thing of Hiftory, knows, that as the Great JJfy' rian Empire had, at the time of this Prophecy, been transferr'd to the MedeSy and ^er(ianSj and not long after the ^erjian Empire was overrnrn'd by the Power of the Greeks under Alexander : So was this Empire, Vihcr Alexander y divided among his Chief Commanders 5 and afterwards, by degrees, was fwal- low'd up by the Romans. And when after various Wars, and Conquefts, the v/hole Empire of the then known world was reduced under one Head, the then Ruhng Emperor Auguftus^ and fettled in a perfe6l Peace, and Tranquillity, then was Jefus Chrift, the Prince of Peace, born, ro bring the Tidings of Peace between God and Man. He was born while the fccond Tem- ple ftood, and frequently appeared and taught in it 5 and he came at a time, when, as the very Heathen Hiftorians confictij 382 The Demonstration confiriTi, there was aa Univerfal Ex- pe6lation of Him : So that nothing can more pundlually agree than this. But, Secondly, The Time of the Promised Sa^vioiir's Coming was more particularly determined by the Prophet tDamelj to the Expiration of 70 Weeks after the going forth of a decree to build Jerufakm, And at this very time Jefus Chrift appeared : The General Expectation of His corring at that very time, when He appeared, is a proof, that that ge- neration underftood the Prophecies on which they built their Expedtation, were then to be fulfilled, and that they had not been fulfilled before : And 'tis very remxarkable, that however the Calcula- tion of this time be made, it wonder- fully agrees to Jefus Chrift, either as to His Birth, or Suffering, or the De- ftrudlion ofjerufalem. Thirdly, We have a further account ■" k'-*' •:.* "AiS.-^.