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<emen2hra}ice of it, 85
A Covenant made with our Firft Parents of
Faith and Obedience, ibid,
^his provdfrnm the Hiftory 0/ Mofes, 85 ifo 99
7" he fever al Reafons of Sacrifices ;
ift. Appointed to give a Scnfe of Death ^ 8 8
zdly^
% the C O N T E N T S.
zdly^ In Remembrance of a Deli'verancc from it, hy
the Sacrifice of the Promifed Redeemer , 89
'idly J As a Seal of a Covenant j 92, 93
i'be Condition of the Co-venant, Obedience of Faith ,
96
Why the Promile of a Saviour was fo darkly
exprefs'dj 99
Becanfe uninjerfally known in Mofes'j 'fime, ibid.
Becaiifs a general Hint fufficient for this Purpofe.
ib'd.
^be Credibility of this Hifiory JI:iewn, 100
The NecefHty of various Revelations, loi
Sc'veral Methods 7ieceffary to preferue the Memory
of this Promife^ 102
Some Ji formation of the Sfi^ne of His coming 7te~
cejfary^ 103
Jf He was to he the Seed of the Woman only, fome
means were necejfary for the Proof of this, ibid.
A Repetition and Confirmation of the Promife ne*
ceffary, 1 04
No Fiifiory of Pro'vidence without an Account of
many Prophecies and Reuelations, 105
C H A P. IV.
The Method of Providence afcer the Firft Sin^
106
What Effect the foxmer P^eDelations had, inquird,
107
Cain'j murthering his Brother, co?ifidered, 1 08
What was necejfary in the Cafe, 109
^he Credibility of the Hiftory m this refpe^f^ 1 09,1 1 o
The
The C O N T E N T S. x\
The Neceffity of an Univerfal Deluge Ihewn, 1 1 1
^be Ke'velation of the Delude necejfary^ 112
Various Means of Ke format ion tried before the
Dehige^ 113
Senjeral Revelations neceffary at and after the
Deluge^ 114
The Credibility oftheHiftory in this Cafe, 11$ to 120
Chap. V.
The necelTary Methods of Providence to the
New World, I2i
IVhat was neceffary for the Incoiiragement of Obe-
dience^ and the Prefervation of the Faith in the
Pr amis' d Sanjiour^ 121, 122
Ham' J Sin in beholding his Father^ s Nakednefs
confderd, 123
A Keijelation 7nade to Noah, 124, 125
^he Reafon of the Confufion of Languages confiderd,
127
^he Reafon of the Difperfion of Nations 129, 130
What happen d after the Difperfion of Nations^
1335 &c.
'ithe World univerfally degenerated into Idolatry^
1 345 &c.
The Calling of.'^^r^Z?^;;^, and the Realbn of it, 135
^his done for the Prefervation of T'rue Religion, 137
Not that God might have a Favourite People, but
that all the World might, by their means, be
brought to the Knoisoledge of the I'ruth, i^^
Chap. VI.
What Providences were neceffary on the Calling
oi Abraham. 139
Sci]^ral things required in a Hifiory ofhim^ ibid.
xli The C O N T E N T S.
ij^5 Some Lifimices of bis great Piety and Virtue^ ib.
2.dly^ Great " Motives and Incoiiragements to he
offer d him J 140
3(^/y, How he became a Nation^ ibid.
4?H_y, Some Account of their Laws and Govern-
ment^ 141
S^hly^ Some Means not only for their Jnftru6iion^
hit for the Prefervation of their Keligion pure
and undefi-ledy ibid.
6thlyj Some Means to hrin^^ the Knowledge of the
^rue Keligion to other Nations^ 142
Chap. VII.
The Credibility of the Mofaic Hiftory of
Abraham^ 143
^he CharaUer 0/ Abraham reprefented^ 144, 145
Chap. VIII.
The Second Thing required in the Hiftory of
Abraham^ 146
An Account of various Motives and Jncourage-
meiits given him from time to time^ 147 to 155
Chap, IX.
Some Remarks upon the feveral Revelations to
Abraham^ 156
Something more meant by the Promife of Canaan,
than barely the Land itfelf^ 157
^he Affli5lion of Abraham'^ Pofecrity^ neceffary
to be foretold^ 160/0166
'The Neceffity of a Pre di^ ion of the 'Time when they
jhould t.nherit the Land of Canaan, 166, 167
■ The
The CONTENTS. xiii
^he Reafon of Circumcijlon^ and the IVifdom of
God in the Appointment of itj 170, 171
T'be Reafon of God's re-vealing the Deftru6iton of
Sodom to Abraham, 173, 17^
'I'he Credibility of this Hiftory in this refpeil^ 175
New Matter for Re-velation, drazvn from hence^
^he Neceffity of fome Means to keep up a DiJtin5lion
in the Family of l{a.ac from that of Ifhm^d, 176
Chap. X.
How Abraham became a Nation.
A rational Account of this ^ 178
Chap. XI.
The Credibility of the Hiftory of the Ciiildreii
oi Jfraelj and of their Affli6tions5 181
'The -zvife Ends of their Afli^ion confidcred^ 181 ^^c.
I'heir Affli^ion proper for the Prefer-vation of the
true Religion^ 182
Proper to prepare their Minds for their Removal to
Canaan, 183
'I'he P^eafon of God's Judgments upon Egypt, 1 84
The Credibility of this Hiftory fJ:iewn^ 189
The Jews demanding Jewels^ &c. of the Egypti-
ans conftdered., 190, 191, Sc.
The Reafon of the Ifraelites goijtg thro the IVil'
dernefs^ and their continuing there fo long^ con-
fideredj 193, to 195
The Credibility of this Hifiory^ 196
Chap.
xiv The C O N T E N T S.
C H A p. XII.
The fourth thing required in a Hiftory of Ahra^
ham and his Family, relating to their Laws
and Government, 196
^he tVifdom ofGodfheivn in the Jewifh Lazvs, 198
As they were a dull and ftiipid People^ ibid.
As they were prone to Idolatry ^ 199
As they were to he kept a Separate People^ 200
As they were to he a Holy People^ 202
Motinjes ^iven to ohferve thefe Laws^ 207
^he NeceJJity of Temporal PromifeSj 208
T'he IVifdom of thefe Promifes^ 209
^he Credibility of this Hijiory in this refpe^^ ibid.
C II A P. XIII.
What may be expeded in a Hiftory of Abraham
and his Familv, relating to the Prefervatioii
and Propagation of the True Religion, 210
^hc Neceffity that they themfelves foould he well
infiri'Med in tt^ and that it be kept pure amongfi
them, ibid.
Some Means neceffary to bring the Knowledge of it
to others, 211
^he Notion of 'True Keligjcn, 2,11, 212
Sthis was one great End of the Judgments on the
Egyptians, 213
I'hs Preface to the 'Ten CommandMents explained
differently from, mofl Commetitators, 214, 215
The Lfe of the Ilfaelites being in the IVtldcrnefs fo
long^ 218
The Reafon of God's bringing them i?!to Canaan i?^
that terrible manner as he did_^ ibid.
The'
The C O N T E N T S. xv
^he Keafon of the Jewifh Fejlt'vals^ 219
S'he IVifdom of Prouidence in fiiffering many Egyp-
tians to go away with his People^ and preferring
the Gibeonites afterward^ 219, 220
^heir Obligation to read the Law o/Mofes, 220,221
ft he Credibility of this Hiftory thus far^ 2.2.Z
^he Nature and Defgn of the Hiftorical Books that
follow y 223
^he Neceffity of ProphefieSy 224
Means made uie of for the Preiervation of the
Faith of the Promifed Saviour, 227
Of Slypes.
^he Probability of 'Types fJoewn^ 229, 230
Other Means to prefer^ve the Idea of the Promifed
Sanjiour^ 231
The Promife of a Prophet like unto Mofes ex^
plain d^ 233, ?(9 237
The IVifdom of this Promife^ 238
A Corollary from it, 239
Matter drawn from hence for future Prophecies^
240
The Scripture agrees accordingly^ and the Credibi-
lity of it, 241
The Law of Virginity, and the Genealogies ac-
counted for, 242, to 248
Various Revelations neceilary after Mofes's Time,
249
The Neceffity of a Predi^ion of the Time of the
Saviour s cofni?ig^ and the Chara^ers by which He
fhould be known, 250
That the Promife floould be frequently repeated, ibid.
Many things darkly hinted, nece[fary to be after-
wards explain d, 251
The Credibility of this Hiftory in this refpe^, 2$z,^c,
Pro-
xvi The C O N T E N T S.
Prophecies of theTimeof theSaviour's coming,254
Gen. xlix. lo. explain d^ and the Senfe Jloewn to he
rational and confifient^ 254, 255, 256
Haggai ii. 7, 8, 9. explain d^ 257
IMal. iii. I. explain d^ 259
Daniel ix. 24, to 27. explain' d, 260, 261
Characters by which the Saviour was to be
known, 263, to 2.66
How the Scripture ExprcJJions are to he imderflood^
264, 265
That He ivas to he a Prophet like to Mofes^ 266
The Meaning of this confiriud hy After-Propheciesy
267, to 271
That He -was to he a King, 272, ?<? 274
That He was to he a Priefi^ 274, 275
l^hc OrdiQY o£ Melchifedek explaiil'd, 277
The Benefit of all thefe Offices to extend to all the
IVorld^ 279, 280
Several other Prophecies of Him^ 281, 282
A Kecapitulation of all that was revealed to the
Jews concerning the i'rue Religion^ zS^^to 285
The Reafon of the Ceffation of Prophecy amongfi
them, 286
Proper Means to keep up their Faith in that Inter-
valy to the Coming of Chrijl^ provided^ 287
A Recolle^ion of the Argument^ and the Credihili-
ty^ and Confifience of this Hiftory ohfernfd from
ity 289, 290
Chap. XIV.
The Scripture-Prophecies prov'd to be rightly
underftood by us, 291
Several Reafons Qiven for it- 292, to ^16
The
The CONTENTS. vxri
Ihe feveral Ideas of the promised Saviour compard
according to their natural Meanings 299, ?o 307
A Key from hence gin^en^ to imderjland fenjeral
Places of Scripture^ 307, 308
The Prophecies not fulfilled before Chr if ^'>,\*]^ 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 <iying Struggles of the Animals
they flew, they mult not only be taught
what was meant by dying, which other-
wife they could have no notion of 5 but
alfo by this means the dread and horrour
of it muft be continually awakened, and
kept alive in their thoughts, and they
muft naturally be afraid of finning again,
left the repetition of that which brought
them under the Certainty of Death at
firft, fhould provoke God to a fpeedy
execution of it.
And, Fourthly, Becaufe the Devil
was the great contriver, and the fatal
inftrument of this milchief to Man-
kind, here is likewife a denunciation of
Vengeance againft Him, which, as He
is reprefented under the Charadler of
a Serpent, is fpoken to him in terms
adapted to that Character.
Becaufe Thou hafi done this things
Thou art Cuffed above all cattle^ a?id
aho've every beaf of the feld : Upon
thy belly fialt thou go^ and duffhalt
thou eat all the days of thy Ufe,
And
o/True Religion. 77
u4nd I ivUl put Enmity betqs)een Thee
and the Woman ^ between Thy feed, a?id
Her feed : It Jlmll hruife thy headj and
thou jlo alt hnnfe his heel. Gen. iii. 1 4, 1 5.
Which words, though fpoken as to
a Serpent, I conceive to relate only
to the Devil 3 And whereas it is faid,
that he fliall go upon his belly, it is
probably fpoken in relation to the na-
ture of Serpents, which ufually raife
chemfelves up to throw themfelves up-
on their prey, or fuch thirgs as they
would annoy 5 and in this fenfe the
words feem to be intended to exprefs
a Condemnation of the Devil to a de-
prefs'd and ignoble ftate 3 As the fub-
duing of Enemies, that rife up acrainfl
us, is reprefented by their crouching on
the ground, and Uchng the dtijt ? ^
And as for the other expreffion, that
of bruifing the Serpent's Head, as this
is the way efFeduaily to deftroy that
creature, it muft, when applied to the
* //. Ixv. 2f. Mic. vll. 17. If. xlix, 25. P/. JxxII. 5.
xviii. 45", &c.
devil.
fS The Demonstration
devil, denote his deftruclion : And as
the Head is the founcain of Policy and
Contrivance, (o when the devil's head
is faid to be bruifed, it muft naturally
denote the deftrudion of his Works,
and the defeatins the End of his de-
vices. And as the Heel of a man is
an inferior, and, in comparifon of the
Head, an inconfiderable part, and to
be M^ounded in it, does not ordinarily
affed: our Life and Happinefs, but is
capable ufually of an eafy cure 5 fo
when 'tis here faid, That the Devil
fhall wound the Heel of the Seed of
the Woman, it muft mean, that He
fliall be able only to do him fome in-
confiderable mifchief, capable of reme-
dy, whiift the wound he himfelf fliall
receive from that feed, fliall be incura-
ble, and end in his deftrudion.
This feems to be the natural mean-
ing of thefe Expreffions, and they were
probably fpoken in oppofition to the
feveral . aims the Devil might have had
in ingaging in this wicked enterprize ^
as
of True Religion. 79
as they might likewife be intended fot
the comfort of our Firft Parents, in that
melancholy State they were now fallen
into : So that,
Firft, Whereas it had been threatened
to our Firft Parents, that in the day
they fliould eat of the forbidden Fruit,
they fliould be fure to die, it is not
improbable, that the Devil might ima-
gine, that upon the very firft A6t of
difobedience, they fhould be deftroy'd :
And therefore, as He thought to have
made an End of this whole Species at
once 5 fo 'tis here implicitly promifed,
in oppofition to this vain imagination,
that the Woman fliould live to have
Seed, and fo his hopes fliould be de-
feated in this refped. And,
Secondly, Whereas he feduced the
Woman into fin and mifery, under a
fpecious pretence of Friendfliip, intend-
ing, at the fame time, nothing but her
ruin ^ in oppofition to this, A war is
here declared againft the Devil and his
Seed (that is, all Evil Spirits, and Evil
Men,
So The DEWONSTRAtroN j
Men, in Scripture-language frequently
ftilcd the Children of the Devil) which
fhould end in the ruin of them, and
their Devices : And,
Thirdly, Whereas the particular Po-
licy of the Devil in this Firft tempta- ,
tion, was by drawing them into fin, 1
and under the wrath of God, to bring
them under a certainty of death, and
thereby deprive them of that Happinefs
they were made for 5 fo in oppofition
to this, fince 'tis here faid, That the
Devil's Pohcy fhall be defeated, by the
Seed of the Woman, here is necefla- ,
rily implied a pofitive promife, That:
in, and through this feed, fome means
fhould be provided, whereby Man-
kind fhould be reconciled to God, and
taken into His Favour, and being freed
from that State of Sin, and all the fad
confecjuences of it, which the Devil had
brought them into, ^t%, Imperfcdion,
Death, and Mifer)^, they fiiould be
reftored to a State of Holinefs, Per-
fection, and everlafting Happinefs :
And
of True Religion. 8i
And by confeqccnce, though they
were at prefent fure to die, yet through
the Power of this Promifed feed they
be Raifed again.
All this IS naturally implied in thefe
words, that He fhould bruife the Ser-
pent's Head 5 for by nothing lefs than
this, could the Devil's Head, that is,
his Policy and Devices againft Man-
kind, be defeated, and brought to
nought.
And if fo, as we fee this Promife is
what I before fhew'd was necelTary in
Our Firft Parents circum (lances, to
comfort them under the fenfe of their
Mortality, by affjring them that they
fhould be delivered from it $ So we
hkewife fee, that by this Promifed Seed
mud be meant, a Saviour, or Re-
deemer, who fhould be born into the
Svorld, and, as fuch, fhould procure for
Mankind, Forghenefs of Sin^ The
RefurreHion of the Body^ and Life
Everlafing,
G And
/
8z The Demonstration
And 'tis worth our obfervation, that
if we find this promife, at any time
afterwards renewed, we iniifl: fuppofe
the affiirance of all thefe Privileges vir-
tually implied in it, and renewed with
it : And if we fhall hereafter obferve a
particular defire In Mankind to have
this Promised Seed defcend from them,
it muft arife very probably from fome
apprehenfion they had, that they flhould
thereby be more eminently interefted
in the Promife, and be in a more efpe-
cial manner intitled to the great Blef-
fings of it.
If then thefe things be allow'd to be
credible, and this the meaning of the
Promife, what better provifion could
there be in Reafon for this great End of
Providence, The prevention of future
difobedience, and the incouragement of
Virtue and HoHnefs, than this ?
What could be more efFediual to con-
vince them, that God was not regard-
lefs of his Laws, than to fee their paft
tranfgreffion fo feverely puniOi'd ? And
\^^hat
o/TrUe Religion. 85
what ftronger motive could they have
to a ftridl obfervance of their duty,
than to be alTur'd, that, if they lived
thus, they fhould ftill be capable of
Life and Happineis ?
The fenfe of the lad condition they
had brought themfelves into, muft ne-
celTarily have filled their fouls with the
utmoft forrow and dejection, and we
may naturally conceive, that there was
nothing, v/hich they would not readily
have iubmitted to, to make themfelves
capable of a Remedy: And when they
found this Remedy provided for them
by the Goodnefs of the God they had
offended, 'tis not hard to conceive
what raptures of Joy and Gratitude it:
muft excite in their hearts, and what
effect it muft have had upon their
lives :
But if, over and above all this, ic
fhall appear, as I fhall hereafter endea-
vour to prove, That this general Pro-
mife was not only particularly explain-
ed to our Fixft Parents, but God^ upon
G % the
84 The Demonstration
the giving them this Promife, enter'd
into Covenant with them for the Per-
formance of it on His part, upon the
Condition of Faith, and Obedience on
theirs, and not only feal'd this Cove^
nant by Sacrifice, but appointed the
ufe, and obfervation of fuch Sacrifices,
as a Sacramental Sign, and Seal of the
Benefits they were to exped by this
Promis'd Redeemer, when He fifiould
come J as we Chriftians celebrate out
Sacram.ent, for the fame purpofes, fince
His coming 5 If, I fay, this fliall ap-
pear, and that too from this very Hi-
ftory, here was fuch a provifion made
againfl: Sin, as that there feems to be
no room for future guilt, fo far as
Reafon could be wrought upon.
For as it mud be the greateft com-
fort in the world to the deje6led fin-
ners labouring under the fenfe of what
they had loft, and the fear of that ter-
rible Death they lookt for, to be af-
fur'd of being delivered from it into
Everlafting Happinefs^ fb no ftronger
motive,
o/True Religion. Sj
motive, or incouragement could be
given to perfuade them efFed:Lially to a
Holy Life, than to have it made the
condition of everlafting Life, and the
remembrance of this continually kept
up by the frequent returns of Sacrifice.
Now that there was fome Explana-
tion made of this Great Promife of a
Saviour, and of the method of Re-
demption by Him, we have very
ftrong reafon to think, even from this
very Hiflory, and that from feveral ve-
ry remarkable Indications. As,
A Covenant made mth our Firjl ?^-
rents of Faith and Obedience,
Firjl^ In the very next Chapter after
this Promife, {Gen, iv.) we read of Sa-
crifices 3 of AheTs offering a Lamb,
which, according to Mofess Stile in
that cafe, muft be underftood, of his
facrificing a Lamb, and offering the
Blood of it to God.
G 3 Now
The Demonstration
Now this could have no foundation
in Reafon. For upon what probable
grounds could bare Reafon have fug-
gefted, that a Good God would be
pleas'd With tliar, which, unlefs he had
appointed it for fonie wife ends of His
Providence, appears to be full of hor^
roLir and cruelty ? Or, that He would
be honour'd by tlie dcPaii6lion of his
Creatures ? Or, cliat He could be pleas'd
with fhedding Blood, (and that too of
the moft innocent and ufcful of His
Creatures) when he l.^ad implanted in
Humane Nature fo great an abhorrence
to it, that we cannot do it without re^
ludlance and pity, till cuftoni has v/orn
off our natural tendernefs.
But beiide all this, we have already
, , Hiewn ^, that the killing; of
iht former BcaPcs wzs not the didlate oi
Kxafon, but muft have had
its Original from Revelation, unlefs ne-
ceffity can be fuppos'd to have oblig'd
men to it for Food, for want of other
fuitable fupplies^ But this cannot be
imagin'd^
o/True Religion. 87
imagined in our Firfl: Parents days, fo
foon at lead, as we read of it • For
we are told immediately after the Fall,
that our Firft Parents were cloathed in
the Skins of Beads, and that God ap-
pointed them to be ufed in that man-
ner (which muft be the meaning of
His making them Coats of Skins : And
fince every thing v/as made Perfect in
its kind, we cannot fuppofe any thing
iliould die naturally, lo foon at leaft
after the Creation 3 fo we muft con-
clude, that thofe Beafts were put to
death by the order and appointment
of God : And fince we fo early
read of Sacrifices, 'tis natural to con-
ceive, that the firft killing of Beafts
might have had its Original from that
Inftitution, and that that Inftitution
was ordained juft after the Fall, from
whence our Firft Parents took thofe
things for cloathing.
I fay, 'tis natural to conceive this
from what we have taken notice of 5
but it will be much more fo, if we
G 4 con-
88 The Demonstration
confider the feveral wife ends of Pro^?
vidence it might ferve.
The Injlltiition of Sacrifices explained ^
and the feveral reafons of it.
As, Firft, Our Firft Parents had been
threatened with Death, but what no-
tion could they have of Dying ? And
therefore 'tis probable this Inflitution
was intended to excite and preferve in
their minds a hvely fenfc of what was
meant by Death, and what they muft
exped: for their tranfgreffion.
But, Secondly, As they had the
Menace of Death for their Difobedi-
ence, fo they had the Promife of a Re-
deemer to deliver them from it, and
'tis very reafonable to fuppofe this early
Inflitution might have fome relation to
this Promife : For if it fhall appear
hereafter, that this Redemption from
Death was to be efFe6led by the Death of
the Promised Seed, and that This Death
would be accepted by God, as an
Atonement^
of True Religion.
Atonement, thro' which they flhould
be reftored to the favour of God, and
rendered capable of Everlafting Hap-
pinefs, it is more than probable, that
this Inftitution of Sacrifices might be
appointed in remembrance of this Sa-
crifice of this Promised Seed.
For fince 'tis evident through the
whole courfe of the Scriptures, that
God did not intend this Promised Re^
deemer fliould appear in the world,
'till many ages after the Promife made,
'tis very reafonable to imagine, that
He would appoint fome means to keep
up the remembrance of Him 5 And if
the method of this Redemption was
to be by his Death, there is nothing
more natural than to fuppofe, That
this Inftitution of Sacrifices was ordain-i*
ed by God for this end, namely, as
a Sacramental fign and reprefentatioa
which the world was to obferve in the
Faith, and Expedlation of the Death,
and Sacrifice of the Promised Saviour
to come, as Chnftians celebrate the
-Chriftian
90 The Demonstration
Chriftian Sacrament, in remembrance of
that Death and Sacrifice already paft. .
This is a very eafy account of this
Inftitution, and we have very little
reafon to doubt the truth of it 3 but
efpecially when it is confirmed by the
New Teftament, (if it be allow'd to be
of any credit) that this was the Great End
of thofe other Sacrifices appointed after-
wards by Mofes. But this is not all 5
We may further obferve, that fince
this Promis'd Saviour was not to come
into the world, till after many ages,
as appears in the lequel of this Hiftory,
there was a neceffity of fome aflurance
to be given, and carefijlly to be kept
in remembrance, that the virtue of
His future Death and Sacriiice, how-
ever diftant from their time, fliould
be as effedually conveyed to all ages
before His coming, as to thofe, who
fliould live to fee Him come 5 for
otherwife they muft naturally be apt
to fufpedt, whether they fhould have
any Benefit by Him.
Now
of True Religion, pi
Now to afifure them of this, might
be another end of this Inflitution of
Sacrifices 5 and as the method of God's
declaring His acceptance of Sacrifices,
was by Fire from Heaven to confume
them, fo whenever they fliould find
their Sacrifices thus accepted, it was to
be look'd upon by them, as an Aflii'
ranee from Heaven of the favour of
God towards them, and of their Re-
concihation, and Acceptance with Him
through the Death and Sacrifice of the
Saviour to come.
And if fo, this Inflitution was in-
tended not only as a Sacramental Sign,
and Commemoration, but alfo as a Sa-
cramental Seal, and outward Pledge, to
affure the world of all the Benefits of the
Sacrifice of the Promifed Redeemer 'till
His coming 5 as the Chriftian Sacrament
is a means of doing this to all the feveral
ages fince his coming. What can be
more rational than this ? And if this be
fo, what can be more irrational, on the
pther hand, than to imagine that God
fliouldi
px The Demonstration
fhould appoint an Inftitution for fucH
Great Ends and Purpofes as thefc, and
yet fhould give Mankind no account of
the meaning of it, when the fulfiUing
thefe Ends, did intirely depend upon
their being informed of them ?
All this therefore we have reafon to
conclude might be Reveal'd to our
Firfl: Parents.
Secondly, There was another Ufe
of Sacrifices related in this Hiftory of
Genejis^ which will give us reafon to
beheve, there was fome further Reve-
lation to our Firfl Parents, than the
bare Promife of a Saviour 5 and that is,
they were ufed to feal and confirm
Covenants : And if fo, fince we fee in
feveral parts of the Scripture-Hiftory,
that it wa$ the frequent method of
God's treating with Afankind, to enter
into Covenant with them by Sacrifice,
it is very probable, that God might
enter into Covenant with our Firfl
Parents upon giving this Promife, and
^l^is laflitution be ufed as a Seal of that
Cove^
of True Reltgion. 95
Covenant, as our Sacrament is a Seal
of our Chriftian Covenant.
We do not indeed particularly read
of any fuch Covenant with them 5 but
yet we are not without fbmething that
looks that way : For in that place,
where we read of a Covenant firft,
the words are fuch as feem to imply
fomething of this nature : It is in the
cafe of Noah^ where God is repre-
fented, as faying to him, Behold I
iwtll eJlahUjJj my Covenant with thee :
In which expreffion the words My Co"
fvenmity do naturally betoken fome Co-
venant then known to be formerly
made with fome Other, which fhould
be renewed and confirmed with Him 5
And if fo, when can we in Reafon
imagine That Covenant to have been
ftruck, or with whom fo well, as with
our Firft Parents, upon the giving this
Promife of a Saviour ?
For what can be more reafbnable
than that when God promifes a Favour
CO finners, in relation to their Happi-
nefs,
5^4 rZ'^ Demonstration
nefs, He {lioiild do it upon fuch con-
ditions, as are necefTary to be per-^
formed, in order to their Happinefs 5
and what time can be more fealonable
to prefcribe the conditions, than when
He makes the Promife ?
From hence we may conclude, That
when God made this Promife of a Re-
deemer to Mankind, He did it upon
fome conditions to be performed by
them 3 and that for the performance of
thefe conditions, He entered into Co-
venant with them, and fealed that Co-
venant by Sacrifice.
This conclufion feems to me very
natural, and if it could be reafonably
doubted, whether there was any luch
formal Covenant, or nor, yet there is
further evidence from this very Hiftory,
that there were fome certain conditions
required by God, in order to accep-
tance with him.
For in this very place where wc read or
Sacrifices firft, we find the two Brothers
offerings were not equally approved ^
cf True Religion. pj
Jlhel's was accepted, and Cains re-
jeded.
Cam being moved with Indignation
at this, God is reprefented as reafoning
the matter with him, If thou dojl welly
Jloah mt thou he accepted ? fays he 5 hut
if not^ Sin lieth at thy door.
Which words are a plain appeal to
Himfelf, whether he did not know
what would recommend him to God's
acceptance 5 and whether he had not
been wanting in it.
What this was, is here in general
exprefs'd by WelUdoi^ig^ and as that
muil at leaf!: betoken the doing one's
Duty, fo we muft conclude, that this
was one known condition of accep-
tance. But this does not feem to have
been all 5
For we find no want of duty in
Cai7is cafe 5 As he was a Tiller of
ground, he made an Offering fuitable
to his Imployment of the fruits of the
field 3 a very proper acknowledgment
of God's Goodnefs to him, and Au-
thority
p6 The Demonstration
tliority over him, as likewife of his
own Duty and Dependance ^ And yet
he was noc accepted, and that too,
as is imphed, becaufe he did not do
And therefore there miifl: have been
fomething further required, to make
his Duty acceptable, which he is here
fuppofed to have known, and yet was
wanting in 5 and what that was, is the
Queftion :
Mofes fays nothing of it here, but
the New Teftament, if it be allow'd
of any Authority, directs to it as plain-
ly as po/Tible.
For it exprefly fays, By Faith Ahel
offered a more excellent, or (as the
margin) a more acceptable Sacrifice
than Cain^ Heh. xi.
That Cains Sacrifice therefore was
not accepted, was for want of Faith 5
and fince he is accufed of fin for want
of it, as fin is a tranfgreffion of a law,
it is thence evident, that Faith had been
injoined,
of TaiiE Religion. p/
injoincd, as a Condition of acceptance
with God :
And that it was fo, and that too by
way of Covenant, they, who allow the
Authority of the NewTeftament may be
further informed from the fame chap-
ter to the Hebrews (v. 7.) where TSoab
is faid to become Heir of the Righ-
teoufnefs, which is by Faith 5 that is,
according to St. Paul's phrafe, of the
Covenant of Righteoufnefs by Faith, or
that Covenant formerly made with our
Firft Parents, the Condition of which was
Righteoufnefs, or the Obedience of Faith.
Thefe are the Reafons upon which,
I conceive, there was fom.ething more
reveal'd to our Firft Parents after their
tranfgreffion, than that dark Promife,
That the Seed of the Woman floall
loriitfe the Serpent's head : And that as
God gave them this Promife, fo He
likewife explained it to them 5 and as
He intended this Promife fihould be ful-
filled by the Sacrifice of this feed of the
Woman, but not 'till many ages after,
H Jo
98 The Demonstration
fo He inftituted Sacrifices as a Sacra*
mental fign, and commemoration, and
a pledge to aiTure them of the Benefits
of it 5 whxh Benefits were, as we have
fhewn, a deliverance from that Death
the Devil had drawn them into, by a
Refurred:ion of the Body to a State of
Everlafting Happinefs : And becaufe
they could not be Happy without be-
ing Holy, that they might be capable
of receiving Benefit by this Sacrifice,,
He enters into Covenant with them
upon the condition of Righteoufnefs by
Faith, that is. That they would dcr
their duty in the belief, and expedla-
tion of this Promifed Redeem.er, and
hope for acceptance only thro' him.
That all this was Reveal'd to our
firfl: Parents, I think is hardly capable
of doubt, after what we have here
urg'd in proof of it 5 and therefore tho*
this Promife that was made to them,
feems dark and intricate to us at this
diftance, who have it fo imperfed:ly
deliver'd to us, yet it was not; fo, we
fee.
o/TrUE RELIGiON. ^^
fee, to them, who had it fo fully, and
fo clearly Reveal'd to them.
Why the 'Promife of a Saviour was Jo
darkly exprefsd.
The Reafon, why Mofes did not
mention this Revelation, by which this
Promife was fo fully explained, might
probably be, becaufe it was a thing
univerfally known in his time, either
by writing or tradition : And fince he
vifibly intended this firft part of his
Hiftory, only as an Introduction to
the affairs of his own time, ( becaufe
'till he comes to them., he gives us only
fome general hints of fome of the more
remarkable tranfadtions) whatever ex-
plication had been given of this Pro-
mife before, if it was univerfally then
received, and underftood, 'twas enough
for him in a general Hiftory, for the
carrying on the thread of his defign,
to make mention only of the general
Promife, the meaning of which, as they
had kept to his time, fo he had no
H 1 reafon
100 The Demonstration
reafon to fufped they would forget ^
And that not only as being a concern
of that vaft importance to Mankind,
that every one was equally obliged irt
Intereft as well as Duty, not only to
know, but to remember it 5 but efpe-
daily when they had an Inftitution of
Sacrifices on purpofe to keep up the
remembrance of it.
If then there was fuch an ExpHca-
tion of this Promife, as feems to appear
from thefe obfervations, this muft give
a great addition of Credibility to this
Hiflory :
For we cannot imagine any method
of Providence more fuitable to our Firfl:
Parents Circumftances, and more pro-
per to prevent their after difobedience,
and maintain the Honour and Autho-
rity of God, as a Lawgiver, than this
Revelation of a Saviour fo explained
to them 3 And therefore as this Hiftory
fo far agrees with our Reafon, we have
fo far Reafon to believe it true : And
if fo;, from hence many important con-
fequences
of True Religion, i o i
fequences will follow, which will open
a new Scene before us, and give us a
further view into various Revelations
afterward, that Mankind would fome
time or other ftand in need of, and
which we may reafonably exped: to
find fome account of in any regular
Hiftory of Providence.
The necejjity of various Revelations.
As Firft, If it be true, as we have
(hewn, That upon the Firft acl of fin,
God made a Promife to our Firft Pa-
rents of a Saviour, or Redeemer, who
fliould deftroy the Work, and defeat
the Policy of the Devil, by which he
hoped to have brought them into ruin 5
As this was a Promife of fo great im-
portance to them, that upon this all
their hopes of Happinefs depended, as
containing in it the allurance of For-
givenefs of Sins, the Refurredion of the
Body, and Life everlafting ; So it was,
by confequence, of the higheft impor-
H 3 tance
I ox The Demonstration
tance to them, that this Promife fliould
be kept in memory :
And as we cannot conceive the Pro-
vidence of God, which orders all things
for the Happinels of the world, would
be wanting in any neceffary means of
its Prefervation, fo 'tis very reafonable
to exped:, in any Authentick Hiftory of
Ancient times, feveral methods made
life of for this purpofe, according as
there flhould be occafion for them.
Secondly, Since fo much depended
upon this Promife, and yet here is no^
thing faid, who the Perfon fhould be,
nor of the time when he fliould come j
As 'tis natural to conceive on the one
hand, that every family would hope,
He might defcend from them 3 fo on
the other hand, if it fliall appear that
He was not to come, 'till feveral ages
after the Promife made, there feems to
be a neceffity in the nature of the
thing, that there flhould be, fome time
or other, fome Information given of
^he determinate Time, when he fliould
come.
of True Religion, lo^
come, as likewife fome Marks and
Characters of Him, whereby he fliould
be known, when he fliould come 5
that is, there is a neceffity of various
Prophecies from time to time, in w^hich
provilion flhould be made for thefe
things. And,
Thirdly, Since there is one charadler
here given of Him in the Promife itfelf,
that He fhould be the Seed of the Wo-
man, if it fhall hereafter appear, that
by this expre/Iion was to be under-
flood, that He fiiould be the Seed of
the Woman only, without the con-
currence of a Man, ^tis natural to con-
ceive, that lome time or other, fome
means fliould be provided for the Exa-
mination of this matter, and the cer-
tain proof of His being fo. And,
Fourthly, Since this Promife was of
fo great importance, 'tis natural to con-
ceive, that all Mankind, at all times
after, would be eager for its comple-
tion, and 'tis very probable, they would
flatter themfeiver* with hopes of His
H 4 coming
104 The Demonstration
coming fooner, than it might be inr
tended He fliould com.e : And by this
means, as they mull meet with conti-
nual dilappointments, which would
naturally make them uneafy, and im-
patient of Expecftation, and fo tempt
them to lay afide their hopes, there
ieems a neceffity, in the nature of the
thing, of a frequent repetition, and con-
firmation of this Promife, to revive,
ftrengthen, and lupport their hopes 5
and the Ioniser it was before His com-
ing, fo much the oftener ought this
Repetition to be made : And by con-
fequcnce we may conclude, that if
there has been any Revelation of this
kind, there have been many, accord-
ing as it ILall appear this Promife was,
fooner or later, to be fulfilled.
And if fo, then a Hiftory of Provi^
dence muft not only be a Hiftory, as
I obferved before, of the Rife and Pro-
grefs of fin, and of proper methods
taken for the prevention of it, but alfo
of various Revelations and Prophecies
rela-T
of True Religion. 105
relating to the Promiled Seed, if He
was not to be born^ 'till a diftanc
time.
And by confequence, as we can
have no regular, confiftent, credible
Hiftory of Providence, without fome
account of iuch Prophecies and Reve-
lations 5 So it will be a particular
Mark of the Credibility of the Scrip-
ture Hiftory, that it agrees in all thefe
j:efped;s :
So that, as it relates the Promife of
a Redeemer made, who, as it appears
by the Hiftory, was not to come, 'till
many ages after the making that Pro-
mife, fo it not only gives us an account
of various Prophecies, and Revelations,
but a natural fucceffion of them, and
thofe too fuch Prophecies and Revela-
tions, as the nature of the Promife of a
Redeemer recjuired, and the neceffities
of Mankind, at different times, might
in reafon be fuppofed to call for. Thac
the Scripture anfwers in all this, fliall be
hereafter {hewn in its proper place.
CHAP.
io6 The Demonstration
CHAP. IV.
^he methods of the T^ivine Providence
after the fir Ji Jin,
ET us now proceed where we
left off, and as we have before
confidered the Origin of Sin,
and How Mankind became Hable to
Death, and How far our Firft Parents
were capable of Prefcrvation, after they
had finn'd, and the neceffity of various
Revelations upon that account, and the
exa6t provifion that was made accord-
ingly 3
So let us now, in the next place, in-
quire, What effe6t thefe Revelations
had upon mankind according to this
Hiftory.
As the Firft; and Great end of God's
Providence in His dealings with Sin-
ners, as fuch, is the Prevention of Sin,
Sia
o/ True Religion. 107
Sin being the only thing that can de-
ftioy their Happinefs, the Queftion is.
Whether thefe Revelations vouchfafed
to our Firft Parents, had that effe6l
upon them, as to prevent all after-fin,
or not 3 And if not, then we muft en-
quire. What account this Hiftory gives
us of them 3 what their circumftances,
and occafions wxre from time to time 5
and what Methods of Providence they
or their Children might fland in need
of j and whether it tells us of any fuita-
ble provifion made.
As for our Firft Parents, How they
might be wrought upon by what was
done in their cafe, we do not know :
But 'tis natural to conceive, confider-
ing their Circumflances, that it might
have had a proper Influence upon
them : And accordingly this Hiftory
makes no mention of any after-tranf-
greffion on their part.
But as for their Children, we foon
find it otherwife : We prefently read
of Sin m pur Firft Parents Family, and
tha^
io8 The Demonstration
that too of a very heinous nature, mz,
of one Brother's murthering another,
becaufe the offering of the one was
better accepted, than that of the
other.
Why this fhould occafion fuch an
unnatural refentment, we arc not told :
It has been thought, that it had its
foundation in, and arofe from the Pro^
mife of a Redeemer, the Elder fufpe6l-
in^, that the preference of the Younger's
offering might be an argum.ent of his
greater favour with God, and that this
might create a Jcalouiy of his greater
Intereft in the Promife on that ac-
count.
But whatever the reafon of the Fad:
might be, it was of fo heinous a Na-
ture in itielf, and of fuch dangerous
confec|uence to the world at that time,
that there feems a neceflity of iome
Method to be 'taken, fuitable to the
Nature of the Cafe. It is very reafon-
able to iraacrine, that fuch a Fad:
fliould not go without fonie proper
Punifli-^
of True Religion, top
Punifliment 5 but Reafon does not tell
us, what that Punifliment fliould be.
Death had been already threatened
to fin, but Death does not feem fo
natural a Vengeance, whilft the world
was yet fo very fmall ^ and yet fome
exemplary Vengeance might juftly be
expected, for the prevention of future
tranfgreflions of that kind, which were
more efpecially to be prevented then,
whilft the world was to be peopled by
fo fmall a Number.
And therefore as we may expert
fome account of this nature, in a credi-
ble and confiftent Hiftory of Provi-
dence relating to this particular Fa6V,
fo this Hiftory of Mofes agrees accord-
ingly, and tells us of a fuitable Provi-
fion, and Revelation made : Cai?i is
not put to death immediately, but pre-
ferved to feel the fruits of his Iniquity
in the natural ftings of his guilty Con-
fcience. The Ground is curs'd for his
fake, and he, and his family are Ba-
nifh'd from the Society of thofe, whom
God
no The Demonstration
God intended to favour with his Pre-^
fence.
This was a feverc and afflidive Pu^
nifhment, and an Exemplary token of
God's difpleafure : And this, 'tis pro- |
bable, our Firft Parents underftood as
a total exclufion of him, and his Pofte-
rity from any pretence to the Great
Promife of a Saviour, fo far at lead,
that he fliould not hope to have him
defcend from any of them*
This notion fo far prevail'd in the
family of Seth^ that they apply'd
themfelves more particularly to the
Service of God, and were fo confi-
dent that this Promife was to be
fulfilled in them, that they fet a
mark of diftindbion on themfelves
upon that account 5 and as we Chrifti-
ans, who are in Pofleffion of what
they hoped for, have the Privilege to be
called The fons of God ^ fo they, this
Hiftory fays, diftinguifhed themfelves
by the fame title of the JbnSj and chiU
dren of Gody in oppoficioa to the Po-
fterity
of TaUE Religion. iti
fterity of Cainj whom they reproach-
fully ftird the fens and daughters of
meny Gen. vi.
And upon this notion, this Family of
Seth feems to have kept themfelves a
feparate people.
Whether this feparation was injoin'd
them at that time, it is not faid 5 but as
Cahj and his Pofterity wxre baniflh'd
into another Country, it does not feem
confident with that Punifhment, to leave
the reft of the world at liberty, to con-
verfe with them, and becaufe their
promifcuous marriages, and commerce
with them, was afterwards faid to be
one reafon of the Flood, it feems there-
by to be implied, that this was one
part of their difobedience, and by con-
fequence, that God had commanded a
feparation.
The fiecejjity of an Univerfal De-
fini5iion Jloe^n.
In obedience to this command, and in
Faith of the Expeded Promife, this Fa-
mily,
112 The DemoJ^stration
mily, I fay, kept themfelves at long time
a Separate and Holy people 3 but after*
wards, in procefs of time, they grew
weary of this feparation, and regardlefs
of the Promife, and having no coneerri
for their duty to God, or the expected
Happinefs of a better life, they fell away
into an Univerfal licentioufnels and de-
pravation $ infomuch that thefey^^/s of
God, as they called themfelves, when
they Jaw the daughters of men , that is, of
Cain J that they were Fair, promifcuoufly
mixed, and married with them, 'till
they were univerfally blended with that
Accurfed Seed 5 fo that if that Seed was
to be excluded from the Promife, there
was now a neceffity, in the reafon of
the thing, of excluding the whole world
with them.
And as this Extraordinary change of
things, begat a Neceffity of fome new
method of Providence fuitable to this
occafion, which we may expert to hear
of in a Credible Hiftory, fo we are
here told of a New Revelation made
to
of True Religion, tig
to declare God's Intention to deftrdy
them all.
Various means of Reformatio}! tried
before the 'Deluge.
But before the world came to this
forlorn condition, We cannot conceive,
but fomething had been done for the
prevention of this wickednefs from
time to time. Mofes indeed fays no-
thing of it, becaufe this part of his
Hiftory feems only to be intended to
give us lome general imperfedl Hints
of things, well known in thole days^
as an Introduction to the account of
his own Miffion.
But the New TeEamenc (if it be
allowed to be of any Authority) tells
us of Various methods taken, of di-
Verfe ^Prophets^ of n^hich Noah ^was
the Eighth^ fent to preach Righteouf-
nefs to them , Enoch is faid to have
prophejied of ^. Day of Vengeance^
I when
i!4 The Demonstration
when God would execute wrath upon
the wicked 5 and for an Encourage-
ment to thofe, that would be dutiful
to God, he himfelf was taken away
alive, and carried to a better world,
not only as an Evidence of a future
ftate, but that God would be a Re*
warder of thofe that diligently feek
him.
And with thefe, and perhaps many
other external means of Reformation^
^tis intimated to us, that God was not
wanting in any Inward Affiftances of
His Holy Spirit, 5 For 'tis faid, His
Spirit h^id been all ^\ong Jl riving with
men.
But when all thefe means were in-*
effedlual, and the general corruption-
had run to fuch a height, that the
world was fill'd with violence, with-
out any poffibility of Reformation,
their iniquities being full, and ripe for
vengeance, then 'tis faid, God fent the
Flood upon the whole world of the
Ungodly, fparing only ISoah^ and his
Family,
o/True Religion, iij
Family, and fuch a number of Crea-
tures of every kind, as His WMfdonl
thought fit to be preferved.
This is the account we have frorri
Mofes^ and as this is a very rational ac-
count, fo 'tis obvious to everv under-
ftanding, that according to this State
of things, there were feveral new Re-
velations iieceUary, with which this
Hiftory agrees exactly :
Several nen^ Re^velatmis mceffdry at
the deluge.
As, firft, 'Tis evident, if the world
was to be deftroy'd by a Flood, and
God had determined, that TSIoah fhould
be Preferved, 'twas necefiary, in the
nature of the thing, that he fhould be
timely informed of k^ and infl:ru6led
in the means of his Prefervtion 5 And
accordingly we are told of a Revela-^
tion given h^m, with Inftruclions to
provide himfelf an Ark or Ship, and
the manner how it fhould be made.
I ^ And
1 1 6 The Demonstration
And, Secondly, As the time of go**
ing into, and coming out of this Ark,
depended intirely on the Will of God,
fo it could not be known, without
His Pvevelation, and accordingly TSloah
is here faid to have received dire6li^
ons.
And, Thirdly, When he, and his
Family were come out of the Ark, as
the face of Nature mufl; be ftrangely
altered, left, from this amazing change,
or from the fear of fuch another ven-
geance for the future, they might, as
^tis natural to fuppofe they might, be
difcourag'd from a neceflary induftry,
fufpeding it might be all in vain, this
Hiftory tells us of a further Revelation
to give them affurance of the contrary 5
that God would not fmite the world
in this manner any more, and that
ns^htljf; the Earth rema'ms^ Seed-time
and Har^ejl^ Summer and Winter ^ Sec.
Jlootild 72ot ceafe.
Fourthly^
o/ True Religion. 117
- Fourthly, As the world was now
reduced to but Eight Perlons, fince it
might be natural enough for them to
be afraid, left, confidering the quick
Increafe of other creatures, they might
be over- run, and deftroy'd by them 5
we are here told of a declaration to
prevent this Fear, by aifuring them,
that the dread of them fliould be upon
every living creature, and that they
themfelves tliould increafe, and multi-
ply exceedingly.
Fifthly, Becaufe the Fruits of the
Earth were now become ufelefs, upon
which they before fubfifted, or perhaps
were not capable of affording a proper
nourifliment, by the change the Flood
had wrought upon the Earth, as there
was a Neceffity of (ome other fufte-
nance, fo here we read of a dired:ion
in this cafe, and oi a liberty granted
them to eat Flefli.
But then. Sixthly, As they were al-
lowed to feed on Flefli, fince they
could not thence know, but they muft
I 3 eat
"1 1 8 ^he Demonstration
eat it Raw, which might not be a pro*
per nourifhment, or might naturally
tend to make them Savage, by render-
ing their fpirics rank, and fiery, and
apt to be inflamed into Choler and .
Fiercenefs, efpecially having been us'd
to a milder, and lefs nourifhing Diet 5
And becaufe the very killing of the
Beafts for food, might likewife tend to
the hardening of their hearts, and by
degrees train them up to Cruelty, and
fo make them lefs averfe to Murther,
(which would have been of dangerous
confequence to the world reduced to fb
fmall a Number) 5 as 'tis natural to
conceive there might be, fo 'tis here
faid, there adtually was, a Provi-
fion made for them in both thefc
refpedls.
Here's a Pohtive Prohibition of eat-
ing Bipod, and Murther is not only
forbidden under the penalty of Death,
but left they (hould hope to efcape the
Execution, every one is commanded.
an(
o/True Religion. 119
and required to avenge ic, even upon
Beafl: as well as Man.
And, Laftly, Becaufe Mankind
might, as 'tis natural to conceive
they would, (after the late defl:rud:ion
of the world by Water) be under ter-
rible apprehenfions for the future,
and apt to be affrighted at the pro-
(pecSb of rainy Weather, left it fhould
end in the like devaftation, *tis reafon-
able to exped: from the Goodnefs of
God, that he would fatisfy their minds
in this particular.
And accordingly we are told of an
Aflurance given, that God would not
deftroy them in this manner any more,
and that he made the appearance of
the Rainbow in the Clouds, a ftand-
ing Memorial of his Promife : And
'tis worth our Obfervation to confider
the Wifdom, and Goodnefs of God in
this particular, that he fhould make
this the ftanding Token of their fafety,
which, in the nature of things, would
ordjn^fily be prefented to them at that
I 4 time.
txo. The Demonstration
time, when they would probably have
the greateft apprehenfion of danger.
Thus we lee how exactly this
Hiftory agrees 5 how confiftent it is
with itfelf, and with the Nature, and
Reafon of things 5 So that if we can
fuppofe, as we cannot reafonably de-
ny, but that the Circumftances of
Mankind may have been, what this
Hiftory relates they were, we cannot
but allow that there is a particular
fuitablenefs in thefe feveral Revelati-
ons, and methods of Providence to
thofe circumftances, that were the Oc-
cafions of theme
^ J^i/\i:^(l
o/ True Religion. 1,21
C H A p. V.
The necejfary Methods of Providence
to the New World,
HUS far then we have cleared
our way, and as we are now
come to the beginning of the
New world, we are here to
enquire how it fared with them, and
what might be neceffary in their cafe,
either for the incouragement of Obe-
dience, or the prevention of Sin, or the
prefervation of a due Faith in the
Promifed feed, and the feveral great
Advantages comprehended under it.
As for the two former of thefe
Ends, the Incouragement of Obedi-
ence, and the Prevention of Sin, we
cannot in reafon think any thing could
be more efFedlual, or that any thing
further could be neceffary, after fuch a
remark-
xiz The Dexionstration
remarkable difference made between
the Righteous and the Wicked in the
Prefervation of the Righteous ISloahy
and his Family, whilft the whole
world of the Ungodly were deftroyed,
and therefore we read of no other
means at that time, for thofe ends
than this :
But as to the Promife of a Saviour,
the hinge upon which all their hopes
depended, and the whole comfort of
their lives was built, we may expert
to read of fomething more : We have
already obferved, that the Tradition of
this Promife was fo far weakened in
the Old world, that it was upon this
account probably, they did no longer
keep themfelves a Separate, and Holy
people, but followed their own Irre-
gular Inclinations, and therefore went
in unto the T)aughters of Men^ the
Banifhed feed of Cam 3 and therefore
it is not improbable, but that upon
the Beginning of the New world, there
might be fome Revelation of that kind
made.
o/ True Religion. 113
made, to ftrengchen, and fupport their
Faith in this Promife.
The behef of this Promife was fo
far funk even in the Family of Noahj
that the fin imputed by this Hiftory to
Ham (of his feeing his Father's Naked-
nefs in his tent, when he had been
furprized into an over-charge of wine,
and his going to tell his brothers of it)
is generally underftood by the "Je^ijh
Rabbies, of fomething done in derifion
of this Promife.
It is evident there is nothing in the
thing itfelf, confidered fimply, but may-
be underftood in a very good fenfe,
but fince we fee it fo feverely punifh'd,
it muft have fomething worfe in it,
than we are able to apprehend at this
diftance, under this imperfedl relation of
it : But if it was done, as 'tis ufually
interpreted, by way of Scoff at this
Promife, it was then a Crime of a high
Nature, as arifing from a fpirit of Infi-
delity, in a matter of the laft Impor-
|;ance to Mankind 5 and upon this ac-
count.
324 ^^^ Demonstration
count, left any one fliould be incou-
raged to follow his example, 'tis worth
our Obfervation, that he and his Pofte-
rity are here fet fortli, as feverely Pii*
nifli'd by God for it :
I fay, Punifli'd by God : Becaufe
what is here faid to be fpoken by Noah^
is to be underftood as Reveal'd to him
by God 3 Becaufe he not only knew
when he awaked, what had been done
when he was afleep, but the Curfe he
denounced upon it, was afterward lite-
rally ftilfiUed in the Event.
And whilft we confider Noah as a
Prophet, which this Hiftory reprefents
him to be, from hence we may under-
ftand what he faid of Shem^ as a Reve-
lation of God fpoken in a Prophetick
way, for the fupport of the Faith in
the Promised Seed, as we have already
obfcrved, might reafonably be expelled
at that time.
The words are, Blejfed he the Lord
God of Shcm. In which words, when
Noah fpeaks of the Lordy as God of
Shenij
of True Reltgton. tl^
Shem^ it muft be underftood, accord-
ing to the Scripture Phrafeology, in the
fame fenfe^ that the fame expreffion is
iis'd in, when the Lord is called The
God of Abraham, Ifaac, and Jacob,
and by confequence it muft intimate
to us, that Shem and his Pofterity
might look upon themfelves, as fa-
voured by God in the fame manner,
that Ahraham^ Ifaac^ and Jacoh after-
ward were 3 that is, that they were to
be the depofitaries* of this Promife :
And if fo, here is a manifeft token of
a Revelation from God to keep up the
Faith in the Promised feed : And how
briefly foever it is here delivered in a
Hiftory only of General Hints, yet as
it is reafonable to think it muft have
been very well underftood by Noahj
fo it is very probable, it was more
fully explained by him.
To have their hopes thus confirmed
again to them, was a very great mo-
tive to Obedience 3 but whether it had
this effed, or not, we are not told :
We
i%6 'The Demonstration
We have reafon to chink it had not,
but that Mankind, notwithftanding this,
and all that God had done, foon dege-^
nerated into Wickednefs : To prevent
the progrefs, and increafe of which^
was, probably, the reafon of that Great
Event, that we prefently read of in this
Hiftory, 'vi%. the confufion of Lan-
guages 5 and in confequence of thatj
the difperfion of Nations.
The reafon of the Confufion of
Languages^
For 'tis very evident that it was in
its very nature particularly adapted to
this End 5 as we flhall fee, if we confi-
der the Occafion of it.
The immediate occafion of this
Strange Providence was, as it is rela-
ted in this Hiftory, the building of the
Tower of Babel, which feems to be
a defign attempted by Nimrod, the
Grandfon of Ham, and the reft of that
Branch of Noah^s Family, probably in
oppofition
of True Religion. 127
oppofition to the Judgment he de-
nounced againft them, that they fhould
be fubjed to their Brethren.
For 'tis rational to conceive, that
this Prediction would naturally prompt
them to provide againft it, not only
by confulting their ov^n fecurity, but
by bringing their Brethren, if they
could, into abfolute fubjeClion to
themfelves : And for this reafon, 'tis
probable, they might begin this Tower,
not only for their own defence, in
defiance of Heaven, in refped: of the
Curfe denounced againft them, but
alfo as the Centre of Union to their
Family, and the feat of that Univerfal
Empire, which they perhaps might
hope to make themfelves Mafters of.
And if fo, then as here was a ne-
ceffity in the nature of things, if this
Prediction of TSoah was reveal'd by
God, that he fhould interpofe for their
defeat, for the Vindication of his own
Honour and Veracity $ fo there could
be no way more effectual to convince
them.
128 The Demonstration
them, that their defeat was efFeded by
the Hand of God, than this ftrange
confufion of their Languages, which as
it could no^ • e brought about, bu»: by
abfolutely forming their minds anew^
erazing all their former Ideas, and im-
printing others, in an Inftant, in their
room, and muft therefore be wrought
by a divine Power 5 fo, one would think
it fliould awaken them into a ferious
fenfe of their folly and madnefs, in
oppofing his Will in any kind, and
how much it was their Intcreft to live
in all duty and obedience to him.
But when v^e further confider, that
thefe Builders, who were of the Pofte-
rity of Ham^ were not only a very
wicked race of people, that wanted
to be iiwakened into a fenfe of their
duty, but might likewife be of dange-
rous confequefice to the reft of Man-
kind, by their 111 Principles and Ex*
am pies, whilft they continued inter-
mix d with them, there feems a necef-
fity of fomc means to prevent this.
cf True R e l r g i o nt. up
left the world fliould be reduced to
the fame ftate of Univerfal deprava-
tion, that it was in before the Flood 3
fo we read of a provifion made for
this, not only by the eonfufion of their
language, but the difperlion of the
people. And 'tis worth our Oblerva-
tion, How apt an Inftance this is, of
the Wifdom, as well as the Power of
God, whilfl: we fee it amazingly fitted
in every refped:, for the compaffing
this great End, above what it was
poffible for Human reafon to have
imagined. For,
The dlfperjlon of Nations^ and the
reafcns of it.
Firft, By this, here is a feparatioii
made of the wicked Family of Ham
from the reft of the world ^ that they
fhould not be corrupted by them 5
And left a local feparation flhould noc
ferve the turn, becaufe they might
come together again, as the Families
K of
1 1 o T/je Demonstration
of Cahi and Seth had done 5 Here
is,
Secondly, a Confufion of Languages
amongft them, which would naturally
hinder all intercourfe and eommunica-
tion, not only with the Pofterity of
iShem and Japhet^ but even among
themfelves, excepting with fuch, as
fhould fpeak the fame Language ;
And,
Thirdly, As they who fpake the
^me Language, would naturally affo-
ciate together, fo there muft by con-
fequence be, as many difl;in6l Societies,
as there were different languages 5 And
the more divifions there were, what-
ever part was infeded, the lels could
their corruption ipread, whilil there
could be no eafy Communication be-
tween them : And,
Fourthly, As thefe fevcral focieties,
mufl" neceifarily form themfelves into
fo many diflin«5l Governments under
their feveral He?ds, fo thefe feveral
Governments mufi: naturally contribute
very
of True Religion, ip
Very much to the reftiaint of Wicked-
nefs : Becaufe by this means all Man-
kind mufl: necelTarily be kepr under a
ftridler Regulation 5 and greater care
muft be taken in every fociety of the
manners ol: their fubjedis, than could
poffibly have been done, had the
whole world continued under one
Great Empire.
And befides, the very Jealoufies and
Emulations that muft arife between Na-
tion and Nation, the neceffity of defend-
ing themfelves one againft another, and
the ambition of ecjualling or out-doing
one another, muft be a great means to
reftrain men from publick Vices, and a
Spur to m.any Great and Noble vertues,
Laftly, This diviiion of Nations
was a very wife means of Providence
for the more natural, and more equal
Punifhment of fin 5 For when any
Nation, or People fliould become Wic-
ked, here was no need of any Im*
mediate Corredion from above 5 but
by this means one people might be
K a mad<
152, The Demonstration
made to punifli another, without the
cleftrLid:ion of either : And when any
People Ihould become Incurable, God,
by this means, could dejftroy them,
without hurting the reft, and one Na-
tion might be made a Warning; to the
^ reft.
So that upon the whole, we fee,
nothing could be better fitted in the
nature of things to anfwer the great
End of Providence in the Prevention
of fin, and the promotion, and incou*
ragement of Virtue, than this Confij-
fion of Languages, and Difperfion of
Nations was : And therefore there can
be no room to doubt the Credibility
of this Hiftory thus far.
What happened after the ^'ifperjion of
JSations.
What happened immediately upon
this difperfion, this Hiftory is altogether
* See Tit. Sherlock on Providence,
filent
of True Religion. 1^3
filent in : Only in general we may
obferve, that notwichftanding this, in
Hams Poftericy, Wickcdneis ioon grew
to a vaft Bulk, and though we do not
read in what manner it increas'd, nor
what particular Providences were exer-
cifed towards them, yet it foon advan-
ced to fuch a fatal Maturity, as to call
for a fpeedy and exemplary Vengeance,
which was executed on Sodom and Go-
morrah^ and the neighbouring Cities,
in Fire, and Brimftone.
I have already obrer\'ed, that it was
not the method of Providence in the
old world, to proceed to extremity at
firft, but as he tried various methods
for their Reformation, before he would
bring the Flood upon them, 'tis very
probable, he might have done fo in
this cafe, though this Hiftory fays no*
thing of it :
For it feems to be the main defiaii
of Mofes^ to carry on the Succeffion
of the Family oiShem^ as the Branch,
from which the Meffiah was to corrte,
K 3 and
134 ^^^ Demonstration
and therefore he takes Uttle notice of
any thing but what relates to them.
But hpw wicked foever the Pofte^
rity of Ham might be, who from the
very firfl:, lay under the Curfe of God,
Gen. ix. "ver. 25. yet one would natu-
rally expect to find it otherwife in the
Family oi Shem^ who were fo remark-
ably kvour'd by him, as that He was
called, by way of Excellence, The
God of Shem. This, tocrether with
the many other motives to Obedience,
they had in com.mon with the reft of
the world, one would think fhould
have wrought powerfully on them,
and one would expert to find them
a very Holy, and Exemplary Peo-
ple.
And yet foon after Noah's Death,
fomething m.ore than four hundred
Years from the Flood, we find even
this Righteous Branch fo far degenera^
ted, even into Idolatry, that there was
no natural way of maintain-
• ing True Religion m the
world.
o/True Religion. 155
world, without fome new method of
Providence for this purpofe.
And fince the 1 rue Knowledge of
the True God, is abiblutely neceflary
to the Happinels of Mankind, becaufe
their Happinefs confifts in being hkc
God, and by confecjuence the attainment
of it depends upon their forming right
notions of Him, we have no reafon to
doubt, but the Providence of God, which
orders all things for the Happinels of the
world, would particularly difplay itfelf
in this extraordinary cafe, for the reco-
very and prefervation of True Religion,
in the Knowledge, and Worfhip of the
true God, according as the cafe requi-
red 5 And we may reafonably expert
to find it fo in any Credible Hiftory
of Providence.
The Calling of Abraham, ajid the
reafon of it.
And therefore, when the world was
come to fuch a pafs, that they were
uniyerfally Idolaters, and True Reli^
K 4 gion
%'^6 The Demonstration
gion in danger of bein^ loft, God is
here reprefented in this Hiftory of
MofeSj as calling forth Jhraham from
his country and kindred, to be the
Seed of a New, and Better generation :
By whom He might raife up to Him-'
felf a pecuJirrf people^ zealous of good
(works^ which people He intended to
train up in the true Knowledge and
Worfliip of Himfelf, the only True
God, and in the true Faith of that
great Inftrument and Motive of True
Religion and V^ftue, the Promife of a
Saviour.
And as he was a Perfon well dif-
pos'd towards God, this Hiftory feems
to rcprefent him as fet up by God, not
only as a Pattern, but as a Guide to
fucceeding generations : For the reafori
of the favour of God to him, is faid
to be, becaufe He hiew that Abra-
ham would command his children and
his houfehold^ after hhvj that they
i.eep the way of the Lord, to dojujtice
and judgment J Gen. xviii. 19. And {q
both
of True Religion. 137
both by his example and authority
help forward the great end he was
chofen for.
This feems to be the defign of Pro-
vidence in this difpenfation towards
Abraham^ according to this Hiftory,
and as fomething of this kind might
reafonably be expeded, this muft be
fo far a credible Hiftory.
But yet for the right underftanding
of this difpenfation, we muft not think,
that it had only an Eye to JbrahaWy
and his feed, without any regard to the
reft of Mankind, as if God had no
concern, either to preyent, or reform
the Ignorance, or Idolatry of other
nations, fo long as True Religion
could bp preferved among His chofen
peoplp.
No 3 we may reafonably fuppofe,
that there had been many methods
ufed for this purpofe before the calling
of Ahraham^ as there likewife proba-
bly were many others afterwards, that
we are told nothing o£
But
138 The Demonstration
But as the calling of Abraham was
the greatefl and moft effedual of all,
and is the foundation of the fucceeding
* Hiftory, we have a more particular
account of this :
And we muft not underftand, I
fay, that this is intended only that
God might have a favourite people, to
whom He would manifeft His love in
a more peculiar manner only for their
own fakes 5 but we muft confider it,
as defign'd for the benefit of the whole
world, that True Religion being pre-
ferved amongft this people, they might
be as Leaven to the reft of Mankind,
and difperfe their knowledge through
the whole Creation.
This feems to be the defign of Pro-
vidence in this great afFair, relating
to Ahrahani^ and his Pofterity. And
iffo,
Let us, in the next place, fee what
may reafonably be expelled in a Hi-
ftory of this Perfon, and thofe that
fhould defcend from him, confidering
the
of True Religion. 139
the End they were chofen for, fuppofing
we had had no account of it, ^nd if
we find this Hifliory agree accordingly,
it is fo far a confident and credible
Hiftory.
CHAP. VI.
Whnt Providences were necejfary upon
the Calling of Abraham.
I ET us, in the firft place, confider
Ahraham chofen out from an
Idolatrous people to raife up a
better generation, to whom he was to
be a Guide, and Pattern 5 'tis natural
to exped in this cafe, in a Credible
Hiftory of this man, to find feveral
great inftances of a remarkable, and
exemplary Piety, and Vertue,
Secondly,
14© The Demonstration
Secondly, As he was called out
from his country, and kindred, to tra-
vel up and down in ftrange lands, and
among ftrange people, fince this was
an enterprize that muft neceffarily be
attended with great difficulties, and
dangers, doubts, and fears, violent
ftruggles, and ftrong temptations 3 there
feems to be a neceflity in the nature
of the thing of great motives, and
incouragements to be offer'd to him,
accordii]g as his Circumftances fhould
require, and this may likewife be ex-
peded in a Hiftory of him.
Thirdly, As he was to be the
founder of a New nation, and fuch a
one, as was to be feparate from others
that they might be kept free from
the contagion of their Idolatry, and
preferved in the True Religion, 'tis
natural to expect in a Hiftory of this
people, to find an account, how they
came to be a Nation 5 becaufc 'tis not
eafy to conceive, how it could be fo.
Fourthly,
of True Religion. 141
Fourthly, As a Nation cannot fub-
fift without Laws, and Government,
and as a Nation feparate from all other
people, not only in themfelves, but
their Religion, muft be governed in
a different manner, and by different
laws from other people, fo we may
expe6i: to be informed of rhefe things,
and to meet with fome account of their
Religion, and Government, an3 the
Laws they were governed by.
Fifthly, As the defign, and reafon
of raifing up this people as a feparate
Nation, was, the Prefer vation of the
True Religion for the better Inftrudiion,
and Reformation of an Idolatrous world,
fince it is not only neceiTary in the
nature of things, that they fhould be
thoroughly inflrudled themfelves, be-
fore they could be Guides to others,
but alfo that their Religion fhould be
kept pure, and undefiled, that it might
be fo convey'd to others, fo we may
reafonably expe6l to read of fome pro-*
per methods for this purpofe.
And^
x^t T/j^ Demonstration
And, Laftly, As their keeping them-
felves a feparate people, muft naturally
keep their Religion to them felves, and
fo defeat the end of their feparation, un-
icfs there were fome means to prevent
this, by bringing the Knowledge of
their Religion to other nations, 'tis rea-
fonable to exped to be informed of
fome methods taken of this kind*
Thefe are all fuch obfervations, as
are founded in nature, and arife from
the very reafon, and end of this dif-
penfation 5 and if thefe things may in
reafon be expedled in a general Hiftory
of this people, fo far as any Hiftory
agrees in this rcfpe6l, fo far 'tis a
rational and credible Hiftory.
CHAP.
of True Religion* 14J
CHAP. vn.
The CredihiUty of the Mofaic Hijiory
of Abraham.
ET us now, then, examine the
Hiftory of Mofes^ and fee how
it anfwers with all this.
And this it does fo very exadly,
that there is not any one of thofe fore-
mentioned inftances, which we have
not a particular account of, the whole
book being nothing elfe but a general
relation of God's various dealings with
Abraham^ and his feed, 'till they be-
came a Nation 5 that is, of fiich Reve^
lations made, and fuch Providences
exercifed towards them from time to
time, as their different occafions did
require. As for inftance,
The
144 ^-^^ DEMONStRAtrON
The fi'^'fi thhig required in a Hijlory
(?/ Abraham, found in Genefis.
f irft, Since Abraham was called out
from the reft of Mankind, to be a
Guide, and Pattern to fucceeding ages,
as we cannot but fuppofe him to have
been endued with an Excellent Spirit
to recommend him to fo High an
Honour, fo he is here fet forth in this
Hiftory, as a Burning and Shining
Light : No fooner is he commanded
to part with his Idolatrous kindred^
but he fubmits at the firft call, forfa^
khjg Father and Mother^ Brethren
and Sijlers^ teaching his Pofterity, by
his own Practice, to coii7it all things
hut drofs and dung^ in comparifon of
the Excellency of the Knowledge of the
True God, and True Religion. His
Conftant care to fet up Altars for the
worfhip of God, where-ever he went,
was an exemplary Proof of his Great
fenfe of God, and his continual depen-'
dance
of I'rue Religion. 145
dance on Him, and was very proper
to teach his People to fet the Lord
always before them, and in all their
ways to acknowledge Him.
But what an amazing Inftance of his
Faith, and Obedience was that of offer-
ing his fon, his only fon, and the fon
of Promiie, againfl the foftePc Bowels
of Nature, and the ftrongeft objedions
of Reafon, on a bare belief of the Pof-
fibility of his Relurre6tion, hoping even
againfl: Hope ? And how livelily did
he flhew by this Example, the Poffibi-
hty and Neceffity of the ftrideft Obe-
dience, even in the tenderefl: ad:s of
Self'denial, and of Truf!:, and Refig-
nation in the hardeft Trials ?
Now ¥/hen we confider this Cha-
racter of Abraham^ fo agreeable to the
Nature, and Will of God, and fo
fuirable to the Work he was chofen
for, fince Reafon tells us, that the
Righteous God mujl Jove Righteoujliefsy
and His countenance heboid the Up"
right^ 'tis ho wonder, that we read
L of
ij\6 The Demonstration
of eminent favours, of great, and
uncommon Condefcenfions towards
Him.
CHAP. VIIL
The fecond thing required in a Hijlory
0/ Abraham,
Econdly, As we may expert
in a Hiftory of Abraham to
read of Great Motives, and In-
coLiragements to him, according as his
Circumftances required, fo we here
find frequent Promifes made him, and
fuch particular Informations given him^
as might be requifite either to comfort,
and fupport, or to animate, and fpur
him on in his Undertaking, according
as he had occafion from time to time:
As for Inftance 5
The
of True Religion. 14;?
Th^ fe'veral Motives and Incomage'
merits God gave to Abraham.
No fooner had he left his Country^
and arrived at the land of Canaan^ but
we are told of a Promife of that Land
to his Pofterity : But afterwards, when
many years had pafs'd, and he faw
no probability of this, becaufe he had
no Heirs, iinlefs thofe of his Houfehold
were to be accounted fo 3 as 'tis natu-
ral to conceive he might be, fo this
Hiftory tells us, that he was, under
fome dejedion, and uneafinefs of mind :
He might have, 'tis probable, fome
doubtful reafonings, hov\r to under-
(land this General Promife 5 how he
could become a Nation, and his feed
inherit the Land of Canaan^ whem
he neither at prefent had any feed, not
was, to all appearance like to have^
{Gen. XV.) Now when this was the In-
couragement to leave his kindred, and
he faw no likelihood of fulfilling this^
L 2. u
The Demonstration
as there was a necefficy in the nature
of the thing for fome proper affiftance
in this cafe, fo we read of a fuitable
Revelation made, to fettle, and com-
pofe his thoughts, and eftablifli him
in the way that he was in : In which
he was not only affured in general, that
God would be his fiiield, and exceed-
ing great Reward, but alfo that he
fhould be the Father of a Numerous,
Pofterity, defcending from his own
Bowels, which fliould as certainly inhe-
rit the Promised land, as it was the
Lord that Promised it, and therefore
could, and would make it good.
And that he might have no doubt
remaining on his mind, God not only
gave him a S^gn to confirm all this, by
appointing him to provide a Sacrifice,
which God fliew'd His approbation of,
by the paffing of a Lamp of Fire be-
tween the divided parts of it, but he
gives him a view of His whole defign,
and fhews him by what Steps he fhould
become a Nation, and how, and when
he
o/ True Religion. 149
he fliould come into that Land : That
his feed Jloould he fewants hi a land^
that was not theirs^ and they Jloould he
a-ffli6ied there 'till the fourth genera-
tion^ hecaufe the Iniquities of the Anno-
rites would not he full 'till then 3 and
then he would Judge that land^ and
hring them out thence with great fuh-
fame.
So that here we fee a fuitable pro-
vifion made, fufficient to difpel the
Fears of Abraham^ and fettle his Faith
upon a certain bottom.
But yet it is here to be obferved,
that thoucrh Abraham is affured he
fhall have Children, that (liall de-
fcend from his own Body, yet here is
nothing faid of the time when : And
as 'twas natural for him to think in
this cafe, that he fhould have thefe
Children by his Wife, v/hen he after-
wards found, this was naturally im-
poffiblc, (he being pad Children in the
Courfe of Nature, this probably begat
a New doubt, as to the meanins of
L 5 chis
1 5© ^he Demonstration
his Promife, whether he was to have
them by her, or by another 5 And as
this inclin'd Sarah to give him her Ser-
vant, thinking the Promife could not
relate to her, {Gen. xvi. 2.) here was
now a neceffity of a New Revelation
to fet them both right in this matter.
And,
Accordingly we read of fuch a Re^
velation made, wherein, after the repe-
tition of God's former Promifes of the
Land of Canaan J and a Numerous
IlTue, Abraham is allured of a Son by
Sarah, which Son flhould be that BleiTed
feed, in whom all thefe Promifes fliould
centre, and in w^hom all the Families of
the Earth fliould be Blefs'd : By which
Words, muft apparently be meant,
that this Son fliould be the depofitary
of that Promife to our Firft Parents,
relating to the Redeemer, who was to
bruife the Serpent's head, and defeat all
the Devices of the Devil : For as this
was the Greateft Bleffing that God
^oiild beftow pn finful men^ and was
fuch
o/True Religion. 151
fuch a Bleffing, as He intended for all
Mankind, that would make themfelves
capable of it, fo when 'tis here faid,
that in this Seed oi Abraham ^ by Sarah^
all Nations of the Earth fhould be
■Blefs'd, this muft naturally be fuppofed
to relate to that Great Bleffing, ex-
peded from the Promis'd Redeemer,
-and muft be therefore underftood, as
a further renovation and confirmation
of that Promife.
And for the remembrance, and af-
furance of all this, He renews His Co-
venant with Jbraham^ and his Seed,
not only pomiling them the Land of
Canaan^ and that He would be their
God *5 but alfo obliging them all to be
■Circumcifed, and that not only as a
mark, by which they (hould be diftin-
guifhed to be his. Gen. xvii. 8. &c,
•but alfo, probably, as a ftanding fign,
and memorial to them, that God
would perform his Covenant with
chem 5
L 4 Thus
1^1 The Demonstration
Thus we fee what care was taken
of Abraham^ to give him. proper aid
upon every cccalion, as our Reafon
might exped: in a Hiftory of him.
We muft not here conceive, that
God was all this time regardleis or
others, and lek them to their own
Inventions. No 3 As the world was
every day growing worfe, and worfe,
'tis very reaionable to think, that vari-
ous methods had been taken to make
them better, though we are told no-
thing of it. This Hiftory tells us of
an Inftance of his Vengeance upon a
diffolute, and hardened people in the
def!:ru(5lion of feveral Cities by Fire
and Brimftone. This was no doubt
intended by God to awaken the care-
left, and unthinking v/orld into a juft
fenfe of His negledied Juftice, and to
fliew them what they might expedl
from Him, whilft they lived in difobe-
dience to Him.
But op the other hand, as God is
thus revealincr Himfelf in Judsiment on
finners,
o/True Religion. 153
finners, He remembers mercy to His
fervants, and as a further Incourage-
inent, and reward to JUrabam^ for
his Exemplary Faith and Piety, He
condefcends to come to him in an Ex-
traordinary way, to reveal to him His
Decree againft thofe Cities, and to
{Lew him the Reafon, and the Juftice
of it : And left he fliould be terrified
by this feverity, he lets him know, that
He was neverthelefs the Lord Merciful y
and Gracious^ and would not only, not
dejlroy the Righteous 'with the Wicked^
but had there been any fuch amcngft
them, the Cities fliould have been
faved for their fakes.
Thefe are the chief cf thofe many
Revelations that God was pleafed to
vouchfafe to Abraham^ by which we
fee how he was afflfted from time to
time, according as his Circumflances
re<^uircd 3 And as this is what we might
reafonably exped: to find in a Hiflory
pf {o great a nian, chofen out by
God
1 54 7^^ Demonstration
God for fo great an End, this makes
the relation very credible.
I might perfue my obfervations a
little further, and as there is the fame
reafon in fome degree for the fame
affiftance afterward, to the children of
jlhrahanij for carrying on the fame
defign, fo I might eafily fliew how
this Hiftory anfwers in this cafe alfo :
But this would be tedious to the Reader.
It is enough that I have fliewn the
delign of the Hiftorian, and how re-
gularly this defign is carried on thus
far : As for what remains, there can
be no difficulty 5 every one will be
able to Judge of it at firft fight 5 and
as we are told of feveral remarkable
Providences, and particular Revelations
to Ifaac and Jacobs fo 'tis ealy for any
one to account for them, and in fome
refped: to difcover the reafon of them :
However, 'tis plain to every Eye, that
there is not any of theie Revelations,
but is fome way or other fuited to one,
or other of thofe great ends already
mentioned,
of True Religion. 155
mentioned, and is calculated to anfwer
fome particular occafion, they might
have had at that time for fuch a dif-
penfation, as they might either want
Incouragemcnt, Information, Comfort,
or Support in refped: either of the True
Faith in that Promised Seed, or the
Knowledge or Pradice of True Reli-
gion, and Vertue. So that there needs
nothing more to be faid upon this
head.
CHAP. IX.
UT before I proceed, it may
not be amils, becaufe thefe fe-
veral Revelations to Ahraham^
I have mentioned, are the Hinge of
the fucceeding Hiflory, to make fome
particular remarks upon them, as being
fuch, as will give fome confirmation
to them, and add a further Credibility
to the Relationo
Remarks.
i'^6 Tie Demonstration
Remarks upon thefe fever al Revelations
to Abraham.
Firft, then, As we have obferved in
general, that God was not wanting to
Abraham in fuitable incouragements
according to his feveral occafions, fo
we may more particularly take notice,
that the firft thing offered him of this
kind, was, the Promife of the Land
oi Canaan : He was then come away
from his country, and kindred, and
this was offered to him, as a proper
motive to keep himfelf feparate from
them.
But fince this Promife was not to be
fulfilled, 'till he fLould become a great
Nation, which was not likely to be in
his time, and when the Promife was
further explained to him, and he was
particularly told it fhould not be ful-
filled, 'till after the fpace of four hun-
dred Years, one may naturally con-
clude from hence^ there was fomething
more
of True Religion. 157
more meant, and which he underftood
to be meant by the Promife of this
Land, than barely the Land itfelf :
For what great motive is it to any
man, to leave his native country, and
kindred, and live in an unfettled wan-
dring life in great difficulties and dan-
gers, in profped only, that fome of
his Pofterity fhould inherit fuch a Land
four hundred years hence ? And there-
fore 'tis very probable, I fay, that
fomething more was underftood by
this Land. What this was, we are
not told, but it v/as probably ex-
plained to Abraham : And as he had
been bred up in the Faith of the Sa-
viour Promised, and liv'd in the Hope
of all the advantages implied in that
Promife, n:iz. the Pardon of Sin, the
Refurredion of the Body, and Life
Everlafting, as has before been flhewn 5
fo this Land might be given, as a To-
ken, and a Pledge to affure him of
thefe advantages he hoped for, not
only to himfelf, but his Pofterity, that
would
158 The Demonstration
would make themfelves capable of
them, by treading in the Steps of
their Father Abraham. 'Tis very pro-
bable, I fay, it might have been fo
underftood, and explained to jihra-
ham^ though our Hiftory fays nothing
of it 5 and, if fo, 'twas a powerful,
and ingaging confideration to attempt
any enterprize whatfoever.
Secondly, We have obferved before,
as a further Incouragement to Ahra-
harrij that he has the Promife, not
only of a Numerous Iffue, but that in
his feed all the Nations of the Earth
fhould he Bleffed^ and 'tis worth our
notice here, how credible this ftory is
in this refpe6t.
For as the Promife of a Saviour was
of the Highefl: Importance to Mankind,
as neceffarily containincr under it an
affurance of Pardon, Refurredion, and
Eternal Life, fo 'tis natural to conceive
it would be look'd upon, as a parti-
cular Privilege to any Family to have
this Saviour defcend from them : And
upon
of TaUE Religion. 159
upon this account, as it was natural
iot all Mankind eagerly to defire ChiU
dren, in hopes, that this expected Sa-
viour might happen to be of their
Pofterity, fo nothing could be offered
to them at any time, as a motive and
incouragement in any cafe fo likely to
work upon them, as to be afliired of
thefe things, that their hearts were fo
intirely fet upon.
And, therefore, when jihraham was
firft called from his Father's family to
dwell in a ftrange land, which was a
cafe fo contrary to Human Nature,
and fo expos'd to difficulty, and dan-
ger, that it flood in need of the flrong*
efl motives, and fupports, it is very
agreeable to fee how aptly he is afGfted
with fuch a confideration, as was in
its own nature the moft fuitable, and
mofl prevalent, that could be offered
him.
Thirdly, We have obferved before
a "Revelation made to Ahrahaw^ con-
cerning his Poflerity to fliew him how
they
i66 The DEMONSTRATION
they fliGuld become cl Nation, That
theyjioould he Jirji Jl rangers in a land^
that qjvas not their Sy ^here theyjhould
Jerve^ and be aJfiiSied^ and after the
fpace of four hundred years^ God would
Judge the Land, and bring them out
with great fubjla?2ce. And the reafon
he gives for not doing it fooner,
was, becaufe the Iniquities of the Amo-
rites would then, and not 'till then,
be full.
This is the fubftance of the Pre-
diction related in the Story, and 'tis
very credible God might give fuch a
Revelation to Abraham^ fince there
was a neceffity, in the nature of things,
of fome fuch Predidion one time or
other*
For fince God forefaw this People
would, and in His wifdom intended
they fhould, be afflicted, it was very
neceflary it fhould be known before-
hand, and how long they fhould con-
tinue fo.
For
of True Religion. \6i
For as they mull: naturally have
been bred up in great expedlations of
God's favour to them^ when they
fhould afterwards find themfelves in
bondage, and feel the mileries of a
fad Perfecution, becaufe they ferv'd
another God, and kept themfelves a
diirind: people, they might then be
naturally tempted to fufpedt the truth
of thofe Fromifes, they had been fo
often told of, and inftead of being
God s favourite people, they might be
apt to think themfelves forfaken of
him, and by this means might be in-
clined to throv/ off their Religion, and
Separation, and become one people
with their Perfecutors.
But when they had been informed
of thefe afflictions before-hand, and
how long they fhould continue under
them, and had not only been edu-
cated in the expedlation of them,
but every time they Circumxifed
a Child, they had this Prediction
brought to their remem.brance, toge-
M tbex
1 62 The Demonstration
ther with the afliirance of their delive-
rance, this was a moft efFcdual means,
not only to comfort them under their
forrows, but keep them in a Conftant
dependance upon God : Becaufe this
very affli(5tion having been foretold by
Him, was itfelf a proof of God's Pro-
mifes to them 5 and though this was
a very grievous burthen, yet it brought
its own remedy along with it, in that
it gave them ail u ranee, that the whole
Predidion fhould be fulfilled, and
fliould one day end in their Happi-
nefs, in the enjoyment of the Land of
Canaan^ and whatever elfe was meant
by it.
And 'tis very natural to conceive
this People were afterwards taught by
Ahraham to underftand fomething more
by it than the Land itfelf : For other-
wife, what motive could it be to them
to bear the fad afflid:ions they fuffered,
upon the profpe6t of this country, if
there was nothing more in it, but this,
That after feveral hundred years, when
they
of True Religion. t6j
they fliould be dead, and gone, and
perhaps had been worn out by flavery,^
Ibme of their Pofterity, they knew not
who, fliouId go in great wealth into
another Land, which they themfelves .
fliould never be the better for : And
therefore 'tis very probable, they were
taught, that the Intention of this Pro-
mised Land, was chiefly to affure them
of a ftate of Happinefs5 and if fo, when-
ever they fliould be afterwards poffefs'd
of that Land, it was the mod ingaging
motive pofflble to a future refignation
to God, and an entire dependance oa
Him 5 as it was likewife a flrong con-
firmation of their Hopes of the Happi-
nefs intended by that Land, as they
were fure of the Land itfelf.
That this was the notion they had
of this Promife relating to that Land,
and that this notion was probably
handed down through all generations
to the coming of Chrift, they who
believe the New Tcftament, will have
very little reafon to doubt : For 'tis to
M i this
1 64 The Demonstration
this that Jefus Chrtjl feems plainly td
refer in that Argument he urges againft
the Saddiicees^ (who believed only the
Books of Mofes) in proof of a Refur-
redion, and a future ftate, that God
was the God of Abraham, Ifaac, and
Jacob. In which words he refers the
Sadducees to that Covenant God made
with Abraham^ and his Seed, in which
he ingages to be their God {Gen. xvii.
7, 8.) By which cxpreffion the leaft
that can be meant, muft be not only
that he would prote(fl:, and defend
them, but would perform all His Pro-
mifes to them.
Now in that Covenant that God
had, at feveral times, made with Abra-
ham^ there were two things promifed 5
Firft, there was a Confirmation of the
coming of a Redeemer, in which Pro-
mife alone, as I before liave proved,
is neceflarily implied the affurance of a
Refurredion.
Secondly,
of True R e r. i g t o n. 1^5"
Secondly, There is the Promife of
the Land of Canaaii^ which, if it had
no other fenfe than a Temporal Ca-
naan^ could be of no benefit to thofe
that flhould be dead, before the com-
pleat enjoyment of it, as Jhraham^
IfaaCj and Jacob were. And there-
fore as that promised land muft natu-
rally relate to fome future Happineis
intended by it, fo fince that Happinefs
could not be in joyed, but by living
men, it fuppofes thofe alive to whom
the Promife muft belong : And there-
fore, when God ingages to Abrahaniy
and his feed, that He will be their
God, and perform all His Covenants
with them, it naturally implies, that
there fliould be a time when Abraham^
Ijaac^ and Jacoh^ and their feed, tho'
dead, fliould one day be raifed to life
again, to poflefs the Happinefs promised
to them 5
But this by the Bye.
M 3 Thus
\66 The Demonstration
Thus we fee what iife might be
made, and how reafonable it was this
people (lioiild before-hand be informed
of what afflictions they were afterward
to fiifFer.
Wc may here further obferve, that
fince they had the Promife of the Land
of Canaan, it was hkewife very fuita-
ble, that they fhould be fom.etime told
how long they muft exped the ful-
filhng of it.
For they might naturally indulge
their hopes too far, and exped; it foon-
ner than was intended 5 and as by this
means they would meet with many
difappointments, fo they mJght be
tempted to lay alide their hopes 5 and
fince they were to fuffer fevere afflicti-
ons, this might Iikewife add to the
temptation :
But, befides, they might doubt the
Poffibility of the thing, whilll they
faw the Land inhabited by others 5
They might reafon with themfelves,
how it could be done without difpof-
feffing
o/ T R u E Religion. \6y
fefling the prefenc Inhabitants, and how
they could be able to effed: this, and how
this could be done without Injuftice 5
and' whilft fo many difficulties lay
plainly in their way, 'twas not likely,
that they would build with any aflu-
rance upon fo doubtful a Promife, as
this was, or keep themfelves feparate
upon this account.
So that there feems a neceffity, in
the nature of the thing, of a proper
Revelation in this cafe, to inform them
of thefe things before-hand, and we
muft look upon this, as a very Credible
Relation, that tells us of fuch a feafon-
able Predidiion made, as accounts for all
thefe doubts, and difficulties 3 In which
the time of their coming out of jEgypt
is defin'd, with the manner how the
Land of Canaan flhould be theirs, viz.
by God's difpofieffing the Inhabitants,
and the reafon why he had decreed to
do fo, becaufe they were obftinate and
incorrigible finners 5 and why he would
not do it, 'till the fourth Generation,
M 4 becaufe
1 6 8 The Demonstration
becaufe then, and not 'till then, their
Inicjiiities would be full.
And when they were thus told of
the Vengeance of God, upon the Ini-?
quides of a wicked People, lo that
whenever they reflecled on the Pro-
mis'd land, they mull be put in mind
of the confccjuence of fin 5 how wifely
was this contrived to inftrucl them in
their duty, and fl-ievv them by an In-
fiance, they could not forget, that the
only way to be intitled to God's fa-
vour, was to live in a due Obedience
to Him ?
Fourthly, Another thing to be ob-
ferved in this Story, is. That God is
here fet forth, as entering into Cove-
nant with AbrahmHj for the perform-
ance of his Promiles to him, and Cir-
cumcifion is made the iicrn and feal of
that Covenant.
By this method of God's treating
with Abraham^ we mud not underr
ftand that God's Promifes were not as
firm, and inviolable without this, as
with
of True Religion. 169
with it 5 but, as a Formal Covenant
is look'd upon by Men, as a more
firm fecLirity, than a bare tranfient
Promife 5 fo God was pleafed to treat
with Abraham in a Human way, le'mg
^mll'mg more abundantly to Jloew the
Heirs of His ^Fromife^ the hmnutabi"
lity of His Coimfel^ that by two immu-
table tVxngs in qjvhkh it qzjas impofji'
ble for God to lye^ they might ha^vs
jirong conjolation^ and lay hold of the
hope that was fit before them^ as a
fure^ and Jiedfajl Anchor of their Souly
^s the Apoftle exprefTes it.
This is a natural reafon for God's
dealing with mankind in this humble,
and familiar way of Covenant, and
fince He was thus pleas'd to treat with
Abraham^ one cannot but admire the
Wifdom of God in the Choice of Cir-
cumcifion as the feal of it.
This was a very ftrange, and feem-
ingly ridiculous Ceremony, and as it
would hardly have ever been thought
of by Man, fo 'twas a thing, one may
imagine.
170 The Demonstration
imagine, would never have been fub-
mitted to, but upon a thorough per-
fuafion of its being apppointed by God :
And we may obferve a great wifdom
in this appointment, this Ceremony
having a particular fuitablenefs, in its
very nature, to the End, God had to
fcrve by that People.
For, fince God had chofen them
out of the world to be a feparate Peo-
ple to Himfelf, and was pleaftd to
enter into Covenant with them, as an
aflurance of His Promifes of favour to
them, what greater wifdom could there
be than this, to appoint fuch a fign,
and feal of His Covenant, as muft
neceflarily keep them feparate ? And
what could be contrived more efFe6tual
for this purpofe, than this Ceremony
of Circumcifion, which was fuch a
Mark in the Flefii, as no other people
would voluntarily conform to them in,
and no people can be fuppofed to have
taken up, but by God's ov/n appoint-
ment ?
And
c/True Religion. 171
And if it fiiall hereafter further ap-
pear, That as this Promised Land in
this Covenant did reprefent to them a
Future State of Happinefs, fo this iign
of Circumcifion, did hkewife reprefent
that Purity, and Holinefs, which is
required of every perfon that would
make themfelves capable of that Hap-
pinefs, and as no uncircumcis'd perfon
fliould enter into Canaan^ fo no one
fliould enter into everlafting Happinefs,
but they who crucify the Flefli with
the affedions, and lufts, and cleanfe
themfelves from all filthinefs both of
flefh and fpirit. If, I fay, this fliall
appear to be the meaning of it, then
we fee a ftill greater wifdom in the ap-
pointment of this otherwife odd Cere-
mony, as being not only an effectual
means of diftinguifliing that People,
who fhould be inticled to the tempo-
ral Canaan^ but alfo, in a very lively
manner, to fet forth the duty of thofe,
who would make themfelves capable
of the Spiritual Canaan,
Fourthly,
1 7 i r^d* Demonstration
Fourthly, Another thing we have
before taken notice of, was the Reve--
lation to Abraham concerning Sodom^
and the Cities, that were to be deftroy'd
by Fire, and Brimftone.
What the occafion of this might be,
or what the particular reafon, and
defign of it, the Story does not inform
us. There might be important rea-
fons for it, though we cannot difcover
them at this diftance 5 'tis enough for
us in fhewing the Credibility of the
Story, if it agrees with the defign of
the whole, and if we can find out
any good cims of Providence, it might
ferve at that time.
Now as we have fhewn the necef-
ficy of great Incouragements to Abra-
ham^ and how God lupplied him al!
along according to his occafions, fo,
though we do not fee the abfolute
neceffity of this, yet we fee Was of
great ufe to the fame end, and as it
was a vaft Incouragcment to Abraham
to proceed in the way that he was then
in>
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 <was
7Jot theirs, ^ivhere they JJjouJd ferve, and
he affii^ted, that is, be in Bondage, till
400 Tears, yet in the fourth Generation
He 'Would bring them out with great
Subflance, fo accordingly he had now
done. See Exod, vi. 7, 8. And by this
performance of His promife in their de-
liverance from this bondage, He fhew-
ed undeniably, that he was that God,
who fpake to Abraham^ His God, and
Theirs,
of TvLUE Religion. 215
Theirs, that is, the God they had all
along profefs'd to believe in, and had
been protedied by.
This is the plain meaning of the
words, tho' otherwife underftood by
moft Commentators : And in this Senfe
of them, all the world are as much
concerned to Believe in, and Serve the
God that brought the children of Ifrael
out of Egypt, ^^d out of the Houfe of
Bondage^ as they themfelves were 5
Becaufe the confideration of this delive-
rance is not offered, as a motive to
Obedience only, in which that people
only were concetn'd, but as a proof of
His being the God of Ifrael^ and the
only True God :
And when we Chriftians are requir'd
to Believe in, and Serve the fame God
under the fame Characfter, and on the
fame Confideration of being the Deli-
verer of the Children of Ifrael^ ^tis to
be meant, that v/e muft receive only
The Gpd of Ifrael for our God, who
gave that undeniable proof of His
P 4 being
% \ 6 The Demonstration
being the True God, j^But this by
the bye.]
Thus we fee what provifiou was
made for the Knowledge of the one
True God among this People.
And as they are required to have no
other Gods but Him, io they are hke-
wife taught how to ferve him accepta^
bly, paying their Adorations to Hin->
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
<?/'Tru E Re L I G lo N. 229
But this was not a way of fpeaking
peculiar only to Egypt^ but was com-
mon to all the Eaftern nations : And
we fee throughout the whole Scrip-
ture-Story, there is nothing more fre-
quent, than the ufe of Parables, and
Similitudes, and typical refemblances
upon almoft every occafion.
So that it is no wild imagination to
fuppofe, that this might be the inten-
tion of the Legal Ceremonies : And if
it was, a little hint would inable them
to find it out, and when once difco-
ver'd, thofe Types, and Figures would
not only convey a more lively Idea to
their minds of the things reprefented by
them, bnt would more effesStually pre-
ferve them in their Alemory.
But how probable foever this may
feem, 'tis hard to know certainly,
whether it was fo, and we can never
have fuch fufficient evidence of it, as
to build any argument upon it : But
thus much is certain, that there is a
great refemblance between fome of
Q 3 thefe
2^0 T/:76^ Demo NST RATIO N
thefe Ceremonies, and fome parts of
the Chriftian Diipenfation, which we
call the Difpenfation of the MeJJtah.
The Lifting up the Brazen Serpent 3
The Sacrifice of the Pafchal Lamb,
without Spot, or Biemifh 5 The fend-
ing the Scape- Goat into the Wildernefs
with the Sins of the people upon it 3
The High Prieft's going into the Holy
place at the Great Expiation once a
Year to prefcnt the Blood of the atone-
ment before the Lord 3 Thefe are all
fo like what is taught of the Meffias^
that one can hardly think, but they
mud have been intended, as figns and
teprefentations of what He was to do
at His coming 3 if we may judge in
this cafe, as we do of Pi 61 u res, which
we ufually, and very juftly, fay, are
the Pidures of fuch, or fuch things, or
perfons, by the refemblance that appears
between them.
And as in a Family where Pidures
are prefervcd, with great veneration,
as the refemblances of fuch and fuch
An-
<9/"TRLrERELIGION. IJl
Anceftors, we have no reafon to doubt,
but they were fo, or, at leaft, were
intended to be fo ^ To we have as little
reafon to doubt, unlefs we have fome
manikft, and more cogent motive to the
contrary, but that thefe Lecral Ceremo-
nies were injoined, as Pictures of the dif-
penfation of the Me/Jtas^ when we have
the ancient tradition of the '^e^s for it,
who were the Family, and Houfehold of
God, and had the keeping of the Oracles
of God.
But be this as it will, there were
not wanting other means to preferve
the Idea of the Promised Saviour in the
minds of this People.
They had been bred up from Ahra"
hams time, not only in the general
notion of the Promife, but in a great
defire of it, and great expectations of
the Bleffings they were to reap from it,
and had, no doubt on't, been inftruded
in every thing, that their fore-fathers
knew coacerning it,
d 4 ^Twas
f^i The Demonstration
'Twas upon this account, that they
valued themfelves upon their being the
Seed of Abraham^ becaufe the Promi-
fed Saviour was to defcend from Him,
and in His Seed all the Families of
the Earth "were to he BleJJed : And
^tis natural to imagine, that every Pa-
rent would inform his Children of the
Privileges they were intitled to :
And they had great aflurances from
their Father Jacoh^ that all the Promi-
fes of God flhould be made good to
them, not onlv in the Inheritance of
the Land of Canaan ^ which he divided
amoncrft the Tribes, but alfo in the
Coming of the Expeded Shilob^ or
the dejire of all Nations , as the Sep-
ruagint exprelTcs it.
But notwithRanding this s^neral no-
tion they had of a Saviour, and of the
Great Happinefs to be expe6led fi*om
Him, they had not yet had any infor-
mation of the Charadler of the Perfon,
by whom this falvation was to be
wrought, any further than of His be-
ing;
^/ True Religion. 235
ing the Seed of Ahraham^ Ifaac^ and
Jacob 3 nor did chey know any thing
of the manner how this Great BleiTed-
nefs they expelled from Him, was to
be convey'd to Mankind : And as this
was necelTary to be made known to
them one time or other, fo we read
how from a particular occafion given,
God here vouchfafes them a Revelation
of that matter, m%.
That whereas they were fo terrified
at His fpeaking to them, as to defire
He would not fpeak to them in that
manner any more, He promifes, that
He would hereafter fpeak to them by
a '^Prophet ^ like unto Mofes, one from
amongji their Brethren^ one of their
own nature, like themfelves, whom,
if they refusd to hear^ He would
require it at their hands :
The words are thefe, I will raife
them a Prophet from among their Bre^
thren^ like unto Thee^ and will put
my words in His mouthy and He Jhall
[peak unto them^ all that I command
Him,
254 The Demonstration
J//W2, and it JJoall come to pcifs^ that
m^hofoever ^lll 7iot hearken to my
nvordsj ^h'tch He fioall [peak m my
name J I will require it of htm^ Deiic.
xviii. 18, 19.
The literal meaning of thefe words
is plain : Here is evidently a lingle
Perfon fpoken of, who was fome time
or other to be fent to this People : And
as this Perfon was to be a Prophet like
Mofes^ 'tis natural to conclude, that
He fhould bear the fame Chara6lers,
and be indued with the fame Powers
with Mofes : And if it be reafonable
to infer, that he was to be a Deliverer
or Saviour, as Mofes was, this is the
very Idea we have (hewn to be under-
flood, by Bniifmg the Serpent s head.
And if this Bruihng the Serpent's head,
and the Redemption intended by it,
can be reafonably thought to be that
Bleffing, which God defign'd to be
convey d to all Mankind through the
Seed of Ahraham^ it is naturally im-
phed, that this Prophet, who was to
come^
of True Religion. 135
Gome, fliould be the Perfon, by whom
this Redemption flhould be wrought.
And if, by being a Prophet like
unto MofeSy it is reafonable to infer,
that He flhould not only be a Saviour,
^s Mofes was, but alfo a Lawgiver,
and a Mediator of a new Covenant,
and indued with the like Power of
Miracles with Him, this plainly inti-
mates what the Method was to be, by
which this Salvation was to be effedled,
and this Great Bleffing promised (liould
be convey'd to Mankind, 'viz. by
giving them a Nev/ Law, and a New
Covenant, confirmed by Miracles, as
the Mofaic Covenant had been :
And whereas I have before flhewn,
that by Bruifivg the Serpent s head
was meant, the recovering the world
from the Wrath of God, and refloring
them to Holinefs, Happinefs, and Im-
mortality 5 it is here imphed in thefe
words, if this Prophet was to be that
Seed of the Woman, that this Cove-
nant of Salvation, which He was to
open
1-^6 The Demonstration
open to Mankind, was to be a Cove-
nant of Reconciliation , and the Laws
He was to give were to be Laws of
Holinefs, under the Promife of a Re-
furredion to Everlafting Life, and
Happinefs.
And whereas the coming of the Seed
of the Woman to bruife the Serpen fs
head^ was a Ble/Iing intended for all
Mankind, if this was to be effeded by
the means of a Covenant of Reconci-
liation, and Laws of Holinefs, it is
hereby implied, that this Covenant,
and thefe Laws, which this Prophet
was to deliver, flioiild be fuch, as
fiiould be calculated for, and offcr'd to
all the world.
And as the reafon of this Promife to
the people at that time, was in anfvver
to their own requeft, that they might
not be terrified by the voice of God
any more fpeaking to them in the man-
ner He had done in the delivery of the
Law of Mofesj lo it is thereby natu-
rally implied, that this Law and Cove-
nant
of Trve Religion. 237
nant to be delivered by this Prophet,
fhould not be attended with thofe Cir-
CLimftances of Terrour, that the Law
of Mofes had been.
And, Laftly, Whereas it is here faid,
that they fhould hear this 'Trophet^
and if they did not^ God would require
it at their hands 5 by which is to be
meant, that He would feverely punifli,
if not deftroy them, (fee A6{s iii. 23.)
by this it feems to be naturally implied,
that this Law, and Covenant delivered
by this Prophet, flhould be the laft that
He would vouchfafe to them, and if they
rejeded thefe, there would nothing re-
main for them, hut a fearful looking
for of Judgment.
All this feems to be plainly intima-
ted in this general Promile compared
with what had gone before 3 And here
is nothing forced, or unnatural in this
interpretation, nothing but what is
eafy, and rational : And if fo,
As this v/as a wife provifion at that
time to prepare the minds of this
people
258 The Demonstration
people beforehand by this general, and
diftant hint, for that Great change,
which fhould be wrought by this Pro-
phet, when He fliould come, that how-
ever highly favour'd Mofes was by God,
and what regard foever they had for
Him, they muft remember, that there
was another to come after him w^ho
fhould be preferred before Him, from
whom they muft exped: another Set of
Laws, and a new, and a better Cove-
nant 5 So it flhewed them what Ideas
they were to carry along with them of
this Saviour to come, and the Redem-
ption to be wrought by Him, viz. that
it was a Spirirual Redemption, as it was
to be effedied in a Prophetick way, by
a Law and Covenant of Holinefs, on
obedience to which their Redemption
would fo entirely depend, that without
it they would have no benefit by
Him, but be expos'd to the greater
condemnation, as God would require it
at their hands,
CoroU
of Tkve Religion. 239
Corollary.
And if fo, Then, if we fliall here-
after find, that there was any Perfon
appear'd in the World under the Cha-
radler of this Prophet, that was to come,
and if He came with the oifer of New
Laws, and a New Covenant to the
JewSj of fuch a nature, and in fuch a
manner, as are here defcrib'd, and was
reje6ted by them 5 and if after this,
God did require it at their hands^ and
remarkably pour'd out his Vengeance
on them in the total dellrudlion of their
Temple, City, and Commonwealth 5
this will be a great argum»ent of the
Authority of that Perfon, that He was
what he pretended to be, as likewife
of the Credibility of this Hiftory : But
this by the bye.
And thus we fee what care was ta-
ken to preferve the true Knowledge of
the Promifed Saviour, and to give this
people a true notion of that Happinefs
they maift look for from Him :
And
1^6 The Demonstration
And if this Interpretation of this Pro*
mife of a Future Prophet, that God
would raife up to them, be allowed,
this teaches us what we may naturally
exped; to find in a further Hiftory of
this people.
For, as here is a Revelation of feve^
ral things, which were to be fulfilled
in this Great Prophet, whom we con-
ceive to be the Promis'd Saviour 5 and
as thefe things, tho' of the greatefl: Im-*
portance to be known, were yet but
imperfcdtly difcover'd, as being only
intimated in general words, and left to
be drawn out by rational Inference 5 So
we may from hence not only conclude^
that fome provifion would be made in
after-times for the prefervation of thefe
Ideas amongPc them, but alfo that they
would be fome time or other more fully
laid open, and explain'd to them :
And as this, in the nature of the
thing, requires Prophefy, fo we may
by confeauence not only expe<5l to read
of Prophefy in a regular Hiftory of this
people,
of True Religion. 241'
people, but alfo of fuch Prophefy, as
particularly related to thefe things 5 that
IS to fay, fuch as fliould relate to a New
Revelation of New Laws, and a New
Covenant of Pardon and Reconciliati*
on, calculated for the Happinefs of all
Mankind, and confirmed by a Divine
Power.
And as it will be a great addition of
Credibility to this Scripture Hiftory, if
we afterwards find it agreeing in this
Inftance 5 fo it will be likewife a ftrong
Confirmation of the Senfe we have ta-
ken this Promife in.
Whether the Scripture Hiflory agrees
in this particular fliall be confider'd by-
and-by.
There is fomething elfe ftill to be
taken notice of in this place, relating
to the Law of Mofes^ which will be
worthy our ferious confideration, as
anfwering pundually to what, we for-
merly obferv'd, was neceflary co be pro^^
vided for.
^^^ The Demonstration
The Law about Virginity accounted for ^
As for In fiance : I have already ta-
ken notice, That the firft Promife of a
Saviour was deHver'd to the world un-
der the chara6ter of the Seed of the
Woman : And I have likewife taken
Tiotice, that, if it w^as intended by this
Expreffion, that this Saviour fliould be
the Seed of the Woman only, and that
Woman a Virgin, there was a neceffi-
ty of fome means to be prefcrib'd,
w^hereby this matter might certainly be
known.
And we may further add to this.^
that if any method for this purpofe
were provided, it ought to be of a Pub-
lick nature, becaufe the Reafon of ic
was of aPublick concern, which every
one had a Right to be fatisfied in : And
if fo, then as a thing of this Publick
nature mufi: be naturally prefcrib'd as a
Handing Rule, and therefore have the
force, and authority of a Law, which
every
q/ True RELicioNi 243;
every one fliould be oblia'd to fubmi^
to 3 fo 'tis natural to expedl this Me-
thod (liould be prefcrib'd at that time^
when they receiv'd the Body of their
Lavv's.
Now, that this was the fenfe and de-
fmn of that Promife, we iliall have rca-
fon fufficient to convince us hereafter-
and tho' it does not appear, that JMufes
knev/ this, there being na probable way
to find it out by realon, and we find
no hint of any fuch Revelation in^ or
before, his time, yet we fee a wonder-
ful provifion made for this purpofe, not
only in the Laws relating to Virginity,
which prefcrib'd certain Rules about it,
and punifli'd unchaftity with an Infa-
mous Death, and therefore obliged all
Vii^ins to the nicefi: Caution of them-
felves, and all Parents to the ftrideft
guard upon their Children for the Safe-
ty of their Life and Honour, but alfo
in the appointment of the Waters of
jealoufy, by which it was provided,
that in cafe of doubt, their Innocence
R 2 mi^ht
244 r^^ Demonstration
might be tried by a {landing Miracle 5
fo chat whenever the Promised Saviour
fliould be born, this Charadler of him
might be fo evidently proved, as to
leave no room for the leaft Sufpicion.
And from hence we fee the Wifdom of
thofe Laws, which are fometimes ob-
jected againft as Immodefl:, and Ridi-
culous. We fee here a weighty, and
important reafon for them, as they had
a relation to the Promised Saviour, and
we fee there was a neceflity of fome-
thing of this kind, from the nature of
the Promife itfelf : And as this could
not be found out by Reafon, and was
not yet made known by Revelation ^
fo it vv^as what God alone could know,
and He alone could provide for : So
that thefe very Laws, which provide
beforehand, for a thing unknown, and
not to be difcover'd, till After- Ages,
are fo far from affording a jufl obje-
ction to the Lawgiver, that they are a
ftrong proof of that Authority they pre-
tend
o/True Religion. 245
tend to be commanded by, and {liew
the divine hand that gave them.
If there be any difficulty relating to
the Law of the tryai of Virginity, as
to the uncertainty of it 5 However ic
may be fo am.ong us, yet' it might not
be fo among them. This will depend
upon the cuftom of thofe countries 5
for we may reafonably think, that, this
Law being made, all methods would
be taken to make it effediual, whick
the Nature of the Cafe, and the im*
portance of it would naturally direct
them to : And their cuftom of keeping
their Daughters within Doors, (from
whence they were calfd Conceal d) and
their early marriages, which, fome fay,
were at 1 2 Years old, might, among
many others, very much contribute to-
wards it. But this by the bye.
R 3 The^'
1^6 The D E M O N S T R A T I O K
The Reafon of the Law about Ge^
neahz'tes.
Second! V, Another thins we have
before taken notice ol, is the Neceffity
there was, fome time or other, of fome
means to be provided for the diftindion
of families^ that fince the Promised Sa-
viour was to be born of the feed of
Jhraham^ and of the hne of Ifaac^
His Pedigree might certainly be proved
at his coming.
And for this reafon we may here
likewife further add, that if any thing
were done in this kind, it is natural to
expe6t to find it done before they were
mixt with other people 3 And this being
likewife of a Publick concern, aswe may
expert to find it dpne in a Puhlick way,
by the Authority of Law 5 fo we may
here obferve, what a wonderful Provi-
fion is made for this purpofe in the
Law ofMoJes.
of True Religiom. Z'j^y
For the Children of Ifrael are-^oc
only divided into feverai Tribes, but
each Ti'ibe into its feverai Families: And
as every Tribe had a diftindl Inheri-
tance, Vv^hich obliged them to keep Ge-
nealogies of their ieveral Families 5 fo,
to make them more exadl, and pun dual
in this, no alienation of any Inheritance
was allow'd, for longer than the year
of Jubilee, v/hich returned every 50
years, and then every one that could
dear his Pedigree, and make out his
Right to the Inheritance of his Ance-^
ftors, was to be reindated in the pof-
feffion of it : This made it every one's
Intereft to preferve his Genealogy : But:
that which flill further contributed to this,
and made them ftill more careful in this
matter, was the Law of lineal Retreats 5
that is. Upon failure of an Heir in any
Family, the next of Kin was to be Heir
at Law, which obliged every Tribe,
not only to take care of their own Ge-*
riealogy, but thofe alfo of the feverai
families of their Kindred, that by know-
R 4 ing
24^ Tfj^^ Demonstration
ing the feveral degrees of Proximity of
Bloody they might be able at any time^
upon failure of an Heir, to make out
their title to the Inheritance of their
pathers.
This was the method to be taken
throughout their Generations 5 fo that
when the fulnefs of time fhould come
that this Promised Saviour fliould ap*
pear to the world, he might by this
means as eafily and certainly prove his
lineal defcent from Ahraham^ as we
can ours from our immediate Parents.
And thus we fe^ what care was taken
thus far for the Prefervation of the True
Religion amongft this People, as it con-
lifts in the Knowledge oi" the one True
God, and Faith in the Promised Saviour :
We fee here what care was taken not
only to preferve the General Ideas of
this Saviour, and the manner of our
Redemption by him, but of fuch Laws
alfo, as were neceffary for the accom-
plifliment of the Promife in the moft
difficult and doubtful Circumftances.
o/True Religion. 249
Various Revelations mcejfary after
Mofes's time.
There were feveral things then left
unreveal'd, becaufe they were not yet
neceflary to be known, and as thefe
were referv'd for future Revelations,
as the Nature of the thing, or the Cir-
cumftances of the people fliould call
for them, fo that nothing might be
wanting in its proper feafon, we flhall
fee them all afterwards delivered to
them in the fequel of thefe Holy Wri-
tings.
Vhat thefe things neceffary to be
Reveal'd in after-times are, we have,
in a great meafure, difcover'd already,
and I will be a remarkable Inftance of
the Onfiftence, and Credibihty of thefe
writinrs, if the Revelations hereafter
deliveed in them be fuch as, we have
before liewn, might one time be ex-
pelled, as neceflary in the nature of
things,
I have
250 The Demonstration
I have before fliewn, that in the
firft Promife of a Saviour to come, as
there is no time fo much as hinted at,
when this fliall come to pafs, fo there
was a neceffity that fome time or other,
the World flhould be informed of this,
as hkewife of the Marks, by which He
fliould be known at His coming.
And as I have alfo before fliewn
the neceffity of the frequent renewal of
the Promife to affure the world of the
certain performance of it, left their
hopes, through length of time, flioild
droop 3 fo there is a like neceffity of
giving them true notions of it, and a
ftequent revival of them, left fhey
fliould happen to wear off, o? be
corrupted : And as this could not
be done, without Prophecy, fo there
was by confequence a neceffity »f fre-
quent Prophecies relating to ths mat-
ter, to be delivered at fundr^ times,
according as there fhould be ^ccafiori
for them*
A n^
of True Reltgion. 25!
And laftly-j I have likewife before
fliewn, that as the Promis'd Saviour
was to be a ^Prophet like mito Mofes,
io He was to give N^w Laws, and a
New Covenant, and that a Covenant
of Reconciliation, and Laws of Holi-
nefs, intended for, and adapted to all
Alankind, and that the Salvation He
was to procure for them, flhould be a
Spiritual Salvation, confirmed by the
Power of Miracles :
And whereas all this, however cer-
tainly, yet is but darkly and imper-
feclly intimated, and is only to be dif-
covered by rational deduction, I have
likewife fhewn, it is reafonable to ex-
pe(5l, that if thefe things were really
intended by the Promife, fome future
F^eveiacions would be made, to preferve
thefe Ideas in the people's minds, and
more fully, and clearly to explain, and
confirm them to them.
So that here is a vafl: compafs of
matter dill behind for future Revela-
tions^ whicf^ may be expeded in a
Hiftory
25^ ^'^^ Demonstration
Hiftory of this people, and 'tis an emi-
nenc, and remarkable inftance of the
Confiftence, and Credibility of the
Scripture Hiftory, that we fee it punctu-
ally anfwer in all thefe refped:s.
The Scripture Prophecies con(iderd.
For as we have already taken notice
of a frequent repetition of the Firft
Great Promife of a Saviour, though in
different Expreffions, before Mofess
time, wherein He, who is in one place
ftiled The Seed of the Woman^ who
Jhoidd hruife the Serpent's head, is
afterward, feveral times, called The
Seed in whom all nations JJoouId he
hlejfedj and in another place, The
Shilohj or, as the Septuagint, The Ex^
pe5iation of all Nations,
And as this Promife is afterward
renew'd to the Children of Ijrael, and
the expeded Saviour is reprelented as
a Prophet like unto Mofes, fo after-
wards, when the world grew difpos'd
for
o/True Religion. 2J5
for further difcoveries, and things be-
came ripe for Revelation, we have an
account in the following Books of a
Succeffion of Prophets fent by God to
inform His people of what was neceC-
fary from time to time.
We read here of various Revelations
made, and as the occafions of the peo-
ple were different, or the nature of the
thing requir'd 3 fo the Revelations rife
in different fteps, and degrees.
So that the farther we read, the far-
ther we fee into the great defign : The
Ideas multiply, and inlarge upon us,
and as we draw nearer to the accom-
plifhment of the Promife, they fliew
themfelves in a clearer, and fuller light,
'till the whole contrivance is drawn out
at length, and is fet forth in its full
proportion.
To evince this more particularly,
let us confider the feveral things before
mentioned, which call'd for a future
Revelation.
254 •^'^^ Demonstration
Prophecies of the Time of the Saviour's
coming.
The firft thincT we have obferv'd of
this kind, was, The time of the Pro-
mis'd Saviour's coming : And as this
was abfolutely neceflary fome time or
other to be made known to the world,
fo we read of feveral Prophecies rela-
ting to it, which I fliall but juft hint at,
as being well known *
The firft of thefe is in Gen. xlix. i o.
The Sceptre (ImU not depart from
judah, nor a Law^giver from le^
tween His feet^ until Shiloh come,
and to Him Jljall the gathering of
the people he.
In whicli v/ords here is a plain pre-
di(51:ion of a Perfon that was to come,
to whom the People, or Gentiles fiiould
be gathered, who is called the Shiloh ,
which lignifies, He^ mjho is to he fentj
or as the Septuagint^ and Other tran-
flations have it^ The E^pe^lation of
the
of True Religion. 255
the Nations^ Why I take this Perfon
to be the Promised Saviour fhall be
confider'd hereafter.
By Judah is meant the Tribe of
Judah : And by Sceptre, and Law-
giver is meant Dominion, and Go-
vernment.
And when 'tis here faid, that the/e
JJjall not he taken from Judah, until
Shiloh come 5 as it is applied on the one
hand, that there (hall be a Common-
wealth, or Government ere6led in the
tribe oijudah^ governed by their own
Laws, which fliall continue 'till Shiloh
come 5 fo it is on the other hand inti-
mated, that at His coming, this Go-
vernment fliall be diflolv'd, fo foon as
the People, or Gentiles fiiall be come
in to Him.
This is the natural meaning of the
words, and this is a rational, and con-
fiftent fenfe of them, agreeing with the
nature, and reafon of the Je^wijlj dif-
penfation.
For
2^6 The Demonstration
For as I have already flhewn, God
fee this People up as a Separate Nation
for the prefervation of the true Reli-
gion, in the Worfliip of the One True
God, and the Belief of the Saviour to
come, that fo the reft of the world
micrht be inftruded by them, in the
Knowledge of the Truth, 'till the fuU
nefs of time Jloould come that the Sa-
viour promised fliould appear 5 fo when
this Saviour fliould be adtually come,
and the Nations gathered to Him, as
this Separation could be no longer
needful, becaufe all the world were
now to be but one people under Him,
there was a natural reafon for the dif-
folution of that Government, v/hich
was ereded for an end, which was
now ceafed.
So that, according to this Prophecy,
the Time of the Promised Saviour's
comino- was to be before the deftru6lion
cf the 'J-ewiJJj Commonwealth, which
fliould be deftroy'd fo foon as the
Gentiles fliould be gathered to Him.
A Second
^ True Religion. 157
A Second 'Prophecy of the T'hne of the
^romisd Saviour s comings
Another Prophecy we read in Hag'*
gaij That He Ihould come, while the
fecond Temple was {landing, which
He iliould adorn, and glorify by His
prefence. / qjodljloake all nations^ a?id
the defire of all Nations fjoall come^
and 1 ^willjill this Houfe with Glory y
faith the Lord of Hofls ; The Siher
is mine J and the Gold is mine^ faith
the Lord of Hofls : The Glory of this
latter Houfe foall he greater than that
of the former^ faith the Lord of Hofls :
And in this place I will give T^eace^
faith the Lord of Hofls ^ ch. ii. ver. 7,
8, 9.
In thefe words, The defire of all
Nations is fpoken of, as to come,
which implies, that there was fome
Eminent Perfon, whofe coming all
Nations, either then did, or in time to
come would be in great Defire^ and
S Ex-
^5? The Demonstration
Expedation of: And why we juftly
conceive this Perlon to be the Pro-
mised Saviour, fliall be fliewn here-
after.
And as it is here imphed, that He
fliould come during the continuance of
the fecond Temple, fo it is alfo infi-
nuated, that He fhould come at a
time, when all Nations fliould be
in a great Defire, and Expedation of
Him.
And, as 'tis here faid, that before
His coming Great Changes fliould hap-
pen in the overthrow of diverfe Em-
pires, as is afterw^ards explained in the
aid Verfe 5 fo it is likewife faid, that at
His coming He Rsjotdd ghe ^Peace :
Which words, if they be confidered,
as Ipoken in oppoiltion to thofe diftur-
bances, w^hich would naturally attend
thofe great Changes, they muft mean,
that He would come in a time of Peace,
and Tranquility : Or, if they be con-
fidered, as relating to the bufinefs He
came about, which ^was to Iruife the
Serpent's
(j/'True Religion. i<^^
Serpent's head^ and dejlroy the ivorks
of the ^evUj by Peace muft then be
meant Spiritual Peace, or a reconcili-
ation between God, and Man.
A third Prophecy of the ^ime of the
Fromisd Sanjiours coming.
We have another Prophecy relating
to this matter in Malachy^ ch. iiu ver. i.
Behold I 'wdl fend wy Meffenger^ and
He jloall prepare the way before me :
And the Lord^ whom ye feek, fhall
fudda'mly come into His Temple:, even
the Mejfenger of the Covenant^ whom
ye delight in^ He fJmJl come faith ths
Lord of Hofls,
In thefe words here is a perfon fpo-
ken of, under the Charadter of The
Lord^ whom the Children of Ifrael
fought^ or dcjiredj a Perfon, who was
their T>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
<?/ True Religion. 261
of Jin ^ and to make reconclhation for
iniquity^ and bring in everlajl'mg Rtgh'
teoufnefs^ and to anoint the inojl Holy,
Know therefore^ and underpand^ that
from the going forth of the command"
ment to reflore^ and build Jerufalem,
unto Meffiah the ^Prince ^ floall he feven
njoeehsj and after Jixty -two weeks the
Street fjoall he huilt again^ and the
Wallj even in troublous times : And
after Jixty^two weeks Jloall Meffiah he
cut off^ dec.
In thefe words here is a Period of
feventy weeks fix'd, which is univer-
fally underftood, according to the lan-
guage, and cuftom of the Jews^ of
weeks of years, that is four i,^. c. xxv.
hundred ninety years, in which '^- ^•
the great defign, which had been lb
long carried on, and expelled with fo
much impatience, was to be accom-
plidi'd. And that after feven weeks
and fixty-two weeks the Mejfiah (the
known charader of the Promised Savi-
our) fhall come, and be cut off, and
S3 in
i6i I^^ Demo NST RAT ION
in the following verfes it is plain, that
it was to be before the definition of
JertifaJem.
Thefe are all plain prediclions of the
time when the expected Saviour was to
come.
But this would notwithftanding be
of little ufe, unlefs He could be cer-
tainly diftinguifli'd at His coming :
Many impoftors would doubtlefs fee
up, as Hiftory informs us, that there
did. Many pretenders there were
among the jews, Jofepbus made the
Prophecies to centre in Vefpajian^ as
the Herodians did in Herod^ and the
reafon whv LenUths among the Ro^
mans ingaged in the confpiracy of Cata-
Tme^ was^ as Cfcero ieems to intimate,
in hopes that the known tradition of a
Perfon, that was about that time to
reign over all the world, might hap-
pen to be acGomplifli'd in Him^ Cic,
Or at. Cat, j.
Now
of True Religio N, 26]
Now as fuch pretences would natu-
rally arife from the general Promife,
fo this lliews us an evident neceffity of
fome Rules to determine luch pre-
tences by, and fome Characters by
which the True Perfon fhould be
known.
This, in the nature of the thing,
required Prophecy, and therefore, as I
faid before, there can be no regular
Hiftory of this people, without feveral
inftaaccs of this kind : And 'tis a re-
markable Inftance of the Credibility of
this Hiftory, that it gives us a Series
of Prophecies from time to time rela-
ting to this matter, in v/hich the whole
defign is gradually laid open, as diffe-
rent occafions call'd for it.
The Characters hy which the Saviour
nsoas to he known.
In confidering the feveral Chara6lers
of the Promised Saviour, I will inftance
only in fuch as are undeniable, as be-
S 4 ^"g
t6^ The Demonstration
ing delivered in plain words, taken in
their mofi: natural and obvious mean-
ing, according to the Scripture Phrafe-
ology.
Now that I call the moR- natural,
and obvious meaninor of words, not
only when they do literally, and im«
inediately exprefs the fenfe we under-*
Hand them in, but alfo when things
are reprefented in a Metaphorical, and
Figurative, or in a Poetical, or Rhe-
torical ftrain, the words are underllood
according to the natural and known
intention of (uch Expreffions.
Thus when God is faid to come down^
and is defer ib'd, as having Eyes^ and
EarSy and Mouthy and Nojlrils^ and
Hands, k would be an unnatural in-
terpretation to underftand thefe things
according to the Letter : And fo when
^tis faid, that the Wolffiall dwell qivith
the Lamh, the Leopard nsj'ith the Kid,
and the Lyon eat hay whh the Ox, and
the Infant fhall play with Serpents 5
the moft ncitural meaning of thefe, and
fuch*
<?/ True Religion. 265
ilich'like expreffions is to be taken from
the apparent intention of them 5 they
being plainly delign'd to fliew, in a
figurative way, that there fliould be
as great a change wrought upon the
world, as there would be, if the na-
tures of thofe Creatures were fo changed,
as thofe figures reprefent them. And
fo likewife as 'tis no unnatural figure to
reprefent the Church of God by JerU"
falemj or Mount Zion^ or the Aioim^
tain of the Lord's Houfe^ and His
Worfliip, by offering Sacrifice and hi-
cenfe, fo it will be no unnatural inter-
pretation of fuch Expreffions, to take,
them in fuch a figurative fenfe where
the plain defign of the context, or its
agreement with other plain texts of
Scripture, diredls us to it.
This is an obfervation neceilary to
be made, when we are concerned with
a book, that, according to the Eaftern
way of fpeaking, abounds with figures
and fimilitudes, and thofe fometimes
very boldj and unknown to thefe
diftant
t66 The Demonstration
diftant ages, and countries : But, how-
ever, this interpretation of them is what
is cominon to all people, in all places,
and languages, and without it no Ian-
guage could be underftood.
This neceffary caution being laid
down for the prevention of impertinent
Cavils, I now proceed to inquire into
the chara6lers given us, by the Prophets,
of the Promised Saviour.
There are many very eminent,
and remarkable ones, I will take
notice only of fome of the moft ma.-
terial :
The firft of thefe fhall be what I
have already obferv'd, viz. That He
was to be a ^Prophet like unto Mofes,
and, as fuch, not only a Saviour, or
Deliverer, but alio a Lawgiver, and a
Mediator of a New Covenant : That
His Salvation was to be a Spiritual
Salvation by the means of a Covenant
of Reconciliation, and Laws of Holi-
nefs, which He fi:ould receive from the
Mourh of Cod:, «ind confirm by His
Power^
of Tkve Religion. t6j
Power, and all this intended for all the
world.
As this was imperfedly hinted in the
general Promife to Mofes 3 fo we fee it
afterwards confirmed, and explained in
the fucceeding Prophets :
We read in Ifa'iah of an Eminent
Perfon fpoken of, who was to come
forthy a Rod out of the Stem of JeiTe,
afid a Branch out of His Roots -^ and
the Spirit of the Lord 'was to refi
upon Him^ the Spirit of Wifdom^ and
Underjiandingj the Spirit of Counfelj
and Mighty or miraculous Power, the
Spirit of Kno^wledge^ and Fear of the
Lord, fo that He Jloould not judge af^
ter the Jlght of His Eyes, nor reprove
after the hearing of his Ears, Ifaiah
xi. 1, 2,3.
And to the fame effed: is that other
palfage of the fame Prophet, chap. xlii.
ver. I , to the yth 5 where this Perfon
on whom the Spirit of the Lord was
to refty is c^U'd His Servant^ whom He
would
i6^ The Demonstration
would uphold^ Hh Eleci^ in nhom His
Soul delights.
of this Per/on k is there faid in the
following words, that He JloouJd hrhig
forth Judgment to the Gentiles — • That
the IJles Jloould wait for His Law.' —
T\i^tHe fhould he given for a Covenant
of the people^ for a Light of the Geji^
tiles, to open the Mind eyes, to bring
the 'Prifoners from the prifon, and them
that Jit in darhiefs out of the prifon-
houfe.
The fame Ideas are repeated in chap.
Ixi. 1, 2, &c.
To the fame purpofe, in effed:, we
read in fereniiah, ch. xxxi. 3 i , 32, 3 ^ ,
to 36. Behold, the days come, faith the
Lord, that I wdl r/iake a new Covenant
with the Houfe of lirael, and. the Houfe
of Judah : Not according to the Cove-
nant that I ?nade with their Fathers^
in the day that I took them out of the
land of Egypt. — But this fiall be my
Covenant after thojc days, faith the
Lord : I will put my Law in their in^
ward
o/ True Religion. 269
n^ard partSy and wnte it in their hearty
and I nsjill he their God^ and they Jloall
he my people, — / n,mll forgive their Ini"
qtittyy and I mvill rememher their iSin
no more J Sec, 1
Nothing can be more plain, and ex-
prefs, than this.
And the Extent of this covenant is
not only intimated in the texts above
to reach to the Gentiles that fat in dark-
nefs, Ifai, xlii. 4, &c. but we have it
likewife fully exprefs'd in many other
places, IfaAxi. 8,9. — I mvill make an
Everlajling Covenant wth them^ and
their Seed Jloall he known among the
Gentiles, and their Offspring amojjg
the people 5 all that fee them Jloall ac-
hiowledge them^ that they are the Seed
whom the Lord hath hlcffed.
In which words here is not only a
promife of an Everlafting Covenant,
which fhall be offered to the Gentiles^
but it is plainly implied, that by vir-
tue of this Covenant the Great Promife
(hould
270 The Demonstration
fhould be fulfilled, of an univerfal bIeP»
fing to all Nations.
The fame thing is fet forth by Ifaiahy
ch. ii. 2, 3. by Mkah^ ch. iv. i, 2, 3-
by Zephaniahj ch. ii. 11. and iii^ 9, 1 o.
hy Zachari ah y ch. ii. 10, 11, 16. and
viii. 20, 21,22. And lafl: of all by
Malachy in the plainejft words, ch, i.
10, 11 . — / have no pleafure in you^
faith the Lord of Hofs^ neither will I
accept an offering at your ha^id-^ From
the fifing of the Sun to the going down
of the fame^ my Name fjoall lie great
among the Gentiles, and in e'very place
Jloall ince77fe he offer d to my ISame^ and
a pure offering.
And as all this was to be effeded by
the Root o/Jeffe, who fhoidd Jland for
an Fnjign of the people^ to whom the
Gentses Jlpould feekjU^i.xi. 10. By Him
who is the Servant of the Lord^ His
JE.le6i on whom He would put his Spi'
ritj who was to bring forth Judgment
to the Gentiles, Ifai. xlii. 1, 2, 3. Who
is
o/ True Religion. 271
is afterwards call'd by Malachy^ The
Mejfenger of the Covenant^ ch. iii. t :
So we have an account by what
works this Covenant fliould be con-
firmed, i/^. XXXV. 3,4,5,6. That the
Eyes of the Blhid Jhall be opened^ and
the Ears of the T>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^ ?^<? DEMdNSTRATlON
Birth of the Redeemer 5 fo that wheri
He ihould come as the Son of a Virgin,
there might be fome approved and au-
thentick Proofs, by which fuch pretences
might be legally determined.
And as this Circumftance was fo re-
markably fulfiird in Jefus Chrift, who
was conceiv'd in fo Miraculous a man-
ner, as to be the Seed of the Woman
only 3 fo it will hereafter appear, that
He was that very Seed, which was pro-
mifed in thofe Words, and which was
to hruife the Serpent s Head.
By hrutfing the Serpent's Head^ I
have already fhewn, is meant His de-
feating the Devices of the Devil, by
which he fought to bring Mankind to
ruin, in the Deluiion of our Firfl: Pa-
rents.
And if this be the proper meaning
of the words, for this end Jefus Chrift
is faid to have appear d^ that He might
dejtroy the Works of the 'Devil^ thofe
works, in which he Jinnd from the
})egi7imng^ \ John iii. 8,
And
of True Religion. 35J
And accordingly to effect this, As
the defign of the devil apparently was
to deprive our Firfl: Parents of the fa-»
vour of God, and that Happinefs they
were made for, by drawing them into
Sin, and Death 5
So this defign is defeated by Jefus
Chrift, as He has reconciled Mankind
to God, and procured pardon for their
Sins 3 and as He has affur'd them of,
and procured for them, a deliverance
from Death, by a Refurredlion to Ever-
lafting Life, and Happinefs.
He has not only promised Pardon^'
and Reconciliation, but he has taught
us the true, and only rational and na-
tural way to it, by Repentance 3 and
as he laid down His Life in Confirma-
tion of his Do6lrine 3 fo God was pleas'd
to accept of his Death, as a Sacrifice
of Expiation for us, to which, if we Re-
pent, we have liberty to appeal for
pardon 5 And to affure us of His accep*^
tance of this Sacrifice, God rais'd Him
from the dead :
A a And
354 '^^^ Demonstration
And fo again, He has not only pro-
mis'd a Refurredion to Everlafting Life
to all, that will make themfelves capa^
ble of it 5 but He has given us His own
Refurredion, as an Inftance of the
thing, to fhew us the Poffibility, and
Certainty of the Event, that as he has
rais'd up Himfelf from Death, fo nsoould
He ratfe m up at the lajl day.
And lafHy, He has not only pro-
mis'd Happinefs to us, but He hath
taught us the true, and only natural
and rational way to attain it, which is
by Holinels.
And as He has given us fuch Ideas
of our Happinefs, as are fuitable to a
Rational nature 3 fo He has given us
fuch rules of Holinefs to attain it by,
as are not only made the indi(penfable
condition of it, but fuch as are, in the
nature of things, the neceffary qualifi-
cation for it :
And He has likewife not only given
us fuch motives to inforce thofe rules,
as are moft proper to work upon a Ra-
tional
of True Religiom. 35J
tional Nature 5 but He has promised us
fuch affiftance, as is fiifficienc for us^ to
enable us to live accordingly.
And whereas the Happinefs He pro-
Inifes is in Heaven 5 to aflfure His Dif-
ciples, that there is fuch a place, He
vifibly, and in their prefence, afcended
thither :
And as he told them beforehand, that
He would go thither to prepare a place
for them there, and promised to endue
them with ^ower from on High ^ fo
He afterwards gave them evidence of
His being arrived there, by fending
down thole Gifts upon them from above,
which he had before promis'd to endue
them with 5 thefe Gifts being fuch, as
could come only from above, and were
abundant Proofs of a Divine Power.
And as He has given us this aflu^
ranee of a Refurrediion to Life, and
Happinefs 3 fo He teaches us, that this
Happinefs fliall be compleat, and ever-*
lading, a Happinefs both of Body and
Soul for ever, without any poffibility of
A a 2 dyi^g
55(5 The Demonstration
dying any more. Our Spirits fliall be
made Perfedl, and our Bodies changed,
this Corruption having put on in"
corruptiony and this Mortaly Immor"
tality. 'M
And as He is now in Heaven at
God's right hand, where all things are
made fubjecfb to Him, and has taken
pofleffion of this Happinefs in our name
and behalf $ fo He has given us affu-
rance, that He will one day come again
to Judge the nvorJd in Righteoufnefs :
And as He will then adually confer
this Happinefs on all thofe for whom
it is prepared 5 fo he will execute ven-
geance upon his enemies, in a place of
torments prepr d for the Devil and his
Angels.
This is a general view of the Chri-
ftian Religion 5 and what is there want-
ing here to compleat this chara6ter of
the Saviour promised, as He was to j
Iruife the Serpent's Head >
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^
<?/ True Religion. 375
Obedience to, that would be intitled to
His Favour here, or the Glory of His
Kingdom hereafter, fo this is frequently
called in the Gofpel, the Khigdom of
Heaven^ as it is a beginning of that
difpenfation, which was to go on by
degrees, ^till all Nations fliould become
the Subjeds of Chrift, and injoy the
Privileges of the Gofpel here, and fuch
as would fit themfelves for it, fliould
be afterwards admitted into His King-
dom of Glory with all the Saints here-
after.
A Fifth Tredi6iion of the Saviour
fulfilled »
Fifthly, The Promis'd Saviour was
to le a ^riejl^ the Prophet faid, as
well as a Prince upon the Throne^ and
as fuch, not only to make Reconcilia-
tion for fin 5 but alfo, as we are like-
wife told, to give His Souly that is.
His Life, an Offering for it^ and to
undergo great fufFerings, the Jujt for
B b 4 the
'^76 The Demonstration
ihe Unjujtj that ly His Stripes they
might be healed.
And what can more exadtly agree
than this, with Jefus Chriji ? who not
only came into the world to feek^ and
to fh^ve^ that mvhich ^as loji^ and un-
derwent the greateft afflictions to bring
us to God, but actually laid down Bis
Life for our fakes, that ^ve might ha^ve
Redemption through His Blood :
And as He did this by God's own
appointment, God having prepared
Bim a Body for this purpofe, and
having performed the Will of God,
He had, by confequence, paid the Price
of our Redemption, which He had
now a Right to : fo He then Afiended
tip into HeaveJiy as the High Prieft
lafed to do at the Great Expiation, to
prefent the Blood of His Sacrifice in the
Holy Place.
And by thus (hewing Himfelf be-
fore God in that Body, in which He
had fufFered, and by that fufFering had
perforated the Condition of our Re-
conciliation ;
o/True Religion, i^yy
conciliation : As He did then by that
A6t intercede for us, and, as it were,
claim that Redemption, He had by
His fuffering piirchafed, fo, as Trie lives
for ever at Gods Right Handy He
ever Jives to make the fame InterceJJion
for usy that He may fave to the utter^
mofi thofe^ that come unto God hy
Him,
And thus you fee how He fulfiU'd
the Character of a Prieft, whofe Office
is to go between God and the People
in order for their Reconciliation to
Him.
I might now proceed to the other
things which I before obferved to have
been foretold of the Promifed Saviour,
relating to His Family, that He flhould
be of the Seed of T)avid 5 and the
Place of His Birth, that it fliould be
Bethlehem : as likewife that He fliould
not only le Cut off for Sins of others,
as has been juft now taken notice of,
but that He fliould Rife again^ Jfcend
into Heaven^ and fenc} down Gifts
among
37^ T^he Demonstration
among Meriy that their SonSy and
jDaughters might ^rophejy,
Thcfe are things which are ufually
underftood upon very good reafon to
be foretold, and if fo, I need not fpend
time in fliewing how they agree to
Jefus Chriji : Every one that knows
any thing of Chriftianity, muft know
that, if they are foretold, they have
been literally falfiUed :
That His Family, the place of His
Birth, and that He was to he cut off^
l>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
<f the time of the promised Saviour's
Comingj
o/True Religion. 385
Coming, in the Prophet Malacloyy chap,
iii. I. — iv. 5. according to whom, He
muft not only come, as the Prophet
Haggai had before faid, during the fe-
cond Temple, but He muft have a
Mejfenger come before Him, as an .
EUaSj that is, one in the Power, and
Spirit of Eltas^ to prepare His way,
and then fuddenly after He fliould ap-
pear. And,
How aptly does this concur with the
Preaching of John Baptift ? who, as he
is reported, even by Jofephus^ to have
been a perfon of fo eminent HoHnefs,
that he imputes the miferies that after-
wards befell /iro/^, and his Family, to
his unjuft Murder of that good man 5
fo he, that Good man, not only pro-
fefs'd, that he came for that end the
Prophet had foretold, namely, to pre--
pare the Way of the Lord^ and for this
reafon, preach d Repe?itance to them for
the remifjlon of their Sins 5 but alfo
exprefly declared, That Jefus nvas the
^erforiy
^84 The Demonstration
^FerfoUj The Lamh of God^ that taketh
away the Sins of the world.
And, Laftly, Was all this to come
to pafs before the Sceptre fliould depart
from J-udah, and a Lawgiver from be-»
tweeen his feet ? Thus alfo it was ful-
filled in Jefus Chrift.
For, at the time of his coming, all
Authority and Power had not departed
from Judab 5 they had ftill a Com-*
monwealth remaining in that Tribe,
and were governed by their own Laws,
and the Kingdom had its name from
Jtidah :
But foon after his coming, when the
Gentiles^ as Jacob had foretold they
fliould do, had gathered themfelves to
Him hy the preaching of the Apofiles^
then came the End of that difpenfation 5
The whole Jewiflo Policy was over-
turned, the City and the San(5i:uary de-
ftroy'd, and all tokens of Authority and
Dominion totally erafed5 The People
were difpers'd, their Tribes and Genea*
logics confounded, and the Romans
took
^/TrueReligioi^. 3
took aiivay loth their place and na^
tion.
And as this was a ftrong Teftirriony
to Jefus Chrift 5 fo is it alfo of the Wif*»
dom of that Providence, by which \t
was effected, at that particular time*
For, as the Je^lflj Ceremonies had
been Inftituted by God, for the Cure
and Prevention of the Idolatry of that
!)eople, who had been fet up by God
or the prefervatlon of the True Reli^
gion, in the Knowledge and Service of
the True God, in the Faith of the pro-
mis'd Saviour, for which he gave thern
fevcral Injunctions to keep them fepa-
rate from the Idolatrous world^ and
feveral Revelations from time to time
to correct their Notions, and fuppore
their Faith :
And as they were likewife intended^
notwithflanding their Separation, to be
a means of Communicating Light, and
Knowledge to the reft of Mankind 5 fo
when the Jensos were now no longer
prone to Idolatry^ and therefore there
C c w^i
3 86 The Demonstkation
was no longer reafon to continue them
a feparate people, nor any neceffity of
thofe Laws, which were given for that
End:
And when that Saviour was already
come, the Expectation of whom they
were to propagate, and when the Know-
ledge ot the True Religion was actu-
ally imparted to all nations in its full
perfection, by the preaching of the
Apoftles 5 There was then no need of
continuing the Jews under a diftinCt
difpenfation, as before, becaufe the rea-
fon of that difpenfation was now ceas'd :
And therefore God in Wifdom put an
End to it 5 and that not only by the
DeftruCtion of the Temple, and the
Confufion of their Tribes, and Gene-
alogies, but even by diffolving their
very nation, and fcattering them over
all the world: Intending, no doubt,
that as He now defign'd that they, and
all Mankind, fliould be but one people,
fo it lliould not be in their power to
keep themfelves feparate, and obferve
that
^True Religion. 387
that difpenfation any longer, by which
they were obliged to meet and worfhip
at Jeri{falem only.
And if fo, it fecms to be an argu-
ment of no little weight, that Jefus
Chrift was the Perfon, in whom that
difpenfation centred, when, fo foon as
He had finifli'd v/hat that difpenfation
recjuir'd, it was then abolifh'd and de-
ftroy'd, according as it had been foretold
it flhould be when Shlhhjljould come^ and
the people Jlooul A he gathered to Him,
Thus you fee. How the Prophecies
agree to Jefus Chrift, in refpedt of the
Time, in which the Promised Saviour
was to come.
There is one thing more, that I
think proper to add in this place,
and upon this head, relating to the
Time of our Saviour's coming, which
is. That He not only came at the Time
appointed by the Prophets, but that it
was, of all others, the moft feafonable
and fuitable time that could poffibly be
imagined for it :
Cc 2 For
388 The Demonstration
For we have before (hewn, That by
the means of the Jews^ great Know-
ledge had been conveyed through the
greateft part of the World : There were
fome among the Heathens, who had
gain'd fo much hght, as in fome mea-
fure to difcern the Vanity of the Vul-
gar Superftitions, tho' they knew not
what to fubftitute in their room : And
many of them had reformed their no-
tions of God in fome refpedls 3 and as
they liv'd in the Expedlation of fome
great change, fo they were in fome de-
grees prepar'd for it, by the previous
light they had received.
We maylikewife obferve, that Learn-
ing was then arrived at its utmoft per-
fection, infomuch that that Age was the
Standard of all after-times, and as this
qualified them to underftand and exa-
mine Truth, and was a great preferva-
tive from Error and Impofture 5 fo there
was a noble Spirit of Curiofity reigning
amongft them, that prompted them
to inquire after Truth^ and vaft num-
bers
^TrU E Re LIG lO N. jSp
bers of men of a Free, and Inquifitive
Genius, that employed themfelves in
New Difcoveries 5 and tho' this proba-
bly arofe only from Vanity, and Often-
tation, yet it was a proper difpofition
for the opening of Chriftianity to them,
and might procure it, at leaft, a fa-
vourable Hearing.
There was likewife a general Peace
thro'out the world, and all the known
parts of it were then reduced under one
Head, under Subjedion to the Roman
Empire 5 and as there was, by this
means, an eafy and fafe paffage open'd
for commerce from one Kingdom and
Nation to another, fo there could
be no time more feafonable for the
opening the Gofpel, which was to be
preached to all Nations, than this.
But that confideration which is of
greateft weight in this matter, and moft
worthy your notice, is. That there was
an abfolute necefflity of a Revelation,
both to JeWy and Gentile^ at that time,
and that therefore He came in the moft
Cc 3 proper
39© T-he Demonstration
proper feafon, as He was then needed
iriofl:.
The neceffity of a New Revelation
to the Gentiles^ at that time when our
Saviour came, has been ah'eady ptov'd
in my former difcourfes 5 And there can
be as httle doubt of the fame, in re-
fped of the 'Je<ws^ if we confider the
Condition they were then fallen into.
'Tis evident, that notwithftanding
all the miCthods God had taken for the
eftabliflhment of True Pveligion and
Vertue amongft them, they ftill needed
a Reformation in Both reiped:s.
Tho' they preferv'd the true Ideas of
God in general, yet His Worflhip and
Service v/as reduced to a mere Forma-
lity:;) Thofe Ceremonies, which had
been appointed only for a time, and
as means of keeping them a Separate
people, left they fhould be infedled by
the contagion of an Idolatrous world,
were then the whole of their Rel gion,
as if the oblervance of thofe external
Rites would alone be fufficient to pro-
cure
^TrueReligion. 391
cure them the favour and acceptance of
God :
The Nen.v Tejlament tells us, which
we confider only, as an Ancient Hifto-
ry, that their Law had been fo cor-
rupted by the falie Glofles of the Scribes,
and Pharifees, that they rendered it in
a manner void, and ufelefs : And they
made fo many additions to it by their
traditions, teaching for T)o5trines the
cojnmandments of Men, that it became
a grievous, and burthenlome Tokey
which neither they nor their Father s^
could bear.
We have feveral Hints in the New
Teftament of fome notions they re-
ceived intirely deftru^live of the whole
Moral Law.
John Baptift feems to intimate, that
they thought their being the Children
of Jhraham alone would be fufficienc
for their purpofe, without Works meet
for Repentance^ Mat. iii.
And in another place, by a Queftion
propofed to our Saviour, Which 'was
C c 4 the
^^1 The Demonstration
the Great Commandment of the Law ?
chey are generally underftood to have
fhoLight, that the pundual obfervance of
fome one more remarkable duty, (fuch as
Circumcifion, the Sabbath, the Payment
of Tythes, or the offering of Sacrifices)
would exempt them from their Obe-
bedience to all the reft.
Thefe were fuch opinions as would be
eafily receiv'd, and were of dangerous
^onfequence to Religion, and Morality.
And with this, there was then a
modern, but prevailing fe6l amongft
them, that not only rejeded a great
part of the Holy Writings, but main-
tained, that there was fio Refurre^imiy
■nor AngeJj nor Sp'mt,
Whether they meant by this, that
there was no feparate flate of Spirits,
and as they believed no Refurredion,
nothing could be expelled beyond the
Grave, I am not fuflSciently informed :
However that be, there does not
feem to have been at that time a fuf-
licient Revelation of a future State,
Thg
^ True Religion. 393
The Belief of another Life is always
neceflary to the pradice of Virtue, and
without a thorough fenfe of it, eonfi-'
dering the corruption of Mankind, 'tis
a great hazard, but Immorality mull
univerfally prevail 5 and therefore 'tis
always neceflary, that this point fhould
be firmly fettled 5 but it was more parti-
cularly fo to the Jen,m at that time.
'Tis very certain their Law chiefly
promifed them temporal Privileges, and
little is faid in it from firft to laft, rela-
ting to another life, but what was to
be gathered from Implications :
And as prefent things are too apt to
gain upon us, and make us carelefs of
future hopes, even though never fo
clearly revealed, and firmly grounded,
fo they would be much more likely
to do fo in their cafe, under only im-
perfed: Hints.
'Tis true, indeed, I have already
fhewn, that the Certainty of a future
Refurredion to a flate of Immortal
Happineft had been clearly intimated
m
394 T^^^ Demonstration
in the firft Promife of the Seed^ that
Jhould hruifi the Serpent's head.
But this was to be difcover'd only
by rational dedudion, and though it
might be clear enough to thinking
men, yet the way that this notion was
ordinarily carried on, fo far as it was
believ'd among the Multitude, was pro-
bably by Tradition :
And as Tradition is ufually too
weak to ftruggle againft the afflidtions,
and temptations of a wicked world, fo,
according to the accounts we have of
that people, they feem to have been
wholly taken up with the Interefts and
Concerns of this prefent life :
And thence it was, that we read,
when they laboured under great Cala-
mities, how they murmur'd againft
God, as il: they had ferv'd Him in
'va'm 5 and all their hopes had been
defeated by thofe calamities.
'Tis true, indeed the Principle of a
Refurred:ion is faid in the New Tefta-
menc to have been believed by the
Pha-
c/True Religion. 395
Pharifees 5 b^t upon what foundation
we are not t6ld : And we find they
had very grofs notions of it, whilft
they are faid by Jofephus to Antiq. lib.
fpeak of another lire, as the ^^' '^^^' ^'
Heathens did.
And if fo, 'tis no wonder it had
no better effc6l upon their hves : For
the fame Jofephus tells us, pe Beiio, 6.
the whole nation were be- ^^•
come fo profligately Wicked, and fo
abandon'd to Vice, that at the time
of their deftruclion, if the Romans had
not come againfl them, the earth muft
have fwallowed them up, or fire from
heaven confumed them.
Thefe things being thus, this plainly
{hews us, how ineffedlual all former
methods had proved, and how neceffary
a New Revelation was at that time for
the Reformation both of their Notions,
and their Manners : And particularly
to give them a better and more full
Idea of another life, built upon a better
bottom.
And
39^ The Demonstration
And fince the Promis'd Saviour was
to come at this time, and to bring a
New Covenant with Him, as it (hews
us the particular wifdom of God, in
fending fuch a Covenant at fuch a time,
when the people flood moft in need of
it, fo it teaches us what to exped in
this New Covenant, 'viz. that it pro-
vide for all thefe necefTities :
And lince Jefus Chrijl not only
came at this time, but came with a
New Covenant to them, and fuch a
one, as, every one knows, that reads
the New Teftament, was, in all re-
fpe<5ls, fuitable to their Circum fiances 3
a Covenant, wherein their errors, and
falfc notions were corredred, their abufes
of their Law condemned, and the de-
feds of it fill'd up 5 a Covenant bring''
ing in better hopeSy and ejlahjijlod upon
better promifes^ and wherein every thing
neceffary was provided for their Refor-
mation, and the bringing them to eter-
nal Happinefs 5 What flrongcr proof
can we have, that He was the very Per-
fon
of True Religion. 397
foil the Jews expeded, that God had
promis'dj and the Prophets had foretold
iliould come ?
And when He had actually made
an offer of this Covenant to the JewSy
and was rejected by them, and there
was then no poffible Hopes of their
Reformation, this gives us another
reafon for the deftrudion of that Na-
tion : As being a people unworthy of
the continuance of God's Favour to
them, as being Veffels fitted only for
deftru(5lion, having fhewn themfelves
incapable of being wrought upon 5
and therefore it was but juft that He
JloouJd require it at their hands ^ as He
had before threatened He would do,
if they would 7iot hear the Prophet
that He JhouJd fend to them.
And thus you fee how all things
agree in Jefus Chrift^ in every Cir-
cumftance foretold.
And as the completion of them in
Him, is a full confirmation of our fore-
going Interpretation of them, fo this
will
39^ ^^^ Demonstration
will likewife give us a Key, by which
to explain feveral other places, which
would not otherwife fo well be under-
ftood.
For if It be true, as we have (liewn,
that there are real Prophecies of a Sa-
viour to come, which have been lite-
rally fulfilled in Jefus Chriji -^ from
hence we may infer, as we have be-
fore done in another cafe 3
That whatever is told us of Jefus
Chrijt in the New Teftament, that has
a natural relation to what we read in
the Old, we have reafon to think,
that relation migjht be intended, and
may reafonably interpret one by the
other :
Thus, for inftance, when we fee
a manifeft Refemblance between the
Serpent lifted up in the WUdemefs 5 the
Scape-Goat 5 the ^afchal Lamb 5 and
the High Ffiejfs going into the Holy
of Holies once a year to preje?2t the
Mood of the Atonement before the Lord^
And our Saviour s being lifted up upon
the
of Tkve Religion. 599
the Crofsy that njohofoever believes in
Him fiould not pertjlo 5 His hearing
our Jlns in His own Body 5 His dying
for uSj that through His Blood nve
might be delivered from the vefigeance
of God j and after that^ of His going
lip to Heaven J with His own Bloody to
appear in the pre fence of God for us :
When, I fay, we fee fuch a refem-
blance as this, is ic not reafonable to
think, that thefe Inftitutions under the
Law, might be defign'd, as Types of
thofe feveral things, that are fo mani-
nifeftly reprefented by them in the
Gofpel ?
And fo, Secondly, When we read
in this Hiflory, of '^efus Chrijl^ that
He was born of a Virgin^ and are
from thence fure, that God always
intended, and decreed it fliould be fo 5
When we find the Promife of Ifaiah^
quoted by the Evangelift, as fulfilled
in Him, where 'tis faid, A Virgin Jloall
conceive^ and bring forth a Son^ and
(J: all call his name Emmanuel, is it not
rea-
400 The Demonstration
reafonable to conceive, that this Pro-^
phecy might relate to him, and be
Ipoken of Him, though the Prophet
himfelf might not probably know it ?
efpecially when the Charaders there
mentioned of the Perfon to be born
could belong to no other Perfon but
Him, being defcribed not only by fucb
illuftrious titles, as Emmanuel^ Wonder^'
fulj the CounfelloTy the Father of the
nge^ the Prince of Peace^ but alfo as
one, ^ho floould Jit on the throyie of
David for ever^ which is an apparent
character of that King, who was to
come of the Root of Jefle, whom we
have already fhewn to be the Mef^
Jlah,
And therefore, though we could not
fo clearly make it out, as we think we
are able to do, that this was a real
Prophecy of Him, from the circum-
ftances of the Place, and Story, yet
when we know fo little of the Prophe-
tick language, and fee the literal fenfe
of that Prophecy agreeing exadly with
the
of True Religion. 401
the EvenCj and that too fo flrange an
Event as this was, 'tis not unrealonable
to think, that this Expreffion of the
Prophet is not barely applied to Chrift
by way of accommodation only, but
as it was originally fpoken of Him.
And fo again. Thirdly, When we
read the Hiftory of our Saviour's Death,
and the feveral Circumftances of it.
That He was mocked^ and laughed to
fcorn^ that they pierced His handsy
and His feet^ and Jiood jlaring^ and
looking upon Him 5 that they parted His
garmejitSy and caji lots for them, and
when He was upon the Crofs, cried
out with fcorn, He trujied in God^
let Him deliver Him 5 and at laft,
before His giving up the Ghoft, that
He Himfelf cried out, with a loud
voice, faying, My Gody my Gody njohy
haji thou forfaken me !
And when, after this, we read in
the xxiid Pfalm^ the very fame things
fpoken of there, though they feem to
be fpoken by 1)avid of Himfelf, yet,
D d as
402 The Demonstration
as they do not appear to have been
fulfilled in Him, and therefore cannot
properly belong to Him 5 fo confider-
ing Da'md as a Prophet, it is not un-
reafonable to think he might have fpo-
ken them with a Prophetick view of
f<5me other Perfon, and fince they all
concur in ^efus Chrip^ and are ad:u-
ally fulfilled in Him, it is natural to
conceive they were fpoken of Him.
Thus we may conclude of a vaft
multitude of Texts, which will open a
great part of the Scripture to us 5
But fuch Interpretations, however
reafonable, are or ufe only to our-
felves : They may inlarge our own
Ideas, and ftrengthen our Faith, but
no argument can be drawn from them
for the conviction of others.
The Prophecies therefore that I have
here made ufe of, have not been of
this nature 5 but fuch only as are plain
and intelligible to every impartial rea-
der 5 and I think there is nothing want-
ing, beyond what I have urg'd, to
fliew
of True Religion. 40}
fliew that they agree in Jefus Chnji 5
which was the thing to be demon-
ftrated.
The CONCLUSION.
Thus have I finifli'd what I firft
propofed, which was, To flhew the
Truth of the Chriftian Religion from
the relation that it bears to the Hiftory
of the Old Teftament, the. Credibility
of which, I was to fhew from the con-
fiftency of the feveral parts of it, with
the natures, and reafons of things.
And for this purpofe, as I have exa-
mined it Step by Step, and confider'd
what the defiga of it was, and demon-
ftrated the neceffity of various Pro-
phecies, and Revelations, to fupport
that defign, which this Hiftory gives
us a fuitable account of 5 So I have
fliewn likewife fuch a confillency be-
tween thofe Prophecies, and Revela-
tions, and that defign they were in-
tended for, that they all appear to be
but one continued thread, though de-
D d 1 livered
'404 rZ'^ Demonstration
livered by different Perfons, and feveral
of them in different, and diftant ages :
And as the whole Hiftory, both in
the defign, and the Prophecies of it,
had a manifeft relation to one Event,
without the accpmpliiliment of which it
could neither be perfect nor true 5 So I
have fhewn you, how every thing de-
livered in the Old Teftament, had it3
fall completion in the New.
The Relation between them is fo
manifeft, and the Correfpondence fo
exad, that the Whole is but one intire
Scheme, like an Edifice, built by de-
grees :
The defign of it was firft drawn by
God Himfelf, and the Foundation laid
in a Covenant He made with our Firft
Parents 3 a Covenant of Reconciliation
through the Promifed Seed, in the Faith
of whom they fliould be accepted by
Him.
What w^as thus begun, and for fome
time continued immediately by God
Hip^felf, was afterwards carried on by
the
o/True Religion. 405
the mediation of His Servants, the Pro-
phets, and then finifli'd by Jefus Chrijl^
and His Apoftles :
I have Ijhewn you, how the Struc--
cure, as we have it now compleated,
correfponds to the Defign, and Foun-
dation originally laid, in which there
is fuch an inrire Agreement, that the
Old Teftament, and the New are but
the fame thing- :
The fame Religion, the fame Do-
dlrine of Salvation is fet forth in Both :
Only in the former it is like a Man in
His Infancy, and Childhood, and in
the latter, as in his full age, and per-
fection :
So that if we believe the Hiftory of
the Old Teftament, the Chriftian muft
be the True Religion 3 which was the
thing to be demonflrated.
And thus have I finifh'd my argu-
ment 3 but before I put an End to this
difcourfe, I have one thing more to
obferve to you, and it is this : That
in all this long train of Reafoning, as
I have
40<5 The Demonstration
I ha-'^e confidered the Scripture only as
a Hiftory, and the Prophecies only as
Fads, which are parts of it, fo I have
deduced the Truth of the Chriftian
Religion only, from its confiftency
with, and its neceffary relation to thofe
Fad:s :
I have taken no notice of the Evi-
dence of Prophecy in itfelf, as it is in
its own nature a Divine Revelation,
and by confequence, whatever is fo
Revealed by the Prophets muft be
true, as having a Divine Teftimony
to it :
And yet we fee Chriftianity is the
refuk of many Prophecies, and that
not barely as a thing that fLould come
to pafs, but as a defign laid and car-
ried on by God Himfelf, and which
He intended fliould come to pafs, and
therefore muft be a Divine Revela-
tion.
And if to this we add, That Chri-
ftianity is not only a defign carried on
by God Himfelf^ in a Series of Pro-
phecies
of True Rbltqion. 407
phecies evidently fulfilled in Chrift, but
that the Ideas delivered in thofe Pro-
phecies concerning Him, are fuch as
could not be fulfilled, without the
concurrence of a Divine Power, fuch
as His doing Miracles, His Refurredrion,
Afcenfion^ and Miffion of the Holy
Spirit 5 thefe things carry a double Te-
ftimony along with them, not only as
a Completion of former Prophefies, but
fuch a Completion, as muft have beea
effeded by God :
And by confequence, that Chrifti-
anity was not only a defign laid, and
carried on by God Himfelf, but was
adually finifh'd by His own Hand,
and was, from fitft to laft, His own
Work.
And now what is the proper Infe-
rence fi'om hence, but that as we have
fuch evident proof for our Rehgion,
we fliould take heed^ lefi there he in
any of us an evil heart of Unbeliefs
But, on the contrary, that we thank-
fully rejoice in the Happinefs we injoy
above
#
f
It
I- »^> ■" k'-*'
•:.* "AiS.-^.