PART I.
OBSERVATIONS ON THE FACTS AND EVIDENCES OF CHRISTIANITY, AND THE OBJECTIONS OF THE INFIDELS.

CONTENTS

CHAP. I. General observations.

CHAP. II. The objection concerning the apostles' apprehensions
of the second coming of the Christ answered.

CHAP. III. Jesus's prophecies a proof that he was the Christ and a
divine person.

CHAP. IV. The propiety of a general judgment, and a future state.

CHAP. V. The miracles of Jesus not counterfeited by his enemies, and
superior to those under the Old Testament.

CHAP. VI. Observations on the Scriptures; -- their authority -- and
necessity.

CHAP. VII. The insufficiency of reason as a substitute for revelation.

CHAP. VIII. On the medium of moral government -- particularly
conversation.

CHAP. IX. Mahometanism compared with Christianity -- particularly
with respect to their propagation.

CHAP. X. The Jewish nation have, from their very beginning, been a
remarkable standing evidence of the truth of revealed religion.

CHAP. I.
General observations.

§ 1. I SUPPOSE it will be acknowledged by the deists, that the Christian religion is the most rational and pure that ever was established in any societ y of men; and that they will except only themselves, as serving God in a manner more according to his will, than the Christian manner. But can any believe that God has so wholly thrown away mankind, that there never yet has been a society of men that have rightly paid respect to their Creator?

§ It is easily proved that the highest end and happiness of man is to view God's excellency, to love him, and receive expressions of his love. This love, including all those other affections which depend upon, and are necessarily connected with it, we express in worship. The highest end of society among men, therefore, must be, to assist and join with each other in this employment. But how comes it to pass, that this end of society was never yet obtained among deists? Where was ever any social worship statedly performed by them. And were they disposed sociallv to express their love and honour, which way would they go about it? They have nothing from God to direct them. Doubtless there would be perpetual dissensions about it, unless they were disposed to fall in with the Christian model. We may be convinced, therefore, that revelation is necessary to right social worship.

§ 2. There never was any religion but that which we profess, and those formed from it, that pretended to inform us of the nature of God, that there is but one God; how the world came into being, and how God governs it. What other religion discovered God's great designs; what is his will, and how he should be served? declared the reward of obedience and punishment of disobedience; the nature of man's happiness, and the end for which he was made? that gave us good moral rules; told us what will become of the world hereafter; explained how we came to be sinful and miserable, and how we may escape sin and misery? gave an account of the great revolutions of the world, and the successions of God's works in the universe; and where his true worshippers have been, and what has befallen them; or informed us how the world came to apostatize from the true worship of God? Christianity is the only religion that ever pretended that there should a time come, when it should be the religion of the world in general.

§ 3. The Jewish religion, as at present professed, most certainly differs from what reason evidently declares to be the essence of religion. It does not state aright the highest end and happiness of man, his chief business and greatest misery, and the true worship of God. Undoubtedly the Messiah was to come to advance the best interest and true happiness of mankind, which certainly consist in what the gospel declares our Jesus advanced, and not in what the Jews expected the Messiah will do.

§ 4. I think it certain, that seeing the miracles of Christ were done, for three years and a half, so publicly all over Judea; and seeing there was such violent opposition there, so soon after, against the Christians; if the matters of fact had been false, they would have been denied by the Jews generally; and if this had been the case, we should have known it. The Jews afterwards would much more have denied them; which it is evident they did not. If they had, they would have been also denied by the heathens who wrote against the Christians. But they were not denied. It is impossible that the whole world should have turned Christian, in three hundred years after the facts were so publicly done, if they had been generally false. If the Jews had denied the matters of fact at first, they would undoubtedly have denied them at this day, seeing they are so tenacious of the traditions of their fathers. Christ's resurrection was openly published within a few days after his death, on the day of Pentecost. It is undoubted, that the number of the Christians increased every where exceedingly from that time; so that a considerable alteration was speedily made by it in the face of the world. Whether the matters of fact were written or no, they were universally talked of. The conversion of the Roman empire to the Christian religion, was the most remarkable thing that ever happened among the nations of the world; and it would be unaccountable that it should have happened upon the story of a few obscure men, without inquiring into the matters related.

§ 5. I am convinced of the necessity of a revelation, considering how negligent, dull, and careless about a future happiness, I should be, if I was left to discover that happiness by unassisted reason: especially if there were no revelation at all, about what is pleasing to God; how he accepts our services; after what manner he loves his servants; how he will pardon sin, &c.

§ 6. It is certain that Jesus Christ had none of the advantages of education, to get learning and knowledge; and it is also certain, that every where in his speeches, he showed an uncommon insight into things, a great knowledge of the true nature of virtue and morality, and what was most acceptable to God, vastly beyond the rest of the nation -- take scribes and Pharisees and all. And how did he come by it? how did he get it at Nazareth? Those who have not an education in these days, may get much by books, which are so common: but books of learning were not to be had then. Yea, it is evident that he knew vastly more than any of the philosophers and wise men in the whole world, by those rational descriptions which he gave of God and his attributes; of his government and providence; and of man's nature, business, end, and happiness; of what is pleasing to God; of the immortality of the soul, and a future state. How knew he, so exactly, truths perhaps demonstrable by reason, but never found out before? &c.

§ 7. That Christ was really dead, appears from many considerations. It is very unreasonable to imagine, that he feigned himself dead; for what reason had he to think that he should have success, if he did? or to expect they would take him down before he was quite dead? Or, if he had had such a design, it was impossible that he should act his part so accurately, as not to be discovered or suspected. Besides, if he was not dead when they took him down from the cross, he was very near it; and no doubt but his grievous wounds, the loss of blood, and fasting so long would have extinguished his life before the third day. And if then he only rose out of a swoon, how came he perfectly sound at once? Doubtless, his hands and feet were much torn by bearing his weight so long on iron spikes driven through them. And if he rose from the dead in no supernatural sense, whither did he go when he rose? What became of him? We have no account of his dying again; nor was he yet to be found after a few weeks.

§ 8. If Christianity was not true, it would never afford so much matter for rational and penetrating minds to be exercised upon. If it were false, such minds would find it empty, and it would be a force upon the intellect to be set upon meditating upon that which has no other order, foundation, and mutual dependence to be discovered in its parts, than what is accidental. A strong and piercing mind would feel itself exceedingly bound and hindered. But in fact, there is the like liberty in the study of Christianity, and as much improvement of the mind, as in the study of natural philosophy, or any study whatsoever; yea, a great deal more. And whatever may be said about Mahometan divinity, I cannot be convinced but that a mind that has the faculty and habit of clear and distinct reasoning, would find nothing but chains, fetters, and confusion, if it should pretend to fix its reason upon it.

§ 9. Seeing the beauty of the corporeal world consists chiefly in representing spiritual beauties, and the beauties of minds are infinitely the greatest; we therefore may conclude, that God, when he created the world, showed his own perfection and beauties far the most charmingly and clearly, in the spiritual part of the world. But seeing spiritual beauty consists principally in virtue and holiness; and seeing there is so little of this beauty to be seen now on earth; hence we may fairly conclude, that there has been a great fall and defection in this part of the spiritual world, from its primitive beauty and charms.

Corollary. Seeing this is so agreeable to the account that the Christian religion gives of the matter; and seeing it is evident, from many arguments, that God intends not to give over man as lost, but has a merciful intention of restoring him, to his primitive beauty; and seeing we are told this, and the manner of it, in the Christian religion alone; and seeing the account is so rational; it is a great confirmation of the truth of Christianity.

§ 10. It is a convincing argument for the truth of the Christian religion, and that it stands upon a most sure basis, that none have ever yet been able to prove it false, though there have been many men of all sorts, many fine wits and men of great learning, that have spent themselves, and ransacked the world, for arguments against it, and this for many ages.

§ 11. It is exceedingly improbable, that it should ever enter into the head of any mortal, to invent such a strange system of visions, as that of the Revelation of St. John, of which he himself could give no account of the meaning or design, and did not pretend to it. What design could he have in it? But, if he had a design, the frame of the vision is not a whit like a random invention, without any view or design as to interpretation.

§ 12. It does not seem to me at all likely, that any person among the Jews, so long ago, should have so perfect a knowledge of nature, and the secret springs of human affections, as to be able to feign any thing so perfectly and exquisitely agreeable to nature, as the incidents in Joseph's history; and the other histories of the Bible; particularly the history of Genesis.

§ 13. Such kind of miracles as healing the sick, the blind, the deaf, dumb, lame, &c.; and creating bread and flesh, and turning water into wine, are greater, than those that are so much more pompous, as causing universal darkness, dividing the sea, the shaking and burning of mount Sinai, &c. The healing of the sick and distracted, do more especially manifest divine power, for this cause, that we have reason to conclude mankind especially are subject to God's providence, and that their health and the exercise of their reason, are alone in his hands, and that it is not in the power of any evil spirit to give them and take them at his pleasure, however great power he may be supposed to have over the inanimate creatures.

When a person appears, that has evidently the whole course of nature at all times subject to his command, so that he can alter it how and when be pleases, we have the greatest reason to think that person has divine authority, and that the author and upholder of nature favours him, and gives approbation to what he pretends thereby. For we know, that the course of nature is God's established course of acting upon creatures; and we cannot think that he would give power to any evil spirit to alter it when he pleases, for evil purposes. But Christ manifestly had the course of nature so subject to his will and command.

§ 14. It would not have been proper for Christ constantly to dwell among men after his resurrection. Men would be exceedingly apt to fall into idolatry; and, because they saw the man Christ Jesus, would be apt to direct their worship to the human nature. Therefore we are not to see the man Christ Jesus till we are perfected, and are not liable to temptation on such occasions. For this reason, probably it was not convenient for Christ to appear in great majesty and glory when on earth, but the contrary; for this reason, Christ endeavoured to hide his transfiguration, and many other miracles, till after he was risen; and for this reason, he did not converse constantly with his disciples after his resurrection, as before. All these things were done in a manner the most wise and fit that can be imagined.

§ 15. If human reason, by any thing that has happened since the creation, be really very much corrupted; and if God is still propitious, and does not throw us off, but reserves us for that end for which he made us; it cannot be imagined that he would leave us to our reason as the only rule to guide us in that business, which is the highest end of life: for it is not to be depended upon; and yet we exceedingly need something that may be depended upon, in reference to our everlasting welfare. It does not seem to me reasonable to suppose, that if God be merciful after we have forfeited his favour, he will manifest his mercy only in some mitigations of that misery into which we have plunged ourselves, leaving us inevitably to endure the rest: but that he will quite restore us, in case of our acceptance of his offered favour.

§ 16. It seems much the most rational to suppose, that the universal law by which mankind are to be governed, should be a written law. For if that rule, by which God intends the world shall be regulated, and kept in decent and happy order, be supposed to be expressed no other way than by nature; man's prejudices will render it, in innumerable circumstances, a most uncertain thing. For though "it must be granted, that men who are willing to transgress, may abuse written as well as unwritten laws, and expound them so as may best serve their turn upon occasion; yet it must be allowed, that, in the nature of the thing, revelation is a better guard than a bare scheme of principles without it. For men must take more pains to conquer the sense of a standing, written law, which is ready to confront them upon all occasions. They must more industriously tamper with their passions, and blind their understandings, before they can bring themselves to believe what they have a mind to believe, in contradiction to the words of an express and formal declaration of God Almighty's will, than there can be any pretence or occasion for, when they have no more than their own thoughts and ideas to manage. These are flexible things, and a man may much more easily turn and wind them as he pleases, than he can evade a plain and positive law, which determines the kinds and measures of his duty, and threatens disobedience in such terms as require long practice and experience to mask handsome salvos and distinctions to get over." And upon this account also, that is it fit in every case, when the law is made known, that also the sanctions, the rewards and punishments, should be know at the same time. But nature could never have determined these with any certainty.

§ 17. Raising the dead to life, is given in the Old Testament, as a certain proof of the authority and mission of a prophet; and that what he says is the truth. 1 Kings xvii. 24. "And the woman said to Elijah, By this I know that thou art a man of God, and that the word of the Lord in thy mouth is truth." So that if the Old Testament is the word of God, Jesus was a true prophet.

§ 18. The being of God is evident by the Scriptures, and the Scriptures themselves are an evidence of their own divine authority, after the same manner as the existence of a human thinking being is evident by the motions, behaviour, and speech of a body animated by a rational mind. For we know this no otherwise, than by the consistency, harmony, and concurrence of the train of actions and sounds, and their agreement to all that we can suppose to be in a rational mind. These are a clear evidence of understanding and design, which are the original of these actions. There is that universal harmony, consent, and concurrence in the drift, such an universal appearance of a wonderful and glorious design, such stamps every where of exalted wisdom, majesty, and holiness, in matter, manner, contexture, and aim; that the evidence is the same, that the Scriptures are the word and work of a divine mind -- to one that is thoroughly acquainted with them -- as that the words and actions of an understanding man are from a rational mind. An infant, when it first comes into the world, sees persons act, and hears their voice, before it has so much comprehension as to see something of their consistence, harmony, and concurrence. It makes no distinction between their bodies, and other things; their motions and sounds, and the motions and sounds of inanimate things. But as its comprehension increases, the understanding and design begin to appear. So it is with men that are as little acquainted with the Scriptures, as infants with the actions of human bodies. They cannot see any evidence of a divine mind, as the original of it; because they have not comprehension enough to apprehend the harmony, wisdom, &c.

§ 19. Were is not for divine revelation, I am persuaded, that there is no one doctrine of that which we call natural religion, which, notwithstanding all philosophy and learning, would not be for ever involved in darkness, doubts, endless disputes, and dreadful confusion. Many things, now they are revealed, seem very plain. It is one thing, to see that a truth is exceedingly agreeable to reason, after we have had it explained to us, and have been told the reasons of it; and another, to find it out, and clearly and certainly to explain it by mere reason. It is one thing, to prove a thing after we are shown how; and another, to find it out, and prove it of ourselves.

If there never had been any revelation, I believe the world would have been full of endless disputes about the very being of a God; whether the world was from eternity or not; and whether the form and order of the world did not result from the mere nature of matter. Ten thousand different schemes there would have been about it. And if it were allowed that there was a first cause of all things, there would have been endless disputes, and abundance of uncertainty, to determine what sort of a thing that first cause was. Some, it may be, would have thought that it was properly an intelligent mind and voluntary agent. Others may say, that it was some principle of things, of which we could have no kind of ideas. Some would have called it a voluntary agent; some, a principle exerting itself by a natural necessity. There might have been many schemes contrived about this, and some would like one best, and some another; and amongst those that held, that the original of all things was superior intelligence and will, there probably would have been everlasting doubts and disputes, whether there was one only, or more. Some perhaps would have said, there was but one; some that there were two; the one the principle of good, the other the principle of evil; others, that there was a society, or a world of them. And among those that held that there was but one mind, there would be abundance of uncertainty what sort of a being he was; whether he was good or evil; whether he was just or unjust; holy or wicked; gracious or cruel; or whether he was partly good, and partly evil; and how far he concerned himself with the world, after he had made it; and how far things were owing to his providence, or whether at all; how far he concerned himself with mankind; what was pleasing to him in them, and what was displeasing; or whether he cared any thing about it, whether he delighted in justice and order or not; and whether he would reward the one, and punish the other; and how, and when, and where, and to what degree. There would have been abundance of doubt and dispute concerning what this mind expected from us and how we should behave towards him; or whether he expected we should anywise concern ourselves with him; whether we ever ought to apply ourselves to him any way; whether we ought to speak to him, as expecting that he would take any notice of us; how we should show our respect to him; whether we ought to praise and commend him in our addresses; whether we ought to ask that of him which we need; whether or no he would forgive any, after they had offended him; when they had reason to think they were forgiven, and what they should do that they might be forgiven; and whether it is ever worth the while for them that are so often offending, to try for it; whether there was not some sins so great, that God never would upon any terms forgive them, and how great they must be in order to that. Men would be exceedingly at a loss to know when they were in favour with him, and upon what terms they could be in his favour. They would be in a dreadful uncertainty about a future state; whether there be any, and, if there be, whether it is a state of rewards and punishments; and if it is, what kind of state it is, and how men are to be rewarded and punished, to what degree, and how long; whether man's soul be eternal or not; and if it be, whether it is to remain in another world in a fixed state, or changed often.

Every man would plead for the lawfulness of this or that practice, just as suited his fancy, and agreed with his interest and appetites; and there would be room for a great deal of uncertainty and difference of opinion among those that were most speculative and impartial. There would be uncertainty, in a multitude of instances, what was just, and what unjust. It would be very uncertain how far self-interest should govern men, and how far love to our neighbour; how far revenge would be right, and whether or no a man might hate his neighbour, and for what causes: what degree of passion and ambition was justifiable and laudable: what sensual enjoyments were lawful, and what not: how far we ought to honour, respect, and submit to our parents, and other superiors: how far it would be lawful to dissemble and deceive. It seems to me, there would be infinite confusion in these things; and that there would hardly be any such thing as conscience in the world.

The world has had a great deal of experience of the necessity of a revelation; we may see it in all ages, that have been without a revelation. In what gross darkness and brutal stupidity have such places, in these matters, always been overwhelmed! and how many, and how great and foolish mistakes, and what endless uncertainty and differences of opinion, have there been among the most learned and philosophical! Yet there never was a real trial how it would be with mankind in this respect, without having any thing from revelation. I believe that most of those parts of natural religion, that were held by the heathens before Christ, were owing to tradition from those of their forefathers who had the light of revelation. And many of those being most evidently agreeable to reason, were more easily upheld and propagated. Many of their wise men who had influence and rule over them, saw their rectitude and agreeableness to reason better than others. Some of them travelled much, and those things which appeared most agreeable to their reason, they transplanted to their own country. Judea was a sort of light among the nations, though they did not know it. The practice and principles of that country kept the neighbouring nations in remembrance of traditions, which they had from their forefathers; and so kept them from degenerating so much as otherwise they would have done. In fact, the philosophers had the foundation of most of their truths, from the ancients, or from the Phoenicians, or what they picked up here and there of the relics of revelation.

How came all the heathen nations to agree in the custom of sacrificing? The light of nature did not teach it them; without doubt they had it from tradition; and therefore, it needs not seem strange, that what of natural religion they bad amongst them, came the same way. I am persuaded, that mankind would have been like a herd of beasts, with respect to their knowledge in all important truths, if there never had been any such thing as revelation in the world; and that they never would have risen out of their brutality. We see, that those who live at the greatest distance from revelation, are far the most brutish. The heathens in America, and in some of the utmost parts of Asia and Africa, are far more barbarous than those who formerly lived in Rome, Greece, Egypt, Syria, and Chaldea. Their traditions are more worn out, and they are more distant from places enlightened with revelation. The Chinese, descended probably from the subjects of Noah, that holy man, have held more by tradition from him, than other nations, and so have been a more civilized people. The increase of learning and philosophy in the Christian world, is owing to revelation. The doctrines of revealed religion are the foundation of all useful and excellent knowledge. The word of God leads barbarous nations into the way of using their understandings. It brings their minds into a way of reflecting and abstracted reasoning; and delivers from uncertainty in the first principles, such as, the being of God, the dependence of all things upon him, being subject to his influence and providence, and being ordered by his wisdom. Such principles as these are the basis of all true philosophy, as appears more and more as philosophy improves. Revelation delivers mankind from that distraction and confusion, which discourages all attempts to improve in knowledge. Revelation actually gives men a most rational account of religion and morality, and the highest philosophy, and all the greatest things that belon1g.to learning concerning God, the world, human nature, spirits, providence, time, and eternity. Revelation not only gives us the foundation and first principles of all learning, but it gives us the end, the only end, that would be sufficient to move man to the pursuit.

Revelation redeems nations from a vicious, sinful, and brutish way of living, which will effectually keep out learning. It is therefore unreasonable to suppose, that philosophy might supply the defect of revelation. Knowledge is easy to its that understand by revelation; but we do not know what brutes we should have been, if there never had been any revelation.

§ 20. As Moses was so intimately conversant with God, and so continually under the divine conduct, it cannot be thought, that when he wrote the history of the creation and fall of man, and the history of the church from the creation, he should not be under the divine direction in such an affair.

§ 21. It is certainly necessary, that in the word of God, we should have a history of the life of Christ, of his incarnation, his death, his resurrection, and ascension, and his actions, and of the instructions he gave the world.

If God expects that we shall receive any New Testament at all, we must suppose that God's providence would be concerned in this matter. God took this care with respect to the books of the Old Testament, that no books should be received by the Jewish church, and delivered down in the canon of the Old Testament, but what were his word, and owned by Christ. We may therefore conclude, that he would still take the same care of his church, with respect to the New Testament.

§ 22. It seems to me an unaccountable dulness, that when intelligent men read David's Psalms, and other prayers and songs of the Old Testament, they are not at once convinced, that the Jews had the true worship and communion of the one great and holy God; and that no other nation upon earth had them. It seems as clear as the sun at noon-day; and so indeed from all the histories and prophecies of the Old Testament.

§ 23. We need not wonder at all, that God should so often reveal himself by prophets and miracles, to the Israelitish nation, and that now we should see nothing of this nature; for this way of revealing himself is not at all suitable to the present state of the church. The church was then confined to one particular nation, that God chose on purpose to make them the receptacle of his revelation, and the conveyancer of it to the rest of the world. And I can think of no other way that it could be done with any tolerable convenience, but by a chosen peculiar nation, that should alone be God's people, and have the true religion among them. Therefore, it was highly convenient and necessary, that there should be such a manner of communication with such a nation. It was also necessary, in the first transition of this revelation from the Jews to the world, as it was in the apostles' times, that the world receiving this revelation from them, might see God still revealing himself; and so might receive it from God, in the same manner as they received it. But that God should now reveal himself after that manner to his church, is no way necessary, nor at all suitable to the gospel state of the church, which is not any particular enclosure, but is dispersed through the whole world. How is it practicable that God should treat with the church now, in such a way as he did with that peculiar nation? Besides, if it were practicable, it would be very inexpedient for, what need of new revelations to the end of the world? Is it not better that God should give the world a book, that should be the summary of his will, to which all nations in all ages may resort? Prophecy and miracles are nothing without charity; like the shadow without the substance: and seeing the substance is come, what need the shadow should be continued? Seeing the end is come, it would be impertinent still to continue the means. The church now enjoys that glory, in comparison with which all the glory of prophecy and miracles, even those of that extraordinary prophet Moses, is no glory at all, 2 Cor. iii. 10.

§ 24. If there be any such thing needful, or at all proper and suitable, that God should reveal himself to mankind; it is perhaps impossible that he should do it in any other way, or with any other kind of evidence, than he has done it. No kind of miracle can be thought of, that would be more evidential, than those by which Christianity has been confirmed.

§ 25. It is no argument against the reality of the incarnation of Jesus Christ -- whereby God became the same person with a man -- that there is nothing else like it any where to he seen; because it was evidently God's design to show his wisdom, by doing a thing that was, and for ever would have been, far beyond the thoughts of any creatures. Man's fall was God's opportunity to show how far his contrivance and wisdom was beyond that of all creatures.

§ 26. It was often prophesied among the children of Israel, that the gods of the nations round about should perish from off the earth; and that they should cease to be acknowledged and worshipped: but that the worship and acknowledgment of their God should remain for ever, and should, in due time, take place of those others. Jer. x. 11. " The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens." This came to pass by means of the Christian religion. It is Christ's appearing, and the preaching of' his doctrine in the world, that has been the means of it all. It is by means of these that the Mahometan parts of the world came to acknowledge the One God: and it is by these means, that even the deists come to it. -- Again, it has been only by means of Jesus Christ's appearing and teaching, that the world ever came to have any clear, distinct, and rational notions about a future state; notions every way agreeable to reason.

It is a confirmation that God designed the Christian religion should succeed the Jewish; that, speedily after the introduction of the Christian religion, God, in his providence, by the destruction of the temple, and dispersion of the Jewish nation, made that religion impracticable. It was prophesied of old, that God should be acknowledged and worshipped by other nations, and that other nations were to be God's people. Therefore there was a religion to succeed the Jewish, very different as to external worship; because the Jewish religion was not fitted for more than a single nation; nor is it practicable by the world in general. But the Christian religion is exceedingly fitted for universal practice.

§ 27. There are these things remarkable in Christ's raising Lazarus from the dead, John xi. viz. that he called upon God, before he did it, to do it for him; and thanked him that he had heard him; and told him, that he knew that he heard him always: and when he spake to him he called him Father; and told him that he spake to him for that end, that others that stood by, when they should see that what he asked of him, was granted in such an extraordinary thing, might believe that he sent him. Now, can it be imagined, that God would thus hear an impostor?

§ 28. It is an evidence that the apostles had their doctrine from inspiration of some invisible guide and instructor, that there was such a vast and apparent difference made in them at once after Pentecost. They were illiterate, simple, undesigning, ignorant men before; but afterward, how do they express themselves in their speeches and epistles! they do not speak as being in the least at a loss about the scheme of salvation, and the gospel-mysteries. With what authority do they teach! in how learned and intelligent a manner! How came Saul by his scheme, and by all his knowledge of the Christian doctrines and mysteries, immediately upon his conversion?

§ 29. Christ joined pardoning sins with his healing the sick. When one came to be healed, he first told him, that his sins were forgiven; and when the Jews found fault that he should pretend to forgive sins, then, immediately, he heals the person's disease, that they might believe that he had the power to forgive sins, and tells them that he does it for this end. Matt. ix. 2. Mark ii. 3. Luke v. 18. Now, if Christ were an impostor, can it be believed, that God would so countenance such horrid blasphemy as this would be, to enable him to cure the disease by a word speaking? a work which God appropriates to himself as his own, Psal. ciii. 3. Would God give an impostor this attestation to a blasphemous lie, when he pretended to do it as an attestation to his divine mission?

§ 30. Christ, by the works which he wrought, showed that he had an absolute and sovereign power over the course of nature, and over the spiritual and invisible world, and over the bodies and souls of men. It was not so with other prophets; they could not work what miracles they pleased, and when they pleased. They could work miracles, only when they were excited and directed to it by a special command or impulse from heaven. But Christ wrought them as of his own power at all times. Men came to him, under the notion that he was able; and Christ required that they should believe in order to it; to which never any prophet pretended. Moses was shut out of the land of Canaan, partly for working a miracle in his own name, and not sanctifying the Lord God. "Must we fetch water out of this rock?" The prophets never pretended that they themselves had properly any power to work miracles; but disclaimed it. God never subjected the course of nature to them, to work miracles by their own word and command upon all occasions. Care was taken in all the miracles wrought by the prophets, that it should be visible, that what was done, was done only by God; and that what they said or did, upon which the miracle was wrought, was by particular revelation from heaven. They who came to Christ, that he might work miracles for them, did it in the faith, that by his own power and holiness he was able to do it for them. The leper said, Matt. viii. 2. "Lord, if thou wilt thou canst make me clean." He believed that Christ could work miracles when he would. This Christ approved of. Matt. viii. 8. "But speak the word only, and my servant shall be healed." Matt. ix. 18 "My daughter is even now dead; but come and lay thine hand on her, and she shall live." Matt ix. 28. " Believe ye that I am able to do this? they said unto him, Yea, Lord." Matt. ix. 21. "If I may but touch his garment, I shall be whole." In Matt. xvi. 9.; Christ reproves his disciples, because they were afraid of wanting bread, not remembering how he had fed multitudes in the wilderness; which implies, that he was able to do the like again when he pleased. He cast out devils as of his own power and authority; Mark i. 27. "With authority commandeth he even the unclean spirits, and they do obey him." And Christ, as having power of his own to work miracles, gave power to his disciples, as Matt. x. Mark iii. 14. and vi. 7, &c.; and Luke ix. and x. and so miracles were wrought in Christ's name, by the apostles, and many other disciples. Moses did not in the least pretend to any such thing. But Christ did pretend, and he declares himself fellow with God in working; John v. 17. "My Father worketh hitherto, and I work."

§ 31. If there must be a revelation, it is convincing, that the Christian revelation is the true one; that it has been by means of this revelation, and this only, that the world has come to the knowledge of the one only true God. Till this came, all the world lay in ignorance of him. But when this came, it was successful to bring the world to the acknowledgment of him. If there be a true revelation in the world, it is not to be supposed, that by a false one, an imposture, the world should come to the knowledge of the true God. If the Christian revelation be not the proper means to bring the world to the knowledge of the true God, it is strange that the world, which was before ignorant of him, should be brought to the knowledge of him by it; and no part of it ever be brought to the knowledge of him by any other means.

§ 32. It is an argument for the truth of the Christian revelation, that there is nothing else that informs us, what God designs by that series of revolutions and events that are brought to pass in the world; what end he seeks, and what scheme he has laid out; agreeably to the challenge which God makes to the gods, and prophets, and teachers of the heathen world, Isa. x1i. 22, 23. It is most fit, that the intelligent beings of the world should be made acquainted with it. The thing that is God's great design, is something concerning them; and the revolutions by which it is to be brought to pass, are revolutions among them, and in their state. The state of the inanimate, unperceiving part of the world, is nothing regarded any otherwise, than in a subserviency to the perceiving and intelligent part. And it is most rational to suppose that God should reveal the design he has been carrying on, to his rational creatures; that as God has made them capable of it, they may actively fall in with and promote it, acting herein as the subjects and friends of God. -- The Christian revelation is a design most worthy of an infinitely wise, holy, and perfect being.

§ 33. The doctrine of the general resurrection at the end of the world, upon many accounts, seems to me a most credible doctrine. There are a multitude of resemblances of it in nature and providence, which, I doubt not, were designed to be types of it. It seems credible on this account, that the work of the Redeemer is wholly a restoring work from beginning to end; and that he would repair all the ruins brought on the world by sin.

§ 34. If the New Testament be not a divine revelation, then God never yet has given the world any clear revelation of a future state. But if a revelation be needful upon any account, it is that we may have some certain and distinct knowledge of the future invisible world. If God designed a true revelation, it is not probable that he would suffer that any false revelation should anticipate it, and do the work beforehand. And, upon many other accounts that might be mentioned, it is incredible that the true revelation should still be deferred.

§ 35. It is very unreasonable to make it an objection against the Christian revelation, that it contains some things that are very mysterious and difficult to our understandings, and that seem to us impossible. If God will give revelation from heaven of the very truth concerning his own nature, acts, counsels, and ways, and of the spiritual and invisible world; it is unreasonable to expect any other, than that many things in such a revelation should be utterly beyond our understanding. For, was there ever a time, when, if there had been a revelation of the very truth in philosophical matters -- concerning created things, which are of a vastly lower nature, and must be supposed more proportioned to our understandings -- there would not have appeared many things; not only to the vulgar, but to the learned of that age, absurd and impossible? If many of those positions in philosophy, which are now received by the learned world as indubitable truths, had been revealed from heaven to be truths in past ages, they would have seemed as impossible as the most mysterious Christian doctrines do now. I believe, that if, even now, there should come a revelation from heaven of what is the very truth in these matters, without deviating at all to accommodate it to our received notions and principles, there would be many things in it that would seem absurd and contradictory. I now receive principles as certain, which once, if they had been told me, I should have regarded as difficult as any mystery in the Bible. Without doubt, much of the difficu1ty that we have about the doctrines of Christianity, are from wrong principles that we receive. We find that those things which are received as principles in one age, and are never once questioned, are yet exploded in another age, as light increases. If God make a revelation to us, he must reveal to us the truth as it is, without accommodating himself to our notions and principles; which would indeed be impossible: for those things which are our received notions in one age, are contrary to what are so in another; and the word of God was not given for any particular age, but for all ages. It surely becomes us to receive what God reveals to be truth, and to look upon his word as proof sufficient; whether what he reveals squares with our notions or not.

I rather wonder that the word of God contains no more mysteries in it; and I believe it is because God is so tender of us, and reveals only such things as he sees that man, though so weak a creature, if of an humble and an honest mind, can well enough bear. Such tenderness we see in Christ towards his disciples; he had many things to say, but forbore, because they could not bear them yet. Though God does not depart from truth to accommodate himself to our manner of thinking, yet I believe he accommodates himself to our way of understanding, in his manner of expressing and representing things; as we are wont to do, when teaching little children.

§ 36. What can be more reasonable, than to believe a man, when he tells us, that he is sent from God to heal the diseases of our souls, and, in order that we may believe him, heals all sorts of men, of all manner of diseases by a touch or a word; and plainly shows that he can do it when he will, let the disease be what it will? He tells us, that he will deliver us from spiritual and eternal death; that he will raise us from the dead, and give us eternal life; so that we shall live for ever, and not die: and to prove this, he gives evidence that he has power over men's lives by restoring them after they are dead; and rises from the dead himself. He tells us, that he will bestow heavenly glory on us; and will translate us into heaven: and, to confirm us in this belief, tells us, that we shall see himself, after his death, ascend into heaven. What more could we desire? He tells us that he will undertake for us, and appear for us before God; and that we need not doubt, if be pleads for us, he shall procure acceptance, and, that we may see that it is true, he asks of God, concerning a man who had been dead four days, that he may come to life again; and tells God, that he asks it for this end that we may see that he always hears him, and grants what he requests: and accordingly, at his request, the dead man comes to life.

§ 37. "What argument more proper (says Dr. Tillotson) to convince them of another life after this, than to see a man raised from the dead and restored to a new life? What fitter to satisfy a man concerning heaven and the happy state of those there, than to see one visibly taken up into heaven? And what more fit to assure us that the promises of the gospel are real, and shall be made good to us, than to see him who made those promises to us, raise himself from the dead, and go up into heaven, and from thence dispense miraculous gifts abroad in the world, as evidences of the power and authority with which he is invested? All the philosophical arguments which a man can bring for the soul's immortality and another life, will have no force upon vulgar apprehensions, in comparison of these sensible demonstrations, which give an experiment of the thing, and furnish us with an instance of something of the same kind, and of equal difficulty with that which is propounded to our belief."

§ 38. Why was not Christ, after he rose from the dead, during his stay upon earth, with his disciples, as he was before? The very different states that Christ and his disciples were now in, would not allow of it. Christ, before his death, while in his humiliation, was in a like state with them. He was subject to hunger and thirst, as they were; he needed sleep as they did; he needed the like defence from the weather that they did, and the like: but when be was risen from the dead, the case was exceedingly altered; he then began his exaltation. He put off mortality and all the infirmities of his body. The nature of his body was different from theirs, as things celestial differ from things terrestrial. Mortal beings are not apt for a cohabitation with immortal; nor terrestrial with celestial; nor corruption with incorruption. God will not thus mix and confound heaven and earth.

§ 39. Much of the Scriptures is apt to seem insipid to us now, as though there were no great matter of instruction in it; because the points of instruction most plainly contained in it, are old to us, and what we have been taught from our infancy. The doctrines are so plain to us now, that there seems to have been no need of a particular revelation of such things; especially of insisting upon them so much. But how exceedingly different would it have seemed if we had lived in those times when the revelation was given, when the things were in a great measure new, at least as to that distinctness and expressiveness of their revelation? If we had an idea of the state of the world, when God gave the revelation, they would appear glorious instructions, bringing great light into the world, and most worthy of God.

§ 40. It was not allowed under the Old Testament, to hate personal enemies, to wish for revenge, or to pray for their hurt; except as speaking in the name of the Lord. So that there is no inconsistence between the religion of the Old Testament and New, in this respect. The apostle Paul himself doth thus imprecate vengeance on his enemies; 2 Tim. iv. 14. "Alexander the coppersmith did me much evil; the Lord reward him according to his works." Revenge, or a desire of it, was forbidden by the law of Moses, Levit. xix. 18; yea, there, the love of our enemy is implicitly commanded. Doing good to enemies is required, Exod. xxiii. 4,5. "If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again. If thou seest the ass of him that hateth thee lying under his burden, and wouldst forbear to help him, thou shalt surely help with him." And this was agreeable to the sense of the saints of those times, as appears from Job xxxi. 29. "If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him." Prov. xxiv. 17. "Rejoice not when thine enemy falleth, nor let thine heart be glad when he stumbleth." And xvii. 5. "He that is glad at calamities, shall not go unpunished." We cannot think that those imprecations we find in the Psalms and Prophets, were out of their own hearts, for cursing is spoken of as a very dreadful sin in the Old Testament; and David, whom we hear oftener than any other praying for vengeance on his enemies, by the history of his life, was of a spirit very remote from spiteful and revengeful. He himself in the Psalms gives us an account of his wishing well to his enemies, and doing good to them, Psalm vii. 4.; praying for them, and grieving at their calamities, Psalm xxxv. 13, 14. And some of the most terrible imprecations that we find in all the Old Testament, are in the New spoken of as prophetical, even those in the 109th Psalm; as in Acts i. 20. Jer. xii. 3. We have instances of this kind even in the apostles and the disciples of the Lamb of God, as 2 Tim. iv. 14. Peter says to Simon Magus, "Thy money perish with thee." They wish them ill, not as personal, but as public, enemies to the church of God. Sometimes what they say is in the name of the church, see Jer. v. 34, 35.; Matt. i. 19 "Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily." This is a remarkable and eminent instance of the Christian spirit; and this verse is an evidence, that that meekness, gentleness, forgiveness, and kindness to enemies which the gospel prescribes, were duties under the law, and before Christ came.

§ 41. I once told a boy of about thirteen years of age, that a piece of any matter two inches square, was eight times as large as one of but one inch square; or that it might be cut into eight pieces, all of them as big as that of but one inch square. He seemed at first not to think me in earnest, and to suspect that I only meant to make game of him. But when I had taken considerable pains to convince him that I was in earnest, and that knew what I said to be true, he seemed to be astonished at my positiveness; and exclaimed about the impossibility and absurdity of it; and would argue, how was it possible for two inches to be eight inches? and all that I could say, did not prevail upon him, to make him believe it. I suppose it seemed to him as great a contradiction, that what was but just twice so long, and twice so broad, and twice so thick, should yet be eight times so big; as that twice one should make eight, or any other absurdity whatsoever. And when I afterwards showed him the truth of it, by cutting out two cubes, one an inch, and another two inches square; and let him examine the measures, and see that the measures were exact, and that there was no deceit; and cut the two inch cube into eight equal parts, and he counted the parts over and over, and took the parts one by one and compared them with the one inch cube, and spent some time in counting and comparing; he seemed to be astonished, as though there were some witchcraft in the case; and hardly to believe it after all. For he did not yet at all see the reason of it. I believe it was a much more difficult mystery to him, than the Trinity ordinarily is to men; and seemed to him more evidently a contradiction, than any mystery of religion to a Socinian or deist.

§ 42. Some may be ready to object against the Christian religion, that there seem to be innumerable difficulties and inconsistencies attending it, but that a multitude of heads have been employed for many ages, till at length such solutions have been found out for many of them, as are in some measure plausible.

To this I answer, That as there has been a long time to answer objections, so there has been a long time to strengthen them. As there have been many ages to solve difficulties, so there have been as many to find out difficulties and inconsistencies. Besides, there has been all this time to make difficulties more plain, and bring on inconsistencies more to the light; and by thorough and exact consideration to make them more manifest and apparent. Time wonderfully brings truth to the light; and wears off by degrees false colourings and disguises. The truth will always have most advantage by time. Appearing inconsistencies, being well founded, will grow plainer and plainer, and difficulties more and more evident. Time will discover more circumstances to strengthen and confirm them, and so pretences of solution will appear more and more evidently absurd and ridiculous. When parties contend by argument and inquiry, time greatly helps that party which has truth on its side, and weakens the contrary. It gradually wears away the sandy foundation, and rots away the building that is not made of substantial materials. The Christian religion has evermore, in all ages, had its enemies, and that among learned men. Yea, it is observable, that there have commonly been some of the most subtle of men to scan the Christian scheme, and to discover the objections that lie against it, and have done it with a good will to overthrow it. -- Thus it was in Judea, in the infancy of the church. The scribes and Pharisees, and the wise men among the Jews, employed all their wisdom against it. Thus, in the first ages of the church, not many wise, not many mighty, not many noble were called. Christianity had the wisdom, learning, and subtlety of the world to oppose it. In latter ages, how many learned and subtle men have done their utmost against Christianity! So that the length of time for persons to strengthen their own side in this controversy, brought as an objection against Christianity, is much more an argument for it, than an objection against it.

§ 43. If there be a revelation from God to the world, it is most reasonable to suppose, and natural to expect, that he should therein make known not only what manner of being he is, but also that he should lead mankind to an understanding of his works of creation and providence. These things the Christian revelation opens to us in such a manner as might be expected. This alone gives any tolerable account of the work of creation, and this reveals to us the scheme of providence, and what is God's main design in the whole, a design worthy of himself. And we are shown how these events all point to this main work of power, wisdom, and grace. We have a particular account how this greatest work has actually been wrought in the fulness of time, as to those great acts which are the main ground of it; and how that was foretold in the several ages of the world.

These things are exceedingly agreeable to a rational supposition, in case God makes a revelation to mankind. But if the Scriptures are not a revelation of God, then man, the principal creature God has made in this world, the only intelligent creature, to whom be has subjected this lower part of the creation, is left wholly and entirely in the dark about God's works both of creation and providence, and has nothing whereby to judge what God's scheme is, in all the great changes he sees come to pass in the world, or what he aims to accomplish. Every thing lies in darkness and confusion before him, without any possibility of his determining any thing, or to direct him what to think of God's works which he beholds, or what affections he should exercise towards the Supreme Governor, on occasion of them.

CHAP. II.
The objection concerning the apostles' apprehensions
of the second coming of the Christ answered.

§ 1. WITH respect to that objection against the truth of the Christian religion, That the apostles seem often to speak of the coming of Christ to judgment, as if they thought it near at hand; I will begin with what the apostle Paul says that may have such appearance. -- In the first epistle to the Thessalonians, which is reckoned to be the first of his epistles in the order of time; and particularly chap. iv. 15-17. he says, "For this we say unto you by the word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them which are asleep: for the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first: then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we be ever with the Lord." He speaks of those that should then be alive, in the first person plural; and of those that should be asleep, in the third person. Thus it would have been more natural for him to have said, They which are alive, and remain unto the coming of the Lord, shall not prevent us, who shall then be asleep. -- And in the 17th verse, Then they which are alive, and remain, shall be caught up together with us.

§ 2. Considering the scope of the apostle in these verses, all that can be inferred from such a manner of speaking, is, that it might, for ought was then revealed, be while they lived. For the scope of the apostle was to comfort the Thessalonians concerning their friends that were already dead, with the consideration, that they should surely meet them again, at the day of the Lord's coming. And therefore, it was most proper and natural for the apostle to speak of them in the third person. And it is but just to suppose, that it was only the uncertainty of the time, that was the ground of the apostle's using such a manner of expression; because he, in this very context, speaks of the time as altogether uncertain; as it follows immediately in the beginning of the next chapter, "But of the times and seasons, brethren, ye have no need that I write unto you: for yourselves know perfectly, that the day of the Lord so cometh as a thief in the night," &c. The apostle, by the expression he uses, probably had in his mind those words of Christ in Acts i. 7. "It is not for you to know the times and seasons, which the Father hath put in his own power."

§ 3. We have an instance of a like nature with this, in the words of Joseph to his brethren, Gen. l. 25. "God will surely visit you, and ye shall carry up my bones from hence." He does not say, God shall visit your posterity, and they shall carry up my bones from hence. Yet it cannot be argued, that Joseph concluded that the redemption out of Egypt would be in that generation.

So the nature and design of the apostle's discourse, necessarily gave him to distinguish between those that should be alive at Christ's coming, and the deceased relations of the Christian Thessalonians. He speaks of them as already dead, and of their now living friends then meeting them risen from the dead. -- That the apostle did not intend to be understood, as though it were certain that Christ would come while they were living, is evident, from what he himself says, speaking of those very words, and expressly denying that he intended any such thing; or that he supposed it to be certain, that the coming of Christ was at hand, in any such sense. See 2 Thess. ii. 1-3. where he very earnestly warns them not to understand him in any such sense. "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ is at hand. Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition," &c.

§ 5. Now it is evident, that the apostle does not thus write to them the second time, endeavouring to retract any thing he had written before; but it must be because he really did not intend so at first; for this epistle was written soon after the other, while the same fellow-labourers were with him. -- And if we well observe the contents of this and the foregoing epistle, the principal occasion of the apostle's writing the second so soon after the other, seems to have been an information he received, that his former epistle had been misunderstood in this particular: and being much concerned about it, and fearing the ill consequences of such a misunderstanding, he writes to guard them from the mischief of such a mistake, and to establish them in it, that it is uncertain when the Lord will come, as he had told them before in his other epistle. And he argues the great uncertainty there was, whether it would be in that age or not, from what the Holy Ghost had revealed about the coming of antichrist.

§ 6. That this apostle did not expect Christ's coming in that generation, may be argued from his speaking as though he expected that those that were then alive, would rise from the dead at Christ's second coming, as in 1 Cor. vi. 14. "And God hath both raised up the Lord, and will also raise us up by his own power." And 2 Cor.iv. 14. "Knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you."

§ 7. From what the apostle says in this second chapter of the second epistle to the Thessalonians, there appears a necessity, that those passages in any other of his epistles, that look as though he expected that Christ would come in that age, should be understood in some other sense; and that the apostle really did not mean so, as his words on a cursory view would lead us to suppose. For here the apostle is very express, and full, and earnest in it, that he would by no means be so understood. It is a farther evidence, that those passages in other epistles must be understood in some other sense, that there are passages in this very epistle, particularly in the first chapter, that we should be ready to think had such a look, were it not that the apostle himself, immediately in the second chapter, denies any such meaning.

§ 8. In this sense we must understand those passages, in which it is spoken of as a duty of Christians, to look and wait for the coming of the Lord Jesus; as, Titus ii. 13. 1 Cor. i. 7. Philip. iii. 20. There is a necessity of understanding, in like manner, the following passages -- which were all written after this to the Thessalonians -- Rom. xiii. 11, 12. "And that knowing the time, that now it is high time to awake out of sleep; for now is our salvation nearer than when we believed. The night is far spent; the day is at hand. Let us therefore cast off the works of darkness, and let us put on the armour of light." We cannot understand this as though the apostle concluded, the day of judgment would come while they lived; because he had before explained himself otherwise; but only that the day of Christ's kingdom, which is the day of the salvation of the church of Christ, was at hand. And so, Philip. iv. 5. "Let you moderation be known to all men: the Lord is at hand." And Heb. x. 25. "Exhorting one another, and so much the more as ye see the day approaching."

§ 9. Christ's coming was indeed at hand in many respects; and in such respects as might well have all that influence upon those to whom the apostle wrote that he intended. The coming of Christ at the overthrow of the heathen empire, might well be said to be at hand; and Christ's last coming to judgment, might well, considering all things, be said to be at hand, as the apostle Peter observes, though there should be thousands of years between. The apostle Paul speaks of ages to come, Eph. ii. 7. That it was not to be till many generations were past: yet it was at hand, in a sense agreeable to the common language of the Holy Spirit. So, Christ's first coming was spoken of as very nigh at hand, of old. Hag. ii. 6,7 "For thus saith the Lord of hosts, Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land, and I will shake all nations; and the desire of all nations shall come; and I will fill this house with glory, saith the Lord of hosts." Yet there was then above 500 years to it. And when it was about 400 years, it is said, Mal. iii. 1 "The Lord whom you seek, shall suddenly come to his temple; even the messenger of the covenant, whom ye delight in." And when it was about 700 years to the gospel day, it is said to be but a very little while. Isa xxix. 17, 18. " Is it not yet a very little while, and Lebanon shall become a fruitful field, and the fruitful field shall be esteemed as a forest? And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness." So God represents, as though he would very quickly perform all the things prophesied of by Jeremiah, though some of them were not to be fulfilled in many ages; Jer. i. 10-12. So the time is said to be at hand, for the accomplishment of all the prophecies of the book of Revelation, and Christ's last coming at the conclusion of them, Rev. i. 3. And xxii. 7, 10, 12, 20. though the book evidently contains a series of events for many ages.

§ 10. Again, when the apostle Peter says, with respect to Christ's last coming, and its being said to be at hand, that "a thousand years in God's sight are but as one day," it is no new conceit of his own, to save reputation; but God's language that he had used of old justifies him in so saying. And the expression that the apostles used about the approach of Christ's coming, did not tend to the disappointment of God's people. For Christ's coming to reward them at death was at hand, when they should have such a comfortable and full prospect of their complete reward at Christ's last coming; so that they shall anticipate, and as it were have a possession of it. Though the time appears long to us in our dim-sighted state, yet it will appear as nothing to them. The second coming of Christ was so nigh at hand, that the church of God might well take all that comfort from what was really to be understood by those expressions. The first coming of Christ was very often spoken of for the comfort of the saints of the Old Testament, under great afflictions, though they were never like to see it in this lifetime. So in the case of Zerubbabel, and Joshua, and Daniel.

§ 11. As to that text of the apostle in 1 Cor. x. 11. "And they are written for our admonition, upon whom the ends of the world are come;" the connexion of these words with the context, and the drift of the apostle, explain his meaning. For his drift is only this, that what had happened to the children of Israel in the wilderness, happened to them for ensamples, and were written for our sakes, though they happened so long ago, or though we live so long after them, and, with respect to them, in the ends of the world, or in the latter part of the world's duration, called the latter days.

§ 12. As to 1 Pet. iv. 7. "The end of all things is at hand;" how did this same apostle explain this propinquity? 2 Pet. iii. 7,8. "But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire, against the day of judgment and perdition of ungodly men. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day." And it is to be considered, that the apostle Peter was under no temptation to change his voice in this matter, from any experience of the events failing as yet. He had not lived long enough to prove, but that Christ's words -- whence any may suppose they might expect Christ's second coming before the generation passed away, and before some that were then present should taste of death -- might be fulfilled in that sense.

§ 13. That there was no such notion prevailing among the disciples, that Christ should come while most of them lived, is manifest from this, that when the disciples mistook the design of Christ's words, John xxi. 22. "If I will that he tarry till I come, what is that to thee?" and from thence, for a while, entertained a notion that that disciple was not to die till Christ came; it seems they, even while under this mistake, looked upon it as the distinguishing privilege of that disciple, which none of the rest were to expect. And it is evident, that John himself concluded no such thing, as that Christ should come in his lifetime, because he speaks of that notion of the other disciples about him as ill-founded.

§ 14. It is a further argument, that, when the apostles used such kind of language as that, "the Lord is at hand," &c. they did not use it in any such sense, as that it should be in that age or the next; that the apostle John, who was accustomed to their language, uses it still, even after he had prophesied of many great events, which plainly were to have their accomplishment in many successive ages. As Rev. iii. 11. "Behold, I come quickly." And he uses it repeatedly at the end of the book, after he had given an account of those future events, in the last chapter, ver. 7. "Behold, I come quickly;" ver. 12. "Behold, I come quickly;" and ver. 20. "He that testifieth these things, saith, Surely I come quickly." The 17th chapter of this book alone is sufficient to convince any one, that John could not suppose that his prophecies could be fulfilled, but in several successive ages.

§ 15. It is an argument, that such a nearness of Christ's last coming as the objection supposes, was not the doctrine that the apostles so much insisted upon; that the church prevailed still, when they saw that Christ did not come. Such a disappointment would have been a dreadful blow to Christianity, if this had been the universal expectation of Christians, and it had been raised by the abundant promises of Christ and his apostles. They probably, upon it, would have exceedingly lost ground, and shrunk away. But the fact was very much the contrary.

§ 16. Christ often speaks of his last coming, as that which would be long delayed; Matt. xxv. 5. "While the bridegroom tarried, they all slumbered and slept." Luke xx. 9. "A certain man planted a vineyard;" ver. 19. "After a long time, the Lord of those servants cometh and reckoneth with them." Matt. xxiv. 48. "My Lord delayeth his coming." So Luke xvii. 22.

§ 17. It is evident, that when Christ speaks of his coming; of his being revealed; of his coming in his kingdom, or his kingdom coming; he has respect to his appearing in those great works of his power, justice, and grace, which should be in the destruction of Jerusalem, and other extraordinary providences which should attend it. So, in Luke xvii. 22, to the end, with chap. xviii. 1-8. Christ speaks of the kingdom of God coming; of the coming days of the Son of man being revealed; and of the Son of man coming. But yet, it is evident he has respect to the destruction of Jerusalem, by chap. xvii. 37 "And they answered and said unto him, Where, Lord? and he said unto them, Wheresoever the body is, thither will the eagles be gathered together." See also chap. xix. 13-15. So, when the disciples had been observing the magnificence of the temple, and Christ had said to them, "Verily I say unto you, There shall not be left one stone upon another, that shall not be thrown down," -- having respect to the destruction of Jerusalem -- the disciples asked him, when these things should be? and what should be the signs of his coming, and of the end of the world? By Christ's coming, they have plainly a respect to that time of the destruction of the temple, which Christ had spoken of; and therefore, their question is thus expressed by St. Mark, chap. xiii 4. "Tell us, when shall these things be, and what shall be the sign when all these things shall be fulfilled?" And in like manner by St. Luke, chap. xxi. 7.; and Christ has many things in his answer agreeable to this sense of this question. He warns them to beware of others that should come in his stead, Matt. xxiv. 4,5. Then he proceeds to tell them what will precede the end, i. e. the end of the world, which the disciples inquired after, and tells them what shall be signs of its approach; Matt. xxiv. 6-16. And then speaks of the desolation of Jerusalem, and of the land, as that end and that coming of his which they inquired after; Matt. xxiv. 15-21, 28.; and more plainly, Luke xxi. 20-24.

From these things, it follows,

§ 18. That when Christ speaks of his coming, his coming in his kingdom, &c. as being in that generation, and before some who were then alive should taste of death, there is no need of understanding him of his coming to the last judgment; but it may well be understood of his coming at the destruction of Jerusalem, which, as has been shown, he calls by these names, and which he also distinguishes from his coming to the last judgment, and consummation of all things. Yea,

§ 19. It is evident, that he did not suppose his coming to the last judgment, and the consummation of all things, would be till a long time after the destruction of Jerusalem. The calling of the Gentiles, instead of the Jews, is spoken of as what should be principally after the destruction of Jerusalem; Matt. xxi. 41, 43. Luke xx. 15, 16. Matt. xxii. 7-10. But this Christ himself speaks of as a gradual work, in the parables of the grain of mustard seed, and of the leaven hid in three measures of meal; Matt. xiii. 31-33 Luke xiii. 19-21. Mark iv. 26-32. And it is very manifest, that Christ did not suppose the consummation of all things to take place, till long after the destruction of Jerusalem, Luke xxi. 24. where it is said of the Jews, that they should be led away captive into all nations, and Jerusalem should be trodden down of the Gentiles, till the times of the Gentiles should be fulfilled.

CHAP. III.
Jesus's prophecies a proof that he was the Christ and a
divine person.

§ 1. AS CHRIST wrought miracles in a very different manner from the prophets, acting therein in his own name, and as doing what he did of his own power and will; so, also, he uttered prophecies in a way very diverse from that of the ancient prophets. The ancient prophets, when they uttered their predictions, were wont to introduce them after this manner, Hear ye the word of the Lord; or, Thus saith the Lord; showing, that they did not speak of their own knowledge, but by special revelation and direction from God. Christ foretold things to come in a remarkably different manner and style, introducing his predictions, not with a Thus saith the Lord, but, Verily, verily, I say unto you; as, Matt. xxiii. 36. xxiv. 34, 35. xxvi. 13, and 21. Mark xiv. 30. Luke xxi. 31, 32; John xiii. 38. xiv. 12. xvi. 20, 21, 22. The following place is very remarkable, showing what great authority Christ attributed to his own word in his predictions, Matt. xxiv. 34, 35. "Verily, I say unto you, this generation shall not pass, till all these things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away." These words are annexed to the chief prophecies that Christ ever uttered, which are contained in the 24th chapter of Matthew. See the same, Luke xxi. 31, 32.

§ 2. Christ foretold future events, and those to be accomplished after his death, not only as what he knew by his own knowledge, but what he himself would bring to pass; both future blessings to his church and people, and future calamity and destruction to those persons and people that were his enemies. --

§ 3. First, He foretold great events for the benefit of his church that he would bring to pass; John xiv. 12-14. "Verily, verily, I say unto you, He that believeth on me; the works that I do, he shall do also; and greater works than these shall he do, because I go to my Father. And whatsoever ye shall ask in my name, that I will do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it." John xvi. 7-11. "Nevertheless I tell you the truth; It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged." And ver. 20-22. "Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful. But your sorrow shall be turned into joy. -- And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you." See the whole xiii. xiv. xv. and xvi. chapters of John: and Luke xxi. 15-18. "For I will give you a mouth of wisdom which all your adversaries shall not be able to gainsay or resist. And ye shall be betrayed both by parents and brethren, and kinsfolks and friends; and some of you shall they cause to be put to death: and ye shall be hated of all men for my name's sake. But there shall not an hair of your head perish." Luke xxiv. 49. "And behold, I send the promise of my Father upon you. But tarry ye in the city of Jerusalem, until ye be endued with power from on high." So he foretold his own resurrection from the dead, as what he himself would bring to pass by his own power; John ii. 19. "Destroy this temple, and in three days I will raise it up." John x. 17, 18. "I lay down my life, that I may take it again. No man taketh it from me. I have power to lay it down, and I have power to take it again." Mark xvi. 17, 18. "And these signs shall follow them that believe: in my name they shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover."

§ 4. Secondly, He foretold many great events implying awful calamity and destruction to his enemies, as what he himself would bring to pass. Thus he speaks of that mighty destruction of the Jewish nation by the Romans, as that from which he would have protected them if they had believed on him, Matt. xxiii. 36-38. "Verily, I say unto you, all these things shall come on this generation. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate." This destruction is spoken of as what he would bring upon them, as punishment for their rejection and contempt of him. Luke xix. 12-14. "He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants and delivered them ten pounds, and said unto them, Occupy till I come. But his citizens hated him, and sent a message after him, saying, We will not have this man reign over us." With verse 27. "But those mine enemies which would not that I should reign over them, bring hither, and slay before me."

§ 5. Christ not only foretold things future, as having ability in himself to accomplish them, but he promised to give others ability to foretell future events by his Spirit, and hereby should honour him, as having, in his foreknowledge of future things, the same honour with the Father. John xvi. 7. "If I go not away, the Comforter will not come; but if I depart, I will send him unto you." Verse 13-15. "When the Spirit of truth is come, he will guide you into all truth. For he shall not speak of himself, but whatsoever he shall hear, that shall he speak; and he will show you things to come. He shall glorify me, for he shall receive of mine, and shall show it unto you. All things that the Father hath are mine. Therefore said I, that he shall take of mine and shall show it unto you."

§ 6. It is observable, that never any prophet gave such great and manifold opportunity for proof and trial, whether he was a true prophet or not, in the multitude of predictions of events to be fulfilled in his lifetime,and during that generation after his death: and also in the plainness of his predictions; most of them being delivered not in visionary mystical representations, but in a manner intelligible to all.

§ 7. Therefore, the supposition that, if Christ were an imposter, God would so order it, that all these predictions -- many of them so strange and wonderful, and in themselves so exceedingly unlikely -- should exactly come to pass; and that God's providence should so wonderfully confirm his words, beyond those of any other prophet that ever had been in the world, is extremely unreasonable; especially considering the following things:

§ 8. 1st, That God had of old given this as a sign, by which his people might know a true prophet; viz. the coming to pass of the things foretold by him. And this rule is annexed by Moses to that great promise which God gave of the Messiah, Deut. xviii. 15, &c. "The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy brethren, like unto me; unto him ye shall hearken; according to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not. And the Lord said unto me, They have well spoken that which they have spoken. I will raise up a Prophet from among their brethren, like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. But the prophet which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. And if thou say in thine heart, How shall we know the word which the Lord hath not spoken? When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass that is the thing which the Lord hath not spoken but the prophet hath spoken it presumptuously: thou shalt not be afraid of him." -- Now therefore, since Jesus professed to be the Messiah, and the great Prophet foretold and promised by God in this place, and uttered so many great and wonderful prophecies; it might be expected, if he was a pretender, and spake presumptuously, and uttered what the Lord had not spoken, that God should not have confirmed his prophecies in his providence; but in that case, would have given his people opportunity to refute by this rule his pretences.

§ 9. 2nd, That foretelling future events is spoken of by God, as one great thing wherein the Messiah should differ from the false gods and false prophets, and vain pretenders of the heathens. In that great prophecy of the kingdom of the Messiah, beginning with the fortieth chapter of Isaiah to the end of the book, the foretelling of future events, in such a manner as to show that the person who foretells, does foresee, and has a view of futurity, is often mentioned as a divine prerogative, and therefore as a good evidence, that he that does so is a divine person, or speaks by divine authority. Therefore the prophets and gods of the heathens are often challenged on this head, and the proof of their authority often put upon this issue: Isaiah xli, 21-28. xlii. 8, 9. x1iii. 9-12. xliv. 6-8. xIv. 3, and 21. xlvi. 10. x1viii. 14. -- In this prophecy it is declared, that herein the Messiah should differ from all vain pretenders; (see chap. x1i. 27. and xlii. at the beginning; compared with chap. x1i. 21-29.) Now therefore, is it credible, that God would so order it, that one who falsely pretended to be the Messiah, should, in so high a degree, have this honour, which God had mentioned as the great and distinguishing honour which be would put on the true Messiah, as his elect, in whom his soul delighted?

§ 10. 3d, That the foretelling of future events, as by his own knowledge, and as events that are to be accomplished by his own power, is spoken of by God as his great prerogative and sure evidence of the divinity of the person who can do thus; and God speaks thus, in those very places which he is foretelling the coming of the Messiah. Isa. xli. 21-23. "Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring forth, and show us what shall happen. -- Show the things that are to come hereafter, that we may know that ye are gods." Ver. 26. "Who hath declared from the beginning, that we may know? and before-time, that we may say, He is righteous? Yea, there is none that showeth; yea, there is none that declareth; yea, there is none that heareth your words." Then, in the next words, God promises the Messiah, ver. 27. "The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings;" i.e. that foreshows glorious future things which God is about to do for his people.

§ 11. Therefore, since God mentions the foretelling of future events in this manner, as a certain note of divinity, and a distinguishing honour that he would put on the Messiah, his elect in whom his soul delighteth, is it credible, that God would put this honour, in so great a degree, on one who falsely pretended to be the Messiah, and the beloved of God? And especially, when he pretended, in this respect, to have the same honour which belongs to God; as John xvi. 13-15. "He will show you things to come. He shall glorify me; for he shall receive of mine, and shall show it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you." He also speaks of his knowledge of divine secrets, and future events, as the effect of the peculiar love that God had to him; John v. 20. "The Father loveth the Son, and showeth him all things that himself doth."

§ 12. Great changes in kingdoms and nations, coming to pass according to God's predictions, is often spoken of by God himself as a great evidence of his being the only true God. The foretelling of the destruction of' Babylon by Cyrus, is greatly insisted on by God, as a great evidence of his being the true God, and as most clearly and greatly distinguishing him from all pretenders to divinity. See chap. xli. 21-27. see also chap. xliv. 25, to the end, and x1vi. 10. But Jesus was one that professed divinity, and foretold revolutions of nations as great and strange as this, yea, far more wonderful. He foretold the destruction of Jerusalem, which had been the holy city, and of the nation of Jews, who had been God's own people, and whose protector he had in a special manner been, and towards whom he exercised a most peculiar providence. He also foretold the deliverance of the Christians who were in Jerusalem. It was a greater thing, and less to be expected, that such a city and such a nation should be destroyed, that that destruction should befall a nation of aliens. Therefore, to foretell this destruction, with the various circumstances of it, as they actually took place, is a greater evidence of divine foreknowledge, than to foretell the destruction of a nation of aliens.

§ 13. The turning of the wilderness into a fruitful field, is spoken of by God as a peculiar work of God, and a certain sign of a divine hand; Isa. x1i. 18, 19, 20. "I will open rivers in high places, and fountains in the midst of the valleys. I will make the wilderness a pool of water, and the dry land springs of water. I will plant in the wilderness the cedar, the shittah-tree, and the myrtle, and the oil-tree. I will set in the desert, the fir-tree, and the pine, and the box-tree together, that they may see and know, and consider and understand together, that the hand of the Lord hath done this." It is evident this is not intended in a literal sense, but signifies the happy change in the state of mankind, from a state wherein men are represented as barren, as briers and thorns, and as wild beasts, to a morally excellent and happy state. This might be proved by the frequent use of such figures in the prophecies of Scripture. But it is manifest, that this, according to Christ's prediction, was effected, in a remarkable manner, by Christ himself, and his apostles and followers, in the turning of the world from heathenism, to the knowledge and worship of the true God, to just apprehensions of his moral government, and from all manner of vice, to virtue.

§ 14. It is remarkable that it is foretold, Isa. x1ii. that the Messiah should set judgment in the earth, and his law or religion among the nations, particularly the isles, or Europe, against strong opposition, and through great sufferings, under which his church should seem ready to be extinguished or crushed, like smoking flax, or a bruised reed: but that, finally, judgment should be brought forth to victory.

CHAP. IV.
The propiety of a general judgment, and a future state.

§ l. THE DOCTRINE taught in the Scriptures, that at the end of the world all mankind shall stand together before the judgment-seat of the supreme Lawgiver and Judge, to have all things visibly set to rights -- and justice made visibly to take place with respect to all the persons, actions, and affairs of the moral world, by the infinitely wise, holy and just Head of it -- is a most reasonable doctrine, and much commends itself to our belief, from the reason of the thing, on the supposition of a moral government maintained over the world by him who created it. For this implies, that he governs the world as its lawgiver and judge, and will treat men as accountable creatures. God's moral government not only requires, that there should be divine laws, and an execution of them in rewards and punishments; but also that both should be made visible. It is requisite that the subject should have proper means of knowing what the laws are, by which he is obligated, and the grounds of the obligation; and that others who are his fellow-subjects should also know his obligations. For, as men are made to dwell in society, this cannot well be, without knowing each other's obligations, and being able to judge of the good or evil of each other's actions. It is likewise requisite that the subject of the laws should have proper means of knowing the grounds of the rewards or punishments of which he is the subject, in the execution of the laws; and that it should be made manifest, to the conscience of him who is rewarded or punished, what he is rewarded or punished for, and the ground on which the Judge assigns such a retribution; and, if he see others punished or acquitted, that the ground of it should be manifested to him, that he may see the justice of it. That there should be some judicial proceeding in which that should take place, seems absolutely necessary, in order to a proper manifestation of the grounds of the subject's reward or punishment, and a display of the justice of his judge to his own conscience; which must be if the subject be dealt with as a rational moral agent.

§ 2. Hence it is of necessity, that every one of mankind must be the subject of such a dispensation of God towards him, which may fitly be called an appearing before the judgment-seat of God. And it is most reasonable to suppose, that this judicial proceeding will not be secret; that each individual will not be judged so, that the transaction with respect to him will be out of the sight and knowledge of all others; but that truth and righteousness will be made visibly to take place, after a prevalence of wrong, wickedness, and confusion, in the violations of a divine law, which was public, and the law of their union and regulation in society; many of those violations are of course visible to others, and others are concerned in them, either in being united in the wickedness, and accessary to it or a party concerned in suffering the injury done by that wickedness.

§ 3. Reasonable creatures are the eye of the world; they are capable of beholding the beauty and excellency of the Creator's workmanship, and those displays of himself, which he had made in his works: and therefore it is requisite, that the beauty and excellency of the world, as God hath constituted it, should not be hid or kept secret. But the beauty of God's constitution of the world, consists mainly, without doubt, in the intelligent part of the world, which is the head and end of all the rest, et instar omnium. But the beauty and order of God's constitution of this, consists chiefly in his moral regulation of it. Now, therefore, since God has made the beauty and regularity of the natural world so publicly visible to all; it is much more requisite, that the moral beauty and regularity of his disposals in the intelligent world, should be publicly visible. For the beauty of God's works consists a thousand times more in this, than in the other. It is reasonable to suppose, that these will be as publicly visible as the brightness and beautiful order and motions of the heavenly bodies, and the regular successions of the various seasons of the year, and the beauties of nature in the air and on the face of the earth. The moral deformity and confusion of the world, is most public; it stands forth continually in view through all ages. It is therefore fit, that the rectifying of this deformity and disorder, and the bringing of light out of darkness, should also be made publicly visible to those creatures, that are made to be the eye of the creation, to behold its beauty, and the glory of the Creator in it. God has given man a nature, which, if it be under the influence of true virtue, desires above all things to behold this kind of order and beauty. When man sees a great and horrid crime committed, as some nefarious act of injustice, cruelty, &c. the nature of the reasonable creature has something in it, which desires and makes it requisite, that he should see justice done, and right take place, with respect to such an act. The mind or heart, as it were, fails in such a case, if it neither sees this, nor hopes to see it.

§ 4. If it be requisite that judgment should be public, and that many should stand together before the judgment-seat; on the same account, it will appear most reasonable to suppose, that the whole world should appear together in one great assembly, before the judgment-seat. The whole world is one commonwealth and kingdom, all made of one blood, all under one moral head, one law, and one government; and all parts of it are joined in communication one with another. All are sinners, and yet God appears placable to all, &c. All dwell in one habitation, viz. this earth, under the same roof of the visible heavens, having the same sun to enlighten them, &c. Besides, many of the causes and controversies to be decided by the Supreme Judge of the world, are of the most public nature; as causes between princes and heads of great kingdoms and monarchies, and their people; and causes between one nation and another. Yea, there are many causes which the Supreme Judge must bring to as issue, wherein the greater part of the world is concerned. And, when the cause and controversy between these two is judged, it is requisite that both parties should appear together before the judgement-seat. The Roman emperors had to do with other nations that were without the limits of the empire, to the utmost ends of the earth; as with the Scythians, the Persians, the Arabians, the Indians, the Chinese, the Germans, Cimbrians, and Africans. So that it is requisite, when they appear to be judged, that not only the people of the Roman empire should appear with them, but also those other nations. Thus, all the nations of Europe have dealings one with another continually; and these European nations have some dealings with almost all other nations upon earth, in Asia, Africa, and America.

§ 5. It is therefore necessary, that all nations should be gathered together before the judgment-seat of the Supreme Lawgiver and Judge, that he may determine between them, and settle all things by his wise, righteous, and infallible decision. And many of the good and evil acts that are done, though the world is not properly concerned in them as a party interested, yet are public through the world. They are done in the sight of the world, and greatly draw the attention of mankind. It is fit, therefore, that they should be as publicly judged. And, it is to be observed, that the longer the world stands, the more and more communication have the different parts of it together. So that, at the end of the world, there will probably be the highest reason, in this respect, that all nations that shall then be found upon the earth, should be called together before the judgment-seat of God.

§ 6. As it is requisite, that all who dwell on the face of the earth at the same time, should appear together before the judgment-seat; so it is also requisite, that all generations that have succeeded one another, appear together. Many of the moral acts, both good and bad, not only are public in this respect, that they are known over great part of the face of the earth, in or near the time of them; but also they are made public to all following generations by tradition and history. And if the actions of one generation are not visible to all, yet the actions of one generation are very visible to the generation immediately following, and theirs to the next; and so, all, in this sense, are very visible one to another. And as all nations of the world are morally concerned one with another, though not so as each one immediately concerned with every other nation; yet all are mutually concerned by concatenation. -- One nation is concerned with the next, and that with the next, and so on: so that there is need that all should appear together to be judged.

§ 7. All generations of men, from the beginning to the end of the world, are morally concerned one with another. -- The first generation is concerned with the next, and that with the next, and so on to the end of the world. Therefore it is requisite that all should appear together to be judged. Parents may injure their children, and children may injure their parents' and so they are two parties in one cause which must be decided by the Supreme Judge. Therefore, it is needful, that they, as parties, should appear together when their cause is judged. Parents and children, or a younger generation and an older, may be accessary to each other's crimes, or united in each other's virtuous deeds; and therefore, it is requisite that they should be judged together. Yea, the present generation may become accessary to an injury committed by their ancestors ages ago. For, in many things, they stand in the stead of those ancestors, and act for them, and have power to continue the injury, or to remove it.

§ 8. Posterity is concerned in the actions of their ancestors or predecessors, in families, nations, and most communities of men, as standing in some respect in their stead. And some particular persons may injure, not only a great part of the world contemporary with them, but may injure and undo all future generations of many individuals, families, or larger communities. So that men who live now, my have an action against those who lived a thousand years ago; or there may be a cause which needs to be decided by the Judge of the world, between some of the present generation, and some who lived a thousand years ago. Princes who, by rapine and cruelty, ruin nations, are answerable for the poverty, slavery, and misery of the posterity of those nations. So, as to those who broach and establish opinions and principles, which tend to the overthrow of virtue, and propagation of vice, and are contrary to the common rights and privileges of mankind. -- Thus, Mahomet has injured all succeeding posterity, and is answerable, at least in a degree, for the ruin of the virtue of his followers in many respects, and for the rapine, violence, and terrible devastations which his followers have been guilty of toward the nations of the world, and to which they have been instigated by the principles which he taught them. And, whoever they were, who first drew away men from the true religion, and introduced and established idolatry, they have injured all nations that have to this day partaken of the infection.

§ 9. In like manner, persons, by their virtue, may be great benefactors to mankind, through all succeeding generations. Without a doubt, the apostle Paul, and others who assisted him, and following generations, may properly become the subjects of a judicial proceeding, with respect to that great religious change and revolution in the nations subject to the Roman empire, in abolishing heathenish idolatry, and setting up Christianity in the room of it.

§ 10. The end of the divine judgment is the manifestation of the divine justice: and how fit is it, that the justice of the universal and supreme Head and Judge of all mankind, in governing his kingdom, should be most publicly manifested, and exhibited to his whole kingdom! This doctrine of the day of judgment, exceedingly becomes the universal moral Head of the world, who rules through all generations.

§ 11. If there shall ever come a time, wherein the Lawgiver and Judge of the world will publicly regulate the moral state of all generations, the end of the world, when there shall be a final period to all farther probation, seems to be a proper time for it. If ever, by divine wisdom and righteousness, there be brought about a righteous, holy, and glorious issue of the confused state of the world, it will be, when this world shall have come to an end. As the proper time for judging a particular person, is, when the probationary state of that person is at and end; so the proper time for public judgment of the world, is, when the probationary world comes to an end.

§ 12. There is all reason to think, that the wicked will hereafter be punished together, having a place of punishment assigned for them, where they shall suffer divine vengeance in sight of one another; and that the righteous will also be rewarded together. If so, it is most requisite that their judgment should be together; that they might understand the ground and reason of the punishment, and of that reward, which they shall see in each other.

§ 13. It is most agreeable to reason, that there is a future state of rewards and punishments, wherein God will reward and make happy good men, and make wicked men miserable. And if there be a future state of happiness to God's favourites, it is rational to suppose, that this should be ETERNAL: because, otherwise, God's greatest favourites, to whom he gives the greatest rewards in another world, would, in one respect, have most to torment them; to wit, the dreadful and eternal end of that sweet happiness. The sweeter and more happy life is, the more terrible are death and the thoughts and expectations of it. It is not likely that God would add such a sting to the sweetest enjoyments and rewards of his greatest favourites. It is rational, therefore, to suppose, that the life he gives them after death, is life eternal; life that is not to come to an end by another worse death, consisting not only in the destruction of the body, but the abolition of the soul. God has not made them like the brutes, who cannot contemplate futurity, and therefore have no allay to present enjoyment by the prospect of an end by death. And if it be so, that there be an eternal state of happiness in another world, set before us to be sought after; then, how rational are the Christian doctrines and precepts, of placing our affections on heavenly objects; of weanedness from the world; of behaving as pilgrims and strangers on the earth; of not laying up treasure on the earth, but in heaven; of selling all for the kingdom of heaven; of not looking at the things which are seen, which are temporal, but at the things which are not seen, which are eternal! Hence, also the reasonableness of the Christian precepts of patience under sufferings, seeing these afflictions are but for a moment, in comparison with the duration of the future weight of glory.

§ 14. The doctrine of the gospel concerning an INVISIBLE WORLD, to which good men are to be transferred, and where they are to have their inheritance and fixed abode, is most rational on this account, that this visible world is corruptible in its own nature. Such is the nature and constitution of it, that it must come to an end. And it is unreasonable to suppose, that the Creator would leave it gradually to perish, languishing in a decayed, broken, miserable state, through thousands of ages, gradually growing more and more wretched, before it is quite destroyed. Therefore, it is reasonable to suppose, that there will be a time wherein its Creator will immediately interpose, to put the world to an end, and destroy it suddenly. And at that time, all the living inhabitants of the world, that are not taken from it and translated to some other abode, must perish, and be destroyed in a very awful manner, by the immediate hand of God, with most inexpressible manifestations of his might power and great majesty. And who can believe, that at that time, when God in this manner immediately interposes, he will make no distinction between the virtuous and his enemies? that this awful destruction and wrath shall come upon all alike? There will be no necessity of it from the course of nature. For at that time, by the supposition God will be an end to the course of nature. God will immediately and miraculously interpose. The whole affair shall be miraculous, and by God's immediate hand; and therefore, a miraculous deliverance of the good will not be at all beside God's manner of operation at this time. He can as easily, and, without departing any more from the stated course of things, miraculously deliver the virtuous, as he can miraculously destroy the wicked.

§ 15. Therefore we may well suppose, that at that time, when God is about to put an end to the frame of this visible universe, the virtuous will be translated into some other world, beyond the limits of the visible one. And if God designs thus to deal with all the good that shall be found alive on the earth at that time, how rational is it to suppose, that he deals in like manner with the good in all generations? That they are all translated into that distant invisible world? Without doubt, the world into which God will receive his favourites, when this corruptible world shall perish, shall be incorruptible. He will not translate them from one corruptible world to another. He will not save them from one world that is to perish, to carry them to another world that is to perish. Therefore, they shall be immortal, and have eternal life; and, doubtless, that world will be unspeakably better than this, and free from all that destruction, that fleeting, fading, perishing, empty nature, that attends all the things of this world; and their bodies shall be immortal, and as secure from perishing as the world is to which they are translated.

§ 16. This makes it most reasonable to suppose, that good men, in all ages, are translated to that world. For why should so vast a difference be made, between the virtuous that shall be of the last generation, and the virtuous of all preceding generations? Seeing there is a far distant and invisible world provided for some of the virtuous inhabitants of this world, it is reasonable to suppose, that all the good shall have their habitation and inheritance together there, as one society, partaking of the same reward: as they were of the same race of mankind, and loved and served God, and followed him in the same state here below, in the performance of the same duties, the same work, and under like trials and difficulties.

§ 17. It is also, hence, rational to suppose, that there should be a RESURRECTION of the bodies of the saints of all past generations. For, from what has been observed before, the bodies of the saints of the last generation will be preserved from perishing with the world, and will be translated. And, doubtless, if all the good of all generations are to have a like reward, and are to dwell together in the same world in one society, they shall be in a like state, partaking of a like reward.

§ 18. The reasonableness of the doctrine of the resurrection will appear, if we suppose, that union with a body is the most rational state of perfection of the human soul: which may be argued from consideration, that this was the condition in which the human soul was created at first; and that its separation from the body is no improvement of its condition, being an alteration brought on by sin, and was inflicted under the notion of evil, and expressly as punishment, upon the forfeiture of a privilege. >From whence we must conclude, that the former state of union to the body, was a better state than the disunion which was threatened. Sin introduced that death that consists in the separation of body and soul. The state of innocency was embodied: the state of guilt was disembodied. Therefore, as Christ came to restore from all calamities which came from sin, it is most reasonable to suppose, that he will restore the union of soul and body.

CHAP. V.
The miracles of Jesus not counterfeited by his enemies, and
superior to those under the Old Testament.

§1. IT ADDS to the evidence which is given to the truth of Christianity by the multitude of miracles wrought by Christ, his apostles and followers in the first century, that there were no pretences of inspiration, or miracles, among the Jews (at least none worth notice) in Judea, or any other part of the world. If all that multitude, and that long-continued series of miracles, recorded to be wrought in confirmation of Christianity, were fictions, vain pretences, or enthusiastic imaginations; why were there no pretences or imaginations of the same sort, on the other side, among the Jews, in opposition to these? Those of the Jews that were opposed to Christianity, were vastly the greater part of the nation. -- And they had as high an opinion of the honourableness of those gifts of prophecy and miracles, as Christians. They had as much in their notions and tempers, to lead them to a fondness of the claim of such an honour to their party. They were exceedingly proud of their special relation to God, and of their high privilege as the peculiar favourites of heaven; and, in this respect, were exalted far above all the world: which is a temper of mind, (as we see abundantly,) above all others, leading men to pretences of this nature.

§ 2. There could be nothing peculiar in the constitution of the first Christians, tending to enthusiasm, beyond the rest of the Jews: for they were of the same blood, the same race and nation. Nor could it be because they wanted zeal against Christianity, and a desire to oppose and destroy it; or wanted envy and virulent opposition of mind to any pretences in the Christians to excel them in the favour of God, or excellency of any gifts or privileges whatsoever. They had such zeal and such envy, even to madness and fury.

§ 3. The true reason, therefore, why so vast a multitude of miracles were said, and believed, to be openly wrought among Christians for so long a time, even for a whole age, and none among the Jews, must be, that such was the state of things in that age, that it was not possible to palm false pretences of such a kind upon the world; and that those who were most elated with pride, and most ambitious of such an honour, could see no hope of succeeding in any such pretences; and because the Christians indeed were inspired, and were enabled to work miracles, and did work them, as was pretended and believed, in great multitudes, and this continually for so long a time. But God never favoured their adversaries with such a privilege.

§ 4. When Moses objected (Exod. iv.) that perhaps the people would not believe his mission, God directed him to work two miracles to convince them: first, the transmutation of his rod to and from a serpent; and, secondly, the making his hand leprous, and healing the leprosy. And it is to be noted, that the preference is given to the last miracle, as being especially what might well be regarded as a good evidence of Moses's divine mission; ver. 8. "And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the later sign." By which it is manifest, that such a sort of miracles as Christ wrought, and which he most abounded, in viz. his healing the bodies of men when diseased, were a proper and good evidence of a divine mission.

§ 5. Moses tells pharaoh, Exodus viii. 10. "The frogs shall be removed, that thou mayest know that there is none like the Lord our God." The magicians could bring up frogs, but not remove them. They brought plagues, but took away none. But if the driving out the frogs was such an evidence of the distinguishing power of the Almighty; how much more the driving out devils from the bodies and souls of men, silencing their oracles, turning them out of their temples, and out of those who used curious arts, as at Ephesus, and afterwards abolishing their worship through the Roman empire! For the gods that were worshipped in the heathen world, were devils, Psal. cvi. 37 Deut. xxxii.17. Lev. xvii. 7. Christ, by the prevailing of the Christian religion, cast out those devils out of the very land of Egypt. And which was the greatest work, to drive the frogs out of Egypt, or to drive out the impure spirits that were the gods of Egypt? It is spoken of, Isa. xix. 1. As a glorious manifestation of the majesty of God, that he should ride on a swift cloud, and should come into Egypt, and the idols of Egypt should be moved at his presence. See also Jeremiah xliii. 12. But when Christ came into Egypt, in the preaching of his gospel, he moved, dispossessed, and banished the idols of Egypt, and abolished them out of the world. And not only did Christ thus drive away the devils, the false gods, out of Egypt, but out of all the nations round about Canaan, that were known by the Israelites, even to the utmost extent of the then known heathen world. These gods were by Christ dispossessed of their ancient tenements, which they had holden age after age, time out of mind. They were utterly abolished; so that they have had no worshippers now for a great many ages, no temples, no sacrifices, no honours done them. They are old, obsolete things now, utterly disregarded in the world. It is abundantly spoken of in the Old Testament as a future glorious work of God, greatly manifesting his power and majesty, and that he should prevail against and destroy the gods of the heathens, and abolish their worship. But our Jesus has the honour of this glorious work.

§ 6. Again, when Korah and his company charged Moses and Aaron with taking too much upon them, Moses says, Numbers xvi. 5. "To-morrow, the Lord will show who are his, and who is holy, and will cause him to come near unto him; even him who he hath chosen, will he cause to come near unto him." And again, ver. 28, 29, 30. "Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of my own mind: if these men die the common death of all men," &c. If the miraculous taking away of men's lives be so great an evidence of Moses and Aaron's divine mission, and of their being holy, and chosen and appointed of God, how much more is raising men from the dead an evidence of the same work! Which is the greatest work, to take away men's lives, or to restore them to life after they are dead; or, indeed, miraculously to save them from death, when they are sick with mortal diseases? Again; God's causing the earth to open and swallow those wicked men, is no more an evidence of a divine hand, that Christ's preventing the sea from swallowing up those that were in the ship by immediately quieting the winds and sea by a word speaking, when the ship was even covered with waves, through the violence of the tempest: at another time, upholding Peter from sinking and being swallowed up by the tempestuous sea, when walking on the water. Elisha's causing iron to swim, is mentioned in the Old Testament as a great miracle. But this was not greater then Christ's walking on the water, and causing Peter to walk upon it. -- When Elijah had restored to life the widow's son, she says, 1 Kings xvii. 24. "By this I know that thou art a man of God, and that the word of the Lord in thy mouth is truth." But this sort of miracles Christ wrought, besides rising from the dead himself.

§ 7. Moses speaks of God's stilling the tempest in Egypt, and causing the thunder and hail to cease, as that which will convince Pharaoh, that the earth was the Lord's, Exod. ix. 29. Then, by parity of reason, Christ's stilling the tempest, and causing the winds and seas to obey him, is an evidence, that the seas and earth were his. Moses, to convince the people of his divine mission, took some of the water of the river, and poured it out on the dry land, and it was turned to blood; Exod. vii. 17-20. But this was not a greater work, nor so glorious, as Christ's turning water into wine.

§ 8. Abraham's conquering the four kings and their armies, with his armed servants and confederates, greatly affected Melchisedek, king of Salem, and convinced him, that Abraham was God's chosen friend; chosen, that he and his posterity might be blessed as God's people. But what is this to Jesus's conquering the world in its greatest strength; and, when united under that, which by the prophet Daniel is represented, as the greatest, and by far the strongest monarchy, by his handful of poor, weak, illiterate disciples?

§ 9. Christ's victory over the false gods of the nations, in this conquest, was far more conspicuous, as the opposition was to them; the strife was more directly with them; the thing professedly sought and aimed at by Christ in the conflict, was the utter destruction of these false gods, the entire rooting of them out, and the abolition of their worship out of the world: and such a victory was obtained; those false gods were forsaken, their oracles silenced, their temples destroyed, their images every where burnt, and their remembrance made to cease; so that now, for many ages, they have not been remembered, any otherwise, than as instances of great blindness and folly of their votaries.

§ 10. How often are the miracles wrought in Egypt spoken of as clear evidences, that he that wrought them, was the Supreme God, and the only true God; Exod. vii. 3, 4, 5; chap. viii. 10, 19, 22.

§ 11. The work of Gideon in conquering the Midianites and the multitudes that were joined with them, by three hundred men, with the light of lamps and sound of trumpets, is celebrated as a great work of God's power, Judges vi. 14. and vii. 2, 7. But this is but a mere type of Christ's conquering the world by the preaching of the gospel. This victory over Midian is spoken of in the Scripture, as representing the conquests of the Messiah, Isaiah ix. 4.

CHAP. VI.
Observations on the Scriptures; -- their authority -- and
necessity.

§ 1. SOME may ask, why the Scripture expresses things so unintelligibly? It tells us of Christ's living in us, of our being united to him, of being the same spirit, and uses many other such like expressions. Why doth it not call directly by their intelligible names, those things that lie hid under these expressions? I answer, Then we should have a hundred pages to express what is implied in these words, "ye are the temple of the Holy Ghost;" neither would it after all be understood by the one fourth part of mankind. Whereas, as it is expressed, it serves as well to practice, if we will believe what God says, that, some way or other, we are inhabited by the Holy Ghost as a temple, and therefore we ought to keep ourselves holy and pure. And we are united to Christ as much as members are to the head; and therefore ought to rejoice, seeing we know that his union proceeds from his love to us; and that the effects of it are joy, happiness, spiritual and eternal life, &c. By such similitudes, a vast volume is represented to our minds in three words; and things that we are not able to behold directly, are presented before us in lively pictures.

§ 2. There is a strange and unaccountable kind of enchantment, if I may speak, in scripture history, which although it is destitute of all rhetorical ornaments, makes it vastly more pleasant, agreeable, easy, and natural than any other history whatever. It shines bright with the amiable simplicity of truth. There is something in the relation, that, at the same time, very much pleases and engages the reader, and evidences the truth of the fact. It is impossible to tell fully what I mean, to any that have not taken notice of it before. One reason doubtless is this: The Scripture sets forth things just as they happened, with the minute circumstances of time, place, situation, gesture, habit, &c. in such a natural method, that we seem to be actually present; and we insensibly fancy, not that we are readers, but spectators, yea, actors in the business. These little circumstances wonderfully help to brighten the ideas of the more principal parts of the history. And, although the Scripture goes beyond other histories, in mentioning such circumstances; yet no circumstances are mentioned, but those that wonderfully brighten the whole. So the story is told very fully, and without in the least crowding things together, before one has fully taken up what was last related; and yet told in much less room than any one else could tell it. Notwithstanding the minute circumstances mentioned, which other historians leave out, it leads along our ideas so naturally and easily, that they seem to go neither too fast nor too slow. One seems to know as exactly how it is from the relation, as if he saw it. The mind is so led on, that sometimes we seem to have a full, large, and particular history of a long time: so that if we should shut the book immediately, without taking particular notice, we should not suppose the story had been told in half so little room; and yet a long train of ideas is communicated. The story is so narrated, that our mind, although some facts are not mentioned, yet naturally traces the whole transaction. And although it be thus skilfully contrived, yet things are told in such a simple, plain manner, that the least child can understand them. This is a perfection in the sacred writer, which no other authors can equal.

§ 3. It is an argument with me, that the world is not yet near its end, that the church has made no greater progress in understanding the mysteries of the Scriptures. The Scriptures, in all their parts, were made for the use of the church here on earth; and it seems reasonable to suppose that God will, by degrees, unveil their meaning to his church. It was made mysterious, in many places having great difficulties, that his people might have exercise for their pious wisdom and study, and that his church might make progress in the understanding of it, as the philosophical world makes progress in the understanding of the book of nature, and in unfolding its mysteries. A divine wisdom appears in ordering it thus. How much better is it to have divine truth and light break forth in this way, than it would have been, to have had it shine at one to every one, without any labour or industry of the understanding? It would be less delightful, and less prized and admired, and would have had vastly less influence on men's hearts, and would have been less to the glory of God.

§ 4. It seems to be evident, that the church is not as yet arrived to that perfection in understanding the Scripture, which we can imagine is the highest that God ever intended the church should come to. There are a multitude of things in the Old Testament, which the church then did not understand, but were reserved to be unfolded in the Christian church, such as most of their types, and shadows, and prophecies, which make up the greatest part of the Old Testament. So I believe there are now many truths that remain to be discovered by the church, in the glorious times that are approaching.

§ 5. Another thing from which we may draw the same conclusion, is, that it is the manner of God, to keep his church on earth in hope of a still more glorious state: and so their prayers are enlivened, when they pray that the interest of religion may be promoted, and God's kingdom may come. God kept the church, under the Old Testament, in hope of the times of the Messiah. The disciples of Christ were kept in hope of the conversion of the Roman empire, which was effected about three hundred years after. But it seems to me, not unlikely, that the church, from that time, should have no more to hope for from God's word, no higher advancement, till the consummation of all things. Indeed, there will be a great but short apostacy, a little before the end of the world; but then, it is probable, the thing that the church will hope and long for, will be Christ's last coming, to advance his church to its highest and its everlasting glory; for that will then appear to be the only remedy: for the church will expect no more from the clear light and truth which will have been so gloriously displayed already, under the millennium. Another end of thus keeping his church in hope is, to quicken and enliven their endeavours to propagate religion, and to advance the kingdom of Jesus. It is a great encouragement to such endeavours, to think, that such times are coming, wherein Christianity shall prevail over all enemies. And it would be a great discouragement to the labours of nations, or pious magistrates and divines, to endeavour to advance Christ's kingdom, if they understood that it was not to be advanced. And indeed, the keeping alive such hopes in the church, has a tendency to enliven all piety and religion in the general, amongst God's people.

§ 6. When we inquire, whether or no we have scripture grounds for any doctrine, the question is, Whether or no the Scripture exhibits it any way to the eye of the mind, or to the eye of reason? We have no grounds to assert, that it was God's intent, by the Scripture, in so many terms, to declare every doctrine that he would have us believe. There are many things the Scripture may suppose that we know already. And if what the Scripture says, together with what is plain to reason, leads to believe any doctrine, we are to look upon ourselves as taught that doctrine by the Scripture. God may reveal things in Scripture, which way he pleases. If, by what he there reveals, the thing is any way clearly discovered to the understanding, or eye of the mind, it is our duty to receive it as his revelation.

§ 7. The greatest part of Christians were very early agreed what books were canonical, and to be looked upon as the rule of their faith. It is impossible, in the nature of things, but some churches must receive the books long after others, as they lay at a greater distance from the places where they were written, or had less convenience of communication with them. Besides, as Christianity, for a long time, laboured under the disadvantages of continual persecution, no general councils could be convened, and so there could be no public notification of universal agreement in this matter. But notwithstanding all these things, it is yet discoverable, that, as soon as can be supposed, after the writing the books, the Christians, in all countries, remarkably agreed in receiving them as canonical.

§ 8. Several of the first writers of Christianity, have left us, in their works, catalogues of the sacred books of the New Testament, which, though made in countries at a vast distance from each other, do very little differ. Great were the pains and care of those early Christians, to be well assured what were the genuine writings of the apostles, and to distinguish them from all pretended revelations of designing men, and the forgeries they published under sacred title. Thus, when a presbyter of Asia had published a spurious piece, under the name of Paul, he was immediately convicted, and notice of the forgery was soon conveyed to Carthage and the churches of Africa.

§9. Hence it follows, that the primitive Christians are proper judges to determine what book is canonical, and what not. For nothing can be more absurd than to suppose, in those early ages, an agreement so universal, without good and solid foundation: or, in other words, it is next to impossible, either that so great a number of men should agree in a cheat, or be imposed upon by a cheat. But there are some particular circumstances that make the inference more clear as to the Christian books, than others; such as, the prodigious esteem the books at first were received with; the constant use that was made of them in their religious assemblies; the translations made of them very early into other languages, &c.

§ 10. The omission of a book in some one or two particular catalogues, cannot, with any reason, be urged against its canonical authority, if it be found in all, or most of the others, and any good reason can be assigned for the omission, where it occurs. Thus, for instance, the Revelation is omitted, either perhaps because it was not known to the author, or its credit was not sufficiently established in the country where he lived; or perhaps, which may be as probable as the other, because it being so full of mysteries, few or none were judged proper or able to read it to any purpose. This was certainly the case in England: this book being, for this reason, omitted in the public calendar for reading the Scriptures, though it be received into the canon. If, therefore, these, or any such good reasons, can be assigned for the omission of a book in a particular catalogue, it will be very unfair to infer that such book is apocryphal, especially when it is to be found in many or most other catalogues.

§ 11. The catalogues drawn up by Athanasius, bishop of Alexandria, (A.D. 315,) -- by Epiphanius, bishop of Salamis, (A.D. 370,) -- by Jerome, of Dalmatia, (A.D. 382,) -- by Ruffin, presbyter of Aquilegium, (A.D. 390,) -- by Augustine, bishop of Hippo, (A.D. 394,) -- by forty-four bishops, assembled in the 3d council of Carthage, (A.D. 416,) were perfectly the same with ours now received.

§ 12. It is exceedingly natural to suppose, that these two things together, would soon lead the apostles to write some history of the acts, and doctrine, and sufferings of Christ, their great Lord, and the head of the Christian church; viz. first, Their unavoidable experience of the need of such a thing; and, secondly, The example of the penmen of the Old Testament, in writing the history of Abraham, Moses, David, Solomon, and others, whose persons and actions they esteemed of vastly less importance than those of the Son of God, who was greater than Jonas, or David, or Solomon, or Moses, or Abraham.

§ 13. It is a great argument, that there were some genuine gospels, or authentic histories of Christ's life and death, that the Christian church had under the name of gospels, that there were such a multitude of forged fabulous accounts, or histories, of Christ, all under the same name of gospels. These fictions are evidently counterfeits or imitations of something that was looked on by all as true and undoubted. And, that there should be such a multitude of counterfeits and imitations of these gospels, shows not only that there were genuine gospels, but also shows the great value and importance of these genuine gospels, and the high repute they had in the Christian churches. -- Mr. Jones mentions the following spurious gospels, now not extant, mentioned by the writers of the primitive church: By the writers of the second century, the gospel of Judas Iscariot; the gospel of Truth; the gospel of the Egyptians; the gospel of Valentinus; the gospel of Marcion. By the writers of the third century, the gospel of the Twelve Apostles; the gospel of Basilides; the gospel of Thomas; the gospel of Matthias. By the writers of the fourth century, the gospel of Scythianus; the gospel of Bartholomew; the gospel of Apelles; the gospel of Lucianus; the gospel of Heychius; the gospel of Perfection; the gospel of Eve; the gospel of Philip; the gospel of the Ebionites; the gospel of Jude; the gospel of Encratites; the gospel of Cerinthus; the gospel of Merinthus; the gospel of Thaddeus; the gospel of Barnabas; the gospel of Andrew. And some he mentions beside, that are now extant; as, the gospel of our Saviour's infancy; the gospel of Nicodemus.

§ 14. Public societies cannot be maintained without trials and witnesses: and if witnesses are not firmly persuaded, that he who holds the supreme power over them, is omniscient, just, and powerful, and will revenge falsehood, there will be dependence on their oaths, or most solemn declarations. -- God therefore must be the supreme magistrate; society depends absolutely on him; and all the kingdoms and communities are but provinces of his universal kingdom, who is King of kings, Lord of lords, and Judge of judges. -- Thus, as mankind cannot subsist out of society, nor society itself subsist without religion; I mean, without faith in the infinite power, wisdom, and justice of God, and a judgment to come; religion cannot be a falsehood. It is not credible, that all the happiness of mankind, the whole civil world, and peace, safety, justice, and truth itself, should have nothing to stand on but a lie: it is not to be supposed that God would give the world no other foundation. So that religion is absolutely necessary, and must have some sure foundation. But there can be no good, sure foundation of religion, without mankind having a right idea of God, and some sure and clear knowledge of him, and of our dependence on him. Lord Shaftesbury himself owns, that wrong ideas of God will hurt society as much, if not more, than ignorance of him can do.

§ 15. Now the question is, "Whether nature and reason alone can give us a right idea of God, and are sufficient to establish among mankind a clear and sure knowledge of his nature, and the relation we stand in to him, and his concern with us? It may well be questioned, whether any man hath this from the mere light of nature. Nothing can seem more strange, than that the wisest and most sagacious of all men, I mean the philosophers, should have searched with all imaginable candour and anxiety for this, and searched in vain, if the light of nature alone is sufficient to give it to, and establish it among, mankind in general." -- There never was a man known or heard of, who had an idea of God, without being taught it. -- Whole sects of philosophers denied the very being of God; and some have died martyrs to Atheism, as, Vaninus, Jordanus, Bruno, Cosimir, Liszinsai, and Mahomet Effendi. -- A man, confined to a dungeon all his days, and deprived of all conversation with mankind, probably would not so much as once consider who made him, or whether he was made or not, nor entertain the least notion of God. There are man instances of people born absolutely deaf and blind, who never showed the least sense of religion or knowledge of God.

§ 16. It is one thing, to work out a demonstration of a point, when once it is proposed; and another, to strike upon the point itself. I cannot tell whether any man would have considered the works of creation as effects, if he had never been told they had a cause. We know very well, that, even after the being of such a cause was much talked of in the world, and believed by the generality of mankind; yet many and great philosophers held the world to be eternal; and others ascribed, what we call the works of creation, to an eternal series of causes. If the most sagacious of the philosophers were capable of doing this, after hearing so much of a first cause and a creation, what would they have done, and what would the gross of mankind, who are inattentive and ignorant, have thought of the matter, if nothing had been taught concerning God and the origin of things; but every single man left solely to such intimation as his own senses and reason could have given him? We find, the earlier ages of the world did not trouble themselves about the question, whether the being of God could be proved by reason; but either never inquired into the matter, or took their opinions, upon that head, merely from tradition. But, allowing that every man is able to demonstrate to himself, that the world, and all things contained therein, are effects, and had a beginning, which I take to be a most absurd supposition, and look upon it to be almost impossible for unassisted reason to go so far; yet, if effects are to be ascribed to similar causes, and a good and wise effect must suppose a good and wise cause, by the same way of reasoning, all the evil and irregularity in the world must be attributed to an evil and unwise cause. So that either the first cause must be both good and evil, wise and foolish, or else there must be two first causes, an evil and irrational, as well as a good and wise principle. Thus, man left to himself, would be apt to reason, "If the cause and the effects are similar and conformable, matter must have a material cause; there being nothing more impossible for us to conceive, than how matter should be produced by spirit, or any thing else but matter." The best reasoner in the world, endeavouring to find out the causes of things, by the things themselves, might be led into the grossest errors and contradictions, and find himself, at the end, in extreme want of an instructor.

§ 17. In all countries we are acquainted with, knowledge bears an exact proportion to instruction. Why does the learned and well educated reason better than the mere citizen? why the citizen better than the boor? why the English boor better than the Spanish? why the Spanish better than the Moorish? why the Moorish better than the Negro? and why he better than the Hottentot? If, then, reason is found to go hand in hand, and step by step, with education; what would be the consequence, if there were no education? There is no fallacy more gross, than to imagine reason, utterly untaught and undisciplined, capable of the same attainments in knowledge, as reason well refined and instructed: or to suppose, that reason can as easily find in itself principles to argue from, as draw the consequences, when once they are found; I mean, especially in respect to objects not perceivable by our senses. In ordinary articles of knowledge, our senses and experience furnish reason with ideas and principles to work on: continual conferences and debates give it exercise in such matters; and that improves its vigour and activity. But, in respect to God, it can have no right idea nor axiom to set out with, till he is pleased to reveal it.

§ 18. What instance can be mentioned, from any history, of any one nation under the sun, that emerged from atheism or idolatry, into the knowledge or adoration of the one true God, without the assistance of revelation? The Americans, the Africans, the Tartars, and the ingenious Chinese, have had time enough, one would think, to find out the true and right idea of God; and yet, after above five thousand years' improvements, and the full exercise of reason, they have, at this day, got no further in their progress towards the true religion, than to the worship of stocks and stones and devils. How many thousand years must be allowed to these nations, to reason themselves into the true religion? What the light of nature and reason could do to investigate the knowledge of God, is best seen by what they have already done. We cannot argue more convincingly on any foundation, than that of known and incontestable facts.

§19. Le Compte and Duhald assure us, the Chinese, after offering largely to their gods, and being disappointed of their assistance, sometimes sue them for damages, and obtain decrees against them from the Mandarin. This ingenious people, when their houses are on fire, to the imminent peril of their wooden gods, hold them to the flames, in hopes of extinguishing them by it. The Tyrians were a wise people; and therefore, when Alexander laid siege to their city, they chained Apollo to Hercules, to prevent his giving them the slip.

§ 20. Revenge and self-murder were not only tolerated, but esteemed heroic, by the best of the heathen. I know not, in all profane history, six more illustrious characters, than those of Lycurgus, Timoleon, Cicero, Cato Uticensis, Brutus, and Germanicus. The first encouraged tricking and stealing, by an express law. The second, upon principle, murdered his own brother. Cicero, with all his fine talk about religion and virtue, had very little of either; as may appear by what he says, (I think it is in a letter to Atticus,) on the death of his daughter Tullia, "I hate the very gods, who hitherto have been so profuse in their favours to me;" and by deserting his friends and his country and turning a servile flatterer to Caesar. Brutus concludes all his mighty heroism with this exclamation: "Virtue, I have pursued thee in vain, and found thee to be but an empty name;" and then kills himself. Cato's virtue was not strong enough to hinder his turning a public robber and oppressor; (witness his Cyprian expedition;) nor to bear up against the calamities of life: and so he stabbed himself, and ran away, like a coward, from his country and the world. Germanicus, who exceeded all men in his natural sweetness of temper, at the approach of death, called his friends about him, and spent his last moments in pressing them to take revenge of Piso and Plancina, for poisoning or bewitching him; in directing them how this might be best done; and in receiving their oaths for the performance of his request. His sense of religion he thus expressed on that occasion: "Had I died by the decree of fate, I should have had just cause of resentment against the gods, for hurrying me away from my parents, my wife and my children, in the flower of my youth, by an untimely death."

§ 21. Socrates, Plato, and Cicero, who were more inclined to the belief of a future existence, than the other philosophers, plead for it with arguments of no force; speak of it with the utmost uncertainty; and therefore, are afraid to found their system of duty and virtue on the expectation of it. Their notions of morality were of a piece with their religion, and had little else for a foundation than vain-glory. Tully, in his treatise of Friendship, says, that virtue proposes glory as its end, and hath no other reward. Accordingly, he maintains, that wars undertaken for glory, are not unlawful, provided they are carried on without the usual cruelty. Diogenes, and the sect of the Cynics, held, that parents have a right to sacrifice and eat their children; and that there is nothing shameful in committing the grossest acts of lewdness publicly, and before the faces of mankind. The virtuous sentiments discovered by the philosophers on some occasions, will neither pailliate these execrable principles, nor suffer us to think those who could abet them, fit instructors for mankind. Zeno, Cleombrotus, and Menippus, committed murder on themselves: the last, because he had lost a considerable sum of money, which, as he was an usurer, went a little too near his heart. That I do not charge the philosophers with worse principles and practices, than they themselves maintain, and their own pagan historians ascribe to them, any one may satisfy himself, who will consult Diogenes, Laertius, Sextus Empiricus, Lucian, Plutarch, and the works of Plato, Aristotle, and Cicero.

§ 22. Thus, it is plain, whether we consider what the human understanding could do, or what it actually did, that it could not have attained to a sufficient knowledge of God, without revelation; so that the demonstration brought in favour of some religion, ends in a demonstration of the revealed. When we attentively consider the nature of man, we find it necessary he should have some religion. When we consider the nature of God, we must conclude he never would have made a falsehood necessary to the happiness of his rational creatures; and that therefore there must be a true religion. And when we consider, that, by our natural faculties, it is extremely difficult to arrive at a right idea of God, till he reveals it to us; that all the Gentile world hath run into the grossest theological errors, and, in consequence of these, into the most enormous customs and crimes; and that no legislator ever founded his scheme of civil government on any supposed religious dictates of nature, but always on some real or pretended revelations: we cannot help ascribing all the true religion in the world to divine instruction; and all the frightful variety of religious errors to human invention, and to that dark and degenerate nature, by the imaginary light of which, deists suppose the right idea of God may be easily and universally discovered.

§ 23. Socrates, who never travelled out of Greece, had nothing to erect a scheme of religion or morality on, but the scattered fragments of truth, handed down from time immemorial among his countrymen, or imported by Pythagoras, Thales, and others, who had been in Egypt and the East. These he picked out from a huge heap of absurdities and errors, under which they were buried; and, by the help of a most prodigious capacity, laying them together, comparing them with the nature of things, and drawing consequences from them, he found reason to question the soundness of the Grecian theology and morality. But this is all the length he seems to have gone. He reasoned extremely well against the prevailing errors of his time; but was able to form no system of religion or morality. This was a work above the strength of his nature, and the lights he enjoyed. He taught his disciples to worship the gods, and to ground the distinction between right and wrong on the laws of their country; in the latter of which he followed the saying of his master Archelaus, who taught, that what is just or dishonest, is defined by law, not by nature.

§ 24. The notions of Plato concerning the divine nature, were infinitely more sublime and nearer the truth, than those of his master Socrates. He did not content himself merely with removing errors: he ventured on a system; and maintained, that virtue is a science, and that God is the object and source of duty; that there is but one God, the fountain of all being, and superior to all essence; that be hath a Son, called The World; that there is a judgment to come by which the just who have suffered in this life, shall be recompensed in the other, and the wicked punished eternally; that God is omnipresent; and consequently, that the wicked, if he were to dive into the deepest caverns of the earth, or should get wings, and fly into the heavens, would not be able to escape from him; that man is formed in the image of God; and that, in order to establish laws and government, relations made by true traditions and ancient oracles are to be consulted. These points, so much insisted on by Plato, are far from being the growth of Greece, or his own invention, but derived from Eastern traditions, which we know he travelled for, at least as far as Egypt. He was wiser than his teacher, (who was a much greater man,) because his lights were better: but, as they were not sufficient, he ran into great errors, speaking plainly as if he believed in a plurality of gods; making goods, women, and children, common, &c.

§ 25. The natural faculties of men, in all nations, are alike; and did nature itself furnish all men with the means and materials of knowledge, philosophy need never turn traveller, either in order to her own improvement, or to the communication of her lights to the world. How came it to pass that Scythia did not produce so many, so great philosophers, as Greece? I think it very evident, that the great difference between these countries as to learning and instruction, arose from this: the latter had the benefit of commerce with the Phoenicians, from whence they came by the knowledge of letters, and probably of navigation; and with the Egyptians, from whom they learned the greater part of their theology, policy, arts, and sciences. Such advantages the Scythians wanted; and therefore, although their natural talents were as good as those of the Grecians, they were not able to make any improvements in philosophy. Why are the Asiatic Scythians at this day as ignorant as ever, while the European Scythians are little inferior to the other nations of Europe in arts and politeness? And how does it come to pass, that we, at this day, take upon us to approve the philosophy of Socrates and Plato, rather than that of Epicurus and Aristippus? The Grecians were divided in this matter; some followed the notions of the former, and others those of the latter. Why did not reason put the matter out of question in those times, or at least immediately after? The infinite contradictions and uncertainties among the ancient philosophers produced the sects of the sceptics. In respect to religion, Socrates and Plato either were, or pretended to be, sceptics, beating down the absurd notions of others, but seldom building up any thing of their own; or, when they did, building on mere conjectures, or arguments suspected by themselves.

§ 26. If it be said, the finding out of truth by the light of nature, is a work of time; time hath taught the Tartars, Africans, and Americans, little or nothing of true theology or morality, even yet. Time of itself can search nothing. It was the Christian religion that opened the eyes of the polite nations of Europe, and even of the deists of this age, wherein their eyes are still open, and they have any true principles by which they are able to examine the philosophy of the ancients, and, by comparing their several opinions one with another, and with the truths derived from the Christian revelation, to decide in favour of some against the rest.

§ 27. As to the doctrine of THE IMMORTALITY OF THE SOUL; it is certain nothing can be more agreeable to reason, when once the doctrine is proposed and thoroughly canvassed; while, at the same time, there is no one probable opinion in the world which mankind, left entirely to themselves, would have been more unlikely to have started. Who, if he was not assured of it by good authority, would ever take it into his head to imagine, that man, who dies, and rots, and vanishes for ever, like all other animals, still exists? It is well, if this, when proposed, can be believed; but, to strike out the thought itself, is somewhat, I am afraid, too high and difficult for the capacity of men. The only natural argument of any weight, for the immortality of the soul, takes its rise from this observation, that justice is not extended to the good, nor executed upon the bad, man in this life; and that, as the Governor of the world is just, man must live hereafter to be judged. But as this only argument that can be drawn from mere reason, in order either to lead us to a discovery of our own immortality, or to support the opinion of it when once started, is founded entirely on the knowledge of God and his attributes; and as we have already seen, that such knowledge is almost unattainable by the present light of nature, the argument itself, which, before the fall, could not possibly have been thought of, is, since the fall, clogged with all the difficulties mere reason labours under, in finding out a right idea of God. And besides, this argument in itself is utterly inconclusive, on the principles of the deists of our age and nation; because they insist that virtue fully rewards, and vice fully punishes itself. It is no wonder that many heathen nations believed a future state, as they received it by tradition from their ancestors. -- But yet, there is this evidence that mankind had not this doctrine merely from the easy and plain dictates of reason and nature, that many did not believe it.

§ 28. Socrates, in the Phaedon of Plato, says, most men were of opinion, that the soul, upon its separation from the body, is dissipated and reduced to nothing. And Tully, in his first Tusculan question, says, Pherecydes Syrus, preceptor to Pythagoras, was the first person known to the learned world, who taught the immortality of the soul. The other arguments brought by Plato and Cicero for the immortality of the soul, besides that already mentioned, are very inconclusive. They themselves thought so. The former, in his Phaedon, makes Socrates speak with some doubt concerning his own arguments, and introduces Simias saying to Socrates, after having listened to his principal reasonings, "We ought to lay hold of the strongest arguments for this doctrine, that either we ourselves, or others, can suggest to us. If both ways prove ineffectual, we must however put up with the best proofs we can get, till some promise or revelation shall clear up the point to us." -- One of Plato's arguments for the immortality of the soul, is this: "Every cause produces an effect contrary to itself; and that, therefore, as life produces death, so death shall produce life." Cicero, to prove that the soul will exist after it is separated from the body, endeavours to prove that it existed before it was joined to it; and to that end he insists, "that what we call aptness in children to learn, is nothing more than memory." Another argument of Plato is this: "That alone which moves itself, inasmuch as it is never deserted by itself, never ceases to move: but the mind moves itself, and borrows not its motion from any thing else, and therefore must move, and consequently exist, for ever."

The wisdom of Socrates and Plato united, produce such arguments for a most favourite opinion, as they themselves are dissatisfied with, and therefore call for more than human help.

§ 29. Cicero being so fond of this opinion, that, as he says, he would rather err with Plato in holding it, than think rightly with those who deny it, poorly echoes the arguments of Plato; adds little to them himself; and, at the conclusion, in a manner giving up the point, with all the arguments brought to support it, endeavours to comfort himself and others against the approach of death, by proving death to be no evil, even supposing the soul to perish with the body. And this great philosopher, with all his knowledge, gives but one lot to the good and evil in another life. It was his opinion, If the soul is immortal, it must be happy: if it perishes with the body, it cannot be miserable. This consolation he administers alike to all men, without making any distinction, and consequently leaves moral obligation on a mere temporal footing, which, in effect, is not a whit better than downright atheism. But in his dream of Scipio, when he does not reason nor seem to inculcate any particular doctrine, he indeed introduces the elder Scipio telling the younger, by way of dream, that those who served their country, and cultivated justice and the other virtues, should go to heaven after death: but that the souls of those that had violated the laws of the gods and men, should, after leaving their bodies, be tossed about on the earth, and not return to heaven for many ages. Now, if a person of Cicero's abilities and learning could, from the light of nature, work out no better scheme than this, which renders futurity almost useless to moral obligation, how much farther from truth and reason must we suppose the bulk of mankind to stray, if each ignorant person is to lie left entirely to his own thoughts and discoveries, in respect to the future rewards of virtue, and punishments of vice?

§ 30. Thus, upon considering the extent and strength of human faculties, we have found them at present utterly incapable of attaining to any competent notion of a divine law, if left wholly to themselves. This is vastly confirmed by experience; from which it appears, that mankind, instead of being able, through a long series of ages, by the mere light of nature, to find out a right idea of God and his laws; on the contrary -- after having, without doubt been well acquainted at first with both -- gradually, and at length almost universally, lost sight of both; insomuch, that idolatry as bad as atheism, and wickedness worse than brutality, were established for religion and law in all countries. The philosophers who lived in the most knowing countries, and sought for religion and moral truth, but sought in vain, as the wisest of them confess, render this argument still more cogent and conclusive.

§ 31. As the apostle Paul observes in the first chapter of his epistle to the Romans, men did not like to retain God in their knowledge; and, professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image like to corruptible man, and to birds, and four-footed beasts, and creeping things. Thus were their foolish hearts darkened; upon which God gave them over to a reprobate mind, and gave them up to uncleanness, to sins of all kinds, even such as were utterly against nature. St. Chrysostom, in his descant on this passage, says, "The Gentiles fell into a kind of madness, insomuch, that having deprived themselves of the light, and involved their minds in the darkness of their own thoughts, their attempt to travel towards heaven ended in a miserable shipwreck, as his must do, who, in a dark night, undertakes a voyage by sea." Being guided by conceit, and too great an attachment to sensible things, they entered upon a wrong way; so that, still the longer they travelled, the farther they wandered from the knowledge of the true God, and right religion. The doctrine of St. Paul, concerning the blindness into which the Gentiles fell, is so confirmed by the state of religion in Africa, America, and even China, where, to this day, no advances towards the true religion have been made, that we can no longer be at a loss to judge of the insufficiency of unassisted reason, to dissipate the prejudices of the heathen world, and open their eyes to religious truths.

§ 32. The starting of a proposition is one thing, and the proof of it quite another. Every science has its proofs in the nature of things. Yet all sciences require to be taught; and those require it most, the first principles of which lie a little out of the reach of ordinary capacities. The first principles of religion, being of a high and spiritual nature, are harder to be found out than those of any other science; because the minds of men are gross and earthly, used to objects of sense; and all their depraved appetites and corrupt dispositions, which are by nature opposite to the true religion, help to increase the natural weakness of their reason, and clip the wings of their contemplation, when they endeavour, by their own strength, to soar towards God and heavenly things. No man in his, nor hardly in any other time, knew better how to catch at the evidence of divine truths discovered in the works of creation, nor had better opportunities, than Plato. Yet, with all the help he derived from foreign and domestic instruction, he finds himself on every occasion at a loss. When he speaks of God and divine matters, he relies on oracles, traditions, and revelations; and having got a little taste of this kind of instruction, is every now and then confessing his want of more, and wishing for it with the greatest anxiety. And, not thinking the traditions which he was acquainted with sufficient, he talks of a future instructor to be sent from God, to teach the world a more perfect knowledge of religious duties. "The truth is," (says he, speaking in his first book De Legibus, concerning future rewards and punishments,) "to determine or establish any thing certain about these matters, in the midst of so many doubts and disputations, is the work of God only." In his Phaedon, one of the speakers says to Socrates concerning the immortality of the soul, "I am of the same opinion with you, that in this life, it is either absolutely impossible, or extremely difficult, to arrive at a clear knowledge in this matter." In the apology he wrote for Socrates, he puts these words into his mouth, on the subject of reformation of manners: "You may pass the remainder of your days in sleep, or despair of finding out a sufficient expedient for this purpose, if God, in his providence, doth not send you some other instructor." And in his Epinomis he says, "Let no man take upon him to teach, if God do not lead the way."

§ 33. In the book De Mundo, ascribed to Aristotle, we have a remarkable passage to this effect: "It is an old tradition, almost universally received, that all things proceeded from God, and subsist through him; and that no nature is self-sufficient, or independent of God's protection and assistance." In his Metaphysics, he ascribes the belief of the gods, and of this, that the Deity compasses and comprehends all nature, to a traditionary habit of speaking, handed down from the first men to after-ages. Cicero, in his treatise concerning the nature of the gods, introduces Cotta blaming those who endeavoured, by argumentation, to prove there are gods, and affirming that this only served to make the point doubtful, which, by the instructions and traditions their forefathers, had been sufficiently made known to them, and established. Plutarch, speaking of the worship paid to a certain ideal divinity, which his friend had called in question, says, "It is enough to believe pursuant to the faith of our ancestors, and the instructions communicated to us in the country where we were born and bred; than which, we can neither find out, nor apply, any argument more to be depended on."

§ 33. It will be further useful to observe, that the thoughts of men, with regard to any internal law, will be always mainly influenced by their sentiments concerning the chief good. Whatsoever power or force may do in respect to the outward actions of a man, nothing can oblige him to think or act, as often as he is at liberty, against what he takes to be his chief good or interest. No law, nor system of laws, can possibly answer the end and purpose of a law, till the grand question, what is the chief happiness and end of man, be determined, and so cleared up, that every man may be fully satisfied about it. Before our Saviour's time, the world was infinitely divided on this important head. The philosophers were miserably bewildered in all their researches after the chief good. Each sect, each subdivision of a sect, had a chief good of its own, and rejected all the rest. They advanced, as Varro tells us, no fewer than 288 opinions in relation to this matter; which shows, by a strong experiment, that the light of nature was altogether unable to settle the difficulty. Every man, if left to the particular bias of his own nature, chooses out a chief good for himself, and lays the stress of all his thoughts and actions on it. Now, if the supposed chief good of any man should lead him, as it often does, to violate the laws of society, to hurt others, and act against the general good of mankind, he will be very unfit for society; and consequently, as he cannot subsist out of it, an enemy to himself.

§ 35. If Christianity came too late into the world, what is called natural religion came full as late; and there are no footsteps of natural religion, in any sense of the words, to be found at this day, but where Christianity hath been planted. In every place else, religion hath no conformity with reason or truth. So far is the light of nature from lending sufficient assistance. It is strange, that the natural light should be so clear, and yet the natural darkness so great, that in all unassisted countries the most monstrous forms of religion, derogatory to God, and prejudicial to man, should be contrived by some, and swallowed by the rest, with a most voracious credulity. I could wish most heartily, that all nations were Christians; yet, since it is otherwise, we derive this advantage from it, that we have a standing and contemporary demonstration of that which nature, left to herself, can do. Had all the world been Christians for some ages past, our present libertines would insist that Christianity had done no service to mankind; that nature could have sufficiently directed herself; and that all the stories told, either in sacred or profane history, of the idolatry and horrible forms of religion in ancient times, were forged by Christian priests, to make the world think revelation necessary, and natural reason incapable of dictating true and right notions of religion. But, as the case stands at present, we have such proofs of the insufficiency of unassisted reason in this behalf, as all the subtlety of libertines is unable to evade.

§ 36. All that the Grecians, Romans, and present Chinese, know of true religion, they were taught traditionally. As to their corrupt notions and idolatries, they were of their own invention. The Grecians, who were by far the most knowing people of the three, were as gross idolaters as the rest, till Plato's time. He travelled into the East, and ran higher towards truth in his sentiments of religion, than others; but still worshipped the idols of his country, and durst not speak out all he knew. However, he formed a great school, and, both through his writings and scholars, instructied his countrymen in a kind of religious philosopy, that tended much more directly and strongly to reformation of manners, than either the dictates of their own reason, or of their other philosophers. All the philosophy of the Gentile nations, excepting that of Socrates and Plato was derived from the source of self-sufficiency. These two acknowledge the blindness of human nature, and the necessity of a divine instructor. No other heathen philosopher founded his morality on any sense of religion, or ever dreamt of an inability in man to render himself happy.

CHAP. VII.
The insufficiency of reason as a substitute for revelation.

§ 1. BY REASON, I mean that power or faculty an intelligent being has to judge of the truth of propositions; either immediately, by only looking on the propositions, which is judging by intuition and self-evidence; or by putting together several propositions, which are already evident by intuition, or at least whose evidence is originally derived from intuition.

Great part of Tindal's arguing, in his Christianity as old as the Creation, proceeds on this ground, That since reason is the judge whether there be any revelation, or whether any pretended revelation be really such; therefore reason, without revelation, or undirected by revelation, must be the judge concerning each doctrine and proposition contained in that pretended revelation. This is an unreasonable way of arguing. It is as much to say, that seeing reason is to judge of the truth of any general proposition therefore, in all cases, reason alone, without regard to that proposition, is to judge separately and independently of each particular proposition implied in, or depending and consequent upon, that general proposition. For, whether any supposed or pretended divine revelation be indeed such, is a general proposition; and the particular truths delivered in and by it, are particular propositions implied in, and consequent on, that general one. Tindal supposes each of these truths must be judged of by themselves, independently of our judging of that general truth, that the revelation that declares them is the word of God; evidently supposing, that if each of these propositions, thus judged of particularly, cannot be found to be agreeable to reason; or if reason alone will not show the truth of them, then, that general proposition on which they depend, viz. That the word which declares them is a divine revelation, is to be rejected: which is most unreasonable, and contrary to all the rules of common sense, and of the proceeding of all mankind, in their reasoning and judging of things in all affairs whatsoever. -- For this is certain, that a proposition may be evidently true, or we may have good reason to receive it as true, though the particular propositions that depend upon it, and follow from it, may be such, that our reason, independent of it, cannot see the truth, or can see it to be true by no other means, than by first establishing that other truth on which it depends. For otherwise, there is an end of all use of our reasoning powers; an end of all arguing one proposition from another; and nothing is to be judged true, but what appears true by looking on it directly and immediately, without the help of another proposition first established, on which the evidence of it depends. -- For therein consists all reasoning or argumentation whatsoever; viz. in discovering the truth of a proposition, whose truth does not appear to our reason immediately, or when we consider it alone, but by the help of some other proposition on which it depends.

§ 2. If this be not allowed, we must believe nothing at all, but self-evident propositions, and then we must have done with all such things as arguments; and all argumentation whatsoever, and all Tindal's argumentations in particular, are absurd. He himself, throughout his whole book, proceeds in that very method which this principle explodes. He argues, and attempts to make evident, one proposition, by another first established. -- There are some general propositions, the truth of which can be known only by reason, from whence an infinite multitude of other propositions are inferred, and reasonably and justly determined to be true, and rested in as such, on the ground of the truth of that general proposition from which they are inferred by the common consent of all mankind, being led thereto by the common and universal sense of the human mind. And yet not one of those propositions can be known to be true by reason, if reason consider them by themselves, independently of that general proposition.

Thus, for instance, what numberless truths are known only by consequence from that general proposition, that the testimony of our senses may be depended on! The truth of numberless particular propositions, cannot be known by reason, considered independently of the testimony of our senses, and without an implicit faith in that testimony. That general truth, that the testimony of our memories is worthy of credit, can be proved only by reason; and yet, what numberless truths are there, which we know no other way, and cannot be known to be true by reason, considering the truths in themselves, or any otherwise than by testimony of our memory, and an implicit faith in this testimony! That the agreed testimony of all we see, and converse with continually, is to be credited, is a general proposition, the truth of which can be known only by reason. And yet, how infinitely numerous propositions do men receive as truth, that cannot be known to be true by reason, viewing them separately from such testimony; even all occurrences, and matters of fact, persons, things, actions, works, events, and circumstances, that we are told of in our neigbbourhood, in our own country, or in any other part of the world that we have not seen ourselves!

§ 3. That the testimony of history and tradition is to be depended on, when attended with such and such credible circumstances, is a general proposition, whose truth can be known only by reason. And yet, how numberless are the particular truths concerning what has been before the present age, that cannot be known by reason, considered in themselves, and separately from this testimony, which yet are truths on which all mankind do, ever did, and ever will rely?

That the experience of mankind is to be depended on; or, that those things which the world finds to be true by experience, are worthy to be judged true; is a general proposition, of which none doubt. By what the world finds true by experience can be meant nothing else, than, what is known to be true by one or other of those forementioned kinds of testimony viz. the testimony of history and tradition; the testimony of those we see and converse with; the testimony of our memories; and the testimony of our senses. I say, all that is known by the experience of mankind, is known only by one or more of these testimonies; excepting only the existence of that idea, or those few ideas, which are at this moment present in our minds, or are the immediate objects of present consciousness. And yet, how unreasonable would it be to say, that we must first know those things to be true by reason, before we give credit to our experience of the truth of them? Not only are there innumerable truths, that are reasonably received as following from such general propositions as have been mentioned, which cannot be known by reason, if they are considered by themselves, or otherwise than as inferred from these general propositions; but also, many truths are reasonably received, and are received by the common consent of the reason of all rational persons, as undoubted truths, whose truth not only would not otherwise be discoverable by reason, but when they are discovered by their consequence from that general proposition, appear in themselves not easy, and reconcilable to reason, but difficult, incomprehensible, and their agreement with reason not understood. So that men, at least most men, are not able to explain or conceive of the manner in which they are agreeable to reason.

§ 4. Thus, for instance, it is a truth, which depends on that general proposition, that credit is to be given to the that the testimony of our senses, that our souls and bodies are so united, that they act on each other. But it is a truth which reason otherwise cannot discover, and, now that it is revealed by the testimony of our senses, reason cannot comprehend, that what is immaterial, and not solid nor extended, can act upon matter. Or, if any choose to say, that the soul is material, then other difficulties arise as great. For reason cannot imagine any way, that a solid mass of matter, whether at rest or in motion, should have perception, should understand, and should exert thought and volition, love, hatred, &c. And if it be said that spirit acts on matter, and matter on spirit, by an established law of the Creator, which is no other than a fixed method of his producing effects; still the manner how it is possible to be, will be inconceivable. We can have no conception of any way or manner, in which God, who is a pure Spirit, can act upon matter, and impel it.

There are several things in mechanics and hydrostatics, that by the testimony of our senses are true in fact, not only that reason never first discovered before the testimony of sense declared them, but, now they are declared, are very great paradoxes, and, if proposed, would seem contrary to reason, at least to the reason of the generality of mankind, and such as are not either mathematicians, or of more than common penetration, and what they cannot reconcile to their reason. But God has given reason to the common people, to be as much their guide and rule, as he has to mathematicians and philosophers.

§ 5. Even the very existence of a sensible world, which we receive for certain from the testimony of our senses, is attended with difficulties and seeming inconsistencies with reason, which are insuperable to the reason at least of most men. For, if there be a sensible world, that world exists either in the mind only, or out of the mind, independent of its imagination or perception. If the latter, then that sensible world is some material substance, altogether diverse from the ideas we have by any of our senses -- as colour, or visible extension and figure, which is nothing but the quantity of colour and its various limitation, which are sensible qualities that we have by sight; and solidity, which is an idea we have by feeling; and extension and figure, which is only the quantity and limitation of these; and so of all other qualities. -- But that there should be any substance entirely distinct from any or all of these, is utterly inconceivable. For, if we exclude all colour, solidity, or conceivable extension, dimension, and figure, what is there left, that we can conceive of? Is there not a removal in our minds of all existence, and a perfect emptiness of every thing?

But if it be said, that the sensible world has no existence, but only in the mind, then the sensories themselves, or the organs of sense, by which sensible ideas are let into the mind, have no existence but only in the mind; and those organs of sense have no existence, but what is conveyed into the mind by themselves; for they are a part of the sensible world. And then it will follow, that the organs of sense owe their existence to the organs of sense, and so are prior to themselves, being the causes or occasions of their own existence; which is a seeming inconsistence with reason, that, I imagine, the reason of all men cannot explain and remove.

§ 6. There are innumerable propositions, that we reasonably receive from the testimony of experience, all depending on the truth of that general proposition, "that experience is to be relied on," (what is meant by experience has been already explained,) that yet are altogether above reason. They are paradoxes attended with such seeming inconsistencies, that reason cannot clearly remove, nor fully explain, the in mystery.

By experience we know that there is such a thing as thought, love, hatred, &c. But yet this is attended with inexplicable difficulties. If there be such a thing as thought and affection, where are they? If they exist, they exist in some place or no place. That they should exist, and exist in no place, is above our comprehension. It seems a contradiction, to say they exist, and yet exist nowhere. And, if they exist in some place, then they are not in other places, or in all places; and therefore must be confined, at one time, to one place, and that place must have certain limits; from whence it will follow, that thought, love, &c. have some figure, either round, or square, or triangular; which seems quite disagreeable to reason, and utterly inconsonant to the nature of such things as thought and the affections of the mind.

§ 7. It is evident, by experience, that something now is. But this proposition is attended with things that reason cannot comprehend, paradoxes that seem contrary to reason. For, if something now is, then either something was from all eternity; or, something began to be, without any cause or reason of its existence. The last seems wholly inconsistent with natural sense: and the other, viz. That some thing has been from all eternity, implies, that there has been a duration past, which is without any beginning, which is an infinite duration: which is perfectly inconceivable, and is attended with difficulties that seem contrary to reason. For we cannot conceive how an infinite duration can be made greater, any more than how a line of infinite length can be made longer. But yet we see that past duration is continually added to. If there were a duration past without beginning a thousand years ago, then that past-infinite duration has now a thousand years added to it: and if so, it is greater than it was before by a thousand years; because the whole is greater than a part. Now the past duration consists of two parts, viz. that which was before the last thousand years, and that which is since. Thus here are seeming contradictions involved in this supposition of an infinite duration past.

And moreover, if something has been from eternity, it is either -- an endless succession of causes and effects, as for instance, an endless succession of fathers and sons, or something equivalent; but the supposition is attended with manifold apparent contradictions: or, there must have been some eternal self-existent being, having the reasons of his existence within himself; or, he must have existed from eternity without reason of his existence; both which are inconceivable. That a thing should exist from eternity without any reason why it should be so, rather than otherwise, is altogether inconceivable, and seems quite repugnant to reason. And why a being should be self-existent, and have the reason of his existence within himself, seems also inconceivable, and never, as I apprehend, has yet been explained. If there has been any thing from eternity, then that past eternity is either an endless duration of successive parts, as successive hours, minutes, &c. or it is an eternal duration without succession. -- The latter seems repugnant to reason, and incompatible with any faculty of understanding that we enjoy; and the other, an infinite number of successive parts, involves the very same contradictions with the supposition of an eternal succession of fathers and sons.

That the world has existed from eternity without a cause seems wholly inconsistent with reason. In the first place, it is inconsistent with reason that it should exist without a cause. For it is evident that it is not a thing, the nature and manner of which is necessary in itself; and therefore it requires a cause or reason out of itself, why it is so, and not otherwise. And in the next place, if it exists from eternity, then succession has been from eternity; which involves the forementioned contradictions. But if it be without a cause, and does not exist from eternity, then it has been created out of nothing; which is altogether inconceivable, and what reason cannot show to be possible; and many of the greatest philosophers have supposed it plainly inconsistent with reason. -- Many other difficulties might be mentioned as following from that proposition, "that something now is," that are insuperable to reason.

§ 8. It is evident by experience that great evil, both moral and natural, abounds in the world. It is manifest that great injustice, violence, treachery, perfidiousness, and extreme cruelty to the innocent, abound in the world; as well as innumerable extreme sufferings, issuing finally in destruction and death, are general all over the world in all ages. -- But this could not otherwise have been known by reason; and even now is attended with difficulties which the reason of many, yea, most, of the learned men and greatest philosophers that have been in the world, have not been able to surmount. That it should be so ordered or permitted in a world absolutely and perfectly under the care and government of an infinitely holy and good God, discovers a seeming repugnancy to reason, that few, if any, have been able fully to remove.

§ 9. That men are to be blamed for their good or evil voluntary actions, is a general proposition received with good reason, by the dictates of the natural, common, and universal moral sense of mankind in all nations and ages: which moral sense is included in what Tindal means by reason and the law of nature. And yet many things attend this truth that appear difficulties and seeming repugnancies to reason, which have proved altogether insuperable to the reason of many of the greatest and most learned men in the world.

§ 10. I observe further, that when any general proposition is recommended to us to be true, by any testimony or evidence, that considered by itself seems sufficient, without contrary testimony or evidence to countervail it; and difficulties attend that proposition; if these difficulties are no greater, and of no other sort, than what might reasonably be expected to attend true propositions of that kind, then these difficulties are not only no valid or sufficient objection against that proposition, but they are no objection at all.

Thus there are many things that I am told concerning the effects of electricity, magnetism, &c. and many things that are recorded in the philosophical transactions of the Royal Society, which I have never seen, and are very mysterious; but being well attested, their mysteriousness is no manner of objection against my belief of the accounts; because from what I have observed and do know, such a mysteriousness is no other than is to be expected in a particular exact observation of nature, and a critical tracing of its operations. It is to be expected, that the farther it is traced the more mysteries will appear. To apply this to the case in hand: if the difficulties which attend that which is recommended by good proof or testimony to our reception, as a divine revelation, are no greater, nor of any other nature, than such as, all things considered, might reasonably be expected to attend a revelation of such a sort, of things of such a nature, and given for such ends and purposes, and under such circumstances; these difficulties not only are not of weight sufficient to balance the testimony or proof that recommends it, but they are of no weight at all as objections against the revelation. They are not reasonably to be looked upon as of the nature of arguments against it; but on the contrary, may, with good reason, be looked upon as confirmations, and of the nature of arguments in its favour.

§ 11. This is very evident, and the reason of it very plain. For certainly, whatever is reasonably expected to be found in a truth when we are seeking it, cannot be an objection against that truth, when we have found it. If it be reasonably expected in truth beforehand, then reason unites it with truth as one property of that sort of truth: and if so, then reason unites it with the truth after it is found. Whatever reason determines to be a property of any kind of truth, that is properly looked upon in some degree as a mark of truths of that sort, or as belonging to the marks and evidences of it; for things are known by their properties. Reason determines truth by things which reason determines to be the properties of truth. And if we do not find such things belonging to supposed truth, that were before reasonably expected in truth of that kind, this is an objection against it, rather than the finding of them. The disappointment of reason is rather an objection with reason, than something to induce its acceptance and acquiescence. If the expectation be reasonable, then the not answering of it must so far appear unreasonable, or against reason, and so an objection in the way of reason.

Thus if any one that is in search for things of a certain kind reasonably expects beforehand, that if he be successful in finding the thing of the kind and quality that he is in search of, he shall find it possessed of certain properties; when he hath actually found something with all those properties and circumstances that he expected, he receives it, and rests in it so much the more entirely, as the very thing that he was inquest of. And surely it would be no argument with him that his invention is right, that some things that he reasonably expected are wanting; but on the contrary, this would rather be an objection with his reason.

§ 12. In order to judge what sort of difficulties are to be expected in a revelation made to mankind by God, such as Christians suppose the Scriptures to be, we must remember that it is a revelation of what God knows to be the very truth concerning his own nature: of the acts and operations of his mind with respect to his creatures; of the grand scheme of infinite wisdom in his works, especially with respect to the intelligent and moral world; a revelation of the spiritual and invisible world; a revelation of that invisible world which men shall belong to after this life; a revelation of the greatest works of God, the manner of his creating the world, and of his governing of it, especially with regard to the higher and more important parts of it; a revelation delivered in ancient languages.

Difficulties and incomprehensible mysteries are reasonably to be expected in a declaration from God, of the precise truth as he knows it, in matters of a spiritual nature; as we see things that are invisible, and not the objects of any of the external senses, are very mysterious, involved much more in darkness; attended with more mystery and difficulty to the understanding, than others; as many things concerning even the nature of our own souls themselves, that are the nearest to us, and the most intimately present with us, and so most in our view of any spiritual things whatsoever.

The further things are from the nature of what language is chiefly formed to express, viz. things appertaining to the common business and vulgar affairs or life -- things obvious to sense and men's direct view and most vulgar observation, without speculation, reflection, and abstraction, the more difficult it is clearly to express them in words. Our expressions concerning them, will be attended with greater abstruseness, difficulty, and seeming inconsistence; language not being well fitted to express these things; words and phrases not being prepared for that end. Such a reference to sensible and vulgar things, is unavoidably introduced, that naturally confounds the mind, and involves it in darkness.

§ 13. If God gives a revelation of religious things, it must be mainly concerning the affairs of the moral and intelligent universe: which is the grand system of spirits: it must be chiefly about himself and intelligent creatures. It may well be supposed, that a revelation concerning another and an invisible world, a future state that we are to be in when separated from the body, should be attended with much mystery. It may well be supposed, that the things of such a world, are of an exceeding different nature from the things of this world, the things of sense, and all the objects and affairs which earthly language was made to express; and that they are not agreeable to such notions, imaginations, and ways of thinking that grow up with us, and are connatural to us, as we are from our infancy formed to an agreeableness to the things which we are conversant with in this world. We could not conceive of the things of sense, if we had never had these external senses. And if we had only some of these senses and not others; as, for instance, if we had only a sense of feeling, without the senses of seeing and hearing, how mysterious would a declaration of things of these last senses be! Or, if we had feeling and hearing, but had been born without eyes or optic nerves, the things of light, even when declared to us, would many of them be involved in mystery, and would appear exceedingly strange to us.

§ 14. Thus, persons without the sense of seeing, but who had the other senses, might be informed by all about them, that they can perceive things at a distance, and perceive as plainly, and in some respects more plainly, than by touching them; yea, that they could perceive things at so great a distance, that it would take up many ages to travel to them. They might be informed of many things concerning colours, that would all be perfectly incomprehensible, and yet might be believed; and it could not be said that nothing at all is proposed to their belief, because they have no idea of colour.

They might be told that they perceive an extension, a length and breadth of colour, and terminations and limits, and so, a figure of this kind of extension; and yet, that it is nothing that can be felt. This would be perfectly mysterious to them, and would seem an inconsistence, as they have no ideas of any such things as length, breadth, and limits, and figure of extension, but only certain ideas they have by touch. They might be informed, that they could perceive at once the extent and shape of a thing so great and multiform as a tree, without touch: this would seem very strange and impossible. -- They might be told that, to those who see, some things appear a thousand times great as some others, which would be very mysterious, and seem quite inconsistent with reason. -- These, and many other things, would be attended with unsearchable mystery to them, concerning objects of sight; and, concerning which, they could never fully see how they can be reconciled to reason; at least, not without very long, particular, gradual, and elaborate instruction; and which, after all, they would not fully comprehend, so as clearly to see how the ideas connected in these propositions do agree. -- And yet I suppose, in such a case, the most rational persons would give full credit to things that they know not by reason, but only by the revelation of the word of those that see. I suppose, a person born blind in the manner described, would nevertheless give full credit to the united testimony of the seeing world, in things which they said about light and colours, and would entirely rest on their testimony.

§ 15. If God give us a revelation of the truth, not only about spiritual beings, in an unseen state; but also concerning a spiritual being or beings of a superior kind, (and so of an unexperienced nature,) entirely diverse from any thing we now experience in our present state -- and from any thing that we can be conscious of in any state whatsoever - then, especially, may mysteries be expected in such revelation.

The truth concerning any kind of percipient being, of different nature from our own, though of a kind inferior, might well be supposed to be attended with difficulty, by reason of its diversity from what we are conscious of in ourselves; but much more so, when the nature and kind is superior. For a superior perceptive nature may well be supposed, in some respects, to include and comprehend what belongs to an inferior, as the greater comprehends the less, and the whole includes a part; and therefore, what the superior experiences may give him advantage to conceive of concerning the nature of the inferior. But, on the contrary, an inferior nature does not include what belongs to a superior. When one of an inferior nature considers what concerns beings of a nature entirely above his own, there is something belonging to it that is over and above all that the inferior nature is conscious of.

A very great superiority, even in beings of the same nature with ourselves, sets them so much above our reach, that many of their affairs become incomprehensible, and attended with inexplicable intricacies. Thus many of the affairs of adult persons are incomprehensible, and appear inexplicably strange, to the understandings of little children: and many of the affairs of learned men, and great philosophers and mathematicians, things with which they are conversant, and well acquainted, are far above the reach of the vulgar, and appear to them not only unintelligible, but absurd and impossible, and full of inconsistences. But much more may this be expected, when the superiority is not only in the degree of improvement of faculties and properties of the same kind of beings, but also in the nature itself. So that if there be a kind of creative perceptive beings in their nature vastly superior to the human, which none will deny to be possible, and a revelation should be given us concerning the nature, acts, and operations of this kind of creatures; it would be no wonder, if such a revelation should contain some things very much out of our reach, attended with great difficulty to our reason, being things of such a kind, that no improvement of our minds, that we are capable of, will bring us to an experience of any thing like them. But, above all, if a revelation be made to us concerning that Being who is uncreated and self-existent, who is infinitely diverse from and above all others, in his nature, and so infinitely above all that any advancement of our nature can give us any consciousness of; in such a revelation, it would be very strange indeed, if there should not be some great mysteries, quite beyond our comprehension, and attended with difficulties which it is impossible for us fully to solve and explain.

§ 16. It may well be expected, that a revelation of truth concerning an infinite Being, should be attended with mystery. We find that the reasonings and conclusions of the best metaphysicians and mathematicians, concerning infinites, are attended with paradoxes and seeming mconsistences. Thus it is concerning infinite lines, surfaces, and solids, which are things external. But much more may this be expected in infinite spiritual things; such as, infinite thought, infinite apprehension, infinite reason, infinite will, love, and joy, infinite spiritual power, agency, &c.

Nothing is more certain, than that there must be an unmade and unlimited being; and yet, the very notion of such a being is all mystery, involving nothing but incomprehensible paradoxes, and seeming inconsistences. It involves the notion of a being self-existent and without any cause, which is utterly inconceivable, and seems repugnant to all our ways of conception. An infinite spiritual being, or infinite understanding and will and spiritual power, must be omnipresent, without extension; which is nothing but mystery and seeming inconsistence.

The notion of an infinite eternal, implies absolute immutability. That which is in all respects infinite, absolutely perfect to the utmost degree, and at all times, cannot be in any respect variable. And this immutability being constant from eternity, implies duration without succession, and is wholly a mystery and seeming inconsistence. It seems as much as to say, an infinitely great or long duration all at once, or all in a moment: which seems to be saying, an infinitely great in an infinitely little; or an infinitely long line in a point without any length.

§ 17. Infinite Understanding, which implies an understanding of all things past, present, and future; and of all truth, and all reason, and argument, implies infinite thought and reason. But how this can be absolutely without mutation, or succession of acts, seems mysterious and absurd. We can conceive of no such thing as thinking, without successive acting of the mind about ideas. Perfect knowledge of all things, even of all the things of external sense, without any sensation, or any reception of ideas from without, is an inconceivable mystery. Infinite knowledge, implies a perfect comprehensive view of a whole future eternity; which seems utterly impossible. For how can there be any reaching of the whole of this, to comprehend it, without reaching to the utmost limits of it? But this cannot be, where there is no such thing as utmost limits. And again, if God perfectly views an eternal succession or chain of events, then he perfectly sees every individual part of that chain, and there is no one link of it hid from his sight. And yet there is no one link that has not innumerable links beyond it; from which it would seem to follow, that there is a link beyond all the links that he sees, and consequently, that there is one link, yea, innumerable links, that he sees not; inasmuch as there are innumerable links beyond every one that he sees. And many other such seeming contradictions might be mentioned, which attend the supposition of God's omniscience.

If there be an absolute immutability in God, then there never arises any new act in God, or new exertion of himself; and yet there arise new effects: which seems an utter inconsistence. And so innumerable other such like mysteries and paradoxes are involved in the notion of an infinite and eternal intelligent being. Insomuch, that if there had never been any revelation, by which God had made known himself by his word to mankind; the most speculative persons would, without doubt, have for ever been exceedingly at a loss concerning the nature of the Supreme Being and First Cause of the universe. And that some of the ancient philosophers and wiser heathens had so good notions of God as they had, seems to be much more owing to tradition, which originated from divine revelation, than from their own invention; though human reason served to keep those traditions alive in the world, and led the more considerate to embrace and retain the imperfect traditions which were to be found in any parts remaining, as they appeared, when once suggested and delivered, agreeable to reason.

§ 18. If a revelation be made of the principal scheme of the supreme and infinitely wise Ruler, respecting his moral kingdom, wherein his all-sufficient wisdom is displayed, in the case of its greatest trial; ordering and regulating the said moral kingdom to its great ends, when in the most difficult circumstances; extricating it out of the most extreme calamities, in which it had been involved by the malice and subtlety of the chief and most crafty of all God's enemies, should we expect no mysteries? If it be the principal of all the effects of the wisdom of Him, the depth of whose wisdom is unsearchable and absolutely infinite; his deepest scheme, by which mainly the grand design of the universal, incomprehensibly complicated system of all his operations, and the infinite series of his administrations, is most happily, completely, and gloriously attained; the scheme in which God's wisdom is mainly exercised and displayed: it may reasonably be expected, that such a revelation will contain many mysteries.

We see that to be the case, even as to many works of human wisdom and art. They appear strange, paradoxical, and incomprehensible, by those that are vastly inferior in sagacity, or are entirely destitute of that skill or art. How are many of the effects of human art attended with many things that appear strange and altogether incomprehensible by children, and many others seeming to be beyond and against nature; and, in many cases, the effect produced not only seems to be beyond the power of any visible it means, but inconsistent with it, being an effect contrary to what would be expected: the means seem inconsistent with the end.

§ 19. If God reveal the exact truth in those things which, in the language of the heathen sages, are matters of philosophy, especially things concerning the nature of the Deity, and the nature of man as related to the Deity, &c. it may most reasonably be expected, that such a revelation should contain many mysteries and paradoxes, considering how many mysteries the doctrines of the greatest and best philosophers, in all ages, concerning these things, have contained; or, at least, how very mysterious, and seemingly repugnant, they are to the reason of the vulgar, and persons of less understanding; and considering how mysterious the principles of philosophers, even concerning matters far inferior to these, would have appeared in any former age, if they had been revealed to be true, which however are now received as the most undoubted truths.

If God gives mankind his word in a large book, consisting of a vast variety of parts, many books, histories, prophecies, prayers, songs, parables, proverbs, doctrines, promises, sermons, epistles, and discourses of very many kinds, all connected together, all united in one grand drift and design; and one part having a various and manifold respect to others; so as to become one great work of God, and one grand system; as is the system of the universe, with its vast variety of parts, connected in one grand work of God: it may well be expected that there should be mysteries, things incomprehensible and exceeding difficult to our understanding; analogous to the mysteries that are found in all the other works of God, as the works of creation and providence: and particularly such as are analogous to the mysteries that are observable in the system of the natural world, and the frame of man's own nature.

§ 20. If it be still objected, that it is peculiarly unreasonable that mysteries should be supposed in a revelation given to mankind; because, if there be such a revelation, the direct and principal design of it must be, to teach mankind, and to inform their understandings, which is inconsistent with its delivering things to man which he cannot understand; and which do not inform, but only puzzle and confound his understanding: I answer,

1st, Men are capable of understanding as much as is pretended to be revealed; though they cannot understand all that belongs to the things revealed. For instance, God may reveal, that there are three who have the same nature of the Deity, whom it is most proper for us to look upon as three persons; though the particular manner of' their distinction, or how they differ, may not be revealed. He may reveal that the Godhead was united to man, so as to be properly looked upon as the same person; and yet not reveal how it was effected.

2d, No allowance is made in the objection, for what may be understood of the word of God in future ages, which is not now understood. And it is to be considered, that divine revelation is not given only for the present or past ages.

3d, The seeming force of this objection, lies wholly in this, that we must suppose whatever God does, tends to answer the end for which he does it; but that those parts of a revelation which we cannot understand, do not answer the end, inasmuch as informing our understandings is the very end of a revelation, if there be any such thing.

§ 21. But this objection is no other, than just equivalent to an objection which may be made against many parts of the creation, particularly of this lower world. It is apparent, the most direct and principal end of this lower world was, to be for the habitation, use, and benefit of mankind, the head of this lower world. But there are some parts of it that seem to be of no use to man, but are rather inconvenient and prejudicial to him; as, the innumerable stones and rocks that overspread so great a part of the earth, which, as to any thing known, are altogether useless, and oftentimes are rather an inconvenience than benefit.

Thus, it is reasonable to expect, that, in such a revelation, there should be many things plain and easy to be understood; and that the revelation should be most intelligible, wherein it is most necessary for us to understand it, in order to our guidance and direction in the way to our happiness; but that there should also be many incomprehensible mysteries in it, many things understood in part, but yet that room should be left for vast improvement in the knowledge of them, to the end of the world. It is reasonable to expect, that the case should actually be the same as concerning the works of nature; that many things which were formerly great and insuperable difficulties, unintelligible mysteries, should now, by further study and improvement, be well cleared up, and cease longer to remain difficulties; and that other difficulties should be considerably diminished, though not yet fully cleared up.

It may be expected that, as in the system of nature so in the system of revelation, there should be many parts whose use is but little understood, and many that should seem wholly useless, yea, and some that should seem rather to do hurt than good. I might further observe, that if we have a revelation given in ancient languages, used among a people whose customs and phraseology are but very imperfectly understood, many difficulties will arise from hence. And, in a very concise history, in which only some particular facts and circumstances that concern the special purposes of that revelation, are mentioned -- and innumerable others are omitted that would be proper to be mentioned, if the main design were to give a full, clear, connected, continued history of such a people, or such affairs as the history mentions -- it is no wonder that many doubts and difficulties arise.

§ 22. Tindal's main argument against the need of any revelation, is, that the law of nature is absolutely perfect. But how weak and impertinent is this arguing, that because the law of nature (which is no other than natural rectitude and obligation) is perfect, therefore the light of nature is sufficient. To say that the law of nature is perfect, yea, absolutely perfect, is no more to say that is naturally fit and right in itself, is indeed right; and that what is in itself, or in its own nature right, perfectly and absolutely right, is absolutely right. But this is an empty, insipid kind of doctrine. It is an idle way of spending time, ink, and paper, to spend them in proving, that what is in its own nature perfectly true, is perfectly true; and what is in its nature perfectly good, is perfectly good; or that what is, is, and is as it is. But this is all that can be meant by the law of nature being perfect.

And how far is this from having any reference to that question, whether we have by mere nature, without instruction, all that light and advantage that we need, clearly and fully to know what is right, and all that is needful for us to be and to do, in our circumstances as sinners, &c. in order to the forgiveness of sin, the favour of God, and our own happiness! What, according to the nature of things, is fittest and best, may be most perfect; and yet our natural knowledge of this may be most imperfect.

If Tindal, or any other deist, would assert, and urge it upon mankind as an assertion that they ought to believe, that the light of nature is so sufficient to teach all mankind what they ought, or in any respect need, to be, and believe and practise for their good, that any additional instruction is needless; and useless: then, all instruction in families and schools is needless and useless; all instruction of parents, tutors, and philosophers; all that has been said to promote any such knowledge as tends to make men good and happy by word of mouth, or by writing and books; all that is written by ancient and modern philosophers and learned men. And then, also, all the pains the deists take in talking and writing to enlighten mankind, is wholly needless and vain.

§ 23. When it is asserted that the light of nature, or the means and advantages which all mankind have by pure nature, to know the way of their duty and happiness, are absolutely sufficient, without any additional means and advantages; one of these two things must be meant by it, if it has any meaning: either that they are sufficient in order to a mere possibility of obtaining all needful and useful knowledge in these important concerns; or that these natural means have a sufficient tendency actually to reach the effect, either universally, or generally, or at least in a prevailing degree, according as the state of mankind may be.

If the former of these be meant, viz. that the means of understanding these things, which all mankind have by mere nature, is sufficient, in order to a bare possibility of obtaining this knowledge; even that, should it be allowed, will not at all prove, that farther light is not extremely needed by mankind. A bare possibility may be; and yet there may be no tendency or probability that ever the effect (however necessary, and however dreadful the consequence of its failing) will be reached, in one single instance, in the whole world of mankind, from the beginning of the world to the end of it, though it should stand millions of ages.

But if by the sufficiency of these natural means be meant, a sufficiency of tendency actually to reach the effect -- either universally, or in a prevailing degree, considering all things belonging to the state and circumstances of mankind -- it is the very same thing as to say, that it actually does obtain the effect. For if the tendency, all things considered, be sufficient actually to obtain the effect, doubtless it does actually obtain it. For what should hinder a cause from actually obtaining the effect that it has a sufficient tendency to obtain, all things considered? So that here, what we have to inquire, is, whether that effect be actually obtained in the world? whether the world of mankind be actually brought to all necessary or very important knowledge of these things, merely by the means they have by nature? History, observation, and experience, are the things which must determine the question.

§ 24. In order the more clearly to judge of this matter, of the sufficiency of the light of nature to know what is necessary to be known of religion in order to man's happiness, we must consider what are the things that must be known in order to this; which are these two: 1st, The religion of nature, or the religion proper and needful, considering the state and relations we stand in as creatures: 2d, The religion of a sinner, or the religion and duties proper and necessary for us, considering our state as depraved and guilty creatures, having incurred the displeasure of our Creator.

As to the former, it is manifest from fact, that nature alone is not sufficient for the discovery of the religion of nature, in the latter sense of sufficiency: that is, no means we have by mere nature, without instruction, bring inert to the knowledge of the nature of God, and our natural relation to and dependence on him, and the consequent relations we stand in to our fellow-creatures, and the duties becoming these relations, sufficient actually to reach the effect, either universally, or generally, or in any prevailing degree. No; nor does it appear to have proved sufficient in so much as in a single instance. A sufficiency to see the reasonableness of these things, when pointed out, is not the same thing as a sufficiency to find them out. None but either mere dunces, or those who are incorrigibly wilful, will deny that there is a vast difference.

And as to the latter, viz. the religion of a sinner, or the duties proper and necessary for us as depraved, guilty, and offending creatures; it is most evident, the light of nature cannot be sufficient for our information, by any means, or in any sense whatsoever. No, nor is the law of nature sufficient either to prescribe or establish this religion. The light of nature is, in no sense whatsoever, sufficient to discover this religion. It has no sufficient tendency to it; nor, indeed, any tendency at all to discover it to any one single person in any age. And it not only has no tendency to obtaining of this knowledge, by mere natural means, but it affords no possibility of it. -- Not only is the light of nature insufficient to discover this religion, but the law of nature is not sufficient to establish it, or to give any room for it.

CHAP. VIII.
On the medium of moral government -- particularly
conversation.

§ 1. BY conversation, I mean intelligent beings expressing their minds one to another, in words, or other signs pressing intentionally directed to us for our notice, whose immediate and main design is to be significations of the mind of him who gives them. Those signs are evidences distinguished from works done by any, from which we may argue their minds. The first and most immediate design of the work, is something else than a mere signification to us of the mind of the efficient. Thus, I distinguish God's communicating his mind to us by word or conversation, from his giving us opportunity to learn it by philosophical reasoning; or by God's works which we observe in the natural world.

§ 2. There is a great difference between God's moral government of his creatures, that have understanding and will, and his general government of providential disposal. -- The nature, design, and ends of the latter, by no means require that it should be declared and made visible by a revelation of the methods, rules, particular views, designs, and ends of it; these are secret things that belong to God; in which men's understandings and wills are no way concerned. There is no application to these facilities in it; nor are these facilities any otherwise concerned, than the qualities or properties of inanimate and senseless things.

But it is quite otherwise with respect to God's moral government of a kingdom or society of intelligent and willing creatures; to which society he is united as its head, ruling for its good. The nature of that requires, that it should be declared, open, and visible. How can any moral government be properly and sufficiently established and, maintained in a kingdom of intelligent agents, consisting in exhibiting, prescribing, and enforcing methods, rules, and ends of their own intelligent voluntary actions, without declaring, and particularly promulgating to their understandings, those methods, rules, and enforcements? The moral government of a society, in the very nature of it, implies, and consists in, an application to their understandings, in directing the intelligent will, and in enforcing the direction by the declaration made.

§ 3. It is needful, in order to a proper moral government, that the ruler should enforce the rules of the society by threatening just punishments, and promising the most suitable and wise rewards. But, without word or voluntary declaration, there is no threatening or promising in the case, in a proper sense. To leave the subject to find out what reward would be wise, if there appear in the state of things room for every subject to guess at it in some degree, would be a different thing from promising it. And to leave men to their own reason, to find out what would be a just, deserved, and, all things considered, a wise punishment, though we should suppose some sufficiency in every one's reason for this, would be a different thing from threatening of it.

It is needful in a moral kingdom, not in a ruined and deserted state -- the union between the head and members remaining -- that there should be conversation between the governors, and governed. It is requisite that the former should have intercourse with the latter in a way agreeable to their nature; that is, by way of voluntary signification of their mind to the governed, as the governed signify their minds voluntarily one to another. There should be something equivalent to conversation between the rulers and ruled; and thus the rulers should make themselves visible. The designs and ends of government should be made known; it should be visible what is aimed at, and what grand ends or events are in view, and the mind of the rulers should be declared as to the rules, measures, and methods, to be observed by the society. If the rulers are sovereign, absolute disposers, it is necessary their will should be particularly declared, as to the good and evil consequence of obedience or disobedience, which they intend as moral enforcement; of the rules and laws, to persuade the will to a compliance. For they can reach the will, or affect it at all, no further than they are made known. -- It is requisite something should be known, particularly, of the nature, weight, and degree of the rewards and punishments, and of their time, place, and duration.

§ 4. Thus, it is requisite that it should be declared what is the end for which God has made us, and made the world; supports it, provides for it, and orders its events. For what end mankind are made in particular; what is intended to be their main employment; what they should chief1y aim at in what they do in the world: how far God, the Creator, is man's end; and what man is to aim at with respect to God, who stands in no need of us, and cannot be in the least dependent on us: how far, and in what respect, we are to make God our highest end; and how we are to make ourselves, or our fellow-creatures, our end: what benefits man will have by complying with his end; what evils he shall be subject to by refusing, or failing to comply, in a greater or lesser degree. If we have offended, and deserved punishment, it must be known on what terms (if at all) we may be forgiven and restored to favour; and what benefits we shall receive, if we are reconciled.

It is apparent, that there would be no hope that these things would ever be determined among mankind, in their present darkness and disadvantage, without a revelation. Without a revelation -- now extant, or once extant, having some remaining influence by tradition -- men would undoubtedly for ever be at a loss, what God expects from us, and what we may expect from him; what we are to depend upon as to our concern with God, and what ground we are to go upon in our conduct and proceedings that relate to him; what end we are to aim at; what rule we are to be directed by; and what good, and what harm, is to be expected from a right or wrong conduct. Yea, without a revelation, men would be greatly at a loss concerning God; what he is; what manner of being; whether properly intelligent and willing; a being that has will and design, maintaining a proper, intelligent, voluntary dominion over the world. Notions of the first being, like those of Hobbes and Spinosa, would prevail. Especially would they be at a loss concerning those prefections of God, which he exercises as a moral governor. For we find that some of the deists, though they, from revelation, have been taught these; yet, having cast off revelation, apparently doubt of them all. Lord Bolingbroke, in particular, insists that we have no evidence of them.

§ 5. And though, with regard to many, when they have a revelation fully setting forth the perfections of God -- giving a rational account of them, and pointing forth their consistence -- their reason may rest satisfied in them; this is no evidence that it is not exceeding needful that God should tell us of them. It is very needful that God should declare to mankind what manner of being he is. For, though reason be sufficient to confirm such a declaration after it is given, and enable us to see its consistence, harmony, and rationality, in many respects; yet reason may be utterly insufficient first to discover these things.

Yea, notwithstanding the clear and infinitely abundant evidences of his being, we need that God should tell us that there is a great being, who understands, who wills, and who has made and governs the world. It is of unspeakable advantage, as to the knowledge of this, that God has told us of it; and there is much reason to think, that the notion mankind in general have entertained in all ages concerning a Deity, has been very much originally owing to revelation.

On the supposition, that God has a moral kingdom in the world, that he is the head of a moral society, consisting either of some part of mankind, or of the whole; in what darkness must the affairs of this moral kingdom be carried on, without a communication between the head and the body; the ruler never making himself known to the society by any word, or other equivalent expression whatsoever, either by himself, or by any mediators, or messengers!

§ 6. So far as we see, all moral agents are conversible agents. It seems to be agreeable to the nature of moral agents, and their state in the universal system, that we observe none without it; and there are no beings that have even the semblance of intelligence and will, but possess the faculty of conversation; as in all kinds of birds, beasts, and even insects. So far as there is any appearance of something like a mind, so far they give significations of their minds one to another, in something like conversation among rational creatures. And, as we rise higher in the scale of beings, we do not see that an increase of perfection diminishes the need or propriety of communication and intercourse of this kind, but augments it. And accordingly, we see most of it among the most perfect beings. So we see conversation by voluntary immediate significations of each other's minds, more fully, properly, and variously, between mankind, than any other animals here below. And if there are creatures superior to mankind united in society, doubtless still voluntary converse is more full and perfect.

Especially do we find conversation proper and requisite between intelligent creatures concerning moral affairs, which are most important; affairs wherein especially moral agents are concerned, as joined in society, and having union and communion one with another. As to other concerns that are merely personal and natural, wherein we are concerned more separately, and by ourselves, and not as members of society, in them there is not equal need of conversation.

§ 7. Moral agents are social agents; affairs of morality are affairs of society. It is concerning moral agents as united in society in a commonwealth or kingdom, that we have been speaking. Particular moral agents so united, need conversation. The affairs of their social union cannot well be maintained without conversation. And if so, what reason can be given, why there should be no need of conversation with the head of the society? The head of the society, so far as it is united with it on a moral ground, is a social head. The head belongs to the society, as the natural head belongs to the body. And the union of the members with the head is greater, stricter, and more important, than one with another. And if their union with other members of the society require conversation, much more their greater union with the head. By all that we see and experience, the moral world, and the conversible world, are the same thing; and it never was intended, that the affairs of society, in any that are united in society among intelligent creatures, should be upheld and carried on without conversation.

There is no more reason to deny God any conversation with his moral kingdom, in giving laws, and enforcing them with promises and threatenings, than to deny him any conversation with them in another world, when judging them. But, can any that believe a future state, rationally imagine, that when men go into another world to be judged by their Supreme Governor, nothing will pass or be effected through the immediate interposition of the Judge, but all things be left wholly to go on according to laws of nature established from the beginning of the world; and that souls pass into another state by a law of nature, as a stone, when shaken off from a building, falls down by gravity, without any miraculous signification from God? But there is as much reason to suppose this, as to deny any miraculous interposition in giving and establishing the laws of the moral society. If judgement and execution by law, be by immediate interposition and declaration, why not legislation?

§ 8. The ground of moral behaviour, and all moral government and regulation, is society, or mutual intercourse and social regards. The special medium of union and communication of the members of the society, and the being of society as such, is conversation; and the well-being and happiness of society is friendship. It is the highest happiness of all moral agents, but friendship, above all other things that belongs to society requires conversation. It is what friendship most naturally and directly desires. By conversation, not only is friendship maintained and nourished, but the felicity of friendship is tasted and enjoyed. The happiness of God's moral kingdom consists, in an inferior degree, in the members' enjoyment of each other's friendship; but infinitely more in the enjoyment of their Head. Therefore, here especially, and above all, is conversation requisite.

§ 9. Conversation between God and mankind in this world, is maintained by God's word on his part, and by prayer on ours. By the former, he speaks and expresses his mind to us; by the latter, we speak and express our minds to him. Sincere friendship towards God, in all who believe him to be properly an intelligent, willing being, does most apparently, directly, and strongly incline to prayer; and it no less disposes the heart strongly to desire to have our infinitely glorious and gracious Friend expressing his mind to us by his word, that we may know it. The same light which has directed the nations of the world in general to prayer, has directed them to suppose, that God, or the gods, have revealed themselves to men. And we see, that the same infidelity that disposes men to deny any divine revelation, disposes them to reject as absurd the duty of prayer.

§ 10. If God's moral kingdom, or the society of his friends and willing subjects, shall be in a most happy state in another world -- in the most complete friendship and in perfect union with God their Head, as some of the deists pretend to believe -- is it reasonable to suppose any other, than that they will fully enjoy the sweets of their friendship one with another, in the most perfect conversation, either by words, or some more perfect medium of expressing their minds? And shall they have, at the same time, no conversation at all with their glorious Head, the fountain of all the perfection and felicity of the society, in friendship with whom their happiness chiefly consists? That friendship, and the happiness they have in it, is begun in this world; and this is the state wherein they are trained up for that more perfect state: and shall the nevertheless live here wholly without any intercourse with God of this sort; though their union with him, as their moral Head, and their great Friend, begins here; and though their happiness, as consisting in friendship to him, and also the enjoyment of that subordinate happiness of holding a virtuous and holy conversation one with another, be begun here? The need of conversation in order properly to support and carry on the concerns of society, may well appear, by considering the need of it for answering all the purposes of friendship, which is one of the main concerns of society, in some respects the main social concern, and the end of all the rest.

Let us suppose, that some friend, above all others dear to us, in whose friendship consisted the main comfort of our life, should leave us in possession of something he had contrived and accomplished, some manifold complicated effect that he had produced which we might have always in our view. Suppose also that this work should be a ver y great and manifold evidence of the excellencies of our friend's mind, of his great, fixed, and firm benevolence to us; and that he should withdraw for ever, and never have any conversation with us; that no word should ever pass, or any thing of that nature; and that no word should he left behind in writing, nor any word ever spoken left in the memory: would this sufficiently and completely answer the purposes of this great friendship, and satisfy its ends and desires, or be a proper support of this great end of society? I cannot but think, every sober, considerate person will at once determine, that it would be very far from it, for such reasons as these, -- that it would not give us those views of things, pertaining to the support and enjoyment of friendship, suitable to the nature of intelligent, volitive, and conversible beings; not giving the direct and immediate view, nor at all tending, in so great a degree and so agreeable a manner, to affect and impress the mind. And as, for these reasons, this alone would not answer the ends and purposes of society in this respect; so, for the same reasons, it would not answer other purposes of society.

§ 11. As we may suppose, that God will govern mankind in that moral kingdom which he hath mercifully set up among them, in a manner agreeable to their nature; so, it is reasonable to suppose, that He would make his moral government, with respect to them, visible, not only in declaring the general ends, methods, and rules of his government, but also by making known the chief of his more particular aims and designs. As, in human kingdoms, in order to the wisdom, righteousness, and goodness of the administration be properly visible -- so far as is requisite for encouraging and animating of the subject, and in order to the suitable convenience, satisfaction, and benefit of the whole society of intelligent agents -- it is needful, not only that the general end, viz. the public good, should be known, but also, the particular design of many of the principal parts of the administration, among which we many reckon the main negociations, treaties, and changes of affairs, the cause and end of wars engaged in, the ground of treaties of peace and commerce, the design of general revolutions in the state of the kingdom, &c. Otherwise the society is not governed in a manner becoming their rational and active nature; but affairs are carried on in the dark, and the members have no opportunity to consent or concur, to approve or disapprove, to rejoice in the goodness, wisdom, and benefit of the administration, and to pay proper regards to those in whose hands the government is, &c. These things are necessary for the establishment and confirmation of the government. God's moral government over his moral kingdom on earth, cannot, in such like respects, be carried on in a visible manner, and in a way suitable to our nature, without divine history and prophecy. Without divine history, we cannot properly see the grounds and foundation of divine administrations, the first formation or erection of God's moral kingdom, the nature and manner of the main revolutions to which it has been subject, which are the ground of future designs, and to which future events and intended revolutions have a relation. It is also necessary, that those past events should be known, in order that the reason, wisdom, and benefit of the present state of the kingdom, and of God's present dispensations towards it, may be known. And prophecy is needful to reveal the future designs and aims of government, and what good things are to be expected.

These things are necessary, in order to the proper establishment, health, and prosperity, of God's moral, intelligent kingdom. Without them, the government of an infinitely wise and good Head, is not sensible. There is no opportunity to see the effects and success of the administration. There is no opportunity to find it by experience. Neither the designs of government, nor the accomplishment of those designs, are sensible; and the government itself, with respects to fact, is not made visible.

§ 12. If it be said, that reason, and the light of nature, without revelation, are sufficient to show us, that the end of God's government, in his moral kingdom, must be, to promote these two things among mankind, viz. their virtue, and their happiness:

In reply, I would ask, What satisfaction can men without revelation have, with respect to the design, wisdom, and success of God's government, as to these ends, when wickedness so generally prevails and reigns, through all ages hitherto, in the far greatest part of the world; and the world, at all times, is so full of calamities, miseries, and death, having no prophecies of a better state of things in which all is to issue at last, in the latter ages of the world; or assuring us that all these miserable changes and great confusion are guided by Infinite Wisdom to that great final issue, and without any revelation of a future state of happiness to the city of God in another world?

§ 13. Object. God does maintain a moral government over all mankind; but we see, in fact, that many are not governed by revelation, since the greater part of the world have been destitute of divine relation: which shows that God does not look upon conversation as necessary in order to his moral government of mankind, as God judges for himself, and acts according to his own judgement.

Ans. 1. What I have been speaking of, is God's moral government over a society of moral agents, which are his kingdom, or a society that have God for their King, united to them as the Head of the society, as it is with earthly kings with respect to their own kingdoms, where the union between king and subjects is not broken and dissolved; and not of a society or country of rebels, who have forsaken their lawful sovereign, withdrawn themselves from subjection to him, and cast off his government: though they may still be under the king's power, and moral dominion, in some sense, as he may have it in his power and design, to conquer, subdue, judge, and punish them for their rebellion. But yet the sense in which such a nation is under the moral government of this king, and may be said to be his kingdom or people, is surely extremely diverse from that of a kingdom remaining in union with their king. In the case of a people broken off from their king, the maintaining of intercourse by conversation is in no wise in like manner requisite. The reason for such intercourse, which take place in the other case, do not take place in this.

In this case, society ceases; i.e. that union ceases between God and man, by which they should be of one society. And where society ceases, there the argument for conversation ceases. If a particular member of the society were wholly cut off, and ceases to be of the society -- the union being entirely broken -- the argument for conversation, the great medium of social concerns, ceases. So, if the body be cut off from the head, or be entirely disunited from it, intercourse ceases. Moral government in a society is a social affair; wherein consists the intercourse between superior and inferior constituents, between that which is original, and that which is dependent, directing and directed in the society. It is proper, in this case, that the rebel people should have sufficient means of knowing the end of their rebellion, and that it is their duty to be subject to their king, to seek reconciliation with him, and to inquire after his will. But while they remain obstinate in their rebellion, and the king has not received them into favour, the state of things does not require that he should particularly declare his intentions with respect to them, or should open to them the designs and methods of his administration. It is not necessary that he should publish among them the way and terms of reconciliation; make revelations of his goodness and wisdom, and the great benefits of his government; converse with them as their friend, and so open the way for their being happy in so great a friend; or that he should so particularly and immediately publish among them particular statutes and rules for their good, as a society of moral agents, &c. Conversation, in this sense, when there is an utter breach of the union, is not to be expected, nor is it requisite, though judging and condemning may be.

Ans. 2. So far as the union between God and the heathen world has not been utterly broken, so far they have not been left utterly destitute of all benefit of divine revelation. They are not so entirely and absolutely cast off, but that there is a possibility of their being reconciled; and God has so ordered the case, that there is an equal possibility of their receiving the benefit of divine revelation.

If the heathen world, or any parts of it, have not only enjoyed a mere possibility of being restored to favour, but have had some advantages for it; so, a great part, yea, mostly the greater part, of the heathen world have not been left merely to the light of nature. They have had many things, especially in the times of the Old Testament, that were delivered to mankind in the primitive ages of the world by revelation, handed down from their ancestors by tradition; and many things borrowed from the Jews. And, during those ages, by many wonderful dispensations towards the Jews -- wherein God did, in a most public and striking manner, display himself, and show his hand -- the world had, from time to time, notices sufficient to convince them, that there was a divine revelation extant, and sufficient to induce them to seek after it. And things sufficient to make revelation public, to spread it abroad -- to extend the frame of it and its effects to the utmost end of the earth, and to draw men's attention to it -- have been vastly more and greater in later times, the in the primitive ages.

Ans. 3. The nations that are separated from the true God, and live in an open and obstinate full rejection of him as their supreme moral Governor, reject all friendly intercourse while their state is such. They are open enemies; and, so far as God treats them as such, he does not exercise any friendly moral government over them. And they have light sufficient, without revelation, for any other exercise of moral government and intercourse, besides those that are friendly, viz. in judging and condemning them. They have light sufficient for that judgment and condemnation, of which they shall be the subjects. For their condemnation shall proceed no farther, than proportioned to their light. They shall be condemned for the violation of the law of nature and nations; and the degree of their condemnation shall be only answerable to the degree of the means and advantages they have had for information of the duties of this law, and of their obligations to perform them.

Ans. 4. What has appeared in those parts of the world which have been destitute of revelation, is so far from being any evidence that revelation is not necessary, that in those nations and ages which have been most destitute of revelation, the necessity of it has most evidently and remarkably appeared, by the extreme blindness and delusion which have prevailed and reigned, without any remedy, or any ability in those nations to extricate themselves from their darkness.

§ 14. I think, a little sober reflection on those opinions which appear among the deists, weighing them together with the nature of things, may convince us, that a general renunciation of divine revelation, after nations have enjoyed it, would soon bring those nations to be more absurd, brutish, and monstrous in their notions and practices, than the heathens were before the gospel came among them. For, (1.) Those nations had many things among them derived originally from revelation, by, tradition from their ancestors, the ancient founders of nations, or from the Jews, which led them to embrace many truths contained in the Scripture; and they valued such tradition. It was not, in general, their humour to despise such an original of doctrines, or to contemn them because they had their first foundation in divine revelation, but they valued them the more highly on this account; and had no notion of setting them aside, in order to the drawing of every thing from the fountain of their own reason. By this means, they had a great deal more of truth in matters of religion and morality, than ever human reason would have discovered without helps. But now, the humour of the deists is, to reject every thing that they have had from supposed revelation, or any tradition whatsoever, and to receive nothing but what they can clearly see, and demonstrate from the fountain of their own inassisted reason. (2.) The heathens, by tradition, received and believed many great truths, of vast importance, that were incomprehensible; and it was no objection with them against receiving them, that they were above their comprehension. But now, it is a maxim with the freethinkers, that nothing is to be believed but what can be comprehended; and this leads them to reject all the principles of natural religion (as it is called) as well as revealed. For there is nothing pertaining to any doctrine of natural religion, not any perfection of God, nor his very existence from eternity, without many things attending it that are incomprehensible. (3.) The heathens of old, in their reasonings, did not proceed in that exceeding haughtiness and dependence on their own mere singular understanding, disdaining all dependence on teaching, as our deists do; which tends to lead one to reject almost all important truths, out of an affectation of thinking freely, independently, and singularly. Some of the heathens professed their great need of teaching, and of divine teaching. (4.) The heathens did not proceed with that enmity against moral and divine truth, not having been so irritated by it. They were willing to pick up some scraps of this truth which came from revelation, which our deists reject all in the lump.

§ 15. If we suppose that God never speaks to, or converses at all with, mankind, and has never, from the beginning of the world, said any thing to them, but has perfectly let them alone as to any voluntary, immediate, and direct signification of his mind to them, in any respect teaching, commanding, promising, threatening, counselling or answering them; such a notion, if established, would tend exceedingly to atheism. It would naturally tend to the supposition, that there is no being that made and governs the world. And if it should nevertheless be supposed, that there is some being who is, in some respect, the original of all other beings; yet, this notion would naturally lead to doubt of his being properly an intelligent, volitive being; and to doubt of all duties to him implying intercourse, such as prayer, praise, or any address to him, external or internal, or any respect to him at all analogous to that which we exercise towards rulers or friends, or any intelligent beings we here see and know; and so it would tend to overthrow every doctrine and duty of natural religion. Now, in this respect, deism has a tendency to a vastly greater degree of error and brutishness with regard to matters of religion and morality, than the ancient heathenism. For the heathens in general had no such notion that the Deity never at all conversed with mankind in the ways above mentioned; but received many traditions, rules, and laws, as supposing they came from God, or the gods, by revelation.

§ 16. Many of the freethinkers of late deceive themselves, through the ambiguity or equivocal use of the word reason. They argue, that we must make our reason the highest rule by which to judge of all things, even of the doctrines of revelation; because reason is that by which we must judge of revelation itself. It is the rule on which our judgment of the truth of a revelation depends, and therefore undoubtedly must be that, by which particular doctrines of it must be judged: not considering that the word reason is here used in two senses. In the former, viz. in our judging of the divinity, of a supposed revelation, the word means the faculty of reason taken in the whole extent of its exercise; in the latter, it is the opinion of our reason, or some particular opinions that have appeared rational to us. Now there is a great difference between these two. It is true, the faculty of reason is that by which we are to judge of every thing, as it is the eye by which we see all truth. And, after we have received revelation, still, by the faculty of reason, we receive the particular doctrines of revelation, yea, even those that are most difficult to our comprehension. For, by the faculty of reason we determine this principle, that God knows better than us; and whatever God declares is true. But this is an exceedingly different thing from making an opinion, which we first establish without revelation, by reason only, as our rule to judge of particular doctrines which revelation declares. It may be illustrated by this: if there be a man with whom we have the most thorough acquaintance, and have long known to be a person of the soundest judgment and greatest integrity, who goes a journey or voyage to a place where we never were; and, when he returns, gives an account of some strange phenomena or occurrences that he was an eye-witness of there, which we should not have otherwise believed; but we believe them now to be true, because we rely on his testimony. Here, it would be ridiculous for a man to say that it is unreasonable to believe him, because what he says is not agreeable to reason; (meaning, by reason, that particular opinion we should have had, independent on his testimony;) and urging that reason must be our highest rule, and not his testimony, because it is by our reason that we judge of the testimony, and credibility of the man that testifies; meaning, in this case, the faculty of reason. This would be as unreasonable, as for a man to say, that he never will rely on any representation made by the best microscope or telescope that is different from the representation which he has by the naked eye; because his eye is the rule by which he sees even the optic glass itself, and by which he judges whether it be regularly made, tending to give a true representation of objects; urging that his eye must be the highest rule for him to determine by, because it is by the eye he determines the goodness and sufficiency of the glass itself; and therefore he will credit no representation made by the glass, wherein the glass differs from his eye; and so will not believe that the blood consists partly of red particles, and partly of a limpid liquor, because it appears all red to the naked eye: not considering the different sense in which he uses the word eye. In the former case, viz. with respect to judging of the goodness of the optic glass, he means the sense of seeing, or the organ of sight. In the latter, when he says he will not believe the representation of the glass, wherein it differs from his eye, because his eye is the highest rule; by the eye, he means the particular representation he has by his eye, separately, and without the glass.

§ 17. Again: They blunder exceedingly, through not making a distinction between reason and a rule of reason. They say, that reason is our highest rule by which to judge, of all things, and therefore they must judge of the doctrines of revelation by it: whereas, they seem not to consider what they mean by reason being the highest rule. It is true, our reason or understanding is the only judging faculty by which we determine truth and falsehood. But it is not properly our highest rule of judging of truth and falsehood, nor any rule at all. The judge, and the rule by which he judges, are diverse. A power of discerning truth, and a rule to regulate and determine the use of that power, are quite different things. The rule may be divine revelation, especially in matters of religion. As it is with the faculty or organ of sight, the organ is not properly the highest means, but only the immediate means we have of discerning the objects of sight. But if men were talking of rules how to use their eyes to the best advantage, so as to see most certainly and clearly -- to see the most distant or the minutest objects, so as to have the most certain and full information -- it would be ridiculous for any one to say that his eye was the highest rule to regulate his sight.

§ 18. Sometimes, by the word reason, is intended the same as argument or evidence, which the faculty of reason makes use of in judging of truth: as when we say, we should believe nothing without or contrary to reason; that is, we should not give the assent of our judgments without or against evidence, or something that appears which argues the thing to be true. But if this be meant by them who assert reason to be a rule superior to revelation, it is absurd in them thus to speak of reason as contradistinguished from revelation. To say, that argument or evidence is a higher rule than revelation, is to make evidence and divine revelation entirely distinct; implying, that divine revelation is not of the nature of evidence or argument . They ought to explain themselves, who assert that evidence is superior to the evidence we have by divine revelation. It is true, divine testimony is not the same thing as argument or evidence in general; because it is a particular sort of evidence. There are other particular sorts of evidence; and persons might speak as intelligibly, if they single out any other kind of evidence, and assert that reason or evidence was superior to that sort of evidence. As, for instance, one sort of evidence is human testimony of credible eye-witnesses; another is credible history; another is memory; another is present experience; another is geometrical mensuration; another is arithmetical calculation; another is strict metaphysical distinction and comparison. Now, would it not be an improper and unintelligible way of speaking, to ask, whether evidence was not above experience? or, whether argument was not above mensuration or calculation? If they who plead that reason is a rule to judge of truth superior to revelation, mean by reason, that evidence which is worthy to influence the faculty of reason; it seems not to be considered by them, that such evidence, when spoken of in general, comprehends divine testimony, as well as other sorts of evidence; unless they would entirely set aside divine revelation, as carrying in it no evidence at all. If this be their meaning, they are deceitful; for this is not what they pretend; since it would entirely change the point in dispute, and alter the whole controversy.

Or if, when they say reason is a higher rule than revelation, they mean reason exclusive of revelation, or that such arguments of truth as we have without revelation, are better than divine testimony; that is as much as to say, all other arguments are better than divine testimony. For reason or argument, without divine testimony, comprehends all other arguments that are without divine testimony: and then, this is as much as to say, that divine testimony is the very least and lowest of all possible arguments, that ever can occur to the mind of man, in any measure to influence his judgement; which meaning they will hardly own. On the whole, it is manifest, that, let us turn the expressions which way we will, all the boasted proof of their assertion is owing wholly to confusion, and an ambiguous use of terms; it is talking without ideas, and making sounds without fixing any distinct meaning.

§ 19. Here, if any, in disdain of such an imputation, shall say, "I see no necessity of supposing this assertion to be so unreasonable and unintelligible. By reason, we mean that evidence which is seen by reason simply considered; reason itself, without dependence on the dictates of another; viewing things as they are in themselves:" such an objector is mistaken, if he thinks he has got clear of the difficulty. All evidence whatsoever, even that by divine revelation, is included in his description of reason. It is by viewing things as they are in themselves, and judging by our own reason, and not by the reason of another, that we judge there is a divine revelation, and that we judge divine revelation must be agreeable to truth. Reason judges by viewing things as they are in themselves, not the less because it makes use of a medium of judgment: and when reason makes use of divine testimony as an evidence or medium of judgment, it judges as much by viewing things as they are in themselves, as when it makes use of any other medium of judgment; as, for instance, a measuring-rod in judging of distances, a compass in judging of directions and courses, and figures and characters in calculating and determining numbers.

If any should say, that reason, in our inquiries after truth, is to be regarded as a rule superior to experience, this -- according to what would be most naturally suggested to the mind by such a saying, and might generally be supposed to be intended by it according to the more usual acceptation of words -- would be a foolish assertion. For by the comparison which takes place in the proposition between reason and experience, reason would be understood in such a sense as that it might properly be set in opposition to experiences or taken in contradiction to it; and therefore the proposition must be understood thus, viz. That our highest rule is what our reason would suggest to us independent of experience, in the same things that are matters of experience. Or, what our reason would lead us to suppose before experience, is what we must regard as our highest rule, even in those matters that afterwards are tried by experience. Certainly, he that should proceed in this manner in his inquiries after truth, would not be thought wise by considerate persons.

§ 20. Yet it is really true, in some sense, that our reason is our highest rule; and that by which we are to try and judge of all things: even our experience and senses themselves must be tried by it. For we have no other faculty but our reason, by which we can determine of truth or falsehood, by any argument or medium whatsoever. Let the argument be testimony or experience, or what it will, we must judge of the goodness or strength of the argument by reason. And thus it is we actually determine, that experience is so good and sure a medium of proof. We consider the nature of it; and our reason soon shows us the necessary connexion of this medium with truth. So we judge of the degree of dependence that is to be had on our senses by reason; by viewing the agreement of one sense with another, and by comparing, in innumerable instances, the agreement of the testimonies of the senses with other criteria of truth, and so rationally estimating the value of these testimonies.

But if this is what is meant by saying, that our reason is a surer rule than experience, it is an improper way of speaking, and an abuse of language. For, take reason thus; and so reason and experience are not properly set in contradiction, or put in comparison one with another; for the former includes the latter, as the genus includes the species, or as a whole includes the several particular sorts comprehended in that whole. For, judging by experience is one way of judging by reason; or rather, experience is one sort of argument which reason makes use of in judging. And to say that reason is a more sure rule than experience, is to say, that. arguing is a more sure rule than a particular way of arguing; or to say that argument (in general) is a more sure rule than that particular son of argument, viz. experience. Or if, by reason, is meant the faculty of reason, or that power or ability of the mind, whereby it can see the force of arguments; then such an assertion will appear still more nonsensical. For then, it is as much as to say, that the mind's ability to see the force of arguments, is a surer rule by which to judge of truth, than that particular argument, viz. experience; which is the same as to say, an ability to judge of arguments is a surer argument than that sort of argument, experience; or that a man's understanding is a better rule to understand by, than such a particular means or rule of understanding.

These observations concerning reason and experience, when these two are compared as rules by which to judge of truth, may be applied to reason and revelation, or divine testimony, when in like manner compared as distinct rules of truth. To insist, that men's own reason is a rule superior to divine revelation, under a pretence, that it is by reason that we must judge even of the authority of revelation; that all pretended revelations must be brought to the test of reason; and that reason is the judge whether they are authentic or not, &c. is as foolish as it would be to assert, for the like reasons, that man's own reason is a test of truth superior to experience. There is just the same fallacy in the arguments that are brought to support one and the other of these foolish assertions; and both are, for reasons equally forcible, very false, or very nonsensical.

§ 21. If the assertion of those who say, that men's own reason is a higher test of truth than divine revelation, has any sense in it, it must imply a comparison of different sorts of arguments or evidences of truth; and so the meaning of it must be, that those evidences of truth, which men find before they have the help of divine revelation, are a better criterion of truth, than any discovery they have by revelation. And their great argument to prove it is this, that the faculty of reason, by which the mind is able to discern the force of truth, is the only faculty by which we are able to judge of the value and force of revelation itself. It is just such a sort of arguing, as if a person should go about to demonstrate, that a man could more certainly discover the form and various parts of the planets with the naked eye, than with a telescope; because the eye is that by which we see all visible things, yea, by which we see and discern how to use and to judge of the goodness of telescopes themselves.

In the argument these men use, to prove that reason is a better test of truth than revelation, they wretchedly deceive themselves, by sliding off from the meaning which they give to the word reason in the premises, into another meaning of it exceedingly diverse in the conclusion. In the premises, wherein they assert, that reason is that by which we judge of all things, even of revelation itself, they mean either the power of discerning evidence, or the act of reasoning in general. The consequence they draw is, Therefore reason is a higher test of truth than revelation. Here, if they retained the same sense of the word as in the premises, the conclusion would be perfect nonsense. For then, the conclusion would be thus: The power or the act of discerning evidence, is a better evidence of truth than divine revelation. But this is not what is intended to he understood. What is intended in the conclusion, is, that the evidence we have before we have revelation, or independently of it, is better and more certain than revelation itself.

§ 22. The outward provision which God makes through the ages of the world for the temporal benefit and comfort of mankind, in causing his sun to shine and his rain to descend upon them, and in numberless other things, is a great argument that God was not determined to be their everlasting irreconcilable enemy. And if God be reconcilable, it will follow, that he must make a revelation to mankind, to make known to them the terms and methods of reconciliation. For God, who is offended, alone can tell us on what terms he is willing to be reconciled; and how he will be at peace with us, and receive us to favour. And there surely is nothing which can be pretended to be any revelation of this kind, if the Holy Scripture is not.

§ 23. Objection: The Scriptures are communicated to but few of mankind; so that, if a revelation of the method of reconciliation be necessary, a very great part of those who enjoy these external benefits and bounties of Divine Providence, still have no opportunity to obtain reconciliation with God, not having the benefit of that revelation. So that, notwithstanding these seeming testimonies of favour and placableness, it is all one to them as if God was irreconcilable. For still, for want of the knowledge of the method of reconciliation, it is all one to them as though there were no such method, and as though no reconciliation were possible -- To this I answer

1st, The case of mankind is not just the same as if there were no such thing as reconciliation for mankind, or as though reconciliation were utterly impossible. For although the circumstances of a great part of the world be such that their reconciliation be very improbable, yet it is not utterly impossible. There is a way of reconciliation, and it is publicly known in the world; and God has ever afforded opportunity to the generality of the habitable world, that if the minds of men had been as much engaged in the search of divine truth as they ought to have been, they might have felt after God, and found him; and might probably have come to an acquaintance with divine revelation.

2d, If there have been some parts of mankind, in some ages, for whom it was next to impossible that they should ever come to know that revelation which God has made, yet that hinders not the force of the argument for God's placableness to sinners, and the existence or a revealed method of reconciliation. The common favours of Providence may be a proof, that God intends favour to some among mankind, but yet be no proof that he intends that all shall actually have the benefits of his favour. None will deny, but that those outward blessings of God's goodness were intended for the temporal benefit of mankind; and yet there are numbers who never actually receive any temporal benefit by many of them. None will doubt, but that God aimed at men's outward good, in providing grain, and grapes, and other fruits which the earth produces for man's subsistence and comfort in the world; as also the most useful animals. But yet a very great part of the world were for a long time wholly destitute of the most useful of these. All the innumerable nations that dwelt on this American side of the globe, were from age to age, till the Europeans came hither, wholly destitute of wheat, rye, barley, pease, wine, horses, neat cattle, sheep, goats, swine, poultry, and many other useful animals and fruits, which abounded in the other continent.

And it is probable, that some of those gifts of nature and Providence, which are most useful to mankind, were what all men remained without the benefit of, for many ages; as metals, wine, and many things used for food, clothing, and habitations. The loadstone, with regard to its polar direction, was doubtless intended for the use of mankind; but yet it is but lately that any of them have had any benefit of it. Glass is a great gift of Providence, and yet but lately bestowed; and also some of the most useful medicines. And with regard to those things which are most universally useful, some have the benefit of them in vastly lesser degrees than others; as the heat of the sun, vegetation, &c.

§ 24. If it should be further objected, That if God's true aim in these outward benefits of providence, which have the appearances of favour, be real favours to mankind, and so that the true happiness of mankind should be the consequence; one would think it would have the same effect in all places where those blessings are bestowed.

I answer, that it will not follow. God may grant things, in all parts of the world, the main design of which may evidently be the benefit of mankind, and yet not have that effect in all places where they are given. As the main design of Him who orders the existence of rain in the world, is making the earth fruitful; yet it does not follow that he designed this should actually be the effect in all parts of the globe where the rain falls. For it falls on the sea as well as the dry land, which is more than one half of the globe: but yet there it cannot answer this intention.

§ 25. Reason alone cannot certainly determine, that God will not insist on some satisfaction for injuries he receives. If we consider what have in fact been the general notions of mankind, we shall see cause to think, that the dictates of men's minds, who have been without revelation, have been contrariwise, viz. that the Deity will insist on some satisfaction. Repentance makes some satisfaction for many injuries that men are guilty of one towards another; because it bears some proportion to the degree of injury. But reason will not certainly determine, that it is proper for God to accept of repentance as some satisfaction for an offence, when that repentance is infinitely disproportionate to the heinousness of the offence, or the degree of injuriousness that is offered. And reason will not certainly determine, that the offence of forsaking and renouncing God in heart, and treating him with such indignity and contempt, as to set him below the meanest and vilest things, is not immensely greater, and more heinous, than any injury offered to men; and that therefore all our repentance and sorrow fall infinitely short of proportion in measure and degree. If it be said that we may reasonably conclude, and be fully satisfied in it, that a good God will forgive our sin on repentance; I ask, what can be meant by repentance in the case of them that have no love nor true gratitude to God in their hearts, but who discover such an habitual disregard and contempt of God in their conduct, as to treat created things, of the lowest value, with greater respect than him? If it be said, that thereby is meant being sorry for the offence; I ask, whether that sorrow is worthy to be accepted as true repentance, that does not arise from any change of heart, or from a better mind, a mind more disposed to love God, and honour him, being now so changed as to have less disregard and contempt? whether or not the sorrow which arises only from fear and self-love, with a heart still in rebellion against God, be such as we can be certain will be accepted? If not, how shall a man, who at present has no better heart, but yet is greatly concerned for himself through fear, know how to obtain a better heart? How does it appear, that he, if he tries only from fear and self-love, can make himself better, and make himself love God? what proper tendency can there be in the heart to make itself better, until it sincerely repents of its present badness? and how can the heart have sincerity of repentance of its present badness, until it begins to be better, and so begins to forsake its badness, by truly disapproving it, from a good disposition, or a better tendency arising in it? If the disposition remain just the same, then no sincere disapprobation arises; but the reigning disposition, instead of destroying, on the contrary approves and confirms itself. The heart can have no tendency to make itself better, until it begins to have a better tendency: for therein consists its badness, viz. having no good tendency or inclination. And to begin to have a good tendency, or, which is the same thing, to begin to have a sincere inclination to be better, is the same thing as to begin already to be better. So that it seems, that they that are now under the reigning power of an evil heart, can have no ability to help themselves, how sensible soever they may be of their misery, and concerned through fear and self-love to be delivered: but they need this from God, as part of their salvation, viz. that God should give them sincere repentance, as well as pardon and deliverance from the evil consequences of sin. And how shall they know, without revelation, that God will give sinners a better heart, to enable them truly to repent; or in what way they can have any hope to obtain it of him? And if men could obtain some sincere repentance of their being wholly without that love of God that they ought to have; yet how can reason determine, that God will forgive their sin, until they wholly forsake it? or until their repentance is perfect? until they relinquish all their sinful contempt, ingratitude, and regardlessness of God? or, which is the same thing, until they fully return to their duty, i. e. to that degree of love, honour, gratitude, and devotedness to God, that is their duty? If they have robbed God, who can certainly say that God will forgive them, until they restore all that they have robbed him of, and give him the whole that he claims by the most absolute right? But where is any man that repents with such a perfect repentance? and if there be ever any instances of it in this world, who will say, that it is in every man's power to obtain it? or that there certainly are no lower terms of forgiveness? and if there are, who can tell certainly where to set the bounds, and say precisely to what degree a man must repent? How great must his sorrow be in proportion to his offences, &c.? Or, who can say, how long a man's day of probation shall last? Will reason alone certainly determine, that if a man goes on for a long time presumptuously in his contempt, rebellion, and affronts, presuming on God's goodness, depending that though he does thus abuse his grace as long as he pleases, yet if he repents at any time, God will forgive him, and receive him to favour, forgiving all his presumptuous aggravated rebellion, ingratitude, and provocation, and will receive him into the arms of his love? Will reason alone fully satisfy the mind, that God stands ready to pardon and receive to favour such a sinner, after long continuance in such horrid presumption and most vile ingratitude? Or, will reason fully determine for a certainty, that God will do it, if men thus presumptuously spend their youth, the best part of their lives, in obstinate and ungrateful wickedness, depending that God will stand ready to pardon afterwards? And, in short, how can reason alone be sufficient to set the bounds, and say how long God will bear with and wait upon presumptuous sinners? how many acts of such ingratitude and presumption he will be ready to forgive, and on what terms, &c.? I say, how can reason fix these limits, with any clear evidence that shall give the mind a fixed establishment and satisfaction?

Therefore, if there be any such thing as the forgiveness and salvation of sinful men; new relations of God to men, and concerns of God with men, and a new dependence of men on God, will arise, no less, probably much more, important, than those which are between God as man's Creator, and the Author of his natural goodness. And as God must manifest his perfections in a new work of redemption or salvation, contrived and ordered by his infinite wisdom, and executed by his power -- in a perfect consistence with his justice and holiness, and a greater manifestation of his goodness, than is made in his works as the Author of nature -- so these things must be the foundation of new regards to God, new duties, and a new religion, founded on those displays of his perfections in the work of salvation, and on the new relations God sustains towards men, and the new dependence of men on God, and new obligations laid on men in that work, which may be called revealed religion, different from that natural religion which is founded on the works of God, as the Creator and the Author of nature, and our concerns with God in that work; though not at all contrary to it.

The light of nature teaches that religion which is necessary to continue in the favour of the God that made us; but it cannot teach us that religion which is necessary to our being restored to the favour of God, after we have forfeited it.

CHAP. IX.
Mahometanism compared with Christianity -- particularly
with respect to their propagation.

§ 1. IN what respect the propagation of Mahometanism is far from being parallel with the propagation of Christianity, will appear by these observations. -- The revolution that was brought to pass in the world, by the propagation of Mahometanism, was not so great as that which happened by the propagation of Christianity; yea, in this respect, was by no means worthy to be compared to it. Consider the state the world was in before Christianity was propagated; how dark, ignorant, barbarous, and wicked; how strongly these things were established by long universal immemorial custom; how fixed in men's hearts; how established by all human authority, and power, and inclination; and how vast the alteration, when Christianity was introduced and established; how vast the overthrow of that which had been built up before, and stood from age to age; how great, how strong the building; how absolute its destruction; and also, how great the building that was erected in its room; and of how different and opposite a nature from that which had stood on the same ground before.

§ 2. But as to the revolution brought to pass in the world by Mahometanism, it consisted either in the change made among the heathen -- barbarous nations, which had their original from Arabia or Scythia -- or among professing Christians. But with respect to neither of these, was the revolution comparably so great as the other. As to the change made among those heathens, they long had entertained some obscure notions of the true God; and many of the great truths of what is called natural religion, they had obtained by those glimmerings of the light of the gospel which had been diffused over great part of the world; even that part of it that had not fully embraced Christianity. But Mahometanism carried them very little farther in these things; and was an occasion of but small advance of light and knowledge. As to the change made among Christians, there was no advance at all made in knowledge, or in anything that was good. And as to the change made among them as to religious customs, they had so degenerated before, and were become so superstitious, that the alteration was not very perceptible.

§ 3. The difference of the two revolutions was immensely great as to goodness. The change made in the world by the propagation of Christianity, was a great change indeed, with regard to light and knowledge. It was a change from great darkness to glorious and marvellous light. By the preaching of the gospel in the world, the day-spring from on high visited the earth, and the sun arose after a long night of the grossest darkness. But as to the change made in Christendom by the propagation of Mahometanism, there was no increase of light by it, but on the contrary, it was evidently a change from light to darkness. It was a propagation of ignorance, and not of knowledge. As to the change made among the heathens, as we observed before, there was but a small degree of increased light; and all that was added, was borrowed from Christianity. Any increase of knowledge that arose, proceeded only from Mahomet and his followers communicating what had before been communicated to them by Christian teaching. There can be no pretence of the least degree of addition in anything, beyond what they had before received from the gospel. And as to rules and precepts, examples, promises, or incitements to virtue of any kind, no addition at all was made. What alteration there existed, was only for the worse; those examples, histories, representations, and promises of the new Mahometan religion, only tended exceedingly to debase, debauch, and corrupt the minds of such as received it.

§ 4. The revolution that was occasioned by the propagation of Christianity, was an infinitely greater and more wonderful effect, if we consider the opposition that was overcome in bringing it to pass. Christianity was propagated against all the opposition that could be made by man's carnal dispositions, strengthened by inveterate general custom, principles, habits, and practice, prevailing like a mighty flood. Mahometanism was propagated, not in opposition to those inclinations, but by complying with them, and gratifying them, in examples, precepts, and promises, as Stapferus observes, (Theol. Polern. tom. iii. p.292.) Speaking of Mahomet's laws, he says, "The law, which he published was, above all others, accommodated not only to the opinions of men, but also to the depraved nature, manners, and innate vices of those nations, among whom he propagated it; nor did it require much more than external exercises, which, to a carnal man, are much more easy to be performed, than those spiritual exercises which the sacred pages prescribe. He allowed of revenge for injuries; of discarding wives for the slightest causes; of the addition of wives to wives, which must have served only as so many new provocatives to lust. At the same time he indulged himself in the greatest excess of promiscuous and base lasciviousness. He placed the true worship of God in such external ceremonies, as have no tendency to promote true piety. In fine., the whole of that religion which he instituted, was adapted to no other end, than the shedding of human blood."

§ 5. This religion is particularly adapted to the luxurious and sensual disposition. Christianity was extremely contrary to the most established and darling notions of the world; whereas Mahomet accommodated his doctrines to all such notions as were most pleasing at that time, among the heathen, Arabians, Jews, and the several most prevailing sects of Christians; as Stapferus observes:

"Mahomet retained many of the opinions of the ancient Arabians; he mixed his doctrine with the fables of the Jews, and retained many of the ceremonies of the other religions prevalent at that time. The religion of Mahomet favoured the prejudices of the Jews and of the heathens; and was suited to the desires of the flesh, and to the allurements of the world. But the religion which Christ taught, did not, in the least instance, favour the depraved affections of men, and the indulgence of the flesh; but was diametrically opposed to them: nor was it suited to the prejudices of either Jews or Gentiles; but it was plainly contrary to the preconceived opinions of men. Whence the apostles, in preaching this religion, immediately opposed both the religion of the Jews and the Gentiles." (Ibid. p.340.) Christianity was propagated under the most violent, universal, and cruel persecution of all the powers of the world. Mahometanism was not so; it never made its way any where, in any remarkable degree, against persecution.

§ 6. The difference will appear great, if we consider the time when each of these were propagated. Christianity was propagated at a time when human learning and science was at its greatest height in the world. But Mahometanism was broached and propagated in ages of great darkness, after learning had exceedingly decayed, and was almost extinguished in the world.

§ 7. The difference will farther appear, if we consider the places front whence these religions were propagated. -- Christianity was first begun in a place of great light, the greatest light with regard to religious knowledge then known, and in a very public part of the globe; whither resorted innumerable multitudes of people three times every year, from almost all parts of the then known world. And beside the vast resort of Jews and proselytes thither, it was a country that was at that time under the inspection and government of the Romans, where they had a governor, and other public officers, constantly residing. It was propagated especially from Jerusalem, the chief city in that country, and one of the greatest and most public cities in the world; and, indeed, all things considered, was next to Rome itself, nay, in some respects, even far beyond Rome. And the nations among whom it was first propagated after the Jews, were -- not the more ignorant and barbarous, but -- the most knowing and learned in the world; as particularly the Greeks and Romans. And the cities where it was very early received, and from whence it was promulgated to other parts, were the greatest, most public, and polite; such as Antioch, Ephesus, Alexandria, Corinth, Athens, and Rome: and some of these were the greatest seats of learning and philosophy on earth. -- Whereas Mahometanism was broached in a dark corner of the earth, Arabia; and the people among whom it first gained strength, who sent out armies to propagate it to the rest of the world, were an ignorant and barbarous sort of people; such as the Saracens and Turks, who originated from Scythia.

§ 8. The difference appears in the means and method of propagation. Christianity was propagated by light, instruction and knowledge, reasoning and inquiry. These things were encouraged by the gospel; and by these means the gospel prevailed. But Mahometanism, was not propagated by light and instruction, but by darkness; not by encouraging reasoning and search, but by discouraging knowledge and learning; by shutting out those things, and forbidding inquiry; and so, in short, by blinding, the eyes of mankind. -- It was propagated by the power of the sword also; by potent sultans, absolute tyrants, and mighty armies. Christianity was propagated by the weakest of men, unarmed with anything but meekness, humility, love, miracles, clear evidence, most virtuous, holy, and amiable examples, and the power and favour of eminent virtue, joined with assured belief of the truth, with self-denial and suffering for truth and holiness. By such weapons as these was it propagated against the power, authority, wealth, and armour of the world: against the greatest potentates, most absolute and cruel tyrants, their most crafty counsels, and greatest strength, utmost rage and cruelty, and determined resolutions to put a stop to it. It was propagated against all the strength of the strongest empire that ever was in the world.

§ 9. One principal way wherein the propagation of Christianity is a proof of its truth, consists in its being an evidence of the facts that are the foundation of it. Christianity is built on certain great and wonderful visible facts; such as, Christ's resurrection from the dead, and the great and innumerable miracles wrought by him and his apostles, and other his followers, in Judea and many parts of the world. -- These facts were always referred to, as the foundation of the whole; and Christianity always pretended to be built on them. That Christianity, which, in effect, is no other than the belief of these facts, should be extensively propagated in and near the places and time when the facts were said to be wrought; when and where there was so much opportunity and advantage to know the truth of the matter; is a great, standing, everlasting evidence of the truth of the facts. But as to Mahometanism, it pretends to no facts for its proof and foundation, but only Mahomet's pretences to intercourse with heaven, and his success in rapine, murder, and violence. -- Belief of sensible miracles, or public attestations of heaven to Mahomet's authority and doctrines, was no part of his religion -- and was not employed in its propagation.

§ 10. If we consider the propagation of Christianity as a doctrine or belief of wonderful divine facts, Mahometanism is not set up in opposition to it; because the Mahometan religion itself acknowledges the principal facts of Christianity, though it has no facts of its own to urge. And so Mahometanism rather confirms than weakens Christianity; and the propagation of Mahometanism itself may be considered as one thing belonging to the propagation of Christianity, and as a part of that propagation, in as far as it consists in a propagation of a professed belief of those facts. It is so far an instance of the propagation of that which is the foundation of Christianity, that it proves all the rest. The Alcoran owns Jesus to be a great prophet; "the messenger of God," (Surat. v. 84.) that he wrought miracles, healing a man blind from his birth, and the leprous, (Surat. v. 119.) also raising the dead; and that Jesus as born of Mary was himself a miracle, (Surat. xxiii. 52.) He often speaks of Jesus as the servant and messenger of God; (Surat. iv. 158. iii. 152. iv. 169, 170. v. 84.) Now, owning this, is in effect owning the whole. This is the foundation of the whole, and proves all the rest. It owns that Jesus was miraculously conceived and born; (Surat. iii. 47. xix. 20, 21.) and without sin. (Surat. iii. 36. xix. 19.) -- Mahomet owns Jesus, and ascribes the conception of Christ alone to the power of God, and the inflation of his Spirit. -- In Surat. xxi. 19. are these words, as the words of God: "And Mary was a chaste virgin, and We inspired her with Our Spirit, and set up her and her son as a miracle to all ages." -- He owned Jesus to be the Messiah foretold in the law and the prophets; Surat. iii. 45. "When the angels said, O Mary, certainly God declares to thee his own word; his name shall be Jesus Christ, the son of Mary:" Surat. xix. 29. Surat. iv. "Certainly Christ Jesus, the son of Mary, is the ambassador of God and his word." He owned Christ's ascension into heaven. "God raised him (Christ) to himself;" Surat. iv. 157. Concerning Christ's miracles, Mahomet says, Surat. iii. 45 v. 119. "God says, O Jesus, the son of Mary, I have strengthened thee by the Spirit of holiness; and thou shalt, by my leave, heal a man blind from his birth; and by my leave thou shalt raise the dead from their graves."

§ 11. In this respect the great propagation of the Mahometan religion is a confirmation of revealed religion -- and so of the Christian in particular, which alone can have any pretext to be a religion revealed by God -- as this is a great demonstration of the extreme darkness, blindness, weakness, childishness, folly, and madness of mankind in matters of religion, and shows how greatly they stand in need of a divine guide, and divine grace and strength for their help, such as the gospel reveals. And that this gross delusion has continued so long to so great an extent, shows how helpless mankind are, under ignorance and delusion in matters of religion; and what absolute need they have of extraordinary divine interposition for their relief. And besides, such a miserable, blind, helpless state of mankind, is also exactly agreeable to the representation made in the Christian revelation.

CHAP. X.
The Jewish nation have, from their very beginning, been a
remarkable standing evidence of the truth of revealed religion.

§ 1. WHEN every other nation under heaven had forsaken the true God, and was overwhelmed in heathenish darkness, the Jews had among them the knowledge and worship of the true God, and rational and true notions of his being, attributes, and works; of his relation to mankind, our dependence upon him, and the worship and regards due him. This was upheld among them alone, for so many ages, to the coming of Christ; while they were surrounded on every side with nations vastly differing from them, and the worst of idolaters. The whole world beside themselves had forgotten the true God, and forsaken his worship, and were all the while involved in gross heathenism. They lived in the midst of the most frequented and most populous parts of the world. They did not live separated from the rest of the world, as in an island or a peninsula; nor yet as divided from others by vast deserts, or impassable mountains; but on the continent, in the midst of the habitable world, with populous countries adjoining to them almost on every side. Those nations, who were their next neighbours on every side, were steadfastly gross pagans, and some of the most barbarous idolaters.

§ 2. They were not a nation that studied philosophy; they had no schools among them under the care of philosophers, who instructed their pupils in human science; yet they had most apparently far better, more sublime, and purer, notions of God and religion, of man's duty, and of divine things in general, than the best of the heathen philosophers. Nor do they seem to have been a people any way remarkably distinguished from other nations, by their genius and natural abilities. They were a comparatively small people, not a great empire; not a vast and potent commonwealth.

§ 3. Such changes and revolutions frequently came to pass in their nation, and such was their peculiar state from time to time, that they were exceedingly liable to be corrupted and overrun with heathenish notions, and the customs of idolatrous nations, and to grow into a conformity to the rest of the world in that respect. They were above two hundred years in Egypt, which may be looked upon as the second nation, if not the first, for being the fountain of idolatry. -- And they lived there under circumstances tending the most to their being corrupted with idolatry, and brought to a conformity with the Egyptians in that respect, of any that can be imagined; especially on these accounts: -- they were there in the beginning and rise of their nation. There the nation had its birth. It grew from one family of about seventy persons, with the father of the whole family at the head of it, to be more than a million of people, yea probably (reckoning male and female) about two millions. An they lived there, not separate and distinct from the Egyptians; but had continual intercourse with them. Yea, they dwelt there as inferiors, in subjection to the Egyptians; their slaves: and the Egyptians who had daily concern with them, were their masters.

§ 4. After they came into the land of Canaan, they for several ages dwelt there with the remains of the ancient heathen inhabitants, who were so numerous and strong, as sometimes to overcome and keep them long in subjection; which also, from time to time, their idolatrous neighbours did. -- And after they had lived long in the land ten of their tribes were carried away into final captivity, and heathen inhabitants planted in their stead: by which the religion of the remaining two tribes was the more exposed. At last these remaining two tribes, with the Levites, and all that were left of the ten tribes who had mixed with them, were carried away into Babylon, the chief city of Chaldea, the country that above all in the world (at least, excepting Egypt) was the fountain of idolatry; there they dwelt during the time of one generation. So that before any of them returned, the body of the people were a new generation, born and brought up in that land of darkness, amongst idolaters, their superiors and masters, and most of them the most honorable men that were then in the world; and a great part, perhaps the greater part, of the nation never returned but continued dispersed in heathen countries till Christ's coming. As to the nation in general, those in Canaan and those out of it were in subjection to the three successive heathen monarchies, the Persian, Grecian, and Roman; and heathen people belonging to each of those empires, often swarmed in their country

§ 5. The people seemed to be, from their very beginning till the Babylonish captivity, exceedingly prone to idolatry; were fond, in that respect, of the customs of those heathen neighbours, and were apt to think it honourable to be like the rest of the nations, and a disgrace to be singular. This appears in that they actually oftentimes apostatized to idolatry, embraced the worship of the heathen gods, and neglected the worship of the true God; and continued sometimes for a long time in their conformity to their heathen neighbours. Yet they were wonderfully reclaimed from time to time; so that they were never suffered finally to apostatize, as all other nations in the world had done, nor were left in their apostacy for so long a space of time.

§ 6. All is the more remarkable, in that not only the true God and his spiritual worship are so infinitely diverse from the gods and religion of the heathens; but the external institutions and rites of worship observed among the Jews, and the law of their worship and religion, were remarkably diverse and repugnant to the religious rites of their heathen neighbours. They were exceedingly opposite to the rights of the Egyptians, among whom they lived so long, and among whom they first became a nation. So were they also to the rites of the ancient inhabitants of Canaan, of the Philistines, Moabites, Ammonites &c.

§ 7. The Jews may be considered as a remarkable evidence of the truth of revealed religion, in that they were preserved so long a time a distinct nation from all others, even since their father Jacob's time, till this day; being neither destroyed, nor abolished, nor lost by mixing with other nations. Jacob himself was exposed to be destroyed by his brother Esau, before he was married. His family were greatly exposed to destruction, at least as to any permanent distinction from other people, when Laban pursued after him, with a design probably to kill him, and to bring back his wives and children into Padan-aram, and to keep them there; or, at least, by some means to carry back his family, and to prevent their ever going to Canaan. He and his family were in imminent danger of being destroyed when Esau came out against him with four hundred men. His family were greatly exposed to danger by the inhabitants of Canaan, when provoked by his sons destroying the Shechemites. A series of wonderful and miraculous providences respecting Joseph, were the means of preserving the family, without which they would probably either have perished by the famine, or, in the time of that famine, have wandered away from Canaan, in such obscurity, and under such disadvantages, that they would likely have never returned any more to Canaan; and so the family would have been broken up.

§ 8. In Egypt they were greatly exposed to be destroyed, when Pharaoh set himself to effect their destruction by drowning all the males. When they had continued so long in Egypt, under such abject circumstances; it could be owing to nothing but a series of the greatest miracles, that ever they were separated from that people and land, so as to return again to dwell by themselves, to be kept a distinct nation. They were in imminent danger of being swallowed up by Pharaoh and his host at the Red sea; or of receiving such a blow, as wholly to break up the design of their proceeding to Canaan to live there. They were exposed to suffer that which would have prevented their proceeding, when the Amalekites met them, and fought with them.

§ 9. Nothing but a course of most astonishing miracles for forty years could have prevented their perishing in the wilderness, or being obliged to go back again into Egypt, and suffering captivity, dispersion, and ruin by the nations that dwelt around that wilderness. -- They were greatly exposed to be ruined as a people, by the opposition of the Moabites, Midianites, Amorites, and Og the king of Bashan. -- That ever they got the possession of Canaan, which was then held by many nations greater and stronger than they, was owing to a course of great miracles, without the intervention of which they must have perished as a people.

§ 10. After they had obtained the possession of the land, they were often greatly exposed to be utterly ruined in the time of the judges, when their enemies in those parts, who seemed to have an exceeding great hatred of them, prevailed against and had the mastery of them. It could be owing to nothing but the special providence of God, that those enemies did not improve the advantages they had in their hands, utterly to destroy them, or at least to drive or carry them captive out of that land; particularly the provoked Canaanites, before the deliverance by Deborah and Barak; the Midianites and the people of the East, before the deliverance by Gideon; and after them the Philistines.

§ 11. Afterwards, in the time of the kings, there were many efforts of the enemies of Israel utterly to destroy the whole nation, to cut them off from being a people, and to blot out their very name from under heaven, agreeably to Psalm lxxxiii. 3-8. "They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, let us cut them off from being a nation, that the name of Israel may be no more in remembrance. For they have consulted together with one consent. They are confederate against thee. The tabernacles of Edom and the Ishmalites, of Moab and the Hagarenes, Gebal, and Ammon, and Amalek, the Philistines with the inhabitants of Tyre: Assur also is joined with them; they have holpen the children of Lot." -- In David's time there was such a mighty combination of enemies against them, and so great a force was raised, that, one would think, might have been sufficient to swallow up the nation. -- After Solomon's time, the nation was greatly weakened, and so much the more exposed to ruin, by their division into two kingdoms, often contending, and seldom in amity the one with the other. -- The nation was greatly exposed in Rehoboam's time to he swallowed up by Shishak king of Egypt; in Asa's time, by the vast army of the Ethiopians; and again, by the mighty army of the Moabites, Ammonites, and Edomites, in Jehoshaphat's time, 2 Chron. xx. When the kings of Assyria overran and utterly destroyed the ten tribes, it was a wonder that the two tribes were spared, and the people were greatly exposed to be finally ruined by Sennacherib's army, who intended nothing else.

§ 12. When the people were carried captive into Babylon by Nebuchadnezzar, and the whole land laid utterly waste; it was a wonder that this did not prove an entire end to them as a people. It was a wonder they were kept distinct in their captivity; that then they were delivered; and that after they had been in captivity so long, till those that had formerly lived in Canaan were generally dead, and a new generation born in Chaldea was risen up, they should be brought back, and again settled in their own land, and established as a people there. It was a wonder that the land was vacant for them; and a wonder that they were not hindered in their design of resettling there, by the mighty opposition made to it by the Samaritans.

§ 13. The people were marvellously preserved from being blotted out from under heaven by Haman, in the time of Esther and Mordecai. They were wonderfully preserved in Antiochus's time, who was earnestly set on their utter destruction as a people; and it may be observed in general concerning them, during the time of the Old Testament, that there was no nation whatsoever against whom the nations in general were at such enmity, as the nation of the Jews; and they were, on this account, much more likely to be destroyed than any other nation.

§ 14. They lived in a part of the world where they were more exposed to be overrun by other nations, and so to be by them either trodden down, or torn away and scattered abroad in the earth, than had they dwelt in any other part; living as it were in the midst of the earth, betwixt three great continents, Asia, Africa, and Europe. Their land lay in the very road or thoroughfare between Asia and Africa; between Egypt and the great Eastern and Northern kingdoms, which for many ages were the greatest, in most potent, and active kingdoms in the world. It seems those other nations thereabout were all destroyed from being a people, before Christ's time: as the Midianites, the Moabites, Ammonites, Amalekites, the seven nations of Canaan, and the Philistines.

§ 15. It is remarkable, concerning a great part of the time of the Old Testament, viz. from the Babylonish captivity till Christ, that a great part of the Jews lived dispersed amongst other nations: and both those who were thus dispersed, and those that lived in their own land, were all that time in the power of the heathen nations of the four monarchies.

§ 16. With respect to the time since Christ, their preservation as a distinct nation has, in many respects, been still more remarkable. It is wonderful, that what happened in the time of Titus Vespasian, when the greater part of the nation was destroyed, and the rest dispersed all over the world in such wretched circumstances, did not prove their utter destruction as a people. And the calamities that happened to the remnant soon afterwards, made their continuance as a distinct people yet more surprising. For within half a century after their destruction by Titus, in the reign of Trajan and Adrian, the nation in general every where rose in rebellion against the Romans; and were finally every where beaten; so that in these wars the Jews had a thousand cities and fortresses destroyed, with the slaughter of about five hundred and eighty thousand men. What are left of this people have ever since remained in a total dispersion over all the world, mixed every where with other people, without any thing like a government or civil community of their own, and often extremely harassed by other nations; though still they remain a clear and perfectly distinct nation from all other people.