1012 [Ancient Attick laws are derived from Moses; the Grks sais the sp moved on the waters at the beg; the Brachmans infl'd by

1012 [Ancient Attick laws are derived from Moses; the Grks sais the sp moved on the waters at the beg; the Brachmans infl'd by the Jews; Timaeus recogs many Heb trads; the Peruvians and Philipinos know about Adam and Eve; the Hindus know about Adam and 6000 yrs; the Grks div rev. Grotius is source]

1013 [Again from Grotius on the Sabbath amg the heathen, incl Hindus]

1014 [more from grotius]

1015 [the hist of the OT confrmed amg the heathen re Jonah, Elijah, David: grotius]

1016 [Grotius on the immort of the soul amg the Hindus, Druids et al]

1017 [Grotius on the conflagration of the world acc to the heathen]

1018 [G on the resurr]

1019 E talks about grace being infused over and over again here and elsewhere.

1020 [more from Grotius on Hiram, Solomon, Nebuchadnezzar and the slavery in Babylon]

1021 [G on evil sps]

1022 [G on sp worship and moral govt]

1023 [Grotius on Xn duties--committing adultery in the heart, forgiving injuries, returning good for evil, loving enemies, monogamy, ag divorce, no swearing, contentedness w/ food and clothing--from Seneca, Plato, Terence, Pythagoras, Marc Antony, Sophocles, Euripides]

1024 [Grotius on incarnation: joining a div nature to the human, from Julian and Porphyry]

1025 [G on the reasonableness of the suffs of a truly good man, incl crucifixion, from Plato and Seneca]

1027 [the types themselves are things indiff, and are not to be made anm end of. Then it becomes idolatry.]

¶It is implied in many of the precepts of the law that the tabernacle should continue forever throught [sic] their generations as in that Exod 27. 21. In the tabernacle of the congregation without the veil, which is before the testimony Aaron & his sons shall order it from evening to morning before the Lord: It shall be a statute forever unto their generations on the behalf of the children of Israel. So Exod 10. 9. & 17. 6,7. & Levit 16. 33,34. Numb. 18. 23. But yet yet [sic] the tabernacle did not continue alwaies but by Gods own appointment after some ages it ceased and the temple an exceeding different kind of habitation succeeded in the room of it So that by Gods own appointmt it thenceforward became impossible to perform these things in the tabernacle of the congregation So that the tabernacle was continued no otherwise than as it gave place to something greater & more excellent that succeeded in the room of it /p./ & serve instead of it & in this sense all things belonging to the ceremonial law are continued to this day they have given place to some thing greater & more excellent of a different nature, that succeed in the room of them & serve instead of them and are the substance of which they were the shadows. and in this sense we find in fact that the old Testament sometimes uses such terms of perpetuity or else they cannot be true in any sense as in Jer. 33. 18. &c-- neither shall the priests the Levites want a man before me to offer burnt offerings & to kindle meat offerings & to do sacrifice continually And the word of the Lord came unto Jeremiah saying Thus saith the Lord if you can break my covenant of the day & my covenant of the night that there should not be day & night in their season then may also my covenant be broken with David my servant that he should not have a son to reign upon his throne & with the Levites the priests my ministers. Now there is no terms of perpetuity annexed to any of the ceremonial laws more full & larger than these that God here uses in this declaration of his mouth & none delivered with such peremptoriness & solemnity & yet we see in fact that God use [sic] these expressions concerning the priests & Levites in such a sense as to intend that the succession of the priests & Levites & their ministry should be forever continued because it has now ceased for a longer time than ever it continued from their first establishment in the wilderness their ministry here spoken of of doing sacrifice & offering burnt offerings & meat offerings here spoken [of (om.E)] has entirely ceased for about 1700 years, & the family of Aaron & the tribe of Levi themselves have been entirely lost & remain'd [sic] unknown & therefore put from their office for the same reason with those Ezra 2. 62. Neh. 7. 64. So that we see in fact that God uses such expressions of perpetuity concerning things appertaining to the ceremonial law when the things themselves do not last alwaies and cant be /mg/ be consistent with fact continued in any other sense than as continued in greater things of which they are types & which as their antitypes come in the room of them.

1028 From Doddridge: the heathen bel in infused grace: Plato in the Republic [true!! only G can save one from the temptations of life, in the Republic Bk 6, p 753 B Jowett trans.], Seneca et al.

[Check the quiote from Seneca in Epist 73]

¶1034. add this to N 1027. ABOLISHING THE CERMONIAL LAW.

That the ceremonial law notwithstanding what is said of their being statutes forever throughout their generations, was not made perpetual in that sense as not to be capable of alteration or abolition in the days of the Messiah yea that in his days there should actually be an alteration and the Mosaic ceremonial constitution was to cease in his days is expressly & fully revealed by the Prophet Ezekiel, who in his description of the state of Gods Israel in the 9. last chapters of his prophecy exhibits another service diverse from it that was to take place in its room [¶ ?]

¶Here it may be noted that such terms as forever, perpetual, & alwaies are frequently used in the Old Testament for many ages when at the same time an end is in the sam of that which is said to be forever &c-- is mentiond in the same place or plainly supposed in that very place, even before the end of the world so Isai 32. 14.15. Because the palaces shall be forsaken the multitude of the city shall be left the forts & towers shall be for dens FOR EVER a joy of wild asses a pasture of flocks UNTIL the Spirit be poured from on high, &c--Ezek. 38. 8. After many days thou shalt be visited in the latter days thou shalt come into the land that is brought back from the sword, & is gatherd out of many people against the mountains of Israel which have been ALWAIES waste But it is brought forth out of the nations & they shall dwell safely all of them Lift up thy feet unto the perpetual desolations [Ps. 74:3 (om.E)]. See also Jer. 18. 16. & 25. 9. with v.11.12.

[this is an example of E's view of progressive rev, and the dynamic evol nature of the hist of rel.]

¶1011. VISIBLE CHH. CHRIST THE HEAD OF IT. The argument of the Papists that some man make use of why some man must be the supream head of the visible church on earth other[wise (Om.E)] it will [be (om.E)] a body without a head is vain. For as X when he was present on earth acted as head of the visible [church (om.E;mg)] so now he is absent he may be such and act as such, by his word his ministers & his Spirit. The Apostle Paul while absent from the church of Corinth acted as the chief ministerial head of that church in the management of its affairs as a particular visible church, and particularly in judging & excommunicating one of its members. because tho' he was absent in body yet he was present in spirit & acted therefore as if he were present himself in body he makes himself by his spirit, as his proxie, the president of their assembly to be convened for the punishing that criminal 1 Cor. 5. 3,4. as Mr. Locke observes in his contents of Sect. 2. N. 5 of this epistle according to his division. His spirit or the Spirit of X as dwelling in him in its special gifts that he was endowed with to qualify him to be an apostle, was as it were there among them to judge & determine infallibly how the case was & when censure should be inflicted & directed him in the affair which directions of his that were the voice of his spiri in his epistle that was the voice of his spirit, was present with them to speak the mind of the Spirit. See No. 689. § 5. [finis; note at end prob. same time.]

¶1012. <vid 973> TRADITIONS OF THE HEATHEN FROM THE PATRIARCHS & JEWS. "Eupolemus in his Book of the Kings of Judea says That Moses was the first wise man, & that letters were first given by him to the Jews, & from them the Phoenicians recieved them" Grotius Of the Truth of the Xtian Relig. Book. 1. §15. Notes.

The most antient Attik laws from whence the Roman were afterwards taken owe their original to the laws of Moses. You have a famous instance of this in the thieves that rob by night of which we have treated in the Second Book of War and Peace and another in that law which Sopater recites Let him that is next akin possess the heiress which is thus explained by Terence "There is a law by which widows ought to be married to the next kinsman and the same law obliges those kinsmen to marry them". Donatus remarks upon the place thus "That the widow should be married to the next kinsman, & he marry her in the Attick law" A great many other things may be found to this purpose if a man search diligently for them as the law that a high priest should marry none but a virgin & his countrywoman Grotius's Truth of the Xtian R. B. 1. Sect. 15.

¶Numenius, cited by Porphiry, about the nymph's den affirms it was said by the prophet (meaning Moses) that the Spirit of God was moved upon the waters. Grotius De verit. B. 1. Sect. 16. notes.

¶Clemens has preserved the words of Megathenes himself out of his Third Book of the Indian History Strom. I. "All that was of old said concerning the nature of things, we find also said by the philosophers who lived out of Greece, the Brachmans among the Indians, & they that are called Jews in Syria."

Grotius De verit. B. 1. Sect. 16. notes.

¶Calcidius to Timaeus says "To which thing the Hebrews agree, who affirm that God was the Adorner of the world and appointed the sun to rule the day and the moon to govern the night, & so disposed the rest of the stars as to limit the times & seasons of the year, and be signs of the productions of things" Grotius Ibid.

¶Chalcidius to Timaeus has these words. "That as Moses says God forbad the first man to eat the fruit of the trees by which the knowledge of good and evil should steal into their minds" And in another place, "To this the Hebrews agree when they say God gave to man a soul by divine breath, which they call reason or a rational soul; But to dumb creatures and wild beasts of the forests one void of reason: The living creatures & beasts being by the command of God scatter'd over the face of the earth among which was that serpent, who by by [sic] his evil perswasions decieved the first of mankind" Grotius ibid.

¶Maimonides takes notice that the History of Adam and Eve, of the tree and of the serpent, were extant amongst the idolatrous Indians in his time and there are many witnesses in our age who testify that the same is still to be found amongst the heathen in Peru and the Philippine Islands people belonging to the same India; [new line on MS]

The name of Adam among the Brachmans, and that it was reckon'd six thousand years since the creation of the world by those of Siam. ---- What Simplicus relates out of Porphyry Comment 16. upon B. 2d concerning heaven agrees exactly with this number; that the observations collected at Babilon, which Callisthenes sent to Aristotle were to that time

which is not far from the time of the deluge. Grotius ibid.

¶Catullus after many of the Greeks relates that divine visions were made to men, before their great & manifold crimes did as it were hinder God & those spirits that attend him from holding any correspondence with man. of this see those excellent things said Plutarch in his Isis, Maximus Tyrius in his first & sixteenth Dissertation, and Julians Hymn to the Sun. The name of angels is used when they treat of this matter, not only by the Greek interpreter of the Old Testament but also by Labeus, Aristides, Porphyrie, Iamblicus, Chalcidus, & by Hostanes, who was older than any of them quoted by Minutius. The foremention'd Chalcidus relates an assertion of Heraclitus, That such as deserved it were forewarned by the instruction of the divine power. See No. 1014. [finis; end MS p.]

¶1013. see 961. SABBATH. Traditions of the heathen concerning it. We learn from Josephus, Philo, Tibullus, Clemens Alexandrinus, and Lucian that the memory of the seven days work was preserved not only among the Greeks & Italians by honouring the seventh day but also among the Celtae & Indians who all measured the time by weeks, as we are taught by Philostratus, Dion Cassius & Justin Martyr, and the most antient names of the days. Grotius De veritat. B 1. Sect. 16. & then in the notes are these things that follow.

¶Philo speaking concerning the seventh day says "It is a festival not only in one city or countrey but throughout the whole world" Clemens Alexandrinus quotes out of Hesiod "that the seventh day is sacred" and the like out of Homer and Callimachus. To which may be subjoined what Eusebius has taken out of Aristobulus B. 13. Chap. 12. Theophilus Antiochenas B. 11. to Autolychus "concerning the seventh day which is distinguished by all men" & Suetonius in his Tiberius XXXII. "Diogenes the Grammarian uses to dispute at Rhodes of the sabbath day" This measuring of time by weeks is evident among the different nations of the Celtae by their names of the days of the week. viz. among the Germans, Gauls, & Britons. Helmoldus tells us the same of the Sclavonians B. 1 ch. 48 Philostratus relates this of the Indian B. 3. chap. 12. Dion Cassius b. 33. speaks of "the day called Saturns" & adds that the custom of computing the time by weeks was derived by the Egyptians to all mankind; and that this was not a new but a very antient custom Herodotus teaches us in his Second Book. To which may be added Isidore concerning the Romans B. 5. chap. 30. & 32. Grotius. ibid. [finis]

¶1014. add this to N. 1012. TRADITIONS OF THE HEATHEN &c--

There is a famous place of Alexander the Historian in Josephus B. 1. Ch. 16. which Eusebius quotes in his Gospel Preparation B. 9. ch.20. "Cleodemus the Prophet who is called Malchus in his Relation of the Jews gives us the same history as Moses their Lawgiver viz that Abraham had many children by Keturah to three of which he gave the names of Afer Asser & Afra. &c--" Grotius de verit. B. 1. Sect. 16. [ see No 962. 2d page The antient writer of the Orphik verses has these lines cited by Clemens Alexandrinus Strom 5. & Eusebius B 13 ch. 12. which can be understood of none but Abraham

For him who all created no man knows

But one of the Chaldean race his son,

only begotten who well understood

The starry orb, & by what laws each move

around the earth embracing all things in it.

where Abraham is called only begotten agreable to Isai 51.2.

Grotius De verit. B. 1. Sect. 16.

¶Justin the Historian cites this passage out of Tragus Pompeius "The original of the Jews was Damascus an eminent city in Syria of which afterwards Abraham and Israel were kings" Grotius ibid.

¶Tacitus among his falsities says this one truth "That the Jews worshipped that supream and eternal Being who was immutable and could not perish that is God (as Dion Cassius speaks treating of the same Jews) who is ineffable and invisible. Strabo says that those who believed in Moses worshipped God and were lovers of Equity & Justin says thus B. 36. ch. 2. speaking of the kings & priests of the Jews, "whose righteousness mixed with religion increased beyond belief." Ibid. [finis; end of MS p.; first half of next page left blank for continuations]

¶ 1015. add this to N. 983. The HISTORY of the Old T.

from Moses time confirmed by the traditions of the heathen. Eusebius says Prep. B. 9. ch. 10 that Eupolemus wrote a Book concerning Elijah's Prophecy. & in the 39. ch. of the same B. Eusebius quotes a place of his concerning Jeremiah's Prophecy.

¶The History of Jonah's being three days in the whale's belly is in Lycophron and Æneas Gezaeus only under the name of Hercules. The verses in Lycophron are these

Of that three-nighted lion whom of old

Tritons fierce dog with furious jaws devoured

Within whose bowels tearing of his liver

He rolled burning with heat though without fire

His head with drops of sweat bedewed all o'er.

upon which place Tzetzes says "because he was three days within the whale"

¶And Aeneas Gazaeus in Theophrastus has these words, "according to the story of Hercules who was saved by a whale swallowing him up when the ship wherein he sailed was wreck'd"

¶Menander in his Phenician History mentions that great drought that happend in the time of Elias that is when Ithobalus reigned amongst the Tyrians See Josephus in his Antient Hist. B. 8. Ch. 7.

¶These things are taken from Grotius De verit. B. 1. Sect. 16. There is a remarkeable place concerning David quoted by Josephus B. 7. Ch. 6 of his Antient History, out of the IV of Damascenus's History " Along while after this there was a certain man of the countrey who was very powerfull his name was Adadus, who reigned in Damascus & the other parts of Syria except Phoenice. He waged war with David King of Judea, & having fought many battles the last was at Euphrates, where he was overcome: He was accounted one of the best of kings for strength & valour: after his death his children reigned for 10 generations, each of them continuing his fathers government & name: in the same manner as the Egyptian kings are called Ptolemy's. The third being the most potent of them all being willing to recover the victory his grand-father had lost made war upon the Jews & laid waste that which is now called Samaria". The first part of this history we have 2 Sam. 8. 5 1 Chron. 18 & the latter part 1 King. 20. where see Josephus. Grotius de verit. B. 3. Sect. 16. See this citation from Grotius continued No 1020. [finis]

¶1016. TRADITIONS & opinions of the Heathen concerning the IMMORTALITY of the Soul. "That souls remain after they are separated from their bodies is a most antient tradition derived from our first parents (whence else could it come) to almost all civilized people, as appears from Homers verses & from the philosophers, not only the Greek but the antient Gauls which were called Druids and the Indians called Brachmans & from those things which many writers have related concerning the Egyptians & Thracians & also the Germans. The Druids taught that souls did not die See Cesar Book 6. of the war with the Gauls & Strabo B. 4 of the same" These & others say that souls are incorruptible" see also Lucan B 1. 455

¶The opinion of the Brachmans Strabo explains to us thus B. 15 "We are to think of this life as of the state of a child before it is born and of death as a birth which is truly life & happiness to wise men" Herodotus in his Euterpe says that it was the opinion of the Egyptians "that the soul of man was immortal" The same is reported of them by Diogenes Laertius in his Preface and by Tacitus B 5 of his Histories of the Jews “they buried rather than burnt their bodies, after the manner of the Egyptians they having the same regard and perswasion concerning the dead." See Diodorus Siculus concerning the soul of Osiris and Servius on the 6 Eneid most of which is taken from the Egyptians. Mela concerning the Thracians says "Some think that the souls of those that die return again, others that tho' they do not return yet they do not die but go to a more happy place" & Solinus concerning the same, "Some of them think that the souls of those that die return again others that they do not die but are made more happy" Hence arose that custom of attending the funerals with great joy mention'd by these writers and by Valerius Max. B. 1. Ch. V. 12. Diodorus Siculus says, B. 1 that what Orpheus delivered concerning souls departed was taken from the Egyptians. Grotius De verit. B. 1. Sect. 22.

¶Cicero in his Tusculan Questions says as follows "We believe that the souls of men do exist after this life because of the agreement of all nations as to this matter. For I know not how there is fix'd in the minds of men a foreboding expectation of a future life; & this too is most strong and discovers it self most clearly in men of the greatest & profoundest sense & ingenuity. [finis]

¶ add this to N. 1006.]* If there be nothing that ever began to be or that ever God made worthy to exist or whose existence was a thing valuable or worthy for the Most High to value, then why did God ever cause it to have existence But if otherwise if it be valuable or worthy for the most high to value then why should its existence eternally cease after it has been a little while. If it be said because tho it existed but a little while its end was attain'd & so it may be thrown by as useless for the future I ask what end on the supposition that nothing that ever begu<a>n to be remains if so then no end ever obtain'd remains nothing in any respect new or lately arrived at or that was not from all eternity & before any creature was made remains if the whole creation ceases after it has been a little while or (which is tantamount) if the chief creatures that are the end of the inferiour creatures cease forever after they have existed a little while. [finis.]

¶1017. TRADITIONS & opinions of the heathen about the CONFLAGRATION. add this to 956. B. 4.].[Es brack] A tradition that the world should be burnt was found of old in Hystaspes & the sybils. See Justin's 2d Apologetick and Clem. Strom. 6. whence is quoted that from the Tragœdian

For certainly that day will come 'twill come,

When the gilded sky shall from his treasure send

A liquid fire, whose all devouring flames

By laws unbounded shall destroy the earth.

& whats above it all shall vanish then.

The water of the deep shall turn to smoke,

The earth shall cease to nourish trees, The air

Instead of bearing up the birds shall burn.

Lucan, B. 1. says.

And the worlds last hour in future times approaches

All to its antient chaos shall return

The stars confounded tumble into sea

The earth refuse its banks & try to throw off

The ocean. The moon runs counter to the sun.

Driving her chariot through the burning sky,

enraged & challenges to rule the day.

The order of the world's disturbed throughout.

These things from Grotius De verit. Relig. -- B. 1. Sect. 22.

[finis]

¶1018. TRADITIONS or opinions of the heathen concerning the RESURRECTION. Chrysippus concerning providence quoted by Lactantius B. 6 of his Institutions has these words, "Which being thus there is evidently no impossibility but that we also when we are dead after a certain period of time is past may be restored again to the same state in which we now are"

¶Diogenes Laertius in the beginning of his Book says thus of Theompompus, "And Theompompus in his 8. Philippick relates as the opinion of the wise men that men should live again & become immortal & every thing should continue what it is". Zoroaster also believed the resurrection See Clemens Strom 5. Grotius De verit. B. 2. Sect. 11. See also Clarks Evid. p. 204. [finis; Clarke ref. later.] [Clark ref. in ink good but like that of cicero quot. at end of 1015.]

¶1019. HUMILIATION. There is no one argument used by divines to prove that a man must be brought off from his own righteousness in order to faith in X or before he believes in Christ but what may be used with equal strength to prove that mortification and the removal of sin must be before holiness & love to God. Tis said that a man will never heartily embrace Christ as a Saviour that is not brought off from trusting in his own righteousness, because he dont see his need of him So it may be said a man will never heartily embrace God for his portion 'till he is brought off from the objects of his lusts for he dont see any need of such a portion. Tis impossible the true God should be set up in the heart 'till false gods are removed thence . before a building is erected or the foundation of it is laid the ground must be fitted & obstacles removed before the dominion of the rightfull sovereign is established the power of the usurper must be broken before our bodies are adorned they must be washed from their filthiness & therefore one might as strongly argue for the necessity of a distinct preparatory work of mortification of sin to go before a work of conversion or sanctification of the nature as for the necessity of a persons being brought off from their own righteousness by a distinct preceding work of humiliation but yet no sound divine /p./ will assert that sin is mortified in order of a [sic] time before grace is infused The truth is that the case is the same with regard to the objects of his lusts & a man's own righteousness. There is a legal work commonly preparing the way for a mans being weand from each. A legal conviction to beat & force him from his own righteousness & a legal repentance to beat him off from the objects of his lust but the heart is not truly wean'd from either till grace is infused. [finis]

¶1020. HISTORY OF THE O. T. from Moses's Time confirmed from Heathen Traditions. add this to N. 1015.] [Es brack] This Adadus is called by Josephus Adar, & Adores by Justin out of Tragus. Eusebius in his Gospel Preparation B. 4. Ch. 30. tells us more things concerning David out of Eupolemus. And the foremention'd Josephus in the same chap. and in his first against Appion brings this place out of Dius's Phœnician History "After Abibalus's death his son Hiram reigned. This man increased the eastern part of the city and much enlarged the city: And he join'd Jupiter Olympius's temple to the city, which before stood by it self in an island by filling up the space between. And he adorned it with gifts of gold offered to the gods he also went up to Libanus and cut down [trees (? om.E)] <[timber - MO.]> to adorn the temple with. And they say that Solomon who reigned in Jerusalem sent riddles to Hiram & recieved some from him: & he that could not resolve the riddles was to pay a large summ of money. Afterwords Abdemonus a man of Tyrus resolved the riddles that were proposed and some others which Solomon not resolving paid a large summ of money to Hiram". He afterwards adds a famous place of Menander the Ephesian who wrote the Affairs of the Greeks and Barbarians "After Abibalus's death his son Hierom succeeded in the government he lived 34 years, and inclosed the large countrey and erected the golden pillar in Jupiters temple. He afterwards cut down wood from the mountain called Libanus cedar trees for the roof of the temple, and pulled down the old temples and built new. He consecrated the grove of Hercules and Astarte. He first laid the foundation of Hercules in the month Peritius, and afterwards Astarte's about the time he invaded the Tityans for not paying tribute and returned from subjecting them. about this time there was one Abdemonus, a young man who overcame in explaining the riddles proposed by Solomon the king of Jerusalem" Theophilus Antiochenus in his 3d Book to Autolychus, has set down this place of Menander but has contracted it. ----- This Hiram and Solomon who was contemporary with him are mention'd also by Alexander Polyhistor, Menander Pergamenus, & Lætus in the Phenician Accounts as Clemens affirms Strom 1. ------The memory of Hazael king of Syria whose name is in 1 King 19. 15. 2 Kings 8. 11. & 12. 17. & 13. 3. 24. is preserved at Damascus with divine worship as Josephus relates B. 9. ch. 2. of his Antient History. The same name is in Justin out of Tragus Concerning Salmanasar who carried the ten tribes into captivity as it is related in 2. K. 18. 3 &c-- & who took Samaria 2. K. 18. 9. There is a place of Menander Ephesius we before spake of in Josephus B. 9. Ch. 14. as follows. "Eluleus reigned thirty six years: This man with a fleet reduced the Citteans who revolted from him. But the king of Assyria sent against them and brought war upon all Phœnicia, and having made peace with them all returned back again. But Sidon, Arce Palæ-tyrus and many other cities who had yielded themselves to the king of Assyria revolted from the Tyrian [sic., Shd be Assyrian?] government. Yet the Tyrians not submitting the king of Assyria returned upon them again, after he had recieved from the Phœnicians sixty ships & eight hundred rowers. Against which the Tyrians coming out with twelve ships; broke their enemies ships in pieces & took 500 men /p./ prisoners. Hereupon the price of every thing was raised in Tyrus. Then the king of Assyria departed and placed guards upon the River, & upon the water pipes that they might hinder the Tyrians from drawing any water. and this they did for five years and they were forced to drink out of wells which they digged" Josephus adds in the same place, that Salmanazar the name of this king remain'd 'till his time in the Tyrian records. Sennacherib who subdued almost all Judea except Jerusalem as is related 2. K. 18. 13. 2. Chron. 32. Isai 36. 1. his name and expeditions into Asia and Egypt are found in Berosus's Chaldaios as the same Josephus testifies B 10. Ch. 1. And Herodotus in his 2d B. mentions the same Senacherib & calls him king of the Arabians and Assyrians. Baladan king of Babilon is mention'd in 2. K. 20. 12. & Isai 39. And the same name is in Berosus's Babilonicks, as Josephus testifies in his Antient History B 10 Ch. 3. Herodotus mentions the Battle in Mageddo, in which Nechao king of Egypt overcame the Jews (which history is in 2. Chron. 35. 22. Zech. 12. 1.) in the foresaid 2d book in these words, "And Necho encountered the Syrians (for so Herodotus alwaies calls the Jews as do others also) in a land fight & overcame them in Magdalus". [Es brack] [The preceding things are taken from Grotius De verit. Relig. ---- B 3. Sect. 16.

¶The things which Grotius there quotes from heathen histories about Nebuchadnezzar [sic] & other things relating to the captivity of the Jews & the destruction of Babilon &c-- are too many & large to be written But only this especially is worthy of note, that Grotius there says,

¶"Eusebius both in his Chronicon & in the end of the 9th of his Præparation tells us that Nebuchadonoser is mentiond also by Abydenus who wrote of the Assyrians The words are these, "Megasthenes says that Nabuchodrosorus was stronger than Hercules and waged war against Lybia, & Iberia and having overcome them he planted them in several colonies on the right shore of the sea. And the Chaldeans relate moreover concerning him that as he was going into his palace on a certain time he was inspired by a god and spake the following words I Nabuchodrosorus foretell a sad calamity that will befall you O Babilonians which neither Belus our forefather, nor Queen Beltis could perswade the Fates to avert: There shall come a Persian mule, who assisted by your gods shall bring slavery upon you; Medus the glory of the Assyrians will also help to do this. I wish that before he betrays his countrey men some Charybdis or sea would swallow him up & destroy him, or that he were directed another way through the wilderness where there are no cities or footsteps of men, where wild beasts feed & the birds fly about that he might wander solitary among the rocks & dens & that a happy end had overtaken me before these things were put into my mind having prophecied this he suddenly disappeared". Here several things related in Daniel seem to be confounded & jumbled together as particularly, particularly [sic] Nebuchadnezzars dream about the four empires that should destroy one another Dan. 2. particularly that part of it that relates to the persian Empires destroying the Babilonian & what we have an account of Chap. 4. 1,-4, 5, 28 to the end. [finis]

¶1021. TRADITIONS of the Heathen concerning EVIL SPIRITS.] [E's] Porphrie in his second Book about abstaining from eating animals says That "By those who are contrary (to the Gods) all wichcraft [sic] is performed. For both these and their chief is worshipped by all such as work evil upon mens fancies by inchantments: For they have a power to decieve by working strange things: By them evil spirits prepare philtries and love potions. all incontinence and love of riches & honour and especially deceit proceed from them: for it is natural to 'em to lie. They are willing to be thought gods, and the highest in power of them to be esteemed God" And afterwards concerning the Egyptian priests "These put it past all dispute that there are a kind of beings who give themselves up to decieve; of various shapes and sorts; dissemblers, sometimes assuming the forms of gods or dæmons or of souls of dead men; and by this means they can effect any seeming good or evil. But as to things really good in themselves such as those belonging to the soul of producing these they have no power neither have they any knowledge of them. but they abuse their leisure mock others & hinder those who walk in the way of vertue. They are filled with pride, and delight in perfumes and sacrifice." And Arnobius against the Gentiles "Thus the magicians brethren to the sooth-sayers in their actions, mention certain beings opposite to God, who often impose upon men for true gods. and these are certain spirits of grosser matter who feign themselves to be gods" Not to transcribe too much we find something to the same purpose in Iamblicus concerning the Egyptian Mysteries B. 3. Ch. 33. & B. 4. Ch. 17. Grotius De verit. B. 4. sect. 2. [finis] [9 or 10 line sp. blank before next.]

1022. TRADITIONS and opinions of the heathen concerning God's SPIRITUAL WORSHIP. & Gods MORAL GOVERNMENT. See N. 963. & 978.]. [E's] Menander says

With a clear mind do sacrifice to God

Not so much neat in clothes as pure in heart.

Cicero in his 2d B of the Nature of the Gods says "The best worship of the gods, which is also the most innocent, the most holy & the most full of piety, is to reverence them alwaies with a pure, sincere, uncorrupted mind and expression". And again in his 2d B of laws "The law commands us to approach the gods sincerely that is with our minds is all in all". Persius Satyr. 2d says

This let us offer to the gods (which blear'd

Messala's offspring can't with all their cost)

Justice and right in all our secret thoughts,

An undissembled vertue from the breast.

Bring these, and what you please then sacrifice

These verses seem to have respect to the Pythian oracle, which we find in Porphyries IId B. against eating living creatures, where any thing offered by a pious man, is prefer'd to hecatombs of another. in the same book Porphyry has these words to the like purpose "Now they esteem him not fit to offer sacrifice worthily, whose body is not clothed with a white and clean garment: But they do not think it any great matter if some go to sacrifice having their bodies clean & also their garments, tho' their minds be not void of evil: As if God were not most delighted with the purity of that which is most divine and bears the nearest resemblance to him /p./ for it is written in the temple of Epidurus

Let all who come to offer at this shrine

Be pure so we command.

Now purity consists in holy thoughts" And a little after "No material things ought to be offered or dedicated to God who as the wise man said is above all; for every thing material is impure to him that is immaterial; wherefore words are not proper to express ourselves by to him; not even internal ones if polluted by the passions of the mind" And again "For it is not reasonable that in those temples which are dedicated to the gods by men they should wear clean shoes without any spots; and in the temple of the Father that is this world, not keep their inner cloaths, which is the body, neat, and converse with purity in the temple of their Father" Neither can I omit what follows out of the same Book "Whoever is perswaded that the gods have no need of these (sacrifices) but look only at the manners of those that approach them, esteeming right notions of them and of things, the best sacrifices how can such an one be otherwise than sober godly & righteous." where we find these three known words of Paul Tit. 2. 2. soberly, righteously, & godly. Charondas in his Preface to the Laws says "Let your mind be void of all evil for the gods delight not in the sacrifices & expences of wicked men, but in the just & vertuous actions of good men" Seneca quoted by Lactantius in his Institution B. 11. Chap. 24. says "Would you concieve God to be great propitious, and to be reverenced as much in majesty, as a friend and alwaies at hand, you must not worship him with sacrifices & abundance of blood but with a pure mind and an upright intention." To the same sense is that of Dion Prusænsis Orat. 3 Thucidides B 1. "There is no other festival but a mans doing his duty" & Diogenes "does not a good man think every day a festival?" These things from Grotius De verit.

B 4 Sect. 12. [finis]

¶1023 TRADITIONS or Opinions of some of the wiser Heathen concerning the DUTIES that by way of eminency may be called CHRISTIAN duties.]. [E's brack.] Some of them said much the same that X taught concerning committing adultery in the heart. Thus Ovid.

He who forbears only because forbid

Does sin his body's free; his mind is staind;

Were he alone he'd be an adulterer.

Seneca the Father says "There is such a thing as incest without the act of whoredom viz. the desire of it. She is reckon'd among sinners & not without reason who is modest out of fear & not for vertues sake"

¶Some of them said much the same that X taught concerning forgiving injuries doing good for evil & loving enemies. See Plato's Criton & Maximus Tyrius's 2d Dissertation. Menander says

O Gorgias he's the very best of men

Who can forgive the greatest injuries.

Ariston Spartianus "To a certain person who said that it was a princely thing to do good to friends and evil to his enemies rather answered he to do good to friends and to make enemies friends" And the same Dion the deliverer of Sicily in Plutarch says that a true demonstration of a philosophical disposition consists not in any one being kind to his friends, but when he is injured in being easily intreated, and mercifull towards those that have offended him."

¶They also some of them taught that a husband ought to have but one wife. See what is before quoted out of Salust [sic] & others about this matter. Euripedes in his Andromache says

------- It is by no means fit

One man should o'er two women have the rule

One nuptial bed will a wise man suffice

Who would have all things regulated well. /p./

and more to the same purpose in the chorus of the same tragedy.

¶Some of them also taught that the bands of matrimony ought to be dissolved so it was among the Romans 'till the five hundred & twentieth year of the city as Valerius Maximus informs us B. 3. Ch. 1. And Anaxandrides to the same purpose.

"'Tis shamefull thus for men to ebb & flow"

¶Some of them taught that it is every mans duty to do good to another. Terence in his self-Tormenter, "I am a man & think that every thing humane belongs to me" "We are by nature related to each other" says Florentinus' the Lawyer. ----- And this is the meaning of the proverb that "One man is a kind of a god to another" Cicero in his first book of Offices says there is a mutual society betwixt men all of them being related to one another.

¶They especially taught that 'tis our duty to do good to them that want. Horace B. 2. "Wretch why should any want when thou art rich."

In Mimus "Mercy procures strong security"

Some of them taught that we ought as much as possible abstain from swearing Pythagoras "We ought not to swear by the gods, but endeavour to make our selves believed without an oath." Which is largely explain'd by Hercules in his golden verses. Marcus Antoninus B. 3d in his description of a good man says "Such an one needs no oath" Sophocles in his Œdipus Coloneus says "I would not have you swear because 'tis bad" Clinus the Pythagorean would sooner loose three talents in a cause than affirm the truth with an oath. The story is related by Basilius concerning reading Greek authors

¶They taught that in meat & clothes we ought to be content with what is necessary to supply nature. Thus Euripedes.

There are but two thinks [sic] which mankind do want,

A crust of bread and draught of springing water.

Both which are near & will suffice for life.

& Lucan "There is enough of bread & drink for all"

And Aristides "We want but clothes houses & food"

¶These things were taken out of Grotius De verit. B. 4. Sect. 12. [finis]

¶1024. TRADITIONS. or opinions of the heathen concerning an INCARNATION of deities.]. [E's] The heathens believed that the divine nature could be joind to the human Julian that great enemy to the Xtians believd this and gave an example of it in Æsculapius who he thought came from heaven to deliver to men the art of phsick. Porphyry as Cyril relates his words B. 8. says "There is a certain kind of gods which in a proper season are transformed into men." What the Egyptians opinion of this matter was see Plutarch Sympos. 8. Quest. 1. to which may be added that place Act. 14. 10. Grotius De verit. B. 4. Sect. 12. [finis]

¶1025. OPINIONS. of the Heathen confirming the Reasonableness of X's SUFFERINGS. Plato in his IId Republick says in a manner prophetically that for a man to appear truly good, it is necessary that his vertue be deprived of all its ornaments, so that he be esteemed by others as a wicked man that he be derided and at last hanged His words are these "He will be scourged, tormented, bound, his eyes burn't out, & die by crucifixion after he has endured all those evils" Lactantius in his Institutions has preserved this place of Seneca "This is that vertuous man who tho' his body suffer torments in every part, tho' the flame enter into his mouth, tho' his hands be extended on a cross, does not regard what he suffers, but how well" Grotius De verit. B. 4. Sect. 12. [finis; end of p.]

¶ 1026. CHRIST'S MIRACLES. If in the times of X and his disciples there had been any such magical art any where either in Egypt or in other places whereby those things related of X could be done such as dumb mens being suddenly healed, the lame walking, sight given to the blind &c-- The Emperours Tiberius Nero & others who would not have spared any cost in inquiring after such things would undoubtedly have found it out. Pliny B. 30 chap. 11 in his History of Magick says concerning Nero "He had a greater desire after musick & tragical singing." and afterwards "No man favoured any art with greater cost: for these things he wanted neither riches abilities, nor disposition to learn " presently after he relates how he was initiated into the magical suppers by [sic] King Tiridates. Grotius De verit. B. 5. Sect. 3. [finis]

¶1027. ABOLISHING THE CEREMONIAL LAW BY X.]. [E's] See notes on 1 Chron. 23. 26. <Jer. 3. 16.17 [prob. later]> & other places there refer'd to] [E's]

¶The Hebrew doctors themselves lay down this rule for the extent of a prophets power, that is of one that works miracles, that he may securely violate any sort of precept except that of the worship of one God. This rule is laid down in the Talmud entitled Concerning the Council. Thus the prophets often sacrificed out of the place appointed by the law as Samuel. 1 Sam. 7. 17. & 13. 8 and Elijah 1 K. 18. 38.

¶If it be said that these precepts are stiled perpetual men very often make use of this word when they would signify only that what they command in this manner is not for a years continuance or for a certain time, suppose of war or peace, accommodated to the scarceness of provision which yet does not hinder but that they may appoint new laws concerning these matters whenever the publick good requires it. [L. Hac Edictali Cod. de secundis nuptiis. L. Hac in perpetuum. Cod. de Diversis Praedus Libro. XI & in many other places. this in the margin.] [E's] Thus the precepts which God gave to the Hebrews were some of them temporary only during the continuance of that people in the wilderness Exod 27. Deut. 23. 12" (and they had many occasional precepts given them in the wilderness) "That these might be distinguished from the others [A; -s?] they are called perpetual. by which may be meant, that they ought not to be neglected any where nor at any time unless G. should signify his will to the contrary. Which manner of speaking seeing it is common to all people the Hebrews ought the less to wonder at, because they know that in their law that is called a perpetual right & a perpetual servitude which continued only from Jubilee to Jubilee, and the coming of the Messiah is by themselves called the fulfilling of the Jubilee, or the great Jubilee." [ [E's] These things above are taken from Grotius De verit. B. 5. Sect. 7.

¶To which I would add that it may be observed that with respect to some of those precepts of which it is said in the law of Moses They shall be perpetual statutes or statutes forever, that it is in effect foretold in the prophets they should be abolished particular [sic] the law by which the sons of Aaron & Levi are separated from all the rest of the children of Israel to the service of the sanctuary. This is often spoken of as a perpetual statute see Exod. 9. 9. Exod. 27. 21. Deut 18. 5. Levit. 40. 15. Num. 18. 8.19,22,23. & yet 'tis prophecied that others should be admitted to the priviledges & services of the Levites & of the priesthood even all the children of Israel & not only so but others of other nations. Isai 61. 6. But ye shall be named the priests of the Lord, men shall call you the ministers of our God. & chap. 66. 21. And I will also take of them for priests & for Levites. Besides as the Apostle Paul observes tis foretold that the Messiah who is of the tribe of Judah should be the high priest. tis plainly & expressly foretold in Zech 6. 11.12.13. /p./ where it is foretold that the man whose name is the branch should be a priest in the temple of the temple of [sic] the Lord in Joshua the high priests room. The same is implied in many other prophecies

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¶Tis unreasonable to suppose any other than that when these laws are called perpetual God obliges himself never to alter them but it is only to distinguish them from those precepts which are occasional & temporal they are made not for the nation for a time limited in the law or the nation under any peculiar circumstances but were intended for a continuance as the ordinary standing rules of the nation, which they should not presume to alter on any pretence as tho' they had been observed long enough or as tho’ the alteration of the state of the nation required it

¶"It is not to be wonder'd at that God in time abolished a thing in its own nature indifferent, but by use converted into evil especially when King Hezekiah brake the brazen serpent erected by Moses because the people began to worship it with religious worship." Grotius De verit. B. 5. Sect. 8.

¶This of Hezekiah was very parallel to Xs abolishing the sacrifices & ceremonial law For Moses gave both the brazen serpent & the ceremonial law. They were both to shew forth X as a deliverer from the punishment of their sins & from Satan & a healer of their diseases. & both were in like manner abused The brazen serpent had been long kept for God's honour but by the abuse of it & trusting in the type instead of the antitype Gods honour required it should be destroyed. Hezekiah the king of the house of David an ancestour of X & a type of X destroyed it. he called it nehushtan [sic. trans Heb?] or a trifle. the like is often signified by the prophets concerning the law of sacrifices & the rest of the ceremonial law that it is good for nothing in it self & what God did not regard for it self.

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¶ There is no ordinance of the ceremonial law of which it is more fully declared that it shall be perpetual than that of keeping the Passover in commemoration of Gods bringing the children of Israel out of Egypt Exod 12. 14. And this day shall be unto you for a memorial (i.e a memorial to keep in remembrance that act of God, his bringing them out of Egypt) and you shall keep it a feast to the Lord throughout your generations, you shall keep it a feast by an ordinance forever. & v. 24. And ye shall observe this thing for an ordinance, to thee & thy sons forever. and again concerning the offerings at the Passover Levit 23. 14. It shall be a statute forever throughout your generations. Exod. 12. 42. It is a night to be much observed unto the Lord for bringing them out from the land of Egypt This is that night of the Lord to be observed of all the children of Israel in their generations. And yet 'tis implicitly foretold that this great memorial & all other instituted memorials of this redemption of the children of Israel should cease and give place to the remembrance of a greater redemption Jer. 16. 14.15 Therefore behold the days come saith the Lord that it shall no more be said The Lord liveth that brought up the children of Israel out of the land of Egypt but the Lord liveth that brought up the children of Israel from the land /mg./ of the north &c-- So it is said in Isai 43. 18,19. with evident reference to the deliverance of the children of Israel out of Egypt & leading 'em through the Red Sea as appears by the context &c-- "Remember ye not the former things, neither consider the things of old. Behold I will do a new thing----I will make a way in the wilderness &c--. & again Jeremiah speaking of X & his glorious redemption Jer. 23. 5.6. says. v. 7.8 Therefore behold the days come saith the Lord, They shall no more say the Lord liveth which brought up the children of Israel out of the land of Egypt.

¶Again the burning incense before the ark is spoken of as a perpetual statute Exod 30. 6.7.8. And many of those institutions of which it is said they should be statutes forever throughout their generations or to that purpose are appointments of things that should be done in or before the tabernacle of the congregation, as Exod 10. 9. & 17. 6,7. & 27,21. & Levit 16. 33.34. & Num 18. 23. & yet 'tis foretold as part of the future glory and prosperity of God's Israel that the ark of the covenant of the Lord should be a thing of no more use & that there should be no more ark nor tabernacle nor temple that should be visited by Gods people, Jer. 3. 17<6>. 18<7 [corrs. A copyist]>. but that these things should be forever abolished. And it shall come to pass when ye be multiplied and increased in the land; in those days saith the Lord they shall no more say the ark of the covenant of the Lord, neither shall it come to mind neither shall they remember it neither shall they visit it neither shall that be done any more. At that time they shall call Jerusalem the throne of the Lord and all the nations shall be gathered unto it to the name of the Lord, to Jerusalem. Yea it was foretold that these services should not only be performed without respect to any ark or tabernacle or temporal [sic] but out of the land of Canaan as in the land of Egypt, Isai. 19. 19,20,21. In that day shall there be an altar to the Lord in the midst of the land of Egypt, and a pillar at the border thereof to the Lord And it shall be for a sign & for a witness unto the Lord of Hosts in the land of Egypt: For they shall cry unto the Lord because of the oppressours, & he shall send them a saviour & a great one, & he shall deliver then. And the Lord shall be known to Egypt, & the Egyptians shall know the Lord in that day and shall do sacrifice and oblation, yea they shall vow a vow unto the Lord & perform it" And not only in the land of Egypt but tis foretold that sacrifice & incense should be acceptably offered in all countreys all over the world in all places indifferently Mal. 1. 11. For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles, and in every place incense shall be offered unto my name, & a pure offering for my name shall be great among the heathen saith the Lord of hosts.

¶And it is very expressly foretold that the Messiah would make the legal sacrifices & oblations to cease by making an end of sin & making full compleat attonement for it & so bringing in an everlasting freedom from guilt. Dan. 9. 24.27.

¶And tis in effect foretold that the ceremonial law should be abolished by its being foretold that all the nations of the world should be Gods people. all should know God & all trust in him & should be his people & inheritance as Israel was under like circumstances (as is particularly said of Egypt & Assyria) and should all go up to the mountain of the house of the Lord to worship him & to learn his ways & walk in his paths & should take hold of the skirts of the Jews & go with them see Isai 56. 7. & all should offer up aceptable sacrifices to him & should all forsake their idols the gods that han't made these heavens & this earth Now these prophecies are in effect plain declarations that the ceremonial law should cease. because these laws were not made for the whole earth any more than a garment fitted only to the body of one man is made to be a covering /p./ for a city Tis a law of such a nature that it is not only difficult but utterly impossible to be observed by the world of mankind in general. Tis impossible for all the males to go up three times in a year to Jerusalem and the temple it would be impossible for half of them to get there once a year & if they could it would be impossible either for the temple or Jerusalem to hold them or for the sons of Aaron or the posterity of Levi to officiate for them. an altar must be as large as the whole mountain of the house to contain their sacrifices. <see B. 7. N. 1148. e > The feast of the first fruits of barley harvest could not be observed by the whole earth at the time of the Jewish Passover nor the first fruits of wheat harvest at Pentecost nor the feast of ingathering at the feast of tabernacles in the 7. month. for these fruits are not ripe at the same time in all countreys in some countreys till autumn when it is spring in Judea & midwinter when there it is midsummer & in other spring when midsummer there neither do all countreys afford those fruits or those kinds of animals there required to be offered nor can manslayers all over the world flee to their cities of refuge & innumerable other ways might it be shewn that there [or: their] ceremonial law is impracticable by the whole earth. as the Jewish nation found it impracticable themselves by the nation in general even [or: ever] after the Babilonish captivity which began a dispersion of their nation from which they never in general returned. {The ceremonial law as to circumcision & the passover & many other precepts was dispensed with as to the children of Israel themselves in the wilderness because they did not well consist with the circumstances they were then in. See SSS on Deut. 12. 8. [later add. perh. same time as ref. to 1148 above]}

¶And besides as Grotius observes God has sufficiently signified not only by words but by the things themselves, that the sacrifices prescribed by Moses are no longer approved by him since he has sufferd the Jews to be for so long a time without a temple or altar or any distinction of families whence they might know who those are that ought to perform the sacred rites.

¶"That the precepts concerning unclean meats were not universal, appears from the instance of what is appointed concerning the flesh of a beast that died of it self That it was not lawfull for the Israelites to eat it but it was lawfull for strangers (Deut 14. 21. Ye shall not eat of any thing that dieth of it self thou shalt give it unto the stranger that is in thy gates that he may eat it) which strangers the Jews were commanded to perform all good offices to as esteemed of God <[see Deut 10. 18,19 & [Ps. (om.E)] 146. 9.] [E's brackets]> and the antient Hebrew teachers openly declare that in the times of the Messiah the law of the prohibition of meats should cease and that swines flesh should be as clean as that of an ox. Thus Rabbi Samuel in Mecor-Claim[?] the Talmud entitled Nida says the law was to continue but 'till the times of the Messiah. We may moreover observe that some Hebrew teachers amongst whom is Bechai [sic], were of opinion, that the laws concerning forbidden meats were peculiar to the land of Canaan, nor was any one obliged to observe them out of the bounds thereof. And besides the Jews themselves are ignorant or at least dispute about the signification of many of the names of those animals, which we cannot think God would [mg; some words om] if the obligation to observe that law were to have continued 'till this time." Grotius. De verit. B. 5. Sect. 9.

See further No. 1034. [finis]

¶1028. see 967. INFUSED GRACE, TRADITIONS & OPINIONS OF THE HEATHEN CONFIRMING IT] [E's] Xenophon represents Cyrus with his dying breath "as humbly ascribing it to a divine influence on his mind that he had been taught to acknowledge the care of the providence, and to bear his prosperity with a becoming moderation" Xen Cyropaed. Lib. 8. Cap. 7. § 1. & Plato declares that "if any man escape the temptations of life, and behaves himself as becomes a worthy member of society, as the laws of it are generally settled he has reason to own that it is God that saves him" De Repub. Lib. 6. p 677. Edit. Francof. 1602. Seneca when he is speaking of a resemblance to the Diety in character ascribes it to the influence of God upon the mind "Are you surprized" says he "that men should approach to the gods? Tis God that comes to men; nay, which is yet more he enters into them: For no mind becomes vertuous but by his assistance" Epist. 73. Simplicius also was so sensible of the necessity of such an influence that he "prays to God as the Father & guide of reason, so to cooperate with us, as to purge us from all carnal & brutish affections that we may be enabled to act according to the dictates of reason, and attain to the true knowledge of himself" in Epictet. ad fin. And Maximus Tyrius says "If skill in the professions & sciences is insinuated into mens minds by a divine influence, we can much less imagine that a thing so much more excellent as vertue is can be the work of any mortal art; for strange must be the notion that we have of God to think that he is liberal & free in matters of less moment, & sparing in the greatest" Dissert. 22. And in the same discourse he tells us "that even the best disposed minds, as they are seated in the midst between the highest vertue and extream wickedness, need the assistance and help of God to incline and lead them to the better side". The<o>se things above are taken from Dr Doddridge on Regeneration Serm. 7. [finis]

[N.B. how much more carefully this no. is written in comparison with 1027.]

¶1029. INFUSED GRACE. TEXTS OF SS. that shew that grace is infused by God and is from his arbitrary efficacious operation.

¶1 Promises that God will produce that change in the heart by which men become gracious & holy. Deut. 30. 6. Ps. 110. 3. Jer. 31. 33. Heb. 8. 10. Jer. 32. 39.40 Ezek 11. 19.20.

Ezek. 36. 26.27. [2-3 line sp. blank before next]

¶2. Scripture assertions or declarations wherein this work is ascribed [to (om.E)] the free & powerfull efficiency of God. Joh. 1. 13. Jam. 1. 18. Joh. 3. 3 ,5. Act. 11. 18. 2 Tim. 2. 25.26. Eph. 2. 1.4.5.6.7.8.9.10. Colos. 2. 12.13. 1 Cor. 6. 11. Eph. 4. 24. Col. 3 10. Philip. 1. 29. Eph. 1. 19.20. Col. 1. 11,12,13. Eph. 1. 3,4,5,10,11,15,16.&c-- Eph. 5. 9. Gal. 5. 22. &c-- 1 Cor. 1. 27 to the end. Tit. 3. 3,4,5,6. 2 Tim. 1.9. Rom. 8. 29.30. Math. 16. 17. Math. 11. 25,26,27. Deut 29. 4. Isai 19. 25. Isai 29. 23. Isai 43. 7. 2 Cor. 5. 5. See Common Place Book to the Holy SS. chap 20. See 1119 [sic] Ps. & great part of the book of Psalms. Philip. 1. 6.

1 Cor. 7. 25. 1 Cor. 15. 10. 1 Cor. 3. 6.7. Heb. 13. 21. Gal. 2. 20. Eph. 3. 16. 2 Cor. 3. 3. Joh. 6. 44.45.65. 1 Joh. 2. 20,27. Joh. 12. 39,40.&c-- & places refer'd to in the margin of these texts See also Mastrict & Turretine.

¶The very attention to the gospel which is the first step towards the production of faith in the soul is ascribed to God Act. 16.14. [finis]

¶1030. <See N 861 & 876 B.3 [prob. later add.]> COVENANTS. JUSTIFICATION BY FAITH. The covenant of works & the covenant of grace as to their condition or that which they propose to be complied with by us in order to eternal life are in some respects the same tho in other respects exceeding diverse They propose the very same duties tis the same law the revelation of the same holy God & in general the same holy acts & exercises that are now proposed to us as the way to our possession of eternal life that was before in the covenant of works only with this difference than it: The one proposed these duties or qualities & acts to be the way of life as an expression of subjection to God's authority as the supream Lawgiver a & conformity to his will & so what is an offering from us to him of something acceptable & well pleasing to him & amiable in the eyes of this Lawgiver. The other proposes these same divine acts & qualities to be the way of life as an expression of aceptance of a Benefactour & closing with & adhering to a Friend and trusting in a Saviour & a Father. Not as something offered to God as a conformity to the will of a Lawgiver, & wellpleasing & amiable in the eyes of Gods spotless infinite purity, but as an expression of acceptance of something offered by God to us most profitable & good for us & well pleasing to his infinite goodness & mercy.

¶Hence we may see the reason why perfection is insisted on in the former covenant & only sincerity in the other because in the former case an offering is made to infinite majesty & holiness as a compliance with these perfecti demands of those perfection[s] of the supream Lord of the universe, which can't be satisfied without the most spotless perfection Whereas in the later [sic] covenant nothing is respected as an offering is [sic] made to Gods majesty & holiness, but only as a yielding to the offer of infinite mercy & condescension the nature of which attributes it is to forgive iniquities & overlook imperfections in those that yield to their gracious designs

¶But yet the dispositions & acts by which both one & the other of these covenants is complied with are fundamentally the same because it is still the same God that we have to do with in both a God of the same nature & there is implied an agreableness between us & this God in either case whether we offer to God that which is acceptable amiable to the will of his infinite majesty & holiness or whether we on the other hand entirely & sincerely yield to the offers he makes of himself to us as our beneficient friend, Saviour & allsufficient portion. This cant be without an agreableness between us & him So that tis the same agreableness to the same glorious God that is requisite in both cases but this agreableness includes all holiness, & all our duty that we are directed to both under the covenant of works & the covenant of grace

¶What is a full proof of this is that the ten commandments that were given at mount Sinai, were delivered both [as (om.E)] a revelation of the covenant of works & the covenant of grace to that people [ Here particularly to prove this ] [E's brack.] see papers on the justification of saints under the old Testament paper 9 & xx see also next p See also SS. No. 441 B.3. Those ten commands are often spoken of as containing the covenant of grace and as revealing the terms of that covenant by which God espoused that chh of Israel to himself and as such the two tables of stone were laid up in the ark & kept in the sanctuary . This could not be unless the same duties therein prescribed that were the terms of the covenant of works were in another respect the terms of the covenant of grace. Tis the same law that in one respect is the law of works that in the other is the law of faith the same law is a law of subjection to those that are under the covenant of works that is the law of liberty to those that are under the covenant of grace. X in this respect /p./as well as others did not come to destroy the law but to fulfill as he says in the 5 chap. of Matthew. Tis evident by the following part of the same sermon of X that it was his fulfilling the law in this respect that he had especially in view viz teaching & leading & influencing his disciples to a true sincere & real fulfillment of the duties of the law of God as understood in its spiritual & true meaning & this is especially evident by the 19. & 20 verses immediately following. They that comply with the terms of justification in the way of the covenant of grace they fulfill the righteousness of the law (in some since [sic]) in that they walk not after the flesh but after the Spirit Rom. 8. 4 the righteousness of the law is fulfilld in us in the sense of the same apostle in the same epistle chap 13. 8. He that loveth another hath fulfilled the law

¶As the duties or acts that are required under both covenants as the condition of life, as to the matter of them are the same so the words written by God in the latter tables of stone after the first were broken (in token of the children of Israel's having broken the law) were the same with the words written in the first tables. Tho' with this difference that whereas the first tables were the workmanship of God representing the table of the heart as made by God in mans first estate, but the second tables were the workmanship of Moses the mediatour between God & the people & a type of X representing the table of the heart as it is renewed by X who became man, & was his workmanship created unto good works. See papers on the terms of justification under the old Testam, paper 10. <See the proof of the ten commandmts being not only a cov. of works but a covenant of grace in Miscell. B. 9. p. 900 . &c-- See also notes on Exod 32. 19 & 34. 1. and on chp. 32 XXXII. XXXIII. XXXIV. SS. 441. B. 3.> [later add]

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¶ vid. last p.]. [E's] See Exod 20. 6. & Deut. 7. 9. & 12. There the fulfillment of GOds covenant with their fathers is promised to them that do Gods commandments but that the Apostle teaches us in the epistle to the Galatians was the covenant of grace. & there also v. 9 as in Exod 20. 6. mercy is promised on these terms but mercy is not promised by the covenant of works but the covenant of grace See Exod 19. 5,6 Exod 24. 4---8 Exod 34. 28 Deut 4. 13, with v. 23. Deut. 9. 9,10,11. Deut 29. 1 Jer. 11. 3,4,5,6. [finis; 2-4 1.sp. blank before next]

¶1031. add this to N. 790. B. 3. p. 4 at this mark.

SIGNS OF GODLINESS. FAITH OBEDIENCE. "The determinations of the will are the indeed our very actions so far as they are properly ours." Dr Doddridge SS. Doc. of Salvation through by Grace through Faith Serm. 1. p. 11. [finis]

[Quoted in Affections, Part III, 12th Sign, p. 307 (1st ed.).]

¶1032. HUMILIATION & MORTIFICATION to the world CORRUPTION of nature. The corruption of nature as to all that is positive in it does primarily consist in these two thing[s] self-exaltation & worldlimindedness There are no other idols but self & the world. but all that is positive in the corruption of heart is mans regard to idols the great contest for the heart of man is between the true God and idols. as to unbelief there is no th any thing positive in it it has one or the other of those in it, or both Unbelief in our first parents seems in the order of nature to have been before either pride or worldlimindedness but then it was only that in unbelief which is negative. [finis]

¶1033. vid N. 600. 640 & Note on Ps. 59 IMPRECATIONS of the Old Testament. That the imprecations that we have in the Psalms are what inspired persons utter'd as prophets & that they are a kind of prophecies may be evident to any one that carefully considers them We commonly have them mix'd with express predictions of the destruction imprecated as in Ps. 58. Ps. 5. 6 to the end Ps. 6. 8,9,10. /p./ Ps. 7. 6 to the end Ps. 9. 3,4,5 &c-- compared with v. 20. Ps. 10. 15 to the end Ps. 59. 8,9,10,11. Ps. 69. 22 to the end. Ps 129. 4,5,6,7,8.

¶It was an antient way of prophecy to prophecy of future blessings & calamities in the language of prayer or petition So Isaac prophecies of the future lot of Jacob in his blessing. Gen. 27. 28,29. So Moses in his Blessing of the tribes. Deut 33. 6,7,8,24. Jotham prophecied of the destruction of Abimeleck & the men of Shecham, & the house of Millo. Judg. 9. 20. [finis]

¶1034. add this to N 1027. ABOLISHING THE CERMONIAL LAW.

¶1. There are other ordinances concerning sacrifices & other things appertaining to the rites of the temple service that [are (om.E)] not express'd nor implied in the law of Moses. The priests & levites by the law of Moses had no portion of land as here they have. There was no portion or oblation for the prince The altar chap. 41. 22. differs from the altar of incense Exod 30. 2. The cleansing of the sanctuary & putting the blood of the young bullock upon the posts & corners of the settle of the altar (chap. 45. 18,19) is a new ordinance not to be found in Moses's law & the sacrifice for sins of ignorance v. 20. differing from any law of Moses, v. 20. & some other things might be mentiond that are not in the law of moses. See Greenhill on Ezekiel, last vol. p. 279. also p. 416, 417.

¶This shews that the ceremonial law of Moses was not unchangeable. For adding to it changes it as well as taking from it if many statutes be added it makes it a a new constitution. & that was one of the precepts of the law of Moses that none should add to it or take from it Deut 4. 1,2. Now therefore hearken O Israel unto the statutes & unto the judgements which I teach you for to do them ---- ye shall not add unto the word which I command you neither shall you diminish aught from it that ye may keep the commandments of the Lord your God, which I command you" So again Chap. 12. 32. Therefore [if (om.E)] it afterwards came to that that the children of Israel might add in their practice other rites of divine worship it must be by a new law or constitution

¶2. Here are not only ordinances that were not in law of Moses but some that were inconsistent with that law. The burnt offering for the sabbath chap. 46. 4,5. was to be six compleat lambs without blemish & one ram which differs much from the appointment in Moses days Num. 28. 9. Then there were two lambs appointed: and so the meat offering is larger than there. But for the offering on the day of the new moon it was short of that in Moses's time for then two bullocks seven lambs & one ram were appointed Num 28. 11 &c--. & here one bullock six lambs and one ram are nominated for the offering. So that Moses's precepts are abolished. See Greenhill on Ezek. last vol. p. 534.

¶Again chap. 46. 11. The meat which was to be at feasts & solemnities is different from that appointed by Moses in Moses time the tenth part of an ephah of flower [sic] & the 4th part of an hin of oil was /p./ was required Num. 28. 5. & Num. 15. 4 &c-- Exod 29. 40 but here it is otherwise an whole ephah of meal or flower is appointed to a bullock an whole ephah to a ram & a whole hin of oil to each only with the lambs or oil were to be offered was left to liberty or ability. Greenhill on Ezekiel last vol. p. 540.

¶In Num 15. 6 v. &c-- It is appointed that when any one offers a ram in performing a vow or peace offering or in their solemn feasts they should offer two tenth deals (i.e two tenth parts of an ephah of) of [sic] flower mingled with the third part of an hin of oil & that with a bullock they should [offer (om.E)] three tenth deals of flower mingled with half a hin of oil & in Num. 28. 11,12,13. it is expressly appointed that there should be such a meat offering in such a quantity of flower with a ram & with a bullock that should be offered in the new-moons. & this ordinance concerning the meat offering of flower & oil in such a proportion is one of those kinds of ordinances of which it is said It shall be AN ORDINANCE FOREVER IN YOUR GENERATIONS. [E's line & large letters] Num. 15.15. But yet in Ezek. 46. 6,7. it is said that in the new moon the meat offering both for a bullock and a ram should be a whole ephah of flower. It is spoken as the offering that the prince shall make but he was to offer it not only for himself but the people so that this was the peoples offering in their new moon as is evident by comparing this in the 46 chap. with chap. 45. 15,16,17.

¶Again in Exod 29. 38 &c-- where we have the law of the daily sacrifice it is appointed that there should be two lambs of the first year offerd day by day continually one in the morning & the other in the evening & with on lam that with one lamb there should be offerd a tenth deal (or the tenth part of an ephah) of flower mingled with the fourth part of an hin of oil & in the 41. verse it is THIS SHALL BE A CONTINUAL BURNT OFFERING THROUGHOUT YOUR GENERATIONS.[E's line & large letters] but yet in the daily sacrifice that should be in the days of the Messiah as it is described Ezek. 46. 13,14,15 there is no mention of the evening sacrifice but only one lamb that should be prepared every morning. & the meat offering for it every morning [was (om.E)] quite different from that in the law of Moses viz. the sixth part of an ephah & the third part of a hin of oil to temper with the fine flower and then are added like the words in Moses law, A MEAT OFFERING CONTINUALLY BY A PERPETUAL ORDINANCE UNTO THE LORD. [E's line & large letters] And tis added in the 15. v. Thus shall they prepare the lamb and the meat offering and the oil EVERY MORNING FOR A CONTINUAL BURNT OFFERING [ibid.] every morning is mentiond three times over, without any mention of any thing to be prepared for the evening, & here we have one ordinance appointed called a continual & perpetual ordinance diverse from & inconsistent with another in the law of Moses of which it is expressly said it shall be a continual [burnt offering (om.E)] throughout your generations a plain & incontestible evidence to every one that will allow the authority both of the Pentateuch & of the Prophecy that such expressions in the law of Moses expressing the perpetuity of the Mosaic ordinances are not to be understood of perpetuity in that sense that they should continue to the end of time.

¶Again the offerings at the feast of the Passover are very different from those prescribed in the law of moses In the law of Moses Num. 28 /p./ 16 &c-- it is commanded that they should offer two young bullocks & one ram & seven lambs, & one goat for a sin offering & in Ezek. 45. 23. it is seven bullocks & seven rams without blemish & a kid of the goats, & nothing said of any lambs. and the meat offering in the law of Moses was three tenth deals (or three tenth parts of an ephah) of flower to a for a bullock and two tenth deals for a ram. But in Ezek. 45. it is an ephah for a bullock and an ephah for a ram.

¶And in Ezekiel 45. 25. the sacrifices to be offered throughout the seven days of the feast of tabernacles are exactly the same with those mention'd in the preceding verses as what should be offered through the seven days of the feast of the passover . which how exceeding different it is from the law of Moses may be seen by Num 29. 12--------34.

¶These things are a clear evidence that the ceremonial law of Moses was to be abolished in the days of the Messiah and another constitution of the worship was to be introduced into the church of God & particularly that those laws that are in the law of Moses called perpetual statutes & that they should be statutes forever throughout their generations were liable to be abolished in the Messiah's days & that his new constitution should take place even of these.

¶Let us go upon what supposition we will these ordinances in the last chapters of Ezekiel are an incontestible proof that the ceremonial law of Moses was liable to be abolished in the Messiahs day yea they that particular constitution of Moses should be abolished and something else introduced instead of it . For one of these two things must be supposed either

¶1. that a ceremonial worship should be continued in God's Israel in the days of the Messiah like that commanded by Moses (at least in many things. [)] or 2. That in the Messiah's days there be an end to all such like ceremonial services.

¶Now if we suppose the latter, that in the Messiah's [days (om.E)] there should be an end to all such like ceremonial services & so suppose that this description of a ceremonial service is not to be taken literally but in a mystical & spiritual sense, this is fully the thing that Christians suppose.

¶But if the former be supposed viz. that there [is (A) should be??] indeed a ceremonial service to be continued in Gods Israel in the days of the Messiah in general of such a nature as that prescribed by Moses then it is unreasonable to suppose any other than that this in Ezekiel is a description of that ceremonial worship that really should be in the days of the Messiah. because it [is (om.E)] a description of a ceremonial service in Israel in the days of the Messiah in the general of the same nature with that of Moses & in many of its ordinances exactly the same.

¶& if any go upon this latter supposition this is giving up the argument from the supposed perpetuity of the ceremonial laws of Moses & particularly the argument from such expressions as it shall be a statute forever throughout your generations & the like because we see by this description many of those laws of Moses are actually set aside & some of those particularly concerning which such expressions are used. /p./

¶Here in this prophecy of Ezekiel instead of the high priest's offering sacrifices for the people the people [sic] the prince offers these sacrifices that the high priest used to offer it is said to be the princes part to offer sacrifice. See Miscell. B. 6. concerning the Prophecies of the Messiah, §. 74. {"The Jews say that in the days of the Messiah all sacrifices shall cease but the sacrifice of praise." Henry Note on Jer. 33. 11. See further No. 1040 [last ref. written later at bottom of space].}

[This No. and last several preceding show more attention to form of SS. citations, using commas between verses. This No. also probably a good study of how a work (Greenhill) he was reading set him off on a topic. If the last ¶ was written same time, it proves that JE had already set apart Book 6 and had written some distance in it by the time this number was written. Cf. with last lines of No. 922.]