¶ 1321. XTIAN RELIGION The Apostles no Impostors, who knew that the miracles of X & his resurrection that they gave account of were meer figments of their own; but told such lies as seeking their own glory as the heads of a party &c. [Long quots fr. Stapf. translated in § 111.]
¶1322. XTIAN RELIGION THE TRUTH OF THE HISTORY OF THE NEW TESTAMENT.
¶1323. CHRISTIAN RELIGION EVIDENCES OF Xs RESURRECTION.
[JE's insert in middle of Latin quot. fr. Stapfer]
¶[I would here add that it did consist with the state that X rose to as a state of eternal life and felicity having finished all his humiliation & sufferings that X should manifest himself to his enemies after his resurrection freely conversant with them as before For if many had remain'd still his enemies & continued to reject /mg/ as [sic] there is the greatest probability they would, he would still be exposed to suffer from them as the object of their hatred reproach and contempt & in many respects to be ill treated by them
¶And then if he had only appeard some times or at a distance without freely conversing with them or admitting them near to him /p. 105/ & they had nevertheless still continued his enemies after X had exposed himself to their view & trusted the credit of his resurrection and of his religion to their testimony they if they had been wicked enough as in all probability many of em were would have acted the part of false witnesses to the T & to future generation[s] & have made such a lying representation of the affair as should tend to disparage him & his doctrine & might have contradicted the testimony of the apostles & more impartial witnesses with respect to the manner & circumstances of his appearance --- If [sic; "it" is req.] was not safe nor proper to intrust so important a truth as the resurrection of X to be deliverd to the T & to future generations through the hands of such prejudiced malicious & wicked crafty witnesses
¶But if on the other hand if [sic] most of [the (om. E.)] rulers of the nation had been convinced & converted, so as to become the friends of X & had used their influence to promote Xtianity in the T, it would rather have turned to the the [sic] discredit of Xtianity with those who are deistically inclined They would have said then that Xtianity had Tly power and wisdom & wealth on its side & would have ascribed the propagation of it to that /col./ would so [xo?] have suspected that it was only a contrivance of the Jewish nation to aggrandize themselves in the eyes of the T as a people dignified above all others on whom the whole T must depend for their highest honour & happiness and must look on them as the fountain of all true religion true wisdom & vertue & eternal salvation & must receive all their doctrines & precepts by which they must guide themselves thro' the whole course of their lives from them. The whole story if written by some of their great men would have been suspected as the effect of a crafty conspiracy of theirs to aggrandize themselves.][E's bracks. at beginning and here]
¶ 1324. XTIAN RELIGION One evidence of the truth of the FACTS that were the ground of the Xtian faith is that Xtianity was propagated so far, in all parts so early when there [was (om. E.)] so great & manifold opportunity to enquire into the truth of those[ck MS] facts without possibility of failing of a discovery of the falshood of them if they had been false.
¶""Plinius Secundus sub Imperatoris Trajani imperio, Praefectus in Bythinia erat, cuhus epistola ad imperatorem extat, Lib. X. Epist. 97. in qua scribit, "Christianorum numerum incredibilem esse, ut fana ac altaria fere deserta sint, neque instituto [ae?] examine se ultius criminis reos ipsos judicare potuisse. Illos Jesum divino honori atque cultu prosequi, idque tanta cum pertinacia, ut mallem mortem, etian quam maxime ignominiosam perpeti, quam Christi abnegatione diis sacrificare, tantum esse periclitantium numerum, ut nulla aetas sit nullus ordo, qui non in periculum vocetur; infectas esse pesta hac non urbes nodo, sed et vicos & agros." Exquibus omnibus clarissime patet, religionem Christianam post Christi mortem seculo primo ad finem currente jam longe lateque /p. 107/ disseminatam fuisse" Stapferus. Theol. Polem Tom II. p. 1168 &c. [finis]
¶1325. ORIGINAL SIN agreeable to the doctrine antiently maintain'd by the Jews.
[Comments at end of quots. from Stapfer]
¶There is the greatest reason to suppose that these antient rabbies [sic] of the Jewish nation would never have received this doctrine of original sin unless it had been delivered down to them from their forefathers which were before X That it is a doctrine that is very disagreable to those notions wherein the religion of the unbelieving Jews does most fundamentally differ from the religion maintain'd among Xtians particularly their notion of justification of justification [sic] by their own righteousness & priviledges as the children of Abraham & the like without standing in need of any satisfaction by any sufferings of the Messiah on which account the modern Jews do now universally reject the doctrine of original sin and corruption of nature that divine from whence I have cited these things observes . And tis not at all likely that the antient Jews if no such doctrine had been delivered down to em from their forefathers would have received this doctrine from the Xtians with whom they were at so great enmity a doctrine which men in general are so apt to be prejudiced against and which was a doctrine peculiarly agreeable to the Xtian notions of the spiritual salvation of Jesus & contrary to their carnal notions of the Messiah & his salvation & kingdom. [finis]
¶1326. XTIAN RELIGION, the greatest means of knowledge. Omnium oculi hac disciplina collustrantur.[ck MS] Nullibi enim terrarum, cujus rei experientia optimus testis est, omnis generis scientiae, tam divinae quam humanae, ita sunt excultae, quam ubi Christiana religio; utquae alias ignota essent & humani rationi inaccessa atque abscondita ibi pondaretur.[ck MS] Neque certiora vel sublimiora de caelo terraeque creatione atque gubernatione, de homine ejusque miseria /p. 110/ atque redemptionis modo alibi traduntur, quam ibi ubi Christiana viget disciplina Stapferus Theol. Polem. Tom III. p. 67. [finis]
¶1327. CHRISTIAN RELIGION. FULFILMENT OF THE PROPHECIES concerning THE MESSIAH IN THE CONVERSION OF THE GENTILES FROM HEATHEN [sic] BY THE MEANS [?] OF JESUS. [MO. 339-49 § 97 (contains only the essay of JE.)]
[MS p. 111ff.; follows quots. Stapfer III 68ff.]
¶ That one great event of the conversion of the gentile T from idols to the acknowledgment & worship of the God of Israel together with the acknowledgmt of himself (the Messiah) & subjection to him, so often foretold as what should be the great work and distinguishing honour of the Messiah; is a great & glorious seal & evidence of the divine mission of Jesus of Nazareth, and of his true Messiahship.
¶To set this in its proper light the /p. 112/ following things may be considered.
¶1. How often this is foretold, & how greatly & abundantly it is insisted on as a great remarkable & wonderful event which the Messiah should accomplish, . See Fulfilmt. of Proph. of <Messiah> [c] §. 121-----137.
¶2. It is plainly foretold as a great glorious and most distinguishing work of the Messiah, & his peculiar honour, thus to turn the heathen T from idolatry to the acknowledgment & worship of the God of Israel, & to bring them to submit to him & trust in him as their Teacher, Lawgiver & Saviour.
¶[?] See in what a pompous manner is this great honour promised to the Messiah, in the 42 of Isai. 1---9 Tis promised as the Messiah's great reward & peculiar manifestation of the great & distinguishing love of God to him, Ps. 2. 8. Isai 53 latter end & Ps. 110. Tis prophecied of as a mighty & peculiar work of God, to which that of Abraham's victory over the kings and their armies was but an image, <with a> [c] challenging [xo c] <e to> [c] the gods of the Gods [xo c] of the heathen & all their abettors, to try their strength with him Isai chap. XL. XLI & XLII.
¶3. Tho according to the modern Jews, some of the doctrines that X has taught the gentiles are very erroneous, as that he was the Messiah &c-- yet tis indisputable that he was introduced /col. 2./ & established among them [xo c] <Gentiles> [c] those same great & important things, that it was foretold should be introduced & established by the Messiah. He has brought em to forsake all their antient idols, to destroy all their images of silver, gold, brass & iron, wood & stone & utterly abandon all things of that nature. he has brought <them> [c] to forsake the worship of the sun, moon & stars & all the host of heaven; & to forsake the worship of devils & of all creatures in heaven above & in the earth beneath & in the waters under the earth; to destroy the altars, statues, temples & oracles of these false gods, with all their idolatrous rites. <He> [c] has overthrown all those kinds of idolatry that were spoken <of> [c] in the Old Testament as practiced by the heathen nations round about the land of Canaan, & in all countreys far & near, that were known in those times; and [xo E?] has abolished all those heathenish practices, that were condemned in the Old Testament, in Israel & in other nations; has brought <them> [c] to profess & worship <the> [c] only one God, that in six days made heaven earth & the sea & all that in them is, to worship Jehovah the God of Abraham Isaac & Jacob; the same God /p. 113/ that brought the children of Israel out [of (om. E)] Egypt, led 'em thro the wilderness, & brought em into Canaan, & dwelt in their tabernacle & temple, & spake to them of old by their prophets; & to profess subjection to his commands, particularly those ten commands delivered by Moses & written in two tables of stone; & to receive the whole of his written word delivered to them by Moses & the prophets; to receive all those commands in these writings, which God alwaies insisted upon as of greatest weight & importance; to use their book of Psalms in their publick worship.
¶And as to those things that the Jews call, errours that Jesus taught the nations; the main [one (om. E.)?] of them is, that he taught the nations, the main of them was [sic; xo c] that he was the Messiah. and the supposing this to be an errour is a perfect, plain, bald begging of the question. for tis implied in the prophecies, that when the Messiah did indeed come, this is one thing that he should teach the nations, & bring em to acknowledge, that they might submit to him as the great Messiah. & if Jesus had not brought the nations to acknowledge this with respect to himself, it would have <been> [c] an evidence against him.
¶Another errour which they suppose he taught, was that he was God. but this is certainly agreeable to the prophecies of their own Scriptures, which often teach that the Messiah should be God.
¶Another is the doctrine of the Trinity. but this also is plainly agreeable to their own Scriptures.
¶Another is the abolishing of the ceremonial law. But this was foretold as what should be done by the Messiah, & therefore is rather a confirmation of Jesus's [sic?] X as the Messiah, & is one plain instance of his fulfilling the prophecies.
¶5. The idolatry that X delivered the nations from, is that same kind of idolatry that it was foretold the Messiah should abolish. This is exceeding<ly> [c] plain in the 40, 41 & following chapters of Isaiah. It was that kind of idolatry by images &c. which had been practiced by the nations round about Canaan, & by the heathen nations that were found[?] in the history of the Old Testament.
¶5. It may be considered, how great & important a work such a change & conversion of the world is in its nature & kind. Tis represented as a great work of God to heal the diseases of the body; but tis <a> [c?] much greater, to heal the diseases of the mind. Opening the eyes of the blind is spoken of in the Old Testament as a great work of God: but much greater to deliver the heathen world from /p. 114/ their exceeding spiritual blindness. Sin is the most pernicious fatal disease, as is manifest abundantly in the Old Testament as well as New. And the heathenism & idolatry of the T, is often spoken of as the greatest disease of the T. Idolatry is spoken of as a sin peculiarly abominable & fatal. tis called especially that abominable thing which God hates. Tis represented as a great work of God, to cause light to shine out of darkness. but the heathenish darkness that overspread the T, is often represented as the most dreadful darkness . delivering the heathen T from this disease and calamity, is spoken of as a thing far beyond their own power. Isai. 44. 19. 20. ""And none considereth in his heart, neither is there any knowledge, nor understanding to say, I have burnt part of it in the fire &c. He feedeth of ashes: a deceived heart hath turned him aside, that he cannot deliver his soul; nor say is there not a lie in my right hand?"
¶Gods appearing above the idols of the nations and getting the victory over them, in instances as it were [xo c?] infinitely less than this, is spoken of as a great work of God, a glorious display of his power, majesty & greatness. as his appearing above the idols of Egypt in the thing wherein they dealt proudly. How much greater was the victory of X over the Gods of the nations! How much greater the overthrow! How much greater that dominion & empire of theirs, in [xo c?] which X overthrew, a dominion [xo c] <&> [c] wherein their pride was most remarkably manifested and in a [xo c] vastly greater <their opposition was> [c] opposition, [xo c] even that which they made for three hundred years successively first made [xo c] by the Jews, & afterwards by the heathen T in ten successive general persecutions & otherwise. and the degree in which they were destroyed <was> [c] much greater. they were brought vastly lower. the<ir> [c?] images <were> [c] all burnt; <their> [c] temples forsaken; <their> [c] oracles silenced; <their> [c] altars forsaken [xo c] <neglected> [c] &c. & their worship & dominion utterly abolished.
¶God honoured him as above the heathen gods, in causing the image of Dagon to fall before him, & <in> [c] breaking off his head & hands.
¶So God is represented in the prophecies of Isaiah, as gloriously manifesting himself as above the gods of the heathen<s,> [c] in appearing above Bel & Nebo, the idols of Babilon, when Babilon was destroyed, & the Jews delivered from their /mg/ their captivity there.
¶6. The vast extent to which X accomplished this great effect is to be considered. It was done thro all the heathen countreys, that were known in the times of the Old Testament: through all the nations there mentiond, far & near, east west north & /p. 115/ south: and not only so, but vastly beyound [sic] the utmost limits of the then known world, or of all those parts of the habitable T, that are any where mention'd in any of those antient writings . Nebuchadnezzar overrun[ck MS] the greater part of the nations that were then known. but the Babilonish Empire was but a small thing in comparison of [xo c] <with> [c] the Roman Empire, which X converted from heathenism . And tis to be considered, that the Mahometans have all the nations they have of the true God, originally from J. X. <Tis to be considered <also> [c?] that America is now in effect in the possession of them that own the name of Jesus, and <is> [c] taken from the heathen.> by this vast extent of Xs influence not only all the heathen gods, all those kinds of idolatry which are mention'd in any part of the Old T., were [xo c] <are> [c] abolished; but innumerable other kinds of idols & idolatry.
¶7. Jesus overthrew heathenism not only in so vast[?] an extent, but at that time wherein it was in its greatest strength that it ever had arrived at, from the foundation of the T to that time; yea or ever since that time. He overthrew it in its strongest empire, when it had the greatest earthly powers, authority, riches & wisdom on its side, that ever it had . He overthrew it in that kingdom, that the SS. says was strong as iron, & that broke in pieces and subdued all things, as Iron is made use of to cut & break & subdue all things. ¶[?] He conquered the God of this T in his greatest glory & magnificence; when he was most secure, most ready to say, I sit a king forever.
¶And as heathenism at that time had its greatest strength & advantage to maintain it self; so it exerted all that power & strength that it had obtained, in opposition to Jesus, to endeavour to hinder this great effect we are speaking of. But all <was> [c] in vain. Jesus overcame their greatest /mg/ heathen<ism> [c] in all this its strongest opposition.
¶8. Our Jesus not only wrought this work to so great a degree & extent, & against the greatest strength to oppose it [xo c] <him> [c] that ever had been; but he wrought the work effectually & durably . Tho' indeed other bad things have arisen since; yet that antient idolatry remains abolished even to this day.
¶As long a time has now passed since Constantine the great, as passed from the time of Moses to X.
¶9. This effect wrought by our Jesus, is vastly the greatest & best revolution that ever was brought to pass in the world. Tis vastly the greatest revolution that ever was; the most like creating the T anew. And it was the best, the most happy, consisting in abolishing things that were worst [?vainest? vastly?] most absurd, most debasing to mankind & most pernicious & most hateful to God; & introducing instead thereof that light & knowledge & those /p. 116/ laws & constitutions & regulations & means, that were most noble, excellent, worthy & tending to the dignity, perfection & happiness of men & the honour of God.
¶10. This was a work wherein God put peculiar honour upon our Jesus, vastly distinguishing him from, & exalting him above, all the rest of mankind, even the greatest & best, & those that in other respects had been most favoured & honoured of God.
¶None of [xo c] <All> [c] the greatest [xo c?] wise men among the heathen<s,> [c] that had some notion of the true God and the vanity of idols, tho there had been a succession of great philosophers, who came to great attainments in <the> [c] knowledge of the nature of things in many respect, & philosophic knowledge had been increasing in the T for five or six hundred years yet all <with united exertions> [c] availed nothing for the producing [xo c] <production of> [c] any such effect; but after all the T grew worse and worse in their idolatries.
¶G. in this putting [? xo c] <conferred> [c] an infinitely greater honour upon Jesus, than ever he had done [xo c?] on any of his own people; than upon any of the most eminent saints, that ever had been from the foundation of the T . He did that which none of the prophets could do. Daniel was a great prophet & <was> [c] remarkeably & openly honoured of God, as his most peculiar favourite; & seemd to be under advantages for the accomplishing <of> [c] an effect of this kind, in many respects beyond any other of the prophets . He dwelt for about 70 years in Babilon, in the head & heart of the heathen T, & there was a person very publickly known, had acquaintance with the greatest men in the T, was exceedinly famed among them for his wisdom, & was openly honoured of God in their view, by a most miraculous intercourse with heaven; & not only <so,> but [c;mg] <was> [c] set in a place of high authority & power, in two of the <great> [c] monarchies of the T successively, that of the Chaldeans, & that of the Medes & Persians: and <he> [c] exhibited many clear demonstrations of the vanity of their idols, & of the glory of the true God as infinitely above them. But no such effect followed, nor any thing like it.
¶David was a man highly favoured of God; often declared <to be> [c] a man after God's own /p. 117/ heart; was a zealous hater & opposer of the idolatry of the heathen<s;> [c] had his heart <set> [c] much on the setting up the kingdom of the true God through the T; & <on> [c?] his being worshipped & praised by all nations; as appears abundantly by his psalms; and had the advantage of great earthly power & authority. He was both a prophet & king, & God made him the greatest prince that was in his day in the T; subdued most of the heathen nations in that part of the T to him, & brought them under his dominion. But yet he was made the instrument of no such revolution as this.
¶Solomon his son was yet a much greater prince, in wisdom, magnificence, great authority, great fame & extensive influence in the T; in wisdom & wealth exceeding all princes that ever were on earth, and all nations used to come to him for instruction; & he did great things for the honour of the true God, that all the nations of the earth might hear his fame & might be induced to [mg] worshipper [-s? xo c or E?] <him,> [c] as appears by his prayer 1. King. 8 chap. But God never honoured him, by making him the instrument of any such great revolution, as that which we are speaking of accomplished by J.X. He was not so much as made the instrument of the conversion of those nations that were under his own dominion, or within his empire, or so much as one heathen nation. whereas Jesus produced this through more than twenty times the extent of Solomon's empire.
¶It was a great work of the antient judges, prophets & kings of Israel, that [xo c] <whom> [c] God raised up & most [xo c] most distinguishingly favoured <to be the instruments> [c] to bring to pass the reformation of that one nation of Israel, when they had corrupted themselves with idolatry for 40 or 50 years. This was the highest honour of the antient judges. This was the glory of those excellent princes so highly favoured of God, Hezekiah & Josiah . This [xo c] <It> [c] was a great work of Moses, to recover the people Israel, after <they were> [c] corrupted with Egyptian idolatry; & <was> [c] what he could not thoroughly accomplish . Elijah & Elisha & all other prophets sent to the ten tribes, never could thoroughly reclaim<ed> [c?] them from their idolatrous corruption Those great prophets, Isai<ah> [c] Jeremiah & ezekiel could not thoroughly purge the Jews from their idolatry.
¶And as to converting the heathen T from their idolatry, it was what the whole nation of the Jews could not do tho <.T> [c] they were, after the captivity, for four or five hundred years together dispersed abroad over great part of the heathen T; not only the vulgar & illiterate, but multitudes of their scribes & doctors & heads of their synagogues; yet they never were <so> [c] successful so [xo c] as to convert so much as the greater part of one countrey or city, in all that time (excepting the Edomites that they conquered [xo c or E?] came and dwelt in the land of Israel) and that altho there /p. 118/ was a great disposition appeared [xo c?] in them to endeavour to make proselytes . They compass'd sea & land to make one proselyte.
¶'Tis spoken of as a great honour that God in his providence put upon Joseph, that he was advanced to be an instructor of the Egyptians, & to teach the senatours [?] of Egypt wisdom. But how small was the effect! As to the knowledge of God, which the SS of the old T. often speaks of , as the highest part of wisdom, there was no great abiding alteration: but the Egyptians, in the generations immediately following, were sunk into vastly greater degrees of heathenish darkness than ever: & not only so, but drew the Israelites, Joseph's own people, into corruption with them.
¶Abraham, Isaac & Jacob were separated from the rest of the T, because of their idolatry; & [xo E?] that the knowledge & worship of the true God might be kept up in the T. but they were not made the instruments of reclaiming any people from idolatry, or of preventing the inhabitants of the land where they dwelt, from sinking apace into the grossest & most impious idolatrous principles & practices.
¶11. Jesus converted those parts of the T, that it was foretold the Messiah should convert; as that he should convert the chief nations of the world for power, arts, wealth, merchandize & seafaring (see Fulfilmt of Proph. of the M [xo c] <Messiah> [c] p. 123. §. 154.) and those parts of the T that had belonged to the four monarchies; & especially the last of them, viz the Roman monarchy (ibid p. 124 §. 155.) and particularly the inhabitants of the lesser Asia & Europe. (ibid p. 125. §. 157 158.) And that Egypt many parts of Arabia, Philistia, Tyre Babilonia, Tubal [?] Tarshish, Javan, the ends of the earth, & the isles in the sea, those that are far off upon the sea; as is remarkably fulfilled in the conversion of the utmost parts of Europe & <of> [c] those great islands Great Britain & Ireland, & <of> [c] America. and many other circumstances <might be mentioned,> [c] which are exactly fulfilled in what Jesus has done, <as is> [c] observed in Fulfilm. of Proph of the Messiah.
¶12. Let it be considered, how unreasonable it is to suppose, that after this great effect had been so abundantly insisted <on,> [c?] as the peculiar & most distinguishing honour of the Messiah. God should suffer it to be anticipated by another, a grand impostour, one most wickedly pretending himself to be the Messiah (such as the Jews most blasphemously suppose our Jesus to be ) that he would so favour him in his imposture, as to give him this honour of conquering the heathen T his [xo c] its [c] greatest monarch [?], in his [xo c] <its> [c] highest advancement, strength & authority: &c-- & producing this effect, foretold as the prerogative of the Messiah, in such vast extent, to so great a degree & in so durable a manner & in so many respects, in such places, & with respect to such subjects, & in such a manner, as is foretold of the true Messiah: and all not only agreeably [c?] to God's frequent & abundant predictions in the Old T. but also agreeable <y> [c?] to his own predictions <the [c] of this very impostor, [c]> declaring that he was the Messiah, & that as such he would accomplish this effect.
¶13. It may further be considered, that this effect has been so accomplished already, that it cant now be accomplished by another Messiah according to the prophecies. the <T> [c] prophecies are already fulfilled & dont remain to be fulfilled by another. Jesus has abolished heathenish idolatry in all the nations round about Canaan, & in every heathen nation at any time mention'd in the Old Testament; & it dont now remain to be accomplished in any one of them. It dont remain to be accomplished in those isles mention'd in the prophecies. It dont remain to be accomplished in the countreys that had been subject to the four monarchies. It dont now remain to be accomplished in that fourth & greatest monarchy the Roman Empire.
¶14. If this revolution, which is vastly the greatest that ever was accomplished in the T the mankind, be not that which it is so often foretold, as what the Messiah should accomplish; then it is not foretold at all[?] which would be very strange. Strange indeed! that there should no where be any hint of an event more considerable than any others, that ever were predicted, in any prophecy concerning any change or revolution, in any nation or nations; a revolution that was of such a nature, as would have been most likely to be foretold, being of a religious nature, & so most nearly concerning the kingdom & [or?] city of God. [finis]
¶1328. XTIAN RELIGION. The MESSIAH is already come.
¶1329 CONFIRMATION OF THE ANGELS. 'Tis an argument that the angels were not confirmed 'till Christ ascended into heaven that J. X God-man risen & ascended is appointed as the Head of the new creation which only is that which cannot be shaken as to the old creation tis all that which is liable to pass away . Christ himself while in the flesh did in some respect belong to the old creation that passed away but in his rising again to glorious immortal life & so being the first born from the dead he is the beginning of the creation of God the first born of every creature the Beginning & head of the new-creation [finis]
¶1330. XTIAN RELIGION. Xs RESURRECTION. Concerning that supposition that the disciples stole away the body of Jesus.
¶1331. FITNESS NATURAL Faith is appointed the condition of an interest in X because there is a PROPRIETY in it that such only should be interested in him as do believe in him or that such only should be looked upon as in him or one with him whose hearts are united to him as their Saviour [finis]
¶1332. <[a]> XTIAN RELIGION CHRIST NO IMPOSTOR.
¶<1332 [E, but added after No. begun]> CHRIST HAD THE SPIRIT OF PROPHECY. Add this at the end of N. 972. B. 5.
¶ ""Unicum ergo adversariis remanet["]
¶ 1333. Concerning the OBJECTIONS against the reality of X's RESURRECTION that he was not immediately known, that his body was not alwaies visible often vanished out of sight &c--. <I observe, that> [c] Christ's body rose to be as much the same [xo c] like the body which it was before, as was consistent with that state which it was requisite his risen body should be in.
¶It was no wonder the form of it was considerably changed, when it rose not in its former infirmity, but was raised in power & to immortality & to impassibility,
¶No wonder it was not alwaies visible & the constant object of mens external senses; for if <it had been> [c] so, it would have remained still in some connection with this wicked T of mankind; still connected with the society of the polluted, depraved inhabitants of the earth; and so still within their [??] reach [?] in many respects within the reach of their malignity & reproach, & the effects of [xo c?] exercise of their enmity in other respects.
¶It was necessary, that his risen body should not be connected universally with this earthly changeable, corruptible world, by the laws of the bodies, which belong to this [that?] T, as it was in the days of his flesh. For if so, his body must still remain in a [?? xo c; xo E?] liable to suffering & decay it [?? xo c] would waste by perspiration; would need the constant repairs of food & sleep; would be liable to suffer injury by the weather, heat & cold, rains & dews; would be incommoded by darkness &c. But this was not proper; for his body did not now belong to this T, as it did before; but was an heavenly body, tho the change of his body was not perfected to fit it for its heavenly state, 'till his ascension. [finis]
¶ 1334. In what respects the PROPAGATION OF MAHOMETANISM is far from being worthy to be looked upon as parallel with the PROPAGATION OF XTIANITY, <may appear by these observations> [c]
¶I. The revolution that was brought to pass in the T, [wwxo c?] by the propagation of Mahometanism, was not so great a revolution, as that which was by the propagation of Christianity. Yea in this respect was by no means worthy to be compared to it. If we [xo c] consider <C> [c] the state the T was in before Xtianity was propagated, How dark, & [xo c?] ignorant, barbarous & wicked; & the vast alteration that was made by [xo c?] How strongly these things were established by long universal immemorial custom; how fix'd in mens hearts; how established by all human power & authority & inclination ; and how vast the alteration, when Xtianity was introduced & established; how vast the overthrow of that which had been built up before & had stood from age to age; how great & how strong the building; how absolute the destruction, and also /p. 128/ how great the building that was erected in its room; and of how different & opposite a nature from that which had stood on the same ground before
¶But as to revolution brought to pass in the T, by the propagation of Mahometanism, it consisted either in the change made among the heathen, barbarous nations, which had their original from Arabia or Scythia; or that made among professing Xtians. but with respect to neither of these was that revolution comparably so great, as the other. As to the change made among those heathens, [s by c?] they long had had some obscure notions of the true God, and many of the great truths of what is called natural religion they had obtain'd, by those glibberings of the light of the gospel, which had <been> [c] been propa [xo E] diffused over great part of the world, even that part of it that had not fully embraced Xtianity. And Mahometanism carried them very little further in these things, & [& by c?] was an occasion of but a small advance of light & knowledge.
¶And [xo c] as to the change made among Xtians, there was no advance at all made in knowledge or any thing that was good. and as to the change made among Xtians as to religious custom<s;> [c] the Xtians had so degenerated before, <&> [c?] were become so superstitious, that the alteration was not vastly great.
¶II. the difference of the two revolutions was as it were infinitely great, with respect to goodness.
¶The change made in the T by the propagation of Christianity was a great change indeed, with regard to light & knowledge. it <I> [c] was a change from great darkness to glorious & marvellous light. By the preaching of the gospel in the world the dayspring from on high visited the earth, & the sun arose after a long night of the most gross darkness. But as to the change made in Xtiandom, by the propagation of Xtianity [xo E?] <Mohometanism,> [c] 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 & not of knowledge.
¶as to the change made among the heathen <s,> [c] as was observed before, there was but a small degree of increase of light. And all the light that was added, was borrowed from Xtianity. the increase of knowledge that there was, was only by Mohomet & his followers communicated [xo c] <ing> [c] what had before been communicated to them, by Xtian teaching. there can be no pretence of the least degree of addition of any thing, beyond what they had before received from the gospel.
¶And as to rules & precepts, examples, promises or inducements to vertue of any kind, no addition at all was made. what alteration there was, was only for the worse. The examples, & [xo c?] histories, representations & /p. 129/ promises of the new Mahometan religion only tending exceedingly, to debase, debauch & corrupt the minds of such as received it.
¶III. The revolution that was made by the propagation of Christianity, was an infinitely greater & 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[ck MS] carnal dispositions strengthened by inveterate general custom, principles, habits & practice, prevailing like a might blood.
¶Mahometanism was propagated not in opposition to these inclinations, but by complying with them & gratifying em in examples, precepts & promises, as Stapferus observes. Theol. Polem. Tom. 3. p. 292. Speaking of Mahomets laws [-s?], <he> [c] says, ""Lex quam ille tulit, non hominum modo opinionibus, sed populorum illorum etiam corruptae naturae ac moribus, & innatis vitiis praeprimis accommodata erat: Nec fere nisi in exercitiis externis, homini carnali, spiritualibus illis quae sacrae praecribunt paginae, praestitu longe facilioribus, consistebat" Next p. .
¶< p. 130. . c.> Xtianity was extrmemly contrary to the most established & darling opinions of the T. whereas Mahomet endeavoured to [xo E?] accommodate<d> [E or c?] his doctrine to all such notions, as were most pleasing at that day, among the heathen<s,> [c?] Arabians, Jews, & the several most prevailing sects of Christians, as Stapferus observes in the place last referred to. ""Multa ex veterum Arabum placitis retinuit Mahommedes; uti constat ex historia Arabum, quam edidit Abrahamus Exchellensis; quod etiam patet ex ipsa peregrinatione Meccana & visitatione Saphae & Morvae, ex jejunio Ramadhan aliisque. Tum quod Iudaeorum fabulis suam commiscerit doctrinam; tum quod ex reliquorum tunc temporis dominantium religionum disciplinis multa retinuit.
¶Est enim inquit celeb. Reineccius. in Hist. Alcorani. Hae rapsodia ex sacris ethnicorum, Judaeorum. & Christianorum, ceris & falsis commixta, et propriis hujus impostoris & cooperariorum Gnosticorum, Nestorianorum, & id genus hominum somniis aucta."
______________________________________________________________________________
¶< next p. .> Christianity was propagated against the most violent, universal & cruel persecution of all the powers of the T. Mahometanism wa snot so; never made its way any where in any remarkable instance against persecution.
______________________________________________________________________________
¶ Ibid. p. 340. Religio Mahammedana ita comparata est ut praejudiciis tam Judaicis quam ethnicis faveret /?] ut carnis cupiditatibus atque mundi moribus[?] accommodata esset
¶Religio quam Christus docebat ita erat comparata, ut pravis hominum affectibus, carnisque voluptatibus ne in re minima quidem favoret sed e diamoetro iis opposita esset, neque in ullu re praejudiciis vel [?] Judaeorum vel ethnicorum accommodata /p. 130/ erat sed praeconceptis hominum opinionibus plane contraria. unde apostoli religionem hanc annuntiontas statitu religionem tam Judaicam quam ethnicam impugnabant. Act. 3. 12, 13. cap. 14. 15 & 17. 22 [21?].----31 &c." last p. . c.
______________________________________________________________________________
¶ last p. . d. ""Muhamet injuriae allatae ultionem, ob uxoribus levissiman ob causam discedendi licentiam, alias super alias uxores, nova semper libidinis irritamenta permittit; sibique primas in promiscua & turpissima lascivia explenda concessit partes. Ceterum in ceremoniis externis ad pietatem neutiquam proficuis, [c?] verum Dei cultum constituit. Tota denique religio illa nonnisi ad fundendum sanquinem facta. Ibid. p. 337.
¶This religion, in particular to the luxurious sensual beastly disposition of the pharisees last p. . d.
______________________________________________________________________________
¶IV. 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 & science was at /mg/ at its greatest height in the T. But Mahometanism was broached & propagated in ages of great darkness, after learning had exceedingly decayed & was almost extinguished in the T.
¶V. The difference will further appear, if we consider the places from whence these religion [sic] was propagated. Christianity was first begun in a place of great light, the greatest light with regard to religious knowledge in the world, and a very publick part of the T; where <ither> [c] resorted innumerable multitudes of people three times every year, from almost all parts of the known T, And besides the vast resort of Jews & proselytes thither, it was a country that was at that time under the inspection & government of the Romans, where they had a governour & other publick officers constantly residing. it was propagated especially from Jerusalem, the chief city in that countrey, & one of the greatest & most publick cities in the T, & indeed all things considered, was next to Rome it self, above all others, as [xo c] a city set on an hill; & in some respects far beyond that.
¶And the nations, among whom it was first propagated after the /mg/ the Jews, were not the more ignorant & barbarous nations, but the most knowing & learned in the T: as particularly the Greeks & Romans . And the cities where it was very early received & from whence it was sounded out to other parts, were the greatest, most publick & & [sic] polite: such as Antiock, Ephesus, Alexandria, Corinth, Athens & Rome. & some of these were the greatest seats of leavning & philosophy of any [xo c] on earth.
¶Whereas Mahometanism was broach'd in a dark corner of the earth, in Arabie; & the people among whom it first gain'd strength, who sent out armies to propagate it to the rest of the world, were an ignorant /p. 131/ & barbarous sort of people; such as the Saracens & Turks, who originated from Scythia.
¶VI. The difference appears in the means & method of propagation. Christianity was propated [sic] by light, instruction & knowledge, reasoning & enquiry. These things were encouraged by the gospel & by these means the gospel prevailed.
¶But Mahometanism was not propagated by light & instruction, but by darkness; not by encouraging reasoning & search; but by discouraging knowledge & learning; by ["by" by c?] shutting out those[ck MS] things & forbidding enquiry; & so in short by hoodwinking mankind & blinding their eyes. next col.
______________________________________________________________________________
¶< next p. . b> Mahometanism [xo c] <It> [c] was propagated by the power of the sword <also;> [c] by potent sultans, absolute tyrants & mighty armies. Christianity was propagated by the weakest of men, unarmed with any thing but meekness, humility, love, miracles, clear evidence, a most virtuous, [sic] holy & amiable example, & the power & fervour of eminent virtue, [sic] joined with assured belief of the truth, with self-denial & suffering for truth & holiness . and [xo c] by such weapons as these it was propagated against the power, authority, wealth & armies of the T, It was [xo c?] against the greatest potentates, most absolute & cruel tyrants, their most crafty counsels & greatest strength, utmost rage & cruelty & determined resolutions to put a stop to it & extirpate. [sic] It was propagated against all the strenth [sic] of the strongest empire that ever was in the T. next p. b.
______________________________________________________________________________
¶ last col. c. ""Ita comparata est Jesu Christi doctrina, ut rigidissimum etian sustinere possit examen; unde omnibus et singulis sedula ejus lectio commendatur, quippe quae homines ad salutem sapientes reddere possit, dum omne scriptum divinitus inspiratum est, & utile ad doctrinam, ad reprehensionem, ad correctionem, ad justitiae disciplinam; ut compositus sit divinus homo, ad omne recte factum bene comparatus. 2. Tim. 3. 15,16,17. Et Berrhoenses [sic?] Thesslonicansibus generosiores praedicantur, quippe qui [quo?] summa cum aviditate doctrinam ad miserint, quotidie literas examinates, an ea sic se haberent. Act. 17. 11. Felix praedicatur qui legit, & [xo?] qui oraculi dicta audinunt. Apoc. 1. 3.
¶Religio autem Mahomedana credi sibi vult absque ulla credendi libertate. Unde librorum etian, qui sacri habentur, lectio prohibita est plebi. Quod manifestum iniquitatis indicium est. Ita legitur Sura V. 110 /p. 132/ ""O qui crediderunt, ne in terrogetis de rebus, qui si manifestantur vobis maestiam [?] allaturaerint [?] vobis: et si interrogetis de rebus, quando revelatur Alcoranus, manifestabuntur vobus. Condonat Deus vobis culpam ob interrogationem de illis." Stapfer. Th. Polem. tom 3. p 338,339. last p. . c
______________________________________________________________________________
¶ Mahametismi doctores nulla plane ediderunt miracula, nulla gravissima ac durissima propter confessionem illam parpessi [?] sunt supplicia, nullus perpessi persecutiones & varii generis aerumnas; [?] sed quocunque arma eunt, religio illa sequitur. Omnes enim infideles, qui religionem illam non amplecterentur interficere jubet Mahamet. Sur. 4. 88. ""Desideraverunt ut infideles essetis [effectis?] sicut ipsi infideles sunt, et essetes [effectes?] pares ipsis in impietate; ne ergo adsumatis exiis amicas,[ck MS] donce [??] emigrent e patria provia Dei . Quodsi tergiversati fuerint, capite eos, et occidite eos ubi eunque inverneritis eos, & ne accipiatis ex eis amicum, neque adjutorem" Adde plura alla loca Sur. VIII passim. Nec aliud ipsi Mahommedani argumentum proferunt quam felicem bellorum successum imperiique magnitudinem" Stapferus. Theol. Polem Tom 3. p. 340, 341.
¶Mahometanism was propagate<d> [c?] very much by means of the contentions which among Christians about their relig. so Stapferus ibid ut supra p. 292. Speaking of Mahometanism says ""Maxime ad sectae hujus plantationem contulerunt acerbissima Christianorum dissidia, per quae ecclesiam orientalem non in varias modo dividebant partes, sed disciplinam etiam Christianam continuae illae contentiones apud infideles maxime exosam reddebant." Stapfer. ibid ut supra. p. 292.
¶The propagation was extremely diverse as to the instruments.
¶""Primi Christi discipuli fuerunt viri in Deum pientissimi, [?] vitae simplicis, nulla quidem humana sapientia ac scientia instructi, quales ad tantum opus perficiendum adhibere Deo conveniebat, ut appararet illud non hominum sed Dei opus esse
¶Ii vero qui primi Mahummedanianum amplixi sunt, erant praedones, homines ab omni pietate et humanitate alienissimi. Ipsa enim vox Saraceni id ostendit, quae denotat. Ibid ut supra p. 339.
¶VII. One principal way wherein the propagation of Xtianity is a proof of the truth of <it,> [c] is as an evidence of the facts that are the foundation [of (om. E.)] it. Christianity is built on certain great & wonderful visible facts; such as Xs resurrection from the dead, & the great & innumerable miracles wrought by him & his apostles and other followers, in Judea & in many parts of the world. These facts were alwaies referred to, as the foundation of the whole, & Xtianity alwaies pretended to be built on them.
¶That Xtianity, which in effect is no other than the belief of these facts, should be extensively propagated in & near the place & time where <in> [c?] the facts were said to be /p. 133/ wrought; when & where there was so much opportunity & 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 the proof & foundation but only Mahomatans <'s> [c] pretences to intercourse with heaven, & his success in his rapine, murder & violence. The religion in no part consists in any belief of sensible miracles, or[as ?] publick attestations of heaven to Mahomet's authority & doctrine. so that no such belief was propagated, in propagating Mahometanism.
¶VIII. If we consider the propagation of Christianity in the view last mentioned, viz. as a doctrine or belief of wonderful divine facts; so Mahometanism is not set up in opposition to it, or competi[ti]on with it, because the Mahometan religion it self owns the principal facts of Xtianity: tho it has no facts of its own to pretend to. And so Mahometanism rather confirms Xtianity, than weakens it: & the propagation of Mahometanism it self may be considered as one thing belonging to the propagation of Xtianity, & as a part of that propagation, so far as that consists in a propa[ga]tion of a professed belief of those facts. Tis an instance of the propa[ga]tion of that, which is the foundation of Xtianity, so far that it proves all the rest. The Alcoran own[s] Jesus to be a great prophet ""The messenger of God. Sur. V. 84. That he wrought miracles <healing> [c] a man blind from his birth & the seprous. Sur. V. 119. also raising the dead, & that Jesus as born of Mary himself was a miracle. Sur. XXIII. 52. Stapfer. Tom. III. p. 296. it often speaks of Jesus as the servant & messenger of God as Sura. IV. 158. III. 152. IV. 169.170 V. 84. (ibid p. 306.) Now owning this is in effect owning the whole, for tis the [this?] foundation of the whole, & proves all the rest. It owns Jesus to be miraculously conceived & born. Sura. III. 47. XIX. 20,21. & without sin. Sura. III. 36. XIX. 19. (ibid p. 306) Mahomet owns Jesus, ascribes the conception of X alone <to> [c] the power of God & inflation [?] of his Spirit. (ibid p. 321. a.) In Sur. XXI. 19. are these words as the words of God. ""Et Maria fuit virgo intacta, et insufflavimus in eam de Spiritu nostro, & posuimus [?] eam, et filium ejus in miraculam omnibus saeculis" (ibid. p. 335) He own'd Jesus to be the Messiah foretold in the law & the prophets ""Jesus ipsae [?] Muhammede confitente est Messias ille in lege & prophetis promissus Surata II. 45. cum dixerunt angeli, O Maria certe /p. 134/ Deus annuntiat tibi verbum ex se; nomen ejus erit Christus Jesus filius Mariae. Sura. XIX 29. Sur. IV. Certe Christus Jesus Filius Mariae est legatus Dei & verbun ejus (ibid. p. 335)
¶He own'd Christ's ascension into heaven. Sur. IV. 157. Elevarit[ck MS] eum (Christum) Deus ad se. (ibid. p. 336) Concerning Xs miracles Mahomet says Sura. III. 48. V. 119. Dicet Deus O Jesus fili Mariae corroboravi te Spiritu sanctitatis & sanabas [?] coevem [?] a nativitate, et leprarum [?] ex concessione mea, & eum educares e sepulcris mortuos ex concessione mea. (ibid. p. 337.
¶IX. 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; viz as this is a great demonstration of the extreme darkness, blindness, weakness, childishness, folly & madness of mankind in matters of religion, & how greatly they stand in need of a divine Guide, & divine grace & strength for their help, such as the gospel reveals . And that this gross delusion has continued so long, in such great extent, it [xo c] shews how helpless mankind are, under ignorance & delusions in matters of religion, & 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 [that?] representation made in the Xtian revelation. [finis]
¶ 1335. XTIAN RELIGION. THE JEWISH NATION have, from their very beginning, been a remarkable STANDING EVIDENCE to the truth of REVEALED RELIGION. They have been so in two respects.
¶I. In being so distinguished from all the world in their religion, & preserved in so great a distinction. <W> [c] when every other nation under heaven had forsaken the true God, & <was> [c] overwhelmed in heathenish darkness, they had among them the knowledge & worship of the true God, and rational & true notions of his being, attributes & works, & <of> [c] his relation to mankind & our dependance upon him the worship & regards due to him &c which was upheld among them, & them alone, for so many ages, to the coming of X; when they were so surrounded every where, on every side, with nations so vastly differing from em, being some of the grossest pagans & worst of idolaters.
¶The following things render this remarkable.
¶1. That the whole T besides themselves had forgotten the true God, & forsaken his worship, & were all that while involved in gross heathenism.
¶2. That they lived in the midst of the thickest & most populous parts of the T
¶3. [mfo] They did not lived [xo E?] separated /p. 135./ from the rest of the T by the sea, being an island or a peninsula; nor yet divided from others by vast deserts, or impassible mountains; but on the continent, in the midst of the habitable T, with populous countreys adjoining them almost on every side.
¶4. That those[ck MS] nations, who were their next neighbours on every side, were steadfastly gross pagans and some of the worst of idolaters.
¶5. They were not a nation that studied philosophy, had no schools among them under the care of p & instru [xo E] of such and [xo c] <philosophers, who> [c] instructed their pupils in human[e?] science; yet had most apparently far better, more sublime & purer notions of God & religion, & man's[ck MS] duty & divine things in general, than the best of the heathen philosophers.
¶6. They seem to be a people no way remarkably distinguished from other nations, by their genius & natural abilities.
¶<7. They were a comparatively small people, not a great empire, <not> [c] a vast & potent monarchy or commonwealth.>
¶8. Such changes & revolutions frequently came to pass in their nation, & such was <their> [c] peculiar state from time to time, they they [sic] were often extremely <liable> [c?] to be corrupted & overrun with the heathenish notions, & <the> [c] customs of idolatrous nation<s,> [c?] & to grow into a conformity to the rest of the T in that respect.
¶[col. 2.] They were above two hundred years in Egypt, which may be looked upon as the second, if not the first, for being the fountain of idolatry. & they were there under circumstances tending <the most> [c] to their being corrupted with idolatry, & brought to a conformity with the Egyptians in that respect, or any that can be conceived of; especially on these three accounts:
¶They were there in the beginning & rise of their nation. There the nation had as it were [xo c?] its birth. it arose [xo c] <grew> [c] from one family of about 70 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 & female) about 2 millions.
¶They were there not kept separate & distinct having little or nothing to do with the Egyptians; but had continual intercourse & daily concern with the <m.> [c] Egyptians [xo c]
¶They were there as inferiours, in subjection to the Egyptians, their slaves & the Egyptians that had daily concern with them as [xo c?] <were> [c?] their masters.
¶And after they came into the land of Canaan, they for several ages dwelt there with the remains of the antient heathen inhabitants, that were so numerous & strong, as sometimes to overcome the chil of Israel & keep em long in subjection to em.
¶[?] And they were from time to time subdued by their heathen neighbours, & kept in servitude by them /p. 136/ for many years together.
¶And after they had lived long in the land, ten of their tribes were carried away into a final captivity; & heathen inhabitants planted in their stead: by which the remaining two tribes were the more exposed.
¶[?] And [xo c] at last these remaining two tribes with the Levites, and all that were left of the ten tribes, that were mix'd with them [xo c] <two tribes,> [c] were carried away into Babilon, the chief city of Chaldea, the countrey that above all in the T (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 there [? xo c] born & brought <up> [c] in that land of darkness, amongst idolaters, that were their superiours & masters, & many of them the most honourable 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 countreys till Xs coming.
¶And [xo c] as to the nation in general, those in Canaan, & <those> [c] out of it they [xo c] were in the subjection to the three successive heathen monarchies that arose, the Persian, Grecian & Roman; and heathen people belonging to each of these empires, often swarmed in their countrey.
¶9. The people seemed to be, from their very beginning til the Babilonish captivity, exceedingly prone to idolatry; <were> [c] fond in that respect of the customs of their heathen neighbours, & [& by c?] were apt to think it honourable to be like the rest of the nations, & a disgrace to be so singular. & [xo c] this appeared <s> [c or E?] in that,
¶10. They actually often apostatized to ido[la]try, embraced the worship of the heathen gods & neglected the worship of the true <God,> [c] & continued some times for a long time in their conformity to their heathen neighbours. & [xo c] yet they were wonderfully reclaimed from time <to time;> [c] so that they were never suffered finally to apostatize, as all other nations in the Thad done, & were left in their apostacy for so vast a space of time.
¶11. All is the more remarkable, in that not only is [xo c] the true God & his spiritual worship <are> [c] so infinitely diverse from the gods & religion of the heathen<s;> [c] but the external institution [sic] & rites of worship observed among the Jews & the law of their worship & religion was remarkably [y by c?] opposite & repugnant to the religious rites of their heathen neighbours. --- thus [xo c] they went exceeding<ly> [c?] opposite to the rites of the Egyptians among whom they lived so long in their first beginnings [s? comma?] & among whom they first became a nation. so they /p. 137/ were also very contrary [xo c] to the rites of the antient inhabitants of Canaan, of the Philistines, Moabites, Ammonites &c.
¶II. In being preserved for so long a time a [as?] distinct nation, & in so clear & perfect a distinction from all other nations, as from their father Jacob's[ck MS] time to this day; being neither destroyed and abolished, not lost by mixing with other nations.
¶Jacob himself was exposed to be destroyed by his brother Esau, before he was married.
¶His family were [xo c] <was> [c] greatly exposed to be destroyed, at least as to any permanent distinction from other people, when Laban pursued after him, with a design probably to kill him as to be [xo E?] and brought [xo c] <to bring> [c] back his wives & children into Padan Aram & have kept [xo c] <to keep> [c] them there; or at least to have [xo E] <or> [c] at least by some means violently to have [all xo E?] to have [xo c] prevented [xo c] their ever going to Canaan.
¶He and his family were in eminent [sic] danger of being destroyed, when Esau came out against him with 400 men.
¶His family were greatly exposed to be destroyed by the inhabitants of Canaan, after [xo c] <when> [c] provoked by his sons destroying the Shechemites.
¶A series of wonderful & 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, & under such disadvantages, that <they> [c] would have been [xo E?] likely to [xo c] have proved the [&c. xo E] <...occasion of their> [xo c??] never returning [xo c] <ed> [c] any more to Canaan, & so of [xo c] the <family would have been> final<ly> breaking <broken> [c] up. of the family [xo c]
¶In Egypt they were greatly exposed to be destroyed, when Pharaoh set himself to effect it [xo c] <their destruction> [c] by destroying all the males.
¶When they had continued so long in Egypt, in such underling [xo c] abject circumstances; it could be owing to nothing but a course of the greatest miracles, that ever they were separated from that people and land, so as to return again to dwell by themselves in Canaan, [xo c?] to be kept a distinct nation.
¶They were in eminent [sic] danger of being swallowed up by Pharaoh & his host, at the Red Sea; or <of> [c] receiving such a blow, as wholly to have broken <break> [c] up the design of their proceeding to Canaan, to live there.
¶They were exposed to suffer that which would have prevented this <proceeding,> [c, who reads: their] when the Amalekites met them & fought with them.
¶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 [last 3 ww? mg bad] [to Egypt (??) space but mg blank] [or (?)] /p. 138/ <or their being> [c] captivated, or [xo c] dispersed <& ruined> by the nations that dwelt around that wilderness.
¶They were greatly exposed to have [xo c] been [xo c] ruin'd as a people, by the opposition of the Moabites, Midianites, Amorites & Og the King of Bashan.
¶That ever they got the possession of Canaan, which was <then> [c] prepossessed by many nations greater & stronger than they, was owing to a course of great miracles, & without that [? xo c] <ese> [c] they must have perished as a people.
¶After they had got [xo c] <obtained> [c] the possession of the land, they were often greatly exposed to be utterly ruin'd in the time of the judges, when their enemies in those parts, which [xo c] <who> [c] seemd to have had [xo c] the [xo c; E?] exceeding hatred of them, prevailed against them, and had the mastery of them. It could be owing to nothing but the special providence of God, that those[ck MS] enemies did not improve these advantages they had in their hands, utterly to destroy them, or at least to drive them, or carry them captive, out of that land: particularly the provoked [?] Canaanites, before the deliverance by Deborah & Barak; & the Midianites & the people of the East, before the deliverance by Gideon; & afterwards the Philistines.
¶And [xo c] <A> [c] afterwards in the time of the kings, there were many efforts of the enemies of Israel, utterly to destroy the whole nation, that they might be [xo c] <to> [c] cut <them> [c] off from being a nation [and (on lost mg?] <to blot out> [c] [their (on lost mg?] very name blotted out [xo c] from under heaven, agreeable <y> [c] to Ps. 83. 3---8. ""They have taken crafty counsel against thy people & 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, & the Ishmaelites, of Moab & the Hagarenes, Gebal & Am<m>on [c] & 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,> [c] & so great a force <was> [c] raised, that one would think should [xo c] <would> [c] have been sufficient to have [xo c] swallowed [xo c] up the nation.
¶After Solomon's time the nation was greatly weaken'd, & much the more exposed to ruin, by the division into two kingdoms, often contending & seldom in amity one with another. [xo c] <the other> [c]
¶The nation was greatly exposed in Rehoboams time to be swallowed up by Shishak King of Egypt:
¶And in Asa's time by the vast army of the Ethiopians: And again by the mighty army of the Moabites, Ammonites & Edomites in Jehoshaphet's time. 2. Chron. 20. And when the kings of Assyria overrun[ck MS] & utterly destroyed the ten tribes, it was a wonder that the two tribes were spared. /p. 139/
¶The people were greatly exposed to be finally ruind by Sennacherib's army, who intended nothing else.
¶And [xo c] when the people were carried captive into Babilon by Nebuchadnezzar, and the whole land laid utterly waste; it was a wonder, that this did not prove a final end to them as a people . <It was a wonder> [c] That 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, & a new generation born in Chaldea <was> [c] risen up, that [xo c] they should be brought back & again settled in their own land, and established as a people there . It was a wonder that the land was kept vacant for them; & a wonder that they were not hinder'd in their design of resettling there, by the might opposition to it made by the Samaritans.
¶The people was marvellously preserved from being blotted out from under heaven, by Haman in the time of Esther & Mordecai.
¶They were wonderfully preserved in Antiochus's time, who was earnestly set on their utter destruction as a people.
¶And [xo c] It may be observed in general concerning them during the times of the Old Testament, that there was no nation whatsoever, that the nations in general were at such enmity with, as the nation of the Jews: & they were on this account, more likely to be destroyed than any other nation.
¶And [xo E?] 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 & scattered abroad in the earth, than any other part of the T; being in the midst of the earth, in the middle between the three great continents, Asia, Africa & Europe. Their land was in the very road or thoroughfare, between Asia & Africa; between Egypt & the great eastern & northern kingdoms, which for many ages were the greatest most potent & active kingdoms in the T.
¶It seems that the other nations there abouts were all destroyed from being a people, before Xs time: as the Midianites, the Moabites, the seven nations of Canaan & the Philistines. /p. 140/
¶And these things are [xo c] <It is> [c] remarkable concerning great part of the time of the Old Testament <that>[?] [xo c] viz. from the Babilonish captivity of X, a great part of the nation lived dispersed amongst other nations.
¶[?] And as to [xo c?] both those that were thus dispersed, & those that lived in their own land, they [xo c] were as it were [xo c?] all that time, in the hands & [xo c?] power of the heathen nations of the four monarchies.
¶And [xo c] with respect to the time since X, their preservation as a distinct nation, has been in many respects yet much more wonderful.
¶It was wonderful, that what happend to them in Titus's time, when the greater part of the nation <was> [c; mg] destroyed, & the rest dispersed all over the T, in such abject [xo c?] wretched circumstances, did not prove their utter destruction as a people. <And> [c] and that [xo c?] they should [xo E?] the calamities that happen'd to the remnant soon after wards, make their continuance as a distinct people yet more wonderful. for within half a century after their destruction by Titus, in the reigns of Trajan & Hadrian, the nation in general every where rose in rebellion against the Romans; & finally were every where beaten; so that in these wars the Jews had a thousand cities & fortresses destroyed, with the slaughter of above five hundred & eighty thousand men. [See my observations on Revelation p. 86,87] [E's bracks.]
¶And the this [xo c] people [xo c?] what is <are> [c] left of them [xo c] <this people> [c] have ever since remaind in a total dispersion over all the T, mixt every where with other peoples, without any thing like any government of civil community of their own, & often extremely harassed by other nations; yet they remain in a clear & perfect<ly> [c] distinction [xo c] <nation> [c] still, from all other people. [finis; "done" (in Jr's hand?) at end]
¶ 1336. There are these things that seem to shew that there was NO CREATION BEFORE THE MOSAIC CREATION.
¶I. Those that suppose, that there was a creation before the Mosaic creation, generally suppose the Mosaic creation to respect only this globe of the earth, and that the heavenly bodies in general were created before: concerning which I would observe,
¶1. That this dont well agree with the account Moses gives of the fourth day's work of the creation <of which> [c] he gives an account of [xo c] next col. d.
¶2. Nor does it well agree with his account of the creation of the light on the first day for if the Mosaic creation was only of this earth then we must suppose the sun was created before & so the light would have existed before /p. 141/
¶3. If any should suppose that the Mosaic creation tho it extended beyond this earth yet it respected only the solar system. I think there is no manner of reason to suppose any other than that as the whole visible universe the many sun's or fix'd stars that belong to it are all one frame so that they were created together not first one & then two or first ten and then ten more so gradually increasing the number till they came gradually to be so many millions . As if we find a stately building erected it would be unreasonable to suppose any other than that it was built together & not first one stick of timber framed sawed [?] & then after a long time another.
______________________________________________________________________________
¶< last col> The accounts we have of the creation of the heavenly bodies here & elsewhere [xo c] from time to time <particularly of the sun, moon & stars, here & elsewhere> [c] in the Old T., with reference to Moses's account, are so expressed, that it would be most unreasonable to understand <them> [c] their [xo c; added then xo "ir" first] mention they make of the creation of sun moon & stars [xo c] of any other than a proper making, creation & formation, & not meerly <of> [c] a scattering away of fogs & mists, that were over the face of the earth, so that they might be seen [xo c? E?] have been seen here on the face of the earth, if there had been any inhabitants here to see them.
¶II. They that suppose, there was any creation before the Mosaic creation, suppose the angels to have been created before. In opposition to which I would observe;
¶1. That place in Nehemiah. 9. 6. ""Thou, even thou art Lord alone, Thou hast made heaven, the heaven of heavens, with all their host; the earth & all things that are therein; the seas & all that is therein & thou preservest them all; & the host of heaven worshippeth thee." [line c's?] Here I think <it> [c, who read next word "is"] it most reasonable to suppose, that Nehemiah that Nehemiah [xo c] has reference to the very same creation that God speaks of in Exod. 19. 11. ""For in six days the Lord made heaven & earth, the sea & all that in them is". The descriptions are the same; the things spoken of as created are plainly the same. The the [sic] creation Nehemiah speaks of includes the angels. They are included in the host of heaven that he mentions, as part of the creation, <of which> [c] he speaks, of [xo c] as is plain by what he says further of the host of heaven at the end of the verse; And the host of heaven worshippeth thee. [c's line?] The angels are /p. 142/ evidently that host of heaven that worships God.
¶2. Xs eternity is largely set forth by his existing before the creation of this earth & and [xo c or E?] lower T & all the parts of it. Prov. 8. 22--30 <(quote)> [c] which would <not> [c] be proper & significant, if many other B [xo c or E?] created Beings had existed long before these things, as well as he.
¶3. God expresses his own eternity by that [? xo c] <is> [c], that he was before the day; [c's line] Isai 43 [xo E?] & that he then existed alone, existing before any other being that men erroneously worship as God. from whence we may conclude, that no created ANGELS, who of old & <in> [c] most ages of the world, have been worshipped as gods, had any existence before the day. [c's line] Isai 43. 13 <(quote 10---14)> [c] with the three foregoing verses . [xo c] From this place it is probable, that the angels were created the first day with the light . See Pfaffius [ius? xo c] <ii> [c?] Theol. Dogm & mor. p. 190,191. [finis]
¶ 1337. NECESSITY OF REVELATION.
¶TINDAL'S main argument against the need of any revelation is, that the LAW OF NATURE IS ABSOLUTELY PERFECT.
¶But how weak & impertinent is this arguing, that because the law of nature [c's line?] (which is no other than natural rectitude & obligation) is perfect, that [xo c] therefore the light of nature [E's line?] is sufficient . To say that the law of nature is perfect, yea absolutely perfect, is no more than to say, that what is naturally fit & right in it self, is indeed right; and that what is in it self or in its own nature perfectly & absolutely right, is absolutely right. But this is 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; & what is in it<s> [c] nature perfectly good, is perfectly go[o]d; or that what is is, & is as it is. But this is all that can be meant by the law of natures being perfect.
¶And how far is this from having any reference to that question, whether we have by meer nature, without instruction, all that light & advantage that we need, clearly & fully to know, what is right, & all that is needful for us to be & to do, in our circumstances as sinners &c. in order to the forgiveness of sin, the favour of God & our own happiness?
¶What according to the nature of things is fittest & best, may be most perfect; & yet our natural discerning and knowledge of this, may be most imperfect.
¶If Tindal or any other deist would assert, & 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 do & to believe & practice for their good, that any additional instruction is needless & useless; then all instruction in families & schools is needless & useless; all instruction of parents tutors & philosophers; all that has been said to promote any such knowledge as tends to /p. 143/ make men good & happy by word of mouth, or by writing & books; all that is written by antient & modern philosophers and learned men. And then also all the pains the deists take in talking & writing to enlighten mankind, is wholly needless & vain; & all Tindals own instructions, & particularly all the pains he takes to make men believe, that tis not best to give heed to pretended revelations & traditionary religion, as what tends to make mankind miserable in society, as if the light of nature was not perfectly & absolutely sufficient, to teach 'em what is needful to avoid misery, without its being revealed to them by him.
¶If the perfection of the light <of nature> [c] dont prove any thing against the great need & usefulness of the further instruction of fellow creatures; so neither does it prove any thing against as great usefulness & necessity of the further instruction of their Creatour. If it is no evidence that mankind dont need to have something further revealed to them <by Mr. Tindal> [c] than the light of nature brings em to the knowledge of, in order to the wellfare of mankind & human societies [ies? xo c] <y--> [c] being delivered from foolish & destructive notions, that have generally prevailed; <by Mr. Tindall> [c; xo c] so no more is it any evidence, that they dont need to have something further revealed to them by G, that is wiser & more fit to be a teacher of mankind, than Mr. Tindal.
¶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 & happiness, are absolutely sufficient, without any additional means & advantages; one of these two things must be meant by it, if it is [sic] has any meaning; either that they are sufficient in order to a meer possibility of obtaining all needful & useful knowledge in these important concerns; or that these natural means have a sufficient tendency actually to reach the effect, either universally, or at [? xo E?] least generally, or at least in a prevailing degree, as the state of mankind is.
¶If the former of these be meant: viz that the means of knowledge & understanding of these things, which all mankind have by meer nature is sufficient in order to a bare possibility of obtaining this knowledge; that, if it should be allowed, will not at all prove, that further light is not extremely needed by mankind. A bare possibility here xxx disti are [? altered by c] <as> [c] here distinguished from all [so c] <all> [c] tendency to the actual attaining the effect of end, may be, & yet there be no tendency or probability, that ever the effect (however necessary, and however dreadful the consequence will be of its failint[failing ? KK]) will be reached, in one single instance in the whole T of mankind, from the beginning of the /p. 144/ T to the end of it, tho' 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 & circumstances of mankind: I say, if this be means, by [xo E?] asserting the light of nature to be sufficient to obtain the effect; 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 the effect. for what should hinder a cause from actually obtaining the effect, that it has a sufficient tendency to obtain all things consider'd? So that here what we have to enquire is, whether that effect be actually obtain'd in the T; whether the T of mankind be actually brought to all necessary or very important knowledge of these things, meerly by the means they have by nature. History, observation & experience are the things, which must determine the question.
¶In order the more clearly to judge of this matter of the sufficiency of the light of nature, to know what it [xo E?] is necessary to be known of religion, in order to their [xo c] <men's> [c] happiness; we must consider what are the things that must be known in order to this; which are these two things 1. the religion of nature, or the religion proper & needful, considering our [wwxo] the state & relations we stand in as creatures. 2. The religion of a sinner, or the religion & duties proper & necessary for us, considering our state as depraved & guilty creatures, having incur'd the displeasure of our Creatour.
¶As to the former, 'tis manifest from fact, that nature the tendency, all things considered, be sufficient actually to obtain the effect, doubtless it does actually obtain the effect. for what should hinder a cause from actually obtaining the effect, that it has a sufficient tendency to obtain all things consider'd? So that here what we have to enquire is, whether that effect be actually obtain'd in the T; whether the T of mankind be actually brought to all necessary or very important knowledge of these things, meerly by the means they have by nature. History, observation & experience are the things, which must determine the question.
¶In order the more clearly to judge of this matter of the sufficiency of the light of nature, to know what it [xo E?] is necessary to be known of religion, in order to their [xo c] <men's> [c] happiness; we must consider what are the things that must be known in order to this; which are these two things 1. the [col. 2.] religion of nature, or the religion proper & needful, considering our [wwxo] the state & religion & duties proper & necessary for us, considering our state as depraved & guilty creatures, having incur'd the displeasure of our Creatour.
¶As to the former, 'tis 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 meer nature, without instruction, have any tendency to bring men to the <knowledge of the> [c: mg] nature of God & our natural relation to & dependence on him, & the duties becoming these relations, sufficiently [xo c] actually to reach the effect, either universally, or generally, or in any prevailing degree. no nor does it appear to have proved sufficient 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 perfect dunces, or <those who are> [c] perfectly wilfull, will deny that there is a vast difference.
¶And as to the latter; viz. the religion of a sinner, or the duties proper &necessary for us as depraved; guilty & offending creatures; tis most evident, the light of na-/p. 145/ture cannot be sufficient for our information by any means, or in any sense whatsoever. No, nor the law of nature sufficient to prescribe nor establish this religion. The light of nature is in no sense whatsoever sufficient to discover this [that?] religion. it <I> [c] has no sufficient tendency to it; nor indeed any tendency at all to discover it to any one single person in any age. & it not only has no tendency to the obtaining of this knowledge, by meer natural means; but it affords no possibility of it.
¶And not only is the light of nature insufficient to discover this religion, but the law of nature as distinguishd from the light of it, is not sufficient to establish it, or to give any occasion or room for it. [finis]
¶ 1338. NECESSITY OF REVELATION <Remember in the beginning of this discourse to define what I mean by conversation, as distinct from making the mind known by philosophy see P.146. . >
¶There is a great difference between Gods moral government of intelligent & his creatures, that have understanding & will, & his general government of providential disposal.
¶The nature, design & ends of the latter by no means require, that it should be declared & made visible by a revelation of the methods, [-s by c?] rules, [-s by c?] particular<s> [c; xo c] views, designs & ends of it. these are secret things that belong to God. so far as the distinction takes place or holds, between this government & Gods moral government, mans[ck MS] understanding [s?] & will are no way concerned. There is no application to these faculties in it it; <its> [c] [sic] nor are these faculties any otherwise concerned, than the qualities or properties of inanimate & senseless things.
¶But it is quite otherwise with respect to Gods moral government of a kingdom or society of intelligent & willing creatures; to which society he is united as its Head, ruling for its good. the <T> [c] nature of that requires, that it should be declared, open & visible, as is most apparent. How can any moral governmt be properly & sufficiently established & maintained in a kingdom or commonwealth of intelligent agents consisting in exhibiting, prescribing, & enforcing methods, rules & ends of their own intelligent voluntary actions, without declaring & particularly promulgating to their understanding[s ?], in directing of [xo c] the intelligent will, & in enforcing of [xo c] the direction by the declaration made. < p. 149. . a.>
______________________________________________________________________________
¶< p. 149. . c.> Tis needful, in order to a proper maintaining of moral governmt in a moral kingdom, not in a wild [?] [MO: recieved] [??? see MS] that there should be conversation between the governour<s> [?] & governed. As it is requisite that the /mg/ 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; that there should be something equivalent to conversation between the rulers & ruled; & that /p. 146/ thus the rulers should make themselves visible; that the designs & ends of governmt should be made known; that it should be particularly [xo c?] visible what is aimed it, [sic] & what grand ends or events are in view in the rulers disposals of the society; that the mind of the ruler should be declared as to the rules, measures & methods to be observed by the society. If the rulers are sovereign, absolute disposers, tis necessary their will should be particularly declared, as <to> [c] the good & evil consequence of obedience or disobedience, which they intend as moral enforcemts of the rule<s> [c] & laws, to perswade & as it were constrain the will to a compliance. for they can reach the will or affect [sic] at all no further than made known. next col. b.
______________________________________________________________________________
¶ last p. d.] [E's brack.] DEFINITION BY CONVERSATION I mean intelligent beings expressing their minds one to another, in words or other signification [-s? xo c] <s> [c] equivalent, being signs intentionally directed to us for our notice, whose immediate & main design is to be significations [-s by c?] to [xo c] or expressions of the mind of him or them, from [xo c] /mg/ who who causes or gives them to the knowledge or notice of him or them, to whom they are directed; wherein these[ck MS] signs are evidences distinguished from works done by them, from which we may argue their minds, tho the first & most immediate design of the work be something also besides a meer signification to us of the mind of the efficient.
¶[col. 2.] Thus I distinguish Gods communicating his mind to us by word or conversation, from <his> [c] giving us opportunity to learn it by philosophical reasoning. By the latter I Mean arguing the nature & will of God by Gods works, which we observe in the natural world.
______________________________________________________________________________
¶ last col. c.] [E's] It is requisite something should be known particularly of the nature & weight & degree of the rewards & punishmts, and of their time & place & duration.
______________________________________________________________________________
¶ And [xo E?] if we have offended & deserved punishment, it must be known on what terms we may be forgiven & restored to favour: and how far we may be restored to favour; & what benefits of favour we shall receive, if we are reconciled. next col. a
______________________________________________________________________________
¶ It is requisite it should be declared what is the end for which God has made us, & made the world, supports it & provides for it, orders its events. For what end mankind are made in particular; what is intended to be their main employment; what they should chiefly aim at in what they do in the world . How far God the Creatour is mans end; how far he is to have respect to him in what he does, in the great business he is made for; and what man is to aim at with respect to God, who stands in no need of us & can't be in the least dependent on us . How far & in what respect we are to make God our highest end, & how we are to make our selves or our fellow creatures our end . What benefits he will have by complying with his end . What [w ?] evils he shall be the subject of by refusing, and if we fail in a greater or lesser degree.
______________________________________________________________________________
¶ last col. c. 'Tis apparent, that there would be no hopes [xo c] that these things would <not> [E, xo c] ever be satisfyingly determined among mankind, in the present darkness & disadvantages, which their understandings are under, without a revelation. without a revelation now extant, or once extant, having some remaining influence by tradition, men would undoubtedly forever be at a loss, what God expects from us, & what we may expect from him: what we or [sic] to depend upon as to our concern with God, & what ground we are to go upon in our conduct & proceedings that relate to him; what end we are to aim at, & what rule we are to be directed by, and what good & what harm is to be expected from a right or wrong conduct. Yea without a revelation men[ck MS] would be greatly at a loss concerning God, what he is, what manner of Being, whether properly intelligent & willing <a Being that has will & design maintaining a proper intelligent, voluntary dominion over the T. Notions of the first Being like those of Hobbes [sic] & Spinosa [sic] would prevail.> especially would they be at a loss <concerning> [c] those perfections of God, which he exercises as a moral Governour. Therefore [xo E] we find that some of the Deists, tho they from revelation have been taught these, yet having cast off revelation, they apparently doubt of them all. L.d Bolingbroke in particular insists that we have no evidence of them.
¶And if with regard to many, they [xo c?] when they have a revelation fully setting forth the perfections of God, giving a consistent rational account of them, & pointing forth their consistence, & leading us to the reason of them reason may rest in some measure [xo c?] satisfied <in them> [c or E?] This is no evidence that it is not exceeding needful, that God should declare to mankind what manner of Being He is. for tho reason may be sufficient to confirm such a declaration after it is given, & see its consistence, harmony & rationality in many respects; yet reason may be utterly insufficient first to discover these things.
¶Yea notwithstanding the clear & infinitely abundant evidences of the being of a God, we need that God should tell us that he is; that there is a great intelligent & willing Being that has made & governs the T. Tis of most 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 that mankind in general have had in all ages of a Deity, has been very much originally owing to revelation.
¶On the supposition that God has a moral kingdom in the T, that he is the head of a moral society, consisting either of some part of mankind, or of the whole; in what darkness & great obscurity must the affairs of this moral kingdom be carried on, without any manner of communication between the Head & the body; the ruler never making himself known to the society he is the Head of & has the moral direction government & whole care of, by any sort of converse either immediate or mediate; never exhibiting himself by any word or other equivalent expressions whatsoever, either by himself or by any mediators or messengers?
¶So far as we see or have any notice, all moral agents are conversible agents. It seems to be so agreeable to the nature of moral agents /p. 148/ & their state in the universal system, that we see none without; & no beings that have so much as a shadow of intelligence & will, but that, so far as they have any image of this, they have also conversation or an image of it, as in all kinds of birds, beasts & even insects . so far as there is any appearance of having a mind or something like a mind, so far they have their 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 dont see that an increase of perfection diminishes the need or propriety of communication & intercourse of this kind, but increases it. and according<ly> [c?] we see most of it among the most perfect beings . so we see conversation more by voluntary immediate significations of each others minds, as it were infinitely more fully [full, ?] properly & variously between mankind, than any other animals here below. And if there are creatures superiour to mankind united in society, doubtless still voluntary converse is more full & perfect.
¶Especially do we find conversation proper & requisite between intelligent creatures concerning moral affairs, which are there [sic] most important affairs. & affairs wherein especially moral agents are concerned, having [xo c?] /mg/ union & comm [xo E] joined in society & having union & communion one with another. As to other concerns that are meerly [col. 2] personal & natural, wherein we are concerned more separately & by ourselves, & not as members of society, in them is not equal need of conversation. Moral agents are social agents, affairs of morality are affairs of society. Tis 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 cant well be maintain'd 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 as a moral society, 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 & more important, that one with another. And if their union with other members of the society requires conversation, much more their greater union with the head.
¶By all that we see & experience, the moral & intelligent T & the conversible world are the same thing, and that it never was intended, that the affairs of society, in any that are united in society among intelligent creatures, should be upheld & carried on without conversation. next col. d /p. 149/
______________________________________________________________________________
¶ P. 145. . d.] [E's] Tis needful in order to a proper moral governmt, that the head or heads or rulers of the society should enforce the rules of the society, by threatening the just punishmts & promising the most suitable & 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> [c] for every subject to guess at it in some degree, would be a different thing from promising of [xo c] it. And to leave men to their own reason, to find out what would be a just, deserved, & all things considered, a wise punishment, tho' we should suppose some sufficiency in every ones reason for this, would be a different thing from threatning of it. < P. 145 . d
______________________________________________________________________________
¶ last col. e.] [E's] There is no more reason to deny God any conversation with his moral kingdom, in giving laws & enforcing them with promises & threatnings, than to deny him any conversation with them in another T, in judging them. But <can> [c] any that believe a future state, rationally imagine, that when men go into another T to be judged by their supream Governour, that [xo c?] 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 establishd from [col. 2.] the beginning of the world? the soul to pass into another state by a law of nature, as a stone, when shaken off from a building, falls down by gravity, and no miraculous signification from God or disposal of his hand at all? But there is as much reason to suppose this, as to deny any miraculous interposition in giving & establishing the laws of the moral society. If judgmt is by im [xo E] & the [xo E] execution of the [xo E?] by law <be> [c] by immediate interposition & declaration, why not legislation?
¶The ground of moral behaviour & all moral government & regulation is society, or mutual intercourse & social regards. The special medium of union & communication of the members of the society, & the being of society, as such, is conversation. And the well-being and happiness of society is friendship. 'Tis the highest happiness of all moral agents , but friendship, above all other things that belongs to society, requires conversation . Tis what friendship most naturally & directly desires. 'tis maintaind & nourished by that, & the felicity of friendship is tasted and enjoyed by that . The happiness of God's moral kingdom consists, in an inferiour degree, in the members enjoymt of each others friendship; but infinitely more in the enjoymt of the friendship of their Head. Therefore /p. 150/ here especially & above all is conversation requisite.
¶Conversation between God & mankind in this T, is maintaind by Gods word on his part, & <by> [c] prayer on ours. By the former he speaks to us & expresses his mind to us; by the latter we speak to him & express our minds to him.
¶Sincere & a suitable<y> [c?] high friendship towards God, in all that believe God to be properly an intelligent, willing Being, does most apparently directly & strongly incline to prayer; [xo c?] & it no less disposes the heart strongly to desire, to have our infinitely glorious & gracious Friend expressing his mind to us, by his word, that we may hear it.
¶The same light has directed the nations of the T in general to prayer to some deity or deities, & to suppose, that God or the gods have reveald themselves to men.[ck MS]
¶And we see that the same infidelity, that disposes men to deny any divine revelation, disposes em to reject as absurd the duty of prayer.
¶If God's moral kingdom, or the society of his friends & willing subjects, shall be in a most happy state in another T, in the most perfect social state, united in the most compleat friendship & in a most perfect & happy union with God their Head (as some of the Deists pretend to believe) is it reasonable to [col. 2.] 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> [c: mg] all the perfection & felicity of the society, in friendship with whom their happiness chiefly consists? That friendship & the happiness they have in it, is begun in this T; and this is the state wherein they are train'd up for that more perfect state: <and> [c?] shall they nevertheless live here wholly without any intercourse with God of this sort; tho their union with G. as their moral Head & their great Friend begins here, & their happiness as consisting in friendship to him, is begun here, & the enjoymt of that subordinate happiness of enjoying a virtuous & holy conversation one with another be begun here? see P. 158. . d.
______________________________________________________________________________
¶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 re- /p 151/ spect to em visible, not only in declaring the general ends and methods & rules of governmt, but also by making known many of the chief of his more particular aims & designs. As in human kingdoms in order to the wisdom, righteousness & goodness of their administration's being properly visible, so far as is requisite for the encouraging & animating of the subject, & in order to the suitable concurrence, satisfaction & benefit of the whole society of intelligent agents; 'tis needful not only that the general end, viz. the publick good, should be known; but also the particular design of many of the principal parts of the administration, the main neg[oti]ations, treaties & changes of affairs, the cause & end of wars that are engaged <in,> [c] 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 & active nature. But affairs are carried on all in the blind; & <the members> [c] have no opportunity to consent or concur, to approve or disapprove, to rejoyce in the goodness & wisdom & benefit of the administration[comma or s ?], & to pay proper regards to those in whose hands [s by c?] the government is &c. &c. These things are necessary for the establishment & confirmation of the government.
¶God's moral government over his moral kingdom on earth cant [col. 2.] in such like respects be carried on in a visible manner, and <in> [c] a way suitable to our nature, without divine history & prophecy. Without divine history we cant properly see the grounds & foundation of divine administrations in [touched up c?] Gods moral kingdom, the first formation or erection of Gods moral kingdom, the nature & manner of the main revolutions that it has been the subject of, which are the ground of future designs, & to which future events & intended revolutions have a relation & connection Tis also necessary that these past events should be known in order to [xo c] <that> [c] the reason, wisdom & benefit of the present state of the kingdom & should be known [xo c; "&" also by E?] & <of> [c] God's present dispensations towards it <, should be known.> [c] And prophecy is needful to reveal the future designs & aims of Government <, &> [c?] what good things are to be expected.
¶These things are necessary in order to a proper establishment, health & prosperity of God's moral intelligent kingdom . Without em divine governmt, or <the government> [c] of an infinitely wise & good head, is not sensible. There is no opportunity to see the effects & sucess of the wisdom of the administration /p. 152/ There is no opportunity to find it by experience . neither the designs of governmt, nor the accomplishment of these[ck MS] design are not [xo c] sensible; & the governmt it self with respect to fact is not made visible. we might guess this & the other fact & event to <be ordered> [c] on such & such [xo E?] a desirn [sic] & for such an end; but could not know the whole scheme; & <the> [c] wise connection of disposals would be hid by a vail & lie concealed in darkness: which is not a way of administring suitable for a society of intelligent creatures made intelligent & volitive & active to that end, that they might be capable of seeing God's perfections as manifested in his [?? xo c] <his> [c] doings, & capable of concurring with God's ends & designs, & rejoycing in & praising his wisdom, holiness & goodness, & serving God & being his active instruments in accomplishing his designs, and made to be happy in the view of the glory & favour [-s?] of God manifested in his administration:, & thus enjoying the glorious Ruler & Head of the society.
¶If it be said that reason & the light of nature, without revelation, is sufficient to shew us, that the end of God's government in his moral kingdom must be to promote these two [col. 2.] things among mankind viz their virtue & their happiness;
¶In reply, I would ask, what satisfaction can man[ck MS] without revelation have, with respect to the design, wisdom & sucess of God's government, as to thee ends, [s by c?] when wickedness so generally prevails & reigns thro' all ages & nations [xo c?] hitherto in the far greater part of the T; and the world at all times is so full of calamities, & [xo c?] miseries & death; having no prophecies of a better state of things, in which all is to issue at last in the latter ages of this T; ashuring us that all these miserable changes & great confusion is [xo c] <are> [c] guided by infinite wisdom, to that great final issue; and without any revelation of a future state of happiness of the city of God in another T?
¶OBJECT. God does maintain a moral government over all mankind; but we see in fact, that many are not governed in way of conversation, or by revelation, in that the greater part of the T for the most part have been destitute of divine revelation, which shews that God does not look upon conversation as necessary in order to his moral governmt of /p. 153/ mankind, as God judges for himself & acts according to his own judgment.
¶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 tis with earthly kings with respect to their own kingdoms, where the union between king & subjects is not broken & dissolved: and not of a society of countrey [country ?] of rebels, who have forsaken their lawful sovereign, withdrawn themselves from subjection to him, & cast off his government. Tho they may still be under the king's power & moral dominion in some sense, as he may have it in his power & design to conquer, subdue, judge & punish them for their rebellion . But yet the sense in which such a nation is under the moral governmt of this King, & may be said to <be> [c] his kingdom or people, is surely extremely diverse from that of a kingdom remaining in union with their king. In that [xo c] <the> [c] case of a people broken off from their king, the maintaining of intercourse by conversation is in no wise in like manner requisite. The reasons for such intercourse, which take place in the other case, dont take place in this. < p. 158. . a.
______________________________________________________________________________
Tis proper in this case, that the rebel people should have sufficient means of knowing the evil [? MO: end] of their rebellion, & that tis their duty to be subject to their king, to seek reconciliation with him, & to enquire after his will . But while they remain obstinate in their rebellion, & the king has not received 'em to favour, <the state of things does not require, that he should> particularly to [changed to "so" then xo by c] declare his intentions with respect [to (om. E.)] <them> [c] & to [xo c] <should> [c] open to them the designs & methods of his administration, & particularly to [xo c] <should> [c] publish among them <the> [c] his [xo E] methods [xo E] <way> [E?] & terms of reconciliation & [& by c?] to [xo c] <should> [c] make revelations of his goodness & wisdom & the great benefits of his governmt, & to [xo c] converse with them as their friend, & so to open the way for their being happy in so great a friend; and that he should so particularly & immediate [sic] publish among them particular statutes & rules for their good as a society of moral agents, &c. &c.-- Conversation in this case of an utter breach of the union is not to be expected, nor is <it> [c] requisite, unless it be in judging & condemning.
¶Ans. 2. So far as the union between God & the heathen T 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 & absolutely cast off, but that there is a possibility of their being reconciled; & God has so ordered the case, that there is an equal possibility of their receiving the benefit of divine revelation.
¶If the heathen /p. 154/ world or any parts of it have not only enjoyed a meer 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 T, have not left meerly to the light of nature. They have had many things especially in times of the Old Testament, that were delivered to mankind in the primitive ages of the T by revelation, handed down from <their> [c] ancestours by tradition; and many things borrowed from the Jews. And during those ages, by many wonderful dispensations & displays [xo E?] towards the Jews, wherein G. did in a most publick & striking manner display himself & shew his hand, that [xo c?] the world had from time to time notices sufficient to convince them, that there was a divine revelation extant, & [& by c?] sufficient to induce em to seek after it. And these [xo c?] things <sufficient> [c] to make revelation publick, & [xo c] to & [xo E?] <to> [c] spread it abroad to extend the fame of it & its effects to the utmost ends of the earth, & to draw men's attention to it, have been vastly more & greater <in latter times,> [c] than before [xo c] <in the primitive ages> [c] next col.
______________________________________________________________________________
¶Ans. 3. <4> In all ["all" meant to be xo by E? caret by E or c?] <What has appeard in> those parts of the T, which have been destitute of revelation, is so far from being any evidence, that revelation is not necessary, that it has ever been so, that in those nations & ages, that have been most destitute of revelation, the necessity of revelation has most evidently & remarkably appeared, by the extreme blindness & delusion which have prevailed & reigned, without any remedy, or any ability in those nations to help [xo c] <extricate> [c] themselves for want of it [xo c] <from their darkness.> [c]
______________________________________________________________________________
¶ last col. e.] [E's] Ans. 3. The nations, that are separated from the true God, & live in open & obstinate full rejection of him as their supreme moral governour, reject all friendly intercourse, while their state is such. they are open enemies, & so far as God treats em as such, he dont exercise any friendly moral government over them. And they have light sufficient, without revelation for any other exercise of moral government & intercourse besides those that are friendly; viz in judging & condemning them. They have light sufficient for that judgmt & condemnation, which they shall be the subjects of . For their condemnation shall proceed no further, than so far as to be proportioned /p. 155/ to their light. They shall be condemned for the violation of the law of <nature &> [c] nations [s by c??]; and the degree of their condemnation shall be only answerable to the degree of the means & advantages they have had for information of the duties of this law, & of their obligations to perform them. [finis]