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T. I B R A. R Y

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rheological Seminary

PRINCETON, N. J.

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/ './.v, Division ,_^^f^^«;-:^.y;7:^.,

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THE

S^'STEM OF DOCTRINES,

CONTAINED IN

DIVINE REVELATION,

EXPLAINED AND DEFENDED.

ShoVving their CONSISTENCE and CONNECTION with each other.

TO WHICH IS ADDED,

A "TREATISE ON THE MILLENNIUM ^y SAMUEL HOPKINS. D. D.

Pastor of the First Congregational Church in Neivport.

In two volumes. VOL. I.

PRINTED AT BOSTON, By ISAIAH THOMAS and EBENEZER T. ANDREWS,

[Proprietoks of the Work. J

At Faust's Statue, No. 45, Nc'wbury Street.

Soi» at their Bo«K»Toi?i:, and by faid THOMAS, ath'S Bovkstosz in V/^rctfir,

^rlDCCXCIlI.

PREFACE.

StSTEMA'TIC Divinity is confidered and treated, by many, with flight and contempt. And if a book be written in this form, and publifhed un- der the title of a Syftem or Body of Divinity, this is a fufBcient reafon, w^ith them, to negle6l it, as not worthy their attention. But can this be fupported by any good reafon ? Is not a Syftem of Divinity as proper and important, as a Syftem of Jurifprudence, Phyiic, or Natural Philofophy ?

If the Bible be a revelation from heaven, it corl^ tains a Syftem of confiftent important Doftrincs j which are fo connefted, and implied in each other, that one cannot be fo w^ell underftood^ if detached from all the reft, and confidered by itfelf ; and fome muft be firft known, before others can be feen in a proper and true light. When all thefe are ftated, and explained, according to Scripture, and in their true order, conneftion and dependence, a Syftem of Doctrines is formed. This every perfon muft do, in fome meafure and degree, who underftands the Bi- ble. And he who would affift others in doing this, and fet the Do6lrines of Chriftianity in a clear light, and to the beft advantage to be underftood, will, of courfe, form a Syftem of Truths. And fo far as he falls ftiort of this, or deviates from it, he muft be defeftive and confufed.

If' the following Syftem do indeed contahi the chief and moft important doftrines of chriftianity ; and they be, in any good meafure, explained and A 2 vindicated,

IV PREFACE.

vindicated, fhowing their confidence and connection with each other, the reader, it is hoped, will get fome advantage by it. If it Ihould be thought by any, that it contains great errors and inconfiftencies, it is to be wiflied, for their fake, and for the fake of truth, that they would not confidently reft in their conclufion, or drop the fubjecl, till they are able to fix on a Syftem of Truths more confiftent, and which can be better fupported by the fcripture, and are more agreeable to found reafon.

It is prefumed, the author will not be fufpecled of going through the labour of compofing the follow- ing work, with a view of rendering himfelf popular, and obtaining the general applaufe -, or that he has fought to ''pleafe men." The moft that can be reafonably expected, is, that it may ferve to confirm the friends of truth in the doctrines contained in the fcrlpture ; and enlighten fome of thofe who have been in the dark refpefting fome truths, and have been inconfiftent with themfelves in the doc- trines ihey have efpoufcd : And that it may allift the honcft inquuxrs to fee what are the leading and rnoft important do6lrines of divine revelation ; par- ticularly thofe who are candidates for the evangeli- cal miniftry.

It is not pretended that every doftrine of chrif- tianity is exprefsly mentioned in this Syftem ; but that the moft important and effcntial truths are brought into view : And of thcfe fome are treated more con- cifcly ; and others are more particularly examined and vindicated, as was judged moft convenient and

ufcfuL

PREFACE. V

ufeful. Nor was it thought neceffary, or expedi- ent, to mention all the objeflions which have been made to the do6trines here advanced, as they arc fufficiently obviated, by eftablifliing the truth, from fcripture and reafon ; and as this would have en- larired the work to an undefirable lencrth : Thofe only are mentioned, by an anfvver to which, the truth is more explained and eftabliflied.

The fame fentiments are brought into view, and repeated, in a number of inftances ; which could not well be avoided, in fach a work : And it is hoped, that fuch repetitions will not be inconvenient or te- dious to the reader.

To the moft correct and elegant ftyle, the au- thor makes no pretenfion ; as this is not his talent. If the words and expreflions be not ambiguous, but are fuited to convey the ideas, defigned to be com- municated to the mind of the reader, w4th eafe and clearnefs, the chief and moil: important end of lan- guage is anfwered : And it is hoped, that they who are, with proper attention and concern, inquiring after the truth, will exercife fo m^uch candour, as not to be offended, or flight it, though it be not ex- preffed in words and a ftyle, more agreeable to their nice and critical tafte -, and they may obferve a num- ber of inaccuracies.

This work has been undertaken and profccuted, under a conviftion, that a performance of this kind is much wanted ; and, if well executed, would bo very ufeful, and greatly ferve the caufe of truth and religion. It is to be wiflied there were a more able A 2 liaud,

yi PREFACE.

hand, difpofed to execute it : But as none appear- ed to do it, the author has done his beft. Yet he doubts not that there are many defects ; and is not confident that he has made no miflakes in lefs import- ant points y vvliile he has not the leaft doubt that the chief and leading doftrines here advanced are contained in the Bible, and are important and ever- lafting truths : And that all thofe fentiments, and fchemes of do6lrine and religion, which are wholly inconfifi:ent with thefe, and contrary to them, are not confident with the Bible, or with one another; and, if followed in their jufl confequences, will lead to univerfal fcepticifm, and, which is the fame in- deed^ to the horrible darknefs of atheifm itfelf.

The truth is great, and has omnipotence to fup- port it ; and therefore will prevail : And all errone- ous doftrines, and falfe religion, will be utterly abol- iflicd. And there is no reafon to doubt, that light will fo increafe in the church, and men will be raif- ed up, who will make fucli advances in opening the fcripture, and in the knowledge of divine truth ; that what is now done and written, will be fo far fuperfeded, as to appear imperfect and inconfider- :ible, compared with that fuperiour light, with which the church will then be blefled. Neverthelefs, if publifning that to which we have now attained, may be a mean of making fuch advances, and a proper and neccffary ftej) to it, the labour and cxpenfe of doing it, will be abundantly compcnfated.

Nc'xpor^ Augnjl ?o, 1792.

SUBSCRIBERS' NAMES,

K

NEWHAMPSHIRE.

.UFUS ANDERSON, Candi- date, Londonderry Rev. Mofes Bradford, Franccftown Titus T. Barton, B. A. Granby Rev. Eden Burroughs, Hanover Capt. Jofhua Burnham, Amherft Ifrael Burnham, do.

John Brooks, Hancock ifaac Babbit, Haverhill David Brown, Weflmoreland David Bartlett, Campton CoJ. Jonathan Cram, Hampton Falls Rev. Jacob Cram, Hopkinton Benjamin Colley, Sandown Rev. Seldcn Church, Campton Henry Cambell, Amherft Deac. Samuel Clark, Keenc Jonathan Cone, Thornton Moody Cook, do.

David Chandler, Amherfl Rev. Curtis Coe, Durham Nathaniel French, Sandowa Nathan Fitts, do.

Moles Fifli, Hanover Jofeph GofFe, A. B. Bedford Mofes Hook, Sandown Joleph Hufe, Candidate, Methuen Rev. Ebenezer Hill, Mafon David Hills, Newipfwich Rev. Aaron Hall, Keene Deac. Elifha Hutchinfon, Amherft Deac. Zebedee Kendall, Dunftable Mrs. Deborah Long, Sandown Rev. Nath'l Noyes, Southampfon. A.Oliver, Candidate, Londonderry Thomas Odiorne, Efq. Exeter Ebenezer Porter, Stud. Dartni. Coll. R.ev. Reed Paige, Hancock Samuel Parker, Amherft Rev. Ifaiah Potter, Lebanon Calvin Porter, Lyme Rev. JeflTe Remington, Candia Rev. William F. Rowland, Exeter Rev. Jofeph Buckminifter,Porrlmouth Eli Smith, A. B. licenfed Preacher of

the Gofpel Deac. William Sterret, Franceftown Nathaniel Seavy Ebenezer Stone, Weftmoreland Thomas Thompfon, Efq. Salilbury Rev. John Smith, Hanover Rev. Elihu Thayer, Kingfton John Wheelock, L. L, D. Prefidenl gf Parimouth College

A 4

Beraleel Woodward, Efq. Hanover Nathan Weft, do.

Rev, Noah Worcefter, Thornton Rev. Samuel Wood, Bofcawen Jefle Worcefter, Bedford Rev. Jofeph Woodman, Saadbornton Nathaniel Weans, Kenfington Rev. Thomas Worcefter, Salifbury James Wheelock, Efq. Hanover

MASSACHUSETTS. Moles Adams, Beverly Rev. D. Avery, Wrentham, z (ctz Capt. Iftachar Andrews, Carlilc Rev. Solomon Aiken, Dracut Capt. Jofeph Alden, Stafford Rev. Samuel Auftin, Worcefter Rev. Jofeph Appleton, Brookficld John Abbott, Alhburnham Rev. Thomas Andros, Berkley Mrs. Thankful Aftiley, Stockbridge Thomas Atherton, Wendell Samuel Atherton, Attleborough Rev. Timothy Allen, Chefterfield John Bacon, Efq. Stockbridge Rev. Thoraas Barnard, Salem Rev. William Bently, do. Nathaniel Bachelder, do, Caleb Blake, Wrentham Amos Blood, Carlile Frederick Blood, do. Lieut. Samuel Brown, do. Lieut. Paul Baliey, Scituate D. Bradftreet, Topsfield Rev. Eben. Bradford, Rowley, 2 fets Jedidiah Bufhnell, Charlemont Lieut. Jonas Barrett, Afhby Jabez Brown, M. D. Wilmington Jofeph Burnap, jun. Reading Capt. Afa Brown, Beverly Robert Barker, Beverly Amos Blanchard, Lynnfield William Bachelder, jwn. Beverly Caleb Bingham, A. M. Bofton Capt. Simeon Brown, Beverly Enos Bli(s, Candidate, Longmeadow John Bonton, Weftftockbridge Eleazer Barrett, Alford Jofeph Blifti, Barnftable Rev. Jofeph Barker, Middleborough Capt. Abner Bourne, do. Mrs. Phebe Brown, Stockbridge Mifs Betfy Brown, do.

Elijah Brown, Efq. do.

Rev. Mofes Baldwin, Palmer Rev. Jofeph Blodget, Greenwich Deac. James Bradifti, Uptoa

Vlll

S U B S C R I B E R S' NAMES-

Daniel Biirtf, Taunton Jonathan Blifs, Rehoboth Henry Biirtt, Taunton Ephraim Brown, jun. Sfoncham Capt. IfaacBurnap, Hopkinton Mofes Brown, merch. Newburyport Edmund Bartiett, do.

Stephen Bourn, Rehoboth Samuel Brown, Atrleborough Jeremiah Brown, Reading Alden Bradford, Cambridge Nathaniel Burnham, Ipfwich Jacob Burnham, do.

Rev, Jofeph Badger, Blandford Rev. \V. G. Ballantine, Wafning-

ton Rev. James BnVgs, Cumington Samuel Bales, Wareham Capt. John Bowles, do. Mofes S. Fearing, do. Perez Briggs, do.

Prince Burgef?, do. •

Ebenezer Briggs, do. Samuel Coverjy, Boflon Mrs. Alice Clemens, Marblehe-ad Beac. Jofeph Chandler, Concord Nathaniel Cleaveland, Efq. Topsfield Jofepji Chaplin, Rowley David Chaplin, do. J,ennjel Crocker, Charlemont Toel Chapin, A. B. Somers Caleb Culhman, Gofhen Rev. N:rthan Church, Bridgeton Henry Creevv, Beverly Henrv Cambell

jofeph Clarke, Efq. Rochefler Capt. Ifaac Chapman, Beverly Jofeph Chipman, Beverly Rev. Jacob Catlm,Newmar1borough,

12 lets Rev. Daniel Collins, I.anefborougli Jonathan Curfon, Weftriockbridge Alia Carleton, Lunenburg Doc. Thomas Carver, Afhby Benjamin Colman, do.

Calvin Chaddock, A. B. Oakham Rev. Jofhua Crotby, Greenwich Rev. Kbenezer Ciiaplin, Sutton Rev. John Crane, Northbridge, 3 fets Rev. John Cleaveland, Ipfwicli Rev. Eben. Cleaveland, Gloucefter Rev. John Cleaveland, jiui. Stonehain Jonathan Childs, Weftborough Daniel Chamberlain, do. John Chamberlain, Newfalem Rev. Simeon Combs, Levcrctt Otis Crofby, Candidate, NewbMrvport Dr. Charles Coffin, do.

John Crane, Beverly f;apt.SamuelCarpenter,Atfieboroi:;;Ii Abijah Carpenter, do.

Elifha Carpenteri Attleboroiigh Thomas Carpenter, 5d.. do. Oliver Carleton, jun. Amherfl: Rev. Manalfeh Cutler, L. L. D*

A. A. S. Ipfwich Parker Cleaveland, Efq. Byfield Jabez Colton, Longmeadovv JefTe Chickering, Dover Pitt Clarke, Cambridge Deac. Jonathan Cogfwell, Ipfwich Thomas Choate, do.

Jonathan Cogfwell, jun. Efq. do. William Clark, do. do.

Deac. Nathaniel Coleman, Chefterfield Kenelm Crocker, Wareham Ebenezer Cobb, Middleborough Jofhua Crocker, Wareham John Demming, Efq. Boilon Richard Devens, Efq. do. John Dow, Rowley Samuel Damon, jun. Reading Thomas Davis, Beverly Capt. John Dodge, Wenhanj If.-^acl Dodge, Beverly Capt. Barnabas Dodge, do. George Dodge, Ipfwitli Jacob Dodge, Wenham G rover Dodpe, Iplwich Rev. Jofeph Eckley, Boflon Rev. Nathanael Emmons, Franklin John Edwards, Beverly Capt. Jofhua Eddy, Middleborough Samuel Evans, Reading Mrs. Mary Emerfon, Newburyport Daniel Enserfon, Reading Rev. Noble Everett, Wareham Joel Fletcher, Templeton, 2 lets Abijah Fi flier, Wrentham John Fitch, A. B. Hopkintoh, licenf-

ed Preacher of the Gofpel Col. John Francis, Beverly Rev. Eleazer Fairbanks, Boylflon Ebenezer Fitch, Preceptor of the A-

cademy, Wiili;tmflown Rev. Jonathan French, Andover Rev. Eiiflia Fifh, Upfon, 3 fets Capt. Jonathan Fay, Weftborougli Lieut. Benjamin Fay, do. Samuel Fifke, jim. Shelburne Benjamin Farnfworth, do. William Field, Bridgewater Capt. AaronFodcr, Ipfwich Col. Ilrael Fearing, Warehan^ Jofhua Geddins, Ipfwich Capt. Eleaxer Giles, Beverly Edmund Gale, Salem Capt. John Green, Carlile Daniel Gould, Rowley MeOrs.lfrael & Mofes Green, Beverlj^ Jolui Grtcnsjugh, New bur) port

SUBSCRIBER S' NAMES.

Capt. Samuel Goodrich, Beverly Rufus Graves, A. B, Sunderland George Godfrey, Efq. Taunton Capt. Abraham Gould, Stoneham Deac. Daniel Green, Reading Jonathan Grant, Weflborough Daniel Gould, Reading Solomon Goodale, jun. Conway Rev. Thomas Gray, Jamaica Plains Robert Gerrilh, Kitiery William Hyflop, Efq. Brooklyn, 6 (ets Mrs. Hannah Hafkms, Boflon Jofeph Henfield, Salem Adam Hawks, Reading Rev. Daniel Hopkins, Salem Deac. David Holbrook, Wrentham Jofiah Holbrook, A. M. do. Nathanael Hall, A. B. Sutton, liccnf-

ed Preacher of the Golpel Capt. Ifrael Heald, Carlile Capt. Samuel Heald, do. Capt. John Heald, do. Rev. Afahel Huntington, Topsfield Benjamin Hobbs, do.

>Jathaniel Hammond, do.

Jofiah Hayden,jun. Williamfbiirg Rev. Jonas Hai twell, Kittery Deac. Joleph Hale, Bv field Ifaiah Henderfon, Williamflown Ehud Hopkins, Elq. Egremont Rev. Gideon Han ley, Mafhpee Rev. Samuel Hopkins, Hadley Rev. Alvan Hyde, Lee Hezekiah Hooper, Bridgewater Rev. Thomas Holt, Hardwick, 2 fets Jabez P. Fifher, A. B. Wrentham Capt. David Hay, Stoneham Daniel Holden, Maiden Jofeph Harrington, Weflborough James Hawes, Efq. do.

Elijah Hardy, do.

David Hefly, Newburyport Nathan Hatch, Attleborough Mrs. Jeru(ha Hutchins, do. Deac. Hopkins, Reading Oliver Holden, Charleflovvn Rev. Enoch Hale, Weflhampton Edmvmd Johnfon, Salem Calvin Jenkins, Scituate Samuel Johnfton, Rowley Eev. Alfred Johnlon, Freeport J.icob Jones, Andover Rev. Adoniram Judfon, Maiden J. Jenkins, WritingMafter,Dorchefler Samuel Jones, Salem William Jenkins, do. Deac. Robt. John Ton, Wcflftockbridge Elifha Jones, Afhby Capt. John Jones, do. William Ingerfol, Efq. Lee John Ide, jun. Attleborough , •ivev. Kphraim Judfon, Sheffield

Rev. Jofhua Johnfon, Dudley

Jtremiah Jacklon, Levcrett

Nathaniel Johnfon, Wendell

Afa Killam, Salem

Thomas H. Kemble, Boflon

John Kimball, A. B. Wenham

Rev. Elijah Kellogg, Pi)rtland

Ebenezer L')zell

Rev. Paul Litchfield, Carlile

Capt. Daniel Litchfield, Scituate

John Low, Wells

Mrs. Mercy Lovell, Barnflable

Jabez r^ynde, Stoneham

Lemuel Leach, Wendell

John Long, jun. Shelhurnc

David Lewis, Boflon

Samuel Lifcom, Attleborough

Benjamin Lindfey, Rehoboth

Jona. Mafon, ECq. merchant, Bo(!on

Maithew Mansfield, S^lem

Capt. Knott Martin, Marblehead

Mofes Merrill, Rowley

John Merrill, do.

Daniel Merrill, A. B. do.

Rev. Jufeph McKeen, Beverly

Rev. Jofeph Motiey, Lynnfield

Rev. Jedjdiah Morfe, Charleftown

Ediniind Munro, Lynnfield

Afa McFarland, Worcefler

Thomas Moore, A, M. Sterling

John Morong, Salem

WMnflo'v Marllon, Barnflable

Rev. Reuben Mofs, Ware

Timothy Matthews, jun, Storeham

Luther Maynard, Weflborough

Rev. Edmund Mills, Sutton

William McFarland, jun. Worcefler

Luther Mills, do.

PMward Norris, Efq. Salem

Samuel Newhall, Marblehead

Levi Noyes, Worceiler

Rev. Jacob Norton, Weymouth

Thomas Nelfon, Upton

Daniel Nurfe, Weflborough

Wm. Noyes, merchant, Newburyport

David Nye, Efq. Wareham

William Orne, Salem

Capt. lofeph Ofbone,JMn. Danvers

Rev. Daniel Oliver, Beverly

Capt. Jofiah Ofgood, Wendell

John Perkins, Efq. Lynnfield

Jacob Pond, Wrentham

Rev. Thomas Prentifs, Medficld

Daniel Perkins, Topsfield

John Palmer, Rowley

Humphrey C. Perley, 60.

J.>fiah Peirce, Gharlemont

Mrs. Hannah Parfons, Gofhen

Ebenezer Payne, Willian)fburg

Doc. Henry Phelps, Glouceflcr

Major Billy Porrer, Wenham

Dudley Perkins, Beverly

SUBSCRIBER S' NAMES.

Rev. Elijah Parifli, Byfield Rev. Joleph Pope, Spencer John Punchard, Salem O.arles Parmele, Weltftockbridge Stephen Patch, Afhby Eben. Pemberton, A. M. Andovcr Rev. Martin Parris, Pembiook hVi Phelps, Stockbndge Oliver Partridge, Phyfician, do. Deac. Nathaniel Paige, Hardwick Major James Paige, do.

Capt. Timothy Paige, do. John Peckham, Efq. Peterftiam Nicolas Pike, Efq. Newburyport Shubael Peck, Efq. Attleborough Re/. Daniel Parfons, Amherfl: Capt. Jofeph Perkins, Iplwich John Proftor, Ipfwich Enoch Pearlbn, do. Abraham Perkms, do. John Pike, Efq. Somerfworth Ebenezer Parker, Princeton, 12 fets Charles Peirce, Bofton Rev. C. Robbins, D. D, Plymouth Dt-ab. John Robbins, Carlile Deac. Ephraim Robbins, do- Deac. Aaron Rice, Charlemont Jdhn RaynRond, Beverly Freegrace Raynolds, A. M. Candi- date, Longnieadow Jofeph Rowley, Weftflockbridge Tfmothy Robinfon, Elq. Granville Jeremiah Ruggles, Upton Rev. John Robinfon, WeUborough Thomas Rand, Wendell Capt. Joel Read, Attleborough Howard S. Robinfon, Neuburyport John Sweetfer, Efq. Bofton, 2 lets Rev. Jon. Strong, Braintree, z fets John Saunders, merchant, Salem Capt. William Shillaber, Danvers Capt. John Shillaber, do.

Lieut, Zebulun Spaulding, Carlile Rev. Matthew Scribner, Weftford Dr. Amos SpafFord, Rowley Moody Spafford, Efq. do. Capt. William Sears, Beverly >\mos Sawyer, Danvers Peter Shaw, Beverly David Smith, A. B. Leicefler Aaron Sawyer, Boylflon Fev. Jofhua Spaulding, Salem Benjamin Smith, do.

David Smith, do.

William Saff'ord, do.

Deac. Eben. Straiten, Williamflown Kev. Seth Swift, do.

Waldren Stone, Townfend Capt. William Shaw, Middleborough David Stevens, Walpole Rev. Oakes Shaw, Barnflable piaflus Sergeant, Efq. Siockbrilg^

Simeon Snow, Upton Ref. John Smith, Dighton John W. Seabury, Taunton Seth Smith, jun. Efq. Norton Deac. Richard Smith, Newburyport Ebenezer Sumner, do.

Rev. Samuel Spring, do.

Rev. Peter Sanborn, Reading Rev. Wiiliam Symmcs, Andover Jofeph Story, Iplwich Rev. J. Spalding, Worthington, 3 fets Capt. Joflah Stevens, Wareham Phmeas Taff, A. B. Braintree, li.

cenfed Preacher of the Gofpel John Tenny, Rowley David Thufton, do. Deac. Oliver Taylor, Gofhcn Abraham Taylor, Afhby Jonathan Temple, Reading John Temple, do.

Col. Ifrael Thorndike, Beverly Col. LarkinThorndike, do. Ifrael Trafk, Phyfician, Brimficld William Thayre, Aihby Capt. W. Thoralbn, Middleborough Gideon Thompfon, M. D. Lee Rev. Daniel Tomlinfon, Oakham James Tufts, A. B. Newbraintree Rev. Caleb Turner, Middleborough Dr. John Tyler, Weftborough Deac. T. Thompfon, Newburyport Rev. Stephen Tracey, Norwich Rev. John Turner, Sandford Rev. Pearfon Thurflon, Somerfworth Jofeph Varnum, Dracut Solomon Wheeler, Boflon Capt. William Witty, Marblehead Ifaiah Woodbury, Salem Dcnnifon Wallis, Danvers Amos Walton, Wrentham Lieut. Ifaac Wilkins, Carlile Rer. Amos Wood, HoUiflown William White, Efq. Gofhen Samuel Ware, Efq. Conway Rev. Samuel Whitman, Goflien John Wefton, Reading Silas Wyman, do. Rev. Benjamin Wadfwcrth, Danvers Daniel Waldo, Efq. Worcefler Leonard Worceficr, do. John White, Boylflon Rev. Nehemiah Williams, A. M.

A. A. S. Brimfield James Walker, Efq. Lenox Elij. Williams, Efq. Wefiaockbridge Doc. Jofeph Waldo, do. Benjamin Willington, Afhby Daniel Willcox, Lee Rev. Simeon Williams, Weymouth Rev. Zephaniah Willis, Kingfton ]^€V. Steph. Wcfl, D. D. Stotkbridg^

SUBSCRIBER S' NAMES.

XI

Thomas Wheeler, Hardwick

Nathan Wheeler, do.

Deac. Jonas Warren, Upron

Rev. John Wilder, Attleboroiigh

Peter Walker, Taunton

James Walker, 2d, do.

Daniel Whiteniore, Sunderland

Stephen Whitney, Wendell

John Weflbn, Reading

Jofeph Woodward, do.

Abijah Wjlkins, Amherft

John Watr, Worthington

Perez Wafliburn, Convers

Benj. Warrsn, Efq. Waterborough

Ebenezer Waters, Sutton

RHODEISLAND.

Mrs. Martha Buckmafter, Newport

Mrs. Elizabeth Brown, do.

James Burrill, Efq. Providence

George Benfon, merchant, do.

Ezekiel Burr, do.

Joleph Burr, do.

Nicholas Brown, merchant, do.

James Cahoone, Newport

George Champlm, Efq. do. 2 fets

Billings Coggeihall, do.

Mf s. Mary Donnelly, do.

Mrs. Arftis Godfrey, do.

Rev. Stephen Gano, do.

George Gibbs, do.

Rev. Enos Hitchcock, D. D. Prov- idence

Capt. Elnathan Hammond, Newport

Thomas P. Hues, Providence

Eli King, A. M. Newport

John Landers, do.

1-lon. Henry Marchant, L.L.D. Dif- tntt Judgr, do.

Mrs. Mary Mafon, do.

Mrs. Elizabeth Melvil, do.

Rev. Jonathan Maxcy, S. T. P. Pref- ident ofRhodeiflancf College,

Samuel Nichols, Newport

Mrs. Eliza. Nightingale, Providence

Stephen Nelfon, Student do.

Mrs. Sarah Ofborn, Newport

Rev. William Patten, do.

Deac. Benjamin Peabodie, do.

Rev. Male Shepard, Little Compton

Adam Simmons, Elq. do,

Ifaac Senter, M. D. Newport

Rev. Joleph Snow, Providence

John Taylor, Newport

Philip Taylor, Efq. Little Compton

Edward Taylor, Providence

Deac. Samuel Vinlon, Newport

James Vinfon, do,

Mrs. Elizabeth Weft, do.

Doc. William Whitiredg, Tiverton

Mrs. Rachel Wright, Newport

?lev. Henry Wight, Brinoi

Samuel Yates, Newport Stephen Yaies, do.

FREE BLACKS. Prince Amy, Newport

Mrs. Wifhee Buckminfter, do, Lincon Elliot, do,

Newport Gardner, do.

Mfb. Jenny Gardner, do.

Mrs. Prifcilia Freeman, do. Robert Keith, do.

Congo Jenkins, do*

Adam Millar, do.

Solmar Nubia, do.

Mrs. Obour Tanner, do.

Zingo Stevens, do.

Mrs. Duchels Q^namine, do. Cato Coggeftiall,l^ruvidencG Cato Mumford, do.

Nimble Nigluingale, do. Briltol Yamma, do.

CONNECTICUT. Samuel Auflin, Norfolk Henry Akms, do. John Allen, Attorn, at Law, Litchfield Deacon William Atwater, Milford Deacon David Aultin, Wmited Rev. Abifhai Alden, Willington Rev. Daviil Bunion, Oxford S. Baldwin, Attorn, at Lavv,Newhaven Jofeph Byington, Elq. Briftol Elilha Bradlce, Greenfield Cyrus Brinlmaid, Wefton Capt. Thomas Bidwell, Newhartford John Brown, Weftlymfbury David Bellamy, Bethlem Kaac Bennet, Hampton Rev. William Brown, GlaflTenbury Pratt Buffet, Newhaven Caj>t. Abel Burritt, do. Ifaac Beers, do. 6 copies

Dea€on D. Bradley, Hamden Rev.D.Brinfmaid,VValhington, 2 cop. Rev. NoahBenedict, Woodbury, 3 do. Deacon Jabez Bull, Milford Henry Bull, do.

Capt. Nathan Beers, Newhaven Martin Bull, Farmington Rev. Matthew Burnet, Norwalk Capt. Judah Barns, Briflol Amos BafTet, Tutor of Yale College Col. Neh. Beard/Icy, Newfairfield Rev. Jofhua Beldin', Weathersfidd Silas L. Bingham, Hebron Rev. William Bradford Rev. Cliarles Backus, Somers Rev. Benjamin Chapman, Granby Deacon Benjamin Chaplin, Mansfield Capt. David Cady, Killingly O. D. Cook, Candidate, WalUngford Silas Churci'.iU, do. Weathetsfield

XII

SUBSCRIBERS* NAMES.

Jfaac W. Crane, Greenfield Capt. Jofeph Ca(e, Norfolk Afahel Cafe, do.

Samuel Cowles, do.

Rev. Anjos Chafe, Lifrlifield Giles N. Cowles, Candidate for ihc

Minidry, Farmington Enoch Claik, Milford Calvin Chapin, Tutor of YaleCollege Whitefteld Cowles, Cand-Southington Wm. Cheereboroiioh, id, Stonington Rev. Ifracl Day, Killingiy Gordon Dorrance, Cand. Hampton Jabez Denilon, Pomfret Rev. Jeremiah Dav, Wafliington William Durand, Milford Rev. Timothy Dwight, D. D. John Davenport, Attorney, Stamford Rev, Jona. Edwards, Newhaven,2cop. John Everett, Sharon Jlev. Nathan Fenn, Berlin Rev. Ifaac Fofter, Stafford Stephen Fenn, Candidate, Watertown Samuel Fuller, A. B. Stafford Abijah Fuller, Hampton Rev. Abraham Fowler, Waterbury Rev. Nathaniel Gayland, Hartford Deacon Neh. Gramman, Norwalk Eliphalet Gillett, A. B. Colchefter Rev. Urial Gridley, Watertown Thomas Grew, jun. Hampton Edward D. Griffin, Eafthampton Rev. Alexander Gillct, Torrington Rev. Afahel Hooker, Goflien David Hill, Greenfield David Hubbill, do. Rev. Jeremiah Hallock,Weftfymfbury Afahel Humphrey, Efq,Norfolk,3 cop. James Howard, Hampton Raul Holt, jun. do. Rev. Levi Hart, Prefton, 3 copies Jofeph Hopkins, Efq. Waterbury Jonas Hickox, jun. Watertown Rev. David Higgins, Lyme Benjamin Hamlin, Sharoo Phineas Hunt, do.

Rev. James Juhnfon, Wefton William Jackfon, A.B. Weathersfield Timothy Jones, Efq. Newhaven Rev. Walter King, Norwich»ia copies George King, Sharon Major Mofes Lyman, Godien Rev. Mark Leavenworth, Waterbury Rev. William Lockwood, Milford Rev. Ifaac Lewis, Greenwich Rev. Andrew Law Lorain Lomis, Torrington Rev. Jofhua Leonard, Ellington Afa Lyon, A- B. Candidate, Somers Rev. Walter Lyon, Pomfret D«acon Jofeph Mills, Norfolk Flavcl Mofeky, Hampton

Rev. Noah Marwin, Wafhington Rev. Jufius Mitchell^ Canaan Rev. Thomas Miner, Middletowii Deacon Klifha Monrols, Briftol John Marfh, Newfairfield Samuel Marfh, do. Rev. S.tmuel J. Mills, Torringford,* Deacon Daniel Morris, do. Rev. Jonathan Miller, Briftol Elifiia Mofeley, A.B. Cand. Hampton Rev. John Noyes, Wetton Gad Newell, Candidate, Southington Haac Porter, do. Farmington Abraham Parmele, Gofhen Jonathan L. Pomeroy, Greenfield Bezaleel Pynneo, Lebanon Rev. Elijah Parfons, Eaflhaddara Andrew Paine, Scuthbury Ifaac Pardee, Efq. Sharon Rev. Enoch Pond, Afhford Rev. Ammi R. Robbins, Norfolk Rev. Medad Rogers, Newfairfield Rev. William Robinfon, Southington Daniel Smith, Candidate, Sharon John C. Smith, Efq. do.

Phineas Smith, do.

Paul Smith, jun. do.

Gain Miller, do.

Silas St. John, do.

Benjamin Skiff, jun. Sharon Rev. William Storrs, Afhford. Hon. Roger Sherman, Senator of the

United States, Newhaven Rev. John Smalley, Berlin Rev. Cyprian Strong, Chatham *' Rev. Nathan Strong, Hartford Deacon Jacob Spalding, Killingiy Heman Swift, Efq. Cornwall William Stanly, Gofhen David Silliman, Wefion John St. John, 3d, Norwalk Deacon John Staples, Fairfield Nathaniel Stevens, Norfolk .Rev. Peter Starr, Warren Jofeph Steward, A.M. Hampton Rev. Timothy Stone, Lebanon Rev. Stephen W. Stebbins, Stratford Rev. Cotton M. Smith, Sharon James Thomfon, Gofhen Rev. Martin Tuller, Der^v,Tt3 copie«' Uriah Tracy, Efq. Litchfield Rcv.BenjaminTrumbull, Northhavea Rev. David Tuller, Milford Rev. Benoni Upfon, Berlin Thomas Upfon, Farmingbury Capt. Afa Upfon, Briftol Robert Willfon, Fairfield William Walter, Norfolk Dan White, do.

Rev. Ezra Woodworth, Windf!ed Rev. Noah Williflon, Wefthavcn Be.'.janTin Woficr, A.B. Waterbury

Str B S C R I B E R S' NAMES.

xui

Capt. John Whiting, Milford Mrs. Martha Welch, do. David How Williaon, A. M. Aaron Wood ward, Candida te,Tolland

N E W Y O R K. Richard Andrus, Newfalem John Ambler, Frederickftown Abraham Adn'ance, Fifhkill Rev. Dan Bradley, Whiteftovvn Rev. Abraham Beach,D.D. Newyork John Bedient, do.

kev. Samuel Buell, D.D Eaflhamp-

ton, Longidand, 2 copies Major Jofhua Benjamin, Souihold Benjamin Broughron,Datchefs county Allan Blair, Frederickflown Capt. Hachaliah Brown, Stephentown Rev. Robert Campbell, Stillwater Solomon Curtis, Green river Jonas Coe, Newyork Dr. James Coglwell, do. Kehemiah B. Cook, Soiithold, L. I. Jeremiah Crolby, Dutchefs county Rev. John Cromwell, do. Rev. Silas Conflanr, Yorktov^n Col. Thaddeus Crane, Newfalem Elias Cornelius, Stephentown Cyrus Comflick, Newfalem Halfted Coe, Newhemfted John Cobb, Troy

Cornelius Davis, Matter of the Afri- can Free School, Newyork, 50 copies Mrs. Elizabeth Dod, do. Rev. H. Dagget, Southampton, L.I. J. B. Ducye, merch. Dutchefs county Michael Dunning, jun. Stillwater Benjamin Egbert, merchant, Newyork Matthew Fitch, Greenriver Rev. Benjamin Fofter,D.D. Newyork Cornelius F'fk, do.

Capr. John Faight, FifhklH David Gclrton, Efq. Newyork Ephraim Grant, jun. Tolland Rev. Benja.Goldfmith, Southold,L.I. Maltby Gelfton, A. B. Southampton John Garrifon, Efq. Courtlandtown Rev. Oliver Hitchcock, Granville Rev. Elkanah Holmes, Bedford Benja. Huntington, Efq. Southampton Thomas Halflead, Ulfier county John Hannah, Candidate, Frcderickf-

town Benjamin Hoight, Sfephentonn Willian> Horton, Efq. do. Levi Hall, Fiec^crick flown J4rs. Jane Hancock, Newyork I'hilip Heath, Troy Abraham Halfey, Fifhkill Richard Hatfield, Efq. Whiteplain3 Rev. Abel Jackfon, Orange county Robert Johnfton, Dutchefs county Mrs. Sybil Kane, Newyork Afahel Lee, Greenriver SLev. William Lynn, D.D. Newvork

Charles Lahatf, Brooklyne

Rev. A. Lewis, Weflchefler county

G.LivingflonjEfq. Dutchefs county, 5

Gilbert B. Livingfton, Efq, Beekmaii

John P. Mumford, merchant, Newyork

Rev. John McKnight, D. D. do.

Rev. Samuel Millf^^ do.

Rev. D.MarfTi, Poi^hkeeprie,6 copies

Rev. John Minac, do.

Charles Moore, Stillwater

Hon. Samuel Ofgood, Efq. Newyork

John Oakley, Welfchefter county

Samuel Olmfted, Newfalem

JefTe Oakley, Efq. Beekman

Rev. David Porter, Spencertowa

Samuel Palmer, Greenriver

George Palmer, Efq. Stillwater

Rev. Winflow Page, Stephentown

Ezekiel Robbins, Newyork

Rev. David Ro(e, Sourhaven, L. I,

Nathaniel Reeve, Southold, do.

Rev. William B. Ripley, Ballftown

Dr. Jofeph Spencer, Harrik

Mel. Smith, Efq. Newyork, 6 copies

Dirck Swart, Stillwater

Rev. Samuel Smith, Saratoga

Francis Squire, Newyork

Samuel Tomb, Candidate, Salem

John Temple, Efq. Baronet,Newyork

Jofeph Titus, do.

John Tenbrook, merchant, do.

Rev. J. Tawnley, Weftchefler county

Hon. John Thompfon, Stillwater

Hugh Wallis, A. B. Spencertown

Jonathan Wife, Greenriver

Kev. A. Woolworth, Bridgehampton

Benjamin Wood, Newfalem

Dr. Elias Willard, Stillwater

Reuben Wright, do.

NEWJERSEY. Rev. David Aultin, Elizabethtowfi Amari Armftrong, Orangedale Piudden Ailing. Efq. Elias Baldwin, Orangedale Jofeph Brown, Newark George Brincherhof?', Mounthope Ezekiel Baldwin, Hanover Siias Baldwin, Caldwell Jofeph Baldwin, do. Jofeph Baldwin, Craneftown David D. Crane, Newark Rev. Jedidiah Chapman, Orangedale R.H. Chapman, Stud, of Divinity, do, Peter C. Conte, do.

Caleb Cram, do.

Henry Cook, Stud, in Div. Mcndham Aaron Cram, Cramtown Robert Croflman, do. John Condet, M. D. Orange.dalc Charles Cram, do.

Rev. A.C.Collins, Morrillown,6cop. Matthew Crane, do.

Silas Condut, Efq. do.

Jo.nathan Crane, Caldwell

X4V

SUBSCRIBER S' NAMES,

Sylvanus Davis, Newark

Bethuel Dod, Srnd.of Div.Orangedale

N:4thaniel Dod, Crair.town

Eleazer Dod, WardfefToa

Samuel Dod, do.

Ifaac Dod, Efq. Orangedale

John Dod, fen. ♦ do.

Uriah Du Bois, Salem county

Daniel Davis, Deerfield

Rev. Abijah Davis, Capemay

Samuel Crane, Efq. Caldwell

Nathaniel Crane, Craneftown

Jonas Crane, Caldwell

Thomas D. Fuller, Elizabethtown

Jeremiah Freeman, Orangedale

Rev. Ifaac Fofter, Salem county

Ezekiel Fofter, Cumberland county

Ephraim Porter, jun. Deerfield, do.

Ephraim Fofter, fen. do. do.

David Forter, do. do.

Rev. Peter Fifh, Eflex county

Samuel Froft, Hanover

Rev. Stephen Grover, Caldwell

Capt. William Gould, do.

Robert Gould, do.

Timothy Gould, do.

Abraham Harrifon, Orangedale

Matthew Harrifon, Wardfcflbn

Stephen Harrifon, Efq. Orangedale

Aaron Harrifon, do.

Ifaac Harris, Elq. M.D. Salem county

John T. Hampton, M. D. Faiifield

James Howard, Hanover

Benjamin Howel, do.

William Holmes, Craneftown

Capt. Abijah Hunt, Elizabethtown

Rev. John Joline, Mendham

Lewis James, Deerfield

Mrs. Patience James, do.

David James, do.

Deacon Recompence Leak, Deerfield

Norton Lawrence, Fairfield

David Leonard, Parcipiniiiy

James McDonald, WardfefTon

Amos Mun, do.

John McQueen, Cumberland county

Jofeph Monfique, A. P..

Daniel Nafh, Stud, in Div. PIttfgrove

Mrs. Sarah Ogden, Fairfield

Thomas Ofbourn, Hanover

Ifaac Pierfon, A. B.

Enos Pierfon, Orangedale

Ifaac Prerton, Fairfield

George Parfonett, Kfq. Caldwell

Mofes Qu^inby, Orangedale

James Reves, Cumberland county

Mark Riley, do.

William M. Smith, Orangedale

Benjamin Smith, Hanover

James Thomploii, Wardfclfon

Jofeph Thornton

Ebenezer Tuttle, Efq,

Caleb Tuttle

Samuel Tomfon, Cu.Tiberland county

Jonas Thomkins, Craneftown Rev. VV^illiam Van Horn, Seth Y. M^ells, Orangedale James Wharry, WardfefTon Mofes Williams, Orangedale Mathias Williams, do. Rev. Calvin White, Hanover Amos Woodruff, Greenwich Leonard Winds, Hanover Samuel A. Woodruff, do David Young John Young, Caldwell

PENNSYLVANIA. James Brinckerhoff, York county Thomas Eartburn, Pliiladelphia John Grant, do

George Kerr, York county William Keyzcr, Philadelphia John Lodor, do.

Zechariah Lawrence, do. Nathaniel Ogden, Philadelphia John B. Prelton, do.

John Stilly, Merchant, do. George Scot, Student, do.

DELAWARE. Samuel Miller, Candidate for thtf

Miniilry, Dover Rev. Thomas Read

MARYLAND. Jacob Cazier, 2 copies John Cox

George Finley, Efq. Q^ Ann's county Samuel B. Poller, do.

Major D. Hopkins, near Baltimore, 6 John Kernes, Q^iieen Ann's county Rev. John Luckey, Hartford county William Luckey, do.

John Martin, Baltimore, 2 copies Jolm Mure, Dorfet county James Martin, Baltimore Rev. James McCoy, » copies Rev. Lewis Richards, Baltimore James Rofeberry

Matthew Sweni, Merchant, Balliinors Mrs. Mary Smyth

Samuel Thomas,Efq.Q^Ann's county John Wifheraw Andrew Woodrow, Ballimoie

VIRGINIA. Peter Bean, Lancarter county, i copies William Calhoon, candidate, P. Edw^, Rev. Jofeph Caldwell, Winchettcr Maj. John Campbell, Auonfta county John P. Campbell, Candidate, do. Thomas Damron, N^rtc-lk Rev. W. Graham, A. M. Lexington James Gordon, Lanrafler county Rev. William Hill, Berkley county Lawfon Hathaway, Lancafier county Rev. Nafh LeG rand, Frederick county Ricliard Lee, Lancarter county Capt. John Mortofi, Prince Edward John Meredith, Lancaft. county, 4 fets James Meredith, do.

S U B S G R I B E R S' NAMES.

XV

Thomas Page, Augufta county Kichard Seidell, Lancafter county Rev. J. Todd, A. M. Louifa county Jofeph Thomron, do.

Rev. A. Thomplbn, Loudoun county Wm. Williamfon, Candidate, Orange Rev. James Waddel, Louifa county James G. Waddel, Albermarle county Jofeph Wattfon, Efq. Fred, county Mofes Waddel, Cand. for the Miniftry Rev. William WiKon, A ugu (la county

NORTH CAROLINA.

Rev. James McRea, Mecklinburg

county, T2 copies

SOUTH CAROLINA.

Robert AUifon, Marlborough county

Rev. Jofeph Alexander, didrift of

Ninety Six, 12 copies William Bifhop, Cheflerfield county Peter Beyer, Marlborough county Rev. Edmund Botsford, Darlington county (county

Marmaduke Brantley, Marlborough William Cavington, do.

Thomas Cochran, do.

William Carter, Chefterfield county William Ellerby, fen. do. Rev. Richard Farman, Charlefton Shadrack Fuller, Marlboro' county Rev. William Holhfhead, Charlefton Col. George Hicks, Marlboro' county Capt. James Jenkins, Chefterf. county Rev. Ifaac S. Keith, Charlefton Eliab Kingman, do.

Rev. Jofhua Lewis, Marlbor. county John Lide, Chefterfield county Evander Mclver, Darlington county Thomas Park, A. B. Greenville Thos. Powe, Judge ofChefterf. county Claudius Pegucs, Efq. Marlb. county George C^nick, Marlborough Hon. David Ramfay, Charlefton Benj. Rogers, Efq. Chefterfield county Triiiam Thomas, Judge of Marlbo- rough county Jas.H.Thomfon, A.M Charlft.iafets

GEORGIA. Main Hills, merchant. Savannah, iz Rev. Reuben Hitchcock, Sunbury

VERMONT. Rev. Jofeph Bullen, Athens, i copies Rev. Lewis Beebe, Pawlet Rev. A fa Burton, Thetford Elijah Blake, Sunbury Enos Merrils, do. Amos Chapman, Coos Ebenezer Caldwell, Windfor Rev. Silvanus Chapin, Orwell Rev. Wait Cornwell, Middletown Rev. Matthias Cazier, Caftleton Lewis Chapin, Jericho Rev. Stephen Fuller, Verftiire J. H. Garnfey, Candidate, Caftleton Kcv. Incrcafc Graves, Rupert, «copie»

Rev. Thomas Grofs, Hartford Samuel Hopkins, Rupert Brewfter Higby, Elq. Caftleton Rev. Eleazer Harwood, Pittsford Rev. Lemuel Hayncs, Rutland Thomas Hale, do.

Anthony Hafwell, Printer, Benrtingtou Capt. Ifrael Harris, Rutland David Huges, Norwich Rev. Thomas Hebard, Poultney Abiel Jones, Royalftoti Rev. Ebenezer Kingft)ury, Jericho Dan Kent, Candidate, Dorfett David Robinfon, High Sheriff, Ben- David Kingfley, Sudbury (ningtoa James Lawton, Hardwick Rev. Nathaniel Lambert, Newbury Rev. James Murdock, Sangate Rev. Chauncy Lee, Sunderland Ifrael Newton, Norwich, 2 fets Elijah Norton, Candidate, Woodftack Ifrael Newton, Norwich Rev. Reuben Parmele, Hinfbury Rev. Peter P. Roots, Rutland Hon. Moles Robinfon, Member of

the Senate of the United Stales. Eliot Sawyer, merchant, Coos Samuel Stone, Windfor Rev. Job Swift, Bennington Deacon Stephen Smith, Rupert Deacon Joel Shelden, do. Seth Stors, Efq. Attorney, Addifon Z. Swift, ftud. Dart. Col. 'Wilmington S. Swift, A. B. Bennington Rev. Sylvanus Sage, Weftminftcr Rev. Ethan Smith, Haverhill Rev. John Sawyer, Oxford Major Marftiall Spring, Bridport Simeon Smith, Bfq. Fairham Rev. The. Tolman, Cornwall, 2 cop^ Rev. James Thomfon, Poultney Col. Samuel Thompfon, Wilmington Rev. Azel Waftiburn, Randolf

Lijl of Subfcribers from SCOTLAND. Rev. J. Erfkine, D. D. Edinb. 1 2 cop. M. Colquhoun, Stud, in Div. Gla(govr J. Smillie, merch. Greenock, 4oopics, John Morfon, do. do. 3 copiw John Dick, do. do.

William McCufm, jun. do. do. David WilliamfoB, do. do.

Peter M^Beath, do. do. John Caird, do.

Alexander McLawrin do. Mifs Jennv Spears, do.

William Miller, do.

from Ireland. John Wilfon, merchant, Limerick

From England. Rev. John Ryland, D. D. Northamp- ton, 6 copies

from Jamaica. Ralph Fifhcr, Ki^igfton.

P A R. T I.

CHAPTER I. Concerning Divine Reve- lation 17

Chap. II. OntheBeingandPerfeflions ofGod53

Chap. III. On the Unity of God, and the Trinity 96

Chap. IV. On the Decrees of God 106

Chap. V. Concerning the Creation of the World, and of Man in particular 224

Chap. VI. ^Concerning Divine Providence, in general 243

Chap. VII. Concerning the Providence of God, as it refpefls Moral Agents 250

Sect. I. On the Providence of God, as it refpects the Angels 250

Sect. II. On the Providence of God, as it refpects Man in a ftate of Innocency 260

Chap. VIII. On the Apoftacy of Man, and the evil Confequcnces of it 303

P A R T 11.

Chap. I. Containing General Obfervations on the Redemption of Man 359

Chap. II. Concerning the Perfon and Char- after of the Redeemer 386

Chap. III. Concerning the Defign and Work of the Redeemer 463

Chap .IV. On the Application of Redemption 525 Sect. I. On the Application of Redemption in general 525

Sect. II. On PvCgeneration 530

Sect. III. On Converfion 540

Sect. IV. On Difinterefted AfFeftion 545

Sect. V. Concerning Divine Illumination n^

the

i I'A:.

THE

SYSTEM of DOCTRINES

CONTAINED IN

DIVINE REVELATION

PART I.

CHAP. I.

Conce7'7iing Divine Revelation,

I

T is evident from reafon, fa6l and experience, that mankind ftand in need of a revelation from God, in order to know what God is — what is their own true flate and moral chara6ler — whether he be reconcilable to them, who have rebelled againft him — and if he be, what is the method he has appointed, in which he will be reconciled ; and what man muft be and do, in order to find acceptance in his fight : Wherein true happi- nefs confifls — whether there be another ftate — what are the favours he will grant in a future ftate, to thofe who fcrve and pleafe him in this life — what are his grand de- figns in creating and governing the world, <&:c. The B ignorance

i8 Concerning Divine Revelation. Part I.

ignorance and uncertainty, with rerpe6k to thefe moil important points, in which all men have been and ftill ?.ie, who have enjoyed no fuch revelation, is a conllant, linking evidence of this.

There are, indeed, thofe v/ho refufe to admit this evidence ; and infift that human reafon alone, unaffi fl- ed by any revelation, except what is made in the works of creation and providence, is fufficient to invelligate every necelTary and important truth ; and therefore think themfelves authorized to reje6l and defpife every other revelation that pretends to come from God, as the con- trivance and produdion of defigning, or weak, deluded men. But while they entertain fo high an opinion of human reafon, and efpecially their own, in the face of the glaring evidence from fat! and experiment, jufl now mentioned, they have produced an inconteft ible evidence of their own fad miftake ; for upon examination, the writings of the deifts are found to contain numerous con- tradiclions with each other, on points of the higheft mo- ment ; and moft of them have embraced for truth, many tenets moft unreafonable and abfurd. Thus, when they have renounced revelation, and boafted of their own reafon, and relied upon that, as a fufficient and infalli- ble guide ; they have all, or moft of them, run into darknefs and delufion. And at the fame time, there is abundant evidence, that all the real light and knowledge they appear to have in divine things, which they attri- bute to the unaftifted exercife of their own reafon, and which is more than the benighted heathen have, origi- nated from that very revelation, which they difcard and defpife. With greai propriety therefore they have been compared to a man who is in a room, illuminated by the bright fhining of a candle, and thereby is aflifted to be- hold the objefls around him diftin6ily ; But being ig- norant of the afiiftance which he has from the candle, imagines he difcerns thofe obje6ls by the ftrength of his

own

Chap. I. Concerning Divine Revelation. 19

own fight ; and therefore defpifes arid endeavours to ex- tinguifti that light, which if withdrawn, would leave him wholly in the dark*". Befides, there is this farther evi- dence againft them, and in favour of the revelatioa which they renounce, viz. It does not appear, that by all their writings and attempts, they have made any re- formation in the morals of men, or that fo much as one man has been reclaimed from a vicious courfe of life, and become fober, humble, benevolent, pious and devout, hy being made a convert to them : But, on the contra- ry, moft, if not all their difciples, are of a chara6ler di- reSly the reverfe of this; and they are mod admired by men of vicious chara6ler, or who at lead, are evidently without thofe virtues which are eifential to conflitute a truly religious man.

Moreover, if the revelation they difcdrd reprefents men to be in fuch a flate of depravity and vicious blind- nefs, as to be difpofed to fhut their eyes againft the clear- eft light, and to treat it as thefe men in fa€l do treat the Bible ; and foretells this fame treatment and conducl of theirs, as it certainly does ; while they are thus flighting and rejeaing it, they are really giving a ftrong evidence of its divine original.

But, to return : The ufefulnefs and neceflity of fuch a revelation is abundantly evident from fa6l, and has been implicitly or exprefsly acknowledged by many of the moft wife and inquifitive among the heathent. Hence we may conclude, that God has given one to men : And when we find ourfelves in pofleflion of a book which has all the marks and evidence that we can reafon. ably expea or defire, that it is indeed from God ; and fuited to anfwer all the ends of a divine revelation, we B 2 ^ai^

♦ See Leland's View of the Deidical Writers. And Clarke on revealed re- Ijgion. Propofition vii.

t See Dr. Clarke on the truth and certainty •£ the Chriftian r€vc.

hlion. Propofition vi*.

20 Concerning Divine Revelation. Part I,

(hall be very ciiminal, if we do not receive it with grat- itude, and improve it to promote all the important pur- pofes for which it is given.

Such a revelation we find to be contained in the book called the Bible, or the holy 'fcriptures. For while all other pretended revelations from God, which have been, or now are found among men, are without ail proper evidence of their being fuch, and carry evident marks of impofture, which has bd^en abundantly demonftrated, by thofe who have examined them : This has flood the ted of the fcvereft fcrutiny both of its friends and enenfiieSj and the more it has been examined, the more clearly does it appear, that all the obje6tions which have been made againfl; it are futile and groundlefs ; and that there is fufHcient and abundant evidence, that it is from God, fuited to give fatisfadion and a well grounded affurance of its divine original, to every impartial, honefl mind.

The firfl part of this book was written by Mofes, after he had given abundant evidence, by a feries of afto- nifhing miracles, done in the fight of the Egyptians, and all Ifrael, that he Ipake and a6led, under the influence and diredion of the lupreme Ruler of the univerfe, and had fuilicicntiy eflablifhed his chara6ler, as a prophet divinely infpired. Moles faid he was fent by Jehovah, the only true God, the God of Ifrael, to demand of Pharaoh the king of Egypt, to let his people go out from under his oppreffive hand ; and foretold that if he refufed to do it, God would flay his firft born fon. Pharaoh faid he knew not who Jehovah was, and bid defiance to him, declaring he would pay no regard to his demand. This gave opportunity for an open trial and decifion, whether Jehovah, the God of Ifrael, was the true God, or the gods of Pharaoh and the Egyp- tians. The priefls and the magicians of Egypt, were collefted, and entered the difpute with Mofes. Jhey

wrought

Chap. !• Concerning Divine Revelation. 21

wrought feveral miracles, in imitation of thofe which Mofes did in the name of the God of Ifrael ; but there was an evident, decided fuperiority in thofe wrought by- Jehovah : And the contell went on, till at length they were not able to (land before Mofes, and confelTed pub- licly that Jehovah was God, and fuperiour to theirs. Mofes went on doing wonders, in the fight of all Egypt, and infliding various fucccflive judgments on Pharaoh, and on the Egyptians ; at the fame time particularly foretelling the miraculous chaftifement which Jehovah had revealed to him he would mflicl. At length, Mofes informed Pharaoh, that if he fhould ftill perfiftin refaf- ing to let Ifrael go out of Egypt, Jehovah had faid to him, that he would flay all the firft born in Egypt ; and this was foretold to all Ifrael ; which accordingly came to pafs : And the Egyptians were made to fear and trem- ble before the God of Ifrael, andintreated his people to pray to him for them, acknowledging he was the fupreme God. Thus Ifrael went out of Egypt, as Jehovah had promifed they fhould, and were led through the Red Sea, the waters dividing to make them a way, at the direction and command of their God ; while Pharaoh and the Egyptians, who were fo hardy as to follow them, were all drowned in the waters. Thus Jehovah publicly triumphed over all the gods of Egypt, and executed judgment upon them ; arid by the fullefl: and mod in- conteftible evidence edabliflied his character as the only true God. The people of Ifrael felt, and folemnly acknowledged this, at the Red Sea ; and they were led on by the hand of Mofes, attended with a conflant courfe of miracles, unto Mount Smai. On that mount, God appeared in a manner fuited to manifefl his prefence and awful, glorious majefly, and excite their utmofl atten- tion, fear and reverence ; and then, from the top of the mountain, out of the fire, with a voice that could be dif- tindlly heard by all that vaft multitude, confxfting of at £ o lead

22 Concerning Divine Revelation, Part L

lead three miHions of people, he fpake the ten com- mandments, and added no more. They were after, wards written on two tables of ftone, by the finger of God ; which was moft probably the firft writing by let- ters, in this world* : And Mofes, being taught of God to read it, and fo how to write, was direded and infpir- ed by God to write the hiftory of the creation of the world, and the events which had taken place fince ; and of mankind, fo far as was neceffary thefe things fhouldbc recorded and known ; and, more particularly, the hifto- ry of the origin of the Hebrews, and the events of divine providence refpeding them. As this is the firft, and oldeft, fo it is the only authentic hiftory of the creation of the world, and of mankind, from the beginning to that time, which is' an era of about two thoufand five hundred years. Mofes aifo wrote a code of laws for that people, which he faid were dilated to him by God, containing many promifes and threatnings, toge- ther with a number of typical inftitutions, which were fhadows of things to come. And there are many pre- diftions in his writings, which have already come to pafs ; efpecially that God would raife up unto them that great prophet, the Mefliah, of whom he himfelf was a type ; and if they would not hear him, they fhould be deftroyed.

God having thus eftablillied his charaQer, as the only true God, by abundant and moft clear evidence ; and magnified Mofes in the fight of the Egyptians and all Jfrael, as his fervant and prophet, direded and infpired by him both to do, and to fay, all that he did and faid, in the name of Jehovah ; he forbid them to hearken to a prophet, or any other perfon, who fhould arife and do wonders and miracles, not in the name of Jehovah, but

of

* See Dr. Winder's hiflory of the rife, progrefs, dedenfioa cind revival of knowledge, chjefiy religious.

Chap. I. Concevniing Divine Revdation. 23

of fome other god, with a view to draw them away from obedience to the God of Ifrael, to worfliip and fcrvc other gods. And every one who will attentively confi- der the rubje6l, muft at once fee both the reafonablenefs of this injundlion, and the wifdom and goodnefs of God in laying a proper foundation for it, and then giving it by Mofes to Ifrael. For Jehovah having given all the evidence that could be reafonably cxpeQed or dcfired, by a feries of public inconteflible miracles, appearances, words and works, that he was the only true God ; which all Ifrael had, under the fullefl and mofl rational con- vi6lion, acknowledged, over and over again, and under this convi6lion, folemnly given themfelves up to him, as their God; and promifed to renounce all other Gods, and cleave to, and obey Jehovah alone, as their God : It became them never from that time to call in queflion what had been made fo abundantly evident, but with the greateft afTurance, and the mod fmcere abhor- rence, rejed every thing which was evidently contrary to the light and revelation they had received ; and not pay the lead regard to any wonders and miracles, pretended to be done, or really wrought, to prove that Jehovah was not the only true God, and in favor of other gods.

Thefe things have been obferved, to fhov/ with what abundant evidence and afTurance the church of Ifrael received the writings of Mofes, as divine oracles, the in- fallible didates of heaven, which he was infpired to re- veal and communicate ; while it is at the fame time ac- knowledged there are many other things which hav€ not been here brought into view, which ferve to (Irengthen this evidence, and fhow that to make any other fuppofi- tion, and not to admit thefe writings as the oracles of heaven, is mofl abfurd, fhutting the eyesagainft the mofl glaring light, and doing violence to every principle of reafon.

After Mofes, other prophets and infpired men v/erc raifed up to write the hiftory of that nation ; to declare B 4 the

24 Concerning Divine Revelation, ' Part L

the will of God, in reproving, direding and exhorting ; and adding threatnings and promifes, to deter them from re- bellion againft Jehovah, and excite them to obey him. Whofe writings alfo contain innumerable predi6tions of things to come, many of which are already come to pafs; thofe in particular which foretold the coming of the Mefliah, his incarnation, death, refurredion, exaltation and reign ; and the events that fhould attend his coming with regard both to Jews and Gentiles, Sec, Sec, And in thefe writings there is a conftant reference to the things contained in the writings of Mofes, the wonders wrought by his hand, when they were delivered from a ftate of bondage in Egypt, Sec, and to the inftitutions and laws, which by him were given to Ifrael : And at the fame time there is a perfed confiftence and harmony, between thefe writings and thofe of Mofes.

The laft prophet, whofe writings we have, lived about four hundred years before ChriR ; fo that the facred writings which were given to the church of Ifrael ; and which they received as divine oracles, and have careful- ly kept and preferved, not only to the time of the incarnation of Chrift, but even down to this day, were written at different times, by different men, through the fpace of above a thoufand years, from Mofes the fir ft, to Malachi, the laft writer. And yet they all agree ; and the latter conftantly refer to the writings of Mofes, and what is contained in them ; and therefore they mutually flrengthen the evidence, that they all wrote by infpira- tion, as moft of them declared they did. And Malachi concludes with foretelling the coming of Chrift, and di- reding the Church of Ifrael to attend to the laws and in- ftitutions of Mofes, and obey them, until Chrift fliould come ; and to expe6l no more divine revelation, till that time ; plainly intimating, that then fomc further revela- tions from God ftiould be given to the church*. Thus

the * MaL iv. 4, ^.

Chap. I. Concerning Divine Revelation. 25

the (landing, written revelation, given to the Jewifh church, was finifhed ; and they were commanded not to attempt to make, or expe6l any addition to it, till the days of the Meffiah.

Should it be faid, that perhaps all thefe writings were forged, by fome wicked, deligning man, or let of men, and that the fa6ls and miracles therein related never did take place, nor was Mofes, or any other men, in- fpired of God to write thefc things; but they were impofed upon that nation, and they were made to believe that which never had any reality : Such a fuppofition will appear moft unreafonable, and even impoffiblc, on the leaft reflexion. When, and how, could this be done ? How could that nation, even all of them, old and young, learned and unlearned, at any time be made to believe that all thefe things related in the writings of Mofes con- cerning them, and which he faid took place publicly, and that they were feen and acknowledged by the whole nation ; and that all thole rites and laws had been receiv- ed in a miraculous way from Jehovah, by their anceflors, and handed down, and pradifed from generation to gen- eration, if there was no truth in all this ; but they were all now invented, and they never had any exiflence, or were heard of before, by any of them ? This is perfediy incredible, and abfolutely impoflible. And it is equally incredible, that a whole nation fliould at anytime receive fuch writings, and pretend they were all genuine and true, and handed down from their fathers, v/hen at the fame time they knew there was no truth in it, but was real impoflure and delufion. Who can believe, that any nation or people under heaven, could ever be brought to do this ; and receive and pia6lice all thofe burdenfome rites and ceremonies, and hand them down to their children as the inltitutions of heaven ; when they knew it was all a cheat ? And this will appear yet niore incredible, if pofTible, when we obferve, that

26 Concerning Divine Revelation, Part!.

thcfe writings give no agreeable, flattering idea of that nation, as a wife, excellent and honourable people ; but contrary to this, they are reprefented as a very ftupid, ungrateful, rebellious people, always difpofed to abufe and revolt from their God, and violate the moft facred obligations, and folemn vows, by which they were con- flantly incurring the difpleafurc of Jehovah ; and were feverely punifhed,from time to time, for their horrid im- piety, and mofl ftupid idolatry, and their obftinate per- feverance in fhamcful unrighteoufnefs and cruelty to- wards each other. If a people could forge and receive a hiftory of tbemfelves as a nation, in which there was no truth ; or if it were contrived and formed by any fet of men, or by any one man among them, with a defign to impofe it on the nation, to be received by them as genuine ; we may be fure it would be written in favour of that nation, and fo as to flatter their felfiflmefs, pride and vanity, inflead of reprefenting them, as thefe writings do that nation, in a difagreeable, ftiameful, odious light.

Befides, thefe writings have no marks, not the leaft ap- pearance, of impofture and forgery, when moft critically examined ; but all appearance that can be defired^ that thty are genuine ; and were written at the different times, and in the diff^erent circumftances, in which they are faid to have been written, and by thofc different men : Whereas, if they were a forgery, and not written by infpiration, it cannot be fuppofed poflible they ftiould carry all thofe marks of genuinenefs ; and none of the contrary.

Moreover, they contain a fyftem of truths, and point out and enjoin commands and duties to God and our neighbour, which befpeak their divine original, and are worthy to be revealed by God ; and which no ungodly, leHiih, defigning impoftor, and fuch thefe n^iters muft be, if they wiote not by infpiration, would ever think of, and much Ids be difpofed to publifii and enjoin.

The

Chap. I. Concerning Divine Revelation, 27

The promlfed Meffiah, at length made his appear- ance in the world, even at the very time in whidi it was foretold he fliould come ; the way for his coming hav- ing been prepared by his harbinger, as was particularly predi6led by Ifaiah ; and by Malachi, in the laft words of the Old Teftament.

It having been abundantly proved, as has been ob- ferved and fhown, that Jehovah, the God of Ifrael, was the only true God, and that the writmgs in their hands were given by divine infpiration, in which the coming of the MefiTiah and his future kingdom, were foretold,, and particularly defcribed ; all that was now neceflar)^ in order to his being on good ground received as king of the church, was to give proper evidence that he was the very perfon, the promifed Saviour of the world. This was done not only by his appearing at the time, and in the charader and circumftances, which were foretold by the Prophets ; but by working a feries of miracles, done in a public manner ; And by his predi6lingmany things^ which foon came to pafs, efpecially his own death, and the particular circumftances of it ; and that he would rife again on the third day. He was accordingly put to death, which his enemies as well as friends confefs ; and if he did rife again, as he faid he would, the evidence that he was the Mefliah, the fame Jehovah who was the God of Ifrael, would be complete, and none could rea- fonably defire more.

That he did rife on the third day ; and when he had continued on earth above forty days, converfmg with his difciples and friends, and giving them inftruc- tions and commands, left the world and afcended to heaven, there were a competent number of chofen wit- nefife^, who declared they were eye and ear witncfTes of this ; and that they had the moll fatisfadory, full and abundant evidence of it. Aud farther to prove the

truih

sS Concerning Divine Revelation, Part I.

truth of it, they had power to work innumerable mira- cles in the name of Jelusof Nazareth, as a teftimony that he was alive, and confequently the Son of God, and Sa- viour of the world. And they gave up all their worldly in- terefl in this caufe ; and fubjefted themfelves to poverty, hatred and reproach of men ; and to various hardfhips and cruel fuEFerings, and even to death, in bearing witnefs to this truth, and thofe that are implied in it, and preaching the gofpel. Which was attended by an invihble mighty power, purifying and renewing the hearts of multitudes, and leading them to renounce their former delufions and wicked ways, and to believe in Chrift, and obey him ; who became fo many witnefles of the truth and power of chriflianity.

A hiftory of thefe things was written by thofe who had the mod certain knowledge of them, and intimate ac- 4|uaintance with them, giving an account of the birth, life, death and refurreQion of Chrift ; and of the doc- trines which he taught, and the inftru6lions and com- mands he gave, and the miracles which were wrought by him, &c. Sec. Alfo, a hiftory was written of what took place for a number of years after the afcenfion of Chrift to heaven — The promilcd gift of his fpirit to the Apoftles and others, whereby they were enabled to fpeak different languages, and to work miracles — Their bearing teftimony for Chrift, and preaching with great fuccefs, not only to the Jews, but to the Gentile nations, and ereding churches in many parts of the world, &c. This hiftory of Chrift and his Apoftles, is written in a manner remarkably dif- ferent from that of any other hiftory written by men not infpired. It is fimple, plain and concife, confifting only in the moft intelligible narration of fafts, of what was faid and done, without juftifying or condemning any perfon ; not giving the leaft encomium, or beftowing any praife on Chrift himfelf, or any of his friends, nor

faying

Cm A?. I. Concerning Divine Revelation, -«^

faying a word in their favour ; not reproaching or con- demning their enemies, or any perfon, or fpeaking againfl them : but confining themfelves to a phun hiflory of fim- ple fa6ls, without any comments of their own,againft any one, or in favour of him. This, by the way, is a ftrik- inor evidence, among others innumerable, that thefe writings " came not by the will of man'* ; but were compofed under the dire6lion and fuperintendency of the Holy Ghoft, the authors being infpired and moved hy him.*

We have alfo the writings of feveral of the Apollles of Chrift, containing a number of letters, which they wrote to churches, and to fome particular perfons, ia which the dodrines and duties of chnftianity, and the inflitutions and laws of Chrift, are more particularly ex- plained and inculcated. And laft of all, there is a book, called " The Revelation of Jefus Chrift, which he lent and fignified by his Angel unto his fervant John.'* This the Apoftle John wrote in his advanced age, after the deftrudion of Jerufalem by the Romans, when he was fufFering for the caufe of Chrift, being banifhed to a deC- oJate i/land, after his charadier had been long eftablifhed as an Apoftle of Chrift, by miracles, and a lioly life. He fays, he received this revelation from Chrift, and

was

* '< It is remarkable, that through the whole of their hiftories, thie Evang- el ifts have not paflTed one encomium upon Jefus, or upon any of his friends : Nor thrown out one refledtion againfl his enemies ; though much of both kinds might have been, and no doubt would have been done by them, had they been governed either by a fpirit of impoflurf, or enthufialm. Chrift's life is not praifed in the gofpeis ; his death i$ not lamented ; his friends are not commerided ; his enemies are ivot reproached, nor even blamed : But every thing is told, nuked and un- adorned, jufl as it took place ; and all who read are left to judge, and make reHedions, for themfelves. A manner of writing which ihehif- torians never would have fallen into, liad not their minds been under the guidance of the moft fober reafon, and deeply imprefled with the dignity, importance and truth of their fubjecl."

Mackni^his llarmov.y of the C-oJpeU.

go Concerning Divine Revelation. Part L

was by him direfled to write it, jufl as he here has done. It contains, among other things, a reprefentation of the ftate of the church, and the great events that fhould take place refpefting it, from that time to the end of the world, and of its perfedl; and glorious date from that pe- riod forever and ever ; and of the endlefs punifhment of all her implacable enemies. And many of the predic- tions in this book have been already accomplifhed ; others are daily fulfilling before oar eyes, which is a conflant miracle, of the mofl indifputable kind, evi- dencing the divine original of this prophecy ; and that the things therein foretold, which are not yet come to pafs, will all be accompliflied in their feafon.

And as the divine infpired writings given to the Jewifh church,' conclude with an intimation that they fhould have nothing more of this kind, till the promifed Meffiah did come ; and a command carefully to keep and obferve what they had received : So this book concludes with a declaration, that there fhould be no addition to divinely infpired writings, given to the chriftian church ; and therefore mankind mufl look for no more ; but are com- manded carefully to obferve and obey what was then revealed, without adding any thing to it, or taking from it, until ChriR fhall come to judgment.

God having thus completed a revelation, containing every thing he faw neceiTary and proper, to make it a fufiieient, perfeft, and unerring rule for his church to the end of the world ; and every way adapted to anfwer all the defired ends of a divine revelation ; attended with all the evidence that can be reafonably defired, that it is from God, and tiie whole that he ever will give ; the ufe and end of miracles has of courfe ceafed ; and therefore the church is to expe6l no more, or any more Prophets infpired to foretell things to come, not already foretold in the holy fcriptures. And whatever pretences any may make of working miraclesy and whatever miracles may be

really

Chap. I. Concerning Divine Revelation. 31

really wrought, in fupport of any pretended truths or in- flitutions, or fyftem of religion, the church of Chrill has no liberty to pay the kafl regard to them ; but ought to renounce all fuch pretences with abhorrence : And to hearken to them, and regard them in the leaft, is to re- nounce the Bible, and the God who has given it to his church. Nor have we any warrant to pay the leaft re- gard to any who pretend to a fpirit of prophecy ; even though the things they foretell, come* to pafs ; but, on the contrary, ought wholly to difregard and renounce fuch pretences, being certain from divine revelation, that they are not from God, and cannot in the leaft ftrengthen the evidence of the divine authority of the Bible, or of any truth contained in it ; but have a contrary tendency : And to pay any regard to them is really to flight the Bible, and may give Satan an advantage, and opportunity to introduce the moft grofs and fatal delufions.*

This general view of the holy fcriptures, and the ob- fervations that have been made, are defigned to exhibit no inconfiderable part of the evidence we have, that they do indeed contain a revelation from God, and may with the greateft fafety be relied upon as fuch. But there are

many

♦ The church of Rome claim it as the mark of a true church to be able to work miracles, and adert ihat this is efTential to the true churcli of Chrifi, and pretend to have this evidence tliat they are tlie only true catholic church, viz. tliat a multitude of miracles have been, and flill are wrought by them. But this is {o far from being an evidence of a true church, that their pretending to fuch a power is an infallible mark and evidence that it is a falfe church ; and this is warrant fuffi- cient to condemn and renounce it as fuch, without being at the pains of examining all their pretended miracles, to fee if they be real miracles or

not If that church could be fupported and proved to be right, by

the holy fcriptures, we ought to own it as a true church ; but if not, a thoufand miracles will not prove any thing in its favour j but even their pretending to work miracles, and appealing to tliefe, is a demonftration that it is not a true church, as this is a flight and reje(5\ion ot the word of God,

g2 Concernhig Divine Revelation. Part I.

many other evidences of this, fome of which ought to be brought into view, when this fubje6l isconfidel-ed. And it may be proper now to mention a number of arguments to prove that the writings contained in the Bible are a revelation from God, in which feveral things that have been already hinted will be included.

I. The feries of miracles which have been wrought, as a teflimony that this revelation is from God, is a {land- ing, undeniable proof of it. Thefe have been in fome meafure brought into view, in the obfervations above ; from which the propriety and importance of thefe mira- cles, and the end for which they were wrought, appear. That thefe miracles v/ere really wrought, we have as great evidence as the nature of the cafe will admit ; and not tnie Teaft ground of fufpicion and doubt ; efpecially when we confider the times and circumftances of them, and their apparent defign, and the nature and contents of the revelation, the credit of which they are defigned to eflab- lifh. Thefe things have been particularly and largely confidered by many, and therefore are only mentioned here, except the laft, which will be attended to in the fequel.

.II, c:The numerous prophecies which are contained in the Bible, with their exaQ accomplifhment, are a {landing, clear evidence, that it is a revelation from God. The certain independent foreknowledge of future events, or of any thing to come, all will grant, belongs to the true God alone. Therefore we {ind Jehovah challeng- ing this as his own prerogative ; and his declaring what will be, and bringing it to pafs accordingly, is alTerted to be a demon{lration that it is the true God who fpeaks. And he fays, that he who can do this, does prove himfelf to be God. " Produce your caufe, faith the Lord ;

bring

Chap. I. Concerning Divine Revelation, 33

bring forth your ftrong reafons, faith the king of Jacob.

Let them bring them forth, and fhew what (hall happen.

— Shew the things that are to come hereafter, that we

may kncHV that ye are gods." " I, even I am theLordj

and behde me there is no Saviour. 1 have declaredySind

have faved, and Ihavejhcwed, when there was no ftrange

god among you : Therefore, ye are my witnefTes, faith

the Lord, that I am God.** When Jehovah brought

Ifrael out of Egypt, he demonftrated that he was the

only true God, and they renounced all other gods 5 then

he foretold what would befall them, both in promifes and

threatenings, and a great number of predidions, which

had actually come to pafs in their fight : Therefore they

were his witnefTes, as they were witnefTes of this fa6l,

which was fufEcient to fupport his chara6ler, as the only

true God, in oppofition to all other pretended gods^

Jehovah tells them that one end of his thus foretelling

events, and then bringing them to pafs, was to give them

an undeniable proof that he was the true God, who

fpoke to them by Mofej, Sec. and leave them inexciifa-

ble, if they fliould acknowledge any other God. " I

have declared the former things from the beginning •

and they went forth out of my mouth, and I (hewed

them; I did them fuddenly,and they came to pafs. Be-

caufe I knew that thou art obflinate, and thy neck is an

iron linew, and thy brow brafs ; I have evert from the

beginning declared it to thee : Before it came to pafs, I

Chewed it thee, left thou fhouldefl fay mine idol hath done

them, and my graven image, and my molten image, hath

commanded them."*

Though they had in many other ways good evidence that he was the true God, in whofe name Mofes fpake and a6led ; yet God, knowing their evil difpofition, and how prone they were to unbelief, and to turn away from him to other gods, in his great condefcenfion and good- C nefs,

• Ifai. xWiiU 3, 4, 5.

34 Concerning Divine Revelation, Part L

iiefs, took care to give and heap up more abundant (land- ing evidence that they had indeed the oracles of the true God, who wa? the God of Ifraeljby foretelh'ng innumer- able events, and then bringing them to pafs before their eyes. When Mofes wrought the numerous figns and wonders in Egypt, he foretold thefe events before they took p]ace : And fo mod of the miracles .wrought by the hand of Mofes at the Red Sea, and in the wildernefs, Were foretold immediatelv before they took place : And alfo many things of which we have an account in the books of Jofhua, Judges, and the two books of Samuel, &c. To fuch predi6lions as thefe, which were brought to pafs immediately, the above cited words feem to have particular reference : God fays, " They went forth out of my month, and I fhewed them ; I did them fad denly, and they came to pafs." In this way they had not only the evidence which the miracles themfelves gave of the truth, in favour of which they were wrought ; but the prediction and the immediate accomplifhment, was a yet farther evidence that he who wrought the miracle fpoke and aded under the influence, and according to the dilates of the omniicient God. In this way were mofl bf \ht miracles wrought by Chrift and his ApoHles.

But there are almofl innumerable prophecies in the Bible which foretell things to come, that were not to take place immediately ; but a long time, and numbers of them many ages after the predi6lions were publiflied. Many predi6tions of this kuid are contained in the writings of Mofesi which foretell a multitude of events refpe6ling that nation, which have been exactly fulfilled. And indeed great part of the religious inflitutions and worfliip en- joined in the Mofaic ritual, are fo m^any prophecies of what fliould take place in theperfon, chara6i;er,andking^ domof Chrift, as they are appointed types and fhadows of thefe things, and have been exa6lly fulfilled in them* This is particularly attended to and illuflrated in the

Epiftle

Chap. I, Concerning Divine Revelation. 35

Epiftle to the Hebrews. This is a flrong argurnerit that thefe inftitutions and laws, were made by the only true God, who knows what is to come, even all his own de- figns, and works that are future.

A great part of the writings of Mofes and the Pro- phets, are prophecies that rerpe6l Chrift, his incarnation^ his fufferings, and the glory that fhould follow in the fal- vation of men, and his kins[dom. In thefe writings it is foretold that he fhould be the feed ot Abraham by Ifaac, that he fhould be of the tribe of Judab, and the family of David : Should be born of a virgin, in the town of Bethlehem ; that he fhould be poor and def- pifed. rejeded, hated and put to death by the Jews and- Gentiles, joining together to perpetrate this horrid deeCi The particular timeof his appearance and death is point- ed out ; and a great number of particulars relating to his Hfe, death and refurre6lion are foretold ; ail which have been exa61:ly fulfilled. They alfo foretell the rejcdiori ©f the Jeu^s, and calling of the Gentiles to be the people of God, and fhare in the blefTings of Chrift's kingdom ; and fpeak much of the extent and glory of his kingdom, and particularly foretell that it fliould rife, prevail, and fill the world after the ruin of the Roman monarchy, and (hall continue forever. Chrift and his Apoftles did con- ftantlv appeal to thefe prophecies, as moft plainly, and with the greateft exadnefs prcdi6ling what took place in Jefus of Nazareth. Chrift himfelf, after his death and refurredion, addrefifes thofe who were wholly at a lofs what to think of thefe things, tn the following words, *' 0» fools, and flow of heait^ to believe all that the Pro- phets have fpoken ! Ought not Chrift to have fufFcred thefe things, and to enter into his glory ?" " And be- ginning at Mofes and all the Prophets, he expounded unto them, in all the fcriptures, the things concerning himfelf." The Apoftle Peter publicly appeals to them, and fays, "God hath fpoken of thefe things by the mouth C ? of

36 Co7iC£rning Divine Revelation, Part I»

of all the Prophets, fincc the world began. * For Mofes truly faid unto the fathers, a Prophet iliall the Lord your God raife up unto you, of your brethren, like unto me. — And it ihall come to pafs, that every foul which wijl not hear that Prophet, fhall be dcftroyed from among the people. Yea, and all the Prophets from Samuel, and thofe that follow after, as many as have fpoken, have likev/ife foretold of thofe days.'' And St. Paul declares, that in bearing teftimony to the truth of chriflianity, and preaching the gofpe], he afferted " no other things than thofe which the Prophets and Mofes did fay fhould come." And with this argument, taken from the fulfil- ment of prophecies in Jefus of Nazareth, the firft preach* ers of the gofpel often put to filence, and confounded the oppofirig Jews, and convinced many, that Jefus was the Chrift.

The writings of the NewTefhament contain many pre- di6lions. Chrift particularly foretold his death, and his refurreQion on the third day after— Who fhould be- tray him, and who fhould deny him — The gift of the Spirit to the Apoftles in his miraculous powers — What treatment they fhould receive from the Jews — What fup- port they fhould have ; and what fhould be their fuc- cefs. Ke in a very particular manner foretold the cala- mities that fhould come on the nation of the Jews, and the deftrudion of Terufalem and the temole ; and faid this fliould come to pafs before all that generation did go off the flage of life. And though to human appear- ance, thefe events were not merely improbable, but even impolFible ; yet they all came to pafs exa6lly agreeable to the prediQion,

But paiTing over many other infhances of prophecy. Both of Chrifl and his Apoftles, and others in the primi- tive church, and the particular fulfilment of their predic- tions, that remarkable one of St. Paul, * of the grand

apoftacj * 2 Thtf. chap, ii.

Chap. I. Concerning Dlvins Revelation, S7

apoftacy in the chriitian church, by the rife and reign of one whom he calls the man of Jin, and wicked one j by which the Pope and the falfe church of RorT|e are exacily defcribed, together with his final overthrow and defliuc- tion, is worthy of particular attention. This was then the mod incredible and unlikely to come to pafs of almoft any event whatfoever. That the Emperor of Rome Ihould be taken out of the way, to give opportunity for this apoftacy, and the exaltation of this man of fm in the church of Chrift, &c. But this is ali come to pafs. And this apoftacy in the church, v/ith all its circumftan- cts and attendants, together with the general ftate of the church, and of the world down to the day of judgment, are yet more particularly and fully foretold in the reve- lation which Jefus Ghrift gave to the Apoftle John, after his afcenfion. In this prophecy many things are fore- told, which were then future, and which have already come to pafs ; and others are daily fulfilling in the fight of all who have wifdom to obferve and difcern ; from which there is a ftanding, and increafing, public evidence of the truth of the chriftian religion, fufficient to filence and convince all the oppofers of chriftianity, would they honeftly attend to the voice of reafon.

From the view we have now taken of the prophecies contained in the Bible, and their fulfilment, the follow- ing particulars may be obferved.

1. Thofe predidions which have been exadly ful- filled are numerous, and made at dilFcrent times, and by different perfons ; and moft of them were made publicly ; and the events foretold, are many of them of a public na- ture, and lie open to the examination of all. Therefore if they were not given by the omnifcient God, it cannot be fuppofed the events would in fo many inftances anf- wer to the predi6lions fo exaQly, and not fail in one, among fo many : For this may well be confidered as impoflible.

C 3 2. There

$8 CQUcerrdng Blvlne Revdation. Part L

2. There is all the evidence that can be deliied that. many of thefe predidions were given long before the events took place, and while there was not the leall: ground from any thing that then appeared, to expefl: (hey would ever come to pafs. Thus, all the prophe- cies ii; the Old Te [lament, which have been fulfilled in the days of Chrift's appearance on earth, and of the Apof- ties, and fince, were certainly written and pub!irned,and in the hands of the Jewifh church, long before the events took place. And prophecies of thofe things relating to the Pope and the church of Rome, and the kings of the earth who commJt fornication with her, and join to fup- port her, which have come to pafs, and are now taking place in the world, were publifhed, long before any of thefe things took place, or there was any appearance or probability that they ever would come to pafs. And in many inftances, all appearances, to human vievv, were againfl it.

3. Thofe propheciGS are fuch, and the times and manner in which they are given, fuch as become an al- ^^o^^y^ omnifcient, infinitely wife and good Being. They are given in an orderly manner, with an apparent good defign, and fuited to anfwer important ends. — To eflablifh the character of thofe who fpake and WMote in his name, as men infpired by God, and prove that he was the omnifcient God who fpoke, and fo to be a clear Handing evidence that it is a divine revelation, moft evident]}^ diflinguiHied from all pofTible deception and impoRure — To confirm the faith of the friends of God, and diredl, fupport and comfort them., under all dark ap- pearances and aftli6lions. Sec, Sec,

Surely they who would honeftly attend to thefe things, and carefully confider and examine the prophecies con- tained in the Bible, with the exa6l fulfilment of fo many of them,mu[lbefenfiblethat they afford clear and abund- ant evidence that the writings in this book are from God,

Chap. I. Concerning Divine Revdalion. 35

as the prophecies found in it could not come Lv the will and contrivance of man ; but thefe holy men of God evidently fpake as they were moved by the Holy GhoR.

III. The writings in liie Old Teitamfnt, and thofe in the New, reflect light and evidence on each other, that they are from God.

This appears from what has been obferved on the pre- ceding argument from prophecy : For the exa6l fulfil- ment of fo many of the types and cxprefs preditlions in the Old Teftament, by the events and things of which we have a h\llory in the New, does abundantly eftabhfh the credit of thofe writings as given by divine infpiration. And, at the fame time, they prove the divine original of chriflianity ; and therefore that the writings in the Xew Teftament are from God. And the peifecl confiflenre and harmony between the writings of the Old Tefta- ment, and thofe of the New, does alfo afford a ftriking argument of the divine original of each of them. More- over, Chrift and his Apoftles conllantly appeal to the writings of Mofes and the Piophets, the fcriptures, as of divine authority, and the oracles of God. This eftab- iiflies the credit of ail thofe writings as given hy infpira- tion of God, fo far as the authority and tefiimony of Chrift and the Apoftles is of any weight, and wqrthy of regard ; fo that if the writings in the New Teftament be from God, the Old Teftament is from him alfo, and is handed down to us uncorrupted, unlefs it has been cor- rupted ftnce that time, which is many ways impofftble, as might be eafily ftieivn, were there need of it. At the fame time, the prophecies contained in the Old Tef- tament, of thofe very events which are recorded in the New, prove the latter to be from God, as has been ftiewn. In a word, the writings in the Old Teftament are all eftabliftied as the oracles of God, by thofe in the Kt\'^ : And that the writings in the New Teftament are by di- C 4 vine

4o Concerning Divine Revelation, Part L

vine infplration, there is much and clear evidence from thewritingrsoftheOld. So that there could not be fo much, fi) great evidence of the divine authority of either of them, if we had only one, without the other.

The Jews did not indeed acknowledge that their fcrip- tures were fulfilled in Jefus Chrifl, and continue as a bo- dy to rejeQ the gofpel, as not from God. But this is fo far from being any evidence againft the divinity of the writings of the New Teftament, that it is a great confirm- ation of it. For it was foretold by the Prophets, v/hofe writings they acknowledge to be from God, that they fhould thus rejed Chrift and the gofpel, and for this be caft off by God, and the church be called by another name : So that their unbelief and oppofition to the gofpel, is a clear and Handing evidence of the truth of it.

IV. The great care taken by Jews and Chriflians to receive no writings as divinely infpired, but thofe of %vhich they had proper evidence that they were fuch ; and to preferve thofe which they did receive as fuch from being corrupted or altered, is a further evidence that thefe writings are from God. If God has given a ftanding revelation to men, which is committed to writing, he will doubtlefs take care in his providence that it fhall be re~ ceived on good evidence and preferved uncorrupt ; and that it (hall be handed down to pofterity in fuch manner and circum (lances, as that all future generations fhall have good evidence, that it was with proper care and caution received at firft, and not without good evidence, that it was of divine authority ; and that it has beeu handed down to them uncorrupt. And when we find the writings in the Bible to be received and handed down to us in this manner, it carries an evidence that it is from God, which otherwife we could not have. That the writings of the Old and New Teflaments,have been thus received, and carefully preferved uncorrupt, has been

abundantly

Chap. I. Concerning Divhie Revelation. 42

abundantly proved by thofe who have written on the fubje6l. It would Iwell this chapter beyond its defigned brevity to produce this evidence at large. It may fuf- fice only to obferve here, that Jews and Chriftians have been a guard with refpeQ to each other, fo as to render it impoffible there fhould be any alteration made in the writings of the Old Teflament, in favour of, or againft either, without being deteded by the other. And among chriftians, the different fe6ls and oppofite parties, which early fprung up in the church, made it impoffible that they fhould agree to alter and corrupt thofe writing5, which were received as divine oracles by them all ; and if one fe6l or party had attempted it, they muft have been deteded by others.

V. The confiftence and harmony found in the fcrip- tures, is another argument of their divine original . The agreement between the writings of the Old Teftament and thofe of the New, has been already mentioned ; but the agreement of every particular part with the whole, and of every fentiment and fentence with each other, is the fa6l now intended. A divine revelation muft be per- fedly confiftent and harmonious throughout, though it conftfts of many parts, and be made by many different men, and at different times, and ages diftant from each other. Therefore if any real, material contradidions or inconfiftencies can be found in this book, it will be a fuf- ficient reafon for rejeding it, as not from God. There may be feeming contradidions, at firft view, and to a fu- perficial reader, and to one who does not attend to it with honefty and candor ; but with prejudice and dif- affedion. This we know to be the cafe with refped to human writings, in many inftances, when the fault lits wholly in the ignorance or prejudice of the objedor, and the upright and judicious know them to be perfedly confiftent. How much more may we exped it will be

42 Concerning Divine Revelation. Part L

io with refpea to thofe writings which come from God, and treat of the fablime things refpeding his being, cha- rader, kingdom, defigns, laws, works, &c. and which mud be really contrary to every wrong propenfity and lull of man.

This indeed we find to be verified : Many have thought they have found numerous contradictions in the Bible ; and its enemies have eagerly fearched to find them, and have ufed all their art and plaufible colouring to make them appear to be real contradi6tions ; and urged them with all their powers againd: revelation. But this has turned to the advantage of the holy fcriptures, and been the occafion of making their confidence and harmony more evident and certain, than if no fuch accufation had been brought again (I them. For the objedions of this kind have been critically examined, and found to be entirely groundlefs. And fince all the wit and art of rqen of the bed abilities, and under the greatefl advan- tages to tyy^ cannot find any real contradi6tions in them ; and thofe which have been mod plaufibly urged, or have had the greated appearance of inconfidencies, at fird view, appear, upon careful and thorough examination, to be perfedly confident, this has cad new light on the lubje6l, and made it more abundantly evident and cer- tain that there is indeed no inconfidcncy to be found in them.

This is a very powerful argument that they are given "by divine infpiration. For if thofe writings were only the contrivance of men, it appears impoflible that fo ma- ny men, who lived in different ages, of different natural tempers, and in fuch different and various circumdances and connexions, writing on fuch a variety of fubjefts, with fuch difference of manner, dile and expreffion, Ihould fo perfe6l]y agree ; and tliat even in thofe pafia- ^ts> which at fird view, and to a curfory,Jinattentive ob- ferver, may feem to contradict each other. There

can

Chap. I. Concerning Dkjinc Revelation. 43

can be no parallel inflance produced under hea- ven, of any number of writers thus agreeing, though they lived in the fame age : and it is difficult to find any one author, not infpired, confiflent with himfelf through- out. Therefore this confiftence and harmony running through the writings of fuch a number of men, who liv- ed in different ages, and which took up the fpac^ of fifteen hundred years to cotnpletc them, after they were began, proves they mufl have been infpired by the all feeing, unchangeable God.

VI. The contents of the Bible, or the truths therein revealed and the duties enjoined, are the greateil and crowning evidence that thefe writings are given by di- vine infpiration, and ferve to ftrengthen and confirm all the other arguments which have been mentioned.

This argument will of courfe be particularly illullrat- ed in the propofed following work, in which the fcrip- tures are to be examined, in order to find what are the truths and duties therein revealed and inculcated ; what fyftem of religion is there taught. It may be proper, however, to obferve here in general, that we find in the Bible an orderly, intelligible, concife and well connect- ed hifiory of all thofe events which are mod important and neceiTary to be known by the the church, from the beginning of the world, down to the time in which this book was completed. The being, charader, defigns and works of God, are reprefented to be fuch as leafon mufl: approve, and pronounce harmonious, and becom- ing the true God. The Rate and chara6ler of man, and God's defigns and works refpeding him, are fet in a clear light. What God requires of man, as his duty, and the way in which he may find acceptance with God, and be happy, are particularly dated with great plain- nds. A judgment to come, and a future date of re- wards and punifliments, are revealed. Promifes to thofe

who

44 Concerning Divine Revelation. Part 1.

who believe and obey the truth, and threatnings to the difobedient and impenitent, run through all thofe writ- ings ; and the befl and ftrongeft conceivable motives are fct before men, to deter them from fin, and excite them to fear and obey God.

Here two things may be obferved,—

1. What is revealed in the fcriptures concerning the perfedions and works of God, his laws as the rule of duty, the nature and evil tendency of fin, and the de- fcription given of true virtue and religion, and their hap- py tendency and end, appears fo reafonable and evident to every attentive perlon, when revealed, that this, with the other evidences that have been mentioned, is fuffici- ent to convince the reafon and judgment of every one, that this is a revelation from God, though their hearts be ever fo corrupt and vicious ; and has generally prov- ed lufBcient, unlefs where peculiar prejudices by educa- tion or otherwife, have taken place.

2. The honeft, virtuous mind only, v/hich does difcern and relifh the beauty and excellence of truth and virtue, will fee and feel the full force of this argument for the di- vinity of the holy fcriptures. Stich have true difcern- ing to fee the wonderful, excellent, glorious things reveal- ed in the holy fcriptures, which in themfelves carry a mod fatisfying and infallible evidence of their truth and divinity. They fee the divine ftamp which this fyflem of truth carries on it, and believe and are fure that this is the true God, and that here is eternal life. They therefore no longer need any other evidence but this which they find in the contents of the holy fcriptures ; in this they reft fatisfied, and are affured that the writ- ings contained in the Bible are the word of God.

Thus the holy fcriptures are attended with the higheft poflible evidence that they came from God ; they carry that external and internal evidence of their divinity, to the reafon and confcience of men, which is fufiicient to

convince

Chap. I. Concerning Divim Revelation. 45

convince them, however corrupt their hearts may be : But the higheft internal evidence is fully difcerned only by the humble honeft mind, which is difpofed to relifb, love and receive the truth. To fuch the true light fhine* from the holy fcriptures with irrefiftible evidence, and their hearts are eftablifhed in the truth. They believe from evidence they have within themfelves ; from what they fee and find in the Bible. And as all might have this evidence and certainty that the contents of the Bible are from God, did they not exercife and indulge thofe un- reafonable Tufts, which blind their eyes to the the beau- ty and excellence of divine truth, unbelief is in every inftance and degree of it wholly inexcufeable and very criminal.

Having confidcred the abundant evidence there is that the writings contained in the Bible are given by di^ vine infpiration, the following obfervations may be mad^ concerning this facred book.

1. This is a complete, unerring and perfe6l rule of faith and pradice, and the only rule. This being un- derftood and believed, is fufficient to make men wile un* to falvation ; and we have no warrant to believe any re- ligious truth, unlefs it be revealed, or can be fupported by the holy fcriptures ; and this is the only rule of our duty. We may be certain, if God has given usa revela^ tion, it is in all refpeds complete, and in the beft man- ner fuited to anfwer the end : And muft be the only ftandard of truth and duty.

2. Whatever may be juftly and clearly inferred as a certain confequence from what is exprefsly revealed in the fcriptures, muft be confidered as contained in divine revelation, as really as that which is exprefted. For in- ftance, if from any two or more truths, exprefsly reveal- ed, another certainly follows, that other truth, by the fuppofition, is really contained in thofe exprefsly reveal- ed.

46 Concerning Divine Revelation. Part I,

ed, and therefore is in fa6l revealed or made known, in the revelation of them.

3. The holy fcriptures are not to be underflood with- out a conftant, laborious attention to them, and a careful examination and fearch of them, in order to know the mind and will of God therein revealed. This is no evi- dence that the fcriptures are not plain and eafy to be un- derflood ; as plain and inteliible, as in the nature of things they can be, and adapted, in the bed manner to give inilru6lion in thofe things about which they treat : For ihcy cannot be inftruded by the befl: poflible means of inflrudion, who will not attend and take pains. They only who " incline their ear unto wifdom, and apply their heart to underftanding ; who cry after knowledge, and lift up their voice for underflanding ; who feek her as filver, and fearch for her as forbid treafures,** will un- derdand the facred writings.

4. The holy fcriptures were never defigned to be un- derftood, efpecially in thofe things that are mod impor- tant and excellent, by perfons of corrupt minds, whofe hearts have no relilli for thcfe things : but do wholly oppofe and bate them, and are determined in a courfe of difobedience to them. It is impoflible indeed, that fuch Ihould underfland the fublime holy truths that relate to the infinitely holy God, his holy law, gofpel and kingdom. Therefor^ their not being underftood by fuch is no ar- gument that they are not fufliciently plain. It is no evidence that the fun does not fnine clear and bright, becaufe they who have no eyes, or if they have, refufe to open them, do not fee the light, and difcern the ob- jeds it plainly difcovers. It is abundantly declared in fcripture, that wicked evil men, will not underftand the things there revealed. ** The wicked know not, neither will they underftand : They walk on in darknefs"*." " Evil'

men underftand not judgmenij-" *' The natural man

(that^^

• Pfahn xxviii. 5. % PfOVr xviii. 5.

Cha?. I. Concerning Divine Revelation. 4^

(that is, the man of a corrupt, carnal mind) receiveth not the things of the fpirit of God ; for they are foolidi unto him : Neither can he know them, becaufethey are fpiritu- ally difcernedt." Chrifl fays to the Jews, " How can ye believe, which receive honour one of another, and feek not the honour that cometh from God only*?" And again, ** If any man will do his will, (that is, has an obe- dient heart ready to comply with the will of God, wheu it is made known to him) he (hall know the dodrine^ whether it be of God, or whether I fpeak of myfelf§." This implies that they who are of a contrary difpofition do not underftand and know, which is exprefsly affert- ed in the following words, ** Every one that doth evil hateth the light, neither cometh to the light left his deeds ihould be reproved. But he that doth truth cometh to the lighti^." Therefore, if the fcriptures be dark and unintel- ligible to any, efpecially in the moft important matters there revealed, it is not owing to any defc6l cr daikncfs in them ; but the fault is wholly in the perfons them- felves, and they are altogether inexcufeable and criminal, in not feeing what is revealed with fufficient clearnefs.

5. It can therefore be eafily accounted for, that thefe facred writings fhould be fo little underftood by multi- tudes, and fo greatly mifunderflood by many ; and that there fiiould be fo manv different and oppofite opinions refpc6ling the doQrines and duties inculcated in the Bible, among thofe who enjoy this revelation, and pro- fefs to make it their rule. This is not the leaft evidence of any defeft in the fcriptures, or that they are not fuf- ficiently plain, and in the beft manner fuited to give in- Ilru6lion ; but is wholly owing to the criminal blind- nefs, corrupt propenfities and unreafonable pieju- dices of men ; who do not attend to the Bible with an honefl heart. It is impolTible that a revelation ihould be given, that cannot be mifundciftood, and perverted

to

+ I CCTin. ii. 14. * John, v. 44. ^ jolin, vii. r-. 4 Jclin, ill. 2c, 21.

4$ Concerning Divine Revelation* Part L

to the word purpofes, and to fupport the greateft errors and delufions, by the prejudices, wicked blindnefs, and perverfe inclinations of artful men. Nothing has taken place, with refpeft to this, but what might juftly be ex- peded, if mankind are naturally as depraved and rebel- lious, as the fcriptures reprefent them to be ; and is per- fedly confiftent with the perfedlion of divine revelation. And when men (hall in general become honeft and vir- tuous to a proper degree, and their hearts (hall be turned to the Lord, and to his word, willing and ready to re- ceive the di8:ates of heaven, the vail of da^knefs and er- ror will vanifli, and the true light, v>rhich has fo long fhined in darkners,and fo has not been feen and compre- hended, fhali fiiine in their hearts, and they, receiving the truth in the love of it, will be "perfe6lly joined to- gether, in the fame mind and in the fame judgment," This brings another obfervation into view.

6. The chief and greateft end of divine revelation is not yGt anfwered. The Bible has been greatly negleft- ed and abufed, and not underftood ; and perverted to evil purpofes by moft of thofe w^ho have enjoyed it. This light has hitherto fhined, in a great meafure, in vain, in the criminal darknefs of this world, which has not comprehended, but abufed and rejeded it. And thofe few who have in fome meafure underftood and re- ceived and pradifed the truth, have done it in a very impetfed degree ; and the Bible has not been yet fully underftood by any : But this fame revelation informs us that it ftiall not always be fo ; but the time is coming, and is now juft at hand, when God will deftroy the face of the covering caft over all people, and the vail that is fpread over all nations, by caufing the gofpel to ht jpreached to them all, and giving them a heart to difcern and underftand the truth. Then " the light of the moon fhall be as the light of the fun, and the light of the fun fhall be feven fold as the light of feven days." And

the

Chap. I. Concerning Divine Revelation. 49

the eyes of them that fee Ihall not be dim, and the ears of them that hear, (hall hearken. The heart alfo of the rafti or inconfiderate fooli(h,fliallunderaand knowledge, at^d the tongue of the (l-immcrers fhall be ready to fpeak plainly, and the earth fhall be filled with the knowledge of the glory of the Lord, as the waters cover the fea.*» In that time the Bible (hall be underflood, and all the inftitu-. tions andfitt:dinances of the gofpel fhall have their proper, greatell and moll happy effea, in the illumination and falvation of multitudes. All that precedes this time i>- but preparatory in order to introduce this day of faivr • tion, in the reign of ChriR on earth. The word of God' {hall then have free courfe, and be glorified, as it never was before, and fhall fully anfwer the tnd for which it- was given*.

REFLECTION S.

I. WHAT gratitude do we owe to God forgiving iach a complete revelation to men, every way fuited to give inftruaion in every neceifary and mofl important truth ? and without which mankind mufl have remained in the grofTeft darknefs ! What gratitude do zee owe to God, who has diftinguifhed us from fo great a part of man kind, in giving us to enjoy this ineRimable privilege, while they are left to grope in the dark !

The enemies to divine revelation have made this an obje6lion againfl it, and faid, if it w^ere from God, it would have been given equally to all mankind, and not confined to fo fmall a part, as this revelation has been. Such a partial revelation, fay they, which was not com- pleted or even began till after many ages and genera-^ tions were paffed and gone ; and which when it is given is confined to fo fmall a part of mankind, cannot be from God, who has no refpe6l of perfons, and would not con- D ceal

♦ See Trealife on the Millennium, at the end of tliis Syrtem.

50 Concerning Divine Revelation. Part L

ceal what is neceflary to be known, from the greatell part of men, while a few only are indulged with this fa* vour, if it be one. Among other things which might be and have been faid in anfwer to this objeclion, it,may be fufficient only to obferve the following,

1. God was tinder no obligation to enter on thofe defigns of good and faivation, and do thofe things in fa- vour of man, which are now made known : And there- fore could not be obliged to make this revelation. And if he is obliged to none, he may for good reafons, known to him, though we fliouldnot fee them, order things fothat but few fliall enjoy it, as a diftinguifhing fovereign favour, while others are left in that ftate of darknefs, in which ^// might have juftly been left.

2. It is wholly owing to the fault of man that this revelation has been fo long, and Hill is confined to fuch narrow bounds, and is known to fo fmall a part of man- kind. The moft effential things in this revelation were made known to the firft parents of mankind. Had they been faithful, and all their pofterity wife, and difpofed to make a good improvement of the light, it would have continued, and increafed, and every one of them would have enjoyed it. And after this light was abufed and rejcfted, and almoft wholly put out, by the wickednefs of man, before the flood, it was again reflored to the new world in the family of Noah ; and was foon corrupted and extinguilhed by men, when they multiplied into nations, becaufe they loved darknefs, and hated this light. And when this revelation was renewed and en- larged, committed to writing and completed, had man- kind been as defirous of knowing the truth, and as in- quifitive after it, as they ought to have been ; and had they who enjoyed it, been as ready and as much engaged to underfland and pra6life it, and fpread and communi- cate it to others, as was moft reafonable, and their duty,

9]}

0HAP. I. Concerning Divine Revelation. 51

all nations would have enjoyed it fully, foon after it was publilhed. It is not therefore owing to divine revela- tion that it is fo'confined, and not univerfal ; but the fault is wholly in man. And it is to be wholly afcribed to God's merciful, irrefiftible interpofition and care, that it has not been wholly loft and deftroyed by men, long before this time. Therefore the fcriptures being pre- fervcd as they have been, and handed dov/n to this day, and put into our hands by God's merciful, wife, fover- eign interpofition, and direftion, is both an argument that they are from God, and of our great obligations to gratitude to him for this unfpeakabiy diftinguifliing fa- vour.

3. It may be obferved, that they who do not enjoy this revelation, do not live up to the light they have, but mifimprove and abufe it : And therefore have no reafon to complain, that they have not greater light and advan- tages ; but are moft righteoufly given up to their cho- fen blindnefs and darknefs. There cannot be a perfoii that lives, or ever has lived in the heathen world, produc- ed, who has fully improved, and lived up to the light he has had, or might have had, were it not his own fault. Divine revelation warrants this afTertion. ** The invifible things of God, from the creation of the world, are clearly feen, being underftood by the things that are made, even his eternal power and divinity ; fo that they are without excufe ; becaufe that when they knew God, they gloried him not as God, neither v\rere thankful, but became vain in their imaginations, and their foolifh heart was dark- ened.'*

Oh 1 Let us not be unthankful, who enjoy fo much greater light,which will render our ingratitude proportion- ably more criminal, and dreadful in its confequences. This leads to another if lledlion.

II. How very criminal, and wretched, are they who neglefl or abufe this ineftimable privilege of a revelation D i*w from

5^ Concerning Divine Revelation. Part L

from God !— Many not only difregard it m pra6lice, but rejed and defpife it, and fpeak evil of it. How much will the deifts, who have been, and now are in the chrif- tian world, have to anfwer for ! What they call foolifh- tiefs, is the wifdom of God, and the wifdom of which they boaft, is the height of folly and madnefs. Would to God there were none who abufed and defpifed the holy fcriptures, but profefTed deifts ! Multitudes, who profefs to believe the Bible is a revelation from heaven, hold this truth in unrighteoufnefs : They pay no proper regard to it, and conftantly abufe it innumerable ways ; and all the advantages they have by it, and concerns with it, will only ferveto render their damnation greater, andunfpeak- ably more dreadful. How much lov/er will they fink in eternal mifery, who by their folly and impenitence perifh from the countries enjoying divine revelation, than they who periih from heathen lands ! This truth, though fo obvious, folemn, and awakening, is too little thought of, by thofe who enjoy, and yet difregard and abufe, the holy fcriptures.

III. What obligations are we under to attend to this revelation, and make the beft improvement of it ; furely we ought to ftudy it with great diligence and care^ and meditate therein day and night, looking to God, the father of lights, with fincerity, earneftnefs and conftancy, that he would prevent our mifunderftanding, and per- vjerting it, and direft and lead us to difcern all the truths h-e has revealed, and give us a heart to conform to them in praQice, We ought to pay a confcientious and facred regard to all the diredions and commands in the Bible j to turn our feet unto thefe teftimonies, and to improve the word of God, as to make it a conftant light to our feet, and lamp to our path. BlelTed are they who thus watch daily at wjlilom's gates, and wait at the pofts of her doors ; for they fhall be wife unto falvation, obtain favour of the Lord, and find eternal life,

CHAP. Ih

Chap. 11. Concerning the Being of God. ^3

C H A P. II.

Concerning the Being and PerfeBions vf God.

JL HOUGH the evidence of the exiftence of God be as clear arxd certain as that of our own, or of any thing elfe whatever, and it is one of the firfl: di6lates of reafon, when offered to confideration, and attended to ; and has by general confent been acknowledged by mankind in all ages, as mod demonftrable and certain ; yet it is mofl probable that even the knowledge, and gen- eral acknowledgment of this truth, depends greatly, if not wholly on divine revelation. Mankind are fo " alienated from the life of God, through the ignorance that is in them, becaufe of the blindnefs of their hearts ;" and fo difpofed by their depravity and wickednefs to fink down into brutifh ignorance and flupidity with regard to every thing invifible, that if they were not firfl told that there is a God, they would mofl probably grow up without believing, or ever thinking of this truth. The general acknowledgment of the being of God, is no evidence that it does not originate from divine revelation ; for there are many things generally believed and pra6lifed in the heathen world, in their religion, which evidently depend on tradition ; and though in many refpeds cor* rupted, had their original in divine revelation, handed down from Noah and his fons, or taken from the Jews, and the revelation given to them. But one inflance fhall be mentioned, viz. the pradice of facrificing beafls, or D 3 ipn^^

54 Concerning the Being Part 1 1 .

fome animals, to appeafe the gods, or ingratiate them- felves with them, which has fo generally obtained in the heathen world ; and which mofl certainly never would have been thought of by men, had not God firft infli- tuted it by revelation ; and from that it was handed down, and the practice kept upamongall nations, evenlong after they had loft, or corrupted, the original intent and defign of fucli facrifices. So the belief of the being of a God may depend upon the fame origin, and be handed down from generation to generation the fame way. The following fa6ls feem to favour this fuppofition, if they do not clearly prove it.

1 . The abfurd and ridiculous notions refpe6ling God, or a plurality of gods, which have generally taken place in the heathen world. Such as the following, viz. That there are many gods, both male and female — that they are embodied, like men and women — have carnal afFedions and lufts, and commit adulteries, rapes. Sec. — have cruel hatred and contentions with one another — are taking advantage of each other by deceit and cunning, or by power to accompliih their own felfifli, unreafonable incli- nations and defigns. Sec. &c. All this can be well ac- counted for J on fuppofition their belief of the being of God depends chiefly on tradition ; for this truth, being thus handed down by tradition, would naturally and ea- jfily be corrupted, and blended with endltfs abfurd no- tions, according to the foolifh and wicked humours and inclinations of mnn ; which has been the cafe of all reli- gious truths among the heathen, which originated from revelation. But if we fuppofe all nations in the hea- tlien world believe the exiflence of God, by reafoning themfelves into it, and attending to the clear and abun- dant evidence there is of this ; how can it be accounted for, that they fhould make noufe of their rcafon in form- ing their notions of Deity and determining what kind of a being a God mull be ; but, contrary to all the diftates of reafon^ and the cleareft evidence, embrace the greateil

abfurdities ?

Chap. II. and Ferfeclions cf God. 55

abfurdities ? If their belief, in the firfl; inflance, be found- ed on the di6tates of reafon and evidence, why is reafou wholly laid afide, in the latter ; and as loon as they have reafoned themfeives into the being of a God, make no further ufe of their rcaion ; but inofl unreafcnably be- lieve there are many gods, and embrace the greateft ab- furdities refpe6ling Deity ?

2. Thofe people and nations who are mofl out of the reach of the inftiuftion and influence of divine revela- tion, and of the traditions which originated from it, have the moft faint belief, and make the lead acknowledgment

of the beinor of a God. And hillonans and travellers o

tell us that there are people, and even whole nations, among whom there is not any acknowledgment of a Deity, or the lead appearance of the belief of any Thefe are nations, which by their fituation and circum-. fiances, are mod out of the way of receiving any advan- tage by revelation, and by being long unconne6led, and without any intercourfc wnth other nations, have by de- grees loft all tradition relating to every thing invifible. This feems to be a proof that if mankind were without all the light and advantages of a revelation, and traditions which originate from it,they would not pay any regard to an invifible fupreme being, or entertain any belief or notion of fuch a being ; but would, in every fenfe " live with- out God in the world." And, by the way, this may ferve to Cbcw what need mankind ftand in of a divine revelation, and that all religious light and knowledge originates wholly from this fource.

3. There have been inftances of perfons who have been deaf from their birth, and confcquendy dumb ; and after they have arrived to adult or middle age, have been able to hear and fpeak : And though before this, they

D ^ attended

• See Locke on the Human Underftandlng, Book I. Chap. IV. and the authors there quoted by him. Alfo Dr, Robertlon's Hiftory of South Amq •

5^ Concerning the Being Part I.

attended public worftiip with others, and appeared very devout ; and often made thole figns which thofe with whom they converfed in this way, thought were expref- fions of their belief of the being of God, and of their pi- ety : Yet, when they came to hear and fpeak, they de- clared, that they never had a thought that there was a God, until they could hear, and were by that means in- formed. And there never has been an inftance known, of any fuch perfon's declaring that he had any belief or thought of ihe exiftence of a God, before be could hear and fp

tail

}r*

Are not thefe fa^s an evidence, that though the being of God is io clearly manifefled in the works of creation and providence, yet mankind, in their prefent fallen, corrupt ftate, would not dikern and acknowledge this ^ruth, had it not been otherwife revealed ?

And fmce the nature of all fin, fo far as it has domini- on in the heart, is real atheifm, and a denial of the God who is above ; and therefore the fool, the wicked man, always fays in his heart, " There is no God :'* And the tending of it is to darken and flupify the mind, or rather

is

* See Prefident Clap's EfTayon the Nature and Foundation of Moral Vir- tue. Page 42, &c. The following is tranfcjibed from him, page 45. "I was well acquainted with a Negro, who was a manof fuperiour natural pow- ers, and made a profefljon of religion ; who told me that he was born in the ifland of Madagafcar, and lived there till he was above thirty years old : And in all that time he never had a thought of the being of a God, a Creator or Governor of the v/orld, or of a future ftate after death."

** Dr. Williots, in his Sermon on the Light of Nature, relates a ftory of a man in France, who was born deaf and dumb j yet was very knowing, ac- tive and faithful in the common affairs of life : And upon a folomo trial before the bifhop, by the help of thofe who could converfe with him, was judged to be a knowing and devout chriflian, and admitted to the Sacra- hient of the Lord's Supper, which he attended for many years, with all the (]gns of high devotion, fuch as elevation of hands, eyes, &c. At length a large quantity of hard wax was taken out of his ears; upon which he could bear ; and, after a while, could fpeak and read. He then declared, that while he was deaf, he had no idea of a God, or maker of the world, or of a future flate ; and that all he then did, in matters of religion, was purely ii^ imitation of ethers."

Chap. II. and PerfeBions of God. ^j

is itfelf blindnefs and ftupidity, with regard to the being of God, and every thing invifible ; and naturally fhuts all thefe things out of the mind ; it can be eafily accounted for, that without a revelation, the reafon of man, who is totally corrupt and finful, will never fuggeft to him the being of a God, however evident and demonflrable this is to reafon, when once fuggefted and revealed, and men can be excited and perfuaded to attend to the evidence and exercile their reafon on the fubjed.

We will now take a fliort and fummary vfew of the evidence there is of this great and fundamental truth of all morality and religion ; and mention fome of the ar- guments which offer themfelves to our reafon, when we attend to the fubje61;. Thefe are not long and intricate ; but when the truth is once fuggeRed to us, it becomes an obje6l of intuition, in a fcnfe,fo that tho* there be reafoning in the cafe, it is fo fhort and eafy, that it ftrikes the mind at once, and it is hardly confcious of any rcafoning upon it, and of the medium by which the evidence comes to the mind. Hence it is probable, that fome have thought, doubtlefs without any good reafon for it, that the exig- ence of God is, what they call an innate idea^ which is eilential to the mind of man, and imprefl'ed on it^ indc- psndent of all reafoning on the fubje6l.

I. It is certain there is a God from our own exift- ence, and the things we behold around us. There mail be fome caufe of the exiftence of thefe things. They could not caufe their own exiftence, or make themfelves ; becaufe this is a cootradidion. There mufl; therefore be fome invifible caufe v/hich exifted before them, and was able to give them exiftence, and to uphold them v/hen they were made. And this firft caufe, maker and preferver of all things, is God.

It

5^ CGUccrning the Being Part II,

It is natural for the inquiiitive mind, when it is necef- faril); led thus far, to enquire. How came God to exift ? Or, what is the caufe of his exiftence ? If he be the fird caufe, he muft be the caufe of his own exiftence, which implies a contradiftion, or he mufl exift without any caufe, and without beginning, which is perfectly in- conceivable ; and we may as well iuppofe the world ex- ifts without a caufe, and go no farther back for a caufe ; and then we find no evidence of the exiftence of God.

Anfwer, The firft caufe of all things we behold, muft certainly exift without beginning,and fo v/ithout any caufe, that is antecedent to his exiftence, or that is without him- lelf. Yet there may be a reafon or caufe of his exift- ence within himfelf, viz. The neceflity of his exiftence, fb that he exifts neceftarily, there being no other poffi- ble ivay or fuppofition, or it being infinitely impoffible it ftiould be otherwife ; univerfal non exiftence, being the greateft contradiQion in nature.

If it ftiould be faid, This runs all into darknefs ; for we can no more conceive of God's exifting necefl'arily, and without beginning to exift, than we can of the world's exifting without a caufe ; and therefore gives no relief to the mind : An eafy, and it is hoped, a fatisfaclory an- fwer, is at hand. It is a plain contradi6i;ion to fay, that the world and all things in it exift without a caufe, or a .reafon Vv'hy they exift, rather than not : But neceflary ex- iftence, and exiftence without beginning, implies no con- tradi6tion or impoflibility. It is granted, that each of them is to us incomprehenfible ; but this is fo far from being any argument againft the truth and reality of them, that it is rather an evidence in favour of them ; for if there be a God, he muft be incomprehenfible, as he is an infinite being, and exifts in a manner infinitely above us ; therefore muft be infinitely above and beyond the com- prehenfion of finite mind^. It is very unreafonable to obje^l; that againft the being of ^ God, which certainly muft be true if God ej^ifts. II. The

Chap. II. and PerftElions of God, 59"

IL The being of God is evident from the manner of our own exiftence, and of all things vifible, viz. the defign, contrivance and wiidom that appear in them. It would fill volumes fully to illuftrate this argument from the works of creation and providence, as this defign and wifdom appear in them all ; and the more particular- ly they are confidered, the more clear the wildom appears and fhines. Volumes have been written on the fubjc6l, and many more might be written, and yet the fubjcft not be exhaufted. But it is not confident with the defign of this work, to enter particularly into this fubjecl. Eve- ry one muft have obferved fo much of this, as to fee the propriety and force of this argument, at firfl view, unlefs he be very criminally inattentive. The innumerable creatures and things which come under our obfervation, appear to be contrived and formed to anfwer fome end ; and the numerous ranks of different animals are all fur- nifhed with provifion for their own fupport and defence, and have members and organs fuited to their fituation^ and to obtain, receive and ufe what is necelfary for the fupport of their lives, &c. If we attend only to our own bodies, we iliall find them fo admirably contrived, and fo curioufly formed ; and though of fo many parts, each one is fuited to the reft, and all fo contrived as to form one harmonious fyftem of animal life, without any defect or any thing fuperfluous : Is it poffible, if we make any proper ufe of our reafon, that we (hould find ourfelves inhabiting fuch bodies, without difcerning the contriv^ ance and wifdom of our make, and feeing and acknow- ledging the hand and fkill of the wile author of this frame, fo curious in all its parts and movements ? As well may we behold a moft beautiful well contrived palace, fur- nifhed with every thing convenient and comfortable to dwell in, having nothing ulelefs, nothing wanting ; and not have one thought of a wife fkillful archite61,who con- trived and built it ; or imagine this building might exift ' ~ \yithout

6o Concerning the Being Part I.

without the exertion of any defign or .wifdom, and have no author and maker.

Surely we cannot furvey ourfelves and the world in ivhich we are, and fee the defign and contrivance appa- rently running through the whole, and not be convinced that there muft be a wife contriver and author who has made them. Not to think of and acknowledge this, is to be more like beafis, than rational creatures. The language of the Pfalmiil is moft rational and natural^ when contemplating the works of creation and provi- dence. " O Lord how manifold are thy works ! in wif- dom haft thou made them all.**

III. The being of God is made evident by the holy fcriptures. Not merely hy being there abundantly afferted ; but by the exiflence of fuch a book as the Bi- ble. It is as much impoffible there Ihould be fuch a book, were there no God, as that there Ihould be fuch a world as we fee, without an invifible caufe. For it is as much beyond the pov/er and fkill of man, or any number of men, to form fuch a book, as it is to make the world. It is impoffible that fuch a number of men, who lived in ages at fuch a dillance from each other, fhould write fo much, and not con- tradift themfelves, nor each other ; but agree and harmonize in every thing, were there no invifible, uner- ring omnifcient being to dire6l and guide them : As im- poffible as it was that every ftone and piece of timber in Solomon*s temple, ffiould come together, and be exa6i;ly fitted to its place, fo as to make one complete, harmoni- ous building, without any defign, or contrivance ; but hy mere accident or chance. The chara6ler of God there given, is far above and befide the thought of man, and couid no more be drawn by man, were there no fuch God, than the world can be made by him. And the law of God there given, and 2t laft fumraed up and compre- hended in one fentence, " Tiioujhalt love the Lord with

all

Chap. II. and Perjeclions of God, 6l

all thy hearty and thy neighbour as thyfelf^"' could no more be thought of and contrived by man, than the hea- vens and the earth could be planned and produced by him. The feries of miracles wrought by thofe who faid there was a God, and that Jehovah was the only true God ; that he fpake to them, and they did thefe won- ders in his name, and by his power, are a (landing proof of the exiftence of God.

But above all, the predi6lions contained in the Bible, with their exa6l and certain accomplifhment, is a flriking proof and demonftration of the exiftence of an omnifci^ ent omnipotent being. For it is as much beyond the art and power of men to foretell fo many thoufand events, fo that they fhall precifely anfwer the predi6libn ; as it is for him to make the fun, moon and ftars.

All thefe have been urged as proofs of the divinity 8f the fcriptures, and they are equal proofs of the being of God. Therefore, though the invifible things of God are clearly feen in the works of creation and providence, even his eternal power and godhead ; fo that all the nations who have not the Bible are left without excufe, while they do not believe in, love andworfliip the true God ; yet they who enjoy thi5 book have more clear evidence of the being of God, as well as unfpeakably greater ad- vantages to know his true characler ; and confequently are far more inexcufeabie than. the heathen, if they do not believe.

Upon the evidence of the exi Hence of God, tv/o things may be obferved.

1. Though this be as evident a truth ar, any whatfo- ever, and men m.ay have a full rational convidion of it, while their hearts are oppofite to it, and receive no im- prefTions anfwerable to this truth, and the whole fyftem of their affedions and exercifes of heart, are juft as if this werenot true, or diredly contrary to it; yet they do really

fay

62 Concernhi^ the Btin^ Part I.

fay in their hearts, there is no God. Therefore wc find this aiTerted in the fcriptures, ** The fool, (that is, the ivicked man whofe heart is wholly corrupt, as it is there explained) fays in his heart there is no God." Hence it is, that this conviction and profeflion, that there is a God, in multitudes of inflances, has little or no efFe6l on the heart a^nd praftice ; but while they profefs to know there is a God, in their hearts, and in their works they deny him. In this cafe, the heart governs the man, and forms his true rnoral charader, and not his fpeculative convic- tion and judgment, which is fo weak and inefFe6lual that it flies, or vanifhes, into nothing, before the flrong fixed propenfities of the ungodly heart, as a bubble is blown away by the flrong blaft of a furious wind.

2. \Vhere the heart is upright and honefl, and men have a proper tafte and relifh for moral truth, the evi- dence of the being of God is difcerned in a true light. The being and true characler of God, appear to be a pteafing reality ; they have a genuine and powerful im- preflion on the heart, and its leading afFe6lions and exer- cifes are anfwerable to the truth. Therefore the fcrip- tures reprefent fuch only, as knowing God and believing in him s and others are fpoken of as not knowing God, and faying in their hearts there is no God, and in their works denying him. The latter are in darknefs, and ivalk in darknefs w^hich blindeth their eyes. The God of this world hatl^blinded their mind^, fo that they be- lieve not, and the light of the glorious Gofpel of Chrift, who is the image of God, doth not fhine unto them. But the light fliines intd the hearts of the former, and gives them the light of the knowledge of the glory of God, in the face of Jefus Chrifl. For where the being of God h truly difcerned, his whole revealed chara6ler,or his glory, is in fome good meafure feen ; and they who have not difcerning and relifh of this glory, which is true of all wicked men, have not that belief of the being of God

which

Chap. II. and PerfeBions of GoL 6^

which good men have, as their faith confifts in mere fpec- ulation ; which is not the true light. This is Co plain, that a heathen has faid, ** The mind deflitute of virtue, cannot fee the beauty of truth*."

THIS leads to confider the chara6l-er and perfe6lions of God ; or what God is. This is the mod important fubjed in the whole compafs of divinity, as right concep- tions of God, lay the befl; and only foundation for reli- gious knowledge and right fentiments in general : And it is no doubt true, that all who agree in their fentiments refpeding the divine charader, will alfo agree in the fame fyflem of religious truth : And the origin of the diiTer- ence and oppofition of opinion that have taken place among profefling chriftians, refpc61ing the do6lrines of chriflianity, is their different and oppofite notions of the chara6ler and perfe6lions of God. Therefore the true knowledge of God is often mentioned in fcripture as the fum of all knowledge, and comprehending all religious knowledge. This affords a good reafon for our attending to this dutiful fubje6l with great care and cau- tion ; with folemnity of mind, reverence and devotion, fearching the holy fcriptures, and praying that we may be faved from wrong and difhonourable conceptions of God ; and obtain the true knowledge of him.

What are called the natural perfeftions of God, as dif- tinguifhed from his moral perfe6lions, are firfl: to becon- fidered. There is a general agreement refpeCting thefe, among thofe who enjoy divine revelation, as men are not fo prone to prejudice and error on this head, as they are concerning the other. It will therefore be needlefs to enlarge here.

We are warranted by the fcriptures, and it appears reafonable, to exclude every thing that implies any im- perfedion, when we confider what God is ; and afcribe tohimnothing that is not abfolutely perfedin the higheft

* Hicrocles.

^4 Concerning the Being Part L

degree. Therefore we mufl: conceive God to be a pure fpirit, wFiich the fcriptures afTert : And hence we are cer^ tain that nothing corporeal, or that has any fhape, figure or limits, is to be afcribed to him. Hence it is unreafona- ble and very difhonourable to God, to attempt to make any image or likenefs of him, by any thing that has figure or fliape, or to form or entertain any fuch notion in our minds. Mofes gave a particular caution on this head to thz people of Ifrael. " The Lord fpake unto you out of the mid ft of the fire : Ye heard the voice of the words, but faw no fimilitude, only ye heard a voice. Take ye therefore good heed unto yourfelves,lefl; ye corrupt your- felves, and make you a graven image, the fimilitude of any figure ; for ye faw no manner of fimilitude on the day that the Lord fpake unto you in Horeb, out of the midfl of the fire.'* And this is exprefsly prohibited in the fecond comtpand, " Thou (halt not make unto thee any graven image, or any likenefs of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.'* Therefore when God is fpoken of in the fcriptures as if he had bodily parts and members, hands, eyes, ear, mouth. Sec. thefe expreflTions are to be taken in a figurative fenfe, and m.ean no more than that God does fee and hear, Szc, which we perform by thofe members and organs ; and not that he has eyes of jltJJi, or fees as man does t Such language being ufed as better fuited to convey knowledge to our minds, in con- formity to man's way of fpeaking and conceiving.

In the fcriptures Godisreprefented as an infjiif ebbing, that he is, in every refpe6l without limits, or bounds. His exifhence is infinite, or in him is an infinite degree of exiftence, fo that all created exillencc is nothing when compared witPi him ; and indeed is comprehended in him, and is really no addition to exifience, it being only an emanation from him, the fountain and fum of all ex- ifience.

Chap. II. ani Perfections of God, 65

iftence. And all his attributes and perfe6lions are infi- nite, according to the fciptures. *' His underftanding is infiaitc," and confequently every thing that can be attributed to him.

And reafon teaches that God mufl: be infinite. He whoexifts without any caufe, that is, without himfelf, or of and from himfelf, from the neceflity of his own nature; or, in other words, exifls necefTarily, mufl be infinite or cannot have any bounds or limits, in any refpeft ; and that for thefe two plain reafons,

1. He can be limited or bounded by no thing, becaufe there can be nothing to limit him ; no podible caufe or reafon of any kind of limitation ; and therefore there can be none.

2, NecefTary exillence mufl be infinite ; for as there can be nothing to bound this neceflity, it mufl take place with refpe6l to every poflible degree of exiflence, and is as much a reafon of infinite exiflence, as of any exiflence at all. If any exiflence be necefTary, infinite exillence is necefTary ; fo that it is a plain contradi6lion to fuppole that God exifls of himfelf, or necefTarily ; and yet has but a limited degree of exiflence, or is not infinite.

Hence it appears that God exifls without beginning, or end ; or is eternal, as he is reprefented in the fcrip- tures : For be who has no limits, but is infinite, can have neither beginning or end, or mufl be infinite in dura- tion. And necefTary exiflence mufl be eternal, becaufe this fame necefTity cannot be limited as to time or dura- tion ; but is always the fame. It is a contradi6lion to fay that felf exiflence, or which is the fame, necefTary exiflence, does not exifl, or can ceafe to exifl.

For the fame reafon God is unchangeable in all reT« pe6ls ; which the holy fcriptures abundantly afTert. He who exifls necefTarily, and is infinite, mud exifl un- changeably in the mofl perfe«^ manner and degree. E Change

66 Concerning the JBeing Part I.

Change, or alteiation in any refpedl, neceflarily fuppofes limitation and imperfe6iion. And as God is eternal and immutable, he muft be without any fucceflion ; for this fuppofes change, and an advance in years and increafe of duration. God does not grow older ; there is nothing fir ft or laft, no beginning or end, paft or to come, with refpedl to him j he has no change or fucceflion of ideas ; but he inhabits or pofleifes eternity, without the lea.ft Variation or ftiadow of turning.

God is perfe6); and infinite in underftandingand knowl- edge. He is omniprefent, which is neceifarily implied in his infinite, unlimited exiftence.

God i^ almighty. He can do what he pie afes, and noth- ing is impoiTible with him. And he muft be ablblutely and infinitely independent and all fufficient. All this is ailerted in the fcriptures, and it is eafy to fee they are eilential to the charader of God, who made and governs the world, and is to be truftedin all cafes, and worlhipped.

God is invifible. This is afcribed to him in the fcrip- turesi as eflential and peculiar to him : And the meaning is not merely, that he is invifible as all pure fpirits are, not to be feen by our bodily eyes ; but he is not to be feen by any created mind, by direQ^ immediate intuition; nor can he ever be feen thus to all eternity ; but only as he reveals and manifefts himfelf^ ad extra, by his works, or fome other rhedium, or exhibition. This feems tebe aiTerted in the following words, " No man hath feen God at any time ; the only begotten Son which is in the bofom of the Father, he hath declared him. It is to be obferved, that the word r)iany is not in the original ; but it is none, or no one hath feen God j and the aifertion may be confidered as extending to angels as well as men. St. Paul fays. No man hath feen, nor can fee God.

God is incomprehenftble, by all finite minds. This is r:s evident and certain, as it is that what is finite cannot reach unto and comprehend infinity. But a little portion

can

Chap. It. and Per f colons of God. 67

can be known of God, compared with the whole of his ex- iftence : And none, among men or angels, can by fearch- ing find out God to perfedion ; though under the beft poflible advantages, and poflefTed of the greateft abilities, to fearch ; and though they exert all their powers and ftrength to the utmoft, and wifely improve every advan- tage to get knowledge, without intermifTion, and without end. Though they (hould make the fwiftefl progrefs imaginable in the knowledge of God, they would ftili fall infinitely fhort of fully comprrehending all that is in God, or even any one thing. For however great and exten- live this knowledge may be, in itfelf confidered ; yet it is but finite, and therefore is infinitely lefs than the per- feQ, adequate knowledge of an infinite being. Crea- tures may have the true knowledge of God ; they ma}^ know fomething of him, and what they know may be agreeable to the-^truth ; but this is infinitely fhort of com- prehending his being, or any of his attributes and pcr- feftions. This plain truth may well be improved to teach us modefty in our enquiries about God ; and fhew us the arrogancy and folly of refufing to believe any thing refpe6ling the exillence, chara6ler or works of God, which cannot be comprehended. Such, while they are valuing themfelves, for their own reafoning abilities, are a6ling a mofl uiireafonable part. How unreafonable are they who doubt of the being or any of the perfe6lions of God, only becaufe they cannot fully underfland and comprehend how they can be. For if there be a God clothed with infinite perfe6lion, he mufl be.incompre- henfible. They who will not believe in a God'whofe being and manner of exiflence are beyond their compre- henfion, muft certainly have no true God ; for what they rejeO:, is effential to the true God ; and were there nothing incomprehenfible, it is certain there could be no Golf^-

£2 The

68 Concerning the Being Part I,

The moral perfedions of God, are next, to be confid- ered ; or what the fcriptures fay of his moral chara6ler. As this is of the greatefl importance to be known, we may be fure it is very clearly difcovered, and precifely ilated in divine revelation, whatever miftakes men may make about it, and however they may differ in their fentiments concerning thofe divine attributes. We have therefore the greateft reafon and encouragement to fearch the fcriptures with attention and care, and upright and honeft hearts, th^t we may find the knowledge of God, in this part of his charader.^

The following general obfervation^ may be made con- cerning the moral perfedions of God, before they are confidered more particularly. .

1. The infinite excellence, beauty and glory of God, confifl wholly in his moral perfedions and charafter,,; Infinite greatnefs, underftanding and power, without any reftitude, wifdom and goodnefs of heart, if this were pof- fible, would not be defirable and amiable ; but worfe than nothing, and infinitely dreadful. Therefore they who do not underfland the true moral charader of God,and difcern the excellence and glory of it, have not the knowl- edge of God J his real amiablenefs and glory are hid . from them. And this being true of all whofe moral ' character is wholly evil, and who have hearts altogether oppofed to the moral perfe6lions of God^ they are re- prefented in the fcriptures as not knowing God, " He^ that faith, I know him, and keepeth not his command-, ments, is a liar, and the truth is not in him."* ** He that ' loveth not, knoweth not God ; for God is love.^t

12. The moralcharaderandperfeftionofGodconfiflsin his HOLINESS. Holinefs comprehends all that belongs to his moral chara6ler, and does not confifi in any particular attribute, diftin61; from any other moral perfe6lion. The holinefs of God is his goodnefs, wifdom, juftice,

truth

• 1 John, ii. 4. t Chap. iv. ^.

Chap. II. and Per/eBions of God, 69

truth and faithfulnefs, Sec, It confifls in thefe, and can- not be diftinguiftied from them. Therefore they who have confidered holinefs as a diftinft attribute of God, and have attempted to defcribe it as diftinguifhed from goodnefs, wifdom, &c. do not appear to have any diftin6l, clear ideas, and to be able to give any fatisfa6lory or intelligible definition of it. It does not appear that the fcriptures warrant any fuch diftinftion ; but there the holinefs of God means thegoodnefsof his moral chara6i:er in general. And we find that when it is applied to men, it denotes a virtuous moral chara6ler and condu61:, and comprehends every thing morally good, even every branch of moral excellence. And fhould any one attempt to define the holinefs of a man, as diflinO; from goodnefs, his love to God and his neighbour, his humility, righteoufnefs and temperance, he not only would have no fcripture war- rant for it ; but muft run himfelf into the dark, and be altogether unintelligble to himfelf and others.

3. The v/hole of true holinefs, or the moral excellence and per|e61:ion of God, is comprehended in lo v E,orgood- nefs, by whatever names it may be called. Where there is no love or goodnefs of heart, there is nothing morally good ; and where this love or goodnefs is, there is every moral virtue and excellence, as necefTarily involved and implied in it. Therefore infinite goodnefs, is infinite moral perfedlion, and forms an abfolutely perfe6l and in- finitely excellent moral chara6ler. By this love and goodnefs is meant good will, with every afFe6lion necefTa- rily implied in it ; that univerfal benevolence, which con- fifls in a difpofition to feek, and promote the greatefl pof- fible general good and happinefs, and all thofe afFedions and exercifes, and that conduft in which this is expreffed and afted out. What abfolutely perfe6l and infinite benevolence and goodnefs implies, and contains in the nature of it ; and that nothing can be added to it to form an infinitely excellent moral chara£ter,will be more par- D 3 ticularly

70 ConHrning the Being Part I.

ticularly confidered and evinced hereafter. But it is proper firfl to confider what evidence we have from the fcriptures, that the divine, moral chara6ler, or the holi- nefs of God, confifts wholly in this.

I. The holy law of God, which is not only the fland- ard of holinefs, or of moral excellence and perfection in the creature, but an expreffion and tranfcript of divine holinefs, requires nothing but love or goodnefs ; fo that he who LovETH, as the law of God requires, is perfeQly conformed to the law, which is the fame with being per- fe6liy holy : And this is perfe6l conformity or likenefs to God in his moral chara6ler ; for holinefs in the creature is the moral image of God : Therefore God fays to men, " Be ye holy ; for I am holy."

Jefus Chrift hss taught us that the holy law of God requires nothing but love, in the following remarkable words, " Thou flialt love the Lord thy God with all thy heart, and with all thy foul, and with all thy mind. This is the firll and great commandment. And the fecond is like unto ir. Thou fhalt love thy neighbour as thyfelf. On thefe two commandments hang all the law and the propliets." Agreeable to this, St. Paul fays, ** Love is the fulfilling of the law.'* Nothing can be more exprefsly alTerted than this, viz. that love exercifed to a proper de- gree, and expieffed and a6led out in all proper ways, forms a perfe6l moral charaCter ; and therefore that the divine moral chara6ler conhfts wholly in this.

2. The Apoflle John fays repeatedly that God is love, and he that dwelleth inTove dwelleth in God, and God in him. Here all the moral perfedions of God are com- prehended in lovc^ and by this the whole of his moral char- acter is expreifed. If we know what love is, we know what God is ; for God is love. And if we dwell in love, we are conformed to God, and he dwelleth in us, his tnoral image is formed in us by love.

3. When

Cha-p. II. and Perfections of God, ' 71

3. When Mofes befought God to fiiew him his glory ; in anfwer to this petition, God faid, " I will make all my GOODNESS pafs before thee/' And when he granted this petition, it is faid, " The Lord defcended in the cloud, and flood with him there, and proclaimed the name of the Lord. And the Lord palled by before him, and proclaimed. The Lord, the Lord God, merciful and gracious, long fuflFering, and abundant in goodnefs and truth.'* The glory of God confifts in his moral peifec^ tion and chara61;er : But when he propofes to fliew this his glory to Mofes, he mentions his goodnefs, and nothing elfe, ** I will make all my goodness to pafs before thee." q. d. I have no glory to fliow but my good- nefs; this is the whole of my moral beauty and excellence. And when it is faid, " he proclaimed the na7ne of the Lord ; it means that he proclaimed his charader, and declared that in which his moral perfedion and glory did conlift. And here is nothing but goodnefs or love men- tioned. Love in the higheft, moft refplendent and glo^ rious exercifes and manifeflations of it, in the pardon and falvation of linners. Truth is indeed m.entioned here ; but not as any thing diflin6f from goodnefs or benevo- lence ; but as that w^hich is neceffarily included in it. But this leads to a more particular confideration of the moral perfections of God, which are included in love or goodnefs.

1. Infinite wifdom is a moral perfedion of God. Wii- dom confifts in difcerning,and propofing the higheft and beft end, and fixing on, and purfuing the moft proper and beft way and means, in order to accomplifh it. Infinite wifdom does this with infinite eafe, and without any pof- fibility of the ieaft error and miftake. It is certain that this wifdom is a moral excellence, and belongs to the heart, and therefore does not confift in mere fpsculation, or that knowledge or underftanding, which may be with- out any reditudc or goodnefs of difpofition or heart, F. A Satan

j2 Concerning the Being Part L

Satan, who has no moral goodnefs, has no wifdom. He does not difcern and propofe any good end, but the con- trary ; and is devifing and purfuing methods to accom- plifh his evil defigns. Therefore, however clear and right his fpeculations may be in fome inftances, and though he may be very fubtil and cunning, he has no wifdom, and no true difcerning in things of a moral na- ture ; but all his propofals, defigns and purfuits, are di- re6lly the reverfe of wifdom. They are confummate folly and madnefs. Therefore the fcriptures fpeak of wifdom, as a moral excellence ; yea, as including all mo- ral re6litude ; and perfedly oppofed to all folly or moral evil ; and a wife and underftanding heart, in the fcrip- tures, means a moral excellence depending on the difpo- fiiion of the heart, and not confiding in any knowledge and fpeculations which are confiflent with a corrupt and evil heart. Of this every one who has attended to the Bible, muft be fenfible ; it is therefore need- lefs to produce palTages here to prove it. This true w^ifdom is called lighi^ in the fcriptures ; in which fenfe God is faid to be light, and to dwell in light. " God is light, and in him is no darknefs at alL-

Wifdom and goodnefs, or benevolence, are not to be confidered as diftin^l, and the former as independent of the latter. Where there is no benevolence there is no wifdom ; for where benevolence or goodnefs is not, there no good end is propofed and purfued, or difcerned. It is benevolence alone that feeks the higheft general good, and propofes and purfues the bell end, and where this is not, the true good is not difcerned, and therefore the beft end is not propofed, fought, or perceived. This there- fore gives or contains all the light and difcerning there is in true wifdom. If we have a juft idea of benevolence or goodnefs of heart, and know what that is, we have an

idea

CfiAP. II. and Per [clI ions of God. 73

idea of true wifdom, the latter being nectfTarily includ- ed in the former. This will be evident to every one who coniiders and underftands, w^hat benovolence is, and what is true wifdom ; fo that no farther proof of this point will be needed. This is agreeable to what is faid in the fcriptures of benevolence and wifdom. There love or benevolence is leprefentedas being or containing all that light and knowledge which is in true wifdom ; and that where this love is not, there is not any degree of this light ^nd difcerning. "Every one that iovkth, knoweth God. He that lovcth not, knovveth not God. He that faith he is in the light, and hateth his brother, is in darknefs even until now. He that loveth his bro- ther, abideth in the light : But he that hateth his brother, is in darknefs, and walketh in darknefs. Here love is faid to be, or imply, all that light and difcerning which is of a moral nature, in which true wifdom confifls ; there- fore love is wifdom. Love is true light and difcerning, and this is true wifdom. Love is the true knowledge of God, or implies it, and is effential to it. And in the knowledge of God true wifdom confifts. " If thou in- cline thine ear unto wifdom, and apply thine heart to underftanding — thou flialt then underftand the fear of the Lord, and find the knowledge of God : For the Lord giveth wnfdom."*

Moreover, the fcriptures teach us that wifdom, confid- ered as propofing and purfuing a good end by the beH: means, confifts in love. There it is faid, " The fear of the Lord is the beginning of wifdom. The fear of the Lord is the beginning of knowledge : But fools defpife wifdom and inftutlion. And unto man he faid, " The fear of the Lord, that is wifdom, and to depart fiom evil is underftanding." By the fear of the Lord, is evi- dently meant, true piety, or obedience to God, in keep- ing his commandments ; which confifls wholly in love,

love • Prcv. ii. 2, 5, 6.

74 Concerning the Being Part I.

love to God and our neighbour. This, it is faid, is true wifdom, and is the beginning of wifdom. There is no wifdom where there is no love to God, and wifdom be- gins in this, and this is wifdom itlelf. Therefore, accord- ing to the fcriptures, love is wifdom, and underftand- ing. Agreeable to this, all true virtue and moral re6li- titude» which confifts in love, is called wifdom, in the Proverbs of Solomon, and through the Bible ; and the contrary is called folly : And the former is called under- Handing and knowledge, the latter darknefs and igno- rance.

Hence it appears, not only that wifdom is moral rec- titude and excellence, and a moral perfe8;ion of God ; but alfo that it is nothing more than benevolence or goodnefs, and is included in it ; fo that when it is faid God is love, his wifdom is afferted, as well as his good- nefs ; becaufe love or goodnefs, is wifdom itfelf.

2. Juflice or righteoufnefs belongs to the moral cha- ra£ler of God. This denotes in general the perfe6t and infinite re6litude of his will, in oppofition to all injuftice or unrighteoufnefs. The fcriptures conflantly afcribe this to God, as effential to the perfedion and glory of his charader, as every one muft be fenfible who is ac- quainted with the Bible. " He is the rock, his work is perfe6l : For all his v/ays are judgment : A God of truth, and without iniquity, just and right is he.'* " The Lord is righteous in all his ways.'*

Righteoufnefs. often has a very extenfive meaning in the fcriptures, and feems frequently to be ufed to exprefs the whole of the moral charader and glory of God, or his moral reditude in general ; as it is alfo often ufed to exprefs the moral charader of a man who is conformed to God, or true holinefs. " Put on the new man, which after God is created in righteoufnefs and true holinefs.** Here righteoufnefs and true holinefs, feem to mean the fame thing, and the latter, ^rti^ holinejs^is put as exegetical

of

Chap. IL £ind Perfe^ions of Gvd. 75

of the former ; becaufe righUoufnefs, expreffes the whole of moral r€6litude, both in God and the creature. *' Blefled are they who hunger and thirfl; after righteoujncjsy"' that is, true holinel's. But the inftances of righteoulnefs be- inof ufed in the fcriptures in this extenfive fenfe, as in- cluding all moral goodnefs, are too many to he particu- larly mentioned here. Every one who has read the Bible knows that the words jicfl and righteous are commonl/ ufed to denote that moral chara6ler, reQitude and holi- vith, hy which good or holy men are diitmguifhed from others. To be righteous, is to be right according to the rule, the holy law of God, thef flandard of all moral rec- titude ; and therefore mull include univerfal holinefs.

But righteoufnefs and juflice are fometimes ufed in the fcriptures in a more limited fenfe, both when appli- ed to God, and to men ; and to be jufl or righteous, is to be difpofed to do no wrong to any, and adually to do none ; but to give to every one, every thing to which he has a right,- and may juftly claim as his due ; and is therefore oppofed to doing wrong or injuring any be- ing, by withholding or taking from him that to which he hath a right, which is called injuflice, or unrighteoufnefs. juflice and righteoufnefs is a judge, and when afcribcd to God, as fuch alfo denote, judging according to truth betv/een oppoiing and contending parties, juflifying the innocent and injured, efpoufing, vindicating and main- taining his caufe ; and condemning and punifiiing the guilty and injurious, according to his defert ; elpcciaily when this is neceffary to vindicate the character and caulc of the injured in the beft manner, and to make proper reftitution for the injury done. Not to do this would be to pervert juftice and judgment.

This juflice, righteoufnefs or uprightiiefsjis eiTential to a perfeft moral charader, and therefore mud be includ- ed in infinite moral perfe6lion. It is needlefs to him, who reads the Bible with attention, to fay that juftice, in

this

7^ Concerning the Being Part I.

this fenfe, is there conftantly afcribed to God ; and that he who overlooks this, or has wrong notions of it, muft be ignorant of the moral charader of God.

It is important to obferve here, that God, in the exer- cife of juflice, or righteoufnefs, has a proper regard to himfelf, and is difpofed to maintain the rights of Deity, and properly to refent all injuries done to him. There- fore he requires his rational creatures to love him with all their hearts, becaufe this is his due ; and has an- nexed to his law a threatning of a puniftiment, which is the jufl delert of the tranfgreffion of it, or of any injury done to him. This regard to himfelf, and difpofition to affert and maintain his rights and charaaer,is expreffed, when he ftiles himfelf a jealous God, who is jealous for his holy name ;* and will not give his glory to another, neither his praife to graven images ;t " For my names fake will I defer my anger, and for my praife will I re^ frain for thee, that I cut thee not ofF. For mine own fake, even for mine own fake will I do it ; for how (hould my name be polluted ? And I will not give my glory to another.''^ *' God is jealous, and the Lord revcngeth, ih^ Lord will take vengeance on his adverfaries, and he refervelh wrath for bis enemies.'* §

It belongs to God to vindicate his own rights, his name and charader, and fee that juflice is done to himfelf; for there is no other being who can h«ive the care of this, or can do it, or fee that it is done. But he who is moft upright, infinitely righteous, and can do no wrong, and fees what is right in all cafes, without any pofFibility of mifiake, is every way qualified to judge, decide and aft m this matter, and it becomes him to do it ; and not to regard his own rights, and do jufiice to himfelf, would be infinitely unjufl, and wrong. As God is infinitely the greatefl, and the Turn and perfeaion of all being, and his charader, interefl and rights, are of infinitely the * 17 , . , greatefl

Ezck.e], xxxix. 25. 1 ifaiah, xlii. 8.

t Ifaiah, xiviii. 9, II. ^ Nahum, i. 2.

Chap. U. and Fer/eBions of God. yf

greateft worth and importance ; to difregard his rights, and injure him, is infinitely the highefl inftance of injuftice that can be ; and the exercife of juftice and righteoufnefs, in the firft place, and chiefl)^ rcf- pecls him ; and were it poflible for God to difre- gard his own chara6ler, and not vindicate and main- tain his own rights, he would be infinitely far from being juft and righteous ; and this would be a greater inftance of injuftice, than every poflible injur^y to ail creatures, can be. Therefore when God is faid to hejujl, it neceflarily includes his being juft to himfelf, fo that he will do himfelf no wrong, but will regard and maintain his own rights, and claim and fecure the honor due to his name : and if he be injured by any, he will fee that complete reftitution is made, whatever it may coft him who does the injury. And at the fame time he is infi- nitely engaged to adminifter juftice through all his domi- nions, and not to injure any one of his creatures in the leaft degree. " The judge of all the earth will do right." Before we leave this head, it muft be particularly ob- ferved, that juftice or righteoufnefs, whether taken in a more extenfive, or in a confined fenfe, is nothing really diftin£l from love or goodnefs ; but is included in it, and elTential to it, though it has been thus diftin6lly confid- ered. For injuftice is diredly oppofed to good will 5 and goodnefs will not injure any one. He therefore, who is perfe6lly good, muft be perfedlly juft ; and goodnefs always is, and always will be juftice. And infinite be- nevolence or love, difpofes to maintain and vindicate the rights of all, and to adminifter juftice and judgment in all cafes ; and to condemn and punifti the injurious, fo far as is neceffary to make compenfation to the injured For as univerfal goodnefs feeks the greateft general goo^, it can do no wrong ; and is therefore oppofed to ^^H ill will, and every thing that is contrary to the rights of any being, and to the higheft general good. Love there- fore

78 Conccr-mng the Being Part L

fore ftill appears to coinprehend all moral reQitude and excellence ; and juftice or righteoufners in the divine Being, is nothing but univerfal, infinite benevolence, con« fidered with relation to particular objeds, and as a6led out in particular circurnfiances.

3. Perre6l truth p^nd faithfulnefs are ellential to the moral charader of God, and included in his holinefs. His declarations are all perfeClly agreeable to the truth j and none can be deceived by believing what he fays. Whatever he proniifes may be relied upon with the greatefl fafety ; and all his predictions, promifes and threatnings hepunclually and completely accomplifties.

And here again, it mud be obferved, that truth and faithfulnefs are not to be diftinguiPiied from goodnefs, as though there were any thing in them difiPerent from it, and not contained in it, and effential to it; for there is no foundation for this, and it would be contrary to the truth. He who is infinitely benevolent, muft be perfe6l and unchangeable in truth and faithfulnefs ; for love or goodnefs is itfelf truth and faithfulnefs, aded out in that particular manner, and towards thofe particular objeds, in which it obtains this denomination. There can be no truth and fidelity, where there is no goodnefs; and where the latter is, there in the' fame degree is the for- mer.

We have now had fome view of the moral charaCler of God, or his holinefs ; and find it to confift in love or goodnefs, wifdom, righteoufnefs or juflice, truth and faith- fulnefs. And that all is comprehended in love or benev- olence, there being not only nothing contrary to this ; bat nothing really diflind from it, and that is not eifen- tial to it : The w-hole being nothing but infinite good- nels, in different views of it, and as it refpe6ls different objeQs- and on this account, and that we may better underfland it, the fcriptures fpeakof it by parts, and call the parts of this whole, by different names.

But

Chap. II. and PerJeBicns of God, yg

But this very important and interefting fubje6l, re- quires yet further conlideration ; and it is hoped the fol- fowing obfervations will not be ufelefs ; but tend to caft more light upon it.

I, When it isfaid that the moral chara6ler of God, or his holinefsjConfifts in love, in which fenfe " God is love/' univerfal, infinite benenevolence or good will is meant by love, and all that which this necefTariiy implies. This has been fuppofed, and taken for granted, in all that has been already faid on this fubjedt; but needs to be more particularly explained, and made evident. When God is faid to be love, it is evident that the love of benevo- lence, or the goodnefs of God, is here meant from the context, where the meaning of the Apoftle is explained. When it is faid, *' God is love," the words immediately following are thefe, " In this was manifcfted the love of God towards us, becaufe that God fent his only begotten fon into the world, that we might live through him. Herein is love: Not that we loved God, but that he loved us, and fent his fon to be the propitiation for our fins.'* Here the love of benevolence or good will only, is mentioned as that in v/hich the love of God was manifcfted and a6ted out : Therefore this is the love here intended, when it is faid, " God is love." It is love of good will to enemies, to men in a Rate of rebellion againft God ; and therefore the moft difintereftcd, gener- ous love and goodnefs. This is the love and good- nefs fpoken of by Chrift, when he fays, *' God fo lov- ed the world, that he gave his only begotten fon, that whofoever believeth in him fhould not perifb, but have everlafting life." This is by the angels, called good will to men. This is the higheft inftance of the moft pure difinterefted benevolence or goodnefs; in which God has made the cleareft difcovery of his in- finite goodnefs, and fo of all his moral perfection, that creatures have ever beheld. This benevolence has the

higheft

So Concerning the Being Part I.

highefl good of being in general for its obje6l ; Being capable of life and happinefs. It difcerns what is the fupreme, greateft good, and thus it feeks, and purfues with unerring wifdom ; and beingattended with omnipotence, all the infinite good, the properobje6l of infinite benevo- lence, which is difcerned, willed and fought, mud take place in the highefl: pofTible degree, without the leaft defe6l. This is univerfal benevolence ; di{interefi;ed, unlimited, infinite goodnefs, which has the highefl: poflible good of being in general for its objedl, that is, infinite good ; which mufl: infallibly take place, and be enjoyed for- ever.

II, This love of benevolence does not exclude, but neceflTarily includes, that which is called love of compla- cence ; for he who is good, benevolent and friendly, mufl: delight in goodnefs. , He will not only take pleafure in the exercife of goodnefs ; but will be pleafed with be- nevolence wherever it exifts. Therefore a complacen- cy and delight in holinefs, or moral excellence, is aL ivays implied in holinefs. God is therefore reprefented in the fcriptures as delighting and taking pleafure in the upright, in them that fear him and are truly holy, and delighting in the exercife of loving kindnefs, judgment and righteoufnefs. But it ought to be remembered that love of complacency is not the primary or chief part of holy love ; for holinefs mufl: exifl: as the objeQ ofcom- placency, in order to the exifl:ence of the latter : And what can this holinefs be, which is the objeQ of com- placency and the fpring of holy delight, but the love of benevolence or goodnefs ? This is the primary and mofl: effential part ; yea, the fum of holy love, which implies the love of complacency in its nature; the lat- ter being a branch and emanation from the former. Therefore when we think and fpeak of holy love, benev- oleace fliould be the primary caufe and chief idea in

our

Chap. 11. and PerJcEilons of God, 8i

our minds, as being the fum of all, and implying the whole : For holy complacency, is complacency in benev- olence, and of a benevolent complacency. And if we leave benevolence out of our idea of the love of complacency, we have no idea of true holinefs ; nor undeiftand the fcriptures where they fpeak of holy love in God or crea- tures.

It is true indeed, that moral excellence, or the love of benevolence and complacency, may be the obje<5l of be- nevolence as well as complacency, for the more excellent any being is, the greater is his importance and worth, and his interefl: fo much more valuable ; and indeed, the more exiftence he has ; for excellence is real exiftence : Therefore there will not only be more complacence and delight in fuch a being ; but he is more the obje«51: of be- nevolence, in wifhing him v/ell, profperous and happy, and doing him good if he (lands in need, and there is opportunity ; and in being friendly to his exiftence, profperity and happinefs, and rejoicing in the fame. Bufc this is not the primary obje6l of benevolence, but what what may be called the fecondary objeft, which appears from what has been faid ; for benevolence is good will to being, and feeks the greatefl: good of the whole ; and therefore loves thofe v/ho have no excellence, and wiflies welt even to enemies ; but is exercifed in a flronger de- gree, and a peculiar manner, towards thofe beings who are themfelves benevolent, and friends to the general good ; while at the fame time they are the only obje6ls of complacence and delight.

III. Divine love or goodnefs,is perfectly dilinterefted, in oppofition to all felf love, or felfifhnefs. This is ex- preffed by uprightnefs or righteoufnefsjand confills in it. Uprightnefs is afcribed to God in the fcriptures, as elTen- tial to his character; yea, he is called "the moll upright."* That is, perfe6lly, infinitely, and unchangeably fo. This

F is

* Ilaiah, xxvl. 7.

82 Co7icerning the Being Part I.

is oppofed to partiality, which confifts in.felf love, and is felfiflinefs itfelf. True goodnefs, or love, is in its own nature uprightnefs, or difinterefted, in oppofition to this felf love, which is in its nature partiality and unrighteouf- nefs, and contains in it the effence and fum of all that which is oppofed to true holinefs, that is, all fin. There- fore ive muft exclude from the love in which the divine holinefs confifls, all that can be properly called felf love, ail feififh, partial, intereHed affedion ; and confider the holinefs of God as infinitely oppofed to all this.

IV. God him felf is the objed of his own love and goodnefs. Or, in the exercife of his love he has refpe6l and regard to Deity as well as to creatures. This is ne- ceiTarily implied in perfe6l, univerfal, infinite benevo- lence, which includes impartial uprightnefs and righ- teoufnefs ; for it would be infinitely otherwife, and the mofl: partial, unrighteous afFe6lion, if there were no re- gard paid to the infinite fountain and fum of all being and perfe6lion. That which is friendly to the greateft univerfal good of exiftence, and is moft pleafed and de- lighted with the highefl moral perfe6lion, muft regard the intereft of the fupreme head of the univerfe, and de- light in the moft pcrfc6l beauty and excellence. And it hence follows that God is the chief and fupreme obje6l of his own love and regard ; and he loves and regards himfelf infinitely more than the whole creation, and makes himfelf his higheft and laft end of all ; and there- fore has made all things for himfelf, as the fcriptures af- fert. This has nothing of the nature of what is called felf love in creatures ; but is dire6lly and perfe6lly op- pofed to it. There is not the Icaft partiality and felfifli- nefs in it ; but the contrary, and is uprightnefs and right- eoufnefs itfelf, as has been fliown ; for if God did not ?ove and regard himfelf, his rights and intereft, according

to

Chap. II. and Perfe^ Ions of God. 83

to his own exiQenre, importance and excelience,he would not be juft, i?Tipartiai and upright. Impartial, difinter- efted benevolence and affe6tion, mud pay the greateft regard to the greateft and beft being ; and therefore to fuppofe this is partiality and felfinmefs is moft unreafon- able, and a dired contradidion.

This evident truth, which may be fo eafily demon- ftrated, ought to be imprefted on our minds, and never forgotten ; for if it be out of view, and wholly difregard- ed, we cannot have right conceptions of God, or under- fland the holy fcriptures ; and muft be in darknefs with refpe6l to the moft important do6lrines of chriftianity, and not knov/ wherein true religion confifts. Many, by making a miftake here^ and confidering the love of God as having no refped to himfelf, but wholly exercifed to- wards his creatures, in feeking their good and happinefs only, have conceived of him as an almighty tool or ferv- ant, exifting only for the fake of his creatures, and feek- ing nothing but their happinefs ; and hence have gone into a fcheme of dodrines and religion, which is wholly felfifti, and as contrary to the holy fcriptures, as darknefs is to light.

Let it then be fixed and remembered, that God is love. He is infinite benevolence and goodnefs itfelf ; and that he himfelf is the firft, chief and laft objed of this love ; fo that he regards himfelf fupremely and ultimately in all his works, and does every thing for himfelf, for his own fake : And that his wifdom and righteoufnefsconfift chiefly in this, as he would be neither juft, faithful, nor wife, (hould he forget himfelf, and have no regard to his own rights and charader, in any one thing that he does through all his dominions ; and therefore to fuppofe he does, is to entertain the moft diftionourabie thought of him, which in the higheft degree tarnifiies and ruins his moral charader. In the light of this truth, rightly un- F 2 derftood.

8 4 Concerning the Being Part I.

derftool, and cordially embraced, we fhall have great afTiflance in finding the meaning of the holy fcriptures ; and determining what are the important do6lrines there revealed, and fee their confidence and beauty.

V. Infinite benevolence or goodnefs, which feeks and promotes the greateft good of the whole, is infinitely oppofed to all malevolence or ill will, which oppofes all the good of being, and tends to univerfal evil ; and mud be infinitely difpleafed with it. This is jufl as evident and certain, as it is that he who loves and is friendly to any particular character, or defirable obje6l, is difpleafed with the contr^y, and hates it, to as great a degree as he loves and is pleafed with the other. And this difpleafure and hatred is implied in his love to the oppofite obje6t and pleafure in it ; and is really the fame afFedion a6ling towards oppofite obje6ts.

He who is a friend to the greatefl: good,. and therefore is pleafed with fuch friendlhip, mufl be equally an ene- iny to ^\l who oppofe this good, and proportionally dif- pleafed and angry with them. And this difpleafure, ha- tred and anger, in a perfe6l!y benevolent being, is no- thing in nature different from benevolence. It is no- thing but goodnefs oppofing its contrary ; which it mufl: do, or elfe ceafe to be love and goodnefs.

Agreeable to this, the fcriptures reprefent God, who is infinite love and goodnefs, to be in a proportionable degree difpleafed with all fin, which is in its nature op- pofition to benevolence, and to the general good. This is reprefented as the objea of his implacable hatred ; and as exciting his anger, indignation, wrath and fury. This is fo far from leading us to conceive of any thing m God contrary to infinite love and goodnefs, or really diftinQ from it, that it is nothing more than benevolence a6ling according to its own nature towards objecls that oppofe it. For love of good, is itfelf oppofition to evil,

and

Chap. II. and PerfeHion^ of God, ^z

and hatred of it, and benevolence mufl be difpleafed with ill will, and hate and oppofe the fame. Nor are thefe oppofite or different affections ; but the fame affection, iove, adling towards different objeds.

This difpleafure, anger and wrath of God againft fin, and the {inner, may therefore with propriety be called, a juft, benevolent, kind difpleafure ; which is the fame with holy difpleafure ; all proceeding from love, and implied in it. Therefore, when we read in the fcriptures of the divine difpleafure, anger, wrath, &c. we mufl not form the fame idea of this, as we do of thofe paffions, as they exift: in man ; for this would be to conceive of God as exercihng affections and paffions, contrary to love ; and as very imperfect, changeable, and miferable. We muff exclude, in our minds, every thing that implies im- perfection or change, and that is inconfiftent with infi- nite benevolence and felicity ; and underffand thofe ex- preffions in the fcriptures, as meaning peifedt, unchange- able oppofition of God to every thing in moral agents that is contrary to infinite benevolence or goodnefs ; for which they are wholly blameable and anfwerable, and deferve to be puniflied. And thefe words aredoubtlefs the beft chofen, and moft fit to convey to us this idea of infinite love, confidered as oppofed, injured and affront- ed by felfiffi creatures, and aCting accordingly.

VI. The infinite love and goodnefs of God, which has been defcribed above, which is oppofed to every thing in creatures that is contrary to itfelf, and with which it is difpleafed, muft be difpofed to manifeft this difplea- fure and oppofition to fin, in all proper ways, and to pun- ifh the finner according to his defert, whenever this is neceffary in order to (how his difpleafure, to affert and vindicate his own character, and fccure and promote the greateft good of the whole. It is proper and defir- able that infinite benevolence and goodnefs fhould be F o manifeRed

85"^" Concerning the Being Part I,

raanifefted and afted out, in all inflances, where there is opportunity for it ; and therefore in its oppofition to fin. For if it does not appear how oppofitethe moral chara£ler of God is to all fin, it cannot be fet in the moft clear and advantageous light ; but this cannot be done, if oppofi- tion to this charaQer be not punifhed, in any inRance or way, according to its defert. Befides, when thus to pun^ i(h is neceflary, in order to fupport the chara6ler of God, nnd fecure the general good ; not to do it would be in- juflice to himfelf and the Creator : Therefore to punifh, in this cafe, is the proper and necelfary exeicife of juflice and nghieoufnefs, which has been (hewn is included in goodnefs, and is an exercife of the fame. It is therefore evident, that God*s manifefting his difpleafure and anger with the creature who is an enemy to his goodnefs, is not on] V confident with infinite benevolence, but an expreffion and exercife qf love and goodnefs itfelf; and it would be contrary to the nature and didates of the mofl perfe6!: goodnefs, not to punifh. And it may be added, fuch punifhment is not the leafl evidence of want of benevo- lence to the creature who is punifhed. When a judge orders a criminal who is guilty of treafon againfl his king and country, to be put to death, he does nothing contrary to perfect benevolence and goodnefs, but this very con- duct is an exprefTion of it, and di6lated by goodnefs it- {d( ; for he herein ads as a friend to his king and coun- try ; and not to in£ii(El this punifhment would be un- friendly, and contrary to true goodnefs. Nor does he manifeft any want of benevolence to the criminal, or of a proper regard for his life and welfare, by punifliing him according to his defer ts, when the public and general good requires it.

The difpofition of the Mofl High, to infliQ punifh- ment, and his adually infliding evil on his creatures, as a teflimony of his difpleafure at fin, and to vindicate bis Qwa charader^ is often called vengeance in the fcriptures;

and

Chap.il and PerJeBions of God. 87

and is reprefented by his taking or executing vengeance, and being avenged on his enemies. And in this view he is frequently called, The mighty and terrible God, with whom is terrible majejly^ &c. If God were not dilpofed to puniQi his creatures for their rebellion againR him, and never did infli6l evil on any for their fin, vengeance or vindiQive juftice could not be afcribcd to him, nor would there be any thing terrible in his charader ; v.-hich would be an imperfe6lion, and inconfiftent with infinite benevolence or goodnefs, as has been (hown. Therefore they who form notions of a love and goodnefs, in which there is no wrath and vengeancii to punilh enemies, nor any terrible majefly ; and afcrjbe fuch love to God, have conceptions of his moral chara6ler ivhich are effentially wrong, and very diihonourable to hirn,

VII. It appears from what has been faid, and from rea* fon, as well as fcripture, that the moral peifedion of God, or the divine holinefs, confifls in onemoft fimple, pure, uncompounded, unchangeable a6l ; though to accom- modate it to our imperfett way of conceiving, it be dL vided into paru,and a number of attributes, and called by diflPerent names, as it is exercifed in diiTerent views, and towards various and oppofite objc6ls.

Benevolence or goodnefs, is mercy, grace, compafTion, patience, long fuffering, SiC. And the Tame benevolence is wifdom, juftice, truth, faithfulnefs, complacence, dil- pleafure, anger and wrath, in different views, and as it refpe6ls different objc£ls.

VIII. Absolute, uncontrolable fovereignty, may be confidered as included in the moral chava6ter of God. This is the fame with omnipotent love or goodnefs ; Benevolence doing whatever it pleafes, infinitely above any control or obligation to any other being. O^nni- F 4 potency

SS Concerning the Being Part I.

potence is indeed a natural perfe6lion ; but benevolence, clothed with omnipotence, or doing what it pleafes, is the elTence of his moral perfe6lion, and if we leave out the idea of this fovereignty, we fhall have not only an imperfe61;, but a wrong view of divine benevolence. In- deed, if we fliould conceive of divine fovereignty, asfome feem to have done, as confifling in God*s doing what he will, merely becaule he will, and without any poffible reaf- on why he wills thus, rather than the contrary, this would be fo far from a moral perfe6lion, that it would be no perfeQion ; but infinitely undefirable and unbecoming the Mod High, reprefenting him rather as an almighty ^efpoc and tyrant, than an infinitely wife and good being. Though God does v.'hat he pleafes, and is infinitely above all obligation or control by creatures ; yet he has a good leafon for all his determinations, and always wills that which is mofl wife, and the di6late of infinite re6litude and goodnefs. It is moft agreeable, defirable, and of infinite importance, that infinite goodnefs and wifdom, fhould be fovereign goodnefs, that is, above all poffible control, or obligation to creatures, which is inconfiflent with its doing what it pleafes, or with God's " fulfilling all the good pleafure of his goodnefs." All the friends of God who can confide in his goodnefs, wifdom and righteoufnefs, mufl be pleafed with this fovereignty, and rejoice that he is above all control, doing whatever he pleafes, through all his dominions, and " working all things according to the council of his own will :" And the idea and acknowledgment of the fovereignty of God attends all their views and pleafing fenfe of his moral chara6ler. This is the fame with rejoicing that the Lord God omnipotent reigneth, which all good beings are reprefcnted to do ; for to be under the leaft control, or involuntary obligation, is inconfiflent with reigning, which confifls in doing whatfoever he pleafes. When it is laid however, that God reigns above all obligation to

any

Chap. II. a7id PcrftBions of God, 89

any, which is inconfiftent with his doing what he pleafes, it is not meant that he can in no inflance be under obli- gation to his creatures. He may enter into voluntarv obligation, by promife and covenant ; for it may be truly faid, that what God has promifed he will do, he is obliged to fulfil. But all mud be fenfible that this is not in the leaft inconfiftent with the moft peife6l iovereignty, as it has been now defcribed.

IX. God is independently, infinitely and unchange- ably happy. And this may be confidered as included in his moral perfedlion and charader, and depending upon it ; for his happinefs is not properly a natural, but a moral good, and confifts in moral exercifes and enjoy- ment. If God were not benevolence or love, he would not be happy ; but his infinite greatnefs, underftanding, &c. would render him infinitely miferabie ; therefore his moral chara6ler is elTential to his felicity, and he is bleffed forever, becaufe he is unchangeably holy : And his happinefs is a holy happinefs. This attribute of God is eiTential to complete his infinitely glorious charafter ; and is moft pleafing and delightful to all his true friends ; and their benevolence or good will to God is gratified and exprefted in feeing and rejoicing in his infinite, un- changeable, independent felicity, and bleftednefs ; and adding their hearty Amen to it, as St. Paul did when he fpoke of it. " Who is over all God bleUed forever. Amen."

Here it muft however be obferved, that when it is faid God is independently happy, it is not meant that he takes no pleafure in his works of creation and providence, or delight in the holinefs and happinefs of his creatures ; fo that he would be as completely happy, were there no holy and happy creatures and no crccition ; for this is contrary to the fcriptures, which rcpretent God as pleaf- ed with his own works, and creating all things for his own

pleafure j

g^ Concerning the Being Part I.

pkafure ; and as delighting in his holy creatures, and in exercifing loving kindnefs, judgment and righteoufnefs in the earth. So that it is not Rritliy true, that crea- tures add nothing to the enjoyment or happinefs of God, even his elTential happinefs ; and that he would have been as completely blefTed forever, as he really is, had there been no creatures, which has been too often alTert- ed,even in folenin addreffes to God. Though the crea- tion, with all its attendants and eternal confequences, be effential to the infinite happpinefs of God, and he could oot have been fo happy without it, this does not fuppofe him in the leafl dependent on creatures for his happi^ Befs,or for any thing elfe ; for the creation is abfolutely, perfectly, and in all refpe8;s dependent on him ; being only an emanation from his infinite fuUnefs ; and he is as. independent on his creatures, as if they never had ex^ illed, and he took nopleafure in them. Nor is this in- confident with the eternal, unchangeable happinefs of God ; for he from eternity perfe6lly enjoyed the crea- tion, and every event that will take place to all eternity, without any change or fucceflion of pad, prefent and fu^ ture, with refpe6l to himfelf.

The fcriptures, indeed, fpeak of God as repenting that he had made man, and being grieved at his heart, which, when fpoken of man, denote uneafinefs and pain ; but thefe expreffions concerning God, cannot reafonably be underftood as meaning any fuch thing ; and only denote that the great wickednefs and mifery of man are fo con^ traryand difpleafingto theholinefsand goodnefs of God, that were he a man, or his goodnefs as limited and imperfed as that of man, it would be very grievous to him, and make }iim repent that man ever exifted. And thefe words are doubtlefs wifely chofen, as bed fuited to convey this idea to us, and gives us a proper fenfeof the exceeding wick- ednefs and mifery of man in the fight of God ^ even fo as to

render

Chap. II. ^"^ Perfections of God. 91'

render his exillence infinitely worfe than nothing, fhould thincrs take their natural courfe, and not be checked and overruled by infinite power and wifdom. It God {peak to men, he mud fpeak after the manner of men.

REFLECTIONS.

FROM the view we have now taken of the evidence of the exiflence of God, and his character and per- fedion, we may infer the following things.

I. What is meant by feeing God, or a true fenfibil- ity of his being and charafter. God is infinite power^ knowledge, goodnefs, wifdom, juflice and righteoufnefs, unchangeabk, eterrial, every where prefent. To fee God, is to have fome proper difcerning and fenfe of ail thefe ; and fo as to make fuitable impreffions on the mind. And as the human mind is infinitely unequal to an adequate, comprehenlive view of God ; and cannot, at once, fee all that it is capable of feeing, we view this infinite whole, by parts, and may fometiraes attend to infinite power, more particularly, or to wifdom or good- nefs, and have a more afFe6ling, pleafing fenfe of thole^ than of other perfedions, though not excluding them. A difcerning fenfibility of any thing iri God, is feeing him.

II. We hence learn what a foundation and fourcc there is in the being and perfe6lions of God, for the complete and eternal happinefs of thofe who knoiv and love him. In God there is every thing that is agreeable and defirable to an infinite degree, and no poiTibie blem- ifh or defetl ; nothing that can be in the leafl difagrce- able, to a mind of a right t^fle and difpofition. His whole charadler is fuperlatively beautiful, bright and excellent, and it is impofiible it iliould be properly difcerned and l^nderlloodj without giving the mofl noble and higheft

kin4

92 Con cern ing the Be ing Part I .

kind of enjoyment ! And perfeft difcerning and love of this infinitely excellent and glorious being, accompanied with an affurance of his love and favour, muft be the inoft perfeft and highefl kind of happinefs of which we are capable, or can have any conception. In this view, the truth and propriety of our Saviour's words, appear in a ftriking light. " And this is life eternal, that they might know thee the only true God, and Jefus Chrift, whomthouhaft fent.*' And as this infinitely excellentand glorious obje6], is unchangeable, eternal and infinite, he whofe happinefs confifts in the knowledge and enjoy- ment of him, muft have not only a perfeft and unfaiiingj but alfo an increafing happinefs ; for as the obje6l of his knowledge and love is infinite, there is a foundation for an endiefs progrefTion or increafe of knowledge and love, v/hich is the fame v/ith an endiefs increafe of enjoyment and happinefs,

311. We hence learn the amazing folly, wickedhefs znd mifery of thofe who are difpleafed with the divine cnara61;er, and real enemies to it. This is true of all thofe who diflike the laws of God, and are unv/illing to be under his government, and obey him ; for the govern- ment and laws of God, are all like himfelf, and an ex- prefTion of his own chara6ter.

Tiiere can be no greater crime, thandire61; oppofition to God, and liatred of him, dirafie6iion to hisexiftence and chara6ler ; for this muft be criminal in proportion to the greatnefs of God, his importance to being in gene- neral, and the excellence of his charaQer, and his autho- rity over us, and his goodnefs exercifed towards us. But he is infinitely great, and therefore his exiftence is of in- finite worth and importance, and he isas excellent as he is great, is infinite love and friendfliip to being in gene- ral ; and his authority over us is great in proportion to his greatnefs and perfeftion, our inferiority to him, and de- pendence

Chap. II. and PerftHllons of Qod. 93

pendence upon him. And what is the jafl and certain confequence from this? If it be not that difafFedlioa and oppofition to him is infiaitely criminal, that is a crime of unlimited infinite magnitude ; then it cannot be proved to be any crime at all. This is certain, if no reafon can be given, or argument offered to prove that oppofition to God, and rebellion againflhim, is wroncr and criminal, which does not equally prove that the crime is infinitely great. Any one will doubtlefs be convinced of this, if he will attend to ihe point fo much as to make a trial.

The mifery of fuch mud be great. If infinite per- fedion and excellence give them no pleafure, but unea- iinefs and pain, they are of courfe (hut out of all true happinefs, and they have no obje6l that can afford them any enjoyment, fuited to their natural capacity and ftrong defires ; and therefore mufl, in all their purfuits of happinefs, meet with continual, vexatious difappoint- ment, which muft conflantly render them very unhap- py. And if they perfiPi in this difafFedion to God, and oppofition to him, and fo fall under thejufi; and proper manifeftations of his difpleafure, and are puniflied in fufFering evil anfwerable to their crimes, they muft ne- celTarily be miferable beyond all conception, and with- out any end !

The folly of this is beyond all expreffion, and the greateft that can be. To turn away from the fountain of all good and perfedion, and renounce the only obje6l of true enjoyment and happinefs, and feek it in a way in which it is not to be found, but ilTues in complete and endlefs mifery : What inftance of folly can be great like this ! No wonder the fcriptures call fuch fools, in an emphatical fenfe, as if this was the fum of all folly, and there were no fools but thefe. Thefe, in the higheft fenfe, and in the moil ftriking manner, *' call evil good, and good evil ; put darknefs for light, and light for dark- nefs ; bitter for fweet, and fweet for bitter.'* The fcrip- tures fpeak of fuch in the following language. '' Be af-

tonilhed

94 Concerning the Being Part L

tonifhed, O ye heavens, at this, and be ye horribly afraid : For my people have committed two evils : They have forfaken me, the fountain of living waters, and hewed them out cifterns, broken ciflerns, that can hold no wa- ter. For my people are foolijli, they have not known me, they are fottilh children, and have no underiland- ing : They are wife to do evil j but to do good the/ have no knowledge.'*

IV. This fubjVft leads us to refleft upon the very crimi- nal blindnefs and great delufion of thofe who fay in their hearts, " There is no God.'* The fcriptures teach us there are fuch ; and furely we mufl feethejuftice and propriety of calling them fools. " The fool hath faid in his heart, there is no God.*' That there fhould be any fuch of the human race, is very fhocking and de- plorable ; but it is more fo to have it afTerted by God, that this is true of all mankind in their natural ftate ! That all are here declared to be fuch fools naturally,is cer- tain from the context, which is quoted by St. Paul, and applied to all men.* What awful daiknef&and delufion mufl: that be, in which they are, who in the midft of the cleared light fliining around them, do (hut their eyes fo as not to fee the moil evident and important truth, and to be quite blind to the mod excellent, charming, glorious chara6ler ! And that the heart of man fliould be thus flu- pid and blind, even when there is a rational convi6lion, and acknowledgment of the truth, is yet more fhocking. This is the blindncfs of the heart, fpoken of by St. Paul.t ** Having theunderftandingdarkenedjbeing alienated from the life of God, through the ignorance that is in them, becaufe of the blindnefs of their heart." When the light that is in men, is, through the moral diforders of the mind, turned into fuch darknefs, how great is that darknefs !

And • Pralm xiv. 3 — Rom. iii. 9, t^. f Eph. iv. 18.

Chap. II, and Perfeclions of God, 95

And this blindnefs and delufion mud be criminal in proportion to the clear and abundant evidence of the truth, and the infinite importance and excellence of the objeft, which this darknefs hides from the mind ; for it is the blindnefs of the hearty and therefore a moral, voluntary blindnefs, and cannot be diftinguifhed from difafFe6lion and real oppofition of the heart to the being and chara£ler of God; and confequently the whole of it is nothing but (in. In this light therefore, the fcrip- tures every where reprefent, this fort of blindnefs arid delufion, which originates from the heart, and confifts effentially in the moral diforders and deprav- ity of the mind. All fin is indeed moral darknefsVahd delufion, it is oppofed to all moral truth, and is in its own nature a fort of Atheifm, as it does in all the exer- ercifes of it, deny the God that is above. It is therefore fo far from being unaccountable that the fcriptures ihould affert, that they whofe hearts are wholly under the dominion of fin, fay in their hearts there is no God, that the reafon of it may be edi^\\y feen, and it is mod evident and certain, that it cannot be otherwife, and to affert the contrary is a very grofs and palpable contradi61;ion. When all the feelings and exercifes of the heart, are as if there were no God, or are oppofed to his being and moral character, then the heart fays, there is no God : Therefore they who have no true virtue, no love to God, are in the fcriptures faid not to know God ; but to be alienated from the life of God, and without God in the

world,*

♦ Eph. ii. 12. — iv.iS.

CHAP. III.

g& Concerning the Unity of Goi ; Part I,

CHAP. III.

Concermng the Unity of God y and the Trinity,

.1 HAT there is but one God, the fcripture3 every where afTert ; and this is agreeable to reafon, and the works of creation and providence, which we behold. And the contrary fuppoiition is moft abfurd, and unde- iirable, and really involves in it infinite evil. God muft be a felf exiftent being ; which is the fame with exifting necefiarily : But neceffary exiftence muft be infinite, as has been (hewn. Therefore there can be but one firft caufe, who exifts neceffarily, and without beginning, for there can be but one infinite being. To fuppofe another, or a fecond, neceffarily excludes the firft, and to fuppofe the firft, neceffarily excludes the fecond, and any other infinite being. The fame is evident from the confidera- tion of the divine perfe6lions : God is infinite power, infinite wifdom : But there cannot be two or more in- finite wifdoms, &c. becaufe this is a contradidion. In- finite power is all the power there is, or can be, and is clearly inconfiftent with another power diftinQ from that, which is alfo infinite. Moreover, if we make the impof- fible fuppofition that there are txvo or more infinite be- ings, they muft be perfe6lly alike in all refpefts, or not. If not perfedly alike and without any difference in any refpeQ, then one or the other muft be imperfect : for abfolutely infinite perfedion, admits of no variation, or difference : fo that if any two beings differ in any refpeft,

they

Chap. III. and the Trinity. 97

they cannot both beabfolutely perfe6l ; therefore cannot both be God. But if they are perfe6lly alike in every ref- pe6land everything ; then they are perfectly one and the fame ; and the fuppofition deftroys itfelf, being a direft contradi6lion. And there can be no poffible need of more than one God ; and therefore, were this poITiWe, it is not defirable. There can really be no more exift- cnce than one infinite being, or any addition to infinite perfeftion and excellence; therefore no more can be defired ; and nothing can be efFe6led or done, more than he can do. In a word, he is allfufficient^ and no addi- tion can be made to this, or even conceived.

Yea, it is fo far from beingdefirable, that there (hould be more gods than one, were it poflible, that it is mod un- defirable, and would be the greateft evil. Such a fup- pofition would only tend to perplex the pious mind, not knowing which of the gods he did worfhip, or what god to love and adore, or in which to put his truft. There have been thofe in the chriftian world, who have fuppofed twogods, agood and an evil one. The former the author of all good, the latter of all evil. Were it fo, there mufl be infinite variance and oppofition between thefe beings, and it is impoflible that the votaries of cither could be happy. Such a belief, as the acknowl- edgement of more gods than one, is even worfe than athe- ifm itfelf ; or rather is the worfl fort of atheifm ; for fuch are really without any God.

The fcriptures teach us that there are three in this one God. Not three Gods ; for this would be a contradic- tion ; but that this infinite being exifts in fuch a man- ner, as to be three didin6l fubfiftencies or perfons, and yet but one God. The mofl^xprefs declaration of this is by the Apoftle John. He fays, ** There are three that bear record in heaven, the Father, the Word, and the Holy Gholl : And thefe are One.*'* This is alfo dearly afferted by Chrifl himfelf, when he dire6ls his

G difciples

♦ X John, Y. 7.

gS Concerning the Unity of God ; Part I.

difciples to baptize all the profelytes to chriftianity, " In the name of the Father, and of the fon, and of the Holy Ghofl."* Baptifm being a covenant tranfadion between God and the creature, and a folemn a6l of worfhip, it would be idolatry to adminifter it in any other name but that of the only true God. Therefore thefe words warrant us to believe that the Father, the Son, and the Holy Ghoft, are God, and but one God, agreeable to what is faid by the Apoftle John in the above cited paffage, the Word and the Son meaning the fame. This is alfo cxprefied by the Apoftle Paul, in his benedidlion or prayer, with which he concludes his fecond epiftlc to the Corinthians. ** The grace of our Lord Jefus Chrif^, and the love of God, and the communion of the Holy Ghoft, be with you all, Amen.'^t Hereby God muft be meant, the Father, mentioned in the above cited pafTages ; and this is therefore parallel to them. And divinity is afcribed to each of thefe ; by his bleffing in each of thefc names, arid making them the obje6l of prayer.

There are many paftages in the Old Teftament, which tire agreeable tb thofe in the New Teftament, which have been mentioned, and reprefent a plurality or Trin- ity, as comprehended in the One true God: The follow- ing are fome of them. It is remarkable that the Hebrew word, which is generally ufed for God, arid is fotranflat- cd, is cdmmonly put in the plural, and not in the lin- gular number. There is an inftanCe of it the firft time It is ufed in the Bible. " In the beginning God created the heaven and the earth.** And agreeable to thisj it is faid, " Remember thy Creators.**^ It is tranflated Creator, but the Hebrew word is plural. And the reafon and propriety is difcovered and beft ex- plained, by obferving that a plurality, or Trinity, is in- cluded in the Creator of all things : For it is exprefsly and repeatedly aflcrted, that Jefus Chrift created the

world ♦ Matthew, xxviii, 19. f » Corinthians, xiij. 14. t Ecclef. xii. i.2.

Chap. III. and the trinity, 99

world and all things in it. " In the beginning was the Word, and the Word , was with God, and the Word was God. All things were made by him ; and without him was not any thing made, that was made."t " For by him (the Son of God) were all things created, that are in heaven, and that are in earth.";]; And creation is alfo afcribed to the Holy Spirit. " And the Spirit of God moved upon the face of the waters. "§ " By his fpirit he hath garniflied the heavens. The Spi*- rit of God hath made me/*1[

Agreeable to this, God ufes words in the plural num- ber, when he is about to create man, and fpeaks as if there were a plurality of perfons to do it. " And God faid. Let us make man, in our image, after our like- nefs."* And this form of fpeech is repeatedly ufed. *' And the Lord God faid. Behold, the man is become like ONE OF us. And the Lord faid — Let u s go down, and there confound their language. "t

There is a remarkable paffage in the prophecy of Ifaiah, which reprefents a plurality, or three in Jehovah, or the Lord of Hofts. The Seraphims " cried one un- to another, and faid, Holy, holy, holy, is the Lord of Hofts. Alfo I heard the voice of the Lord, faying. Whom (hall I fend, and who will go for us?"t The plurality is here expreffed by the plural pronoun, us. " Who will go for us ?" And the Trinity is exprefled by ufing the word holy three times fucceflively ; of which there is no inflance of the kind in the Bible, when a fmgle perfon, which is in no fenfe plural, is addreffed. There is an inftance of the fame, indeed, when the fame Being is addreffed by the living creatures which John faw and heard. " And they reft not day and night, fay- ing. Holy, holy, holy. Lord God Almighty, which was, and is, and is to come."§ But that a plurality and a G 2 Trinity,

t John, i. I, 3. t Col. i. i6. ^ Gen. i. 2. ^ Job, xxvi. 13.— xxxiii. 4, * Gen. i. 26, t Gen. iii. 22.— xi. 6, 7. % Chap. vi. 3, 8. ^ Rer. iv. «.

ico Concerning the Unity of God ; Part I.

Trinity, comprehended in Jehovah, is defigned to be ex- prefTed here by thefe words, is confirmed and made cer- tain, by the reference which is made to this pafTage, in the New Teflament. All will grant that he who is call- ed the Father, in the New Teftament, when joined with the Son ot Word, and the Holy Ghofl, is intended or included in the word Jehovah, or the Lord of Hofls, in this pafTage iri Ifaiah. And the Apoftle John, refer- ing to it, fays, '* Thefe things faid Ifaiah, when he faw his glory, and fpake of him.** That is, of Jefus Chrift.* The Apoftle Paul, when he quotes fomeof the words of this fame pafFage in Ifaiah, fays, " Well fpake the Holy Ghoft, by Ifaiah the Prophet, unto our fathers. **t So that the glory of Jehovah was the glory of the Son, or Jefus Chrift; and what was fpoken of the Lord of Hofts, ivas fpoken of Chrift the Son of God. And what the Lord of Hofts faid by Ifaiah, the Holy Ghoft faid. It is hence certain, that thefe three, the Father, the Son, or the Word, and the Holy Ghoft, into whofe name chrif-. tians are baptized, and in whofe name the Apoftles blef- fed, and who bear record in heaveUj v/ere included in the Vifion which Ifaiah had of the