matter of inquiry evidently must be, as above put, whether the prophecies are applicable to Christ, and to the present state of the world and of the church, applicable in such a degree as to imply foresight; not whether they are capable of any other application, though I know no pretence for saying the general turn of them is capable of any other. There observations are, I think, just, and the evidence referred to in them real, though there may be people who will not accept of such imperfect information from scripture. Some too have not integrity and regard enough to truth, to attend to evidence which keeps the mind in doubt, perhaps perplexity, and which is much of a different sort from what they expected. And it plainly requires a degree of modesty and fairness, beyond what every one has, for a man to say, not to the world, but to himself, that there is a real appearance of somewhat of great weight in this matter, though he is not able thoroughly to satisfy himself about it; but it shall have its influence upon him, in proportion to its appearing reality and weight. It is much more easy, and more falls in with the negligence, presumption and wilfulness of the generality,to determine at once, with a decicisive air, there is nothing in it. The prejudices arising from that absolute contempt and scorn with which this evidence is treated in the world, I do not mention. For what indeed can be said to persons, who are weak enough in their understanding to think this any presumption against it, or if they do not, are yet weak enough in their temper to be influenced by such prejudices, upon such a subject? I shall now, secondly, endeavor to give some account of the general argument for the truth of Christianity, consisting both of the direct and circumstantial evidence, considered as making up one argument. Indeed to state and examine this argument fully, would be a work much beyond the compass of this whole treatise; nor is so much as a proper abridgment of it to be expected here. Yet the present subject requires to have some brief account of it given. For it is the kind of evidence, upon which most questions of difficulty in common practice are determined; evidence arising from various coincidences which support and confirm each other, and in this manner prove, with more or less certainty, the point under consideration. And I choose to do it also: First, because it seems to be of the greatest importance, and not duly attended to by every one, that the proof of revelation is, not some direct and express things only, but a great variety of circumstantial things also; and that though each of these direct and circumstantial things is indeed to be considered separately, yet they are afterwards to be joined together; for that the proper force of the evidence consists in the result of those several things, considered in their respects to each other, and united into one view. And in the next place, because it seems to me, that the matters of fact here set down, which are acknowledged by unbelievers, must be acknowledged by them also to contain together a degree of evidence of great weight, if they could be brought to lay these several things before themselves distinctly, and then with attention consider them together, instead of that cursory thought of them to which we are familiarized. For being familiarized to the cursory thought of things, as really hinders the weight of them from being seen, as from having its due influence upon practice. The thing asserted, and the truth of which is to be inquired into, is this, that over and above our reason and affections, which God has given us for the information of our judgment and the conduct of our lives, he has also, by external revelation, given us an account of himself and his moral government over the world, implying a future state of rewards and punishments; i. e. hath revealed the system of natural religion; for natural religion may be externally* revealed by God, as the ignorant may be taught it by mankind their fellow creatures--that God, I say, has given us the evidence of revelation, as well as the evidence of reason, to ascertain this moral system; together with an account of a particular dispensation of Providence, which reason could no way have discovered, and a particular institution of religion founded on it, for the recovery of mankind out of their present wretched condition, and raising them to the perfection and final happiness of their nature. This revelation, whether real or supposed, may be considered as wholly historical. For prophecy is nothing but the history of events before they come to pass; doctrines also are matters of fact; and precepts come under the same notion. And the general design of Scripture, which contains in it this revelation, thus considered as historical, may be said to be to give us an account of the world, in this one single view, as God's world; by which it appears essentially distinguished from all other books, so far as I have found, except such as are copied from it. It begins with an account of God's creation of the world, in order to ascertain and distinguish from all others who is the object of our worship, by what he has done; in order to ascertain who he is, concerning whose providence, commands, promises and threatenings, this sacred book all along treats; the Maker and Proprietor of the world, he whose creatures we are, the God of nature; in order likewise to distinguish him from the idols of the nations, which are either imaginary beings, i. e. no beings at all, or else part of that creation, the historical relation of which is here given. And St. John, not improbably with an eye to this Mosaic account of the creation, begins his gospel with an account of our Saviour's preexistence, and that all things were made by him, and without him was not any thing made that was made;† agreeably to the doctrine of St. Paul, that God created all things by Jesus Christ. This beng premised, the Scripture, taken together, seems to profess to contain a kind of an abridgment of the history of the world, in the view just now mentioned; that is, a general account of the condition of religion and its professors, during the continuance of that apostacy from God, and state of wickedness, which it every where supposes the world to lie in. And this account of the state of religion carries with it some brief account of the political state of things, as religion is affected by it. Revelation indeed considers the common affairs of this world, and what is going on in it, as a mere scene of distraction, and cannot be supposed to concern itself with foretelling at what time Rome or Babylon or Greece, or any particular place, should be the most conspicuous seat of that tyranny and dissoluteness, which all places equally aspire to be; cannot, I say, be supposed to give any account of this wild scene for its own sake. But it seems to contain some very general account of the chief governments of the world, as the general state of religion has been, is, or shall be, affected by them, from the first transgression, and during the whole interval of the world's continuing in its present state, to a certain future period, spoken of both in the Old and New Testament, very distinctly and in great variety of expression: The times of the restitution of all things:* when the mystery of God shall be finished, as he hath declared to his servants the prophets: when the God of heaven shall set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, as it is represented to be during this apostacy, but judgment shall be given to the saints, and they shall reign: and the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High.¶ Upon this general view of the Scripture, I would remark how great a length of time the whole relation takes up, near six thousand years of which are past; and how great a variety of things it treats of; the natural and moral system or history of the world, including the time when it was formed, all contained in the very first book, and evidently written in a rude and unlearned age; and in subsequent books, the various common and prophetic history, and the particular dispensation of Christianity. Now all this together gives the largest scope for criticism; and for confutation of what is capable of being confuted, either from reason, or from common history, or from any inconsistence in its several parts. And it is a thing which deserves, I think, to be mentioned, that whereas some imagine the supposed doubtfulness of the evidence for revelation implies a positive argument that it is not true, it appears, on the contrary. to imply a positive argument that it is true. For, could any common relation, of such antiquity, extent and variety (for in these things the stress of what I am now observing lies) be proposed to the examination of the world; that it could not, in an age of knowledge and liberty, be confuted, or shewn to have nothing in it, to the satisfaction of reasonable men, this would be thought a strong presumptive proof of its truth. And indeed it must be a proof of it, just in proportion to the probability, that if it were false, it might be shewn to be so; and this, I think, is scarce pretended to be shewn but upon principles and in ways of arguing, which have been clearly obviated.** Nor does it at all appear, that any set of men who believe natural religion, are of the opinion that Christianity has been thus confuted. But to proceed: Together with the moral system of the world, the Old Testament contains a chronological account of the beginning of it, and from thence an unbroken genealogy of mankind for many ages before common history begins; and carried on as much farther, as to make up a continued thread of history of the length of between three and Acts iii. 21. † Rev. x. 7. + Dan. ii 44. four thousand years. It contains an account of God's making a covenant with a particular nation, that they should be his people, and he would be their God, in a peculiar sense; of his often interposing miraculously in their affairs; giving them the promise, and long after the possession, of a particular country; assuring them of the greatest national prosperity in it, if they would worship him, in opposition to the idols which the rest of the world worshipped, and obey his commands, and threatening them with unexampled punishments, if they disobeyed him, and fell into the general idolatry; insomuch that this one nation should continue to be the observation and wonder of all the world. It declares particularly, that God would scatter them among all people, from one end of the earth unto the other; but that when they should return unto the Lord their God, he would have compassion upon them, and gather them from all the nations whither he had scattered them; that Israel should be saved in the Lord with an everlasting salvation, and not be ashamed or confounded world without end. And as some of these promises are conditional, others are as absolute as any thing can be expressed; that the time should come when the people should be all righteous, and inherit the land forever; that though God would make a full end of all nations whither he had scattered them, yet would he not make a full end of them; that he would bring again the captivity of his people Israel, and plant them upon their land, and they should be no more pulled up out of their land; that the seed of Israel should not cease from being a nation for ever.* It foretells, that God would raise them up a particular person, in whom all his promises should finally be fulfilled; the Messiah, who should be in an high and eminent sense, their anointed Prince and Saviour. This was foretold in such a manner, as raised a general expectation of such a person in the nation, as appears from the New Testament, and is an acknowledged fact; an expectation of his coming at such a particular time, before any one appear. ed claiming to be that person, and when there was no ground for such an expectation, but from the prophecies; which expectation therefore must in all reason be presumed to be explanatory of those prophecies, if there were any doubt about their meaning. moreover to foretell, that this person should be rejected by that nation, to whom he had been so long promised, and though he was su much desired by them. And it expressly foretells, that he should be the Saviour of the Gentiles; and even that the completion of the scheme, contained in this book, and then begun, and in its progress, should be somewhat so great, that, in comparison with it, the restoration of the Jews alone would be but of small account. It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be for salvation unto the end of the earth. And, In the last days, the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it for out *Deut. xxviii 64. Chap. xxx 2; 3 Isai. xlv. 17. Chap. Ix. 21. Chap. xlvi 28 Amos ix. 15 Isai viii. 14, 15. Chap. xlix Jer, xxxi. 36. It seems Jer. xxx. 11, 5. Chap, liii. Mal. i. 10, 11, and Chap iii. of Zion shall go forth the law, and the word of the Lord from Jerusalem. And he shall judge among the nations-and the Lord alone shall be exalted in that day, and the idols he shall utterly abolish* The Scripture farther contains an account, that at the time the Messiah was expected, a person rose up, in this nation, claiming to be that Messiah, to be the person whom all the prophecies referred to, and in whom they should center; that he spent some years in a continued course of miraculous works, and endued his immediate disciples and followers with a power of doing the same, as a proof of the truth of that religion which he commissioned them to publish; that, invested with this authority and power, they made numerous converts in the remotest countries, and settled and established his religion in the world, to the end of which the Scripture professes to give a prophetic account of the state of this religion amongst mankind. Let us now suppose a person utterly ignorant of history, to have all this related to him out of the Scripture. Or suppose such an one, having the Scripture put into his hands, to remark these things in it, not knowing but that the whole, even its civil history, as well as the other parts of it, might be from beginning to end an entire invention, and to ask, what truth was in it, and whether the revelation here related was real or a fiction? And instead of a direct answer, suppose him, all at once, to be told the following confest facts, and then to unite them into one view. Let him first be told in how great a degree the profession and establishment of natural religion, the belief that there is one God to be worshipped, that virtue is his law, and that mankind shall be rewarded and punished hereafter, as they obey and disobey it here; in how very great a degree, I say, the profession and establishment of this moral system in the world is owing to the revelation, whether real or supposed, contained in this book; the establishment of this moral system, even in those countries which do not acknowledge the proper authority of the Scripture. Let him be told also what number of nations do acknowledge its proper authority. Let him then take in the consideration of what importance religion is to mankind. And upon these things he might, I think, truly observe, that this supposed revelation's obtaining and being received in the world, with all the circumstances and effects of it, considered together as one event, is the most conspicuous and important event in the story of mankind; that a book of this nature, and thus promulged and recommended to our consideration, demands, as if by a voice from heaven, to have its claims most seriously examined into; and that, before such examination, to treat it with any kind of scoffing and ridicule, is an offence against natural piety. But it is to be remembered, that how much soever the establishment of natural religion in the world is owing to the scripture revelation, that this does not destroy the proof of religion from reason, any more than the proof of Euclid's Elements is destroyed by a man's knowing or thinking that *Isai. xlix 6. Chap 1 Chap xi. Chap. lvi. 7. Mal. i 11. To which must be added the other prophecies of the like kind, several in the New Testament, and very many in the Old; which describe what shall be the completion of the revealed plan of Providence. Page 162, &c |