LETTER I.

I NOW send you some thoughts on the hints which occurred in our late conversation, relating to the arguments of modern philosophers, who, while they admit the existence of a Deity, discard revelation, and endeavour to deduce the principles of moral rectitude [Page 6]from the operations of reason, unassist­ed by the sacred records.

Doctor Wilson, in a work which he published about the middle of the eigh­teenth century, remarked, that, If all the philosophers and advocates for the sufficiency of natural religion who ever existed were assembled in one synod, their united wisdom could never have discovered this simple proposition: Gen. i. 1. In the beginning God created the Heavens and the Earth.—And the philosophers and philosophical divines set to work to overthrow his assertion, but they were not able to do it to their own satisfaction.

[Page 7] Indeed the reason of their failing need not be wondered at. We have not many channels of acquiring know­ledge: they may be all reduced to these three, Observation, Reasoning, and Testimony. It will be difficult to find any other sources of information.

Our senses bring us notices of many things, and the more our observations are extended, the greater number of objects fall under our observation; but we need not be told that all these, how­ever extended, must necessarily be sen­sible objects, and can never furnish us with any primary evidences of the existence of a Deity.

[Page 8] We can reason, and the things which come under our sensible observations furnish subjects for analogy, and in this the powers of the human mind are very extensive. We can compare and judge of the agreement and disagreement, not of things only but also of ideas, both simple and compound, in their various relations; and these reasonings and the conclusions drawn from them are of very great importance in the affairs of man and society, but do they lead us a step nearer to the discovery of a Deity? All our reasonings about sen­sible objects and their qualities must necessarily terminate in sensible objects and their qualities, for the stream can [Page 9]never rise higher than the fountain whence it flowed, and it is impossible that our ideas of these things can ever carry the mind above things of the like nature.

I know it has often been urged, that the consideration of ourselves and all around us, must lead us to think that there must be a powerful and in­telligent being who made and directs all things. For instance, when we see a piece of mechanism we must infer that it was the work of a mechanic, and when we see a house we naturally conclude that somebody built it. True, we very justly conclude so, because we previously know that mechanics make [Page 10]pieces of mechanism, and that men build houses: these are things which have been done, and when we see them we very naturally infer that such persons must have made them; but do we know of any person making a rock, a hill, a river, or a tree? Have we been accustomed to see worlds made, that when we see them we ne­cessarily infer their maker? Here the case is widely different, we have nei­ther experience nor observation here to direct our conclusion. These things have been as they are, as far back as we can recollect, our parents or an­cestors, as far back as can be traced, have never seen such things made. [Page 11]The most natural conclusion, there­fore, perhaps the only one which we could draw from such premises, would be, that these things never had a be­ginning, but had always been as we now perceive them, allowing for such occasional variations as we may observe in our own day; that seas, rivers, earth, mountains, rocks, &c. had al­ways existed; that animals and vege­tables had sprung from their parents, as we know they do now; that as the change and succession of seasons and the general order of the universe, as far as we can perceive, are pretty uni­form, they have always been so, and we cannot find any reason to suppose [Page 12]that they ever began to be as they are now. The appearances and order of the universe may be matters of curi­osity and of astonishment, but we are possessed of no data to furnish any hints for solving the phenomena, and consequently nothing to give rise even to a conjecture of a first cause pro­ducing and directing the course of the universe.

Do not these things then contain any evidence of the existence and go­vernment of a Supreme Being?' Yes, verily, they contain and exhibit sub­lime lessons, but how shall we benefit by them without revelation? Put the works of Sir Isaac Newton into the [Page 13]hands of a man who cannot read, of what use are they to him? But let him be taught to read and instructed in the nature and design of these works, and he may come to under­stand the greatest discoveries of that great philosopher. So let a man learn from revelation, either traditional or written, the existence, character, or conduct of God, and all the works of nature will speak to him a very in­telligible language. To him "The heavens will declare the glory of God, and the firmament shew forth his handy work,"

[Page 14] There is another source of informa­tion—Testimony.—But the testimony of other men, who have only the same means of acquiring knowledge which we ourselves possess, though it may differ in degree must of necessity be the same in kind with our own observations or reasonings, and for the reasons alrea­dy assigned can never lead us a step near­er to the discovery of a first cause.

But it is said, that the most savage nations which have yet been discover­ed, have always had among them some ideas of a God or Gods, and some notions of religious worship, however absurd these may be, which shews that mankind possess the knowledge of a [Page 15]Deity without having ever heard of revelation.

The premises are true, but the con­clusion does not seem fairly drawn, but quite the reverse. It would rather appear that they had heard of reve­lation, and that the knowledge and religion which they possess, however corrupted in their progress, must have originally flowed from that source, and that it must have been a very gene­ral cause which has produced an ef­fect so very extensive as to shew itself in all nations.—By the by, this cir­cumstance seems to shew that it was probably not the result of deep philo­sophical research among these nations.

[Page 16] It shews likewise that at some time revelation was known to all mankind, and that in their various migrations this knowledge accompanied them, though corrupted by various people in various ways, and therefore traces of it are to be found in all nations in one form or another. Thus it appears, that the knowledge of a Deity, with­out the intervention of revelation, must always have remained totally undisco­verable by man.

Not only the knowledge of a Deity must have been unattainable without revelation, but what must have been the situation of man with respect to principles of moral rectitude? It has [Page 17]been said that moral principles arise from the fitness of things. What is this fitness of things? or how came we by the knowledge of it? By reve­lation only: and it may safely be as­serted that no good moral principles have ever been established, but what have been drawn from this source.

Even those who discard revelation, have in part availed themselves of it in the formation of their systems of morality; but how vague and uncer­tain are they! without a solid founda­tion, without energy, without sanction, except the hopes or fears of present good or evil; and how insufficient to [Page 18]check the conduct, in circumstances where detection is not feared!

But what human wisdom could ne­ver have reached, revelation unfolds with the utmost ease and simplicity.

In the beginning God created the hea­vens and the earth. This short pro­position shews us at once the existence, the power, the wisdom, and the good­ness of God; and in the amplification of his character in the sacred scriptures, Creation is spoken of as exhibiting his almighty power, with such sublimity as shines, even under all the disadvan­tages of a translation, with unrivalled splendor. Gen. i. 3. God said, Let there be light, and there was light. Isa­iah [Page 19]xlv. 7. I form the light and create darkness. Verse 12. I have made the earth, and created man upon it, I, even my hands have stretched out the heavens, and all their host have I commanded. Ch. xliv. 24. I am the Lord that mak­eth all things, that stretcheth forth the heavens alone, that spreadeth abroad the earth by myself. Ch. xlviii. 13. Mine hand also hath laid the foundations of the earth, and my right hand hath span­ned the heavens. Ch. xlii. 5. Thus saith God the Lord, he that created the heavens and stretched them out, he that spread forth the earth and that which cometh out of it: he that giveth breath [Page 20]to the people upon it, and spirit to them that walk therein.

His infinite wisdom and goodness are set forth with equal dignity and subli­mity in the sacred records.—His moral character is unfolded with great sim­plicity in the 34 ^th chapter of Exodus, verses 6 and 7 ^th. The Lord, the Lord God, merciful and gracious, long-suffer­ing and abundant in goodness and truth. Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that in clearing will not clear the guilty. Visiting the iniquities of the fathers upon the children unto the third and to the fourth generation (chap. xx. 5, 6.) of them that hate me, and shewing mercy [Page 21]unto thousands (of generations) of them that love me and keep my commandments.

Thus we see the existence of God is clearly exhibited in the scripture, and his character manifested with such simplicity and perspicuity, that every person, even of the meanest capacity, is fully competent to the knowledge of it; and the simple reader of the word of God acquires with the utmost ease, a better grounded, and more unequi­vocal knowledge of the existence and character of the True God, than all the boasted discoveries of deistical phi­losophers have ever pretended to.

In the scriptures we find the purest principles of morality flowing from a [Page 22]source fully adequate to the production of such principles,—the will of God, and that expressed, not with the am­biguity of heathen oracles, or the far­fetched, often uncertain conclusions of philosophical deduction, but with the utmost precision and distinctness, that he who runs may read, and sanctioned not only with the hopes and fears of present good or evil, but with the cer­tainty of future rewards and punish­ments, flowing from a tribunal where mistakes, deceptions, and injustice are absolutely impossible. Where it is im­possible that the good should miss the reward of their goodness, and equally impossible for the wicked to escape the just punishment of their wickedness.

LETTER II.

AS I am persuaded that re­velation is the source of all the most valuable knowledge we possess, and that it furnishes the only data for solving the phenomena in the moral world, let us try what accounts we can find of the dissemination of reve­lation among mankind.

When we read the three first chap­ters of Genesis, we learn, not only that God created the heavens and the earth, [Page 24]but that he also created all their inha­bitants: and when the earth was co­vered with vegetables and peopled with animals, and the seas and waters stored with fishes, and the air with winged inhabitants; as the last and most dig­nified of his works, God formed man of the dust of the ground, and breath­ed into his nostrils the breath of life, and man became a living soul: that he created them male and female, blessed them, and gave them dominion over the earth, and all its productions and inhabitants.

In this state man was familiar with revelation. God talked with him, and gave him a law for the regulation of [Page 25]his conduct, and connected with the breach of it the punishment of death. What would have been the situation of the human race if Adam had con­tinued in his obedience, may be con­jectured, but not distinctly ascertained.

He did not continue, however, to keep the law which was given to him, and the threatened penalty, Dying, thou shalt die, came into operation. Death began its operation, and continued it until he returned to the dust from whence he was taken. His disobe­dience placed him in a situation very different from that in which he was created, but did not deprive him of revelation, of which he now stood in [Page 26]more need than in his former state; and accordingly we find that immedi­ately subsequent to his fall, revelation was renewed to him with some peculi­arities.

The discipline under which he was now to be placed was shewn to him: it was announced to him that the seed of the woman was to overcome the serpent. Sacrifice also seems to have been instituted and explained, and hence Abel offered a sacrifice in faith; and from the circumstance of Cain and Abel both offering their first-fruits, we may conclude that many things were revealed, and many institutions esta­blished, which were afterwards incor­porated [Page 27]in the laws and ordinances re­corded by Moses. We find also in the instructions given to Noah, that the distinction between clean and unclean beasts had been established, for it is mentioned to him as a thing well known.

That the knowledge of the true God was preserved, and its influence understood, we learn from various cir­cumstances between the creation and the flood of Noah: thus Enoch is said to have walked with God. No expla­nation is given; hence it would seem that none was needed, there was no difficulty in understanding what walk­ing with God meant. The reason why [Page 28]the flood was sent to destroy man from the face of the earth, was, because the wickedness of man was great.—All flesh had corrupted his way. Men being wicked and corrupting their ways, ne­cessarily implies the knowledge of a law for directing their conduct; be­cause it is disobedience to a known law which constitutes wickedness or cor­ruption. The depravity of mankind was become so very general, that Noah only was found righteous before God in that generation. He was a preacher of righteousness; and God's speaking to him is spoken of in such a way, as intimates that such communications had [Page 29]not been uncommon, and therefore not surprising.

The same history informs us, that according to the threatening, the flood came, and swept away the whole hu­man race, excepting only Noah and his family. He, by the direction of God, had prepared an ark, wherein his family and pairs of all the animal creation were preserved, and by them the earth was repeopled after the flood.

Noah, after the descent of his fami­ly from the ark, offered a sacrifice to the Lord of all clean animals, (an ex­tra number of which had been pre­served with him) hence we learn, that the knowledge and practice of sacrifice, [Page 30]and all its relatives, was preserved, and prepared for being disseminated among all the posterity of Noah: and that the true import thereof was understood and properly attended to, appears from God having accepted the sacrifice.

It has been urged that there was no writing in those days, and therefore revelation must have been very imper­fectly known.—Admitting that there was no writing, (which is by no means certain) this remark is very easily ob­viated by observing the great longevity of the people of those times.

Adam lived for many centuries after his posterity were multiplied on the earth, being above nine hundred years [Page 31]old when he died, by which time Me­thuselah had opportunity to converse with him for above two hundred years, and Noah had opportunity for above two hundred years to converse with Methuselah, which afforded ample time for Noah to acquire a complete know­ledge of all that had been revealed from the creation till the flood: his children also at that time had enjoyed the conversation of the antediluvians for about one hundred years, and Noah himself lived with them three hundred years after the flood, which gave him sufficient time to instruct his posterity thoroughly in the knowledge of the character and will of God.

[Page 32] Noah lived till the days of Abra­ham, and Shem lived till Isaac was well advanced in years—indeed Jacob was forty-eight years of age when Shem died. So that these living chro­nicles might well convey the traditions of revelation to their posterity, who for so many centuries had opportunity of learning from their mouths, the great works and words of God which they had witnessed.

For some time after the flood, man­kind [...] to have lived in the same country, for perhaps a whole century, to the days of Peleg, in whose days the earth is said to have been divided. Gen. x. 25. About this time it seems [Page 33]likely the scheme of building a city and a tower or temple to the heavens, was formed, and they set to work with it in the land of Shinar, when God confounded their language, that they should not understand one another's speech.

Hutchinson remarks, from the for­mation of the Hebrew words, that the confusion which took place and caused their dispersion, was not a difference of language; but as they had by this time departed from the simple worship of the true God, to worship the hea­vens, their tower was intended to be dedicated, as a general temple, to the worship of the heavens. The confu­sion [Page 34]was, such a disagreement about the objects and manner of worship, that they separated from one another, as has often happened since; and as they divided the earth among them, they carried with them the knowledge of the true God, mixed with the vari­ous corruptions and innovations which they had so early introduced. Thus, while the traditions of the knowledge and worship of the true God were spread over the world, corruptions and innovations were gradually introduced, till they changed the glory of the in­corruptible God into images made like to corruptible things: and because they did not like to retain God in their [Page 35]knowledge, he gave them up to the lusts of their own hearts. See Rom. i. 21, to end. And hence came the vile, degraded and corrupted state of the traditions of revelation, which have gradually sunk and degraded nations to the savage state, in which many of them now are, and from which others are but lately and in part emerged.

But this was a work of time, and progressive evil. In the early ages the knowledge of God, and even commu­nications from him, were not uncom­mon, even in those nations who had already in part obscured the light of divine revelation: as in Egypt, Gen. xi. 17, 18, 19. in Sodom, Gen. xiv. [Page 36]22. in Gerar, Gen. xx. 3—7 and 26, 28. in Syria, Gen. xxxi. 24. Many other instances might be brought, that the knowledge of the character and laws of the true God were not obli­terated at once; but in a succession of ages became so obscure, as to be no longer distinctly discernible; and that not till after the Most High had sepa­rated the seed of Jacob for himself, and set up his tabernacle among them, to be a light to the surrounding na­tions.

From this view it will be easy to perceive, that whatever has been found good and true in religion and morals, among the nations of the earth who [Page 37]have not the knowledge of the written word among them, are shining frag­ments of that glorious light, which shone in its primitive splendor among their more remote ancestors.

When we consider the character of God, as delineated in the sacred ora­cles, and the manner in which his at­tributes are exemplified, unfolding by degrees, new and amiable, and inte­resting views of his perfections, are we not ready to conclude, that Good­ness is, if we may so express it, the leading characteristic? and when we view him as a Creator, who has made provision for, and given life to so many millions of creatures of various classes, [Page 38]does it not forcibly strike us, that his goodness is manifested in communicating happiness to all the works of his hands?

The irrational animals are directed to their proper good by instinct, which seldom or never misleads them: this is the law of their nature, and they are generally observant of it. To man, the chief of his works in this world, he has also given rules for his conduct, reason to enable him to judge, and lest he should still err, the precepts and injunctions are illustrated by examples: the principles and hopes exhibited in the sacred records, are adapted for his guidance by infinite wisdom and infi­nite goodness.

LETTER III.

THE necessity of revelation need not be proved, it being impossi­ble that man could acquire the know­ledge of the existence and character of God, or discover proper principles of moral rectitude without it. It is equally needless to prove that revelation has been given; the ideas of the existence, and the worship of a Deity, and the knowledge of moral good and evil, [Page 40]unattainable without it, being to be found in some degree in all nations.

Various collections of writings have claimed the honour of being the reve­lation of God. The comparison has been made, and after the strictest exa­mination, the scriptures of the Old and New Testaments stand unrivalled in their claim to that character.

The truth and authenticity of the Old Testament has evidences, such as appear amply sufficient to satisfy the most scrupulous inquirer.

The law was given from mount Si­nai, in the sight and hearing of the whole people of Israel without excep­tion. They had been all witnesses of [Page 41]the mighty works whereby God had brought them out of Egypt. They had all seen the sea divided, and eve­ry one had passed through the sea on dry ground, while the waters stood up as a wall on each side. They had wit­nessed the destruction of the Egyptians, by the sea returning to his channel. They had been conducted in the day by a pillar of cloud, and by night the splendor of a pillar of fire had directed their movements: and now, when the whole nation was assembled, in expecta­tion of a public display of the Divine pre­sence, they saw the awful manifestation; and all the individuals in the whole nati­on were made to hear the words of God, [Page 42]proclaiming in the most unequivocal language, his existence, the relation in which he stood to them, and that glo­rious law which they ought to keep.

Here was no ambiguity, the words were explicit, and not only all heard, but every individual understood them; and that all dispute of what the law was, might be precluded, it was writ­ten by God himself on two tables of stone, and the custody of it publicly committed to a whole tribe, in the pre­sence of all the people. And that the knowledge of it might continue uni­versal among them, and the practice of the precepts constant, every man was commanded, not only to have a [Page 43]copy of the whole law, but to write it also on the most public places, on the posts of his house and on his gates, that it might become the subject of in­quiry to their children, and that every man might be qualified to explain the reasons of the institutions to succeeding generations.

Their being conducted through the wilderness, and placed in the land which God had promised, was such a proof of the Divine veracity as left no room for doubt to enter. The declarations of God, that he would bless them if they kept his laws, and would punish them if they were disobedient, have been most accurately accomplished, as [Page 44]is corroborated by the history of other nations: and their dispersion at this day, according to the predictions in the scripture, is such a living witness to the truth of these scriptures, as ne­ver was exhibited by any other nation. So accurately indeed have the predic­tions of the prophets been verified, that those who disputed the Divine authority of the scriptures, finding no other way to evade the force of their evidence, have contended, that the books were written after the events took place; but this allegation was rendered null, by the knowledge, that before several of these events took place, the sacred books were translated [Page 45]into Greek, and copies multiplied in many parts of the world.

That a man, or a few men, may be themselves deceived, or that they may impose upon others, may be true; but in this case a whole nation are the wit­nesses, and in cases where the testi­mony confessedly militates against their own characters; and their very exist­ence in their present state confirms it, and the whole exhibits such a weight of evidence, as seems to set at defiance even incredulity itself.

So very careful were the Jews of their sacred books, that it is said they counted not only the books and divi­sions, but even the letters themselves, [Page 46]and carefully noted down not only their relative positions, but even their nume­rical order in the shorter divisions, that they might guard against the smallest alteration.

This, it will be said, was a super­stitious veneration for the letter of their sacred books, while they neglect­ed the spirit of them.—Be it so.—It has, however, proved one of the means which have brought down the Hebrew Text of the Old Testament to our times, in such purity, that in the col­lation of many hundreds of the most ancient MS copies which could be sound, there is not observed a varia­tion which alters the signification of a [Page 47]law, a prophecy, or a doctrine; and when compared with the Septuagint translation, which was made above two thousand years ago, that is, before the coming of Christ, there is a won­derful harmony and coincidence be­tween them. So that we may safely rely on the integrity of the parts, as well as upon the evidence of the whole.

The authority of the Old Testament being established, forms a basis for that of the New. The first promise of vic­tory to be obtained by the seed of the woman, was gradually amplified in the Old Testament, and thus formed a foundation for the faith of the anci­ents, who, understanding the import [Page 48]of the symbolical institutions, looked-forward to the promised Deliverer. God promised to Abraham, that in his seed all the families of the earth should be blessed, when his wife had been barren till her ninetieth year, and past all hopes of being a mother. The promise ran in the line of Isaac, and of Isaac's sons Jacob had the promise: and among the twelve sons of Jacob, it was foretold that the Messiah should be a descendant of Judah, in whom (as the name imports) the praise of Jehovah should be manifested. And the last predictions of Jacob, Gen. xlix. 8—12. and of Moses, Deut. xxxiii. 7. had evident reference to this.

[Page 49] After David was called to be king, the promise was renewed to him; to which he refers, 2 Sam. xxiii. 1—5. In subsequent times, the prophets fre­quently spoke of the coming of the Glorious Holy One, particularly the seraphic Isaiah, vide ch. iv. and chap­ters xi. and xii. ch. xxxii. also ch. xxxv. ch. xl. ch. xlii. ch. xlix. ch. lii. ch. liii. and indeed the greater part of the whole book: and all the prophets, as many as have spoken, have likewise foretold concerning him. In the pro­phecy of Daniel, the particular time is specified when the Messiah should come, being four hundred and ninety years after the going forth of the com­mandment [Page 50]to restore and build Jerusa­lem, which was at that time desolate, but the seventy years of her captivity were near a close.

The coming of John the Baptist, as the voice of one crying in the wilder­ness, was likewise foretold, Isaiah xl. 3. and in Malachi 3 and 1. and in both instances connected with the coming of the Messiah.

That there was such a person as Je­sus Christ, is acknowledged by deists, Jews and Mahometans, and that he came at the time which the Christian Scriptures declare. The Koran ac­knowledges, that he was a prophet [Page 51]sent by God: the Jews and deists de­ny it.

That he was the promised Messiah, appears by the predictions of the pro­phets being verified in him. He came at the appointed time, when the gene­ral expectations of the people were so raised, that when John appeared it was a question, whether he were the Christ or not.

In him were fulfilled the prophecies: Isaiah vii. 14. compared with Matth. i. 22, 23. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call [Page 52]his name Emmanuel, which being inter­preted is, God with us. He was born in Bethlehem: compare Micah v. 2. with Matth. ii. 6.— Thus it is written by the prophet, And thou Bethlehem, in the land of Judah, art not the least among the princes of Judah; for out of thee shall come a Governor that shall rule by people Israel. He was called out of Egypt: compare Hoseah xi. 1. with Matth. ii. 15. That it might be fulfilled which was spoken of the Lord by the prophet, Out of Egypt have I called my Son. The general voice of the prophets was, that he should be called a Nazarene, Matth. ii. 23. He came to those who sat in darkness: [Page 53]compare Isaiah ix. 1—7. with Matth. iv. 15, 16. The people who sat in dark­ness saw a great light, and to them who sat in the region and shadow of death, light is sprung up. He healed the sick, and preached the gospel to the poor: compare Isaiah lxi. 1. with Luke iv. 18. The spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach de­liverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the accept­able year of the Lord. See also chap. vii. 20—23. He came to Jerusalem as the King who came in the name of [Page 54]the Lord: compare Isaiah lxii. 10, 11. Zechariah ix. 9. Rejoice greatly, O daughter of Zion: shout, O daughter of Jerusalem: behold thy King cometh unto thee. He is just and having sal­vation, lowly, riding upon an ass, even a colt the foal of an ass; with Matth. xxi. 1—9. Mark xi. 1—10. Luke xix. 29—38. and John xii. 12—16. He was betrayed by one of his friends: compare Psal. xli. 9. Yea, mine own familiar friend in whom I trusted, which did eat of my bread, hath lift up his heel against me; with Matth. xxvi. 21, 25, 47—50. Mark xiv. 18—21, 43—45. Luke xxii. 21, 22, 47, 48. John xiii. 18, 21, 26. ch. xviii. 2, 3. He [Page 55]was sold for thirty pieces of silver: compare Zech. xi. 13. with Matt. xxvi. 15. ch. xxvii. 3—10. And they took the thirty pieces of silver, the price of him that was valued, whom they of the child­ren of Israel did value, and gave them for the potters field, as the Lord ap­pointed me.

False witnesses rose up to condemn him: compare Psalm xxvii. 12. and xxxv. 11. False witnesses did rise up, they laid to my charge things that I knew not, they rewarded me evil for good; with Matth. xxvi. 59—61. Mark xiv. 55—58.

He was silent when falsely accused: compare Isaiah liii. 7. He was oppressed [Page 56]and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth; with Matth. xxvi. 63. and xxvii. 12—14. Mark xiv. 61. and xv. 3—5.

He was delivered to Pilate a Gen­tile governor, and by him sent to He­rod: compare Psal. ii. 1, 2. Why do the heathen rage and the people imagine a vain thing? The kings of the earth set themselves and the rulers of the earth take counsel together against the Lord, and against his Anointed; with Matth. xxvii. 2. Mark xv. 1. Luke xxiii. 1, 7. Acts iv. 25—28.

[Page 57] He was crucified, his hands and feet pierced: compare Psal. xxii. 16. The assembly of the wicked have inclosed me, they pierced my hands and my feet. Zech. xii. 10.— They shall look upon me whom they have pierced; with Matt. xxvii. 35. Luke xxiv. 40. John xix. 37. and xx. 25—27.

The soldiers parted his garments, and cast lots for his vesture: compare Psal. xxii. 18. They part my garments among them, and cast lots upon my ves­ture; with John xix. 23, 24.

His legs were not broken: compare Psal. xxxiv. 20. He keepeth all his bones, not one of them is broken; with John xix. 33—36. but, His side was pierc­ed [Page 58]with a spear: compare Zech. xii. 10. with John xix. 34.

He was buried: compare Isai. liii. 9. with John xix. 41, 42. and Jonah i. 17. with Matth. xii. 40. He was raised from the dead without seeing corruption: compare Psal. xvi. 10. Thou wilt not leave my soul in hell, nei­ther wilt thou suffer thine holy One to see corruption; with Acts ii. 31. He as­cended on high: compare Psal. xvi. 11. Psal. lxviii. 18. Thou hast ascended on high, thou hast led captivity captive; with Mark xvi. 19. Luke xxiv. 51. Acts i. 9. Eph. iv. 8. Acts ii. 31, 32. and ch. v. 30, 31.

[Page 59] These are a part of that wonderful assemblage of predictions, which have found their fulfilment in Jesus Christ, and which, while they carry conviction of his being the Messiah, fill the mind with astonishment: and such appears to have been the kind of evidence with which the apostles testified that Jesus was the Christ.

LETTER IV.

WITH regard to the apos­tles, the preachers of Jesus Christ: they were either themselves deceived by an impostor, and became dupes to his designs; or they were themselves impostors, and meant to make man­kind subservient to their designs; or the were so thoroughly convinced of the truth of the doctrines which they preached, and so strongly impressed with a conviction of the importance [Page 61]of their truths, that they were willing to suffer the loss of all things, and even of life itself, rather than fail in communicating this knowledge, so im­portant to all mankind.

All the impostors whose history has reached us, have been persons whose real views and designs were very dif­ferent from what they avowed as their intentions, and their cunning superior to that of those whom they made sub­servient to their purposes.

The acquisition of power, riches, or fame, or all three, have been their ultimate objects; and their deceptions have been practised for obtaining these ends. It was necessary that they should [Page 62]hold out to their followers something particularly alluring, to be enjoyed ex­clusively by them, thereby to induce them to assist in the prosecution of their schemes, with that enthusiastic energy which is most likely to ensure success.

The character of Jesus Christ was so very different from all this, that even the deists themselves have not commonly imputed imposture to him.

He always declared his designs to be the happiness, not of any particular nation, but of all mankind; and that he was to accomplish this end by lead­ing them to the knowledge of the true God, and the practice of moral holi­ness: [Page 63]and accordingly he embraced every opportunity of communicating the most important instruction.

He professed that God was his Fa­ther, and that all the wisdom, and all the power which he possessed, were de­rived from him; and he shewed his fi­lial obedience by an invariable observ­ance of the will of his Father and his God.

He declared that he was sent of God, not to do his own will, but to speak the words and do the works of his Father, and accordingly he shewed forth the power of God in the mira­cles which he performed and the doc­trines he taught. He healed the sick, [Page 64]made the lame to walk, the deaf to hear, the blind to see. He cast out devils, raised the dead, and preached the gospel to the poor.— He went about doing good.—While he himself went about teaching and doing good, he re­proved with authority and freedom, what was evil in the doctrines and prac­tice of those who perverted the law of God; and thereby exasperated the rul­ers of the Jews to such a degree, that they persecuted him till they at last accomplished his murder: but he, with a perfect understanding of their enmi­ty, and a clear perception of its issue, was not deterred from doing the will of his heavenly Father: he shrunk not [Page 65]from obloquy, reproach, persecution, and a cruel death, seeking not honour from men, but solicitous only to do them good, and to glorify his Father and his God.

Whilst in his own conduct he exhi­bited a character of spotless purity and patient submission, he did not flatter his disciples with promises of exemp­tion from evil, or of exclusive enjoy­ments; but carefully instructed them, that the happiness which he promised was designed for all mankind, as well as for them; and they understood it so: that he designed to make them ser­vants, to proclaim his gospel to the world: and that in the course of this [Page 66]service, they would be exposed to all manner of injuries, persecutions, the hatred of all nations, and death itself, without any earthly privileges.

From this slight view of the subject, it evidently appears, that Jesus was not and could not possibly be an impostor; and therefore his disciples were not de­ceived, but fairly and honestly instruct­ed in what they were to expect; and they found the predictions verified.

There was as little chance that they themselves should be impostors. The nature of their doctrine, which was peace and good-will to men, was op­posite to imposture of any kind. They were men capable of understanding the [Page 67]instructions which they had received: they had seen their master uniform in his conduct and testimony: they had seen him confirm it by his blood: and he whose name was cast out as the ex­ecration of the rulers and people of his own nation, was not by any means adapted to become the hero of an im­posture, and that too in the very city where he was known and crucified. They professed to be sent by the pow­er of God, to testify his resurrection from the dead to the very people who had murdered him, and to preach sal­vation through his name as the only Saviour; and this testimony was con­firmed by such striking and incontesti­ble [Page 68]miracles, that even their enemies were constrained to acknowledge their reality and force. They taught the same doctrines, and inculcated the same practice which their Master had taught and exemplified in their presence: and like him, they arrogated nothing of discovery or of power to themselves, but uniformly testified that they had no claim to merit of any kind, and that the doctrines which they taught, the miracles which they performed, were not their own, but exhibitions of the power, wisdom, and love of God, ma­nifested through Jesus Christ, the one mediator between God and men. At the same time, their intrepidity in testi­fying [Page 69]the sublime truths they were charged to preach, in the face of all opposition; their patient enduring eve­ry injury to which they were subject­ed, and even sealing their testimony with their lives, shewed that they count­ed nothing too great to do or to suffer for Christ's sake. They counted no­thing dear or precious to them, but what contributed to promulgate and enforce the precious and important truths, which they had in charge to communicate to mankind. The only concern which they had about them­selves was, that they might fulfil the ministry which they had received of the Lord, and that they might confirm and [Page 70]corroborate it by holy and unblamable lives, animated by their conviction of the truth, and by those precious hopes, which they considered themselves as possessing in common with all who re­ceived and kept their testimony.

Thus it appears, that the character and conduct of the apostles of Jesus Christ, were in every respect the very reverse of imposture. That having re­nounced the hidden things of disho­nesty, not walking in craftiness, nor handling the word of God deceitfully, they commend themselves to the con­science of every honest man, as honest witnesses of the truth which they them­selves believed.

[Page 71] The apostles of Jesus Christ, fully instructed by their master, directed by the spirit of God, and endued with the capacity of speaking in various lan­guages, and the power of working mi­racles in attestation of their divine mis­sion, were properly qualified to preach the gospel to all mankind: and accord­ingly they began at Jerusalem on the day of pentecost, about seven weeks after the resurrection of Jesus, at a time when there was a great assembly of people from various nations present, who were astonished to hear the won­derful works of God declared in the languages of all the nations from which they had come, and this by a few men [Page 72]who were known to be illiterate Gali­leans: and when inquiry was made, What meaneth this? and others scoffing said they were drunken, Peter stand­ing up with the eleven, shewed the peo­ple that this was the fulfilment of the prophecy of Joel; and what they now saw and heard, was the result and proof of Jesus of Nazareth, whom they had crucified, being raised up and seat­ed at the right hand of God, as the Saviour of mankind; and exhorted them to repent and be baptized in the name of Jesus Christ, for the remission of their sins. This was the first public testimony of the apostles, and the ef­fect was the conversion of about three [Page 73]thousand in one day. The subsequent miracles by which the divinity of their mission was authenticated, were of such a nature, and exhibited in such public and unequivocal instances, in the pre­sence of their enemies, as evidently shewed that deception or collusion were impossible; insomuch that the rulers of the Jews who had murdered Jesus Christ, finding his resurrection and sub­sequent power and glory, witnessed by such incontestible evidence, knew not what steps to take for the suppression of his doctrine. We find them express­ing themselves thus: Acts iv. 16. What shall we do to these men? for that indeed a notable miracle hath been done by them, [Page 74]is manifest to all them who dwell at Je­rusalem, and we cannot deny it.

It will readily occur to our reflection, that miracles never were intended for the proof of any moral proposition or doctrine, but for the confirmation of the facts which the apostles testified, viz. the resurrection of Jesus Christ, and the dignity and power with which he was invested, and the authority whereby the called all men every where to repent, and proclaimed for­giveness of sin, and salvation to all who believed and obeyed the gospel.

That the books of the sacred scrip­ture were written by the men whose names they bear, has been admitted in [Page 75]all ages, with at least as much evidence as that the works of any of the anci­ents were written by the authors to whom they are ascribed. Indeed with much stronger evidence, as has abund­antly appeared by the acknowledgment of the learned for above three thou­sand years past.—The Old Testament has been, and still is known and main­tained to be the writings of those whose names the different books bear, by the whole nation of the Jews, who surely must have known the works of their own writers better than any other peo­ple; and those who would reject their testimony in this respect, ought at least to substitute something better authen­ticated [Page 76]in its place: and till this is done (which has not yet been attempted) their testimony must stand good.

With regard to the New Testament, its credibility and authenticity have been amply shewn by various able writers; such, for instance, as Lardner's Credi­bility of the Gospel History; and a shorter view of it in Paley's Evidences of Christianity.

Besides the sketches already given, there is another source of evidence, called the internal evidence of Christi­anity, that is, the evidence which arises from the sublimity of the discoveries, and the originality and purity of the morality contained in the sacred writ­ings, [Page 77]and which are unattainable with­out revelation: but this will be better understood from a view of the peculiar doctrines and principles themselves.

LETTER V.

ON looking into the Bible, the very first thing that strikes our at­tention, is a discovery of the being and attributes of God. Gen. i. 1. In the beginning God created the heavens and the earth. This meets us on the thresh­old of our inquiry, and claims our first attention.

As we have already seen that human reason and philosophy, unassisted by revelation, are incapable of discover­ing [Page 79]the character, or even the exit­ence of a Deity, let us inquire what account the scripture has given of his character, his designs, his conduct, and the reasons of it.

He is represented as infinite in pow­er: indeed the creation of the heavens and the earth evidently intimate this. He spake and it was done, he command­ed and it stood fast. Ps. xxxiii. 6—9. He claims this character to himself, Gen. xvii. 1. I am the Almighty God. Exod. vi. 3. I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty. It is not necessary to multiply instances of the ascription of infinite power to him: they occur [Page 80]through the whole of the scripture, and his works confirm it beyond any room for doubt.

His wisdom is infinite. Prov. iii. 19. The Lord by wisdom hath founded the earth, by understanding hath he esta­blished the heavens. Job xxviii. 20, 23. Whence then cometh wisdom, and where is the place of understanding? God un­derstandeth the way thereof, and he knoweth the place thereof. His wisdom is manifested in all his works. It is high as heaven, deeper than hell, longer than the earth, and broader than the sea. Job xi. 8, 9. His knowledge and understanding are represented as di­recting and superintending the exer­tions [Page 81]of his power in all circumstances, and in every place at the same time, through every the most minute part of his creation, so that not a hair can fall to the ground without his cognizance. Hence he is represented as present eve­ry where, superintending or controlling every thing or event. The thoughts of the heart are naked and open be­fore him; perfectly understanding all our thoughts, words and actions, and all their consequences, even the most remote, and prepared to direct, restrain, or check them, that they cannot ulti­mately defeat or impair the accomplish­ment of his own purposes.

[Page 82] It is impossible that any secret can elude his omnisience, or that to his prescience any thing can be contingent. Past, present, and future, are perfect­ly under his immediate inspection, with a perspicuity and accuracy absolutely inconceivable to the most exalted cre­ated intelligence. His operations and superintendence, extend from the most minute atom or its qualities to the utmost possible extension of the universe; while his immutable existence and eternity of duration, preclude the smallest possi­bility of error in his government and conduct.

The interesting point of view in which we are taught to consider the [Page 83]Supreme Being, is that relative mani­festation of his character, designs, and conduct, which more immediately re­spects mankind: and hence, in what has been called his moral character or attributes, we are led more particular­ly to observe this relation to our state and prospects, which naturally suggests the state of man as a subject of consi­deration, which may be briefly stated in this place, and further discussed in the course of our inquiries.

Revelation directs our views to the creation of man in a state of happiness, subject to a law with a capacity of obey­ing it, and probably, of improvement in felicity. He was commanded to keep [Page 84]this law, and threatened with death as the consequence of disobedience. He disobeyed and became subject to death; and all his posterity have been and are subject to death, as well as himself. The moral state of mankind appears greatly deranged; wickedness is dif­fused over the world; and men, so far from seeking to be reconciled to God, became more and more estranged from him, so that at length the knowledge of the true God became obscured among them through their wickedness: but still the consciousness of deficiency which they retained from the traditions of revelation, however obscured, led them to multiply false gods to them­selves, [Page 85]vainly seeking from them relief from their consciousness of guilt. Ene­mies to God, and to one another, their disobedience to him became the source of misery to themselves; and with some faint ideas of a future state of retribution, derived from the tradi­tions of revelation, they were destitute of certainty, well grounded hope, or rational consolation. With talents ca­pable of promoting the happiness of of society, they oppressed one another by domestic discords and foreign wars; and the peace and comfort of families were destroyed by the cunning or the passions of individuals: so that instead of genuine amelioration of their moral [Page 86]state, their hopes were deceived by false prospects; and deception only smoothed the surface of things, whilst numberless evils rankled under the de­lusive appearance of improvement.

Such a dismal situation stood in need of the cheering rays of revelation, to dispel the gloom, and by exhibiting natural evils in the light of moral dis­cipline, to make them subservient to the best and most important interests of man. Hence such a display of the Di­vine character and conduct, as was adapted to the condition and necessi­ties of mankind, must be peculiarly important and interesting: and accord­ingly we find in the Divine record, that [Page 87]goodness is a leading feature in the Di­vine character.

The Lord is good to all▪ his tender mercies are over all his works. He mak­eth his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

As goodness forms a leading feature in the Divine character, a little atten­tion will lead us to observe the modi­fications of his goodness in every part of his conduct; and all his attributes are in the most perfect harmony with it, and contribute to promote the ac­complishment of the plans of infinite wisdom and infinite goodness, with in­finite power. Consistently with this, [Page 88]the apostle says, Eph. i. 9, 10. Having made known to us the mystery of his will, according to his good pleasure which he hath purposed in himself, that in the dis­pensation of the fulness of times he might gather together in one (or reunite un­der one head) all things in Christ, both which are in the heavens and which are on earth, even in him. That he will have all men to be saved, and to come to the knowledge of the truth. 1 Tim. ii. 4. therefore the gospel is preached unto all men, and unto the principali­ties and powers, for their recovery, according to the eternal purpose which he purposed in Christ Jesus our Lord. Eph. iii. 9—11.

[Page 89] In the character which he assumes to himself, as before remarked, Mercy is the very first attribute which meets our view: The Lord God, merciful and gracious. Exod. xxxiv. The condition of man, as having transgressed the law of his God, admitted of no hope but from the mercy of God. In many cases, if a man has injured his neigh­bour he may have wherewith to make him adequate compensation, and thus repair the damage which he had occa­sioned; but when man trangresses the law of God, what equivalent can he render to him? All that which he pos­sesses is the property and the gift of his maker; he can have nothing indepen­dent [Page 90]of him to make compensation for his misconduct. Wherewith, then, shall he come before the Lord? The answer is, Let the wicked forsake his wickedness, and the unrighteous man his thoughts; let him return to the Lord who will have MERCY upon him, for our God will abundantly PARDON. Hence the Know­ledge of salvation is by the remission of sins, through the tender mercy of our God. Luke i. 77, 78. And indeed, through the whole of the scriptures, the mercy of God is exhibited as the foundation of man's confidence towards God.

The mercy of God, therefore, his forgiving sin, and freeing the repent­ing [Page 91]sinner from the imputation of guilt, is celebrated in the Old and New Tes­taments as universal, and as enduring for ever: shewing mercy unto thousands (of generations) of them that love him and keep his commandments. Exod. xx. 6.— His mercy is from generation to ge­neration unto them that fear him. Luke i. 50. He is merciful and gracious, long-suffering, and abounding in goodness and truth. Exod. xxxiv.

Holiness is one of the attributes of God, and inseparable from his charac­ter and conduct. Holiness seems to be that perfect purity and freedom from any immoral stain, which is totally in­compatible with any possible error or [Page 92]There is nothing in the Divine character or conduct that can have the smallest affinity to moral evil on his part, as its author or perpetra­tor; nor is it possible that moral evil can be in any way pleasing or accept­able to him. He is of purer eyes than to look on iniquity. The throne of ini­quity cannot have fellowship with him.

Consistently with this holiness, his mercy is always exercised. The wicked must forsake his wickedness before he can be pardoned: men must be turned from darkness to light, from the pow­er of Satan unto God, before they can receive forgiveness of sins.—It is part of his character— Clearing he will not [Page 93]clear the guilty—consequently it is im­possible that any man can receive par­don from God, or come with accept­ance before him, so long as he continues an unrepenting sinner, for, Without ho­liness no one can see God.

This also is a part of his goodness, for if men could even receive forgive­ness whilst they continued in the career of wickedness, not only no moral ad­vantage would be derived from it, but men would be encouraged to continue and even increase in wickedness with­out restraint, and both society would be more injured, and the individual would be incapable of reaping any benefit from such pardon, and therefore its end [Page 94]would be defeated.—Hence he is repre­sented as long-suffering, and waiting that he may be gracious; that is, he has long patience with men, till the discipline and means which he employs, have the effect of humbling and mak­ing them sensible of their wickedness, and making them earnestly seek for­giveness, that their hearts being turn­ed to him, like the softened wax, they may receive deep and indelible impres­sions of his gracious kindness; and thus a moral amelioration is effected in them.

God is represented in the Scripture as inflexibly just, invariably connecting vice with misery as its necessary conse­quence and punishment, and continuing [Page 95]and varying the chastisements with un­remitting attention, in order to produce the reformation of the vicious. If we attentively read the 26 ^th chapter of Le­viticus, we will find an example of the severity of God, and the purpose for which it is inflicted, and see that all the punishment which he inflicts is in­tended for the benefit of the sufferers. He chastens for our profit, that we may be partakers of his holiness. Heb. xii. And from his immutability the con­clusion is obvious, that in every in­stance, and in all his dispensations, this end is invariably pursued; for he is unchangeable, not in his modes of ope­ration, which are always adapted to [Page 96]circumstances; but in the principles up­on which he conducts his operations, and the to be obtained.—But the justice and faithfulness of God consists not only in inflicting punishment on the disobedient: they are equally manifest­ed in the fulfilment of his promises as in the accomplishment of his threaten­ings. He has connected the promises of blessings with obedience, and never fails to fulfil these promises with the same invariable justice and faithfulness, with a view to confirm his servants in their love and attachment to himself, by their experience of his fatherly kind­ness.

[Page 97] His justice, therefore, in all its mo­difications, in every instance, in all his dispensations, whether in the present or in a future state, is conducted upon the same principle of goodness, directed by unerring wisdom to the attainment of its benevolent end.

LETTER VI.

AS the purposes of God have in view the happiness of his creatures; as he designed that all men should be benefited by the dispensations of his Goodness; be brought to know, to love, and to obey him, as essentially necessary to the highest felicity of which their natures are capable; so he has adapted his measures for the accom­plishment of this benevolent end, with infinite wisdom and goodness.

[Page 99] He early announced to mankind that he would send a Deliverer, intimating that from the woman should proceed one who should bruise the serpent's head, and that in the conflict the ser­pent should bruise his heel. The in­stitution of sacrifice was at a very early period, and the whole of the ancient ritual was emblematical of the way of salvation by Jesus Christ.

The character of Jesus Christ the Saviour, is a very important subject of consideration; as the right apprehensi­on of this is connected with the know­ledge of the only true God, and leads to a satisfactory understanding of the Divine economy.

[Page 100] He is represented as, The first born of every creature. Col. i. 15. The begin­ning of the creation of God. Rev. iii. 14. That, He is before all things, and by him all things were created. Col. i. 16, 17. God created all things by Jesus Christ. Eph. iii. 9. All things were made by him, and without him not any thing was made. John i. 3. Compare Prov. viii. 22—30. as being Rich. 2 Cor. viii. 9. In the form of God. Phil. ii. 6. And possessing glory with the only true God before the world was. John xvii. 5.

From these and similar testimonies it appears, that he was in a peculiar sense the only begotten of the Father, the first being whom God brought into [Page 101]existence (at what time is impossible to be known) and the Agent by whom he created all things; and he is recog­nised by his Father in that character. Psal. cii. 25. quoted by the apostle, Heb. i. 10. Thou, Lord, in the beginning hast laid the foundations of the earth, and the heavens are the works of thine hands.

He is likewise represented as Uphold­ing all things by the word of his power. Heb. i. 3. By him all things consist. Col. i. 17. Consistent with this view he seems to have manifested himself to Adam, Gen. iii. 9. to Noah, chap. vi. 7, 8, 9. to Abraham, Isaac, and Ja­cob, Gen. xii. 1, 3. and xvii. 1. and chap. xviii. ch. xxvi. 1, 5. ch. xxxii. [Page 102]24, 30. ch. xxxv. 9. to Moses, Exod. chap. iii. iv. &c. &c. &c. to Joshua, Josh. i. 1, &c. &c. &c. to Gideon, Judges vi. 11, &c. chap. vii. 2, &c. to Samuel, and to the prophets in a great variety of instances. Hence we may conclude, that all things were un­der his direction and management, pre­vious to his coming in the form of a servant. From these testimonies, which are so very explicit, it would appear, that those who deny the existence of Jesus Christ previous to his coming in­to the world in the reign of Augustus, are mistaken, as they are thereby re­duced to the necessity, either of reject­ing considerable portions of the scrip­ture, [Page 103]or of interpreting them in some way very different from what appears to be their most obvious and natural signification: and while the system is pressed with this difficulty which there seems no way of avoiding, it does not contribute to give us more consistent apprehensions of the character and con­duct of God, or of the state and pro­spects of man.

The glorious dignity which Jesus Christ enjoyed before he took upon him the form of a servant, shews us the strength of his filial obedience, and his condescension and love to man, when he who was RICH for our sakes became POOR, that we through his poverty might [Page 104]become rich, and shews us the greatness of the sacrifice which he made, when He emptied himself and made himself of no reputation, and became obedient even unto death, that he might save us from destruction.

He came as the prophet had fore­told, as a root out of a dry ground, having no external dignity to make him an object of attention or desire. His whole deportment was modest, unas­suming, the pattern of humility and the greatest philanthropy; and though clothed with Divine power and autho­rity, as the prophet had declared. Isa­iah xi. 1, 5. the spirit of the Lord rested on him, the spirit of wisdom and [Page 105]understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord; yet he assumed no dignity to himself, but uniformly de­clared himself to be the Son and Ser­vant of his God and Father, and that all the power belonged to his Father. And in the prosecution of the work which God had given him to do, he submitted to poverty, contempt, suffer­ing, and death, with perfect resignati­on to the will of his Father. He went about teaching and doing good. All his doctrines, his conduct, his miracles, shewed the most perfect love to God, and the most unconquerable benevo­lence to men.

[Page 106] Hence we are led to contemplate the character of Jesus Christ, not merely as the instrument by whom the love of God was manifested to man, but also as an active voluntary agent in the great work, who loved mankind himself, and with a perfect understanding of all the evils and sufferings to which such con­descension would subject him, willingly offered himself for the purpose of re­conciling sinners unto God. Compare Psalm xl. 6, 7, 8, with Heb. x. 5. Sa­crifice and offering thou didst not desire: mine ears hast thou opened: burnt offer­ing and sin offering thou hast not requir­ed. Then said I, Lo I come: in the volume of the book it is written of me: [Page 107]I delight to do thy will, O my God, yea thy law is within my heart. Therefore the Apostle, 2 Cor. v. 14. says, The love of Christ constraineth us to live no more to ourselves, but to him who died for us and rose again: and he is cele­brated, Rev. i. 5. by the character of Him who loved us: and Ephes. v. 25. Christ loved the Church and gave him­self for it. Many other instances occur in the New Testament.

He is represented as a Priest, made such by an oath, Psal. cx. 4. The Lord hath sworn and will not repent, thou art a Priest forever after the order of Mel­chizedeck. Comp. Heb. v. 6, 10. and vii. 17, 24. He offered up himself, verse [Page 108]27, and, Because he continueth ever, he hath an unchangeable Priesthood, verse 24. Therefore he is able to save to the uttermost, them that come to God by him: Seeing he ever liveth to make intercession for them, verse 25. that if any of his servants trespass they may be reclaimed by his power and grace, and obtain mercy and forgiveness of God through his intercession. 1 John ii. 1.— If any man sin we have an advo­cate with the Father, Jesus Christ the righteous. Who appears in the presence of God for us. Heb. ix. 24. to purify the repenting sinner from his transgres­sions; to purge the conscience from dead works to serve the living God. Heb. ix. [Page 109]14. agreeably to the declaration of the angel, Matt. i. 21. He shall save his people from their sins.

Being raised from the dead, agreea­ble to his hope, Psal. xvi. 10. Acts ii. 30, 31, 32, 33. he is invested with all power in heaven and in earth, accord­ing to his prayer, John xvii. 5. comp. Mat. xxviii. 18. and set on the right hand of the Majesty on high, as was declared, Psal. cx. 1. compare with Acts ii. 34, 35, 36. to reign until all his enemies shall become subject to him.

In this view we are taught to consi­der him as the agent by whom the Fa­ther exercises his supreme authority; directing, controlling, or checking the [Page 110]conduct of individuals, societies, or na­tions and empires, and often making them productive of events very differ­ent from what the actors contemplat­ed; and so overruling the physical evils which men and nations are suffered to inflict upon one another, as to make them subservient to the purposes of his moral government.

Jesus Christ is represented as the one Mediator between God and man. 1 Tim. ii. 5. We have no knowledge of any intercourse between God and man, or between the Creator and his creatures, but what is conducted through the hands of a Mediator. No man knoweth the Father, save the Son, [Page 111]and he to whom the Son will reveal him. Matth. xi. 27. I am the way, and the truth, and the life: no man cometh unto the Father but by me. John xiv. 6. also Heb. viii. 6. and ix. 16.

Hence he is called the Shepherd, whose office is to gather in the strayed sheep: and for this purpose, it pleased the Father that in him should all ful­ness dwell, that having made peace by the blood of his cross, by him to recon­cile all things to himself. Col. i. 19, 20. With this view also the apostles were sent with the ministry of reconciliation, testifying, that God was in Christ re­conciling the world unto himself. 2 Cor. v. 19. and through him or in his name, [Page 112]salvation by the remission of sin, is de­clared to all those who repent and obey the gospel.

Possessed of all power in heaven and earth, and the treasures of wisdom and knowledge dwelling in him, he is fitly qualified to exercise the office of Me­diator of the New Testament, which, by means of his death, has a retro­spective view, and includes those who had lived before his coming, as well as those who were to come after him: for the former had all lived under his control as well as the latter, whether they were his voluntary subjects or his enemies; and by his ministrations all [Page 113]are to be reconciled and willingly sub­mit to government.

His God and Father hath promised, and confirmed it by an oath, that every knee shall bow in the name of Jesus Christ, and every tongue shall confess that he is Lord, to the glory of God the Father. Every thing is to be sub­jected unto him, excepting only the Father who subjects them under him. And as he reigns with a perfect know­ledge of all men, a perfect comprehen­sion of every thought, word and action, he is fitly qualified to be the universal judge; for, The Father judgeth no man, but hath committed all judgment unto the Son, that all men should ho­nour [Page 114]the Son even as they honour the Father. John v. 22, 23.

Those who by a patient continuance in well doing have approved themselves his faithful servants, who have loved God, and made his law the rule of their conduct, will enter into the en­joyment of felicity; but those who were contentious and would not obey the truth, will be placed under a more severe course of discipline, and effec­tually learn, that chastisement is the native consequence of their persever­ance in wickedness. Even then the in­fliction of sufferings will proceed on the invariable principle of benevolence, which applies various degrees of chas­tisement [Page 115]in order to effect the purpose of voluntary reformation; until all without exception, becoming sensible of the exceeding evil of sin, shall turn from it with abhorrence, and with their whole heart turn to the Lord. Then, all enmity being subdued, Jesus Christ will deliver up the kingdom to God, even the Father, all things be­ing perfectly reconciled through him, according to the Divine purpose, that God may be all in all.

Such appears to be the general out­line of the designs of God, to be ac­complished by Jesus Christ, and this design is invariably kept in view through all ages and dispensations: and though individuals may, for a time, deprive [Page 116]themselves of the happiness which would result to them from believing and obeying the truth, the means which Jesus Christ has in his power to apply in the course of his administration, will at last be successful, in undeceiving them, and bringing them to a perfect consciousness of the extreme evil of their wickedness, and of the Divine benevolence, which has directed the whole of his conduct towards them; that humbled to the dust, under the deepest sense of their own unworthi­ness, and acknowledging his mercy and love, they shall earnestly solicit forgive­ness of their sins, and shall not solicit in vain.

LETTER VII.

THE dignity and the depra­vity of human nature, are themes which have been largely descanted on, and doubtless human nature exhibits evi­dent signs of both. Various conjec­tures and reasonings have been attempt­ed to account for these appearances, by tracing them to their source.

Revelation assures us, that God cre­ated all things by Jesus Christ; and there seems good reason to conclude, [Page 118]that when his works came from his hand they must have been very good, and of course that such must have been the state of man when he came from the hands of his Creator. How he came to be as he now is, has been long a subject of dispute, and not yet set­tled. It has been supposed, that every individual of mankind existed in a for­mer state as moral agents, enjoying happiness, and capable, by their conti­nued obedience to the law of their God, of continuing in felicity. That by the abuse of their freedom they fell, though not all in equal degrees: that God was pleased to connect them with gross­er materials to prevent their destruc­tion, [Page 119]and, placing them in Adam, to render them capable subjects of a course of moral and physical discipline, for their recovery to a state of moral ho­liness and consequent happiness; a sys­tem which he is carrying on under all the varieties of dispensations which his wisdom sees proper, to induce them to attach themselves to obedience and ho­liness, as the objects of their deliberate choice, the rational result of their own experience and conviction, and the on­ly way to the highest felivity of which their natures are capable. This sup­position does not appear to be any way inconsistent either with scripture, or what we observe among mankind. [Page 120]When man was placed in Eden, it seems pretty obvious that he was in a situation which needed restraint, and he was put under one, and threatened with death as the consequence of diso­bedience. His Maker said, it was not good for man to be alone; he needed a help, and God made an help meet for him. These hints may intimate, that man was now placed in a situation where his propensity to evil was re­strained, and death might not be neces­sary; but when he disobeyed he broke through the restraint, and a change in the mode of discipline became necessa­ry: the evil propensities formerly re­strained were now loose, and it became [Page 121]proper that he should be subjected to death. The situation to which Adam had now reduced himself became also the state of his posterity: their pro­pensities were not under the restraint of his former state, and it became equally proper that they should be subjected to the same discipline under which he was now placed.

It was now that their various dispo­sitions began to appear, and they still appear in such diversity of mildness and ferocity, of candor and duplicity, of docility and obstinacy, of intelligence and stupidity, as has afforded ample room for inquiry and discussion, which seem as far from settling the point as [Page 122]at the beginning; therefore there does not appear any impropriety in assuming a supposition, which seems at least as likely to account for these appearances as any other.

Admitting then, that men in their former state had fallen, but not all to the same extent, we may conceive these various dispositions or propensities to result from the different degrees of ma­lignity which they had acquired in their deviation from their original rectitude; and now that their propensities are broke loose from the restraint under which man was placed in Eden, they shew themselves in the various appear­ances which human nature now exhi­bits. [Page 123]—It will not be a sufficient answer, to say that these are the fruits of imi­tation; for it is yet to be shewn what were the original patterns for this imi­tation: nor can we say that God plac­ed a pure spirit in a contaminated body, which should pollute it with moral de­filement, for thus we should suppose men morally wicked without any per­sonal agency of their own.

Another circumstance offers itself to our attention. It will be admitted that suffering is the effect of sin; but we know that infants are subject to various kinds and degrees of suffering, and even to death, while they are yet in a state which appears incapable of transgressi­on. [Page 124]Is there any other supposition which offers a more rational account of the cause of that suffering, considered as a part of moral discipline?

But it will be said, that infants are incapable of discerning the relation be­tween the cause and the effect, and therefore are not proper subjects of moral discipline.—The first is true, but it is a difficulty which presses at least as much on any other supposition, and therefore does not peculiarly invalidate what has been supposed above. As to the latter, we cannot pronounce with certainty that they may not, even in that they may not, even in that state, be subjects of moral disci­pline.

[Page 125] It is a fact that moral education may be, and sometimes is, conducted in part at least, by way of impression rather than reasoning, ^* and however limited the power of man may be, it does not follow that it is not competent to the power of God, to make even the deli­rium of a fever, or continued insanity, subservient to moral amelioration. In­deed a case much in point occurs in the book of Daniel; it is the case of Nebu­chadnezzar. When his heart was lift­ed up with pride, he was deposed, and deprived of his reason, in order to make him know and acknowledge that the [Page 126]Most High God ruled. See Daniel iv. 24. to the end, and chap. v. 18—21. In this instance, it appears to have been the method which Divine wisdom saw meet to employ, for the very purpose of moral amelioration, and it answered the purpose for which it was used.

In this case however it may be said, that Nebuchadnezzar had his reason before, and when it was restored to him, he recollected and knew the cause and design of his abasement. True, and if it can be shewn that the present state of existence is the only state of moral discipline, and that God cannot or will not restore to mankind, or even to those who die in infancy, a perfect [Page 127]recollection and consciousness of all that they have been, done, or suffered, this case must be given up; but that can­not be shewn, the contrary is evident from scripture. See among many other places, Matt. xxv. 34. to the end: so that this must be admitted to be a case very much in point.

Indeed the idea has no novelty; it appears to have been general among the Jews in the days of Jesus Christ, and was referred to in a question which his own disciples put to himself; and he did not intimate to them that the notion was a wrong one, and he never failed to correct their sentiments when they were wrong. It occurs in John [Page 128]ix. 1, 2, 3. The question, Who did sin, this man or his parents, that he was born blind? and the answer of Jesus, Neither hath this man sinned nor his parents, appears to intimate, not that either of them were sinless, but that his being born blind was not the fruit of any particular sin.

Upon the whole then, this supposi­tion does not appear to be any way in­consistent with reason or scripture, and may be safely admitted, if it can be of use to solve any of the phenomena of man.

Whatever we may suppose to have been the previous state of man, reve­lation informs us that God formed him [Page 129]of the dust of the ground, and breathed into him the breath of life, and man became a living soul. His Maker taught him language, and made him acquaint­ed with those things with which he was surrounded; so that he gave apposite names to all the beasts of the field, and the fowls of the air: and those who contend that Hebrew was the language of Adam, say that these names are, in that language, descriptive of the most distinguishing characteristics of the re­spective birds and beasts; which indi­cates that he was not only taught lan­guage, but also its proper application.

His having dominion over the whole animated creation, whether on the land [Page 130]or in the waters, implies that he must not only have understood their natures, but also the treatment which was pro­per for them; and his being placed in the garden to dress and keep it, pre­supposes that he was endued with uni­versal knowledge of the whole vegeta­ble world, and the various soils and manures suitable for the cultivation of the various classes, genera and species, as well as a thorough knowledge of the virtues and uses of their respective productions, as food for himself and all the creatures under his dominion.

It seems probable also that the ele­ments of the arts and sciences were likewise communicated to him by his [Page 131]munificent Creator. The knowledge of husbandry and agriculture seem to have been coeval with Adam, the sci­ence of music was known, the harp and the organ were employed in his days; which implies an acquaintance with mathematical and mechanical science. Metallurgy was understood, which pre­supposes a knowledge of chemistry; and scientific instruction given to the artificers in brass and iron, which indi­cates an acquaintance with the arts and sciences in the days of Adam, little thought of by philosophers and disco­verers in modern days, who do not ad­vert to the dignified extent of mind be­stowed on our progenitor.

[Page 132] With respect to the moral state of Adam, it was no less exalted. God made man upright, Eccl. vii. 29. He was made the capable subject of a law; instructed in the knowledge of life, the knowledge of good and evil, with their respective consequences; and provided with a suitable and amiable companion to give occasion for and encouragement to the practice of the social virtues; to share his labours and to increase his fe­licity by friendly participation and soci­al intercourse. Possessed of the friend­ship, and honoured with the visits of his Divine Benefactor, whom he also daily contemplated in his works, and whom he always pleased by his con­duct, [Page 133]while he continued obedient to his law; his dignified state must have been such as we can have but very im­perfect ideas of from the hints given by Moses.

But Adam in his best estate was of the earth, earthy; he was not a spi­ritual, but a soulish man. The scrip­tures represent man as consisting of bo­dy, soul, and spirit, as in 1 Thess. v. 23. and Heb. iv. 12. The soul may be that faculty by which we can appre­hend, contemplate, and enjoy rational pleasure, or suffer pain from this mate­rial system in which we live; and the spirit that by which we can have inter­course with, and enjoy happiness from [Page 134]spiritual and Divine objects. Hence, 1 Cor. ii. 14, 15. the natural, or soul­ish, man receiveth not the things of the spirit of God—because they are spirit­ually discerned; and therefore those whose highest wisdom (James iii. 15.) is earthly or soulish, cannot know them, and hence too the natural or soulish body, 1 Cor. xv. 44. seems to be a body adapted to the material system in which we now live, and the spiritual body adapted to the spiritual state in which the righteous will be placed after the resurrection. Therefore the first Adam was made a living soul; the last Adam a quickening spirit.

[Page 135] Adam being a soulish man, of the earth, earthy, verse 47. was only capa­ble of soulish attainments and enjoy­ments. The spirit, which in Prov. xx. 27. is styled the candle of the Lord, was in him probably as a lamp not lighted; and it is likely he could not be capable of spiritual ideas in the state in which he then was, at least not in that early stage of it which only was accomplished before he fell. His fall, which is briefly stated by Moses, made death a necessary consequence to him­self and his posterity; and from the concurrent testimony of scripture, it becomes a beneficial consequence to man, for mankind are now, as Adam [Page 136]was, soulish, and can never be com­pletely freed from that state but by death: till then they must in some de­gree bear the image of the first Adam, insomuch that the Apostle, 1 Cor. xv. 44. says, that at death the body is sown a natural or soulish body. Now Jesus Christ is the quickening spirit, whose word and spirit quickens the spi­rits of the children of men, that they may bear his image, (verse 49.) and the change which this quickening pro­duces, is spoken of as regeneration, 1 Pet. i. 13. New Birth, John iii. 3. 1 Pet. i. 23. Eph. ii. 1, 5. and many other figures, where the change is spoken of as begun but not completed: [Page 137]and death appears an important step in the Divine economy, for completely dissolving the connection with the first Adam, that the image of the second may be perfected.

In the same point of view may all the distresses and afflictions of mankind, with propriety be considered as valua­ble and important parts of moral disci­pline, made necessary by sin, and ap­plied by infinite wisdom and benevo­lence for the purpose of producing mo­ral good. We may form some idea of the propriety of this, by considering the importance of medicines to a dis­eased body; or surgical operations, such as the drawing of a tooth, or the am­putation [Page 138]of a limb, which though ex­tremely painful, are performed with a benevolent intention, and often with a beneficial effect. There is this differ­ence however, that though men often fail in accomplishing their designs; it is impossible that the purposes of God can be ultimately frustrated.

It has often happened, that from a mistaken view of the physical evils to which individuals and societies are sub­ject, arguments have been started against the government of God, and objections brought against the scriptures; where­as a proper view of the subject is a vin­dication of the Divine government, and an irrefragable proof of the Divine ori­gin [Page 139]of the scriptures, where alone can be found a rational explanation of ob­vious facts, which without revelation must have forever remained inscrutable.

When we consider this subject it will be a very obvious and just reflection, that all mankind are sinners, for all without exception are under this disci­pline: and from the scope of the whole scriptures, it would seem to be the design of God to recover all mankind to holiness and consequent happiness. This appears to be the uniform object of all the Divine dispensations in every age and state, and will continue to be the object of all the dispensations of God towards man in every future state, [Page 140]till the whole shall be saved, and not one lost.

If we miss this idea, it is owing to our taking partial views of the scrip­tures and of the Divine economy, which will naturally lead to mistaken appre­hensions of the purposes of God, and the designs of his dispensations. This has been a fruitful source of doubts and disputations among those professing Christianity; and many, who would not take the trouble of judging for themselves, have turned with disgust from the discordant interpretations so frequently offered, and rejected the scriptures altogether, without inquiry, as unintelligible or contradictory.

[Page 141] If we inquire into the evidence of this doctrine, it will be natural to re­flect, that as infinite power, wisdom and goodness are essential to the character of God, we might rationally suppose, that when he brought intelligent beings into existence, his design was to make them good and happy; because we have no ground on which to conclude, that any design or work of the Supreme Being could possibly be inconsistent with infinite goodness. Hence we may fair­ly conclude, that the designs of infinite benevolence could be nothing short of the highest felicity of which his crea­tures were capable. The contrary sup­position would picture to us a character [Page 142]the very reverse of Him who is good to all.—Hence the declarations, that all the families of the earth shall be blessed in the seed of Abraham: that his pur­pose is to reunite all under Jesus Christ, the one head; to reconcile all things by Jesus Christ to himself: that he will have all men to be saved, and to come to the knowledge of the truth. Hence it appears, that the existence of moral evil makes physical evils necessary, as a part of moral discipline: and the universal extent of the latter forms a decisive proof of the universally bene­volent designs of God, and of the un­ceasing progress of his means for the accomplishment of these designs.

[Page 143] This view of the subject, while it embraces the scope of revelation, fur­nishes a strong evidence of its truth and Divine origin, by exhibiting to us a consistent, a consolatory, and glorious prospect, unattainable from any source but revelation alone.

As all who admit the truth of the scriptures, agree that the design of God, in that revelation, was to reco­ver men from sin to holiness, and from misery to happiness, it is of great im­portance to consider the means which he employs to accomplish this purpose; which will lead to a more particular view of the dispensations of God, and the present and future state of man. [Page 144]But as the subject, even a slight sketch of it, is too extensive for my present avocations, I must leave it for the pre­sent, and intend to resume it when I have more leisure.