fame temple, became very fcanty when ten of them withdrew their allegiance from heaven? Could ever the book of the law, if configned to the Levites, and promulgated, have been loft, fo as to give room for new Aions? Or could a book of the law have been forged, if there was none precedent, and put upon the people, as a book that had been delivered to the Levites by Mofes? If no book at all ever was delivered by him to them, what authority could be pretended for fuch a book? Had a book been to be forged, in order to be received by the people, could it have contained fo many fcandalous reflections and accufations against the people, and fo many fatal threats and predictions concerning them? and, if it had been fo framed, could it have been received as authentic? If the law, &c. was forged, it must have been before the days of David: becaufe by the facred hymns, in his time, the pubIcation of the law is celebrated, and the law was observed: and yet the time between the entry of Ifrael into the land, and Le reign of David, being but about four hundred years, is too short a space for forgetting the real manner of the entry, and orging another, to be received by a people, whole genealogy was fo fixed, and whofe time was reckoned by fuch periods. If the book of the law was not forged before the reign of David, it could not bly be forged after, unless the whole Autory of the kingdom, the tabernacle, the temple, and all the facred hymns and prophecies, are looked upon as one compleat action; because the tabernacle, the temple, the economy of the kingdom, the facred hymns, and all the other writings faid to be facred, bear formal relation to the law. But, that all these things were not fuppatious, is evident from the anxious zeal that poffeffed the Jews who returned from the captivity; from their folicitude to relore the city, the temple and the facred fervice; from their strict examination of their genealogies, and fcrupulous care to comply with the law. The space between the captivity and the return was fo thort, that fome who faw the firit temple, faw alfo the fecond, and many who were themfelves, or at leaft whofe fathers had been, officers in the firft temple, returned to the fervice of the fecond: fo that it is utterly impoffible that the hiftory, the liturgy, the fervice of the Jews, preceding the return, fhould be a fiction, at least that it fhould be a fiction earlier than the return. And the ftory of this nation, from that period, falls in fo much with the history of the rest of the world; their facred books have been fo foon after that tranflated, and they have been fo famous for the tenacioufnefs of their laws, that there is no poffibility of fufpecting that their law and history was forged later than the return, And, if it is granted, that the devotions, the precepts, the inftitutions, and rites and ceremonies of this law, and the great lines of their history, are not forged; one needs, as to the prefent confideration, be but little folicitous concerning the accuracy of the copy of the books of the law, and of the other facred books; and whether there may not have been fome mistake and interpolations. It is not with one or one hundred words or fentences we have to do; it is with the fyftem of the facrificature, and the other religious laws and fervices of the Jews, and with the political establishment of their theocratical government, and the authority for the eftablishment of both, that we have, at present, concern. For, if fuch a fyftem of religious fervices and ceremonies was revealed and commanded by God, if, for the greater certainty, it was reduced into writing by Mofes, by divine direction; if fuch a model of government was framed, as is manifeftly calculated for keeping up the obfervance of thofe fervices, and preferving the memory of the inftitution, and keeping up the authority of the book wherein it was recorded; and if the nation, to whom this inftitution was delivered, have preferved it accordingly: compleat evidence thence arifes to us of the divinity of the inftitution; and leads to a demonstrative proof of the truth of the Chriftian religion, to which all the emblematical inftitutions tend, and in which they center. Lord Forbes. and moft arcient language; from which the very alphabets and letters of all other languages were derived This book contains, as the moft ancient, fo the most exact flory of the world, the prepagation of men, and the difperfing of families into the feveral parts of the earth. And though this book were written in feveral ages and places, by feveral perfons; yet doth the doctrine of it accord together, with a moft excellent harmony, without any diffonance or inconfiftency. And for the manner of delivering the things contained in it, 'tis fo folemn, reverend and majestic, fo exactly fuited to the nature of things, as may juflly provoke our wonder and acknowledgment of its divine original. And as for the New Tefiament; thofe various correfpondences, which it bears to the chief things of the Old Teflament, may fufficiently evidence that mutual relation, deper dance, and affinity which there is between them. That in fuch an age there was fuch a man as Chrift, who preached fuch a doctrine, wrought many miracles, fuffered an ignominious death, and was afterwards worshipped as God, having abundance of difciples and followers, at frft chiefly amongst the vulgar, but a while after, amongit feveral of the most wife and learned men; who in a fhort Space of time did propagate their belief and doctrine into the molt remote parts of the world: I fay, all this is for the truth of the matter of fact, not fo much as doubted or called into question, by Julian, or Celfus, or the Jews themfelves, or any other of the moft avowed enemies of Christianity. But we have it by as good certainty as any rational man can with or hope for, that is, by univerfal teftimony, as well of enemies as friends. And if thefe things were fo, as to the matter of fact, the common principles of nature will affure us, that 'tis not confiftent with the nature of the Deity, hi, truth, wildom, or juftice, to work fuch miracles in confirmation of a lie or impofture. Nor can it be reafonably objected that thefe miracles are now ceafed; and we have not any fuch extraordinary way to confirm the truth of our religion. 'Tis fufficient that they were upon the first plantation of it, when men were to be infiituted and confirmed in that new doctrine. And there may be as much of the wifdom of providence in the forbear ing them now, as in working them then; it being not reafonable to think that the univerfal laws of nature, by which things are to be regularly guided in their natural courfe, fhould frequently, or upon every little occafion, be violated or difordered. To which may be added that wonderful way whereby this religion hath been propagated in the world, with much fimplicity and infirmity in the first publishers of it; without arms, or faction, or favour of great men, or the perfuafions of philofophers or orators; only by the naked propofal of plain evident truth, with a firm refolution of fuffering and dying for it, by which it hath fubdued all kind of perfecutions and oppofitions, and furmounted whatever difcouragement or refiftance could be laid in its way, or made against it. The excellency of the things contained in the Gospel are alfo fo fuitable to a rational being, as no other religion or profeffion whatfoever hath thought of, or fo exprefsly infifted upon. Some of the learned Heathens have placed the happiness of man in the external fenfual delights of this world. Others of the wifer Heathens have fpoken fometimes doubtfully concerning a future ftate, and therefore have placed the reward of virtue, in the doing of virtuous things. Virtue is its own reward. Wherein, though there be much of truth, yet it doth not afford encouragement enough for the vaft defires of a rational foul. Others who have owned a ftate after this life, have placed the happiness of it in grefs and fenfual pleafures, feafts and gardens, and company, and other fuch low and grofs enjoyments. Whereas the doctrine of Chriftianity doth fix it upon things that are much more fpiritual and fublime; the beatifie vifion, a clear unerring understanding, a perfec tranquillity of mind, a conformity to Ged, a prpetual admiring and praifirg of him; than which the mind of man cannot fancy any thing that is more excellent or defirable. As to the duties that are enjoined in reference to divine worship, they are i full of fanctity and fpiritual devotion, a may fhame all the pompous folemnities of other religions, in their coftly facrifices. their dark wild myfteries, and external obfervances Ad as for the duties of the fecond te, which concern our mutual convertation towards one another, it allows ring that is hurtfal or noxicus, either to curves or others; forbids all kind of fury or revenge; commands to overcome evil with good; to pray for enemies and perf.cutors; doth not admit of any mental, much lefs any corporal uncleannels; doth not tolerate any immodeft or ncomely word or gefture; forbids us to wing others in their goods and pofons, or to mifpend our own; requires us to be very tender both of our own and et er men's reputation; in brief, it enjoins reting but what is helpful, and ufeful, good for mankind. Whatever any lofophers have prefcribed concerning eir moral virtues of temperance, and piutece, and patience, and the duties of feveral relations, is here enjoined, in a far more laent, fublime, and comprehenfive man4: befides fuch examples and incitations riety as are not to be paralleled elfeWe the whole fyftem of its doctrines g tranfcendently excellent, and fo stly conformable to the higheft pureft fen, that in those very things wherein it gues beyond the rules of moral philofophy, we cannot in our best judgment bat conkto ubmit to it. In bref; it doth in every refpect fo yaufver the chief fcope and defign of ion in giving all imaginable honour fomition to the Deity, promoting good of mankind, fatisfying and fupPng the mind of man with the higheft of enjoyments, that a rational foul C with or hope for, as no other religion profition whatfoever can pretend lels pretend want of clear and inle evidence for the truth of Chrifurity; than which nothing can be more ard and unworthy of a rational man. or let it be but impartially confidered; what is it, that fuch men would have? Do y expect mathematical proof and certinty in moral things? Why, they may as well expect to fee with their ears, and bear with their eyes: fuch kind of things being altogether as difproportioned to fuch kind of proofs, as the objects of the feveral testes are to one another. The arguments or proof to be used in several matters are of various and different kinds, according to the nature of the things to be proved. And it will become every rational man to yield to fuch proofs, as the nature of the thing which he enquires about is capable of: and that man is to be looked upon as froward and contentious, who will not reft fatisfied in fuch kind of evidence as is counted fufficient, either by all others, or by moft, or by the wifeft men. If we fuppofe God to have made any revelation of his will to mankind, can any man propofe or fancy any better way for conveying down to pofterity the certainty of it, than that clear and univerfal tradition which we have for the history of the Gofpel? And muft not that man be very unreasonable, who will not be content with as much evidence for an ancient book or matter of fact, as any thing of that nature is capable of? If it be only infallible and mathematical certainty that can fettle his mind, why should he believe that he was born of fech parents, and belongs to fuch a family? 'Tis poffible men might have combined together to delude him with fuch a tradition. Why may he not as well think, that he was born a Prince and not a fubject, and confequently deny all duties of fubjection and obedience to thofe above him? There is nothing fo wild and extravagant, to which men may not expofe themfelves by fuch a kind of nice and fcrupulous incredulity. Whereas, if to the enquiries about religion a man would but bring with him the fame candour and ingenuity, the fame readiness to be inftructed, which he doth to the ftudy of human arts and sciences, that is, a mind free from violent prejudices and a defire of contention; it can hardly be imagined, but that he must be convinced and fubdued by thofe clear evidences, which offer themfelves to every inquifitive mind, concerning the truth of the principles of religion in general, and concerning the divine authority of the Holy Scriptures, and the Chriftian religion. Biflop Wilkins. $174. Chief defign, and principal intention of the civil government of the Hebrews. To lay down a true plan of the Hebrew government, it will be requifite previously to confider, what particular views the lawgiver might have in it. If any particular ends were defigned, to promote which the plan of the government itself was το to be adjusted; thofe defigns will help to explain many parts and conftitutions of the government, as it will fhew the great wifdom of the legiflator, which has made the plan in its feveral parts moft fit, and proper to ferve, and secure those ends. The Hebrew government appears not only defigned to ferve the common and general ends of all good governments; to protect the property, liberty, fafety, and peace of the feveral members of the community, in which the true happiness and profperity of national focieties will always confift; but moreover to be an holy people to Jehovah, and a kingdom of priefts. For thus Mofes is directed to tell the children of Ifrael," Ye have feen what I did unto the Egyptians, and how I bore you on eagles wings, and brought you unto myfelf. Now therefore if you will hear my voice indeed, and keep my covenant, then ye shall be a peculiar treafure unto me above all people; for all the earth is mine, and ye hall be unto me a kingdom of priests and an holy nation." We learn what this covenant was in a further account of it. "Ye ftand this day all of you before the Lord your God, your captains of your tribes, your elders and your officers, and all the men of Ifrael; that you should enter into covenant with the Lord thy God, and into his oath which the Lord thy God maketh with thee this day; that he may establish thee to-day for a people unto himself, and that he may be unto thee a God, as he hath faid unto thee, and as he hath fworn unto thy fathers, to Abraham, Ifaac, and to Jacob: for ye know," adds Mofes," how we have dwelt in the land of Egypt, and how we came through the nations which ye paffed by; and ye have feen their abominations and their idols, wood and ftone, filver and gold which were among them, left there fhould be among you, man, or woman, or family, or tribe, whofe heart turneth away this day from the Lord our God to go and ferve the Gods of thefe nations." Without any enquiry into the critical meaning of thefe expreffions feverally, every one may eafily fee this general intention of them; that the covenant of Jehovah with the Hebrew people, and their oath by which they bound their allegiance to Jehovah their God and King, was, that they fhould receive and obey the laws which he should appoint as their 7 fupreme governor, with a particular en gagement to keep themselves from the idolatry of the nations round about them, whether the idolatry they had feen while they dwelt in the land of Egypt, or had obferved in the nations by which they paffed into the promised land. In keep ing this allegiance to Jehovah, as their immediate and fupreme Lord, they were to expect the bleffings of God's immediate and particular protection in the fecurity of their liberty, peace, and prosperity, against all attempts of their idolatrous neighbours ; but if they should break their allegiance to Jehovah, or forfake the covenant of Jehovah, by going and ferving other Gods and worshipping them, then they fhould forfeit these bleflings of God's protection, and the anger of Jehovah fhould be kindled against the land, to bring upon it all the curfes that are written in this book. The true fenfe then of this folemn tranfaction, between God and the Hebrew nation, which may be called the original contract of the Hebrew government, is to this purpose: If the Hebrews would voluntarily confent to receive Jehovah for their Lord and King, to keep his covenant and laws, to honour and worship him as the one true God, in oppofition to all idolatry; then, though "God as fovereign of the world rules over all the nations of the earth, and all the nations are under the general care of his providence, he would govern the Hebrew nation by peculiar laws of his particular appointment, and bless it with a more immediate and particular protection; he would fecure to them the invaluable privileges of the true religion, together with liberty, peace and profperity, as a favoured people above all other nations. It is for very wife reafons you may obferve, that temporal bleffings and evils are made fo much ufe of in this conftitution, for these were the common and prevailing enticements to idolatry; but by thus taking them into the Hebrew conftitution, as rewards to obedience, and punishments of difobedience, they became motives to true religion, instead of encou ragements to idolatry. The idolatreus nations worfhipped fubordinate beings, whom they owned fubject to the Supreme; but they believed they had the immediate direction of the bleffings of life; that they gave health, long life, fruitful feafons, plenty, and profpe rity. tity. This we are told by Maimonides, was a doctrine taught by the Sabians in their books, as well as in their inftructions to the people. One of the oldeft of the prophets has fo fully expreffed this reafon of the Hebrew caftitution, that we need no further evidence of it. "For their mother hath paved the harlot, fhe that conceived them hath done shamefully; for the faid, I will go after my lovers, that give me my bread and my water, my wool, and my flax, mine oil, and my drink. For the did not know that I gave her corn, and wine, aad cil, and multiplied her filver and gold, which they prepared for Baal. Therefore wil I return, and take away my corn in the time thereof, and my wine in the feafon thereof; and will recover my wool and my flax, given to cover her naked nefs." The prophet Jeremiah gives the fame reason why the Jews fell into the idolatrous practice of burning incenfe to the queen of heaven: "But we will certainly do whatfoever thing goeth forth out of cur own mouths to burn incenfe unto the queen of heaven, and to pour out drinkcbrings unto her, as we have done; we, and our fathers, our kings and our princes in the cities of Judah, and in the streets of Jerufalem; for then had we plenty of victuals, and were well, and faw no evil; but fince we left off to burn incenfe to the queen of heaven, and to pour out drinkferings unto her, we have wanted all things, and have been confumed by the word and by the famine." This common doctrine of idolatry, that the feveral blefings of life came from fome zmon or idol, to whom the authority and power of beftowing temporal bleffings were Committed, was of fo general and powerful influence, that it became the wisdom of an titation defigned to preferve the faith and wordip of the one true God, againft idolatry, to affert that God was the author of every bleffing of life, that he had not parted with the adminiftration of providence, or given over the difpofal of thofe blefiings to any fubordinate beings whatsoever; fo that health, long life, plenty and all kinds of profperity, were to be fought for, from him, as his gift, and only from his bleffing and protection. Whoever has juft notions of the great ers of idolatry to the dishonour of the Jupreme Sovereign and Governor of the wid, to the corruption of the effential principles of true religion and virtuous practice, as idolatry directed fo many barbarous, immoral and inhuman rites, and encouraged fuch enormous acts of vice, as acts of religion, of which fome or other of the idols they worshipped were examples, and were eflcemed to patronize them; it will appear to them a defign worthy the goodnefs, as well as the wifdom of God, to put fome ftop to fuch a dangerous evil: elpecially when it was fo general and prevailing, that all fiefh had corrupted its way, and all the nations of the earth were running eagerly into it. Even the Egyptians, a people fo famed for wifdom and good underlanding, were as fenfelefs and as corrupt in their idolatry, as any of their neighbours. The Hebrews themselves, whatever former care had been taken to preferve the knowledge of the true God and true religion in the family of Abraham, were fo addicted to this common corruption of religion, and were fo ready to fall into it, that there feem-. ed no other way left to put any stop to the progrefs of idolatry any where, or to preferve the true religion in any people, but by fome conftitution formed on this plan, and which might effectually carry on this defign in the feveral parts of it. And this the goodnefs and wifdom of God made a principal defign in the conftitution of the Jewish government. More effectually to answer this chief defign, there was another fubordinate intention in the conflitution of this government. It was of no fmall confequence to keep this nation feparate from other nations, and from fuch intercourfe with idolaters as might end in an apoftacy from their own religion to the idolatry of their neighbours. There is then a law in general given by Mofes, in which he is direct d to fay in God's name to the children of Ifrael," I am the Lord your God, after the doings of the land of Egypt, wherein ye dwelt, thall ye not do; and after the doings of the land of Canaan, whither I bring you, fhall ye not do; neither fhall ye walk in their ordinances, ye fhall do my judgments and . keep my ordinances to walk herein; I am Jehovah your God." Further, Mofes having recited the many and great abominations committed by the Canaanites, on the lofs of the right knowledge of the one true God and of the true religion; and through the corruption of idolatrous doctrines and practices, it is added; "Defile not ye yourselves in any of thefe things: for in all thefe the nati is |