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Jonathan Edwards
MISCELLANEOUS OBSERVATIONS on IMPORTANT THEOLOGICAL SUBJECTS. ORIGINAL AND COLLECTED.
PRESIDENT EDWARDs has left many manuscript volumes of observations, on almost all subjects in divinity, which either occurred to him from his own meditation, or from the books he read. He wrote these volumes, not with any design they should ever be published in their present form, but that he might retain thoughts which appeared to him worth preserving, both for his own improvement, and for the instruction and edification of others. The judicious author of the life of this great and good man, gave his opinion, that, from these manuscripts, a number of volumes might be published, which, though more imperfect than if the author had prepared them for public view, would afford much new light and entertainment to the church of Christ. The high and well-merited reputation, not only of the books prepared for the press of the President, but of the sermons published since his death, have occasioned many solicitations to his son, Dr. Edwards, of Newhaven, to collect and print such part of those manuscripts as might be generally useful. In compliance with these requests, he has not grudged the labour of transcribing this volume of miscellanies, which, if it prove acceptable, will be followed by more, as the Doctor's health and leisure permit.
Many important and original thoughts occur, on,
The evidences of revealed religion -- Moral and religious
knowledge only from revelation -- Christ and his apostles taught
not that the last judgement was near -- Jesus's prophecies, a
proof that was the Christ, and that he was God -- Propriety of
the general judgement --Reasonableness of some particular
doctrines -- Miracles of Jesus not opposed by counterfeit
miracles -- Miracles of Jesus superior to those under the Old
Testament -- Much instruction concisely conveyed by scripture
metaphors -- Excellencies of scripture history -- The Propriety
of gradual improvement in understanding the Scriptures -- The
Propriety of room being left for discovering truth by Scripture
consequences -- The necessity of divine revelation vindicated --
Jesus proved the Christ, from his destroying heathen idolatry
according to scripture prophecy -- Propagation of Mahometanism
not parallel to that of Christianity -- State of the Jewish
nation, an evidence of revealed religion --Observations on
Christ's miracles. Equally striking and judicious are many
of the reflections on the mysteries of revelation -- On the
Trinity and the Divinity of Christ. -- Many therefore, who relish
solid reasoning on religious subjects, though not adorned with
the beauties of eloquence, will deem themselves much indebted to
Dr. Edwards for gathering these fragments, that nothing might be
lost.
Some, who have purchased and read Archbishop Tillotson's sermons, Stapfeni Theologia Polemica, Bennet's Inspiration of the Scriptures, Grotius de Veritate Religionis Christianae, Sir Isaac Newton's Chronology, Religion of Jesus Delineated, Deism Revealed, and Jones on the Canon, may possibly wish that the large quotations from them had been omitted. But Dr. Edwards was advised to publish them, as they may prove an antidote to the deistical notions spreading in some parts of America, where these books are in few hands. These passages may lead some to read these books, who otherwise would not have known them. The President's originality of genius, and attachment to Calvinist principles, did not hinder his seeking and finding instruction in their writings, whose system of theology was very opposite to his. It were well, if in this he was imitated by all who possess distinguished talents, and who boast of liberality of sentiment.
THE judiciousness of the "advice"
given to Dr. Edwards, and with which he complied, may be justly
questioned, respecting the "large quotations" referred
to by Dr. Erskine, as they greatly swelled the publication, and
thereby impeded the circulation of the President's original and
very valuable thoughts. However, in the present edition of
his works, it would be extremely improper to insert "long
quotations" out of Tillotson, Jones on the Canon, &c.
indiscriminately, and without abridgment; not only because these
authors are so common in England, compared with America, but also
because it will be more satisfactory to the biblical student to
consult the originals themselves, and to see the arguments in
their proper connexion. This equally applies to the series
of "Observations," and to that of the subsequent
"Remarks." The latter of these were before cast
into distinct chapters, and the former are now reduced to their
proper heads, by which they acquire a more interesting aspect,
and from the circumstance of an easy connexion, an additional
persuasive force.
It is certain that many of the original "Observations," and of the "Remarks on important Theological Controversies," were inserted in the author's common-place book prior to the composition of some of his elaborate publications on the same subjects, when his thoughts appear in a more mature state, and in a more connected form. Of course, where the subjects coincided, he would avail himself of the substance of such adversaria in those treatises. On these grounds, independent of other considerations -- and especially from a due regard to the author's reputation, which is deservedly high -- it is obviously necessary, that a selection more choice and scrupulous be now made. And it may be confidently asserted that these two series, as they now stand, form a very valuable part of the author's work.
§ 1. I SUPPOSE it will be acknowledged by
the deists, that the Christian religion is the most rational and
pure that ever was established in any societ y of men; and
that they will except only themselves, as serving God
in a manner more according to his will, than the Christian
manner. But can any believe that God has so wholly thrown
away mankind, that there never yet has been a society of
men that have rightly paid respect to their Creator?
§ It is easily proved that the highest end and
happiness of man is to view God's excellency, to love him,
and receive expressions of his love. This love,
including all those other affections which depend upon, and are
necessarily connected with it, we express in worship. The
highest end of society among men, therefore, must be, to assist
and join with each other in this employment. But how comes
it to pass, that this end of society was never yet obtained among
deists? Where was ever any social worship statedly
performed by them. And were they disposed sociallv to
express their love and honour, which way would they go about it?
They have nothing from God to direct them. Doubtless there
would be perpetual dissensions about it, unless they were
disposed to fall in with the Christian model. We may be
convinced, therefore, that revelation is necessary to right social
worship.
§ 2. There never was any religion but
that which we profess, and those formed from it, that pretended
to inform us of the nature of God, that there is but one God; how
the world came into being, and how God governs it. What
other religion discovered God's great designs; what is his will,
and how he should be served? declared the reward of obedience and
punishment of disobedience; the nature of man's happiness, and
the end for which he was made? that gave us good moral rules;
told us what will become of the world hereafter; explained how we
came to be sinful and miserable, and how we may escape sin and
misery? gave an account of the great revolutions of the world,
and the successions of God's works in the universe; and where his
true worshippers have been, and what has befallen them; or
informed us how the world came to apostatize from the true
worship of God? Christianity is the only religion that ever
pretended that there should a time come, when it should be the
religion of the world in general.
§ 3. The Jewish religion, as at present
professed, most certainly differs from what reason evidently
declares to be the essence of religion. It does not state
aright the highest end and happiness of man, his chief business
and greatest misery, and the true worship of God. Undoubtedly
the Messiah was to come to advance the best interest and true
happiness of mankind, which certainly consist in what the gospel
declares our Jesus advanced, and not in what the Jews expected
the Messiah will do.
§ 4. I think it certain, that seeing the
miracles of Christ were done, for three years and a half, so
publicly all over Judea; and seeing there was such violent
opposition there, so soon after, against the Christians; if the
matters of fact had been false, they would have been denied by
the Jews generally; and if this had been the case, we should have
known it. The Jews afterwards would much more have denied
them; which it is evident they did not. If they had, they
would have been also denied by the heathens who wrote against the
Christians. But they were not denied. It is
impossible that the whole world should have turned Christian, in
three hundred years after the facts were so publicly done, if
they had been generally false. If the Jews had denied the
matters of fact at first, they would undoubtedly have denied them
at this day, seeing they are so tenacious of the traditions of
their fathers. Christ's resurrection was openly published
within a few days after his death, on the day of Pentecost.
It is undoubted, that the number of the Christians increased
every where exceedingly from that time; so that a considerable
alteration was speedily made by it in the face of the world.
Whether the matters of fact were written or no, they were
universally talked of. The conversion of the Roman empire
to the Christian religion, was the most remarkable thing that
ever happened among the nations of the world; and it would be
unaccountable that it should have happened upon the story of a
few obscure men, without inquiring into the matters related.
§ 5. I am convinced of the
necessity of a revelation, considering how negligent, dull, and
careless about a future happiness, I should be, if I was left to
discover that happiness by unassisted reason: especially if there
were no revelation at all, about what is pleasing to God; how he
accepts our services; after what manner he loves his servants;
how he will pardon sin, &c.
§ 6. It is certain that Jesus Christ had none
of the advantages of education, to get learning and knowledge;
and it is also certain, that every where in his speeches, he
showed an uncommon insight into things, a great knowledge of the
true nature of virtue and morality, and what was most acceptable
to God, vastly beyond the rest of the nation -- take scribes and
Pharisees and all. And how did he come by it? how did he
get it at Nazareth? Those who have not an education in
these days, may get much by books, which are so common: but books
of learning were not to be had then. Yea, it is evident
that he knew vastly more than any of the philosophers and wise
men in the whole world, by those rational descriptions which he
gave of God and his attributes; of his government and providence;
and of man's nature, business, end, and happiness; of what is
pleasing to God; of the immortality of the soul, and a future
state. How knew he, so exactly, truths perhaps demonstrable
by reason, but never found out before? &c.
§ 7. That Christ was really dead, appears
from many considerations. It is very unreasonable to
imagine, that he feigned himself dead; for what reason had he to
think that he should have success, if he did? or to expect they
would take him down before he was quite dead? Or, if he had
had such a design, it was impossible that he should act his part
so accurately, as not to be discovered or suspected. Besides,
if he was not dead when they took him down from the cross, he was
very near it; and no doubt but his grievous wounds, the loss of
blood, and fasting so long would have extinguished his life
before the third day. And if then he only rose out of a
swoon, how came he perfectly sound at once? Doubtless, his
hands and feet were much torn by bearing his weight so long on
iron spikes driven through them. And if he rose from the
dead in no supernatural sense, whither did he go when he rose?
What became of him? We have no account of his dying again;
nor was he yet to be found after a few weeks.
§ 8. If Christianity was not true, it
would never afford so much matter for rational and penetrating
minds to be exercised upon. If it were false, such minds
would find it empty, and it would be a force upon the intellect
to be set upon meditating upon that which has no
other order, foundation, and mutual dependence to be discovered
in its parts, than what is accidental. A strong and
piercing mind would feel itself exceedingly bound and hindered.
But in fact, there is the like liberty in the study of
Christianity, and as much improvement of the mind, as in the
study of natural philosophy, or any study whatsoever; yea, a
great deal more. And whatever may be said about Mahometan
divinity, I cannot be convinced but that a mind that has the
faculty and habit of clear and distinct reasoning, would find
nothing but chains, fetters, and confusion, if it should
pretend to fix its reason upon it.
§ 9. Seeing the beauty of the corporeal
world consists chiefly in representing spiritual beauties, and
the beauties of minds are infinitely the greatest; we therefore
may conclude, that God, when he created the world, showed
his own perfection and beauties far the most charmingly and
clearly, in the spiritual part of the world. But seeing spiritual
beauty consists principally in virtue and holiness; and seeing
there is so little of this beauty to be seen now on earth; hence
we may fairly conclude, that there has been a great fall and
defection in this part of the spiritual world, from its primitive
beauty and charms.
Corollary. Seeing this is so
agreeable to the account that the Christian religion gives of the
matter; and seeing it is evident, from many arguments, that God
intends not to give over man as lost, but has a merciful
intention of restoring him, to his primitive beauty; and seeing
we are told this, and the manner of it, in the Christian religion
alone; and seeing the account is so rational; it is a great
confirmation of the truth of Christianity.
§ 10. It is a convincing argument for the
truth of the Christian religion, and that it stands upon a most
sure basis, that none have ever yet been able to prove it false,
though there have been many men of all sorts, many fine wits and
men of great learning, that have spent themselves, and ransacked
the world, for arguments against it, and this for many ages.
§ 11. It is exceedingly improbable, that
it should ever enter into the head of any mortal, to invent such
a strange system of visions, as that of the Revelation of St.
John, of which he himself could give no account of the meaning or
design, and did not pretend to it. What design could he
have in it? But, if he had a design, the frame of the vision is
not a whit like a random invention, without any view or design as
to interpretation.
§ 12. It does not seem to me at all
likely, that any person among the Jews, so long ago, should have
so perfect a knowledge of nature, and the secret springs of human
affections, as to be able to feign any thing so perfectly and
exquisitely agreeable to nature, as the incidents in Joseph's
history; and the other histories of the Bible; particularly the
history of Genesis.
§ 13. Such kind of miracles as healing
the sick, the blind, the deaf, dumb, lame, &c.; and creating
bread and flesh, and turning water into wine, are greater, than
those that are so much more pompous, as causing universal
darkness, dividing the sea, the shaking and burning of mount
Sinai, &c. The healing of the sick and distracted, do
more especially manifest divine power, for this cause, that we
have reason to conclude mankind especially are subject to God's
providence, and that their health and the exercise of their
reason, are alone in his hands, and that it is not in the power
of any evil spirit to give them and take them at his pleasure,
however great power he may be supposed to have over the inanimate
creatures.
When a person appears, that has evidently the
whole course of nature at all times subject to his command, so
that he can alter it how and when be pleases, we have the
greatest reason to think that person has divine authority,
and that the author and upholder of nature favours him, and gives
approbation to what he pretends thereby. For we know, that
the course of nature is God's established course of acting upon
creatures; and we cannot think that he would give power to any
evil spirit to alter it when he pleases, for evil purposes. But
Christ manifestly had the course of nature so subject to his will
and command.
§ 14. It would not have been proper for Christ
constantly to dwell among men after his resurrection. Men
would be exceedingly apt to fall into idolatry; and, because they
saw the man Christ Jesus, would be apt to direct their
worship to the human nature. Therefore we are not to
see the man Christ Jesus till we are perfected, and are not
liable to temptation on such occasions. For this reason,
probably it was not convenient for Christ to appear in great
majesty and glory when on earth, but the contrary; for this
reason, Christ endeavoured to hide his transfiguration, and many
other miracles, till after he was risen; and for this reason, he
did not converse constantly with his disciples after his
resurrection, as before. All these things were done in a
manner the most wise and fit that can be imagined.
§ 15. If human reason, by any thing that
has happened since the creation, be really very much corrupted;
and if God is still propitious, and does not throw us off, but
reserves us for that end for which he made us; it cannot be
imagined that he would leave us to our reason as the only rule to
guide us in that business, which is the highest end of life: for
it is not to be depended upon; and yet we exceedingly need
something that may be depended upon, in reference to our
everlasting welfare. It does not seem to me reasonable to
suppose, that if God be merciful after we have forfeited his
favour, he will manifest his mercy only in some mitigations of
that misery into which we have plunged ourselves, leaving us
inevitably to endure the rest: but that he will quite restore us,
in case of our acceptance of his offered favour.
§ 16. It seems much the most rational to
suppose, that the universal law by which mankind are to be
governed, should be a written law. For if that rule,
by which God intends the world shall be regulated, and kept in
decent and happy order, be supposed to be expressed no other way
than by nature; man's prejudices will render it, in innumerable
circumstances, a most uncertain thing. For though "it
must be granted, that men who are willing to transgress, may
abuse written as well as unwritten laws, and expound them so as
may best serve their turn upon occasion; yet it must be allowed,
that, in the nature of the thing, revelation is a better guard
than a bare scheme of principles without it. For men must
take more pains to conquer the sense of a standing, written law,
which is ready to confront them upon all occasions. They
must more industriously tamper with their passions, and blind
their understandings, before they can bring themselves to believe
what they have a mind to believe, in contradiction to the words
of an express and formal declaration of God Almighty's will, than
there can be any pretence or occasion for, when they have no more
than their own thoughts and ideas to manage. These are
flexible things, and a man may much more easily turn and wind
them as he pleases, than he can evade a plain and positive law,
which determines the kinds and measures of his duty, and
threatens disobedience in such terms as require long practice and
experience to mask handsome salvos and distinctions to get
over."[1] And upon this account
also, that is it fit in every case, when the law is made known,
that also the sanctions, the rewards and punishments, should be
know at the same time. But nature could never have
determined these with any certainty.
§ 17. Raising the dead to life, is given
in the Old Testament, as a certain proof of the authority and
mission of a prophet; and that what he says is the truth. 1
Kings xvii. 24. "And the woman said to Elijah, By this I
know that thou art a man of God, and that the word of the Lord in
thy mouth is truth." So that if the Old Testament is
the word of God, Jesus was a true prophet.
§ 18. The being of God is evident by the
Scriptures, and the Scriptures themselves are an evidence of
their own divine authority, after the same manner as the
existence of a human thinking being is evident by the motions,
behaviour, and speech of a body animated by a rational mind.
For we know this no otherwise, than by the consistency, harmony,
and concurrence of the train of actions and sounds, and their
agreement to all that we can suppose to be in a rational mind.
These are a clear evidence of understanding and design, which are
the original of these actions. There is that universal
harmony, consent, and concurrence in the drift, such an universal
appearance of a wonderful and glorious design, such stamps every
where of exalted wisdom, majesty, and holiness, in matter,
manner, contexture, and aim; that the evidence is the same, that
the Scriptures are the word and work of a divine mind -- to one
that is thoroughly acquainted with them -- as that the words and
actions of an understanding man are from a rational mind. An
infant, when it first comes into the world, sees persons act, and
hears their voice, before it has so much comprehension as to see
something of their consistence, harmony, and concurrence. It
makes no distinction between their bodies, and other things;
their motions and sounds, and the motions and sounds of inanimate
things. But as its comprehension increases, the understanding and
design begin to appear. So it is with men that are as
little acquainted with the Scriptures, as infants with the
actions of human bodies. They cannot see any evidence of a
divine mind, as the original of it; because they have not
comprehension enough to apprehend the harmony, wisdom, &c.
§ 19. Were is not for divine revelation,
I am persuaded, that there is no one doctrine of that which we
call natural religion, which, notwithstanding all philosophy and
learning, would not be for ever involved in darkness, doubts,
endless disputes, and dreadful confusion. Many things, now
they are revealed, seem very plain. It is one thing, to see
that a truth is exceedingly agreeable to reason, after we have
had it explained to us, and have been told the reasons of it; and
another, to find it out, and clearly and certainly to explain it
by mere reason. It is one thing, to prove a thing after we
are shown how; and another, to find it out, and prove it of
ourselves.
If there never had been any revelation, I
believe the world would have been full of endless disputes about
the very being of a God; whether the world was from eternity or
not; and whether the form and order of the world did not result
from the mere nature of matter. Ten thousand different
schemes there would have been about it. And if it were
allowed that there was a first cause of all things, there would
have been endless disputes, and abundance of uncertainty, to
determine what sort of a thing that first cause was. Some,
it may be, would have thought that it was properly an intelligent
mind and voluntary agent. Others may say, that it was some
principle of things, of which we could have no kind of ideas.
Some would have called it a voluntary agent; some, a principle
exerting itself by a natural necessity. There might have
been many schemes contrived about this, and some would like one
best, and some another; and amongst those that held, that the
original of all things was superior intelligence and will, there
probably would have been everlasting doubts and disputes, whether
there was one only, or more. Some perhaps would have said,
there was but one; some that there were two; the one the
principle of good, the other the principle of evil; others, that
there was a society, or a world of them. And among those
that held that there was but one mind, there would be abundance
of uncertainty what sort of a being he was; whether he was good
or evil; whether he was just or unjust; holy or wicked; gracious
or cruel; or whether he was partly good, and partly evil; and how
far he concerned himself with the world, after he had made it;
and how far things were owing to his providence, or whether at
all; how far he concerned himself with mankind; what was pleasing
to him in them, and what was displeasing; or whether he cared any
thing about it, whether he delighted in justice and order or not;
and whether he would reward the one, and punish the other; and
how, and when, and where, and to what degree. There would
have been abundance of doubt and dispute concerning what this
mind expected from us and how we should behave towards him; or
whether he expected we should anywise concern ourselves with him;
whether we ever ought to apply ourselves to him any way; whether
we ought to speak to him, as expecting that he would take any
notice of us; how we should show our respect to him; whether we
ought to praise and commend him in our addresses; whether we
ought to ask that of him which we need; whether or no he would
forgive any, after they had offended him; when they had reason to
think they were forgiven, and what they should do that they might
be forgiven; and whether it is ever worth the while for them that
are so often offending, to try for it; whether there was not some
sins so great, that God never would upon any terms forgive them,
and how great they must be in order to that. Men would be
exceedingly at a loss to know when they were in favour with him,
and upon what terms they could be in his favour. They would
be in a dreadful uncertainty about a future state; whether there
be any, and, if there be, whether it is a state of rewards and
punishments; and if it is, what kind of state it is, and how men
are to be rewarded and punished, to what degree, and how long;
whether man's soul be eternal or not; and if it be, whether it is
to remain in another world in a fixed state, or changed often.
Every man would plead for the lawfulness of this
or that practice, just as suited his fancy, and agreed with his
interest and appetites; and there would be room for a great deal
of uncertainty and difference of opinion among those that were
most speculative and impartial. There would be uncertainty,
in a multitude of instances, what was just, and what unjust.
It would be very uncertain how far self-interest should govern
men, and how far love to our neighbour; how far revenge would be
right, and whether or no a man might hate his neighbour, and for
what causes: what degree of passion and ambition was justifiable
and laudable: what sensual enjoyments were lawful, and what not:
how far we ought to honour, respect, and submit to our parents,
and other superiors: how far it would be lawful to dissemble and
deceive. It seems to me, there would be infinite confusion
in these things; and that there would hardly be any such thing as
conscience in the world.
The world has had a great deal of experience of
the necessity of a revelation; we may see it in all ages, that
have been without a revelation. In what gross darkness and
brutal stupidity have such places, in these matters, always been
overwhelmed! and how many, and how great and foolish mistakes,
and what endless uncertainty and differences of opinion, have
there been among the most learned and philosophical! Yet
there never was a real trial how it would be with mankind in this
respect, without having any thing from revelation. I
believe that most of those parts of natural religion, that were
held by the heathens before Christ, were owing to tradition from
those of their forefathers who had the light of revelation.
And many of those being most evidently agreeable to reason, were
more easily upheld and propagated. Many of their wise men
who had influence and rule over them, saw their rectitude and
agreeableness to reason better than others. Some of them
travelled much, and those things which appeared most agreeable to
their reason, they transplanted to their own country. Judea
was a sort of light among the nations, though they did not know
it. The practice and principles of that country kept the
neighbouring nations in remembrance of traditions, which they had
from their forefathers; and so kept them from degenerating so
much as otherwise they would have done. In fact, the
philosophers had the foundation of most of their truths, from the
ancients, or from the Phoenicians, or what they picked up here
and there of the relics of revelation.
How came all the heathen nations to agree in the
custom of sacrificing? The light of nature did not teach it
them; without doubt they had it from tradition; and therefore, it
needs not seem strange, that what of natural religion they bad
amongst them, came the same way. I am persuaded, that
mankind would have been like a herd of beasts, with respect to
their knowledge in all important truths, if there never had been
any such thing as revelation in the world; and that they never
would have risen out of their brutality. We see, that those
who live at the greatest distance from revelation, are far the
most brutish. The heathens in America, and in some of the
utmost parts of Asia and Africa, are far more barbarous than
those who formerly lived in Rome, Greece, Egypt, Syria, and
Chaldea. Their traditions are more worn out, and they are
more distant from places enlightened with revelation. The
Chinese, descended probably from the subjects of Noah, that holy
man, have held more by tradition from him, than other nations,
and so have been a more civilized people. The increase of
learning and philosophy in the Christian world, is owing to
revelation. The doctrines of revealed religion are the
foundation of all useful and excellent knowledge. The word
of God leads barbarous nations into the way of using their
understandings. It brings their minds into a way of
reflecting and abstracted reasoning; and delivers from
uncertainty in the first principles, such as, the being of God,
the dependence of all things upon him, being subject to his
influence and providence, and being ordered by his wisdom. Such
principles as these are the basis of all true philosophy, as
appears more and more as philosophy improves. Revelation
delivers mankind from that distraction and confusion, which
discourages all attempts to improve in knowledge. Revelation
actually gives men a most rational account of religion and
morality, and the highest philosophy, and all the greatest things
that belon1g.to learning concerning God, the world, human nature,
spirits, providence, time, and eternity. Revelation not
only gives us the foundation and first principles of all
learning, but it gives us the end, the only end, that
would be sufficient to move man to the pursuit.
Revelation redeems nations from a vicious,
sinful, and brutish way of living, which will effectually keep
out learning. It is therefore unreasonable to suppose, that
philosophy might supply the defect of revelation. Knowledge
is easy to its that understand by revelation; but we do not know
what brutes we should have been, if there never had been any
revelation.
§ 20. As Moses was so intimately
conversant with God, and so continually under the divine conduct,
it cannot be thought, that when he wrote the history of the
creation and fall of man, and the history of the church from the
creation, he should not be under the divine direction in such an
affair.
§ 21. It is certainly necessary, that in
the word of God, we should have a history of the life of Christ,
of his incarnation, his death, his resurrection, and ascension,
and his actions, and of the instructions he gave the world.
If God expects that we shall receive any New
Testament at all, we must suppose that God's providence would be
concerned in this matter. God took this care with respect
to the books of the Old Testament, that no books should be
received by the Jewish church, and delivered down in the canon of
the Old Testament, but what were his word, and owned by Christ.
We may therefore conclude, that he would still take the same care
of his church, with respect to the New Testament.
§ 22. It seems to me an unaccountable
dulness, that when intelligent men read David's Psalms, and other
prayers and songs of the Old Testament, they are not at once
convinced, that the Jews had the true worship and communion of
the one great and holy God; and that no other nation upon earth
had them. It seems as clear as the sun at noon-day; and so
indeed from all the histories and prophecies of the Old
Testament.
§ 23. We need not wonder at all, that God
should so often reveal himself by prophets and miracles, to the
Israelitish nation, and that now we should see nothing of this
nature; for this way of revealing himself is not at all suitable
to the present state of the church. The church was then confined
to one particular nation, that God chose on purpose to make them
the receptacle of his revelation, and the conveyancer of it to
the rest of the world. And I can think of no other way that
it could be done with any tolerable convenience, but by a chosen
peculiar nation, that should alone be God's people, and have the
true religion among them. Therefore, it was highly
convenient and necessary, that there should be such a manner of
communication with such a nation. It was also necessary, in
the first transition of this revelation from the Jews to
the world, as it was in the apostles' times, that the world
receiving this revelation from them, might see God still
revealing himself; and so might receive it from God, in the same
manner as they received it. But that God should now
reveal himself after that manner to his church, is no way
necessary, nor at all suitable to the gospel state of the church,
which is not any particular enclosure, but is dispersed through
the whole world. How is it practicable that God should
treat with the church now, in such a way as he did with that
peculiar nation? Besides, if it were practicable, it would
be very inexpedient for, what need of new revelations to the end
of the world? Is it not better that God should give the
world a book, that should be the summary of his will, to which
all nations in all ages may resort? Prophecy and miracles
are nothing without charity; like the shadow without the
substance: and seeing the substance is come, what need the shadow
should be continued? Seeing the end is come, it would be
impertinent still to continue the means. The church now
enjoys that glory, in comparison with which all the glory of
prophecy and miracles, even those of that extraordinary prophet
Moses, is no glory at all, 2 Cor. iii. 10.
§ 24. If there be any such thing needful,
or at all proper and suitable, that God should reveal himself to
mankind; it is perhaps impossible that he should do it in any
other way, or with any other kind of evidence, than he has done
it. No kind of miracle can be thought of, that would be
more evidential, than those by which Christianity has been
confirmed.
§ 25. It is no argument against the
reality of the incarnation of Jesus Christ -- whereby God became
the same person with a man -- that there is nothing else like it
any where to he seen; because it was evidently God's design to
show his wisdom, by doing a thing that was, and for ever would
have been, far beyond the thoughts of any creatures. Man's
fall was God's opportunity to show how far his contrivance and
wisdom was beyond that of all creatures.
§ 26. It was often prophesied among the
children of Israel, that the gods of the nations round about
should perish from off the earth; and that they should cease to
be acknowledged and worshipped: but that the worship and
acknowledgment of their God should remain for ever, and
should, in due time, take place of those others. Jer. x.
11. " The gods that have not made the heavens and the earth,
even they shall perish from the earth, and from under these
heavens." This came to pass by means of the Christian
religion. It is Christ's appearing, and the preaching of'
his doctrine in the world, that has been the means of it all.
It is by means of these that the Mahometan parts of the world
came to acknowledge the One God: and it is by these means, that
even the deists come to it. -- Again, it has been only by means
of Jesus Christ's appearing and teaching, that the world ever
came to have any clear, distinct, and rational notions about a
future state; notions every way agreeable to reason.
It is a confirmation that God designed the
Christian religion should succeed the Jewish; that, speedily
after the introduction of the Christian religion, God, in his
providence, by the destruction of the temple, and dispersion of
the Jewish nation, made that religion impracticable. It was
prophesied of old, that God should be acknowledged and worshipped
by other nations, and that other nations were to be God's people.
Therefore there was a religion to succeed the Jewish, very
different as to external worship; because the Jewish religion was
not fitted for more than a single nation; nor is it practicable
by the world in general. But the Christian religion is
exceedingly fitted for universal practice.
§ 27. There are these things remarkable
in Christ's raising Lazarus from the dead, John xi. viz.
that he called upon God, before he did it, to do it for him; and
thanked him that he had heard him; and told him, that he knew
that he heard him always: and when he spake to him he called him
Father; and told him that he spake to him for that end, that
others that stood by, when they should see that what he asked of
him, was granted in such an extraordinary thing, might believe
that he sent him. Now, can it be imagined, that God would
thus hear an impostor?
§ 28. It is an evidence that the apostles
had their doctrine from inspiration of some invisible guide and
instructor, that there was such a vast and apparent difference
made in them at once after Pentecost. They were illiterate,
simple, undesigning, ignorant men before; but afterward, how do
they express themselves in their speeches and epistles! they do
not speak as being in the least at a loss about the scheme of
salvation, and the gospel-mysteries. With what authority do
they teach! in how learned and intelligent a manner! How
came Saul by his scheme, and by all his knowledge of the
Christian doctrines and mysteries, immediately upon his
conversion?
§ 29. Christ joined pardoning sins with
his healing the sick. When one came to be healed, he first
told him, that his sins were forgiven; and when the Jews found
fault that he should pretend to forgive sins, then, immediately,
he heals the person's disease, that they might believe that he
had the power to forgive sins, and tells them that he does it for
this end. Matt. ix. 2. Mark ii. 3. Luke v. 18. Now,
if Christ were an impostor, can it be believed, that God would so
countenance such horrid blasphemy as this would be, to enable him
to cure the disease by a word speaking? a work which God
appropriates to himself as his own, Psal. ciii. 3. Would
God give an impostor this attestation to a blasphemous lie, when
he pretended to do it as an attestation to his divine mission?
§ 30. Christ, by the works which he wrought, showed that he had an absolute and sovereign power over the course of nature, and over the spiritual and invisible world, and over the bodies and souls of men. It was not so with other prophets; they could not work what miracles they pleased, and when they pleased. They could work miracles, only when they were excited and directed to it by a special command or impulse from heaven. But Christ wrought them as of his own power at all times. Men came to him, under the notion that he was able; and Christ required that they should believe in order to it; to which never any prophet pretended. Moses was shut out of the land of Canaan, partly for working a miracle in his own name, and not sanctifying the Lord God. "Must we fetch water out of this rock?" The prophets never pretended that they themselves had properly any power to work miracles; but disclaimed it. God never subjected the course of nature to them, to work miracles by their own word and command upon all occasions. Care was taken in all the miracles wrought by the prophets, that it should be visible, that what was done, was done only by God; and that what they said or did, upon which the miracle was wrought, was by particular revelation from heaven. They who came to Christ, that he might work miracles for them, did it in the faith, that by his own power and holiness he was able to do it for them. The leper said, Matt. viii. 2. "Lord, if thou wilt thou canst make me clean." He believed that Christ could work miracles when he would. This Christ approved of. Matt. viii. 8. "But speak the word only, and my servant shall be healed." Matt. ix. 18 "My daughter is even now dead; but come and lay thine hand on her, and she shall live." Matt ix. 28. " Believe ye that I am able to do this? they said unto him, Yea, Lord." Matt. ix. 21. "If I may but touch his garment, I shall be whole." In Matt. xvi. 9.; Christ reproves his disciples, because they were afraid of wanting bread, not remembering how he had fed multitudes in the wilderness; which implies, that he was able to do the like again when he pleased. He cast out devils as of his own power and authority; Mark i. 27. "With authority commandeth he even the unclean spirits, and they do obey him." And Christ, as having power of his own to work miracles, gave power to his disciples, as Matt. x. Mark iii. 14. and vi. 7, &c.; and Luke ix. and x. and so miracles were wrought in Christ's name, by the apostles, and many other disciples. Moses did not in the least pretend to any such thing. But Christ did pretend, and he declares himself fellow with God in working; John v. 17. "My Father worketh hitherto, and I work."
§ 31. If there must be a revelation, it is convincing, that the Christian revelation is the true one; that it has been by means of this revelation, and this only, that the world has come to the knowledge of the one only true God. Till this came, all the world lay in ignorance of him. But when this came, it was successful to bring the world to the acknowledgment of him. If there be a true revelation in the world, it is not to be supposed, that by a false one, an imposture, the world should come to the knowledge of the true God. If the Christian revelation be not the proper means to bring the world to the knowledge of the true God, it is strange that the world, which was before ignorant of him, should be brought to the knowledge of him by it; and no part of it ever be brought to the knowledge of him by any other means.
§ 32. It is an argument for the truth of
the Christian revelation, that there is nothing else that informs
us, what God designs by that series of revolutions and events
that are brought to pass in the world; what end he seeks, and
what scheme he has laid out; agreeably to the challenge which God
makes to the gods, and prophets, and teachers of the heathen
world, Isa. x1i. 22, 23. It is most fit, that the
intelligent beings of the world should be made acquainted with
it. The thing that is God's great design, is something
concerning them; and the revolutions by which it is to be brought
to pass, are revolutions among them, and in their state. The
state of the inanimate, unperceiving part of the world, is
nothing regarded any otherwise, than in a subserviency to the
perceiving and intelligent part. And it is most rational to
suppose that God should reveal the design he has been carrying
on, to his rational creatures; that as God has made them capable
of it, they may actively fall in with and promote it, acting
herein as the subjects and friends of God. -- The Christian
revelation is a design most worthy of an infinitely wise, holy,
and perfect being.
§ 33. The doctrine of the general resurrection at the end of the world, upon many accounts, seems to me a most credible doctrine. There are a multitude of resemblances of it in nature and providence, which, I doubt not, were designed to be types of it. It seems credible on this account, that the work of the Redeemer is wholly a restoring work from beginning to end; and that he would repair all the ruins brought on the world by sin.
§ 34. If the New Testament be not a divine revelation, then God never yet has given the world any clear reve
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