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DISSERTATIONS, 
 ESSAYS, AND SERMONS, 
 
 BY THE LATE REVEREND AND LEARNED 
 
 GEORGE BINGHAM, B.D. 
 
 RECTOR OF PIMPERN AND CROTCHILL, DORSET; AND 
 MANY YEARd tELLOW OF ALL SOULS COLLEGE, OXFORD. 
 
 TO WHICH ARE PREFIXED, 
 
 MEMOIRS OF HIS LIFE, &c. 
 Bj/ his Son PEREGRINE BINGHAM, LL. B. 
 
 LATE FELLOW OF NEW COLLEGE, OXFORD J 
 
 RECTOR OF RADCLIVB, BUCKS J 
 
 AND LATE CHAPLAIN TO HIS MAJESTY'S SHIP AGINCOURT. 
 
 IN TWO VOLUMES. 
 
 VOLUME II. 
 
 CONTAINING 
 
 ESSAYS AND SERMONS* 
 
 LONDON: 
 
 Printed by Nichols and Son, Red Lion Paffage, Fleet Street: 
 
 AND SOLD BY F. C. AND J. RIVINGTdN J T. PAYNE J 
 AND J. WHITE ; AND ALiO EY COOKE, OXFORD; SHIPP, 
 BLANDFORD 3 ADAMS, SHAFTESBURY; FRAMPTON, DOR- 
 CHESTER; PENNY, SHERBORNE; COLLINS, SALISBURY; 
 BURDON, WINCHESTER; AND SEELY, BUCKINGHAM. 
 
 1804. 
 
CONTENTS 
 
 THE SECOND VOLUME. 
 
 A Vindication of the Doctrine and Liturgy 
 
 of the Church of England, occalioned by 
 
 the Apology of Theophilus Lindfay, M. A. 
 
 on refigning the Vicarage of Catterick, 
 
 Yorklhire. _ _ - - Page i 
 
 Paul at Athens. - - - 113 
 
 Commentary on Solomon's Song. - 161 
 
 Sermon L before -the Univerfity of Oxford 
 
 at St. Mary's, Feb. 2, 1 750-1. - 247 
 
 Sermon IL \ ^ . . , f - 277 
 
 > Eternal Judgment. -j 
 Sermon IIL ) t - 293 
 
 Sermon IV. Intended to have been preached 
 
 at Bath. . - . 317 
 
 a » 
 
A 
 
 VINDICATION 
 
 OF THE 
 
 DOCTRINE AND LITURGY 
 
 OF THE 
 
 CHUUCPI OF ENGLAND. 
 
 OCCASIONED BY 
 
 THE APOLOGY OF 
 
 THEOPHILUS LINDSET, M.A. 
 
 OS RESIGNING THE VICARAGE OF CATTERICK, YORKSHIRE. 
 
 Firft printed in 1774, and now rcpublilhed with tiie 
 Author's iaft Corrections. 
 
 Vol. IL B 
 
TO THE RIGHT REVEREND 
 
 THOMAS LORD BISHOP OF BRISTOL *, 
 
 THE FOLLOWING SHEETS, WRITTEN 
 
 IN VINDICATION OF THE DOCTRINE 
 
 OF THAT CHURCH 
 
 OF WHICH MAY HE LONG CONTINL^E 
 
 TO BE A STANDING ORNAMENT, 
 
 AND OF WHOSE DOCTRINE 
 
 HE IS A MOST ABLE DEFENDER, 
 
 ARE MOST RESPECTFULLY 
 
 AND MOST HUMBLY' 
 
 INSCRIBED BY THE AUTHOR; 
 
 WHO, REMEMBERING 
 
 THE RELATION IN WHICH HE STANDS, 
 
 CANNOT BUT CONFORM HIMSELF 
 
 TO THE PRECEPT OF 
 
 THAT PRIMITIVE BISHOP AND MARTYR 
 
 IGNATIUS, 
 
 XnPiS TOY EniSKOnOY MHAEN nOlEITE. 
 
 * His Lordfliip, at his Vifitation held in June 1776, was 
 pleafed, in his Charge, publicly to mention this work, and 
 its author, by name, with marks of approbation. 
 
 B 2 
 
PHIITOETCa 
 
 VINDICATION 
 
 OF THE 
 
 DOCTRINE AND LITURGY 
 
 OF THE 
 
 CHURCH OF ENGLAND. 
 
 At the treaty of Uxbridge one of the 
 King's CommifTioners afked, " why there 
 *' was not in the whole Diredlory any 
 *' mention at all of the Creed and Ten 
 ** Commandments, and fo little of the 
 ** Lord's Prayer?" to which Lord Pem- 
 broke replied, " that the leaving them 
 " out had been carried by eight or nine 
 *' voices only; but he verily believed, if it 
 *' were to do again, they fhould carry it 
 *' for inferting them all." No wonder it 
 made many fmile to hear that the Creed 
 and Ten Commandments had been put to 
 B 3 the 
 
( 6 ) 
 
 the quefllon, and reje6lcd ^\ We blefs 
 God, fnch are not the times in which we 
 live. Our religion and worllilp is fecured 
 to us ; and the petition to Parliament for 
 the removal of fubfcriptions, which was 
 defigned as a door for farther innovations, 
 has met with its deferved fuccefs. Had 
 the petitioners not failed in their firll at- 
 tempt, we had never been favoured with 
 Mr. Lindfey's Apology. The hopes of 
 farther reformation had ftill continued 
 him in the pofiefTion of his preferment, as 
 may be fairly colle6lcd from his own 
 words -f. But 1 fee not by what rule of 
 logic a legal capacity to hold any office 
 in the church, without fubfcription, would 
 affecl the do6lrines we teach, or reconcile 
 a perfon of his principles to the ufe of our 
 Liturgy, or indeed to any ftation in that 
 church, which holds the belief of a Tri- 
 nity as one of the fundamental articles of 
 her faith. It might be a means of admit- 
 ting Arians and Socinians amongft us, but 
 would never fecure her peace. All divi- 
 
 * Lord Clarendon's Ilillory, 
 t Apology, p. J, 3. a2o. 
 
 fions 
 
( ' ) 
 
 fions would not drop of themfelves * ; the 
 nearer oppofite qualities approached each 
 other, the greater would be the ferment-]-. 
 And it cannot be expelled that we filently 
 give up thofe dodtrines, of which we are in 
 quiet poffefTion, and which we juftly hold 
 mod dear to us, as long as we are capable 
 of giving a reafon for the faith that is in 
 us. As for the particular cafe of Mr. Lind-^ 
 fey, no one, I hope, will condemn his refig- 
 nation, or think it flood in need of any 
 apology. His difbelief of the fundamental 
 articles of our religion is a fufficient rea* 
 fon to juftify his condudl ; and it is to be 
 wifhed that all his brethren who agree 
 with him in fentiment, would in this par- 
 ticular conform themfelves to his exam- 
 ple. But when we confider the time that 
 he has chofen for this publication, and the 
 modefty wherewith he urges his plea, it 
 might Teem that he thought this a conve- 
 nient feafon for founding his trumpet, and 
 that by the refignation of his preferment, 
 he might give a greater liberty to his pen. 
 
 * Apology, p. 21 X. Njic. 
 
 f T» yaj c.j>*o.« raa-ia^M. HlppOCiateS. 
 
 i^> 4 The 
 
( 8 ) 
 
 The articles which oifend him are the 
 divinity of our Saviour, and the doctrine 
 of the Trinity. If, on the other hand, I 
 could w ith any degree of pcrfpicuity Ihew 
 on what foundation thefe main articles 
 ftand, and the grounds on which they 
 have been the received ^ doctrines of the 
 Chriftian church, I hope I Ihall do more 
 fervice to the argument in general, than if 
 I were to purfue the Author from page to 
 page through his feveral digreflions. And 
 as 1 have now been many years refident in 
 this county, which firfl gave me birth, I 
 am inclined to think that what I have to 
 offer to the confideration of the reader 
 may here be perufed by many, who would 
 never concern themfelves with any anfwer 
 (Ihould the Apology be thought to deferve 
 any) which might come from an un- 
 known more malterly hand. Jf the Au- 
 thor had never borne any relation to this 
 Diocefe ^"j or the Apology had been lels 
 
 * He was prefented by the Earl of Huntingdon to the vica- 
 rage of Piddletown, on the death of ihe Hen. and Rfv. Dr. 
 Henry ])awney, in 1754; an.Uucceeded by Thillp ].k,yd,D.D. 
 Dean of Norwich, i;65. 
 
 induftrioufly 
 
( £> ) 
 
 induftrionfly difpcrfed amongfl his friends, 
 it had probably eicapcd my obfcrvation, 
 and neither he nor the pubhck had been 
 troubled with this Vindication (kich as it 
 is) of the Dodlrine and Liturgy of the 
 Church of England. But as I found it 
 almofi a continued invecftive againft both, 
 I thought myfelf at all events as nvjch at 
 liberty to appear in their defence, as an- 
 other can be to oppofe them : and while 
 1 confine myfelf within the bounds of de- 
 cency and truth, no one can juftly accufo 
 rne as a bufy-body in other men's matters. 
 And little more than old anfwers can be 
 expe6led to old objections. 
 
 The foundation of all Religion is the 
 belief of a God r the foundation of the 
 Chriftian religion is our belief in God as 
 he is revealed in holy Writ. " Hear, O 
 Ifrael, the Lord thy God is one Lord" 
 (Mark xii. 29.) is the language both of the 
 Law and the Gofpel ; and the unity of the 
 Godhead has always been the faith of the 
 Chriftian. " And in the unity of this God- 
 " head there be three pcribns of one fub- 
 " ftancc, power and eternity ; the Father, 
 
 " the 
 
( 10 ) 
 
 * -Inc £ n, and the Holy Ghofl */' This 
 '-^ d to be ^he do6lrine of the Scrip- 
 t.. .ad the Cntliolic faith in the pureft 
 
 z- ^ : '' the Church i 
 
 3 Gofpel may be confidered as 
 ;; iiic canon of the Scripture; and, 
 I .. iiij; written later than the others, he not 
 only fnpphcd their omiffions, but guarded 
 againil thole errors which were even then 
 fpringing up in the Church ; and there- 
 fore did not begin with a minute account 
 of the circumftances of our Lord's birth, 
 which bad before been recorded^ but opens 
 at c.nce with a clear and full declaration 
 of his Divinity. *' In the beginning w-as 
 the Word, and the Word was w^ith God, 
 and the Word was God." Nor can the 
 force of this text be evaded by any obfer- 
 vations on the ufe of the Cbaldee Memra -f , 
 which Dr. Prideaux allows to be an idiom 
 of that language ; for we cannot be at a 
 lofs to know to whom*" divinity is here 
 att; :.utcd, when wc remember that the 
 W^Gvd was made fiefli, and dwelt among 
 us • and that we beheld his glory as of the 
 
 * Art. I, f Apol.p. SS. I\ote. 
 
 only- 
 
( H ) 
 
 only-begotten of the Father, ver. 14. Dr. 
 Prideaux wonld not lay greater weight on 
 the argument than he thought it would 
 bear, and therefore candidly gives it up : 
 he did not think that it could invalidate 
 the proof from the beginning of St. John's 
 Gofpel, as Mr. Lindfey either weakly or 
 unfairly fuggefts. Were it nccedary to 
 feek for any farther ilhiilration of this 
 text, we fliould find it in the ApocaJyps ; 
 where the name of Him who fat on the 
 white horfe, ch. xix. 13. is called the 
 Word of God : and immediately after, He 
 is (filed King of Kings, and Lord of Lords. 
 St. John here defcrihes what was repre- 
 fented unto him in vifion ; and this is the 
 name which he alUimes who cometh to 
 fmite the nations. And it may not be 
 amifs to obfcrvc, that as St. John h tVie 
 only Author who ufes this expreffion in 
 the New Tefhamcnt, fo this revelation was 
 made, certainly, before he writ his Gofpel. 
 This is the Gofpel appointed to be read 
 in our Liturgy on our Saviour's nativity. 
 The Epiftlc (fieb. i. i.) teaches the lame 
 do(!*f rine. Here, as before, the Creation is 
 
( 12 ) 
 
 attributed to him— by whom alfo he mafde 
 the Worlds. He is called '' the brip-htnefs 
 
 o 
 
 of his glory, and the exprefs image of his 
 perfon :" and again, " Thy throne, O God, 
 is for ever and ever," (ver. 8.) From thefe 
 parts of Scripture we may prove two fun- 
 damental Articles of our Creed : our be- 
 lief in God the Father and in God the Son. 
 But Mr. Lindfey knows that there are fun- 
 dry other palTages to the fame purpofe, 
 St. Paul's charge to the Elders at Miletus 
 mufl not be parted over in filence, *' Take 
 heed unto yourfelves, and to all the flock, 
 over the which the Holy Ghoft hath 
 made you overfeers to feed the Church of 
 God *, which he hath purchafed with his 
 own blood;" (A6ts xx. 28.) and he mufl 
 confefs that this mud relate to God the 
 Son. And in his Epiftle to the Philip- 
 plans he fays, " Let this mind be in you 
 which was alfo in Chriit Jefus, who, being 
 in the form of God, thought it not robbery 
 to be equal with God, but made himfelf 
 of no reputation, and took upon him the 
 form of a fervant," (ch. ii. 5, 6, 7.) Here, 
 
 * Some read tu Ktjiy. 
 
 without 
 
( 13 ) 
 
 gyithout entering upon a difcuflion of the 
 ^rvords ovx ex^TTdfr,./ rJr;(TDp;0, it is bcyond a 
 4oubt that his two natures are afferted, 
 and that Chrift was as truly God when he 
 was in the form of God, as he was truly 
 Man when he had taken upon him the 
 form of a fervant. St. Paul, fpeaking of 
 the Jfraelites, fays, *' of whom (as concern- 
 ing the ti< ill *) Chrift came." (Rom. ix, 5.) 
 "Had he broke off here, the antithefis would 
 have pointed out an higher original : but 
 he proceeds, " who is over all, God bleffed 
 for ever, Amen." I did not wifli to con- 
 ceal from the reader the attempts made by 
 fome to invalidate the argument in proof 
 of Chrift's divinity drawn from this text 
 of St. Pau), Rom. ix. 5. who give a dif- 
 ferent turn to the words, and by putting 
 a ftop in the middle of the fentence, con- 
 vert the latter part into a doxology ; as if 
 we were to read it thus ; " of whom, as 
 *' concerning the flefh, Chrift came, vv^ho 
 " is over all : God be blefled for ever, 
 " Amen ;" thereby acknowledging his fu- 
 
 * The fame diflinftian is obfcrved by St. Peter, A«^8 ii. 30, 
 c>c xxf^s Tijj off(pvoi avid TO x«l» ff«-xa avcirr,crt» tou Xptrov. 
 
 periority, 
 
( H ) 
 
 periority, not his divinity. But this is a 
 mere evafion, and none other than one of 
 thofe fliifts which fome have recourfe to, 
 when prefTed by a cogent text of fcripture. 
 And, in reply to this objecSlion, I will not 
 urge the agreement of MSS. the confent 
 of the Fathers, nor the judgment of the 
 more antient interpreters (all which have 
 their weight, and are by no means foreign 
 to onr prefent purpofe) ; but fhall rather 
 confider the Apoltle's argument, which 
 will lead us to the meaning of his words, 
 and will be thereby ufeful toward fixing 
 his expreffion. He is Ihewing the un- 
 feigned love which he bore towards his 
 brethren according to the flefh ; he is con- 
 fidering their privileges, and enumerating 
 the efpecial favours vouchfafed unto them; 
 and concludes the whole with that which 
 delervedly ftands in the foremoil rank, the 
 grcatefl: in dignity, and the completion of 
 all the reft ; nam.ely, that Chrift alfo took 
 upon him the feed of Abraham. No 
 greater honour could be conferred than 
 that He, who is *' God blefied for ever,'* 
 fhould by birth become an Ifraelite. 
 
 Though 
 
( 15 ) 
 
 Though it deferves an eulofyy, that God 
 fhould place him over all ; yet here not 
 the excellent greatnefs of Christ, but the 
 preference given to Ifrael, is the fubjec^l- 
 matter of the Apoftle's diicourle. 1 he 
 afTertion of Chrift's divinity is full-, and 
 home to his purpofe ; but for a break in 
 the fentence, or a tr^nfpofition of the 
 words, for the fake of introdv; ing a doxo- 
 logy, neither the fenfe, nor the argument, 
 will bear it. 
 
 Such another turn is given to the decla- 
 ration of the doubting apoftle ; who, when 
 he was convinced by an ocular demon- 
 ftration of the truth of our Lord's re r- 
 recElion, no longer withheld his afTent, but 
 at once pronounced him to be his Lord 
 and his God ; by this confefTion cancelling 
 his former infidelity. But this expreflion, 
 flriking as it is, is converted into a mere 
 exclamation of admiration ; as if he had 
 not addrefTed himfelf to his Mafter when 
 he fpake, but called upon God as a wit- 
 nefs of his aftoniiliment (John xx. 28.) 
 
 I fhould not obje6l either of thefe eva- 
 fions to Mr. Lindfey, but mention them 
 
 onlv 
 
( 16 ) 
 
 onlv as inflances of Socinian fae^acitv, had 
 he not taken pains to recommend the lat- 
 ter, under the venerable name of Theo- 
 dorus a Cilician biiliop of Mopfueftia *, 
 of whom v»^e have fufficient accounts to 
 Jcnow that he was a profefled Pelagian. 
 Had hh writings bee?i preferved to us, we, 
 no doubt, might have been furniflied with 
 jnany topics on original fm, free will, 
 grace, and the like, which would have 
 made a figure in a Reformed Liturgy f- ; 
 yet notvvithftanding his interpretation of 
 that exclamation of St. Thomas, if he 
 ftri^lly adhered to his mafher Morgan (I 
 call him by his Britiih name, a name much 
 reverenced by our author,) they had con- 
 tained little towards the fubverfion of the 
 more fundamental articles of our faith. 
 For the divinity of the Son and of the 
 Holy Ghoft v/as, in clear and exprefs 
 
 * Apologj-, p. 27. Note. 
 
 f I will briefly remark that Neflorlus who lived in this 
 time (4.30) and his maftcr Theodoras of Mopfneftia, wh© 
 flourillied twenty years before it, are accufed of impioufly 
 prcfumiijg to alter the churches ufual Liturgy, axd making 
 
 A NEW AVD BLASPHEnoUS OFFICE OF THEIR OWN. I.eOUtiyS 
 
 Byzant. adv. Ncllor. 1. iii. Comber of Liturgies, part ii. ch, i. 
 
 terms. 
 
( 1- ) 
 
 terms, held and maintained by Pelaglus ; 
 and in thefe points he was truly orthodox. 
 And to omit other paflages, in his Firfl 
 Epiftle to Timothy (ch. iii. i6.) St. Paul 
 has thefe remarkable words, which defcrve 
 every Chrirtian's mod lerious confideration: 
 Without controverfy, great is the myftery 
 of Godlinefs : God was manifeft in the 
 flefli. And the very terms of the propo- 
 rtion prove as much : for the afTumption 
 of the human into the divine nature ; that 
 Chrift: while he was converfant on earth, 
 was prefent in heaven ; that though he 
 was in one refpe6l inferior, yet in another 
 equal to the Father ; with the whole train 
 of circumftances confequent to his mani- 
 feftation in the flefli, are all truths which 
 without revelation had never been re- 
 ceived, and in this life, while we continue 
 to fee through a glafs darkly, can never 
 be fully comprehended. And this I take 
 to be underftood by the word myfiery : a 
 truth revealed by God which is out of the 
 reach of human rcafon, and beyond the 
 power of human comprchcnfion. Thcfc 
 are texts in which the title God is predi- 
 VoL. II. C cated 
 
( 18 ) 
 
 cated of Chrift, not in any loofe metapho- 
 rical fenfe, but {lri6tly and properly, in a 
 fcnfe applicable only to the one true God. 
 There are others, in which the attributes 
 of God, fuch as Omnifcience, Eternity, 
 Omnipotence, are applied to Chrift; and 
 in fuch a manner as not to be evaded by 
 any forced interpretation ; and the rather, 
 as thofe very pafTages, which in fome parts 
 of Scripture cannot but be underftood of 
 the one true God, in others as plainly be- 
 long to Chrift. The Pfalmift fays " The 
 righteous God tryeth the hearts and reins" 
 (Pf. vii. 9.) ; and the margins of our bibles 
 refer us to feveral other parts of Scripture, 
 and among them to Jeremiah xvii. 10. as 
 containing the fame do6lrine. And Rev. 
 ii. 23. Chrift emphatically fays of himfelf, 
 " All the Churches iliall know that I am 
 he, which fearcheth the reins and heart." 
 Mr. Lindfey * is plcafed to call this a de- 
 rived power ; and it is (but not in the 
 fenfe in which he means it) from the foun- 
 tain of his own divinity. It is a property 
 inherent in him as God. This Peter knew, 
 
 * Apology, p. 1^8. 
 
 and 
 
( li» ) 
 
 and to this he appealed for a proof of the 
 fincerity of his love : " Lord thou know- 
 eft all things ; thou knoweit that I love 
 thee." John xxi. 17. Solomon, i Kings 
 viii. 39. is yet more exprefs. " For thou, 
 even thou only knoweft the hearts of all 
 the children of men." The LXX fay o-o 
 fjiovuJcTiog cioci^, which is ftronger than in our 
 tranflation, yet hoth very properly exprefs 
 the meaning of the word "]i:dS in the ori- 
 ginal, which makes this an incommuni- 
 cable attribute of God. Ifaiah fays, " Be- 
 fore me there was no God formed, neither 
 fhall there be after me ; I am the firft, 
 and I am the laft, and befides me there is 
 no God." (xliii. 10. xliv. 6.) Now let 
 us hear St. John ; " I am Alpha and 
 Omega, the beginning and the ending, 
 faith the Lord, which is, and which was, 
 and which is to come, The Almighty." 
 This is the folemn introduction (ch. i. 8.); 
 this the aweful clofe of his vifion (ch. xxi. 
 6. xxii. 3.) ; and in the words of him 
 whom Ifaiah foretold to be the mighty 
 God, the everlafting Father, the prince of 
 peace, (ch. ix. 6.) 
 
 C 2 It 
 
( ^0 ) 
 
 // 'Wcrc needlefs to inidtlply authorities for 
 fo plain a point. But the Argument refult- 
 ing from divine worlliip muft not be fo 
 pafled over; on which the Author has a 
 whole chapter to prove that religious war- 
 Jhip is to he paid to God the Father only^ and 
 not to our Lord Jefus Chriji *. 
 
 Rehgious worfliip is to be offered to the 
 one God, and to him only. From this 
 proportion two conclufions may be de- 
 duced. Chrift is God, and therefore to be 
 worfhiped ; Chrift is to be worfliiped, and 
 therefore God : and thefe (land in dire6t 
 oppofition to all the Author has advanced 
 on this fubje6t. After what has been al- 
 ready urged in fupport of Chrift's divinity, 
 we might proceed to vindicate thofe parts 
 of our Liturgy, which our Author mo- 
 deftly accufes of coutitenanclng an iinfcrip^ 
 tural^ and therefore an unlawful andforbid^ 
 den worjhip -f . For if the fcriptures teach 
 us, that there is but one God, and farther 
 fet forth that the Son is God ; if they ap- 
 ply to him thofe incommunicable attri- 
 butes, which are the property of the one 
 
 * See the Contents. j ^'age 184. 
 
 true 
 
( 21 ) 
 
 true God in the ftri6le(t and mod exclufive 
 fenfe, does it not clearly follow that the 
 Liturgy of that Church which diredts reli- 
 gious worfhip to be paid to the Son, a6ls 
 in conformity to that Scripture, which 
 fays, ** Thou ihalt worfliip the Lord thy 
 God, and him only ihalt thou ferve (Matt. 
 iv. 10.) As far then as the Son is con- 
 cerned, there is nothing exceptionable in 
 our Liturgy with refpe6t to the object of 
 worlliip : and this only is the point which 
 we are now confidering. But we reft not 
 here, and we do not found our practice 
 wholly on rational deductions, however 
 clear and conclufive the confequences from 
 the given premifes may be ; but we affirm 
 that worfhip and adoration is due to Chrift 
 by the exprefs dire<5fion of Scripture. 
 
 The Angels that excel in Strength, that 
 ftand before the prefence of God, are in 
 the foremoft rank of created beings : yet 
 are they in fome refpedts our fellow-fer- 
 vants, and refufe that adoration which 
 they are commanded to pay to our com- 
 mon Creator. 
 
 In the xcviith Pfalm, the majefty of 
 
 God*s kingdom is reprefented in a high 
 
 C 3 and 
 
( a2 ) 
 
 and exalted flrain, " The Lord reigneth; 
 Let the earth rejoice :** then after different 
 images tending to illuflrate his almighty- 
 power, the Pfalmifh breaks out into the 
 following exprefTion, *' Worfhip him all 
 ye Gods." He does not declare (as in an- 
 other Pfalm, Ixvi. 4.) ** All the earth fhall 
 worfhip thee ;'* but he implies it by com- 
 manding the adoration of a fuperior order 
 of creatures : and we learn from the epif- 
 tle to the Hebrews, ch. i. not only that the 
 Gods here introduced are Angels, but alfo 
 that it is the MeiTiah, who is the Lord 
 Jehovah. The worfhip of Angels foon 
 took place by means of a miftaken volun- 
 tary humility ; which received an early 
 check from St. Paul. (Col. ii. 18.) It may 
 be conceived that the fame difpofition, in 
 an higher degree, would have prompted 
 men, to look forward to their Redeemer, 
 Nothing of this kind is fupprelTed either 
 here or in any other part of Scripture ; 
 but much encouragement is given in this 
 very chapter. *' For in Chrift dwelleth 
 all the fulnefs of the Godhead bodily, 
 (ver. 9.) On fuch grounds with Angels, 
 
 and 
 
( 23 ) 
 
 and Archangels, we laud and magnify his 
 glorious name : nor need we fear miftak- 
 ing the objedl of our worfliip, firice we 
 have our Lord's command to '' honour 
 the Son, even as we honour the Father." 
 (John V. 23.) And we find that they, who 
 bed knew their mafter's will, a6led in obe- 
 dience to this command : for the Apoftles, 
 who were eye-witnclTcs of his afcenfion 
 " worfhiped him." (Lukexxiv. 52.) And 
 in thofe davs on the ele6lion of Matthias, 
 to whom did they addrefs their prayer ? 
 " Thou Lord which knoweft the hearts of 
 all men, fhew whether of thefe two thou 
 haft chofen :'* (A<5ls i. 24.). Was it not to 
 him, who perfonally when on earth had 
 nominated the eleven Apoftles ? But two 
 reafons are afligned * to prove this prayer 
 addreffed to God the Father, and not to 
 Chrift : firft, becaufe in another place, 
 (A(5^s iv. 24.) which has no particular re- 
 lation to the place before us, in which 
 they apply the words, which in the fecond 
 Pfalm are delivered in the perfon of God 
 the Father, they make a diftindion of 
 
 * Apology, p. 128. 
 
 C 4 perfons 
 
( 'M ) 
 
 perfons, as the Pfalmift alfo has done, in 
 their prayer to God. This remark is his 
 own. The fecond from Grotius is no- 
 thing to his purpofe. We allow him, 
 " De animis hominum certo judicare fo^ 
 lius eft Dei ;" but this can be no reafon 
 that the Apoftlcs were not praying to 
 Chrift, unlefs it be proved that Chrift is 
 not very God. When this prayer was 
 made, Peter prefided and at leaft joined in 
 it, if he did not dictate it ; which, in con- 
 fideration of the character he then fuftain?- 
 cd, is moil probable. Not many days be- 
 fore, he bad perfonally appealed to Jefus, 
 as knowing the dictates of his own heart ; 
 " Lord thou knowcft all tilings," (John 
 ch. ult. I J.). He therefore was not incon- 
 fiitent with himfclf when he dire6led this 
 prayer to Chrift. The name of Jefus is 
 not here exprefsiy mentioned ; but it is 
 by the firft martyr St. Stephen (ch. vii. 59.) 
 What if he faw the glory of God revealed, 
 and the Son of Man ftanding on the right 
 hand of God ; can this circumllance ren- 
 der it unfit for us to follow his example, 
 jjnd by faith look up to heaven, and ad- 
 
 drefs 
 
( 25 ) 
 
 drefs ourfelves to the Son of Man ? a 
 chara6ter not fo humiliating as this inter- 
 preter would infinuate *. I could recom- 
 mend him to an author (not to Grotius) 
 who would inform him that this title is 
 taken from the prophecy of Daniel, from 
 whence it came to be a known phrafe for 
 the Mefliah among the Jews, and that our 
 Saviour intimating himfelf to be this very- 
 Son of Man, (Matt. xxvi. 64, 65.) he was 
 therefore charged by the high prieft with 
 having fpoken blafphemy f. And this 
 perhaps may add fome light to the paflage 
 now before us. Him whom ye condemned 
 as a blafphemer, I now fee fuftaining the 
 high chara6ler which he then afTumed. 
 
 * Apology, p. 129. 
 
 f Bifliop Newton's DIfcourfe on Prophecy, vol. I. p. 266. 
 4to. Difcourfc XIV. 
 
 And I would intreat him to read the 69th and 70th verfes 
 of St. Luke xxii with due attentionj then fay whether vloi 
 TH «»9^ft>7ra in the 69th verfe was not by thenx underftood to 
 be the f»o? t« 0£y in the verfe following, and if this be not 
 fatistaftory, let me refer him to John v. 18. " The Jews 
 fought the more to kill him, becaufe he not only had broken 
 the Sabbath, but faid alfo that God woi his father, makin* 
 himfelf equal with God." 
 
 For 
 
( 2^ ) 
 
 For the fame wife reafon the Doxology in 
 the Aj)ocalyps * is to be fet afide, becaufe 
 the LRinb was preient with him that fat 
 on the throne. And becaufe St. John in 
 the vifion heard the whole creation joining 
 in this euchariflic form, therefore by an 
 unufual way of interpreting Scripture, the 
 Holy Church is forbidden to receive the 
 Lamb as the objecl of her adoration. 
 
 We admit there are many texts in Scrip- 
 ture expreflive of the Father's fuperiority, 
 defcribing the miffion of the Son, his obe- 
 dience to his Father's will, and his receiv- 
 ing his power from him. We acknow- 
 ledge that the Son dire6led his prayers to 
 the Father, and that he dire6ls us to afk 
 the Father in his name ; we confeis him 
 to be our Mediator and Advocate ; and 
 that after his refur reel: ion he declared all 
 po ver to be given him in heaven and 
 earth : and that the Apoftles after him 
 taught and conformed themfelves to the 
 do61: rincs they had before received. But if 
 it cannot be proved by one fingle text that 
 the Son is not eternal, that there was a 
 
 * Rev. V. Jj. Apology^ p. 130. 
 
 time 
 
( 27 ) 
 
 time when he did not exift, that he was 
 created, and that all things were not made 
 by him : in a word, that he is not God ; 
 all the texts which prove as above, require 
 nothing more than a rational interpreta- 
 tion ; and our faith and worihiip Hands 
 unimpeachcd. There is in the Father a 
 fuperiority, of order, not of nature ; a dif- 
 tincfbion of Perfons in the Godhead, not of 
 fubftance : fo that though the Son be very- 
 God of very God, yet are they both of the 
 fame nature, power, and eternity. But 
 when this Son of God became incarnate, 
 and took our nature alfo upon him ; then» 
 both towards the Father and us, he ftood 
 in a new relation. In refpe6t of the Fa- 
 ther, he came to do his will ; to finifh the 
 work he had given him to do : this was 
 the work of our redemption, to fatisfy for 
 the fms of the world by a painful and 
 ignominious death : therefore God very 
 highly exalted him, and committed all 
 judgment unto the Son ; and in a word, 
 gave him all power in heaven and in earth. 
 And in what refpedt ? in refpcdl of the 
 manhood taken into God, The power, 
 
 honou/ 
 
( -^» ) 
 
 honour and glory therefore, which he re- 
 ceived of the Father on his refurre6lion 
 and afcenfion, was conferred on him as 
 the Meffiah : and this abundantly appears 
 by his own prayer to the Father. " O Fa- 
 ther, glorify thou me with thine ownfelf, 
 with the glory which I had with thee be- 
 fore the world was," (John xvii. 5.) This 
 had always entitled him to the adoration 
 of Men and Angels ; but a farther fanclion 
 to fecure him our honour and worfhip was 
 added, when all judgment was committed 
 unto the Son ; and a farther topic of ado- 
 ration was added, as our relation was in- 
 creafed, fo that we now not only worlhip 
 him as God our Creator, as the fecond 
 perfon in the Godhead, but as our Re- 
 deemer, our Mediator, our Advocate. I 
 am much miflaken, if a perfon who bears 
 this in his mind, and has thefc plain dif- 
 tinclions before him, will have any great 
 difficulty in reconciling thofc pallages of 
 Scripture, which at firil fight may leem, 
 but only feem to be repugnant to each 
 other. And he will obicrve that on this 
 plan our Liturgy is formed. For the molt 
 
 part 
 
( 29 ) 
 
 part we addrefs the Father through the 
 merits and mediation of his Son our Lord; 
 but we alio fometimes offer up our prayers 
 immediately to the Son, as our only Me- 
 diator and Advocate : as in the CoUec^i: for 
 St. Stephen's Day; fometimes, as to the 
 Lamb of God, who taketh away the fins 
 of the world, as in the Litany and Com- 
 nunion fervice ; and at others, as the Re- 
 deemer of the world, as in the fecond pe- 
 tition of the Litany ; and frequently join- 
 ing him with the Father and the Holy 
 Ghoft. So that whatever the fubject of 
 our prayers be, we have the obje6l ftill in 
 view, which is expreffed fully in the Col- 
 lea for Chriftmas-Day. " Grant, Al- 
 mighty God, that we daily may be renew- 
 ed by thy Holy Spirit, through our Lord 
 Jefus Chriit, who liveth and reigneth with 
 thee and the fame fpirit, ever one God, 
 world without end." But 1 am prevented 
 from enumerating more particulars by Mr. 
 Lindfey's publilhing Dr. Clarke's emen- 
 dations in his common prayer book *, of 
 which he gives iuch high encomiums ; 
 
 * Apology, p. 185. 
 
 which 
 
( 30 ) 
 
 which he calls *' A T^ift of exceptionable 
 parts of the Liturgy with refpe6l to the 
 ohjcd: of vvorlhip :" and are indeed no 
 more than thofe palTagcs, which appear to 
 every reader to be founded on the do6f rine 
 of the Trinity. 
 
 The Author indeed fays *, *' Our Savi- 
 our Chrift lecms in words as exprefs as 
 can be ufcd to forbid men's offering prayers 
 to hi mi eh.'* "In that day ye Ihall afk 
 me nori:ing." (John xvi. 23.) Would it 
 not have been fairer dealing, if the lefs 
 learned had been told (whofe inftru6lion 
 he feems to have much at heart -f ) that 
 two very different words in the original 
 are here rendered by the fame expreffion 
 a/^ ; and when he fays " Ln that day ye 
 ihall afk me nocbing," he means that they 
 fliould allc him no more queftions : the 
 Holy Ghoft would guide them into all 
 truth ; they would fufficiently underftand 
 all that he had faid : this refers to the 19th 
 verfe, and the word is s^cJIrjaeJe — the next 
 to the following verfe, m which he dire6ls 
 them to aik the Father in his name, and 
 
 * Page 121. t Apolocy, p. 23. 
 
 the 
 
( 31 ) 
 
 the exprefTion is changed to utlrio-iije. This 
 is accurately obierved by Beza, who tranf- 
 lates the words by interrogahitis and p^- 
 tieritis ; but Grotius was more to his 
 purpoie. 
 
 I lliould exceed the bounds I have al- 
 lotted myfelf were 1 to remark all the ex- 
 ceptionable palTa^es, which muft occur to 
 every careful reader. I have hitherto con- 
 fined myfelf to one article. Our Saviour's 
 Divinity ; and on this head much is omit- 
 ted * ; but if I have faid enough to fatisfy 
 any one not converfant in thefe ftudies, 
 (and they that are require no fuch fatif- 
 faclion) that the do6lrine and pra6licc of 
 the Church of England is not indefenfible ; 
 
 * Particularly i Cor. i. 2. for an explanation of which I 
 would refej the reader to Dr. Whitby, and to what is faid ia 
 the Addenda to " An anfwer to Confiderations on Subfcrip- 
 tion," lately printed at the Clarendon Prefs, which renders 
 farther obfervalions unnccellary. But in anfwer to Mr. Lind- 
 ff-y it might be urged that he in a manner acknowledges, 
 tlrit allowing ©ur tranflation to be right, divine honour was 
 paid to Chrift }' for fuch certainly is invocation on his name: 
 and then we might rf-ler him to A6ts ix. 14. where Ananias 
 in anfwer to the heavenly vihon fays, " He hath here axitho- 
 rJy to bind all that call on thy name," which was fo fuon 
 after the martyrdom of Stephen, that the believers in Chrili 
 were not then (ignalized by the name of Qariilians. 
 
 and 
 
( 32 ) 
 
 and that nothing is contained in our Li- 
 turgy or Creeds but what may be proved 
 by moll certain warrants of holy Scrip- 
 ture ; I hope I (hall contribute fomething 
 towards preventing thofe efFe6ls which the 
 Apology is calculated and intended to pro- 
 duce ; to the quieting of his confcience 
 and avoiding of all fcruple and doubt- 
 fulnefs. 
 
 I would now proceed to another article, 
 had not a very remarkable afTertion of the 
 Author engaged my attention ; namely, 
 "That the Fathers of the three firft cen- 
 turies, and confequently all Chriftian peo- 
 ple, were what we now call Arians or So- 
 cinians *.'* He tells us, in a note, that Bi- 
 fliop Bull and Dr. Waterland, who aflerted 
 the contrary, have been confuted. They 
 therefore muft not be referred to : all that 
 Dr. Grabe or Mr. Bingham has urged re- 
 fpe6ling the belief or worlhip of the an- 
 tient Church, muft go for nothing. Let 
 the reader judge tor himfelf. I have the 
 genuine cpiftles of Ignatius, who fuffered 
 martyrdom in the reign of Trajan, now 
 
 * Apology, p. 23, 
 
 before 
 
( 33 ) 
 
 before me ; and I find a wonderful agree- 
 ment between him and the words of holy 
 Scripture ; but I cannot obferve any one 
 expreflion derogatory from the Son's divi- 
 nity. He is frequently in exprefs words 
 called OUR God — twice particularly in the 
 introduction of the epiftle to the Romans^ 
 and once in the body of the epidJe itfeJf, 
 which is inferted in Grabe's Spicilegium in 
 the A6ls of his Martyrdom. He begins his 
 epiftle to the Church of Smyrna in thcfe 
 words Ao^ci^co lyjo-av Xpt^ov rov ©eov *, " I 
 glorify Jefus Chrifl who is God.'* — And 
 foon after adds — who truly fuffered, and 
 truly raifed himfelf from the dead — which 
 laft furely is an acl of divinity. And in 
 the conclufion of his epiftle to Polycarp, 
 he ftiles Jefus Chrift our God. And Poly- 
 carp confirms us in the fame do6lrine both 
 in his epiltle and at his martyrdom. All 
 thefe venerable remains of antiquity are 
 tranflated into our own tongue by Arch- 
 biihop Wake, and to him I refer the lefs 
 
 * In his cpiftle to the Ephefians he has this expreflion it 
 erct^Ki 7.f>c,ut».;! 0fo?. and again, 'o ©nj %fj.u, ivrrti i »f>re? 
 
 Vol. IJ. D learned: 
 
( Si ) 
 
 learned : Avhere they will alfo find what 
 was the judgment and pradlice of the pri- 
 mitive Church, in point of worihip, by 
 that clear and undeniable teftimony of 
 the Church of Smyrna. Afuo}ifjeg, k. t. a *. 
 The Chriftians were refufed the remains 
 of Polycarp, left they might transfer their 
 worfhip from him who was crucified to 
 him who then had fuffered. '* Ignorant, 
 fay they, that we could neither ever for- 
 fake Chrift, nor worlhip any other ; Him 
 indeed who is the Son of God, we adore." 
 Juftin is the firft of the antient Apolo- 
 gifts, whofe apologies are extant. In his 
 defence of the Chriftians before Kings and 
 Rulers we may expe6l an account of their 
 faith and pra6tice ; and he fuppiies us 
 with both. In his firft Apology ■f he con- 
 felTes them to be Atheifts in refpe6l of the 
 Gentile Gods, but not of the moft true 
 God. For him, fays he, and the fon who 
 came from him (the inftru6tor of men and 
 angels) and the prophetic fpirit we wor- 
 lhip and adore, honouring them in word, 
 and in truth. And in the fame Apology 
 
 ■•<• Wake, p. 248. -|- Ch. vi. Ed. Oxon. 
 
 lie 
 
( 35 ) 
 
 he fliews that it was the Son who fpake to 
 Mofes in the bufli, Exod. iii. who being 
 the word and firft-begottcn of God, is aifo 
 God. This argument is reihmed and en- 
 larged on in his dialogue with Trypho *j 
 where he is faid to be the begotten of the 
 Father prior to all creation. 
 
 Irenaeus quotes Juftin on lome occafions, 
 and on others he has him in his eye, when 
 he is not mentioned. We may therefore 
 expedl to .find fome agreement between 
 them, "f . He alio interprets that pafiage 
 in Exodus, ■ ' I am the God of Abraham" 
 (as he does the other parts of Scripture, 
 where the name of God is attributed to 
 him who appeared to the Patriarchs) of 
 Chrift: and adding our Saviour's own 
 words, *' God is not the God of the dead, 
 but of the living," (Luke xx. 38.) — pro- 
 'ceeds — But- who is the God of the living, 
 but he who is God above all things; and 
 above whom there is not another God ? — 
 and concludes — Chrift therefore with the 
 Father is the God of the living. The 
 Ixxxth Pfalm — ** Give ear, O fhepherd of 
 
 * p. 181. Ed. Jcbb. t Lib. iv. cap. xi. 
 
 D 2 Ifrael, 
 
( 36 ) 
 
 Ifracl, thou that dwelleft between the 
 Cherubims'* — is addrefled to the one true 
 God : and yet this expreflion is apphed by 
 Irena:us to the word *. I have not cholen 
 this as a palTage more particularly applica- 
 ble to our prefent purpofc, and therefore to 
 be feledled from many others in that au- 
 thor's works : but becaufe it does not occur 
 to me that it has been before quoted by for- 
 mer writers in this controverfy. When a 
 fubje6t is in a manner exhaufted, either 
 they who come after muft: borrow from 
 the harvell of others, or the reader muft 
 content himfelf with gleanings. 
 
 We have feen what was the judgment of 
 the Church at different times in Afia, at 
 Rome, and in Gaul ; and we might eafily 
 proceed to Alexandria and Carthage. But 
 what if thefe Authors had been Icfs expli- 
 cit ; and nothing had been tranfmitted to 
 us but a full and accurate account of the 
 proceedings of the Church m the cafe of 
 AriviR — Could a perfon in the fearch of 
 truth eafily be perfuacled that he could 
 have been condemned in a full oecumc- 
 
 ■* Lib. iii. cap. II. 
 
 nicai 
 
( 37 ) 
 
 nical council for holding doctrines, which 
 till that time had been the received doc- 
 trines of all Chriflian people — ^that the 
 whole world fliould at once have been 
 turned againft him, and that he had been 
 cenTured only for his orthodoxy ? But 
 as matters lland, if he was not the firft 
 promulger of his opinions, yet we know 
 through what channels they were derived. 
 We have heard of Ebion, Theodotiis, Paul 
 of Samofata, who though they might have 
 different fentiments concerning Chrift, yet 
 all held him as a Creature. 
 
 Before we leave the Fathers, 1 muft de- 
 fire the reader to turn to the i6oth page 
 of the Apology, where the Author gives us 
 his own tranflation of a paiTage in Juftin 
 Martyr ; which is his 164th page he again 
 refers to. His view is apparent; but the 
 pafiage in Juftin is worth examining. 
 Trypho the Jew fays — That Chrid as God 
 pre-exifted before all ages, and then was 
 content to take man's nature upon him ; 
 and that he was not a man born of men, 
 appears to me not only a paradox, but 
 down right folly. Juilin replies he knew 
 P 3 it 
 
( 38 ) 
 
 it would appear a paradox, but if he 
 fhould fail in this part of his proof, it 
 would not follow that he was not the Mef- 
 fiah, ihould he appear to be a mere man, 
 and be aflerted to become Chrift by elec- 
 tion. * K.ci.1 yap £i(ri Tivsg, to diy.ok: eAe/oi/, ccttq 
 TH Tifxejepis ytViSg of-ioXofaPisg aulov Xpig-ov eivai^ 
 av9pu7rov OS i^ uvSpcoTTuv aTTotpccivo/jtevoi, " For 
 there are fome friends of mine amongft us 
 (Chriftians) who profefs him to be the 
 Chrift, but affirm him to be a man born of 
 rncrl." Was I not right, when I'faid it 
 was his own tranflation ? Juftii^ tells the 
 Jew, that if he did not allow him to be 
 God, yet he might confefs him to be Chrift : 
 and that this was no new diftindlion of his 
 pwn. " For, my friends," fays he, ad- 
 dreffing himfelf to Trypho, and the Jews 
 who were with him, " there are fome 
 countrymen of ours, who confefs him to 
 be the Chrift, yet affirm him to be a mere 
 man — '* a man born of men." I allow he 
 fpeaks of the follower^ of Ebion, a fe6t 
 ncithei: Jew nor Ghrtftian, but a mixture 
 between both. 'Tis true Trypho was a 
 
 * Page 142. Ed. Jebb. 
 
 Jew, 
 
( 39 ) 
 
 Jew, and Juftin a Gentile Samaritan, yet 
 as they were both of the upper Palasftine, 
 according to the civil divifion of the em- 
 pire, he calls them N ourates * ; but friends 
 and fellow Chriftians he does not. But he 
 proceeds, as if he had faid, Do not mif- 
 take this for my opinion, or for one gene- 
 rally received. '0<s a o-v]/]t9ii/,on — with whom 
 
 I agree not — »J' av 7rXe.$-o/ ravju fycoi So^aa-ocujBg 
 
 BiTToisv. : Nor will any fo fpeak who are of 
 the lame opinion with me. I had rather 
 fay, '* Nor Vv*ould the moft, the generality 
 {ysrKii^oi) affirm this, who are of the fame 
 opinion with myfelf; for as much as 
 (lays he in the very fame fentence, and in 
 the next words, which are omitted by 
 Mr. Lindley), we are commanded by 
 Chrift him fell not to obey the do61:rines 
 
 * Dr. Jebb in his Note propofes a various conjedural 
 reading of Biftiop Bull's, i.</f1epa ysvs?, and then thefe words 
 Vv'ould be exprelsly applied to Trypho, and the Ebionites more 
 ftrongly pointed out ; for fpeaking of this very feiA, p. 13.8. 
 he has the fame axpreflioa — What I contend for, is, that 
 iuilej^ yt\ti<; does not mean the Chrillians. Towards the clofe 
 of the Dialogue p. 351. Vivo; is clearly ufed in the fenfe I 
 have here given it twice in one fentence. Ovls «yap otito ra 
 
 ytvHi Ti' ijua, Xt/w Si Tun Zctij^a^i^uy, t»vo? (pfovli^x 'cjo»»ji*e»o;, wttoh 
 C7^«VJc<7•9«» «u'yj wjtSoutm, TW iy Tw ytvti avlxy (najw Etwoiu. 
 
 ' D 4 of 
 
( ^o ) 
 
 of men, but thofe which arc promulged 
 .by the bleffed prophets, and taught us by 
 himfelf." Now I affirm we cannot by 
 this pafifage judge of Juftin Martyr's tem- 
 per of mind towards a difTenting brother; 
 nor have w^e any encouragement froni 
 hence to break down our fences, and re- 
 ceive Arians and Socinians with open arms 
 into our con^munion. In another part of 
 this dialogue * he fpeaks of them, who in- 
 ftead of worfliipping Jefus, confefs him 
 only by name ; with whom he holds no 
 communion. 
 
 1 urge this point no farther, ieft I be ac- 
 cufcd of preferving my orthodoxy at the 
 expence of my charity -f . I well uncler- 
 fland the meaning of fuch language in 
 authors of fome complexions, who alTume 
 to themfelves the liberty of reflecting on 
 men of the firft rank and characSter, both 
 in llation and literature ; and yet are im- 
 patient of the moft gentle rebuke, though 
 it be given in the fpirit of meeknefs. 
 
 There is a long quotation from La6larj- 
 tjus :}:, which remains to be confidered be- 
 
 * P, I02. I Apol. p. iz. Note. :; V. m. 
 
 fore 
 
( *1 )■ 
 
 fore we pafs on to another head. I was 
 firft inclined to leave it unnoticed, as 
 knowing his opinion in general, and not 
 thinking myfelf concerned to vindicate 
 every exceptionable expreflion in that au- 
 thor: but the reader is dcfjred to accept 
 the following account of it : in the courfc 
 of his work he is led to fpeak of the three 
 diflinct ftates of Chriil ; his glorious, his 
 humble, and his exalted (late. Speaking 
 of the firft he applies to him the words of 
 Sc>lomon (Prov. viii. 22.) 
 
 ** The Lord poffeiTed me in the begin- 
 ning of his ways, before his works of old : 
 I was fet up from everlafting, from the 
 beginning, or ever the world was." He 
 proceeds to lltev/ that in the fulnefs of 
 time, betook man's nature upon him, and 
 became fubje6t to death ; that by his re- 
 furrc6lion, he might give man, whofe na- 
 ture he put on, the hopes of conquering 
 death, and reward him with immortality*. 
 He fays much of the prophecies concern- 
 ing his advent, then adds, that " God fcnt 
 his Son to convert men from their idola- 
 
 * Laftsntiusj lib. iv. c, 6. 10, 15. 
 
 tries 
 
( ts ) 
 
 tries to the kno^vledge and worjhip of the 
 true God, Ad cognofcendum et colendum 
 Deicm verum. Exhibuit Deo fdew, he faith- 
 fully executed his commiffion. For he 
 taught that there is one God,, and that he 
 only is to be worfliiped. Nor did he ever 
 fet himfelf up as a God ; for that would 
 have been to fuperinduce a plurality, when 
 he was fent to aiTcrt the unity of the God- 
 head. This would have been doing his 
 own bufmefs, not his that fent him,, and 
 to have fcparated himfelf from him, whom 
 he came to illuftrate'* — wherefore, it fol- 
 lows that, he was highly exalted.-r-This 
 pafTage would be conclufive againft a Tri- 
 theift ; but we do not hold that Lhrift is a 
 diflincl God ; nor do we hy that he ever 
 affumed to himfelf that title. He fays in- 
 deed " I am in the Father and the Father 
 in me," (John xiv. ii.) but " fe ab illo 
 quern illuitratum vencrat non feparavit," 
 This is the fum of the argument of that 
 " fine writer, teacher and example of vir- 
 tue and true religion, Lactantius *." But 
 this fine writer is fomctimcs obfcure, and 
 
 * Preface to Apology. 
 
 this 
 
 i 
 
( *3 ) 
 
 this teacher of true religion does not al- 
 ways appear to have been well acquainted 
 with the rchgion he taught *. I with not 
 to enumerate the errors with which Lac- 
 tantius, who with great force of eloquence 
 maintained his ground againft declining 
 Paganifm, too frequently abounds, which 
 would fufficiently evince his ignorance of 
 that religion which he engaged to defend. 
 JBut as our author quotes him in three dif- 
 ferent parts of his work -f , it is but juil: to 
 acquaint the reader, that his evidence is 
 but of little weight on either fide ; for he 
 is neither allowed to have underftood the 
 doctrines of Chriftianity, nor to have been 
 fo well verfed in the true ftate of the reli- 
 gion for which he writ, as he was in that, 
 in which he had been educated. Yet un- 
 fortunately for our author, this defervedly 
 admired writer holds a doctrine diametri- 
 cally oppofite to that which he wants to 
 inculcate. The co-eternity, and confub- 
 ftantiality of the Son was fo notorious that 
 
 * Hieron. Epif. 15. ad Paulin, Ladantius utinam tarn 
 poflra confirmare potuiflct, quam facile aliena deftruxit. 
 t Pref, p. 122. 147. 
 
 it 
 
( 44 ) 
 
 it could not efcape him ; and Mr. Undfey 
 TYUiu have I'ecn it, if he had not wilfully 
 iliut his eyes ; for ch. xxix. lib. 4. imme- 
 diately after thefe words, " quod et aster- 
 num et mortalem Deum fateamur," which 
 he reads alterum^ as it appears to be in 
 fome editions, and tranflates a fecond God \ 
 this reply is made to the foregoing objec- 
 tion. " I have already treated of his mor- 
 tality ; now let us teach concerning the 
 Unity. When \ve fpeak of God the Fa- 
 ther, and God the Son ; we fpeak not of 
 a dificrcnt God, nor do we make one di- 
 fcindl from the other ; becaufe neither can 
 the Father be without the Son, nor the 
 Son be fcparated from the Father." And 
 he proceeds to explain himfelf by the al- 
 lufion of a river derived from it's fountain, 
 and a folar ray from the fun : which 
 fiircly borders on the Nicene language, 
 which terms the Son, God of God, Light 
 of Light. 
 
 Let us return to the Scriptures. I have 
 already produced many obvious texts in 
 proof of the Son's divinity ; others muft 
 now be examined refpef^ing the Holy 
 
 Ghofl, 
 
( ^5 ) 
 
 GhoH:, whom we affirm to be the third 
 perfon in the unity of the Godhead : fo 
 that here two points are to be confidered ; 
 his perfonality, and his divinity. The 
 former is generally proved by thofe texts 
 of Scripture, which defcribe the Holy 
 Ghoft as engaging in thofe aefs which are 
 merely perfonal, fuch *' as the Spirit mak- 
 ing intercefllon for us," (Rom. viii. 26.) 
 His '' dividing fpiritual gifts to every man 
 feverally as he w^ill:" (i Cor. xii. u.) 
 Our having " accefs by one fpirit unto the 
 Father:" (Eph. ii. 18.) " The Comforter, 
 which is the Holy Ghoft, whom the Fa- 
 ther will fend in my name, He iLall teach 
 you all things;" (John xiv. 26.) and once 
 more, *' If I go not away, the Comforter 
 will not come,'* (John xvi. 7.) All which 
 expreflions in any reafonable interpreta- 
 tion can relate only to a perfon, who is 
 diitinguiihcd both from the Father and 
 the Son. Indeed if the name, the proper- 
 ties of a perfon, the afcribing to him per- 
 fonal 'd6is, the joining him to thofe who 
 are profcflcdly perfons, as in the form of 
 baptifm ; and, laftly, his being reprcfentcd 
 
 in 
 
( 46 ) 
 
 in Scripture under perfonal appearances, 
 as John i. 32. are proofs of perfonality, 
 we may undoubtedly conclude that he alfo 
 is a perfon. 
 
 His divinity is likcwife proved by no 
 lefs obvious texts of Scripture. For to 
 the Scriptures in all cafes of this nature 
 we muft go ; what is there contained we 
 teach ; what they have not revealed, of 
 that we muft be content to be io;norant. 
 Now if the name of God be exprefsly 
 afcribed to him, as it is A6ls v. 3, 4. *' Why 
 hath Satan filled thine heart to lie to the 
 Holy Ghoft ? Thou haft not lied unto 
 man, but unto God." If the attributes of 
 God belong alfo to him, as Heb. ix, 17. he 
 is called *' the eternal Spirit of God :" If 
 the inhabitation of the Spirit makes our 
 bodies become " the temple of God ;" 
 (i Cor. iii. 16.) if the fame a61:s in parallel 
 places of Scripture be here applied to the 
 Holy Ghoft, there by a change of the ex- 
 prefTion to God ; as Matt. xii. 28. " If I, 
 fays our Saviour, caft out devils by the 
 Spirit of God :" Luke xi. 20. '' If I by 
 the finger of God caft out Devils" — If 
 
 Chriii:, 
 
( *7 ) 
 
 Chrifl:, laftly, by being conceived by the 
 Holy Ghoft be therefore caUed the Son of 
 God: as it is Luke i. 35. where the ex- 
 preflion is very remarkable — '* The Holy 
 Ghoft (hall come upon thee, and the power 
 of the Hisiheft ihall overfhadow thee; 
 therefore alfo that holy thmg which ihall 
 be born of thee fhall be called the Son of 
 God." What are we to conclude from 
 thefe feveral texts, but that the Holy Ghoft 
 is truly and ftri6lly fpeaking God. St. 
 Peter fays, " Prophecy came not in old 
 time by the will of man, but holy men of 
 God fpake as they were moved by the Holy 
 Ghoft." (2 Pet. i. 21.) With him his be- 
 loved brother Paul agrees, and in his epif- 
 tle to Timothy fays, *' All Scripture is 
 given by infpiration of God." (2 Tim. iii. 
 1 6.) The Holy Ghoft therefore, who ipake 
 by the prophets, is God. 
 
 Another circumftance is here not im- 
 properly to be confidered, which is the 
 proceflion of the Holy Ghoft from the Fa- 
 ther and the Son ; which alio is plainly to 
 be proved from Scripture. He is called 
 by St. Paul both " the Spirit of God and 
 
 the 
 
( « ) 
 
 the Spirit of Chrift ;" (Rom. viii. 9.) and 
 again he faith, " God hath fent forth the 
 Spirit of his ion into your hearts*/' (Gal. 
 iv. 6.) and chiefly what our Saviour him- 
 felf fays (John xv. 26.) puts the truth of 
 this do6lrine beyond the reach of difpute, 
 " When the Comforter is come whom I 
 will fend unto you from the Father, even 
 the Spirit of truth which proceedeth from 
 the Father, He iliall teftify of me,*' to 
 which we may add all that he fays on the 
 fame fubjedl in the following chapter. 
 Our author is difpleafed that we ihould 
 ufe a language not fan6lified by the autho- 
 rity of Chrift, and his Apoflles * : but in 
 the Nicene Creed, when we call our Lord 
 the only-begotten Son of God, and profefs 
 our belief in the Holy Ghoit, who pro- 
 ceedeth from the Father and the Son, I 
 hope we have the warrant of Scripture. 
 He is faid to proceed from the Father in 
 exprefs terms ; and how is he the Spirit of 
 the Son, but as proceeding from him ? 
 
 When we are got thus far, always bear- 
 ing in mind that " there is but one living 
 
 * Apology, p. 13. 
 
 and; 
 
( *9 ) 
 
 and true God *," and have proved both 
 the Son and Holy Ghoft to be God, their 
 perfons di{tin6l each from either, and both 
 from the Father, it regularly follows that 
 there be three perlons in the unity of the 
 Godhead of one fubftance, power, and 
 eternity. 
 
 This is the do6lrine which we exprefs 
 by the word Trinity : nor is it material 
 when it was firft introduced into the 
 Church, and applied, either for brevity or 
 perfpicuity fake, to exprefs the faith which 
 our Lord and his Apoftles taught, and the 
 holy Church throughout all the world 
 hath acknowledged. Mr. Lindfey tells us 
 " it was firfl ufed by Theophilus of An- 
 tioch :" he means, we do not find it in any 
 books now extant of a more early date^ 
 " but in no great conformity to what it 
 is made to fignify at prefent f :" that " it 
 is entirely of heathen extraction, and 
 borrowed from Plato ;" and quotes Cal- 
 vin for faying, " it is barbarous.^' If the 
 word T^tocq be really borrowed from Plato^ 
 how comes it to be barbarous ? Is he or 
 
 * Art. I. -)- ApoLp. 12. 
 
 Vol. II. ;b Calvin 
 
( 50 ) 
 
 Calvin the better judge of elegance and 
 propriety of expreifion in the Greek 
 tongue ? But the truth is, 1 do not know 
 it is to be found in any part of Plato's 
 works. That it was in ufe among the 
 latter Platonifls, who endeavoured to ac- 
 commodate his philofophy to the fcrip- 
 tures, may be admitted without acknow- 
 Icdgmg it to be C7itirely of a heathen extrac- 
 tion borrowed from Plato and the Platonic 
 -philofophy ; for they might borrow it from 
 the ecclefiaftical writers, and apply it to 
 improve or explain their own philofophy. 
 What has been really urged by learned 
 men, and particularly by CleQiens Alexan- 
 drinus -^'^ as favourable to the doctrine of 
 the Trinity, is to be found in the Vlth 
 epiflle ; though, in Dr. Bentley's judg- 
 ment -j', " there \^ nothing in it for the 
 Chriftian caufe, but what may be proved 
 as flrongly from fcvcral other parts of 
 Plato's works ; and Othcr paiTages are re- 
 ferred to by Clemens, as above. Ihis was 
 afterwards improved in the Alexandrian 
 fchool ; and a third pcrfon, more in con- 
 
 •* Strom. \. V. t I'^^'l- Lipf. Rem, 46. 
 
 formity 
 
 i 
 
( 51 ) 
 
 formity to the Chriftian faith, was exhi- 
 bited. It might become our author's la- 
 bours to examine, whether indeed the doc- 
 trine of the Trinity was borrowed from 
 thence, or their dogmata from Chrif- 
 tianity ; and whether the orthodox or 
 Arian fchcme approaches neareft to the 
 Platonic. Cyril of Alexandria * recites the 
 opinion of Porphyry, which he condemns 
 as bordering on the herefies of Arius. 
 
 In what fenfe Theophilus firft ufed the 
 word, I profefs myfelf ignorant ; nor is it 
 in my power at this time to examine ; but 
 I think it certain that in his days the word 
 was of general ufe, and that the dodlrine 
 of the three perfons and one God vvas the 
 known current do6lrine of the times. I 
 can now affirm that Theophilus ufed the 
 word T^iag in the true orthodox fenfe ; and 
 tinder the terms of Qeoc, Aofog, and Sofp/a, 
 according to the ufual language of his 
 times, applies it to the Father, Son, and 
 Holy Ghofl: f , 
 
 For the entire fatisfa^lion of the reader, 
 I defire to reffer him to Dr. Horfley's 
 
 * Lib. i. cont. Ju]. f Ad Autol. lib. ii. 
 
 E 2 Charge, 
 
( 52 ) 
 
 Charge, where he will find this very paf- 
 fage, and many particulars relating to the 
 Platonic philofophy, explained in a maf- 
 terly manner, 1783. He is generally al- 
 lowed to have died in the year 182. Now 
 we may fometimes know what the Chrif- 
 tians profeis from the enemies to Chrif- 
 tianity, as certainly as any one might col- 
 lect from Mr. Lindfey's Apology, that we 
 now profefs to believe the divinity of Chrift 
 and of the Holy Ghoft. Lucian fiouriflied 
 about the year 176, which exa6lly coin- 
 cides with the time of Theophilus. We 
 need not be furprized to find him ridicul- 
 ing this doclrine, who was a heathen, and 
 a wit ; when they who profefs and call 
 themfelves Chriftians fhew their inclina- 
 tions to be merry on a fourth God, the 
 God Trinity * ; in which our author 
 feems to have fallen into the fame kind of 
 error, as fdme of the Athenians, thofe 
 great lights of the Gentile world, are fup- 
 pofcd to have done before him, who re- 
 prefented St. Paul as a fettcr-jorth oj Ji range 
 GODS, bccaufe he preached unto them Jesus, 
 
 * Sec Apology^ p. lO. 13. 125. 
 
 and 
 
( 53 ) 
 
 and THE RESURRECTION, (Acls xvli. 1 8.) 
 They thought, according to St. Chryib- 
 ftom, AvaguTiv Qicv Ttvot etvoii ^\ much of the 
 fame kind with our author's Trinity. 
 The words in his Philopatris are thele : 
 One obje6ls to the others fwearing by any 
 of the heathen Gods Jupiter, Juno, &c. 
 the other alks, " by whom then lliall I 
 fwear T' he repHes, " By the God who 
 " reigneth on high, the great, the immor- 
 *' tal, the heavenly, the Son of the Father, 
 *' the Spirit proceeding from the Father, 
 ^' One of three, and three of One.'* To 
 this it may be objecled, that the word Tri- 
 nity is not here uled, and that this is not 
 a dialogue of Lucian's. It is true, the 
 word is not, but the doctrine :? fully ex- 
 prefTed. Tpa? is not mentioned i but oy^oag 
 and TpioiKoig, words of the fame termina- 
 tion, are : fo that even this may feeni to 
 be alluded to. And the Philopatris I know 
 is faid to be fpurious ; but Dr. Cave al- 
 lows it to be at lead the work -.'f a con- 
 temporary writer ; and if in the latter part 
 one paffage relates to the vi6tories of Tra^ 
 
 * Chryfoftom, as quoted by Whitby. 
 
 E 3 jan, 
 
( 54 ) 
 
 jan, it muft have been written much earlipr^ 
 about the year of Chrift 115. Me men- 
 tions Artemidorus of Ephefus, who lived 
 not long before this time. Whoever he 
 was, he was not unacquainted either with 
 the Septuagint or the New Teftament ; 
 and it is plain that he was no (Iranger, 
 and at the fame time no friend, to the 
 Chriftian faith *. But this is no place tq 
 
 purfue 
 
 ■* He calls Mofes 0^xM>-v(7it(^^ — Exod. ch. iv. lo. LXX. 
 
 E* «pavov a>i hpfiv «|»)7rXft)a£v — Pf. civ. 2. Eiclnywv tov aja»oy 
 wffEt ^ijifiv. ©sa L^m—VL ci. i. Kafis f« ^£|»wv /*«. 
 
 Tov f» ASfiva*; Af>u)-of j^eujovIb? — Af^uro) ©iw, A61. xvii. 23. 
 
 O TaXiXat*^ — O'j^c eio-jv of XaXav'jEf FxXiXatot; Aft. U. y. 
 
 EiS Tgtiov hpa.)io» aefoQtxlna-cti — 'A^vxfivlx Toy TOtaloy aw; rptlov 
 apxvov. 2 Cor. xii. 2. 
 
 Ai iMo; iiixa; av£)i«jn(r!v — Eo-i;i7fv rfxa? Sm XulpH 'aa^iyftvurtus;, 
 xa» «>aK«ivw(7Eft'j nvsw/biotl®' AliK. Tit. 111. 5- 
 
 In reference to St. Paul, he feems to have confounded 
 Chrift and his Apoftle. The title o FaXtXa.®-, and ^» vSalor^ 
 ijuas aviKaniiny, may be thought to relate to Chrift ; and if 
 we read to» ajavov for Tp»1«v, this might be underftood of his 
 afcenfion. Av«x»$0£i; «? to» agavoi'. Afts i. II. but the words 
 «y«^«Xot>]*o;, tTTif^ii^, are intended for St. Paul : at leaft he is 
 defcribed much in tlie fame manner in the Afts of Thecla, 
 >J/iXo,- rn)i xi<pukw, iwip/'voj. Thefe now extant are certainly of 
 a later date, but might be taken from a more antient work. 
 See Cave's Hift. Lit. Aepoealticra? is the word, which Arifto- 
 phanes in his HiquXon ludicroufly applies to Socrates, v. 225. 
 Affo^altf, xai T^iptf ^ovw Toy 'HXiov. And it is plain Ii« was in the 
 
 author's 
 
( 55 ) 
 
 purlue thefe digrclTions ; I fliall only add 
 that the word T^iccg is not barbarous, and 
 that the life of it is unexceptionable. In 
 this, as in all inftances, the thing named 
 muft be prior to the name impofcd : and 
 when the fignification of a word is agreed 
 on and adhered to, no doubt or fallacy can 
 arife from its ufc I little expe6led to hear 
 the ufe of words obje6led to becaufe not 
 exprcfsly contained in Scripture. At the 
 inftitution of baptifm, and the Lord's fap- 
 per, I do not remember that Chrift ap- 
 plied the word Sacrament to either ; and 
 now it is applied by us to thofe two infti- 
 tutions exclufively. Nor can I give any- 
 other account of the ufe of the word, than 
 that wherever the word y[vgy\^m is to be 
 found in the New Tcftament, the mod an- 
 tient Latin interpreters rendered it Sacra- 
 nientum. But we are not difputing about 
 words : and havino; fliewn on what grounds 
 the divinity of the Son, and of the Holy 
 
 author'6 thoughts by a former expreflion, Ovk laC <iJi \i.i\^i\i r% 
 ^v'KKxi iyQti- which certainly aUu4cs to v. 145. \v\XcL'i 6too-«; 
 iXXoj'o Tas atNus wo5'«f. A paffage in fuch repute nt Athens, 
 that if is referred to it,i the Sympofion of Xenophon. 
 
 E 4 GhofL 
 
( 56 ) 
 
 Ghoft, is afferted, I proceed to produce 
 and examine fome of thofe texts of Scrip- 
 ture which relate more immediately to the 
 Trinity. 
 
 Now where can we begin more properly 
 than with the inftitution of Baptifm ; fince 
 we are engaged only in defence of that 
 faith, into which we w^ere all baptized. 
 Our Saviour after his Refurre6tion, and 
 before his Afcenfion, fettled the laft grand 
 point, namely, the admifTion of them who 
 i.iould be profelytes to the faith and doc- 
 trine which he had taught. " Go and 
 teach all nations, baptizing them in the 
 name of the Father, and of the Son, and 
 pf the Holy Ghoft : teaching them to oh- 
 ferve all things whatfoever I have com- 
 rnanded you.'* (Matthew xxviii. 19,20.) 
 1 his is the commifTion given unto the 
 eleven Apoftles in words as clear and ex- 
 prcfs as can be devifed. And it muft re- 
 quire fome art not to apply them to the 
 doSlnne we are now contending for. 
 T:\ey are to be baptized in the name of 
 each of the three perfons, in the name 
 of the Son, and of the Holy Ghoft, as well 
 
 a& 
 
( 57 ) 
 
 as of the Father ; no diftindlion of natures 
 is here as much as intimated ; no priority- 
 is obiervable, but that of order. Our au- 
 thor cenfnres the Nicene council for pro- 
 nouncing baptifm to be invalid, that was 
 not performed in the name of the Father, 
 Son, and Holy Ghoft, as " flatly contrary 
 to what appears to have been fometimes 
 the pra6lice of the Apoflles themfelves, 
 who thought that baptifm might be com- 
 pleat without it *." This he would prove 
 by the example of PhiHp (A6ls viii. 37.) 
 and thofe expreflions in the A6ls (ii. 38. 
 X. 48. xix. 15.) and St. Paul's epiftles 
 (Rom. vi. 3. Gal. iii. 27.) which fpeak of 
 baptifm " in the name of Jcfus Chrift, 
 and in the name of the lord Jefus, 
 and of our being baptized into Jefus 
 Chrift.'* To objections of this kind, one 
 general anfwer may be given ; that it can- 
 not be- fully collected from thefe paffages 
 that the practice of the Apodles was fuch 
 as he reprefents it; by neither of which it 
 appears that the name of the Father, and 
 of the Holy Ghoft were certainly omitted. 
 It is clear that Philip in his inftru6lions 
 
 * Apology, p. 1 06. 
 
 had 
 
( 58 ) 
 
 had not been filent on the docliine of bap- 
 tism ; this appears by the Eunuch's quef- 
 tion, " See here is water — What doth hin- 
 *' der me to be baptized :" and by what 
 follows it is unfair to conclude either that 
 Philip omitted, or the Eunuch did not 
 comprehend, the fundamental do6trines 
 which Jefus had taught whom he profefled 
 to believe to be the Son of God. And as 
 for thofe general expreflions of being bap- 
 tized into Chrift, or in the name of the 
 Lord Jefus, is it not the cafe of us all, 
 who were baptized in the name of the 
 Lord, even when the prefcribed form was 
 ufed : Is it more reafonable to form our 
 jud2;ment of the prevailing practice from 
 the incidental mention of it by the Apof- 
 tlcs or Evangelifls, than from the exprefs 
 commands of Chrift himfelf, when he in- 
 flituted the Sacrament, and prefcribed a 
 ftated form of words? No other form 
 could be ufed, without a deviation from 
 our Lord's commands; and therefore we 
 jTiay conclude that none other was ufed, 
 unlefs it can be proved that the expreflions 
 in St. Luke and St. Paul necefllirily imply 
 
 an 
 
( 59 ) 
 
 an omiflion of the Father and of the Holy 
 Ghoft. We read alfo {\tts ii. 42.) that 
 " they continued in brea!;ing uf bread, and 
 in prayer, and in breaking bread from 
 houie to hgufe ;" (ver. 46.) and again, 
 .*' that the difciples came together to break 
 bread." Thefe paiTages are interpreted of 
 the Sacrament of the Lord's fuppcr, and 
 are ufed by fome of the Romanifts to prove 
 that the Apofties celebrated the Eucharifl: 
 only in bread. It fcarce deferves an an- 
 fwer ; and the wifer of them urge no fuch 
 plea in defence of their communion in 
 one kind. But what if in the Acts of the 
 Apofties, in one of thofe very pafTages 
 ^vhich is urged as a proof of a contrary 
 practice, the form of baptifm inftitutcd by 
 Chriil: is ftrongly alluded to ; I mean in 
 ch. xix, which relates to the twelve difci- 
 ples at Ephefus. St. Paul enquired of them 
 If they had received the Holy Ghoft ; but 
 >vas much furprized when he found them 
 wholly ignorant of the doctrine of the 
 Holy Ghoft, and faid, " Unto what then 
 were ye baptized ? — How could it be that 
 ye were baptized, and yet had not heard 
 
 whether 
 
( eo ) 
 
 whether there be any Holy Ghofl ? What 
 form of baptifm could be ufed, in which 
 the Holy Ghoil was not a neceffary part ? 
 Their reply furnillies us with op.e more 
 obfervation on this fnbjecl ; they faid, 
 unto John's baptifm. It being clear that 
 baptifms were pra6tifed before Chrift's in- 
 Hitution, by John, by the Jews, nay by our 
 Lord himfclf (John iii. 22. 26.) ; or, which 
 is the fame thing, by his diiciples under 
 his immediate infpeftion ; John iv. 2. 
 When it is recorded that the converts were 
 baptized in the name of the Lord Jefus, 
 enough is faid by the facred hiftorian to 
 Ihew that he fpake of the baptiim which 
 our Lord had inftituted. So then as the 
 Jews admitted their profelytes by baptifm 
 into the knowledge of the one true God, in 
 oppofition to the heathen polytheifm ; as 
 John baptized with the baptifm of repent^ 
 ance, faying unto the people " that they 
 fhould believe in him which lliould come 
 after him" (Acts xix. 4.) and he to whom 
 John bare witnefs ufed alfo the fame cere^ 
 mony to them who profefled him to be 
 the Mefiiah ; fo alfo in this lad inltance 
 
 he 
 
( ei ) 
 
 he commanded all nations to be baptized 
 in the name of the ever-blefTed Trinity ; 
 the knowledge of which he made the fun- 
 damental Article of his Religion, and the 
 profelTion of it neceffary to the becoming 
 a member of his Church. And to prove 
 that this form was continued in fucceed- 
 ing time, one example might ferve for all. 
 Juftin, fpeaking of the manner in which 
 they dedicated themfelves to God, fays, 
 " they are regenerated by water in the 
 name of God the Father, and Lord of the 
 Univerfe, and of Jefus Chrifl our Saviour, 
 and of the Holy Ghoft *." But I will add 
 the fuffrage of Cyprian, " How fay fome 
 that a Gentile can obtain remiflion of fms 
 if he be baptized only in the name of Jefus 
 Chrift ; extra ecclejlam, imo emitra eccle- 
 Jiam, without the pale of the Church, and 
 contrary to her practice, when Chrift him- 
 felf commanded the nations to be baptized 
 in the full and united Trinity, in plena et 
 adunatci T'rlnitate "f*. 
 
 Another objedlion is, that there are 
 many parallel places in Scripture, where 
 
 * Apc^logy, i.p. 115. f Epif. 75. Ed. Fell. • 
 
 others 
 
( 62 ) 
 
 Others who are not divine ^are joined witli 
 God in the fame fentence ; and confe- 
 quently that no equahty can be inferred 
 from fuch a conjunclion * ; as thus, " I 
 charge thee before God and the Lord 
 Jefus, and the ele6l Angels" (iTim.v.- 
 21.); where I cannot fee how this charge 
 to Timothy, where the elect Angels are, 
 with great propriety, joined with him, who 
 *« hath the feven Spirits of God," (Rev. 
 iii. I.) can be parallel to the form of bap- 
 tifm, and the enumeration of the three 
 perfons in whofe name we are baptized. 
 In the other inftances, " The people fear- 
 ed the Lord, and Samuel," (Sam. xii. i8.) 
 " They worlhiped the Lord and the King," 
 (i Chron. xxix. 20.) or they bowed them- 
 felves in adoration to the Lord, and in 
 civil refpe6l to the king. *' They believed 
 the Lord and his fervant Mofes ;" (Exod. 
 xiv. 31.) *' The fword of the Lord, and 
 of Gideon," (Judges vii. 20.) and the lilce ; 
 there is a catachrefs ; and the l^mie word 
 is taken differently wheil applied to the 
 Lord — and to Samuel, the King, Mofes, 
 
 * Ajwiogy, p. 1 07, 
 
 Gideon, 
 
( C3 ) 
 
 Gideon, or the prophets. I ihould fay- 
 that thefe words *' Were ye baptized in 
 the name of Paul ? I thank. God that I 
 baptized none of you but Crifpus and 
 Gaius : left any ihould fay that I had bap- 
 tized in mine own name'' (2 Cor. xiii. 14, 
 15.) Ihevv that baptizing in the name of 
 a pcrfon docs imply the divinity of that 
 perfon ; and therefore St. Paul difclaims 
 it, as he did facrifice, (A6ls xiv. 24.) It 
 might feem ftrange that fuch objections as 
 thefe fhould have ever been produced ; but 
 it is flranger that the cavils contained in 
 " The brief Hiftory of the Unitarians, call- 
 ed alfo Socinians,'* and in its Defence (the 
 former of which firft appeared full eighty- 
 feven years ago, as I learn from Mr. Lcf- 
 ley) fliould now be thought to deferve a 
 freili republication. 
 
 Creeds were originally fummary confef- 
 fions, to be made by thofe who were to be 
 received into the entire communion of the 
 church, and admitted to baptifm ; which 
 varied in different churches, and in the 
 fame at different times. That called the 
 Apoftles is very anticnt, and allowed to be 
 
 the 
 
( 04 ) 
 
 the Creed of the Roman Church, though 
 all parts of it be not of equal antiquity. 
 Had it from the firft contained the whole 
 Chriltian faith, additions had been ufeleis; 
 but it was intended only for the fubilance 
 of it, and that briefly expreded. The 
 Creeds of the Greek Church differed from 
 it, and in fome Articles were more ex- 
 prefs, and came up nearer to the Niccne 
 as it now ftands. But, as herefies gained 
 ground in the church, farther additions 
 were made ; and Creeds were conceived in 
 words which guarded again ft thofe here- 
 fies which were then on foot, and more 
 ftrongly expreffed the Catholic fenfe. We 
 are not therefore from the date of any of 
 the Articles in any particular Creed to 
 conclude, that the doctrine therein con* 
 tained was not always the dodrine of the 
 Church ; but that in thofc times, thofe 
 Scripture truths were thought more necef- 
 fary to be infifted on. The life everlaf.ing 
 was always an article of the Chriftian's 
 faith, but it was not always an article of 
 our Creed. The proccflion of the Holy 
 Gholl froai the Son was always contained 
 
 in 
 
( 65 ) 
 
 in Scripture, but it did not require a place 
 in the Creed, till the Greek Church had 
 explained the procefTion from the Father 
 in a fenfe exclufivc of the Son *. Nay, 
 and thofe additions made by the Council 
 of Conftantinople are allowed with great 
 appearance of reafon to have been bor- 
 rowed from the Jerufalem Creeds ; and as 
 the faith therein contained, (namely the 
 proceflion of the Holy Ghoft, with the fol- 
 lowing articles) fo alfo was the profefTion 
 of it conformable to the ufage of the Mo- 
 ther Church. Thus much I thought ne- 
 celTary to be faid of Creeds in general, to 
 obviate the Jefuits' criticifm, and in reply 
 to the author's very unguarded afTertion t, 
 that the Apoftlcs Creed exprefsly condemns 
 the doclr'me of the divine undivided Trinity^ 
 and that it is diametrically oppofite to 
 the Athanafian. I fhould infert his own 
 words, left I mifreprcfcnt him by any ex- 
 preflions of my own. Hardly Jhall you 
 meet with two greater nppnjites than this 
 (the Apoftles) Creed, and that which goes 
 
 * Sec Field, of the Church, book iii. 
 t Apology, p. 112. 
 
 Vol. II. F under 
 
( eff ) 
 
 under the name of Athanaftus. Now the 
 greateft of all oppofitions are two contra- 
 dii^lory propofitions. It remains with our 
 author to fhevv what propofition is affirm- 
 ed in the Apoflles Creed, and denied in 
 the Athanafian; or affirmed in the Atha-, 
 nafian, and denied in the Apoftles. Tili 
 this is done, I may affirm that the one is 
 not oppofite to the other ; that the fame 
 do6trine is contained in both ; and that 
 the latter is explanatory of the former ; 
 which is the truth, and the whole truth. 
 But I am arguing with a perfon who makes 
 oppofitions where there are none ; and 
 advances parallels with only this mathe- 
 matical property belonging to them — Si 
 in infinitum producantur^ nunquam ijiter fe 
 convc7iient, I am fatisficd he introduced 
 that fenfelefs critic ifm of the Spanifh and 
 Engiifh Jefuits, only for the fake of this 
 bold remark. But why does he in his note 
 fubjoin the account of Father Harduin ? 
 was it for our information, or to guard 
 us againft the wiles of that crafty order ? 
 He could net but know that all men of 
 learning, our own country. men and fo- 
 reigners, 
 
( ^7 ) 
 
 reigners, papifts and proteftants, have all 
 joined for upwards of threefcore years in 
 treating his attempt as the attempt of a 
 mad man, not as the judgment, but as the 
 dotage of a fuperannuated critic. — Non 
 multo fanms }u die are vldeHtur quam in la^ 
 tin'is Ha'rduintis, qui aurea Firgilii, Horaili, 
 ca:terorumque poemata ferrets Monachorum 
 faculis adfcripfit. 
 
 But perhaps he may be better pleafed 
 with the teftimony of another, who was 
 never trained to pace in the trammels of the 
 Church, He treats it as the fenfelefs whim 
 of a fmgle old Jefuit ; a defpicable pro- 
 ject of a cloiflered vifionmy, cenfured by 
 his own order, and abhorred by all the 
 other orders of France and Italy: and 
 is mofl: unmercifully fcvcre on another 
 writer, who had confidercd this matter in 
 a feriou's light ; a writer, who had deferved 
 better treatment ; for he had appeared in 
 the caufe of Chriftianity, and lliewn him- 
 felf more than an equal match for our 
 Author's Morgans *. But "- though his fo- 
 ciety was forced publicly to difavow him, 
 
 * Apology, p. Q. 
 
 F 2 they 
 
( es ) 
 
 they at lad privately cherlflied him *.'* — 
 Aiul they did right ; they afted with hu- 
 manity, and would not fufFer an old man 
 to ftarve, becaufe he was wrong-headed. 
 He had no opportunity of opening a pri- 
 vate conventicle: nor could he ere6l an 
 academy to unteach Horace and Virgil ; 
 and inftrua his difciples that they ought 
 to forego all they had learnt in their youth, 
 and now aflume that innate privilege of 
 judging abfurdly for themfelves : that 
 there are evident marks of fpurioufnefs 
 in the fourth Eclogue of Virgil ; that the 
 famed 
 
 " Jam nova progenies coelo demittitur 
 alto/* 
 could never be taken from the Sibylline 
 .verfcs, for that no fuch thought ever en- 
 tered into the head of either Hellenift or 
 Chriflian, till above 340 years after the 
 death of Maro; long enough after the 
 time, that the lateil of the Sibylline verfes 
 were coined f . — But no more of this 
 
 * Page Tii. Note. 
 
 j He allows indeed the Eclogues of Virgil to be genuine ; 
 but this argument is worthy to be placed among thofc, bjr 
 
 •which 
 
( 69 ) 
 
 Ovx og-kov Kla[/,£i':ia:; £7:' av^^ac/v tvx^ctuS-cci, 
 
 Homer. Odyf, 
 'Tis impioLib with infulting (Icps to tread 
 Over the allies of the dead. Cowley. 
 With whatever view he and his brother 
 Jefuits were here brought on the ftage *, 
 we may hope it does not alFe6l the 
 Church of England, whofe members are 
 armed againfl their attempts, and entertain^ 
 a moll: laudable contempt for all jcfuitical 
 cvafions. 
 
 I have been longer than I dcfigned on 
 thefe matters ; but our author led the way, 
 and I inadvertently followed him. 
 
 I proceed to another text—" to the ac- 
 knowledgement of the myftcry of God, 
 and of the Father, and of Chrift.'' (Col. 
 ii. 2.) If the firft a^iJ be taken disjunc- 
 tively, the term God mufl- be confidered 
 perfonally, and wc have here the Trinity 
 exprcded. If diftributively, it muft fignify 
 the divine nature, as common both to the 
 
 whirli lie proves the ^TCneids to be Ipuiious. It mny k cm 
 Urnnge that our author Ihould be lb much dirplcalcd with 
 Jiin, and yet argue lb much like lum. 
 '■ See the chapter To» r:r,pi ixv'.u. 
 
 F 3 Father 
 
( 70 ) 
 
 Father and to Chrifl : the perfons are 
 diftui(5t, the fabftance is undivided. St. 
 Paul exprefTes himfelf yet more Orongly, 
 and in the fame manner, in his firft Epif- 
 tle to the Theflalonians, (ch. iii. 1 1.) and 
 the lame oblervation there holds good. 
 
 Avicg GB 0£Of V.UI "srcTj'yip '^[4<t)V, .tcixt o Kvpiog 
 vifyicov Ivjo-Hi X^ig-og^ k t, A. '' Now God him- 
 
 leif and our Father and our Lord Jefus 
 Chrift." And if we prove a plurality of 
 perfons in the fame nature, the obje(flions 
 to a Trinity are removed ; and thofe ex- 
 preiTions in St, John's Gofpel, " I and my 
 Father are one ; I am " in the Father, and 
 the Father in me," (John x. ^o, 38.) hold 
 as llrongly againfh the antitrinitarian prin- 
 ciples, as that difputed text in his Epiftle, 
 '■' Thefe three are one,'* (i John v, 7.) a 
 text on which much might be urged ; the 
 authenticity of which mufl be tried by a 
 particular fpecies of criticifm *. But this 
 we may affert, that nothing is more gene- 
 rally known, than that it is omitted in 
 fome ]\ISS. and that it is ufual with au- 
 thors to infert this caution whenever it is 
 
 * See Grabe's notei on Piillj c. x. fee. 3. 
 
 ... ' produced. 
 
( 7! ) 
 
 produced. And it is fo far from being 
 true that this is treated as the chief fup- 
 port of our doctrine, that unlcfs the form 
 of baptifm, and St. Paul's folemn benedic- 
 tion, which our author allows to be much 
 like the baptifmal form *, and where he 
 leaves out Ajnen left it look too much like 
 a pra}/er, and all thofe texts already re- 
 ferred to, with others not inferted, proving 
 the divinity of the Son and of the Holy 
 Ghoft, be expunged together with it, we 
 can ftill maintain this great truth, either 
 by exprefs words, or folid inference. And 
 what is more, we will not call in the old 
 Teftament to our aid. I am wiilino^ to 
 acknowledge that whofoever fets about 
 proving it wholly from thence, will fail 
 in his attempt. Why the plural Elohim 
 (Gen. i. i.) is joined with a fingle verb it 
 is hard to determine — When God fays — 
 " Let us make man" (ver. 26.) it may be 
 the ftyle of fovcreignty, not an indication 
 of numbers : when the Seraphim fmg the 
 Trifagium (Ifaiah vi. 3.) the ingemination 
 may befpeak only a fuperlativc holinefs : 
 
 * Apology, p. 116. 
 
 F 4 and 
 
( 72 ) 
 
 and even that paflage in the Pfalms " By the 
 word of the Lord were the heavens made," 
 (Pf. xxxiii. 6.) may figiiify thus much, 
 and no more — " He fpake, and it was 
 created"— Fa e^>774^ to cpug, ycui sFevejo. But for 
 a perfon to be tedious in confirming what 
 the cleared afTertors of a Trinity have not 
 fcrupled to allow *, with a triumph as if 
 we were thereby difpoiTefTed of one of our 
 llrong holds, may be among the arts of 
 modern controverfy, but feems more cal- 
 culated to miflead than inllrud. And I 
 am apprehenfive that fome things advanced 
 on this fubjca are at Jeafl difputable. The 
 places referred to, to prove that the fame 
 conftruaion is applied to the Gods of the 
 Heathen and to the Lord Jehovah, if 
 weighed in an Oriental balance, may be 
 found wanting. For the Jod before the 
 luffix in fome inftances produced may fail 
 to be a certain fign of the plural number, 
 and be rather epenthetical ; that there are 
 inftances of it is known, as Pfalm xvi. lo. 
 Num. xxiv. 9. Jud. xiii. 17. And as for 
 2 Sam. vii. 23. ** Whom God went to re- 
 
 » Apology, p. 94. 
 
 deem 
 
( r^ ) 
 
 deem for a people to himielf," we may 
 obicrve that both the noun and verb are 
 plural, but the pronoun is fingular, vvhici!, 
 contrary to our Author's i'uggeftion, ftill 
 prelerves the unity. Gen. xxxv. 7. ** Gods 
 appeared to Jac< b" rcbics to his vifion of 
 angels, chap, xxviii. 12: and moil of his 
 other inrtaiues depend on the word Adho- 
 nai ; iometimes on the Maforetical points; 
 and fometimes the place admits of a plural 
 fignification. But, waving all thefe mat- 
 ters on a point not to be determined by 
 either of us, I would obferve that to prove 
 a dcctrine is cne thing, to illuftrate it is 
 anr)ther: and if we fay that God reiferved 
 the clearer manifeftation of his nature, as 
 he did of his will, for the days of the Mef- 
 fiah, we argue not abfurdly on this fubjcc?!:, 
 fhould we ilill contend that there are dif- 
 ferent paflages ni the Old Teftament, 
 v/hich allude to the do6lrine now before 
 us ; if not fufficiently plain and exprefs to 
 prove a Trinity from them, yet, now we 
 are apprized of the do6lrine, fufficiently 
 iptclljgibje to fee a Trinity in them. In 
 proof of this afTertion, let us produce the 
 
 vith 
 
( 74 ) 
 
 vith of Ilaiah, before referred to. Nob 
 the prophet only, but the Seraphim prov 
 claim HIM fetting on the throne to be Je- 
 hovah God of Hofls, (ver. 3.) : on all 
 hands admitted to be the fupreme God. 
 And again, *' I heard the voice of Jehovah 
 faying. Whom Ihall I fend, and who will 
 go for us?" (ver. 8.) both the fmgular and 
 pkiral, which denotes a plurahty of per- 
 fons, is ufed in the fame fentence. Ifaiah 
 accepts this office, and receives the fol- 
 lowing meflage : 
 
 " Go, and fay thou to this people : 
 
 *' Hear ye indeed, but underftand not ; 
 
 " See ye indeed, but perceive not. 
 
 *' Make grofs the heart of this people ; 
 
 " Make their ears dull, and clofe up 
 '' their eyes ; 
 
 '' Left they fee with their eyes, and hear 
 " with their ears, 
 
 '' And underftand with their hearts, and 
 " be converted ; 
 
 *' -And I fliould heal them." (ver. 9, 10.) 
 Nothing is more clear than that this is the 
 pafTage referred to by St. John (xii. 40.) : 
 to which he fubjoins this obfervatiori, 
 
 " Thefe 
 
( 75 ) 
 
 ** Thefe things faid Efaias, when he faw 
 his (Chrifl's) glory, and ipake of him." 
 Chriil therefore, whofe glory Efaias faw, 
 is " Jehovah God of Hofts." Again St. 
 Paul, quoting this prophecy, (A6ls xxviii, 
 25.) adds, " Well fpake the Holy Ghoft 
 by Efaias the prophet.'* 
 
 The Vifion was of Jehovah, 
 The Glory was the Glory of Chrift, 
 The words were the words of the Holy 
 Ghoft. 
 
 This is a fubje6l on which great latitude 
 is allowable for difference of judgment; 
 and the more openly we fpeak our fenti- 
 ments, the nearer approaches may be 
 made to truth, but what is here urged is 
 conclufive. 
 
 That paffage from the epiftle to the 
 Corinthians (xii. 4 — 6.) is moft remark- 
 able ; and requires a minute examination, 
 both on its own account, as the apoftle is 
 here particularly treating of the extraor- 
 dinary miraculous gifts of the Holy Ghoft; 
 and becaufe it is afferted * that " there is 
 nothing here which can load us to infer 
 
 * Apology, p. II-. 
 
 the 
 
( 76 ) 
 
 the equality of any other being or perfon 
 to God." Now it is to be obferved, firft, 
 that three pcrfons are here dircin^^uiHi'd, — 
 the Spirit, — the Lord — and God. To the 
 firfl are afcribed extraordinary gifts, (for 
 fo I take Xoc^ia-f^ccju to be allowed to mean) 
 adminiflrations to the fecond, and opera- 
 tions to the third, in an inverted, but re- 
 gular order ; for the things of the Spirit 
 are the exprefs fubje6t of this part of St. 
 Paul's epillle *. From him therefore he 
 begins, and gives us to underftand that by 
 
 * 1 Cor. xii. I. riefj rtDi vniVfxxUKut. 
 
 1;. A»aigE(T£i; o»«Koy»a>» ejitIj xai o awls; KUijio;* 
 
 fvffyi'y roc, lua*!* tv ■arariv. 
 8. *n» j^ii ^ix lev Tl'iiV^ji.^.Si Sthlon Xoy'^ aa^ixf, x. t. A. 
 
 10. AXXw Ss inpfrnAoc'ei 6uy»iAiti)y, aXXtj di •ay^i-^ijlua, a?,X« 3'f ^jaJtoi- 
 
 11, Ilavlci a'i Tuvlct EVffyu to c? xat To a^lo Ilitti^a, ^»a<p«v iSia, 
 i^y-rui xaJx'c $aX»7x». dcindc 
 
 2S. K«» ■;; fi«» ifitl^ 0£^ er t>) fitKX>;c-ia sr^wloy A'lroroXoy;, ^jlT j'oy 
 ■Brpo^fllai, TJiloi' pi^Jtc-xacXot'c-, iTtilx ^vjoifxit^, ulx X««i(r/x»7« 
 tufxetlii/v, adiXriJ'fS** xtoefVr<5"Ejf, yen? 7Xa;<7ff6;v. 
 
 39. Mil OT^vU; 7>a(7^a<j XaXoi/jrj j ^jj wavli^ anpjji.-/iv(vtijt ; 
 
 flenir^ue ch. 14. v. 33. 
 
 32. Kai tri"vu5tl(» ■vj^Jva;!' ■erp'jjtol.-ti; •j'Trolxcmroti. 
 '1^. Cv v^p .j-f. sstal^trixff**^ ©s>s, aXx' {ii:»j>5:-. 
 
 the 
 
( 77 ) 
 
 the Spirit we are led into the acknow- 
 ledgement of all truth. '* No one can fay- 
 that Jefus is the Lord but by the Holy 
 Ghoft ;" then that all the gifts of the 
 Spirit tend to the fame end, the teftimony 
 of Jefus ; for thefe different gifts are the 
 operations of the fame Spirit — There are 
 alfo different adminiftrations, in the dif- 
 charge of which thefe gifts are of efpecial 
 fervice ; but are appointed by the fame 
 Lord, in whofe fervice they are engaged ; 
 and thefe gifts in thefe miniflers operate 
 differently, but all proceed from the fame 
 God. Here then is a jrradation throusrh 
 the three perfons in the Godhead ; each 
 has his particular part affigned, which in. 
 the effects produced are all united. The 
 Father operates, the Son appoints, and the 
 Holy Ghoft beftows, thefe extraordinary 
 gifts, which were then expedient for the 
 growing ftate of the infant Church. Thelc 
 €vs^fy;[^ctj<x. iffue from the Father, arc directed 
 by the Son, and beftowed by the Holy 
 Ghoft. Nor can it with any colour gf 
 reafon be urged that the fon and Holy 
 Ghoft are herein merely miniftcrial : for 
 
 what 
 
( 78 ) 
 
 what is faid ver. 6. to be the adl of God,^ 
 (viz, thefe feveral operations) the fame is 
 faid in the elev'^nth verfe of the Holy 
 Ghoft. *' xMl thefe worketh, eve^fn, that 
 one and the fame Spirit, dividing to each 
 feveraily as he will." So that what is faid 
 before to be the work of God, and of the 
 Lord, is here abfolutely afcribed to the 
 Spirit ; for thefe divifions of the feveral 
 operations conftitcted the different mini- 
 itrations of the fame Lord. 
 
 Again, obferve we, that thefe fpiritual 
 gifts, which arc faid ver. 8 — lo. to be given 
 by the Spirit, are with fome fmall variety, 
 fome in the abftra6l, and fome in the con- 
 crete, once more enumerated, ver. 28 — 
 and faid to be fet in the Church by God. 
 Among thefe laft are Prophets, to whom, 
 ch. xiv. 29. (for the fubje6l is ftill conti- 
 nued) he propofes fome regulations ; to 
 which he fays it is in their own power to 
 conform ; the Spirits of Prophets being 
 fubjc6l to the prophets ; " for God is not 
 author of confufion, but of peace." God 
 therefore is the author of prophetic infpi- 
 ration, and the acl3 of the Spirit are re- 
 peatedly 
 
( 79 ) 
 
 peatedly afcribed to God. I thank the 
 Author for leading me to this difcuflion, 
 for I fee the divinity of the Holy Ghoft fo 
 interwoven with that of the Father and 
 the Son, that, without the aid of the doc- 
 trine of the Trinity, and that Trinity in 
 Unity, this part of the epiftlc, which is 
 now molt clear and intelligible, would be 
 intricate, and in a manner unexplicable. 
 The angel fays to Mary, Luke i. 35. 
 
 *' The Holy Ghoft fhall come upon 
 " thee, 
 
 ** And the power of the Higheft fliali 
 *' overfhadow thee.'* 
 
 It is obfervable that in the prophetic writ- 
 ings the fame fenfe is frequently cxpreflTed, 
 in different, but equivalent terms ; when 
 the fecond line exa6tly correfponds with 
 the former ; and though the exprefhon is 
 varied, the fenfe is preferved. And if we 
 apply this remark to the angelic faluta- 
 tion, it follows that there is the fame fub- 
 je6l and the fame predicate to both mem- 
 bers of this fentence, and that The Holy 
 Ghost and the power of the Highest is 
 one. 
 
 St. 
 
( 80 ) 
 
 St. Paul's omiffion of the Holy Ghoffc 
 in the beginning of his Epirtles, when he 
 prayeth for grace and peace from God 
 our Father, and our Lord Jefus Chrifi:, is 
 urged as another argument againffc his di- 
 vinity *. But he, who from an obferva- 
 tion of thefc omiHions could be convinced 
 of the wrongnefs of the received doEir'tnes^ 
 was eafily convinced ; efpecially as the 
 conclufion of his fecond epiftle to the Co- 
 rinthians, where the communion of the 
 Holy Ghoft is joined to the grace of our 
 Lord Jefus Chrift, and the love of God, 
 (2 Cor. xiii. 14.) could not compenfate for 
 fuch an omiflion. But when we come to 
 the Apocalyps, 1 trull that a rational ac- 
 count may be given of the ftrudlure of that 
 work, not inconfiftent with the honour of 
 the Holy Ghoft, even if he had been en- 
 tirely pafTed over in filence. For it is the 
 Revelation of Jefus Chrift ; it is defcrip- 
 tive of the militant, the pacific, and the 
 triumphant ftate of his kingdom. The 
 iirft Doxology is to God the Creator f — 
 
 The 
 
 * Apology, p. 143. 
 
 f It fViouKl *ecm b/ comparing the fcveral forms of Doxo- 
 •logy to be found in the book of Revelations. The angels, 
 
 11 nee 
 
( 81 ) 
 
 The Trifagium is fung, and the three per- 
 fons in the Godhead are included, (Rev. 
 iv. 8. II.) The fifth chapter contains the 
 tiniverfal chorus to him that fitteth on the 
 throne, and unto the Lamb for ever and 
 ever. In the feventh, they which came out 
 of Great tribulation fing their Hofanna to 
 God and unto the Lamb. The next is on 
 the founding of the feventh trumpet, when 
 the kingdoms of this world became the 
 kingdoms of our Lord and his Chrift, 
 (ch. xi. 15.) Chapter the xivth contains 
 
 fince the manifeftatlon of the myftery of God incarnate, haVe 
 m a manner changed the fubjedt of their doxologies, and 
 confined themfelves almoft wholly to the contemplation of 
 this myftery, and the glorious efiedts of it. For in the be- 
 ginning of that book, while the fecrets of heaven are ftill 
 fuppofed to be fcaled up, the wonderful elfe6ts of this myfter/ 
 not yet to be fully difclofed, all their doxologies infill upon 
 the general attributes of the divine nature. But after the 
 full declaration and completion of thofe glorious events and 
 efFefts of this myllery, which are there defcribed, the argu- 
 ment of the heavenly hymns is altered", and employed in the 
 celebrating the vi6lories of the Lamb, the overthrow of Satan, 
 and the happinefs of the kingdom <if the Meflias. Henry 
 Wharton, fee ult. vol. II. 
 
 Note, imiViedialely on the delivery of the book to the 
 Lamb, before the feals are opened. Apoc. v. 9. 'aWi* 
 
 Vor.. If. G th© 
 
( 82 ) 
 
 the fong of the hundred and forty-four 
 thoufand ; and chap. xvii. they who had 
 gotten the vi6lory over the beaft, fing the 
 fons: of Mofes ; and the laft is the Allelu- 
 jah on the fall of Babylon, (Rev. xix. i.) 
 All thefe doxologies fo particularly con- 
 cern the Lamb, for whom the triumph is 
 referved, that they are conducted with the 
 utmoft propriety ; while the Spirit is fcarce 
 exprellly mentioned, and that incidentally, 
 above once or twice in this part of the 
 prophecy ; yet there fupporting his pro- 
 per charad:er of the Comforter, (ch. xiv. 
 13.) We have no more reafon to fearch 
 for him here, or feem difappointed that he 
 is omitted, than we have in the fecond 
 Pfalm — " Aflv of me, and I will give the 
 heathen for thine inheritance, and the ut- 
 moft parts of the earth for thy poilcflion — 
 Thou flialt bruife them with a rod of 
 iron ;" and what follows throughout. 
 What v/as there foretold by the Prophet 
 David, is here rcprefented in vifion, and 
 Ihall be accomplilhed at the appointed 
 time, when the third Wo-trumpet fhall 
 found ; yet it may not be thought unwor- 
 2 thy 
 
( 83 ) 
 
 thy of our obfervation, that in the former 
 part of this book, where the Son of Man 
 appears in his glorified ftate (exceeding 
 that brightncfs which St. John himfelf had 
 been before a witnefs of, at his transfi- 
 guration on the holy mount), and from 
 his own mouth di6tates to the apodle his 
 epidle to each of the feven churches, the 
 conclufion is always in thefe words — " He 
 that hath ears let him hear what the 
 Spirit faith to the churches." 
 
 I will add another proof from St. PauPs 
 epiftle to the Romans (ch. ix. i.) though 
 it may feem rather out of its place ; wdiere 
 I find him thus exprcfiing himfelf, " I fay 
 the truth in Chrift, I lie not, my con- 
 fcience alfo bearing me witnefs in the Holy 
 Ghoft.'* In thefe words are contained all 
 the effentials of an oath, which I have al- 
 ways confidered as a folemn act, by which 
 God is religioufly invoked : either then St. 
 • Paul fware by them that were no Gods, or 
 the Son and Holy Ghoft are properly the 
 objects of our religious addreffes. I have 
 been inclined to think on perufing the 
 epiftle of St. Jude, that his fubjcdt was not 
 G ^ different 
 
( S4 ) 
 
 different from that in which we are now 
 engaged ; and the falfe teachers there 
 complained of among their other herefies, 
 denied our Lord's divinity. The agree- 
 ment between this and part of St, Peter's 
 fecond cpiftlc is allowed, and their expref* 
 fions may be ufefuUy compared, and be 
 mutually explanatory of each other. St. 
 
 Peter fays, rov afopoca-ocvju uvlisg AESnOTHN 
 cc^vuf^Bvoi, (2 Pet. ii. I.) This relates wholly 
 to Chrift. The parallel paflage in St. Jude 
 is ftronger and more fully expreffed. Tov 
 
 fjLovov AB<r7roTyiv &£ov xoci Kvpiov '^ij,uv lifja-av Xp/j-ov 
 ct^vuf^evot^ (Jude iv.) Our tranflation fays, 
 " denying the only Lord God, and our 
 Lord Jefus Chrift." Now I apprehend 
 that the word A£0'7ro7ij? here, as well as in 
 the parallel place of St. Peter, ought to be 
 applied to Chrift, and that the whole paf- 
 fage might be thus rendered, *' Denying 
 the only Mafter Jefus Chrift our God and 
 Lord." Thus Chrift is here called, as be- 
 fore by St. Thomas, our God and Lord, 
 and the words AB<f7folviv a^vii[/,ivoi joined to 
 TOV afopaa-ctvja. avjag by St. Peter ; and the 
 whole turn of the fentence induce me to 
 
 conclude 
 
( 83 ) 
 
 conclude, that the words AicrTiojr.Vy Qecv, xxt 
 Ku^tov in this place all ftand in oppofition 
 to UTav Xpi^ov *. When we are fpeaking 
 of eflTentials, it is in vain to think of expe- 
 diencies ; and in regulating the great duty 
 of prayer we are not to purfue our own 
 conceptions, but conform ourfelves to the 
 dire6tions of Scripture ; and when we are 
 commanded to worfhip the Lord our God; 
 and the fame Scriptures teach us that the 
 three perfons are Lord and God ; we have 
 the determined object of our worfhip 
 pointed out, and we include the fecond 
 and third perfon of the Trinity, ivhen we 
 cry Abba Father. Away then with all 
 thofe infulfe di{lin6lions which are held 
 forth as a remedy againft confufion f ; 
 and to prevent diftraftion in the mind 
 of the woriliipper |. If men's minds are 
 diftraded in prayer, it is not owing to 
 our Liturgy, but to fuch antichrjitian 
 comments. 
 
 I believe no one perfon, infl:ru6led only 
 in our Church-catechifm, ever found any 
 
 * This interpretation is recommended in an 8vo edition 
 of the Greek Tertament, printed by Richardfon, with Latia 
 notes. f Apology, p. 125. { Page 137. 
 
 G 3 difficulty 
 
( 86" ) 
 
 difficulty or hindrance to his prayer, by 
 firll: addreffing himfelf diftin6lly to each of 
 the three perions, and then jointly to the 
 individual Trinity, in the beginning of our 
 Litany. Nay I will go farther to affirm 
 that thefe frequent tranfitions add a life 
 and fpirit to our devotions : the mind of 
 the vvorfhipper is more intent, and never 
 drawn off from its proper pbjeft. And 
 what thefe Difquiiitors * call a blemilli in 
 our Liturgy I would humbly recommend 
 as a perfe6tion. Thefe cavils againft the 
 Litany hold equally ftrong againft the Te 
 Deum ; and yet I fcarce know any human 
 compodtion which greatly exceeds it. 
 The fudden change of the perfon, and 
 immediate addrefs to Chrift, followed by 
 a rapid enumeration of his chief charac- 
 teriilics, and the moft interefting deduc- 
 tions drawn from thence, are in thefe 
 f^;ecies of writing more particularly beau- 
 tiiul, and in fpitc of Dr. Clarke's amend- 
 ments "f , if we ftrike out or change any 
 one part, we fpoil the whole. If any one 
 ^oubt it, let him take the following Ipeci- 
 
 * P;ige 151. f Apology^ p. 185. 
 
 men, 
 
( 87 ) 
 
 men, and fee how the Te Deum appears 
 in a Lyric drefs *. 
 
 Te Patrem immenfe dominationis ; 
 Unicum agnofcunt et honore plenum 
 Filium, Patri asquiparem, coaevum, as- 
 
 queqiie potentem : 
 Spiritum laudant Dominum, Deumque 
 Gratiae et vitae aethereas datorem. 
 Chrille, Te nunquam peritura vcftit 
 Gloria Regem : 
 
 Ortus aeterno es Patre fempiternus 
 Filius : nee Te piguit fubire, 
 Unde homo humanum genus expiares, 
 Virginis alvum. 
 
 Tu fimul morti caput ac dedifti 
 Mortis atque Orci domitor, repente 
 Oftium Coeli refonabat, intro- 
 
 ite, fideles. 
 Gloria cin6lus folio in fupremo 
 AfiTides dextras Patris, et fedebis, 
 Ultimum donee fua cuique reddas 
 
 Ante tribunal. 
 
 * Alfop, OJe I. Lib. i. 
 
 G 4 Adjuva, 
 
( 88 ) 
 
 Adjuva, Judex hominum futurus 
 Adjuva fervos tibi fupplicantes, 
 Quo.stuus fanguis, pretium ter ampluin^ 
 Morte remedit. 
 
 If the enallage of perfons, if tranfitions 
 from the Father to the Son in the fame 
 compofition, are faults ; how ftiall we de- 
 fend the infpired writers ? what fhall we 
 fay of the fecond Pfalm ; where within the 
 compafs of twelve verfes no lefs than four 
 fpeakers are introduced — The Pfalmift — 
 The Kings of the earth^-The Lord Jeho- 
 vah, and the MefTiah ? 
 
 Mr. Lindfey * lays it down as an un- 
 queflionable fa6l, that the primitive Fa- 
 thers were utterly unacquainted with the 
 do6lrine of the Trinity ; and by their fuf- 
 frage he is for excluding the Holy Ghoft, 
 as before he would have done the Son, 
 from any fhare in religious worlhip. I be- 
 fore quoted Jullin to iliew, that not the 
 Son only, but the prophetic Spirit ^\as 
 worlhipped and adored. 1 before referred 
 the reader to the Epiftle of the Church of 
 
 * Apology, p. 148. 
 
 Smyrnn^ 
 
( 89 ) 
 
 Smyrna, which muft be here again pro- 
 duced, which will fupply us with two paf- 
 fages ; the firft, in the words of the dying 
 Polycarp, who was now entering upon his 
 martyrdom ; the other, their own doxolo- 
 gies : "I blefs thee, I glorify thee, with 
 the eternal and heavenly Jefus Chrifl, thy 
 beloved Son ; with whom, to thee and 
 the Holy Ghoft, be glory now and for 
 ever. Amen." Towards the clofe of their 
 epiftle they write to this effect — " Send this 
 epiftle to the other brethren, that they alfo 
 may glorify the Lord who is able to bring 
 us all by his grace and favour to his ever- 
 lafting kingdom, through Jefus his only 
 begotten Son : to whom be glory, honour, 
 might and majefty for ever. Amen. Sa- 
 lute all the faints- — They who are with us 
 falute you, and Euareftus, who writ this 
 epiftle, with all his houOiold. The blefled 
 Polycarp fuffered on the fecond of the 
 month Xanticus — Quadratus being Pro- 
 eonful; but in the eternal reign of Jefus 
 Chrift. To whom be glory, honour, ma- 
 jefty, an eternal throne, from generation 
 to generation. Brethren, we wifh you 
 
 farewell^ 
 
( so ) 
 
 farewell, walking according to the Gof- 
 pel in the word of Jefus Chrift, with 
 whom be glory to God, both to the Fa- 
 ther, and to the Holy Ghoft, for the falva- 
 tion of his ele6i: faints." 
 
 I need only add that I am not tranfcrib- 
 ing any parts of our Liturgy, but tranflat- 
 ing an epillle which was written in or 
 about the year of our Lord one hundred 
 and fixty fix. 
 
 1 advifedly omitted the teftimony of 
 Clement of Alexandria, that 1 might re- 
 ferve it for this place. His Paedagogue is 
 the Word, the Son of God, God in the fa- 
 fhion of man *. Many other paflages there 
 are exprefTive of the divinity of Chrift : 
 but I fhall feledl two, to fhew his idea of 
 a Trinity : the firft is f — " O the myfle- 
 rious wonder : there is one Father of all, 
 one Word of all, and one Holy Spirit, 
 who is in all," and in the conclufion of 
 this book, he prays, " X ^^ merciful unto 
 thy children, O Mafter, O Father, O 
 
 * Clem. Alex. Uai^. lib. i, cap. 2. 
 f Lib. i. cap. 6. 
 ^ Lib. iii. cap. ult. 
 
 Guide 
 
( 91 ) , 
 
 Guide * of Ifrael ; O Son and Father, both 
 one, O Lord." Grant that we may pals 
 the waves of this trouhlefome world, con- 
 tinually " praifing and giving thanks to 
 the only Father and Son, to the Son and 
 Father, to the Son our mailer and teacher, 
 together wdth the Holy Ghoft, altogether 
 one, in whom are all things, and by whom 
 are all things one, by whom that which 
 is always, is ; -f whofe members we all 
 are ; whofe is glory and eternity : to the 
 all-good, all-beautiful, all-wife, all-righte- 
 ous, to whom be glory both now, and for 
 evermore, Amen.'* Whoever reads this 
 doxology, and can pcrfwade himfelf that 
 Clement was utterly unacquainted with 
 the doctrine of the Trinity, muft be left 
 to the enjoyment of his own opinions, 
 and remain a ftanding proof that the pre- 
 judices imbibed with our nurfes milk are 
 not always the moft invincible. 
 
 Two paffages are quoted from Bifliop 
 Bull ^ to Ihew that in the firfl; and bed 
 ages, the Churches of Chrift diredled all 
 
 + Apology, p;ig. 148, 149. 
 
 their 
 
( 92 ) 
 
 their prayers to God only, through the 
 mediation of Jefus Chrift : the author 
 mull mean exclufively of the other per- 
 fons in the Trinity, or the obfervation is 
 nothing to his purpofe. Now the anfwer 
 to the Bifhop of Meaux is in few hands, 
 and not printed with his other works ; yet 
 1 doubt not, but there alfo, as in his ele- 
 venth Sermon, he was difcourfing againft 
 the imaginary mediation of faints ; or 
 prayers to the V'irgin Mary. He could not 
 mean that the Son and Holy Ghoft were 
 never addrefled in prayer, but that no 
 other mediator but Jefus Chrift, neither 
 antrel nor faint, was ever heard of in their 
 devotions. He fays of the Clementine Li- 
 turgy, vol.11. Sermon ii. page 475. *' And 
 for our farther confirmation it is to be ob- 
 fervcd that in the Clementine Liturgy * 
 (fo called) which is by the learned on all 
 hands confefTed to be very antient, and to 
 contain the order of worfliip obferved in 
 the Eailern Churches before the times of 
 Conftantine ; there is not one prayer to 
 he found from the beginning to the end of 
 
 * Apoft, Conftitut. lib. 8. 
 
( ss ) 
 
 itj made either to angel or faint ; (no, not 
 fo much as any fuch prayer as this, O Mi- 
 chael, O Gabriel, or O Peter, O Paul pray 
 for us ;) but all the prayers are dire<Sled to 
 God in the name of his Son Jefus Chrift, 
 
 AS THEY ARE (GoD BE PRAISEd) IN OUR 
 
 Liturgy/* I have tranfcribed the whole 
 paffage ; Mr. Lindfey has favoured us only 
 with part. 
 
 In his Defence of the Nicene faith *, 
 fpeaking of the Apoftolical conftitutions, 
 he fays, that in this author, when he is 
 reciting the Liturgy of the antient Church, 
 this form of doxology frequently occurs — 
 *' With whom (the Son) to thee (O Fa- 
 ther) be glory, honour, praife, doxology, 
 thanksgiving, and to the Holy Ghoft for 
 ever, Amen.'* And it was not Bifliop 
 Bull's cuftom to forget and contradict 
 himfelf ; confequently he could not affirm 
 that the Son and Holy Ghoft in the antient 
 Church were not the obje6ls of their wor* 
 fhip. There are many other fuch doxo- 
 logies in other prayers, throughout this 
 book, which I need not here repeat ; for 
 
 Chap. iil. (ctt. 2. 
 
 if 
 
( 9* ) 
 
 if thefe be not plain inflances of the wor- 
 Ihip of the Holy Ghoft, together with the 
 Father, and tiie Son, it is hard to fay what 
 words can exprefs it *. Biftiop Bull fo 
 abundantly proves in many parts of his 
 works what was the u(age of the antient 
 Cbiirch, and is fo full and exprefs upon 
 every article that has here been brought 
 under our confidcration, that were his 
 works more generally read, and more cal- 
 culated for general ufe, I had not by this 
 review of Mr. Lindfey's Apology fubje6led 
 my ft If to the exceptions and cavils of our 
 modern reformers. Nor had I now en- 
 gaged myfelf in this work, had 1 not feared 
 that many would not diftinguifh between 
 its being unanfweredj and unanfwerable ; 
 that they would have taken affertions for 
 proofs, and iuggeltions for facts. And 
 when we fee thefe added to the moft artful 
 iniuiuatious f , as if the moft fhining orna- 
 ments of our Church were difTatisfied with 
 its faith and pra6lice, publifhed with a 
 view lo deceive Ibme, and confirm others 
 
 * Bingham's Ant. B. ij. cli, 2. fee. 4. V. Conftitut. lib. 8. 
 t Apoiu^),p. 79. 
 
 in 
 
( »5 ) 
 
 in their errors, and (which I did not ap- 
 prehend when I firft undertook this work) 
 to increafe the numbers of them, who fliall 
 follow and fupport their lately diftin- 
 guithed leader, whom I thought a (ingular 
 example of a confcientious difinterefted 
 felf-denial ; it is the duty of fome or other 
 of us not to be filent on fo warrantable an 
 occafion, but to ftand forth in defence of 
 the dodlrines of that church, of which by 
 God's blcfilng we are members. When we 
 fee our bleffed Lord vilified and degraded, 
 and his divine nature treated Avith fuch 
 contempt as once befel his human ; and, 
 under pretence of a purer worfliip, him- 
 felf excluded from any fharc or title to 
 religious adoration ; when they declaim 
 againft invafions of Chrid's authority, who 
 are moft forward to invade his divinity ; 
 it becomes the concern of the meaned of 
 his fervants to bear teftimony, that this is 
 not the faith which was once delivered 
 unto the faints, but that the book of Com^ 
 mon Praver containeth in it nothinp- con- 
 trary to the word of God *, and that it 
 
 • Art. 2. Canon xxxvi. 
 
( 9S ) 
 
 has been the uninterrupted cuftom of the' 
 ehurch throughout all ages, in their 
 prayers, thankfgivings, and doxologies, to 
 honour the Son, as they were commanded/ 
 even as they honoured the Father. ^' By 
 the Spirit we have accefs through Chrill: 
 to the Father," (Eph. ii. i8.) By the 
 alliftance of the Spirit, we approach the 
 throne of grace ; where he who is the pro- 
 pitiation of our fms is our advocate with 
 the Father. Each of the perfons in the 
 Godhead is co-operating to our falvation : 
 and as this is the plan of our falvation by 
 God, this fuller revelation of himfelf in 
 the three perfons of Father, Son, and Holy 
 Ghoft fupplies us with frefh and Itronger 
 topics of adoration, and we are more for- 
 cibly incited to praife God by thofe a6ls 
 of love, than by the fingle manifeftation 
 of his power. We may raife doubts and 
 queftions to whom God fpake, when he 
 faid, " Let us make Man," but there can 
 be none concerning the work of our re- 
 demption : herein each perfon of the God- 
 head diftindtly co-operated, and the whole 
 is one entire integral work of God. What 
 
 mull 
 
( 97 ) 
 
 muft the chara6ler of Chrift as our Me- 
 diator and High Prieft for ever exclude 
 the thought and pra6lice of making him 
 the obje6t of our religious worfhip * ? 
 Strange that thefe additional offices fubfe- 
 quent to his humanity Ihould deflroy the 
 obligations arifing from his divinity ! Was 
 He lefs God becaufe he emptied himfclf ; 
 or muft his mercies cancel our duties ? 
 and can a ferious writer, an inftru6tor of 
 the foolifh, a teacher of babes, (Rom. ii. 
 20.) who had ever read the firft chapter of 
 the Epiftle to the Hebrews, dare to draw 
 a parallel between Aaron and Chrift, the 
 Jehovah whom Aaron ferved ? Him whom 
 David in fpirit acknowledged to be his 
 Lord : who declared himfelf, " Before 
 Abraham was, I am ? not I luas before 
 Abraham, but I am." Is there here no 
 reference to Exodus iii. 14. *' I am that I 
 am" — no intimation of a nature fuperior to 
 that of Aaron ? But enough has been faid 
 on this fubje6t of religious adoration due 
 to Chrift, if not to put to filence the igno- 
 rance of foolifh men, yet to iatisfy all 
 
 * Apology, p. i2f}. 
 
 Vol. II. H unpre- 
 
( 98 ) . 
 
 unprejudiced and ferious Chriftians that our 
 wordip is both icripmral and primitive ; 
 and whatever pains be taken to obfcure 
 and cloud the doctrine, they will fee, that 
 the Redeemer of the world is God the 
 Son : and therefore we fay — " Have mercy 
 upon us miferable fmners :" that we can 
 " woriliip one God in Trinity, and Trinity 
 in unity, neither confounding the perfons, 
 nor dividing the fubftance." 
 
 Who among us ever run into the doc- 
 trine of three eepal Gods, whom they 
 figure and reprefent to themfelves under 
 difierent and very oppofite chara6lers * ? 
 We profefs no fuch do6lrine. Our Liturgy 
 breathes another Spirit. Let her fpeak for 
 herfelf, and exhibit her general thankf- 
 giving to public view, which fcts forth the 
 ineftimable love of God the Father, in that 
 part of it which the author has not yet 
 reformed. *' Almighty God, Father of all 
 mercies, we thine unworthy fervants do 
 give thee moft humble and hearty thanks 
 for all thy goodness and loving kind- 
 HESS to us and to all men. We blefsthee 
 
 * Apology, p. 82. 
 
 for 
 
( ^^ ) 
 
 for our creation, prefervation, and all Che 
 bleffings of this life, but above all for 
 thine inestimable love in' the redemp- 
 tion of the world by our Lord Jefus Chrift. •' 
 Or, as it is exprelled in a; well-known and 
 not inelegant Latin Liturgy " pro amorfe 
 tuo nunquam fatis sellimando, quo mun- 
 dum redimere dignatus es per Dominum 
 noftrum Jefum Chriftum." 
 
 What fiiy you now, Sir ?• does not our 
 poor mutilated Liturgy, like a fecond Dei- 
 phobus, confront you, and retain fo much 
 of her priftine vigor, as fliall pullulate 
 afrefh, and vindicate the purity of her 
 do6trines againft him who has fo barbar- 
 oufly defaced her I — I am laying niyfelf 
 open to cenfure for fuch allufions on fuch 
 a fubjedl : I will make amends by the ap- 
 pofite words of the expiring Patriarch, 
 and compare her to (Gen. xlix. 22-— 24.) 
 " a fruitful bough, whqfc branches run 
 over the wall ; the archers have forely 
 grieved her, and Ihot at her, and hated 
 her ; but her bow abode in ftrength, and 
 the arms of her hands were made ftrong 
 by the hands of the mighty God of Jacob;'' 
 H 2 ^ and, 
 
( 100 ) 
 
 and, continuing the profopopeia, conclude- 
 with the Pialmift (Iv. 12—15.) " It is 
 not an open enemy that hath done me 
 this diflionour ; for then 1 could have 
 borne it : neither was it mine adverfary 
 that did magnify himfelf againft me ; for 
 then peradventure I would have hid my- 
 felf from him. But it was even thou my 
 companion, my guide, and mine own fa- 
 miliar friend. We took fweet counfel to- 
 gether, and walked in the houfe of God 
 as friends.'* 
 
 POSTSCRIPT. 
 
 THE former part was fcarce finifhed, 
 when the Author's inauguration fermon of 
 the third edition, and his reformed Liturgy, 
 were put into my hands. It was eafily per- 
 ceived that they were both coined in the 
 fame mint : the fame degree of argument 
 runs throughout the former, ^nd the fame 
 divinity is contained in both. I fliall not 
 permit myfelf to make any flri6lures on 
 
 either 
 
( 101 ) 
 
 cither foreign to my work in hand, which 
 is to vindicate the do6lrine and worftiip 
 of our own church. For me, he may mif- 
 take " works of the flefli" for the '' fruit of 
 the Spirit,*' (GaL V.I 9 — 23.). I have ah-eady 
 told him, and he knows, that we do not 
 ere6l Chrifl: into another mod hio^h God- 
 But as the Lord's prayer is again perverted 
 to the diflionour of him who taught it *, 
 fome farther animadverfions on that fub- 
 jecl may be neceffary. It is twice con- 
 tained in Scripture ; firft in St. Matthew's 
 gofpcl, where it is recommended as a di- 
 re6lory, a model, a I'ummary of our de\ o- 
 tions — " After this manner pray ye" — 
 then in St. Luke's, where it is propofed as 
 a form — " When ye pray, fay." But we 
 are no more forbid to extend or dilate our 
 prayers, than we are comm.anded only to 
 ufe the fame expreflions. Father is a rela- 
 tive word ; when ufed in prayer by our 
 blefled Saviour, it fignihes the firft perion 
 in tlie Godhead ; when ufed by us, it 
 means the Deity, the heavenly Father, to 
 whom only we are to addrefs our prayers : 
 
 * Serni. p. 23. Note, 
 
 H 2 but 
 
( 102 ) 
 
 but the Son and Holy Gholl are no nioie 
 excluded by this word, than the prefence 
 of God by this addition %olnch art in hea- 
 ven is confined to that pkcc only. iVnd 
 in whatever fenfe we take this petition thy 
 kingdom comc^ "whether we coniider it as 
 the kingdom of grace, or the kingdom of 
 glory, whether it refpe6ls this world or the 
 next, yet in every light it relates to the 
 kingdom of Chrift. 
 
 Much that is advanced on the fubje^l 
 of religious wdrihip is attempted to be an- 
 fwcred by an obfervation, that njuorfiip is a 
 relative term of different Jignifcaticn accord- 
 ing to the JubjeB to which it is applied ; that 
 is, if the word be ever applied to one to 
 whom religious worilijp is not due, then 
 whenever we pleafe \\c may take it in 
 Ibmc other fenfe; as i Chron. xxix. 26. 
 *' They worlliipped the Lord and the 
 King." The whole verfe runs thus : " And 
 •l^avid faid to all the congregation, now 
 blels the Lord y6ur God : and all the con- 
 'prcoation bicffed the Lord God of their 
 Faihcrs, and bowed down their beads, and 
 worihipiKd the Lord and the Kiiif;." Tlie 
 
 word 
 
( 101 ) 
 
 word nnti^ fignlfics no more than he bowed 
 himfelf ; but as proflration is a token of 
 religious woriliip, in Flithpael it ufually 
 expreflcs adoration. In thl^ place nji in- 
 ferior reverence is contained in the former 
 word T^p Incurvavh verticem verj'::s lerram 
 honoris exh'tbefidi caufa * ; fo that they 
 bo\^ed to the king, and woriliipped the 
 Lord. And this coniiruction is not un- 
 known to the attentive Jiutlcrit. Sec Pfahn 
 cxiii. 5, 6. " Who is hkc Jehovah our 
 God, who cxaltcth himfelf to dwell, who 
 humbleth himfelf to behold in heaven and 
 in earth" — that is — Who dwelleth on 
 hiijh in heaven, and humbleth himfelf to 
 behold the things of the earth f . But 
 without entering minutely into this text, 
 the former obfervation, when it was quoted 
 with another view, is fufhcient to afccr- 
 tain its real meaning, if worlhip is an 
 acl of diiTercnt figniiications according to 
 the fubjecl to which it is applied \, why 
 
 did 
 
 * Leigh's Critica Sacra, 
 f Sec De Sacra I'ocfi Heb. pr. 19. 
 
 X Even Naaman the Syrian might inftru6t us that proflra- 
 tion bf-tokens a rdigious worfliip ; cU"- wliv did he lb ear- 
 H 4 KM-py 
 
( 104. ) 
 
 did the angel when St. John fell down to 
 worlhip before his feet, prevent him with 
 an 'O^a f^yj. " See thou do it not." He 
 might have received the homage due to 
 his ftation, and neither had been repre- 
 henfible. And in what light did Peter fee 
 the worfhip of Cornelius, when he faid, 
 *' Stand up, I myfelf alfo am a man" (Acts 
 X. 26.) ? In the New Teftament, -arpoa-xwiu 
 is for the moft part taken in a religious 
 fenfe ; and when applied to Chrift, it can 
 be taken in none other. His divinity is 
 proved by other texts ; and thofe which 
 prohibit us from ferving other Gods, com- 
 mand us rcligioufly to worihip the Lord 
 our God. 
 
 As for the reformed Liturgy, we had a 
 fpccimcn of it in the Apology ; but our au- 
 thor exceeds Dr. Clarke, and is for a more 
 thorough reformation. All padages relat- 
 ing to our Lord's divinity and our faith in 
 
 neftly intreat forgivencfs, uhcn he lliould bow himfelf m the 
 lioufc of Rimmon ? Ht' had before difchiiiued burnt offering 
 and fncrifice Huil vh^' "iiy TVaV ^t> yrt he thought 
 in bowing himfelf (though intended by him ns a civil txrc- 
 mony) in^innti'nii ^- fultalnci the pail of a worlliippcr. 
 ;'i Kings V. 18.) 
 
( 105 ) 
 
 the Trinity we expe6led to fee expunged. 
 Nay the apoftrophe to John the Baptift in 
 the Benedidlus is prudently omitted, left 
 the audience might entertain too favour- 
 able an idea of the divinity of that perfon, 
 whofe forerunner is called the prophet of 
 the Highefiy becaufe he was to go before 
 the face of the Lord to prepare his way *. 
 But fome omiffions are not fo eafily ac- 
 counted for. When we read in the pro* 
 phet Ifaiah (liii. 5, 6.) that " All we like 
 Iheep have gone aftray" — that " the Lord 
 hath laid on him the iniquity of us all ;'* 
 that *' he was wounded for our tranfgref- 
 fions, and bruifed for our iniquities, and 
 with his (tripes we are healed" — when the 
 Apoftlc tells us (Rom. vii. 18.) " I know 
 
 * If this paflage is not lufficiently clear, let the reader be 
 referred to Luke i. 16, 17. the place which is here alluded 
 to. " And many of the childrttn of Ifrael iball he turn to 
 the Lord their God, and he ihall go before him in the fpirit 
 and pov\ er of Elias." Here are two relatives to which John, 
 and the Lord their God, are antecedents. Either then the 
 Lord God fhall go before John, or he before the Lord their 
 God. The latter is proved by vcr. 76. the place now before 
 us. Tlie Lord therefore, before whofe face he was to go, 
 even the Lord Jeius, is the Lord God of Ifrael. Q. E. D. 
 
 that 
 
( 105 ) 
 
 that in me, (that is, in my flelli,) dvvelleth 
 no good thing"— when we find Peter af- 
 firming of Jefus Chrifl: (Acts iv. 12.) that 
 *' there is none other name under heaven 
 given among men, whereby we muft be 
 faved"— what impropriety, what fhadow 
 of.objeclion can be urged againft our faying 
 in our general confeflion that ibere is no 
 health in us ; and afterwards our inforcing 
 our petitions /or his fake, who fays, " No 
 man cometh unto the Father but by me" 
 (John xiv. 6.) ? As we proceed, we find 
 our Lord Jefus Chrift not acknowledged, 
 which I fear is a ftep towards his being 
 denied to be our Advocate and Mediator 
 (as in his prayer for the clergy and peo- 
 ple) ; or at leaft we are not to defire our 
 prayers to be granted for his honour ; and 
 in the Colle6l for the twelfth Sunday after 
 Trinity our acknowledgment .that we are 
 not worthy to afli but through his merits 
 and mediation is utterly difcarded. By 
 the Scriptures we find (Phil. ii. 13.) that it 
 is " God who workcth in us to will and to 
 do of his good pleafure ;" that (Rom. v. i, 
 2.) " wc have peace with God through our 
 
 Lord 
 
. ( 107 ) 
 
 Lord Jefus Chrift, by whom alfo we have 
 accefs by faith into the grace wherein we 
 ftand, and rejoice in hope of the glory of 
 God." , But this reformer fets up a fuffi- 
 ciency of our own, and will not fufFer us 
 to plead his merits ; and as he openly de- 
 nies the divinity, fo by a fatal confequence 
 he covertly endeavours to overthrow^ the 
 JatisfacStion of Chrifb. 
 
 It may now perhaps be thought necef- 
 fary for me alfo in my turn to prefent the 
 readers with an Apology for thus publifh- 
 ing to the world what in fubflance had 
 been better refervcd for my private cate- 
 chetical leclures. It was not an opinion 
 either of the author's abilities or my own 
 which induced me to undertake this work, 
 but: a fmcere dcfire to give fome check to 
 the increafe of thofe erroneous tenets 
 which his books are intended to promote. 
 And the principles of the Chriftian faith, 
 though generally known, can never be too 
 often inculcated. He gives us a lift of 
 thofe who have m.aintained thofe pofitions 
 which he would pafs on us as undoubted 
 
 truths : 
 
( 108 ) 
 
 truths : but does he not think, that others 
 much, more numerous, who have been 
 equally ferious in their enquiries, of equal 
 induftry in fearching, and of as great abi- 
 lities to underiland, the hidden things of 
 God, have moft firmly believed thefe fun- 
 damental articles of our faith ? Were 
 truth to be determined by the number of 
 fufFrages, thefe obfervations would not be 
 without their weight. But Jehovah was 
 not Icfs THE God, when, in the judgment 
 of Elijah, hehimfelf only " remained a pro- 
 phet of the Lord" (i Kings xviiT. 22.) On 
 the other fide, is there any real merit in 
 fingularity ? or is the goodnefs of a caufe 
 to be eflimated by oppofition ? Yet it 
 muft be acknowledged, that this is not 
 without its real and fubftantial ufes. The 
 providence of God knovvs how to call 
 forth good out of evil ; and the holy 
 Scriptures arc more fludied, and better, 
 underftood, and the vv'ritings of the Fa- 
 thers more critically examined, bccaufc 
 there are thofe who arc hardy enough to 
 undertake the patronage of falfc and erro- 
 neous 
 
( 109 ) 
 
 ncous opinions. And yet there is fome- 
 thing due to received doctrines ; which 
 is — not openly to oppofe them, till we ^f.e 
 fure we can prove them falfe. A lefs de- 
 gree of evidence may make me doubt, 
 when a greater would be infufRcie,ut to 
 make me difbelicve. I may have formed 
 my own judgment, and my belief agrees 
 therewith ; but the highefh degree of plain- 
 nefs and certainty is requifite for the in- 
 ftru6lion of others. Nothing Icfs than 
 the cleareft demonflration fliould urge me 
 to break through all rules, and all regu- 
 larity and order, left what 1 preach to 
 others might haply prove a delufion ; and 
 I be anfwerable not only for my own er- 
 rors, but alfo for the infidelity of other 
 men. 
 
 As for them who aim at innovations in 
 our faith and worfhip, and are inclined 
 to difbelieve what they cannot compre- 
 hend — let them obfervc, that we wifli not 
 to deprive them of the right ufe of their 
 reafon, but encourage them to exert it to 
 its utmolt extent : for truth never dreads 
 
 an 
 
( no ) 
 
 an inqtilry : but let them remember alfo, 
 that modefly and fobriety are two very 
 neceflary qualifications for enquirers after 
 truth, left they depart from the ways of 
 knowledge, and lean to their own under- 
 ftanding. 
 
 nAlTAOS 
 
n A T A o s 
 
 £N 
 
 A H N A T S, 
 
C 113 ) 
 
 nATA02 EN A0HNAIV. 
 
 Upoc^. Tuv A-Tvog. Iv£(p. »^. y,Q}A.. iL 
 Ol h KuQig-covjeg zcv riauAov, '^fccfov avjov eug 
 
 jT ROM this verfe to the end of the chap- 
 ter we have a fuccin6l but intereHing ac- 
 count of St. Paul's condu'51 at Athens, his 
 defence before the Areopagus, and the 
 fuccefs which attended his preaching: 
 and almoft in every verfe fo many obferv- 
 able particulars arifc, that many and 
 good ufes may be collected from them. I 
 find myi'elf likely to be confined here for 
 fome time * ; and I lliall fcarce employ it 
 better that by endeavouring to point out 
 thofe obfervations which have occurred to 
 me in reading and confidering this por- 
 tion of fcripture. 1 have accefs only to 
 the Greek l^eif ament, withor.t either books 
 or papers to alTiil me ; and of confequcnce, 
 
 * Tills FiTay was written during the Author's confine- 
 ment at Batli, 1782^ under a Icvere paralytic ftrtke. 
 
 Vol. II. I this 
 
( 114 ) 
 
 this diflfertation, before it is revifed and 
 corre6led, molt be iubje6l to many inac- 
 curacies and errors. 
 
 It feems that St. Paul's abode at Athens 
 was rather a matter of convenience, and 
 not pointed out by any particular defigna- 
 tion. In the foregoing chapter, a man of 
 Macedonia in a vifion implored his affift- 
 ance ; and on another occafion the fpirit 
 interpofed in the diredion of his labours : 
 but here we learn only that the violence 
 of the Jews of Thcffalonica drove him 
 from Berea, and that he flayed at Athens, 
 waiting the arrival of Silas and Timothy, 
 Yet the great Apoflle of the Gentiles was 
 never out of his line ; and the common 
 incidents of life afforded him occafions of 
 advancing the work of bis miniftry. Here 
 he found enough to provoke his fpirit, 
 feeing the city xocju^uXov aa-cn^. It is faid 
 that a gentleman obferving to his fellow- 
 traveller at Rome, that it was the Athens 
 of Italy, was anfvvcred, I acknowledge it, 
 
 for I fee xccIbi^uXcv arav rry z^oXiv. I lis 
 
 friend could not abfolvc the worlhip of 
 that communion from the imputation of 
 
 idolatry, 
 
( 115 ) 
 
 idolatry, which is generallv- laid to its 
 charge, and trom that circumftance drew 
 his parallel between iVthens and Rome *. 
 But St. Paul's accufation was deeper laid ; 
 for his fpirit was moved within him on his 
 contemplating the ftate of the city, and 
 obferving it wholly immerged in idolatry. 
 Q'zu^}iv\i exprcffes as much. He was grieved 
 to fee that the greateft wits, and mafters 
 of all human learning, in a place appro- 
 priated to the education of youth, and re- 
 fort of philofophers, were not mafters of 
 reafon fufficient to condu6l them to the 
 knowledge of the one God. Cicero's ad- 
 drefs to his ion, ** Quanquam te, Marce 
 '* fili, annum jam audientem Cratippum, 
 *' idquc i\thenis, abundare oportet prse- 
 " ceptis inftitutifque philofophise, propter 
 " fummam et doctoris au6loritatem et 
 *' urbis, quorum alter te fcientia augere 
 
 * Dr. South, Sermon on Romans i. 20. vol. II. p. ^563. 
 And now, alter all, I cannot but take notice, that all that I 
 have laid of the heathen idolatry .is fo cxadly applicable to 
 the idolatry of another fort of men in the world, ihat, one 
 would think, this firft chapter of the Epilile to the Romans 
 were not lb much an addrefs to the antisnt Romans, as a de- 
 fcription of the modern. 
 
 I 2 *' poteft, 
 
( US ) 
 
 ** poteft, altera exemplis,'* give us a cha- 
 ra6ter of the place ; but its worlliip is in- 
 capable of bearing a firict examination. 
 When we fee an ignorant people going on 
 in the beaten tracks of the Heathen theo- 
 logy, they arc the deferved objects of our 
 pity and compaffion ; and we are (truck 
 with admiration at the miftaken zeal of 
 the men at Lyftra, who would have facri- 
 iiced to Paul and Barnabas under the 
 charaelers of Hermes * and Jupiter. But 
 when the groflcil: adulation is worked up 
 into their religious ceremonies, when a 
 poet could lay to an emperor, 
 " Praefenti tibi matures largimur honores, 
 Jurandafque tuum per numen ponimus 
 aras," 
 
 our pity is turned into averfion and ab- 
 horrence, on feeing how low human nature 
 could degrade itfelf. The only excufe to 
 be made for them is, that their gods were 
 only dead men deified ; and they only trod 
 in their anceftors* (leps, and improved 
 upon their plan, by adding to their num- 
 
 * Hermes the chief fpeaker, for Mercurius Uie god of 
 •wares, conveys to us a diftercut idea. 
 
 hers 
 
( in ) 
 
 bers by new and living apotheofcs. Yet 
 in thefe flights Rome was at heft but an 
 humble imitator of Athens ; when by the 
 time it became a part or the Macedonian 
 empire, this city, not contented that they 
 who had doininioii over them iliould l)e 
 called bencfacliors, iv£f,ffiai, (Luke xxii. 25.) 
 accofted her princes with divme honours, 
 and had almott as many new gods as go- 
 vernors. There is an ithvphailos preserved 
 by Athenasus vi. 15. and reilored by Ca- 
 faubon, in which Demetrius Poliorcetes is 
 complimented o^g sirj ^ovcq Qicc. " Other 
 " gods are at a difhance from us, and 
 " either exiil not, or will not lend us an 
 " car." 
 
 Ou PuXivov, ov XiSivov, Oi\\ AvVIlGINON. 
 *' We befccch thee therefore be propi- 
 tious to us, 
 
 Ku^/cf yap ft Hu.'* 
 
 BlefTed God ! is this a language proper to 
 be addreflcd to a proli:gate prince, in 
 terms fcarce unapplicable to him, who 
 for us men and our ialvation came down 
 from heaven, the true and only Sni^:*;* ? 
 
 I 3 This 
 
( 118 ) 
 
 This was the fource of all their follies 
 and abfurdities ; knowing God, as they 
 might do by the force of reafon, as St. 
 Paul argues in the beginning of his epiflle 
 to the Romans, and not glorifying him as 
 God, their hearts were darkened, ^^cccrKovje; 
 £iva,i a-o(poi e^woav5)j(rav. Rom. 1. 2 2. And m 
 
 this ftate our Apoftle found the Athenians. 
 And here it may not be amifs more mi- 
 nutely to confider his chara6ter, as includ- 
 ing his birth, education, and acquire- 
 ments, before his' miraculous call to the 
 miniftry. He was a Jew, of the tribe of 
 BenjamJn, the fon of a Pharifee, of the 
 ftrieleft fe6t of that religion in which he 
 was educated at the feet of Gamaliel, the 
 moll eminent Jevvilli do61;or of thofe days. 
 Yet let us not imagine, though he, Jofe- 
 phus, and perhaps many others their con- 
 temporaries, were convcrfant in all fecular 
 learning, that it was part of their Jewifli 
 education. From this foundation, his al- 
 legorical interpretation of fome parts of 
 Scripture, his acquaintance with their apo- 
 cryphal learning, the names of Jannes and 
 Jambrcs, were derived ; yet I can hardly 
 
 be 
 
( 11-9 ) 
 be perfwadcd that Gamaliel ever le6lured 
 him in the Greek tragedians and poets ; 
 but that he was well verfed in them, his 
 quotations abundantly manifefl, and his 
 
 Ki^TiJsg asi ^evg-ai. Tit. i. 12. his (l^9iipi^a-iv 7i9f! 
 
 X^V(^' oui^^ioci Kazut, I Cor. XV. ^^. and part 
 of his elegant defence here to be confi- 
 dered, prove beyond all contradiction. 
 This fon of a Pharifee was alfo a Cilician, 
 a citizen of Tarfus, no inferior city, 
 (Ap^ia) Koit zs-cfj^tdig apex. 
 
 The lights he received from the place of 
 his birth, he returned with redoubled 
 luftre. The city was founded by Perfeus, 
 who, according to the heathen mythology, 
 was mailer of the winged Pegafus, himfelf 
 adorned, like Hermes, with talaria. We 
 find this image even in holy writ ; and the 
 ano-els round about the throne of God 
 are each covered with wings, doubdeis to 
 fhew their readineis and alacrity to exe- 
 cute the divine commands. Agreeably to 
 this aliufion, we n:iay fuppofe him to have 
 been ftrenuous and alert in executing'- his 
 dehgns ; and a fimilar conduct: lecms to 
 I 4 have 
 
( 120 ) 
 
 have framped the chara6ler of his citizens, 
 who were perpetually looking up to their 
 founder, their firft exemplar. And if all 
 this reafoning is not trivial and conje(ftu- 
 ral, may we not truly add, that St. Paul 
 
 nepcecc <rov Jcjifyiv, Ta^o-e, KtXKra-a 'sso'ht. 
 
 There are palTages in his epiftles confeif- 
 edly gymnafticai ; and in the words ol eu 
 ^a^ico rpsxofli^, I Cor. ix. 24. he inftances 
 that exercife in which both his city and 
 its founder excelled. And that other, Phil. 
 
 in, 14. Ta ^£V cttktca) STiiKai'OaiicfASVcg, Tcig oe 
 efJ!,7rpocr9ev eTrey^sn'oyAiog' k.<x]x ax-oTrov ^icazu cttj to 
 Bf^otCtHQv, can fcarce be read without re- 
 minding us of another part of that epi- 
 gram of Antipater, who houriihed in the 
 reign of Auguftus, if he be the author of 
 that epigram on Glyco mentioned by Ho- 
 race, v,'ho never thought of the Farnefian 
 Hercules : 
 
 Ou^' (xvjog TlBoa-evc viSjov e5«<^e ^euv. 
 
 But the forward zeal and indefatigable in- 
 duflry of this apoltle is adir.itted, in that, 
 though he was as one born out of due 
 
 time. 
 
( 1521 ) 
 
 time, yet laboured he more abundantly 
 than they all before him. His gifts and 
 acquirements then in all lecular learning 
 as well as Jewilh knowledge, which in- 
 cludes an entire acquaintance with the 
 fcriptures of the Old Teftament, is ac- 
 knowledged ; and no one of common fenfe 
 ever thought, that all our learning, where- 
 ever acquired, might not be ufefully con- 
 verted to the interefis of religion. To 
 fuppole we are to forego all \vc ever knew, 
 that we may the better learn Chrid, is 
 mere fanatical jargon and enthufiaftic 
 nonfenie. We have authority before us 
 for a different condu61: : for with whom 
 was he converfant at Athens ? both with 
 Jews and Gentiles : with the firll, in their 
 own fynagoguc, where the fcriptures being 
 read, and the bufinefs of religion the oc- 
 cafioQ of their airembling, where could he 
 more properly on the authority of thofe 
 fcriptures, whofe authenticity they with 
 him equally acknowledged, prove that 
 Jefus was very Chrift r ]k:t this kind of 
 argument was not calculated for the ule 
 of the Forum ; the philofophers, whom he 
 
 there 
 
( 122 ) 
 
 there contended with, were not prepared 
 to argue on topics extracted either from 
 Moles or David. We may collect his ar- 
 guments from what follows, when he Hood 
 before the Areopagus. The philofophers 
 who encountered him are here faid to be 
 the Epicureans and Stoics. Two more 
 different fe6ls were not to be found within 
 the confines of Greece. The firft fo far 
 fell in with the received opinions of their 
 countrymen, as to acknowledge there were 
 gods ; but they found them fuch employ- 
 ment, that in reality they were next to 
 none, entirely regardlefs of human affairs, 
 and wrapped up in their own felicity. 
 The others reverenced the immortal gods, 
 yet thought them io controuled by fate 
 and deftiny, that it deprived them of their 
 free will, and of courfe, men, in fome in- 
 flances, of their protection. There is but 
 one ftraight unerring rule ; and by laying 
 that down, he confequently pointed out 
 to each their errors. And if I am not in- 
 dulging myfelf in too great minutiae, I 
 fee in the text the different reception his 
 doctrines met with from thefe different 
 
 leas 
 
( l'-^3 ) 
 
 fecis of phiiofophers. Ihe dlfciples of 
 Epicurus would not hear him with pa- 
 tience, but contemptnoufly replied, what 
 does this vain bablcr mean ? The reft, 
 though not fufficiently comprehending the 
 drift of his argument, yet pafled no far- 
 ther ceniure on it, than that he was a fet- 
 ter-forth of new gods *, as they underftood 
 Jefus and Anafiafis to be. It is (I think) 
 St. Chryfoftome who firft put this inter- 
 pretation on the text, which has been 
 controverted by others ; but I conceive it 
 to be right ; and if the Epicureans alfo 
 gave his difcourfe this turn, it was not in- 
 confilient with their own general ideas ; 
 and it was natural for them to rank the 
 Chrifiian Anaftafis in the fame clafs as the 
 Stoics' Pronoia. De Nat.. Deor. I. c. 8. 
 II. c. 29. " Anum fatidicam Stoicorum 
 U^o-^oiav ;" but they difowned the charge. 
 
 * Chap. X\ii. l8. Kv/ut ^xino^iuv ouxu xai:iyfc'Alv; ftvarj. Wc 
 
 can no more learn in what I'enfe the word Axifjioni is ufed by 
 the writers of the NcwTcftament, from this exprcfiion, than 
 we can from any paffage of Hefiod or Plato, for St, Luke 
 only relates what was faid by the men of Athens. See ver. ig. 
 where AsKTo^at^sytrsfo* cannot mean Tiny were too full ol 
 Demons already, Mede, p. 63 (J. 
 
 Lib. 
 
( 12* ) , 
 
 Lib. IT. c. 29. " Quod co errore dixifli, 
 cuia cxitlimas ab his Providcntiam fingi 
 quaii quandam Deam." 
 
 " It it> a particular and miftaken fpecies 
 of pro:o[)()pcia, but fuch as moderns have 
 affecled to fall into. We ufe the word 
 TftiTNiiY when we exprefs the divinity of 
 the three peribns in the godliead ; and in 
 our j^itany, after addrcfTing each per'on 
 feparatel) , in the fourth petition we ad- 
 drefe ourielvcs to the Koly Trinity united, 
 profclTing our behef in the one God, and 
 admitting a trinity of perlons. Now for 
 a man, who thinks himfelf an oracle of 
 truth, not only to objecl: Tritheifm to us, 
 but alfo to infniuate that we hold a fourth 
 God, a God-Trinity, is either a proof of 
 his ignorance or folly : if it be ignorance, 
 I would apologife for him, and fay he only 
 fell into the fame kind of error which 
 wifer men have done before, and inftance 
 Avugua-ig as miftaken for a new god ; but if, 
 as I am more inclined to believe, he thought 
 it wit, though " ifta quae dicit funt tota 
 commentitia, vix digna lucubratione ani- 
 cularum, De Nat. Deor. 1. 34.** yet I am 
 free to own, that it is the moft witty paf- 
 
 lage 
 
( l'^5 ) 
 
 fagc 1 have obfcrved, either in his Apoloav, 
 Sequel, Liturgy, Sermons, D;{T rrario:.s, 
 Catcchirt, or any other of his works, with- 
 out excepting any." 
 
 But to return — St. Paul did not appear 
 ofFenfive to them, but not lufficicntiy 
 clear and mtelhgible. He is therefore 
 brought before the Areopagus, permitted, 
 as he w^as on another occaiion by Agrippa, 
 to fpeak for himielf. We fee nothing of 
 the fierce accufations, and perfecutions, as 
 we read of in other places, at the inibga- 
 tion of the Jews ; but he is cited to appear 
 before a rcfpeitable court of judicature, 
 and allowed a lolemn hearing. 
 
 And here I beg permiflion to obfcrve, 
 that there are fomc expreflions in our 
 tranflation, which feem not to do juftice 
 to the real chara6ler of the Athenians, nor 
 to his mode of defence. To fay that '* all 
 the Athenians, and Grangers wdiich were 
 there, fpent their time in nothing elfe but 
 either to tell or to hear lome new thing," 
 is to make them arrant gofiips, a ucak. 
 idle ufelefs people. And to begin telling 
 his judges, they were " too fuperftitious" 
 
 dues 
 
( 126 ) 
 
 does not feem reconcilable to that addrefs 
 which runs through his whole Apology. 
 
 Were any hiftorian to fay that in the 
 •^ reign of Charles the Second a fociety was 
 incorporated which occafionally holds its 
 meetings even to this day ; and when they 
 get together they do nothing elfe but 
 fpend their time in telling or hearing 
 feme new thing ; it would imprefs on the 
 reader's mind a very humiliating idea of 
 the Royal Society. But were it faid, that 
 fome of the firfl and mod learned men of 
 the kingdom, who, feeing the utility of 
 experimental philofophy, firft privately 
 among themfelves, and afterwards more 
 publicly proceeded in making feveral ufe- 
 ful difcoveries, after the Reftoration ob- 
 tained the king's charter of incorporation, 
 and to this day fupport the chara6ler of 
 the Royal Society ; it would be an imper- 
 fe6t, but much more candid, reprefenta- 
 tion of that refpe6lable body of learned 
 men. Yet, if you caft your eye over their 
 Tranfactions, and obfervc that they admit 
 foreigners amongft them, you will be apt 
 
 to fay n«v/e?, KXi ol £'ni^v,uisvleg ^svoi, stg a^ev 
 
( 127 ) 
 
 erspov evKxipav tj Xi-fnv ti kxi otKomiv Kccivojspov, 
 I take there to be fomething fimilar in the 
 cafe before us. Athens was the phice 
 whither the youth rcforted for education ; 
 and the philofophers for the in{lru6lion of 
 others. It was the feat of fcience ; and 
 philofophy in all its branches was culti- 
 vated and improved. Well therefore 
 might it be faid that not only the citizens 
 of Athens, but ol BTncvju^vlsg ^Byoi, they who 
 reforted thither, employed a principal 
 part of their time (or, as Scapula renders 
 it, " in nulla re alia otium fuum confnme- 
 bant") in hearing and reporting things 
 worthy of their attention *. 
 
 " Infigne, recens, indicium ore alio." 
 Grotius, I know, and others from him, 
 fpcak of this inquifitive turn as the cha- 
 
 * The Athenians, who were the profcfied and moft diligent 
 improvers of their realbn, made it their whole bufuiels lo 
 hear or to tell fome new thing : for the truth is, newnefs, 
 efpecially in great matters, was a worthy entertainment for 
 a fearching mind ; it was (as I may fo fay) an High Taft, 
 fit for the relilh of an Athenian reafon. And thereupon the 
 meer unheard of ftrangenefs of Jefus and the Refurreftiou 
 made them defirous to hear it difcourfed of to them again. 
 A6ts xvii. 23. Dr. South's Sermon I. vol. I. p. 25. 
 
 radteriftic 
 
( 128 ) 
 
 ra(^criftic of the Athenians. He quotes in- 
 deed a pafTdge or tvv'o from Demofthencs, 
 as '' giving much the fame charader of 
 them, and in terms almoft equivalent to 
 thole employed by St. Luke ;" (\.) but 
 on examining the places we Ihall fee how 
 much they differ. The firft and chief is 
 in the beginning of the fourth Philipic, 
 in which he complains of their inattention 
 
 to public alfairs. Toc-ifjov %povcy cr7niSoc(^ele 
 ocrov av KocGvjSe aK\iov\iq Vjv Ti-f^oa-uyfeXQif] Ti vsctje^ou. 
 
 You no longer ferioufly apply yourfelves 
 to buliuefs than while you let to hear if 
 our affaus have taken any new turn. 
 
 And what next — en umX^m Ixag-og v^oov is 
 f^ovov adiv (pf.oiji^iii TfS^t uvjccv, a.XX ^Si f/,e^vi^aty 
 
 then you go away and concern yourfelves 
 no more about it, nor fo much as remem- 
 ber what you have heard. What parti- 
 cularly occupied their thought at this fea- 
 fon, is expreifed in the ill: Philipic, in a 
 manner which efcaped not the obfervation 
 
 of LonginuS *. H (SaXeo^s •jrepuoujeg aXXviXccv 
 "srwdui'Sojai Xsfiiui Tt Kaivov ; t« yup av yivoijo 
 T'JJa Kaiiioje^ov, rj Maxe^cov uj/yjo K.x]u7ioXifj(.uv ttjv 
 EXhacul Ts-Qyi^KS fpiXiTTTrcg ; a fxa At, aXX 
 * §. iS. 
 
( i'^9 ) 
 
 Their fituation in rcfpe6l of Philip was 
 critical, and iniread of exerting themfelvcs 
 as they ought, they conceived hones that 
 fome accident would happen to him in 
 their favour. This is the /ove of novelty 
 which was then the fault of the Athenians, 
 and which their orator endeavoured to 
 corre6t ; and which is very different from 
 that with which they are ftigmatized 
 by our tranflators, from the text of St. 
 Luke." 
 
 That a fet of men thus difpofed fliould 
 find their attention and curiofity raifed, 
 on hearing a grave man difputing on the 
 nature of the godhead, in a manner which 
 neither Pythagoras, Plato, Anilotle, nor 
 any of the principal of their feveral fefts, 
 ever had power to arrive at ; and, whether 
 they were animated either by the pride of 
 confutation, or the more humble defjres 
 of information, fhould wiih to hear the 
 utmofl of thefe matters ; it is reafonable 
 and juft to fuppofc : and that they pro- 
 ceeded on motives of this nature, from the 
 
 Vol. 11, K treat- 
 
( 130 ) 
 
 treatment, I had almoft fald the refpecl 
 they paid to St. Paul, it is fair to conclude. 
 For, excepting the atheiftical feoffs of the 
 Epicureans, we find no incivihty offered 
 him. For, after hearing him in the forum, 
 and not fufEciently comprehending him, 
 they bring him before the court of Areo- 
 pagus ; the members of which were befb 
 quahfied to hear and judge of fuch mat- 
 ters ; and this is done without any perfonal 
 reflexions or accufations againft him, but 
 only with a view of enquiring farther into 
 this new do6lrine. His cafe and that of 
 Socrates before the fame court * was in 
 fome refpe6l different : the lad w^as fct 
 before them as a criminal, as one who 
 corrupted the youth of the city, and op- 
 pofed their eftablifhed worfhip ; and yet 
 his condemnation was fo fevercly cenfured 
 in fucceeding times, ti^at even that circum- 
 ftance was calculated to procure another 
 a more equitable hearing. But St. Paul f 
 
 * AoiKH 1.t>Kpa%i, 0C5 jufy i -sroXij vojuifa ©tar , cu ncjut^a/y^ trtpa 
 ^f K«i»« A«»^ov»« eij(p'^m' AotKn h, x«i ry; vte<; Sta,^9ufuv. 
 
 SttoJ). ATOjUf. a. 
 , y Tlprt^. Tft»r ATor. ch. xvii. 18. 
 
 was 
 
( 131 ) 
 
 ivas only called upon to explain what he 
 had been faying, and to fpeak without 
 interruption. Thus introduced, obferve 
 him ftaridir.g in the in id ft of the court, in 
 a (Vation where he co^ld belt be fccn and 
 heard, and in an attit'ide not unbecoming 
 a Demollhenes, or a Cicero, and beft ima- 
 gined by a Raphael, and addrclTing him- 
 felf to his audience in the ufual flilc, " Ye 
 men of Athens ;" would it be right to alie- 
 nate their affe6lions by bluntly telHng 
 them, that they were too fuperftitious ? 
 For fuperftition always includes a groveling 
 fervile fear^ not a religious dependance on 
 the gods, whom they always confidered 
 as their prote6lors. Before ^uriSaifjiove^ipog 
 can be taken in an ill fenfe, '^sia-iSatf^ovix 
 mud be fuppofed to include more than it 
 exprefifes, a religious reverence. If we 
 may be alldwed to paraphrafe what is here 
 briefly exprcfTed, we may fuppofe him ra- 
 ther to addrefs himfelf to them in the fol- 
 lowing manner : " From the time I have 
 fojourned among you, O ye men of Athens, 
 and obferved your manners with that at- 
 tention which the reputation gf this city 
 K X feemed 
 
( 13'2 ) 
 
 feemed to require, 1 had fufFicient proofs 
 before me, that a religious reverence for 
 the gods, beyond what I have found in 
 other cities, was a principal and a ihining 
 part of your pubhc cha.ru.6\er * : that your 
 worlhip was not confined to the patronefs 
 of your city, or thofe other gods fo fre- 
 quently mentioned in your own authors ; 
 but that ye have concluded, that whatever 
 is divine is the proper obje6t of adoration. 
 I am confirmed in what I fay by obfcrving 
 among your other devotions, which I ac- 
 curately furveyed, an altar cre6led to the 
 
 * Dr. Cudworfh's lutelleftual Syftem, book I. chap. iv. 31. 
 We have in the A6ls of the Apoltles an oration, which St. 
 Paul made in .the Areopagitic Court, beginning after this 
 planner.- " Ye men of Athens, I perceive that ye are every 
 way more than ordinary religious J " for the word ^etj-i^*ifj.o- 
 lufi^oi ieems" to'b'e taken there in a good fenfe, it being not 
 bnly more liJife"^ that St. Paul would in the beginning of his 
 oration .thus- c-6/^Ja re lenevolentiavi, conciliate their benevo- 
 lence with fome commendation of thole, but alio very un- 
 likely that he wovdd call their worfiliping of the true God 
 by the-uamci'dnfuperftitioh •: for fd it follovvetlf; *' for as I 
 gaffed by, a-utl -bdi^kl ^'our iScrod tilings or monuments I 
 found an altar with this iulcription, A^ms-u ©ud, to the un- 
 known God." — —This unknown God of the Athenians was 
 the fuprem- Goverinor of t&<i-woiJcl,.'ahd fo itTolIow's in St. 
 
 ko-y c ; unknown 
 
( 133 ) 
 
 unknown God : whom therefore ye A\-or- 
 fhip without knowing, Him explain I 
 unto you." On this he grounds his dif- 
 courfe ; than which, having conftantly in 
 our eye the fituation of the fpeaker, and 
 the chara6ter of his audience ^, wc can 
 fcarcely feign to ourfelves ajufter difcourfe, 
 or a more excellent piece of oratory. 
 
 * I am confirmed in what is here advanced by a paflage 
 in Bifhop Warburton's Divine Legation, (See book ii. fe6t. 6. 
 vol. II. p. 6i.) " Athens was a city the moft devoted to re- 
 ligion of any upon the face of the earth. On this account 
 their poet Sophocles calls it the/acred building of the Gods f, 
 his figure of fpeech alluding to il;s fabulous foundation. Nor 
 was it a lefs compliment St. Paul intended to pafs the Athe- 
 nians, when he faid Av^fSj AG>j.aioi, k.t.\. (Ads xvii. 22.) 
 
 and 
 
 f Evaloc, Airtruy rut ^■o^u.ifteJv ot.ifo. Eicftra, 709. 
 
 On lefs authority I had not colle6ted this meaning from 
 thefe wordsj which relate to the foundation of the city, not to 
 the difpofition of its inhabitants. But there is another paf- 
 fage in his Oedipus Colon, which is more in point. 
 
 364. El TJfj A6t);«,- (paffi ^toaittralofj 
 
 It is an obfervation of Cicero De Nat. Deor. Lib. i. c. 30. 
 
 " Epicurum verbis reliquitfe Deos, ne in ojfeufionem Athe- 
 
 NiENsiuM caderet," and rhe fame book fupplics us with 
 
 thefe definitions : 
 
 " Superftitio — in qua ineft timor inanis Dtorum." 
 '"' Religio— qucc Deorura cullu pio contineLur." 
 
 K 3 He 
 
( 13* ) 
 
 He begins as on a fure ground, repro- 
 fenting God to be the creator of all things, 
 a principle which, if they made ufe of their 
 reafon, they could not but admit. The 
 " magnum per inane coa6la femina" were 
 liable to fo many philofophical objecSlions, 
 that a man mufl firft be an Epicurean, and 
 then become a ilrenuous afferter of ail his 
 mafter'b tenets, before he could admit fuch 
 
 and Jofephus tells us that they were iiuiverfaily efteemed the 
 molt religious people of Greece : 
 
 'O, tin la-i ASj-jkatwy tv^,^^ *•''' *■«? Aaxsjai/Asviai* lyEvojjo-tv, v\> 
 teg (Atv a,3"goola1a?, raj St EY2EBESTAT0YS ruv '.EAXnvai* awavTrj 
 ^{^ao•iy. Contra Apion. lib. 2." 
 
 The Aei'A^xi^oyta, of the Athenians may be exemplified iq 
 the puniihment of Diagoras and Protagoras, See Prideaux's 
 Connexion, part. i. book 6. Diogenes Laertius in $'rbta- 
 gora, Jofephus contra Appion. Cicero de Natura Deorum. 
 
 It may be farther obferved, that they fupported this cha- 
 racter long afterwards, even when the world in a manner 
 became Chrittian, after the time of Conftantine. For Julian 
 in his famous MKroTri^fiun fpeaks of them in the following 
 words : Eli Toi xai kvIoj tfywy ASjjjaiaj '£?>X«»jiiv (PiXoIt|M.o']«Iys Jt«i 
 ^t^ayGfotwolcila;' Ka» OlAOQEOl ^aAira w«>1wy etn'. . . , a5s £iC£i>oi 
 ^ia<7«^y(Tiy ftxova rti; OTa^a^aJ (v rot; rSsaiv a^tlnj, K.r.X. and not 
 impollible is it, that he might have had an eye to the palfage 
 before us, which 1 had fcarcely fufpefted, had I not obferved 
 in a following page this exprelTion, Toi? K'.a,o:)»ilois r«Xa7aK^ 
 which feems to bear fome allufion to P. Ayculti r^^^a'iai of St. 
 Paul. Cap. ill. i. 
 
 a for« 
 
( 135 ) 
 
 ai fortuitous forrration of the world; but 
 nothing is more a^, ccr.bU- to rcafcU; uo- 
 thing more demonttr. " le, than that " no- 
 thing can be its own caufe.*' Carry on 
 the gradation as far back as you pleafe, 
 and you mull at la It arrive at an omni- 
 potent being, the Creator, '* God who 
 made the world, and all things that are 
 therein." This point being eftabliilied 
 and uncontroverted, the next regularly 
 follows, " He being Lord of heaven and 
 earth, dwelleth not in temples made with 
 hands." He who pervades all fpace, and 
 is every where prefent, cannot be imagined 
 to be confined within the narrow limits of 
 an earthly temple : nor is it lefs abiurd to 
 fuppofe that he can (land in need of our 
 afliduity, or can receive any good from 
 pur hands, who himfelf bellowed on us all 
 that we have and enjoy, even '* life and 
 breath, and all things." We are therefore 
 ^he work of his hands ; we are all made 
 pf pne blood, brethren defcended from 
 one common father; our habitations aie 
 diftind^, and we are difperfed over the face 
 ^f the habitable world ; yet ought we to 
 iC 4 have 
 
( 136 ) 
 
 have an eye to our original, and by the 
 things which we fee have recourle to thofe 
 which are not feen. Ta, yxp ac^ujoi avla ktto 
 y]iffBuq koo-^jlh, Totg TJOi'/ifj(.oi<n vov^ievu TtccGcpcijoct, 
 ^r5 aiOiog avja Suvry.^tg koci ^sioj7ig» Rom. i. 20. 
 If men th-erefore were to feek after God, 
 if they took pains to inveftigate him, they 
 could not fail of finding him ; for as much 
 ss he is not far from each of us. For '' in 
 him we live and move, and have our 
 
 being." Ei- aojo) ya.^ (^fjd^vj., zoci aivatMi^oi^ kui 
 
 ^(TfAev. Whether this, as the following t» 
 yao noil yivoi £<rf/.Bv is from Aratus, be quoted 
 from any then know^n autlior, I have no- 
 thing to direct me ; but {ufpe6l that it is ; 
 and that by feme.,. fa miliar reference he 
 prepared t:hem, for the next quotation; 
 and that by Ttvsg Tm-H'^Gi' viA.as TB-oir^i<vv he. had 
 an eye to both paflages. How admirably 
 does he exalt the d'guity of human na.ture 
 by fhewing, or rather reminding them of 
 v» hat the wifefl of their own poets had left 
 Upon record:? and to wl-^at excellent .ufes 
 is this obfervation applied?, *' fmce then 
 we are the offspring of God — w-hat— we 
 who arc pouciTed of a rational, foul, cai> 
 
 not 
 
( 15- ) 
 not fuppofc the Godhead from whence we 
 fpring, to be other than a pure fpirit ; 
 confequcntly nlike any thing that could 
 be deviled or executed by' the hand of the 
 art'hcer, whole bell works are only happy 
 imitations, ^nd here inuft infallibly fall 
 fhort of the truth, as he could have no- 
 thing to direci his ideas, no pattern for his 
 hand to imitate. At luch a time as this, 
 when a contrary pra6lice has almoft uni- 
 verfally prevailed, fuch a do6lrine mufb 
 have many prejudices to contend with : 
 you will expecl to have it explained to 
 you, why, if this is agreeable to rcafon, and 
 difcovcrcd by juft ratiocination, your rea- 
 fon has fo long been mifapplied. It is 
 hard to know what to impute this to, but 
 the jull: judgment of God, who perhaps 
 has punif'icd the abufe of reafon by fuffer- 
 ing it to be obfcured, and to wander from 
 error to error ; and perhaps to fliew you 
 how the belt improved natural reafon 
 Hands in need of the divine afififtance. 
 This is certain, thefe were the times of 
 ignorance, which are now expired ; the 
 necelfc.ry alliltance is now given ; and all 
 
 mankind 
 
( J38 ) 
 
 ynankiud are loudly called upon to repent, 
 .to reform their minds, izejai^oetv^ to be better 
 3nfl:ru6led, a bufincfs of the laft and ut- 
 moft importance, by which yon muft either 
 ftand or fall. For a divine perfon, long 
 promifed, gnd long expecled (of which 
 cxpe6latioa there are fome traces even 
 among you Gentiles) has at laft been fcnt 
 into the world. He hath openjy and pub- 
 licly declared, that God hath appointed a 
 (day ip which he will judge the world in 
 righteoufnefs ; that he who has promulged 
 this do^lrine will himfelf come to be pur 
 judge : before his tribunal we muft all 
 Hand, and all be judged ; and according 
 as we have demeaned ourfelves in this life 
 we ihall be either acquitted or condemne4 
 in that fearful irrefpe6live judgrnent. 
 
 This fo folemn, fo interefting a declar^- 
 tipn of the will of God ought to be fup- 
 ported by fufficient and fatisfaclory evi- 
 dence : and this has been affordec} in the 
 prefent cafe ; for we are witneftes that this 
 promul^-r of the will of God was himfelf 
 raifed the third day from the dead. Of 
 •this we are witneftes, and therefore we. 
 
 fay. 
 
( 139 ) 
 
 /'ay, that he has given aflurance of his de- 
 crees unto all men, in that he railed him 
 from the dead. All nairacles notorioufly 
 true mud be admitted to prove the truth 
 of the doiSlrine, for the proof of which 
 they were wrought. For God only, the 
 JLord of nature, can change its courfe ; 
 and if this could be done in confirmation 
 of a falfehood, God would be feen to fet 
 his feal to an untruth — this being impofli- 
 ble, it follows, what he attclts is truth ; 
 ^nd therefore miracles prove what is fup- 
 pprted by them. But the n.iracle before 
 us involves in it the very point we are 
 now proving : for if Chrifb, as mai^, died, 
 and rofe ag^in the third day, his body in 
 the mean time remairjng in the fepuichre, 
 then the foul is clearly diftincl from the 
 body : and the foul of each of us in like 
 manner is capable both of a feparate exift- 
 ence and re-union : then, not being de- 
 ftroyed by death, it remains in another 
 ftate, and may at fome future period be 
 fummoncd to anfwer for its actions in a 
 former flate : this is a reafonable ground 
 for judgment; and the declaration of God, 
 
 and 
 
( 140 ) 
 
 and defignation of the judge thus qualified 
 by his refurre^tion, fhevvs that this judg- 
 ment is in itfelf pra6ticable, and being de- 
 creed is irreverfible." 
 
 The judges before whom he fpoke were, 
 fome of them at leaft, too good maflers of 
 reafon, not to fee the force of his argu- 
 ment. They who heard, and before had 
 heard him, feemed divided into three 
 parts ; fome of them, who lirtened atten- 
 tively to a future judgment, could not re- 
 concile themfelvcs to the idea of a refur- 
 reclion ; and reje6led his do6lrine. The 
 more reafonable part thought it worthy of 
 farther confideration ; and though they 
 could not at once overcome their heathen 
 picjudices, yet they felt themfelves almoft 
 perfwaded to become his followers, and 
 referred matters to a farther hearing. But 
 the third part, among whom was Diony- 
 fius the Areopagite, a woman * named 
 Damaris, and others with them, joined 
 
 ■* Eifhop Warburton, in his criiicifm on Rfiphael's Car- 
 toons, rightly obferves that the artill committed an indeco- 
 rum in bringing a woman named Damaris a joint concert 
 jvith Dionyfius into the Areopagus. 
 
 Sec Walton's Pope, vol. III. p. 29J. Note marked \V. 
 
 themfelves 
 
( HI ) 
 
 themfelves unto Paul, and profclTed the 
 Chriftian faith. Dionyfius was afterwards 
 a man of that eminence in the church, 
 that in after-times others defired to flielter 
 themfelves and their works under the pa- 
 tronage of fo great a name ; and produced 
 many incoherent fpeculative notions, in 
 hopes that the character of the real Dio- 
 nyfius would fupport them. They have 
 fo far fucceeded, that the real author is 
 unknown, but his works are fufficiently 
 known under the title of the works of 
 T^hc Pfeudo-Dmiyfius. 
 
 But to return. — It has heen already ob- 
 ferved, that though fome took umbrage 
 on the mention of the refurreclion of 
 Chrift, yet that no one obje6led to his dif- 
 courfe on the day of judgment : and the 
 reafon ufually afligned is, that it coincided 
 with their own ideas ; and that they had 
 a confufed uninformed notion of the gene- 
 ral judgment j and in this their ov/n poets 
 at the fame time helped to inl!:ru6t and 
 miflead them. But there is another point, 
 which they alfo pafled over in filcnce, 
 when he not only told them that the world 
 
 was 
 
( 1*2 ) 
 
 iv^as to be judged, but alfo ev av^^i u upios. 
 it were worth while to examine a particu- 
 lar dialogue of Plato -isrs^i eo;^^;, and fee 
 what he there fays of one who fliall come 
 to teach riien to pray as they otight„ Were 
 I to enter into a difcuffion of the opinions 
 and expectations of the heatHeti world, 
 concerning the coming of a deliverer, who 
 fhould rule over and inftru6l the nations, 
 it would require a diftin6t differtation : 
 yet were we to take a curfory view of the 
 notions which at this time prevailed, it 
 might ferve to explain the above men- 
 tioned exprefTion, as far as it feemed ac- 
 commodated to the apprehenfions of the 
 audience. We have facred as well as hea- 
 then teftimonies, to ihew that this was a 
 prevailing expectation. The coming of 
 the Magi to Jerufalem on the birth of 
 Jcfus, and the confternation of Herod and 
 his whole court, as well as the cruel policy 
 he had recourfe to, that he might free 
 himfelf from this new-born competitor — 
 the declaration of the woman of Samaria, 
 as well as the earned hopes of thofe devout 
 perfons, who waited for the confolation of 
 
 Ifrael, 
 
( i+3 ) 
 
 Ifrael, all teflify, that men's minds were 
 prepared for the manifcftation of a Mef- 
 fiah. The application of the received be- 
 lief, that one lliould come out of Judea, 
 who iliould have the fupreme command, 
 to Vefpafian ; the credit of the Sibylline 
 verfes, of which Cicero makes his report; 
 and, above all, the Pollio of Virgil, which 
 by his own confefTicn v/as derived from 
 this foimtain, abundantly prove that all 
 men were then munng in their hearts on 
 whom this character was to be fixed. We 
 are told indeed that many lines of Virgil 
 are a direct tranflation of the Greek origi- 
 nal ; but the verfes now extant in Eufe- 
 bius, as it will eafily appear on infpe6tion, 
 were tranflated from Vj.gil, not his fourth 
 Eclogue from them. And what if I v^^ere 
 to (hew fome paffagcs in the i\crofl:ic, 
 clearly copied from the Evangelifts ? I 
 will produce both, and leave them to the 
 reader's conflderation — > 
 
 *' GpTjvog T eye ziruvjuiv tgcciy ttcc; (S^ufixo; 
 
 Ex.?/ e^cii xXixu9^o^, Kui I (2L>vfiiog ruv olovjuv^ 
 
 Matt. XXV. 30. 
 
( 144^ ) 
 
 " Pafi^of Tsroifjcuivaa-ci (rtJjy^s/ij" I fhall not 
 
 infift on, becaufe it may be taken from 
 
 the LXX. tranHation of the fccond Pfalm. 
 
 But the author of the preceding line feems 
 
 to have had the Apocalypfe, chap. xxii. 
 
 I, 2, 5. in his eye. 
 
 *' 'T^oc(ri (poujt^ov (^uAov) •Zcr/j-jff ev aco^eK^ 
 r '♦ 
 
 V. I. KoiQx^ov 'wola.fjiQv v^otjog (^U7]S — V. 2. ev 
 [xstrui Tis -u^olccy/d ^u\ov ^ocyj^ "sroiuv Kcc^TTUg ^uhx,x 
 — V. 5. 'O 0£o? (pooji^^si xujas. 
 
 See l£^i?6 >7A, K&(p. wf. V. i. 7. o'. 
 
 But were 1 deficient herein, the Acroftic 
 itfelf fliews it to be a work of later date. 
 IHIOTS X?lZTOX 0EOT TI02 SHTHP 
 2TATP02 could fcarce be the initial let- 
 ters of the verfes referred to by Cicero. 
 He allows them indeed to be acrofcical, 
 and urges this as an argument againft 
 their authenticity ; fuch a procefs requir- 
 ing care and confideration, by no means 
 befpeaking,the fudden rapturous effufions 
 of an inipired viririn. Yet this intimation 
 of Cicero induced the author of thofe now 
 extant to imitate them in that particular. 
 Now not to mention that not till long 
 
 after 
 
( 145 ) 
 
 after the fixth generation after the flood, 
 the time afligned for the birth of the Ery- 
 thraean Sibyl, ex7ji yevea ttejot tov icotjoczXv(r^ov^ 
 the Phoenician letters were not brought by 
 Cadmus into Greece, and H. X. O,, not 
 till many years after him ; 1 (liali in brief 
 give my opinion of thefe verfes, which is 
 this — 'i he old Sibylline verfes were de- 
 ftroyed : but as on many occafions they 
 ferved as an ufeful engine for government, 
 others dilperied through different parts-o'f 
 Italy and Greece were to be colledled, 
 Thefe were all coined after the Septuagint 
 tranflation of the fcriptures ; and thus 
 they abounded with references to the gof- 
 pel times. Thefe were referred to by 
 the antient fathers, and proved what I 
 have been labouring to fhew, that thefe 
 writings, which were extant in the hea- 
 then world before our Saviour's birth, 
 pointed out the time of his coming. But 
 thofe which are now known by the name 
 of the Sibylline verfes were many of them 
 drawn up after the increase of Chriftianity; 
 and at beft are all of them revifcd, cor- 
 re6led, interpolated by Chriftians,- and this 
 Vol. II. L 4^ 
 
( U6 ) 
 
 k plain enough to be (een from the words 
 as they now fland in Eufebius; whatever 
 the judgment of Conftantine, or his own, 
 might be in this matter. Axx' ol -aoXXoi tmv 
 
 yifevTiSui CTi^vAXau ■ fjcocvjiv' V7ro7r/ei;if(r< Se rtvu rov 
 
 Tcc tTTfj'rccvjoi 'SiTTC.ri-K.zva.i^ voQsv&Sx; re avja, Jicct 
 
 ■'AoTog -oo ruv aHwi/ (tv^XoFm at the end of the 
 Life of Conftantine, attributed to the em- 
 peror. Lib. iv. 
 
 To return then to our fubje6l : it is clear 
 that it was generally known and received 
 that about this time God had ordained a 
 perlbn oi a character infinitely fuperior to 
 any before exhibited, to be born into the 
 world ; and not the appearance of this 
 extraordinary perfon, but his refurre6lion, 
 was the circumftance which feemed to 
 ftagger a part of our Apoftle's audience. 
 
 What led me into this difquifition was 
 the rccolledtion of a paiTage in Plato's 
 fecond Alcibiades ; but nothing yet laid 
 explains or accounts for the expreflion 
 Tvhich I here allude to. The whole dia- 
 logue 
 
( 147 ) 
 
 logue is deferving of our attention ; and 
 the fubject of it is briefly this — that as we 
 uninrtrucled know not how to pray as we 
 ou<;ht, we muft be careful left we igno- 
 rantly pray for things hurtful and not 
 prc^fitable to us ; and therefore that fa- 
 mous prayer is recommended, 
 
 or, if you pleafe, " Vouchfafe to give us 
 thofe good things, which for our unwor- 
 thinefs we dare not, and for our blindnefs 
 we cannot afk — " 
 
 " but avert all evil from us even when we 
 afk it.'* At laft he fums up the whole in 
 
 thele words : AvaiKonov av e^i 'sripiue),£.v lug 
 uv Tiq fx,ot9vi oog dsi 'zsr^og ©s^f, jcaci Tsrpog avQpUTrni; 
 
 StuKSio^y.t, Alcibiades rejoins, Uoje nv sru^^g-xt 
 i X^oiog ^Tog u YuKftccjeg ; r.vi t<; o ttxi^svc-xv ; 
 yidigcc yap au fxoi ^oxu ihiiv Tifjov rov ocvQciunov rig 
 Egiv, Socrates replies, OvTog egtv, 'Ci MEAEI 
 IIEPI IQT* and again, AXXa, f^viv tcaKSivog 
 ^av[jixg7]v ocDj/ "ZiT^pt as 'sroc%f4,i0iv £%£/. Alci- 
 
 biades hopes, he, whoever he is, will re- 
 L 2 move 
 
( 1*8 ) 
 
 move this mill from before his eyes, and 
 determine to conform himfelf to his in- 
 ftru6lions. Now who this inftrudlor is, 
 whom Plato here refers to, is the impor- 
 tant queflion now before us. I can fcarce 
 think with Mr. Addifon, in one of his 
 Spe6tators, that Socrates himfelf is the 
 perfon here intended. And yet how Plato 
 fhould have the leaft glimmering light of 
 that prophet whom Mofes had promifed 
 to be raifed up, cannot be inveftigated 
 through that darknefs which now fur- 
 rounds us. Had he learned that fuch an 
 one was expelled by that nation, from 
 which only any real truth could be de- 
 rived ? or, obferving the ignorance which 
 then prevailed, did he think it confident 
 with the goodnefs of God to grant fome 
 clearer and more general revelation of his 
 will ? I am for my own part apt to fall 
 in with that notion, which he ironically 
 fays in the character of Socrates of the 
 poets in general (Ion) and which is ele- 
 gantly applied to the PoUio of Virgil in 
 Prasl. XXI. " de Sacr^ Poefi Hebrxorum," 
 that the author delivered down to us a truth 
 
 of 
 
( 1« ) 
 
 of the grcateft importance, which he him» 
 felf could not fufficiently nnderftand," yet 
 this very paflage might induce his coun- 
 trymen and followers to be the more at- 
 tentive to the difcourfe of one who was 
 fetting forth to them the advent of that 
 man who wai before or darned. 
 
 It will be at lead matter of curiofity, 
 after what has been faid of this dialogue, 
 to add, that there are two other paiTages 
 in it, to which I can produce parallel 
 places in the New Teftament. Ia!>c^. Axaoj 
 
 ^Iv\qi CCV Tt yE TTJff (Tiijg 4'^X''^^ ^^ ^^ '^'"l'"' '^^vjuf 
 
 EAAlJVWI/ TCCit l3(x^^apcou X^?^'-^ "^^ ^^' Tvpotwioct 
 
 I3iihvi$eii^; crot ye^sSai. AX. Ovk. ao^ui BfuFi. 
 
 urcog yap uv ; i/,ri9ey yao n (A.i\Xtov cdjjoii XPV'^°'''» 
 
 Compare this with Matt. xvi. 26. T/ ya^ 
 
 fe)?)eXe»7«* Oiv9^co7rog^ eixv tou jco(rfA,ov cKoy KepSriQ-n, 
 ryjv ^6 ijoip^ijv avja t^yifjutcQ-^ ; 17 t/ ^u(xu ccv^purrog 
 
 The other is yet more remarkable. 
 
 K«t yoc^ av deivov emj 61 Tirpog tcc Sm^x x.xt rct^ 
 ^utrtxg u7ro^Xii}7ni(riv ripcuv ol 0eo<, aXXx utj ^po'g 
 rr}v T^uxv^i ocv Tig oaiog Jcat SiKaiog cjv Tvfxccvr]' 
 •nroXXu) fj(,ocXXov, oiixui,, tj "sr^oq rotg woXvJiMig Tuulotg 
 
 «rojt47r«5 re Kui ^(xiocg. See Mark xiL 32, 33. 
 L 3 K«A^j, 
 
( 150 ) 
 
 On perufing a difTertation of Biiliop 
 Newton on Sr. FauTs eloanence, I find 
 nnylelf referred by him to Dr. Benfley's fe- 
 cond fermon at Bo}k's leclure ; in which 
 it is vifibic how much his Lordihip is ob- 
 liged to h;s old governor the mafter of 
 1 rinity College. If in fome particulars I 
 ihotild be inclined to differ from him, I 
 iliiiil be lefs- lial Ic to ccnilirc, ihould 1 pro- 
 duce my realbns leading me to fuch dif- 
 agreemcnt. He reprefcnts the " altar to 
 the unknown Goa" as mentioned by hea- 
 then authors, -as Liician, Philuftraius, and 
 others, Sf. LuK.t is of lufficient authority 
 to confirni the truth of this relation, with- 
 out the a Tiilance of heathen authors, If 
 their teftimony was wanted, Lucia n, or 
 whqevcr was the author of the Philopatris, 
 wt uld leave him defencclefs. For wc do 
 not know but it may be only a reference to 
 this very palTage in the Aciis, without any 
 reipect to the exiflence of the altar itfelf. 
 
 And 
 
( 151 ) 
 
 And there are inftanccs in that d4alogue 
 of feveral other allufions to different 
 places both in the New Teftament and 
 Septuag.int *. 
 
 Again, he entirely difapproves of the 
 explanation which Chryfoitom gives of 
 the word hvugua-ig, Ihewjng from Homer, 
 and the Greek tragedians^ that the word 
 was in ufe, and fufhciently understood in 
 its proper fenfe : which feems to me to 
 be of no weight againft what he calls the 
 conceit of St. Chryfoftorri : for I prefume 
 the words ts-^ovokx and Jortiina were alfo 
 weir underflood ; yet both, as may be' 
 fhewn were deemed to be goddefTcs. We 
 admit the plural ufe of o«.jwoi//w/ does not 
 necefTarily infer it ; for a man may indif- 
 putably be faid in common language to be 
 **■ a fetter-forth of flrange gods," wfio only 
 added one to their number. And in the 
 2Sth verfe " certain of your own peets," 
 though plurally fpoken, may mean only 
 Aratus. But the foregoing v\ ords as is 
 before hinted page 136, feem alio to be a 
 
 * See the Vindication, tVc. page 35. iio'lc, 
 
 L 4 quotation, 
 
( 152 ) 
 
 quotation, and with a very little variation 
 fall into an hexameter verfe, 
 
 (o that it is polTible that Aratus the Cili- 
 cian, though his countryman, was not the 
 only poet the Apoflle had in his eye. 
 
 Others again contend that the Stoics did 
 not underftand Aven^acnc in the fenfe of the 
 Chriftian refurreclion ; and ihew that the 
 word in its own iiative fignification means 
 ^n erection, and a raifing up * ; and our 
 •author St, Luke, chap. ii. 34. eig ztfjeooriv Km 
 t6voc^cc(j-iv TsroXXuv, ufes it in this fenfe. It 
 were enough to obferve, that the creative 
 powers of an heathen genius could eafily 
 add divinity to ideas, and perfonify a6ls 
 without regarding propriety or precon- 
 ception : and many in the Forum might 
 conceive St. Paul to be a fetter-forth of 
 flrange gods, ^yho knew little of the ftoical 
 renovation. *' Quicquid magnam utilita- 
 tcm gcneri afFerrct humano, id non fine 
 divina benignitate crg.i homines fieri arbi- 
 trabantur, itaque turn illud quod erat a 
 
 * In Demoniienes, Olynth. ii. A»araff»j is ufed in a con- 
 trary (cnic, Ei'c-Jlo ; quod vide, 
 
 Deo 
 
( 153 ) 
 
 Deo natum nomine ipfius Dei nuncupa- 
 bant ; — turn autem res ipfa, in qu^ vis ineft 
 major aliqua, fic appellatur ut ea ipfa no- 
 minetur Deus/* Cicero de Nat. Deorum, 
 lib. ii. c. 23. 
 
 The Valentinian Herefy * is fo little un- 
 derftood, that a very learned prelate, who 
 had examined the fubjciSl, calls his Trea- 
 tife Conje6lures ; but fuppofcs it to be bor- 
 rowed from the Egyptian theology, and 
 lays this down as a fixed ftanding rule, 
 ♦* Hoc enim huic iuperflitioni proprium, 
 ut nullum nunn n ftatuaat fine compare, 
 feu conjuge fua." Now the agreement 
 between the Egyptian and Grecian philo- 
 fophy is fufficiently known ; and the fup- 
 poled relation between Jefus and Anaftafis 
 by thofe who were converfant in the latter, 
 more eafily apprehended. 
 
 In a large promifcuous aflembly, as that 
 was to which the Apoftle was expofed, 
 when he was brought before the Areo- 
 pagus, it was impoflible for a preacher of 
 truth not to oppole himitli to ti.c leveral 
 errors of his hearers ; for rruMi is regular 
 
 * Pe Valentiniorum Herefi Conjectural, hy Biihcp Horp^r. 
 
 and 
 
( 154. ) 
 
 and uniform ; the deviations of error are 
 innumerable. That therefore he . mi-ght 
 befpeak the attention of his hearers, and 
 proceed with the lefs offence, he refers in 
 his difcourfe to their own altars and their 
 own poets ; and fo far argues on their own 
 principles ; and thus he proceeds without 
 interruption, till he fpake of our Lord's 
 refurre6lion : for, however well they un- 
 derftood the meaning of the thing, yet to 
 fome of them it feemed fo incredible, that 
 they could no longer contain themfelves : 
 but others, finding that nothing could be 
 expe6led, but an increafe of the tumult 
 already begun, were forced to refer them- 
 felves to a farther hearing. But even this 
 manner of difmiffing him fliews that 
 though his profelytes were few, yet a con- 
 fiderable part thought his difconrfe veil 
 worthy of their attention. The judges of 
 argument and oratory could not but be 
 delighted with the fuperior abilities of the 
 fpeaker; though they might require far- 
 ther proof of the truth of what he fpake. 
 Dr. Bcntl y rcprcfents Areopagus (a place 
 in the city, whither was the greatefl; refort 
 
 ■ of 
 
( 155 ) 
 
 of travellers and ftrangers, of the graved 
 citizens and magiftrates. of rhtir orators 
 and philofophers) as a proniikuoi.s alTcm- 
 bly, which indeed appears by his defcrip- 
 tion. But I thought it had been a ccurt 
 of judicature, which had particular cop;- 
 nizaiice of fuch matters as were then 
 brought before them. Yet it mnft be 
 acknowledged that the number \\iiich 
 compofed this court was great, wL-icli 
 fome extend to three hundred ; and it 
 being an open court, the attendants on 
 fome occafions, fuch as this, muft have 
 been very numerous; fufficient by their 
 clamors to interrupt the proceedings of 
 the C'>urt ; which is therefore adjourned, 
 and tlie caufe put off to a farther hearmor. 
 This brought on the Apoftle's difmiliion ; 
 and we do not find that he had c\ er a fredi 
 citation. He was now permitted to retire; 
 and as far as we know, his caufe Vv'as never 
 refumed. I cannot fuppofe that he took 
 the advantage of the dillentiou aiViOng his 
 hearers, and lo got off; but that sk yiTu 
 uvjuv relates to the fituation in whicli he 
 was fpeaking, When he came into l'ic 
 
 court. 
 
( 155 ) 
 
 court, he addrefTed himfclf to the judges, 
 XtuSsk; ev izBa-a> th Apsm •srafa, that he might 
 be the better heard ; but on their adjourn- 
 ment, he retired from the place in which 
 he was {landing, and fo left the court. 
 When our Lord eicaped from his coun- 
 trymen at Nazareth, who had planned 
 his deftru6lion, the expreffion is different, 
 and he did it hiX^cov hufiso'v avjm, Luke iv. 
 30. We may conceive that O* f*ev ex>^ivoi.^oi' 
 is intended for the Epicureans, who be- 
 fore had Ihew^n their contempt ; the more 
 ferious part of his judges and audience 
 laiid, AK}i(roiJt,s9oi ca TsraXiv Tire^i TOTTOT. 
 *' We will hear thee again of this matter,'* 
 on this particular fubje6t, concerning the 
 refurredlion of Jefus from the dead. Nor 
 does it appear but that his general treat- 
 ment was fuch as became the charadter of 
 the court, and the importance of the caufe 
 which they had before them. 
 
 If our Apoll:le*s condu6t did not meet 
 with the fuccefs it dcferved, and few only 
 of his numerous audience appear to have 
 been convinced, and converted ; we muft 
 impute it to their heathen prejudices, and 
 
 confcfs, 
 
( '57 ) 
 
 confefs, that the fpirit of philofophy was 
 widely different from the fpirit of Chrif- 
 tianity. The philofophers were flaves to 
 thofe paffions which they pretended to 
 corre6t : " Ipfi illi philofophi etiam in illis 
 libellis, quos de contemnenda glorifi fcri- 
 bunt, nomen fuum infcribunt : in eo ipfo, 
 in quo praedicationem nobihtatemque de- 
 fpiciunt, prasdicari de fe ac nominari vo- 
 iunt *." They were more addi6led to the 
 tenets of their particular fe6ts, than they 
 were to truth ; and their difputations 
 never ended in convi6lion. *' Tantum 
 opinio pr^judicata poterat ut etiam fme 
 ratione valeret au6toritas -f ." Here he 
 may reafonably hope that they, who 
 thought the Apoftle's difcourfe deferved 
 farther confideration, might, on farther 
 confideration, be converted, and though 
 it had this immediate effect only on Dio- 
 nyfius, Damaris, and a few others, yet 
 that the feed fown afterwards produced a 
 more plentiful harveft. 
 
 * Orat. pro Aichia Pocta. 
 
 f De Xat. Dcorurij, Lib. i. c. ^. 
 
 St. 
 
( 158 ) 
 
 St. Luke, by recording this part of the 
 Apoftle's life, has left an example to the 
 church how the Chriftian religion is to be 
 defended, and by its defence to be recom- 
 mended — a religion, which need only be 
 known to be embraced ; and fo conlonant 
 to reafon, that all who are lovers of truth, 
 on hearing it propofed, mud acknowledge 
 its importance and excellence. 
 
CDH'LiTr y\i^ 
 
( 1^1^ ) 
 
 ' THE SONG OF SOLOMON. 
 
 DRV HODGSON'S new tranflation of 
 the Canticles, Oxford, 1785, 4to. induced 
 me to revife the poem itfelf; and lam 
 perfectly fatisned that Bifliop Lowth's 
 character of it is m every particular juft. 
 It feems neccirary to fpecify the Perionae 
 here introduced ; and to aflign to each of 
 tbem.th^ir proper parts; and, as it is al- 
 lowed to include the_ fpace of feven days, 
 to point out with what exadlnefs we can 
 their feveral divifions ; and to fliew the 
 reafons why tlic divifions here recom- 
 mended are preferred. 
 
 The firft and principal part is given to 
 the Spouse. She opens the poem, or, ac- 
 cording to the Greek poets, -ur^oXoft^si, and 
 with the Bridegroom, who alio has a coii- 
 fidcrable iliarc, fupports the drama. The 
 ViKGiNs *' that he. her felluus" compofc 
 the Chorus. The.yoiiths attendants on 
 the bridegroom arc mentioned chap. v. i. 
 
 Vqi^.H". M The 
 
( 162 ) 
 
 The watchmen of the city are addrcffed, 
 chap. iii. 3. and referred to chap. v. 7. 
 but no part is afligned them, and a Ihort 
 part in the lafl: chapter is fuftained by the 
 SISTER of the fpoufe. 
 
 But to be rnore particular, according to 
 the divifions of the chapters and verfcs in 
 our tranflation. 
 
 iftDay. Ch,i. Ver.2. Spoufe. 
 4. Chorus. 
 4. Spoufe. 
 
 4. Chorus. 
 
 5. Spoufe to the Chorus. 
 
 7. Spoufe to the Bride-! 
 
 groom. 
 
 8. Bridegroom. 
 
 1 1. Chorus. 
 
 12. Spoufe. 
 
 15. Bridegroom. 
 
 16. Spoufe. 
 
 ii, 2. Bridegroom, 
 3. Spoufe. 
 
 7. Bridegroom to the 
 Chorus. 
 ad Day, 8. Spoufe. 
 
 14. Bridegroom. 
 
 2d Day. 
 
( xw ) 
 
 idDay.Ch.ii.Vcr.15. Spoufc. 
 
 iiu 5. Bridegroom tQ the 
 Chorus. 
 3d Day. 6. Chorus. 
 
 II. Semichorus. 
 iv. t. Bridegroom. 
 4th Day. 8. 
 
 1 6. Spoufe. 
 V. I. Bridegroom. 
 5th Day. 2. Spoufe. 
 
 Bridegroom. 
 
 3. Spoufe, 
 
 8. totheChbrus, 
 
 9. Chorus. 
 
 10. Spoufe. 
 vL I. Chorus. 
 
 2. Spoufe. 
 
 4. Bridegroom, 
 6th Day. 10. Chorus. 
 
 11. Bridegroom. 
 ij. Chorus. 
 
 Semichorus. 
 Chorus. 
 Yii, I. Bridegroom* 
 10. Spoufe. 
 
 M a 6th Day. 
 
( ««* ) 
 
 6tb Day. Ch.VMai V,f>t'A^ Bridegroom, to the 
 «iJi oi nicpi^-:;. la .;|^ Chorus. 
 7thDay. .tt,...;^ 5. Chorus. 
 
 .? j'OiiO .'} Bridegroom* rj " - 
 .".rnoci^ir.^i-: ,?f Spoiile. 
 ■ ».. . • '^ T^f 9. Bridegroom. 
 
 1.(2. Siller. ^.. .. : , ^ 
 j^irj^ac ^.^1 Spoufe. 
 .T'wC: ;_'iK jg' Bridegroom. 
 . :, . ■• 14. Spouie. 
 
 .rnoc^ 
 Operis diftributio ex mente BolTueti. 
 
 "Dif^s'phmiis Cap*. 1. 11. 
 
 SecLindus • ' Ga-p:vii. 7. 17. 
 
 Tertius " Ciip.-'iii. v. i 
 
 Quartus ■ ' Cap-.'v. 2. ' vi. 9. 
 
 Q^iintus " Cap.-vi. 10. vii. i r 
 
 Sextus' •'• Cap;-!vii. 12. viii. 3. 
 Septimus • • Ga^-. viii. 4. 14. 
 
 Bifliop Pat-rigk^^ys, ." How many parts 
 are in this Drama- is not agreed : ibme 
 make ten, others make but leven collo- 
 quies, Of jiiUcrlocutory paflages in this fa- 
 cred dialogue asthey c^U it." 
 
 He 
 
'{ \65 ) 
 
 ■ He points out the foUowin;^* 'dlvifidris^ 
 
 2d. . Ch. U, . ; • u .' 
 
 qd Ch. iij. to ch. IV. vcr. 7. mclurive. 
 
 ■>< ! ■'■•7 ■•:;-;•...» :.:'^r,1rj -■. -ja 
 4th . ch. iv. ver. 8. to,cl\. v,. ver. i. . 
 
 dth Ch. \M. . j^ ' J f / . 
 
 i.Tj-.f Viae . : •- . ■->:i'j' ( • »' 
 7th Ch. v^ 1 .^ tQ .yer.f i o,^, ipclufiye, • , 
 
 8th Ch, viL.yer..rio. to ch. viii. vcr. 4. 
 
 9th Ch. viii, Y^er. ..5. to the end. 
 
 We fee then fome divifions on all hands 
 are allowed; and the ftruxSlure of the 
 poem requires it to be compofcd of dvi- 
 tinci: parts ; whether that firft propofedis 
 to be preferred, is our next enquiry. 
 
 Three of the days, that is, the firft, fc- 
 cond, and fixth, are diflinguiflied by the 
 fame intercalary' verfcs. Of thefc the. firft, 
 and the third, chap. ii. 7. and Vjiii. 3. are 
 fixed by Boflbet as beginning tW fec'ond, 
 and fcventh day ; he computing h.is tiine 
 from the evening, according to the He- 
 brew account; whereas the natural day is 
 here confidcred as clofcd on the admiflion 
 of the bridegroom to the bride, and the 
 M 3 bride's 
 
( le<J ) 
 
 bride's retiring to refl. The beginning of 
 the fourth day, chap. iv. 8. agrees with 
 Bifhop Patrick's ; and in the 6th verfe the 
 time of the night is exprefled, and points 
 out the conclufion of the third day. I end 
 it with BofTuet's third ; confequently his 
 fourth day, and my fifth, begin (as they 
 end) alike. He only includes two days, 
 the fifth and fixth within the fpace allot- 
 ted to my fixth ; beginning his fixth at 
 chap. vii. 12. But certainly, *' In the 
 morning let us go to the vineyard'' docs 
 not fix the time to the morning, but only 
 intimates what is to be done another day. 
 The feven days being thus divided, the 
 firft: ends, as in the foregoing table, ch. ii. 
 
 7. with the adjuration ; and the fecond 
 begins with *' The voice of my beloved," 
 with which the fpouie accofts the chorus, 
 and ends ch. iii. 5. with the fame adjura- 
 tion. The chorus begins the third ** Who 
 is ihe," ch. iii. 6. The fourth day ch. iv. 
 
 8. ** With me from Lebanon" is opened 
 by the bridegroom, " The voice of my 
 beloved, knocking," begins the next fcene, 
 which commences before the morning 
 
 watch. 
 
( 1^7 ) 
 
 watch. " Who is (lie/* ch. vi. lo. clearly 
 begins the next, which is the fixth day, 
 which, as the two firft, is clofed with the 
 adjuration, ch. viii. 4, The feventh and 
 laft: " Who is fhe," ch. viii. 5. can admit 
 of no doubt. A ftridt attention to the 
 feveral parts of this poem may perhaps 
 fhew this divifion to be lefs arbitrary than 
 either of the others before exhibited. 
 Three of the feven end with an adjuration. 
 There can be no doubt concerning the 
 beginning of the firft and end of the laft 
 day ; for one begins, and the other ends, 
 with the poem itfelf. *' The voice of my 
 beloved'* marks the fecond and the fifth. 
 The chorus begins the third, fixth, and 
 feventh, with '* Who is (he." " With mc 
 from Lebanon" may be thought the mod 
 doubtful ; but whoever confiders the pre- 
 ceding verfes will conclude that with them 
 the night is ended. 
 
 They who admit this poem to be alle- 
 gorical, by no means exclude its claim 
 from being founded on true hiftory, and 
 there is one pafi^ige in the hiftory of Solo- 
 mon, which feems to be alluded to in this 
 M 4 his 
 
( 168 ) 
 
 his principal fong. His alliance with Pha- 
 raoh, and his marriage with the daughter 
 of Pharaoh, we have ah account of, i Kinjrs 
 iii. I. in which it is i"aid that " he brought 
 her into the city of David, until he had 
 made an eiid of building his own houfe.'* 
 Ch. vii. 2. " He built alfo the houfe of the 
 P'oreft of Lebanon," which, together with 
 the porch thereof, is there defcribed : and 
 ver. 8. we farther learn, that " Solomon 
 made alfo an houfe for Pharaoh's daugh- 
 ter, whom he had taken, like unto this 
 porch," ver. ii. " with coftly ftones and 
 cedars." We farther read i Kings ix. 6. 
 '* That Pharaoh had taken Gezar and 
 given it for a prefent unto his daughter 
 Solomon's wife;" and ver. 24. " That 
 Pharaoh's daughter came up out of the 
 city of David, unto her houfe, which So- 
 lomon had built for her." Thele feve- 
 ral hillorical fa6ls are recorded ; and wx 
 know it is generally allowed, that the 
 xlvth Pfalm (the author of which is not 
 mentioned) was compofed on this mar- 
 riage. And this fecond poem has a rela- 
 tion to the fame fubjea ; and, if we may 
 
 be 
 
( -feo ) 
 
 be allowed the'cbTijedlnre, \\'t '"nriy fnp- 
 porfe it tb hav^ beti/coflipofcd on'lrer re- 
 moval from theiity of .Davi'd to' her pa- 
 lace in Lebanon. This is thought worthy 
 'of particular notice, both in the book of 
 "Kings and Chronicles, 2 ch. viii. 11. and 
 ■it immediately follows in the place laft 
 quoted, " Then Solomon offered burnt 
 offerings unto the Lord/' and it fccms as 
 if this was a time of no ordinary folemnity, 
 and that this inveftiture was the imme- 
 diate occafion of this poem ; when a fevea 
 days feaii, exceeding the ufual magnifi- 
 cence of a marriage fupper, was here ex- 
 hibited : and that this was, not a repeti- 
 tion, but rather a completion of the nrar- 
 riage ceremony. We fee the king adorned 
 with the fame crown with which his mo- 
 ther crowned him on the day of his efpou- 
 fals ; (as our tranflation accurately ex- 
 preffes it) in the LXX Nu//(^euT£&f ; the one 
 bearing much the fame relation to the 
 other, as a royal inauguration does to a 
 coronation. The reference to Lebanon in 
 different parts of the poem, and the de- 
 fcr-iptiopi oF the houfe, ch. i. 17. rather 
 
 adds 
 
( 170 ) 
 
 adds a weight to this conjc6lurc, even 
 though we allow, with Caftalio, " Haec 
 DoQius Hieroroiymis efat, fic di6la, quod 
 erat in nemore, quod Libani nomine voca- 
 batur." The palace in Lebanon regularly 
 and beautifully introduced the fcene of the 
 wild beads, ch. iv. 8. which inhabited the 
 mountain, which gave it its name. And 
 this induced Lightfoot to fay, " upon his 
 bringing up Pharaoh's daughter to the 
 houfe he had prepared for her, he feems 
 to have made this fong," which I cannot 
 fay gave me the hint, but, when 1 obferve4 
 it, confirmed me in my opinion. 
 
 With this fcene in our eye, let us take 
 a curfory view of the poem. 
 
 The Queen is introduced with her vir- 
 gins attending her. 
 
 -|SoS S3in n)}:pih Pf.xlv. 15. 
 •Tmn nnna n-h-in^ 
 
 She breaks out at once into an ardent 
 cxprefTion of her conjugal love ; " he fhaH 
 kifs me ;** and immediately the pcrfon is 
 
 changed, 
 
( ni ) 
 
 chanjTcd, and he hlmfclf is addrcfted— 
 " For THY loves arc better than wine/' 
 On her confcfllng his ?.ttra6tivc force, the 
 chorus of virgins interrupting her, cry out 
 *' we will run." When he has led her 
 into her chaniber, the chorus proceeds 
 *' we will exult and rejoice in thee.'* And 
 no one who compares the quotation from 
 tlie xlvth Pfalm uiih "jcD nnarn n'70: will 
 not be convinced but that this part be- 
 longs to the Chorus. For tliat v.^ hich was 
 defcriptive only in the Pfalinill is here 
 perfonatcd in the prefent fcenc ; and the 
 Queen and her virgins have each their 
 parts, and here, as is before obfcrvcd on 
 the 2d verfe, by the Pfalm ifl alfo the per- 
 fon is changed. The tranfition to her own 
 pcrfon is natural, and beautiful — " Nee 
 fum adeo informls," Virgil Eel. ii. The 
 paitoral character is here highly faftained 
 by her ; and kept up by hiin in his reply ; 
 yet not lb entirely, but that the regal 
 magnificence breaks out from under the 
 difguife, ** while the King is at his ban» 
 quet,'* and again verfe 17. as before ob- 
 ferved. In truth the regal and paftoral 
 
 chara^Slers 
 
( 172 ) 
 
 •chara^lers were not then become entirely 
 diftina. 
 
 Av^pi huag eacuicc vsu £7ri^oo]opt f^TjXuv, 
 YxUvoiTru/u)., a 01 re AvukJuv TtrotiSeg tutriv, 
 AfTTTVxov xfj^tp co^oiO-Lv g^sfo-' svepysu Xoo7rr,v, 
 
 HO'KTl 6 VTfOil XtTTUpOKTi -STg^jX' £;!^e, X'P^' ^' OtKOvju. 
 '0^'<j/3. OSvo-. N. 221. 
 
 : \m nnh^^o ^nnp^^ hd;; ^hd nnnn 
 
 Pfalm Ixxviii. 70. 
 
 LXX. 
 
 "Asa lily among the thorns 
 So is my beloved among the daughters/' 
 
 ■ Chap. ii. 2. 
 is fo like Virgil's Diana, that if he had 
 not copied Homer, he might have been 
 fuppofed to have had an higher original, 
 and to have feen that poem which is 
 thought not to have efcaped the eye of 
 Theocritus. Addifqn alluding to that paf- 
 fage adds, " Such was the appearance of 
 the princefs of Wales among the Britilh 
 ladies ; or, to ufe a more folemn phrafe 
 
( 173 ; 
 
 of the King's daughter among her hoiiourr 
 able women." (Freeholder, N. 21.) Sli€ 
 returns the com.pliment, but does not 
 equal it ; for a lily far more exceeds the 
 thorns, than a fruit-tree the trees of the 
 foreft. After mutual ciulearmcnts, fnc re* 
 tires to reft ; and his charge to the chorus 
 is fulcmn and affectionate. With this the 
 fir (I fcene ends. The fecond begins ch. ii; 
 8. with her knowing his voice, and re^ 
 peating his invitation to her ; and the fcene 
 is perfedly rural. In the evening follow- 
 ing he withdraws himfelf from her apart- 
 ment — ilie mides him — purfues him, finds 
 him, and brings him back to the genial 
 bed. And thus ends the fecond night with 
 the fame charge as the former, ch. iii. 5, 
 The third day opens with a choi^us fong. 
 Solomon by name is introduced, and the 
 addrefs to the femichorus, ver. ii. con- 
 firms what is before adv^anced, that this is 
 a commemoration of. the marriage fealt ; 
 the King being adorned with the fame 
 regal robes as he wore on the day of his 
 efpoufals. His addrefs ch. iv. i — 7 is al- 
 mod wholly paftoral ; and towards the 
 
 conclufion, 
 
( 174 ) 
 
 conclufion, his metaphors are too cxprcf- 
 five for us not to know that with it ends 
 the prefent fcene. 
 
 " With me from Lebanon*' begins the 
 fourth; and from ver. lo. to the end of 
 the 4th chapter, the allegory is fo appli- 
 cable to the Jewilh church, that it is fcarce 
 polTible to be overlooked. Hence her de- 
 fire to be enlarged, and his invitation to 
 his companions to partake of his repaft, 
 are exquifjtely beautiful. 
 
 The fifth day is in the fame ftrain, ch. v. 
 2. The bridegroom knocking, but not ob- 
 taining admiffion, her witbftanding for a 
 while his folicltations, her rifing after he 
 had withdrawn himfelf, her feekino- him 
 for a time in vain, but in the end reco- 
 vering him, are ail capable of an expofi- 
 tion fatisfa6lory to a contemplative mind. 
 This fifth aa is of all the feven the moft 
 interefling, moll diftrefling to the fpoufe, 
 and fulleft of perfons, and various changes 
 of the fcene. She is early roufed by the 
 bridegroom's voice, *' The voice of her 
 beloved, knocking.*' Let me intreat the 
 reader, before he proceeds, attentively to 
 
 confider 
 
( 175 ) 
 
 confider the words of him who in the 
 Apocalypfe dictates the eplftles to the 
 fcven churches, and is the fame whofc 
 charadlcr is here allegorically reprefentcd. 
 
 ApOC. iii. 20. iJ'jf eg-vixoi i'TTi Tfjv S^u^av, kcu 
 xpau ; iccv rtg cckvo'^ rrig (puvvig {xv, kui avoi^tj tiji» 
 ^upaj', fi(n'Kt\j(rofLcci zs-^og avjovy Kut ^H7rvvi<ru jxer 
 t<vjity noil civja jxer euov. And recoUedl who 
 he is, to whom John the Baptift, John iii, 
 29. gives the tiile of Ny/*^<of. He calls for 
 ^dmiflion on an urging occafion, benight- 
 ed, and wet with the evening dew. Her 
 reply falls very lliort ot her former ardent 
 exprefTions of love, and her excufe is no 
 better ihan that of the friend in St. Luke's 
 
 gofpel, ch. xi. y, M17 juot xcma -arapsxi' vhl 
 
 f} ^VaX XiKXvg-Ulf KOil roc 'ZffCtiOKX. fxV f/,BT ejJLif Hf 
 
 7rjv ico^yju aa-rj' » ^wafioct uvocgoig ^>S)>ai a-oi- Yet 
 
 (to continue the allufion) becaufe of his 
 importunity ihe arifes ; but he was retired; 
 flighted grace had withdrawn itfelf; and, 
 with the Pfalmift, " He hid his face from 
 her, and Ihe was troubled," Pf. xxx. ex- 
 pofed to the niiieries of a forlorn wan- 
 derer, and enduring the infults of th« 
 watch and the guard. Then Ihe addrelfci 
 
 the 
 
( ^'^ ) 
 
 the, ChorL7S, who by their qupftions give 
 her occafioii to defcribe her beloved;' 
 \yhich iLe does copioufly to the end of the' 
 fifth chapter. Tae fixth begins with tlieir 
 enquiry concerning him ; her own appre- 
 henfion leads her to his garden, and there 
 ^e finds and recovers him without their 
 affiftancc. He is immediately lavifh in 
 her praifes, which m their primary inten- 
 tion are'" perfonal. And thus endeth the 
 fifth divifion of time. 
 
 The Chorus awakens the Hxth day, ch. 
 vi. lo. " Who is file that is feen like the 
 i^^orning ?'* He retires to his garden, and 
 they intreat the bride byname to return, 
 that they might contemplate her beauty; 
 but he returns anfwer to them, and pro- 
 ceeds in her praifes while (lie is in his pre- 
 fbiice., .She rejoins, confeifes her abfolut^ 
 obeciience to him, invites him firft to the 
 field,, and then to the entertaimr.ent Ihe 
 had prepared for him in her own apart^. 
 mcnt. The day ends with his^charge to" 
 the Chorus, not to dlflurb her fl,eeping,.; 
 liny his charge^ for I, fee no reafp^^ fo-r;at-' 
 ^'^^."?tilS. ^^^^^e wQifds to her, in either of the- 
 ^.a^ three 
 
( 177 ) 
 
 three inftances in which they are iifed. 
 Our old tranOatioii is right. The Greek 
 and Latin leave the gender doubtful : but 
 furely l^^nns^ is 3 peri", fut. fxm. and 
 ought to be rendered, *' donee ilia volue- 
 rit," not to mention that the words more 
 aptly belong to the bridegroom. 
 
 The Chorus, as before, proclaim the 
 fcventh and laji day *, and Ihe is repre- 
 fented by them as '' leaning on her be- 
 loved," He pleads his merit towards her, 
 and by defcribing the force of jealoufy, 
 unequalled by any other author, requires a 
 mutual aife6lion. Then follows the fcene 
 of the younger hfter, and a new perfon is 
 introduced ; which is, I tliink, uniformly 
 by interpreters explained of the call of the 
 Gentiles. The part is fnort, yet may re- 
 quire a more particular explanation. In 
 this laft day, in Vv-hich the fpoufe is feen 
 " leaning on her beloved,'* after the 
 
 * Of the feven days oblervrition of a marriage feaft there 
 are feveral inftances in Scripture. Thus Gen. > xix. 27. Jacob 
 fulfilled his week with Rachel. The fame fealt was kept by 
 Sampfon on his marriage with a daughter of the Philillines. 
 Judges xiv. 12. And, Tobit xi, 19. we read that Tobias wed- 
 ding was kept feven days, with great joy. 
 
 Vol. II. N ftrongefh 
 
( 178 ) 
 
 ftrongeft expreflion of his afFeciion td- 
 
 wards her, fhe intercedes for her filler t 
 
 (for it is clear this part of the dialogue is 
 
 between themf6lves, and not addreiTed to 
 
 the Chorus). It is admitted that fhe is not 
 
 yet arrived at maturity ; but what will be 
 
 her fate when the feafon comes ? He re« 
 
 plies, fhe fhall be as a wall, and a door : 
 
 a fecurity from invafion from without; 
 
 and a door for the admifTion of friends ; 
 
 a title which Chriit appropriates to him- 
 
 felf, John X. 9. and in both chara6lers fhe 
 
 fhall receive farther grace and ornament. 
 
 On this encouragement fhe, the fifter, as 
 
 it were anticipates the time of her call, 
 
 and fhews evident figns of her maturity, 
 
 adding, *' Then was I in his eyes as one 
 
 that findeth peace.** The word is cyh\if 
 
 and not without a reference to the other 
 
 perfonages in the drama. Avjog ya^ eg-iv r, 
 
 EipxvT} i7/xft»', C70iijo-aj uix(poJ6pct *Ey. The fpoufc 
 
 proceeds, and prefers her own vineyard to 
 Solomon's, which is not, like his, let out 
 to huibandmen, but referved wholly for 
 him. He exprefles a ilrong defire to hear 
 her voice, and llie concludes with the 
 
 repetition 
 
( HP ) 
 
 repetition of fome paftoral images, which 
 keeps up the fpirit of the poem to the laft ; 
 which may juflly be called a myftical, 
 allegorical paftoral ; and they who confi- 
 der it in any other light have not fuffi- 
 ciently \veighed the arguments by which 
 this chara6ler is fuppoited. 
 
 In the xxxth Praslect. de Sacra Poefi it 
 is obferved, that many learned men have 
 imagined that Theocritus, contemporary 
 with Ptolomy Philadelphus, had feen this 
 poem, and taken feveral paflages from it : 
 and the reader is referred to Cant. i. 9. 
 vi. 10. to be compared with Theoc. xviii. 
 
 30. 26. Cant. iv. 11. with Theoc. xx. 26. 
 Cant. viii. 6, 7. with Theoc. xxiii. 23 — 26. 
 To thefe add, chap. vii. 7. Thy ftature is 
 like a palm-tree compare with Idyl, xviii. 
 
 31. H x«7r« KUTTipia-a-og, and ch. viii. s^, with 
 KwxAttiJ; 25. and particularly Virgil, Eel. 
 viii. 37. " Rofcida mala vidi cum matre,'* 
 and the beginning of this Idyl, with the 
 next following verfes. 
 
 Particular expreflTions in the 'E7^evij<; Ett*- 
 
 6oc?^oifnog have been already referred to. 
 
 May we be allowed to add that the whole 
 
 N 2 ftrudurc 
 
( 180 ) 
 
 llmflure of that poem, on no difcordant 
 lubje6l,- allowing for the diiTei ence of 
 Jewiih and Grecian rites, may be fup poled 
 to be formed on this model. In both, the 
 Chorus of Virgins arfe introduced ; but in 
 this, after the intro^udion, they fupport 
 the whole poem. It is properly Kottocrcoi-, 
 lx'>']]ncov, 'and comprehended in one eivening. 
 They retire promifingjjtheir Siefe^^Mov., But 
 in Solomon, wher.e the feftivitl 'is conti- 
 nued for feven days, the third, fixth, and 
 feventh morning's are opened by the 
 Chorus. Upon the whole, whoever reads 
 this with the Canticles in his eye, or the 
 Canticles with Theocritus before him, will 
 fcaro;; permit . ver. 13. 54. ss- "^^^^ other 
 allufions to pafs unregarded. 
 
 In a word, the whole is properly n*ini 1»ty, 
 and we may fay that throughout the poem, 
 as in the Ceftus of Venus, II. H. 
 
 CHAP. 
 
.( 181 ) 
 
 CHAPTER I. 
 
 Verfe. *^'''-^- 
 
 1. A fong of the fongs which is Solomon's. 
 
 Firft Day. 
 
 SPOUSE. 
 
 2. He fhall kifs, me from the kiiTes of his mouth, 
 For giod are thy loves beyond wine. 
 
 3. Of rhe odour of thy good oils, 
 
 As oil, fhail thy niiinebe poured our. 
 Therefore have the Virgins loved ihce. 
 
 4. Attract me. 
 
 CHORUS. 
 
 After thee we will run'.' 
 
 SPOUSE. 
 
 The King into his chambers introduced me. 
 
 CHORUS, 
 
 We will rejoice and be glad in thee. 
 We will record thy lov-Qs beyond wine. 
 Rightly have they loved thcc, ; 
 
 SPOUSE to the C/jorui. 
 
 5. I am black yet lovely, ye daughters of Jeruj 
 
 falem. ' 
 
 As the tents of Kcuar, as the curtains of 
 
 Solomon. . ,•/ 
 
 N 3 6. Regard 
 
{ 182 ) 
 
 Verfe. 
 
 6. Regard me not that I am made black, 
 Becaufe the fun hath looked upon me. 
 
 The fons of my mother were iDcenled againft 
 
 me. 
 They appointed me a keeper of the vineyards. 
 My vineyard, which is my own, have I not 
 
 kept. 
 
 To the Bridegroom, 
 
 7. Tell me, whom my foul hath loved, 
 Where wilt thou feed, where make couchant 
 
 at the noontide, 
 Why fhould I be as one veiled at the flpcks 
 of thy companions ? 
 
 BRIDEGROOM. 
 
 8. If thou (halt know not of thyfclf, O fair among 
 
 women. 
 Get thee forth by the (leps of the flocks, 
 And feed thy kids by the tents of the ihep- 
 
 herds. 
 
 9. To my marc in the chariots of Pharaoh 
 1 have compared thee, my ihepherdefs. 
 
 10. Lovely are thy cheeks with rows, 
 Thy neck with collars. 
 
 CHORUS. ' 
 
 11. Rov\^ of gold will we make for thee 
 With duds of filver. 
 
 SPOUSE. 
 
{ 183 ) 
 
 SPOUSE. 
 
 Verfe. 
 
 12. While the king was at his repaft. 
 My fpikenard gave its odour. 
 
 13. A bundle of myrrhe is my beloved to me ; 
 Between my breafts Ihall he fpend the night. 
 
 14. A clufter of camphire is my beloved to me. 
 In the vineyards of En-gedi. 
 
 BRIDEGROOM. 
 
 15. Behold thou art fair, my fliepherdefs. 
 Behold thou art fair, thine are pidgeons eyes. 
 
 SPOUSE, 
 
 16. Behold thou art fair, my beloved. 
 
 Yea pleafanr, yea our bed is flourilhlng. 
 
 17. The beams of our houfes are cedars. 
 Our roofs arc l^rs. 
 
 CHAP. ir. 
 
 1. I am the rofe of Sharon, 
 A lily of the vallies. 
 
 BRIDEGROOM. 
 
 2. As a lily among the thorns, 
 
 So my Ihepherdefs among the daughters. 
 
 SPOUSE. 
 
 3. As a fruit-tree among the trees of the wood, 
 So my beloved among the fons. 
 
 N 4 Under 
 
( 18^ ) 
 
 Verfe. 
 
 Under his fhadow I had defirc, and fat down. 
 And his fruit was fweet to my palate. 
 
 4. He introduced me into his houfe of wine, 
 And his banner over me was love. 
 
 5. Sudain me with goblets, flrew apples round 
 
 me. 
 For 1 am fick of love. 
 
 6. His left hand beneath my head. 
 
 And his right hand fhall embrace me. . 
 
 BRIDEGROOM to the Choriis, 
 
 I have adjured you, O ye daughters of Jeru-. 
 
 falem, 
 By the roes and the hinds of the field. 
 That ye ilir not, nor caufe to awake 
 The beloved, until flie be pleafed. 
 
 Second Day, 
 
 SPOUSE. 
 
 8. The voice oF my beloved ; behold it is he. 
 He Cometh leaping upon the mountains ; 
 Bounding over ihc hills. 
 
 9. My beloved is like a roe, 
 Or a calf of the ftaggs. 
 
 Behold it is he, {landing behind our wall, 
 Looking from the windows. 
 Blooming from the cafements. 
 
 10. My 
 
( 185 ) 
 
 Verfe. 
 
 10. My beloved anfwered and U\d to me, 
 " Rife thee up my Ihcpherdefs, 
 
 " My fair one, and come thy way. 
 
 11. " For behold, the winter has pafTed away, 
 ** The rain is paffed off, is gone its way. 
 
 12. " The flowers are feen in the field, 
 ** The feafon of finging is come, 
 
 " And the voice of the turtle is heard in our 
 " land. 
 
 13. " The fig-tree has produced its young figs, 
 " And the vines the early grape. 
 
 ** They yeild a favour. 
 
 " A rife, come, my Ihepherdefs, 
 
 " My fair one, and come thy way." 
 
 BRIDEGROOM. 
 
 14. My piJgeon, in the cleft of the rock, 
 In the private part of the tower. 
 
 Make nie to fee thy fighi, make me to hear 
 
 thy voice, 
 For thy voice is fweer, thy fight delicious. 
 
 SPOUSE. 
 
 15. Take us the foxes, the little foxes, which de- 
 
 firoy the vines, 
 And of our vines the early grape. 
 
 16. My beloved to me, and I to him 
 Who feedcth among the lilies. 
 
 17. Until 
 
( 186 ) 
 
 Vcrfe. 
 
 17. Until the day dawn, and the fliadovvs retreat. 
 Return, affimllate thyfelf, my beloved, to a roc 
 Or the ftagg's calf upon the mounts of Bother, 
 
 CHAP. III. 
 
 I. On my bed in the nights have I fought 
 
 Even him, whom loved my foul ; 
 
 I fought him, but him I found not. 
 3. I will arife now, and go round about. 
 
 In the city, in the ftreets, in the plains, 
 
 I will feek him, whom loved my foul ; 
 
 I fought him, but him I found not. 
 
 3. The watch-men, that went round the city, 
 
 found me. 
 Whom loved my foul have ye feen ? 
 
 4. 1 but little had pafTed from them. 
 But whom my foul loved I found ; 
 I held him, nor will I difmifs him, 
 
 Till 1 lead him to the houfe of my mother. 
 To the chamber of her that conceived me. 
 
 BRIDEGROOM tO the CboTUS. 
 
 5. I have adjured you, O ye daughters of Jeru- 
 
 falem, 
 By the roes, or the hinds of the field, 
 That ye ftir not, nor caufe to awake 
 The beloved, until {lie be pleafed, 
 
 Third 
 
{ 187 ) 
 Third Day. 
 
 CHORUS. 
 
 Verfe. 
 
 6. Who is (be 
 
 Coming up from the defcrt like coIuiY.ns of 
 fmoke 
 Perfumed with myrrhe and frankincenfe 
 Beyond all powder of perfumers ? 
 
 7. Behold his bed, which is for Solomon, 
 With threefcore champions girt around. 
 From the champions of Ifrael. 
 
 8. All of them grafping the fword. 
 Expert in war. 
 
 Each man his fword upon his thigh, 
 For horror in "the nights. 
 
 9. The general couch hath Solomon 
 The king made for himfelf ; 
 With trees from Lebanon. 
 
 10. It's feet he made of filver, 
 It*s coverlet of gold; 
 The bed itfelf of purple, 
 
 lt*s middle wrought with love. 
 By the daughters of Jerufalem. 
 
 SEMICHORUS. 
 
 1 1. Come forth, and look, ye daughters of Tfion, 
 On the king Solomon, in the crown 
 
 With which his mother crowned him. 
 
 In 
 
( 188 ) 
 Verfe. 
 
 In the day of his efpouials, 
 
 And in the day of gladnefs of his heart. 
 CHAP. IV. 
 
 BRIDEGROOM. 
 
 1. Lo ! thou art fair, my love ; lo ! thou art fair : 
 Thine eyes are pidgeons' within thy hair. 
 Thy head of hair is like a flock of goats 
 That come to Iheering from mount Gilead. 
 
 2. Thy teeth as a fipck of Iheep precifely iliorn 
 ^fcending from the wafliing place, 
 "Which all of them have twins, 
 
 No barren one in them. 
 
 3. Like thread twice dyed thy lips. 
 And graceful is thy fpeecU. 
 
 As a feci ion of pomegranate 
 Is thy forehead with thy hiiir. 
 
 4. As the tower of David ihy neck 
 Eredled on a mount. 
 
 A thoufand fhields are hung thereon, 
 All targets of the mighty. 
 
 5. Thy two breafts are as two young fawns 
 
 Twins of the roe 
 That feed among the lilies. 
 
 6. 'Till the day d.uvn, and fhades difperfe, 
 I will betake me to the mount of myrrh 
 And to the hill of frankinccnfe. 
 
 7. The whole of thee is fair, my love, 
 And blemifh not in thee. 
 
 Fourth 
 
( 189 ) 
 Fourth Day. 
 
 BRIDEGROOM. 
 
 Verfe. 
 S. With me from Lebanon, O fpoufe, 
 Wit(i nie from Lebmon rhou flialt come. 
 Thou ihalt look from ihe head of Amana, 
 From the head of Senir and Hermon, 
 From the dens of LionelTe?, 
 From the mounts of Leopards. 
 9. Thou my heart haft united, my fifter, O fpoufe. 
 My heart haft united in one, by means ot thy 
 
 eyes, 
 United in one with a wreath, by means of thy 
 neck. 
 
 10. How fair are thy love?, my fifter, O fpoufe, 
 How good are thy loves above wine ; 
 
 And the fmell of thy oils above every fpicc. 
 
 11. Thy lips ftiall diftill honey-comb, O fpoufe. 
 Honey and milk are under thy tongue. 
 
 And the fmell of thy garments as the fmell of 
 Lebanon. 
 
 12. A garden fliut, my fiftcr, fpoufe, 
 
 A fpring ftiut up, a fountain feal'd. 
 
 13. Thy (lioots a paradife of pomegranates, 
 With fruit of precious kinds, 
 Camphire with fpikcnard Ihrubs. 
 
 14. Spikenard 
 
( 1^0 ) 
 
 Verfe. 
 
 14. Spikenard and crocus, cane and cinamon. 
 With all the trees of frankincenfe, 
 Myrrhe and aloes, with all the heads of fwects. 
 
 15. A fount of gardens, well of living water. 
 And flreams from Lebanon. 
 
 SPOUSE. 
 
 16. Arife thou north wind, and come thou fouth. 
 Blow through my garden ; its odours Ihall go 
 
 forth. 
 Into his garden ihall my beloved con:ie 
 And eat the fruits of precious kinds. 
 
 CHAP. V. 
 
 BRIDEGROOM. 
 
 I. Into my garden, my fifter fpoufc, I come: 
 I gathered my myrrhe with my fpice. 
 I have eaten my comb with my honey ; 
 I have drank my wine with my milk. 
 Eat, O companions ; drink. 
 And fead yourfelves, O beloved. 
 
 Fifth Day. 
 
 SPOUSE. 
 
 I flept, but my heart watched. 
 The voice of my beloved knocking, 
 *' Open to me, my fiftcr, my love, 
 
 "My 
 
( 1^1 ) 
 
 Verfe. 
 
 ** My dove, my perfeft one. 
 
 ** For my head is filled with dew, 
 
 " My locks with the drops of the night. 
 
 3. I have taken off my ganiienr. 
 How ihall I put it on ? 
 
 My feet I have purified ; 
 How Ihall I defile them ? 
 
 4. My beloved font b»s hand through the opening, 
 And my bowels were moved towards him. 
 
 5. Arofe I to ope to my love, 
 And my hands difliiled myrrhe. 
 And my fingers myrrhe, that ran 
 On the handles of the bolt. 
 
 6. Opened I to my beloved ; 
 
 And my beloved was off, was gone ; 
 My foul was fpent in calling after him; 
 1 fought him, but I found him not ; 
 I caird him, but he anfwcr'd not. 
 
 7. The keepers found me walking the city 
 
 round. 
 They ftiuck me, wounded mc. 
 The keepers of the walls took off my veil. 
 
 8. I have adjured you, O ye daughters of Jeru- 
 
 falem. 
 If ye lliall find my beloved, 
 That ye make known to him, 
 That fick of love am I. 
 
 ClIORL'S. 
 
( 192 ) 
 
 CHORUS. 
 
 Verfe. 
 9. What is thy love, more than a love. 
 Thou faireft among women ? 
 What is thy love, more than a love, 
 That thou haft thus adjured us ? 
 
 SPOUSE. 
 
 10. My love is clear and ruddy, 
 Chiefefl among ten thoufand : 
 
 11. His head is pureft gold, 
 His locks are all in curls. 
 As is the raven, black. 
 
 12. His eyes are pidgeons' [eyes] 
 Befide the water- pools. 
 
 The baths in milk remaining over- full. 
 
 13. His cheeks are fields of fpices. 
 Plants of perfume. 
 
 His lips, lilies 
 
 Diflilling dropping myrrhe. 
 
 14. His hands as rings of gold 
 Set with the chryfolite. 
 His belly pohflied ivory. 
 With fapphires fet around. 
 
 15. His legs are marble pillars. 
 On bafes fix'd of gold. 
 
 His countenance as Lebanon, 
 As cedars, excellent. 
 
 16. His 
 
( 193 ) 
 
 Vcrfe. 
 
 1 6. His palate quintelTence of fweets, 
 His whole delectable. 
 
 This is my love, and this my friend, 
 
 O daughters of Jerufalem. 
 
 CHAP. VI. 
 
 CHORUS. 
 
 1. Whither went thy love, 
 Thou faireft among women ? 
 Which way look'd thy love ? 
 And we will feek him with thee. 
 
 SPOUSE. 
 
 2. My love is gone down to his garden. 
 Unto the fields of fpices. 
 
 To feed within his garden, 
 And to gather lilies. 
 
 3. I to my love, and my love to me. 
 Who feedeth in the liiies. 
 
 BRIDEGROOM. 
 
 4. Fair art thou, my love, as Tirtfa, 
 Beauteous as Jerufalem, 
 Formidable as banner'd bands, 
 
 5. Turn thine eyes away from me. 
 For they have over-let me. 
 Thy hair is like a flock of goats, 
 
 That come to (hearing from Mount Gilead. 
 
 VoJt. \h O 6. Thy 
 
( 194 ) 
 
 Verfe. 
 6. Thy teeth are as a f.ock of flieep 
 
 ATcending from the waihing place. 
 
 Which all of them have twins; 
 
 No barren one in them. 
 Jr. As fedlion cf pomegranate, 
 
 Is thy forehead with thy hair. 
 S. Sixty queens prefent themfelves. 
 
 And eighty concubines ; 
 
 And damfels numberlefs. 
 9, One herlelf my pidgeon is. 
 
 My perftdt one is one, 
 
 Her mother's joy that bare her. 
 
 The daughters faw, and biefTed herj 
 
 The queens, and concubines — and praifed her. 
 
 Sixth Day. 
 
 CHORUS. 
 
 10. Who is fhe, that looked forth like the morn. 
 Fair as the moon, fpotlefs as the fun. 
 Formidable, as banner'd bands? 
 
 BRIDEGROOM. 
 
 11. To the nut-garden I went down, 
 
 To look into the produce of the vale, 
 To fee if yet the vine appear'd in bloom, 
 Tli^ granates flourifhed. 
 
 12. Or ere I knew, my foul had placed me 
 The chariots of Ammi-nadib. 
 
 CHORtrS. 
 
( 195 ) 
 
 CHORUS. 
 Verfe. 
 13. Return, return, thou Shulamlth ; 
 
 Return, return; and we'll contemplate thcc. 
 
 SEMICHORUS. 
 
 What will ye fee in Shulanilth ^ 
 
 SEMICHORUS. 
 
 As mufick of two armies. 
 
 CHAP. vn. 
 
 BRIDEGROOM. 
 
 1. How beauteous are thy fteps In fhoes I 
 Daughter of the munificent. 
 
 Thy well-turn'd thighs as ornaments^ 
 Work of the hands of an artificer. 
 
 2. Thy navel, goblet of rotundity. 
 It fhall not want mix'd wine. 
 Thy belly as an heap of" wheat, 
 With lilies all around. 
 
 3. Thy two breads, as two fawns 
 Twins of the roe. 
 
 4. Thy neck is like the ivory tower j 
 Thine eyes the pools of Helhbon 
 Hard by Berhrabbim gate. 
 
 Thy face as tower of Lebanon, 
 Which fronteth towards Damafcus. 
 
 O 2 5. Like 
 
( 1^6 ) 
 
 Verfe. 
 5. Like Carmel is thy rifing head, 
 With purple garlands crowiVd, 
 The King is captivated. 
 6% How beauteous waft thou, and how pleafant 
 thou 
 
 O love, in pleafantnefs ! 
 
 7. Like to a palm thy ftature is. 
 Thy breafts to clufter'd grapes. 
 
 8. I faid, I will afceod the palm, 
 ril apprehend her boughs. 
 
 Thy breaft fhall be as ciufler'd grapes. 
 Thy breath as apples, fweet. 
 
 9. Thy palate as the choiceft wine. 
 Rightly tending to my love. 
 Giving fpeech 10 fleeper's lips. 
 
 SPOUSE. 
 
 10. I to my beloved, 
 
 And tOA-ard me his defirc. 
 
 11. Come, my beloved. We'll go to the field. 
 And in the villages we'll fpend the night. 
 
 12. We'll early to the vineyards go, 
 See if the vine produce her fruit, 
 Difclofe the early grape, 
 
 The granates flouriftied, 
 
 There will I give my love to thee. 
 
 13. The mandrakes have their odours caft, 
 And at our gate-, all delicaies. 
 
 Both 
 
( 197 ) 
 
 Both new, and even old, 
 
 I, my beloved, have ftored up for ihee. 
 
 CHAP. VIII. 
 Verfe. 
 
 1. Who will gr^nt thou wert as a brother to mc. 
 Sucking my mother's breaQs. 
 
 1 would find thee withotir, — I would kifs thee. 
 Nay, they fhould not dcfpifc me. 
 
 2. I'll lead thee, biin^ thee to my mother** 
 
 houfe, 
 She fliall inftru<5l me. 
 ril make thee drink of aromatic wine. 
 My granate's juice new-prefs'd. 
 
 3. His let[ hand beneath my head. 
 And his right nand ihall embrace me, 
 
 BRIDEGROOM. 
 
 4. I have adjured you, daughters of Jerufalcm, 
 That ye ftir not, nor caufe to awake 
 
 The beloved, until flie be pleafed. 
 
 Seventh Day. 
 
 CHORUS. 
 
 5. Who 's (he aTcending from the wildcrnefs. 
 Leaning on her beloved ? 
 
 ♦ > 
 
 O 3 IRXDE* 
 
( 198 ) 
 
 BRIDEGROOM* 
 Verfe. 
 
 Under the apple-tree I raifed thee up, 
 
 1 h(re thy mother conceived thee. 
 
 There, ihp conceived, Ihe brought thee forth. 
 6. Sa me as a feat upon thine heart; 
 
 As a feal upon thine arm. 
 
 For ftrong as death is love, 
 
 ILird as the gra\e is jealoufy. 
 
 lt*s coals are coals of fire 
 
 Which is the fl.ime of God. 
 y. Much water can't extinguifli love, 
 
 Nof'tbrrents overwhelm it. 
 
 If a man give all fubftance of his houfc. 
 
 In love, contemning they contemn hinio 
 
 SPOUSE. 
 
 8. We have a little fuler. 
 
 And breads are not to her: 
 
 \Vh.u Ihail we for our filler do, .. 
 
 In that day, when flie Ihall be fpoken of? 
 
 BRIDEGROOM. 
 
 p. If Hk's a wall, we'll build 
 A filver palace on her. 
 And if fhe be :a gate, 
 With cedar plauk we'll ^uard her. 
 
( J9» ) 
 
 SISTER. 
 
 Vcrfc. 
 
 10. I am a wall ; my breafls as towers are, 
 Then v as I in his eyes, as ilic that findeih 
 
 peace. 
 
 SPOUSE. 
 
 11. A vineyard was to Soion-ion, in Baal-Hamon, 
 
 He let it out to hufbandmen. 
 Each one (hall yield in fruit a thoufand Civet 
 (pieces.) 
 
 12. The vineyard, which is mine before my face, 
 A thoufand p.tys to iht^e, O Solomon. 
 
 Tsvo hunvlreJ to the keepers of the fruit. 
 
 BRIDEGROOM. 
 
 13. O inhabitant of the gardens, 
 Companions are attending to thy voice, 
 
 Caufe me to hear thee, 
 
 SPOUSE. 
 
 14. Fly, my beloved, and be like the roe, 
 
 Or the ftagg's calf, upon the mounts of fpices. 
 
 O 4 NOTE?. 
 
( 200 ) 
 
 NOTES. 
 
 Chap, i. i, *' A fong of the fongs,'* an 
 excellent fong, or the chief of the fongs, 
 which were Solomon's, of which we read 
 1 Kings iv. 32, *' And he fpake three 
 thoufand proverbs, and his Ibngs were a 
 thoufand and five." 
 
 Ver. 2. " n^mD from the kifles of his 
 month.'* The kilTes from his lips ihall reft 
 on mine. 
 
 Ver. 3. " Of the odour.'' This Is thd 
 literal tranflation ; but render it as you 
 pleafe, the reference to Xpi^o^ is obvious. 
 PV2 HTO 2 Samuel i. 21. pc^'^y \C^ ^nC'O 
 Pfalm xlv. 8. He is alfo called in the lan- 
 guage of Ifaiah ZD^hv '^V ch. ix. 6. Bux- 
 torph fays 1f2V p>mn '' DifTunditur nomen 
 tuum,'" plainly making p"iin agree with 
 Dtr and not \0V. CtT in the plural is mot:^ 
 and here alfo agrees Vv ith the verb of the 
 fuem. gender, bee Buxtorph, Lex. Heb. 
 pn and c:v- 
 
 Ver. 4. "j^D I'raxit by no means figni- 
 fies force, but any fecret impullc, by which 
 finothcr is aftccled. See Judges iv. 6, 7. 
 
 This 
 
( 20J ) 
 
 This is aliegonc.'jllv imiderflqod cf pre- 
 ivcciVn^ gfcice. rbe two UH lines.ofrihe 
 c^or ;.s pla.'iil/ .-.f - to cvprcflions in thp 
 ircond a'.ivJ third veiTcs, *' Good are thy 
 iuvc*: beyo d w'ne :*' therefore fay they, 
 ** We will record thy loves beyond wine. 
 ** Therefore have the virgins loved thee :" 
 they reply, *' Rightly have they loved 
 thee.** See the Iiitrodu6lion, pnge 171. 
 
 vnnn This word, which we tranflate 
 chambers, is ufed i Chron. xxviii. 11. in 
 the c:ercription of the temple ; the pattern 
 of which is given by David to his fan. 
 1 he allufion therefore, in the myfl-ical 
 fenfe, may fairly be under flood of the Holy 
 Place, to which alfo the houfes mentioned, 
 ver. 17. may be referred. See 2 Chron. iii. 
 5. w^iere n*iy"i3 (as i Kings ix. 11.) is writ- 
 ten w^ith ly, here with n. 
 
 Ver. 5. " Black yet lovely." Black as 
 the tents of Kedar, lovely as the curtains 
 of Solomon ; Metathefis non inufitata, 
 
 mnr and mmns; both plainly relate 
 to her complexion : what that may be fupr 
 pofed to be is hardly to be determined, 
 
 evcQ 
 
( 202 ) 
 
 even though we call in the afUftance of 
 Virgil and Theocritus. The hrit fays of 
 McnaLas, Eel. li. 
 
 *• (Viamvis ille niger — '* 
 
 '' Vaccinia nigra leguntur." 
 
 And Kcl. X. 
 
 " Qiiid tum, (] fufcus Amyntas ? 
 
 Et nigra viola funt, et vaccinia nigra.'* 
 Wfe;tht*re fore fee Menalcas and Amyntas 
 ■were of the lame colour. The lad line is 
 a trfenOation from T hcocritus, Idyl. x. 28. 
 
 Kat 70 lov f^zKocv eQ-, Jt&i a •y^otrrja vaKiv6os» 
 
 fhc nymph to whom this is applied, 
 others call "AXiozoivg'Dv, but he M6>^ix>'upov, 
 In this dcfcription <:f her, he farther fays 
 
 Compare this with chap. i. 6. 8. ch. iv. 3. 
 ch. v:i. I. 
 
 Ver. 6. *' Regard me not,'* judge me 
 not by my outward appearance. 
 
 ** My vineyard have I not kept," but 
 rcfervcd it for thee, C) Solomon. Vid. cap. 
 ult. 12. Or, it was not my own vineyard 
 which I had the caic of? 
 
 Ve/. 7. 
 
{ 203 ) 
 
 Ver. 7. innn " Thy companion^," ch. 
 viii. V. penult. Honourable mention is 
 made of them by the bridegroom hirrfelf, 
 as *' attending to the voice of the bride." 
 Here therefore llic may be fuppofed as 
 defiions of being known to them as one 
 who was an attendant on the chief Ihep- 
 herd ; not a difguilcd follower of them. 
 
 n'DJ?D ficut ohvelata, HDi; obvclavit. 
 
 Ver. 9. »ri'>n from Hj^l pavit, here 
 tran dated my Jhepherdefsy not an improper 
 paftoral name ; and in the former verfe 
 the ihcphcrds are called ZD'y"in \'i\ other 
 places ihe is called uiy love, perhaps com'- 
 f anion ^ Joc'ia^ conviva. 
 
 " To my mare in the chariots of Pha- 
 raoh.'* See I Kings x. 28, 29. Solomon 
 had both chariot and horfes brought out 
 of Egypt. Ei^yptlan chariots are cele- 
 brated by Homer, li. I. 384. 
 
 Ver. 10. He proceeds in his comparifon, 
 firft to his mare then to her ornaments. 
 Theocritus thought it no ill compliments to 
 Helen. Idyl. 18. 50. See aifo Homer Jl. A. 
 141 how horics were ufcd to be adorned, 
 and in what eftcem 7zu^Y,m Izttuv was then 
 held. 
 
 Ver. 
 
( 204 ) 
 
 Ver. II. As uiual the chorus improves 
 what was before advanced. 
 
 Ver. 12. "|So, Though (as was obferved, 
 p. 171.) the regal eclipies the paftoral cha- 
 racter ill this and other paffages, yet if 
 yirgil's authority be of weight, it is very 
 allowable in poems of this kind not to 
 fufier the real pcrfon entirely to be with- 
 drawn from our view. Thus Gallus, Eel. 
 X. though reprefented under the charac- 
 ter of a fliepherd, breaks out, 
 
 ** Nunc infanus amor duri me Martis in arm's ;" 
 and confefTes himfelf as engaged in the 
 wars. 
 
 Ver. 17. *' The beams of our houfes are 
 cedars." See the Introdu6lion, page 168. 
 -Their houfes in Lebanon. Prior in his 
 Solomon has frequent allufions to different 
 parts of this poem ; fome whereof will be 
 hereafter produced. The following lines, 
 from his fecond book, may be compared 
 with ch. i. 17. ch. iii: 10. ch. vii, 4. 
 
 *' The fpreading cedar that an r.ge had ftood 
 ** Supreme of trees, and midrefs of the wood, 
 ' '* Cut down, and carv'd, my fliining roof adorns, 
 •* And Lebanon his ruin'd honour mourns, 
 
 *« A thou- 
 
(" 205 ) 
 
 ** A thoufand artlfts Ihew their cunning pow'r, 
 ** To raife the wonders of the iv'ry tovvV ; 
 *' A thoufand maidens ply the purple loom, 
 ** To weave the bed, and deck the rcgul room." 
 
 CHAP. II. 
 
 Ver. I, 2. The fucccfTion of images is 
 very obiervable in diiferent inftanccs. 
 From mentioning the chariot-marc, there 
 is a tranfition to the ornaments about her 
 head and neck ; which image is heighten- 
 ed by the Chorus, ch. i. lo, 1 1. Here the 
 mention of the lily introduces a compa- 
 rifon of her excellence beyond other wo- 
 men, as a lily exceeds the thorns ; then, 
 according to the Amabcan laws, fho re- 
 plies and compliments him by comparing 
 him to a fruit-tree, which exceeds the 
 barren trees of the wood. This gives 
 her occaGon to dwell on the metaphor, 
 exprefs her love, and her enjoyment, 
 which ends in her rcpofe : and with it 
 the firft day. 
 
 Ver. 7. *)T;?n 2d a perf. plur. fut ir^; 
 male, tcrmiaat. pro foem. quod etiam 
 
 Ezek. 
 
( 205 ) 
 
 Ezek. xxxvii. 7. mDVjr ^2'^\pn et alibi oc- 
 currit V. Job, xix. 15. 
 
 Ver. 9. ♦iv We may here once for all 
 observe with Bochart, Hieroz. 1. iii. c 26. 
 " De fponfi falribus aiit fuga, aut reditu, 
 in locis agitur uhi confcrtur cum Caprca. 
 Itaque nihil puto refpici praeter Capreae in 
 carib, aut fa'tu agilitatem." 
 
 ]*"^ when a fubftantive is a flower, when 
 a verb is to flonrifh. Here it muft mean, 
 appearing beautiful as a well-blown flower; 
 an cxprefiion not improper in her mouth, 
 who compared herfelf to " a rofe of 
 fiiaron." 
 
 Ver. JO. She repeateth the words of 
 the Bridegroom's invitation to her, which 
 are a beautiful delcriplion of the Spring : 
 
 *' Et nunc oma's ager, nunc omnis par- 
 
 " turit arbos, 
 " N'jnc frondent fylvas, nunc formofif- 
 
 " fimus annus," Virgil, [LcLiii. 5^. 
 " Nee tamen interea raucs, tua cura, 
 
 " palumbs, 
 ** Nee geniere aerea cefTabit turtur ab 
 
 '' ulmo." Eel. i. 58. 
 
 But 
 
( 207 ) 
 
 But compare this whole pafTagc with 
 " Solvitiir acris hyems," or " Diliugere 
 nlves" of Horace, or any other you can 
 find in the Latin poets, i\\\d i'ay uhich 
 equals the deicription here given by 
 Solomon. 
 
 Ver. 14. The Bridegroom had before 
 compared the Bride's eyes to p"dgeoris' 
 eyes: here he advances farther, a:id cal's 
 her bis '' pidgeon" with tlie atlditiou or 
 their known properties, as building their 
 nefts in the clefts of rocks, and in the pri- 
 vate parts of towTrs. 
 
 " Ut fumptls illins F.lla pennis 
 Extremos altis in turribus egerit annos.** 
 
 Ovid, Met. IV. 
 
 Rock and dovc-houfc pidgeons are both 
 well known. The former in fome feafons, 
 in great numbers, mix with the latter. 
 
 Lev. xii. 8. n:v OD ;:u^ both in Leviticus 
 and Luke is tranflated " two young pid- 
 geons." Here he refers to their nidifica- 
 tions ; she chap. v. 12. to their clean'.inefs 
 and purity : and both perhaps hold them 
 up as images of conjugal fidelity. 
 
 Whoever 
 
( 208 ) 
 
 Whoever vvifhes to purfue this fubje6l:, 
 may conlblt the fix firit chapters of the 
 firfh book cf the fecond part of Bochart's 
 Hierozoicon. 
 
 Ver. 15. The reply of the Spoufe has 
 a reference to his former invitation. He 
 tells her, the fruit of the vine appears ; 
 and fhe cautions him ao-ainft their being: 
 defcroyed by foxes, for that they will feed 
 on grapes can abundantly appear on the 
 teftimony of other authors. The fox and 
 grapes (from whence the proverb) is a fa- 
 ble in Phasdrus well known ; but Theo* 
 critus muft not be omitted. 
 
 Hv^vaixig g-a^puXaiiTi }tockov (BeQoidev dXux' 
 
 Idyl. I. 45. 
 Ver. 15. Compare the tranilation of the 
 Septuagint with the former pafTage from 
 Theocritus. 
 
 MiK^ag, ci<pa.)ii^cv\ag a.[^7reXajvxs* 
 
 Koil 01.1 OCfJi'TtiXci yifjLOOV KVTrpi^UCTiV* 
 
 Ver. 16. crrx^D n};'^r] Confer cap. ii. 1* 
 cap. iv. 5, 6. cap. vi. 3. 
 
 CHAP* 
 
( 209 
 
 CHAP. III. 
 
 Ver. 4. ♦DiS* n^D would need no expla- 
 nation, were it not that Ibme interpreters 
 think this a proof that the poem relates 
 not to Pharaoh's daii^i^htcr ; w hole mother 
 could not he fuppoied to be at Jerufalem. 
 But what if it be only a periphrafis of the 
 genial bed ? What if the queen mother 
 accompanied her daughter, and had apart- 
 ments in the palace ? Or why are we to 
 expect an hiflorical exaclnefs ? The ad- 
 drefs to the Chorus no more proves the 
 fcene to be in Jerusalem, than the Phoe- 
 nilTiE of Euripides ihew^ the fcene not to 
 be at Thebes. But the firfh I think a risht 
 folution of this difficulty. 
 
 Ver. I — 5. Notwithllanding the pref- 
 fing invitation, chap. ii. 17. it feems he 
 Icit her Ilecping ; Ihe quickly is fenfible of 
 his abfence ; and the prefent fcene fuc- 
 cecds; but it is very clear that all this 
 happens wit! an the fpace of the fecond 
 night; which is here rightly ended with 
 the f( rmer adjuration. 
 
 Vol. 11. P Ver. 
 
( 210 ) 
 
 Ver. 6. rrnon Columnae (fumi) ad for- 
 mam Palmae aflurgentes, fub "non M. R.. 
 Pal ma. 
 
 Ver. lo. This and the preceding verfes 
 are in a manner a paraphrafe on different 
 parts of the xlvth Pfalm. Compare verfe 
 9 with verfe 6 of this chapter ; the fourth 
 with the feventh and eighth ; and the 15th 
 verfe with the loth, and we fhall fee a re- 
 ference to her perfumes, to his arms, and 
 to the Virgin's needlework. Not to men- 
 tion \V hyn ver. 9. ard ]t'n SnJO ch. vii. 4. 
 
 Ver. II. See preface, page 169. 
 
 Ver. 10. It's middle wrought with love. 
 " Media le6licse amorum hiftorias habent, 
 mulierum Judaearum acu pi6las." Grotius. 
 
 The following verfes of Catullus, De 
 nuptiis Pelei et Thetidis 45. bear fome 
 fimilitude to this whole pafiTage ; and may- 
 be thought explanatory of it : 
 
 *' Tota domus gaudet regali fplendida gaza, 
 ** Pulvlnar vero Div£e geniale locatur 
 *' Sedibus in mediis, Indo quod dente poliriini 
 *' Tindta tegit rofeo conchylis purpura fuco. 
 *' Hcec Veftis prifcis hominum variata figuris 
 •' Heroum mira viitutes indicat arte." 
 
 CHAP. 
 
( 211 ) 
 
 CHAP. IV. 
 
 Ver. I. Tliy hair is as a flock of goats. 
 This feems to be no apt fimilitude ; but 
 indeed the goats of Gilead were eu7rAo;co^;^o<, 
 and to their hair is her's compared. When 
 Michael difmifled David, i Sam. xix. 13. 
 to conceal his flight Ihe put an image of 
 goat's hair, as moft refembling David's, 
 into his bed. 
 
 That come from mount Gilead. 
 For the meaning of the word yi'b^\:^* con- 
 fult Lowth, Hunt, Bochart, Buxtorph, 
 not one, even with the help of the i^rabic^ 
 perfectly fatisfa(5lory. If (with the laft) 
 tvhy fignifies detondit^ it muft either be, 
 ** come to be fhorn,'* or *' thy hair is like 
 the hair which has been fhorn from the 
 goats of Gilead." It is very difficult to 
 fix the true meaning of words only cixaf 
 or ^ig XeFouBva ; but we may obferve, that 
 though the obfcurity arifing from hence 
 may much alfecl the beauty of many paf- 
 fages, yet (as in this place) it leaves us in 
 full pofleflion of the fenfe. There is an- 
 P 2 other 
 
( 212 ) 
 
 other inftancc of this kind, ver. 4. nVD'^nS, 
 which LXX literally tranflate ex; ^aAvrito^, 
 not knowing perhaps its real meaning. 
 See Buxtorph n^n. 
 
 Ver. 4. Tower' of David.] It is allowed 
 that nothing can be efteemed beautiful 
 without fymmetry and proportion ; no- 
 thing that has it can fail of being beauti- 
 ful. If therefore the neck of a woman, 
 than whom nnagination never formed a 
 perfecler, be compared to the tower of 
 David adorned with an armory, as her 
 neck is with coftiy ornaments ; or to the 
 ivory tower, which in whitenefs, and the 
 highell poliih, could not exceed it, what 
 is there unnatural in this image ? What — 
 which nothing iliort of a perfect acquaint- 
 ance with the Arabian poetry could re- 
 concile to our tafte ? See note on chap, 
 vii. 4. 
 
 Ver. I — 7. The Bridegroom's fpeech 
 is throughout exquifitely beautiful. Her 
 eyes within her locks firft flrike him ; 
 which leads him to a defcription of her 
 hair : then he proceeds to her teeth ; her 
 lips; her cheeks; her neck; her breads. 
 
 He 
 
( 213 ) 
 
 He dcfccnds no farther ; the reft is meta- 
 phorical ; but if we obfcrve how Ihc is 
 defcribed by the Chores in the beginning 
 of the third day, we ilia] I not be at a k^fs 
 for an application. And the feventh verfe 
 Ihews the defcription of her perfon to be 
 continued throiigliout the whole ; which 
 apti} concludes the day. 
 
 Qiia mamillarum via laclea 
 Ducit pererrant, fnaveolentern 
 
 Per Veneris fpatiatur hortum. 
 See chap. i. 13, li. 
 
 Vcr. 10, II. Low th*s notes on Jfaiah, 
 chap. iii. 24. 
 
 How beautiful are thy breads, my fiQer, 
 
 mv Ipoulc, 
 How much more excellent than wine ; 
 And the odour of thy ointments thaa 
 
 all perfumes I 
 Thy lips drop as the honey-comb, my 
 
 fpo'ife ! 
 Honey and milk are under thv tongue: 
 And the odour of thy garments is as the 
 
 odour ot Lebanon. 
 
 P 3 Ver. 
 
( 214 ) 
 
 Ver, 8. Here the word hSd is firft ufed ; 
 the radix is bb'D Perfecit, Abfolvit, either 
 becaufe the bride was perfectly adorned as 
 in Apoc. y,7 oi^ucruBvTi xeKofffjLVjfjLivviy chap. xxi. 
 
 ccvTTig, and Jer. ii. 32. Ornanienta colli, 
 Bnxt. r^nt^^p n7D nOC'nn or elle becaufe 
 the da}s now of her virginity are com- 
 pleted. 
 
 " From the head (or fountain) of Amana." 
 See Pocock's delcription of Paleftine. 
 
 Thou llialt contemplate the country be- 
 fore thee, as Mofes had a Pifgah fight of 
 the land of Promife. Deut. xxxiv. i. 
 
 Ver. 9. "J'^nVi'O Thy necks, i. e. the 
 whole neck, uniefs % as in fome places, be 
 epenthetical, and not the fign of the plural 
 number. This verfe ieems to lofe much 
 of its beauty by the tranflation not expref- 
 fnig the repetitions in the original : firft 
 *:n32S, then inND OmDS, then p:p nn^2, 
 this method of dwelling on an expreflion, 
 and repeating it with amplification, being 
 peculiar to the Hebrews ; at leaft 1 recol- 
 le6t no inftance of it in other authors ; 
 but a remarkable example of this kind, in 
 
 a much 
 
( 215 ) 
 
 a much higher degree, in the fong of De- 
 borah, Judges V. 30. prcferves much of its 
 beauty even in the vulgar tranllation. 
 
 " Have they not fped ? 
 " Have they not divided the prey ? 
 " To every man a damfel or two, 
 " To Siiera a prey of divers colours, 
 " A prey of divers colours of needle- 
 
 *' work, 
 " Of divers colours of needle-work on 
 
 " both fides, 
 " Meet for the necks of them that take 
 
 " the fpoil f" 
 
 D caufale, by memii of. See Thefaur. Buxt. 
 p. 329. 
 
 Ver. 12 — 16. However obfcure the alle- 
 gory may be in moft parts of this poem, 
 here the Jewilh church is too exactly de- 
 fcribed to be miftaken, and its enlarge- 
 ment by the accefTion of that of Chriff. 
 The north wind and the fouth wind blew 
 upon the garden. Its odours w^ent forth ; 
 and the difpcrfion of the Jews prepared 
 men's minds for the expe6tation of the 
 MelTiah. 
 
 P 4 CHAP. 
 
( 21G ) 
 
 CHAP. V. 
 
 Ver. 5. '^^;? T.:2 both here, and again, 
 ver. 13. is very intelligible, " pafling trom 
 one fubjtct to another;" here, from her 
 fingers to the lock of the door ; there, 
 from his lips to her's : which mud fuppoie 
 it to be in a liquid (late. 
 
 Bocliart, Phaleg, lib. ii. derives it from 
 the Arab, lyjjiere. Hiwcvo: oaKcvov eg-i duc^^t 
 yiyvajfA.iv^ iv Apu^ioi. Diofcor. cap. xxii. 137. 
 Ver. 6. -nz'^^ 7]^'^' '.^'S^ 
 My foul fainted when he fuake. 
 
 New tranflation. 
 My heart was gone when he did fpeak. 
 
 Old. 
 My foul h^ calling him fainted. 
 
 Dr. Hodfon. 
 
 Exanimala fum propter colloqu'um 
 
 ejus. Junius. 
 
 Anima mea egrefla efl in loqucndo 
 
 ipium. Sant. Pagn. 
 
 The laO is literal : both the old and new 
 
 tranllations of the Bible, Scptuagint, and 
 
 Junius, 
 
( 217 ) 
 
 Junius, all apply ^12'^2 to hisfpeaking; 
 this is corrcdcd by Dr. Hodgfon, ior iLe 
 was certainly calling alter him ; iincl per- 
 haps jlNi' may mean no more ll.an that 
 (lie exerted hcrfeU, nay quite exhaullcd 
 her fpirits, in c limg af^cr him, 
 Vcr, 9. T*\Tj -jin r:j 
 What is th\ Lciovcd niurc t;:an another 
 
 bclov cd ? 
 What is his excellence that thou acjurtfl: 
 us thus ? 
 This qucition regularly introduces a de- 
 fcription of the Bridegroom's perion, 
 which terminates in this 
 
 cnano tei 
 The whole is fuflicicntly intelligible, and 
 the ideas become familiar to ti .111 \s hq 
 carefully perule this poem. If any parts 
 of the delcription feem extravagant, and 
 to ftand in need of explanation, let us alfo 
 take uiider confideration otiitr parts of 
 fcripture, in ^vh!Lh the fon of man is de- 
 scribed : as for inftance, Apoc. i. 14. Ol 
 
 •STodig au^a 0fj.ciQi yu/^KcXiQ^cvu, u,g ev ycauivca 
 iffeTrvp ivci. See alio Dan. vii. 5, 6. be me 
 imagiiiC this delcription in lome parts not 
 
 unlike 
 
( 218 ) 
 
 unlike the perfon of David when he was 
 firft brought on the ftage, i Sam. xvi. 12. 
 
 I have before quoted fome lines from 
 Prior's Solomon. In many pafTages he had 
 this poem in his eye ; and his imitation 
 of that before us Qiews how capable he 
 thought it of fhining in an Engliih drefs. 
 Book ii. lib. 350. 
 
 ** I had come, preventing Sheba's Queen, 
 *' To fee the comellefl; of the fons of men ; 
 ** To hear the charming poet's am'rous fong, 
 ** And gather honey falling from his tongue. 
 ** To take the fragrant kifles of his mouth, 
 *' Sweeter than breezes of her native South ; 
 *' Likening his grace, his perfon, and his mien, 
 *' To all that great and beauteous I had feen. 
 ** Serene and bright his eyes, as folar beams 
 *' Reflecfting temper'd light from cryftal ftreams. 
 *^ Ruddy as gold his cheek; his bofom fair 
 ** As filver ; the curl'd ringlets of his hair 
 ** Black as the raven's wing; his lip more red 
 ** Than Eaflern coral, or the fcarlet thread. 
 ** Even his teeth, and white, like a young flock 
 *' Coeval, newly fliorn, from the clear brook 
 ** Recent, and blanching on the funny rock. 
 
 " Iv'ry 
 
( 219 ) 
 
 ** Iv'ry with fapphires inrerfpers'd explains 
 
 *' How white his hand, how blue his manly veins, 
 
 *' Columns of pnlifh'd marble, firmly fet 
 
 *' On g.»lden bales, are his legs and feet. 
 
 ** His ftature all majeftic, all divine, 
 
 ** Straight as the palm-tree, ftrong as is the pine. 
 
 *' Safforn and myrrh are on his garments flied, 
 
 *' And cverlalling fweets bloom round his head.'* 
 
 Ver. lo. h^yl ETVio-TjiJLo;, Infignis. 
 
 Ornatus vcl elatus ut Vexillarius. Buxt. 
 fub hn M. R. VexilJuni. 
 
 Ver. 1 6. *' His whole deledlable." i.e. 
 And his whole is defires. Heb. 
 
 CHAP. VI. 
 
 Ver. 4. n>nriD Ut Urbs hujus nominis, 
 amabilis fub (Til Ergo LXX rcddunt, ug 
 
 Ver. 8. *' Sixty queens, and eighty con- 
 cubines." I Kings xi. 3. Seven hundred 
 wives ; three hundred concubines. 
 
 Ver. 9. ** Her mother's joy." n"l3 
 munda, pura 1"ID purificavit forfan etiain 
 filia, foem. vocis *13 five M. R. [ive fub m3 
 elegit; LXX exAexJij. ; Dr. H. Delight, 
 
 Darling ; 
 
( 220 ) 
 
 Dar!ing; old tranllation, dear; new, choice 
 one 
 
 
 * Bifliop Home's Sermons, Vol. I. Difcourfe Second, Eden. 
 *' When we think of Piiradife, we think of it as a feat of de- 
 light. Ihe name Eden lignincs jjleafure, and the idea of 
 pleafure is infrparabU- torn that of a garden, where man Itill 
 feeks after lolt happincts. The garden of Eden had, doubt- 
 leis^ all the.perff-dion it could receive from the hands of him, 
 ■who ordiiined it to be the manfion of his favourite creature. 
 
 jNiight not the garden of bjden be a kind of temple or fanc- 
 tuary to Adam j a place chofen for the refidcnce and appear- 
 ance of God; a place dcfigned to reprcfent and give him 
 ideas of heavenly things ; a place facred to contemplatioii 
 and devotion ? Something of this fort feenis to be intimated 
 by the account we have of the garden. Gen. ii. and to be 
 confirmed by the references and allufions to it, in other parts 
 of the fcriptures. Wherever it is mentioned^ it is called the 
 garden of God, or the garden rf the Lord, expreffions which 
 denote Ibme ptculiar delignation of it to facred purpofes. 
 See Ifaiah li. 3. At the time appointed thefe predictions re- 
 ceived their accomplifhment. By the death and refurreftion 
 pf the Redeemer, loft Paradife was regained. This facred 
 garden the firft Adam by tranfgreffion loft : but ail the blef-- 
 lings fignified and reprefented by it have been, through the 
 fecond Adam, reftored to his pofterity." 
 
 This difcourfe of Eiiliop Home, from which thefe ex' 
 trafts are colle£ted, inclined me to confider whether his ideas 
 in forae refpeft might not be extended to the Song of Solo- 
 nion, and confirm the allegory we are contending for. Chap. 
 vl. T. The Chorus fays — Whither went thy love — Thou fairtlt 
 among women ? Tlie Spoufe replies — My love is gone down 
 to his garden — And towards the conclufion of the poem the 
 afccads " leaning on her beloved j" the fccne is the garden, 
 And ftie is called its inhabitant, 
 
 fuM 
 
( 221 ) 
 
 fuse gcnetrici ipfa manda fu;.e m.itrl iminaculata, 
 lol lit pura 
 
 H/tDH^ n"13 LVc'J^^, Interpret. Sana:! Pag- 
 nini. 
 
 Ver. lo. " Fair as the moon, fpotlefs as 
 the fun." St. John defcribiiig the Chrif- 
 tian church, Apoc. xii. i. Ipcaks of her 
 under the chara6tcr of a woman clothed 
 with the fun, and with the moon under 
 her feet : and in comparing thefe two paf* 
 fages it is obfervable that fhe is defcribed 
 a woman in both pkiccs ; and in the one, 
 adorned with the fun and the moon, and 
 in the other compared to both ; each paf- 
 fage may ferve to illuftrate the other ; and 
 her purity and clearnefs demand our at- 
 tention. 
 
 Ibid. " Formidable as banner'd bands," 
 is an exprelTion before ufcd by the Bride- 
 groom, and here repeated by the Chorus. 
 There the mention of Tiiirtfa and Jcru- 
 falem fecms properly to introduce it ; 
 here it may mean " that order and re- 
 guhirity for which flie is confpicuous.'* 
 A city fct on an hill cannot be hid; and 
 that the church of Chriit is that .city, is 
 
 intimated 
 
( 222 ) 
 
 intimated by our Lord himfelf, Matt. v. 
 in his fermon on the mount. When Ba- 
 laam faw Ifrael abiding according to their 
 tribes, the fpirit of God came upon him, 
 and he faid, Num. xxiv. 5. *' How goodly 
 are thy tents, O Jacob, thy tabernacles, O 
 Ifrael !" See alio Pfalm Ixviii. and let us 
 conclude that it may not improperly be 
 faid, of the true Ilrael, that " fhe is for- 
 midable, as an army with banners." 
 
 Ver. 12. " The chariots of Aminadab." 
 
 munifici mei popali quadrigse 
 
 *' Cum plane nefciam quae fit hujus loci 
 fententia, contentus fum fubjunxifTe ver- 
 fionem interlinearem Santis Pagnini." 
 
 CHAP. VII. Ver. 4. 
 
 *' Thy neck is like the ivory tower, 
 *' Thy face as the tower of Lebanon.'* 
 
 It is obfervable that the defcription here 
 given is partly a repetition of that in the 
 fourth chapter, which will lead us to con- 
 clude, that *' The tower oF David," and 
 
 " The 
 
( 223 ) 
 
 ** The ivory tower," and " The tower of 
 Lebanon," is one. Let us coIlc6l our ac- 
 count of- them from the different parts of 
 the fcripturcs, and let the reader judge for 
 himfelf. i Kings x. i6. *' And King Solo- 
 mon made two hundred targets of beaten 
 gold, &:c. and the king put them in the 
 houfc of the forcft of Lebanon.'* The 
 armory at Jerufalem is mentioned by Ne- 
 hemiah iii. 19. and here, chap. iv. 4, the 
 tower of David is defcribed as an. armory ; 
 and it feems as if this was part of the houfe 
 of the foreft. It is no obje6lion that it is 
 here called the ivory tower, with which it 
 was probably adorned, as well as furniihed 
 with arms. It might fcem, that here 
 mention being made both of the " ivory 
 tower," and '^ the tower of Lebanon," her 
 neck being compared to one, and her face 
 to the other, they muft neceffarily be two 
 diftindl buildings ; to which it may be re- 
 plied, that her face is only compared to 
 that part which fronts Damaicus. " Face 
 rather than nofe," fub f]:N* iratus eft, index 
 animi. 
 
 Vcr. 
 
( 224 ) 
 
 Ver. 5. ** Like Carmcl is thy rifinghead 
 With purple garlands crowned." 
 Verbatim : 
 
 Thy head above thee as Carmel, 
 And the drei's of thy head as purple. 
 
 Ver. II. *' Come my beloved, &c. 
 
 '^ Eve 
 ** Rofe, and went forth among her fruits and 
 
 " flow'rs, 
 " To viiit how they profper'd, bud, and bloom 
 *' Her nuilery ; they at her coming fprung 
 " And touch'd by her fair tendence, gladlier 
 
 " grew." Paradife Loft, B. vlii. I. 40. 
 
 Ver. 1 2' Mandrakes — ** what thefe man- 
 drakes were, commentators have not been 
 able to determine. That they were not 
 what we call mandrakes, all are agreed. 
 The beft account of them is, I think, in 
 Calmet, who fuppofeth them to have been 
 citrons or oranges." Bilhop Newton, 
 vol. II. Did. ix. p. 265, quarto. " Many 
 of the antients recommended them as 
 helping conception." Ibid. 
 
 Maundrell's Journey from Aleppo, p. 60. 
 " I demanded of him (the .Samaritan 
 prieft at Naplofa) what fort of plant or 
 
 fruit 
 
( 225 ) 
 
 fruit tlic Dudaitn^ or, as we tranflate it, 
 mandrakes were, which Leah gave to Ra- 
 chel, for the purchale of her hufband*s 
 embraces ? He faid they were plants of a 
 large leaf, bearing a certain fort of fruity 
 in Ihape refembling an apple, growing 
 ripe in harveft, but of an ill favour, and 
 not wholeibme. But the virtue of them 
 was to help conception, being laid under 
 the genial bed. That the women were 
 often wont fo to apply it at this day, out 
 of an opinion of its prolific virtue. Of 
 thefe plants 1 favv feveral afterwards in the 
 way to Jerufalem ; and if they wTre fo 
 common in the Mefopotamia, as we faw 
 them hereabout, one mull either conclude 
 that thefe could not be the true man- 
 drakes, Dudaim, or elfe it would puzzle a 
 good critick to give a reafon, why Ra- 
 chel ilfiould purchafe fuch vulgar things 
 at fo beloved, and contefted a price. 
 
 Ver. 13. " All delicates, both new and 
 even old." Of all the interpretations 
 hinted by Biiliop Patrick, that which re- 
 fers us to Matt. xiii. 52. I would prefer. 
 
 Vol. II. Q^ n^xvuv^ 
 
( 2'26 ) 
 
 vpxvuv, ofzpio; eg-iv ccvGpwn-ca otKohcTTroIri, c^tg 
 tytCocWit sjc TH ^i^aroivpa dijjis kocivu tcoci 'uxoc'kuiu. 
 
 In this light the paffage may be confi- 
 dercd as a reference both to the Law and 
 Gofpeh 
 
 CHAP. VIII. 
 
 Ver. 2. " She fhall inftrua me." This 
 unexpe6ted break in the formation of the 
 fentence has created difficulties to fome 
 interpreters, at lead to one, who fuppofes 
 the word to be a proper name ; but he 
 miffht have been reheved, had he fuffi- 
 ciently confidered the genius of the He- 
 brew poetry : in which fuch tranfitions 
 are not unnoticed. See 2 Sam. xxii. 2, 3. 
 *« The Lord is my rock," &c. The Pfalmift 
 proceeds in the third perfon, ** In him 
 will I truit,'* &c. but adds immediately 
 afterwards, *' Thou faveft me from vio- 
 lence." 
 
 Ver. 5. *' Leaning on her beloved." 
 
 Were we not prepared for the feventh day 
 
 by the foregoing adjuration, the different 
 
 attitude in which the SpouTe appears, 
 
 2 would 
 
( 227 ) 
 
 would fufficiently befpeak a new, and pro- 
 bably concluding fcene. She is not here, 
 as in other places, invited by the Bride- 
 groom, but united to him : and his words 
 want no explanation, expreffive of a mu- 
 tual and entire a(}e6tion. She, fully now 
 poflTelTed ol his love, no longer courts his 
 favour, but intercedes for her filler, as one 
 related to both : 
 
 Ver. 8. '' We have a little filter." 
 Ver. II — 14. The Companions — The 
 Vineyard — The Roc are noted in other 
 places. 
 
 I apprehended the notes of Michaelis on 
 Lowth might alibrd us fome light ; but 
 on examining them, find they are rather 
 calculated to create dillicultics than to 
 clear them up. He will not allow it to 
 be ^'marriage fong ; but the plan here 
 propofed obviates many of his obje6lions. 
 He is inclined to rejccl Bolfuet's divifion 
 of the poem into feven days ; obje6fs to 
 one in particular, and from thence would 
 infer, that the whole is groundlefs. But 
 it may be here iccn, that we may differ in 
 0^2 feme 
 
( 228 ) 
 
 ifome particulars, yet upon the whole per- 
 fe6lly well agree. But thefe are inferior 
 objections, fcarce worthy of our notice. 
 The grand matter is, he is not inclined to 
 allow the poem to be a facred allegory ; 
 which is to fay in other words, that it de- 
 ferves no place in the canon of fcripture. 
 His obje6tions might be confidered at 
 large; and many are anfwered in the 
 courfe of this work. Among the internal 
 marks, does not n'>VO (o clearly alluded to 
 in the fecond diftic, call our attention to 
 him to whom that name is eminently 
 given ? When the v/ord nM fo frequently 
 occurs, we cannot but remember that 
 Ifaiah ufes it chap. v. i. and we know to 
 whom it is there applied — who was " the 
 beloved," and what " his vineyard ;" but 
 more of this hereafter. 
 
 Were I called upon to fhew why I con- 
 fidered this poem as a facred allegory, I 
 fhould be inclined to produce thofe very 
 remarkable paflages in the Prophets of the 
 meaning of which there can be no doubt, 
 in which the ardent afFe6lion of the huf- 
 band to the wife is ufed to exprefs the love 
 
 of 
 
( 220 ) 
 
 of God to his people ; and one fingle 
 verfe of Ifaiah would ferve as a key to the 
 whole. 
 
 yrh^ yhv \i}'^ hSd hv ]m mtt^tz 
 Deus tuus fuper te gaudebit fponfam fu- 
 per fponfi gaudio. 
 
 I would refer the reader to the inflitu- 
 tion of marriage, as recorded by Mbfes, 
 and remind him that God created man in 
 his own image ; and Adam by divine in- 
 flin6l, on the formation of Eve, pronounced 
 both to be one flelli ; and as infpircd au- 
 thors are the beft interpreters of the fa- 
 cred fcriptures, I would defire him to con- 
 i'ult Saint Paul's Epiftle to the Ephefians, 
 chap. V. from verfe 22 to the end. It 
 might not be amifs to recolle6t what has 
 been already faid concerning allufions to 
 particular palTages in the Apocrypha and 
 other parts of Saint John's writings. But 
 above all let the forty-fifth Pfalm be mi- 
 nutely examined ; and every part of it, 
 and every expreffion in it, be allowed its 
 weight. It is too clear and expreflive not 
 to be applied to the marriage of Solomon : 
 it is of too fublime and divine a caft to be 
 0^3 wholly 
 
( 230 ) 
 
 wholly confined to it. The author (whofe 
 name is not recorded) mull: have had a 
 farther view, and extended his thoughts to 
 him, of vv horn he fays -h nnni^^ni piN Nin 
 and we cannot but conclude, th^t " a 
 greater than Solomon is here." In confi- 
 dering the Pfahu and the poem before us, 
 1 have been often at a lofs to determine 
 which was the original, and which the 
 tr^nfcript ; whether the Pfahn was drawn 
 up \v/:l' a view of being explanatory of 
 the poem, and" more fully and exprefsly 
 pointing out its divine tendency ; cr the 
 poem, alTuming a dramatic turn, \vas 
 wholly formed on the fubjedl of the Pfalm ; 
 each perfon therein mentioned bting in- 
 troduced in the fceae, and fuilaining its 
 given chara6ler : the King, the Q^een, the 
 King's daughters, and the daughter of 
 Tyre, correfponding with the Bridegroom, 
 the Bride, the Chorus, and (if interpreters 
 are right) her lictle fifter, for both are re- 
 ferred to the call of the Gentiles. Inclined 
 by thefe and fuch like arguments I would 
 infer, that it is not only poffible, but highly 
 probable, if not abfolutely certain, that 
 
 this 
 
( 231 ) 
 
 this fong of Solomon had a farther view 
 than his efpoufals, or nuptials ; and that 
 all that is facred and divine, which with 
 any propriety could be adumbrated by the 
 holy rite of marriage, was here fet forth in 
 all its colours, and rightly explained by 
 thofe interpreters, who contend that here- 
 in is defcribed the perfe6l love of the true 
 Solomon, the Prince of peace. Be it far- 
 ther remembered that not David only, but 
 Solomon alfo was a type of Chrift ; and 
 the words originally fpoken of him, and 
 to hnn by David his father, by the author 
 of the Epiftle to the Hebrews i. 5. and 
 exprefsly produced as fpoken of Chrift. 
 *' He fhall be my fon, and I will be his 
 father ; and I will eftablifh the throne 
 of his kingdom over Ifrael for ever." 
 I Chron. xxii. 10. fays David, and " I 
 will be to him a father, and he fliall be to 
 me a fon," is urged as a text of fcripture, 
 fnewing the fuperiority of tlie Son over 
 the moft perfe6l of created beings, in the 
 place above cited. Solomon therefore 
 fuftained the perfon of Chrilt : and it were 
 Itrange if this moil e: .tillent song of 
 0^4 all 
 
( 232 ) 
 
 all his works fhould bear no relation to 
 that divine perfon, whom before his birth 
 he was ordained to reprefent. 
 
 That this book was contained in the 
 canon of fcripture there can be no doubt ; 
 and of its authenticity there can be none ; 
 as St. Paul declared, when this was in the 
 number of canonical books, that all fcrip- 
 ture was of divine infpiration. And un- 
 Icfs we affix to it a divine allegorical in- 
 terpretation, we at once blaft its credit. 
 For it is talking idly to fay, it is fufficient 
 that it inftrucls us in the duty of hufbands 
 towards their wives, and of wives towards 
 their hufbands. 
 
 " The vineyard which is mine," fays 
 the fpoufe, chap. viii. 1 2. The fifth of 
 Ifaiah, and feveral paifages in the Evan- 
 gelifts, lead us to the truev meaning of this 
 vineyard. Thefe parables of themfelves 
 are fufficiently intelligible ; but left they 
 might want farther explanation, St. John 
 adds our Lord's words, '* I am the true 
 vine," chap. xv. i. And the image here 
 introduced in the different parts of this 
 poem, adopted by the prophet, applied by 
 
 our 
 
( 233 ; 
 
 uur Lord to the fame purpofe in the Evan- 
 gehfts, and farther alluded to by St. John, 
 is another circumQance ftrongly in favour 
 of that myiVical meaning, which the doc- 
 tors both of the Jewiih and Chriftian 
 church have always readily admitted. 
 
 When the tendency of the whole poem 
 was once fixed and allowed, it was the 
 more pardonable, if feme individuals car- 
 ried their ideas farther than the words 
 would ft:ri6lly allow, and that the com- 
 ment was fometimes too luxuriant for the 
 text. On fuch ground the allegory may- 
 be admitted ; and it is confcfled, that on 
 fuch the interpretations of particular paf- 
 fages are founded. Thus " the young 
 foxes, which deftroy the grapes" arc faid 
 to be heretics ; for as a vineyard is the 
 church, lb the corrupters of its doctrines 
 are thofe who deftroy the fruits of the 
 vine : which fhould not be confined wholly 
 to men of heretical principles ; all devia- 
 tions in practice, as well as faith, are equally- 
 dangerous. It is true Ezechiel fays xiii. 4. 
 ** O Ifrael, thy prophets are like foxes in 
 the deferts ;" hence interpreters in gene- 
 ral 
 
( 234 ) 
 
 ral by foxes nnderfland heretics ; but we 
 find Dr. South, Serm. ult. vol. VI. giving 
 the exprefiion another turn. Take it in 
 his own words : " With all polTible might 
 and fpeed oppofe the very firft rifings and 
 movings of the heart to Jin. For thefe are 
 the buds that produce that bitter fruit. 
 Thefe little foxes defray the grapes as much 
 or more than the greater, and therefore 
 are to be diligently fought out, hunted, 
 and killed by us, if we would keep our 
 hearts fruitful. We iliould deal with 
 thefe ftreamings-out of fm, as the Pfalmifl 
 would have the people of God deal with 
 the brats of Babylon. Happy fliall he be 
 that taketh and dail^eth tbofe little ones 
 againft the Hones." Pfalm cxxxvii. 9. 
 
 But to return — It is next to be remarked 
 that this is no novel difcovery, the ofF- 
 fpring of modern fagacity ; but the pre- 
 vailing opinion both of the Chriflian and 
 Jcwifli church. The primitive fathers 
 may be cenfurcd, as too fond of allegoriz- 
 ing the (cripturcs. Their want of fkill in 
 the Oriental languages may be objecled to 
 them ; and the 'Kltva i^iv aAA^jfw^a^ej/a of St. 
 
 Paul 
 
( '^^^^ ) 
 
 Paul might have led them often into error; 
 but here they only adopted the received 
 interpretation of the Jewiih church. To 
 them alfo it is obje<ftcd, that the mind of 
 Solomon was as little known to them as 
 to us : and that they, who lived fo many 
 years after him, arc not of fufficient au- 
 thority to ftamp a meaning on any part 
 of his works. But let us rccol!e6t who it 
 was, that is fuppofed to l.ave fettled the 
 canon of fcripture contained in the Old 
 Teftament. And if it appeared to Ezra, 
 himfelf an infpired writer, to be the work 
 of Solomon, and to deferve a place among 
 the law and the prophets ; this alone 
 vi'ould prove that the book had a divine 
 tendency, and that it was not merely an 
 Epithalamic poem on his own marriage. 
 But if this farther iccondary meaning was 
 at that time known, and allowed ; and by 
 him tranfmitted to them who immediately 
 preceded the days of the MefTiah, by tra- 
 dition; we may reafonably conclude, it 
 was not an opinion haftily, without fuffi- 
 cient grounds, taken up by the later Jews, 
 but that it was always the received judg- 
 ment 
 
( 236 ) 
 
 ment of the Jewifn church ; not fixed on 
 the book becaufe it had been received into 
 the canon of fcripture, but that it was re- 
 ceived into the canon becaufe its argu- 
 jnent and authoritjr was divine. 
 
 Chap. viii. 4. 
 
 Thy neck is like the ivory tower, 
 Thine eyes the pools of Hellibon, &c. 
 
 In a poem wholly allegorical I find the 
 following defcription. Spenfer's Faerie 
 Queen, Book ii. Canto 9. 
 
 *^ They her befought of favour fpecial 
 ** Of that fair caftle to afford them view„ 
 21. *'• Firft fhe them led up to the caftle wall, &c. 
 
 45. " The turret's frame moft admirable was, 
 
 46. " The roof hereof w^s arched over head, 
 
 ** And decked with flowers and herbars dain- 
 
 " tily ; 
 •' Two goodly beacons fet in watches ftead, 
 ** Therein gave light and flamed continually ; 
 " For they of living fire moft fubtilly 
 ** Were made, and fet in filver fockets bright 
 *' Cover'd with lids deviz'd of fubftance fly 
 " That readily they fliut and open might ; 
 *< O, who can tell the praifes of that maker's 
 
 " might !" 
 
 The 
 
( ^^37 ) 
 
 The Intent of the author fliall be (hewn 
 in the words of one who lived much nearer 
 his own times. *' It is evident that in this 
 Canto of that matchlefs poem, the Fairy 
 ^ueen, written by our Englijh Virgil^ the 
 author's intention is to defcribe the body 
 of man informed with a rational foul ; 
 and in profecution of that defign, he fet- 
 teth down particularly the feveral parts of 
 the one, and the faculties of the other.'* 
 
 Sir Kenelm Digby's Letter 
 to Sir Edward Stradling. 
 
 Not an expreffion in the whole Canto 
 will e:ive us room to imao-ine that the Song- 
 
 O o o 
 
 of Solomon was \\\ the author's eye ; and I 
 refer to it, only to (hew how far the fym- 
 metry, proportions, and perfe6lion in tlie 
 human body may juftly, beautifully, and in 
 -a truly poetical work, be compared to thofe 
 which are to be difcovered in a magnifi- 
 cent building of exquifite architecfture. 
 
 In the literary correfpondence between 
 Dr. Lowth the prefent Bilhop of London, 
 and the Right Reverend author of the 
 Divine Legation of Mofes demonftrated, 
 I find the following pafTages, which had 
 entirely elcaped my memorv. 
 
 To 
 
( 238 ) 
 
 To the Rev. Dr. L. Prior Park, Sept. 17, 
 1756. 
 
 ** If it iliould be aflced, why fo much 
 unwiUingneis to have the book of Job an 
 allegory, and fo much readinefs to admit 
 Solomon's Song to be an entire allegory ? 
 Could you give a better reafon than this, 
 that the latter opinion is eftablifhcd ortho- 
 doxy, and the former, yet. a paradox ? 
 But, a word in your ear ; can }ou poflibly 
 be ferious in faying of Solomon's Song 
 omnino ejje allegoricum ? I pay you a ccm- 
 pliment in this queftion ; though 1 made 
 it only to fliew you, that I treat you in 
 the freedom and confidence of a friendly 
 altercation." 
 
 Note. The latter part of this para- 
 graph, as imparted in confidence, and the 
 anlwer to it likewife, would have been 
 here fuppreiled : but it was juciged alto- 
 gether unnecefTary to do lo, when it was 
 obferved, that the fame fecret had been 
 whifpered in confidence to the ear of the 
 public, in Divine Legation, vol. N . p. (^-2^. 
 note : — it contains as follows. 
 
 " What 
 
( 239 ) 
 
 " What then, I befeech you, becomes of 
 Solomon's Song, if you will not allow it to 
 be ^. precedent of this fort? PIcre, in the 
 opinion of the church, as appears by the 
 infertion of it into the canon, or at lead 
 in the opinion of inch churchnicn as our 
 critic, Solomon, under the cover of a love- 
 talc, or amorous intrigue between him and 
 an Egyptian lady, has reprefented Chrifli's 
 union and marriage with the church. 
 Surely, the patience or impatience of Job 
 had a nearer relation in nature to the pa- 
 tience or impatience of the Jewilh people 
 than Solomon's love intrigue had, in grace ^ 
 to the falvation obtained by Jefus Chrift. 
 Yet this we are to deem no odd amufe- 
 ment for the w^ise man." 
 
 Letter III. Dr. L. to Dr. W. 
 
 " As to my admitting Solomon's Song to 
 be an allegory, at the fame tune that 1 de- 
 nied Job to be fuch ; it was, 1 alfure you» 
 neither out of perverfenefs to you, nor for 
 fear of appearing unorthodox. I think 
 there is a material dilFcrencc between the 
 
 two 
 
( iilO ) ■ 
 
 two cafes : if you deny Job to be an alle-* 
 gory, I fee no ill confequencc ; it ftands 
 juft where it did : but if you deny that 
 Solomon's Song is an allegory, you mull: 
 exclude it from the canon of Holy Scrip- 
 ture ; for it holds its place by no other te- 
 nure. You may laugh at me, but I am 
 really in earnefl in faying, that I am in- 
 clined to think Solomon's Song to be alto- 
 gether allegorical : 1 have given my rea- 
 fons for it ; and do not yet think the diffi^ 
 culties that fhand in the way of the alle- 
 gorical interpretation equal to that of 
 fuppofmg, that Ezra, or whoever they 
 were that fettled the canon of fcripture, 
 would ever have admitted a loofe and pro- 
 fane poem into the number and rank of 
 their facred and infpired writings.'* 
 
 This correfpondence between the Lord 
 Bifhop of London and the author of Divine 
 Legation is very remarkable ; and in many 
 particulars may be very ufeful to others. 
 It may ferve to ihevv us the true ufe of 
 allegory, and teach us to fet fome bounds 
 to that allegorizing fpirit, which fome 
 learned men have difcovered, as in their 
 
 expofitions 
 
( '-i+1 ) 
 
 cxpofitions of the book of Job before re- 
 ferreJ to, lb alfo on other fubje6ls, which 
 perhaps might have fuggefted the idea of 
 Job fuftaining a fictitious characltr. I 
 mean the apocryphal book of Judith, 
 which Grotius views in the following 
 light : 
 
 " xMulti viri eruditi fudant ut qux hoc 
 libro continentur, quae ipfi revera ita gefta 
 putant, concilient cum hiftoriis non dubi- 
 tatis, quae funt in facris aut in Graecorum 
 literis. Puto diu fudaturos priufquam aut 
 aliis aut fibi fatisfaciant ; veriufque efTe, 
 ta quai funt in hoc libro effe aivS^uTui^ri 
 (per obfcuras ambages di6la). Scriptum 
 librum cum primum Antiochus illuflris in 
 Judasam veniflct, templo nondum per ido- 
 lum polluto, in hoc ut Judaei fpe divince 
 liberationis confirmarentur. Nam nnin» 
 (Jehudith) efle Judasam gentem nemo 
 negaverit. Bethulia D' hii HO (Domus 
 Domini Dei) eft templum. Gladius inde 
 egrediens funt preces fan6lorum. Nebu- 
 chadonofor Hebracis faepe Diabolum figni- 
 ficat, et AlTyria faftum, ut notatum et 
 Hieronymo. Diaboli inftrumentum An- 
 Vol. II. R tiochus, 
 
C 242 ) 
 
 tiochus, qui hie te6lo nomine Holophernes. 
 (.id eft Jitra ishn li6tor ierpentis, Chaldaice^ 
 id eft, ut jam diximus, minifter diaboli.) 
 Judaeam formofam quidem (nam prop- 
 terea apud Danielem »D^; (Deus) dicitur) 
 l^d viduam, id eft ab omni auxilio deler- 
 tam, fubigere volebat. Sperabant pii, fore 
 ut is Deo paenas daret, quemadmodum 
 dedit. Joachim, in Grasco, aut, ut in La- 
 tino eft, Ehakim, qui hie dicitur fuilTe 
 fummus facerdos, Deum lurre6lurum fig- 
 nificat. Ea fpes homines Deo conjun- 
 git, quod opus facerdotis maximi. Vide 
 I Mac. viii. 14. Cxtera lunt Ittbio-o^iu^ti, 
 ornamenti causa addita, qualia in Para- 
 .bohs multa. Poft reditum e Babylonia 
 icriptum hunc hbrum facile videbit, qui 
 cum eura leget Grxca, iv. 2. et qua:^ funt 
 V. xxi. 21. e. g. s. 
 
 Both, we fee, were fuppofed to have 
 been written after the captivity, and both 
 in reference to the fituation the Jews were 
 in at different periods. Dr. Prideaux fays 
 of Grotius, "This particular. exphcation 
 of the parable (as he vv'ill have it to be) is 
 1 confcls the peculiar fancy of this great 
 
 man.*" 
 
( 243 ) 
 
 man.'* But whether the book of Job be 
 proved to be an allegoric poem, written on 
 the return from the captivity, and repre* 
 fenting the circumftances of the people of 
 that time, is a qucftion not generally ad- 
 mitted. 
 
 P. 213. Add this note on chap. iv. 10. 
 
 A principal part of the delicacy of the 
 Afiatic ladies confifts in the ufe of baths, 
 and of the richeft oils and perfumes : an 
 attention to which is, in fome degree, ne- 
 ceffary in thofe hot countries. Frequent 
 mention is made of the rich ointments of 
 the Spoufe in the Song of Solomon. 
 
 Cant. iv. lo. 
 *' How beautiful are thy breads, my lifter, 
 
 " my fpoufe ! 
 " How much more excellent than wine ; 
 *' And the odour of thine ointments than all 
 ** perfumes ! 
 II. "Thy lips drop as the honey-comb, my 
 '• fiioufe ! 
 *^ Honey and milk are under thy tongue : 
 ** And the odour of thy garments is as the 
 •' odour of Lebanon." 
 
 R 2 ' Lowth's 
 
( 244 ) 
 
 Lowth's Notes on Ifalah, chap. iii. 24. 
 
 Note — Pagninus, Junius, and our Eng- 
 lifh tranflators render yyi amores, loves. 
 Bifhop Lowth follows the LXX. fioco-oif 
 hreajis^ ■)! mamma^ 111 amicus. 
 
 *' For the paflions of the foul ; which 
 being things of the highefl tranfport, and 
 moft wonderful and various operation in 
 humane nature, are therefore the proper 
 object and bufinefs of rhetoric. Let us 
 take a view how the fcripture exprefles the 
 moft noted and powerful of them. And 
 here what poetry ever paralleled Solomon i?i 
 his defcription of love^ as to all the ways, 
 efFe6lsj and extafies, and little tyrannies of 
 that commanding paflion ? See Ovid with 
 his " Omnia vincit amor," &c. and Virgil 
 with his " Vulnus alit vcnis, etcxco carpi- 
 tur igne," &c. How jejune and thin are 
 they to the poetry of Solomon, in the 8th 
 chapter of the Canticles and the 6th verfe; 
 " Love is (trong as death, and jealoufy 
 cruel as the grave." And as for his de- 
 fcription of beauty, he defcribes that fo, 
 that he even tranfcribes it into his expref- 
 fions," Dr. South, vol. IV. Sermon I. 
 
 SELECT 
 
SELECT 
 
 SERMONS. 
 
 R3 
 
( 247 ) 
 
 S E R M O N I. ' 
 
 Preached before the Univerfity of Oxford 
 at St. Mary's, Feb. 2, 1750-1. 
 
 Luke vii. ^^. ..^ 
 
 M^ijdom is jujlified of all her children. 
 
 Beauty cannot fo well be efllmated by 
 a feparate examination of the feveral parts, 
 as by an entire view of the whole. By 
 each of them the fkill of the artificer, and 
 exquifitenefs of the workmanihip, may be 
 difcerned ; but their regularity and pro- 
 portions are bcft difcovered, when they 
 are compared with each other, and placed 
 in one common light. 
 
 When the Almighty had finifhed the 
 work of the creation, the facred hiftorian 
 obfcrves that *' God faw every thing that 
 he had made, and behold it was very 
 goody''* thus exprefling the highcft degree 
 R 4 of 
 
( 2^8 ) 
 
 of complacency on the whole ; the parts 
 of which in the procefs of his worK he 
 had pronounced to he good-, and now 
 Lw them all conrpiring to compleat the 
 whole with the greatclt iymmetry, an(j 
 peifeclion. 
 
 Proceed v.c from the real to the moral 
 world ; and in imitation of the hrly 
 Pfalmift, by an eafy tranfition, from a view 
 of the works of the creation meditate on 
 his works of grace. They declare his 
 glory, but thefe reveal his pleaUire ; and 
 the exadleft wifdom is difccrniblc not only 
 from the book of nature, where we read 
 Jiis power, but from tlie fcriptures alio, 
 where we learn his vvill ; and the various 
 methods of providence, like the different 
 works of the creation, regularly tend to 
 the fame end ; and are all wonderfully 
 calculated to promote " glory to God, and 
 good-will towards men." 
 
 This feems to be the fcope of our Sa- 
 viour's obfervation here before us, which 
 though applied particularly to the dif- 
 ferent manners of himfelf and John thi? 
 Baptili, is yet univerfally true; and the 
 
 regularity 
 
( 249 ) 
 
 regularity of that building cannot but b« 
 dii'cernvd with iidmiration, which is " built 
 upon the foundation of the apoftles and 
 prophets, Jciiis Chrift himfelf being the 
 chief cnrncr-flouo ; in whom all the build- 
 ing fitly framed together, groweth unto an 
 holy temple in the Lord." Eph. xi. 20. 
 
 If the aufteritics of John the Baptift af- 
 forded the licentious Jews an occafion of 
 calumny againft him, they were not lefs 
 offended at the free and unreferved inter- 
 courfe of Chrift with men of all ranks and 
 callings ; though their feveral inftitutions 
 of life were conformable to the ends of 
 their coming, and agreeable to that hea- 
 venly wiidom, which when known muft 
 be approved, and is uniiorm in all her 
 \vorks. Did one lecome a preacher of 
 repentance, who warned men to flee from 
 the wratii to come ; the other was not a 
 lei's (iiltingiiillied p^rt of his character, 
 who came ro offer terms of pardon, recon- 
 ciliation, and peace. The extraorv3inary 
 rnortitications of Jolm fiift railed the at- 
 tention of men, and prepared them for 
 the reception of Chi ill ; whiKt his public 
 
 manner 
 
( 250 ) 
 
 manner of converfing with mankind gave 
 him moft frequent opportunities of dii- 
 playing his divine power and goodnefs ; 
 both which were manifefted by his miracles 
 wrought for the benefit as well as convic- 
 tion of the world. 
 
 To examine into the feveral methods of 
 providence, and to affign reafons for all 
 God's dealings with the children of men, 
 were an endlefs and an arrogant talk. We 
 fee at befl: but through a glafs darkly, and 
 know but in part ; yet the dimnefs of our 
 fight, and the confined limits of our under- 
 flanding, prevent us not from discovering 
 fo much wifdom in the difpenfations of 
 providence ; fuch a Icries of events all 
 tendins: to the fame end ; a fcene fo o-ra- 
 duiiliy opened ; a chain of prophecies de- 
 livered by perfons of different ages, dif- 
 ferent manners, and intercfLS ; yet all 
 pointing out the gofpel times ; in a word, 
 fuch a general concurrence of all the evi- 
 dences of the gofpel, that this very con- 
 currence is in itfelf an evidence of its di- 
 vine orio;inal. 
 
 That we may confine our thoughts on 
 this extenfive fubje6l to fome method, let 
 
 us 
 
( 251 ) 
 
 us fee what was the ftate of the church-^ 
 before — and under the law — and efpe- 
 cially in the time immediately preceding 
 the gofpel ; and what difcovcries of God's 
 will were made in each of thefe periods. 
 
 The brevity, the'ftyle, nay the antiquity 
 of the hiftory of Mofes, may feverally be 
 reafons why we meet with fo nuicli diffi- 
 culty and obfcurity in the account of the 
 earlied ages. The Tews called the pa- 
 triarchal age *' the days of emptinefs," bc- 
 caufe fo little is recorded in the firfl two 
 thoufand years of the world. Yet the re- 
 cords are fufficient to fliew that even thefe 
 times were preparatory to the gofpel ftate. 
 It was not long before man ftood in need 
 of a deliverer ; and fcarcely was he fenfi- 
 ble of his guilt, before a deliverer was pro- 
 mifed ; in terms indeed general, and ob- 
 fcure, but fufficiently imdcrftood by them 
 who received the prophecy to raife in 
 their minds the hopes of redemption ; and 
 the belief of a Saviour from thence firft 
 takes its date. How far the inftitiition of 
 facrifices might tend to ilJuftrate, and con- 
 firm this belief, is a queftion Worthy to be 
 
 d i feu fifed , 
 
( 252 ) 
 
 ^i-fcu/Tcci* Their antiquity is certain, but 
 their original doubted : fome contending, 
 that they were the effects of natural reli- 
 gion ; others, that they were inftituted by 
 divine command. That Almighty God, 
 the Creator, and giver of all good things, 
 ihould (till pr^ferve a fovereign right to all 
 we enjoy, i'ecms fo agreeable to reafon ; 
 3nd that man fliould offer up fomc part of 
 his ftores, as an acknowledgment to God 
 that the whole was his, and enjoyed by his 
 permiflion, is a duty fo evident in itfelf ; 
 that the light of nature might prompt 
 him to it, without any other guide to di- 
 rect him. But fuch oblations as thefe are 
 merely euchariftjcal, and proper expref- 
 fions of gratitude and thankfulncfs to 
 God ; and as fuch might be ufed even in 
 the ftate of innocence ; when our firft pa- 
 rents could not but be fenfible of the obli- 
 gations they were under to their maker, 
 and preferver, and author of all their hap- 
 pinefs. But the expiatory facrifices, where 
 the blood of beads was to be offered as an 
 atonement for the fms of man, as they 
 could have no place in paradife, feem alfo 
 
 beyond 
 
( '^53 ) 
 
 beydnd the reach of natural rcafon ; and 
 therefore are mod regularly to be referred 
 to fome pofitive inftitution. For the re- 
 miflTion of fnis being wholly a matter of 
 grace and favour, God only, againft whom 
 they were committed,- and who alone could 
 remit the punilliment, could conftitute 
 and appoint the means, which were to 
 fignify and convey it to man. The firft 
 offerings we read thereof were Cain and 
 Abel : and the author of the Epiftle to the 
 Hebrews declares Abel to have offered 
 unto God a more excellent facrifice than 
 Cain, by faith, wdiich muft fureiy be 
 o-rounded upon fome declaration of God's 
 will ; and if we attend to the drift of the 
 Apoftle's rcafoning, and to the facrifice 
 offered by Abel, we may not unaptly call 
 it a faith, as to its objecSl as well as life 
 cvangelicah For wherein confided the 
 excellency of Abel's offering above Cain's, 
 but in that he brought the firlllings of his 
 flock, that his facrifice was expiatory, and 
 a type of Jefus Chrift, that lamb llain from 
 the foundation of the world, whofc blood 
 fpeaketh better things than that ot Abel ; 
 
 which, 
 
( 254 ) 
 
 which, though it was the fird propitiatory 
 facrifice recorded, and though accepted of 
 God in preference to Cain's, as offered by- 
 faith, and in reference to the promife 
 made to Adam, which Cain's was not, 
 was yet far inferior to the facrifice of 
 Chrift, and derived all its efficacy and ac- 
 ceptation, as ail other the legal facrifices 
 did from being the type of the lliedding 
 the blood of the lamb of God. Upon the 
 whole, it is generally held, that God gave 
 this revelation to Adam i'oon after the fall; 
 and it has been conje6lured that the coats 
 of fkins, which the Lord God made unto 
 Adam, and unto his wife, v/hen he cloathed 
 them, were made of the fkins of beads flain 
 for facrifice, at a time when animal food 
 was not indulged. And as thefe were all 
 types of that grand facrifice for fin to be 
 made in the fuhiefs of time, we are led to 
 conclude that God alfo gracioufly revealed 
 to him, that thefe had reference to the re- 
 demption to be wrought, when the feed of 
 the woman iliould bruife the ferpent's 
 head. 
 
 The date of the church from that time 
 was briefly this ; the true worlhip of God 
 
 continued 
 
( 255 ) 
 
 cantinued only among the defcendants of 
 Seth, whilft, the children of Cain gave 
 themielves up to all manner of wickednefs; 
 in fo much, that the former are ftiled by 
 way of eminence the fons of God ; and 
 their defection is defcribed by their com- 
 merce with the daughters of men of the 
 pofterity of Cain : and the gyants, which 
 were born unto them were not more 
 enormous for their ftature, than their 
 wickednefs. In the days of Noah the de- 
 fection was univerfal, fave only in his fa- 
 mily; and all excepting eight fouls were 
 deftroyed in the deluge. This feems a 
 proper period for a farther declaration of 
 God's will, and a renewal of the promife 
 made to Adam. Let us fee if we can col- 
 lect any probable traces of it in the hif- 
 tory of Noah. — We know the incarnation 
 of Chriil: was the fubftance and main im- 
 port of all that God fpake by the mouth 
 of his holy prophets which have been fince 
 the world ^egan ; who prophelled of the- 
 grace that Ihould come by the fpirit of 
 Chrift which was in tl::em." i Pet. i. lo. 
 It was by this fpirit that he went and 
 
 preached 
 
( 25(? ) 
 
 {)reached to the fpirits in prifon, in the 
 days, and probably in the peri'on of Noah, 
 a preacher of righteouihefs, as St. Peter in 
 another place affirms, i. iii. 19. by whom 
 he certainly underftood thofe dilobedient 
 and impenitent fmners, who were then 
 alive^ and afterwards deftroyed by the 
 flood — perfons enflaved to fin— in capti- 
 vity to Satan — tied down by the chains of 
 their own lufis^— and fettered with the 
 bonds of vice and iniquit}- — imprifoned in 
 the worft ienfe of the word ; in the fame 
 fenfe, in which Ifaiah applied it to the 
 Gentile world, when he prophefied of the 
 coming of Chrift to bring " the prifoners 
 out of prifon," chap. xlii. 7. to whom 
 Chrift preached, not in perfon, but by the 
 Holy Spirit, guiding and infpiring his fcr- 
 vant Noah. And it is not unreafonable 
 to conclude, that under thefe circum- 
 flances, what was revealed to the prophets 
 in general was alfo communicated to 
 Noah, that inflexibly juft and perfect man, 
 who found grace in the eyes of the Lord, 
 at a time that it repented him, that he 
 had made man on the earth ; and that he 
 
 did 
 
( 257 ) 
 
 did hot fhew lefs favour to him on the 
 renovation of the world, than he had done 
 to Adam after the fall. Rather the fame 
 method was nfed to both ; and a promife 
 was again made, which was illudrated and 
 confirmed by a fubfcqucnt command. To 
 Adam was promifed the feed of the wo- 
 man ; and facrifices were inftitutcd to pre- 
 ferve the memory of it among his pofle- 
 i'lty. The promile to Noah may be col- 
 le6led from thefe words. Gen. vi. 17, 18. 
 " Every thing that is in the earth fhall 
 die : but with thee will 1 eftablifh my co- 
 venant.'* What is here meant by the 
 covenant efhiblifhed with Noah, but the 
 counfel of God from all eternity of fend- 
 ing his fon into the world for the redemp- 
 tion of loft mankind ? Though all flefh 
 were to perifh by the waters, yet Ihould 
 his eternal purpofe remain immutable, and 
 be fulfilled to the defcendants of Noah. 
 We again read of a covenant of God with 
 Noah, when he came out of the ark : but 
 that was later than this, and perfe6lly 
 diftin6l from it : and it was rather efta- 
 blilhed between God and all tieih upon 
 Vol. II. S the 
 
( 258 ) 
 
 the earth in general, that he would no 
 more deftroy them by a flood ; the very 
 intent of which befpeaks it to have been 
 fubfequent to the general deluge, and to 
 which the former covenant could bear no 
 relation. Of this the bo%v was the fign, 
 and it was a full declaration of God's ac- 
 ceptance of the facrifice of Noah, on his 
 leaving the Ark. 
 
 Allowing then the covenant eftabliflied 
 with Noah to be rightly explained, we 
 fhall not be at a lofs to find the memory 
 of it recorded in his family by a new com- 
 mand, even the prohibition of blood ; 
 which the Jews, when they Ipeak of the 
 feven precepts of the fons of Noah, men- 
 tion as added to the fix others given to 
 Adam. The words are thele : " Every 
 moving thing that liveth fliall be meat for 
 you ; but fleih with the life thereof, which 
 is the blood thereof, Ihali you not eat." 
 Chap. ix. 3, 4. One plain obvious reafon 
 whereof was to reftrain men from a6ls of 
 cruelty even towards beafts ; thereby to 
 imprint in their minds a greater dread of 
 defacing their Maker's image by murder 
 
 of 
 
( 259 ) 
 
 of their fellow-creatures. This appears 
 by the feiitcnce that follows — *' Whofo 
 llieddeth man's blood, by man fliail this 
 blood be ihed : for in the image of God 
 made he man," ver. 6. But it follows not, 
 that this was the only meaning of the 
 law : nay another rcafon was ailianed for 
 it, when it was renewed by Mofes in Levi- 
 ticus, chap. xvii. ii. which doubtlefs was 
 underftood by Noah, though not record- 
 ed ; and fecms the principal reafon of the 
 prohibition : " For the life of the flcfli is 
 in the blood ; and I have given it to you 
 upon the altar to make an atonement for 
 your fouls J for it is the V)lood that maketh 
 atonement for the foul." Where we fee 
 the blood was forbidden to be eaten, hc- 
 caufe God had fan6lified it for particular 
 purpofes ; to be the inllrument of expia- 
 tion, and an eminent type of the blood of 
 the Son of God, without the effufion of 
 which there could be no remiflion. 
 
 And this account of the prohibition 
 leads us to the determination of another 
 queftion, namely, that the apoftolical de- 
 cree in this cafe was only temporal. For 
 S 2 as 
 
( 260 ) 
 
 as the prohibition was only typical, when 
 the great Anti-type had expiated the fins 
 of the world on the crofs, it could be no 
 longer in itfelf obligatory to Chriftians, 
 and mud be intended by the Apoftles only 
 to accommodate the difputes between the 
 Jcwiih and Gentile converts, and never 
 defigned to be of perpetual obligation. It 
 is in vain to urge, that what was once 
 typical, is now commemorative, in as 
 much as we have a commemorative facri- 
 fice inftituted for this very purpofe. If it 
 be farther argued, that blood was never 
 granted, and cpnfcquently not allowed.; 
 we may reply, that flelli was granted, and 
 blood only occafionally prohibited ; where 
 that prohibition ceafed, the grant became 
 general, and at the moil it is only one of 
 thofe queftions which may be difcufled 
 without danger ; and on whichever fide 
 the weight of the argument lies, we have 
 nothing to do but to follow the di6lates of 
 our own periuafions. He who ever thinks 
 blood prohibited, let him abftain from it. 
 If he thinks it allowable, let him not de- 
 fpife his brother, who differs from him in 
 
 judgment. 
 
 We 
 
( 261 ) 
 
 We muft not leave this part of the fa- 
 cred hiftory without obferving that Noah 
 certainly in i'pirit forcfaw the days of 
 Chrift, and exprefsly prophccied of the 
 call of the Gentiles. '* God fliall enlarge 
 Japheth, and he fhall dwell in the tents of 
 Shem.'* They fhall both be one fold 
 under one fhepherd, who as concerning 
 the flelh lliall come of Shem. By this 
 prophecy we fee the covenant ellahlillied 
 with Noah, then refpe6ling his family in 
 general, now confined to the defcendants 
 of Shem. The blefling of Japheth pre- 
 fuppofes the priority of Shem ; which, 
 though Japheth was the elder, was before 
 conveyed in this memorable expreffion, 
 '' Blclled be the Lord God of Shem.'* 
 Ham with the greateft propriety is before 
 fpoken of as the father of Canaan, becaufc 
 the puniihment here predicted was to af- 
 fe6l him principally in that part of his 
 pofterity : his other defcendants are dif- 
 mifled without a blefling, but the fervitude 
 of Canaan only is denounced. By fome 
 learned men God and not Japheth is un- 
 derftood, as he who was to dwell in the 
 S ^ tents 
 
( ^^'^ ) 
 
 tents of Shem. Admit this interpretation 
 (which yet neither the tenor of the blef- 
 fing leems to allow, nor, as I conceive, the 
 conftiudion of the fentence require,) it 
 ftill relates to the incarnation, when " the 
 word became flelln, and dwelt among us.'* 
 In a Avord, the charafter of Noah, the 
 times in which he lived, and the part he 
 was to act, being defigncd by Providence 
 to be the father of the new^ world, feem to 
 point him out as a perfon highly quaHfied 
 to receive a farther declaration of God's 
 wilL And as we find a memorial of the 
 promife to Adam prcfcrved in the inftitu- 
 tion of facrifices, to Abraham alio in cir- 
 cumcifion ; as a Ho in the hifiory of Noah 
 an exprefs prohibition of blood relative to 
 the fame promifes ; what is more reafon- 
 able than to interpret the covenant eifa- 
 bliflied with Noah to be a renewal of the 
 promife made to Adum ? It is true he 
 who had lived fo long with his father 
 Lamech, and his grand-father Methufelah, 
 who had both lived and converfed with 
 Adam, could not be fuppofed to be igno- 
 rant of the former promife ; yet it muff be 
 
 allowed 
 
( 263 ) 
 
 allowed that the repetition of it to him 
 muft be highly beneficial to his poltcrity, 
 as well as abundantly fatisfa6lory to him 
 of the immutability of God's former pro- 
 mile. He was the firft of the Patriarchs 
 who received not the teftimony of Adam 
 himfelf relating to the promifed feed : 
 Adam living till near the fixticth year of 
 his father Lamech. And if what his fa- 
 thers had told him was likely to make an 
 impreffion on the minds of his fons, that 
 would more efFe6tually which he had 
 heard with his own ears. And by com- 
 puting the time which be is faid to have 
 lived after the flood, we lliall find that not 
 many years after his deceafe, the promife 
 was renewed to Abraham ; in thefc tliree 
 a fucceflion of living witnefTes, with but 
 little interruption, being prefcrved of 
 God's gracious purpofes of the redemption 
 of mankind. As all thcfe pafTages relating 
 to the patriarchs receive light by the inci- 
 dental mention of tlicm by the writers of 
 the New Teflamcnt; it is of fome weight 
 to this interpretation of the promile to 
 Noah, that it is not inconfiilent with the 
 S 4 declaration 
 
( 264. ) 
 
 declaration of the author of the epiflle to. 
 the Hebrews, that '* by faith he prepared 
 the ark, and became the heir of righteouf-. 
 nefs which is by faith ;" that is, of evan- 
 gelical righteoufnefs, enjoying the fruit of 
 it by his acceptance with God, and a dif- 
 tant view of the grand obje6t of all our 
 faith. 
 
 The next promife of the Meffiah was 
 made to Abraham, in terms more clear 
 and exprefs ; and the mofl: remarkable 
 circumftances of his life were all prepara- 
 tory to this event. In this cafe alfo it is 
 obfervable, that God made a covenant 
 with Abraham, and inftituted circumci- 
 fion as its fign and feal ; both which are 
 fufficiently underftood. It was the repe- 
 tition of his former covenant, though now 
 confined to the defcendants of Abraham. 
 And when the Meffiah was promifed to be 
 of the line of David, it is again faid, " my 
 covenant fliall ftand fad with him." The 
 fame which was made firft with Adam, 
 next with Noah, then with Abraham and 
 his pofterity. 
 
 On 
 
( 265 ) 
 
 On the delivery of the law, the gofpel 
 was more fully lliadowed out ; and all its 
 ordinances and ceremonies were types of 
 the good things to come. Now the pro- 
 Ipect was enlarged, and every part of the 
 Jewifh (Economy prepared the way for 
 the gofpel difpenfation, God, who in fun-^ 
 dry parcels, and by feveral fkeps and gra- 
 dations, and in divers manners, fpokc nnto 
 the fathers by the prophets, at each reve- 
 lation enlarged the profpcct, and more 
 particularly pointed out the determined 
 time. Mofes gave theni fufficicntly to un- 
 derftand that his injunctions were incom- 
 plete and tranfitory ; and that a greater 
 than he fhould arife, whom they were to 
 hear and oblerve in all things. David was 
 eminently a type of Chrifl; ; and his whole 
 book of Pfalms, though applicable to him 
 in their primary (eni'e, yet contained pre- 
 dictions of the birth, paOion, refurreclion, 
 and afccnfion, and future kingdom of 
 Chrift, and feveral minute and feemingly 
 inconfiderablc paflages correfpond with the 
 accounts in the New Teftanicnt. Even the 
 foldicrs parted his raiment amongfl them, 
 
 and 
 
( 266' ) 
 
 and cafl lots for his veflure, that the Icrip- 
 tures might be fiUfilled by their atls, 
 though not in their intentions. liaiah, pn 
 account of the whole purport and tenor 
 cf his prophecy, is frequently ftyled The 
 Evangelical Prophet. Daniel fixed the 
 precife time of his paffion. Haggai, con- 
 trary to all human apprehenfion, declared 
 the glory of the fecond temple ihould be 
 greater than the firfl". And Malachi con- 
 firmed and explained the prediction, by 
 fhewing that the Lord, after the appear- 
 ance of John, fhould fuddenly come to his 
 temple. 
 
 If we give heed to the fure word of pro- 
 phecy, thefe in a more eminent manner 
 require our attention. The uniformity 
 and pcrfe6t harmony amongft them, deli- 
 vered by perfons at fo great a diftance 
 from each other, each confirming and 
 adding new light to all that went before, 
 and at la ft all wonderfully accompliibcd, 
 give us the cleared evidence, that thcfe 
 feveral rays of light muft have originally 
 proceeded from the fun of righteoufnefs. 
 To him give all the prophets witnefs from 
 
 the 
 
( 2G7 ) 
 
 the promlfe made to Adam to the days of 
 John the Baptill : and to complete the 
 fcene, even enemies contribute to his 
 glory : Balaam foretold his kingdom : and 
 Caiaphas was the involuntary promulgcr 
 of the efficacy of his death. 
 
 In fme, nothing was foretold of the Mef- 
 fiah, but what was fulfilled in the pcrfon 
 ol- Jefus. No remarkable paffage of his 
 life recorded by the evangel ifts, but what 
 was foretold by the prophets : inafmucli 
 as the other evidences of his divine m.if- 
 fion, his miracles, ftrong as they are in 
 themlclves, yet receive greater force and 
 confirmation from the prophetic tertimony 
 they bear : and accordingly our Saviour, 
 in anfwer to the Baptift's melfage, did not 
 barely appeal to his power of miracles, 
 but alluded to thofc particularly, which 
 Ifaiah had afcribcd to his " Prince of 
 peace/* 
 
 The lafl: period of time to be confidered, 
 is that which immediately preceded our 
 Saviour's birth, when it pkafed Almighty 
 God fo to difpofe events, that '' the deOre 
 t^f all nations,'* as he is termed by the 
 
 prophet, 
 
( 268 ) 
 
 prophet, fhould become their expe6lation 
 alfo ; and without any new revelation, 
 that the birth of a Meffiah fliould now be 
 univerfally looked for. To this purpofc 
 the nation of the Jews, which Solomon 
 defcribes Cant. iv. 12. as " a garden in- 
 clofed, a fpring fhut up, a fountain feaU 
 ed,'* may be now faid to have been thrown 
 open ; and through feveral channels the 
 currents of knowledge were conveyed to 
 the world. '* The North wind and the 
 South blew upon the garden, and the 
 fpices thereof flowed out ;'* fee Cant, iv. 
 16. And their very difperfion prepared a 
 way to recall them, by a deliverance far 
 more fignal than that from the Egyptian 
 bondage, '* from the North country, and 
 from all the countries, whither they had 
 been driven ;" fee Jer. xxiii. 8. The fcrip- 
 tures were tranflated into the Greek lan- 
 guage, and now became of univerfal right, 
 which before were locked up in the He- 
 brew tongue ; and the Jews themfelves, 
 finding their temporal promifes failed 
 them, began more clearly to difcern the 
 fpirit of the law under its letter ; and the 
 
 behef 
 
( 2G9 ) 
 
 belief of fome gofpel truths fiipported 
 them in their diftrcfs. It was the dawn of 
 the day-fpring from on high which vifited 
 them, that it mi<^ht lead them, as the (tar 
 did the Magi, to Chrift. The difTolLition 
 of the Moiaic rites approached — the pro- 
 phets were filent — the pricfthood invaded 
 — the temple polluted — and, as the laft 
 fure fjgn of Shilo's coming, *' the fceptcr 
 was departed from Judah.'* 
 
 In thofe days came John the Baptifl 
 preaching repentance, and baptifing peo- 
 ple into the belief of a MeiTiah, fhortly to 
 be revealed. His feverity of life and free- 
 dom of fpeech procured him innumerable 
 profelytes. He pointed out the Lamb of 
 God, whofe fuperiority to himfelf he freely 
 acknowledged ; and therefore worked no 
 miracles himfelf; the miracles of Chrifl 
 being a fufficient confirmation of the truth 
 of his miflion. 
 
 Thus it pleafed God to bring the firft- 
 born into the world, by a feries of prophe- 
 cies, by types, and figures, under difl^erent 
 difpenfations, raifing and preferving in 
 men's minds, through the fevcral ages of 
 
 the 
 
( 270 ) 
 
 the world, an carneit expectation of his 
 comin«j, and at length proving unto the 
 heirs of promife '' the immutability of his 
 counfel.'* 
 
 But the fcene is not here clofed ; and 
 the divine vvifdom is not lefs remarkable 
 in preferving and extending than in once 
 introducing the kingdom of Chrift ; and 
 as formerly Ihe is ftill to be juftiiied of all 
 her children. The prophecies of the Old 
 Teftament, not relating to the immediate 
 birth of Chrift, point out the call of the 
 Gentiles, the defcent of the fpirit, the dif- 
 perfion of the Jews, and the fpeedy pro- 
 pagation of the Gofpel : all which have 
 been remarkably fulfilled ; and the Jews 
 to this day remain a lafting example both 
 of the wifdom and knowledge of God ; 
 and thereby become ferviceable to the 
 caufe of that religion which they reje6l 
 and contemn. Ere the Babylonifli cap- 
 tivity, it had been prophecied by Jeremiah 
 xlvi. 28. that though the nations where 
 they were driven fliould be utterly deftroy- 
 ed, yet that they fhould not. The em- 
 pires which fubdued them are no where 
 
 to 
 
( 271 ) 
 
 to be found ; but thev remain in their dif- 
 perfion : their fathers imprecation on 
 themfcivcs and their children b.as been 
 Icverely felt for fcventecn centuries. And 
 as Cain was preferved as a hving monu- 
 ment of the curfe of God upon murder; 
 ib they continue to this day a diltinct peo- 
 ple, and carry with them indelible marks 
 of God's purpofes, and of their own 
 puniilnnent for rcjecling- and crucifying 
 their Meffiah. In both inftances God, by 
 fignally protecting the guilty, gave the 
 world a fignal example of divine ven- 
 geance upon guilt : but here the compari- 
 fon ceafcs ; for we truft that there arc 
 mercies in ftore referved for Ifraci ; that 
 blindnefs is happened to them only in 
 part ; that though, according to our Sa- 
 viour's prediction, they are fallen by the 
 edge of the fword, and led away captive 
 into all nations ; though Jerulalem is trod- 
 den down of the Gentiles ; yet when the 
 times of the Gentiles arc fulfilled, and their 
 fulnefs is come in, that they fnall be re- 
 ftored and converted, and lb all Ifraci 
 £hall be favcd, as it is wTitten : the fchcme 
 
 of 
 
( 272 ) 
 
 bf Chrlftianity is dill advancing ; and th^ 
 enemies of Chrifl: are not yet deftroyed; 
 Thofe prophecies which remain to be ful- 
 filled, though as yet fubje6l to fome obfcu- 
 rity, will be gradually cleared up, and in 
 their time receive their completion. 
 
 If any are not fufficiently fatisfied with 
 the evidences of Chriftianity, at leafh let 
 them examine its foundation with can- 
 dor, and think, that which has been fo 
 generally received to be worthy of their 
 inoft ferious enquiry. Let not an obfcure, 
 or ambiguous or figurative exprefTion in 
 the account of the fall offend them ; or a 
 circumftance in the life of Abraham, 
 which was a trial of his faith, endanger 
 theirs ; or any cavils or objedions againfl 
 particular parts of fcripture, which infidels 
 raife, find entertainment in their minds. 
 For this were, with the perverfe Jews, to 
 raife clamors againft the aufterities of 
 John, or the affability of Chrift. But let 
 them take an entire view of the myflery of 
 man's redemption, as it is delineated in 
 the fcriptures ; and then confcfs, that for 
 its regularity and order, its fymmetry and 
 
 perfedlion 
 
( 273 ) 
 
 perfeclion, it may be compared to that 
 '* city, which hath foundations, whofe 
 builder and maker is God.'* 
 
 Then let them examine the gofpel it- 
 lelf ; and Tee whether it be worthy of luch 
 great preparations. And if they find no- 
 thing in the do6lrine of Chrift unbccom^ 
 ing the wifdom and goodneis of God : if 
 they find it a religion in its precepts mofl 
 pure and perfect ; in its end mo(t defir- 
 able ; in the means towards attaining that 
 end, every way proportioned to the infir- 
 mities of the fubjecl ; in fine, whether it 
 be tried by its external or internal evi- 
 dences, yet in every light the truth of it to 
 be proved by the grcateft moral certainty ; 
 then this follows as a neceffary conie- 
 quence, that '^ Wifdom muft be juftificd in 
 her doings, and clear when (lie is judged." 
 
 If to a mind thus informed any thing be 
 wanting towards raifing in it a due eftima- 
 tion of the holy fcriptures, let them be 
 received not merely as conveying to us 
 certain infallible fpccnlativc truths, but as 
 a moll: perfect rule of faith and practice. 
 To a confent of the will, let there be a 
 
 Vol. II. T concur- 
 
( 274 ) 
 
 Concurrence of the heart, not only to yield 
 an affent to what is contained in them, but 
 to ftir up ready obedience and a6lual per- 
 formance of the gofpel precepts. Then 
 what before was knowledge becomes faith; 
 by which the underftanding is wonder- 
 fully improved. For the fear of the Lord 
 is the beginning of vvifdom ; and the furefl 
 way to underrtand is to do his will : the 
 grace of God, according to our Saviour's 
 promile, accompanying and rewarding 
 obedience with farther degrees of faith. 
 John vii. 17. " If any man will do his 
 will, he lliall know of the do6lrine if it be 
 of God." The obftinate and profane may 
 reject the gofpel truths, and cavil at the 
 methods of providence ; whilft the pious 
 Chriftian fees and adores the abundant 
 goodnefs of God ; and '' Wifdom is jufti- 
 fied of all her children.'* 
 
 The more minutely we examine int€> 
 the methods of providence *, as far as they 
 are revealed to us, and trace the Icheme 
 of Chriftianity, which has been gradually 
 opened, regularly continued, and not 
 
 See Hurd's Lefliires, p. 47. 
 
 fin alb 
 
( 275 ) 
 
 finally to be clofed, till, the mediatorial 
 kingdom of Chrilt Ihall end, throujih its 
 feveral (lages, tiic more our evidcii. 5 will 
 multiply upon us ; and we Ihall have 
 more frequent occafions to re})ear what is 
 here exemplified, that " Wildom is jufti- 
 fied of all her children *." 
 
 * This dilcourfe was delivered before the Univerfity of 
 Oxford at St. Mary's^ Feb. 2, 1 750-1. 
 
 The interpretation of the covenant with Noah is to be 
 found, as I have fince heard, in the Critici Sacri. It is alfo 
 briefly mentioned by Bifliop Patrick j but no arguments to 
 fupport it have any w here occurred to me. More than thirty 
 years are now lapfed fince the Sermon was preached; and I 
 have not in this time found any reafons to fufpetSl its vahdity. 
 Nor have I altered my opinion concerning the meaning of 
 the word, eitlier here, or Matt, xi. 19. Nor can I approve 
 of Dr. Wall's critical note. " And this fort of wifdom is 
 juftified by its children." Such abfiirdities as thcfe this per- 
 verfe generation maintains ; and their followers praifc and 
 imitate them in it, Ka» is tranllated But. 
 
 T 2 SERMON 
 
( 216 ) 
 
 SERMON IL 
 
 PART I. 
 
 Heb. vi. 2. 
 Eternal Judgment. 
 
 It has been often doubted whether tbofe 
 imperfe6l truths, which at the time of our 
 Saviour's coming prevailed in the heathen 
 world, were dilcovered by the light of na- 
 ture ; or were the remains of obfcure tra- 
 ditions handed dovvn from the more an- 
 tient times ; or were borrowed from the 
 profefTors of the true religion, who from 
 the days of their captivity became dif- 
 perfed through the different empires of the 
 world. It were perhaps the mod: rational 
 account that can be given, Tnould we fay 
 that each of thefe means were inftrumental 
 either in preferving or recovering thofe 
 remains of divine revelation, which had 
 been made to the patriarchs antecedent to 
 
 the 
 
( 277 ) 
 
 the law of Mofcs. The defcendant"; of 
 Noah, from whom the whole earth ^vas 
 overfpread, might have retained fome 
 footfteps of true religion, even after they 
 were iu holly given to idjlatry *, All civi- 
 lized nations had commerce with the Phe- 
 nicians, as they had with the Jew, and by 
 their means had acccfs not only to the 
 merchandife of the world, hut alfo to the 
 fountains of truth. When the icriptures 
 were tranflated into the Greek language, 
 the communication was enlarged ; and the 
 more inqiiifilix'e part of the heathen world 
 had much to learn, not only from the Jev/s 
 with whom they converfed, but alfo from 
 the law, and the prophets. And uhen 
 they obferved thofe revelations to be con- 
 fonant to reafon, they vainly concealed 
 the true origin of their knowledge, and 
 boafted of their own difcoveries. Yet "t 
 mud not be denied, that in the times of 
 the greateft darkncfs, '* Ci'od 'eft not hijn- 
 felf without witnefs j ;" " for the invisi- 
 ble things of iiim from the creation of the 
 
 * Ads xvii. 16. \ Afts xvi. 17. 
 
 T 3 world 
 
( 27S ) 
 
 world are clearly feen, being underftood 
 by the things that are made, even his eter- 
 nal power and Godhead *." 
 
 Of thefe truths, the belief of a future 
 judgment may be reckoned among the 
 principal ; for that this had maintained 
 its ground, and that the knowledge of it 
 was not firft owing to the light of the 
 gofpel, may be abundantly and indifput- 
 ably proved. Our Saviour, it is true, 
 *' brought life and immortality to light 
 through the gofpel f" : that is, brought 
 it into a clearer liglit, di:''p^lled thofe mifts 
 which furrounded it, and fixed it on an 
 evidence iupcrior to all which could be 
 before produced. Yet neither the immor- 
 tality of the foul, nor the judgment in an- 
 other life, w ere whollv withheld from the 
 knowledge of the world. All the difagree- 
 ing inconfillent accounts we are turnuhed 
 with from tlie antitnt poets and philofo- 
 phers, agree in this, if in nothing elfe, that 
 this opinion was univcrfally received ; it 
 fliews that they had no certain rule to re- 
 late their belief ; but it ihews alfo that the 
 
 * Rom. i. 20. f 3 Tim. i. lo. 
 
 belief 
 
( 279 ) 
 
 belief was antecedent to their accounts ; 
 and it is remarkHble that when St. Paul at 
 Athens inforced the certainty of a future 
 judgment by our Saviour's reiurredtion, 
 though fome held the doctrine of the refur- 
 re6tion in high contempt, yet no one ob- 
 jecled to the day of judgment, of the truth 
 of whicli they were already prepolTclTcd. 
 
 We ihall review the chief parts of this 
 argument, if we confider on v^diat groundis 
 this belief ftood antecedent to the teftimo- 
 nies of the gofpel ; what rational proofs 
 it may be fupported by ; and what light it 
 received from our Lord himfelf. 
 
 That there was a received belief of a fu- 
 ture life in the patriarchal world, many 
 are the arguments to evince ; exclufive of 
 thofe drawn from the goodnefs of God, 
 who cannot be eafily fuppofed to with- 
 hold fuch a motive to hohnefs from man. 
 It had been declared to Adam, that on 
 the day he eat of the forbidden fruit, he 
 Ihiould furely die ^"." He tranfgreflcd ; 
 and the fentence was put in execution : 
 yet he was not immediately extincl ; but 
 
 ''■ Grii. ii. 17. 
 
 T 4 from 
 
( 280 ) 
 
 from that day became mortal, and fubjedl 
 to all the prefent human infirmities. He 
 was driven from Paradife ; and the earth 
 where he went was curfed for his fake : 
 yet even in thefe circumftances he re- 
 ceived matter of comfort, and confola- 
 tion ; and the promifed feed became to 
 hiin the ground of a rational religion 
 founded on faith. It is plain the vi6tory 
 over the ferpent could not avail him in 
 this life ; and therefore he could only 
 hcpe hereby to regain the happinefs in an- 
 other life, ^\ hich he had loft in this. As 
 there was a reward for obedience in an- 
 other world, it muft alfo be clear that 
 there was a puniOmient for difobedience ; 
 and that the foul, which was capable of 
 happinefs or mifcry, would receive the due 
 reward of its a6lions done in the flelTi, 
 whether they were good, or evil. And of 
 this there were fufficient intimations given 
 on the firft remarkable wickednels com- 
 mitted after the fall : w hen it is faid to 
 Cain " If th )U doit well, llialt thou not 
 be accepted ? and if thou doeft not well, 
 iui licth at thy door*." This paflage is 
 
 * Gcnefis iv. 7. Under- 
 
( 281 ) 
 
 underftood, by Jews as well as Chridians, 
 as refpecling the future judgment. And 
 their interpretation gives us, be) ond all 
 doubt, the belief of the Jewilli church in 
 this particular. For their v orks, from 
 which wc colle6l our kno^vledge of it, 
 were antecedent to our Saviour's days; 
 and they had their afTiftance from flill 
 more anticnt interpreters, who began 
 their labours foon after their return from 
 the Babylonifh captivity *; fo that, if we 
 had no other proofs to produce, this be- 
 lief froui hence might be traced back up 
 to the days of Ezra. '' Enoch alfo, the 
 feventh from Adam, prophcfied of this, 
 faying, Behold, the Eord cometh with 
 ten thoufand of his faints to execute judg- 
 ment upon ALL, and to convince all that 
 are ungodly among them of all their un- 
 godly deeds which they have ungodlily 
 comm-tted, and of all their hard fpccches 
 which ungodly finncrs have fpokcn agaiijft 
 him -f ." This prophecy of Enoch, which 
 fpeaks in cxprefs terms of a general judg- 
 ment, is not to be fuund in the writings 
 
 * Sec Prill. Connect, part ii. book 8. 
 t Jude V. 14, 15. 
 
 of 
 
( 282 ) 
 
 of Mofes, and is preferved only by St. 
 Jude ; yet this circumftance docs not 
 weaken its authority : for the writers of 
 the New Teftament being guided by the 
 fame fpirit who i'pake by the prophets, 
 whatfoever is recorded in their writings 
 receives the (lamp of authenticity. And 
 whether they continue down to us the 
 Jewifli traditions ; or adopt tl:ie tranfla- 
 tio.ns of the fevcnty interpreters, even 
 where they fecm widely to differ from the 
 original Hebrew ; or verify the accounts 
 of apocryphal vrriters ; or repeat even the 
 words of heathen authors ; they no longer 
 retain their original uncertainty, but re- 
 ceive the fanction of an infpired pen. But 
 this is of a fliU higher rank ; this is a. pro- 
 phecy delivered before the flood ; in which 
 it received its firft completion. It was fo 
 carefully preferved by the dcfcendants of 
 Noah, that thty clearly confidercd it as 
 not finally fulfilled ; and its application by 
 St. Jude to the feparatiils •^•" of his days, to 
 whom it related rather by accommodation 
 than intentionally, connrms the principle 
 
 * Jude V. 19. 
 
 we 
 
( 1>83 ) 
 
 we firil: let out on, that it intended a more 
 diftant and nniveii'al objccl, even tlic fu- 
 ture judgment of all mankind. And the 
 departure of Enoch himielf from the 
 earth * was a fatisfaclory proof to all his 
 pofterity, that man's exigence did not end 
 with the prefcnt life. 
 
 When the Pfalmill fays, " Tlie ungodly 
 Ihall not (land in the judgment ■]- ;" it 
 were a frigid interpretation of this palTage, 
 far beneath the fpirit of the author, and 
 very fliort of the fentiments of the Jewifh 
 church, were we to fuppoie it related 
 only to a human judicature, and contained 
 only this prooofition, that the wicked, on 
 trial, would not be acquitted ; and could 
 not diicover the do6lrine of a future judg.- 
 ment; efpecially by comparing a fubfe- 
 quent expreffion wnth another in the fol- 
 lowing Ffalm : for here we are told '* the 
 way of the ungodly ihall pcrith :|: ;" and 
 there, that they lliall " periih from the 
 way §," who become obnoxious to the 
 wrath of the Son, and his pleafure or dif- 
 
 * Gen. V. 24. -J- Pfalm i. 6. * Ver. iilt. 
 
 I Flalm ii. vcr. ult. 
 
 pleafure. 
 
( 284 ) 
 
 pleafure, and, in confcqncnce thereof, life 
 or death (as is fufficiently underflood) is 
 referved to a future {late. 
 
 When Ezechiel and Joel fpeak, the one 
 of the revival of the dead bones, and the 
 other of God's bringing down all nations 
 into the valley of Jehofaphat, and plead- 
 ing with them, and judging them there; 
 admitting that the former relates to the 
 recovery of the Jewifh (late ; and the other 
 to fome fignal temporal deliverance of his 
 people, not yet come to pafs, nothing can 
 be more clear, than that in tiieir days the 
 do6lrines of a refurredion and future judg- 
 ment were part of a national and popular 
 belief. For where had been the explana- 
 tion in either cafe, had the thing referred 
 to been v/hoily unknown ? 
 
 For thefe among many other rcafons we 
 may conGder this as a received dodrine, 
 on the coming of our Saviour. Nor was 
 the heathen world (as wms before intimat- 
 ed) wholly unacquainted with it. For 
 Ihould Vv^c admit that no rays of this light 
 which was received from revelation ever 
 vifited them ; yet the dictates of their own 
 
 conlciencc 
 
( 285 ) 
 
 confcience could not but admoniih them, 
 that an after-reckoning was to be expect- 
 ed ; which relating to deeds done in this 
 life, was to be experienced in another. 
 Here it is too vifible that every thing is 
 not conducted by that appearance of juf- 
 tice as might be expe6led under the guid- 
 ance of prevailing providence. The wicked 
 feel no immediate punifliment ; the good 
 'receive no vifible reward. And therefore 
 this inequality of rewards and punifliments 
 in this life has always been admitted as an 
 argument of a future judgment; when 
 thefe feeming irregularities fhall be ad- 
 jufted. 
 
 On this ground flood the belief of life 
 and immortality, when Chrift came to 
 confirm it. From this time, every thing 
 refied on the firmeft foundation. The 
 doiSlrine was more clearly revealed ; its 
 proofs were now conclufive. Our Lord 
 himfelf is to be our judge ; " it is he who 
 was ordained of God to be the judge of 
 quick and dead *,** ** and of this he hath 
 given aiTurance unto all men, in that he 
 
 * Ads X. 42. 
 
 hath 
 
( 2S6 ) 
 
 hath raifed him from the dead *." For 
 this grand miracle of our Lord's refurrec- 
 tion furpafling in dignity all that went be- 
 fore it, and adding weight to that feries of 
 miracles w^hich attended his miniftry, may 
 be faid to be a conclufive proof and con- 
 firmation of all the do6frines he had be- 
 fore delivered : for it was the higheft at- 
 teftation that the caufe w^as God's, who 
 never fets his feal to an untruth : and 
 therefore on this liTue we are as certain as 
 an infallible teftimony can make it, that 
 ChriO: Ihall be our judge. But when with 
 a more minute attention we examine that 
 one point of Chrift's refurrecfion, we find, 
 that it is not only an attelliation to the 
 truth of this do6lrine, but that it proves 
 the very matter in queftion. For if Chrift 
 died, and on the third day rofe again, it is 
 certain that his foul was feparated from 
 the body, and after a (fated time was again 
 reunited. The foul therefore is diflindl 
 from the body, and capable of a diftindt 
 cxiftence. It is therefore not extin6f with 
 the body, but really cxifls in another ftate^ 
 
 * AtSts xvii. 31. 
 
 It 
 
( '-287 ) 
 
 It is alio oil the fame principle capable of 
 reunion ; and coni'equently of being re- 
 warded or puniihed, oF joy or milery, in 
 conjunction. And all thofe fpcculative 
 truths ariling from nature, are difcovered 
 to be, not mere folutions of difficulties, 
 which polTciTed the minds of men, but ab- 
 folute proofs that matters really are as 
 reafon fuggelfcd ; that there is a future 
 ftate ; and man is acconntable. 
 
 1 fear I am liCt fufficiently intelligible, 
 in what I am attempting to explain — my 
 meaning is that we Ihall follow the exam- 
 ple of Chrift, not in his death only, but 
 alio in his relurrection. Our fouls there- 
 fore are immortal ; they lliall be reunited 
 to our bodies ; iuhject to the judgment of 
 Chrilt ; and be eternally happy or eter- 
 nally mifernblc. 
 
 The rclult is — " we mufl all (land be- 
 fore the judgment feat of Chrift * :" he to 
 judge, wc to be judged. Whence arife 
 duties incumbent on us, which are too 
 obvious not to be obfervcd ; too important 
 to be paifed over in filence : fome relat- 
 ing to the judgment wc are to undergo; 
 
 fome 
 
( 288 ) 
 
 fome refpe^ling the judge, who is to exe* 
 cute it. 
 
 As to ourfelves, what can be more ex- 
 preflive, than that admirable irony of the 
 preacher, ** Rejoice, O young man, in thy 
 youth., and let thy he-irt chear thee in the 
 days of thy youth ; and walk in the ways 
 of thy heart, and in the fight of thine 
 eyes: but know thou, that for all thefe 
 things God will bring thee into judg- 
 ment *." Youth doubtlefs is the feafon of 
 joy — take thy fill of pleafure — indulge thy- 
 felf in thy youthful vanities — and gratify 
 thy vicious inclinations — '' But know thou 
 that for all thefe things God will bring 
 thee into judgmeiit :" it is in vain for thee 
 to caft off thought and refle6tion ; for the 
 time will come, when thou muft render a 
 ftrid account of thy a6fions : therefore if 
 thou wouldeft efcape condemnation, be 
 cautious and circumfpe^l in every part of 
 thy life ; let not even the follies of youth 
 hurry thee into hn. This we fee is the 
 confidcration, which the wife man oppofes 
 to all the intoxicating pleafures of life — 
 
 * Ecclef. xi. 9. 
 
 What- 
 
( 289 ) 
 
 Whatever temptations befet thee, remem* 
 ber the day of judgment. With this bchef 
 ftrong on thy mind, it is almofi: inipoflible 
 thou lliouldert perfift in evil : they mud 
 wholly diveft themfclves of it, who can 
 confiftcntly fay, *' Let us cat and drink; 
 for to-morrow we die *." 
 
 Nor is it merely a fpcculative truth, 
 which can be proved from fcripture, that 
 Chrift is to be our judge ; for it is revealed 
 to us to encourage our obedience and 
 faith. Who can bear the prefence of an 
 injured patron and benefa6lor ? much Icfs 
 ftand before the judgment-feat of a de- 
 fpifed advocate and redeemer ? Peter 
 could not bear a look from his mafter, 
 whom he before had moll: confidently de- 
 nied ; but it at once ftruck him with re- 
 morfe, and dilTolved him into tears: yet 
 what Peter did once through fear, that we 
 do frequently through wanton nels and le- 
 vity ; wc deny our Lord and mafter, if 
 not with our lips, in our lives. Thofe 
 endearing attributes of his, which now af- 
 ford matter of fmcerell: comforr and con- 
 
 * 1 Cor. XV. 
 
 Vol. II. U folation 
 
( 290 ) 
 
 folation to penitent Tinners, will then add 
 to the confufion and condemnation of the 
 hardened and obdurate. Is he gracious 
 and merciful, long-fuffering, plenteous in 
 goodnefs and truth ? It mud enhance our 
 guilt, that we refifted his grace, and ren- 
 4ered ourfelves unfit objects of his mercy ; 
 that his long-fufFering, which called us to 
 repentance, only encouraged us in Cm ; 
 that we dcfpifed his goodnefs, and doubted 
 his truth. Was he partaker of our human 
 nature, and become an high-priefl: to in- 
 tercede for us ; who cannot therefore but 
 be touched with our infirmities ? The con- 
 clufion from hence is, that his affiftance 
 was therefore proportioned to our weak- 
 nefs, and that no means were untried, 
 while the day of falvation hifted. We 
 find in the Evangelifts his predi6tions con- 
 cerning the deftrudion of Jerufalem fo 
 interwoven with his defcription of the laft 
 day, and the expreffions made ufe of on 
 one occafion fo applicable to the other, 
 that expofitors have frequently been at a 
 lofs, how to affix its proper meaning ta 
 each particular paffage ; and conckidcd 
 
 til at 
 
( 291 ) 
 
 that the predictions were capable of a 
 double interpretation, and intended dou- 
 bly to be fulfilled ; and that they in their 
 firft ienfe had reference to the Jcwifli na- 
 tion ; but in their fecond and more exalted 
 fignification were extended to the general 
 judgment. We may reafonably conclude 
 this would not be without fome real con- 
 gruity between his proceeding in one re- 
 fpe6l and the other ; and that there is a 
 great agreement between his method of 
 acting towards the impenitent Jews, mani- 
 fefted at their final deftrudlion, and the 
 treatment that other unrepenting fmners 
 muft look for at the laft day. They were 
 not fealed up to deitruction, till the fcve- 
 ral methods ufcd to reclaim them all 
 proved ineffectual ; but when they had 
 killed the prophets, and ftoned them that 
 were fent, and at laft by the crucifixion of 
 Chrift had filled up the meafure of their 
 iniquity — then it was, that the mofl: re- 
 markable vengeance of God ihcwed itfelf 
 in the deftruction of their temple, their 
 city, and nation. The fame will be our 
 doom if wc continue in a Ihitc of habitual 
 U 2 unre- 
 
( 292 ) 
 
 unrepented fin. For what is the temporal 
 dellruction of one nation, when compared 
 with the final fentence to be pailbd on all 
 mankind ? We have not fewer calls to 
 repentance than they had : even their ex- 
 ample was intended for our admonition. 
 Again, our fins bear too near a refem- 
 blance to iheirs ; and our iniquities are of 
 the fame kind. For if we, as the apoftle 
 argues in the place before us, *' who have 
 been once enlightened, and have tafted of 
 the heavenly gift, and have been made 
 partakers of the Holy Ghoft, do fall 
 away," what do we but " crucify to our- 
 felves the fon of God afrefh, and put him 
 to an open iliame *' r" " Let us therefore 
 return unto him, who is the merciful re- 
 ceiver of all true penitent finners. This 
 if we do, Chrift will give us the gracious 
 bencdi6lion of his Father, commandins: 
 us to take pofTeflion of his glorious king- 
 dom : unto which he vouchfafe to bring 
 us all, for his infinite mercy. Amen -f ." 
 
 * Heb, vi. 4. 6. -| Commiuation Office. 
 
 SER- 
 
( 293 ) 
 
 SERMON HI. 
 
 SEING THE SECOND PART * OF SERMON II. 
 
 Heb. vi. 2, 
 Eternal 'Judgment, 
 
 1 HE word eternal here ufed (hews, not 
 only that this is the general judgment at 
 the laft day, but alio that this judgment 
 is final ; and that the fiate, whether of 
 happiness or mifery, to be immediately 
 
 * Tliis fecond Sermon on Eternal Judgment was added to 
 the other dilcourfes in the year 1782, on the perufal of BU 
 Ihop N.uton's laft Diilertation in his third volume, in which 
 the arguments did not appear to the author to be fufficiently 
 concluli^e; and he was willing to leave this teftimony be- 
 hind him, that his high efitem of his Lord(hip's karuing and 
 worth did not influence his judgment in points of divinity. 
 He is fenfible his fubjeft has led him beyond the bounds 
 of a Sermon, and dclires that it may be conlidcred as a 
 Diifertalion. 
 
 His Sermon on the Refurreaion o'" the fame be dy had been 
 preached on different occafions lon^ before tii« jublLcaiion of 
 his LorJlhip s Works. 
 
 U 3 entered 
 
( 294 ) 
 
 entered upon, is not for any given time ; 
 but that we Ihall be acquitted or con- 
 demned, and be eternally happy, or eter- 
 nally miierable, according as we demean 
 ourfelves in this our day of probation. 
 And this text is confidered by Grotius, and 
 other interpreters, as a confutation of that 
 opinion charged upon Origen, and lately 
 revived, that the wicked, after fudaiiiing 
 condign puniiliment, (hall be relealcd 
 from their torments, and tranflated to the 
 regions of blifs. But in a matter of this 
 importance, we will not reft the caufe on 
 a fingle text, but fhew it to be confonant 
 to the general tenor of fcripture. He who 
 brought life and immortality to light, can 
 beft dire6l us in our enquiries ; and from 
 him we learn, in that place where he moft 
 fully defcribes the procefs of the laft day, 
 that, after fentence given, " thefe ihall go 
 away into everlafting punifhment, but the 
 righteous into life eternal *.'* Eternity, 
 vv-e fee, is afligned to both ; to them of mi- 
 fery, to thefe of happincfs. The word in 
 the original is the fame. As fure there- 
 
 * Matth. XXV. 46. atuHov, 
 
 fore 
 
( 2.95 ) 
 
 tore as the righteous iliall be everlaftingly 
 happy, the wicked (hall be eternally mifer- 
 able. As ftirc as they ihall inherit the 
 kingdom prepared for them from the 
 foundation of the world, thele lliall de- 
 part into everlcifhing fire prepared for the 
 Devil and his angels *. And this is the 
 language he ufually held forth to his dif- 
 ciplcs on other occafions. Compare the 
 ninth chapters of St. Matthew and St. 
 Mark; and you will find the lot of the 
 wicked to be everlafting fire, hell-fire, the 
 fire that ihall never be quenched ; and our 
 laft Evangelift thrice fubjoins, *' where 
 their worm dieth not, and the fire is not 
 quenched.'* The exprcffion is taken from 
 Ifaiah, where it is applied in the conclu- 
 fion of his prophecy to the tranfgreflbrs, 
 w^hofe carcafles fhall be expoled, like thofe 
 in the valley of Hinnom, to be eaten by 
 worms, and conlumed by fire : but with 
 this additional circumftance, that the 
 knawing of the worm, and burning of the 
 "fire, fliall be perpetual : from hence the 
 idea of hell, confidcred as the place of the 
 
 * Ver. 34—41. 
 
 U 4 damned, 
 
( 296 ) 
 
 damned, the Gehenna of the New Tefla- 
 ment, is taken ; it being impoflible to ex- 
 prel's things \'o utterly beyond our com- 
 prehenfion, but by ienuble objects. And 
 as both foul and body Ihall be firft reunited, 
 and then tormented, thefe punifhments 
 are diltinguifhed by the worm which dieth 
 not, and the fire which never lliall be 
 quenched ; the one well exprefling bodily 
 torture, the other the anguiili of the foul ; 
 and this is confonant with the general te- 
 nor cf fcripture. In the Revelation it is 
 fa id of the worth ipers of the beaft, that 
 the fmoke of their torment afccndcth up 
 for ever and ever *. U our Lord declares 
 the wiLkul fhall depart into that fire 
 which is prepared for the Devil and his 
 angfls ; St. Jude fubjoins that the *' angels 
 w'fi.ch ki pt n t their firll cflate arc re- 
 fervcd in cvcrlaftin^ chains under dark- 
 neis ;" and faitlier adds, that '' the cities 
 of Sodom and Cjomorrha are fct forth for 
 an example, iutfering the vengeance of 
 eternal fire :" which place, however it be 
 pointed, or explained, can mean no lei's 
 
 * Rev. xiv. 11. 
 
 than 
 
( ^97 ) 
 
 than this, that their punifliment is let forth 
 as an example of that eternal fire, which 
 Ihall be the portion of the wicked : and it 
 was this image which occurred to St. 
 John, \vhen he fpake of the fmoke of their 
 torment. Nor muft the teftimony of St. 
 Paul be omitted, that " they who obey 
 not the gofpcl Ihall be punilhed with ever- 
 lafling dcflruftion *." From all which it 
 appears, that though the words everlajltng 
 and eternal admit of fome reftridlion and 
 limitation, when applied to things of finite 
 duration ; yet here they require to be un- 
 deritood in tlicir projur adequate fenfe ; in 
 as much as they arc contralled to expref- 
 fions which admit no otlier mc'-ning ; as 
 all the pafT-igcs produced are uniform, and 
 corroborate each other ; and as it is fcarce 
 poffiblc to dcviie words which can more 
 fully exprels an endlel's duration. Tlius 
 ftands the docirinc ; and this is the ortho- 
 dox faith, as .t appears in our Creeds and 
 Liturgy, on the authority of Scripture. 
 
 Let us now^ fee in what manner this doc- 
 trine hi.s been explaincvl. — Why ! it has 
 
 * 2 Their, i. 9. 
 
 been 
 
( 298 ) 
 
 been fuppofcd, ** that though this life is a 
 (late of trial and probation, yet that it is 
 not the only trial we lliall undergo, nor 
 fuch as lliall fix our fate for ever. While 
 the righteous fliall keep their flation, and 
 the wicked continue wicked, fo long they 
 fliall continue happy or miferable, to all 
 eternity ; but if the wicked return and re- 
 pent, though in another life, his punilli- 
 ment will in the end be remitted." This 
 fuppofes '* repentance not impoffible even 
 in hcli ;" and this fuppofition is fupported 
 by the following reafons ; " Firlt, becaufe 
 it is impoiTible for any creature to live in 
 eternal torments ; but that he mull be 
 fooncr or later brought to repentance. 
 Then, that it is inconfiilent with the na- 
 ture and attributes of God for him to be- 
 ftow cxiffence on beings, whofe defliny 
 muft terminate in cndlcfs mifery ; the 
 devils therefore ir.ufc at lad: be fubducd, 
 and fubmit. Again : all punifhment is ei- 
 ther for the corrc6tion of offenders, or for 
 the example of others : if the offender be 
 corrected and reform, the firft end is fully 
 anfwered ; and the punilhment lliould 
 
 ceafe 
 
( 299 ) 
 
 ceafe of courfe ; but piinilhmcnt for exam- 
 ple fake can be uicful only as long as any 
 can be inliuenced by it. And it cannot 
 be confiAent with mercy, goodnefs, wif* 
 dom, and juflice, to punilli neither for 
 correction nor warning." This is the 
 fum of what is a Ivanccd, with this addi- 
 tion, " that the opinion that in the next 
 life there can be no changes, feem.s to be 
 without any real foundation in Scripture, 
 or in the nature and reafon of things." 
 
 He w^ho reads the words of St. Matthew, 
 *' Thcfe Ihall go into everlardng punilli- 
 ment, but the righteous into life eter- 
 nal ■*," and knows tliat this is the fub- 
 ftancc of our Lord's dilcourfe on the laft 
 judgment, would conclude, that here the 
 fccne was to be clofed, and that our future 
 happinefs or mifery would be then deter- 
 mined from thenceforth even for ever. 
 And if he puts any other Icfs obvious in- 
 terpretation on the words, the Icall he can 
 do is lo fupport that interpretation by 
 other places of Scripture equally plain 
 and conclufive : but nothing of this kind is 
 
 * MiUth. XXV. ult. 
 
 attempted. 
 
( 300 ) 
 
 attempted. The texts produced * prove 
 only that God is of great goodnefs, long- 
 fufFerhng, not willing that any fhoiild pe- 
 rifh ; and relate either to his general good- 
 nefs, or to his dealings with his own pe- 
 culiar people ; all well-known paftages, 
 which 1 have frequently perufcd, without 
 once fufpedl'ng that they any way related 
 to the final ftate after judfiment. 1 cannot 
 fay the fame of thofe texts in St. Matth. v. 
 26. and xviii. 34 ; as the payment of the 
 nttervioji farthings and the parable of the 
 nnjud fervant have, 1 know, been applied 
 to fuch purpofcs. But all, I fear, that can 
 be collected from either paiTige, is that 
 the unforgiving unrelenting fmner is in- 
 folvei-t. And as for thofe which relate to 
 Chrift's kingdom, they fhew us, that all 
 things Qiall be fubducd unto him ; that 
 his enemies ihall be finally defbroyed ; but 
 not that they ihall become obedient unto 
 him, and regain his favour. The truth 
 is, the Scriptures are the hiflory of God's 
 dealings with men from the creation to 
 the end of the mediatorial kin2;dom of 
 
 * See the texts fjiecificl in tlie notes. 
 
 Chrift. 
 
( 301 ) 
 
 Chrift. The joys of the blcITcd, and the 
 niiici-y of the damned, arc anticipated ; 
 and for want of adequate cxprcirions, 
 THEY arc dcfcribed as a kingdom incor- 
 ruptible, undehled fuhiefs of joy, and plea- 
 fure for evermore; this by a hrc which is 
 not quenched, and a worm which never 
 dieth, vvceping, wailing, and gnalhing of 
 teeth. And we may with confidence af- 
 firm, that there is no one phice in Scrip- 
 ture, which gives the fmner any rcaibnable 
 hope, that the remiirion which he failed 
 to obtain by repentance here can be 
 granted in another hfe. '' Shall thy lov- 
 ing kindiicfs be declared in the grave, or 
 thy faithfulncfs in dellruaion * :" and 
 other fimilar exprelhons, might be thought 
 to intimate that we are here to recom- 
 mend ourfelves to the divine favour, left 
 the fcene be clofed on us, and our hopes 
 cut off by death : and that in ihe words of 
 the aportle, '* Behold, now is the day of 
 ialvation -j^." 
 
 Farther : according to the plan here laid 
 down it is fuppolcd, that the righteous 
 
 *■ Pf.ihn Ixxxvii;. II. t 2 Cor. vi. 2. 
 
 have 
 
( 302 ) 
 
 have not fo entirely finillied their courfe, 
 but that they alio might fall from righte-' 
 oufnefs, and forfeit that crown which had 
 been affi-ncd them. The pofTibihty in 
 the nature of things is equal, however dif- 
 tant the probabihty ; it being more rea- 
 fonable for puniihment to produce amend- 
 ment, than rewards to fuperinduce apof- 
 tacy. If this faihng off be contrary to 
 Scripture; on the other hand, the acqurfi- 
 tion of new (trength after our courfe is 
 finiihed is the lefs to be expefted ; and it 
 is worthy our enquiry, how fuch a falling 
 off is confiiient with what we read of the. 
 new Jerufalem, where, befides the innu- 
 merable company of angels, and God the 
 judge of ail, we find " the fpirits of jufl 
 men made perfect *." 
 
 It is an allowed determined point, that 
 between this life and the refurre^ion 
 there is a middle flate, in which the 
 righteous foretafle the joys, and the wick- 
 ed the pains, which are to be the portion 
 of each after the final judgment. Is there 
 here any room for infidelity ? and muft 
 
 * Heb. xii. aj, 
 
 not 
 
( 303 ) 
 
 not they, who in this life have ihut their 
 eyes againft the clcarell: hi^hts, be now 
 convinced of the certainty of thofc truths, 
 which once they difbelieved ? Either then 
 convi6lion fnperindnces repentance, or 
 they remain hahitnally wricked — if the for- 
 mer, why are they to be condemned on 
 the day of judirnient r if the latter, what 
 hopes are there of an afterchange ? It is 
 clear that repentance does not p.ccciTn-ily 
 follow conviction, though joined wdth tlic 
 experience of mifery, and the dread of a 
 more exquifite torture ; for '* the Devils 
 believe and tremble ^''," but not repent. 
 
 To this alTertion, that it is impofiible 
 for any creature to live in eternal torments,, 
 we reply, tliat God will execute his own 
 purpoies ; and what he has decreed is not 
 only pofTible, but certain. He has told us 
 that the torments of the wicked are eter- 
 nal ; which anfwers all obje6lions arifing 
 from the qualities of the creature : what 
 can be borne for a given,, may for a longer 
 time; this may be extended farther, and 
 become of equal duration with the fubjcdt 
 
 * Jam. ii. 19, 
 
( 304 ) 
 
 on whom it falls. All arguments tending 
 to ihcw the impoiribility of eternal judg- 
 ment weaken the Goiyd i^maions, lelTen 
 the dread ot the finner, ar.d confequently 
 ferve the caufe of irreligion. It is certainly 
 a proper caution laid down by divines, 
 that whenever any glodes or interpreta- 
 tions of Scripture feem to fall in with the 
 corruptions of our nature, there to ufe 
 the greatclt care and circumfpeaion, kft 
 we too readily embrace opmions, which 
 we may rather wifh than know to be true; 
 and this before us may be of that clafs! 
 We may be eager to vindicate the divine 
 attributes, and think we are doing God 
 fervice : but whether or no we reconcile 
 his proceedings with our ideas, he afiur- 
 edly will be - juliificd in his fayings, and 
 clear when he is judged *." And me- 
 thinks, had it been the will of the Almighty 
 that we fliould entertain doubts of^'the 
 eternity of his puniiliments, his denuncia- 
 tions had been lefs exprefs ; and good men, 
 who examined the Scriptures to know his 
 will, before the days of Origen, and of a 
 
 Pfalm li. 
 
 lefs 
 
( 305 ) 
 
 lefs philofophical, inquifitive temper, had 
 diicovcrcd tiiis gleam of hope, which their 
 writings uniiormi}' reject. Ignatius, in his 
 epilllc to the Epliefians, fpeaks of fucb as 
 jhuU depart into the jire i^hich is not to be 
 queficLed, c.-c<^-cov tjv^' And Juftin Martyr 
 in his Aj'UiOgy iays, " the iouls ot tnc 
 wicked being reunited to the lame bodies, 
 fhall be conGgned over to eternal tor- 
 ments." To<f uu]ot; (rufJt.oca-1 fzf,ci. rtcv ij'U/^ct;? 
 ytvofA.evuv, k'xi cucjcvicv koXuctiv KoXciSyjaofAevenv' 
 
 ch. r}. and again, ch. eg-', more fully to the 
 fame purpole, he fays, that Chriit at his 
 fecond coming lliall fend them ev u^cBtjo-i 
 atuvtu eig to (y.iuviov zrva' which 1 the more 
 particularly remark, becaufe a pallage in 
 his Dialogue with Trypho * has been urged 
 by the defenders of Origen as containmg 
 another do6lrine. 
 
 He is relating the conference he had 
 with a venerable old man, who mlorms 
 him, that " the fonls of men were not to 
 periih (be annihilated), for that were an 
 advantage to the wicked ; but the fouls of 
 cood men would remain elfewhere in a 
 better place, but the unjuH: and wicked 
 
 * Page 22j, 
 
 Vol. II. X ^011^^ 
 
( 306 ) 
 
 fouls in a worfe, expe6lirig the day of 
 judgment : thus they who appear worthy 
 of God ihall die no more ; but the others 
 fhall be purifhed, as long as it Jhall pleafe 
 God to continue their exiftence and their 
 puniihment." This founds as if he thought 
 there would be an end both of their exifl"- 
 ence, and confequc.itly of their puniih- 
 ment. Let it be obferved, that at this 
 time Juftin was wholly addi6ted to the 
 Pythagorean and Platonic philoiophy; his 
 inflractor is ihewing that the foul is 
 created, and immortal, not in its own na- 
 ture, but by the will of God ; Zw^j? ij' ^xj^yi 
 
 fjisjsx^^i 27r£i J>?v at^vjv o Qiog (^aXslai' and that 
 
 the foul can no more live without the vital 
 fpirit, than the body without the foul; and 
 in this fenfe it is abo\ e faid, that the fouls 
 of the wickcd ihall no longer fuffer than 
 God fhall give them exidence. And 1 
 fuppofe it right always to form a judg- 
 ment of an author's real meaning, not 
 from any obfcurcr ambiguous exprcffion, 
 but from tho e pa/lagns vher:^ he ipeaks 
 with the greatcit ckarnei's and preciaon. 
 And as for what Irenx^us fa^s un this fnb* 
 
( 307 ) 
 
 je6l, lib. ii. ch. 64. I affirm it to be one 
 of thofe places in which he follows Juftin 
 without naming him ; and this whole 
 chapter is to be beft underftood by refer- 
 ring to the paflages above quoted. The 
 teftimony of Tertullian fliall be produced; 
 and others might be added to what is here 
 advanced, were it necelTary by the induc- 
 tion of fingulars to (hew that Origen was 
 the father of thefe opinions. ** Dei qui- 
 dem cultores apud Deum Temper fuper- 
 induti fubflantia propria asternitatis, pro- 
 fani vero in pcenam ceque jugis ignis, ha- 
 bentes ex ipfa natura ejus, divina Iciiicet, 
 fubminiftrationem incorruptibilitatis *." 
 
 It is faid that all punilhment is either 
 for the corre6lion of offenders, or example 
 of others ; and where thefe ends are want- 
 ing, it is inconfiftent with the divine at- 
 tributes and perfections. It may be quei- 
 tioned, whether this is a juH; divifion, and 
 whether there is not a third fpecies of pu- 
 nilhment which is properly coercive, and 
 by way of retribution. 
 
 * Tertulliani Apolof^eticiLs, town ids the end. 
 
 X 2 It 
 
( 308 ) 
 
 It is eafily admitted that exemplary pu- 
 nifhments can be no longer uieful, when 
 none remain to profit by the example. 
 From the other heads, dirtin6l confidera- 
 tions arife. If the oftender be corre6led, 
 and reformed, the end (we fay) is fully 
 anfwered, and in rcafon the punifhment 
 of courfe iliould ceafe. But by applying 
 this argument to the punifliments of an- 
 other life, to render it conclufive, we mud 
 firft grant the ofTcnder not incorrigible ; 
 or, in other words, that there is room for 
 repentance in hell. We know this to be 
 a (late of probation : iliould it be the only 
 one, defperate is the cafe of the unrepent- 
 ing fnmer. And yet, what alTurances have 
 we to the contrary ? It need not be proved 
 before a Chriftian audience (that which is 
 allowed by all found divines, and is of the 
 very fpirit of Chrilliauity), " lliat all 
 our fufficicncy is of God ; that it is by his 
 grace we are withheld from fm, or hnning 
 are relieved by repentance ; and that the 
 efficacy of this repentance is owing to the 
 merits of Chrift," But they who have re- 
 filled the fpirit, quencncd his motions, and 
 
 renounce 
 
( 309 ) 
 
 renounce their lliarc in the fufferlngs of 
 Chrift, arc juitly punilhed by the with- 
 drawing of his grace, and removal of his 
 holy fpirit from them. And in this iitua- 
 tion, what hopes remain of repentance in 
 the grave ? Will he incrcafe its influences 
 in another life ? and may there not fucceed, 
 in lieu of grace, ** a certain fearful look- 
 ing-for of judgment and fiery indignation, 
 which lliall devour the adverfaries * ?" 
 If it were impofTible for a fmner to repent 
 and reform, fome fay he would be no 
 longer criminal, and his puniiliment 
 would be really unjuft. Allowing this to 
 be an acquired impoflibility, an inability 
 arifmg from himfclf, I doubt the truth of 
 the alTertion, and rather argue thus — That 
 he who is the author of his own mifery is 
 juftly puniflied ; and he who brings him- 
 fclf into a ftate of impenitence, is the au- 
 thor of his own mifery. If in a future 
 ftatc the righteous will be emplox-ed in 
 praifc and thanklgiving, and, as we may 
 too reafonahly expect, ^ the wicked in 
 dreadful oaths and execrations, blafphcm- 
 
 ♦ Heb. X. 27. 
 
 X 3 ing 
 
( 310 ) 
 
 ing their Maker, and curfing themfelves," 
 which feems coiififtent with the fubftrac- 
 tion of God's grace, it is an argument for 
 the continuance, not the removal of their 
 punifhment *. 
 
 But the grand difficulty remains unan- 
 fwercd, " How can it be reconciled to the 
 divine nature and attributes for God to 
 beflow exiftence on beings, whofe deftiny 
 muft terminate in endlefs mifery ?" In 
 difcuffing this point, I fear, we (hall be in- 
 volved in fuch intricacies as accompany 
 that queilion, how the free-will of the 
 creature is reconciled with the fore-know- 
 ledge of the Creator. If he is endowed 
 with free-will, he has his choice, and is 
 alone anfwerable for the confequences. 
 He has life and death fet before him ; and 
 the lafl follows not by the neceflity of his 
 nature, but depravity of his will. One 
 thing we know and are fure of, which is, 
 that *' the ways of God are equal ;" and 
 whether or no we can reconcile to our- 
 felves his proceedings with the children 
 of men, we arc aflured they are wife, juft, 
 
 * Sco Biihop Newton's Diirertations. 
 
 and 
 
( 'HI ) 
 
 and good. We are afTured alfo that his 
 truth is confiitent with his other attri- 
 butes; and it better becomes us fliort- 
 fighted weak creatures to refolve all our 
 difficulties by recurring to the excellencies 
 of God's perfeaions, than pretend to 
 draw conclufions from our own imbecil- 
 lities. We, the more effectually to deter, 
 may threaten what we never intend, and 
 may (often the rigour of our intentions in 
 the execution : but this difcovers want of 
 power, or want of judgment ; that we are 
 guided by our own paffions, or working 
 upon the paffions of others. Biit inch like 
 confiderations lofe their force, when we 
 contemplate the divine pcrreclions ; and 
 we can, more conliltently with our ideas 
 of them, affign to ourfelves reafons why 
 he ihould not threaten, than, threatening, 
 (hould not nitend to puniili. The condi- 
 tiouid threats and promiles relating to 
 this life, the ovcrtiirow of Niniveh, and 
 other indances recorded in fcripturc, have 
 no weight in this argument. If " for the 
 better execution o\ Tiod's laws it is necc'.'- 
 fary that the rewards and punilhmonts 
 X 4 liiould 
 
( 312 ) 
 
 ihould be declared everlafling ;" it is ne- 
 cefTary alio to be believed, that what he 
 has declared fliall ailur.dly come to pafs 
 Many particulars he conceals from our 
 knowledge, becaufc it is beneficial to us 
 not to know. - Qf that day, and that 
 hour, knoweth no man;" and our uncer- 
 tamty ihould increafe our vigilance. We 
 know the wicked lliall be puniihed ever- 
 laftmgly ; and of this cutainty we ought 
 to avail ourfeives. 1 he qucflion propofed 
 to cur Lord (Luke xiii. 20.) and his reply 
 IS on this fubjea well w^orthy of our at- 
 tention. - Lord, fays one to him, are 
 there few that iLaJl be faved ?" He waves 
 the queflion, and aniwers with an admo- 
 nition ; " Strive to enter in at the frrait 
 gate." Rcdrain your curiofity concerning 
 the fate of others, but work out your own 
 falvation. This is the only text we find 
 leading to the moft diftant explication of 
 thefe matters ; and here we lee no fatis- 
 fac1:ory information is procured ; a lure 
 fign that '' fuch knowledge is too excel, 
 lent for us/' and that it is not defigned for 
 lis to - attain unto it." - Xnoyvm^^ the 
 
 terrors 
 
( 3IS ) 
 
 terrors of the Lord, we pcrfuade men :" 
 but endeavouring to abate them, we lefleii 
 their force. 
 
 ** Qiicm Deus creavit labilem, fays Dr. 
 Burnett *, cum noa punLt in aeternum 
 quod lapfus fucrit :'* or, in other words, 
 whom God endued with frec-v/ill, he 
 will net eternally punilh, becaufc he 
 abulcd it. But when he fi'it created him, 
 he fet before him the confcquences of this 
 abufe, and granted him fufficient power 
 to avoid it. Yet he tranrgrciud. His good- 
 nefs ceafcd not here; but it gave him a 
 farther occafion of cxercifmg it. A Re- 
 deemer v.as promii'cd, who in the fulnefs 
 of time came down from heaven, aliumed 
 our nature, and fubmitted to a painful 
 ignominious death. And the profpc6l of 
 life or death is again promulged. We 
 knov\" and confefs without the leafl: hcfita- 
 tion that God has done all this for us. We 
 know our diity — why do we doubt the con- 
 fequencts ? We arc defending the attri- 
 butes of God — It is impofiibic they can 
 clafh, and wlicther w c fee it or no, his 
 
 * De ftatu moituorum. 
 
 . judgment, 
 
( 3H ) 
 
 judgment, in every fenfe of the word, will 
 be SixccioK^KT^ot, it will be '' the revelation of 
 the righteous jiidi^ment of God *." 
 
 I have avoided entering into a direct 
 difcuflion of thofe reafons which are 
 ufually urged to fliew the confiftency and 
 equity of thefe divine difpenfations ; as, 
 that our fins render us liable to eternal 
 punifhment, becaufe the majefty of God, 
 againfl whom they are committed, is in- 
 finite ; and that they who die in a ftate 
 of impenitence would be a(5lually difobe- 
 dient, were their lives prolonged ; and 
 that, though the fcene be changed, the ha- 
 bit remains. 
 
 Now the heinoufnefs of fm cannot more 
 ftrongly be let forth, than by confidera- 
 tions Ihewing how much God has done to 
 deftroy it ; and final impenitence always 
 prefuppofes the removal of the grace of 
 God. ** For this was the fon of man mani- 
 fefled, that he might deftroy the works of 
 the Devil -f ," and '' No man, fays he, 
 can come to me, except the Father, who 
 has fent me, draw him :f." The firft text 
 
 * Rom. li. 5. I John iii. 8. X Jo^^" vi. 44. 
 
 lliews 
 
( 315 ) 
 
 Ihcws the grcatnefs of the work, which no 
 one Ids than the Son of God came to ac- 
 complJth ; the other, the ncccffity of di- 
 vine grace to enable us to Jay hold of the 
 terms of the Golpcl ; and of confequence, 
 where it is withdrawn, the impofTibility 
 of our being benefited by it. Yet we are 
 told, that though the letter of the fcripture 
 be for us, the J [ir it of the fcripture intimates 
 the contrary ; that is, in the idea of ibme, 
 it cannot be reconciled with the goodnefs 
 of God, that the wicked fhall pcrifli ever- 
 laftingly \ even though they admit he has 
 peremptorily declared it: to whom the 
 Apoflle's reply to thofe who objetSled to 
 God's proceeding in the Gofpel difpenfa- 
 tion is juftly applicable. *' Nay but, O 
 man, who art thou, that replieft againft 
 God ? fhall the thing formed fay to him, 
 that formed it, why hafl thou made me 
 thus * r" 
 
 I moft heartily fubfcribe to the follow- 
 ing words, and befpeak the attention of all 
 who hear me. 
 
 " Be fatisfied, he will not punilh any 
 one more than he deferves, or more than 
 
 * Rom. ix. 20. 
 
 is 
 
( 516 ) 
 
 is confiftent with infinite juflice, and infi- 
 nite mercy too. He will manifeft the 
 righteoufnefs of his judgments, in the fight 
 of men and angels ; and even they who 
 lliall be condemned lliall yet be forced to 
 acknowledge (Nehem. ix. 23-) Thou art 
 jutt, O Lord, in all that is brought upon 
 us ; for thou haft done right, but v/e have 
 done wickedly *." 
 
 * Billiop Newton's laft Diflertation, vol. III. 4to, 
 
 Page 5. note b. Exod. xxxiv. 6, 7. The Lord, the Lord 
 God, merciful and gracious, long-faffering, and abundant in 
 goodnefs and truth, keeping mercy for thoufands, forgiving 
 iniquitj'-, and tranfgreffion and fin. 
 
 _ Pfalm ciii. 8, 9. The Lord is merciful and gracious, flow 
 to anger, and plenteous in mercy; he will not always chide, 
 neither will he keep his anger for ever. Pfalm Ixxxv. 5, 6. 
 
 liaiah xxviii. 21. He fliall be wroth as in the valley of 
 Gibeon, that he may do his work, hh Jtrange work; and 
 bring to pals his aft, hhjirange adt, i. e. turn his hand againft 
 his own people, 
 
 Kz. xxxiii. II. As I live, faith the Lord God, I have no 
 pkafure in the death of the wicked : e. q. s/ 
 
 SERMON 
 
( 317 ) 
 
 SERMON IV. 
 
 Rev. xxii. i. 
 
 He Jhewed me a pure rive?' of the water of 
 
 ife. 
 
 In fome of the Sibylline verfes, which arc 
 faid to be of Pagan antiquity, but are 
 really the produ(5tion of a Chriftian pen, 
 mention is made of waters flowing from 
 tvv'-eive fountains for the benefit of the 
 faithful : which plainly alludes to this 
 palTage in tlie Apocalyfe — to the river oi 
 the water of life — and to the tree grow- 
 ing on its bank, which produceth twelve 
 fruits, for the hcaUng of the nations. 
 Now, though it may feem that nothing 
 certain can be colle6led from a book al- 
 molt wholly metaphorical, and abounding 
 every where with highly figurative cx- 
 prefTions ; much Icls from an oblcure and 
 jmpcrfect imitation; yet nothing is more 
 certain than that this fpccial idiom of 
 
 fpecch 
 
( 318 ) 
 Jpeech muft have a reference to fomethinff 
 known, and underftood ; and we cannot 
 in th,s manner hear of a water of life 
 w,thout being well affured, that there is a 
 relation between uacer and l,fe, fome- 
 thing common between the greateft blef- 
 fing, and its beft prefervative. The fame 
 is mentioned in the vifion of Ezechiel 
 xlv-n. wh.ch being defcribed as flowing 
 from under the threfhold of the temple 
 and mcreafing i„ its courfe, in its fpiritual 
 fenfe relates to the infufions of grace • in 
 Its natural to the waters ufed inthe'fer- 
 v.ce of the temple. And to this river, and 
 the trees growing on its banks, we find 
 the fame properties afcribed, as there are 
 in the Apocalypic to the waters, and the 
 tree of life. From whence thefe waters 
 were conveyed, or how the temple was 
 fupp led, ,s a matter of deep, and perhaps 
 ufclels enquiry : b.t it is certain that the 
 nver of Siloam was well known, and is 
 referred to both by the prophet Haiah, and 
 
 our Lord hmfclf; for the pool. fS,loam, 
 and of Solomon, or, as the Kvangelift 
 calls it, Bethefda, were both maintained 
 
 from 
 
( 31.9 ) 
 
 from this fource. The views both of the 
 prophet and St. John were vifionary ; and 
 to the firfl: was exhibited a reprefentation 
 of the temple ; to the other, a plan of the 
 city of the new Jerufalem. And as the 
 views are vifionary, and the exprcfTions 
 figurative, we may eafily conceive why 
 this is termed the water of life ; and at 
 the fame time fee the propriety of its 
 bearing fome rei*pe6t to the real waters, 
 which fupplied the temple and the city : 
 and the healing quality, at leaft occafton- 
 ally^ annexed to thefe waters (John v. 5.) 
 heighten the idea of the fountain of life. 
 And the manifold allufions we have in 
 fcripture, and the feveral myllical pur- 
 pofes to w hich water is applied, all evince, 
 that reference is made throughout to its 
 real nature and ules, and that its clcanfing 
 and refrelhing qualities arc conitantly 
 within the intent and meaning of the 
 authors ; and the alliance difcernable be- 
 tween the thing exprelfed, and the thing 
 fignificd is the ground of that iymbolical 
 language, which runs through the whole 
 volume, from the writings of Moles to 
 
 the 
 
( S20 ) 
 
 the clofing of the facred canon by Saint 
 John. 
 
 Need I mention the cafe of Naaman 
 the Syrian, who was made whole by ieven 
 times d'pping in that river, in which our 
 Lord was baplized, when he fan61:i[ied 
 water to the myitical waihing away of 
 fui— when my fubjed rather calls me to 
 fpcuk of thofe paflliges in the New Tefla- 
 mcnt, by which we are informed, that 
 there were times, when the pure river 
 adjoining to the Temple of God became 
 literally the waters of life ? Of thefe the 
 pools of Siioam and Bethefda ftand firit 
 on record— the one occafionally endued 
 w4th an extraordinary heahng quality ; 
 the other ufcd by our Lord as tlie means 
 of completing- one of his many mira- 
 culous cures, John ix. r. in which he 
 feems to have intended, that the aUiance 
 between natural and fupernatnral cauies 
 might be dilcernabie by every beholder ; 
 and that ** wafh and be clean" in thefe 
 inftances fhould be a dircvrlion to add the 
 ufe of ordinary remedies in the convey- 
 ance of e;xtraordinary blefllngs. 
 
 The 
 
( 321 ) 
 
 The fpring we are here bleficd with ex- 
 ceedti even the famed Bethelda — for that 
 became beneficial but at dated feafons^ 
 when one only of many could find reHef ; 
 but this flows as continually proceeding 
 from the throne of God and the Lamb; 
 as a ftandini^ alleviation of thofe evils 
 which fin brought into the world. There 
 were times when miracles were particu- 
 larly ufeful ; and their influence extended 
 itfeif far beyond the objecfs on whom tiicy 
 were exerted. They proclaimed in a fig- 
 nal manner the hand of God, and necef- 
 farily roufed the attention of all ot^fervers. 
 Yet, at the fame time, they declared thar 
 He who fometimes altered the courfe of 
 nature had firft ellabliflied it ; and that 
 the permanent bleffings wc receive are 
 equally the gift of Ciod. Miracles thcp) 
 and the works of nature, are eafily to be 
 traced up to the iame divine original. 
 They arc only diftincl parts of that wif- 
 dom, which ihews itieif in the works of 
 God. 
 
 In thofe times, when the living God 
 fufl^ercd all nations to walk in their own 
 
 Vol. U. Y ways, 
 
( 322 ) 
 
 ways, yet left he not himfelf without wit- 
 neis, ill tiiat he did good, and gave them 
 rain from heaven, and fruitful feafons, 
 ASis xiv. From the common diftribution 
 of his gifts, his providence over us was to 
 be colle6led. And if we enjoy any pecu- 
 liar local benefits, it is a farther illuftra- 
 tion of that providence, arid an enlarged 
 fubjedl of praife and thankfgiving. If it 
 has pleafed him to permit his creatures to 
 difcover alleviations of their mifery ; if he 
 has annexed properties and advantages to 
 thefe falutary waters, which ikill may at- 
 tempt t0 emulate, but can never equal, 
 and which are as much beyond the power 
 of art in imitation, as in cfiicacy ; do VvC 
 ftand in need of miracles to point out to 
 us the hand of God ? or are we compelled 
 to aqknow ledge that his way is in the fca, 
 and his path in the great waters, even 
 where his footitcps arc not known r Pialni 
 Ixxvii. 19. 
 
 Thefe medicinal waters then, through 
 whatever ilrata tliey are conveyed, by 
 wluUcver means tlicir ipecific virtues are 
 infufed, in a nietaphoncal Icuic may be 
 
 . . Vaid 
 
( 323 ) 
 
 faid to flow from the throne of God, and 
 proceed from the threfhold of the temple. 
 Nor does the allufion ccafe here ; for it is 
 on the bank of the river of life that the 
 tree of life is planted, whofe leaves are for 
 the heahng of the nations. Is it allow- 
 able to explain one palTage of fcripturc by 
 another ; and by this vifionary reprefcnta- 
 tion fet in a clearer lio-ht a fimilitnde of 
 the holy Pfalmifl ? Whom then does he 
 in his firfl: Pfalm compare to a tree planted 
 by the water fide, which is fruitful and 
 flourifliing ? Even the righteous man, who' 
 abounds in good works ; who makes the 
 law of God the rule of his actions. It 
 may be worth obferving to remark in how 
 beautiful a manner this fimilitude is in- 
 troduced, and carried on. After declaring 
 the blefllngs of that, man who hath not 
 walked in the counfcl of the ungodly, and 
 whofe delight is in the law of the Lord ; 
 the Pfalmifl adds — *' He fliall be like 
 a tree planted by the rivers of waters, 
 which brintJ-eth forth its fruit in its iea- 
 foil :'* as a proof tliat h truly religious 
 man cannot he unfrr.iifi;! ; but tliat the 
 Y 2 nictlita- 
 
( 324 ) 
 
 meditations of his heart naturally fpring 
 up into a6tion : and in the end his good 
 deeds revert on his own head. " His leaf 
 alfo fliall not wither ; and whatfoever he 
 docth, it iliall profper. ' The leaves of 
 fuch a tree lliall, in every fenfe, be for the 
 healing of the nations ; his beneficence 
 lliall be difFufive to all around him ; and 
 the influence of his example lliall be ex- 
 ten five. 
 
 Ezechiel *, whofe agreement with St. 
 John we have before {hewm, appears alfo 
 to have had this Pfalm of the prophet David 
 in his eye, in his description of the courfe 
 of the river in his vifion. Certainly both 
 were guided by the fame fpirit ; and there 
 is a great fimilitude in their expreflions. 
 " And by the river upon the bank thereof 
 on this fide, and on that fide, lliall grow 
 all trees for meat, whofe leaf lliall not 
 fade, neither fliail the fruit thereof be 
 confumed : it ihall bring forth new fruit 
 according to his months, bccaufe their 
 waters, they ifTued out of the fan6luary : 
 and the fruit thereof fliall be for meat, and 
 the leaf thereof for medicine.'* 
 
 * xlvii. 12. 
 
 ** Ye 
 
( 3-25 ) 
 
 " Yc became followers of iis and cf the 
 Lord,** iays the Apoftle to the inliahi- 
 tants of Theffalonica (ch. i. 6.), when he 
 would encourage them to pcrieverance in 
 the faith, and incite them to every good 
 work. '* His gofpel came not unto them 
 in word only, but in power;*' and our 
 Saviour*s life was in a uianner one conti- 
 nued fcene of miracles : and yet, being 
 recommended to others as an example 
 for them to follow^, it is clear that it 
 abounded with imitable perfe6lions ; and 
 that in the molf divine emanation of his 
 power, there was lomctlung in every act, 
 diftincl from the miracle, which required 
 our imitation. We cannot '' feed four 
 thoufand with feven loaves, and a few 
 fmall (ifnes,*' Mark viii. i — 9; but wc can 
 refreih the weary traveller, fo that he fliall 
 not faint bv the v/ay. With him, we may 
 have companion on the multitude : vvc 
 may," bv continual fupplics, contrive, that 
 '* the barrel of meal lha!l not walte, and 
 th.at the cruife of oil Ihall not fail.'* 
 I Kings, xvii. 14. But of tlie fevcral acts 
 of companion recorded in fcripture, let us 
 Y 3 lingle 
 
( '326 ) 
 
 fmgle out one, w!;ich has been already re- 
 ferred to, and IS not niapplicable to our 
 prclcnt purpole. Among the impotent 
 folkvS who attended at the pool of Re- 
 thefda, there w.as '' one who had laboured 
 under an infirmity for thirty and eight 
 years ;" ^hd for want of proper afTiftance 
 had rccei- ed no rchef FJim the compaf- 
 fionale Jcfus had feleded from among the 
 multitude, as a proj.cr objeft of his mercy, 
 by vxertiiig his miraculous power. 
 
 Jf we c^nfider the a^: diftincl from the 
 miracle, to whom may we not fay, *' Go 
 and do thou likewife ?" Luke x. 17. 
 Means of rehcF are at h.and. The fprings, 
 we are blclfcd VN^ith are to us ^/je ivater of 
 hfe. How many would be deprived of its 
 fcilutary ette^s, were it not for the aid 
 we aie now foliciting ; were there none 
 ready to reach cut the hand to afTill thcfe 
 undoubted obj<j(51s of compallion, who. 
 wait (as he did) tor the moving of the 
 waters ? We ice, by the EvangeliiVs re- 
 port, the intervention of fome agent was 
 neceffary; for an angel vrcnt down at a 
 certain fcaiun, and troubled the waters ; 
 
 and 
 
( -y^^ ) 
 
 and it was lie only, who tlicn firfl li:ej-)ped 
 in, that was made wh(j|c. Wc are itir- 
 roundcd !:>}' a number of im]jGtcnt folks, 
 waiting for tlie farr:c purpole. ]t is ours 
 to be inftrumcntal in lo good a caufc ; and 
 to apply what was iPitcnded for general 
 ufe to the beiicnt of many individuals. 
 We are not corifuiCd to any particular 
 diitricf : it is not this city or county, or 
 this nation only, which })artakcs of this 
 very extenfive charity. No one objecl 
 from any part of this, or her fifter king- 
 doms, need fear a repulfe, provided onr 
 liberality holds any proportion to the li- 
 beral plan of the inltitution. And a doubt 
 of that nature were inexcufable — for no 
 foop.er was it proclaimed, ihat the funds 
 app'ropriated to its fupport had, after the 
 ftricfeft oeconomy, been found deficient, 
 and a neceflity had enfued of contracting 
 tV.e number of patients, but it Vv'as at once 
 confidercd as a matter of general con- 
 cern, and tlic contributions' im mediately 
 increafcd, in every congregation, b.eyopd 
 their ufual bounds. The contraotmg cr- 
 Y 4 a.rs 
 
( ^8 ) 
 
 ders >vere again refcinded ; the former 
 numbers were admitted; and a refpe(5l- 
 able lite of benefaftors has been fince ex- 
 hibited. It was the voice of the publick, 
 which in a manner pledged 'itkU to the 
 governors, annually to enable them, not 
 to withdraw their hand from the needy, 
 nor be circumfcribcd in their power of 
 doing good. And we are emboldened m 
 our addrefs to you, for we are only peti- 
 tioners for that fiivour of which you have 
 given fo becoming an earneft, which is 
 obligatory in mere contra^s ; how much 
 more in acls of charity ! 
 
 They who are efcaped from a tempeft 
 are often thought the prcperelt Uiftrucftors 
 of others, who are imbarking for the fame 
 voyage. And who with greater propriety 
 can recommend that chanty, which gives 
 a life to thefc falutary waters, than they 
 who have experienced their efhcacy ? And 
 if jociety in mifery of itfeif difi^oi^s us to 
 alFifl the miferable ; furely they who have 
 jaboured under the like difordcrs are of 
 «il others moit apt to lend ft ready ear to 
 
 thofe 
 
( 329 ) 
 
 thofe addrcfi'es, the force cf which they fo 
 well Linderftand. They wll' find (tronger 
 arguments to inforce them ia their own 
 breads, than tiiey can froiii the moft pa- 
 thetic diicourfe. And 1 triift that tha- 
 fatisfaclion, next to that arlfing from our 
 own fuccels, will proceed from a con- 
 Icioiilncis that we have been inftrumcntal 
 under providence in communicating the 
 fame relief to ethers. It was the argu- 
 ment uied by Mofes to the liraclitcs, to 
 inforce the duty of hofpitality. " Love 
 ye therefore the ftranger ; for ye were 
 itrangers in the land of Egypt," Dci:t x. 
 19 ; hmilarity of condition naturally pro- 
 ducing tendernefs of afFecStion : which is 
 a topic neither to be enlarged on, nor dil~ 
 putcd ; of v/hich the highell inllance, 
 which can bo gi\ en is held up by the 
 Apcitle in his epiltle to the Hebrews, ch. 
 iv. 15. " We have not an high prieQ:, 
 who cannot be touched with the feeling 
 of our infirmities, but was in all points 
 tempted, liice as we are, yet without fin. 
 *' Let us therefore come boldly to the 
 
 throne 
 
( 330 ) 
 throne of Rracc." He cannot, (ays the 
 Apoldc, hut iympathife «.,th our infn- 
 "'""'/y'^'^ has gone through the fame 
 fiery trial hi.nleif. Let u,s therefore with 
 the greater confidence ^ddrels him in the 
 time of need. 
 
 From thefe intimations you perceive 
 Ihat ^vc are not confined to arguments 
 . arifing merely from the goodneis" of our 
 natural dilpofitions, but that we properly 
 call m icripture to our aid : in which 
 there are ion,e aclio.s of ours reprefcnted 
 as m a peculiar manner engaging the at- 
 tention of lieaven. Of this fort particu- 
 Jarly arc repentance and beneficence ; 
 the former caufing, a joy in heaven beyond 
 what even the uniform praaice of virtue 
 can do; the other befpeaking in an emi- 
 nent degree the approbation of the Al- 
 mighty himfell^" For with fuch facri- 
 hces God is well pleafed." Our acfs of 
 humanity fpring up into Chriftian vir- 
 tues ; and al-fgiving is one diftinguifted 
 branch of that charity, which ennobles 
 the golpel of Chrift: infomuch, that even 
 
 the 
 
( 331 ) 
 
 the widow's mite, or a cup of water, given 
 in the name of a diiciple, lliall in no wile 
 lole its rev. ard." Matt. x. 42. 
 
 Let it not he fuggelted that our Saviour 
 Chrift (who preferred the precious oint- 
 ment appHed to his own body, as a more 
 commendable act, in that inflance, than 
 if it had been given to the poor) any- 
 ways checked this mode of Ihewing our 
 love to God, by compaiTion to our neigh- 
 bour ; for, at this infiant of time, he in- 
 forced our obligation to it. " The poor 
 fays he, ye have always with you." Mart. 
 XXVI. 1 1 ; thereby alluding to a pafTage in 
 one of the books of Mofes, Deut. xv. 11. 
 which ftrongly and emphaticallv recom- 
 mends and enjoins liberality to his brc« 
 thren. " The poor fhall never ccafe out 
 of the land ; therefore I command tb.cc, 
 faying, thou ihalt open thine hand wide 
 unto thy brother, to thy poor, and to thy 
 needy in thy land." The poor were per- 
 mitted to be in the land, {"or wife and 
 good reafons of providence, refpccimg 
 both tl^mfelvcs and otb.crs ; that tbey. 
 
 m.iTiit 
 
( 332 ) 
 
 might look up to God tlirough the me- 
 dium of their fcilow-creatures ; and con- 
 Ms that what came from their hands was 
 m truth the gift of God ; and that the 
 givers, by confecratmg a pan to the ufe 
 of his reprclentatlves, acknowledged their 
 dependance on ** him, who maketh poor, 
 and maketh rich.** i Sam. ii. 7. 
 
 If this is not fufficiently fatisfadory, let 
 Z/^^/ be farther urged, which, in dilrourles 
 on this ftibjca, is rareh omitucd ; and can 
 never be introd -^a with impropriety, 
 inafmuch as in aU our actions we ought 
 to have refpea to the fmal ifllie ; that 
 aas of chari.y and humanity will particu- 
 larly be enquired into by our Judge at 
 the great day; and what in that reipea 
 is done unto one of the leaft of his bre- 
 thren, will be imputed as done unto him. 
 Matt. XXV, 40. Let then no doubts or 
 difficulties arife, concenung the prefer- 
 ence of fuch aas, whctbcr in their firlt or 
 fccond intention : for they all ultimately 
 terminate in Chrift. Under the law, '' he 
 that giveth to the poor, lendeth to the 
 
 Lord," 
 
( 333 ) 
 
 Lord," and Is promifed a retribution. Rut 
 under the Gofpel the language is changed, 
 and we have this comfortable allurance 
 from the mouth of our Judge, 
 
 " Verily I fay unto you, inafmuch as 
 ye have done it unto one of thefe the 
 leaft of my brethren, ye have done it 
 unto me.*' 
 
 FINIS. 
 
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 BRITAIN, applied to iliustruLc the Historv of Fami- 
 lies, Manners, Habits, and Arts, at the ditlerent Pe- 
 riods from the Norman Conquest to the End of the 
 Fifteenth Century. By Richard Gough, Esq. In 
 Three Parts. 
 
 V. In Quarto, illustrated with many Plates, 
 iVice 1 1. lis. 6d. in Boards, 
 The History and Antiquities of PLESHY, in 
 the County of Essex. 
 
 VI. In Quarto, Price 2 1. 2s. in boards, 
 COINS of tiie SELEUCID.^, Kings of SYRIA; 
 from the Establishment of their Reign under SELEU- 
 CUS NICATOR, to the Determination of it under 
 ANTIOCHUS ASIATICUS. With Historical Me- 
 moirs of each Reign. Illustrated with T'wenty-four 
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 thew DuANE, I". R. and A. S. engraved by F. 
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 VII. Handsomely printed in Quarto, in a large bold 
 Tvpc, Price li. 'Ik. in Boards, 
 
 NOVUM "^ TEST AMENluM GP.ECUM, ad 
 Fideni Gra^corum solimi Lodicum MSS. exprcssum, 
 adstipnUmte .Joanne Jacobo "Wetstenio : juxta seotiones 
 Jo. Alberti Bengelii divisum : et nova Interpunctione 
 sa?pias iilustratum. Editio Secunda. Londirn; Cura, 
 Typis, et Sumptibus Johannis Nichols, 1783. 
 
 N. B. Very few Copies remain of this Edition ; 
 which v/as carefully printed from a Copy prepared for 
 the Press t.>y Mr. Bow ylr ; and the Proof Sheets revised 
 by the late learned and Reverend Dr. Hjenry Owfn. 
 
 VIII. In Quarto, Price One Guinea in Boards, 
 MISCELLANEOUS TRACTS, by the late Wil- 
 liam BowYEP. , Printer, F. S. A. and several of l)is 
 iearned Friends ; including Letters, on Literary Sub- 
 jects, by Mr. Maryland, Mr. Clarke, &c. Col- 
 lected, and illustrated with occasional Notes, by John 
 Nichols. 
 
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