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destroy this body, yet in my flesh shall I see God; 27. whom I shall see for myself, and mine eyes shall behold, and not for another, though my reins be consumed within me." These particulars will shew how much the deists, and others, are mistaken, who think the immortality of the soul, and the retributions of a future state, were not made known to the Jews by Moses, and the Prophets: and how exclusively dependent the heathen world have been upon them for their ideas, although extremely imperfect upon these subjects. It will not do to restrict the information which was supernatural, in ancient times, to the written records of Revelation. In the Apostolical writings, there are a variety of ancient facts, mentioned or alluded to, which are not recorded in the Jewish scriptures; such as the sin, and punishment of the evil angels. 2 Pet. 2. 4. and their confinement in everlasting chains, under darkness, to the judgment of the great day. Jude v. 6. The prophecy of Enoch, concerning the judgment, and punishment of the wicked, Jude 14. Noah's preaching righteousness to the Antediluvians. 2 Pet. 2. 5. Abraham's seeing Christ's day, and being glad, mentioned by Christ himself. John 8. 56. Lot's being vexed with the filthy discourse of the Sodomites. 2 Pet. 2. 7. The emblematic purpose for which Moses slew the Egyptian who strove with the Israelite. Acts vii. 25. The names of Pharaoh's magicians who contended with Moses. 2 Tim. 3. 8. Moses' exclamation on the Mount, when terrified by what he saw. Heb. xii. 21. The emblematical meaning of the tabernacles, and of their services explained. Heb. ix. 8-9. All which ancient facts are mentioned by the inspired writers, as things universally known and acknowledged. It is no objection to the truth of these things, that they are not recorded in the Old Testament. It is certain that all the things are not recorded which were revealed. This is certainly true in respect to Moses-for he hath omitted the revelation by which sacrifice was appointed, and yet that it was appointed of God is evident from Moses himself, who tells us that God had respect to Abel, and his offering. Likewise he hath omitted the discovery which was made to Abraham, of the purpose for which God ordered him to sacrifice his son. Yet that such a

discovery was made to him, we learn from Christ himself, who tells us that Abraham saw his day, and was glad. Wherefore the revelations, and facts mentioned in the New Testament may all have happened, and, though not recorded in the Old, may have been preserved by tradition. There can be no doubt but that there were revelations anciently made to mankind, which are not recorded, and that the revelations which are recorded, were accompanied with some explanations not mentioned. These were laid up in the memory of the ancients, to whom they were verbally published, who, considering them as matters of importance, rehearsed them to their children—and they, in like manner, relating them to their descendants, they were preserved by uninterrupted tradition. The persuasion which history assureth us, hath prevailed in all ages, and countries, from the most early times, concerning the placability of the Deity, the acceptableness of sacrifice, the existence of the soul after death, the resurrection of the body, the rewards, and punishments of the life to come, and other matters of a like kind, was founded on revelations concerning these things, which were made to mankind in the first age, and handed down by tradition. The truth is, these things being matters which, by the utmost efforts of their natural faculties, men could not discover the knowledge, and belief of them, which prevailed amongst all nations, whether barbarous or civilized, cannot be accounted for, except on the supposition of their being originally discovered by revelation, and spread among all nations by tradition. Wherefore in no age or country, have mankind been left entirely to the guidance of the light of nature, but have enjoyed the benefit of revelation in a greater or in a less degree. These revelations have been predicated on the covenant with mankind, in the second Adam, and explained to mankind in words, without which the object, nature, and purposes of that covenant, could not have been known to us, for whose benefit it was made. The mere knowledge of the existence of God by no means implies a knowledge of his intentions, and purposes. The resurrection of man is not a necessary act in God, but proceeds from his own free will-all the actions of God are perfectly free. Having willed it, (as James says,) he hath be

gotten us by the word of truth, in order that we should be a kind of first fruits of his creatures. Hence the resurrec tion of the dead is constantly attributed by Paul to the will, and act of God, through Jesus Christ. Liberty is a necessary consequent of intelligence, and moral agency. With out liberty no being can be said to be an agent, or cause of any thing-since to act necessarily, is really, and properly, not to act at all, but to be acted upon."

Section 8.

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A short recapitulation of the principles established in the foregoing Sections. The effects of believing, and teaching natural religion; 1st. In destroying the divine cha→ racter of the scriptures as the word of God, according to consistent, and rational apprehension of it; 2nd. The necessity arising out of the inconsistencies which it involves, of resorting to mystic divinity, immediate agen cies, &c. in order that the scriptures should be believed as the word of God: and the origin of these errors.

1st. It is considered as proven, from the nature, and nècessity of things, as well as from scripture, that man is naturally ignorant of the existence of God, and of all things appertaining to him as such. That for all those ideas, and that knowledge which are the objects, and interests of the mind's contemplation, and concern, lying beyond the limits of the present existence of time, and sense, it is dependent. upon the revelations of God's spirit for, without which they could neither be thought of, known, or spoken about; and that, in the acquisition of this knowledge, language is the exclusive instrument by which, (since it was first revealed,) it is conveyed to the mind: that through this channel, those things which were formerly taught by immediate revelations, are communicated to all succeeding ages; and, as the medium of knowledge upon invisible relations, and spiritual things, the word of God is as necessarily the light of the world to men's minds, and is so ordained of God, as na

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tural light is the medium of vision to their eyes of natural objects. That language is not only the vehicle of this supernatural knowledge, but that the words themselves, by which it is conveyed, were of divine origin, and first revealed by the spirit of God, and that when apprehended, and received in its appropriate, and divine character, "not as the word of man, but as it is in truth the word of God, it will work effectually in those that believe." 1 Thess. 2. 13.

2. It may be considered as proven, that the essential difference between spiritual, and natural knowledge, consists in the former being communicated to the mind by names, and through description in words, the archetypes of which are not naturally objects of sense, and were made known in the first instance by immediate revelations, and miraculous manifestations:while the latter is communicated by immediate, sensible impression, or descriptions taken from them, the archetypes of which are naturally objects of sense, and may be examined by the mind through the organs of sense. It is thus that in the former method of perception, and knowledge, the mind is said to look at things not seen, (through the revelations of God's spirit by description, or representation in words,) and which are eternal; while the things which are seen (as in the latter case, by natural perception,) are temporal. 2 Corinth. 4. 18.

3. That miracles were wrought to establish the divine truth of those things which were revealed, and are recorded in the scriptures to produce the same effect in the minds of men through all succeeding ages; and for that end are the means established by God. That it was, and is, by the custom of using those names, as the signs of spiritual beings, or existences, clothed with the attributes which are annexed to them by description in the word of God, that they become the objects through which the mind views the things signified, or sees things not seen; and that idol worship has proceeded from applying, in some degree, the name, and character of God, who is only known by revelation, to sensible or imaginary objects.

4. It may be considered as a further point established, that as spiritual truth, in the human mind, consists in the conformity of its ideas with the word of God, both in order, and character

it can only be learnt as it is, through the plan, and in the or der in which they were revealed, and are recorded, and that to alter the order, and connection in which they stand, is neeessarily to change the truth, and to convert it into a falsehood, as the medium through which it can only be learnt with correctness, both as to letter, and spirit, is altered. Hence the errors arising from the arbitrary division of the scriptures, into chapters, and verses, and improper pointing: hence the errors, too, of consequential divinity, &c. &c.

A very remarkable illustration, and proof of the necessity of preserving the order of revelation, in which it was made, in learning the sense, and feeling the force, and authority of the communications, we find in the fourth chapter of Deuteronomy. In this farewell address of the leader of Israel, that people are, with great earnestness, exhorted to remember, or to take heed to themselves, lest they forget those signs, and wonders, and the commandments which were promulgated amidst the fearful displays of awful power, and majesty, exhibited on Mount Sinai. I will transcribe a portion of this chapter, for the purpose of illustrating, and establishing the sentiments formerly expressed, relative to the design of miracles in establishing the truth, and divine authority of God's words, whether they are designed to reveal existences, or beings, before unknown, or to communicate the commandments of God to man. Moses, in this part of his address to the children of Israel, proceeds as follows: "Now, therefore, hearken, O Israel, unto the statutes, and unto the judgments which I teach you, for to do them, that ye may live, and go in, and possess the land which the Lord God of your Fathers giveth you. Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the Lord your God which I command you." (These prohibitions, and injunctions are very similar to those in Revelat. 22. 18. 19.) "Your eyes have seen what the Lord did because of Baal-peor: for all the men that followed Baal-peor the Lord thy God hath destroyed them from amongst you. But ye that did cleave unto the Lord your God are alive every one of you this day. Behold I have taught you statutes, and judgments, even as the Lord my

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