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LTBRA.RY 

OF  THE 

Theological   Seminary 

PRINCETON,    N.  J. 

Case,_._^^,y^_.C^^.O.^_Qly  i  sion 

Shelf ^-^\-r-^.^. Section ., 

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V  '•  J 

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A  U  THENTICITY 


O  F    T  HE 

Gospel  -History 

JU  S  T  I  F  I  E  D: 

A  N  D     T  H  E 

Truth  of  the  Christian  Revelation 

DEMONSTRATED, 
From  the  Laws  and  Conftitution  of  Human  Nature* 

VOLUME    ir. 


i^A 


By  the  late  ARCHI BALD'l^AMP BELL,  D.  D., 

Regius  ProfeiTor  of  Divinity  and  Ecclefiaftical  Hiilory 
in  the  Univerfity  of  St.  Andrew^s. 


EDINBURGH: 
Printed  by  Hamilton,  Balfour,  and  Neill» 


M,  Dec,  LIX, 


CONTENTS. 

Pag* 
SECT.    V. 

:/^nd^  as  the  Apoftles  were  men  governed  hy  the  common 
Principles  of  human  Nature^  mcft  certain  it  is^  that^ 
in  the  Propagation  of  the  Gofpel^  they  were  animat- 
ed by  fome  powerful  prevailing  Motive^  \,  t,  hy  the 
affured  Profpecl  of  fome  Good^  either  in  this  or  in 
the  other  World^  thereby  to  be  acquired,  i 

SEC  T.     VI. 

"The  Apoflles  themf elves  pretend^  that  the  particular 
Good  they  had  in  view  was  nothing  of  this  IVorld^ 
hut  a  happy  Immortality  itt  a  future  State :  And  in 
thcfe  the  a  Pretenfions^  if  there  is  nothing  real^  they 
muft  have  been  either  Imp  oft  or  s  or  Enthu/iafts,       lo 

SECT.     VII. 

In  the  Cafe  of  Impofture^  all  their  Views  muft  have  ter- 
minated in  fomething  worldly  \  but  their  Dooirines 
clearly  demonftrate^  that  the  Good  that  ferved  as  the 
prevailing  Motive^  to  jupport  them  in  the  Difcharge 
of  their  Miniftry^  had  nothing  in  it  of  this  World,  1 3 

SECT.     Vlll. 

I^or  can  Br.  T\x\dd\' s  Qhj^ciions  to  the  Morality  of  the 
Gofpel^which  are  all  of  them  ill  founded:^  afford  any  the 
kaft  Ground  for  a  Charge  of  Impofture  againft  them, 

23 

SECT.     IX. 

And  not  only  from  their  Bo  Brines^  but  from  every  other 
Branch  of  their  conduB^  it  is  apparent^  that  the  A- 
poftles  were  no  Impoftcrs^  were  animated  hy  no  world- 
ly Motive  whatfoever^  which  is  farther  made  good  by 
demonftrating  the  following  Particulars^  48 

Vol.  II.  h  SECT. 


CONTENTS. 

SECT.     XXI. 
Nor  can-  their  Sentiments  concerning  the  P  erf  on  and 
Kingdom  of  Jefus  Chrifl^  in   any    Meafure^   expofe 
them  to  the  Charge  of  Enthufiafm.  259 

SECT.     XXII. 

As  little  can  this  Imputation  be  fixed  upon  them,  frora 
what  they  publifh  to  the  Worlds  concerniyig  the  Deaths 
and  the  Refurre£iion^  and  the  Afcenfion  of  Jefus 
Chrifi.  So  that^  in  all  Infiances^  the  Apofiles  were 
ahfoliitely  free  from  Enthujtafm*  273 

SECT.     XXIII. 

And^  hy  what  Arguments  our  Free-thinkers  can  vindi- 
cate Socruts  from  Enthuftafm  -,  hy  the  fame  may  one 
juftify  }he  Apoftles.  304 

SECT.     XXIV. 

For  Deijls"  muft  know,  Socrates  claims  a  divine  Miffion  : 
Nor  can  it  greatly  hurt  thofe  Gentlemen  to  reflect ^ 
that,  in  the  Cafe  of  this  extraordinary  Man,  Provi- 
dence feems  to  have  taught  the  IVorldy  that,  to  intro- 
duce true  Religion,  and  efiaUifh  it  in  the  World^  un- 
affified  Reafon  is  altogether  infuficient ,  312 

SEC  T.     XXVi 
Upon  the  Whole,  the  general  Conclufion  is  here  deduced 
and  illufirated ;  fhezving,    that,   in  the  Propagation 
of  the  Gofpel,  the  Apofiles  werCy  mofi  certainly,   ani- 
mated from  Heaven.  3 1 7 

SECT.     XXVI. 

And  that  the  Apoftles  were  commijfioned  from  Heaven  to 
propagate  the  Gofpel  among  Mankind,  is  ftrongly 
co7ifirmed  hy  the  divine  Efficacy  that  appears  in  the 
amazing  Succefs  of  their  jyiiniftry,  327 


THE 


[  I  1 


THE 


TRUTH 


O  F    T  H  E 


CHRISTIAN   REVELATION. 


SECT.    V. 


In  the  Propagation  of  the  Gofpel,  the  Jpofiles  were 
certainly  animated  by  the  ajfured  Profpe^i  of  fome 
good  thereby  to  be  acquired. 


HAVING  elfewhere  {a)  made  it  manifeft, 
1  hope,  beyond  controverfy,  that  mankind, 
of  thenifelves,  are  not  able  to  dilcovcr  the 
being  and  perfections  of  God,  nor  yet  the  immor- 
tality of  human  fouls,  or  a  future  Hate  of  rewards 
and  punilliments  ;  and  therefore,  that  the  know- 
ledge mankind  now  have  of  thefe  effential  articles 
of  natural  religion,  muft  have  come  originally 
from  fupcrnatural  revelation  \  it  feems  naturally  to 
Vol.  II.  A  foUow, 

(«)  The  Neceffity  of  Revelation^ 


1  The  Truth  of  the  Sect.  V. 

follow,  that,  fince  the  Gofpel  of  yefus  Chrijl  does 
exprefsly  teach  thofe  particular  docitiincs,  one  can- 
not but  apprehend,  that  this  is  a  Itrong  prefumptioii 
of  its  divinity,  or  that  the  Authors  of  it  had  their 
informations  from  heaveHc 

Certain  it  is,  that,  in  thofe  days  wherein  the 
Gofpel  firll  appeared,  all  the  Heathen  world  were 
every- where  quite  deiliture  of  the  knowledge  of 
God  ;  nor  were  their  learned  men  and  Philofophers 
then  making  any  nearer  approaches  towards  a  dif- 
covery,  than  they  had  been  doing  in  former  apes. 
And  when,  amidtl  all  this  darknefs  and  ignorance, 
a  few  illiterate  men,  void  of  all  human  improve- 
ments, came  to  ilrike  out  a  glorious  lighc  that 
clears  human  underltanding,  and  brings  us  in  view 
of  an  infinite  mind,  and  of  an  after-life  and  immor- 
tality ;  to  what,  I  fay,  can  one  afcribe  their  having 
been  able  to  impart  this  great  knowledge  to  man- 
kind, but  to  thofe  informations  they  mull  have  re- 
ceived from  heaven  ? 

It  is  true,  the  firil  Publifhers  of  the  Gofpel  wcTe 
of  the  Jrwijh  nation,  and  may  therefore,  pciliaps, 
be  underftood  to  have  derived  their  knowledge  of 
thofe  articles  from  human  inftruction.  But,  as  the 
Jewijh  religion  feems  julrly  intitled  to  divinity, 
from  its  teaching  thofe  religious  truths,  that  no 
where  elfe  were  to  be  found  in  the  Vv-oild  ;  fo  the 
Authors  of  the  Gofpel  having  laid  the  foundation  of 
their  inltitution  in  thefe  fame  principles,  and,  with- 
out confining  themfclves  to  their  own  nation,  pu- 
bliihing  to  the  whole  world  a  Catholic  religion,  a 
divine  fyflem  of  dodrines,  free  from  all  abfurdiry, 
idolatry,  and  fuperlficion,  and  in  its  whole  (Iructure 
diredly  tending  to  the  glory  of  God,  to  the  prefent 
well-being  and  the  future  happinefs<  of  mankind,  one 
is  ftrongly  tempted  to  think,  that  the  Apoitlcs  muffc 

have 


Sect.  V.  Chri/iia7i  Revelation.  3 

have  been  employed  from^  heaven  in  this  fervice. 
And  indeed  they  tell  us  themiclves,  that  Gcd  ivibo 
commanded  light  tojhme  out  of  darknefs^  had  Jhined  into 
their  hearts^  to  give  them^  and  to  enable  them  to  give 
to  others,  the  knowledge  cf  God  through  Chrifi,  And, 
fay  they,  JVe  have  this  treajure  in  earthen  vejjels^  that 
the  excellency  of  the  power  may  appear  to  be  of  God, 
and  not  of  us  {^b).  From  whence  the  Apoilles  give 
us  to  underltand,  that  the  power  that  enabled  them 
to  reveal  the  Gofpel,  and  that  fupported  them  in 
propagating  it  thro'  the  world,  was  none  of  their 
own,  but  came  to  them  from  above.  And  the 
making  this  clearly  out  will  demonlfrate  the  truth 
of  the  ChrilHan  Revelation. 

In  this  argument  we  look  upon  the  Apoftles  as 
the  religious  Inllrudors  of  mankind;  Anil  under 
this  characfer  the  power  to  be  confidered  in  their 
cafe,  and  which  we  are  to  fliew  is  fupernatural,  is 
made  up  of  thefe  two  particulars ; 

In  the  firfi  place,  it  fignifies  "  that  improve- 
"  mcnt  and  comprehenfion  of  mind,  or  that  inward 
"  light  and  knowledge  v/hereby  they  difcerned 
**  thofe  glorious  truths  explained  in  the  Gofpel  5 
"  and  particularly  apprehended  the  being  and  per- 
'*  fedlioub  of  an  infinite  mind,  and  a  future  ftare  of 
*'  rewards  and  punifhnients  at  his  direction  and  ap- 
••'  pointment ;  together  v/ith  a  noble  fyllem  of  mo- 
*'  ral  duties,  eyery  way  fuited  to  the  glory  of  God, 
'^  and  to  the  perfection  of  human  nature.  "  This 
was  the  power  with  which,  in  facl:,  as  we  learn 
from  their  writings,  the  Apoilles  were  endowed  : 
And  from  this  knowledge  they  were  qualified  to 
teach  mankind  all  the  elTential  articles  of  natural 
religion.     To  have  employed  Pythagoras^  Arifiotle^ 

Cicero^ 

(b)  2  Cor.  iv.  6,  7. 


4  The  Truth  of  the  Sect.  V. 

Cicero^  any  of  the  anrient  Philofophers,  in  this  mi- 

nilti-y  ; fo  difprnportionate  and  untqu  il   were 

their  abilides,  that  they  could  not  have  been  left  to 
their  own  undjrllanding,  but  mull  have  been  in- 
ftru^ed,  beyond  all  the  difcoverie^  that  ever  man, 
in  the  exercile  of  his  rational  faculties,  was  found 
capable  of  acquiring.  What  then  fhall  we  fay  of 
a  few  Filher-men,  without  improvement,  void  of 
inftriicbon  ?— They  difcover  thofe  principles  of  re- 
ligion wherein  they  go  beyond  the  tarthell  reach  of 
human  reafon  and  philolophy,  and  furpafs  thehigh- 
Cit  attainments  of  the  greatell  Philofophers  1  From 
the  Liquiry^  we  have  clfewhere  made,  into  the  Ex^ 
tent  of  human  Powers^  with  refpe5l  to  Matters  of  Kelt- 
gfon^  one  Is  forced  to  conclude,  that,  without  que- 
llion,  God  who  commanded  light  tojhine  cut  of  darhefsy 
hathfhined  into  the  minds  of  the  Apofiles^  and  given  them 
the  knowledge  of  the  glory  of  God;  which  leads  us  to 
apprehend,  that  the  dodrine  of  the  Gofpel  mufl  be 
held   a  divine  revelation. 

Bur,  not  to  infill:  upon  this  notion  of  power  that 
confitts  in  the  perception  of  truth,  whereby  the 
Apoltles  were  enabled  to  teach  mankind  a  fyltem 
of  religion,  infinitely  fuperior  to  what  all  the  Phi- 
lofophers together  were  able  to  have  colkded,  and 
wherein  they  appear  to  have  been  under  the  imme- 
diate influence  of  heaven  ;   it  is  to  be  confidered,  . 

In  the  next  place,  That  how  well  foever  a  com- 
pany of  men,  from  their  knowledge  of  things  "^^y 
be  qualified  to  inllruA  ^he  reii  ol  tlie  world  ;  'tis 
further  neceifary  that  fome  power  be  applied  to 
*  their  adive  faculties,  that  fhall  be  able  to  excite 
and  fqpport  them  in  propagating  their  inflrudions. 
And  indeed  fuch  is  the  temper  of  the  human  conlii* 
tution,  that  having  fuch  particular  fprings  of  acf  ion 
laid  in  our  nature,  as  there  would  happen  an  wpi- 

verfal 


Sect.  V,  Cbriflian  Re'velation.  5 

yerfal  llagnation  all  over  our  lives,  and  we  fhould 
for  ever  lie  quite  (till  and  motionlels,  w^ere  not  thofe 
fprings  llnlibly  couched  ;  To,  when  they  come  to  be 
affcdcd  or  llruck  upon,  we  are  then  fct  a-going  and 
exert  ourlelves  in  adion,  Icfs  or  more  vigoroufly, 
in  proportion  to  the  force  of  the  impuile  tlity  have 
received  (c)  Now,  this  impulfe  that  awakens  our 
p'iffions,  the  great  fprings  of  action,  or  that  com- 
municates a  motion  to  our  adive  faculties,  is  what 
I  call  the  power  that  animates  and  fupports  a  man 
in  the  profecution  of  that  defign  wherein  he  is  en- 
gaged. And  whereas  fhis  impulfe  con  es  to  be  de- 
rived to  our  palFions,  or  to  the  adive  faculties  of  our 
nature,  from  certain  views  or  motives  wherein  we 
apprehend  the  good  or  evil  that  fhall  befal  ns,  as 
we  chufe  or  r«;fufc  10  engage  in  fuch  a  particular 
enterprifc,  thofe  motives  are  what  v/e  likewife  call 
the  p(?wcr  whertby,  in  any  purfuit,  we  are  at  tirll 
excited,  and  aft.i  wards  all  along  iultaintd  and  for- 
tified. 

So  that,,  in  order  to  fuisfy  ouifelves  about  the 
pretenfions  ot  the  Apo.  les,  or  whether  tlity  were 
lupern.uuraliy  emplcyed  in  the  propagation  of  the 
Gofpel,  I  (hall  here  examine  what  that  power,  or 
thofe  motives  were, that  gave  a  commanding  impulfe 
to  their  adive  faculties,  and  that  carried  them  on 
with  fi'Dinefs  and  conlfancy  in  the  dilchaige  of 
their  miuiftry,  And,  that  the  Reader  may  bring 
things  home  to  himfulf,  and  judge  of  the  conduct 
of  tiie  Apofilcs,  as  he  is  confcious  he  would 
ad  himfelf  in  the  like  circumlfances,  I  fhall  proceed 
upon  the  inward  frame,  or  the  clTential  principles 
of  human  nature.      And  one  fhould  think,  that  a 

fairer 

[c)  Q^id  enim  intereft,  motu  animi  fubl^to,  non  dico  inter 
hominem  et  pecudem,  Ted  inter  hominem  et  faxum,  aut  truncum, 
auj  (juidvis  generis  ejufdem  ?  Cic.  de  Amic.  cap.  13.      ' 


6  The  Truth  of  the  Sect.  V. 

fairer  argument  for  the  truth  of  Chriflianity  cannot 
well  be  propofed,  than  this  wliich  is  founded  in  an 
appeal  to  every  man's  own  confcioufnefs. 

As  1  have  jufl  now  hinted,  no  man  can  be  ex- 
cited to  action  without  having  an  impulfe  derived  to 
his  paffions,  or  without  the  influence  of  fome  motives 
that  awaken  his  adlive  faculties.  And, in  every  man's 
experience,  I  fuppofe,  it  is  felt,  that  the  great  and 
univerfal  motive  that  in  all  inftances  prevails  over 
us,  in  fome  good,  either  real  or  imaginary,  we  have 
the  profped  of  attaining  to,  by  means  of  that  courfe 
of  action  wherein  we  may  happen  to  be  engaged. 
Of  this  the  moft  difinterelted  and  felf-denied,  the 
jnoft  rigorous  Myftic,  muft  be  fenfible,  how  much 
foever  they  may  pretend  the  contrary  :  Nor  can  the 
conltitution  of  Beings,  capable  of  pleafure  and  pain, 
ever  fuifer  it  to  be  other  wife.  For,  what  is  this 
delire  after  good  whereby  all  mankind  are  carried, 
but  the  principle  of  felf- prefer vation  putting  forth 
itfclf  ?  A  principle  interwoven  in  our  inward  make 
by  the  firtt  Framer  of  all  things,  and  fo  eiTential  to 
every  thinking,  fenfible  nature,  that  it  is  much 
more  abfurd  and  impoffible  in  the  moral  world,  for 
rational  Beings  to  enter  into  the  purfuit  of  any 
action  or  defign  without  being  thereto  moved  or 
attracted  by  the  profpedt  of  fome  good,  real  or  ap- 
parent, than  it  is  in  the  natural  world  for  heavy 
bodies  not  to  move  or  be  attraded  towards  their 
centre  of  gravity  (<i).     And, 

As  the  defire  of  good,  of  fome  fort  or  other,  is 
the  great  fpring  of  every  human  enterprize;  fo,  from 
the  enjoyments  one  foregoes,  the  hardlhips  he  en- 
counters,   and  the  eagernefs  and   fteadinefs  of  the 

purfuit, 

{d)  See  my  Inquiry  into  the  Original  of  Moral  Virtue,  wherp 
this  principle  of  felf-prefervation  is  fully  explained. 


Sect.  V.  Chrijlian  Revelation.  j 

purfuir,  we  may  eafily  compute  what  is  the  vaKie  of 
that  particular  good,  which  a  man  may  be  fuppofed 
to  have  in  view.  I  confefs,  we  cannot  after  this 
manner  determine  the  real  value  of  tlie  good  itfclf: 
But  from  hence,  1  fay,  it  appears  clearly,  what  is 
the  rate  which  the  man  himfcli\  who  purfues  it, 
muil  be  undeillood,  in  his  notion  of  things,  to  fet 
upon  it.  Thus,  if  in  the  purfuit  of  fuch  an  objccl:, 
people  appear  cool  and  languid,  if  they  do  not 
much  care  to  dilfurb  their  prefent  peace  and  tran- 
quilliry,  to  forfeit  any  of  their  enjoyments,  or  toex- 
pofc  tbeniielves  to  any  hazard  for  the  fake  of  it  y 
we  cannot  but  reckon  that  their  efleem  of  that  good 
(however  valuable  in  itlelf )  is  very  low,  and  that 
they  judge  the  price  would  be  too  high  fhould  they 
purchafe  it  at  the  expence  of  other  things  they  en- 
joy, or  that  it  would  not  overbalance  the  fuifering 
of  any  great  lofs  or  uneafinefs. 

Whereas,  if,  for  the  fake  of  that  good  I  have  in 
view,  1  conceive  the  deepeft  concern  pofFible,  if  I 
make  no  account  of  my  reputation,  of  my  dearefl 
relatives  of  my  fortune,  or  Ufe,  or  of  any  peace,  or 
pleafure,  or  advantage,  I  might  otherwife  comfort- 
ably enjoy,  but  involve  myfelf  in  the  greateft  diffi- 
culties, the  beaviefl  reproach  and  infamy,  the  hard- 
elt  poverty,  and  the  cruclleft  deaths  and  perfecu- 
tions ;  I  fiy,  if,  for  the  fake  of  that  good  I  have  in 
view,  I  negled:  and  defpife  all  the  pleafures  and  pro- 
fits of  life,  and  undergo  all  forts  of  calamities ;  then 
is  it  manifefl,  that  the  value  I  fet  upon  it  is  great- 
er than  that  by  which  I  rate  all  my  other  prefent 
and  future  comforts,  and  that,  in  my  eflimation,  the 
fevereft  miferies  in  which  it  can  involve  me,  do  not 
render  it  too  dear  a  purchafe.  So  that  this  good  to 
me  evidently  out-bids  all  other  enjoyments  whatfo- 
ever,  and  powerfully  overbears  all  obitru^ions  how- 
dreadful 


8   -  T:be  Truth  of  the  Sect.  V. 

dreadful  foever,  that  cm  be  thought  to  interrupt 
my  purfuit  of  it.  Upon  which  it  nuiil  be  counted, 
that  I  regard  my  attaining  to  that  particular  good, 
as  the  greatell  happinefs  I  can  hope  to  arrive  at  ; 
and  that,  in  my  judgment,  it  is  more  necefTary  to 
my  well-being  than  all  other  thmgs  the  moft  va- 
luable and  agreeable,  or  that  I  had  better  ceafe  to 
be,  or  not  to  exill  at  all,  than  to  continue  in  be- 
ing without  it.  And  if,  notwithtlar.ding  the 
iierceit  oppofitions,  and  the  moft  terrible  difcou- 
ragements  I  can  pofTibly  meet  withal,  I  ftill  go  oit 
purfuing  after  this  good  with  an  ardent  zeal,  an  un- 
ihaken  refolution  and  conftancy,  and  with  an  open 
joy  and  triumph,  while  I  am  confcious  I  am  ad- 
vancing towards  it ;  this,  methinks,  puts  it  beyond 
difpute,  that  I  count  all  things  but  lojs  for  the  excel- 
lency thereof  and  but  dung  that  I  may  win  it  ;  or  that 
the  value  I  fet  upon  it  is  infinite.  From  all  which 
it  appears, 

When  we  find  the  Apofiles  employed  in  the  pro- 
pagation of  the  Gofpel,  we  muft  necelTarily  appre- 
hend, they  were  determined  to  undertake  and  pur- 
fue  this  mighty  defign,  from  the  profped  of  fome 
;good,  which,  by  means  of  this  miniftry,  they  hoped 
to  attain  to.  And,  when  we  further  confider, 
what  they  fo  refolutely  and  cheerfully  did  forego 
and  fuffer  in  the  profecution  of  this  fervice,  we 
muft  likewife  necelfarily  conclude,  that  the  good 
they  had  in  view  was  not  mean  and  inconfiderable, 
but  of  the  laft  confequence,  lb  far  as  they  were  able 
to  judge,  and  of  the  greateft  moment  and  im- 
portance. In  truth,  'tis  abfolutely  unimaginable, 
how  men  could  forfeit  all  the  eafe,  and  ftrip  them- 
felves  fo  intirely  naked  of  all  the  comforts  they 
had  in  life;  and  look  fuch  dreadful  dangers  in  the 
face;  and   venture  upon  them,  and  fuftain  them 

with 


Sect.  V.  Chrijllan  Revelationl  9 

wich  fuch  bravery  and  firmnefs,  and  dill  be  pujfh- 
ing  on  their  way  through  the  fiercell  oppofitions 
with  fuch  noble  joy  and  triumph ;  I  fay,  'tis  be« 
yond  imagination,  how  the  Apollles  could  have  act- 
ed this  part,  without  being  animated  and  fupporied 
by  a  confcioufnefs  they  were  engaged  in  the  purfuit 
of  a  good,  which  they  were  fully  facisfied  was  in- 
finitely preferable  to  all  other  enjoyments,  and 
which  they  were  well  perfuaded  was  worthy  to  be 
purchafed  at  the  higheii  expence  poffible. 

Thus  the  effential  principles  of  human  nature  ob- 
lige us  to  confefs,  that,  in  the  propagation  of  the 
Gofpel,  the  Apoftles  had  in  view  a  very  confider- 
able  good,  which  they  muft  have  looked  upon  as 
the  great  reward  of  their  Miniftry.  And  that  this 
good  applied  to  their  minds,  or  exerting  its  force 
upon  their  active  faculties,  was  the  great  power 
whereby  they  were'  fuftained  and  fortified  in  the 
profecution  of  their  daring  attempt,  will,  I  doubt 
not,  be  agreed  on  by  every  body.  So  that  we 
fhall  now  inquire,  what  fort  of  good,  or  of  power 
that  was,  from  whence  the  ApofHes  had  a  com- 
manding impulfe  derived  to  their  pafTions,  whereby 
they  were  all  along  egged  on,  in  the  face  of  mor- 
tal dangers,  to  propagate  the  dodlrines  of  Chri- 
ilianity. 


Vol.  II.  B  SECT, 


to  The  Truth  of  the  Sect.VL 


SECT.  vr.  ' 

..  ^The  partkular  Good  the  /Ipoftles  pretend  to  have  in 
in  Vttw^  is  a  happy  Immortality.  And  in  their 
FretenfionSy  if  there  is  nothing  real^  they  mufi 
have  t?cen   either  Impoftors  or  Enthufiajls, 

WH  E  N  we  take  into  our  thoughts  the  whole 
conipafsofthofe  goods  whereby  human  minds 
can  be  afFe&d,  it  cannot  but  be  allowed,  that  that 
good  which  the  Apoftles  had  in  view  mult  either  lie 
in  fomething  prefent,  and  to  terminate  in  this  world; 
or  it  mull  be  fituated  beyond  the  grave,  and  confill 
in  the  enjoyments  of  a  future  Hate  of  exillence.  Of 
this  I  am  as  certain,  as  of  the  truth  of  any  Propofition 
in  Euclid.  And  this  being  the  undoubted  cafe;  to 
juitify  the  charadter  of  the  Apolfles,  or  to  make  it 
appear  that  ihey  were  commiflioned  from  heaven  to 
propagate  the  Gofpel  to  mankind,  it  feems  only  ne- 
cefTary  to  fhew,  that  in  the  profecution  of  this  Mi- 
nillry,  the  Apoflles  were  fleadily  animated  by  the 
alFured  hopes  of  a  glorious  immortality,  with  which, 
they  were  perfuaded,  the  Lord  God  would  hereafter 
reward  them,  for  their  faithfully  difcharging  this 
fervice,  wherein,  by  his  authority,  they  were  em- 
ployed. In  this  light  the  Apoltles  appear  to  the 
world;  and  the  cafe  of  each  of  them  is  the  fame 
with  this  of  the  Apoftle  Paul  {a),  I  have ^  (fays 
lie)  fought  a  good  fight.,  I  have  finifhed  my  courfe^  I 
have  kept  the  faith  :  Henceforth  there  is  laid  up  for 
me  a  crown  of  right eoufnefs^  which  the  Lord  the  righ- 
teous Judge  jhall  give  me  at  that  day^  the  great  day  of 

retribution. 

{a)  2  Tim.  iv.  7,  8. 


Sect.  VI.         Chnflia?i  Revelation.  1 1 

retribution.  And  that  the  Apoflles  were  thus  ani- 
mated from  heaven,  and  uniformly  fupported  in  tlie 
propagation  of  the  Gofpel,  1  propofe  to  make  good 
in  the  following  Se^wns, 

Indeed,  if  any  man  will  make  it  appear,  that  the 
great  power  that  excited  and  fcirtificd  the  Apoilles 
ill  the  profecution  of  their  grand  projedl,  was  lofar 
from  being  a  crown  of  glory  that  fadeth  not  away,  e- 
ternal  in  the  heavens^  that  it  was  only  fome  worldly 
confideration,  fome  of  the  lower  gratifications  of 
this  prefent  life;  and  that,  in  fpite  of  their  high 
pretcnfions,  they  had  certainly  no  ambiti'  n  beyond 
the  riches,  or  honours,  or  pleafures  of  this  mortal 
ilate  ;  1  fay,  if  any  thing  of  this  nature  can  be  made 
out  againft  the  Apoftles,  I  will  then  agree  to  rec- 
kon them  fo  many  bafe  defigning  Impoftors,  and 
that  the  Gofpel  they  taught  the  world,  as  the  mind 
and  will  of  God,  is  a  grofs  impofition  on  mankind. 
Or, 

If,  upon  granting  that  the  Apoftles  feem  indeed 
to  be  afpiring  after  a  glorious  immortality,  and  to 
have  had  no  doubt  in  themfelves  of  arriving,  in 
another  world,  at  a  crown  of  righteoufnefs  as  the 
reward  of  their  Mi.niftry ;  it  lliall  neverthelefs  be 
made  appear,  that  all  their  alTurance  of  this  nature 
was  th€  mere  confidence  of  an  over-heated  fancy, 
and  that  they  only  took  their  own  warm  imagina- 
tions, for  the  powerful  imprefTions  of  heaven,  flir- 
ring  them  up  to  publifh  the  Gofpel  to  mankind ;  I 
fay,  if  it  fhall  be  made  appear,  that  thefe  ambitious 
hopes  with  which  the  Apoftles  feem  to  have  been 
animated,  are  all  thus  vain  and  groundlefs,  the  pure 
ravings  of  a  vifionary  brain,  I  will  then  agree  to 
reckon  them  fo  many  poor  deluded  Enthufiafts,  and 
that  the  Gofpel  they  taught  can  be  no  divine  reve.r 
lation.     But, 

If 


12  The  Truth  of  the  Sect.  VI. 

If  neither  the  one  nor  the  other  can  be  poiTibly 
made  out  againil:  the  Apoitles;  1  fay,  if  no  man  has 
it  in  his  power  to  make  good  the  charge  either  of 
Impollure,  or  of  Enthufiafm,  in  the  character  of  the 
Apollles,  I  would  gladly  know  whether  we  are  not 
bound  to  conclude,  that  thofe  Teachers  of  mankind 
were  neither  diOionelt  nor  miltaken  in  thofe  af* 
furances  they  pretended  to  have  had  from  Heaven, 
of  their  coming  to  future  glory,  honour,  and  im- 
mortality, as  the  reward  of 'their  miniltry  ;  and 
confequently,  that  the  Gofpel,  which  they  were 
thus  animated  to  propagate  to  the  world,  is  a  divine 
revelation  I  For  my  part,  1  have  not  fagacity  to 
comprehend,  to  what  other  concluilon  one  can  come 
in  the  cafe  of  the  Apollles.  If,  in  the  character  they 
alTume,  thty  are  neither  Impolfors  nor  Enthufiaits, 
one  (liould  think  t!ie  next  itep  unavoidable,  they 
are  Teachers  fent  of  God  to  inftrudt  mankind. 
And, 

To  fhew,  in  the  firft  place,  that  the  Apoftles 
were  no  Impollors,  defigning  fome  bafe  end  under 
the  credit  of  a  pretended  commillion  from  Heaven, 
I  Hiall  endeavour  to  explain,  that  the  great  power 
whereby  they  were  fupported  in  the  propagation  of 
the  Gofpel  was  no  earthly  confidcration,  no  impulfe 
derived  to  their  pafTions  from  any  of  this  world's  al- 
lurements. Upon  which,  as  we  go  along,  let  the 
Reader  confult  his  own  bread,  the  prmciples  of  hu- 
man nature,  as  they  necellarily  operate,  and  judge  of 
the  condud:  of  the  Apoftles  from,  v^^hat  he  feels  in 
his  own  confcioufnefs,  or  as  he  apprehends  he  would 
have  acred  in  the  like  circumllances. 


SECTf 


Sect.  VII.  Chrijlia?t  Revelation*  13 


SECT.     VII. 

In  order  to  Jhew  the  Apojiks  were  no  Impoftors^  it  is 
made  appear  from  the.r  Dotly'mes^  thai  the  Good  that 
ferved  as  the prevcrtiing  Motive  to  excite  and  Jupport 
tkiem  in  the  D^jcharge  of  their  Miniftry  had  nothing 
in  it  of  this  fVorld, 

IN  alledging  that  the  Apoflles,  while  they  pre- 
tended a  conteiiipt  of  this  world,  and  to  be  af- 
piring  after  future  enjoyments,  were  fecretly  ani- 
mated by  fome  earthly  confideration,  as  the  great 
motive  that  fpurred  tiiem  on  in  the  fervice  of  the 
Gofpel,  'tis  to  be  e>cpccted,  upon  the  principles  of 
fair  de.iling,  that  no  man  will  content  himftlf  with 
the  charge  in  general,  without  coming  to  particu- 
lars, or  without  explaining  the  fpccial  grounds  upon 
which  fuch  an  imputation  can  be  founded.  Very 
few  of  mankind  are  lenfible  of  tlie  powers  of  ano- 
ther world,  or  feel  themfelves  engaged  in  any  con- 
(Iderable  defign,  from  the  influences  of  a  future 
ftate  of  glory.  The  views  of  moil  people  are  bound- 
ed to  this  prefent  life,  and  fccular  regards  are  the 
fprings  that  animate  the  fouls  of  men  in  almoil 
every  undertakh^'g.  When  we  therefore  find, 
that  fo  many  perfons  were  zealouily  employed 
in  the  propagation  of  the  Gofpel,  the  com- 
mon courfe  of  the  world  raifes  the  prefumption 
againft  them,  and  we  apprehend  that  they  are 
animated  no  otherwife  in  their  particular  project, 
than  the  relt  of  mankind  are  in  their  feveral  pur- 
fuits.  But,  to  go  upon  fuch  a  general  prefumption, 
or  to  load  the  Apoftles  with  fo  heavy  a  charge, 
without  bringing  forth  the  particular  evidences  up- 
on 


14  "^he  Truth  of  the  Sect.  VII. 

on  which,  in  fpite  of  their  mod  folemn  declarations 
to  the  contrary,  their  giiilt  may  be  clearly  deteded, 
is  what  every  body  will  own  to  be  highly  unjufl. 
At  this  rate,  no  man's  innocence  can  be  lafe,  and 
the  bell  charad:ers  may  come  to  be  held  the  molt 
abandoned.  Thofe  of  our  day,  who  affed  to  talk  fo 
loud  of  the  principles  of  liberty,  and  a  freedom  of 
thought,  cannot  but  loudly  condemn  this  Ihameful 
condudl,  and  warmly  approve  the  principles  of  com- 
mon juftice,  which  forbid  the  finding  a  man  guilty 
till  a  particular  charge  be  laid  againll  him,  and  that 
charge  be  made  out  by  fufficient  evidences,  that  con- 
tinue to  appear  fo,  after  all  a  man  has  faid  in  his  own 
vindication.  Some  people,  without  infilling  upon 
particular  proofs,  feem  difpofed  to  run  away  with  the 
notion,  that  the  Deills  are  mere  Atheills,  men  of 
no  virtue,  quite  abandoned  to  wickednefs.  And 
fince  tl-e  Dei  (Is  do  complain  loudly  of  the  manifeft 
injulUce  done  them  in  thus  condemning  them  upon  a 
general  charge  without  particular  proof  or  evidence, 
I  would  fain  think  they  will  not  be  guilty  of  the 
like  crying  iniquity  in  the  cafe  of  the  Apollles,  and 
go  about  in  a  general  charge  to  condemn  them  as 
Impollors,  v/ithout  jullifying  their  accufation  by 
particular  proofs,  that  Hill  appear  conclufive,  after 
all  that  can  be  faid  to  the  contrary.  Let  us  there^ 
fore  defpife  the  Ihameful  way  of  charging  people  in 
general,  and  have  the  honcily  to  examine  whether 
fuch  particular  crimes  can  fairly  be  made  out  againll 
them.     And, 

So  far  as  we  can  judge  of  mankind  from  what  is 
already  pall  in  the  world,  or  from  attending  to  the 
inward  fprings  of  our  own  actions  in  fuch  particular 
circumllances,  it  Ihould  feem  manifell,  that  efpecial- 
Jy  in  all  great  and  arduous  undertakings,  that  re- 
quire 


?EGT.  VII.  Chrijiian  Revelation.  t^ 

quire  thought  and  application,  and  to  have  all  ouf 
powers  vigoroufly  exerted,  and  wherein  our  views 
aim  at  nothing  that  lies  beyond  the  limits  of  this 
prefent  world,  men  are  always  determined  in  their 
ieveral  purfuits  from  one  or  more  of  thefe  motives, 
namely,  pleafures,  or  riches,  or  honours.  Thefe,  I 
fay,  are  the  particular  objects  that  in  all  ages  have 
aduated  the  minds  of  men,  and  given  life  to  thofc 
defityns,  that  only  regarded  our  prefent  ftate  of  ex- 
iflence.  And,  as  the  nature  of  things,  and  the  evi- 
dence of  hillory,  will  not  fuffer  us  to  doubt,  that 
thofe  perfons,  who,  in  the  purfuit  of  earthly  enjoy- 
ments, have  made  a  figure  in  the  world,  were  all 
animated  by  fuch  principles  -,  fo,  in  fuppofing  that 
the  Apoftles  were  puflied  on  in  the  propagation  of 
the  Gofpel,  not  from  the  regards  of  a  future  ftate, 
but  from  worldly  confiderations,  one  muft  necelTa- 
rily  conceive,  that  the  great  power  that  fupported 
them  in  the  difcharge  of  their  Miniftry  was  fome 
one  or  more  of  thefe  motives  juft  now  mentioned. 

Whether  the  Deifts  will  alledge,  that  the  united 
force  of  all  thefe  motives  together,  or  only  the  in- 
fluence of  fuch  a  particular  one,  was  the  power  that 
animated  the  Apoftles,  I  know  not  -,  but,  as  I  have 
already  hinted,  common  juft  ice  forbids  a  general 
charge,  and  requires  the  articles  to  be  fpecified,  that 
one  may  have  accefs  to  examine  their  importance, 
the  particular  evidences  upon  which  they  are 
grounded,  and  what  is  the  weight  of  what  may  be 
faid  in  vindicating  the  Apoftles.  And  indeed,  had 
the  Apoftles  been  put  upon  their  enterprife  from  a- 
ny  worldly  confideration,  one  may  reafonably  fa- 
fpedl,  that  nothing  under  crowns,  and  fceptres,  or 
the  conqueft  of  kingdoms  and  nations,  or  at  leaft 
the  power  and  fplendor  that  attend  the  character  of 
prime  Minifters  of  State  (things  that  are  wont  to 

firQ 


t6  ihe  "Truth  of  the  Sect.VIL 

fire  noble  and  elevated  minds)  could  have  been  the 
prize  for  which  they  were  contending:  For  the 
bribe  certainly  mail  have  very  high,  of  an  exalted 
and  extraordinary  nature,  that  fo  powerfully  flimu- 
latedmen  of  fucli  fine  fpirits  and  uncommon  great- 
nefs  of  mind  (as  one  mull  judge  them  from  their 
writings)  to  have  encountered  fuch  frightful  dan- 
gers, and  made  their  way  refolutely  through  fuch 
fierce  and  violent  oppofitions.  But  whether  this, 
or  another,  or  all  of  the  above  motives,  are  alledged 
to  have  given  the  commanding  impulfe  to  the  A- 
pollles  in  the  propagation  of  the  Gofpcj,  I  would 
only,  I  fay,  obferve,  that  the  charge  mult  be  par- 
ticular, and  the  evidences  to  fupport  it  clear  and 
pointed. 

Suppofing,  therefore,  that  the  Apoftles,  as  the 
Deifts  would  have  it,  are  liable  to  the  charge  of 
impoflure,  for  pretending  to  be  infpired  from  Hea- 
ven, while  they  are  only  animated  by  the  power  of 
one  or  other,  or  all  of  thofe  worldly  motives ;  I 
fhair  endeavour  to  (hew,  that,  in  all  thofe  feveral 
articles,  the  accufation  is  groundlefs ;  and  that  there 
is  no  fort  of  evidence  whereby  any  one  of  them  can 
be  justified.  And  if,  to  make  good  their  charge 
againil  the  Apoitles,  the  Deiifs  have  any  other 
ground  to  infill  upon,  I  fhall  be  glad  to  underfland 
it ;  but,  till  1  Ihall  be  better  informed,  I  mull  pro- 
fefs,  that,  in  my  apprehenfion,  the  dottrines  of  the 
Apollles,  and  the  courfe  of  their  lives,,  are  the  only 
topics  from  whence  it  is  pofiible  for  one  to  pretend 
to  fetch  proofs  of  their  impollure.  Mean  while,  if 
from  an  impartial  examination  of  the  Apoftles,  in 
both  thefe  particulars,  it  (hall  be  found,  that  in  the 
profecution  of  their  Minillry,  they  were  abfolutely 
free  of  any  impulfe  derived  to  theif  paffions  from  the 
pleafures,  or   riches,  or   honours   of  this  world,  I 

hope 


Sect.  VII.       Chriftian  Revelation,  '  17 

hope  we  will  allow  ourfelves  to  be  fuch  Free-think- 
ers, as  in  common  juitice  to  acquit  them  from 
impollure,  and  to  declare,  that  in  the  propagation 
of  the  Gofpcl  they  are  animated  by  no  worldly  con^ 
lideration. 

In  the  firji:  place.  As  to  the  dodrines  of  the  Apo- 
flles,  they  are  in  every  body's  hands,  and  in  e- 
very  article  they  flrongly  appear  fo  fully  confonant 
to  the  perfections  of  God,  and  to  all  the  principles 
ofreafon,  that  the  man  who  has  read  them  with 
any  degree  of  attention,  would  reckon  himfelf  af- 
fronted, fhould  he  be  thought  to  have  need  to  have 
fo  manifeft  a  truth  made  out  to  him.  Can  any  man 
be  ignorant,  that  whatever  things  the  Apoftles  iri- 
culcate  upon  the  world,  are  diredly  contradielory 
to  all  unlawful  and  criminal  paflions  ^  No  body  but 
knows,  that  every  thing  of  this  nature  fcands  prohi* 
bited  in  their  writings  under  fuch  fevere  penalties, 
that  whofoever  indulgeth  to  himfelf  any  one  luft  or 
appetite  that  difhonours  God,  and  is  hurtful  to 
mankind,  in  violating  the  commands  of  univerfal 
love  and  righteoufncfs,  can  look  for  nothing,  upon 
the  Gofpef  inftitution,  but  certain  ruin  and  mi- 
fery.  Are  we  not  expreGly  raiight  in  the  Gofpel, 
that  the  friend/hip  of  this  world  is  enmity  w.tb  God P 
whofoever  therefore^  fay -the  Apoftles,  will  be  a  friend 
of  the  world  is  the  enemy  of  God  {h).  And  what  Itrong- 
er  can  be  faid  in  condemnation  of  every  fenfual  pal- 
fion,  every  v/orldly  purfuit,  that  would  carry  a  man 
beyond  the  bounds  of  reafon  and  religion. 

But  there  is  one  precept  of  univerfal  influence,  and 
of  fuch  vaft  confcquence  in  the  whole  caufe  of  reli- 
gion and  virtue,  that  it  deferves  here  tobeparticulariy 
mentioned  :  The  precept  is  this ;  Watch  ye^  ox  be  vigi- 
lant (f),  frequently  recommended,  and  urged  upon  us 

Vol.  II.  C  by 

(b)  James  iv.  4.  (c)  1  Cor.  xvi.  13.  i  Pet.  v.  S.  Mark 
xiii.  37. 


i8  :  The  Truth  of  the         Sect.VIL, 

by  the  mofl:  powerful  arguments.  As  theGofpcl  re- 
prefents  it,'  the  life  of  a  ChrilHan  is  her^'  a  ware- 
fare  j  in  our  way  to  the  heavenly  kingdom  we  have 
many  enemies  to  oppofe  and  overcome,  and,  for  fe- 
curing  ourfclves  and  gaining  the  victory,  we  are 
commanded  to  put  on  the  whole  armour  of  God  {d}. 
Here  therefore,  befet  with  enemies,  and  in  great  dan- 
ger from  the  inilability  and  treachery,  and  corrupt 
propenfions  and  fenfuai  inclinations  of  our  own 
hearts,  from  the  bad  examples  and  follicitations  of 
wicked  men,  from  the  deceitful  infinuations  of  /alfe 
Teachers  (^),  "and  from  tlie  fnares  and  temptations  of 
the  Devil ;  nothing  can  better  become  our  fituation 
than  to  ftand  always  watching,  keeping  our  hearts 
with  alt  diligence^  and  guarding  againlt  the  approach- 
es of  every  thing  bafe  and  criminal.  And,  in  truth, 
if  amidlt  fo  many  enemies  that  war  againft  the  foul^ 
we  fufFer  ourfclves  to  live  fecure  and  loofe,  altoge- 
ther heedlefs  and  negligent,  the  inward  bent  of  our 
depraved  hearts,  and  the  outward  allurements  of  this 
evil  world,  mufl  prevail  over  us,  we  fhall  prove  an 
eafy  prey  to  every  lufl  and  every  temptation,  nor 
will  the  bafenefs  or  wickednefs  of  any  worldly  at- 
tempt prevent  our  being  engaged.  Whereas,  on  the 
other  hand,  by  continually  looking  about  us,  and 
carefully  watching  what  fort  of  objects  court  our 
affections,  follicite  our  confent,  and  invite  us  to 
action,  we  will  yield  to  no  paflion,  we  will  enter 
into  no  defign,  nor  will  we  purfue  any  meafures,  but 
where  our  duty  calls  us,  and  we  clearly  fee  our  real 
fafety  and  happinefs.  Indeed,  through  inadvertency, 
or  the  deceitfulnejs  of  ftn^  we  may  fometimes  happen 
to  defert  our  duty,  and  to  fide  with  our  enemies ; 
but  by  this  conftant  vigilance,  and  watchful  attention 
to  the  temper  of  our  hearts,  and  the  ad  ions  of  our 

livesj 
(d)  Eph.  vi.  II.        (f)  Ads  XX.  29.  etalib. 


Sect.  VII.       Chrijlian  Revelation.  19 

lives,  or  how  we  are  engaged  ;  we  cannot  but  foon 
come  to  take  the  alarm,  to  fly  the  dreadful  rum 
threatening  us,  and  to  return  again  to  our  duty, 
wherein  only  we  can  meet  with  the  mercy  of  God, 
and  thf  protection  of  our  Saviour.  It  is  therefore 
by  conthiual  watchinrg,  or  a  conilant  vigilant  care 
over  our  hearts  and  lives,  that  our  minds  are  kept 
always  open,  both  to  a  quick  ^zn^c  of  the  deformity 
and  bafenefs,  the  danger  and  niifery  of  irreligion  and 
vice,  whereby  we  are  made  to  renounce  the  hidden  things 
of  dijhoneftyy  and  can  have  no  'jellowfiip  with  the  un- 
fruitful  works  of  darknefs :,  and  to  a  clear  perception 
of  the  beauty  and  excellency,  the  fafety  and  happi- 
nefs  of  religion  and  virtue,  whereby  we  are  kept 
Iteady  and  refolute  in  the  difcharge  of  our  duty, 
2Lnd  Jtand  Jtedfqfl,  immoveable^  always  (^.bounding  in  the 
work  of  the  Lord^  the  work  of  our  falvation.  And, 
as  a  powerful  incitement  to  this  conllint  care  and 
circumfpection,  we  are  told,  that  our  Lord  may  co  le 
in  a  day  vohen  we  look  nut  for  him^  and  in  an  hour  that 
we  are  not  aware  of  \  and  when  he  comes,  and  finds 
us  living  loofe,  and  among  our  enemies,  our  ruin  is 
inevitable  (/).  So  that  a  continued  watching  is 
a  flrong  guard  upon  our  innocence  and  virtue,  our 
fafety  and  happinefs ;  it  difcovers  the  fnares  laid  for 
us,  and  all  the  approaches  of  irreligion  and  vice  ;  it 
warns  us  of  our  danger,  and  prevents  our  abandon- 
ing our  duty  •,  and  when  in  any  inllance  we  happen 
to  be  involved,  it  refcues  and  delivers  us:  Nor> 
without  a  fhameful  neglect  of  this  great  excenfive 
duty  of  watchfulnefs,  can  a  man  {^^£t\  liimfelf  to 
engage,  or  to  go  along  in  any  wicked  infamous  purfuits. 
Such  is  the  nature  of  this  precept,  fo  frequently  and 
warmly  recommended  in  the  Gofpej,  and  fo  mighti- 
ly does  it  ferve  to  protect  our  innocence  and  fecure 

our 

(/)  Matth.  xxiv.  42.  l^c,     Luke  xxi.  34,  35,  36. 


20  The  Truth  of  the         Sect.  VII. 

our  virtue,  to  caufe  us  ftand  faft  in  the  ft^ith^  and 
quit  ourfelves  like  men^  and  be  flrong  in  vigoroufly  de- 
fending our  fouls  againll  the  devil,  the  world,  and 
the  fleili,  till  the  coming  of  our  Lord,  who  will 
then  relieve  us,  and  crown  us  with  glory  and  im- 
mortality. Thus  it  Irappeneii  in  the  cafe  of  St. 
Paul',  and  thus  it  will  happen  in  the  cafe  of  all 
thofe  who  continue  watchful  to  the  end.  I  have 
fought^  fays  this  Apoillc,  a  good  fight ^  Ihavefinijhed 
my  courje^  I  hove  kept  the  faith.  Henceforth  is  laid  up 
for  me  a  crown  of  right coufnefs^  which  the  Lord  the 
righteous  Judge  fhallgive  me  at  that  day :  And  not  to  me 
only^  hut  unto  ail  them  alfo  that  love  his  appearing  {g)* 
Now,  let  the  Reader  reflect; —would  men  in  a  con- 
federacy to  promote  any  worldly  criminal  defign, 
have  infixed  (o  earneltly  on  a  duty  of  this  nature, 
v/hich,  without  bringing  themfelves  into  fufpicion, 
they  might,  one  fhould  think,  have  totally  neglect- 
ed \  I  have  no  intention  to  of  end  any  body,  nor 
w\\\  I  tal^e  upon  me  to  look  into  people's  hearts;  but 
I  muil  obferve, 

So  far  in  every  article  are  the  dodtrines  of  the 
Gofpel  from  being  in  any  degree  favourable  to  the 
gratifications  of  the  men  of  this  world,  that  there 
are  not  wanting  who  ailedge,  that  fome,  at  leaft ,  are 
fo  much  prejudiced  againft  the  Chriitian  inftitution, 
and  inglorioufly  attempt  to  overthrow  its  authority, 
for  no  other  reafon  in  the  world,  but  a  fecret  aver- 
fion  to  "the  purity  of  its  doclrines,  that  would  lay 
them  under  fuch  uneafy  rcllr-iints,  or  becaufe  it 
promlfes  no  indulgence  to  tlicir  luiis,  but  ftridly  re- 
qaires  that  refinement  of  heart,  that  piety  and  vir- 
tue, that  is  pleafing  to  God,  and  fuics  the  dignity 
of  human  nature  And  indeed,  befides  thofe  things 
wherein  the  Chriftian  revelation  is/  infinitely  fuperi- 

or 

( r)  2  Tim,  iv.  7, 


Sect.  VII.       Chrijlian  Revelation,  21 

or  to  every  other  inlHtutioii  that  ever  was  in  tt\e 
world  ;  it  contains  all  tiVole  noble  precepts  of  mo- 
rality that  are  any  where  to  be  found  in  the  wri- 
tings of  the  bcft  and  wifeft  Heathen  Authors,  and 
juttly  deferves  all  thofe  high  commendations  which 
thofe  great  men  have  bellowed  upon  philofophy,  ?5 
that  which  alone  purifies  the  nature  of  nicin,  and 
renders  us  truly  good  and  glorious  (h),  ''  No- 
''  thing,  fays  Mr.  Tclarid^  can  be  wifer,  plainer, 
"  truer,  and  confcqaenrly  more  divine,  than  what 
"  Chrift  and  his  Apoilles  have  propoled  about  the 
*'  means  of  reconciling  Cod  to  fmners ;  of  purify- 
*^  ing  the  mind  and  rectifying  tlie  manners ;  of  iilu- 
"  minating  the  underff^.ndlng,  guiding  the  tonfcience, 
"  and  directing  particular  duties  -,  of  confirming  the 
*'  hopes  of  recompence  to  the  good,  and  denouncing 
''  thedread  of  punifhment  to  tht  bad  ;  of  propogacing 
"  mutual  love,  forbearance,  and  peace  among  all  man- 
*'  kind,  ofcementing,  maintaining  and  fupporting  civil 
*'  fociety  (i)."  And  the  fame  Author,  in  his  Naza- 
renus^  ttlis  us,  "  That  it  is  evident  to  all,  but  fuch 
"  as  will  not  fee,  that  one  main  defign  of  Chrilli- 
"  anity  was  to  improve  and  perftd  the  law  of  na- 
"  ture,  as  well  as  to  facilitate  and  inforce  the  ob- 
"  fervation  of  the  fame. — —And  indeed  the  divine 
"  wildom  of  the  Chriflian  inflitution  i-  fo  appa- 
**  rent,  enlightening  the  minds  and  regulating  the 
*'  condud  of  men,  in  procuring  their  higheft  hap- 

"  nefs 

[h)  Ovitae  philofophia  dux,  6  virtutis  indagatrix,  cxpuUrixque 
vitiorum ;  quid  non  modo  nos,    fed  omnino   vita  hominum  Tme 

te  efle  potuilTet : Ad  te  confugimus,  a  te  opem  petimus  ;  tibi 

nos,  ut  antea  magna  ex  parte,  fic  nunc  peritus,  totofque  tradi- 
mus.  Eil  autera  unus  dies  bene,  &  ex  praeceptis  luis  actus,  pec- 
canti  immortalitati  anteponendus.  Cujus  igitur  potius  opibus  u- 
tamur,  quam  tuis  ?  qua  &  vits  tranquiluta'tem  largita  nobis  es, 
&,terrorem  ir.orcis  fuftulifti.     Cic.  Tufcul.  lib.  5.  cap.  2. 

(0  ConltitutioQ  of  the  Chriiiian  church,  chap.  2.  §  4. 


22  The  Truth  of  the  Sect.  VIL 

*^  nefs  in  all  refpeds;  that  nothing,  I  am  perfua- 
*'  ded,  but  a  pericct  ignordnce  of  what  it  rcaUy  is, 
"  or  private  intereil,  a  worfe  enemy  to  truth  tjjan 
"  ignorance,  could  keep  any  from  cheerlully  em- 
^'  bracing  it  {k):*  In  a  word,  the  main  drift  of 
the  dodtrines  or  the  Apoitles,  is  to  difengage  the 
human  mind  from  thij>  world  and  all  our  prefent 
enjoyments,  and  to  raife  it  to  the  purfuit  of  tl;ofe 
immortal  glories  that  are  above  with  God  in  the 
heavenly  manlions.  And  to  prove  an  impollure 
againft  the  Apoitles,  by  arguments  drawn  trom  an 
inltitution,  whofe  whole  contexture  is  fo  framed  as 
To  jnfpire  and  improve  the  life  of  God  in  the  foul  of 
man,  is  what  no  man  in  his  right  fenfes  will  ever 
think  of  undertaking.  So  that  from  the  dodtrines 
of  the  Apofties  there  is  nothing  to  be  ajledged  that 
can  at  all  countenance  the  linallell  fufpicion  of  their 
having  been  determined  to  propagate  the  Gofpel 
from  the  profpecT:  of  thereby  making  themfelves 
rich,  or  great  in  this  world,  or  of  getting  a  power 
into  their  hands  to  enjoy  their  pleafures  without 
control. 

But,  tho'  it  may  be  granjted,  that  the  dodlrines  of 
the  Gofpel  do  not  afford  immediate  proofs  of  im- 
pofture  againft  the  Apofties  ;  yet  are  not  the  Apo- 
itles jullly  liable  to  this  imputation,  from  their  ha- 
ving taught  fome  dodrines,  as  fome  people  alledge, 
unworthy  of  God,  or  inconfiitent  with  his  moral 
perfedions,  and  which,  for  that  reafon,  can  have 
no  pretenfion  to  a  divine  original  ?  Here  therefore  it 
will  not  be  improper  to  examine  the  moft  confider- 
able  of  thofe  exceptions  that  arc  taken  to  the  mo- 
rality of  the  Gofpel.  And  the  objedions  that  are 
made  againft  it,  may  be  reduced  to  thefe  three  gene- 
ral heads ;  viz.  Some  ot  the  moral  doctrines  of  the 

Gofpel 
W.  Mazaren.  chap.  17.  p.  67.  chap.  18.  p.  70. 


Sect.  VIIL         Chrijlian  Revelation.  t% 

Gofpel  are  faid  to  be  abfurd  ;  others  to  be  afelefs,  or 
of  no  benefit  to  mankind  ;  and  a  third  fort  to  be 
hurtful  and  mifchievous.  Of  each  of  thefe  I  ftiall 
-propofe  the  moil  plaufible  inftances  alledged. 


SECT.    Vlli. 

Dr.  Tindal'j  OhjeBions  to  the  Morality  of  the  Gofpel 
are  ill  founded.  And  can' afford  no  Ground  for  a 
Charge  of  Impofture  againfl  the  Apoftles. 


I 


N  ihtfirft  place,  To  faften  an  abfurdity  upon  the 
doctrines  of  the  Gofpel,  'tis  alledged,  that,  "  This 
''  is  a  general  precept.  Sell  what  you  have,   and  give 
*'  alms  (a)  :  Nay,   the  woman  that   call  into  the 
*'  treafury  her  two  mites  is  commended,  becaufe  She 
*'  caji  in  all  fhe  had,  even  all  her  living  {b).     And, 
"  to  fhew  that  none  were  exempt  from  this  pre- 
"  cept,  Jefus  fays  to  the  man,   who  had  obferved  all 
«  the  precepts  from  his  youth,  One  thing  thou  lackeft^ 
*'  fell  whatfoever  thou  hafi^  and  give  to  the  poor  (r). 
^'  Now,  fay  they,  this  precept  is  impradicable  in  a 
«'  Chriilian  ftate  5  becaufe  there  could  be  no  buyers, 
"  where  all  were  fellers  (Jj."    A  flaring  abfurdity  I 
But  ought  not  a  man  to  be  pretty  fure  of  the  pre- 
mifes  before  he  prefumes  to  offer  to  the  world  fuch 
a  conclufion?  Moil  certain  it  is,  that  a  general  pre- 
cept  binding  every  Chriflian  to  fell  what  he  has,  and 
to  .give  it  to  the  poor.  Hands  in  dired  oppofition  to 
the  defign  of  the  Gofpel,  and  is  utterly  inconfiftent 
with  fome  of  its  particular  precepts  j   nor  would  a 
man's  putting  it  in  pradice,  ever  come  of  itfelf  to 
^        °  intitlc 

(«)  Luk.  xii.  33.        {h)  Markxii.  44.         (0  Markx.  21. 
{d)  Chriliianity  as  old  as  the  Creation,  chap.  xui.  p.  339- 


2:4  7"&  Truth'  of  the  Sect.  VIII. 

intitle  him  to  any  of  the  blefTings  of  the  Gofpel : 
though  1  heftGw  all  my  goods ^  fays  the  Apollle,  to  feed 
the  poor^  and  have  yiot  charity^  it  pnjiieih  me  nothing 
(t^).  So  that  allowing  the  Writers  of  the  New  Te- 
Itament  to  be  men  of  common  fenfe,  the  prefumptioii 
is  llrong,  there  can  be  no  juil  ground  for  alledging, 
there  is  any  fuch  general  precept.  And,  indeed,  the 
particular  texts  here  alledged  to  fupport  it  are  moil 
manifeitly  mifunderilood. 

The  firil  text  is  thus,  Sell  what  you  have^  and  give 
alms;  which  even  taken  by  itfelf,  and  without  the 
connection  it  bears  with  other  things  in  the  fame 
pafTage,  cannot  reafonably  be  thought  to  carry  in  it 
any  degree  of  abfurdity.  For  wherein  does  it  difter 
from  this  general  precept,  Let  every  man  labour^  work- 
ing with  his  handi  the  thing  which  is  good^  tUat  he  may 
have  to  give  to  him  that  needeth  ?  For  my  part,  I  fee 
nothing  ablurd  in  a  man's  felling  his  goods,  and  ma- 
king gain,  and  being  at  the  fame  time  charitable  to 
the  poor.  But,  to  put  the  determined  meaning  of 
this  text  out  of  queftion,  we  ihall  confider  it  as  it  is 
a  branch  of  that  difcourfe  wherein  it  ftands ;  which 
is  the  honefl  way  of  underilanding  the  meaning  of 
any  Author  whatfoever.  And  it  fliould  appear,  that 
one  of  the  conipany  attending  our  Saviour,  expreffing 
an  over  concern  for  his  worldly  affairs ;  upon  this, 
our  Lord  takes  occafion  to  caution  his  Difciples  : 
Take  heed^  fays  he,  and  beware  of  covetcufnefs  ;  for  a 
map's  life  con,  fieih  not  in  the  abundance  of  the  things  he 
pjfejfeth.  And  he  fppke  a  parable  to  them^  f^y^ng^  the 
ground  of  a  certain  rich  man  brought  jorth  plentifully  :, 
And  he  thought  within  him j elf ^  f^yi^'^g\  what  fh all  I  doy 
hecaufe  I  have  no  room  where  to  beftozv  my  fruits  ?  And 
he  faid^  this  will  I  do^  I  will  pull  down  my  harns^  and 
huild  greater ;  and  there  will  1  hefiow  all  my  fruits  and 

my 

{e)   I  Cor.  xiii.  3. 


^. 


Sect.  VIII.         Chrijlian  Revelation.   ^         25 

my  goods.  And  I  will  fay  to  my  foul ;  Sou!^  thou  haft 
much  goods  laid  up  for  many  years  ;  take  thine  eafe^  eat, 
drinkj  and  be  merry.  Now,  in  this  charadler,  which 
our  Saviour  propofes  to  our  averfion,  there  are  three 
things  extremely  odious.  There  is  an  abiblute  ne- 
gledt  of  a  future  Hate  ;  there  is  the  taking  up  one's 
reft  in  prefent  enjoyments,  minding  only  to  indulge 
luxurious  and  wanton  appetites  ;  and  there  is  the 
hoarding  up  the  good  things  of  this  world  for  one's 
own  peifonal  ufe  and  pleafure,  neither  regarding  the 
wants  of  thofe  who  are  able  to  buy,  and  to  whom, 
in  tlie  way  of  traffic,  we  ought  to  communicate 
them;  nor  yet  the  neceflities  of  thofe  whofc  pover- 
ty difables  them  to  purchafe,  and  to  whom  therefore 
we  ought  to  impart  them  in  the  way  of  alms  or  cha- 
rity. This,  I  lay,  is  a  moft  fordid  chiirader,  void 
of  humanity,  and  extremely  odious.  It  is  fre)m  this 
chara'v^er  that  our  Saviour  would  fecure  his  Difci- 
ples.  And,  in  order  to  prevent  their  ading  fo  in- 
famous a  part,  he  firft  cautions  them  againft  that 
anxiety  of  mind  about  their  daily  bread,  that  would 
expofe  them  to  that  covetous,  unfocial,  inhuman  dif- 
pofiiion  ;  and  by  the  moft  beautiful  arguments 
(which  I  am  furprifed  how  any  man  of  difcernment 
can  fuiFer  himfelf  to  ridicule  f/),)  he  warmly  prefTes 
them  to  put  their  fteady  truft  in  the  bountiful  Pro- 
vidence of  our  heavenly  Father.  Upon  wliich  he 
proceeds  to  recommend  to  them  a  conduct  of  life 
quite  the  reverfe  of  that  defcribed  in  the  parable  ; 
Rather  feek  ye ,,  fays  our  Lord,  the  kingdom  of  God,  a 
treafire  in  the  heavens  that  faileth  not^  v:here  'no  thef 
approacheth^  nor  moth  corrupteth  :  And  when  Provi- 
dence blelTeth  you  with  the  good  things  of  this 
world,  hoard  them  not  up,  bin  Jell  that  ye  have,  com- 
municate of  them  to  thofe  that  want  and  are  able  to 
Vol.  II.  D  purchafe 

(/)  Vid.  ChriHianity  as  old  as  the  Creation,  p.  344. 


26  "The  Truth  of  the  Sect.  VIII. 

purchafe  them  ;  and  ro  thofe  who  cannot  buy,,  give 
alms.  A  precept  otherwife  exprefled  by  Solomorij 
when  he  fays,  The  liberal  foul  Jhall  be  made  fat  ^  and 
be  that  watereth  JImU  be  watered  alfo  himfdf ;  he  that 
withholdeth  corn^  the  people  fhall  curfe  htm  ;  but  blejfmg 
Jhall  be  upon  the  head  of  him  that  felUth  it  (g).  This 
is  the  real  meaning  of  this  text ;  fo  far  from  abfur- 
dity,  that  nothing  can  be  more  humane  and  ge- 
nerous, nothing  can  more  efFedually  tend  to  private 
and  public  happincfs.  And,  as  this  text  gives  not 
the  leaft  hint  of  felling  all  we  have,  and  giving  it  to 
the  poor;  fo  neither  does  the  next  text  here  alledged, 
in  the  leaft  commend  fuch  a  pradice.  The  whole 
pafTage  is  thus : 

j^nd  Jcfus  fat  over  againft  the  treafury^  and  beheld 
how  the  people  caft  money  into  the  treafiiry  ;  and  many 
that  were  rich^  cafl  in  much.  And  there  came  a  certain 
poor  widow ^  and  Jhe  threw  in  two  mites  which  make  a 
farthing.  And  he  called  unto  him  his  Difciples^  ayid 
fayeth  unto  them^  verily,  I  fay  unto  you^  that  this  poor 
widow  hath  cafl  more  in  than  all  they  which  have  cafi 
into  the  treafury.  For  all  they  did  cafl  in  of  their  a- 
bundance  :  but  Jhe  of  her  want  did  cafl  in  all  that  Jhe 
bad^  even  all  her  living,  I  fay,  what  our  Saviour 
here  obferves  concerning  this  poor  widow,  can,  at 
no  rate,  be  underftood  to  intimate  his  approbation 
of  her  condud,  fo  as  to  make  every  man  regard  it 
as  an  example  which  he  ought  to  imitate.  The 
matter  is  ;  the  Apoftles  fecm  to  have  let  an  ex- 
ceffive  value  on  riches,  and  to  have  been  carried  a- 
way  by  an  opinion  that  the  rich  were  the  great 
favourites  of  Heaven,  and  the  perfons  who  had  the 
beft  title  to  the  happinefs  of  the  Mcjfiahh  kingdom 
(^).     N0W5  as  our  Saviour,  upon  all  occafions,  was 

f,  careful 

(g)  Proverbs,  xi.  25,  26. 
{h)  Vid.  Mark,  x.  2-v— 27- 


Sect.  VIII.         Chrijlian  Revelation.  2y 

careful  to  redify  the  notions  of  his  Apoftles,  fo  he 
takes  this  opportunity  to  fet  them  right  in  their  ap- 
prehenflons  about  riches ;  and  lets  them  know,  that, 
was  God  to  favour  men  according  to  their  external 
actions,  this  poor  widow  would  be  preferred  before 
thofe  rich  pi'rlbns :  For,  judging  of  the  merit  of  ex- 
ternal acViuns,  as  they  are  proportioned  to  the -abi- 
lities of  the  Agent,  which  is  mofh  reafonable,  and  is 
judging  of  men  according  to  what  they  have,  and 
not  according  to  what  they  have  not,  this  poor 
woman  mult  be  underltood  to  have  contributed 
more  ;  and  confequently,  by  this  way  of  reckoning, 
ought  to  be  intitled  to  higher  favour.  From  whence 
the  Apollles  are  given  to  underlland,  how  foolilli 
they  were  in  fetting  fo  great  a  value  on  riches,  as  if 
only  the  rich,  or  the  rich  efpecially,  were  to  be 
preferred  in  the  kingdom  of  the  Meffiah.  And  lee 
any  man  judge  :  If,  upon  fome  extraordinary  occa- 
fion  that  feems  to  require  people  to  enlarge  their 
charity,  I  chufe  to  make  a  fall-day  of  it,  and  con- 
tribute a  ihilling,  the  whole  of  my  daily  lubfiltence, 
while  my  rich  neighbours,  whofe  daily  income  is 
fixty  Ihillings  a-picQe,  only  contribute  each  of  them 
a  guinea,  could  it  be  counted  ajiy  commendation  of 
me,  if  to  perfons  mightily  taken  with  outward  ap- 
pearances, and  admiring  the  fliew  of  rich  men's  con- 
tributions, and  hovy  -happy  they  are  in  their  riches 
that  enable  them  ifl  .make  fuch  a  figure,  it  fliould  be 
obferved,  that  /  had  contributed  mure  than  all  they 
which  have  caft  in  of  thm  abundance  ?  One  would 
think,  that  fuch  an  obfervatlon  only  ferves  to  put 
people  in  a  jutl  way  of  thinking,  and  to  lead  them 
to  reflect  t-hat  in  religious  or  moral  judgment,  the 
Giver  ought  to  be  regarded  not  from  the  grearnefs 
of  the  gift,  or  even  the  proportion  it  bears  to  his  a- 
bilities,  but  from  the  difpofition  or  intgntipn  with 

which 


2S  The  Truth  of  the  Sect.  VIIL 

which  he  gives  it  (;)  :  In  which  cafe,  it  is  poITible, 
that  even  the  All,  tiie  two  mites  of  the  widow,  may 
intide  her  ro  no  commendation,  but  quite  the  con- 
trary. So  that  as  our  Saviour  does  by  no  means 
condemn  (as  he  mull  have  done,  had  there  been 
fuch  a  gen  Tal  precept  as  is  pretended)  thofe  rich 
men,  for  contributing  only  a  part  ^  lb  neither  does 
he  commend  this  poor  widow,  for  contributing  the 
whole  of  her  living.  He  only,  1  fay,  means,  in  this 
comparifon  of  things,  to  indrucl  his  Difciples,  that 
they  had  no  reafon  fo  much  to  admire  riches,  or  to 
efteem  the  polTdlors  fo  very  happy.  However,  if 
this  refledion  of  our  Saviour  mull  needs  be  under- 
Hood  to  commend  the  conducl:  of  this  poor  widow, 
whofe  pious  and  beneficent  difpofitions,  might,  in- 
deed, derive  a  greatnefs  to  her  two  mites  that  made 
them  more  than  all  the  offerings  of  the  rich  {k)  ;  1  am 
not  able  to  conceive  how  this  commendation  can  be 
brought  in  proof  of  a  general  precept,  lo  fell  all  that 
we  have,  and  to  give  it  to  the  poor.  It  lliould  feem, 
or  one  may  reafonably  fuppofe,  that  this  widow  had 
a  certain  fund  that  afforded  her  two  mites  a  day, 
(judged  fuffiicient  for  the  daily  fubfiftence  of  a  poor 
man  ;)  Now,  it  is  not  the  fund  itfelf  that  the  widow 
difpofes  of,  and  calls  into  the  trcafury,  but  only  the 
produce  of  it  for  one  day  ;  cbufing  for  that  day  ei- 
ther to  fall,  or  to  go  dine  with  a  friend  or  neigh- 
bour. So  that  if  this  palTage  infinuates  any  com- 
mand 

(?)  Donavit  aliquis  magnam  pecuniam  :  fed  dives,  fed  non 
fenfurus  impendium.  Donavit  alius  :  fed  to:o  pairimonio  ceiTurus, 

Summa  eadcm  eft :    beneficium  idem  non  eft Eadem  licet  fintj 

aliter  daa  non  idem  pendent.     Sencc.  de  Benef  lib.  iii.  cap.  8. 

{k)  Si  ad  calculos  revocetur,  parvum. — Si  animo  erogantis, 
omni  pecunia  majus  : — eo  quidem  majore  cum  commendatione, 
quo  proni  itudii  certius  indicium  ell:  fupra  vires  niti,  quam  viribus 
ex  facili  uti.  Alter  enim  quod  pi-?ellat,  potell;  i  alter  etiam  plus 
quam  poteft.     Valer.  Max.  lib.  iv.  cap.  8. 


Sect.  VIIL         Chrijlian  Revelation.  29 

mand  whatfoever,  it  can  only  be  this,  that,  on  fome 
particular  occafions,  people  ought  to  contribute  to- 
wards pious  ufes,  one  day's  produce  of  their  eilates; 
which  is  a  thing  common  enough  in  the  world  ;  nay, 
in  their  charitable  contributions,  people  go  frequent- 
ly beyond  ir.  At  no  rate  therefore  can  this  text 
jutlify  the  notion  of  there  being  in  the  Gofpel  a 
general  precept  requiring  all  Chrillians  to  fell  their 
eilates  and  to  give  them  to  the  poor  :  Underfland- 
ing  it  as  a  commendation  of  the  widow's  pradice, 
and  therefore  propofed  to  other  people  lor  their  imi- 
tation, it  plainly  intimates  the  clean  contrary.  But, 
the  next  text  is  thought  to  be  conclufive  ; 

In  this  we  are  told,  that  a  certain  young  man 
having,  by  an  ingenuous  account  of  his  virtuous 
courfe  of  life,  very  much  recommended  himfclf  to 
our  Saviour,  Then  ]c{^s  beholding  him^  loved  him^  and 
{aid  unto  him^  one  thiiig  thou  lacktft  ;  go  thy  way^  fell 
whatfoever  thou  hoft^  and  give  to  the  pocr^  and  thou 
fhalt  have  treafure  in  heaven ;  and  ccme^  tnke  up  the 
crofs  and  follow  me.  "Here,  indeed,  there  is  an  ex- 
prefs  precept  for  this  youn^  man,  (whom  from  this 
epithet,  as  well  as  the  command,  one  may  judge  to 
have  been  without  wife  or  children,  which  he  was 
bound  to  provide  for)  to  fell  his  whole  ellate,  and 
to  give  it  to  the  poor  :  But  how  to  make  a  general 
precept  of  it,  affeding  all  Chriftians  whatfoever,  is 
far  beyond  my  comprehenfion.  Nothing  can  be 
more  manifeft,  than  that  this  precept,  as  to  the  de- 
iign  of  iE,  is  precifely  of  the  fame  nature  with  thofe, 
wherein,  at  diifcrent  times,  our  Saviour  calls  his 
twelve  Apollles  to  follow  him;  which  never  mortal 
man  took  to  be  general.  And,  confidering  the  na- 
ture of  Chrifih  kingdom,  and  what  was  the  moll 
likely  and  unexceptionable  method  to  promote  it  in 
the    world,    it  feems   necelTary  that   our  Saviour 

lhoul4 


3©  Ihe  Truth  of  the  Sect.  VIIL 

ihould  particularly  diredl  this  young  man,  whom  he 
called  to  be  one  of  his  Apoftles,  to  fell  whatfoever 
he  had,  and  to  give  it  to  the  poor.  For,  had  any 
of  our  Ldrd's  immediate  followers  been  men  of 
plentiful  fortunes,  as  was  this  youn^  man,  who  had 
great  poJfeJJiOns ;  this,  no  doubt,  would  have  tempted 
the  world  to  fufpecl  a  confederacy  of  a  fecular  na- 
ture, and,  by  that  means,  have  greatly  obltrudled 
the  propagation  of  the  Gofpel.  So  that,  I  fay,  to 
prevent  aH  fufpicion  of  a  worldly  defign,  and  to  re- 
move every  thing  that  might  prejudice  the  world  a- 
gainft  the  Chriftian  inflitution,  our  Saviour,  offering 
to  employ  this  young  man  as  one  of  his  Apoftles, 
propofes  to  him  to  part  with  his  ellate  in  a  manner 
that  would  put  it  out  of  his  power  to  refume  it,  and 
to  follow  him  in  his  glorious  defign  of  reforrning 
mankind;  wherein  it  is  impoffible  for  the  wit  of 
man  to  find  out  a  general  precept.  Upon  whom 
therefore  the  ridicule  muil  fall,  which  Dr.  Tmdal 
here  employs  in  laughing  at  an  abfurdity  of  his  own 
making,  the  world  may  judge. 

Nor  is  this  Gentleman  lefs  to  be  blamed  for  in- 
iinuating  from  thofe  texts,  that  the  Gofpel  would 
teach  us  to  maintain  the  poor  in  idlenefs  (/).  What 
ground  they  afford,  in  their  plain  and  obvious  mean- 
ing, for  fo  heavy  an  imputation,  is  eafily  feen  from 
what  I  have  faid.  And  I  cannot  but  here  remark, 
that  fo  far  is  the  Chrittian  inllitution  from  en- 
couraging idlenefs  in  any  fet  of  men  whatfoever, 
that  therein  this  infamous  vice  is  molt  exprefsly 
condemned ;  and  every  man  is  commanded  to  pur- 
fue  fome  ufeful  bufinefs.  fVben  we  were  with  you^ 
fays  the  Apoftle,  this  we  commanded  you,  that  if  any 
would  not  work^  neither  Jhould  he  eat.  For  we  hear 
that  there  are  fome  which  walk  among  you  diforderly, 

working 

(/)  Vid.  Chriflianity  as  old  as  the  Creation,  p.  344. 


Sect.  VIII.         Chrtfiian  'Revelation.  31 

working  not  <it  all^  hut  are  hufy  bodies.  Now  them  that 
are  fuch  we  command  and  exhorty  by  our  Lord  Jefus 
Chrill,  that  with  quietnefs  they  work,  and  eat  their 
own  bread.  And  if  any  man  obey  not  our  word  by  this 
Epijile^  note  that  many  and  have  no  company  with  himy 
that  he  may  be  ajhamtd{m).  For  if  any  provide  not 
for  his  own^  and  efpecially  for  thofe  of  his  own  honfe^  be 
hath  denied  the  faith,  and  is  worfe  than  an  InfideL 
Nay,  the  giving  alms  to  thofe,  whom  it  would 
make  or  keep  idle,  is  prohibited  ;  ^he  younger  wi- 
dows refufe^  let  them  not  be  maintained  by  the 
Church  *,  for — they  learn  to  be  idle,  wandering  about 
from  houfe  to  houfe  ;  and  not  ony  idle,  but  tatlers  alfoj 
and  bujy  bodies,  fpeaking  things  which  they  ought  not 
{n).  So  that,  according  to  the  Gofpel,  our  alms 
can  only  be  laid  out  upon  thofe  poor,  who  are  ei- 
ther not  able  to  work,  or  who  cannot  carry  on  their 
work,  without  our  charitable  afTiilance.  And  how 
reafonable  this  is,  how  beneficial  to  fociety,  I  need 
not  obferve. 

In  the  next  place  :  Againft  the  moral  doctrines 
of  the  Gofpel,  it  is  objecled,  That  they  are  ufelefs  or 
of  no  benefit  to  mankind.  "  Should  not  rules  con- 
*'  cerning  morality  be  fuited  to  men's  particular 
circumitances,  plainly  defcribing  that  conducfl 
which  they  require  I  Is  not  this  the  defign  of  mu- 
nicipal laws  in  every  country  ?  What  benefit 
could  fubjecls  have  from  laws  written  in  fuch  a 
"  loofe,  general,    and  undetermined  manner  ;   as^ 

Lendf 

{m)  2   Their,  iii.  lo. — 14. 

{«)   I  Tim.  ^v.    8.  II.— 13.     The  fentlments  of  the  Apofttes 
concerning  charity,  are  thus  explained  : 

rcL  )(_f>mY)Pi(x.,  iTiPoc  ^l  «  yyipa,  dw'  kvcfi})^  VTroipyet  Sioi  v'oaov 
9}  TiKvorpoi^tccv,  Y}  di   cca^cveiav  y&ifw.,  iTrt  roiVTriV  juoiKKoy  tx.^ 

^Ti  f/.yiY  iKKhn<iiCig  Qi^.     Coniiitut.  Apoft.  lib,  ii.  cap.  4, 


32  The  Truth  of  the  Sect.  VIII. 

*'  Lend^  hoping  for  nothing  again  ;  if  any  man  will  fue 
**  thee  at  iaw^  and  take  away  thy  coat^  let  him  have 
*'  thy  cloak  alfo :  Of  him  who  takes  away  thy  goods^ 
."  ajk  them  not  again. — the  fame  may  be  faid  of  all 
*'  general  and  undetermined  rules  in  the  New 
"  TefLament,  tho'  more  plainly  delivered.  As  for 
''  inltance,  tho'  it  is  faid,  Servants  obey  your  majlers 
"  in  all  things  \  and  pleafe  them  well  in  all  things -y  yet 
*'  is  the  meafure  of  obedience  due  from  fervants  to 
"  mafters,  anyotherwife  to  be  learnt,  than  from  the 
*'  agreementofthcparties,  or  the  cuftomof  the  coun- 
*'  try  ?  It  is  faid,  we  are  to  render  to  Csefar,  the  things 
"  that  are  Casfar's ;  but  muft  we  not  learn  from  the 
•'  laws  in  every  nation,  who  is  C^far ;  and  what  is 
«  his  due?''  {o) 

In  this  objecftion,  what  particular  ideas  the  Au- 
thor has  in  his  mind,  I  confefs,  I  am  at  a  lofs  to 
underfland.  He  feems  to  me  to  conceive,  that  fuch 
precepts  of  the  Gofpel  muft  be  counted  loofe,  gene- 
ral, and  undetermined,  and  confequently  of  no  be- 
nefit to  mankind,  becaufe  they  do  not  defcribe  to 
us  the  particular  cuitoms,  the  conllitutions  and  laws 
,of  the  feveral  dates  and  kingdoms  in  the  world: 
Otherwife,  why  does  he  tell  us,  that  it  is  not  from 
,  fuch  precepts  of  the  Gofpel,  Servants  obey  your  ma- 
jlers in  all  things ;  and  render  to  Csfar,  the  things 
that  are  Casfar's ;  but  from  the  cuflom  of  the  coun- 
try and  the  laws  in  every  nation,  that  we  muft 
learn  the  meafure  of  obedience  due  from  fervants  to 
mafters  -,  and  who  is  Cafar^  and  what  is  his  due  \ 
But  if  all  fuch  precepts  of  the  Gofpel  muft  be  held 
ufelefs,  and  of  no  benefit  to  mankind,  becaufe 
from  thence  we  cannot  learn  the  particular  cuftom 
of  the  country,  or  the  arbitrary  laws  of  every  na- 
tionj  I  wonder  whatlhall  become  of  the  law  of  na- 
ture, 

(*)  Chriilianity  as  old  as  the  creation,  p.  344. 


Sect.  VIII.         Chrijlian  Revelation*  33 

ture,  a  lawof  abfolute  perfeclion  ?  Sure  I  am,  that 
the  law  or  rciigion  of  nature,  does  as  little  as  the 
Gofpel,  explain  to  us  any  articles  of  that  nature ; 
and  yet  Dr.  Tmdal  is  infinitely  far  from  alledging, 
that  this  abfolutely  perfecf  law  contains  no  precepts 
concerning  fervants  and  fubjedts,  or  that  its  precepts 
in  thofe  inilances  are  ufclefs  and  of  no  benefit  to  man- 
kind. And  why  he  rcfufc  s  to  do  the  fame  juilice  to 
the  Gofpel,  which  he  reckons  a  republication  of  the 
religion  of  nature,  I  am  nor  able  to  conje6lure.  m 
a  word,  the  very  quality  which  tliis  Gentleman  feems 
to  judge  necelfary  in  every  fyftem  of  laws,  to  ren- 
der them  ufeful  and  of  confequence,  is  mofl  appa- 
rent in  the  chriftinn  inltitution.  ''  Should  not  rules, 
"  (lays  he,)  concerning  morality,  be  fuited  to  men's 
"  particular  circumtfances,  plainly  defcribing  that 
''  conduct  whicli  they  require?"  Now  this,  I  fay,  is 
the  very  thing  that  is  particularly  remarkable  in  the 
rules  of  the  Gofpel. 

As  the  religion  of  nature,  fo  the  Gofpel  of  Jefus 
Chriji^  does  not  confider  men  as  of  this  or  of  that  na- 
tion, but  it  regards  them  as  rational  c  eatures,  in 
fociety  with  God  and  with  one  another :  It  is  the 
fame  in  Britam,  that  it  is  in  France  ;  Nee  erit  alia 
lex  Roma^  alia  Athcnh.  alia  nunc^  aLa  pofihac^  fed 
et  omneis  gentes^  et  omni  tempore  una  'ex^  et  fempiter- 
na^  et  immortalis  continebit.  And  it  efpecially  refpeds 
the  motions  of  the  mind,  without  regarding  the 
actions  of  the  body,  any  farther  than  as  hey  pro- 
ceed from  the  inward  judgmL^nt  and  afF  dions  (/)). 
And  this  bleiled  Gofpel,  a  law  of  univer  al  extent, 
and  of  a  fpintual  nature,  fo  well  is  it  fuited  to  men's 
particular  circumilances,  that  it  plainly  defcribes 
that  inward  conduc^h  thofe  affedions  and  difpofi- 
tions,  which  it  requires  every  man  in  fuch  particular 

Vol.  II.  E  circumilances 

(p)  Vid.  Match,  xv.  19. 


34  7"^^  "Truth  cf  the  Sect.  VIIL 

circLimdances  to  purfae  and  cheriHi.  This,  beyond 
quellion,  is  the  nature  and  defigii  of  the  municipal 
laws,  as  one  may  call  them,  of  the  kingdom  of  the 
Mejiah. 

Nor  can  I  imagine  any  (ituation  of  lil^  a  m.an  can 
be  in,  wherein  the  Gofpci  does  not  plainly  prefcribe 
to  him  his  inward  deportment,  the  only  thing  that 
conftitutes  a  moral  charatffcer,  and  which  in  all  in- 
Itances  muft  regulate  a  man's  outward  behaviour. 
Let  the  Reader  reflect  on  thefe  particulars  mention- 
ed in  the  above  quotation  tranfcribed  on  the  mar- 
gin from  P/?^/^r^y^ ;  In  all  thofe  circumitances,  in 
many  more,  m  every  thing  ti'iQ^  the  Gofpel  point- 
edly fettles  our  inward  condud:.  As  for  the  duty 
of  fubjecls,  1  ihall  have  occafion  to  explain  it  after- 
wards. 

And  here,  as  to  fervants ;  what  can  be  more 
plain  and  pointed  in  defcribing  their  inward  deport- 
ment, as  it  ought  to  be,  not  in  this  or  that  coun- 
try only,  but  all  over  the  world,  than  thefe  rules 
of  the  Gofpel  ?  Servants  be  obedient  to  them  that  are 
your  mafiers^  according  to  the  flejh^  with  fear  and 
tremblings  in  fmglenefs  of  your  hearty  as  unto  Chrifl  : 
Not  with  eye-fervice^  as  men-pleafers^  but  as  the  fervants 
af  Chrift^  doing  the  willof  God  from  the  heart,  with 
good-will^  doing  fervice^  as,  to  the  Lord^  not  to  men. 
Knowing  that  whatfoever  good  thing  any  man  doth^  the 
Jamejkall  he  receive  of  the  Lcrd^  whether  he  be  bond 
<yrfree  {q),  Again^  ^ervants^  obey  in  all  things  -  your 
maflers  according  to  thefiefh  ;  not  with  eye-fervice^  as 
men-pleafers^  but  in  fmglenefs  of  hearty  fearing  Gcd^ 
And  whatfoever  ycu  do^  do  it  heartily  as  to  the  Lord^ 
and  not  unto  men :  Knowing  that  of  the  Lord  ye  foall 
receive  the  reward  of  the  inheritance  ;  for  ye  ferve  the 
Lord  Chrifl,     But  he  that  doth  wrongs  fhall  receive 

for 

(?)  Eph.  vi.  5,  S, 


Sect.  VIII.         Chrijlian  Revelation.  35 

for  the  wrong  that  he  hath  done :  And  there  is  no  re- 
Jpe^  of  perfons  (r) :  I  fay,  in  thefe  Texts  tl'C  inward 
deportment  of  the  mind  fuited  to  thecircumftances 
of  the  body(let  the  agreement  of  the  parties  and  the 
cuitom  of  the  country  be  what  they  will)  is  mcfl 
exacftly  described;  nor  is  there  any  thing,  necelTa- 
ry  to  form  the  moral  character  in  fuch  a  particular 
fituation  of  life,  left  loofe  or  undetermined.  In- 
deed, the  all  things,  i.  e.  the  ontward  fervices  which 
fervants  are  bound  to  pay  to  their  malters,  are  not 
mentioned.  Thofe  of  neceffity  mult  be  left  to  be 
determined  by  the  agreement  of  the  parties,  and 
the  cullom  of  the  country.  And  how  ridiculous 
would  it  be  to  talk  of  thofe  moral  precepts  of  the 
Gofpel,  that  they  are  loofe  and  undetermined,  and 
therefore  ufelefs,  and  of  no  benefit  to  mankind, 
becaufe,  for  inltance,  they  do  not  plainly  defcribe, 
whether  fuch  a  man  in  the  llation  of  a  fervant,  fhall 
plough  in  the  fields,  or  dig  in  the  garden  ?  Or  for 
how  many  hours  he  mull  everyday  be  at  work, 
^c  ?  And  what  elfe  can  be  made  of  this  objedion, 
I  really  know  not. 

Much  after  the  fame  manner  may  the  fame 
Texts,  here  charged  with  being  ufelefs  and  to  no 
purpofe,  be  clearly  vindicated.  I  fhall  only  now 
explain  thefe  two  ;  Of  him  who  takes  away  thy  goods, 
ajk  them  not  again  ;  and  lerid^  hping  for  ftothing  a- 
gain  (/").  And,  as  tlie  meaning  of  no  Author,  in 
any  palTage  of  his  writings,  ought  to  be  determined, 
without  confidering  the  connection  which  that 
pafTage  bears  with  the  other  branches  of  the  dif- 
courfe,  whereof  it  is  a  part;  fo  we  muft  here  exa- 
mine into  the  meaning  and  drift  of  that  particular 
difcourfe,  wherein  our  Saviour  gives  out  thefc  pre- 
cepts. 

(r)  ColofT.  iii.  22 — 25.         (J)  Luke  vi.  30 — 35. 


36  Tlje  Truth  of  the        Sect.  ViII. 

cepts.  Aild,  beginning  at  ver.  20.  it  is  apparent, 
that  our  Lord  having  before  him  the  diftrelTcd  per- 
fecuted  condition  of  his  Difciples  in  propagating  the 
Gofpel  among  mankind,  (for  this  is  no  part  of  that 
difcourfe  in  Matth.  v.)  he  comes  in  the  27.  ver.  to 
prefcribe  to  them  their  invyard  conducl,  together 
with  fome  inilances  of  outward  behaviour,  in  thofe 
circumltances  of  perfecurion  wherein  they  are  hated, 
and  cur  fed,  and  defpitefully  ufed,  and  are  berei^ved 
of  their  worldly  enjoyments.  But  I  Jay  unto  you^ 
which  hear,  love  your  enemies  ;  do  good  to  them  which 
hate  ycu  ;  bkjs  them  ihcit  curfs  you  ;  and  pray  for  them 
whua  dejpitefu'iy  ule  you.  Thus,  their  inward  con - 
dud  is  no  loofc  and  undetermined  charader,  but  is 
plainly  dcfcribedin  fuch  particular  affedlons  of  mind, 
which  they  are  commanded  to  maintain  towards 
their  perfecutors.  But,  as  the  exercife  of  charity, 
of  pitience,  and  meeknefs  towards  our  opprefTors, 
is  far  from  being  incondif  tnt  with  our  endeavour- 
ing to  recover  thofe  goods  they  have  robbed  us  of; 
to  prevent  his  Difciples  from  attempting  any  thing 
of  that  nature,  which,  in  thofe  days  of  perfecution, 
could  not  well  fucceed,  and  might  rather  involve 
them  in  greater  hardfhips,  and  bciides,  divert  them 
from  attending  the  propagation  of  the  Gofpe),  our 
Saviour  fets  this  rule  to  our  t)utward  behaviour,  of 
him  that  taketh  away  thy  gcods^  ojk  them  net  again  ; 
fpend  no  thought  or  time  in  demanding  reititution, 
but  take  joyfully  the  fpoiling  of  your  goods  for  the 
fake  of  the  Gofpel,  and  fleadily  purfue  its  propaga- 
tion. Upon  which  he  again  renews  his  charge  in 
reference  to  their  inward  condud,  and  giving  them 
to  underftand,  that  they  muft  ad  a  more  generous 
and  divine  part  than  (inners,  who,  in  fome  fort  ob- 
ferved  an  intercourfe  of  kind  offices,  fuch  as  lending 
to  them  of  whom  they  hoped  to  receive ;   he  requires 

them. 


Sect.  VIII.        Chrifaan  Revelatio?i,  37 

them,  when  their  enemies  flioulcl  be  fo  modeft  as  to 
pretend  only  to  borrow,  not  to  refafe,  but  to  lend 
hoping  for  nothing  again  ;  a  difpofuion  of  mind  necef- 
fary  to  prevent  all  entanglcm-:nts,  and  to  keep  them 
wholly  devoted  to  the  fervice  of  the  Gofpel.  Nor 
indeed,  as  the  world  was  then  aifecfed,  had  they  any 
good  reafon  to  expecf  their  loan  would  be  returned: 
Bcfides,  that  their  refufmg  to  lend  any  one  thing, 
might,  in  thofe  days,  have  expofcd  them  to  the  lofs 
of  all.  Thus,  it  plainly  appears,  that  thefe  tv/o 
pijGQipjes  of  the  Gol'pel,  taken  in  their  obvious  and 
literal  meaning,  as  they  iiand  in  that  difcourfe  of 
our  Saviour,  contain  no  loofe  and  undetermined 
rules,  but  do  pointedly  fettle  even  the  external  beha- 
viour of  Chriliians,  towards  thofe  who  perfecute 
and  opprefs  them,  for  the  fake  of  their  religion ;  in 
which  circumflances,  when  neither  life  nor  fortune 
can  be  in  any  great  fafety,  people  had  much  need 
to  be  wife  as  ferpents^  and  harmlefs  as  doves   (/■). 

I  come,  in  the  laft  place,  to  confider,  whether  the 
morality  of-  the  Gofpel,  in  any  inftance,  can  be 
counted  hurtful,  or  mifchievous.  To  make  it 
cut,  'tis  alledged,  that  the  Gofpel,  in  fome  of  its 
dov^lrines,  difcourages  indullry,  the  want  of  which 
dire^^lly  ruins  trade,  and  the  profperity  of  a  nation. 
'^  Should  we  not  (fiys  Dr.  Tindal)  taking  things 
"  merely  as  theyfland  in  the  Gofpel,  be  apt  to  think, 
"  that  the  poor,  as  fuch,  were  the  only  favourites 
^'  of  Heaven  ;  Bleffed  are  ye  poor '^  for  yours  is  the 
"  kingdora  of  God.  Bleffed  are  ye  that  hunger  \  for 
^'  ye  fhail  be  filled  ?  .  And  ihould  we  not  be  apt  to 
''  imagine,  that  the  Gofpel  was  an  enemy  to  the 
*'  rich,  as  fuch  •,  and  confeqaently  to  all  thofe  me- 
''  thods  which   make  a  nation  rich:    As,  JVo  untv 

"  yctf,, 
{/)  Matth.x.  16. 


38  ne  Truth  of  the  Sect.  VIII. 

*'  you  rich  ;  for  you  have  received  your  ccnfoktion  (u)? 
^''  It  is  eafier  for  a  camel  to  fafs  through  the  eye  of  a 
**  needle^  than  for  a  rich  man  to  enter  into  the  kingdom 
*'  of  God  {%)  ?  "  How  any  man,  who  has  read  the 
Gofpel,  can  give  himfelf  leave  to  infinuate,  that,  as 
tilings  are  there  reprefentcd,  one  may  be  apt  to 
think,  that  fuch  an  outward  condition  of  life  will 
recommend  people  to  the  favour  of  God,  and  the 
contrary  expofe  them  to  his  difplcafure,  is  not  a 
little  furprifi^ig.  The  Gofptl  o\  Jefus  Clmft^  in  the 
whole  ftrain  of  its  doctrines,  and  in  many  exprefs 
declarations,  is  utterly  repugnant  to  every  thing  of 
that  nature.  But  we  fliall  examine  the  particular 
palTages,  upon  which  they  pretend  this  imputation  is 
grounded. 

In  the  Text  in  ^i,  Luke^  here  referred  to,  our 
Saviour  reprefents  his  Difciples  not  only  poor,  but 
in  hunger,  and  grief,  hated,  under  reproach,  perfe- 
cuted  for  the  fake  of  the  Gofpel.  And  thus,  con- 
ceiving them  in  circumftanccs  of  diftrefs  and  mifery, 
for  their  comfort,  he  gives  them  the  profpedt  of 
better  treatment:  And,  in  pronouncing  them  b!ef- 
fed,  he  fets  forth  their  future  fpiritual  enjoyments  in 
a  variety  of  borrowed  Jdeas,  oppofed  to  the  various 
forts  of  their  prefent  bodily  calamities,  ^nd  he  lift- 
ed up  his  eyes  on  his  Difciples^  and  faid,  BleJJed  be  ye 
pour  ;  for  yours  is  the  kingdom  of  Gcd.  Blejjed  are  ye 
that  hunger  now,  for  ye  fhallhe  filed.  Bleffed  are  ye  that 
weep  now  ;  for  ye  fijall  laugh.  Blefjed  are  ye  when 
men  fhall  hate  you^  and  when  they  ftjall  feparate  ycu 
from  their  company .^  and  fhall  reproach  you.,  and  cafi 
out  your  name  as  eviU  for  the  Son  of  mon^s  fake.  Thus 
our  Saviour  addrelTes  himfelf  to  his  Difciples  then 
prefent,  and  apprehending  them  in  a  diitrelTcd  fitua- 

/  tion 

(«)  Luke  vi.  20.  21— 24.  (at)  Chriftianity  as  old,  i3c, 

P-339- 


Sect.  VIII.         Chrijlian  Revelation,  39 

lion  for  the  fake  of  his  Gofpel,  he  pronounces 
them  bleffed,  not  merely  becaufe  of  their  pover- 
ty, their  hunger,  or  grief,  or  perfecutioni  but 
in  confideration  of  their  patiently  fuifering  thofe 
calamities  for  the  Son  of  man's  Jake^  whilft  they 
refolutely  adhered  to  his  Gofpel,  and  were  zcii- 
lous  in  propagating  its  dodtrines  to  the  world. 
No  man,  therefore,  capable  of  reading  an  Author 
with  any  underltanding,  can  be  apt  to  think,  that 
this  Text  in  any  degree  infinuates  that  the  poor,  as 
fuch,  are  the  favourites  of  Heaven.  Nor,  from  the 
following  words,  can  it  any  more  be  imagined  that 
the  Gofpel  is  an  enemy  to  the  rich,  as  fuch. 

Our  Saviour  having  afTured  his  Difciples  of  hap- 
pinefs,  in  exchange  for  that  mifery  to  vi^hich  they 
were  reduced  for  the  fake  of  his  Gofpel,  he  turns  his 
mind  towards  thofe  perfons  who  ac^ted  the  contra- 
didory  part  •,  and  well  knowing,  that  the  love  of 
rfches,  of  eafe,  and  pleafure,  and  other  worldly  en- 
joyments, made  them  rejed  his  Gofpel,  and  perfe- 
cute  his  Difciples,  he  denominates  them  from 
thofe  outward  bodily  things,  that  betrayed  them 
into  fo  guilty  a  conduct,  and  plainly  fets  forth  the 
folly  and  mifery  of  their  choice.  But,  wo  unto  you 
that  are  rich ;  for  ye  have  received  your  confolation. 
Wo  unto  you  that  are  full ;  for  ye  fhall  hunger.  Wo 
unto  you  that  laugh  now\  for  ye  fo  all  mourn  and  weep. 
Wo  unto  you  when  all  men  fhall  fpeak  well  of  ycu  •,  for 
fo  did  their  Fathers  to  the  jalfe  Prophets,  This,  I 
fay,  is  a  charader  fet  in  dired:  oppofition  to  that  of 
the  Apoilles ;  it  reprefents  men  in  the  condition  of 
falfe  Prophets  that  oppofe  the  fincere  dodrines  of 
God,  and  would  prevent  their  being  regarded  in  the 
world.  And  therefore,  as  the  Apoilles  are  pro- 
nounced happy  in  preferring  the  Gofpel  before  every 

earthly 


40  The  Truth  of  the  Sect.  VIII. 

earthly  pTeafure  whatfoever  ;  fo  thofe  other  perfons 
are  |5ronoun<:ed  miferable  in  prdferring  their  worldly 
enjoyments.  So  that  the  Gofpel  of  Jefas  Cbnft  is 
no  enemy  to  the  rich,  as  fuch;  but  only  to  thole 
rich  men,  who,  rather  tlian  part  with  their  riches, 
will  act  the  part  of  fa  He  i'rophets,  reje^^  the  Gofpel, 
and  perfecute  its  profeffors. 

As  for  the  other  Text  here  mentioned  ;  It  is 
eafier  for  a  camel  to  prfs  through  the  eye  of  a  needle^ 
than  for  a  rich  man  to  enter  7nto  the  kingdom  of  God\ 
it  ihews  the  folly  of  the  imputation  which  it  is 
brought  to  fupport.  The  cafe,  as  it  Hands  in  St. 
Mark^  is  thus :  Upon  a  rich  miin's  refufing  to  part 
with  his  large  polTellions,  to  take  up  the  crofs,  and 
to  follow  Chrift  in  the  fervice  of  the  Gofpel,  we  are 
told,  that  "-  Jefus  looked  round  about,  and  faid 
"  to  his  Difciples,  H.w  hardly  fhall  they  that  have 
*'  rkhes  enter  into  the  kingdom  of  God  I  And  the  Dif- 
"  ciples  were  aflonifhed  at  his  words.  But  Jefus 
*'  anfwereth  again,  and  faith  unto  them.  Children^ 
*'  how  hard  is  it  for  them  that  trtift  in  riches  to  enter 
'*  into  the  ki'agdom  of  God  I  Ic  is  eafier^  ^c."  And  if  a 
man  comprehends  the  meaning  of  one's  trulling  in 
riches,  he  will  obferve  fome  difpofitions  of  mind, 
not  very  fit  for  the  profelfion  ot  the  Gofpel  here 
(frequently,  and  perhaps  in  this  Text,  underftood 
by  one's  entering  into  the  kingdom  of  God)  or  for 
the  enjoyment  of  the  happinefs  of  heaven  hereafter. 
But, 

How  in  the  name  of  wonder !  can  any  man  pre- 
tend to  fay,  that  the  Gofpel  of  Jefus  Chrift  is  an 
enemy  to  thofe  methods  which  make  a  nation  rich, 
and  to  which  the  religion  of  nature  is  a  friend? 
Sure,  nothing  of  this  nature  can  be  charged  upon  an 
inilitution,  that  makes  indullry 'a  neceilliry  ingre- 
dient into  the  character  of  its  profeiTors  3  that  ex- 

prefbly 


Sect.  Vtlh  Chrijiian  Revelation,  41 

prefsly  forbids  our  being  flothful  in  buflnefs,  and, 
under  the  feveretl  psnakies,  commands  every  man  to 
work,  to  be  ufeful  in  the  world;  and  allows  of  no 
objech'  of  charity,  but  fuch  poor  only  as  are  either 
not  abltJ  to  work,  or  not  capable  of  carrying  on  their 
work  without  our  aifiilance.  In  the  mean  while, 
one  may  wonder  we  are  not  likewife  told,  that  the 
Gofpel  makes  our  enjoying  the  favour  of  God  to  de- 
pend, not  on  our  own,  but  on  the  difpofitions  and 
actions  of  other  people  that  are  not  in  our  power: 
For  our  Saviour  lixk:ewife  fays,  Biejjed  are  ye  when 
men/hall  hateyou^  aid  fhall  fepar  ate  you  from  thetr  com- 
pany:  And,  IVo  unto  you  when  all  men  fo  all  /peak  well 
of  you  I 

B#it,  in  further  proof  of  the  mifchievous  nature 
of  rhe  doClrines  of  the  Gofpel,  ^tis  alledged,  that  the 
Gofpel  ties  up  our  hands,  deprives  us  of  fclf-defence, 
and  lays  us  open  to  the  infuks  and  injuries  of  every 
bold  and  wicked  invader.  "  From  this  Text,  Re/Ift 
*'  not  evil ;  but  whoever  Jhall  Jmite  thee  on  thy  right 
"  cheeky  turn  to  him  the  othe',  a! jo  {y ),  and  fome 
"  others  of  the  like  nature,  not  only  the  primitive 
*'  Fathers,  bur  a  confider^ble  feci,  even  now  a- 
*'  mong  the  Proteftants,  think  all  felf  defence  un- 
*'  lawful  (2)/'  How  unfair  would  it  be  to  impofe 
upon  the  religion  af  nature  any  one  of  thofe  abfur- 
dities,  which  many  Philofophcrs  pretend  to  hold  as 
its  dictates  ?  And,  is  it  not  equally  unreafonable  to 
infinuate,  that  fome  people  mifunderftand  the  words 
of  an  Author,  and  thereforethey  mult  be  taken  in 
that  fenfe  which  tlie  Author  never  meant  they 
Ihould  exprefs  ?  Without  resfarding  what  either 
antient  or  modern  have  underflood  by  th^fe  propo- 
fitions,  'tis  incumbent  on  us  in  order  to  apprehend 
Vol.  II.  F  their 

(y)  Matth.  v.  39.         fz)  ChriHianity  as  old,  ^c,  p.  340. 


42  The   Truth  of  the  Sect.  VIIL 

their  true  meaning,  honeiily  to  confider  what  there 
is  in  the  context  to  determine  and  iix  it. 

From  ver.  2 1 .  of  this  fifth  chap,  ot^  Malt  hew  j  to  the 
26.  our  Saviour  having  inlf  rucled  his  difciples  in  the 
part  rht-y  ought   to   act  upon  their  having  been  in- 
jurious to  or  her  people  ;  he  comes  in  the  38.  ver.  to 
the  42.  to  teach  them  after  what  manner  they  muft 
behave  when  other  people  happen  to  be  injurious  to 
them.      Te  have  heard ^  hy%  our   Lord, /fc//  it  hath- 
been  faid^    an  eye  for  an   eye.^  and  a  tooth  for  a  tooth. 
But  1  fay  unto  you^  that  ye  refift  not  evil^  hut  zvhofoe- 
ver  f ball  f mite  thee  on  the  right  cheek .^  turn  to  hhn  the 
ether  alfo.  And  if  any  man  will  fue  thee  at  the  law^  and 
take  away  thy  coat^  let  him  have  thy  cloak  alfo.     And 
whojoever  fball  compel  thee  to  go  a  mile^  go  with  him 
twain.     Here  our  Saviour   has  in  view   what  was 
praclifed  among  the  Jews,  under  the  law  of  retalia- 
tion.    And,  no  doubt,  as  it  is  here  infinuated,  under 
the  credit  of  this  law,  fome  people  took  occafion  to 
gratify  a  malicious  and  revengeful  fpirit,  either  vio- 
lently refenting  injuries   themfelves,  or  with  rigour 
profccuting  before  the  Judge  even  the  flighefl  inju- 
ries that  might  bedonethem.  So'thatinthe  cafe  of  inju- 
ries received,  our  Lord  forming  the  conduct  of  his  Dif- 
ciples, in  oppofition  to  that  of  the  Jews^  as  they  afted 
under  the  law  of  retaliation,   we  are  led  directly  to 
apprehend,  that   by  this  precept,  refifi  not  evil^  we 
are  commanded  to  fupprefs  all  malicious  and  revenge- 
ful pallions,  that  may  be  apt  to  rife  in  our  minds  a- 
nginit  thofe  who  have  done   us    an    injury.      And 
indeed  the  word  avridrnvoit^  here  rendered  refft^  fre- 
quently fignifies   only  that  refiftance  or  oppofition 
that  rells  in  the  inward  powers  of  the  mind,  with- 
out employing  the  body,  or  ufmg  any  Ibrt  of  ex- 
ternal  force    whatfoever.     And   taking  it   in   this 
fenfcj  as  the  context  and  the  nature  of  the  evange- 
lical 


Sect.  VIII.  Chrijlian  Revelation,  43 

lieal  inftitution  determine  it,  the  oppofition  or  re- 
lillance  made  to  injuries  received,  here  prohibited, 
muft  confitl  in  wrath,  mahce,  and  revenge,  the 
pallions  that  fet  our  mind  in  enmity  to  another. 
So  that,  I  fay,  the  non-refillance  of  evil  or  of  inju- 
ries received,  here  plainly  fignities,  the  non -indul- 
gence of  malicious  and  revengeful  pallions.  And  as 
our  Saviour,  in  this  article,  informs  his  Difciples 
what  particular  puflions  they  mull  avoid  ;  fo,  in  the 
other  articles,  he  lets  them  know,  what  particular 
affections  or  difpofitions  they  muit  entertain  ;  which 
he  defcribes  in  a  form  of  (peech,  that  intimates  a 
readinefs  of  mind  to  fubmit  to  a  repetition  of  the 
like  injuries,  without  being  provoked  to  any  mali- 
cious refentment.  IVhofoever^  fays  he,  fljall  fmtte 
thee  on  thy  right  cheeky  turn  to  him  the  other  alfo^  &cc, 
I  fay,  in  thefe  articles,  as  every  man  of  commqii 
refleclion  and  fair  dealing  mull  underitand  them, 
we  are  commanded  to  bear  what  affronts  and  in- 
juries are  done  us,  with  compofure  of  mind,  with 
patience  and  meekncfs,  without  either  avenging  our- 
felves,  or  giving  place  unto  wrath  and  rigorous  lavv- 
fuits  and  profecutions,  for  doing  ourfelf  juftice,  or 
repairing  the  hurt  we  have,  received.  And  thefe  mo- 
ral precepts  being  thus  underftood,  in  a  plain  and  cafy 
meaning,  as  they  are  oppofed  to  the  conducT:  of  the 
^czas  under  the  law  of  retaliation,  it  feems  very 
manifeit,  that  we  are  in  no  degree  deprived  of  that 
felf-defencc,  which  a  good  man  would  wilh  to  have 
in  his  power. 

There  are  three  cafes  tliat  here  feem  to  be  put  by 
our  Saviour ;  the  fij-Jt  is,  That  of  a  fudden  affront, 
when  a  man  fmites  us  on  the  right  cheek  ;  the  fe- 
cond  is,  That  of  a  man's  injurioully  fuing  us  at  law, 
Aand  taking  away  our  coat  ;  and  the  third  is,  That 
of  a  man's  ufing  main  force  and   violenc;,    invading 

our 


44  ^he  Truth  of  the  Sect.  VIII. 

our  liberty,  and  compelling  us  to  go  a  mile.  Now, 
in  all  thefe  feveral  cafes,  we  are  cofLmandcd  to  be  fo 
.void  of  paiTion  and  revenge,  to  be  mailers  of  fo 
much  greatnefs  and  compofure,  that  undillurbed, 
and  regardlefs  of  the  impotent  malice  of  our  enemies, 
we  could  even  turn  to  our  fmiter  the  other  cheek, 
and  receive  a  fecond  indignity  ;  we  could  even  let 
the  man  who  at  law  has  found  means  to  take  away 
our  coat,  have  our  cloak  alfo ;  and  with  the  man 
w)^o  has  forced  us  to  go  a  mile,  we  could  even  go 
twain.  By  all  which,  it  is  clearly  intimated,  that  in 
C2.\c  of  injuries  received,  of  whatever  fort,  our  in- 
ward compofure,  patience,  and  meeknefb,  mud  ne- 
ver fail,  fo  as  to  give  place  to  wrath,  malice,  and 
revenge.  Nor,  I  fiy,  do  thefe  precepts  tie  Up  a 
man's  hands,  or  reltrain  him  from  defending  him- 
felf.  On  the  contrary,  as  all  fuch  precepts  fet  us 
above  our  enemies,  ana  derive  a  dignity  to  our  con- 
dudl*;  fo  they  preferve  a  conftant  calm  and  ferenity 
within,  and,  when  it  is  in  our  power,  enable  us  to 
vindicate  our  julf  rights,  without  difturbing  the 
laws  of  reafon  or  of  fociety.  In  ihort,  in  one  of 
the  cafes  here  mentioned,  we  have  our  Saviour's 
example  teaching  us  to  juifify  and  defend  ourfelves; 
and  in  the  other  two,  we  fee  the  principle  of  felf- 
prcfervation  is  exerted.. >  Thus  we  are  told,  that 
when  our  Saviour  Ifood  before  the  High-priefl,  one 
of  the  officers  fiyuck  y ejus  With  the  prilm  cf  his  hand: 
Upon  which,  our  Lord,  not  turning  literally  his  o- 
ther  cheek  to  the  fmiter,  but  receiving  the  aifront 
with  an  unfliaken  greatneis  and  compofure  of  mind, 
which  fhews  himi  fuperior  to  all  infuks  and  injuries, 
and  is  all  that  is  underllood  by  tije  phrafe,  exerts 
the  principle  of  felf-defence,  and  without  any  degree 
of  malice,  or  revenge,  feverely  checks  the  infolence 
of  the  mai]  :  If  I  have  fpoken  evil,    fays  our  Lord, 

kar 


Sect.  VIII.  Chrijllan  Revelation.  45 

hear  witnefs  of  the  evil ;  but  if  well^  why  fmiteft  thou 
me  (a)  ?  And  it  a  man  may  ufe  his  tongue  in  fup- 
preiiing  the  inlolence  of  his  enemy,  why  may  he 
not,  to  the  fame  purpofe,  when  his  fafety  requires 
it,  make  ufe  of  any  orher  member  of  his  body  I  In 
the  fecond  cafe,  a  man  is  reprefented  to  be  fued  at 
law^,  and,  in  the  ifTue,  to  have  loll  his  coat,  which 
fuppofes  he  made  defences.  And  in  the  third  cafe,  a 
man  is  compelled  to  go  a  mile  ;  which  plainly  inti* 
mates,  that  what  oppoiltion  he  thought  proper  to 
make,  did  not  prove  effectual.  From  ail  wliich,  it 
feems  extremely  manifefl,  that  thofe  precepts  of  the 
Gofpel  do  by  no  means  tie  up  a  man's  hands,  and  re- 
llrain  the  principle  of  fclf- defence,  fo  as  to  expole 
us  to  the  infults  and  injuries  of  every  bold,  wicked 
invader. 

The  great  defign  of  the  Gofpel  of  Jefus  Chrift  is 
to  adjuft  the  inward  conducft  of  mankind  ;  and  when 
people  keep  their  minds  under  the  fteady  influence 
of  thofe  fpiritual  precepts  it  prefcribes  to  us,  they 
may  be  trufted  with  tlie  outward  motions  of  their 
body,  and  will  not  fail,  in  all  circumftances,  parti- 
cularly in  the  matter  of  felf  defence,  to  a(5l  a  juft,  a 
generous,  and  a  noble  part,  the  part  of  a  great  mind, 
animated  with  divine  fentiments,  above  being  fhaken 
with  the  tumults  of  wrath  and  revenge  (/'). 

Let 

{a)  Joh.  xviii.  22,  23. 

[b)  Nee  vero  audiendi,  qui  graviter  'irafcendum  ini'micis  pu- 
tant,  idque  magnanimi  et  foriis  viri  efle.  cenfent.  Nihil  enim 
laudabilius.  nihil  magno  et  praeclaro  viro  dignius,  placabilitate 
atque  dementia.     Cic.  de  Offic.  lib.  i.  cap.  25. 

Illud  non  venit  in  dubium,  quin  fe  exemerit  turbae,  et  altius 
fteterit,  quifquis  defpexit  laceilentes.  Proprium  eft  maanitudinis 
verae,  non  fe  fentire  percufium.  Sic  immanis  fera  ad'latratuin 
canem  lenta  refpexit.  Sic  irritus  ingenti  fcopulo  fludus  alTultat. 
Qui  non  irafcitur,  inconcuflbs  injuria  perHitit :  Qui  irafcitur,  mo- 
tas  eft,     Senec,  de  Ira  lib.  iii,  cap.  25. 

Puro^ 


46  "The  Truth  of  the  Sect.  VIII. 

Let  it  now  be  remarked,  that  tlie  moral  dotSlrines 
of  the  Antknts,  renowned  for  wifdom,  may,  in  the 
fame  inltances,  with  as  good  reafon,  be  accufed  of 
depriving  peopk  of  felf-dttcnce,  and  expofing  them 
to  every  invader.  Tlie  fentimcnts  jult  now  tran- 
fcribed,  in  the  margin,  from  Seneca^  one  might  pre- 
tend, are  liable  to  this  imputation  ;  But  1  Ihall  only 
inifance  in  Socrates:  This  divine  man,  not  only  ex- 
pref>]y  declares  it  a  bafe  and  wicked  thing  to  be,  in 
any  degree,  injurious  to  another  ;  but  he  warmly 
profcffes,  that  what  injuries  Ibever  we  may  happen 
to  fuffer  at  the  hands  of  other  people,  we  ought,  by 
no  means,  to  avenge  ourfelves,  or  to  render  to  any 
man  evil  for  evil  (t).  This  indeed  he  confelTes  is  a 
do6lrine  that  few  people  will  agree  to.  But  he  is 
pofitive  in  alTerting  it  •,  nor  does  he  fail  to  put  it  in 
pradice,  whilit  he  turned  the  othtr  cheek  to  him  that 
fmote  him^  that  is,  patiently  bore  fuch  indignities, 
and  exerted  no  pa/Tion  of  wrath  or  refentment  {d)  ; 
even  going  the  length,  ^.'s,  Plato  reprefents  the  matter, 

in 

Dum  inter  homines  fumus,  colamus  humanitatem  :  non  timori 
cuiquam,  non  pericu'o  fimus  :  detriment-i,  injunas,  convicia, 
vellicationes  contemnamus,  et  magno  animo  brevia  feramus  in- 
commoda.     Id.  ibid,  cap  43. 

Sed  adver^js  hoftes.  inquit,  necefi'aria  eft  ira.  Nufquam  mi- 
nus :  ubi  non  efFufoE  effe  oportet  impetus,   kd  temperatos  et  cbe- 

dientes. Deinde  quid  opus  eft  ira,   cum  idem  perficiat  ratio  ? 

Id.  ibid   lib.  i.  cap.  1 1. 

At  fapieris  colaphis  percuflus,  quid  facial  ?  Quod  Cato,  cum 
illi  OS  percufTum  eftet  :  non  excanduit,  non  vindicavit  injuriam  :" 
ne  remifit  quidcm,  fed  faflam  negavit.  Majore  animo  ncn  ag- 
novit,  quam  ignovifTet.     Id.  de  Conftant.  Sapient,  cap.  14. 

(<:)  OvTi.  OLf>a  dvrai'iy.m  c/et,  vti  accKc^t;  ttohTv  adtycc  av- 
^f<oruv^  «(^' aV  GTi\iv  TTU^ii  VTT  oivTCiiv.  Plat,  in  C'rit.  p.  49* 
vol.  i. 

{(fj  Socratem  aiunt  colapho  percufTum.  ,  nihil  amplius  dixifte, 
quam  moleftum  efle,  quod  nefcirent  homines  cum  galea  prodire 
deberent.  Senec.  de  Ira.  lib.  iii.  cap.  11.  Vid.  cap.  38.  D. 
Laert.  in  Socrat.  Plutarch.de  Liber,  educand.  p.  10.  c. 


Sect.  VIII.         Chriflian  Revelation.  47 

in  his  Crito^  to  let  thofc  that  had  taken  away  his  li- 
berty, have  his  life  aljo  ;  rather  than  prove  injurious 
to  the  laws  of  fociety,  or  civil  government,  which, 
he  apprehended,  forbid  a  prifoner  to  make  his  efcape 
out  of  cuttody.  Thus,  I  fiiy,  the  dodrines  and  pra- 
ctice of  Socrates  "may  be  counted  hurtful  or  mif- 
chievous,  as  they  feem  to  render  men  pufillanimous, 
to  retirain  the  principle  of  felf-defence,  and  to  ex- 
pofe  people  to  the  infuks  and  injuries  of  every  ag- 
greiTor.  But  what  man  of  common  underifanding 
ever  took  it  in  his  head,  to  charge  the  doctrines  of 
Socrates  with  fo  fcnfelefs  an  imputation  ?  And  why 
the  writings  of  Plato  fhould  meet  with  more  candid 
treatment  than  thofe  of  the  Apoflles,  I  am  not  able 
to  underitand.  Cclfus  himfelf  adls  a  much  fairer 
part ;  for  thofe  very  Texts  which  Dr.  ^indal  would 
have  to  be  fo  abfurd  and  mifchievous,  do,  in  his  o- 
pinion,  contain  fuch  excellent  dodlrines,  that,  to 
lefTen  the  reputation  of  the  Apoflles,  he  tells  us, 
''  They  were  taught  by  antient  Philofophers,  men 
^'  greatly  famed  for  their  wifdom  (^).''  The  con- 
duct of  fome  people  feems  really  very  unaccount- 
able, nor  am  I  able  to  reconcile  it  to  the  character 
of  fcholars,  or  of  honefl  men  :  They  (hew  a  great 
deal  of  art  in  clearing  up  the  fentiments  of  antient 
moral  Philofophers,  and,  in  feveral  inilances,  would 
fet  them  in  a  better  light  than  they  are  able  to  bear  ; 
but,  as  to  the  dodtrines  of  the  Gofpel,  all  their  art  is 
employed  to  expofe  and  ridicule  them.  For  my 
part,  1  cannot  but  reft  fatisfied,  that  if  with  the 
fame  good  difpofitions,  wherewith  people  read,  and 
endeavour  to  underftand  Plato^  Cicero^  i^c,  they 
v^ould  read  and  ftudy  the  writings  of  the  Apoftles  ; 
fo  far  would  they  be  from  finding  them,  in  any  ar- 
ticle, abfurd,  or  ufelefs,   or  mifchievous,   that  they 

would 

(0  Vid.  Orig.  contra  Cdf,  lib.  vi.  p,  286.  lib.  vii.  p.  370, 


4?  Ihe  Tnith  of  the  Sect.  IX, 

would  honeftly  confcfs,  they  are  altogether  con- 
fiitent  with  the  purell  inlormations  of  reafon,  and 
ferve  effcdtaally  to  promote  the  order  of  the  world, 
the  peace  and  happinefs  of  human  kind,  in  every  fi- 
tuation  of  life,  in  every  ftage  of  exigence. 

Thus  it  appears,  that  the  doctrines  of  the  Gofpel, 
thofe  doctrines  taught  by  the  Apoliles,  can  afford 
no  ground  for  a  charge  of  impofture  againft  them. 


SECT.     IX. 

From  their  general  Conduct  it  appears^  that  the  Apojiks 
were  no  Impofiors, 

AN  D,  therefore,  in  the  next  place,  if  there  is 
ground  to  fufpecr  the  Apoftles  of  having  been 
animated  in  the  feivice  of  the  Gofpel,  from  any 
worldly  confideration,  this  mull  certainly  appear 
from  their  other  adlions  of  life.  And  if  the  Apo- 
flles  fhall  be  found,  in  any  one  inllance  of  their 
conduct,  ever  to  have  betrayed  an  inclination  to 
make  an  attempt  towards  compalling  any  carnal  or 
worldly  enjoyment,  as  that  which  they  were  mainly 
driving  at ;  as  tl]is  is  utterly  inconfiftent  with  the 
whole  fcheme  of  their  doctrines,  fo  it  mu(t  neceifa- 
rily  expofe  them  to  our  djeepeft  abhorrence,  as  men 
of  the  moft  atheiltical  principles,  who,  under  the 
ftrongeit  fhews  of  religion,  believed  nothing  con- 
cerning the  Deity,  and  fecretly  made  a  jeft  of  a  fu- 
ture ftate  of  rewards  and  punifliments.  So  black  a 
charge  cannot  eafily  be  admitted  againft  any  man  ; 
but  in  the  cafe  of  the  Apodles,  how  can  it  poffibly. 
be  admitted  without  the  moil  overbearing  evi- 
dence ? 

Nq 


Sect.  IX.       Chrifiian  Revdatmu  45 

No  doubt,  mankind  have,  in  all  ages,  been  capa, 
ble  of  ading  very  wickedly;  but,  in  fpite  of  all 
thofe  villainies  that  are  far  too  common  in  the 
world,  one  Ihould  think,  that  by  how  much  a  crime 
is  ihocking  to  human  nature,  by  fo  much  oueht  the 
evidences  to  be  clear  and  ftrong,  that  would  prove 
a  man  guilty  of  it.  And  mult  not  thefe  evidences 
be  yet  fo  much  the  clearer  and  llronger,  as  the  ciime 
allcdgcd  happens  to  be  more  contradidory  to  a 
man's  avowed  principles,  and  the  common  courfe  of 
his  life  I  And  If  ill  a  great  deal  clearer  and  llronger 
mull  not  thofe  evidences  be,  when  the  crime  alled- 
ged  is  not  a  traniient  acfl,  but  a  conlfant  couife  of 
horrid  violence  to  the  comm«on  fentiments  of  huma- 
nity, and  to  one's  own  avowed  principles  and  pro- 
felfion  ?  Thus  it  is  that  common  juftice  would  di- 
late to  us.  So  that  how  the  Deilts  will  find  it 
poflible  to  make  out  againlf  the  Apoftles  the  charge 
of  impoiture,  that  would  involve  them  in  the  guilt 
of  obltinate  atheifm,  or  of  a  fettled  contempt  of 
God,  and  a  future  world,  I  will  not  pretend  to  de- 
termine :  Only,  befides  the  common  impreifions  of 
human  nature,  the  divine  dodrines  they  publifhed. 
and  taught,  the  fervent  zeal  with  which,  at  the  ha- 
zard of  their  lives,  they  propagated  through  the 
M^orld  thofe  heavenly  inftruclions  ;  and  the  fpotlefs 
integrity  that  always  appeared  in  the  whole  courfe 
of  thth-  Minilfry,  are  Itrong,  very  llrong  prefum- 
prions  of  their  innocence,  and  that  fo  hainous  a 
charge,  that  would  involve  them  in  fuch  fliocking 
guilt,  cannot  poffibly  be  ju'rified. 

''  Socrates^  the  greatefl  of  Pli-lorophers,  the  very 
*'  founder  of  pdilofophv  itfelf  f^),''  is  the  nr^n,  whole 
charader,  in  feveral  inftances,  comes  nearelt  to  thac 
of  the  Apoilles :  A  noble  Author  is  of  opinion,  thac 

Vol.  II.  G  Kis 

{a)  Charai^erift.  vol.  iii.  p.  244, 


50  The  Truth  of  the  Sect.  IX. 

his  prefenting  himfelf  openly  in  the  Theatre  wheil 
the  Comedy  was  acting  which  Ariftophanes  wrote,  on 
parpofe  to  expofe  hioi,  is  "  a  demonftration  that 
*^  there  was  no  impoilyre  either  in  his  character  or 
"  opinions  (/;)/'  And  I  do  beHeve,  that  the  De- 
ifts  would  count  it  a  very  extravagant  attempt, 
fhould  any  one  undertake  to  make  out  fuch  a 
crime  againfl  this  man  of  invincible  goodnefs  {c)\ 
But  how  is  fuch  an  attempt  againfl  the  Apoftles,  in 
any  meafure  Ids  abfurd  or  extravagant  I  1  dare  ven- 
ture to  fay,  that  by  what  arguments  the  Deifls  ihall 
vindicate  Socrates^  by  the  fame  and  llronger  argu- 
ments may  any  one  jultify  the  Apoftles.  And  if  the 
Deills  find  good  reafon  to  acquit  Socrates  from  the 
imputation  of  impolfure,  it  is  impofllblc  they  can 
judge  confidently  when  they  compare  characters  to- 
gether, vvithout  finding  far  better  reafon  to  acquit 
the  Apotfles. 

I  have  juil  now  explained,  that  the  doctrines  of 
the  Apoftles  can  afford  us  not  the  leaft  ground  to 
lufpect  them  of  impolture  ;  and  I  am  now  to  endea- 
vour to  fhow,  that  the  other  adions  of  their  lives 
can  as  little  expofe  them  to  any  fuch  imputation. 
But,  before  I  proceed  to  clear  them  from  the  parti- 
culars of  the  charge  brought  againft  them,  1  fhall 
propofe  fome  general  reflections  that  make  it  ftrong- 
Jy  evident,  that,  in  the  fervice  of  the  Gofpel,  the 
Apoftles  could  not  poflibly  have  been  animated  by 
any  worldly  confideration  whatfoever.      And, 

Firfl  of  all,  it  mult  be  obferved,  that  the  Apoftles 
were  certainly  men  of  goodfenfe;  that,  efpecially 
in  moral  matters,  they  were  very  capable  of  undcr- 
ftandin.^  the  nature  of  things,  and  of  forefeeing 
what  might  be  their  confequences.  As  to  all  this, 
every  body  will  reil  fatisfied,  who,  in  any  fort,  has 

attended 

(,b)  Charaaerifl.  vol.  i.  p.  jr,  (c)  Ibid, 


Sect.  IX.  Chrifttan  Rerehfim,  51 

attended   to  thofe  excellent  writings  they  have  left 
behind  them,  wherein  we  Tee  that  ,in  fact  they  have 
piopoled  to  the  world  a  noble  fyftem  of  doctrines 
for  the  government  of  human  life  ;  and  that  from 
their   knowledge  of  the   humours   and  palfions  of 
mankind,   they  forefaw  what  they  fhould  certainly 
meet  withal  in  profecuting  their  grand  undertaking. 
And  as  a  man  of  fenfe,    when  he  propofes  to  himfelf 
fuch  a  particular  end,   mull  be  underilood  to  make 
choice  of  thofe  means  that  are  adapted  to  the  com- 
palling   his   defign,   and  cannot  be  thought  to  have 
pitched  upon  thofe   that  have  no  tendency  but  to 
baffle  all  his  intentions ;  fo,  when  it  is  fuppofed  that 
the  main  end  the  Apoltles  were  driving  at  in  the 
propagation    of   the  Gofpel,    was  fome   carnal   or 
worldly  enjoyment,   it  cannot  poffibly  be  imagined, 
that  the  means  they  employed  were  utterly  repug- 
nant to  their  principal  defign  ;   but  we  mufl  exped, 
that  the  meafures  they  framed  fhall  be  found  to  fuit 
with   their  intentions.     Some   people   indeed  may 
have  the  fkill  to  lay  their  defign  fo  deep,  or  to  cover 
it  oyer  fo  artfully,  that  it  fliall  not  be  eafy  to  pene- 
trate into  it.     But  when  a  man  fits  down,  and   ha- 
ving his  main  end  in  his  eye,  is  compofing  a  fcheme 
of  things,  as  the  certain  or  probable  means  whereby 
he  can  gain  the  accomplifhment,  let   him  be  mailer 
of  ever  fo  much  artifice,   it  feems  quite  impoffible 
but   his  main  end  mull  betray  itfelf,    either  in  the 
contexture  of  the   whole,   or   in   fome    particular 
branch    of  that  plan   he  lays  down  to  be  purfued  ; 
For  one  iliould  think,   that  the  mind,  always  filled 
with  the  principal  plot,  and  being  at  all  times  under 
its  commanding  influence,  of  necefficy,   in   a  train 
of  thing.^,  or  a  courfe  of  time,    it  will  make  fome 
Heps,  or  bring  forth  fome  actions,  'of  the  fame  na- 
ture and  compleclion  with  that  which  it  isJ  chiefly 

aiming 


SZ  The  Truth  of  the  Sect*  IX. 

aiming  at.  Thus  it  plainly  happened  in  the  cafe  of 
that  grand  impoftor  Mahomet  [d  )  ;  thus  it  hkcwife 
happened  in  tne  church  of  Rome;  and  no  inltance 
can  be  given  to  the  contrary.  So  that  in  the  cafe  of 
the  Apoltles,  the  Golpel  being  the  only  means 
which  they  can  be  thought  to  have  employed  in  the 
purfuit  of  the  end  they  intended,  if  they  were  in- 
deed animated  only  by  fome  fecular  rt-gards,  it  is  im- 
polFiMe  but  we  muft  find  the  Gofpel,  in  fome  par- 
ticular initance,  at  leali,  clearly  pointing  towards 
that  which  they  were  mair/ly  projecting.  But  let 
115  confider. 

What  is  there  in  the  whole  contexture,  or  in  any 
particular  branch  of  the  Gofpel  pablifned  by  the  A- 
poilles,  that  canfeem  adapted  to  anyfecular  defign,  or 
upon  which  a  I'uppofition  c an  be  grounded,  that,  in 
the  profecution  of  their  pnrpofe,  the  Apollles  were 
under  the  prevailing  power  of  fome  w^orldly  confi- 
deration  ?  They  do  not  introduce  into  their  fylfem 
of  religion,  or  fet  at  the  head  of  the  moral  world, 
a  god  whofe  nature  would  protedl  them  in  the  grati- 
fication of  fenfual  paffions;  nor  do  we  find  them 
teaching  the  lawfulnefs  of  wars  undertaken  for  the 
fake  of  empire,  or  giving  out  the  extent  of  domini- 
on as  a  glorious  proof  of  one's-  love  of  one's  coun- 
try ; 

{J)  La  verite  eft  que  Mahomed  merite  toutes  ces  railleries,  '& 
quand  il  n'y  auroit  dans  fbn  Alcoran  que  ces  ordures  perpetuelles 
fur  les  plaifirs  des  fens,  qu'  il  ofe  placer  dans  le  Paradis,  com- 
me  fur  le  trone,  qui  leur  convient,  clles  fuffiroient  pour  nous  le 
prendre  mepr  fable.  On  voit  qu'il  s'eft  prevalu  du  climat  &  des 
chaleurs  de  I'Arabie.  pour  s'  infmuer  dans  les  bonnes  graces  de 
fes  compatriotes,  qui,  ne  connoiflant  gueres  que  ces  fortes  de 
voluptez.j  ont  dcnne  la  dedans  avec  beaucoup  d' appetit.  C 
eft  dans  le  meme  efi:>rit  qu'il  a  permis  a  fes  feclateurs  S:  h  poly- 
gamic &  le  divorfe,  Sc  la  jou. fiance  meme  des  efclaves  que  Ton 
pofTede.  La  relig.  des  Mahomet,  tire  du  Latin  de  M.  Rcland. 
ip.156, 


Sect.  IX.  Chrijlian   Revelation.  53 

try;  there  is  not  any  thing  like  a  community  of 
wives  that  they  would  recommend  to  mankind ; 
nor  do  they  pretend  to  promife  in  a  future  llate  a- 
ny  of  the  grofs  enjoyments  of  fenfe,  that  would 
engage  people  to  indulge  them  here  in  this  world. 
Such  dodrineswere  maintained  in  fhe  Heathen  world, 
even  by  fome  of  their  belt  Philofophers ;  they  were, 
fome  of  them,  acceptable  to  the  Jews  {/)  ;  and  they 
might  have  ferved  tl:ie  purpofe  of  the  Apoftles,  had 
their  end  in  tl;e  propagation  of  the  Gofpel  been  a- 
ny  fenfual  gratification.  But  fo  far  are  the  Apollles 
from  giving  any  the  lead  turn  to  their  dodrines, 
that  would  feem  to  favour  the  dcfigns  of  worldly 
men,  that  no  fyftem  of  things  can  be  framed  that 
fliill  bear  in  it  a.  llronger  contradidion  to  worldly 
purfults  and  to  worluly  ends. 

In  the  Gofpelj  we  are  given  to  underftand,  that 
mankind  in  this  world  are  mere  fl rangers  paffing  on 
to  another  life,  and  that  all  our  prefent  enjoyments 
muft  therefore  be  regarded  only  as  fo  many  accom- 
modations prepared  for  us  by  kind  Providence,  for 
the  con veniency  of  our  journey.  And  thus  letting  us 
know  that  here  we  are  only  ilrangers,  the  Gofpel  fets 
before  us  a  future  ftate  of  immortal  happinefs,  and 
llrongly  follicites  our  ambition  while  it  invites  us  10 
afpife  to  the  heavenly  manfions,  to  the  prefence  of 
God,  and  an  innumerable  company  of  blelTed  Ipirits, 
among  whom  there  is  joy  unfpeakable  and  full  of 
glory.  And  that  w:e  may  not  millake  our  way, 
or  wander  in  purfuits  that  would  carry  us  quite  oif 
from  that  future  life  and  immortality,  the  Golpel 
clearly  explains  to  us  the  nature  and  perfedions  of 
an  infinite  mind,  as  the  pattern  upon  which,  fo  far 
^s  we  are  able,  wxmuil  necelTarily  form  ourfelves ; 

or 

{e)  Vid.  Selden.  de  J.  Nat.  et  Gent,  fecund.  Hebr.  lib.  6. 
^3p,  3  et  12, 


54  ^1^^  7>^'^/j  of  the        Sect.  IX. 

or  it  reveals  to  us  a  fyftem  of  laws,  in  obferving  of 
which  we  fliall  efcape  the  pollutions  of  this  world, 
and  acquire  all  thofe  endowments  th.it  will  qualify 
us  for  the  enjoyment  of  God,  and  the  fociety  of  the 
heavenly  inhabitants.  So  that  in  the  Gofpcl  which 
they  taught,  the  Apoflles  call  otf  our  hearts  trom 
all  worldly  gratifications,  wherein  fhould  we  reil:, 
v/t  are  undone  for  ever  ;  and  they  dired  us  to  fee 
our  effeclions  on  thofe  things  that  are  above ;  in 
the  fir  ft  place  to  feek  the  kingdom  of- God  and  his  right  e- 
cufnefs^  alfuring  us,  that  while  we  are  thus  employed 
in  afpiring  after  future  glory,  honour,  and  immorta- 
lity, the. Providence  of  God  will  take  care  of  us 
with  refpecl  to  our  prefent  accommodations,  and 
favour  our  honefl  endeavours  to  procure  them,  as 
in  his  infinite  wifdom  he  fliall  fee  it  moil  confiftent 
with  our  fuprem.e  good  and  felicity. 

This,  in  general,  is  the  fcheme  of  things  which  the 
Apoflles  propofe  to  us  in  the  Gofpel,  and  which 
they  inculcate  upon  mankind, with  the  greatefl  zeal 
and  the  mofl  prefHng  arguments.  Dearly  beloved, 
fay  they,,  we  bejeech  you  as  Jtr  angers  and  pilgrims^  ab- 
ftain  from  flejhly  lufts  which  war  againft  the  foul  (/). 
We  bejeech  you  by  the  mercies  of  God^  that  ye  prefent 
your  bodies  a  living  facrifice  holy^  acceptable  unto 
God,  which  is  your  reafonable  fervice :  And  be  not 
conformed  to  this  world  ;  but  be  ye  transformed  by  the 
renewing  of  your  mind  (^).  7ake  heed  that  you  lay  not 
up  for  y our f elves  treafures  upon  earthy  where  moth  and 
ruji  doth  corrupt^  and  where  thieves  break  through  and 
fteaL  But  lay  up  for  yourfelves  treafures  in  heaven, 
where  neither  moth  nor  ruft  doth  corrupt^  and  where . 
thieves  do  not  break  through  nor  JleaL  For  where  your 
tr-eafure  is^  there  will  your  heart  be  alfo  {Jo).   And, 

upon 

{f)  I  Pet.    2.    ii.   II.  (^)    Rom.  xii.   i,  2. 

{h)  Matth.  vi.  19,  20,  21. 


Sect.  IX.     '  Chnftian  Revelation*  55 

upon  thus  fetting  your  afFedions  on  things  abovCj 
and  not  on  things  on  the  earth,  you  may  reft  af- 
fured,  that  when  Chrift  who  is  our  life  Jhall  appear^ 
then  Jhall ye  alfo  appear  with  him  in  glory  (J),  For 
we  muft  all  appear  before  the  judgment -feat  of  Chrifly 
that  every  one  may  receive  the  things  done  in  his  bcdy^ 
according  to  that  he  hath  done^  whether  it  be  good  or 
had  (/ej.  Upon  which  mankind  are  left  to  refled, 
Whit  is  a  man  profiled^  if  he  fhall  gain  the  whole  world, 
end  lofe  his  own  foul  ?  or  what  fhall  a  man  give  in  ex* 
change  for  his  foull  And  when  the  Apoftles,  with  the 
utmoft  earnellnefs,  do  thus  recommend  to  mankind 
a  courfe  of  Hfe  that  prevents  our  taking  up  our 
reft  in  this  world,  and  elevates  our  fouls  above  all 
earthly  things,  to  the  purfuit  of  a  glorious  immor- 
tality, in  imitating  the  perfections  of  God,  and  in 
a  fteady  obfervance  of  the  laws  of  his  heavenly 
kingdom  ;  where  is  the  means  fitted  to  a  fecular  de- 
fign  ?  What  fort  of  doctrines  could  they  teach  more 
contradictory"  to  worldly  purpofes  ?  Or  what  mea- 
fures  could  they  take  more  eftectually  to  confound 
theif  plot,   had  it  been  of  a  fecular  nature  \ 

It  muft  /  owned,  that  in  the  execution  of  their 
intentions,  .he  Apoftles  could  have  no  profpedt  of 
affiftance  but  from  their  own  Difciples.  But  what 
affiftance  could  they  podibly  expedt  from  thofe  per- 
fons,  in  whofe  minds  they  made  it  their  bufinefs  to 
eftablifli  thofe  principles  that  make  it  neceifary  for 
mankind  to  regard  all  that  is  in  the  world,  the  luft 
cf  thefiefh^  and  the  luft  of  the  eyes^  and  the  pride  of 
life^  as  things  highly  criminal  (w),  and  that  in- 
fpire  us  with  an  ardour  of  foul  in  the  purfuit  of  piety 
and  virtue,  as  the  great  accomplifliments  that  fit  us 
for  the  heavenly  manfions  I  One  fhould  think,  that 

to 

(0  Colofs.  iii.  4.  (^)  1  Cor.  v.  10,  (I)  Matth, 

xvi,  26,  (w)  I  Joh,  ii.  16. 


56  The  Truth  of  the  Sect.  IX 

to  purify  human  minds  from  all  wordly  pafTions,  and 
to  poiiefs  them  with  the  love  of  God  and  of  man- 
kind, with  univerfal  goodncfs  and  righteoufnefs,  is 
fo  far  from  preparing  people  to  fervc  us  in  accom- 
plifhiiig  any  unlawful  fccular  deflgn,  that  we  are 
thereby  arming  them  againll  us,  and  doing  the  beft 
we  can  to  render  their  oppolition  (teady  and  refolute. 
And  does  not  this  lead  us  to  apprehend,  that  the 
doctrines  propagated  by  the  Apolfles  were  the  moft 
eficclual  means  they  could  employ,  to  difappoint 
the  fuccefs  of  any  worldly  purpofe  tnat  could  poffi- 
bly  be  intended  f  Upon  the  fuppofition  of  their  ha- 
ving been  animated  in  the  fervice  of  the  Gofpel, 
from  fome  worldly  confideration,  let  us  miagine, 
that  the  Apoflles  have  at  length  come  to  pull  off  the 
niafl<:,  and  to  fhow  themfelves  m  their  real  character ; 
would  they  not,  in  this  event,  have  found. the  whole 
world  their  moll:  implacable  enemies,  furioufly  in- 
raged,  and  fiercely  bent  on  their  ruin  ?  Moil  certain- 
ly, fuch  as  hitherto  had  oppofed  them,  would  now 
with  juilice  openly,  on  their  fide,  exert  their  re- 
venge with  greater  heat  and  violence;  and  thofe  ve- 
ry perfons  whom  they  had  perfu;.ded  to  declare  for 
the  Gofpel,  and  from  whom  alone  they  could  hope 
to  befupported,  would,  to  the  higheO:  pitch,  be  now 
exafpe rated  againll:  them,  and  by  the  force  of  thofe 
very  principles  which  they  had  been  at  pains  to  in- 
culcate upon  them,  would  find  themfelves  powerful- 
ly determined  to  join  the  reft  of  the  world  in  pur- 
fuingthem  to  death,  as  the  moft  impious  and  aban. 
doned  Impoftors.  And  indeed  whit  could  have 
been  more  provoking,  what  could  have  more  infla- 
med people's  indignation,  than  their  finding,  that 
the  Apollles,  while  they  pretended,  under  the  great- 
eft  Ihew  of  piety,  to  lead  them  on  to  future  glory 
and  immortality,  only  meant  to  employ  them  as  in- 

ftruments 


Sect.  IX.  Chrtjlian  Revelation,  57 

flrnments  to  compafs  fome  bafe  worldly  piirpofes  ? 
Thus,  I  fay,  had  the  Apoille.^  mads  ufe  of  the  Gof. 
pel  as  an  engine,  whereby  to  make  a  party  in  the 
world,  that  Ihould  luilain  and  protect  them  in  any 
fecular  defign  they  had  formed  ;  nothing  can  be 
more  manifelt,  than  that  this  could  have  only  ferved 
to  oblige  thofe  very  perfons,  on  whom  alone  they 
could  rely,  to  abandon  their  intereft,  to  withftand 
them  to  the  utmoil  of  their  power,  and  to  join  vi- 
goroufly  in  their  total  overthrow,  when  ever  they 
ihould  come  to  underfland  what  they  were  aiming 
at. 

So  that  the  open  contradiction  which  the  do- 
ctrines of  the  Gofpel,  the  only  means  employed  by 
the  Apollles  for  compalling  the  end  they  intended, 
I  fay,  the  violent  contradiction  which  the  Gofpel 
bears  to  every  fecular  view,  to  all  worldly  purpoles, 
puts  it  beyond  all  poffible  doubt,  that  the  Gofpel 
was  never  framed  with  any  the  leait  intention  there- 
by to  procure  eartiily  enjoyments  ;  and  that  the  A- 
poltles  were  neither  put  upon  their  enterprife,  nor 
Supported  in  profecuting  it,  from  any  worldly 
power  or  motive  whatfocver.  And  if  a  man  of 
common  underftanding  will  confult  the  fentiments 
of  his  own  heart,  or  how  he  himfelf  would  ad:  in 
fuch  particular  circumltances,  I  dare  venture  to  fay, 
he  will  find,  that  this  is  fo  clear  a  demonltration 
upon  the  principles  of  human  nature,  that  the  A- 
poftles,  in  the  propagation  of  the  Gofpel,  were  no 
Impofhors,  that,  to  propofe  any  thing  further  in 
their  jultification  upon  this  article,  may  be  thought 
altogether  needlefs.  However,  I  fliall  go  on  to  ano- 
ther general  refledion.      And, 

Had  the  Apoftles,  in  the  propagation  of  the  Gof- 
pel, defigned  to  have  promoted  any  worldly  plot, 
they  would  certainly  have  found  themfelves  neccffi- 

VoL.  II.  H  rated 


5$  The  T^rufh  of  the  Sect.  IX. 

rated  to  take  mod  of  their  Difciples  into  the  con- 
cert.    Sach   a  condad,  I  confefs,    feenis  contrary 
to  the  rules  of  prudence;   But    the  dodrines  they 
taught     being  naturally  all  calculated  to  train  peo- 
ple up,  and  to  fupport   them,  only  in  the  purfuit  of 
iprituai  and  heavenly  objeds ;  to  prevent  the  influ- 
ence of   thofe   doctrines,  or   to  bring  it  about  that 
they  iliould  not  engage  the  world  to  deteat  the  plot, 
when  it  Ihould  be  ripe  for  execution,  muil  it  not 
-have   been  flrongly  inculcated,    that  by  thofe  do- 
cl  ines  it  v^as  only  meant  to  cover  a  defign  of  gain- 
ing fome  worldly  purpofe  ?  Upon  which  one  cannot 
but  obferve,  that  not  only  the  Apoltles  muft   have 
given  up  themfelves  to  the  mod  abandoned  princi- 
pleSj    but    they  muft    likewife   have    brought    the 
world  about  them  into   the  fame  ftate  of  atheifm. 
But  how  extravagant  fuch   an  imputation  is  in  the 
cafe  of  the  Apoltles,   and  how  impoflible  fuch  an  e- 
vent  mud   be  reckoned    with  refpect  to  the  reft  of 
mankind",  while  the  doclrines  of  the  Gofpel  are  o- 
penly  preffed  on  their  attention,   1  leave  to  every 
man  to  judge.     1  would  only,    I  fay,    obferve,    that 
in  the  fervice   of   the  Gofpel,    had  the  Apoftles  had 
in  view  any  fecular  defign,   they  muft  of  neceihcy 
have  difcovercd  it  to  moft  of  their  Difciples. 

Now,  the  cafe  being  thisfituated,  gieat  numbers 
of  people  being  taken  in  as  accomplices,  how  was  it 
poihble  to  prevent  the  whole  from  being  made  pu- 
blic ?  To  truft  a  plot  in  but  a  few  hands,  every  bo- 
dy knows,  is  very  dangerous ;  but  to  commit  the  fe- 
cret  to  many,  is  to  multiply  the  dangers  in  propor- 
tion to  the  numbers  that  are  admitted;  and  if  thofe 
many  come  to  fuffer  for  it,  is  it  not  then  ibfolutely 
impolTible  but  among  thoufands,  efpecially  of  com- 
mon people,  v/ho  in  all  ages  have'  been  every  where 
very  unfit   confidents,  the  dedgn  muft   very  foon 

come 


Sect.  IX.         Cbnjiian  Revelation.  59 

come  fully  to  be  dered:ed  ?  All  this  feems  to  Jie 
obvioao  to  one  who  refleds  on  the  principles  of  hu- 
man nature,  on  the  feveral  weakneffes  and  puiTions 
of  mankind,  and  on  what  has  never  yet  failed  to 
happen  in  the  world.  And  what  was  to  hinder  this 
from  coming  to  pafs  in  the  cafe  of  the  Apoitles,  had 
they  employed  the  Gofpei  as  an  engine  whereby  to 
compafs  any  carnal  or  worldly  intereil  ?  One  ihould 
think  it  unavoidable.  But  io  tar  was  any  thing  of 
this  nature  trom  happening,  that  the  Apoilles  and 
their  Difciples  always  refolutely  perfiflect  in  the  clean 
contrary  declarations.  And  is  it  not  furprifing  how 
this  plot,  which  muil  have  been  intruded  to  infinite 
numbers  of  people,  every  where  through  the  world, 
never  came  to  be  difcovered,  neither  from  the  hor- 
ror of  the  thing  itfelf,  (and  full  of  horror  it  muft 
have  been,  when  carried  on  under  the  the  mofl 
facred  appearances  of  religion,  the  moil  awful  re- 
prefentations  of  God  and  another  world)  ;  nor 
from  any  one  fingle  imprudent  word  or  adlion,  nor 
from  any  fore  of  futility,  nor  difcontent,  nor 
bribes,  nor  tortures,  nor  from  any  other  tempta- 
tion, to  which  people  in  fuch  circum fiances  are  ob- 
noxious ? 

The  Difciples  of  the  Apoftles  did  not  all  of  them 
continue  in  their  profeflion  ;  fome  of  them  renoun- 
ced the  dodrines  of  the  Gofpei,  and  took  up  again 
with  their  former  principles.  And  it  is  to  be 
thought,  that,  inftead  of  juflifying  the  change  they 
had  made,  by  expofing  the  cabal  wherein  they  had 
been  engaged,  they  would  chufe  to  give  an  account 
of  things,  th-at  diredly  vindicates  the  Apoilles, 
and  proclaims  the  facrednefb  of  the  fcheme  they  had 
formed  ?  Is  it  not  amazing,  that  among  all  the  Apo- 
ftates  from  Chrillianity,  who  r-eturned  again  to  Ido- 
latry, and,  as  a  proof  of  their  being  in  good  earneil, 

curfed 


6d  The   Truth   of  the  Sect.  IX. 

curfed  and  blafphemed  Chrift  Jefus^xhtxt  was  not  one 
of  them  that  difclored  the  grand  fecret ;  but  to  their 
own  lalting  reproach,  gave  a  quite  contrary  ac- 
count of  the  nature  and  defign  of  the  Chriitian  in- 
ftitution,  and  did  really  reprefent  it  in  that  light, 
that  fhews  it  not  only  to  be  altogether  harmlefs  and 
innocent,  but  to  be  wifely  framed  to  derive  infinite 
benefit  to  mankind  ? 

The  Apolfles  were  perfecuted  themfelves,  they 
neither  promifed,  nor  were  they  able  to  protect 
their  Difgiples  from  the  cruelleit  fufferings.  And, 
is  it  to  be  thought,  that,  every-where  through  the 
world,  vafl  numbers  of  people,  in  oppofition  to 
their  own  countrymen,  their  bell  acquaintances, 
and  nearefl  relations,  would  obflinately  keep  the 
fecret,  and  lay  down  their  lives  in  a  caufe,  from 
which  they  could  then  hope  to  reap  no  advantage, 
and  which,  by  the  principles  of  the  Gofpel  they 
profefTed,  would  certainly  involve  them  in  eternal 
mifery;  and  all  this  for  the  fake  of  a  few  obfcure 
perfons,  mere  ftrangers  of  no  character  ?  Did  it 
ever  happen  among  mankind,  that  multitudes  of 
poor-fpirited,  fickle  and  needy  creatures,  through  all 
parts  of  the  world,  efpecially  weak  timorous  wo- 
men, (who  particularly  were  put  to  the  rack,  as 
being  far  more  apt,  becaufe  of  the  delicacy  of  their 
conltitution,  to  be  frightened,  or  tortured  into  a 
confeffion)  I  fay,  w^is  it  ever  known  among  man- 
kind, that  vail  numbers  of  fuch  fort  of  people,  did 
all  keep  miraculoufly  firm  to  one  another  in  the  m oft 
Heady  and  uniform  manner,  notvvithfranding  the 
feveral  weakneffes,  and  all  the  llrongell  pafTions  of 
human  nature,  triumphantly  rejecting  bribes,  and 
<;lerpifing  tortures,  rather  than  betray  a  few  abjed 
Impollors,   whereby  they  might    be  bettered,    at 

leatl. 


Sect.  IX.  Chriflian  Revelation.  6i 

leaft^  iecnred  all  their  own  mod   valuable   enjoy- 
ments ? 

That  thu  -  it  actually  happened,  in  the  cafe  of  the 
primitive  Chnili ms,  \^  attelled  by  a  very  confider- 
able  man,  P  iny^  a  Romcn  Senator  and  Conftil,  who 
himfelf  took  cognizance  of  the  matter,  and  made 
jnquifition  by  torture,  to  bring  the  plot  to  light, 
but  found  none  i^n).  And  niult  not  this  be  reckon- 
ed another  clear  demonltration,  that  the  Apoiiles, 
in  the  dilcharge  of  their  office,  were  far  from  being 
Impoftors  ?  One  Ihould  thi.sk,  that,  in  the  moral 
world,   it  as  impoflible  for  the  Apoilles  to  have  been 

animated 

(«)  Propofitus  eft  libellu'^  fine  Audlore,  multomm  nomina  con- 
tlnens,  qui  negaixnt  1e  eile  Chriitianos,  aut  fuii  e  quum,  prsc- 
eunte  mc,  deos  appellarent,  et  imagini  tuse,  quam  propter  hoc 
juliorum  cum  fimulacris  numinum  afferri,  thure  ac  vino  fupplica- 
rent,  praeterea  maledicerent  Chiiilo  :  quorum  nihil  cogi  poile  di- 
cuntur,  qui  I'unt  revera  Chrifliani.  Ergo  dimittendos  putavi. 
Alii  ab  indice  nominati,  t^t  fe  Chriftianos  dixerunt,  et  mox  ne- 
gaverunt :  fuifle  quidem,  fed  defifle.  quidam  ante  friennium, 
quidam  ante  plures  annos,  non  nemo  viginti  quoque.  Omnes 
et  imaginem  tuam,  deofumque  fimulacra  venerati  funt,  ii  et 
Chrifto  maledixerunt.  Affirmabant  autem  hanc  fuifle  fummam 
vel  culpse  fua?,  vel  erroris,  quod  efTent  foliti  ftato  die  ante  lucem 
convenire,  carinenque  Chrifto,  quafi  Deo  dicere  fecum  invicem  ; 
feque  facramento  non  in  fcelus  aliquod  obftiingere,  fed  ne  furta, 
ne  latrocinia,  ne  adukeria  committerent,  ne  fidem  fallerent,  ne 
depofttum  appellati  abnegarent.  Quibus  pera6lis  morem  fibi 
difcedendi  fuilie,  rurrufque  coeundi  ad  capiendum  cibum,  pro- 
mifcuum  tamen  et  innoxium  :  quod  ipfum  facere  defifle  port  e- 
diflum  meum,  quo  fecundum  mandata  tua  hetasrias  efl!e  vetue- 
ram.  Quo  mag^is  neceflarium  credidi,  ex  duabus  ancillis,  qus 
miniftr^E  dicebantur,  quid  eflet  veri  et  per  tormenta  quserere. 
Sed  nihil  aliud  inveni  quam  fuperftitionem  pravam  et  immodi- 
cam,  ideoque,  dilata  cognitione,  ad  confulendum  te  decurri.  Vifa 
eft  enim  mihi  res  digna  confultatione,  maxime  propter  periclir 
tantium  numerum;  multi  enim  omnis  astatis,  omnis  ordinis,  utri- 
ufque  fexus  etiam,  vocatur  in  periculum,  et  vocabuntur.  Nequq 
enim  civitates  tantum,  fed  vicos  etiam  atque  agros  fuperftitionis 
iftiuscontagio  peryagata  eft.     Plin.  Epift.  97.  lib.  x. 


62  The  Truth  of  the  Sect.  IX. 

animated  in  the  propagation  of  the  Gofpel,  from 
the  influence  of  a  traittrous  confpiracy  againfl  God 
and  mankind,  as  it  is  in  the  natural  world  for  this 
ftopenduous  fabric  of  the  univerfe  to  have  taken  its 
rife  from  the  jumbJing  together  of  atoms. 

And  indeed  the  Apotllcs  themfelves,  far  from  the 
condition  of  thofe  perfons  that  are  fecretly  carrying 
on  any  traiterous  defign,  were  fo  little  concerned 
about  what  any  man  in  the  world  had  in  his  power 
to  make  public  againft  them,  that  they  dealt  by 
their  own  Dilciples  in  fuch  a  manner,  as  could  not 
but  have  provoked  them  to  difclofe  all  their  vil- 
lainies, had  they  been  privy  to  any  confpiracy  of 
a  fecular  nature.  Such,  I  fay,  was  the  conduct  of 
the  Apoftles,  that  while  the  managers  of  a  plot, 
againft  the  interefts  of  other  people,  mufl  be  ex- 
tremely cautious  not  to  difoblige  any  of  their  afTo- 
ciates,  and  find  it  necefTary  to  be  always  very  indul- 
gent, they,  by  no  means,  go  about,  in  any  degree 
to  carefs  or  humour  fuch  as  they  had  engaged  to 
embrace  their  interefl  ;  nor  do  they  fuffer  them  to 
commit,  without  feverely  checking  them,  any  what- 
ever adion  inconfiflent  with  the  doiftrines  of  the 
Gofpel ;  but,  while  they  openly  appeal  to  God, 
and  call  upon  the  world,  upon  all  that  had  been 
moft  intimately  acquainted  with  them,  to  bear  wit- 
nefs  to  the  uprightnefs  of  their  hearts,  and  the  inte- 
grity of  their  lives,  they  never  fail  to  exercife  all 
proper  feverities  againft  fuch  of  their  followers  as, 
in  any  inltance,  did  not  walk  anfwerably  to  thofe 
principles  of  univerfal  righteoufnefs,  which  they  had 
been  taught,  and  whereof  they  had  made  public 
profefTion.  And  from  this  condud  of  the  Apoftles, 
what  can  be  plainer,  than  that  they  were  in  no 
concert  for  promoting  any  worldly  defign  ?  To 
check  people  for  every  act  of  unrighteoufnefs,  and 

not 


Sect.  IX*         Chriflian  Revelation,  63 

not  to  bear  with  them  in  the  neglecfi:  of  any  in- 
Itance  of  goodnefs,  is  but  very  bad  difcipline  for 
thofe  who  are  to  be  employed  in  the  executing  a 
plot  full  of  wickednefs.  One  ihould  think  that,  in 
the  profped  of  fuch  an  event,  the  Apoif  les  would 
have  been  a  little  more  indulgent  to  their  Difciples^ 
and  rather  have  chofen  to  have  overlooked  their 
failings,  which  not  hurting  the  main  defign,  might 
afford  them  furer  hopes  of  having  their  afliftance. 
Nor  do  the  Apoilles  fo  contrive  it,  that  the  cenfures 
inflicted  upon  offenders,  ihall  be  the  leaft  provo- 
king, or  fuch  as  maybe  confiltent  with  their  tVill  re- 
taining an  intereft  in  the  main  thing  intended ; 
whereby  their  exerting  themfelves  in  carrying  it  on 
might  Itill  be  fccured.  So  far  were  the  Apoflles  a- 
bove  the  fear  of  being  difcovered,  and  fo  little  did 
they  mind  people's  contributing  their  affiitance  in 
campafFmg  any  worldly  defign,  that  it  was  their 
common  way  to  command  their  Difciples,  in  the 
mod  folemn  manner,  to  withdraw  tkemjehes  from 
every  brother  that  walked  diforderly^  and  not  after 
the  tradition^  or  the  infhruclions  of  the  Gofpel,  he 
had  received  of  them  ;  and  when  the  offence  re- 
quired it^  they  did  not  fcruple  to  fingle  out  particu- 
lar perfons,  and  to  proceed  againft  them  with  the 
utmoil  feverity,  in  excommunicating  them  the  Chri- 
flian fociety.  And  when  people  came  to  be  thus 
publicly  branded  with  fo  much  infamy,  that  they 
were  held  too  fcandalous  to  be'  converfed  with,  and 
were  at  the  fame  time  cut  off  from  all  profpecl  of 
reaping  any  benefit  from  the  confederacy  wherein 
they  had  been  embarked ;  is  it  to  be  thought,  that 
fuch  perfons,  who  were  thus  publicly  affronted,  and 
totally  deprived  of  all  their  expedlations,  would  not 
have    expofed   the   Apoflles   had  it  been   in  their 

power. 


64  The  Truth  of  the  Sect.  IX. 

power,  and  laid  open  the  whole  train  of  their  wic- 
kednefs  ? 

There  is  norhing  more  certain,  than  that,  in  all 
ages  of  the  world,  men  have  been  always  Itrongly 
aftecled  with  a  qaick  fenfe  of  infamy,  and  would 
have  rather  chofe  to  fubmit  to  any  '^hing,  than  to 
be  every  where  pointed  at  as  the  hateful  Ipeclacles 
of  contempt  and  averfion.  And  indeed,  what  com- 
fort can  a  man  have  in  life,  when  he  comes  to  be 
ihunned  by  every  body,  as  a  worthlefs  ignominious 
wretch,  too  infamous  with  whom  to  have  any  in- 
tercourfe  .^  A  man,  in  fuch  circumilances,  cannot 
but  have  his  pallions  mightily  inflamed  againfh 
thofe  who  have  done  worfe  than  banilhcd  him  hu- 
man fociety,  have  laid  him  under  ail  the  agonies  of 
public  reproach  and  ignominy.  And,  as  it  has  al- 
ways raifed  abhorrence  in  human  nature,  for  one 
man  to  accufe  or  reproach  another  with  thofe 
crimes  whereof  he  himfelf  is  known  to  be  guilty  ; 
fo  one's  indignation  and  revenge  mull  be  exafpera- 
ed  to  the  higheit  pitch,  when  one  reflects  that  all 
his  difgrace  has  come  upon  him,  from  thofe  very 
men,  who,  at  the  bottom,  are  as  wicked  and  infa- 
mous as  himfelf.  And,  when  a  man  has  fuifered 
thus  much,  will  he  refufe  to  make  reprifals,  when 
he  has  it  in  his  power  to  do  himfelf  juftice  ?  No, 
his  enraged  paffions,  and  the  maHcious  pleafure  he 
wants  to  have  indulged,  in  feeing  his  enemies  made 
equally  odious,  will  violently  puili  him  on  to  lay 
open  their  character,  and  to  difcover  all  their 
fecret  villainies.  And,  without  queftion,  this  he 
will  do  the  more  unmercifully,  for  his  being  difap- 
pointed  of  all  thole  advantages  which  he  had  pro- 
mifed  himfelf  by  engaging  in  their  interefl,  and 
keeping  their  crimes  fecret  in  the  purfuit  of  that 
confpiracy  wherein  they  were  embarked. 

Such 


Sect.  IX.         Chrijiian  Revelation.  65 

Such  perfons,  therefore,  as  the  Apoftles  cut  oiF 
from  the  body  of  Chriftians,  as  too  fcandalous  to  be 
owned  by  that  fociety,  and  who,  by  that  means, 
were  given  up  to  public  difgrace  and  infamy,  and  to 
fuffer  the  difappointment  of  all  their  hopes,  would 
moft  certainly  have  difclofed  all  their  fecretplot- 
ings,  had  there  been  any  worldly  concert  devifed 
amongfl  them.  And  when  not  the  leaft  fhadow  of 
any  thing  of  this  nature  ever  did  appear  to  the  pre- 
judice of  the  Apoftles,  is  not  this  a  mofl:  convincing 
proof,  that,  in  the  fervice  of  the  Gofpel,  the  A- 
poftles  were  animated  by  no  fecular  defign  of  any 
fort  ?  Thofe  holy  men,  llrongly  fortified  by  a  con- 
fcioufnefs  of  the  innocence,  the  excellency  of  their 
intentions,  and  the  uprightnefs,  and  integrity  of 
their  lives,  are  not  afraid  of  being  difcovercd,  how 
much  foever  any  one  may  be  provoked  againll  them; 
but  dare  be  bold  publicly  to  chaflife  their  own  Dif- 
ciples  with  the  utmofl  feverities.  And  yet,  I  fay, 
every  body  knows  how  exceeding  dangerous  it  is 
for  an  Impoflor  to  give  the  lead  difcontent  to  any 
one  of  his  cabal,  tho'  the  meanell  and  mofl  incon- 
fiderable  3  and  that  nothing  in  the  world  is  more 
inconflanr,  or  lefs  to  be  depended  on,  even  amidlt 
the  moil  indulgent  treatment,  than  the  minds  and 
affections  of  the  multitude,  whereof  the  Apoftles 
followers  moilly  confilted. 

But  fuppofing,  what  never  poflibly  could  have 
happened,  That  the  plot  was  only  intrufted  with  the 
public  Miniiters  of  the  Gofpel  ;  yet  even  in  this  cafe, 
one  cannot  imagine  but  it  mult  have  been  detected. 
Among  the  Twelve  whom  our  Saviour  in  his  life- 
time made  choice  of  for  his  conftant  attendants, 
there  was  one  fo  treacherous  as  to  betray  innocent 
blood,  and  another  fo  timorous  as  to  deny  his  Ma- 

VoL.IL  I  fter. 


66  7he  Truth  cf  the  Sect.  IX. 

iter.  And  as  for  thofe  whom  the  Apoflles  employ- 
ed as  their  affiflants  in  the  propagation  of  the  Go- 
fpeh  as  they  mnfl  have  been  all  of  a  villainous  con- 
dudt  towards  the  reft  of  mankind,  fo  there  is  not 
the  leaft  doubt  but  many  of  them  were  difpofed  to 
prove  perfidious  to  the  Apoftles. 

There  was  a  fet  of  men  who  had  got  to  be  Teach- 
ers in  the  Chriftian  church,  who  transforming  them- 
felves  into  the  Apoftles  of  Chrifi^  or  pretending  in  all 
inftances  to  be  equal  to  the  Twelve  themfelves,  were 
in  reality  only  fa !fe  Apoftles^  and  deceitful  workers  (o). 
ISJow,  this  fet  of  men,  who  feem  to  have  been  of  the 
yewijh  nation,  and  obftinately  zealous  to  introduce 
Jewifh  rites  into  the  Chriftian  inftitution,  did  every 
where,  with  great  heat  and  violence,  oppofe  them- 
felves to  the  Apoftle  Faul  in  particular',  ufing  all 
means  in  their  power  to  ruin  his  credit  in  the  world, 
and  to  expofe  him  to  univerfal  contempt  and  hatred. 
Na}'-,  fo  far  did  thofe  falfe  brethren  fuffer  themfelves  to 
go  in  their  malice  againft  this  Apoftle,  and  fo  eager 
were  they  to  have  him  out  of  the  way,  that  they 
put  him  in  frequent  danger  of  his  life  (p).  And  is 
it  to  be  thought,  that  men  of  fuch  difpolitions,  had 
they  been  confcious  of  any  delign,  tlie  difcovering 
of  which  was  certain  ruin  to  St.  Faul^  would  have 
kept  the  fecrct,  and  thereby  faved  the  man  whom 
they  mortally  hated,  and  whofe  deftrudion  they 
had  confpired  ?  For  no  other  reafon,  but  his  alter- 
ing his  refolution  of  coming  from  Macedonia  to  Co- 
rinth ^  occafioned  from  his  underftanding  that  the 
Jews  laid  wait  for  him  by  the  way  (^),  they  accufe 
him  o  f  1  i  g h  t  n  e  fs  o r  i  n  c o n  il  a  n  c  y ,  o f  wa ikivg  a ccc  rding 
to  the  flejb^  or  of  confulting  his  own  carnal  cafe  and 
fafety,  more  than  the  intereft  of  the  Gofpel  ;  there- 
by infinu^iting  he  could  be  no  faithful  Apoftle  of  Je- 

fus 

(o)  2  Gor.  xi.  13.         (p)  Ibid.  ver.  26.  [q]  Ads-xx.  3, 


Sect.  IX.         Chriflian  Revelation.  67 

fus  Cbrift^  but  would  frame  his  do^rines   as  they 
might  be  confident  with  his  own  prefer vation   (r). 
Nor  do  thefe  miferies  wherein  this  Apoftle  comes  to 
be  involved  move  their  pity,  or  in  any  degree  exte- 
nuate their  maHce ;  on  the  contrary,  his  afflidions 
heightened  their  revenge, -and  rendered  them  more 
aclive  totally  to  opprefs  him.     Thus,  while  he  was 
in  bonds  at  Rome  thofe  falfe  brethren  become  mighty 
zealous  and  bold  in  preaching  the  Gofpel  -,  not  that 
they  valued  the   fucccfs  of  its  dodrines,  or  had  any 
hearty  concern  for  its  profperity  ;    but   that  they 
might  thereby   incenfe   the   civil    magiitrate,    and 
hallen  the  ruin  of  the  prifoner,  to  whofe  influence 
the  whole  would  be  imputed,  as  he  was  counted  a 
main  fupport  of  this  new  religion  (j).  After  this  man- 
ner did  the  impotent  malice  of  thofe  falfe  Apoftles 
exert  itfelf.      And  had  thofe  men,  who  laid   hold  of 
fuch  opportunities  to  gratify  their  malice,  had  it  in 
their  power  to  have  difcovered  any  criminal  defign, 
wherein  they  were  confcious  this  Apoifle  was  con- 
cerned, againft  any  branch  of  the  liberties  of  man- 
kind, is  ir,  I  fay,  to  be  thought  they  would  have 
concealed  it  ?    Would  Alexander^   exafperated  as^he 
was,  and  who  had  othervvife  done  the  Apolllemuch 
evil  (/),    would   this  man  have  faithfully  kept  the 
fecret  I    Beyond    all    queftion,    they    would    have 
brought  it   out  againft  him,  \V\xh  all  its  aggrava- 
tions. 

In  fliort,  the  Apoftles  themfelves  were  fometimes 
upon  fuch  terms  with  one  another,  that  the  fuppo- 
^t^^  plot  mud  have  either  been  betrayed  or  quite 
dilappointed.  For  it  mull  be  obferved,  that  how 
divine  foever  their  doctrines,  and  however  holy 
their  lives,  yet  in   every  inftance  of  their  conduct 

the 

(/•)   X  Cor.  1.  16,  17.  X.  2.         (s)  Philip,  i.  14,  15,  16, 
[i]  I  Tim.  i,  20.  and  2  Tim.  \v.  14. 


68  ne  Truth  of  the  Sect.  IX, 

the  Apoftles  were  not  totally  exempt  from  all  the 
frailties  of  human  nature.  We  are  told  that  Paul 
withfiood  Peter  to  the  face  ^  becaufe  be  was  to  be  blamed  \ 
and  that  in  relation  to  the  Evangelifl  Mark^  there 
happened  a  contention  betwixt  Paul  and  Barnabas^ 
which  became  Jo  Jharp^  that  they  departed  afunder  one 
from  the  other ^  and  took  with  them  each  his  own 
companion.  And  how  dangerous  it  is,  how  fatal  it 
always  proves  to  men  confederated  together  in  any 
criminal  defign,  thus  to  oppofe  one  another,  and 
upon  their  oppofition  to  break  up  and  fly  afunder, 
going  off  in  different  parties,  the  world  is  very  fen- 
llble.  So  that,  I  fay,  had  the  plot  been  entrufted  only 
with  the  public  Minifters  of  the  Gofpel ;  even  in  this 
cafe  it  is  impoffible  but  it  mud  have  been  detetfled. 
And  there  being  on  all  hands,  even  among  thofe 
falfe  brethren,  who,  altogether  regardlefs  of  the  fuc- 
cefs  of  the  Gofpel,  only  wanted  an  opportunity  to 
ruin  the  Apoftles;  there  being,  I  fay,  even  among 
fuch  perfons,  an  abfolute  filence  as  to  any  thing 
of  this  nature,  this  muft  afford  to  every  impartial 
man,  who  attends  to  human  nature,  full  conviction 
of  the  innocence  of  the  Apoftles. 

To  all  this^  let  me  now  add,  There. is  a  fin  cere 
undifguifcd  honefty,  a  native  plainnefs  and  fimplici- 
ty  that  appear  confpicuous  all  over  the  apoftolical 
conduct.  Such  is  the  human  conftitution,  that  if  it 
be  not  abfolutely  perverted,  no  man  can  engage  in 
any  criminal  purfuit,  without  expofing  his  mind  to 
uneafinefs.  To  prevent  therefore  the  inward  re- 
proaches of  a  guilty  confcience,  and  to  bring  about 
our  being  eafy  and  undifturbed  in  profecuting  the 
wicked  defign  in  v/hich  we  are  refolute,  it  is  our 
conftant  way  to  extenuate  and  leffen  the  crime,  or 
to  fet  it  in  fuch  a  light  that  it  mav  appear  innocent, 
and  perhaps  laudable.     Nor  can  any  thing  be  pore 

artful 


S^GT.  IXi.  Chrijlian  Revelation.    "        69 

artful  or  ingenious  than  the  human  mind  frequently 
feems  to  be,  in  impofing  upon  itlblf  in  fuch  initances. 
So  that  had  the  Apoi ties  been  fo  many  cheats  and 
Irapoitors,  one  might  exped  to  find  deceit  and:falfer 
hood,  the  reigning  vice  they  were  guilty,  of,  repre*- 
fented  in  fuch  a  manner,  as,  in  fome  circumflances, 
at  lead,  not  to  prove  too  troublefome  to  one's  con- 
fcienee.  But  how  very,  contrary  tx)  every  thing  of 
this  nature,  is  the  whole  conduifl  of  the  Apollles  t 
Like  (incere  honed  men,  who  have  no  temptation 
to  difgnife  the  enormity  of  lying,  or  to  fef  it  in  a 
fsilfe  light  for  the  eafe  of  a  guihy  confcience,  they 
not  only  exprefsly  forbid  lying  (w),  but^thcy  repre- 
fcnt  it  as  the  molt  odious  and  dangerous  thing  pof* 
fible.  Not  content  with  giving  it  out  as  an  effect 
of  the  corruption  of  human  nature  ;  to  heighten  the 
horror  of  the  crime,  they  fet  it  forth  as  the  work 
oii\it  devil ^  who  is  a  It ar  and  the  Father  of  lyes ^  that 
evil  Spirit  in  whom  their  is  no  truth,  and  whofe 
nature  is  directly  oppofite  to  tlie  natureof  God  (jf), 
No  wonder  therefore  that  fo  hainous  and  blacba 
crime  brings  a  long  with  it  the  fcvereil  puniflinienti: 
All  liars ^  fays  the  Apoftles,  fhall  have  their  fart  in 
the  lake  thai  bur  net  h  with  fire  and  brimjlone^  which 
is  the  fecond  death  {y) . 

And  as  the  Apoftles  had  more  honefty  than  in 
any  degree  to  colour  the  odious  and  pernicious  na- 
ture of  lying;  fo  on  all  occafions  they  exprefs  a 
particular  regard  for  truth.  They  tell  us,  that  truth 
is  an  eflential  attribute  of  the  divine  nature, 
whofe  moral  perfedrions  we  are  bound,  in  all  in- 
ftances,  to  imitate:  That  they  had  a  promife  of  ha- 
ving the  Spirit  ^/G^^i  imparted  to  them  fronr  hea- 
ven, in  order  to  lead. (hem  into  all  trutb:  That  in  the; 
mind  of  every  real  Chriltian  truth  is  the  genuine, 

native 

(«)  ColofT  iii.  q.         {x)  John  viii.  44.       {y)  Rev.  xxh  8.- 


70  The  Truth  of  the  Sect.  IX. 

native  fruit  of  the  Holy  Ghoft  ;  and  they  flridtly  en- 
join all  their  Difciples,  that  putting  away  lyings  they 
Jhould  fpeak  every  man  truth  with  his  neighbour  :  For^ 
fay  they,  we  are  members  one  of  another  ♦,  and  by  fpeak- 
ing  the  truth  in  love  we  grow  up  into  him  in  all  things y 
which  is  the  head^  even  Chrift  {z)  \  who  is  like  wife 
the  way^  the  truth  and  the  life ;  and  by  him  alone  we 
can  come  unto  the  Father  (a).  Thus  truth,  as  the  A- 
poflles  reprefent  it,  is  the  foundation  of  our  union 
with  Chrijt^  and  with  one  another  ;  and  upon  truth 
we  are  built  up,  till  we  acquire  a  meetnefs  to  be 
united  with  the  God  of  truth  to  eternity.  So  thac 
a  greater  regard  for  truth  can  no  where  be  met 
withal  than  is  exprefied  by  the  Apoftles  in  their 
i'nflrudlions  to  mankind.  Nor  is  truth  lefs  regarded 
in  every  other  part  of  their  condud. 

I  confefs  one  of  the  Apoftles  came  to  be  guilty 
of  a  moft  infamous  piece  of  falfehood  in  denying 
his  Mafter.  But  how  inconfiftent  this  was  with 
the  fettled  principles  of  his  nature,  one  may  judge 
from  the  deep  concern  into  which  it  very  foon 
threw  him  :  For  his  confcience  quickly  recovering 
its  force,  fo  feverely  did  it  reproach  him,  that  the 
'  thoughts  of  what  he  had  done,  made  him  weep  bit- 
terly. And  fo  far  was  Peter^  in  his  after-  condudt, 
from  ever  falling  into  the  like  enormity,  that,  amidft 
the  greateft  hardfhips  and  dangers,  he  boldly  pro- 
feffed  his  adherence  to  his  Mafter,  and  in  his  fer- 
vice  fuifered  death  chearfully.  I  fay,  the  Apoftles, 
not  only  in  their  doctrines,  but  in  every  ftep  of 
their  condud,  fhew  an  intire  regard  for  truth  and 
honefty. 

The  refurredtion  of  Jefus  Chrift  is  fo  elTential  an 
article  in  the  Chriftian  inftitution,  that  without  it, 
the  Gofpel  can  have  no  fubfiftence :    And  how  very 

cautious 

(«)  Eph.  iv.  15,25.  [a]  John  xiv.  6. 


Sect.  IX.  Chrijliaji  Revelation.  71 

cautious  were  the  Apoftles  in  admitting  this  matter 
of  fadl  ?  So  far  were  they  from  being  rafh  and  pre- 
cipitate, from  going  headlong  into  the  behef  of  this 
article,  that  however  well  they  might  think  of  one 
another's  honefty,  yet  by  no  means  would  they 
truft  to  each  other's  relations  about  the  certainty  of 
the  refurreclion,  but  every  one  of  them,  defpifing 
the  flronged  alTurances  he  could  have^  from  the  te- 
flimony  of  any  of  his  companions,  obftinately 
witheld  his  alTent,  till  he  had  all  the  evidence  which 
his  own  fenfes  were  capable  of  affording  him.  And 
as  the  Apoftles  openly  ihew  a  ftrong  attachment  to 
truth,  in  guarding  fo  fcrupuloufly  againfl:  being  im- 
pofed  upon  in  the  matter  of  the  refurredion ;  fo 
they  exprefs  the  fame  honefty  of  heart,  in  recom- 
mending the  belief  of  thi^  article  to  the  reft  of 
mankind.  They  alTured  the  world,  that  this  ex- 
traordinary event,  the  truth  of  which  they  report- 
ed, is  of  fuch  confequence,  that  if  it  he  not  true^ 
fhould  they  believe  in  Chrift^  their  faith  is  abfolutely 
vain,  and  they  can  reap  no  benefit  from  the  Gofpel. 
And  thus  impreffing  the  minds  of  men  with  a  fenfe 
of  the  high  importance  of  this  article,  and  thereby  ^ 
giving  fufficient  warning  to  every  man,  not  to  be  ' 
over-hafty  in  receiving  it,  but  carefully  to  inquire 
into  the  evidence  upon  which  it  is  fupported  ;  they 
are  very  exact  and  particular  in  relating  the  place, 
^nd  time  of  the  refurredion,  the  witnefTes,  wh^t 
objedions  were  made  againft  it,  and  all  other  circum^ 
ftances  with  which  it  was  attended,  that  may  ferve 
to  clear  the  matter  of  fact.  So  that  people's  faith 
is  not  follicited  by  deluding  appearances,  but  they 
are  put  upon  a  true  fcent,  and  without  any  artifice 
to  biafs  them,  are  h\v\y  left  to  the  convidion  of  a 
rational  inquiry.  Nay,  with  fo  much  fimplicitydo 
the  Apoftles  act,  that,  in  their  account  of  things, 

they 


72  l^be  "Truth  t>f  the  Sl:cT.  I5f, 

they  takenoticc  of  fomc  circumftanees  that  may 
be  apt  to  induce  unthinking  people  to  fufpeifl  the 
whole. 

The  Rulers  of  the  'jews  were  mightily  concern- 
ed to  have  the  article  of  the  refurredtion  to  pafs  for 
a  forgery;  and  other  people,  even  the  Apollles 
themfelves,  were  with  great  difficulty  brought  to 
confefs  the  truth  of  it.  Suppofmg  therefore  an 
Impollor  to  have  once  got  the  better  of  people's 
infidelity  in  this  article,  would  he  not  ever  after 
be  very  cautious  to  avoid  hinting  the  lead  circum- 
ftance  that  might  revive  people's  Icruples,  and  give 
advantage  to  thofe  who  were  ftill  endeavouring  to 
expofe  it  I  Confcious  however  of  their  own  inno* 
cence,  and  beyond  all  doubt,  as  to  the  truth  of  every 
fad:  they  reported,  the  Apoftles,  far  otherwife  than 
an  Impoftor  would  have  done,  who  has  every  thing 
of  his  own  framing,  honeitly  tell  us,  that  the  Bifct- 
•pies  having  met  together  in  Galilee,  at  a  mountain 
where  Jefus  had  appointed  them,  when  they  faw  him 
they  worjhtpped  him ;  but  fome  doubted  whether  it  was 
Jefus  (b).  Some  doubted  !  What  occafion  to  men- 
tion any  thing  of  this  nature?  Does  not  fuch  an 
infinuation  feem  to  countenance  the  enemies  of  the 
refurredion  in  their  prejudices,  or  to  give  a  handle 
to  half-witted  people  to  object  ?  This  fingle  cir- 
cumllance,  which,  I  mull  Hill  think,  an  ImpoUor, 
in  his  account  of  things,  v/ould  moll  carefully  have 
avoided,  leems  to  me  to  be  a  powerful  proof  of  the 
innocence  and  integrity  of  the  Apoftles,  and  to  pro- 
claim them  plain  honefh  men,  void  of  all  guile  and 
artifice.  Nay,  their  honeit  hearts  are  fo  little  ap- 
prehenfive  of  being  ful'pected,  that  they  do  not  fo 
much  as  inform  us,  whether  thofe  doubts  were  re- 
moved, and  only  leave  us   to  conjedure  it,  from 

what 

(^)  Match,  xviii.  17,  18. 


Sect.  IX.  Chriftian  Revelation.  73 

what  they  immediately  fubjoin  ;  Jnd  Jefus  came  and 
fpaks  unto  them^  f^^y^^gy  ^11  power  is  given  unto  me  in 
heaven  and  in  earthy  ^c.  And  let  it  be  here  re- 
marked, that  thefe  marvellous  events,  the  refurre- 
ction  and  afcenfion  of  J^efus  Cbrifi^  had  they  been  in 
the  hands  of  men  not  daring  to  trull  their  accounts 
to  the  force  of  truth,  or  to  a  rational  inquiry,  no 
doubt,  they  would  have  been  fet  off  in  a  llrong 
glare  of  pompous  images,  and  with  all  their  circum- 
Itances  of  wonder  and  amazement,  that  might  ilrike 
the  imagination,  and  carry  away  the  paffions  of  man- 
kind. But,  under  the  direction  of  the  Apoftles,  in 
how  plain  and  fimple  a  manner  are  they  related  ? 
Without  all  drefs,  vvithout  any  fort  of  ornament  that 
can  deceive  the  mind,  or  impofe  upon  the  judgment, 
they  are  fent  abroad,  and,  in  order  to  make  their 
way  in  the  'world,  are  wholly  committed  to  the  pure 
influence  of  naked  truth,  or  to  the  bare  weight  of 
undifguifed  honefty,  in  a  plain  and  fimple  narra- 
tion. 

At  the  fame  time,  the  Apoflles  are  far  from  gi- 
ving it  out,  as  if  their  dodrines  had  been  univerfally 
counted  rational,  or  had  gone  on  fmoothly  and 
without  oppofition.  On  the  contrary,  they  honefl- 
]y  tell  the  world,  that  they  were  excepted  againO:, 
not  only  by  the  yews  and  Heathens,  bnt,  in  feveral 
articles,  by  fome  who  profefied  themfelves  Chrifti- 
ans :  What  thofe  objections  were,  they  explain  ; 
and  having  made  their  anfwers,  they  leave  the 
world  to  judge.  Nor  do  they  go  about  to  palliate 
the  matter,  by  infmuating  that  only  ir.e  ignorant 
part  of  mankind  took  exception  5  but  they  fairly 
own  they  were  learned  men  and  Philofophcrs  who 
judged  their  dod:rines  foolilhnefs,  and  themfelves 
hablers.  This  indeed  appears  threatening.  But  fo 
far  were  the  Apoitles    from  dreading  the  penetrati- 

VoL.  II.  K  on 


74  57^^  7r^''^  of  the  ■  Sect.  IX. 

on  and  wit  of  the  mod  learned  Rabbi,  or  the  acutefl 
Philofopher,  that,  without  offering  to  perplex  the 
argument  concerning  the  truth  of  the  Gofpel,  by 
abitrul'e,  metaph3^1ical  reafoning,  they  put  it  upon  a 
very  iliort  iflue,  they  refer  the  whole  to  a  plain  mat- 
ter of  a  fact,  which  had  lately  happened,  which,  in 
all  its  circumitances,  they  defcribe  in  the  exacted 
and  moil  pointed  manner,  and  for  the  truth  of 
which  they  appeal  to  hundreds  of  living  witnefles. 
What  can  be  fairer  ?  Or  what  can  fooner  put  an 
end  to  the  controverfy  ?  T/'Chrifl,  fay  they,  he  not 
rifen^  then  is  our  preaching  vain^  and  the  faith  of  Chri- 
Jitansis  alfo  vain  ;  yea^  and  we  are  found  falfe  witnejfes 
of  God ;  becaufe  we  tefiified  of  God^  that  he  raifed  up 
Chrift  (c). 

In  a  word,  there  is  no  ingredient  that  can  enter 
into  the  charader  of  an  honeil  man,  but  is  to  be 
found  in  the  Apoftles.  In  all  their  accounts  of  do- 
drmes  and  fads,  if  we  interpret  them  with  the 
common  candour,  which  every  Writer  has  an  un- 
queftionable  title  to,  they  are  confident  with  them- 
felves  and  with  one  another.  So  impartial  are  they, 
that,  finding  it  necelTary  to  mix  their  own  hiftory 
with  that  of  their  Mailer  and  of  the  Gofpel, 
however  much  it  may  Icllen  their  character, 
they'honellly  relate  their  own  and  each  others  mi- 
llakes  and  prejudices,  and  other  faults  and  failings 
wherewith  they  were  chargeable,  both  before  and 
after  the  death  and  rcfurreftion  of  Jefus  Chrift.  Nay, 
fo  little  do  they  think  of  difguifing  matters  for  the 
feeming  benefit  of  their  caufe,  that  they  publifli  a- 
broad  thofe  imputations  that  were  laid  upon  their 
Mafter :  And,  what  may  be  thought  rarher  too 
much  limplicity,  fo  great  is  their  confidence  in  the 

'  mere 

(f)   I  Cor,  XV.  14,  15. 


Sect.  IX.  Chrijlian  Revelation.  75 

mere  force  of  naked  truth,  that,  in  feveral  inftances, 
they  make  no  reiledions  in  j unifying  their  Mailer's 
character,  or  in  cenfuring  his  Accufers,  but,  con- 
tenting themfelves  with  barely  relating  things,  they 
leave  the  world  to  find  out  the  iniquity  of  the 
charge  from  the  whole  tenor  of  his  condud. 

Thus  honeft  and  impartial  in  what  concerned 
their  Matter  and  themfelves,  they  are  no  lefs  fo  in 
their  treatment  of  other  people.  Being  fenfible  how 
extremely  dangerous  it  was  to  oppofe  the  fuperlti- 
tion  and  idolatry  then  univerfally  prevalent  in  the 
world  ;  as  they  were  willing  themfelves,  in  the 
caufe  of  religion,  to  fuffer  the  greatefl  hardlhip>,  fo 
they  honellly  told  the  world  around  them,  they 
could  promife  them  in  this  life  no  better  treatment  -, 
and  therefore  left  it  to  their  own  choice,  whether, 
in  fuch  circumtlances,  they  would  undertake  the 
profeflion  of  the  Gofpcl,  whofe  rewards  are  of  an- 
other world.  Nor  were  they  more  zealous  to  gain 
profelytes,  than  they  were  careful,  as  I  hinted  be- 
fore, by  ufing  proper  feverities  upon  delinquents,  to 
keep  them  conltant  and  regular  in  the  fbeady  purfuic 
of  all  godlinefs  and  rightcoufnefs,  which  is  all  along 
the  avowed  defign  of  their  Minilfry. 

But  what  is  there  wanting  in  the  charadler  of  the 
Apoflles,  that  is  needful  to  allure  us. of  their  hone- 
fly  I  Even  amidll  the  feverell  perfecutions  and  the 
cruellell  fufFerings,  they  retracl  nothing,  as  to  any 
point  of  do6lrine,  or  any  article  of  fadl,  but  llill  per- 
fiil  in  the  fame  declarations.  In  face  of  their 
Judges,  when  the  impending  evil  mAiil  alarm  the 
guilty,  and  reduce  them  to  rJl  their  art  in  covering 
their  crime,  or  in  fuing  for  favour,. the  Apoilles, 
who  might  have  faved  themfelves,  only  at  the  ex- 
p:nce  of  quitting  their  caufe,  openly  avow  the 
charge  of  preaching  the  doclrine  of  the  refurreclion, 

and  3 


76  T&  Truth  of  the  Sect.  IX, 

and,  in  all  their  defences,  uniformly  exprefs  that 
manly  compofure  and  fedatenefs  of  mind,  that  relb- 
lute  boldnefs  and  intrepidity  of  conduct,  that  can  a- 
rife  from  nothing  but  an  honefh  heart  fupported  by 
the  fteady  confcioufnefs  of  a  righteous  caufe  of  the 
lad  importance  (<i).  In  lliort,  when  a  guilty  mind, 
not  hardened  in  Atheifm,  cannot  but  tremble  and  be 
confounded,  the  Apoftles  deliberately  venture  upon 
death  for  the  caufe  they  maintained,  and  with  fokmn 
protellacions  in  thefr  mouth,  of  its  being  the  caufe 
cf  God  and  religiony  they  fearlefsly  go  into  another 
world,  profefling  a  full  affurance,  that  there,  as  the 
reward  of  their  Minijlr)\  they  fhall  attain  to  a  bleffed 
life  and  immortality.  Thus,  I  fay,  there  is  a  Itrong 
lively  air  of  honeity,  without  any  the  lealt  fymptom 
of  impolture,  that  appears  confpicuous  upon  the 
whole  face  of  the  Apotlolical  conducT:. 

When  we  therefore  confider  that  the  Gofpel,  the 
only  means  employed  by  the  Apoftles  for  compalling 
the  end  they  intended,  was  fo  far  from  being  cal- 
culated for  any  worldly  purpofe,  that,  on  the  con- 
trary, it  trains  people  up  in  a  dired:  oppofition  to  e- 
very  thing  of  a  fecular  nature,  in  thofe  principles 
that  mull  prevent  the  execution -of  any  earthly  de- 
lign  whatfoever  : — When  we  confider  the  principles, 
the  fevcral  weaknefles  and  pafiions  of  human  nature; 
and  particularly, — that  vatl  numbers  of  naturally 
poor-fpirited,  tickle,  and  needy  creatures,  through 
all  parts  of  the  world,  were  under  the  ftrongell  and 
the  moll  violent  temptations,  that  man  can  be  un- 
der, to  betray  a  fccret  :  —That  fuch  as  renounced 
Chriftianity,  and  returned  agahi  to  Idolatry,  we:re 
powerfully  tbllicited  for  their  own  credit  and  lafety, 
to  make  all  the  difcoveries,  that  could  blacken  and 

/■  difcredit 

[d)  A  as  Iv.  8  &c.  V.  2%,  SiZ.  vii. 


Sect.  IX.         Chriftian  Revelation,  77 

difcredit  the  Gofpel  ; — That  many  who  had  em- 
braced the  intereit  of  the  Apollles,  had  the  greatefl 
provocations  imaginable,  even  from  the  Apoftlcs 
themfelves,  to  lay  open  whatever  can  be  fuppofed  to 
have  been  the  confpiracy  : — That  among  the  firft 
Publifhcrs  of  the  Gofpel,  there  happened  fuch  differ- 
ences, as  could  not  fail  to  bring  about  a  detedion  : 
— That  the  enemies  of  the  Chriitian  inlf  itution  were 
engaged  in  the  moil  pafTionate  manner  to  prevent  its 
propagation  ;  and  being  under  no  reftraint,  but  ha- 
ving every  thing  in  their  power,  employed  all  pof- 
fible  means  to  difcover  a  plot,  whereby  they  might 
have  expofed  the  Apolfles  and  their  followers,  and 
rendered  them  infamous  to  all  mankind:  In  a  word, 
— That  a  bright,  vigorous  air  of  honeily  appears 
confpicuoufly  all  over  the  Apoftolical  conduci: ;  I 
fay,  when  we  confider  all  thefe  particulars  laid  to- 
gether, it  appears  utterly  impoflible,  but  the  Apo- 
llles  mule  have  been  fmcere,  honell  men,  or  mull 
infallibly  have  been  detected,  had  there  been  any 
thing  fecular  or  carnal  in  their  defign  or  condud. 
And  no  difcovery  having  ever  been  made,  notwith- 
ftanding  all  thofc  things  thiU  concurred  to  render  a 
difcovery  abfolutely  inevitable,  is  not  this  a  full  de- 
monitration,  that  the  great  Power  that  fuftained 
and  animated  the  Apoftles  in  the  propagation  of  the 
Gofpel,  was  no  worldly  motive  whatfoever  j  and 
confequently,  that  the  Apoflles  were  no  Impoilors  r 
In  my  apprehenfion,  thefe  general  refledions  do 
ilrongly  juilify  the  Apoilles  from  all  fufpicion  of 
impollure. 

But,  to  fhow  the  world  what  great  (lore  of  invin- 
cible proof  we  have,  of  the  integrity  of  the  firft 
Publifliers  of  the  Gofpel,  I  fliall  proceed  to  confider 
thofe  particular  articles  upon  which  the  charge  a- 
gainfl  them  mufl  be  founded  ;  and  endeavour  to  de» 

mon  Urate, 


7?  The  Truth  of  the  Sect.  X. 

jDonllratc,  that  in  none  of  thofe  articles  they  can 
juftly  be  held  liable.  And  this  I  the  more  gladly 
undertake,  becaafe  therein  I  Ihall  have  an  opportu- 
nity, not  only  further  to  explain  the  conduct  of  the 
Apoilles,  bat  to  lay  before  the  Reader  a  more  par- 
ticular account  of  the  nature  of  their  doctrines. 


SECT.     X. 

In  particular^  the  Apoftks^  in  propagating  the  Go/pel^ 
were  in  no  Degree  animated  by  the  Love  of  Money ^  or 
a  Pajfion  for  worldly  Riches*  T/^eir  Condu^  com- 
pared with  that  of  Socrates. 

IH  A  V  E  already  hinted,  that  in  any  particular 
purfuit,  efpecially  of  a  dangerous  nature,  the 
riches,  pieafures,  or  honours  here  below,  are  the 
great  motives  vt^hereby  the  men  of  this  v^orld  are 
stimulated.  So  that  in  reducing  the  charge  againft 
the  Apoftles  to  particulars,  we  mull  conceive  that 
in  the  fervice  of  the  Gofpel,  they  were  carried  on  by 
a  power  derived  to  their  a(5tive  faculties,  from  fome 
one  or  more  of  thofe  worldly  confiderations.  And, 
as  I  faid  before,  if  the  Deills  know  of  any  other 
worldly  motive,  whereby,  they  apprehend,  they 
have  ground  to  alledge  the  Apoftles  were  animated, 
I  fhall  be  glad  to  underllandit.  I  am  now  to  make 
it  appear,  that  in  the  profecution  of  their  Miniftry, 
none  of  tliofe  jutt  now  mentioned  had  any  degree 
of  influence  over  them.      And, 

In  the  firjl  place  ;  As  for  covetoufnefs  or  the  love 
of  money,  the  Apoilles  take  particular  notice  of 
this  crime,  and  do  not  E^il  to  inform  the  world  of 
its  hainous  nature,  and  its  mifchievous  confequences. 

They 


Sect.  X.  Cbrijiian  Revelation.  7j 

They  tell  us,  that  the  covetous  man  is  an  idolater  (a)y 
one  who,  in  reality,  has  renounced  the  worfhip  of 
the  true  God  as  the  only  i'pring  of  all  iiie  and  feli- 
city, and  who  having  placed  his  main  happinefs  in 
riches,  is  abfolutely  devoted  to  the  fervice  of  Mam- 
mon. And  as  the  love  of  money  is  thus  fet  forth 
to  be  totally  inconfiltent  with  the  love  of  God,  it 
being  altogether  contrary  to  the  nature  of  things  to 
ferve  both  God  and  Mammon  (J?) ,  So  we  are  told^ 
that  it  is  the  root  of  all  evil ;  that  they  that  will  be 
rich  fall  into  temptation^  and  a  fnare^  and  into  many 
foolijh  and  hurtful  lujis,  that  drown  men  in  deftruBion 
and  perdition  {c).  And  indeed  in  this  world,  the 
covetous  man  is  hard-hearted,  infenfible  to  the  mi- 
feries  of  his  fellow-creatures,  he  is  guilty  of  all  the 
meannefles  and  violences  of  fraud  and  oppreflion  ; 
every  thing  is  proilitutcd  and  becomes  a  prey  to 
his  devouring  paflion  ;  and  in  another  world,  he  has 
no  inheritance  in  the  kingdom  of  God,  but  receives 
his  portion  with  the  children  of  difobedience,  a- 
midft  all  the  agonies  of  defpair  and  a  guilty  confci- 
ence  (d).  And  while  the  ApoHles  do  in  this  man- 
ner let  before  us  the  hainous  nature  and  the  mif- 
chievous  confequences  of  a  covetous  mJnd,  they  ufe 
at  the  fame  time  the  molf  preiFing  inltances,  and  all 
the  mod  powerful  arguments  to  prevent  their  Dif- 
ciples  from  giving  up  themfelves  to  this  deflructive 
paflion.  'Take  heed^  fay  they,  and  be-ware  of  covet ouf- 
nefs  ;  for  a  man's  life  conffleth  not  in  the  abundance  of 
the  things  that  he poffejfeth  (f).  Such  is  our  condition, 
that  we  brought  nothing  into  this  world^  and  it  is  cer- 
tain 

{a)  Eph.  V.   r.  (b)  Matth.  vi.  24.. 

UVK'iiv  dr:Kov  yjdi  T>iTO  iv  yroKei^  on    ttkvtov  ri/AOiy    k.  (JCd(D?0- 
(FvvYw  ay.ci  Jycavuc  >CTcc(T^a.i  iv  ro?/;  ttoXitx^^  cIKvcctov^    uk?^*  ol- 
yctyytn  n  r«  erepa  a^AihiTv  ri  t»  IrifH.       Plat,  de  Republ.  lib.  viii. 
(0   I  Tim.  vi.  9.         (^)  Eph.  v.  5,  6.         {e}  Luk.  .xii.  ic. 


8o  The  Truth  of  the  Sect.  X. 

tain  we  can  carry  np thing  out.  So  that  having  food 
and  raiment y  let  us  be  therewith  content  (/).  And 
this  we  may  well  agree  to,  when  we  have  fuch  af- 
furances  of  the  care  of  God's  Providence  over  us ; 
for  he  hath  faid^  I  will  never  leave  thee,  nor  for  fake 
thee  (g).  And  that  fuch  admonitions  may  have  the 
ftronger  influence  upon  our  hearts,  they  are  enforced 
by  the  parable  of  a  rich  man  whofe  ground  brought 
forth  plentifully  :  It  fliould  feem  that  while  this 
man  was  blelling  himfelf  in  the  increafe  of  his 
wealth,  and  proniifing  his  foul  much  happinefs  for 
many  years,  his  latter  end  overtakes  him  ;  Godfaid 
unto  him^  ^hou  Fool,  this  night  thy  foul  fh all  he  required 
of  thee  ^  then  whofe  fh  all  thofe  things  he  which  thou  hafi 
•provided?  What  an  inflance  of  defperate  folly  !  ^o 
is  he  that  layeth  up  treafure  for  himfelf  on  earthy  and  is 
not  7'ich  towards  God  (h). 

It  is  true,  people  are  not  to  throw  away  that 
fubllance,  with  which  God  in  his  Providence  hath 
been  pleafed  to  blefs  them  ;  but  as  riches  are  very 
apt  to  prove  a  hindrance  to  our  purfuit  after  future 
happinefs,  the  Apoftles  are  at  pains  to  guard  their 
Difciples  againil  the  bad  effeds  of  their  earthly 
treafures;  and  to  lay  down  rules  whereby  they  may 
improve  them  to  the  belt  advantage,  fo  as  to  render 
them  the  means  of  their  attaining  to  the  treafures  of 
heaven.  Thus  they  charge  them  that  are  rich  in  this 
worlds  that  they  he  not  high -minded  nor  trufi  in  uncer- 
tain riches^  hut  in  the  living  God^  who  giveth  us  all 
things  richly  to  enjcy :  That  they  do  good^  that  they  he 
rich  in  good  works ^  ready  to  diftrihute^  wHling  to  commu- 
nicate to  others  of  their  wealth  ;  laying  up  inftore  for 
themfelves^  by  their  conftancy  in  a  thankful  and  mo- 
derate, a  charitable  and  beneficent  ufe  of  their  riches, 

a  good 

[f]  I  Tim.  vi.  7,  8.     (^)  Heb.  xiii.  5.      Matth.  vi.  25,  &c. 
{h)  Luk.  xii,  16. — 21. 


Sect.  X.  Chriftian  Revelation.  8i 

a  good  foundation  againft  the  time  to  come^  that^  when 
thefe  things  fail,  they  may  lay  hold  on  eternal  hje  (/). 
And  fo  careful  were  the  Apoftles  to  preferve  their 
Difciples  from  the  infedion  of  this  ruining  vice,  that 
they  command  them  to  withdraw  themfelves  from 
all  fuch  as  fuppofed,  that  gain  is  gcdiinefs^  who  were 
covetous,  and  valued  every  thing  according  to  the 
prefenc  profit  they  were  able  to  make  of  it  {k).  In 
fhort,  among  the  qualifications  neceffary  to  thofe 
who  are  to  be  employed  in  preaching  the  Gofpel  to 
the  world,  it  is  exprefsly  required,  that  they  be  not 
greedy  of  filthy  lucre^  nor  covetous^  t)ut,  on  the  con- 
trary, that  they  be  given  to  hcfpitality  {I).  Nor  do 
they  load  men  with  burthens  grievous  to  be  borne, 
while  they  themfelves  will  not  touch  them  ;  this 
qualification  they  folemnly  claim,  while  they  call 
God  to  witnefs,  that  they  never  ufed  a  cloak  cf  co- 
vetoufnefs  (m).  And  as  it  is  obferved  of  falfe  Teach- 
ers, that  <3«  heart  they  have  exercifed  with  covetous 
praBiceSy  while  through  covetuufnefs^  they  with  feigned 
words  make  merchandife  of  other  people^  fo  the  Apoille 
warmly  declares,  that  they  are  curfed  children^  whofe 
judgment  now  of  a  long  tiyne  linger eth  riot^  and  whofe 
damnation  flumhereth  not^  towhomthemificfdar-knefs 
is  refervedfor  ever  fri),  -       ^"  -. 

Now,  when  we  thus  find  thatthe  Apoftk^s  repre- 
fented  covetoufnefs  in  the  moll;  odious  fight,'- hate- 
ful to  God,  in  both  worlds  mifchidvous  to  mankind, 
and  ufed  all  pollible /neans  to  guard  their  Difciples 
againft  it,  themfelves  appealing  to  God  for  their 
own  innocence  •,  can  it  ever  be  imagined,  that  thofe 

Vol.  II.  L    ^  very 

{t\   I  Tim.  vi.  17,  18,  19.     Luk.  xvi,  9. 

[k]   1  Tim.  vi.  5.     I  Cor,  v.  11. 

(/)   1  Tim.  iii.  2,  3. 

[m)   I  Their,  ii.  5. 

\n)  2  Pet.  xi.  3.   i4.[i7. 


82  The  Truth  of  the  Sect.  X. 

very  men  had  no  other  motive  to  excite  and  fupport 
them  in  the  propagation  of  the  Gofpel  ?  One  can- 
not poflibly  enter  into  this  thought,  without  hold- 
ing the  Apoftles  daring  Atheills  of  the  bkckeit 
character;  which,  as  1  hinted  before,  is  an  imputa- 
tion not  eafily  to  be  admitted  againil  any  man.  But 
what  is  the  evidence,  or  the  fliadow  of  evidence, 
upon  which  this  charge  of  covetoufnefs  can  be  made 
out,  or  at  all  conceived  againlt  them  ? 

Had  the  love  of  money  been  the  commanding 
motive  that  animated  the  Apoftles  in  the  propaga- 
tion of  the  Gofpel,.  confidering  they  went  on  refo- 
lutely  through  the  fierceft  oppofitions,  and  expofed 
themfclves  to  the  greateil  dangers,  and  ventured 
their  lives  to  have  it  gratified,  it  is  impoffible  but 
their  luft  after  riches  muft  have  been  infatiable. 
But  under  the  violence  of  this  pafTion  raging  in  the 
fouls  of  the  Apoftles,  where  are  the  mifchievous 
confequences  that  muft  have  neceflarily  broken  out 
in  the  heat  of  their  purfuit  ■  Tlie  infamous 
love  oF*  money  that  prevailed  in  the  church  of 
Rome,  is  moft  vifible;  and  the  mifchiefs  it  occa- 
iions  have  been  felt  moft  fenfibly.  And  is  it  not 
furprifing,  or  rather  inconfiftent  with  the  nature  of 
things,  that  none  of  thofe  foolifli  and  hurtful  lufts, 
none  of  thofe  mifchiefs  that  arife  from  avarice,  and 
drown  men  in  deilruclion  and  perdition,  did  in  any 
meafure,  ever  fliew  themfelves  in  fo  much  as  one 
fingle  inftance  of  the  conduifl  of  the  Apoftles?  Out 
of  the  abundance  of  the  heart  the  'mouth  jpeakcth  :  And 
to  alledgc  againil  a  man,  a  prevailing  paflion  lod- 
ged in  his  breaft,  of  which  in  his  whole  courfe  of 
life,  there  is  no  one  fymptom  appearing,  is  certain- 
ly the  moft  groundlcls,  the  very  abfurdeft  thing  in 
nature.  A  tree  is  known  by  i^s  fruit :  And  fo  far 
were  the  Apoftles  from  being  men  of  a  greedy  cove- 
tous 


Sect.  X.  Chrijlian  Re^'elatkn,  83 

tons  heart,  that  their  temper  and  condud  proclaim 
their  character  to  be  quite  the  contrary.  It  is  need- 
lefs  to  explain  the  whole  wretched  oiispring  of^  the 
love  of  money,  and  to  make  it  appear  that  nothing 
of  that  nature  can  be  fathered  upon  the  Apoftles  ;  I 
1  Ihall  only  obferve. 

Where  the  love  of  money  prevails,  it  contradls 
a  man's  mind,  and  locks  him  up  within  the  narrow- 
bounds  of  his  own  falfe  intereft  ;  it  makes  him  quite 
regardlefs  of  his  fellow-creatures,  and  renders  him 
wholly  infenfible  to  human  miferies,  leaving  him 
neither  heart  nor  hand  to  relieve  them  ;  but  on  the 
contrary,  prompting  him  to  aJl  the  ad:s  of  fraud, 
violence  aiid  oppreflion.  That  this  is  the  effeft  of 
the  love  of  money,  is  obvious  to  the  world.  And 
I  take  upon  me  to  fay,  that  whoever  examines  inta 
the  charader  of  the  Apoftles,  will  find  it  equally 
obvious,  that  they  were  men  of  a  noble  greatnefs  of 
foul,  generous  beyond  exprelfioo,  and  inlpired  with 
an  uncommon  munificent  love  towards  mankind ; 
and  could  not  therefore  be  under  the  power  of  this 
mean  fordid  pafTion. 

So  far  indeed  were  the  Apoftles  from  having  it 
in  their  power,  out  of  their  own  treafures,  to  ex- 
ercife  any  acts  of  beneficence  in  relieving  the  nccefli- 
ties  of  the  diftreifcd  and  indigent,  that  being  poftefs- 
ed  of  no  perfonal  eftates,  and  employing  all  their 
time  and  labour  in  the  propagation  of  the  Gofpel, 
they  muft  themfelves  have  been  fubfifted  by  the  cha- 
rity of  other  people.  But  as  their  provifion  this 
way  was  fo  very  fcanty,  that  they  w^ere  frequently 
made  to  fufFer  huneer,  and  thirlt,  and  cold,  and 
nakednefs ;  fo  when  they  had  reafon  to  fufpecl,  that 
their  living  upon  other  people's  bounty  might  come 
to  obftrud:  the  fuccefs  of  the  Gofpel,  or  hinder 
fome  people   from   embracing  their   doclrines  that 

naturally 


84  The  Truth  of  the  Sect.  X. 

naturally  lead  to  univerfal  piety  and  righteoufnefs, 
and  train  us  up  for  rhe  fervice  and  happinefs  of  hea- 
ven ;  fo  difinterellcd  were  their  hearts  with  re- 
fpeCl  to  any  thing  merely  perfonal,  fo  generous,  fo 
prevalent  was  their  concern  for  the  real  good  and 
profperity  of  mani^ind,  that  they  refufed  ^1  chari- 
table contributions  for  their  own  ufe,  and  chofe  ra- 
ther to  fubfift  themfelves  and  them  that  were  with 
them  by  working  with  their  own  hands  (o)  :  So  that  in 
thofe  circumftanceSy  labouring  mght  and  day^  becaufe  they 
would  not  be  chargeable  to  any  man^  they  preached  un- 
to them  freely  the  Gnjpclof  God  (p).  This  in  particu- 
lar was  the  condud  of  the  Apollle  Paul  2Lmong  the 
Corinthians^  the  Theffalonians^  and  feveral  others. 
In  an  open  alTembly  of  the  Elders  of  the  church  at 
Ephefus^  and  all  the  Difciples  at  Miletus^  thus  does 
that  great  man,  in  a  fublime  and  pathetic  manner, 
exprefs  himfelf ;  /  have  coveted^  fays  he,  no  man's 
ftlver^  or  gold^  or  apparel :  Yea  you  y our f elves  know 
that  thefe  hands  have  miniftred  to  my  mcefjities^  and  to 
them  that  were  with  me  (q).  Such  was  the  open- 
heartednefs,  fach  the  noble  generofity  of  the  A- 
poftles  1  And  can  we  have  the  con  lei  en  ce  to  fay, 
that  thefe  were  the  men  of  whom  it  may  be 
thought,  they  intended  to  make  themfelves  rich 
by  the  propagation  of  the  Gofpel  ? 

The  fame  noblenefs  of  mind  that  determined  the 
Apoilles,  when  necelTary  to  the  good  of  mankind, 
ro  refufe  charitable  conrributions  for  their  own  fub- 
liilence,  made  them  exert  themfelves  in  providing 
relief  for  the  necefTities  of  other  people.  Every 
man  mult  acknowledge,  that  the  whole  plan  of  the 
Gofpel  feems  to  be  formed  to  irifpire  human  minds 
with  the  love  of  God,  and  the  love  of  mankind ; 

y  that 

(o)  Aa.  XX.  34.  ft>)  I  Their,  ii.  9.  (?)  Ad. 

^'x.  33,  34. 


Sect.  X.  Chrijlian  Revelation.  85 

that  with  hearts  full  of  adoration  towards  God,  we 
may  come,  at  the  fame  time,  fo  to  be  united  to 
our  fellow  men,  as  mutually  to  feel  each  other's  pains 
and  pleafures,  which  will  naturally  difpofe  us  to  ufe 
our  beil  endeavours  to  ktlen  the  one,  and  increafe 
the  other.  Nor  can  we  fail  in  this,  when  by  a 
mutual  fympathy,  we  are  made  to  rejoice  with  them 
that  do  rejoice^  and  to  weep  with  them  that  weep  (r). 
But  the  Apoftles,  not  content  with  recommending 
to  the  world  unrverfal  benevolence,  explain  its  parti- 
cular branches,  and  warmly  infill  that  every  man, 
according  to  his  abilities,  or  as  God  has  blelTed  him 
with  worldly  fubilance,  fhould  contribute  tofupply 
the  wants  of  the  needy  and  indigent,  whojo  hath 
this  world's  good,  fay  they,  and  feet h  hn  brother  have 
need^  andjhtitteth  up  his  bowels  of  compaffon from  him^ 
how  dwelleth  the  love  of  God  in  him  ?  My  little  chil- 
dren^ let  us  not  love  in  word^  neither  in  tongue^  but 
in  deed  and  in  truth  ;  and  hereby  we  know  that  we  ar^ 
of  the  truth^  and  fhall  affure  our  hearts  before  him  (j). 
Thus  brotherly  charity  is  ftrongly  inculcated.  And 
many  are  the  powerful  motives,  whereby  the  Apoftles, 
in  a  beautiful  and  engaging  manner,  excite  their  Dif- 
ciples  to  be  rich  in  good  works,  to  be  ready  to  diflribute, 
willing  to  communicate  o(  then  wealth  to  their  diftrefs- 
ed  brethren.  Nor  do  they  confine  their  care  to 
thofe  of  their  own  partneriliip,  but  they  open  the 
views  of  their  Difciples,  and  direct  them  in  their 
kind  affetftions,  to  bear  a  fympathy,  in  all  inllances, 
with  human  nature,  fo  as  to  extend  their  charitable 
offices  to  their  enemies,  to  all  mankind  of  what  de- 
nomination foever.  Js  we  have  therefore^  fay  they, 
opportunity y  let  us  do  good  unto  all  men ^  efpe daily  un- 
to 

(r)  Rom.  xii.  15,  (0  Joh.  iii.  17,  18,  19. 


86  The  Truth   of  the  Sect.  X, 

io  them  idho  are  of  the  houjhold  of  faith  (/)  •,  feeding 
oar  enemies  if  they  hunger^  and  giving  them  drink  if 
they  thirji  (u).  And  not  only  do  the  Apollles,  in 
their  excellent  rules  for  the  condutfl  of  life,  and  the 
mighty  motives  whereby  they  encourage  our  obe- 
dience, make  the  beft  provifion  poflible  for  the  ne- 
ceilitous  part  of  mankind  ;  but  as  the  circumftances. 
of  their  poor  brethren,  and  the  fituation  of  affairs 
required  it,  they  chearfully  expofed  themfelves  to 
thegreatefl  fatigues,  while  they  undertook  long  jour- 
neys in  order  to  make  charitable  contributions,  or 
to  diftribute  them  to  thofe  for  whom  they  were 
made  (x).  And,  I  fay,  all  this  generous  concern 
did  the  Apoilles  exprefs  for  other  people,  while 
th-y  were  wholly  regardlefs  how  they  fubiilled 
themfelves ;  which  is  a  difmtereftednefs,  a  great- 
nefs  of  foul,  too  great  to  enter  into  the  thoughts  of 
a  covetous  man.  How  then  can  the  love  of  money 
be  counted  the  motive  that  fupported  the  Apoitles 
in  the  profecution  of  their  minilfry  ?  Nay,  lb  far 
were  they  from  being  animated  by  a  prevailing 
lull  after  niches,  that  all  the  favourable  conjunctures 
which  they  had,  and  which  the  men  of  this  world 
would  have  improved  to  the  purpofes  of  avarice, 
were  by  them  abfolutely  neglevfted,  and  they  follow- 
ed a  quite  contrary  courfe. 

While  theGofpel,in  the  hands  of  the  Apoflles,jwas 
juft  appearing,  and  as  yet  had  made  but  a  very  fmall 
progrefs,  fo  powerfully  did  the  principles  of  bene- 
volence and  brotherly  love  prevail  in  the  hearts  and 
afPeclionsof  the  firil:  Difciples,  that,in  order  to  relieve 
the  necellities  of  their  brethren,   as  many  as  were 

wffelTors 


(/)  I  Gal.  vi    10.  (aj  Rom.  xii.  >20.  (x)   Rom, 

XV.  25,  z6,  \  Cor.  xvi  i.  i^c*  2  Cor.  ix. 


Sect.  X.         Chrijlian  Revelation.  87 

pojjejfors  of  lands  or  houfes^  fold  them^  and  hrovight  the 
'prices  of  the  things  that  were  fold^  and  laid  them  down 
at  the  Apofiles  feet^  with  full  power  to  difpofe  of  them 
among  the  needy,  as  they  Ihall  judge  it  molt  equi- 
table and  fitting  ( j).  This,  one  would  think,  was  a 
fair  opportunity  for  a  covetous  mind  to  have  its 
paflion  gratified.  But  an  impregnable  honclty  in 
the  contempt  of  riches,  ihews  itfelf  in  the  condudl 
of  the  Apottles.  According  to  the  defign  of  the 
generous  donors,  they  faithfully  diftributed  thofe 
fums  of  money  among  their  needy  followers,  in  pro- 
portion to  their  wants,  and  as  each  man's  neceifities 
required.  Nor  can  it  be  fufpeded,  that  thofe  diitri- 
butions  were  made  in  order  to  gain  a  party,  or  to 
fecure  an  intereft  for  the  purfuit  of  fome  worldly 
defign  that  was  formed.  As  thofe  perfons  who  fold 
their  poiTeflions,  were  perfuaded  to  it  on  religious 
confiderations,  and  expecled  thereby  to  approve 
themfelves  to  the  favour  and  mercy  of  God,  who, 
as  the  Apollles  taught  them,  would  reward  their 
charity  to  the  poor,  in  providing  for  them  eternal 
treafures  in  another  world;  fo,  beyond  queltion, 
they  had  good  reafon  to  reft  aflured,  that  the  A- 
poftles  diftributed  thofe  fums  of  money,  no  other- 
wife  than  according  to  the  views  and  intentions 
they  had,  when  they  firft  put  them  wholly  in  their 
power.  For,  as  I  obferved  formerly,  had  the  Dif* 
ciples  had  any  the  leaft  ground,  from  any  one  in- 
ftance  of  their  condudl,  to  fufpedt  the  Apoftles  of 
aiming  at  any  fecular  intereft  of  their  own,  as  the 
great  end  they  intended  to  compafs  ;  fo  far  would 
they  have  been  from  thus  contributing  their  aifift- 
ance,  or,  after  they  had  done  it,  from  bearing  their 
misfortunes  patiently,   that,  on  the  contrary,  upon 

the 

(y)  Aas  iv.  34,  ^c. 


ti  The  Truth  of  the         Sect.  X. 

the  firfl  difcovery  they  made  of  the  cheat,  they 
would  doubtlefs  have  purfued  them  with  implacable 
hatred,  as  the  moll  abandoned  and  impious  Impo- 
Itors.  And  this  the  Apoftles  themfelves,  in  the 
cafe  of  a  fecular  attempt,  could  not  poflibly  but 
forefee. 

In  Ihort,  when  the  number  of  Difciples  being 
multiplied,  there  arofe  a  murmuring  of  the  Hel- 
knifts^  or  Jews  of  the  difperjion,  againlt  the  Hebrews^ 
becaufe  their  widows  were  negk^ed  in  the  daily  admi- 
nifiration  ;  and  the  Apollles  came  to  find  that  their 
attending  to  thofe  dittributions,  fo  as  to  prevent  all 
fuch  murmurings,  would  take  up  too  much  of  their 
tim.e,  and  by  that  means  interrupt  their  preaching 
of  the  Gofpel,  or  hinder  them  from  the  conltant 
purfuit  of  the  main  defign  of  their  office;  they  fro- 
fofed  to  the  multitude  of  the  Difciples^  that  they  would 
make  choice  of  feu  en  men  of  their  own  number^  and  of 
known  honefly  and  integrity^  whom  they  might  fet  over 
this  hufinefs ;  while  they^  in  the  mean  time^  would  give 
themfelves  continually  to  prayer^  and  the  miniflry  of  the 
word  (2).  Now  this  propofition,  and  leaving  the 
choice  to  the  whole  body  of  the  Difciples,  without 
offering  to  alTume  the  power  of  this  ejection  to 
themfelves,  afford  us,  in  my  apprehenfion,  an  in- 
contefiable  evidence  of  the  difintereilednefs  of  the 
Apoif  les  in  this  matter,  and  a  full  demonflration, 
that,  in  propagating  the  GofpeU  they  were  neither 
minding  nor  purfuing  any  fecular  interell  of  their 
own,  fuch  as  the  amaffing  of  riches,  or  getting  mo- 
ney into  their  hands.  For,  had  they  combined 
together  in  any  confederacy  of  this  nature,  'tis  im- 
poffible  they  could  have  concerted  or  followed  thofe 
meafures,  which  they  muft  have  known,  would,  in 

^  ,         the 

(z)  Ads  vi.  ijl^c. 


Sect.  X,  Chrijlian   Revelation*  89 

the  moll  efFedual  manner,  have  confounded  their 
defign,  and  abfolutely  difappointed  them. 

But  the  integrity  of  the  Apollles  hearts,  the  in- 
nocence of  their  ddxgn^  their  freedom  from  impo- 
llure,  may  yet  more  ftrongiy  appear,  from  conli- 
dering  the  free  and  gratuitous  manner  in  which  they 
communicated  that  moll  valuable  itock  of  knowledge 
they  were  pofielTed  of,  and  thofe  ot'ner  extraordi- 
nary bleflings  they  had  in  their  power  to  impart  to 
mankind.  And  lince  Socrates  is  a  character  highly 
valued  by  the  Deifls,  and  among  all  good  men  ; 
hoping  that,  by  equal  reafon,  in  both  cafes,  the 
Deiils  will,  at  lead,  be  equally  afpeclied,  I  (hall,  in 
this  article,  confider  his  conduct  along  with  that  of 
the  Apoilles. 

This  great  man,  whilfl  other  Philofophers  were 
vainly  employed  in  the  iludy  of  nature,  wherein 
they  were  fo  far  from  being  ufeful,  that  they  were 
of  mifchievous  confequence  to  mankind ;  I  fay, 
Socrates  comm'g  ro  be  fenfible  of  the  folly  of  fnch 
fpeculations,  applied  himfclf  wholly  to  the  iludy  ,of 
moral  philofophy  •,  and  having  acquired  the  know- 
ledge of  fome  moral  truths,  that  direct  mankind  in 
the  conduvft  of  life,  and  are  the  great  means  of  pri- 
vate and  public  happinefs,  he  does  not  referve.thac 
knowledge  to  himfclf,  but  he  imparts  it  to  6iher 
people,  and  makes  it  the  fole  bufmefs  of  his  life, 
within  the  bounds  ^i  Athens^  to  recommend  to  eve- 
ry man,  citizen  and  ilranger,  the  ihidy  and  pur- 
fuit  of  virtue  and  goodnefs.  Npr  does  he  follow 
the  example  of  other  Philofophers  and  Sophjfts, 
who,  as  one  may  fay,  trade]  with  their  knowledge, 
and  madegain  of  their  inflriaclions;  but  he  employs  all 
his  time  and  labour  in  teaching  the  world  gratis^  and 
will  receive   no  money,  no  reward  j  rich  and  poor 

Vol.  11.  M  being 


9©  ^he  Truth  of  the  Sect.  X. 

being  equally  welcome  to  his  inftru6lions,  equally 
the  objcds  of  his  tender  generous  concern.  Nay, 
fo  far  was  Socrates  from  making  his  philofophy  fub- 
fervient  to  any  worldly  intereft,  that,  for  the  fake 
thereof,  he  fuffers  poverty,  he  bears  calumny  and 
ridicule,  and  comes  at  length  to  lay  down  his 
Y\[Q{a).  Thus,  there  is  a  glory  ihining  forth  in 
Socrates'-^  character,  that  renders  it  mighty  illultri- 
ous,  and  which  every  Deifl  will  confefs  puts  it  out 
of  the  reach  of  an  imputation  of  covetoufnefs.  And, 
I  fay,  may  I  not  hope,  that  all  our  Free-thinkers, 
who  value  themfelves  upon  an  impartiality  in  judg- 
ing, will  be  ready  to  do  the  famejuitice  to  the  cha- 
racter of  the  Apoftles  ? 

Thefe  were  men,  who,  in  fpite  of  their  own  edu- 
cation, had  got  above  the  fuperftition  of  the  Jews,  ; 
who  expofed  the  idolatry  of  the  Heathen  ;  and  had 
acquired,  or  were  rather  endowed  with  a  moll:  ex- 
tenfive  knowledge  of  moral  truths,  of  infinite  con- 
fequence  to  mankind.  Neither  do  thofe  men  retain 
thofe  truths,  fo  as  to  keep  them  fecret  among  them- 
felves, but  they  publilh  them  abroad  to  the  world, 
and  make  choice  of  it  for  their  bufinefs  of  life,  their 
only  employment,  to  recommend  true  religion  and 
univerfai  righteoufnefs,  toj^itjand  Heathens^  to  all 
mankind.  Nor  do  the  Apoitles  rate  their  initructi- 
ons  at  any  worldly  price,  fo  as  to  turn  their  doctrines 
to  their  fccular  advantage  ;  but  all  their  time  and  la- 
bour are  laid  outfreely,and  it  colts  the  world  nothing 
to  be  trained  up  in  the  knowledge  of  thofe  valuable 
truths,  that  derive  happinefs  to  mankind  in  all  cir- 
cumltances  of  life,  and  in  all  their  difFerent  Itages  of 
exiftence.  Nay,  inftead  of  expeding  to  reap  any 
worldly  gain  from  the  Gofpel,  the  Apoitles  entered 

upon 

{a)  Vid.  Apolog.  Socrat.  apud  Plat,  k  Xenoph. 


Sect.  X.        Chrijlian  Revelation.  91 

upon  their  miniftry  with  the  certain  profpedl  of 
thereby  forfeiting  all  their  earthly  comforts,  of  being 
involved  in  the  deepell  afflidions,  and  of  lofing  their 
jives  in  that  fervice.  Of  all  this,  in  the  cale  of  the 
Apoftles,  we  have,  at  lead,  full  as  good  evidence, 
as  of  what  we  obferved  in  relation  to  Socrates.  80 
that  fuch  articles,  being  defervedly  counted  by  the 
Deifts  noble  ingredients  in  Socrates's  character,  do 
they  not  render  the  character  of  the  Apoftles  equal- 
ly illultrious,  and  as  much  above  an  imputation  of 
covetoufnefs  ?  One  fliould  think  that  a  little  atten- 
tion would  lliew  us  the  character  of  the  ApoftIc^  in- 
finitely fuperior,  as  in  fome  few  particulars  1  ihull  ex- 
plain afterwards  •,  but  far  beyond  any  thing  Socra^ 
tes  could  pretend  to. 

The  Apollles  having  a  power  to  heal  difeafes,  to 
relieve  mankind  from  their  bodily  infirmities ;  and, 
being  capable  to  derive  the  fame  power  to  other 
people,  had  they  been  fubject  to  the  love  of  money, 
or  aimed  at  riches  in  the  fervice  of  the  Gofpel,  they 
were  certainly  in  a  fituation  more  favourable  than 
man  could  hope  for,  to  gratify  an  avaricious  pafTion, 
To  open  the  eyes  of  the  blind,  to  make  the  dumb 
to  fpeak,  and  the  lame  to  v/alk,  to  recover- people 
from  their  pains  and  ficknefs,  and  to  reilore  theni 
to  health  and  vigour,  thefe  are  fer vices  that  juftly 
intitle  one  to  very  liberal  rewards  •,'  no  man  would 
be  afhamcd  to  make  a  fortune  from  fuch  good  offices  •, 
without  doubt,  a  covetous  man  would  fill  his  coifers 
very  plentifully.  But  to  every  thing  of  a  worldly  na- 
ture, the  Apollles  are  quite  infenfible.  Silver  and  gold 
(fays  one  of  them  to  a  hime  man  afl<ing  his  alms) 
have  I  none ^  but  fuch  as  I  have  gh^e  I  thee:  In  the 
7tame  ^/ Jefus  Chrift  of  Nazareth,  rije  /^  and  walk  {b). 

After 

{b)  Ads  iii.  6. 


92  The  Truth  of  the  Sect.  X. 

After  this  manner,  in  all  inflances,  they  performed 
their  cures  freely.  As  they  had  fet  out  in  the 
world,  fo  did  they  always  fteadily  proceed,  upon 
the  mofl  generous  principles  poffible  ;  freely  they  had 
received^  and  freely  they  gave  to  all  ranks  of  men 
without  diftindlion,  to  the  rich  as  well  as  to  the 
poor  {c). 

And  not  only  do  the  Apoftles  freely,  without 
any  earthly  reward,  employ  their  power  in  relieving 
mankind  from  all  forts  ot  difeafes;  but  they  com- 
municate the  fame  power  to  others  to  be  employed 
after  the  fame  free  gratuitous  manner.  Some  people, 
indeed,"  had  the  aliurance  to  offer  them  money,  if 
they  would  impart  to  them  the  faculty  of  deriving  to 
others  this  wonderful  power  of  healing  difeafes. 
But  how  much  they  were  above  every  fordid  temp- 
tation of  avarice,  may  be  learned  from  their  condudl 
in  the  cafe  of  one  Simon  at  Samaria^  who^  by  his  for- 
ceries^  had  acquired  fo  extraordinary  a  reputation, 
that  all  the  people^frcm  the  leafi  to  the  great  eft  ^  gave 
heed  to  him^  and  ih  a  manner  adored  him,  faying^ 
this  man  is  the  great  power  of  God.  It  fhould  feem 
that  this  man,  having  quitted  his  former  way  of 
forcery,  and  made  profelfion  of  the  Chriftian  faith, 
when  he  came  to  obferve,  that  the  Apoilles,  by  lay- 
ing on  of  hands,  conferred  the  miraculous  gifts  of 
the  Holy  Ghoil,  judging,  we  may  believe,  that, 
were  he  likevvife  made  capable  of  deriving  the  fame 
gifts  to  other  people,  it  would  greatly  promote  his 
intereif,  and  prove  a  fine  Iburce  of  worldly  gain  ; 
did  therefore  take  upon  him  to  propofe  a  bargain  to 
the  Apolfles,  and  to  offer  them  money,  provided 
they  would  give  him  alio  this  pow^r,  that,  on 
wharfoever  he  laid  hands^  he  Jloould  receive  the  Holy 

Ghoft. 

{cj  Matth.  X.  8, 


Sect.  X.  Chrijiian  Revelation,  93 

Gboft.  But  this  offer,  irrefiftible  to  men  under  the 
power  of  an  infatiable  thirft  after  riches,  with  a 
noble  indignation  the  Apollles  rejedl  as  nioli  impi- 
ous, and  openly  fhow,  without  fearing  to  be  con- 
tradided,  that,  in  preaching  the  Gofpel  of  Jefus 
Chrifty  nnd  in  communicating  thofe  miraculous 
gifts  of  the  Holy  Ghofl,  they  had  in  their  power  to 
convey  to  others,  they  were  infinitely  above  all 
mercenary  views  whatfoever.  Peter  faid  unto  bim^ 
thy  money  perijh  with  thee^  becaufe  thou  haft  thought^ 
that  the  gift  of  God  may  he  pur  chafed  with  money, 
^hou  hafi  neither  part  nor  lot  in  this'  matter^  for  thy 
heart  is  not  right  in  the  fight  of  God*  Repent  there- 
fore  of  thy  wickednefs^  and  pray  God  if^  perhaps^  the 
thought  of  thine  heart  may  be  forgiven  thee.  For^  I 
perceive  that  thou  art  in  the  gall  of  hitternefs^  and  in 
the  bond  of  iniquity  (ij.  Thus  the  Apoftles  dare  be 
bold  to  reprefent  the  difinterefled  nature  of  their 
enterprife  ;  and  that  all  the  blelTings  they  were  en- 
abled to  impart  to  mankind,  were  defigned  to  be 
free  and  gratuitous.  In  every  article  they  look  like 
honeft  men,  that  are  llrongly  fortified  with  a  good 
confcience  ;  they  exprefs  a  noble  greatnefs  of  foul, 
that  difdains  all  fordid  views,  and  chat  fliews  them 
fired  with  motives  more  than  human.  As  the 
Deifls  cannot,  therefore,  but  here  obferve,  that  the 
Apoftles  had  it  m  their  power  to  make  themfelves 
mafters  of  vaft  treafures,  fo,  at  the  fame  time,  it 
cannot  but  be  confefTed,  that  they  abfolutely  con- 
temned all  fuch  bafe  and  ignoble  purfuits. 
-  Thus,  from  many  unqueftionable  truths,  more 
than  can  be  had  in  the  cafe  of  Socrates^  or  any  other 
man  whatfoever,  it  evidently  appears,  that  the  love 
of  money  w^as  by  no  means  the  great  power  or  mo- 
tive 

[d)  Ads  viii.  9,  ^c. 


94  ^he  Truth  of  the  Sect.  X. 

tivje  that  animated  the  Apoftles,  in  the  propagation 
of  the  Gofpel.  And,  if  nothing  of  this  nature  can 
at  all  be  laid  againlt  them,  one  (hould  think  it  im- 
poifible,  in  reafon,  to  charge  them  with  any  other 
earthly  conrideration,as  the  commanding  pallion  that 
engaged  and  fupported  them  in  their  grand  under* 
taking. 

For,  as  to  the  other  motives,  the  pleafures,   and 
honours  of  this  world,  every  body  knov^^s,  that  no 
man  can  maintain  hirafelf,  or  his  followers,  in  thofe 
enjoyments,  without  confiderable  fums  of  money. 
The  frequent   ruin    that  comes  upon  people's  for- 
tunes,  makes  it   manifeft,    that,  to  indulge  one's 
pleafures  without  control,  is  not  a  little  expenfive. 
And,   does  not  every  man  that  is  ftimulated  by  the 
lufl  of  power,    and  who  has  adually  entered  into 
a  plot  to  gratify  his  ambition,  and  aggrandize  him- 
felf  in  the  world,  find   money   abfolutely  necelTary 
to  give  life  and  fuccefs  to  the  defign  he  has  formed  ? 
So  that,  from  this  neglect  and  contempt  of  riches, 
which  the  Apoilles  had  fair  opportunities  to  get  in- 
to their  hands,  and  which  they  abhorred  to  improve, 
as  a  thing  molt  impious  and  abominable  ;  I  fay,  from 
this  neglect  and  contempt  of  riches,  which  the  A- 
pollles  openly  exprefled  upon  all  occafions,  it  feems 
to  be  put  beyond  difpute,    that  they  never  intended 
to  attempt  the  pleafures,  or  to  attain  to  the  honours  of 
this  world  ;   And  this  might  prevent  my  proceeding 
any  further.     But  that  the  world  may  fee  what  ac- 
cumulated proofs  we   have  of  the  integrity  of  the 
firft  Publilhers  of  the  Gofpel,.  I  fhall  make  it  appear, 
from  particular  confiderations,  that,  in  the  fervice  of 
the  Go^-iel,  the  Apoftles  were  as  little  animated  by 
any  of  thofe  bther  motives,  and  are  therein  as  little 
liable  to  the  charge  of  impofture.  ^ 

SECT. 


Sect,  XI.         Chrijlian  Revelation.  95 


SECT.     XL 

None  of  the  bafe  Pleafures  of  this  Worlds  no  lewd  or 
intemperate  PaJJions^  Jupported  theApoJiles  in  the  Mi' 
niftry  of  the  GojpeL 

AS  it  is  an  undoubted  truth,  that  no  man  can 
preferve  the  dignity  of  his  nature,  be  eafy  in 
iiimfeif,  or  ufeful  to  his  felow  creatures,  or  happy 
in  the  enjoyment  of  God,  without  bridHng  his 
bodily  appetites,  and  keeping .  them  within  the 
bounds  of  moderation  ;  fo  the  Golpel  being  framed 
with  a  view  to  exalt  human  nature,  and  to  render 
mankind  in  themfelves,  and  in  one  another,  really 
happy  in  both  worlds,  it  prefcribes  to  us  certain 
rules  that  diredl  us  in  the  government  of  thole  paf- 
fions  inlaid  in  our  nature  for  the  lupport  of  the  indi- 
vidual, and  the  prefervation  of  the  fpecies.  Thus 
we  are  commanded  to  take  heed  to  ourfelves^  left  at 
any  time  our  hearts  he  overcharged  with  furfeiting  and 
drunkennefs  (a).  And  having  informed  us,  that  in- 
coniinency  does  not  wholly  lie  in  bodily  ads,  but 
that  whofoever  looketh  on  a  woman  to  luft  after  her^ 
hath  committed  adultery  with  her  already  in  his  heart 
{b)  ;  this  (fay  tlie  Apoitles)  is  the  will  of  God, 
this  your  fan5iification^  that  ye  fhould  abftain  from  for- 
nication^ that  every  one  of  you  fhould  know  how  to  pof- 
fefs  his  veffel  in  purity  and  honeur  ;  not  in  the  luft  of 
concuptfcence^  even  as  the  Gentiles  do  which  know  not 
God  (c).     And   not   only  do  the  Apoitles  enjoin 

their 

fa)  Luke  xxi.  34. 

(t?)  Matth.  V.  28.     Vid.  i^lian.  Var.  Hift.  lib.  14.  cap.  43. 

(cj  I  Their,  iv.  3,4. 


g6  The  Truth  of  the  Sect.  XL 

their  Difciples  to  be  careful  to  avoid  all  lewdnefs 
and  intemperance,  but  they  reprefent  to  them  the 
danger  of  indulging  fuch  appetites.  They  tell  them, 
that,  as  thefe  vicious  pradices  arife  from  the  de- 
pravity of  human  nature,  and  are  wholly  repugnant 
to  the  Spirit  of  God,  with  whofe  influences  every 
true  Chriftian  is  animated  (d) ;  fo,  as  well  as  other 
evil  works,  they  exclude  people  from  the  kingdom 
of  heaven.  Be  not  deceived^  (fay  the  Apoftles)  nei- 
ther  fornicators^  nor  adulterers^  nor  effeminate^  nor 
abufers  of  themfehes  with  mankind^  nor  drunkards^ 
jhall  inherit  the  kingdom  of  God  {e).  So  that  their 
end  is  deJiru5iion^  whofe  god  is  their  belly ^  and  whofe 
glory  is  in  their  fhame^  who  mind  earthly  things  (/). 
And  the  man  who  is  not  governed  by  the  dictates 
of  chaftity,  who,  in  particular,  goes  beyond  the 
bounds  of  matrimony,  and  defrauds  his  brother  in 
thismatter;  the  Lord  is  the  avenger  of  all  fuch.  For 
God  hath  not  called  us  unto  uncleannefs^  but  unto  holi^ 
nefs  (g).  Such  are  the  confiderations  from  whence 
the  Apoftlcs  go  about  to  perfuade  their  Difciples  to 
keep  themfelves  unfpotted  from  the  pollutions  of 
this  world,  to  be  in  all  inftances  temperate  and 
chafte.     But, 

Not  contenting  themfelves  with  arguments,  that 
virork  upon  people's  fears,  the  Apoftles  endeavour 
to  engage  their  Difciples  in  the  purfuit  of  thefe  vir- 
tues, from  the  decency  of  the  thing,  or  its  being  a 
conduft'of  life  highly  becoming  their  circumftances, 
from  the  folly  of  their  ading  otherwife;  and  its  in- 
confiftency  with  the  relation  they  bear  to  God  and  to 
JefusChrift,  The  Heathen  world  being  in  darknefs, 
ignorant  of  God,  of  the  compafs  of  their  duty,  and 

of 

[d)  Gal.  V.  17,  i^c.  [e)  ,1  Cor.  vi.  9,  10. 

(/}  Phil.  iii.  19.  iz)  I  Their,  iv.  6,  7. 


Sect.  XI.  Chrijltan  Revelation,  97 

of  an  after-life  and  immortality,  might  be  tempted 
to  indulge  their  criminal  appetites,  and  to  take  up 
with  the  prefent  gratifications  of  fenfe  :  But  fuch  as 
profefs  the  Gofpel,  being  enlightened  in  the  know- 
ledge of  an  infinite  mind  of  fpotlefs  purity  and  holi- 
nefs,  having  the  beauty  of  virtue  in  all  its  feveral 
branches  fet  before  them,  and  being  alTured  of  a  fu- 
ture flate  of  refined  rational  enjoyments,  in  the  fo- 
ciety  of  God  and  happy  fpirits,  fuch  perfons,  in  the 
view  of  fo  much  excellency,  cannot  proltitute  them- 
felves  to  intemperance  and  incontinency,  vi^ithout  pro- 
faning theirlight  ordifgracing  their  knowledge,  with- 
out rendering  themfelves  bafeand  unworthy.  'The 
night  isfarfpent^  fay  the  Apollles,  the  day  is  at  hand:  let 
us  therefore  caft  off  the  works  of  darknefs^  and  let  us  put 
on  the  armour  of  light.  Let  us  walk  honejlly  as  in  the  day  ; 
not  in  rioting  and  drunkennefs^  not  in  chambering  and 
wantonnefs^  not  in  firife  and  envying.  But  -put  ye  on 
the  Lord  Jefus^  and  make  not  provifwn  for  the  flefhy 
to  fulfil  the  lufis  thereof  {h).  And  herein  indeed 
we  would  efcape  the  folly  of  placing  our  reft  in 
things  that  perifh,  that  will  leave  us  miferable.  ' 
For  meatSy  fay  the  ApoftJes,  are  for  the  belly ^  and 
the  belly  for  meats-,  neither  of  them  have  any  other 
ufe  ;  nor  can  they  anfwer  this  ufe  any  longer  than 
this  prefent  life  ;  the  time  will  come  when  God  will  de- 
firoy  both  it  and  them  (z).  Nor  in  any  inftance  can 
we  give  up  oiirfelves  tolafcivioufnefs,  without  Bafe- 
ly  dilhonouring  the  bcdy  of  Chrifi^  and  impioufly  pol- 
luting the  temple  of  God.  In  ihe  Gofpel,  ChriftianS 
are  fet  forth  as  the  members  of  that  body  whereof  Chrift 
is  the  head ;  or  they  are  a  building  fitly  framed  toge- 
ther^ that  groweth  unto  an  holy  temple  in  the  Lord^  for 
an  habitation  of  God  through  tjoe  Spirit  (k).  And  in 
i;his  view  of  things,  the  argument  proceeds  with 
Vol.  II.  N  great 

ih)  Rom.  xlii.  12,  13,  14.  (/)   i  Cor.  vi.  13. 

(..})   1  Cor.  xii,  \2,  27.  Eph.  ii.  21,  22.  and  iv.  15,  16. 


gt 


The  Truth  of  the  Sect.  XI. 


great  flrength  and  beauty :  Know  ye  not^  that  your 
bodies  are  the  members  oj  Chrift  ?  Shall  I  then  take  the 
members  of  Chrijt^  and  make  them  the  members  of  an 
harlot?  God  j  or  bid,  Wbat^  kno'U)  ye  not^  that  he 
which  is  joined  to  an  harlot  is  one  body  ?  For  two^ 
faith  he^  fhall  be  one  fiefh*  But  he  that  is  joined  unto 
the  Lord^  is  one  [pint.  Fly  fornication.  Every  Jin 
that  a  man  doth^  is  without  the  body  ;  but  he  that  com- 
mttteth  f or ni cation f  ftnneth  againjl  his  own  body, 
TVhat^  know  ye  not  that  your  body  ts  the  temple  of  the 
Holy^Ghoft  which  is  in  you^  which  ye  have  of  God? 
And  ye  are  not  your  own  \  for  ye  are  bought  with  a 
price:  therefore  glorify  God  in  your  body^  and  in  your 
fpirit^  which  are  Gods  (I) ;  and  which,  for  that  rea- 
fon,  cannot  he  employed  in  any  ads  of  intempe- 
rance, or  lewdnefs,  without  the  height  of  injuflice, 
and  bafeil  ingratitude,  without  lying  expofed  to  the 
utmoit  danger.  For  if  any  7nan  defile  the  temple  of 
God  J  himfJoall  God  dejlroy  ;  for  the  temple  of  God  is  ho- 
ly^  which  temple  ye  are  (m). 

Thus,  in  a  variety  of  arguments,  with  great  ele- 
gancy and  force,  the  Apoltles  recommend  to  their 
Difciples  the  love  and  practice  of  temperance  and 
chaflity.  They  fhow  a  generous  concern,  that 
every  individual  fliould  preferve  his  conlliuution 
in  good  order,  with  all  his  faculties  duly  ba- 
lanced, that  he  may  be  in  a  contlant  litnefs  for 
the  offices  of  fociety,  and  the  fervice  of  God  : 
And  they  exprefs  a  noble  zeal  for  the  regular  propa- 
gation of  human  kind,  that  no  mifery  may  befal 
any  of  the  fpecies  from  loofe  plcafures,  or  lewd  en- 
joyments y  but  that  every  production  may  be  fafely 
reared  up,  and  rightly  formed  to  focial  life,  under 
the  notice  and  care  of  the  tender  parents.  So  ap 
dently  do  they  defire  that  mankind  Ihould  purfue 
this  amiable  courfe,    that  it   grieves  them  to  the 

heart, 

(/)   I  Cor.  vi.  15 2C.         {m)  I  Cor.  iii.  17. 


Sect.  XL  Chrtjlian  Revelatio7t.  99 

heart,  and  brings  tears  from  their  eyes,  when  peo* 
pie  act  otherwife.  Brethren^  fays  the  Apoftle,  be  ye. 
followers  together  of  me^  and  mark  them  which  walk  fo^ 
as  ye  have  its  for  an  enfample^  for  many  walk^  of 
whom  I  have  told  you  often^  and  now  tell  you  even  weep- 
ing, that  they  are  the  enemies  of  the  crofs  cf  Chrijl :' 
Whofe  end  is  deJiru5lion^  whcfe  god  is  their  belly ^  and 
whofe  glory  is  in  their  ftoame^  who  mind  earthly  things. 
For  our  converfation  is  in  heaven^  from  whence  alfowe  look 
for  the  Saviour^  the  Lord  Jefus  Chrift :  Whofmll  change 
our  vile  body^  that  it  may  be  fafJdioncd  like  unto  his  glo- 
rious body ;  according  to  the  working  whereby  he  is  able 
to  fubdue  even  all  things  unto  himfelf^  (n)» 

And  while  the  Apoftles  are  fo  extremely  foUici- 
tons  to  infpire  mankind  with  all  temperate  and 
chaite  affections,  and  thereby  to  eflablifli  in  the 
world  univerfal  order  and  happinefs,  is  it  to  be  i- 
magined,  that  in  all  this,  they  had  nothing  in  view, 
but  to  raife  themfelves  into  fuch  a  fituation,  where- 
in they  might  fafely  gratify  the  clean  contrary  paf- 
fions,  that  bring  forth  only  confufion  and  mifery  I 
To  prefs  upon  people  temperance  and  challity,  by 
arguments  taken  from  the  nature  of  God  and  ano- 
ther world,  to  reprefcnt  the  danger  of  riot  and  luxu- 
ry in  the  cafe  of  a  rich  man,  here  clothed  in  purple 
and  tiqe  linen,  and  faring  fumptuoufly  every  day  ; 
but  hereafter  configned  over  to  the  fire  of  hell  {0)  ; 
and  openly  to  profefs,  that  marriage  is  honourable  in 
all^  and  the  bed  undefiled^  but  that  whoremongers  and 
adulterers  God  will  judge  (/>)  ;  I  fay,  to  go  about  to  a- 
waken  people's  minds  to  a  laft ing  fenie  of  the  defor- 
mity and  danger  of  intemperance  and  lewdnefs,  under 
the  impreifions  of  God  and  another  world,  and  at 
the  fame  time,  to  be  themfelves  fecretly  purfuing 

the 

(«)  Phil.  iii.  17,  ^f.  (0)  Lu^e  xvi.  ip.  crV. 

(p)  Heb.  xiii.  4. 


TOO  The  Truth  of  the  Sect.  XL 

the  fame  wicked  paffions  as  the  main  end  of  their 
cnrerprife,  would  render  them,  beyond  example, 
impious  and  athieftical,  and  upon  the  difcovery  of 
what  they  were  aiming  at,  have  expofed  them  to 
univerfal  hatred  ;  fo  that,  inflead  of  carrying  their 
defign,  together  with  the  indignation  of  ahnighty 
God,  they  would  have  fallen  under  the  jufl  revenge 
of  mankind:  But  that  the  Apollles  were  fuch  filly 
ridiculous  Athiells,  fo  void  of  fenfe,  fo  ftupid  in 
projecting  meafures,  as  this  would  make  them,  is 
beyond  all  pollibility  of  fufpicion. 

It  is  alledged,  in  the  cafe  of  Mahomet ^W\2.\.  one  of 
the  great  motives  that  fupported  that  grand  Impoftor 
in  the  profecution  of  his  enterprize,  was  the  love  of 
women,  or  that  he  might  have  it  in  his  power, 
without  reftraint,  to  enjoy  his  lafcivious  appetites. 
And  indeed  the  Alcoran  allowing  not  only  a  certain 
number  of  wives,  but  the  ufe  of  any  number  of 
women  flaves,  feems  to  be  framed  with  a  view  to 
gratify  a  leacherous  paffion  (^)  ;  and  the  fcandalous 
provifion  that  is  therein  made  for  Mahomet  himfelf, 
makes  it  manifeft,  that  as  that  Impoilor's  luft  mull 
have  been  unbounded  and  furigus,  fo  his  conduct 
was  certainly  moil  brutal  and  infamous  {ry     But 

where 

{q)  II  faut  convenir  de  bonne  foi,  qu' il  ya  quelque  chofe  de 
\'rai  dans  ce  qu' on  dit,  que  les  Mahometans  ont  la  permiffion 
d'en  entretenir  autant  qu'ils  peuvent.  C"  eft  qu'eu  efFed,  outre 
les  4  legitimes,  qui  leur  font  alloliees  par  la  loi  civile  &  religi- 
eufe  (qui  eft  prefque  la  men-;e  chofe  dans  les  pais  Mahometans)  ii 
ya  parmi  eux  des  particulien,  qui  ont  jufqu'  a  lo  ou  12  fer- 
vantes  concubines  qu*  on  ne  diftingue  des  autres  femmes  qu' a 
certains  egards,  &  nullement  a  1' egard  de  la  lignee.  With  re- 
fped  to  their  vvomen-flaves,  their  maxim  is,  Quand  on  a  achete 
quelque  chofe  legaleraent,  rien  n'  eft  plus  legitime  que  d'en  ufer. 
La  relig.  des  Mahomet,  tire  du  Latin  deM.  Reland.  p.  233,  234. 
*{r)  There  are  certain  things,  fays  Mr.  Roland,  in  the  Alcoran, 
which   might    convince  the    Mahometans  of    the    impofture. 

Cora  me. 


Sect.  XI.         Chriflian  Revelatmt,  loi 

where  is  there  the  faintefl  fliadovv  of  any  thing  of 
this  nature  to  be  obferved  in  the  charader  of  the 
Apoftles  f  They  declare  againfl  polygainy  and  di- 
vorce, and  revive  the  primitive  inftitution,  whereby 
one  woman  and  one  man  were  joined  together  for 
life.  Upon  which  with  great  jullice,  they  affirm, 
that  the  wife  hath  not  power  over  her  own  body^  but 
the  hujhand  •,  and  likewtje  the  hujband  hath  not  power 
over  his  own  body^  but  the  wife.  So  that  hufband 
and  wife  mull  continue  mutually  faithful  to  one  an- 
other, and  cannot  be  beyond  the  bounds  of  chafti- 
ty,  without  expofing  themfelves  to  the  judgments 
of  God.  Nay,  fo  far  were  the  Apoftles  from  being 
difpofed  to  make  provifion  for  the  gratifying  of  a  la- 
fcivious  paffion,  that  St.  Paiil^  in  particular,  profelTes, 
//  is  good  for  a  man  not  to  touch  a  woman :  Neverthe- 
lefs^  fays  he,  if  people  have  not  the  gift  of  continency; 
to  avoid  fornication^  let  every  man  have  his  own  wife^ 
{ind  let  every  woman  have  her  own  hufband  (j).  And 
what  rules  of  chaftity  they  prefcribe  to  their  Dif- 
ciples,  the  fame  do  they  religioufly  obferve  in  their 
own  conduct.  Their  hiitory  informs  us,  that  fome 
of  the  Apoftles  were  married  ;  that  others  lived  in 
a  fingle  ftate  ;  that  all  of  them,  in  their  different 
circumftances,  were  conftantly  faithful  to  all  the 
diftatcs  of  purity  ;  and  among  the  qualifications  ne- 
ceffdry  to  thofe  who  fhoold  be  employed,  or  fucceed 
them   in  the  work  of  the  Miniftry,  it   is  exprefsly 

required. 


Comme,  par  exemple,  ce  que  Mahomed  y  donne  a  entendre,  que 
Dieu,  en  revelation,  lui  accorda,  par  grace  fpeciale,  favoir,  la 
fatisfadtion  de  fes  defirs  impurs  &  adulteres,  par  V  appropriation 
qu'  il  lui  adjugea,  dit-il,  de  quelques  femmes,  qui  appartenoient 
ad'autres;  en  quoi  impudemment  Sc  blafphematoirement  il  fait 
la  divinite  complice  de  fes  palTions  &  de  fes  voluptez  infames, 
ibid.  p.  cxxxix. 

[s]  1  Cor.  vii,  I.  2.  4, 


102  The    Truth  of  the  Sect.  XL 

required,  that  they  be  the  hufbands  of  one  wife^fober^ 
not  given  to  wine  (/) . 

But  had  any  intemperate  or  lafcivious  pallion 
been  the  motive  that  carried  on  the  Apoftles  in 
the  propagation  of  the  Gofpel,  mufl  not  this  pafiion 
have  fhovvn  itlelf  in  fome  inftances  of  their  behavi- 
our I  If  we  refied:  upon  the  many  difficulties  and 
hardfhips  through  which  the  Apollles  puflied  their 
way  towards  the  enjoyment  of  the  riotous  or  lewd 
paffion,  with  which,  it  is  fuppofed,  they  were  ani- 
mated ;  it  mufl  be  confelTed,  that  the  force  of  that 
paflion  was  certainly  extremely  imperious.  But 
that  the  fury  of  a  palfion  raging  to  that  degree  in  a 
man's  breail,  that  it  hurries  him  on  to  encounter 
the  greateit  dangers,  fhall  yet  in  the  whole  courfe 
of  his  life,  produce  none  of  its  own  proper  natural 
effecls,  in  any  one  inilance  whatfoever,  is  an  event 
abfolutely  impollible,  quite  inconfilfent  with  the 
nature  of  things.  And  as  it  is  impoflible  but  the 
Apoitles,  in  fome  inilance  or  other,  mufl  have  be- 
trayed their  intemperance  or  lewdnefs,  had  they 
been  under  the  commanding  power  of  any  fuch  paf- 
fions ;  fo  their  enemies,  glad  of  the  opportunity, 
would  have  taken  the  advantage,  laid  open  their 
crimes,  and  expofed  them  to  public  infamy.  I 
fay,  the  Heathen  world  was  violently  fet  to  ob- 
llrudl  the  progrefs  of  the  Gofpel ;  and  had  the  im- 
moralities of  the  Apoflles  put  it  in  their  power  to 
difcredit  their  minillry,  or  to  blacken  their  reputa- 
tion, what  was  to  hinder  them  from  employing  thofe 
fuccefsful  means  in  gaining  their  purpofe?  The  A- 
poflies  boldly  charge  the  Heathen,  and  publilh  it 
abroad,  that  being  paft  feelings  they  have  given  them- 
felves  over  to  lajcivioufnejs^    to   work  all  uncleannefs 

with 

{f)  I  Tim.  iii.  2,  3. 


Sect.  XL         Chrijlian  Revelation.  103 

with greedinefs  («).  And  one  Ihould  think  fo  heavy 
a  charge  would  have  awakened  the  refentment  of 
the  Heathen  world,  and  made  them  fiercely  recri- 
minate, had  they  been  able  to  have  difcovered  any 
thing  of  the  like  nature  in  the  condud:  of  the  A- 
poftles,     Indeed, 

When  one  confiders  the  different  intcrefts  and 
humours  of  mankind,  or  after  what  manner  people's 
paffions  operate  when  they  are  eager  to  prevent 
the  fuccefs  of  their  rivals  or  enemies,  ojie  might 
have  fufpeded  the  credit  of  the  Gofpel-hiitory,  had 
they  reprefented  the  great  Author  of  our  religion, 
or  his  Apollles,  to  have  met  with  better  treatment 
in  the  world,  than  Socrates ,  that  is,  to  have  efca- 
ped  all  cenfure,  or  not  to  have  been  loaded  with 
reproaches.  But  as  it  was  impoffible  for  men  not 
to  be  reproached,  who  went  about  to  fet  up  a  reli- 
gion intirely  oppofite  to  what  was  then  held  facred 
jn  the  world  ;  fo  we  learn  from  the  hiftory  of  the 
Gofpel,  that  Jefus  Chrift  and  his  ApolUes  had  fe- 
veral  heavy  imputations  laid  upon  them.  Befides 
the  general  charge  of  their  being  impious,  founded 
on  their  attempting  to  overthrow  the  religions  then 
cllablifhed ;  the  Author  of  our  religion  is  called  a 
man  gluttonous^  and  a  wine-bihber^  a  friend  of  pubUcans 
andfinnerSy  one  who  deceived  the  people^  2.  man  in 
confederacy  with  Beelzebub  the  prince  of  devils  ;  and 
his  Apoftles  are  reported  to  have  faid,  let  us  do  evily 
that  good  may  come,  &c.  But  all  fuch  accufations 
do  fo  manifellly  arife  from  malice  or  ignorance,  and 
to  every  fober  man  mufl  appear  fo  extremely  incre- 
dible, fo  intirely  void  of  all  appearance  of  truth, 
that  the  Apoftles  do  little  more  than  barely  re- 
late them,  defpifmg  fuch   things   themfelves,    and 

having 

(u)    Eph.  iv.  19. 


104  7^^  Truth  of' the        Sect.  XI. 

having  no  apprehenfion  that  the  world  could  ever 
think  they  need  a  confutation.  Only  the  charge 
of  a  fecret  correfpondence  vi^ith  Beelzebub^  being  a 
thing  without  the  conipafs  of  human  obfervation, 
this  by  an  invincible  argument  is  demonllrated  to 
be  abfolutely  groundlefs  and  abfurd.  Every  ^king- 
dom^  fays  our  Saviour,  divided  againft  itfelf^  is 
brought  to  defolation  :  And  -every  city  and  houfe  divided 
againft  itfelf^  Jhall  not  ftand^  and  ij  Satan  caft  out  Sa- 
tan^ he  is  divided  againft  himfelf ;  how  then  ftiall  his 
kingdom  ft  and  (x)  ?  So  that  every  thinking  impar- 
tial man  has  infinitely  better  reafon  to  afTert  the  in- 
nocence of  our  Lord  and  his  Apoitles,  than  any  In- 
fidel can  have  to  juftify  Socrates^  or  to  declare  him 
innocent  when  he  is  accufed  of  being  impious,  of 
corrupting  the  youth,  iffc.  But  tho'  the  Heathen 
had  nothing  criminal,  which  with  any  fhadow  of 
reafon,  they  could  fallen  upon  the  Apoftles,  and 
all  their  accufations  were  mere  calumny;  yet  the 
Apoftles  had  a  great  deal  in  their  power  to  object 
to  the  Heathen,  and  the  particular  enormities  with 
which  they  charge  them,  feem  to  be  too  well 
grounded.  Not  only  was  fornication  notorious  in 
their  practice  ;  bat  the  exam.ple  and  worlhip  of 
their  deities  (jy),  their  public  laws  and  cuftoras, 
andthe  dodrines  of  their  bed  Philofophers,  patroni- 
zed it ;  nor  are  they  lefs  favourable  to  drunkennefs, 
while  they  reprefcnt  it,  as  an  act  of  worfliip  in  the 
fervice  of  their  gods  (2) 

And 

{x)    Matth.  xii.  24.  Sec. 

{y]  Siccas  enim  fanum  ell  Veneris,  in  quod  fe  matronae  confere- 
bant ;  acque  inde  procedentes  ad  quaeftum,  dotes,  corporis  in- 
juria, contrahebant,  honella  nimirum  tam  inhonefta  vinculo  con- 
jugia  juntfluras.  Valer.  Max.  lib.  2.  cap.  6.  Locrenles — vovc- 
rant — ut  die  feilo  Veneris  virgines  fua?  proftituerent.  Jullin, 
1^.  21.  cap.  3. 

{zj  Si  quis  e{l,  (fays  Cicero  pro  M-  Caelio,  cap.  20.)  qui  etiam 

meretriciis, 


Sect.  XI.  Chrijimn  Revelation.  105 

And  as  the  Apoftles  dare  be  bold,  without  dread- 
ing a  difcovery  of  any  thing  criminal  in  their  own 
condu(ft,  openly  to  accufe  the  Heathen  world  of 
fuch  enormities;  (o  they  tefbify  a  high  difpleafure 
at  thofe  of  their  own  followers,  who  prollitute 
themfelves  to  lewdnefs  or  intemperance,  and  they 
mark  them  out  as  perfons  with  whom  their  other 
Difciples  mull  not  keep  company  ;  If  any  man^ 
fays  the  Apoftle,  that  is  called  a  brother^  he  a  for- 
nicator  or  a  drunkard^  I  have  written  unto  you  net  to 
keep  company  with  fuch  an  one^  no  not  to  eat  {a).  And 
not  only  to  prevent  the  influence  of  fo  bad  an  ex- 
ample,    but  to  vindicate  the  purity  of  the   Gofpel, 

Vol.  II  O  as 

meretriciis  amoribus  interdiclum  juventuti  putet  j  ed  ille  quideqi 
valde  feverus,  negare  non  poli'um  :  Sed  abhorret  non  modo  ab 
huJQS  faeouli  licentia,  verum  etiam  a  majorum  confuetudine,  ac- 
que  conceffis.  Quando  enim  hoc  non  fadlum  eft  ?  Quando  re- 
prehenfum  ?  Quando  non  permifTum  ?  Quando  denique  fuit, 
ut,  quod  licet,  non  liceret  ?  Accordingly  Epiftetus  (Enchir. 
cap.  47.)  directs  people  to  ufe  thofe  entertainments  as  the  law 
prefcribes  :  Xlio]  afsoSi(Tia,^  e/c  S'jyocf/,iv^  Trfo  ya^^n  ycccd-upiiyTiOY* 
d7r%y.iv(^  al^  uc  yoijuixoy  iTi<^  y.ir ctKr.TrlicY ,  And  Plato  tells  us 
(Conviv  p.  iSi.E.etdeLeg.  lib.  8.  p.  841.  D.)  that  the  law  pro- 
hibited only  the  correfponding  with  free  women,  tZy  iKi'jyif>uy  yv 
voLiKijv  ipoir.  So  that,  as  to  all  others,  people  had  no  fort  of  icruple: 
Tac  julv  iTXif>cii:  nSoyyic  inKiX  i^o^iy^  tu;  al  TrccKKoDicic  rrii; 
xa3-  njuipocy  TrccKKoLKeiXi;^  tocc  sTe  yiyouKX^  t»  Traid'o'stciei^^a.i 
yvmico^^  ^  Tuy  iyJ'ov  (p-jhoiKoi  m^hv  '^x^^-  (Demoft.cont.  Ners- 
am,  apud  Athen.  1.  18.  p.  573.  Vid.  p.  569.  D.)  which  is  a  courfs 
of  life  fuitable  enough  to  the  feniiments  of  the  Stoics,  k^^,    ^^^ 

Xtq'ik^C  ^fe  oo(,>y.iv^  ^x.  OLTOTToy  etyoii  KtyovTCLC-ro  iTOilpx 
cvyomeiv^  n  to  €$  \rxifxxt;  t?yx\ix(;  ii'X^.y,  (Sext.  Emp.  Pyr, 
Hypot.  lib.  3.  cap.  24.)  While  Plato  juflifies  excefs  in  wine, 
after  this  manner :  n/veiK  /e  et>  yX^Ay^  »t£  clkkq'^'i  tim 
TTfiTTei^  7rh.r,v  kv  Ta7r  r«  rh  clvov  S"ovroq  3"etf  Xcptout;^  mt 
a7(^xKU,  (De  legib.  lib.  6.  p.  775.  B.)  M-i  3-a-^/x.a^t,  Z 
^ivi    y'oy.or;    ty^-'    T.^.h  »roC-.  1^^^-   ^'^-    *•    P-    ^37-   ^-  Vid. 

Athene,  lib.  2.  p.  40.  C 
(fl)  I  Cor.  V.  II, 


'io6  The  Truth  of  the  Sect.  XL 

as  utterly  irreconcileable  to  fuch  lewd  praflices, 
they  command,  in  particular,  that  the  incelluous 
perlon  among  the  Corintbtans  be  excommunicated 
and  folemnly  cut  off  from  the  Chriitian  ibciety. 
And  can  it  be  thought,  that  thofe  perfons  who 
were  thus  publicly  affronted,  and  turned  out  to 
the  world  as  objedts  of  infamy,  to  be  fhunned  by  e- 
very  body,  and  who  could  not  but  underlland  the 
whole  of  the  Apollles  deportment ;  had  they  been 
confcious  of  any  luit  prevailing  among  them,  would 
have  checked  their  jull  indignation,  their  refent- 
ment  of  being  fo  feverely  challifed  by  thofe  equal- 
ly guilty,  and  not  have  gratified  a  natural  palfion 
to  extenuate  their  own  guilt,  to  ward  off  the  public 
infamy,  or  to  keep  themfelves  in  countenance,  by 
fhowing,  that  their  accufers  were  no  lefs  involved, 
or  rather  more  criminal?  Had  fuch  a  thing  happen- 
ed, human  nature,  in  thofe  perfons  whom  the  A- 
poltles  had  to  deal  with,  mult  have  been  quite  an- 
other thing  than  it  now  it  is,  than  it  has  been  in 
all  the  reft  of  mankind,  fnice  the  firft  of  our  fpecies. 
Pbyftcian  cure  thy  [elf ^  never  fails  to  be  objedled  to 
thofe  who  fet  up  to  be  Reformers,  while  they  are 
known  to  be  themselves  fully  as  obnoxious.  But  fo 
little  liable  are  the  Apoltles  to  have  the  accufation 
returned  upon  them,  that  while  their  enemies,  and 
thofe  they  gave  up  to  public  cenfure,  were  reduced 
to  (ilencc,  and  to  bear  the  Hiame  of  their  evil  deeds, 
they  triumph  in  their  own  innocence,  this  is  their 
rejoicifigy  the  teftimony  of  their  confcience^  that  in  Jim- 
plicity  and  godly  fine erity^  not  in  fiejhly  wifdom^  hut  by 
the  grace  ofGod^  they  have  had  their  confer jation  in 
the  world :  And  for  this  they  appeal  to  thofe  very 
perfons,  among  whom  they  had  ufed  their  difci- 
pline   in  chaitifing  riot  and   incpntinency  (b).  The 

truth 
{b)  2  Cor.  i.  12, 


Sect.  XL  Chrijlian  Revelation,  ^  107 

trutli  of  it  is,  had  it  been  pofTible  for  any  riotous  or 
wanton  lull  to  have  at  firit  engaged  the  Apoftles, 
the  hunger^  and  cold^  and  nakednefs^^  the  great  fati- 
gues they  fuifered  in  propagating  the  Gofpel,  would 
very  foon  have  cooled  the  heat  of  their  palfion,  and 
by  that  means  made  them  wholly  defill,  totally  a- 
bandon  their  enterprife. 

When  we  therefore  confider,  that  the  Apoftles 
prefcribe  rules  that  Ifridtly  require  temperance  and 
chaility  :  —That  with  the  warmelt  zeal  they  recom- 
mend the  practice  of  thefe  amiable  virtues,  and 
urge  them  upon  their  Difciples  by  the  mofl  prevail- 
ing arguments : — That  their  training  the  world  to 
a  fettled  averfion  to  all  lewdnefs  and  intemperance, 
was  the  moil  effedlual  means  to  arm  mankind  againll 
them,  and  to  ruin  the  defign  of  patting  themfelves 
in  a  condition  to  indulge,  without  rellraint,  thefe 
infamous  paiRons : — That  they  could  not  project  a 
plot  of  fo  black  a  nature,  without  being  in  their 
iiearts  confummate  Athciils  ; — That  in  their  infli- 
tution  of  religion,  fo  far  are  they  from  therein  provi- 
ding for  the  gratifying  of  an  inordinate  paffion  ot  a- 
ny  fort,  that  the  whole  is  vifibly  framed  with  a 
view  to  promote  the  clean  contrary  : — That  what- 
ever purity  they  injoined  their  Difciples,  the  fame 
they  obferved  themfelves  in  their  own  condu-fl,  and 
exprcfsly  required   it   in  all    their   fellow-labourers 

and    fucceiuirs    in     office: That    had     the    A- 

pollles  been  under  the  power  of  any  lewd  or  intem- 
perate paffion,  it    mull  necclllirily  have  appeared  in 

fome  of  its  eiiedls  in  the  courfe  of  their  lives  : 

That  none  of  their  Heathen  enemies,  whom  they 
publicly  charged  as  highly  criminal  in  fuch  inllan- 
ces;  none  of  thofe  perfons  among  themfelves,  wlioni 
they  feverely  puniflied  for  their  riot   and  inconti- 

nency. 


io8  ,  The  Truth  of  the  Sect.  XII. 

nenty^'^ere  able  to  difcern  any  the  leaft  blemifh 
of  this  nafure  in  any  one  ftep  of  their  condudt :  In 
ihort,  that  the  diftreffed  indigent  fituation  of  the  A- 
poflles,  of  neceffity  breaking  the  force  of  every 
wanton  riotous  paffion,  would  have  put  a  fpeedy  end 
to  the  whole  of  their  projed  :  I  fay,  when  we  con- 
fider  all  thefe  feveral  particulars  laid  together,  one 
cannot  but  profefs,  that  the  Apoilles,  in  the  propa- 
gation of  the  Gofpel,  were  no  Impoftors,  fupport- 
ed  by  the  power  of  lewd  or  intemperate  pailions, 
while  they  gave  out  they  were  animated  from  Hea- 
ven.     So  that  we  come  to  examine. 

In  the  laft  place,  whether  it  might  not  be  their 
paffion  for  worldly  honours  that  carried  them  on 
in  the  courfe  of  their  Miniftry.  And  to  fee  this 
article  in  its  full  light,  I  fhall  confider  it  as  confift- 
ing  of  thefc  two  particulars,  namely,  popular  applaufcj 
and  worldly  power,  authority,  or  dominion. 


SECT.     XII. 

"The  powerful  Paffion  of  Fame  or  popular  Applaufe  had 
no  Influence  over  the  Apojlles  in  the  Service  of  the 
Gofpel.  Here  the  Deijis  juftify  themfelves^  and^  at 
the  Jame  rate,  muji  they  juftify  the  Apojlles. 

AS  for  people^s  paffion  after  popular  applaufe, 
this,  we  know  from  experience,  is  able  to  a- 
nimate  and  fupport  men  in  the  moil:  dangerous  un- 
dertakings. But  that  the  Apolfles  were  under  the 
]irevailing  influence  of  this  narrow,  contraded  paf- 
fion, or  that  this  was  the  fpring  whereby  they  were 
actuated  in  the  execution  of  their  office,  is  in  no 
Xn^n's  power  to  render  in  the  Icafl  degree  probable. 

Indeed^ 


Sect.  XII.         Chrijiian  Revelation.  109 

Indeed,  the  defire  of  honour  is  an  eflential  ingredi- 
ent in  the  human  conftitution  :  And  when  this 
paflion  comes  to  be  fo  enlarged,  as  to  exert  itfelf  in 
ieeking  after  the  lafting  elteem  and  commendation 
of  all  thofe  beings^  God  and  man,  to  whom  we  are 
naturally  afTociatcd,  it  is  certainly  the  nobleft  am- 
bition, with  which  the  foul  of  man  can  be  fired. 
Under  its  influence,  our  minds  are  opened  to  the 
profped  of  the  univerfal  good  of  that  rational  fy- 
llem  whereof  we  are  a  part ;  and  we  refolutely  ex- 
ert ourfelves  in  the  purfuit  of  thofe  adions  that 
glorify  God,  and  promote  the  happinefs  of  man- 
kind (a).  And  as  the  defire  of  univerfal  eiteemfor 
ever,  to  be  enjoyed,  is  a  divine  ardour  of  foul,  arifing 
from  the  love  of  God  and  rational  beings,  inciting 
us  to  recommend  ourfelves  to  their  favour,  and  by 
that  means  proving  the  fteady  fpring  of  every  wor- 
thy and  laudable  adion  ;  fo  the  Gofpel  of  yefus 
Chrifi^  that  negledls  not  to  cultivate  and  improve  e- 
very  human  paflion,  of  confcquence  to  private  or 
public  happinefs,  makes  a  powerful  addrcfs  to  this 
paflion  in  particular,  by  offering  to  our  purfuit, 
glory,  honour,  and  immortality.  So  that  the  A- 
poftles,  in  the  Miniftry  of  the  Gofpel,  animated,  as 
doubtlefs  they  were,  by  a  commanding  defire  after 
univerfal  and  eternal  efteem,  arifing  from  the  whole 
rational  fyftem,  muil  be  counted  men  nobly  ambi- 
tious, adting  upon  a  principle  highly  pleafing  to 
God,  and  molt  productive  of  good  to  human  kind. 
Mr.  Woolfion  indeed  infinuates,  that  the  defire  of 
mere  worldly  fame  was  the  principle  that  put  the 
Apoftles  upon  their  enterprize,  and  that  fupported 
them  in  all  their  fufferings,  in  the  utmoft  extremity 
of  death  itfelf.     "  Many  cheats  (fays  he)  and  cri- 

"  minals, 

(«)    See  my  Inquiry  intD  the  Original  of  Moral  Virtue-^  where 
this  natural  paflion  after  efteeip  is  fully  ^xplai^^ed. 


no  The  Truth  of  the         Sect.  XII. 

"  minals,  befides  them,  have  aflerted  their  inno- 
*'  cency,  and  denied  their  guilt  in  the  utmofl  extre- 
'^  mity  of  death,  without  the  like  views  of  honour 
*^  and  fame  (^)."  And  the  Reader  may  here  re- 
flect, that  this  is  the  only  pafTion,  from  whence,  as 
the  great  fpring  of  adtion,  Mr.  Woofjhn  pretends  to 
accoimt  for  the  conduct  of  the  Apoltles.  But  that, 
laying  afide  all  regard  to  the  approbation  of  God, 
the  ApotUes  only  meant  to  catch  at  worldly  fame, 
the  vain  applauies  of  their  fellow  creatures,  or  to 
gain  the  eltcem  of  any  particular  party  of  men  ; 
this,  I  fay,  is  an  opinion  that  can  be  juitified  by  no 
jhadovv  of  argument.      On  the  contrary, 

In  the  writings  of  the  Apolfles,  this  paffion  for 
popular  applaule,  in  religious  matters,  is  moll  ex- 
prefsly  condemned  ;  and  the  great  folly  of  indulging 
it  is  fet  before  us,  fufficient  to  prevent  any  thinking 
man  from  yielding  to  its  influence.  Let  us  nct^  fay 
the  Apolfles,  he  defirous  of  vainglory  (t).  It  greatly 
concerns  us  to  take  heed  that  we  do  not  cur  righteouf- 
mfs  before  men^  to  be  feen  of  them  :  For  thofe  who  are 
devoted  to  this  poor  ambition,  and  only  mean  to 
feed  their  vanity  by  their  religion,  have  their  re- 
ward, they  carry  the  pitiful  point  they  have  in 
view,  they  attain  to  the  dying  praifes  of  frail  m6r- 
tah' ;  but  they  have  no  reward  cf  their  heavenly  ¥  ether  ^ 
they  forfeit  all  fliare  in  the  hilling  approbation  of  an 
eternal  munificent  God,  whofe  favour  is  better  than 
life  i^d).  So  far  are  fuch  hypocrites  from  recom- 
mending themfelves  to  the  Father  of  lights,  the 
great  Fountain  of  all  hottour,  and  the  prime  Author 
of  all  happinefs,  that  by  proflituting  the  glorious 
name,  and  all  the  facred  inftitutions  ol  God,  to  their 
own  pride  and  vanity,  or  as  an  engine  to  accompliih 

fome 

(A)  Sixth  Difcourfe,  p.  27.  (f)  Gal.  v.  26. 

{4)  Mauh.  vi.  i,  {frV. 


Sect.  XII.  Chrijlian  Revelation,  Hi 

fome  bafe  and  wicked  purpofes,  they  incur  his  high- 
eil:  difpleafure,  and,  as  their  enormous  impiety  de- 
ferves,  have  alloced  to  them  the  feverell  puniQi- 
ments  to  which  criminals  can  be  condemned  in  an- 
other world  {e).  Know  ye  not^  fays  the  Apoitle, 
thut  the  friendjioip  of  the  world,  the  love  of  vain 
glory,  is  emmty  with  God?  fVhcfoever  therefore  will tfe 
a  friend  of  the  world,  and  court  its  empty  praifes, 
that  man,  profefs  what  he  will,  is  the  enemy  of  God^ 
and  can  never  polFibly  efcape  the  judgments  of  the 
Almighty  (/). 

This  is  the  light  wherein  the  Apoftles  fet  our  de- 
fire  after  popular  applaufe.  It  is  a  vain  deluding^^ 
paflion,  that  leaves  us  overwhelmed  in  everlalting 
contempt  and  mifery.  So  that  thofe  people  who 
put  on  their  religion  only  as  an  outward  drefs  to 
gain  them  the  elteem  of  the  world  about  them,  can- 
not but  be  counted  ading  a  part  all  over  folly  and 
madnefs.  This  the  Apoftles  declare.  And  every 
man  muft  obferve,  that  the  whole  frame  of  the  Go- 
fpel  is  calculated  to  guard  our  minds  againit  the  in- 
fluence of  fo  mifchievous  a  paflion,  and  to  engage  us 
in  the  love  and  pradice  of  thofe  virtues  that  natu- 
rally lift  us  up  to  true  glory.  Lowlinefs  of  mind, 
meeknefs,  humility,  are  the  graces  with  which  the 
Gofpel  requires  our  fouls  to  be  adorned,  and  where- 
in we  cannot  but  be  kindly  affeolioned  one  to  another^ 
with  brotherly  love^  in  honour  preferring  one  another  («"). 
And  while  we  are  thus  purfuing  thofe  (liinin^  vir- 
tues, providing  things  honefl  in  the  fight  of  all  men^ 
things  that  are  lovely^  ^f  good  report^  and  praife  worthy^ 
that  naturally  tend  to  gain  us  real  elteem  among 
our  fellow-creatures  (i?),  we  are^  at  the  fame  time, 
commanded  particularly  to  eye  the  approbation  of 

God, 

[e)  Matth.  xxiv.  51.  (f)  Jam.  iv.  4. 

ig)  Rom.  xii.  10.  {h)  Rgm.  xii.  17.  Phil.  iv.  8. 


ii2  Ihe  Truth  of  the  Sect. XII. 

God^  and  to  be  looking  forward  beyond  all  the  re- 
putation of  this  life,  to  that  blejfed  hope,  and  the  glo- 
rious appearing  of  the  great  God,  and  our  Saviour  Jefus 
Chrift  (/),  when  by  the  grace  and  bounty  of  the 
Father  of  mercies,  amidft  the  applaufes  of  the  hea- 
venly hofts,  we  fhall  be  crowned  with  glory  that 
fadeth  not  away{k). 

Thus,  with  great  reafon,  the  Apoftles  condemn 
the  purfuit  of  popular  applaufe ;  and  addreffing  them- 
felves  to  the  leading  powers  of  our  nature,  offer  to 
our  ambition  the  enjoyment  of  folid  efteem,  of  eter- 
nal fame  and  glory.  And  while  the  Apoftles  with 
great  zeal  infiited  upon  fuch  dodrines,  and  recom- 
mended fuch  principles  to  the  world,  what  fhadow  of 
prefumption  can  any  man  pretend  to  have,  upon 
which  he  may  alledge,  that  they  themfelves,  in  their 
hearts,  hated  and  defpifed  thofe  noble  purfuits,  and 
were  onty  feeking  after  worldly  fame,  the  fleeting 
praifes  of  their  fellow-mortals  ?  One  fhould  think, 
that  not  only  their  dodtrines,  but  every  inftance  of 
their  condud  is  a  flrong  proof  of  the  contrary. 

Among  the  many  different  ways  whereby  people 
rife  above  the  common  level,  and  attract  the  notice 
and  admiration  of  mankind,  that  of  difcovering  or 
ellablilhing  ufeful  truths,  efpecially  moral  truths, 
that  tend  to  the  improvement  and  perfedion  of  hu- 
man nature  in  religion  and  virtue,  is  one  of  the  moll 
confiderable.  Thus  it  was  that  Socrates  d\?img\y\^' 
ed  himfelf  at  Athens ;  that  he  prevented  his  dying 
in  obfcurity,  and  Hill  lives  in  a  name  great  and  il- 
luftrious.  And  indeed,  when  one  confiders  that  all 
the  learning  of  thofe  days  lay  quite  another  way, 
and  that  Socrates  himfelf  had  all  the  prejudices  of  e- 
ducation   to  fecure  his  attachment  to  the  then  phi- 

^  lofophy, 

(/)   I  Cor.  X.  31.     Tit.  ii.  13.  {k)   i  Cor.  ix.  25. 

I  Pet.  V.  4,         ^ 


Sect.XII.  Chrijiimi  Revelation,         113 

lofop'hy,  wherein  only  a  man  could  hope  to  gain  a 
reputation  j  one  cannot  but  admire  that  extraordi- 
nary force  of  genius,  that  made  him  fee  the  folly  of 
the  learned ^iilquifitions  then  in  vogue,  and  enabled 
him  to  difc'over  a  moit  important  colledion  of  mo- 
ral truths.  Nor  '  can  one  deny  him  the  glory  of  a 
manly  courage,  a  noble  generofity  of  foul,  that  en- 
gaged him,  at  all  hazards,  to  teach  thofe  truths  to 
mankind.  Now,  after  the  fame  manner,  but  upon 
infinitely  better  grounds,  the  Apoflles  might  have 
acquired  and  ellablilhed  their  fame  in  the  world. 

In  oppofition  to  the  fuperilition  of  their  own  na- 
tion, wherein  they  had  themfelves  been  educated, 
and  to  the  idolatry  and  fuperilition  of  the  red  of 
mankind,  to  which  the  Heathen  world  had  been 
long  accuftomed  ;  I  fay,  in  oppofition  to  the  abfurd, 
the  falfe,  and  mifchievous  doctrines,  which  then  u- 
niverfally  prevailed  among  Jews  and  Gentiles^  the 
Apoilles  openly  appear,  and  with  great,  firmnefs  and 
refolution  propofe  ro  the  world  a  jdivine  fyftem  of 
dodrines,  wherein  the  being  and  perfedtions  of  God, 
are  fully  vindicated  -,  the  alTurance  of  a  future  ilaie 
of  rewards  and  punilhnients,  is  If  rongly  inculcated  ; 
and  the  moral  duties  that  exak  human  nature,  that 
glorify  God,  and  bring  happinefs  to  mankind, 
are  clearly  explained,  and  powerfully  recommended. 
And  upon  the  difcovery  of  fuch  important  truths, 
of  the  latt  confequence  to  rational  beings,  which 
they  propagated  to  all  nations  with  the  utmolt  zeal 
and  tleadinefs,  might  not  the  Apoftles  have  pro- 
mifed  themfelves,  among  their  fellow  creatures,  an 
unrivaled  reputation  ?  But  fo  far  were  thofe  honelt 
men  from  aiming  at  popular  applaufe,  or  vain  glory, 
that  in  the  accounts  they  afford  us  concerning  them- 
felves, they  quite  fmk  their  own  character,  and  let 
us  know  how  very  little  is  owing  to  them.  They 
Vol.  II.  P  give 


ri4  The  Truth  of  the  Sect.  XII, 

give  us  to  underftand,  that,  before  they  entered 
iipon;;the  Miniftry  of  the  Gofpel,  as  their  education 
was  mean  and  illiterate  •,  fo,  in  their  judgment  and 
inclinations,  they  were  abfolutely  devoted  to  the  fu- 
perlfition,  to  the  prejudices  and  falfe  dodrines  then 
prevailing  in  the  Jewijh  nation.  This,  indeed,  would 
have  added  to  their  fame,  had  they  overcome  their 
prejudices,  conquered  their  ignorance,  and  difco- 
vered  thofe  truths  which  they  imparted  to  the 
world,  by  the  ft rength  of  their  own  genius.  But^ 
to  prevent  our  being  deceived  into  fo  favourable  an 
opinion  of  them,  which  would  have  recommended 
them  to  our  higheft  efteem,  as  men  of  an  uncom- 
mon greatnefs  of  mind,  and  the  deepeft  penetration, 
they  honeftly  tell  us,  that  their  ignorance  and  their 
prejudices  never  left  them,  till  they  came  to  be  il- 
luminated from  Heaven,  had  their  minds  fuperna- 
turally  opened  to  conceive  the  truths  of  the  Gofpel ; 
and  their  hearts  infpired  with  a  divine  courage  to 
publilh  them  abroad  to  the  world.  So  that  they 
lead  us  quite  oft,  from  attributing  any  thing  to 
their  own  abilities,  and  diredt  us  to  regard  them 
only  as  MelTengers,  mean,  and  contemptible  in 
thcmfelves,  qualified  and  fupported  by  the  ipirit  and 
hand  of  God,  to  reveal  to  all  nations  the  great  prin- 
ciples of  religion,  the  fure  means  of  focial,  of  ra- 
tional life  and  happinefs.  For  God  (fay  they)  who 
csmmcnded  the  light  to  Jhine  cut  of  darknefs^  hath  Jhi- 
ned  in  our  hearts^  to  enable  us  to  give  to  the  reft  of 
mankind  the  light  of  the  knowledge  of  the  glory  of 
God  in  the  face  of  J efus  Chrifl,  And  we  have  this 
ireafure  in  earthen  I'effels^  that  the  excellency  of  the 
power  may  he  of  God^  and  not  of  us.  And  when  the 
Apoftles  do  thus  openly  declare,  that  none  of  thofe 
crtdowments,  wherein  they  were  vifibly  fuperior  to 
[\)\  others  in  the  world,  were   the  eifed  of  a  better 

ufc 


Sect.  XII.  Chrijlian  Revelation.  115 

ufe  and  improvement  of  their  rational  faculties,  and 
they  had  nothing  but  what  they  had  received^  may  not 
this  be  counted  an  ample  demonftration,  that  the 
iove  of  vain  glory  did  in  no  degree  predominate  in 
their  minds  I  Renouncing  all  foundation  of  merit  in 
their  own  perfons,  as  they  do  themfelves  acknow- 
ledge their  being  indebted  to  the  immediate  grace  of 
God,  for  the  wonderful  difcoveries  they  were  en- 
abled to  make  (/)  ;  fo  they  enjoined  the  world 
about  them,  to  afcribe  the  praife  and  glory  of  all  Co 
God  alone.  In  a  word,  as  1  have  juft  now  hinted, 
the  plain  hiftory  they  give  us  of  themfelves,  before 
they  were  employed  in  their  public  Miniftry,  mu^: 
effedually  hinder  us  from  honouring  them  any  far- 
ther, than  as  they  were  men  immediately  fitted  of 
God  to  propagate  his  Gofpel  to  the  world.      And, 

As  the  Apoltles  claim  no  praife,  no  degree  of 
honour  from  the  glorious  doctrines  they  taught,  or 
the  great  hardfhips  they  every  where  endared  in 
promoting  them  ;  fo  as  little  do  they  claim  from 
the  extraordinary  works  they  performed,  in  relie- 
ving people  from  their  bodily  miferies.  To  open 
the  eyes  of  the  blind,  to  loofe  the  tongue  of  the 
dumb,  to  make  the  lame  to  walk,  to  rebake  the 
vi6lence  of  fevers,  and  to  heal  all  manner  of  dif- 
eafes -,  thefe  things  done  without  any  external  ap- 
plications, only  by  a  word  ;  without  any  earthly  re- 
ward, in  a  free  and  gratuitous  manner;  are  works 
that  mud  recommend  the  Authors  to  the  highefh 
veneration,  much  more  cffedlually  among  the  bulk 
of  mankind,  than  any  thing  elfe  whatfoever.  In- 
deed, the  difcovery  of  moral  truths,  as  I  have  al- 
ready obferved,  is  a  noble  ground  upon  which  to 
raife  a  reputation ;  but  to  perceive  the  beauty  and 
excellency  of  thefe  truths^    requires  a  mind  of  a 

particular 
(/)  Eph.  vii.  ^'c. 


1 1 6  7he  Truth  of  the  Sect.  Xll. 

particular  cafl,  not  altogether  fo  common  in  the 
world  :  Whereas  the  happinefs  arifing  from  people's 
being  delivered  from  any  fort  of  illnefs  or  diltcmper, 
is  univerfally  felt,  is  very  fenfible  in  every  man's 
own  experience.  So  that,  1  fay,  a  company  of 
men  travelling  thro'  the  world,  and  generoully  relie- 
ving mankind  from  all  their  feveral  ailments;  by  a 
v/ord,  without  any  money,  giving  health  to  the 
fick,  eyes  to  the  blind,  fpeech  to  the  dumb,  feet  to 
the  lame,  cannot  polFibly  fail  to  have  their  name 
every  where  celebrated.  The  novelty  of  the  thing, 
and  the  miraculous  manner  of  performing  the  works, 
their  being  done  freely,  without  reward,  and  the 
happinefs  they  derive  to  mankind,  mull  render  the 
difpenfers  of  fuch  fenfible  bleflings  extremely  popu- 
lar, and  procure  them  every  man's  elleem  and  ad- 
miration. Let  any  man  imagine,  fliould  a  dozen  of 
perfons  divide  this  ifland  among  them,  and  in  their 
feveral  dillricfs,  after  fo  extraordinary  manner,  re- 
ftore  health  and  vigour  to  all  fort  of  fick  and  dif- 
treffed  people,  would  not  every  lieart  confefs  their 
imcommon  merit,  and  every  mouth  be  full  of  their 
loudell:  praifes  ?  Since,  therefore,  nothing  is  more 
pleafmg  than  the  free  ule  of  all  our  natural  members, 
and  health  is  the  foundation  of  all  our  enjoyments, 
without  which  we  can  relifh  nothing,  it  is  eafy  to 
con'"ceive,  that  the  recovering  of  thefe  by  a  word, 
and  whhout  the  fmalleft  expence  to  the  patient, 
muit  be  one  of  the  molt  effeclual  ways  whereby  a 
man  can  raife  himfelf  to  popular  fame  and  glory. 
Upon  confiderations  infinitely  meaner  in  the  mat- 
ter of  curing  difcafes,  have  fome  perfons  been 
counted  deities,  anci  had  temples  and  altars  dedicated 
to  their  fervice.  Nor  in  the  cafe  of  the  Apofll^ 
were  there  wanting  fair  opportunities  of  acquiring 
and  enjoying  fuch  blafphenious  honours.     But, 

So 


Sect.  XII.         Chriflian  Revelatio?h  iij 

So  far  were  the  Apoftles  from  employing  their 
power  of  working  miracles,  in  courting  the  applaufes 
of  the  world,  that  they  diftributed  thofe  hleflings 
to  mankind,  without  the  lead  oilentation  or  vani- 
ty, and  openly  profelfed,  that  as  this  power  was 
none  of  their  own,  fo  chey  freely  exerted  it,  as 
God  had  commanded  them  ;  particularly  with  a 
defign  to  confirm  the  Chriftian  inflitution,  or  to 
aifare  the  world,  that  the  fame  Being,  who  was 
the  Author  of  thofe  beneficent  works  for  the  health 
of  human  bodies,  did  by  their  Miniltry  reveal  to 
mankind  the  falutary  truths  of  the  Gofpel,  for  the 
life  of  human  fouls.  1  fay,  the  Apoftles  tell  us  ex- 
prefsly,  that  the  wonderful  works  they  did  were 
not  done  by  their  own  power,  but  by  a  power  they 
had  received  from  Jefus  Chrifi  (m^  ;  that  the  fame 
power  was  imparted  to  them,  not  in  confideratioa 
ot  their  fuperior  merit  or  diftinguifhed  hclinefs,  but 
by  the  good  pleafure  of  Almighty  God  j  that  their 
exerting  that  power  freely,  and  without  reward,  in 
healing  all  manner  of  ficknefs,  and  all  manner  of 
difeafe,  was  not  owing  to  the  overflowing  of  their 
humanity,  or  to  the  fuperior  force  of  their  benefi- 
cent difpofitions,  but  was  done,  in  obedience  to  the 
command  of  their  Mafter  (n)  ;  and  that  all  the  good 
they  did  to  the  bodies  of  men,  they  only  did  it,  as 
the  witneffes  of  God,  attefting  the  truth  of  his  Go- 
fpel, to  advance  its  credit,  or  to  recommend  it  to 
the  belief  and  pradice  of  the  world  (c).  All  thefe 
particulars  feem  to  be  exprelTed  in  this  account  of  a 
notable  miracle,  which  I  ftiall  here  transcribe  at 
large  from  the  j^cfs  of  the  Apoftles. 

Js^ow 


C( 


fm)  Matth,  X.   I.  (fi)  Matth.  X.  8. 

(^J  Ads  i.  8.  ^ 


ii8  The  Truth  of  the  Sect.  XIL 

"  Now  Peter  and  yohn  went  up  together  into  the 
"  temple  at  the  hour  of  prayer,  being  the  ninth 
"  hour.  And  a  certain  man  lame  from  his  mother's 
"  womb  was  carried,  whom  they  laid  daily  at  the 
"  gate  of  tl>e  temple  which  is  called  Beautiful,  to 
*'  afk  alms  of  them  that  entered  into  the  temple  ; 
*^  Who  feeing  Peter  and  yohn  about  to  go  into  the 
*'  temple,  afked  an  alms.  And  Peter  faftening  his 
*'  eyes  upon  him  ;  faid,  look  on  us.  And  he  gave 
"  heed  unto  them,  expelling  to  receive  fomething 
•*  of  them.  Then  Pder  faid,  Silver  and  gold  have 
"  I  none,  but  fuch  as  I  have  give  I  thee  :  In  the 
"  name  ^/ Jefus  Chrill  <?/Nazareth,  rife  up  andwa/k. 
*'  And  he  took  him  by  the  right-hand,  and  lift 
*'  him  up!  And  immediately  his  feet  and  ankle 
"  bones  received  flrength :  And,  he  leaping  up, 
"  ftood,  and  walked,  and  entered  with  them  into 
"  the  temple,  walking,  and  leaping,  and  praifing 
"  God.  And  they  knew  that  it  was  he  which  fat 
"  for  alms  at  the  beautiful  gate  of  the  temple,  and 
*^  they  were  filled  with  wonder  and  amazement 
"  at  that  which  had  happened  unto  him.  And  as 
'*  the  lame  man,  which  was  healed,  held  Peter  and 
'^  John^  all  the  people  ran  together  unto  them,  in 
*'  the  porch  which  is  called  Salomon's,  greatly  won- 
"  dering.-  And  when  Peter  faw  it,  he  anfwered 
^'  unto  the  people,  Yemen  of  Ifrael^  why  marvel  ye 
*^  at  this  ?  Or,  why  loot  ye  fo  earneftly  on  us,  as 
*'  though  by  our  own  power  or  holinefs  we  had  made 
''  this  man  to  walk  ?  The  God  of  Abraham^  and  of 
"  Ifaac^  and  of  Jacob  the  God  of  our  Fathers,  hath 
"  glorified  his  Son  Jefus;  whom  ye  delivered  up, 
"  and  denied  him  in  the  prefence  of  Pilate^  when 
"  he  was  determined  to  let  him  go.  But  ye  denied 
"  the  Holy  One,  and  the  Jult,  and  defired  a  mur- 
''  derer  to  be  granted   unto  you,  and  killed  the 

**  Prince 


Sect.  XIL         Chrijlian  Revelation.  119 

"  Prince  of  life,  whom  God  hath  raifed  from  the 
*'  dead;  whereof  we  are  witnefTes.  And  his  name, 
"  through  faith  in  his  name,  hath  made  this  man 
"  ftrong,  whom  ye  fee  and  know  ;  yea,  the  faith 
"which  is  by  him,  hath  given  him  this  perfed 
*^  foundnefs,  in  the  prefence  of  you  all.  And  now. 
*'  brethren,  I  wot  that  through  ignorance  ye  did  it, 
*'  as  did  alfo  your  Rulers.  Repent  ye,  therefore, 
•'  and  be  convercedj  that  your  fins  may  be  blotted 
"  out,  when  the  times  of  refrelhing  fhall  come,  from 
*'  the  prefence  of  the  Lord  (/>J." 

This  is  the  light  wherein  we  muft  apprehend  all 
the  miraculous  works  of  kindnefs  that  were  done  by 
the  Apollles.  And  when  we  are  told,  that  the 
power,  whereby  thefe  works  were  performed,  was 
immediately  derived  from  God,  not  in  the  view  of 
any  man's  holinefs,  but  as  God  himfelf  was  pleafed 
to  difpenfe  it ;  that  they  were  all  done,  not  upon 
the  proper  motion  of  the  perfons,  to  whom  the 
power  was  committed,  but  by  the  exprefs  command 
and  appointment  of  Heaven  ;  and  that  they  were  to 
be  underftood,  not  as  matter  of  praife  to  the  vifible 
Agents,  (which  in  the  particular  cafe  jufl  now  re- 
lated, the  Jews  feem  to  have  been  forward  to  do) 
but  only  as  fupernatural  proofs,  eftablifhing  the  di- 
vinity of  the  Gofpel,  which  exprefsly  condemns  all 
affedlation  of  vain  glory  ;  I  fay,  when  we  are  alTured 
of  all  this,  I  would  fain  know,  what  have  the  A- 
J)oflles  left  to  themfelves,  upon  which  they  can  pre- 
tend to  found  a  perfonal  reputation  ?  In  this  article, 
of  all  others,  by  great  odds,  the  faireft,  the  m oft 
likely  to  raife  and  propagate  a  man's  fame  in  the 
world,  the  Apoftles  honeftly  confelFing,  that  they 
contributed  nothing  of  their  own,  and  that  they 

can 

ip)  Ads  iii.  I— #9. 


t2o  The  Tnah  of  the  Sect.  XIL 

Can  only  be  regarded  as  mere  inflruments  employed 
to  fuch  a  particular  parpofe  ;  do  they  not  thereby 
mod  effedually  prevent  our  allowing  them  any  fhare 
in  the  glory  of  thofe  wonderful  works  tbey  per- 
formed f  And  is  not  this  a  Itrong  bar  to  our  fuf- 
peding  them  of  being  governed,  in  the  Miniftry  of 
the  Gofpel,  by  any  pallion  for  popular  applaufe  ? 

Had  the  Apollles  been  under  the  power  of  this 
appetite,  can  it  enter  into  one's  head  to  imagine, 
that  they  would  have  withilood  the  ftrongell 
temptations,  and  flighted  the  faireft  opportunities, 
that  could  poflibly  oiler  of  having  their  vanity  gra- 
tified to  the  utmoli  ?  The  people  of  Jerufale'm^  fur- 
prized  at  the  extraordinary  cure  above  mentioned, 
were  in  full  readinefs  to  break  forth  in  refounding 
the  praifes  of  the  Apoftles.  And  would  a  vain- 
glorious man  have  immediately  checked  the  paffion, 
xurned  the  admiration  of  the  people  quite  off  from 
himfelf,  and  directed  all  their  praifing  thoughts  to- 
wards another  objed:  I  The  people  of  Lyftra^  no  lefs 
furprized  at  a  like  miraculous  cure,  took  the  Apoftles 
for  gods  affembled  together,  and  were  about  to 
have  done  them  religious  honours ;  And  would  a 
vain  glorious  man  have,  on  fuch  an  occafion,  had 
his  indignation  raifed,  and  rejected  as  impious 
thofe  flattering  effeds  of  the  people's  admiration  ? 
This,  however,  was  done  by  the  Apoftles.  And 
this  cannot  but  lead  one  to  conclude,  that  they  were 
men  abfolutely  free  from  all  paflion  for  worldly  fame 
and  glory.  But  their  condudt  will  afford  us  fome 
farther  proofs  of  their  innocence. 

Before  a  man  can  attain  to  the  applaufes  of  his 
fellow- creatures,  he  muft  work  himfelf  into  their 
good  opinion,  or  gain  an  intereft  in  their  good 
liking  and  efteeb.  But  how  is  fuch  a  purchafe  pof- 
fible  to  be  made,   without  confpiring  in  the  views, 

and 


Sect.  Xli.  Cbrijlian  Re'velation,  12 1 

and  gratifying  the  paflions  and  appetites,  that  is, 
promoting  the  happiners,  real  or  imaginary  of  thofe 
perfons  whofe  eileem  we  are  courting  ?  IVj  take 
a  man  into  onr  good  'opinion,  .or  to  regard  him 
as  an  object  of  our  in\^'ard  eltcem,  while  we  app-e- 
hend  he  is  going  crofs  to  our  "moll  valuable  puriuirs 
and  interefts,  is  moil  fenfibly  contradictory  to  the 
whole  of  our  conltifution.  So  tliat,  in  order  to 
acquire  popular  love,  ncceiTary  to  bring  about  popu- 
lar applaufe,  of  neceflity,  we  rnuil  go  along  in  the 
common  meafures,  and  zealoully  concur,  or  diitin- 
guifli  ourfelves,  in  promoting  poplar  fentiments 
and  palBons.  And  I  would  gladly  know,  wherein 
do  the  Apoftles,  in  any  degree,  prolfitute  themfelves 
to  fo  inglorious  an  artifice  I  The  Jeisoijh  and  Hea- 
then world,  with  refpect  to  matters  of  religion, 
had  each  of  them  their  own  particular  interelts,  cer- 
tain principles  and  opinions  eltablilhed  among  them, 
to  which  they  were  zealouily  devoted,  as  things 
facred  and  of  the  lafl  importance.  To  go  about, 
therefore,  to  introduce  a  let  of  dodrines,  wholly 
deilrutftive  of  all  the  religious  fyftcms  then  prevail- 
ing among  mankind,  mull  not  this  have  expofed  the 
undertakers  to  the  contempt  and  hatred  of  the 
world,  to  all  the  angry  and  revengeful  paffions  of 
human  nature  \  The  religion  of  our  anceft ors, 
wherein  we  have  been  educated,  and  which  bears 
the  fandtion  of  public  authority,  people- always  re- 
gard as  the  caufe  and  intereft  of  Heaven,  the  great 
means  whereby  our  fore-fathers  have  been  faved, 
whereby  we  ourfelves,  and  our  pollcrlty  after  us, 
are  to  come  to  the  fame  fiate  of  happinefs  ;  and  diall 
a  man  take  upon  hirn  to  {ox  adde,  or  to  overturn  this* 
ellablifhed  religion,  the  foundation  of  all  our  hopes, 
without  appearing,  in  our  imagination,  as  an  enemy 
of  Heaven,  a  bold  invader  of  our  moft  facred  and 
Vol.  II.  Q^  highell 


122:  The  Truth  of  the  Sect.  XII. 

nigheii:  interefts,  as  one,  who,  as  he  would  judge 
of  things,  and  direct  events,  gives  up  thofe  that 
went  before  us  in  our  way  to  everlalting  mifery, 
and  would  reduce  ourfelves,  and  all  that  fhall  come 
after  us,  to  certain  endlefs  deitrudion  \  Sure  no 
man,  in  this  light,  can  poffibly  recommend  himfelf 
to  popular  liking  and  applaufe;  but,  as  it  happened 
in  the  cafe  of  the  iiril:  Publifhers  of  the  Gofpel,  who 
were  every -where  hated,  contemned,  and  perfecuted^ 
mud  necefTarily  incur  the  indignation  of  both  Prieft 
and  people,  and  univerfally  expofe  himfelf  to  cruel- 
ty and  oppreiriQii.  So  that  the  Apoftles,  in  their 
doctrines,  not  going  along  with  popular  fentiments, 
but  violently  oppofing  thefuperftition  and  idolatry, 
the  religious  principles  eftablifhed  and  profefTed  a- 
iiiong  Jezvs  and  Heathens;  this,  by  itieif,  without 
mentioning  other  initances  that  equally  fliew  their 
negled  and  contempt  of  all  the  arts  and  meafures  of 
popularity,  is,  I  may  venture,  to  call  it,  a  full  de- 
monftration  of  their  innocence  in  this  article  ;  or 
that,  in  thedifcharge  of  their  office,  they  were  by 
no  means  feeking  after  popular  applaufe.  In  fadt, 
fo  far  was  the  publilhing  of  the  Gofpel  from  being 
the  way  to  popular  fame  and  glory,  that  the  con- 
tempt and  ignominy  which  attended  the  profeffion 
thereof,  proved  a  mighty  hinderance  to  its  better 
fuccefs  in  the  world  (^).  Thus  we  are  exprefsly 
told,  that  fome  people,  not  enduring  to  be  of  a  feh 
that  was  every-where  fpoken  ogainft^  tho*  they  could 
not  prevent  an  inward  conviction  of  the  truth  of  the 
Gofpel,  yet  they  meanly  refufed  to  profefs  it,  and  ftill 
went  on  in  the  old  falhionable  way,  lovtng  the  praife 
of  men  more  than  the  praife  of  God  (r).     But  let  us 

further 
f 

{q)  John  V.  44. 

[r)  A6ts  xxviii,  22.     John  xH.  42^  43. 


Sect.  XIL         Chrijlian  Revelation.  125 

further  confider,  how  the  Apoflles  checked  their 
Difciples,  in  fooliilily  attempting  to  introduce  po- 
pular diftind:ions  among  their  Teachers. 

Vanity,  indeed,  is  a  paffion  that  has  been  always 
common  in  the  world,  and  that  never  yet  has  fail- 
ed to  exert  its  power  in  the  breads  of  ^11  ranks  and 
orders  of  men.  So  ftrongly  turned,  and  fo  very 
forward  is  human  nature  to  leek  to  be  diitingulfhed 
among  our  fellows,  that,  when  we  have  no  parti- 
cular accomplifnments  of  our  own,  that  can  raife  us 
to  a  fuperior  ground,  where  we  may  come  to  be 
regarded,  we  frequently  put  ourfclves  under  the  in- 
fluence of  fome  extraneous  honourable  characters, 
and  from  the  relation  we  bear  to  thofe,  claim  a  iliare 
in  their  reputation  ;  and,  in  this  borrowed  fame, 
fancy  ourfelves  perlbns  of  merit  and  diitindlion. 
Thus,  to  mention  only  what  belongs  to  our  prefent 
purpofe,  v/hen  public  Teachers  have  acquired  a 
name  and  become  famous  in  the  world,  people  value 
themfelves  upon  being  their  Scholars,  upon  following 
their  pecuhar  fentiments ;  and  apprehend  that  the 
honour  of  the  Mailer  renders  the  Difciples  more 
confpicuojas.  So  that,  where  the  Teachers  them- 
felves have  no  fuch  mean  ambition,  as  to  defire  to 
overtop  one'  another  in  popular  applaufe,  yet  the 
Scholars,  from  felf- vanity,  and  without  all  other 
foundation,  may  make  the  ditfind:ion,  and  be  migh- 
ty zealous  in  preferring  fuch  a  particular  perfon  to  a 
higher  reputation.  And  when  thus  it  happens, 
what  more  favourable  opportunity  can  a  man,  co- 
vetous of  fame,  hope  to  have  in  his  hands,-  whereby 
he  may  gratiiy  his  appetite  for  vainglory?  His 
Difciples  have  their  ftrongeil  pallions  devoted  to  his 
fervice  -,  he  needs  only  give  way  to  the  bent  of  their 
nature  \  the  great  power  of  ambition  v/ill  make  them 
ad:ive    in   advnncing*his  fame   above  ever^   other 

name 


J  24  The  Truth  of  th  Sect.  XII. 

name  that  can  pretend  to  rival  him.  Now,  we  are 
well  afiliredjhat  Inch  opportunities  came  in  the  way 
'  of  the  Apoiiles.  Bat,  lb  far  were  thofe  Teachers 
of  righteoufnefs  from  taking  advantage  of  any  fuch 
occalion,  that,  when  their  Dilciples  had  the  folly  to 
make  diliindf ions  among  them,  and  would  have 
railed  the  credit  of  one  man  above  that  of  another, 
they  do  not  only  fevercly  check  this  mifchievous 
difpofition,  but  indulfrioufly  fet  themfelves  in  fuch 
a  light,  wherein  they  muit  appear  to  us  void  of  all 
perlbnal  iperit,  having  no  claim  to  a  diflinguiilied 
reputation. 

In  the  church  at  Corinth^  the  humour,  now  fo 
comm.on  in  the  world,  wherein  people  are  puffed  up 
for  one  againd  another,  was  like  to  prevail,  while 
one  faid,  I  am  of  Paul  \  and  another^  I  am  of  ApoU 
Ids  ;  and  a  thirds  I  of  Cephas ;  and  a  fourth^  I  am 
of  Chrifl  (j).  But  this  humour,  probably  arifmg 
from  their  differing  about  fome  fpeculations  in  phi- 
lofophy,  which  the  different  parties,  from  their  mif- 
apprehenfions,  might  have  the  folly  to  imagine 
were  favoured  or  condemned  by  "this  or  that  Apollle  ; 
I  fay,  this  factious  humour,  fo  favourable  to  the  de- 
llgns  of  a  vain  glorious  man,  the  Apollle  vehement- 
ly condemns,  and  reprefents  it  of  fo  black  a  nature 
as  to  inlinuace,  that  therein  they  had  the  impiety 
to  imagine,  that  thofe  perfons,  whom  they  thus 
diltinguifiied,  were  the  authors  of  the  bkilings  ^ 
the  Gofpel,  which  are  folcly  to  be  attributed  to 
Jefus  Chuff..  What,  fays  the  Apollle,  is  Chrifl  di- 
vided F  Or  do  you  fet  up  for  more  Saviours  than 
oner  To  Ihow  the  extravagancy  of  fuch  an  opinion, 
and  confeqaently  the  madnels  of  this  partial  diilin- 
guiihing  humour  that  implies  it,  he  mentions  him- 
I'df  in  particular,  and  aiks,    was'  Paul   crucified  for 

ii)    I  Cor.    i.  12.  &:c. 


Sect.  XIL.  Chriftian  Revelation.  125 

you  ?  Or  are  ye  baptized  [in  the  name  ofPauP.  I  thank 
God,  fay s  he,  that  I  baptized  none  of\  you^  hut  Crif- 
pus  and  Gains ^  and  the  houjhold  of  Stephanas  %' lefi 
anyjhould  fay  that  I  had  baptized  in  mine  own  name. 
And  2is  the  ■  Corinthians  were  herein  highly  injuri- 
ous to  the  great  Author  and  finifher  of  our  faith  ;  fo 
the  Apoftle  gives  them  further  to  underftand,  that 
by  thus  dividing  themfelves  in  fects,  and  fetting  up 
to  be  followers  of  fuch  particular  Apoftles,  they 
were  acting  in  direvfl  oppofirion  to  the^fpirit  andde- 
fign  of  the  GofpeL  Now,  fays  he  (/),  we  have  re* 
ceived^  not  the  Jpirit  of  the  world,  that  delights  in  par- 
ty and  fadtion,  but  the  f pit  it  which  is  of  God,  that 
delights  inxpncord  and  unity,  and  hywhofe  influences 
we  not  only  kyiow  the  things  that  are  freely  given  to  us> 
of  God,  fo  as  taafcribe  them  to  their  only  proper 
Author,  but  we  live  in  the  exercife  of  thefe  amiable 
virtues  {u\  love,  joy,  peace,  long-fuffering,  gentle- 
nefSj  faith,  mcsknefs,  temperance,  in  fhort,  all  good- 
nefs  and  righteoufnefs,  and  truth,  which  knit  us 
togetlier  in  charity,  the  bond  of  perfe&nefs  ;  and  ma- 
king cur  fouls  the  temple  of  God,  we  have  the  feace  of 
God  ruling  within  us,  to  the  which  alfo  we  are  called 
in  one  body  :' Whereas,  fays  the  Apoftlc  to  the  peo- 
ple o{  Corinth  {x),  there  is  among  you,  as  the  fruit 
of  your  vain  glorious  dillinguifhing  humour,  envying, 
and  firife,  and  dlvi/icns ;  and  amidit  thefe  pallions 
are  ye  not  carnal?  Are  ye  not  quite  different  from 
thdc  perfons  who  by  one  fpirit  are  baptized  into  07ie 
body  whereof  Jefus  Chrifl  is  the  head,  and  in  which 
there  can  be  no  fchifra?  Do  ye  not  vvalkas  men  who 
are  deif  icute  of  the  Spirit  of  God  I  For  while  one  fay- 
cth,  I  am  of  Paul)  and  another,  I  am  of  Apollo  S',  are 
ye  not  carnal,  in  a  difcofuion  of  mind  wherein  you 

are 

{/)   I  Cor.  ii.  12.  [«)  GjiL  v.  zz.  Eph  v.  9. 

(x)   I  Cor.  iii.  3.4. 


126  ne  Truth  of  the         Sect.  XII. 

are  tlie  enemies  of  God  ;  not  only  negledling  to 
keep  the  unity  of  the  fpirit  m  the  band  of  peace ^  but 
prefuming  to  hold  your  redemption  of  another  Sa- 
viour than  he  hath  appointed,  and  giving  way,  or 
indulging  to  thofe  contentious  pallions  that  defile 
the  temple  of  God,  bring  along  with  them  every 
evil  work,  to  an  intire  forfeiture  of  all  the  blef- 
fings  of  the  Gofpei,  and  the  fuifering  of  that  deftru- 
dion  which  God  will  inflict  upon  thofe  who  profane 
his  temple  {y)  ?  After  this  manner,  the  Apoftle 
gives  the  powerfuUeft  check  poflible  to  that  fpirit 
of  vanity,  that  would  have  introduced  diftindions 
among  the  Apoftles,  and  railed  one  higher  than  an- 
other in  popular  applaufe.  And  to  fet  people  right 
in  their  notions  about  the  Apollles,  he  lets  them 
know,  in  what  particular  light  they  ought  to  regard 
their  public  Teachers. 

It  was  indeed  the  way  among  Philofophers  to  dif- 
fer from  one  another,  and  to  fall  into  particular 
fedts,  who  were  always  very  zealous,  each  in  pre- 
ferring its  ov/n  tenets,  or  its  own  fyftem  of  wif- 
dom  before  that  of  another,  and  in  boallingof  fuch 
a  Philofopher  as  its  head.  But  the  folly  of  this  con- 
duct the  Gofpei  has  demonftrated,  in  teaching  the 
world  a  divine  fyitcm  of  truths,  that  expofe  the 
ignorance  and  folly  of  thofe  wife  men  :  For  the  wif- 
dom  of  this  world,  fays  the  Apoftle,  is  foolifhnefs  with 
God  •,  and  the  Lord  knoweth  the  thoughts  of  the  wife 
that  they  are  vain.  So  that  if  any  profe fling  Chritli- 
anity  feem  to  be  wife  in  this  world,  or  to  affect 
thefpeculations  of  Philofophers,  and  as  their  Difci- 
ples  do,  to  fet  fuch  a  man  at  their  head,  meaning 
thereby  to  promote  an  opinion  of  their  own  wif- 
dom,  thofe  perfons  deceive  themfelves,  and  are 
quite  out  of  the  way  to  be  counted  wife  in  the   fight 

of 

[y)   1  Cor.  iji.  i6,  17. 


Sect.  XII.         Chrijlian  Revelation.  I27 

of  God  ;  let  them  become  fools^  as  the  world  may 
call  rhem,  in  renouncing  the  fpeculations  and  fa- 
dtious  coiirfes  of  thofe  Philofophers  and  their  Difci- 
ples,  'that  they  may  be  'Wife  (2),  according  to  the 
wifdom  of  God,  in  embracing  the  Gofpel  of  Chrift^ 
that  forbids  all  diviiions,  and  to  call  any  man  our 
father  or  mailer  upon  earth,  that  commands  us  to 
to  keep  the  unity  of  the  Spirit  in  the  bond  of  peace^ 
and  to  confefs  only  one  Lord  and  one  faith  (^), 
Thus  the  profeiTors  of  Chriltianity  mult  not  imi- 
tate the  fadious  humour  of  Philofoplicrs  and  their 
DifcipleSj  or  look  upon  any  man  as  their  head  or 
mailer.  As  for  the  Apoftles  themfelves,  they  claim 
no  mailerfhip :  tVho  then,  fay  they,  is  Paul^  and 
who  is  Apollos^  but  Mimfiers  by  whom  ye  believed^ 
even  as  the  Lord  gave  to  every  man  ?  I  have  planted^ 
Apollos  watered 'j  but  God  gave  the  increafe]  now  he 
that  plant eth^  and  he  that  water eth^  are  one,  and  eve- 
ry manjhall  receive  his  own  reward,  according  to  his 
own  labour.  For  we  are  labourers  together  with  God  : 
Te  are  God^s  hujhandry^  ye  are  God's  building  (^b)» 
This  therefore  is  the  light,  wherein  we  are  taught  to 
apprehend  the  Apoflles  with  refpecl  to  the  Chriilian 
Intlitution  :  As  for  the  doclrines  of  the  Gofpel,  and 
the  blelRngs  therein  promifed,  as  for  the  fuccefs 
of  thofe  dodlrines  in  the  hearts  and  lives  of  men, 
whereby  they  are  led  to  lading  happinefs ;  none  of 
thofe  things  can  be  attributed  to  the  Apoilles ;  they 
acknowledge  God  for  their  only  Author,  and  the 
glory  of  all  mud  be  afcribed  to  him  alone.  So  that 
the  Apoflles,  in  the  propagation  of  the  Gofpel, 
can  only  be  confidered  as  Minillers,  united"  together 
in  one  common  fervice,  whom  God  employs,  not 

for 

(k)   I  Cor.  iii.  1 8,  I9,   20.  (a)  Matth.    xxiii,  9.  i®. 

Eph.  iv.  3.  &c*,  [b]  I  Cor.  iii.  5,  ^c. 


J28  "the  Truth    of  the  Sect.  XII. 

for  their  own  fake,  but  for  the  fake  of  other  people, 
to  difpenfe  the  effeds  of  his  vvifdom  and  goodnefs 
to  mankind.  And,  placing  things  in  this  view, 
they  not  only  preclude  themfelves  from  all  pretenfi- 
ons  to  merit,  to  fuperior  efteem  and  glory ;  but 
they  intimate  the  great  folly  of  making  diilindtions 
among  them,  and  how  abfurd  it  is  for  people  to 
feek  for  credit  or  fame  by  heightening  their  chara- 
cler.  Nay,  they  lead  us  to  refled,  that  the  reft  of 
mankind  mud  be  counted  much  more  honourable, 
by  far  preferable  to  them;  fmce  its  is  only  for  their 
fervice  that  they  are  employed ;  only  for  their 
interelt,  that  they  are  qualified,  and  commanded 
to  carry  on  the  propagation  of  the  Gofpel ;  and 
would  not  have  been  thus  qualified,  had  not  God 
defigned  thus  to  employ  them  :  PTe  preach  not^ 
^ay  they,  our/elves^  hut  Cbrift  Jefus  the  Lord  ;  and 
ourfehes  your  ferv ants  for  'jejm  fake  (c).  Mull  not 
the  CorinthianSy  then,  have  been  extremely  foolifli 
in  attempting  to  pervert  the  fettled  order  of  things, 
while  they  fet  up  the  Apolfles  to  be  the  heads  of 
different  parties,  and  the  fcveral  parties  were  con- 
tending, each  one  to  raife  the  fame  of  th.at  particu- 
lar Apollle  for  whom  they  had  declared,  thereby 
meanly  defigning  to  gain  a  name  to  themfelves  in 
a  borrowed  reputation?  So  worthy  and  honourable, 
fo  high  in  the  love  and  efleem  of  God,  are  all  fin- 
cere  Chriftians,  that  the  world^  life^  and  death^ 
things  prefent^  and  things  to  come^  all  are  employ- 
ed by  Providence  in  their  fervice,  as  the  means  of 
their  real,  their  eternal  good  and  happinefs :  The 
Apofhles  themfelves  ferve  to  no  other  purpofe,  and 
can  be  accounted  of  no  otherwife.  And,  I  fay,  does 
not  this  clearly  rcprefent    the    great    meannefs   any 

folld 

(c)  2  Cor,  iv.   5*  (d)  I  Cor.  iii.  21.  22. 


Sect.  XII.        Chrijlian  Revelation.  129 

folly  every  good  ChrilVian  would  be  guilty  of, 
ihould  he  go  about  to  derive  his  credit  from  the 
fame  of  his  pubhc  Teacher?  ^herefore^  fays  the  A* 
poille  (i),  let  no  man  glory  in  men  ;  for  all  things  are 
yours 'j  whether 'Pau],  £?r  A  polios,  (?r  Cephas,  or  the 
worlds  or  life^  or  deaths  or  things  prefent^  or  things  to 
come^  all  are  yours  ;  and  ye  are  ChriflV,  and  Chtill  is 
God's.  Thus  it  is  that  the  Apoillts  do  vehemently 
oppofe  themfelves  to  that  fpirit  of  pride  and  vanity 
that  prompted  the  Corinthians  to  make  diltinclions 
:among  them,  and  to  attempt  to  raife  one  above  an- 
other in  popular  applaufe.  Upon  the  whole  there- 
fore. 

Since  the  Apoftles  openly  propofe  to  the  world, 
in  the  purfuit  of  univerfal  goodnefs  and  righteouf- 
nefs,   immortal   honour  and   glory,   as   their  great 

point  of  view  : Since  upon  this  they  exprefsly 

condemn  and  prohibit  all  paffion  for  popular  ap- 
plaufe ;  (hewing,    at   the  "fame  time,   its  moft  mif- 

chievous  confequences  :-^ Since  all  the  doctrines 

they  taught  do  ftrongly  guard  the  mind  againit  the 

influence  of  that  hurtful  dangerous  appetjte  ; 

Since  neither  from  the  glorious  truths  they  revealed 
in  the  Gofpel,  norfroifi  the  wonderful  works  of  kind- 
nefs,  which,  without  reward,  they  freely  did  to  the 
bodies  of  men,  they  affume  any  degree  of  praife  or  ho- 
nour to  themfelves,  bjt  afcribethe  glory  of  all  to  God 
alone,  thereby  honeilly  intending  to  recommend  the 
Gofpel  to  the  acceptance  of  mankind  as  a  divine  in- 
ititution  ; Since  they  lleadily  oppofe  them- 
felves to  the  fuperftition  and  idolatry,  to  all  the 
falfe,  abfurd  religious  opinions  that  were  eltablilhed 
and  profeifed  among  Jews  and  Heathens,  whereby, 
as  they  forefaw,  they  came  to  be  involved  in  uni- 
verfal contempt  and  hatred  : Since  they  are  fo 

far  from  ufmg  any  of  the  mean  arts  or  meafures  of 

Vol.  II.  R  popularity, 

{d)   I  Cor.  iii.  21,  22,  23. 


130  The  Truth  of  the^  Sect.  XII. 

popularity,  that  when  fome  of  their  Difciples  would 
have  made  a  breach  in  the  union  of  their  fervice, 
and  dividing  theni  in  parties,  would  have  raifed  one 
above  another';  they  feverely  check  that  fpirit  of 

'  fadlion  and  vanity,  in  itrongly  remonflrating,  that 
therein  they  were  highly  injurious  to  Jefus  Chrift^  to 
whoii  alone  all  the  glory  of  the  doctrines  and  blef- 
Ungs  of  the  Gofpel  is  due  ;  and  that  thus  acting  in 
contradidlion  to  the  fpirit  and  defign  of  the  Cbriftian 
inftitution,  they  were  cutting  themfelves  off  from  all 

the  happinefs  it  propofes  to  mankind: Since,  at 

the  fame  time,  they  deprefs  their  own  charadler  far 
below  what  people  apprehended,  and  tell  their  Dif- 
ciples, that  while  thus  they  fet,  fome  one  Apoftle, 
and  fome  another,  at  their  head,  and  feverally  pro- 
feiling  themfelves  their  followers,  would  borrovNJ 
credit  from  their  reputation,  they  were  greatly  dif- 
honouring  themfelves  ;  for  that   the  Apoftles  were 

only  their  fervants  and  rri^niflers : I  fay,    fince 

the  Apollles,  in  all  thefe  pa'rticulars,  aded  a  part  di- 
rectly crofs  to  all  the  dictates  of  a  vain  glorious 
mind,  'tis   impoflible  it  can  be   fufpeded,  that  by 

.  this  paffion  they  were  animated  in  the  propagation 
of  the  Gofpel.  As  they  were  allowed  of  God  to  be  put 
in  trtift  with  the  Gofpel^  even  fo  they  fpake^  not  as 
f  leafing  men  but  God^  who  fearcheth  the  hearts.  For 
neither  at  any  time  ufed  they  flattering  words  ;  nor  of 
men  fought  they  glory  (e).  For  all  which  they  dare 
venture  to  appeal,  not  only  to  man,  but  toGodhim- 
felf.  So  that  hitherto,  in  the  judgment  of  every 
impartial  man,  I  muit  prefume  to  think,  the  A- 
pollles  are  abfolutely  free  from  all  fufpicion  of  im- 
pofture.  And,  I  would  fain  hope,  that  the  Deifts 
will  have  the  freedom  of  thought  to  allow  the  fame 

weight 

(/?)  I  ThefT.  ii.  4,5,6. 


Sect.  XIL         Chrijlian   Revelation.  131 

weight  to  the  fame  apology  in  the  cafe  of  the  A- 
pollles,  that  they  feem  to  allow  it  in  juftifying  their 
own  charad:er. 

It  is  objecled  to  the  Deifls,  that  "  fuch  men  are 
^'  afraid  they  Jhall  not  tranfmit  their  names  to  pofterity 
*'  with  advantage^  but  by  broaching  odd  and  ftngidar 
"  notions J^  In  anfwer  to  which,  ''  Can  they,  (fays 
"  Dr.  Tindal)  if  they  have  any  concern  for  repu- 
*'  tation  after  death,  exped  fair  ufage  then,  when 
"  they  are  furetobe  belied  when  alive  r  Fcr  if  you 
"  are  not  orthodox^  as  an  excellent  Author  (nowde- 
*'  fervedly  in  the  firft  order  of  the  church)  fays,  the 
*'  mofi  perfpicucus  virtue  will  not  he  believed ;  if  you  are 
"  guilty  of  no  open  vices  ^  fecret  ones  will  be  imputed  toyoUy 
'>  your  inquiries  will  be  called  vain,  curious^  and  for  bidden 
*'  ftudies  y  pride  and  ambition  will  be  faid  to  be  the  fecret: 
*'  fpringof  them  5  afearch  after  truth  will  be  called  no- 
^'  velty  (/). — ■ — How  can  one  think  any  man  would 
"  affect  fmgularicy  in  religion,  when  that  mufb  ex- 
*«  pofe  him  to  the  hatred  of  the  Prieits,  the  Bigots, 
*'  and  the  Immoral,  who  are  ambitious  of  Ihewing 
*'  their  zeal  to  the  church,  the  better  to  hide  their 
"  enmity  to  religion.  And  when,  by  thefe  means, 
*'  one  is  looked  on  as  a  monfter,  by  ninety-nine  of 
"  an  hundred,  and  others  fcarce  dare  give  him  any 
''  countenance ;  what  has  this  unhappy  man  but 
*'  confcience  to  fupport  him  {g)  ?  ''  To  the  fame 
purpofe  another  Gentleman,  of  the  fame  way,  argues 
in  this  manner  :  "  If  any  man  (fays  he)  prefumes 
"  to  think  for  himfelf,  and,  in  confequenoe  of  that, 
''  departs  from  the  fentiments  of  the  herd  of  man- 
*'  kind  among  whojn^he  lives,  he  is  fure  to  draw 
"  upon  himfelf  the  whole  malice  of  the  Prieit,   and 

"  of 

(/)  DifHcultiefs  and  Difcouragements,  ^V.  p.  16,  17. 
[g)  An  Addrefs  to  the  Inhabitants  of  London  and  Weilminfter, 
p.  41,  42.     Vid.  Chriftianity  as  old  as  the  Creation,  p.  424.-^ 


i^^  Me  Truth  of  the  Sect.  XIL 

*'  of  all  who  believe  in  him,   or  who  hope  to  make 
"  theirfortune  bypretendingtobelieveinhim, (which 
''  of  courfe  mult  be  nine  hundred  and  ninety  nine  of 
^'  a  thoufand)  and  can  have  no  credit  but  what  his 
*'  virtue,  in  fpite  of  his  enemies,  neceflarily  procures 
**  for  him.  VVhereas,  any  profligate  fellow  is  fure  of 
«'  credit, countenance,  and  fupport,  m  any  fecft  or  party 
*'  whatfoever,  tho'  he  has  no  other  quality  to  re- 
*'  commend  him  than  the  word  of  all  vices,  a  blind 
*'  zeal  to  his  fedl  or  party  (^).*'      Thus  far  the  De- 
ilfs  go  in  their  own  juftification.     And  while  thofe 
forts  efprits^    thofe  upright  daring  fo'uls,   that   have 
the  honefty  and  courage  to  oppole  an  eftabliihed  re- 
ligion,   do   thus'  clear   the  fincerity    of  their  own 
hearts ;   muft  they  not,    by  the  fame  courfe  of  rea- 
foning,   maintain  the  integrity  of  the  Apoltles,  and 
pronounce  them  wholly  free  of  all  paiFion  for  world- 
ly fame,  to  be  enjoyed  .either  before  or  after  death  I 
One    fiiould  think  that  the  evidence,   on  the  fide 
of  the  Apoftles,  is  ftrongly  fortified  by  the  uncom- 
mon   hardfhips,    and    frightful    perfecutions    they 
chearfully  endured,    in  oppofing  the  abfurd  religious 
opinions  then  eilabliilied  in  the  world,    or  in  relie- 
ving mankind  from  the  fuperflition  and  idolatry,  the 
bigotry  which  in  their  days   every- where   prevail- 
ed.    Whereas,  "  many    Free-thinkers  have  either 
*'  fallen   in  with  the  reigning  fuperflition  of  their 
•'  country,  or  fufl^ered  it  quietly   to  take  its  courfe, 
*'  forefeeing  how  little  good  was  to  be  done  on  fo 
''  knaviih  and  ignorant  a  creature  as  man,   and  how 
*'  much  mifchief  was  to  be  expected  from  him  (z).  '^ 
Wonderfully  prudent  1  how  little  foever  it  befpeaks 
a  free,  a  great  and  generous  mind.     But  what  can 
be  expedted    from  thofe  men  who  tell  us,  ^'  It  is 

"  virtue 

[h]  A  Difcourfe  of  Free-Thinking,  p.  120.     (0  Ibid,  p.  123  = 


Sect.  XIH.         Chrijiian  Revelation.  i%% 

*«  virtue  enough  to  endeavour  to  do  good,  on- 
*'  \y  within  the  bounds  of  doing  one's  felf  no 
»*  harm  {k)  I  ^'  An  unkind  condemnation  of  5^- 
crates^  whom  the  Autht)r  had  before  honoured  with 
the  character  of  the  divineji  man  that  ever  appeared  in 
the  Heathen  worlds  to  whofe  virtue  and  wifdom  alt 
ages  have  fmce  donejuftice  (/).    Bat  palhng  this; 


SECT.     XIIL 

In  puhlifijing  the  Gofpel  to  the  JVorld,  the  Apoftles  had 
not  the  mcft  diftant  'Thought  of  thereby  acquiring  to 
themf elves  worldly  Power ^  Rule^  or  Dominion. 

1AM  next  to  explain,  whether  the  Apoflles,  in  the 
profecution  of  their  fervice,  were  animated  by  a 
prevaihng  paflion  for  worldly  power,   authority,  or 
dominion.      And  indeed  this   is  the  paffion  that  is 
moli:  incident  to  great  minds,  and  whereby  fine 
fpirits  have  in  all  ages  been  motl  apt  to  be  llrongly 
agitated  ;  without  regarding  riches  or  treafures  any 
farther,  than  as  they  are  necelTary  to  fupport  their 
power  and  grandeur  (a).     And   though  I  am  nou 
ignorant  bow  contemptibly  fome  people,  that  pre- 
,  tend    to  a  more   than   ordinary    difcernment,    are 
'  pleafed  tp  talk  of  the  Apoftles,  as  if  they  were  only 
to  be  counted  a  company  of  poor,  filly,  defpicable 
creatures ;  yet  I  will  take  the  Hberty  to  affirm,  that 
the  Apoftles  were  men  of  the  moft  open  and  gene- 
rous j 

(k)  Ibid.  p.  178.  (/)  Ibid.  p.  123.       ^  ... 

[a]  Eft  autem  in  hoc  genere  moleftum,  quod  in  maximis  ani- 
mis  fplendidiflimirque  ingeniis,  plerumque  exiftunt  honoris,  im- 
perii, potentise,  gloriae  cupiditates.     Cic.  de  Off.  lib.  i.  cap.  8. 

In  quibus  autem  major  eft  animus,  in  iis  pecuniae  cupiditas 
fpe(^at  ad  opes,  et  ad  gratiiicandi  facuUatem.     Ibid. 


i34  The  Truth  of  the         Sect.  XIIL 

rous,  the  greateft,  and  the  moft  noble  and  elevated 
fouls  that-  ever  mortals  were  infpired  with ;  Nor 
can  I  think  but  thus  much  will  be  clearly  appre- 
hended by  every  man,  who  forms  a  judgment  of  the 
Apoftles  from  their  writings  and  courfe  of  life,  and 
confiders  the  charadler  of  a  truly  great  man,  as  it  is 
reprefented  by  the  bell  Heathen  Philofophers.  So 
that  I  mull  beg  leave  to  fay,  if  the  Apoftles  were  in- 
cited in  the  fervice  of  the  Gofpel  by  any  worldly 
motive,  it  does  not  appear,  how,  in  a  confiftency 
with  the  nature  of  things,  it  could  have  been  any 
other  than  a  ftrong,  violent  pafFion  for  rule  and  em- 
pire. But,  that  the  Apoftles  are  as  little  liable  iri 
this,  as  in  any  other  article,  cannot  but  be  obvious 
to  every  fair,  impartial  inquirer. 

And  indeed,  when  one  reflei^s,  that  the  Apoftles 
were  only  a  few  obfcure,  friendlefs  perfons,  neither 
keepdng  together  for  mutual  counfel  and  alTiftance, 
nor  fetting  up  any  one  of  their  number  to  diredi 
their  adling  in  concert,  but  difperfing  themfelves 
through  the  world,  and  feparating  from  each  other 
to  the  greateft  diftance,  in  order  to  propagate  the 
Gofpel  among  all  nations,  having  no  fixed  refidence, 
but  ever  reftlefsly  travelling  about  from  place  to 
place  ;  it  feems  the  wildeft  imagination  poflible,  to 
conceive,  that  thofe  men  were  all  of  them  fpurred 
on  by  a  commanding  luft  of  power,  and  had  the . 
mad  ambition  to  confpire  together  in  a  forjned  de- 
fign  to  overthrow  the  Roman  empire,  tnd  all  other 
kingdoms,  and  to  ufurp  the  elevation  of  Sovereigns, 
and  grafp  at  univerfal  dominion.  The  imputatiori 
is  fo  very  extravagant,  and  fo  far  beyond  the  bounds 
of  credibility,  that,  as  it  confutes  itfelf,  one  may 
well  think  it  not  worth  the  regarding.  However, 
as  it  affords  an  opportunity  to  let  perfons  and  things 
in  a  juft  light,  I  fliall  here  go  on  as  in  the  former 

articles, 


Sect.  XIII.  Chrijlian  'Revelation.  135 

articles,  and  further  confider  the  dodrines  of  the  A» 
poftles,  and  their  courfe  of  Hfe,  and  from  thence 
make  it  appear,  that  in  the  purfuit  of  their  Miniflry, 
they  were  in  no  degree  Itinmlated  by  a  prevaiUng 
paffion  for  worldly  power  or  dominion. 

The  great  Author  of  our  rehgion,  under  whofe 
influence,  and  by  whofe  authority,  the  Apoftles  al- 
ways aded,  lets  us  know  the  nature  of  his  govern- 
ment, and  exprefsly  declares,  that  his  kingdom  is  not 
of  this  world  {b)  ;  that  it  is  of  no  fecular,  but  intire- 
ly  of  a  fpiritual  nature.  And,  as  the  laws  of  this 
kingdom  do  not  conditute  any  particular  form  of 
civil  policy^  that  affects  mankind  in  their  bodies, 
their  eftates,  or  outward  circumitances ;  fo  its  pu- 
blic Miniiters  have  no  title  to  worldly  power  or 
dominion,  and  cannot,  without  ufurpation,  pretend 
to  rule  over  people  in  what  concerns  their  bodies  or 
eftates,  their  natural  or  their  civil  rights  or  liberties. 
So  that  the  kingdom  of  Chrifl  having  no  concern 
but  with  the  inward  thoughts  and  confciences  of 
men,  incapable  of  brutal  force  and  violence,  it  can 
only  be  propagated  and  fupported,  or  its  Minifters 
can  only  acl,  in  the  way  of  rational  convidion  and 
argument,  and  muft  leave  all  individual  perfons,  all 
the  feveral  ftates  and  kingdoms  of  the  world,  to  the 
peaceable  pofTeflion  of  their  natural  rights,  their  ci- 
vil power  and  authority  ;  being  fubjecl  themfelves 
to  the  Civil  Magistrate,  and  by  their  precepts  and 
example,  engaging  others  to  obferve  a  fleady  courfe 
of  alteclion  and  loyalty. 

Thus  the  great  Founder  of  this  fpiritual  kingdom, 
when  upon  earth,  did  himfelf  confefs  his  fubjeclion, 
and  pay  tribute  to  the  civil  government,  under 
which  he  then  Uved  .'  He  refufed  to  meddle  in  a  ci- 
vil 

{b)  John  xviii.  36. 


136  The  Truth  of  the  Sect.  XIII. 

vil  difference  (f),  wherein  his  meddling  might  have 
been  conftrudted  an  alTuming  or  ufurping  civil  au- 
thority, and  confirmed  the  Jews  in  their  prejudices 
Concerning  the  nature  of  his  kingdom  :  And  when 
the  people,  according  to  their  mitlaken  notions  a- 
bout  the  Mejftah,  upon  a  miracle  wrought  by  our 
Saviour,  would  have  come  and  taken  him  by  force  to 
make  him  a  King^  he  departed  into  a  mountain  himfelf 
alone^  and  by  that  means  prevented  the  defign  (d)  : 
In  a  word,  his  conllant  dodrine  was,  to  render  to 
Cjefar,  the  things  that  are  Csefar'j  ;  and  to  God^  the 
things  that  are  God's  {e).  This  was  the  condudl  of 
our  Saviour  :  And  his  command  to  thofe  particular 
perfons  whom  he  was  to  employ  in  carrying  on  the 
propagation  of  his  Gofpel,  runs  thus  ;  Te  know,  f?ys 
our  Lord,  that  the  Princes  of  the  Gentiles  exercife  do-- 
minion  over  them^  and  they  that  are  great  exercife  au- 
thority upon  them  :  But  it  Jhall  not  he  Jo  among  you  \ 
hut  whofoever  will  be  great  among  you,  let  him  be  your 
tninifter ;  and  whofoever  will  he  chief  among  you,  let 
him  he  your  fervant ;  even  as  the  Son  of  man  came  not 
to  he  Minifter  unto^  hut  to  minifler^  and  to  give  his  life 
a  ranfom  for  many  (/  ). 

Now  as  Jefus  Chrift^  by  his  docflrine  and  example, 
declared  the  nature  of  his  kingdom  to  be  thus  in- 
tirely  fpiritual,  without  interfering  with  any  the 
fmallell  branch  of  civil  jurifdiclion  or  authority  ; 
fo  the  Apolllcs  do  always  iteadily  purfue  the  fame 
plan.  So  far  are  they  from  claiming  to  themfelves 
any  degree  of  worldly  power  and  dominion,  that 
they  dired:  the  allegiance  of  mankind  to  be  wholly 
paid  to  their  civil  Governors,  and  command  every 
individual  to  ht  fuhje5f  to  principalities  and  powers,  to 
obey  Magiftrates^  and  to  he  ready  to  every  good  work  (g)» 

They 

(c)  Luke  xii.  14.       {cf)  John  vi.  15.       (e)  Matth.  xxii.  ?ic 
(/)  Matth.  XX.  25.  [o)  Tit.  iii.  i. 


Sect.XIII.         Chri/ii an  Revelation »  137 

They  tell  us,  that  government  is  not  fo  much  a  hu- 
man contrivance,  as  it  is  an  ordinance  of  God^  an  in-* 
llitution  which  he  has  appointed,  and  which,  froni 
the  circumttances  wherein  Providence  hath  placed 
us,  he  has  made  neceffary  to  the  peace  and  happinels 
of  mankind  (h).  So  that,  by  the  doctrine  of  the  Ax 
poilles,  we  are  bound  to  be  fubjed;  to  the  higher 
powers,  not  only  from  human  compadj:  and  agree- 
ment, not  only  from  a  concern  for  the  public  peace 
and  order  of  the  world,  or  from  benevolent  princi- 
ples that  naturally  prompt  us  to  promote  public 
h^pinefs ;  but  from  confcience  towards  God^  a  regard 
to  his  fovereign  authority,  and  as  we  vahie  his  pro- 
tedtion  and  favour.  And  when  the  Apoifles  do 
thus  enjoin  obedience  to  our  civil  Governors,  as  aa 
indifpentable  article  of  religion,  wherein,  if  we  fail, 
we  become  guilty  of  refilling  the  ordinance  of  God, 
and  do  thereby  expofe  ourfelves  to  his  almighty  dif- 
pleafure  ;  'tis  impoflible  they  could  have  provided  a 
llronger  guard  for  the  Magiftrate  in  the  pofTelHoa 
and  exercife  of  his  civil  authority  •,  nor  could  they^ 
by  any  other  means,  have  more  effectually  engaged 
and  fecured  the  duty  and  loyalty  of  the  fubjedt.  Le^ 
every  foul^  fay  the  Apoltles,  be  fubje^  to  the  higher 
powers.  For  there  is  no  power  but  of  God :  The  pow-- 
ers  that  be  are  ordained  of  God.  V/hofoever  therefore 
refifieth  the  power ^  refifleth  the  ordinance  of  God  ;  and 
they  that  refifl  fhall  receive  to  themfelves  damnation* 
For  Rulers  are  not  a  terror  to  good  works  but  to  evil. 
Wilt  thou  then  not  be  afraid  of  the  power  ?  Bo  that 
which  is  good-,  and  thou  fJoalt  have  praije  of  the  fame  \ 
for  he  is  the  Minifler  cf  Gcd  to  thee  for  good*  But  if 
thou  do  that  which  is  evil-,  be  afraid  \  for  he  beareth  not 
the  fword  in  vain  :  For  he  is  the  Minifler  cf  Gcd^  a 
revenger  to  execute  wrath  upon  him  that  doth  evil. 
Vol.  II.  S  WHrefqr^ 

[h]   I  Pet.  ii,.i3. 


138  T:he    Truth  of  the  Sect.XIIL 

Wherefore  ye  muft  needs  be  JuhjeB^  not  only  for  wrath^ 
hut  for  confcience  Jake,  For ^  for  this  caufe  pay  you  tribute^ 
alfo  :  For  they  are  God's  Minifters^  attending  continu- 
ally upon  this  very  thing.  Render  therefore  to  all  their 
dues  *j  tribute^  to  whom  tribute  is  due ;  cuflom.,  to  whom 
cuflom  •,  fear^  to  whom  fear  ;  honour ^  to  whom  honour 
(i).  This  fame  dodtrine  is  elfewhere  thus  incul- 
cated upon  us  •,  Submit  yourfelveSy  fays  the  Apoftlcj, 
to  every  ordinance  of  man^for  the  Lord's  fake  :  fVhether 
it  be  to  King^  as  fupreme  )  or  unto  Governors^  as  unto 
them  that  are  fent  by  him  for  the  punijhment  of  evil- 
doers^ and  for  the  praife  of  them  that  do  well.  Fof^fo 
is  the  will  of  God^  that  with  well  doing  ye  may  put  to 
filence  the  ignorance  of  foolifhmen  (k).  Still  refleding, 
that  thofe  who  defpife  dominion^  andfpeak  evil  of  dig- 
nities., are-  ungodly  finnerSf  upon  whom  the  judgments 
of  Heaven  fhall  be  executed  (/). 

But  not  only  do  the  Apollles,  upon  pain  of  in- 
curring the  dilpleafure  of  Almighty  God,  command 
their  Difciples  to  be  in  all  inllances,  dutiful  and  loy- 
al, to  pay  tribute,  and  in  every  thing  to  anfwer  the 
charader  of  perfons  v^ell  affedled  to  the  civil  Ma- 
gillrate  :  But  they  further  ilridfly  enjoin  them,  in 
their  folemn  prayers  and  fupplications  to  God,  to  in- 
tercede for  all  that  are  in  authority,  and  to  implore 
the  bleflings,  the  favour  and  protection  of  Heaven 
in  their  behalf.  I  exhort .^  therefore.^  fays  the  Apoftle, 
that  firfl  of  all .^  prayers^  fupplications.,  inter cejfwns  and 
giving  of  thanks.,  be  made  for  all  men  ;  for  Kings.,  and 
for  all  that  are  in  authority  :  That  we  may  lead  a  quiet 
and  peaceable  life  in  allgodlinefs  and  honefly.  For  this 
is  good  and  acceptable  to  God  our  Saviour  :  Who  will 
have  all  men  to  be  faved.,  and  to  come  unto  the  knowledge 
of  the  truth  {ni).     And  v^'hen  one  confiders,    with 

^  what 

(/■)  Rom.  xiii.  i.— 7»  [k]   i  Pet.  Vi.  13,  14,  15. 

(/)  Jude  8.  [m]   i  Tim.  ii.  i.— 4. 


SECf.  XIII.  Chrijiian  Revelation.  139 

what  uprightnefs,  with  what  hearty  fincerity,  we 
ought,  in  all  our  prayers,  to  addrels  ouTfelves  unto 
God,  it  appears  impcflible,  that,  in  a  confiitency 
with  the  dilcharge  of  this  duty,  or  that,  without  be- 
ing highly  impious  before  God,  we  can  entertain 
difaffedion  in  our  hearts,  or  exprefs  difobedience 
of  any  fort,  in  our  lives.  For  it  muft  be  owned, 
that  to  pray  to  God  for  the  fafety  of  the  civil  Ma-* 
giflrate,  and  the  profperity  of  his  government, 
while  our  difioyal  thoughts  or  our  rebellious  deeds 
do  naturally  tend  to  the  overthrow  and  ruin  of  both, 
is  dealing  doubly  with  our  Maker,  and  cannot  but 
provoke  his  jull  indignation.  This  command,  there- 
fore, requiring  us  to  pray  for  all  thap  are  in  autho- 
rity, flrongly  fecures  our  duty  and  loyalty,  and  af- 
fords good  protection  to  the  civil  Magiftrate. 

Such  were  the  doctrines  taught  by  the  Apoflles 
concerning  civil  government,  and  powerfully  re- 
commended to  the  obfervance  of  mankind.  How 
can  we  then  conceive  any  the  leail  fufpicion,  that 
thefe  very  men  who  taught  fuch  doiftrines  to  the 
world,  were  all  the  while  only  treacheroufly  plotting 
together,  to  raife  themfelves  to  univerfal  empire  and 
dominion,  upon  the  ruins  of  the  fevcral  flates  and 
kingdoms  then  fubfiiling  in  the  world  ?  No  im- 
putation of  this  nature  can  be  made  out  againft  the 
Apoflles,  without  proving  them,  at  t\\&  fame  time, 
abandoned  Atheifts,  ^nd  arrant  fools.  Atheifts  they 
mull  have  been,  and  impious  to  the  highefl  pitch, 
when  they  profanely  meant  to  overturn  that  very 
power,  which,  in  the  name  of  God,  they  enjoined 
others  always  to  regard  and  uphold  as  facred  and  re- 
ligious :  And  mull  not  their  folly  have  been  egre- 
gious without  example,  and  beyond  meafure,  when, 
from  all  the  confiderations  that  heaven  and  earth 
can  afford,  they  endeavoured,  what  they  could,  to 

fortify 


240  The  Truth  of  the  Segt.XIIL 

fortify  people's  minds  in  their  loyalty  to  their 
Prince,  whilll  they  were  dellgning  to  llir  them  up 
to  rebellion,  and  to  employ  their  affiilance  in  ufurp- 
ing  his  authority  I  But  is  it  to  be  thought,  that 
men  of  comman  fenfe,  really  engaged  in  fuch  a  par- 
ticular plot,  and  endeavouring  to  gain  a  party  to 
aflill  them  in  the  execution,  would,  with  the  utmoft 
zeal  and  fervency,  do  all  in  their  power  to  infpire 
the  minds  of  their  followers  with  tliofe  principles 
that  raife  the  deepetf  abhorrence  of  fuch  a  plot,  and 
that  render  their  oppofition  molt  certain  and  wholly 
tjnfurmountahle  ?  Mankind  in  mj^ny  inftances  be- 
tray folly  enough  ;  but  of  fuch  a  d.egree  of  folly  hu- 
man nature  is  incapable.  The  Roman  Pontiffs  pur- 
fued  another  courfe  :  Having  formed  a  defign  to  e- 
rect  a  temporal  univerfal  monarchy,  abfolute  in  all 
things,  they  ufurped  a  fpiritual  fovereign  jurifdidion 
over  the  -fentiments  and  adions  of  mankind,  and 
thereupon  claimed  a  power,  which  they  frequently 
executed,  to  depofe  Princes,  to  abfolve  their  fubjeds 
from  their  allegiance,  to  excommunicate  whole  na- 
tions, or  lay  them  under  an  interdid,  and  to  give  a- 
way  kingdoms  to  whom  they  pleafed,  encouraging 
the  blinded  fuperilitious  world,  to  fupport  their 
Bulls  or  Decrees,  by  granting  them  Indulgences,  or 
pnblilbing  Crufado's.  Thus  likewifc  Mahomet  {mttd 
iiis  meafures  to  the  deiign  he  had  formed  :  "  His 
'>  general  rule,  ^a-\(\  which  he  laid  as  a  flrid  obli- 
*'  gation  upon  all  his  followers,  was  to  fight  for  the 
«*  propagation  of  his  religion.  And  there  were  on- 
"  ly  two  conditions  on  which  he  granted  peace  to 
"  any  he  had  to  do  with  ♦,  and  thefe  v^ere  either  to 
*'  come  into  his  religion,  or  fubmit  to  be  tributaries 
*'  unto  them  (w)."     So  that  the  dodrines  of  the 

Gofpel 

(«)  Prideaux's  Life  of  Mahomet,  p.  91.     Here  is  a  pafTage  of 
the  Alcoran  that  declares  exprefsiy  for  toleration  :  Si  Dieu  I'eut 

voulu. 


Sect.  XIII.         Chrijlian  Revelation,  i^t 

Gofpel  do  clearly  juftify  the  Apoftles  from  having 
any  defign  of  ufurping  worldly  power  and  authori- 
ty. Nor  is  their  innocence  lefs  apparent  from  every 
particular  branch  of  their  conduct. 

The  lull  of  power,  like  every  other  prevailing 
paflion,  having  gained  the  command  of  the  foul,  will 
not  conceal  itfelf,  nor  can  it  keep  within  the  bounds 
of  julfice  and  religion,  but  muft  produce  its  own  ge- 
nuine elfedts,  and  do  all  it  can  to  make  provifion  for 
its  own  gratification.  Thus,  from  the  condudt  of 
the  Apoftles,  before  they  fully  underftood  the  de- 
lign  of  the  Gofpel,  or  the  nature  of  Cbrtfi's  king- 
dom, one  may  eafily  learn,  that  they  were  animated 
with  the  profpedl  of  coming  to  worldly  power. 
They  have  their  own  ambitious  aims  of  rifing  above 
one  another  in  the  public  pofts  of  that  governmenr^ 
as  they  apprehended  it  :  And  they  fail  not  to  fhcw 
a  difpofition  to  make  the  world  fenfible  of  the  dire- 
ful effects  of  that  paflion.  Their  hiftory  informs  us, 
that  it  was  oftener  than  once  debated  among  them, 
Whojhould  be  the  great  eft  (o)  ?  While  fome  of  them, 
to  the  great  indignation  of  the  reft,  immediately  pe- 
titioned Jefus   himfelf,  begging   they  might   have 

the 

voulu,  tous  !es  hommes  qui  vivent  fur  la  terre  croiroient.  Se* 
rez-vous  aflez  infenfe,  vous  pauvre  mortel,  pour  contraindre,  par 
la  force,  les  autres  hommes  a  croire  ?  Non,  Tame  ne  croit  point 
que  par  la  volonte  de  Dieu.  Alcor.  ch.  x.  98.  So  that  Maho- 
met aded,  Primierement.  par  la  voye  de  la  parole  &  de  la  perfua- 
fion  ;  &  enfuite  a  force  ouverte,  lorfqu'  il  fe  fentit  afTez  appuye. 
Wherein  this  Impoftor  is  manifeftly  felf-condemned.  But  now 
again  ;  Les  Mahometans  ne  contraignent  perfonne  pas,  meme 
leurs  efclaves,  a  embrailer  leur  religion.  11  y  a  meme  dans  la 
Turquie,  des  villages,  &  des  bourgs  entiers,  ou  tous  les  habitans 
font  Chretiens.  La  feule  capitaie,  diton,  renferme  plus  de 
60G00  Juifs,  fans  compter  les  Chretiens  de  toutes  les  fedles. 
La  Relig.  des  Mahomet.     Tircxlu  Latin  de  M.  Reland.  p.  107, 

(c)  Mark  ix.  33,  &c. 


J 42  Ihe  Truth  of  the  Sect.  XIII. 

the  promife  of  the  mod  honourable  places  (/>).  Be- 
fides,  that  a  certain  village  of  the  Samaritans^  refufing 
to  entertain  our  Saviour,  as  he  was  in  his  way  to  ^e- 
rufakm ;  this  the  Apoftles  counted  fuch  an  inilance 
,of  difaffedion  in  thofe  that  (hould  be  under  their 
Mallei's  government,  that  their  imperious  fpirit 
would  have  immediately  commanded  fire  to  ccme 
down  froin  Heaven  to  confume  them  (q).  And 
from  thefe  inltances  one  may  judge,  what  was  like- 
ly to  have  been  the  deportment  of  the  Apotlles 
with  refpecJ:  to  one  another  ;  and  after  what  man- 
ner they  would  have  employed  that  extraordinary 
miraculous  power,  with  which  they  were  endowed. 
jSIo  doubt,  they  would  haveaded  the  part  of  other 
ambitious  men,  fallen  into  intrigues  and  factions, 
cndea  oured  to  undermine  and  difplace  one  another, 
and  exerted  all  their  povi^er,  while  they  kept  nnited 
together,  in  forcing  the  reft  of  mankind  to  fubmit 
to  their  authority.  But  after  the  crucifixion  of 
yefus  Cbrifi,  when  they  came  to  a  better  under - 
itanding  of  the  defign  of  the  Gofpel,  what  is  the 
lingle  thought,  the  fingle  adlion,  wherein  they  be- 
tray a  paflion  for  worldly  dominion  ? 

Inflead  of  the  proud,  the  imperious  thoughts  of 
rule  and  empire,  they  exprefs  nothing  but  meeknefs 
and  humility;  they  carry  on  their  common  fervice 
with  great  concord  and  unanimity  ;  and,  under  the 
highett  affronts,  fhew  no  degree  of  refentment,  but 
the  utmoll  forbearance,  patience  and  refignation. 
And  as  there  is  no  fymptom  of  any  paflion  for  world- 
ly power  in  the  temper  of  the  Apoftles  -,  fo  neither 
can  one  difcern  the  appearance  of  their  making  any 
provifion  necefTary  to  bring  about  the  gratification 
of  this  appetite.  One  fnould  think,  that  had  the 
Apoftles  been  engaged  in  any  confederacy  to  ufurp 
dominion  over  mankind,  befides  lecuring  an  infinite 

number 

(/>)  Matth.  XX.  20.  {q)  Luk.  ix.  54. 


Sect.  XIIL         Chrijlian  Revelation.  143 

number  of  followers  every  where  thro'  the  world, 
they  muft  have  found  it  neceffary  to  have  provided 
(for  1  will  not  mention  thofe  infamous  powers  af- 
fumed  by  the  Popes  of  Rome)  a  proportionable 
quantity  of  money  and  arms,  without  which,  they 
Gould  not  but  know,  their  defign  would  prbve  ab* 
folutely  abortive.  But  as  our  Saviour,  when  a- 
live,  fent  forth  his  Difciples  to  preach  the  Gofpel, 
and  commanded  them,  that  they  Jhould  take  noihing 
for  their  journey^  Jave  a  fiaff  only  ;  no  fcrip^  no 
breads  no  money  in  their  purfe  {r)\  fo,  after  his  death 
and  refurredion,  in  the  fame  mean  and  defencelefs 
manner  did  they  travel  thro'  the  world  in  the  dif- 
charge  of  their  Minillry  ;  (hewing  always  an  abfo- 
lute  contempt  of  money,  without  which,  no  man 
can  ever  think  of  fupporting  himfelf,  or  his  follow- 
ers, in  the  purfuit  or  polTeffion  of  that  power  and 
greatnefs  he  intends  to  ufurp  and  maintain  over  o- 
thers,  who  cannot  but  violently  oppofe  him.  So 
that  all  their  arms  was  a  Itaff  to  help  them  by  the 
way  ;  and  having  no  money  of  their  own,  they 
jived  on  the  charity  of  other  people;  very  frequent- 
ly reduced  to  hunger,  and  cold,  and  nakednefs. 
Such  is  the  pomp  and  greatnefs  they  affeded,  and 
fuch  is  the  proviilon  thofe  men  made,  who  are  faid 
to  have  confpired  to  conquer  the  world.  In  fliort, 
they  make  not  the  molt  diilant  attack  upon  the 
rights  or  properties  of  other  people  ;  but,  as  by 
their  laws  they  fecured  every  man  in  the  quiet  and 
full  pofTedion  of  every  branch  of  his  liberty  ;  fo,  in 
the  whole  of  their  pradice,  they  keep  within  the 
bounds  of  thefe  facred  inilicutions.  But  how  could 
the  Apoftles,  in  all  inilances,  have  been  meek 
and  humble,  patient  and  forgiving,  univerfally 
temperate,  juftj  and  righteous,  had  they  been  go- 

\^rned 
(^)  Mark  yL  8, 


t44  'I'he  Truth  of  the        Sect,  XIII. 

verned  by  ^^n  infatiable  lufl  of  power,  which,  like 
a  common  ftrumpet,  firfl  debauches  a  man's  princi- 
ples, and  then  leads  him  on  to  the  perpetration 
of  every  ad:  of  impiety  ?  A  man,  in  the  purfuit  of 
his  ambitious  views,  can  have  no  regard  to  any 
thing  but  as  it  contributes  towards  the  great  end 
he  is  aiming  at ;  So  that  all  rights,  human  and  di- 
vine, muil  be  facrificed  to  this  one  appetite ;  and 
the  world  cannot  avoid  being  involved  in  direful 
oppreflion  and  mifery  ;  which,  if  the  ambitious 
man  does  not  himfelf  perifh  in  the  attempt,  will 
continually  be  breaking  out,  according  to  the  op- 
pofition  or  fuccefs  he  meets  withal.  How  contra- 
didlory  is  all  this  to  the  temper  and  condudt  of  the 
Apoftles  f 

But,  had  a  prevailing  paflion  for  worldly  power 
been  the  motive  that  pufhed  on  the  Apoftles  to  the 
propagation  of  the  Gofpel,  muft  they  not  have 
found  it  abfolutely  neceffary  to  have  pradifed  all 
imaginable  arts  of  popularity  ?  Certain  it  is,  that 
they  had  no  fhadow  of  title,  no  pretenfions  of  any 
fort,  to  fer  up  upon,  whereby  people  might  have  been 
induced  to  favour  their  interelt,  or  to  engage  in 
their  fervice.  On  the  contrary,  from  their  own 
mouths,  their  original  and  fortune  were  every 
where  well  known,  and  all  the  world  underftood, 
that  they  had  no  manner  of  claim  to  any  the  leaft 
degree  of  civil  authority.  Having  therefore  no  fup- 
port  from  the  righteoufnefs  of  their  caufe,  they  mud 
intirely  have  depended  on  the  affedions  of  the  multi- 
tude, and,  for  that  reafon,  have  been  obliged  to  employ 
all  poflible  methods  to  infinuate  themfelves  into  their 
favour,  to  prevent  their  revolting,  when  once  enga- 
ged, and  to  keep  them  iteady  to  their  intereft.  And 
to  compafs  this,  muft  they  not  have  had  the  hai- 
nou§  impiety  to  alienate  men's  hearts  and  aifedions 

from 


Sect.  XIII.       Chrijilan  Revelation,  145 

from  thofe  civil  governors,  under  whofe  authori- 
ty they  were  living,  and  to  pervert  all  their  prin- 
ciples of  common  jaftice  and  honetly  \  And  lince 
men  are  feldom  forward  to  dilturb  their  prefent 
eafe,  or  to  expofe  their  lives  and  fortunes  in  an  at- 
.tempt  to  change  their  condition,  without  the  pro- 
fpecl  of  rendering  it  incomparably  better;  muft  not 
the  Apoitles  have  perfuaded  them  that  the  ad  van* 
t2ges  they  might  alliiredly  promife  themfelves  under 
their  government,  would  be  infinitely  greater  than 
any  they  were  at  prefent  poffefTed  of  ?  And  to  af- 
ford thema  conviction  of  this,  muft  they  not,  in  the 
meantime,  have  entertained  them  with  fome  confi- 
derabie  initances  of  their  profufenefs  and  liberality  and 
granted  them  many  indulgences  in  their  prevailing 
humours  and  pafTions  I  And  while  they  were  thus  car- 
rying on  their  plot,  what  peace  and  quiet  of  mind 
could  they  poifibly  enjoy  ?  Suppofing  them  in  per- 
f^d  union  among  themlelves,  which  rarely  happens 
among  perfons  of  unbounded  ambition,  mull:  they  not 
have  been  frequently  put  upon  racking  their  inven- 
tion, and  reduced  to  the  utmofl  perplexities,  how  to 
binder  and  compofe  differences  among  their  fol- 
lowers, and  prevent  their  proving  treacherous ; 
how  to  guard  againif  th-ir  enemies  penetrating  in- 
to their  defign;  and  at  length  how  to  bring  it  into 
execution  I  It  feems  impoffible  but  all  thefe  parti- 
culars mull  have  taken  place  in  the  cafe  of  the  A- 
polUes,  had  they  been  purfuing  after  worldly  power 
and  dominion.  But  where  is  the  fmgle  inlfance 
in  their  conduft,  that  carries  the  leaif  fufpicious 
look  of  their  having  been  after  any  fuch  manner 
involved  or  aifecled  ? 

At  an  infinite  diilance  were  they  from  giving 
any  countenance  to-  any  degree  of  difaifeclion  and 
rebellion  again  ft  the  civil  Magiftrate,  whofe  autho- 

VoL.  II.  T  rity 


146  The  Truth  of  the  Sect.  XIII. 

rity  they  enjoin  us  religioufly  to  regard  and  to  hold 
facred  ;  and  tor  whole  lafety  and  profperity  they 
command  us  to  put  up  our  prayers  to  God  Ahnighty. 
Nor  do  they  buoy  up  the  minds  of  their  followers 
with  any  hopes  of  their  getting  above  their  prefent 
calamities,  and  of  their  leading  them  on  to  a  gold- 
en age,  wherein  they  fliould  live  at  eafe,  amidtt 
all  plenty  and  greatnefs.  They  all  along  ingenuouf- 
]y  tell  the  world,  that  as  they  expecfted  for  them- 
felves  no  other  lot  upon  earth,  than  that  which  had 
already  befallen  them,  full  of  meannefs,  contempt, 
and  poverty  ;  fo  they  could  receive  no  man  into 
their fociety,  as  aDifciple  oiJ.[fus  Chrift^  who  would 
not  firll  renounce  all  worldly  pleafures,  and  riches, 
and  greatnefs,  and  folemnly  profefs  he  was  well 
fatisfied  to  undergo  all  the  molt  dreadful  miferies, 
even  death  itfelf,  when  ever  he  fnould  be  called  to 
it  for  the  fake  of  the  Gofpel,  whofe  rewards  are 
of  another  world  :  for  that  they  were  all  of  them, 
through  many  tribulations  to  enter  into  the  kingdom  of 
he-'ven  (s).  And  if  they  were  not  at  the  eafy  charge 
of  flattering  the  hopes  of  their  followers,  by  fhew- 
ing  them  fome  imaginary  felicities  at  a  diitance; 
far  lefs  were  they  at  the  expence  of  bribing  them 
into  their  interelf,  or  (ecuring  them  to  their  party, 
by  any  prefent  ads  of  munificence.  Their  noble 
contempt  of  money,  and  all  worldly  treafures,  as 
their  Mafler  had  conmianded  them,  made  this  po- 
pular art  abfolutely  impradicable  ;  without  which, 
there  is  no  winning  the  hearts  of  the  multitude  : 
Nay,  they  do  not  fo  much  as  grant  any  the  leall 
indulgence  to  any  one  of  their  followers,  in  any 
one  lingle  humour  or  appetite,  that  can  in  any  mea- 
sure be  prejudicial  to  human  fociety.  For,  not  to 
fpcak  of  their  feverities  againfl:  every  open  violation 

of 
(;)  Aa.  iv.  25. 


Sect*  XIIl.  Chrijiim  Revelation.         147 

of  the  great  law  of  univerfal  righteoufnefs,  they 
will  fuffer  no  man  ro  lead  an  idle  life,  but  feverely 
condemn  thofe  perlons  who  do  not  apply  thenifelves 
to  Tome  lawful  and  indultrious  bufinefs,  whereby 
they  may  fubfiil  thcmfelves  and  families,  and  prove 
ufeful  to  the  rcit  of  mankind  :  And  lo  zealous  are 
they  in  this  particular,  that  in  the  mod  folemn  man- 
ner, they  connnand  all  their  ocher  Difciples  to  with- 
draw themfelves  from  thofe  pretended  Chriftians, 
that  indulge  floth  and  idlenefs,  and  are  bufy  bodies, 
of  an  inquifitive  and  pragmatical  temper,  neglecting 
their  own  proper  affairs,  and  curioufly  prying  into 
thofe  of  other  people  •,  an  unhappy  temper,  that 
greatly  diflurbs  the  peace  of  fociety,  by  its  dealing 
very  much  in  cenfure  and  defamation  (/).  Such  was 
the  conduct  of  the  Apollles.  And  can  fuch  a  con- 
duel  give  us  ground  to  fufped,  that  the  Apoftlcs 
were  defigning  to  make  a  party  in  the  world  ?  No 
man  th.at  underftands  the  humours  and  paflions  of 
the  multitude,  who  in  all  ages  have  been  noted  for 
their  ignorance,  avarice,  ficklenefs,  ingratitude, 
but  muft  own,  that  fuch  mealures  are  totally  re- 
pugnant to  all  thofe  arts  that  are  neceffary  to  gain 
tlie  aifed:ions  of  the  populace,  and  to  fecure  them 
to  one's  intereil.  And  as  the  Apoftlcs  are  infinitely 
above  all  artifices  of  that  nature  ;  fo  rhey  are  abfo- 
lutely  unacquainted  with  thofe  anxious  perplexing 
paflions,  which  continually  difturb  the  bieails  of 
thofe  men  th.;t  are  eni^aged  in  -^'uy  dark  defign,  and 
who  depend  on  the  hujnours  of  a  capricious  multi- 
tude. As  for  the  Apoflles,  they  are  always  calm 
and  fedate,  and  in  one  lle.idy  uniform  courfe  of  acftionj 
purfuethe  propagation  of  the  Gofpt^l,  with  that  fcre- 
nity  and  greainefs  of  mindj  which Hiews  them  to  hnve 

fuch 

(0  Eph.  iv,  28.    2    ThefT.    iii.  6.    ^c.    iTim.v.  13.    i    Pet. 

IV.    IC. 


14-8  The  rrufh  of  the  Sect.  XIIL 

fuch  things  in  their  eye,  as  do  not  lie  at  the  mercy 
of  popular  humours^  or  any  turn  of  fortune  what- 
foever.      From  all  which  one  Ihould  think  it  mani- 
fell,  that  the  Apoflles  were  in  no  degree  fupported 
by  the  luft  of  power,  or  by  the  force  of  any  defign 
to  grafp  at  worldly  rule  and  dominion,  whilft  they  fo 
vigorously  promoted  the  propagation  of   the  GofpeL 
Let  it  only  further  be    remarked,  that  as  their 
mafter  had  it  in  his    power,    with  the  full  confent 
of  the  people,    whofe     notions   about    the   Mejjiah 
mightily  favoured  an  ambitious  enterprife,    to  have 
made  himfelf  a  King,  but  utterly  rejected  or  rather 
greatly  defpifed  the  temptation  {ii)  ;    fo  there  is    no 
doubt  but  the   Apoilles  met   with  feveral   very  fair 
opportunities,  which,  to  men  combined  together  in 
the  purfuit   of  power,    might   have  appeared    very 
flattering,  and   infpired   them  with    good  hopes  of 
juccefs.     In  particular,  the   people  of   Lyfira  were 
io  much  alarmed  at  only   one  miracle  done  by   the 
Apolf  le  Paul,  in  healing  a  man  that  had    been  crip- 
ple from  his   mother's  womb,  that   they  verily  be- 
lieved the  gods  bad   come    down,  among  them   tn  the 
likenefs    of  men.     And  of  this,    it  would   feem,  they 
were  fo  very  confident,   that  judging  Barnabas  to  be 
Jupiter^   SLud  Paul  Mercurius^     becaufe  he    was    the 
chief  fpeaker  •,  the  prieft  of  Jupiter  brought  oxen    and 
garlands    to     the    gates  of    the    city^     and    would 
have    done  facrifice  with     the  people.    And  is  it    to 
be     thought,      that      men      infatiably   ambitious, 
grafping     at   worldly    power    and    dominion,   and 
carrying    on    a    plot    to  that    very  purpofe,  would 
have     failed    to     improve     fo    favourable    a    con- 
juncture? What  fafety  to  their  perfons,  what  fubmif- 
iion  to  their   commands,  what   fuccefs   might  they 
not  haveexpeded  in  any  attempt  ^he  mod  dange- 
rous,   while  their  followers   were  perfuaded,    that 

they 
\v)  2  Job.  vi.  14.,  15.. 


Sect.  XIII.         Chrijlian  Revelation,  ■         149 

they  had  the  gods  themfelves  vifibly  at  their  head  ? 
One  cannot  imagine,  that  men,  abfolutely  devoted 
to  the  luit  of  empire,  would  totally  have  neglected 
this  opportunity,  or  have  been  fo  far  from  making 
ufe  of  it  to  ferve  the  end  they  were  intending,  as 
to  do  their  utmofh  to  fupprefs  fuch  notions  among 
the  people,  to  convince  them  of  their  being  highly 
abfurd  and  impious,  alTuring  them  that  thofe,  whom 
they  took  for  gods,  were  but  men  of  like  paffwns 
with  themfelves:  One  cannot  imagine,  that  by  the 
itrongeft  arguments,  with  great  vehemence,  they 
would  have  gone  about  to  perfuade  them,  to  em- 
brace thofe  principles,  which  for  the  future  Jfhould 
determine  them  to  worlhip  the  one  only  living  and 
true  God,  to  be  in  all  initances  charitable  and  juft 
to  one  another,  and  particularly  to  be  dutiful  and 
loyal  to  their  prefent  civil  governors.  Such  mea- 
fures,  quite  contradidory  to  all  pad  experience, 
would  only  ferve  to  defeat  their  ambition,  and  to 
render  their  attempt  to  ufurp  worldly  power  ex- 
tremely ridiculous.  And  yet  this  was  the  condudh 
of  the  Apoitles  •,  for  no  fooner  did  they  hear  what 
the  Prieii  with  the  people  were  about  to  do,  but^ 
with  the  utmoft  concern  and  indignation,  they  rent 
their  cioaths^  and  ran  in  among  them^  crying  out  and 
faying^  Sirs^  why  do  ye  thefe  things  I  We  alfo  are  men 
of  like  paffions  with  you^  and  preach  unto  you^  that 
yefhould  turn  from  thefe  vajiities  unto  the  living  Gcd^ 
who  made  heaven^    and   earthy  and  the  fea^  and  alt 

things   that   are   therein, —And  with  thefe  fayings 

fcarce  reflrained  they  the  people  that  they  had  net  done 
facrifice  unto  them  (^x).  A  clear  demonitration,  fo 
far  as  I  am  able  to  judge  of  human  nature,  that  the 
Apoftles  were  under  the  commanding  influence  of 
no  worldly  ambitious  paflion,  as    the   great  fpring 

that 

{x)  Aa.  xiv.  8.  esfc, 


150  The  Truth  of  the        Sect.  XIII. 

that  fet  them  a-golng,  that  fupported  them  in  the 
propagation  of  the  Gofpel.     To  conclude. 

In  refleding  upon  the  whole,  it  appears,  that 
the  kingdom  which  the  Apoftles  gave  out  they 
were  commanded,  by  the  authority  of  Heaven,  to 
eredl  and  eftablifh  among  mankind,  was  purely  of 
a  fpiritual  nature,  relating  wholly  to  the  minds  and 
confciences  of  men  ;  and  to  be  fupported  and  pro- 
pagated only  by  the  confiderations  of  another  world, 

the  rewards  and  punifliments of  a  future  Hate; 

That  they  powerfully  recommended  afFedion  and 
loyalty  towards  civil  Governors,  and  bound  the  fub- 
ject  to  obedience,  particularly  from  confcience  to- 
wards God,  a  regard  to  his  fovereign  authority, 
which  cannot  be  contemned  without  infinite  hazard: 
■■That  in  purfuing  fuch  meafures,  while  they 
only  meant  to  ufurp  worldly  power,  they  mulf  have 
deliberately  renounced  the  favour  of  God,  armed 
their  dlfciples  to   defeat  their  defign,  and  rendered 

their  own  ruin  cercain  and  unavoidable  : That 

under  the  highcit  indignities,  the  moit  provoking 
affronts  and  injuries,  they  exprefTed  nothing  but 
mt^eknefs  and  humility,  patience  and  forgivenefs, 
and  were  utterly  void  of  all  pride  and  refentment,  of 

every  fymptom  of  an  afplring  imperious  fpirit : 

That  they  mads  no  provifion,that  could  help  forward 
the  deligns  of  an  ambitious  mind;  but,  in  allinlfances, 
fliowed  a  noble  contempt  of  money,   without  which 

no  attempt  for  empire  can  prove  fuccefsful: That 

they  employed  no  popular  arts  to  gain  followers,  or 
tofecure  people  to  their  intereil  ;  but  purfued  mea- 
fures, that  mull  have  alienated  the  heart  of  every 
worldly  man  from  their  enterprife  ;  and  propofed 
encouragements  that  could  take  with  none,  but 
fuch  as  were  dead  to  this  world,  'and  lived   in   the 

hopes   of  a   glorious   immortality: That  they 

were 


Sect.  XIII.         Chriftian  Revelation.  151 

were  altogether  free  of  all  thofe  torturing  thoughts, 
that  ever  afflidl:  the  minds  of  men  engaged  in  a  dan- 
gerous confpiracy  ;  and  carried  on  the  propagation  of 
the  Gofpel,  with  that  refolute  compofure  and  fedate- 
nefs  of  foul,  that  Ihows  them  infinitely  above  all 
worldly  regards : That  in  thofe  inlf  ances  where- 
in they  might  find  people  difpofed  to  fupport  them 
in  the  purfuit  of  any  fuch  delign,  they  checked 
the  temper,  and  defpifed  the  opportunity  :  1  fay, 
all  thefe  particulars  appear  manikit  in  the  character 
of  the  Apoifles ;  and  as  every  one  of  them  fecms  to 
be  a  clear  proof,  fo,  taken  all  together,  they  muil 
make  up  a  full  demonlf  ration,  that  in  the  propaga- 
tion of  the  Gofpel >  the  Apoftles  were  no  Impoltors, 
or  that  they  were  concerned  in  no  plot  ;  under  the 
pretence  of  that  Miniilry,  to  attain  to  woildly  rule 
and  empire.  They  did  every  thing  neceffary  to 
fruftrate  fuch  a  defign,  and  no  one  thing  did  they  do 
calculated  to  promote  it.  Had  their  fucceffors,  down 
to  our  times,  every  where  inherited  the  fame  tem- 
per, and  kept  themfelves  at  as  great  a  diflance 
from  every  branch  of  civil  authority,  one  is  tempt- 
ed to  think,  that  the  truth  of  the  Chrilfian  inflitu- 
tion  had  not  at  this  day  been  fo  much  contraverted. 
It  feems  too  true,  that  the  power  of  Clergymen, 
whofe  proper  bufinefs  ought  to  confme  them  to  preach 
faith  and  repentance,  from  the  confiderations  of 
another  world,  has  always  proved  fatal  to  religion  : 
It  fills  their  heads  with  foreign  concernments,  it 
nourifliesjn  their  hearts  the  bafe  pailions  of  human  na- 
ture, and  has  dreadful  effects  upon  the  world,  in  all  the 
cruelties  of  dire  perfecution.  May  God  maintain  the 
fword  always  in  the  hands  of  the  civil  Magiftrate 
and  ever  prefer ve  his  church  from  the  ufe  of  fodeltru- 
dtivean  inftrument.  Happy  our  days,  wherein  no  man 
can  complain  of  oppreffion  of  confcience,  wherein  the 
facred  liberties  of  mankind fuffer  no  force  or  invafion, 

SECT. 


J52  The  Truth  of  the  Sect.  XI V« 


SECT.      XIV. 

^be  Condufion^  from  what  has  hitherto  been  explained^ 
viz.  'fhe  Apofiles  having  been  animated^  in  the 
Profetution  of  their  Enterprife^  by  no  worldly  Mo- 
tive of  any  fort^    they  were  certaimy  no  Impoftors. 

THUS  far  have  I  endeavoured  to  explain,  that 
the  doctrines  taught  by  the  Apoitles,  are,  in  the 
whole  of  their  contexture,  in  their  j^eneralpreceptSj 
infinitely  above,  -and  diredly  oppofite  to  all  purpo- 
fes  whatfoever  that  can  be  thought  bafe  or  criminal  ; 
and  in  their  particular  prohibitions,  do  exprefsly 
condemn  every  particular  palfion,  to  which  a  man 
can  be  thought  capable  of  indulging,  to  the  diftur- 
bance,  the  hurt  or  prejudice  of  the  world  about  him  i 

That  as  the  condud:  and  fituation    of  the  A- 

poilles  was  fuch,  that  had  they  confpired  together 
in  any  carnal  fecular  defign,  it  was  impoffible  for 
them  to  avoid  being  deteded  and  ruined  ;  fo  the 
conilant  zeal  tliey  employed  in  recommending 
their  dodrines,  by  the  moil  powerful  arguments, 
to  the  belief  and  practice  of  their  followers,  ferved 
directly  to  arm  thofe  very  perfons  againft  them, 
from  whom  alone  they  could  hope  to  be  fupported  : 

That  in  their  deportment  and  conduct    of  life, 

they  exprefs  nothing  but  an  ex  ad  rectitude  of  man- 
ners, univerfal  righteoufnefsjfteadilypurfuing  acourfc 
of  adions,  in  all  inftances,  anfwerable  to  their  do- 
drines,  and  vifibly  tending  to  the  glory  of  God  and 
the  good  of  mankind  : — That  this  their  virtue  and 
integrity  they  Itill  maintained  without  the  Jeafl 
blemifh,  or  giving  the  fmallell  ground  of  fufpicion, 
(but  every  thing  to  the  contrary)  even  amidit  thofe 
opportunities  and  temptations,  that  can  be  thought 

faireft 


Sect.  XIV.  Chrijlian  Revelation.  153 

fairefl  and  ftrongeft,  or  mofl:  favourable  to  the  de- 
figns  of  a  worldly  minded  man  ;  I  fay,  from    fucli 
confiderations,  I  have  endeavoured  to  make    it   ap- 
pear, that  the  Apoftles,  in  the  propagation  of  the 
Gofpel,  had  no  regard   to  the  riches,    or   pleafures, 
or  honours  of  this  world,  that    they  were  animate;! 
with  no  worldly  defigh  whatfoever  ;  and  confequent- 
ly^  that  they  were  no   Impollors,  while  they  alfa- 
red  the  world,  that  in  the  courfe  of  their  Miniltry, 
defigjaed  to  reform  the  world,    and  to  promote  uni- 
verfal   righteoufncfs    and   goodnefs,    they   were  only 
prejfing  forward  towards   that  joy   that   was  fet  be- 
fore them,  their     great    recompence   of  reward,    a 
bleffed    life,   and  immortality.       Nor  is    it  poffible 
that  a  charge  of  impofture  can  be  laid  againft  them, 
without  fuppofing  them  void  of  all  fenfe  of  this  or  an- 
other'world,  void  of  humanity,  and  void  of  common 
underftanding. 

Openly  to  profefs,  that  in  every  article  of  their 
Miniftry  they  are  determined  by  the  authority  of 
God,  and  from  the  confiderations  of  another  world: 
And  under  this  profeffion,  tQ  be  deliberately  carry- 
ing on  a  plot  in  defiance  to  what  they  cxprefsly  de- 
clare to  be  the  will  of  God,  and  againlt  all  the  hopes 
they  pretend  to  have  of  future  happinefs,  can  belong 
to  no  perfons,  but  to  fuch  as  are  obftinare,  confirm- 
ed Atheifts. -Indeed,  to  fuffer  one's  felf,    and  to 

encourage  others  to  fiilFer  in  the  caufe  of  virtue  and 
Religion,  is  noble  and  generous,  and  moll  worthy  of 
all  the  fentimehts  of  human  nature;  but  to  involve 
the  world  in  fuflrerings,  or  to  expofe  mankind  to  be 
every  where  mafracred  and  butchered,  as  by  the  obje- 
dtion  the  Apoftles  mufl  have  do?ie,  for  the  fake  of 
fome  bafe  infamous   projed,  is  cruel  and  barbarous, 

and  totally  void  of  hum.anity. -And  what  degree 

of  common  underliar.ding  can  one  afcribe  to  the  A- 
yoL.  II.  U  pollles, 


154  "^^^  T^ruth  cf  the  Sect.  XV. 

poftles,  when  all  the  meafures  they  purfued  areabfo- 
kitely  unfit,  notorioufly  repugnant  to  the  worldly  end 
they  are  fiippofed  to  have  intended  ?  So  that,  1  fay, 
had  the  Apotlles  been  Impoftors,  or  had  they  been 
put  upon  propagating  the  Gofpel  from  any  worldly 
defiprn,  they  muli,  at  the  fame  time,  have  been  a  fee 
of  lilly,  barbaroub  Atheills :  A  charader  of  the  A- 
pollles  that  can  enter  into  the  fufpicion  of  no  man, 
who  has  any  theleaft  acquaintance  with  their  hiilory. 


SECT.     XV. 

^he  /ifoftles  were  guilty  of  no  Fraud  or  Impcjiure  in  the 
Metier  cf  th  ReJurre£iion  of  Jefus,  as  alieaged  by 
Mr.  Wool  lion,- 

TH  E  confiderations  hitherto  advanced,  one 
would  think,  are  fully  fufficient  to  clear  the 
Apoftles  of  the  charge  of  impoflure,  or  to  fatisfy  €*• 
very  impartial  man,  th?.t  the  great  power  or  motive 
that  fupported  thefe  firit  Publifliers  of  the  Gofpel  in 
the  difcharge  of  their  Miniiiry,  had  nothing  in  it  of 
this  world.  Bur,  though  it  mult  be  confcffed,  that 
the  Apoftles  were  under  no  fort  of  influence  in  the 
univerfe,  that  could  induce  them  to  deceive  man- 
kind in  any  one  article  whatfoever  •,  yet  our  Infidels 
are  pleafed  to  accufe  them  of  a  particular  inilancc  of 
fraud,  which,  as  it  directly  ilrikes  at  the  foundation 
of  the  Chriftian  inditution,  I  cannot  but  here  ex- 
amine, before  I  conclude  this  part  of  our  argu- 
ment. 

And  we  are  told,  like  Afofiles  were  guilty  cf  a  "uil- 
Jainous  theft ^  tn  ficaUng  awcy  the  dead  bcdy  cf  Jefus, 
upon  which  they  pretended^  wiiilft  in  their  confciences 
they  knew  it  was  quite  otherwife,  thai  he  was  rifen 

frcm 


Sect.  XV.  ChriJIian  Revelation.'         155 

from  the  dead^  and  therein  have  impofed  a  moft  monftrous 
cheat  upon  the  world.  This  is  the  heavy  charge. 
But  how  contradictory  it  is  to  all  the  known  certain 
principles  whereby  one  can  judge  of  perl'ons  and 
things,  to  alledge,  that  the  Apoliles  were  Impuitors 
in  anyone  article,  efpecially  in  that  ot  the  reiurre- 
dion  oijejus^  without  the  truth  of  which,  the  cre- 
dit of  the  Gofpel  falls  immediately  to  the  ground,  is 
apparent  from  what  1  have  hitherto  largely  explain- 
ed. Nor,  in  truth,  is  it  an  eaiy  matter  to  conceive, 
as  this  charge  againll  the  Apoilles  would  have  us, 
how  men,  with  all  their  fenfes  about  them,  could  de- 
liberately, and  with  great  obllinacy,  renounce  every 
prefent  and  future  enjoyment,  and  that  upon  no  mo- 
tive in  the  univerfe,  but  purely  to  live  in  mifery,  to 
expire  in  torments,  and  to  go  into  another  world, 
there  likewife  to  be  miferable  to  eternity  !  Till  hu- 
man nature  comes  to  fet  up  mere  pain  as  the  great 
objedl  of  its  warmeft  purfuics,  fuch  an  event  lies  far 
beyond  the  bounds  of  pollibility.  B^Jt  sfft  Ihall  pro- 
ceed to  examine  the  force  of  thofe  particular  reafons, 
upon  which  our  Infidels  take  upon  them  to  alTure  us, 
that  the  Apoilles  ftole  av\ay  the  body  of  Ji^jus^  and 
thereupon  grafted  the  bare-faced,  infamous  cheat  of 
his  refurredion.     And, 

Firfi  of  all,  they  inform  us,  *'  That  'tis  hard  and 
"  even  impoflible  to  imagine,  that  God  would  vouch* 
''  fafe  the  favour  of  a  miraculous  refurrecfion  to  one 
*'  who,  for  his  crimes,  defervedly  fufPered  and  un» 
''  derwent  death  («)/'  But  was  it  a  crime  to  re- 
lieve the  world  from  Heathen  Idolatry,  and  Jewijh 
fuperflition  ?  Or,  was  it  a  crime  to  introduce  a- 
mong  mankind  the  knowledge  of  the  true  God,  and 
of  a  future  Itate  of  rewards  and  punifhments ;  and 
to  teach  them  a  fyilem  of  morals,   the  purelt  and 

beft, 
{a)  WoclH.  6th  PifcQtirrf,  p-  <$, 


156  iToe  truth  of  the  Sect.  XV. 

beft  the  nature  of  things  can  afford,  and  of  infinite 
confequence   to  the  human  fpecies  ?    If  thefe   are 

crimes,  Jefns  was  moll  certainly  guilty  ; of  what 

other,  I  am  not  able  to  comprehend.    1  confefs,  that, 
in  order  to  engage  the  world  to  fubmit  to  his  infti- 
tution,  he  wrought  miracles,  in  healing  difeafes,  and 
raifmg  the  dead,  works  of  the  fame  beneficent  na- 
ture with  his  doctrines;  he  foretold  his  own  refurre» 
d:ij©n,  and  upon  this  event  llaked  his  charadler,  and 
put   the  whole   credit  of  his  Miniftry :   And  in  all 
this,  wherein  was  Jefus  criminal  ?  Why,  the  Deifts 
tell  us,  that  thofe  miracles  oi  Jefus  were  all  fraud  and 
deceit,  had  nothing  real,  and  therein  he  grofsly  abufed 
the  credulity  of  the  people,     A  moft  hainous  crime  ! 
1  readily  grant.     But  by  what  authority  do  our  In- 
fidels contradidl   the  univerfal  voice  of  all  hi(lory< 
that  afcribes  real  truth  to  the  works  of  Jefus F  Muft 
ilubborn  fadts,   clearly  fupported  by  the  moft  un- 
queftionablc  evidence,  lofe  all  exiftence,  or  be  re- 
duced to  mere  delufion  by  the  mighty  breath  of  bold 
arbitrary  afTertions   to  the  contrary  ?    When   the 
Deiils  fhall  have  difproved  the  teftimony  of  Heathen 
and  Jewijh  Writers,  concerning  the  reality  of  the 
miracles  of  Jefus^  then  m^y  they  have  leave  to  call 
them  delufions. 

In  the  mean  while,  1  would  gladly  know,  is  this 
the  reafoning  that  becomes  a  Freethinker ;  "  Je- 
*'  fus  Chrift  foretold,  that  he  would  rife  again  from 
"  the  dead  ;  but  on  this  very  account,  his  pre- 
"  fuming  to  take  upon  him  the  fulfilling  of  luch  an 
*'  event,  he  muft  be  held  a  wicked  deceiver,  hate- 
''  fultoGod.  And  therefore, nothin-^can be morecer- 
*^  tain,  than  that  his  predidion  ntv  r  took  effedt,  it 
"  being  i^npoiTible  to  imagine  that  God  would  vouch- 
*'  fafe  a  miraculous  refurredion  tofo  great  a  criminal?'* 
A  criminal !  merely  beeaufe  he  foretold  his  refur- 

redion ! 


Sect.  XV,         Chriftian  Revelation.  i^y 

redtion  I  and  before  we  knew  whether  the  event 
will  juttify  :he  prediction  i  Whoever,  like  Mr. 
JVoolfton^  is  capable  of  putting  upon  the  world  fuch 
an  argument,  or  of  thereby  forming  his  own  judg- 
ment of  perfons  and  things,  does  not  feem  to  be  o- 
Verflocked  with  modelly,  or  to  want  an  appetite 
fitted  to  relifh  any  abfurdity. 

In  a  word,  from  all  the  lights  we  can  have,  and 
every  polFible  way  ^  of  judging,  the  whole  life  of 
Jefus  is  fo  intirely  irreproachable,  that  to  charge 
him  with  crimes,  one  mutt  be  guilty  of  a  mofl  no- 
torious contradidion  to  the  obvious  naked  truth  o\ 
things.  Nay,  the  accufation  fcems  quite  inconfift- 
ent  with  Mr.  JVoolfton*s  open  profcflion,  wherein 
he  aiTures  us,  that  ifChriJlians^  tn  protefs  of  time^  had 

not  fophifticated  the  primitive  religion  ^/ Jefus, the 

world  might  have  enjoyed  great  happinefs  under  Je- 
fus'i  religion^  even  that  happinefs— of  the  Jlate  of 
nature,  religion  and  liberty^  for  the  recovery  of  which 
Mr.  JVoolfton  has  had  the  greatnefs  of  mind  to  la- 
bour fo  inceflantly  {b).  Thus,  I  fay,  had  the  pri- 
mitive religion  oi  Jefus  ftill  fubfifted,  (fo  compleatly, 
by  his  own  confeflion,  was  the  work  done  to  his 
hand)  Mr.  Woolfton  would  have  been  faved  the 
trouble  and  hazard  of  repairing  the  religious  inter- 
ells,  the  moral  happinefs  of  mankind.  Whatever 
therefore  may  be  objedted  to  his  Difciples  of  after 
ages,  it  muit  be  allowed,  that  as  \o  Jefus  himfelf, 
his  moral  charader  was  intire,  and  rendered  it  in 
noways  unworthy  of  God  to  be  concerned  in  his  re- 
furredtion.     But, 

In  the  next  place,  it  is  alledged,  *'  That  the  chief 
"  Priefts  and  Pharifees  having  fealed  the  ftone  ac 
''  the  mouth  of  the  fepulchre ;  by  this  fealing  we 
"  are  to  underftand  nothing  lefs  than  a  covenant 

"  entered 
(h)  Woolfton,  ibid.  p.  37. 


158  The  Truth  of  the         Sect.  XV, 

**  entered  into  betv/een  the  chief  Priefts  and  the 
''  Apollles,  by  which  Jtfus's  veracity,  power  and 
"  Mejfiahjhip  was  to  be  tried.  Jt  is  true,  we  read 
*'  not  of  the  Apoftles  giving  their  confent  to  the 
"  covenant,  yet  it  was  reafonably  prefumed,  and 
*'  could  not  have  been  refufed,  if  afked,  and  as  for 
*'  the  condition  of  the  fealed  covenant,  it  was  this 3 
'*  If  Jefus  arofe  from  the  dead  in  the  prefence  of 
''  the  chief  Priefls,  upon  their  opening  the  feals  of 
^'  the  fepulchre,  at  the  time  appointed,  then  was 
"  he  to  be  called  the  Meffiah  :  But,  if  he  continued 
^^  in  a  corrupt  and  putrified  flate  of  mortality,  then 
^'  was  he  to  be  granted  to  be  an  Impoltor.  Very 
"  wifely  and  rightly  agreed !  [Say  the  Deifts.] 
*'  And  if  the  Apollles  had  Itood  to  this  covenant, 
*'  Chriftianity  had  been  nipt  in  its  bud,  and  fup- 
''  prejOTed  in  its  birth.  But  they  had  other  views, 
"  and  another  game  to  play  at  all  adventures.  The 
"  body  was  to  be  removed,  and  a  refurredion  pre- 
"  tended.  Nor  did  the  Apoftles  negled:  to  ufe 
"  means  to  accomplifh  their  defign  ;  at  kit  an  op- 
"  portunity  they  got  for  that  purpofe.  The  watch 
**  that  was  fet  to  guard  the  fepukhre  having  drunk, 
*'  io  largely  that  night,  either  by  the  contrivance 
"  of  the  Apoftles  themfelves,  or  upon  the  bounty 
*'  offome  other  people,  that  they  were  quite  in- 
"  toxicated,  fell  faft  ajleep  :  Upon  which  the  Dif- 
•^  ciples  being  aware  of  the  lucky  opportunity,  car- 
"  ried  the  body  of  j^efus  off  fafely,  and  executed 
"  that  fraud,  which  has  been  the  delufion  of  na- 
<'  tions  and  ages  fince  (r)."  Thus  far  the  accufa- 
tion  goes,  and  the  fealing  of  the  fepulchre  feems 
to  be  the  grand  topic  from  whence  they  pre- 
tend to  demonftrate  the  villany  of  the  Apoftles, 
and  that  the  refurredion  of  Jefus  is  a  mere  impo- 

iture. 

fcj  Id.  ibid.  p.  1 5i  20,  21. 


Sect*  XV.         Chriflian  Re'delation.  159 

flure.  But,  before  I  come  particularly  to  confider 
this  mighty  argument,  I  wotlld  beg  to  be  inform- 
ed, 

Upon   what  evidence  do  the  Deifls  pretend  to 
know,  that  Jeftis  was  crucified,  and  lay  deed  in  his 

grave  at  the  time  of  the  Jewifo  Paflover That 

the  chief  Priefts  fealed  the  ftone  of  the  fepulchre 

and  from   Pilate  the  Roman  governor  obtained 

a  watch  of  foldiers  to  guard  it  ?  The  Apoftles  have 
indeed  recorded  fuch  events  in  their  hillory  of  the 
tranfaclions  of  thofe  times :  And  is  it  upon  the  truth 
of  this  hiftory,  that  the  Deifts  believe  the  truth  of 
thefe  matters  of  fact  ?  Why  then  do  they  difbelieve 
other  fadts,  that  are  as  pointedly  atteited  by  the 
fame  witnefTes  ?  Is  there  good  reafon  to  fufped  the 
Apoftles  when  they  report,  that  for  fear  of  the 
heavenly  MefTenger  who  rolled  back  the  ftone  from 
the  door  of  the  fepulchre,  the  keepers  did  Jhake  and 
become  as  dead  men ;  and  that  early  in  the  morning fome 
of  the  watch  came  into  the  city^  and  Jhewed  unto  the 
chief  Priejts  all  the  things  that  were  done  ;  I  fay,  i$ 
there  good  reafon  to  fufped:  the  veracity  of  the  A' 
poftles  in  thofe  articles ;  bat  no  reafon  to  call  their 
teftimony  in  queftion,  when  they  tell  us,  that  the 
chief  Priefts  fealed  the  ftone,  and  placed  a  guard  up- 
on the  fepulchre  ?  It  is  true,  thefe  precautions  taken 
by  the  chief  Priefts,  though  they  could  not  pofTibly 
prevent,  yet  they  do  not  infer  the  refurredion  of 
yefus  ;  whereas  tlie  account  we  have  concerning 
the  behaviour  of  the  watch,  would  lead  one  to  that 
conclnfion.  But  muft  nothing  have  cre-dit  that 
makes  for  the  refurreclion,  and  every  thing  that 
would  make  againft  it  be  admitted? — '■ — In  exami- 
ning into  the  truth  of  a  main  fadl,  attended  with  fo 
many  collateral  fads  or  circumftances,  all  attefted 
by  the  fame  authority,  whereby  the  main  fad  is 

fupported; 


i6o  T}:e  Truth  of  the  Sect.  XV« 

fupported  ;  is  it  fair,  has  it  any  fhew  of  honefty, 
to  garble,  if  I  may  fpeak  fo,  thofe  collateral  facts, 
and  to  forge  others,  lo  as  to  lead  one  to  apprehend 
that  the  main  fact  in  queition  is  a  downright  for- 
gery ?     Thus, 

The  great  event  about  whofe  truth  we  would  be 
fatisfied,  is  the  refurrection  of  Jefus  Chrijl,  Now, 
along  with  this  main  fact,  we  have  fo  many  collate- 
ral fads  whereby  its  credibility  may  be  judged, 
fuch  as  the  fealing  the  (tone  of  the  fepulchre,  and 
fetting  a  watch  ;  the  trembling  of  the  keepers,  and 
their  becoming  as  dead  men,  upon  fome  aifoniftiing 
incidents  at  the  time  of  the  refurrection;  the  co- 
ming of  fome  of  the  watch  into  the  city,  and  in- 
forming the  chief  Prielts  about  what  had  happened; 
the  calling  of  a  council  by  the  chief  Prielts,  and 
their  giving  large  money  to  the  foldiers,  bribing 
them  to  fay,  his  Difciples  came  by  nighty  and  ftole  him 
away  wh  le  we  Jleep :  Thefe,  1  fay,  are  fo  many 
collateral  fads ;  and  what  evidence  we  have  for  any 
of  them,  the  very  fame  we  have  for  each  and  all  of 
them.  What  then  is  the  law  of  reafon,  or  where 
is  the  rule  of  honelty,  that  can  intitle  a  man  to  af- 
fure  the  world,  ''  The  fepulchre  indeed  was  fealed 
*'  and  guarded,  as  Matthew  reports  :  But  he  lyes 
*'  when  he  tells  us,  that  the  chief  Priejls  bribed  the 
*'  foldiers  to  fay,  his  Dtfciples  came  by  nighty  and 
"  ftole  him  away  :  For  this  report  of  the  foldiers 
^'  which  the  Hiltorian  would  here  make  to  be  the 
'^  effedt  of  a  bribe,  and  therefore  a  mere  falfehood, 
"  is  the  real  account  of  things  as  they  adtually  hap- 
"  pcned;  (ince  the  whole  truth  of  the  matter,  is 
"  plainly  this;  either  by  the  contrivance  of  the  A- 
•''  pollles  themfelves,  or  by  fome  other  means,  (one 
*'  cannot  pofitively  determine,  how)  the  foldiers 
''  that  night  being  quite  intoxicated  with  excefs  of 
-  '  u  drink, 


^ECT.  XV.       .  Chrtfllan  Revelation.  i6i 

*'  drink^  and  in  a  deed  fleep,  the  Apoftles  took  the 
*'  opportunity,  and  having  llole  away  the  body  of 
*'  J^J^^-i  pretended  a  refurreclion."     I  fay,   what  is 
the  rule  of  reafon   or  honeily,   upon  which  a  man 
gives  credit  to  Matthew  in  fome  articles ;  but  offers 
him  the  lye   in  others  ?    Can  our  Infidels  juilify  a 
man's  differing  fo  widely  from   this   Hiilorian,  by 
the  teilimony  of  any  other  Hiftorians  of  better  au- 
thority, or  by  an   interfering  and  clafhing  of  fadls 
told  by  the  Apoitles  themfelves,  or  from  any  blemifli 
m  their  moral  character  ?   [  am   afraid,    that   to  al- 
ledge  that  the  Apoftles  contrived  to  have  the  guards 
intoxicated  ;  that  they  gained  their  defign  ;  and  by 
this  means  throwing   the  watch   into  a  deep  fleep, 
that,   in  the  mean  while,  they  carried  off  the   body 
oijefus  fafely,   muft  be  held  the  forging  of  fads  ac 
pleafure,  not  only  without,  but  contrary  to  the  faith 
of  hiftory.     Such   management  mull:   totally  over- 
throw all   hiftory   whatfoever ;   and    while   a  man 
pretends  to  make  ufe  of  it,  render  it  abfolutely  ufe- 
iefs  :    Nor  can    thofe  who  follow  this   courfe    ever 
prevent  their  being  fufpected  of  being  vt^holly  in  the 
power-  of   mere   paffion   and  prejudice.     And   how 
very  partial  our   modern  Deifts  are  in  reprefenting 
the  character  of  the  Apoftles,  there    is  abundant 
proof  from    their  opinion   concerning    the   foldiers 
that  guarded  the  fepulchre. 

"  Your  Evangelifts  (fay  they)  would  hint,  that 
*'  the  chief  Priclls  gave  money  to  the  foldiers  to 
"  fay,  they  were  alleep,  when  the  Difciples  ftole 
''  the  body  of  Jefus  away,  as  if  they  were  bribed 
"  to  a  falfe  teftimony  ;  but  there  neither  was  nor 
''  could  be  any  fuch  thing.  If  there  had  been  a* 
"  real  refurrection  to  their  allonifhment  and  amazc- 
'^  ment,  as  it  is  reprefented.in  your  Gofpels,  no 
''  moyiey  could  fo  foon  have  C'^rruptcd  them  to  a  falfe ^ 
Vol.  II.  X  ,     ^'  ^itnefs^ 


i62  The  Truth  of  the  Sect.  XV. 

*^  wiinefs^  being  under  fuch  fears  of  God  and  of 
*'  Jejus  (d)."     Thus  thofe  drunken  unconfcionable 
foldiers  mull:  not   be  held    capable    of    telling     a 
lye,  tho'  under  the  temptation  of  a  large  bribe,  for 
fear  of  that  God  whom  they  knew  nothing  of,  and 
of  JefuSy    whofe  real   character  they  were  totally 
ignorant  of:     And   yet  the  Apoflles,    amidft  the 
moft  folemn  appeals  to  the  true  God,  and  the  moft 
awful  reprefentations  of  an   approaching  judgment, 
a  future  ftate  of  rewards  and  punifliments,   Ki^hen  all 
lyars  jhall  be  damned  eternally^  were  not  only  capable, 
but  they  were  actually  guilty  of  a  deliberate  horrid 
lye,  and  for  which,  by  their  own  dodlrine,  they  muft 
fuifer  torment  for  ever  hereafter  !    If  this  be  a  free- 
dom of  thought  in  judging  ofperfons  and  charaders, 
upon  which  a  man  has  reafon  to  value  himfelf,    I 
appeal  to  the  whole  world.     For  my  part,  as  I  pre- 
tend to  know  nothing  about  antient  fads  but  from 
the  hiitory  of  former  ages,  fo  I  as  little  know  what 
other  way  I  can  arrive  to  the  certain  knowledge  of 
the  truth  of  thofe  fadts,    but  by  carefully  confider- 
ing  the  nature  and  circumllances  of  the  fadts  them- 
felves,  and  the  charader  and  principles  of  the  per- 
fons  concerned  in  them.     'Tis  after  this  manner  that 
I  now  come  impartially  to  inquire  into  the  truth  of 
thofe   particular  facts  that  relate  to  the  refurredion 
of  Jefus^    and  concerning  which  the  befl  authentic 
records  we  have  are  thofe  of  the  Gofpel,    as  they 
come  from  thofe  perfons  who  are  faid  to  have  been 
eye-witnejfes.- 

In  the  firft  place,    'Tis  agreed  that  the  fepulchte 
vas  fealed  and  guarded:    But  then  our  Infidels   al- 
edge,  that  this  fealing  mufl  fignify,    "  There  was 
''  a  covenant  betwixt  the  chief  Priefls  on  one  fid^^ 
''''  and  the  Apoflles  on  the  other,  wherein  both  pat- 
tics 

(d)  Woolft.  ubi  fupra,  p.  21. 


1: 


gECT.  XV.         Chri/iian  Revelation.  J ^3 

<*  ties  mutually  agreed,  That  the  feal  Ihould  not  bp 
•*'  broken  up,  but  in  the  prefence  of  all  concerned : 
^*  That  if,  upon  the  opening  of  the  fepulchre,  the 
*'  body  of  Jefjs  (hould  be  found  ftill  dead,  he 
*'  Ihould  be  held  an  Impoltor ;  but,  if  alive  and 
^'  rifen,  he  lliould  be  elleemed  the  Mefftah.  From 
*'  whence  it  follows,  that  the  Apoilles  were  an- 
^^  fwerable  for  the  intirenefs  of  the  feals ;  and  thac 
"  Jefus^  lliould  lie  return  to  life  again,  muft  not 
*'  prefume  to  ftir  out  of  the  fepulchre,  till  the  chief 
*'  Priefts  Ihould  be  prefent  to  take  off  the  feals,  an^ 
"  to  open  the  door  for  him."  This  is  our  modern 
account  of  things,  which  is  reckoned  new  and  in- 
genious, and  upon  which  the  Author  values  himfelf 
extravagantly.  But  alas  !  in  this  covenant  their  is 
nothing  real  to  be  feen  but  a  man's  wit  ftraining 
itfelf  to  amufe  people  with  an  imaginary  conceit, 
and  to  render  them  miftruftful  of  the  relurrec^ion. 
Not  to  mention  other  reflections  that  might  be 
made  on  it,  I  fliall  only  obferve,  that,  from  the 
truth  of  things,  as  recorded  in  the  Hiftory,  'tis  ab- 
furd  to  imagine,  either  that  the  chief  Prieftsmade, 
or  meant  to  make  fuch  a  covenant  with  the  A- 
poftles,    or  that  the  Apoftles  could  or  would  agree 

to  it. 

On  the  whole  face  of  the  Hiftory,  it  is  apparent, 
that,  upon  the  crucifixion  of  their  Mailer,  the  A- 
poltles  gave  up  all  for  loft,  and  had  the  comfort  of 
JIG  hopes  of  any  fort.  So  that  the  controverfy  a- 
bout  the  Meffiajhtp  of  Jejus  being  intirely  at  an 
end,  and  the  Apoftles  no  longer  pretending  to  mam- 
tain  his  credit  in  that  charader,  which  they  cer- 
tainly thought  he  had  now  forfeited ;  what  need,  of 
a  covenant  to  fettle  the  matter,  as  if  the  queft:ion 
were  ftill  iptire,  aiid  both  parties  were  yet  infifting 
pji  their  different  claims  ?  Had. fuch  a  covenant  been 

propofed 


104  22v  Truth  of  the  Sect.  XV. 

propofed  to  the  Apodles,  they  would  have  eileem- 
ed  it  a  cruel  infult  over  their  mifcries ;  or  had  they 
judged  the  chief  Priefts  fincere  and  in  earndl,  no 
doubt,  had  the  fling  of  their  difappointments  fuf- 
fered  them,  they  would  have  laughed  at  the  propo- 
fal,  frankly  owning  they  gave  up  the  point,  and 
their  caufe  was  ruined  beyond  remedy.     But, 

Suppofing  the  Apoftles  to  have  been  in  hopes  of 
the  refurreclion  of  Jefus^  (which,  in  real  fad:,  was 
the  tiling  in  the  world  fartheft  from  their  thought) 
Jiovv  could  they  poffibly  become  bound,  as  this  co- 
venant would  have  them,  that  the  Jeals  Jhould  be  pre- 
ferved  whole  and  intire^  and  that  Jefus^  arife  when 
he  would,  fliould  not  IVir  out  of  the  fepulchre,  till 
the  chief  Priefts  and  all  concerned  fhould  be  prefent 
to  witnefs  it  ?  I  hope  it  is  not  pretended,  that  the 
Apoftles,  by  the  exertion  of  their  own  power,  were 
to  reftore  Jefiis  to  life  again.  Indeed,  had  this  beem 
the  cafe,  they  might  have  made  fuch  a  covenant, 
and  brought  themfelves  under  fuch  engagements. 
But  their  Mafter  had  told  them  he  had  a  power  to 
lay  down  his  life^  and  a  power  to  take  it  again  (^). 
And  can  it  be  thought,  that  the  Apoftles  would 
take  upon  them  to  enter  into  any  articles  about  the 
pr^cife  particular  circumftances  of  the  exertion  of  a 
power  that  was  none  of  their's,  tliat  was  abfolutely 
at  the  difpofil  of  another,  and  in  relation  to  which 
they  had  no  commiffion  to  treat  with  any  man  li- 
ving? As  the  agreeing  to  fuch  a  covenant  would 
have  been  extremely  ridiculous  on  the  part  of  the 
Apoftles;  fo  the  propofal  of  it  would  have  been  e- 
qujlly  abfurd  and  extravagant  on  the  part  of  the 
chief  Priefts  and  Rulers.  To  alledge,  therefore, 
that  the  Apoftles,  upon  any  fuch  covenant,  (or  up- 
on any  other  confideration  whatfoever,  unlefs  a  man 

can 

{e)  John  X.  18.  , 


Sect.  XV.  Chriftian  Revelation.  i6§ 

can  be  bound  to  impofTibilities)  were  anfwerable 
for  the  feals  on  the  mouth  of  the  ftpulchre,  and  that 
thofe  feals  having  been  broken,  they  muft  be  held 
guilty  of  a  molt  villanous  theft  in  the  matter  of  the 
refurrredion  ;  is  giving  judgment,  not  only  with- 
out all  foundation  or  jufl  realoning,  but  in  open  de- 
fiance to  the  truth  of  things.  What  then  lliall  we 
think  of  this  pretty  conceit  of  a  covenant,  whofe 
infringement  is  counted  no  lefs  than  a  demonftrative 
argument  of  a  manifeil  and  bare-faced  cheat  in  Je- 
fiis's  refurredion  ?  Thofe  are  but  empty  airs  of  tri- 
umph which  the  Deills  give  themfelves,  when  they 
vauntingly  tell  us,  that  "  the  fradure  of  the  feals 
''  (which  the  Apoltles  were  no  more  obliged  to  pre- 
*'  lerve  whole,  than  Mr.  IVoolfton  was)  againfl  the 
*'  law  of  fecurity,  againll  the  laws  of  honour  and 
*'  honefty,  is  fuch  a  manifeil  and  indifputable  mark 
"  and  indication  of  fraud  committed  by  the  i^po- 
"  ftles,  as  is  not  to  be  equalled  in  all,  or  any  of 
*'  the  Impoftors,  that  ever  were  attempted  to  be  put 
^'  upon  the  world  /)." 

That  they  mi-ht  fati^fy  themfelves,  or  the  reft 
of  the  world,  as  to  the  truth  or  impofture  of  Jefus's 
characler,  upon  his  rifing  or  not  rifing  from  the 
deed  ;  had  the  chief  Priefts  and  Pharifees  defigned  to 
traniad  any  thing  about  the  hour  of  the  day,  and  the 
witneifes  to  be  prefent,  when  the  refurreclion  lliould 
happen,  if  it  was  to  happen  ;  Je{us  Chrift  himfelf 
was  certainly  the  only  perfon  in  whofe  power  it  was 
to  receive  and  agree  i;o  articles.  And  I  much  won- 
der that  our  Infidels,  fince  they  had  the  whole  at 
their  own  invention,  did  not  make  the  chief  Priefts 
to  llipulate  with  Jefus  himfelf,  who,  before  his  death, 
in  publicly  declaring  he  was  to  rife  again  the  third 
day^  had  encouraged  them  to  propofe  further  arti- 
cles, 

(f)  Woolft.  ub.  fupr.  p.  15,  17. 


|66  ^he.  Truth  of  the  Sect.  XV, 

cles,  or  whatever  particular  circumftanossthey  Ihould 
judge  neceflary  to  afford  thtm  fatisfadion,  as  to  the 
certainty  of  that  event,  whereby  the  whole  was  to 
be  decided.  This,  in  my  apprehenfion,  would  have 
reprcfented  thofe  fage  Gentlemen,  the  chief  Priefts 
and  Pharifees,  ading  much  more  within  the  bounds 
of  common  fenfe ;  than  thefetting  them  forth  as  co- 
venanting with  the  Apoftles,  who  had  no  degree  of 
power  in  the  matter,  or  at  whofe  difpofal,  not  to 
fpeak  of  their  not  expeding  it,  there  was  not  one 
iingle  circumllance  of  the  refurredtion.  But  to  tell 
the  world,  that  the  chief  Prieils  were  in  covenant 
with  a  man,  about  the  circumllances  of  his  rifing 
ffpm  the  dead,  whom  they  were  crucifying  as  an 
infamous  malefadtor,  might  have  been  counted  a 
little  too  grofs  and  contradid:ory.  And  indeed  the 
greatefl  credulity  could  not  poflibly  believe  the  truth 
of  fucha  covenant,  unlefsat  the  fame  time  we  are  told, 
it  was  in  the  way  of  barbarous  infult,  of  cruel 
mockery  and  ridicule :  As  fomething  very  like  it 
feems  to  have  happened,  when  the  chief  Priejis  mock- 
ing him  with  the  Scribes  and  Elders  faid^  he  faved  o- 
therSy  him/elf  he  cannot  fave :  If  he  be  the  King  of  If- 
raely  let  him  now  come  down  from  the:  crofs^  and  we 
will  believe  him  (g).  When  therefore  it  is  faid,  that 
*'  the  chief  Prielts  intending  to  be'  prefent  on  the 
♦'  day  appointed,  at  the  opening  of  the  fepulchre, 
*'  they  did  not  doubt,  what  no  body  could  queffir 
*'  on,  but  Jefus^  in  accommodation  to  the  fealing  of 
^'  the  {lone,  would  wait  their  coming,  and  arife  to 
^'  life,  if  he  could,  in  their  fight  (h) ;"  I  hope  the 
Deifts  do  not  hereby  mean  to  fallen  likewife  upon 
'Jefus  a  breach  of  covenant.  The  chief  Priefts 
difdained  the  thought  of  tranfading  any  fuch  thing 

with  yefus  when  alive His  Difciples  after  his 

deaths 

(g)  Matth.  xxvii.  41,  42.  [h]  Woolft.  p.  12. 


SkcT.  XV.         Chriftian  Revelation.  16^ 

death,  had  no  fliadow  of  power  to  ftipulate  for  it  irl 

his  name Had  not  J  ejus  then,  independently  of 

the  chief  Prieftsj  of  all  their  feals  and  guards,  the 
abfolute  difpofal  of  his  own  body  1  And  was  he  not, 
reafonably  (peaking,  and  as  it  becomes  a  Freethink- 
er, at  full  liberty  to  return  to  life,  if  he  could,  at 
that  hour  of  the  third  day,  and  in  thofe  circum- 
Hances  which  he  fhould  judge  the  leafl  oftentati- 
ous,  the  moll  commodious,  and  the  fafell  ? 

The  DeillSj  however,  may  (till  infill,  that  grant- 
ing it  was  in  Jefufs,  power  to  arife  to  life  when  he 
would,  or  that  there  was  no  rellraint  from  any  ex- 
prefs  agreement  that  could  hinder  him  ;  yet  for  the 
fatisfadion  of  the  chief  Prielts,  &c.  he  ought  to 
have  waited  their  coming,  and  to  have  arifen  in 
their  fight,  when  they  ihouid  have  opened  the  fe- 
pulchre.  But  ai  this  will  come  to  be  confidered  iii 
a  following  article,  I  fhall  only  here  again  remark, 
that,  at  any  rate,  this  conceit  of  a  covenant,  upon 
which  the  Deills  boallingly  lay  the  llrefs  of  a  de- 
monftrative  argument  for  a  villanous  cheat  in  the 
matter  of  the  refurre(5tion,  is  a  filly,  rediculous  ima- 
gination, without  any  thing  teal  tofupport  it;  Such, 
I  fay,  is  the  pride  of  Mr;  Woolfion's  demonftration. 
But, 

In  the  ne%t  place.  The  Deills  alTure  the  world, 
*'  that  the  guard  having  that  night  drunk  to  excefs, 
*'  they  were  fall  afleep  on   the  morning  when  thb 

'^  refurredion  is  faid  to  have  happened That  ei- 

"  ther  the  Apoltles  themfelves,  or  fome  of  the  Jcjos 
*'  who  were  then  keeping  the  PalTover,  had  by 
*'  their  bounty  minillred  to  this  excefs  of  the  fol- 

*'  diers." But  which   way  foever    this    drunken 

.Jleepy  fit  of  the  watch  came  to  pafsy  certain  it  is^  fa  j 
they,  the  Jpoftles  took  the  advantage^  and  fiole  awa^ 
ih€  body  of  Jefus,     Now,  thefe  are  matters  of  facl^ 

for 


i68  7he  Truth  of  the  Sect.  XV. 

for  which  the  hiftory  itfelf  aiFords  us  no  degree  of 
evidence,  but  every  thing  making  to  the  contrary. 
And  do  the  Infidels  of  our  day,  fet  up  to  inform  the 
v^orld  of  what  was  paffing  at  Jerujalem  more  than 
1700  years  ago,  in  contradidion  to  the  pointed  re- 
ports of  an  Hiliorian,  who  was  upon  the  fpot  when 
the  things  are  faid  to  have  happ  ned,  and  upon 
"whofe  fole  authority  the  Deifts  themfdves  do  de- 
pend for  the  truth  of  many  articles  ?  As  fuch  bold 
arbitrary  afTertions  do  plainly  tend  to  make  the  re- 
furredion  of  Jefus  to  pafs  for  an  impollure,  fo  one 
is  tempted  to  fufped,  that  they  were  only  forged 
for  that  purpofe,  and  have  no  other  foundation  but 
the  mere  paflion  and  prejudice  of  our  modern  Infi- 
dels. Ay,  but,  fay  thofe  Gentlemen,  *•'  It  is  not 
*'  at  all  improbable,  that  fo  few  foldiers  Ihould  be  fo 
'*  fail  afleep  at  that  time  of  night,  or  fo  early  in  the 
*'  morning  when  tht  clandefline  work  was  done; 
*'  efpecially  after  keeping  fuch  a  gaudy  day  as  was 
"  the  feafl  of  the  Paffover,  which,  like  the  fefti- 
*'  vals  of  other  nations,  was  celebrated  with  excefs. 
"  Foot  foldiers  then,  you  may  be  fure,  upon  the 
*'  bounty  of  one  or  other,  did  no  more  want,  than 
*'  they  would  fcruple  to  take  their  fill,  which, 
'*  like  an  opiate,  lock'd  up  their  fenfes  for  that 
*'  night,  when  the  Difciples,  being  aware  of  the 
"  lucky  opportunity,  carried  the  body  of  Jefus 
*'  off  fafely  (;)."  Thus  the  bare  general  circum- 
ilance  of  its  being  the  feall  of  the  PaiTover,  where- 
in the  Heathen  foldiers  were  noways  concerned, 
without  any  thing  elfe,  muft  of  itfelf  conclude  the 
certain  exiftence  of  particular  faifls,  viz.  the  guards 
being  drunk^  and  fajt  afleep  ;  upon  which  muft  be 
l)uilt  the  credit  of  another  fad:,  namely  i\\z  ftealing 
away  the  body  of  Jefus ^   which  at  once  overthrows 

the 

(i)  Woolll.  p.  20. 


Sect.  XV.  Chriftian  Revelaiioh.  169 

the  belief  of  ages,  the  whole  of  the  Chriflian  infti- 
tutron.  What  a  mighty  ftrefs  is  this  very  circum- 
ftance,  the  gaudinefs  of  a  day,  which  no  Roman 
foldier  had  any  thing  to  do  with,  able  to  bear?  If 
our  Freethinkers  can  refl  their  faith  on  fach  fort 
of  evidence,  I  cannot  but  think,  they  iire  the  lall 
men  in  the  world,  who  fhould  have  the  front  to 
accufe  Chriftians  of  credulity.  But  fince  thofe 
Gentlemen  are  pleafed  to  pay  lb  great  a  regard  to 
mere  arbitrary  conjed:ure,  grounded  on  a  general 
circumilance,  which,  without  other  proof,  can,  with 
no  equitable  judge,  atfed  any  man  in  particular;  I 
would  fain  prelume  to  hope,  if  they  are  not  the 
blind  Zealots  they  would  have  the  relt  of  the  world 
to  be,  they  will  allow  their  due  weight  to  fome 
high  probabilities,  arifing  from  human  nature,  and 
particular  known  circumftances,  that  feem  to  lead 
one  to  apprehend,  "  The  truth  of  the  fact  rather 
"  Hands  on  the  other  fide  of  the  queftion/'    Thus, 

Had  it  been  one  of  the  Heathen  gods  whofe 
feaft  was  then  celebrated,  there  might  be  fome  fliew 
of  reafon  to  fufpecl:,  that  Heathen  foldiers  would 
join  in  the  gaudinefs  of  the  day,  and  fhare  in  that 
riot,  which  poffibly  might  have  ended  in  locking 
up  their  fenfes.  But  as  it  was  a  fcftival  of  the  Je'uos^ 
and  in  honour  of  the  true  God,  whofe  ferve  the  Ro^ 
mans  defpifed  and  rejeded,  the  Roman  foldiers  at  the 
fepulchre  were  under  no  motive,  they  had  no 
temptation  to  indulge  any  particular  chearfulnefs. 
Accordingly  the  Deifts  do  by  no  means  pretend,  ^ 
that  this  excefs  of  the  guards  was  at  their  own 
charges ;  but  it  happened,  as  they  alledge,  either 
by  the  bounty  of  the  Apollles  themfelves,  or  of  fome 
other  Jews.  As  for  the  Apoftles,  how  little  liable 
they  are  to  fufpicion  in  this  article,  I  fliall  fliow  af-* 
terwards.      And  as  for  any  of  the  other  Jews^  is  it 

Vol.  n.,  y  rtof 


T70  ^he   Truth  of  the  Sect.  XV. 

not  fomevvhat  extravagant  to  imagine,  that  whilfl, 
within  the  walls  of  the  city,  among  their  friends 
and  neighbours,  they  were  joyfully  celebrating  the 
feail  of  the  palfover,  in  honour  of  the  true  God, 
they  would  leave  their  chearful  company,  walk  out 
of  the  city,  and  go  to  fome  diilance,  either  to  make 
merry  with  Heathen  foldiers,  with  whom  their  re- 
ligion forbad  them  to  eat,  or  to  give  them  money 
that  they  might  be  chearful  on  account  of  that  {o- 
lemnity,  which  would  have  been  profaned  by  their 
prefence: 1  fay,  does  it  not  feem  fomevvhat  ex- 
travagant to  imagine,  that  any  of  the  Jeijus  would 
have  aded  tliis  part  towards  Heathens,  efpecially 
thofe  Heathens  under  whofe  yoke  the  Jewijh  na- 
tion was  then  groaning  ?  Since  therefore,  the  Deifls 
are  far  from  pretending,  that  the  foldiers  got  them- 
felves  drunk  at  their  own  charge,  and  ther6  is  good 
reafon  to  believe,  they  had  no  temptation  to  excefs 
from  the  bounty  of  the  ye-ws,  it  is  certainly  highly 
probable  they  were  fober  and  awake  in  the  morn- 
ing, when  it  is  faid  the  refurreclion  happened.  A- 
gain, 

Were  the  foldiers  ignorant  of  the  duty  of  guards, 
and  what  military  difcipline  would  infiitft  on  them, 
ILould  they  drink  themfelves  drunk,  and  fall  afleep, 
when  they  ought  to  be  fober  and  watcliing  (k)  ?  I 
confefs,  there  are  inftances  of  guards  that  have  ex- 
pofed  their  lives  in  thus  neglecting  their  duty.  But 
as  the  contrary  inftances  are  infinitely  more  nume- 
rous, the  probability,  as  every  reafonable  man  will 
judge,  lies  greatly  on  our  fides  and  comes  very  much 
to  be  heightened,  not  only  from  the  fituation  of  the 

guards 

f 

(k)  O  I  Ti  yciP  vojuoi  Trap  a.vro'iq  «  Kii7roTa^I\i  u'ovov  axKci 
^  f>a<;uv}iC  oKiyyi<;  ^oLvc/.rix.oi.  Jofeph.  de  bell-  Jud.  I,  3.  cap.  5. 
§  7.  vid.  Polyb.  hill.  1,  6.  cap.  34,  35. 


Sect.  XV.  Chrifiian  Revelation  *  171 

guards  in  a  lonely  place,  atadiftance  from  the  temp- 
tation of  what  one  would  call  gin- (hops  and  ale- 
houfes;  but  in  a  particular  manner,  from  the  hillo- 
ry  of  their  behaviour,  wherein  there  is  not  the 
lead  hint  that  can  make  us  fufped:  them  of  the  want 
of  faithfulnefs  to  their  truft;  and  is  it  not  an  event 
fomewhat  wonderful,  whatnot  oneof  the  guards  was  a- 
wake,  but  every  foul  of  them  fait  afleep,  the  command 
ing  Officer  as  well  as  the  private  centinel  !  In  fhort, 
The  Chief  Priefts  witneiTed  the  crucifixion  ; 
they,  no  doubt,  were  fure  to  fee  yefus  fully  dead  ; 
and  feeming  to  fufped:,  there  might  be  a  delign  of 
fraud,  they  took  the  precaution  of  placing  a  guard 
upon  the  fepulchre.  And  after  all  this,  had  they 
no  farther  thought  about  the  matter  ?  Or,  did  it  ne- 
ver more  enter  into  their  heads,  what  might  be  a- 
doing  at  the  fepulchre  ?  From  their  eagernefs  in  the 
profecution  ;  from  their  apprehending,  even  after 
the  death  oijefus^  that  their  aifairs  were  not  alto- 
gether fafe ;  and  from  their  being  fenfible,  that 
the  flealing  away  the  dead  body  would  occafion 
among  the  people  a  latter  dejufion,  as  they  under- 
flood  it,  much  worfe  than  the  former  they  had 
been  under,  while  Jc[us  was  alive  ;  one  may  eafijy 
conceive,  that  the  chief  Prieils  had  not  yet  loll  all 
thought,  and  quite  abandoned  the  care  of  the  fe- 
pulchre. Curioficy  itfelf,  much  more  an  anxiety  of 
mind,  feveral  violent  paflions  that  had  not  yet 
had  time  to  abate,  and  apprehenfions  of  great  dan- 
ger, far  from  being  wholly  over,  that  ftill  threaten* 
ed  their  moll  valuable  intereils,  would  certainly 
prompt  them  to  look,  after  the  guards,  and  to  have 
a  watchful  eye  upon  their  behaviour.  And  if  there 
was  but  a  chance,  from  its  being  the  l^ail  of  the 
paflbver,  that  the  foldiers  at  the  fepulchre,  fliould 
venture  their  necks  in  the  neg  ev51:  of  their  duty, 
get  themfelves  drunk,  and  fall  fail  afleep  ;    had  not 

the 


172  The  Truth  of  the  Sect.  XV, 

the  chief  Priefts  and  Rulers  fo  much  fagacity  and 
good  rcnfe  as  to  torfee  it  I  And  if  they  forefaw  it, 
would  they  not  have  taken  effedual  meafures  to 
prevent  it  1  The  Deifts  would  have  us  believe, 
that  in  the  guards  drinking  themfelves  drunk 
at  the  fepulchre,  there  was  a  great  deal  more  than 
chance:  In  their  apprehenfion,  the  certainty  of 
this  event,  arid ng  from  its  being  the  time  of  the 
pafTover,  was  fo  infallible,  that  it  is  now  counted 
a  clear  demonftration  of  villany  in  the  Apoftles,  in 
carrying  off  the  body  of  7^/«j.  But  if  there  was  fo 
probable,  or  rather,  fo  very  necelTary  a  connexion 
betwixt  that  fetfival  of  the  7rc£;j  and  the  intoxica- 
tion of  Heathen  foldiers,  what  was  to  hinder  it  from 
having  been  then  obferved,  as  well  as  it  is  now  at 
fo  great  a  diflance  of  time  ?  Or,  did  the  chief 
Prieifs  connive  at  it,  and  fuifer  the  fraud  to  go  on 
and  be  executed  ?  It  is  hard,  that  the  chief  Priefts 
ihouldbe  fools,  and  the  Apoifles  villains,  and  our 
Infidels  the  only  wife  and  honeft  men  ! 

Thus  the  bare  general  circumftance  of  its  being 
the  feaft  of  the  pafTover,  as  it  would  infer  the  guards 
were  drunk  and  faft  afleep,  is  greatly  overbalanced, 
and  amounts  to  nothing,  by  the  weight  of  the 
particular  known  circumftances  of  all  parties  con- 
cerned, that  aflbrd  us  the  higheft  probabilities  that 
the  guards  were  cool  and  fober,  and  in  the  watch- 
ful difcharge  of  their  duty.  And  when  thefe  many 
ftrong  probabilities  are  clearly  juftified  by  every 
article  of  the  hiftory  itfelf,  to  which  the  arbitra- 
ry conjedlure  from'  the  bare  general  circumftance 
is  whblly  repugnant,  one  would  think,  we  have  as 
great  certainty,  that  the  watch  were  awake,  at  the 
rime  when  the  refurreclion  of  Jefus  is  faid  to  have 
happened,   as  v/e  can  have   for   any  matter  of  fact 

whereof 


Sect.  XV.         Chrijltan  Revelation-  173 

wherecjf  our  knowledge  depends  on  teftimony,   and 
is   not    the   immediate    perception   ot    our  fenfes. 
But  if  it  mull  be  fo,  that   the  guards  were  then 
drunk,  and  fail  afleep  ♦,  and  the  Deiils  are  far  from 
pretending,  that  this  fit   of  excefs   was    occafioned 
by  the  foldiers  chibbing  their  own  money  ;  may  not 
one  beg  to  be  informed,    who  were  the  perfons  who 
brought  about  their   being  thus    intoxicated  ?    The 
hitlory  itfelf  is  indeed  abfolutely  filent  as  to  this  ar- 
ticle :    And    fince  our  Freethinkers  had  it  therefore 
intirely  of  their  own  framing,    one    may  count  it  a 
fhame  for  them,  that  by  their    avowed  uncertainty 
on  this  head,  they  fhould  have  betrayed  the  caufe 
they  have    undertaken.     Why,    they  tell  us,  they 
cannot    be    pofitive   whether  it    was  the    Apoftles 
themfelves,  or  fome  other  of  the  Jews^  whofe  boun- 
ty was  the  occafion  of  this  excefs;    but  which  way 
foever  it    came   to  pafs,    they  are  well  perfuaded, 
the  guards  were  afleep.  In  the  mean  while,  till  they 
fhall   have   fettled  this  point,  and  made  it  evident, 
that  the  Apolf  les  were  the  very  perfons  who  found 
the  means  to  drink  the  watch  into  a  bafe  and  dange- 
rous  neglect  of  their  duty,    what    title  have   they 
direvflly  to    charge    the   Apoitles   with    the    horrid 
crime  of  flealing  away  the  body  oljelusl  For  ought 
they  know,  this  drinking-bout  of  the  foldiers,   was 
the  effect  of  the  bounty  of  other  Jews^  in    no  con- 
federacy,   but    in   downright  enmity  with  the   A- 
poltles.     And  does  it  follow  from  hence,  that  the 
Apoitles  took  the  advantage  and  itole  away  the  bo- 
dy of  Jejus  I  Indeed,  if  once  you  prove  they  certain- 
ly had  a   defign  of  this  nature,     the   matter,  I  con- 
fefs,  will  look  very  fufpicious:    But  our  Freethinkers, 
I  hope,  will  never  efteem  it  fare  dealing,  or  a  method 
of  arguing  fuited  to  their  character,  firil  to  fuppofe  a 
defign  of  fraud,  and  from  this  fuppofition,  immediate- 
ly 


174  The  Truth  of  the  Sect.  XV. 

ly  to  conclude  the  fraud  was  executed;  or,  without  any 
degree  of  proof,  boldly  to  afTert  the  fraud  was  exe- 
cuted, and  from  thence  to  conclude  the  delign  was 
certainly  formed.  And  yet  after  what  other  me- 
thod, than  this  of  going  round  in  a  circle,  proving 
an  arbitrary  aifertion  from  a  groundlefs  fuppofition, 
and  again  he  groundlefs  fuppofition,  from  the  arbi- 
trary affertion  ;  I  lay,  after  what  other  method  of 
proof  our  Infidels  can  make  out  a  theft  in  the  bufi- 
nefs  of  the  refurreclion  of  Jefiis^  I  am  not  able  to 
comprehend.  It  is  true,  in  either  cafe  theyfeem  to 
alledge,  that  the  teftimony  of  the  fleeping  foldiers 
muil  be  held  valid  and  good.  But  if  it  was  by  the 
bounty  of  other  Jews^  and  not  by  means  of  the 
Apoilles,  that  the  guards  were  drunk  into  a  dead 
ileep,  would  it  not  be  ridiculous  in  this  cafe  to  de- 
pend on  the  teftimony  of  thofe  pcrfons,  whofe  fenfes 
were  intirely  locked  up,  who  heard  and  faw  nothing, 
while  the  matter  of  facf  in  qucifion  is  faid  to  have 
been  a- doing?  But  where  is  the  abfurdity,  fay  the 
the  Deiils,  *•'  to  fuppofe  that  the  Difciples  them- 
"  felves  might  contrive  the  intoxication  of  the 
'^  guards(/)."  In  this  cafe  indeed  I  iliould  befatisfied, 
that  the  teitimony  of  the  foldiers,  notwithftanding 
their  being  afleep,  was  true :  But  my  convidion 
would  arife,  not  at  all  from  the  teftimony  of  the 
ilecping  watch,  but  from  the  evidence  I  had, 
that  the  Apoftlcs  themfelves  contrived  and  effedled 
the  intoxication  of  the  guards ;  which  every  rea- 
fonable  man  will  allow,  could  have  been  done  on 
no  other  but  the  wicked  delign  of  ftealing  the  body 
of  Jefus  away.  After  all,  it  appears  to  me  quite 
contradiclory,  wholly  abfurd  to  imagine,  that  any 
man,  or  number  of  men,  in  the  circumftances  of 
the  Apoftles,  and  endowed  with  human  underftand- 
ing,  would  make    an   attack  of  any  fort,  upon  the 

guards 

(/)  Woolit.  p.  19. 


Sect.  XV.         Chrijlian  Revelation,  175 

guards,  in  order  to  ileal  away  the  body.  For,  as 
fome  years  ago  I  obferved,  in  the  Preface  to  the  o- 
ther  part  of  this  Difcourfe,  when  publifhed  by  itfelf, 

What  is  the  temptation  that  could  have  deter- 
mined the  Apoflles  to  difturb  the  dead  body,  and 
carry  it  away  ?  We  are  indeed  told  plainly,  that 
thereby  they  intended  to  impofe  upon  the  world, 
and  to  make  it  pafs  that  J  ejus  was  rifen.  But  what 
is  the  purpofe  they  meant  to  ferve  by  this  Iham-re- 
furredion  ?  Whilil  Jefus  was  alive,  they  confident 
ly  expedled,  that  he?  in  his  own  perfon,  at  the 
head  of  his  Difciples,  would  fubdue  their  enemies 
before  them,  and,  as  their  glorious  Deliverer,  raife 
the  power  and  greatnefs  of  their  nation,  upon  the 
ruins  of  all  other  Hates  and  kingdoms.  This,  and 
particularly  this,  did  the  Apoffles  hope  for  and  ex- 
pecl  from  their  Meffiah\  nor  had  they  the  leaft 
thought  that  this  could  be  accomplillied  without  his 
being  prefent  in  perfon  among  them,  and  openly 
appearing  in  the  world  as  their  great  Leader  and 
Commander.  How  could  it  then  enter  into  the 
heads  of  men,  of  fuch  hopes  and  fentiments,  to 
fleal  away  the  body  of  Je[tis  ?  What  is  it  they  were 
to  make  of  the  carcafs  ?  They  wanted  a  living 
worldly  Deliverer,  and  could  perform  or  attempt 
nothing  without  him.  After  what  manner,  there- 
fore, could  it  ferve  their  purpofe  to  move  the  life- 
lefs  body  out  of  the  fepulchre,  on  the  third  day  af- 
ter it  was  crucified,  and  to  lay  ic  fomewhere  elfe  for 
worms  to  devour  it?  To  fay,  he  was  rifen,  with- 
out their  being  able  to  Ihow  and  follow  him,  was, 
in  their  fenfe  of  things,  arrant  folly  5  as  it  could  be 
of  no  fort  of  confequence  to  their  viev^s  and  in- 
terefts.  No,  they  all  confidered  him  as  a  perfon  in 
whom  they  had  been  grievoufly  difiippointed,  and 
having  ik)  hopes  of  his  ever  returning  to  life  again, 

gave 


\ 

176  Ihe  Truth  of  the  Sect.  XV. 

gave  up  his  body  to  corruption.  Nor  is  it  poffible, 
that  men  of  their  prepoirdlions  could  have  concei- 
ved any  other  notions  concerning  him.  Indeed,  if 
the  ApoLtles  had  had  the  hopes  of  relloring  Hfe  to 
the  dead  body,  and  of  raifing  up  their  MeJjMh^  that 
he  might  lead  them  on  to  vidory  and  triumph, 
they  would,  it  is  likely,  have  inclined,  if  pollible, 
to-ileal  away  the  body,  in  order  to  perform  the 
wonderful  operation.  But,  to  imagine  that  fo  ri- 
diculous a  conceit  ever  entered  into  the  thoughts  of 
the  Apollles,  is  highly  abfurd  and  inconfiitent ;  and 
I  am  apt  to  think  theDeifts  would  find  no  great  ac- 
count in  it,  fhould  they  have  the  folly  to  make  the 
extravagant  fuppofition. 

Thus,  I  cannot  but  think,  there  is  good  reafon 
to  reft  confident,  it  was  im pollible  for  the  Apollles 
to  conceive  one  fingle  thought  about  Healing  away 
the  body  of  Jefus  ;  and  conlequently  it  was  impolli- 
ble  for  them  to  go  about  to  bribe  or  intoxicate  the 
guards  for  that  purpofe.  And  lince  an  impoffibility, 
arifing  from  human  nature,  either  to  bribe  or  to 
drink  the  guards  into  a  negled  of  their  duty,  is, 
fo  far  as  it  concerns  the  event,  fully  equivalent  to 
its  being  impofTible  to  evade  the  guards  (upon  which 
the  Deifts  have  agreed  to  confefs,  then  there  was  a 
real  refurre£tion  (m).  I  would  fain  flatter  myfelf, 
they  will  now  be  reconciled,  at  leaft,  to  a  little 
more  moderation,  and  no  longer  indulge  a  licenti- 
oufnefs  of  thought,  and  an  extravagance  of  lan- 
guage, in  condemning  the  refurredion  of  Jefus  as 
the  "  moft  notorious  and  monftrous  imipofture  that 
"  ever  was  put  upon  mankind  1''  But  our  Free- 
thinkers further  infifl,  That, 

"  Had  Jefus  really  arofe  from  the  dead,  he  would 
*'  certainly  have  appeared  to  the  chief  Priefls,    to 

''  Pilate. 

[m)  Woolft.  p.  19. 


Sect.  XV.  Chrijlian  1^evelation>,  177 

"  Filate^   and  to  others  his  crucifiers  and  infultors. 
"  Nor  can  it  be  queflioned  (fay  they)  but  that,  in 
"  reafon,  for  the  convi6tion  and  converfion  of  im- 
*'  believers,   he  ought  to  have  done  fo.     In  their 
"  apprehenfion  therefore,  7^/«/s  non-appearance  to 
*'  the  chief  Frietts  is  a  confirmation,   that  he  did 
*'  not   arife  from  the  dead,    but  that  his  body  was 
*'  ftolen  away."     Here  I  muft  obferve,    it  is  con- 
felTed  by  the  Apoftles  themfelves,  that  Jefus  did  not 
Jhew  himfelf  to  all  the  people^  but  unto  witnejfes  chofeti 
before  of  God^  particular  perfons  whom  Providence 
had  placed  about  Jefus,   and  who,  by  their  having 
lived  long  with  him  in  great  friendlliip  and  intimacy, 
could  not  be  impofed  on  in  the  bufmefs  of  a  refurre- 
clion,   and  ought  therefore  to  be  counted,    as  they 
certainly  are  in^'the  judgment   of  every  confiderate 
man,    the    mofl   proper   and  the   fureft   evidence. 
Meanwhile,  as  it  was  eafy  to  forefee,   that  this  cir- 
cumftance,  Jefus'^  not  appearing  publicly,    would 
come  to  be  abufed  by  the  enemies  of  the  Gofpel  ^ 
fo,  the  recording  it  notwithftanding,  feems  to  be  a 
plain  proof  of  the  honeily  of  the  Apoftles,  and  that 
they  were  fenfible,  they  had  no  need  of  any  of  thofe 
arts  and  difguifes,  that  are  always  neceffary  in  the 
cafe  of  an  impofture.      And  indeed,  had  the  hiftory 
of  the  Gofpel  been  the  mere  contrivance  and  forgery 
of  the  Apoftles,  I  doubt  not  but  their  fpeculations 
would  have  led  them  to  apprehend,  as  Celfus  does, 
Mr.  tVoolfton,  and  other  Infidels,    that  the  better  to 
procure  credit  to  their  ftory,  it  was  neceffary  to  in- 
troduce  Jefus  appearing   to  his  crucifiers   and   in- 
fultors,   and   upbr.aiding   them  with  their  infidelity 
and  ill-treatment  of  him:  For,  judging  by  human 
paffions,  this,   v/e  are  fure,   had  the  cafe  been  ours, 
we  would  have  done,   and  thereby  have  had   the 
pleafure  of  infulting  in  our  turn.     But,  paffing  this  ^ 
Vol.  IL  Z  A. 


178  Tf:e  Truth   of  the  Sect.  XV» 

As  to  the  objeclion  itfelf ;   having  ah*eady  fettled 
the  matter  of  fad:,  and  made  it  clearly  evident,  that 
the  ApolUes  cannot  polfibly  be  fufpefted  of  ftealing 
away  the   body  of  Jefus  \    his  non-appearance  to 
the  chief  Prieif  s,  &c,  can  be  counted  of  no  force  or 
confequence.     In  itfelf  it  is  a  mere,   arbitrary,  ex- 
traneous circumftance,  v^holly   depending   on    the 
good  pleafure  of  the  Agent,  that- has  no  connexion 
v^ith  his  adion,    and  in  whofe  abfence    there  is  no- 
thing  to  hinder  his  deed  or  aclion  from  having  a 
true  and  real  exiilence.     Nor  is   it  polFible  to  ima- 
gine, how  the  non-appearance  of  Jefus  to  his  mur- 
therers,   can  fatisfy   any  man  that  he  never  did  ap- 
pear to  his  Apoitles ;   as  if  it  were  not  llrangely  ri- 
diculous to  pretend,    that  a  matter  of  fad:,  attefled 
by  eye-witneffes  of  good  credit,  mult  be  held  a  for- 
gery, becaufe  other  people  had  not  the  fame  means 
of  knowing  it.      They  alledge,  indeed,    that  Jefus 
ought,  in  reafon,  to  have  done  fo  and  fo.    And  thus 
we  are  brought  to  debate  a  metaphy Ileal  queflion  a- 
bout  the  ficnefs  or  reafonableneis  of  fome  foreign 
circumllances,  in  order  to  afcertain  a  matter  of  fad^ 
that  has  no  dependence  on  fpeculation,   and    which 
of  itfelf  can  very  well  fubfiil  without  the  help  of 
fuch  circumftances.    I  confefs,  Jefus's  not  appearing 
alive  to  the  chief  Priefts  might  greatly  iliake  the 
credit  of  his  refurredion,  would  Infidels  be  fa  good 
as  once  to  favour  us  with   a  demonflration,   that 
Jefus,  fhould  he  arife,  was  indifpenfibly  obliged  rtius 
to  fhew  himfelf.     But  after  what  manner  fuch  a  de- 
monflration can  proceed,  I  am  not  fagacious  enough 
to  difcern.     So  far  as  I  am  able  to  underfland,  the 
great  and  only  argument  whereby  one  can  pretend 
to  demonftrate,  there  was   fuch  an  obligation  upon 
Jefus^  mutl  be  taken  from  the  particular  end  or  pur- 
pofe,  which  his  public  appearance  was  nccelTary  to 

ferve. 


Sect.  XV.         Ckrijlian  Revelation,  179 

ferve.  So  that,  if  the  necelFity  of  the  end  be  abfo- 
lute  and  iudilpenfible,  it  mull  be  granted,  that  the 
neceffity  of  the  means,  without  which  the  end  can- 
not be  attained,  is  of  the  fam.e  abfolute  and  indifpen- 
lible  nature.  Now  the  Deifts  tell  us  of  two  pur- 
pofcs  which  this  public  appearance  was  to  ferve  : 

Firft^  "  7^/^-J  ought,  and  had  he  really  arofe  from 
"  the  dead,  would  have  perfonally  appeared  to  the 
*'  chief  Priefts,  to  Pilate^  and  to  others  his  criici- 
^'  fiers  and  infujcors,  to  upbraid  him  with  their  in- 
''  fidelity  and  ill-treatment  of  him.''  But  where 
was  the  neceiTuy  of  his  appearing  for  this  purpofe  ? 
True  it  is,  that  Jejiis^  during  the  whole  coiirfe  of  his 
Miniflry,  and  efpecially  at  his  death,  was  oppreffed 
with  the  highell:  infults  and  injuries  :  And,  placing 
ourfelvcs  in  his  circum (lances,  had  it  been  in  our 
power  to  arife  from  the  dead,  no  doubt,  in  our  ap- 
prehenfion,  as  I  havejufl  now  obferved,  the  paifions 
of  refentment  would  have  made  it  ncceffary  for  us 
to  appear  to  our  murderers,  that  we  might  infuk 
over  them,  and  upbraid  them  with  the  bafenefs  and 
cruelties  of  their  indignities.  But  let  us  refiecl  a 
little Suppofing  we  fliould  lay  afide  all  refent- 
ment, and  had  no  angry  pafTions  to  gratify,  what  is 
the  particular  obligation  we  have  violated  ?  There 
is  thus  far  no  reafon  for  our  appearing  perfonally  : 
And  furely  our  murderers  will  not  complain  of  our 
having  done  them  an  injuftice,  in  faving  them  the 
confulion  they  mull  be  in,  upon  their  feeing  us  re- 
turned  to  life  again,  or  in  our  not  maiving  up  to 
them  in  order  to  requite  them  as  they  have  deferved. 
Had  the  Deifls,  therefore,  the  wifdom  not  to  fallen 
upon  Je[us  the  filly  paflions  of  our  charader,  or  had 
they  the  patience  to  confider  not  only  that  Jefits  left 
the  world,  'praying  to  his  Father  to  forgive  his  ene- 
mies^   in  a  temper  of  mind  that  gives  us  no  ground 

to 


j8o  Ihe  Truth  of  the  Sect.  XV, 

to  expecfl:,  he  would  return  again  with  anger  and 
refentment  ;  but  that  he  had  it  wholly  in  his  own 
power,  io  far  iq  forgive  his  murderers,  as  not  to 
upbraid  them  with  any  of  the  crimes  they  had  com- 
mitted agaijifl:  him  ;  1  fay,  had  the  Deiits  the  free- 
dom of  thought  to  attend  to  thefe  things,  they 
would  never  have  the  folly  to  alledge,  that  Jefus 
ought  to  have  perfonaily  appeared  to  his  crucifiers, 
to  upbraid  them  with  their  infideHty  and  ill-treat- 
ment of  him  ;  and  that  he  would  certainly  have 
done  fo,  had  he  really  come  back  to  life  again.  As 
there  was  no  fort  of  tie,  far  lefs  an  abfolute,  indif- 
fible  obligation  upon  Jefus^  to  have  adled  this  part  5 
fo  the  contrary  opinion,  maintained  by  our  Free- 
thinkers, mutt  arife  from  a  fhameful  ignorance  of 
the  nature  of  things,  particularly  of  the  charader  of 
the  meek,  the  merciful  and  compafFionate  Jefus^  and 
from  too  great  an  indulgence  to  the  revengeful  paf- 
fions  of  human  nature.     But, 

The  other  end  or  purpofe  to  be  ferved  by 
Jefush  appearing  publicly,  "  is  the  convidion  and 
"  converfion  of  unbelievers.''  And,  I  confefs,  this  ar- 
gument is  a  great  deal  more  plaufible.  No  doubt, 
before  a  man  can  be  indifpenfibly  bound  to  admit 
the  refurredion  of  Jefus,  he  mult  be  convinced, 
(without  which  there  can  be  no  rational  conver- 
fion) or  he  mufi:  have  the  means  indifpenfibly  ne- 
cciTary  to  convince  him  of  the  reality  of  this  event, 
So  that  if  the  Deifts  will  demonflrate,  that  Jefus's^ 
perfonal  appearance  to  the  chief  Priefts  (which  ne- 
ver happened)  vi^as  indifpenfibly  neceflary  to  afiure 
them  of  the  truth  of  his  refurredion,  or  that  there 
was  no  other  means,  in  their  own  nature  fufficient, 
to  aitord  them  a  rational  convidion  of  this  matter 
of  hcky  1  will  then  allow,  that  the^  chief  Priefts,  &c. 
v/ere  uncjer  no  obligation  to  believe  it,  and,  what  is 

morCj 


Sect.  XV.  Chrijlian  Revelation.  1 8 1 

more,  that  Jefus  did  not  arife  from  the  dead.  The 
queftion  therefore  comes  of  courfe  to  this,  Whether, 
independently  from  the  perfonal  appearance  of  Jefus^ 
the  chief  Priefls,  i^c.  had  fufEcient  evidence,  upon 
which  any  man,  by  the  law  of  reafon,  as  it  requires 
in  all  fuch  cafes,  is  bound  to  confefs  the  truth  of  the 
refurre(3:ion  \  And  if  fuch  evidence  there  was,  which 
the  chief  Priefls  had  accefs  to,  the  confequence  was 
unavoidable ;  by  no  means  was  7tf/?/j under  any  fort  of 
tie,  far  lefs  an  indifpenfible  obligation,  perfonally  to 
appear  to  his  crucitiers  and  infukors  :  Upon  which 
again  it  will  neceifarily  follow,  tliai  the  rejedting  of 
the  refurredlion  oiyejuszi  an  impofture,  merely  upon 
the  account  of  its  wanting  fuch  a  circumllance,  which 
Jefusw2,?>  not  bound  to  regard,  is  acting  without  rea- 
fon, and  in  a  molt  abfurd  and  arbitrary  manner.  1  fay, 
therefore,  before  theDeiils  can  have  reafon  to  juflify 
fheirlayingrhe  whole  ftrefs  of  the  argument,  concern- 
ing the  refurredion  of  Jefus^  upon  the  fingle  circum- 
ftance  of  his  perfonally  appearing  to  the  chief 
Priefls,  it  is  incumbent  on  them  to  demonftrate, 
that  all  the  other  evidence  we  have,  is  infufficienc 
to  fatisfy  a  reafonable  man,  as  to  the  certainty  of 
that  event.  And,  when  they  fhall  have  done  this, 
they  will  have  gained  their  caufe.  But,  till  then, 
their  infifting  on  this  perfonal  appearance  of  Jefus 
as  indifpenfibly  neceiTary,  and  without  which  the 
whole  mufl  be  a  cheat,  will  be  counted  by  every 
fober,  free  thinking  man,  altogether  fhamelefs. 

But,  let  us  fee  what  fort  of  evidence  was  fufficient 
to  fatisfy  the  chief  Priefls,  that  the  refurredion  of 
Jefus  never  happened :  From  whence  one  may  learn, 
whether  the  want  of  evidence  on  the  other  fide 
piade  them  take  up  with  that  opinion.  It  is  agreed, 
that  thofe  fage  Gentlemen  having  no  more  witnefTed 
|he  fuppofed  theft  at  the  fepulchre,  or  feen  the  dead 

body 


1 82  The  Truth  of  the         Sect.  XV. 

body  afterwards,  than  they  witneiTed  the  refurre- 
d:ion,  or  faw  the  living  body  at  any  other  time,  they 
could,  in  neither  cafe,  plead  the  information  of  their 
own  lenfes,  but  were  left  to  depend  on  the  tefti- 
mony  of  other  people.  Accordingly,  they  prefer 
the  teif  imony  of  the  foldiers  before  that  of  the  A- 
poltles.  And,  as  they  report  the  ftory  themfelves, 
if  we  add  what  is  now  alledged,  to  render  it  more 
feafible,  we  are  told,  that  ''  the  guards  fet  to  watch 
"  the  fepulchre,  having  drunk,  to  excefs  that  night, 
"  -they  were  all  faft  afleep  in  the  morning  when  the 
"  refurreclion  is  faid  to  have  happened."  Now, 
thefe  very  guards,  without  the  lead  infinuation,  that 
the  Apollles  had  treacheroufly  brought  about  their 
being  thus  intoxicated,  take  upon  them,  as  it  is  pre- 
tended, to  teilify  to  the  chief  Priefts,  what  they 
neither  faw  themfelves,  nor  could  hear  of  from  o^ 
ther  people  ;  they  telfify,  ihdii  while  they  Jlept^  while 
their  fenfes  were  all  locked  up,  and  could  difcern  no- 
thing, his  Difcipks  came  by  nighty  and  ftole  him  away  I 
This  is  the  teiliraony  on  which  the  chief  Priefts 
confidently  rely  ;  and  with  this  teftimony  fo  well 
are  they  fatisfied,  that  Mr.  Woolfton  doubts  not,  but 
''  they  might  reward  the  foldiers  for  fpeaking  the 
"  truth,  and  exhort  them  to  perfift  in  it,  with  a  pro-r 
"  mife  to  fecure  them  againft  the  anger  of  Pilate^ 
''  for  their  fleeping  and  neglecl  of  their  duty  {n)>^^ 
Thus  we  fee  the  whole  evidence  upon  which  the 
chief  Priefts  proceed,  in  giving  their  verdict  againft 
the  refurredion  of  Jefus.  Should  the  Deifts  meet 
with  fuch  proof  in  favour  of  Chriftianity,  one  may 
eafily  conceive  what  reception  they  would  give  it. 
But  the  bare  repetition  of  fuch  an  argument  is  all 
the  confutation  nccclTary.      And  what  can  be  truft- 

in)   Woolll.    p.  21. 


Sect.  XV.  Chrijtian  Revelation.  183 

ed  to  the  decifion  of  thofe  men,  who  are  capable  of 
grounding  their  judgment  on  fuch  evidence  ?  Or, 
what  is  the  difpofition  of  our  modern  Freethinkers^ 
who  arc  capable  of  thinking,  that  fuch  a  judgment 
is  jufl  and  equitable  ? 

As  for  the  evidence  on  the  other  fide  of  the  que- 
llion,  which  the  chief  Priefts  are  pleafed  to  reject  : 
Thofe  learned  Rabbis  were  extremely  fenfible,  that 
the  body  of  Jefus  was  gone  out  of  the  fepulchre : 
That  it  was  not  in  their  power  to  fliew  the  body  ; 
or  to  inform  the  world  whither  it  was  carried ;  or 
to  prove  that  the  Apoifles  Itoleitaway,  but  by  wit- 
nelies,  whofe  lituation  expofes  their  tellimony  to 
the  contempt  of  mankind.  They  might  have  known, 
that  the  Difcipies  of  Jefus  did  not  exped  his  refur- 
redtion  ;  but  that,  after  his  death,  they  looked  upon 
their  caufe  as  defperate  and  loft;  that  upon  the  ru- 
mour of  Jefus^s  having  rifen  from  the  dead,  they 
gave  no  credit  to  each  other's  relations ;  but  conti- 
nued obftinate  in  difbelieving  it,  till  they  faw  him 
with  their  eyes,  handled  him  with  their  hands ;  till 
they  converfed  with  him  perfonally  5  till  they  ate 
and  drank  with  him  ;  and  had  all  the  evidence  that 
their  waking  fenfes  could  afford  them  :  That  in  te- 
ftifying  the  truth  of  this  matter  of  fact,  the  Apoftles 
had  no  vifible  intereft  to  ferve  ;  but  in  being  con- 
fcious  it  was  a  fiction,  (as  they  muft  have  been,  had 
they  ftole  the  body  away)  did,  without  any  com- 
penfation  in  the  univerfe,  deliberately  forego  the  fa- 
vour of  God  and  man,  willingly  forfeit  all  the  com- 
forts of  this  life,  all  the  happinefs  of  an  after-ftate, 
and,  with  all  their  fenfes  about  them,  expofb  them- 
felves  to  prefent  pains  and  cruelties  at  the  hands  ot 
man,  and  to  future  eternal  miferies  from  the  righ- 
teous judgment  of  God  :  This,  I  fay,  among  other 
numbcrlefs  circumftances,    is  the  evidence  on   the 

other 


184  1'he  Truth  of  the  Sect.  XV. 

other  fide  :  This  is  the  evidence  which  the  chief 
Priefts  have  rejeded,  and  to  which  they  can  oppofe 
nothing  but  the  teltimony  of  men  without  the  life 
of  their  fenfcs.  I  appeal  therefore  to  all  mankind, 
Whether  the  chief  Priefts  had  reafon,  or  any  fhadow 
of  reafon,  to  prefer  the  teilimony  of  drunken,  fleep- 
ing  foldiers,  before  that  of  the  fober,  waking  Apo- 
flles  :  Whether  thofe  perfons,  who  are  capable  of 
relying  on  fuch  evidence  againfl  the  refurreclion, 
can  decently  rejed  the  truth  of  that  event,  as  not 
fufficiently  attefted  :  And  whether,  to  fuch  people, 
Jefus  Cbrift  ought  in  reafon  perfonally  to  have  ap- 
peared ?  By  the  violence  of  pailion,  the  chief  Priefts- 
had  hurried  on  the  crucifixion  of  Jefus  ;  wherein, 
one  ihould  think,  they  juilly  forfeited  all  title  to 
any  extraordinary  favour  :  By  the  violence  of  the 
fame  pafTions,  they  took  up  with  a  fenfelefs,  ftupid 
report  (fuppofing  there  was  in  it  no  forgery)  in  con- 
tradiiflion  to  pointed  and  clear  evidence  in  favour  of 
the  refurredion.  And  as  this  cannot  but  be  count- 
ed an  inconteftible  proof,  that  the  chief  Priefts  were 
carried  away  by  ftrong  prejudice,  and  abfolutely  de- 
termined, at  all  adventures,  to  deny  the  truth  of  the 
refurrection  ;  fo,  to  what  purpofe  can  any  one  ima- 
gine, ought  Jefus  to  have  appeared  to  thofe  perfons, 
who  were  defpifing  fufficient  valid  evidence,  in  pre- 
ferring a  teftimony  of  no  imaginable  value,  and 
whofe  hearts  were  pre-occupied,  hardened  againft 
the  power  of  rational  convidion  ?  To  talk,  that  in 
fuch  circumftances,  Jefus  ought,  in  reafon,  to  have 
fhewn  himfelf  perfonally,  is  making  reafon  didate 
the  moft  needlefs  thing  in  nature,  the  greateft  extra- 
vagance. How  much  foever  it  may  blacken  their 
memory,  there  appears  to  me  a  great  deal  more  of 
fenfe  and  confiftency  in  the  conduct  of  the  chief 
Priefts,  when,  as  the  hiftory  reprefents  them,  we 

Gonfider 


Sect.  XV.         Chrifiian  Revelation,  185 

confider  thofe  refolute  Politicians,  as  confcious  'there 
Wcis  no  theft  in  the  matter,  and  therefore  bribing 
the  foldiers  to  pnbhlli  a  ridiculous  falfhood,  the  only 
way  they  had  left,  whereby  to  difappoint  the  belief 
of  yefus\  refurrection,  which,  if  polFible  to  effedi, 
they  were  obllinately  determined  fhould  never  gain- 
credit  in  the  world. 

After  all,  it  may  be  thought,  ''  That  had  Jefus 
"  waited  in  the  grave  the  coming  of  the  feakrs  of 
"  the  Itone,  and  their  regular  opening  of  the  fepul- 
*'  chre,  or  had  he  afterwards  appeared  to  the  chief 
^^  Prieif  s  ;  either  of  thefe,  (as  our  Freethinkers  al- 
''  ledge)  would  have  been  efreclual  to  the  convidli- 
*'  on  and  converfion  of  all  who  might  be  prefent  5 
'•  and  therefore  of  full  fatisfadion  to  the  whole  na- 
*'  tion  of  the  Je-ws  then,  and  tended  to  the  confir- 
"  mation  of  the  faith  of  all  ages  and  nations  fmce 
'^  {0).''  Here,  again,  our  Infidels  feem  to  fliew  their 
partiality  in  thinking  favourably  of  every  man,  ex- 
cept Jefus  and  his  Apoftles.  ThfCy  apprehend,  that 
had  Jefus  perfonally  appeared  to  the  chief  Priefts, 
then  thofe  Rulers  would  have  had  reafon  to  believe 
and  confefs  the  truth  of  the  refurreclion  :  And,  ha- 
vino;  reafon,  they  cannot  but  think,  they  would  have 
yielded  to  it.  But  why  fo  partial  in  judging  of  cha- 
raders,  where  the  nature  of  the  things,  as  little  as 
the  hilliory  itfelf,  affords  us  no  ground  to  make  fuch 
diftinctions  ?  If  it  be  thought,  that  the  chief  Priefls 
would  have  yielded  to  reafon  in  fuch  a  cafe,  why 
muft  we  think  the  Apoftles  are  adin'g  again  ft  rea- 
fon, or  that  they  are  (peaking  a  downright  falfliood, 
when  they  tell  us,  the  cafe  happened  to  them  ;  they 
faw  Jefus,  and  therefore  believed  the  truth  of  his  re- 
furreclion ;  as   the  Deifts  imagine,  the  chief  Priefls 

Vol.  II.  A  a  would 

[0)  Woolft.  p.  25. 


1 86  The  Truth  of  the  Sect.  XV, 

woufd  have  done  in  the  like  circumflances  ?  Let  our 
Freethinkers,  without  the  help  of  mere  fuppofition, 
dillinftly  inform  us,  what  there  is  in  the  feveral 
characters,  that  afTures  us  of  the  integrity  of  the 
chief  Priells,  and  demonilrates  the  villainy  of  the 
Apotlles.  In  the  common  opinion  of  mankind,  ci- 
vil Governors  and  Politicians  are  not  always  held  fo 
ftriclly  honelt,  or  fo  religiouily  devoted  to  truth  it- 
felf,  but  they  will  take  the  freedom  to  reprefent 
tiling.^,  as  they  may  beil  fuit  their  political  interefts. 
But  to  come  direclly  to  the  objection  : 

What  reafon  have  our  Infidels  to  be  fo  politive, 
that  the  perfonal  appearance  of  Jefus  would  have 
convinced  the  chief  Priefls,  and  brought  them  to 
confefs  the  truth  of  the  refurreclion  I  One  cannot 
but  incline  to  think  quite  otherwife,  when  one  con- 
fiders  what  fort  of  regard  the  chief  Prieils  had  to 
the  truth  of  things,  in  forming  their  fentiments  a- 
bout  Jefus  when  alive.  Thus,  though  the  life  of 
Jefus^  his  whole  conduct  was,  in  all  initances,  abfo- 
lutely  irreproachable;  though  the  doctrines  he  taught 
were  all  worthy  of  God,  and  of  infinite  benefit 
to  mankind  ;  though,  in  his  wonderful  works,  he 
gave  manifell  proofs  of  his  inconteflible  power  over 
all  the  feveral  parts  of  this  lower  world  ;  over  the 
winds  and  feas,  which  he  calmed  and  made  ftill;  over 
earth  and  water,  which  he  difpofed,  and  made  fit  to 
cure  a  man  of  his  blindnefs ;  over  plants  and  vege- 
tables, in  caufing  a  fig-tree  to  wither  away  ;  over  the 
animal  world,  in  fuifering  a  herd  of  fwine  to  be  hur- 
ried away  and  drowned  in  the  fea  ;  over  the  necef- 
faries  of  life,  in  multiplying  food  for  many  thou- 
fands ;  over  the  bodies  of  men,  in  heahng  all  man- 
ner of  difeafes  •,  over  their  fouls,  in  raifing  their 
thoughts  and  turning  them  to  proclaim  his  charader, 
as  he  rode  amidfl:  the  acclamations  of  the  people 

to 


Sect.  XV.         Chrijlian  Revelation.  187 

to  Jerufakm ;  over  their  dead  bodies  and  their  de- 
parted fouls,  in  bringing  both  back  to  this  mortal 
life  again  ;  and  though  (all  his  other  numberlefs 
works  being  wholly  beneficent)  he  only,  in  one  fin- 
gle  inflance  of  each  kind,  viz.  in  the  cafe  of  the 
herd  of  fwine,  and  of  the  barren  fig-tree,  gave  man- 
kind to  underfland,  that  the  power  he  had  over  the 
animal  and  vegetable  world,  was  no  fatal  thing,  a 
blind  impulfe  neceffarily  determined  fuch  a  particu- 
lar way,  but  a  natural  faculty  intirely  at  his  own 
difpofal,  and  which  he  might  have  employed  in 
bringing  judgment  and  ruin  on  his  enemies  :  I  fay, 
though  the  whole  life  of  Jefus,  all  his  dodrines,  and 
all  his  miracles,  clearly  exprelled  a  fpotlefs  purity,  a 
divine  wifdom  and  goodnefs,  and  a  fovereign  power 
over  all  the  feveral  parts  of  the  creation,  extending 
jb  far  as  tjo  raife  the  dead  to  life  again ;  yet  the 
chief  Priefls  obftinately  defpifed  all  this,  and  were  fo 
tar  from  being  thereby  induced  to  think,  in  any  fort, 
favourably  of  Jefus^  that,  on  the  contrary,  J^ey 
conceived  the  moil  malicious -and  revengeful  paflions 
againft  him,  and  could  not  reft  fatisfied  till  they  had 
brought  about  his  being  crucified  as  a  malefador,  a 
notorious  Impoftor,  who  dared  to  pretend  to  the 
charader  of  their  Mejfiah^  whilft  he  meant  to  over- 
turn their  national  conltitution,  and,  at  the  fame 
time,  leave  them  enflaved  and  opprelTed  under  the 
Roman  government. 

Thus  it  was,  that  the  chief  Priefts  were  affedled 
towards  Jefus  in  his  life- time  :  And  that  their  pre- 
judices ftill  fubfifted  after  his  death,  one  has  abun- 
dant proof  from  their  forging  (as  the  hiftory  in- 
forms us)  or  their  believing  a  fenfelefs  report,  which 
a  lober  man  would  be  afhamed  in  the  leaft  to  re- 
gard ;  which,  neverthelefs,  they  impofed  upon  the 
world,   and  thereby  only  exprelTed  how  forward 

they 


i88  The  Truth  of  the  Sect.  XV. 

they  were  to  difcredit  or  fupprcfs  every  thing   that 
might  jullify  the  character  of  Jefus.     And  are  theie 
the  men  whom   we  mull  apprehend  difpofcd  and 
ready  to  follow  impartial  reafon,  in  what  relates  to 
the  refarred:ion  of  Jefus  ?  Before  inch  men  can  be 
thought  capable  of  confeffing  the  truth  of  the  refur- 
redion,   they  mull   overcome,   not  only   all  thofe 
flrong  prejudices,  but  the  violent  averlion  they  will 
furely  have  at  acknowledging  their  grois  miilake,  as 
to  Jefush  real  character,  the  bafenefs  and  injullice 
of  thofe  cruelties   they  ufed  againft   him,  and  the. 
hainous  guilt  they  had  contravzl.ed,   in  lliedding  his 
innocent   blood.     And  has  any  man  reafon  to  be 
pofitive,  that  the  perfonal  appearance  of  Jefm  would 
have  given  them  fuch  conqueft  over  themfelves  ? 

Indeed,  had  the  chief  Priellsbeen  Freetl)inkers,meii 
void  of  prejudice,  quite  free  from  bigotry  andfuperlli- 
tion,   had  they  adled  a  cool,  a  fair  and   equitable 
part  towards  Jefus  while  alive,   and  kept  themfelves 
always  open  to  convidlion,   or   in  a  difpofition  of 
mind,   honellly  to  fettle  their  belief  as  the  truth  of 
things,  the  event  of  his  riling  from  the  dead,    the 
concluding  proof  of  his  character,  upon  which  the 
whole  depended,  might  come  out  to  dired;  them  ; 
one  may   reafonably  admiit,   that  upon  feeing  Jejus 
alive  in  the  fepulchre,  they  might  have  confciled  the 
truth  of  his  refurredion,  and  that  he  was  no  Impo- 
Itor.     But  when  one  refleds,  that  the  exertion  of 
fo  much  goodnefs,  wifdom,  and  power,  as  are  appa- 
rent in  the  life,  the  dodtrines,  and  miracles  of  Jejus^ 
was  not  able  to  fatisfy  them,  that  the  Author  of 
thofe  dodlrmes  and  miracles,  mull  be  fbmevery  ex- 
traordinary perfon  ;  or  to  prevail  on  them  to  judge 
it  reafonable,  at  lealt,    to  wait  the  final  decifion  of 
his  character,  by  that  particular  event,   upon  which 
he  himfelf  had  put  it  5  what  elfe  can  one  apprehend, 

but 


Sect.  XV.  Chrljlian  Revelation,  189 

but  that  thofe  men  had  withdrawn  their  minds  from 
the  influence  of  reafon,  and  delivered  themfelves  o- 
ver  to  the  arbitrary  commands  of  mere  pafTion  and 
prejudice  ?  And  to  fuch  men,  what  fignifies  the 
clearell  evidence,  even  ocular  demonftration  ?  Rea- 
fon is  a  principle  to  be  dealt  with,  and  whereby  one 
may  be  led  to  a  certain  conclufion  :  But  palTion  can- 
not be  laid  hold  on,  it  flights  every  thing,  even  the 
UrongeR  addreffes  that  fuit  not  with  its  views ;  it  is 
fubjecl:  to  no  control,  and  fways  the  mind  by  its 
arbitrary^over-powering  influence.  So  that  in  de- 
fpifing  iuch  a  certain  degree  of  evidence,  whicji  im- 
partial reafon  calls  one  to  liften  to,  a  man  puts  him- 
ielf  out  of  the  reach  of  all  convidion  :  And  hence 
the  obfervation  is  extremely  juil.  If  we  hear  not 
Mofes  and  the  Prophets y  if  we  hearken  not  to  reafon, 
or  refufe  to  fubmit  to  fuflicient  evidence,  there  be- 
ing no  bounds  to  contain  us,  neither  will  we  he  per- 
fiw.ded  though  one  rofe  from  the  dead  (j)).  In  fuch  a 
cafe  the  mind  may  be  alarmed,  but  never  will  be 
convinced  :  For  the  fudden  fright  over,  the  ftub- 
born  paffion  prevails. 

When,  therefore,  the  chief  Priells,  inflead  of 
yielding  to  the  flrong  evidences  of  wifdom,  good- 
nefs,  and  power,  fliining  forth  in  the  dodrines  and 
miracles  of  the  holy  ^e/us^  fufficient  to  raife  in  their 
minds  a  favourable  opinion  concerning  this  extra- 
ordinary perfon,  at  leaft  to  perfuade  them  to  fufpend 
their  judgment  as  to  his  real  charader  ;  till  thty 
fliould  fee  what  became  of  his  refurreclion  to  which, 
in  his  own  juftification,  he  had  made  his  laft  appeal, 
and  v/hich  they  had  good  reafon  to  apprehend,  he 
was  capable  of  effecting  •,  I  fay,  when  inftead  of 
this,  the  chief  Friefts  give  way  to  the  mofl  furious 

palfions, 

(/>)  Luk.  xvi,  31. 


196  7he  Truth  of  the  Sect.  XV. 

paflions,  that  violently  prompt  them  to  perfecutc 
Jefus  to  death,  as  a  grofs  deceiver,  and  malefadtor  j 
what  can  one  imagine  would  have  been  the  conduct 
of  thofe  men,  had  they  happened  to  fee  Jejus  alive 
in  the  fepulchre  ? 

Attended  with  great  crowds  of  people,  they  come 
to  the  fepulchre,    they  open  the  feals,  which  they 
found  intire,  and  entering  the  tomb,  they  fee  Je- 
fus alive  :  Upon  this  fight,  will  the  whole  power  of 
their  prejudices  immediately   vanifh,   and  all  their 
refolute  defigns  to  fecure  their  conftitution  and  go- 
vernment, againft  the  dangers  that  threatened  them 
from  a  belief  of  his  rifing  from  the  dead,  that  mo- 
ment forfaking  them,    will  they  forthwith  confefs  a 
miraculous  refurreclion,   take  upon  them  the  fliame 
and  guilt  of  crucifying  their  Meffiah^    and  yielding 
themfelves  to  his  authority,  heartily  confpire  in  his 
meafures,  to  abolifh  their  national  religion  and  con- 
Ititution,  all  their  public  pofls  and  preferments,  and 
now  aim  at  nothing  but  the  overthrow  of  every 
thing,  which,  to  that  inflant,  they  tenacioufly  held 
mod  facred  and  valuable  ?    I  fay,  would  the  perfonal 
appearance  of  Jefus  have  brought  about  fuch  a  re- 
volution in  the  paflions  and  fentiments  of  the  chief 
Prietls  and  Pharifees  ?  I  violently  fufpe6l,  that  their 
revengeful   paflions  ftill   fubfifting   v/ithout  abate- 
ment, would  Itill  have  reprefented  Jefus  in  the  fame 
odious  light,  wherein  they  had  all  along  beheld  him. 
And  in  this  light,  would  not  the  fame  paflions,  now 
more  enraged  becaufe  of  their  difappointment,  have 
powerfully  ftimulated  them  to  feize  him  again,  or 
immediately  to  cut  him  off  a  fecond  time;  judging 
that  by  collufion,  or  ftratagem,  or  by  fome  accident 
or  other,  he  had  not  been  quite  dead  in  the  crucify- 
ing ?  For  my  part,  I  am  not  able  to  conceive  that 
men,, in  the  power  of  thofe  paflions,   to  which. the 

chief. 


Sect.  XV.         Chrijlian  Re'uelation.  191 

chief  Priefts  were  enflaved,  could  have  a^fled  other- 
wife.  From  hence  therefore  one  may  judge,  whe- 
ther the  perfonal  appearance  of  Jefus  to  the  chief 
Priefts  would  have  been  of  fatisfadlion  to  the  chief 
Priefts  themfelves,  to  the  whole  nation  of  the  Jews 
then,  and  to  the  confirmation  of  the  faith  of  all  ages 
and  nations  lince  ?  But, 

Let  it  be  granted,  that  upon  feeing  Jefus  alive 
in  the  fepulchre,  the  chief  Priefts  would  have  con- 
fefTed  a  miraculous  refurrection,  and  acknowledged 
him  for  their  Meffiab.  In  this  cafe  one  mull  con- 
fider  under  what  particular  notions  or  ideas  Jejus  Chrijl 
would  appear  to  them,  while  they  apprehended  him 
in  this  charadler.  As  every  body  knows  the  no- 
tion about  the  Mejfiah  that  univerfally  prevailed 
among  the  Jews^  and  to  which  they  were  obfti- 
nately  devoted,  was  that  of  a  fecular  Prince,  who 
by  the  fuccefs  of  his  vi6torious  arms,  lliould  deliver 
their  nation  from  all  opprefFion,  and  raife  and  efta- 
blifli  them  in  a  fovereign  dominion  over  all  other 
Hates  and  kingdoms.  It  was  the  contradidtion 
which  the  mean  appearance,  the  low  circumftances 
dijefus^  bore  to  this  pompous  touring  notion,  that 
determined  the  chief  Priefts  to  rejed  him  in  his  life- 
time :  It  was  this  notion  that  made  the  people 
(when  from  a  miracle  that  Jejus  did,  they  came  to 
be  perfuaded,  that  this  is  of  a  truth  that  Prophec 
that  fliouldcome  into  the  world)  enter  into  a  deiign, 
to  take  him  by  force  and  to  make  a  king  (  )  :  And 
with  this  notion  were  the  Apoftles  flrongly  poireiGTed 
till  after  the  day  of  Pentecoji.  So  that  the  whole  nation 
of  the  Jews^  without  exception,  being  thus  carried 
away  by  the  flattering  notion  of  exchanging  their 
ilavery  under  the  dominion  of  the  Romans^  for  uni- 
verfal  empire  under  the  reign  of  their  Mejfiah ;    and 

the 

(r)  Joh.  vi.  15. 


192  The   Truth  of  the  Sect.  XV. 

the  chief  Priefts  being  particularly  animated  with 
llich  high  expedtations,  what  elfe  could  they  do, 
under  the  commanding  influence  of  thofe  ambitious 
views,  but  in  a  triumphant  manner  carry  off  their 
Meff.ab  at  their  head,  and  immediately  enter  into  a 
refolute  defign  to  Ihake  off  the  Roman  yoke,  to  reco- 
ver the  freedom  and  glory  of  their  nation,  and  to  ex- 
tend their  dominion  all  over  the  earth?  And  in  this 
profpecl  of  things,  a  fpiritof  infurreclion  overlpread- 
ing  the  whole  nation,  their  preparations  for  war 
would,  undoubtedly,  have  brought  upon  their 
heads  the  deftrudtive  vengeance  of  the  Roman  arms. 
This,  I  fay,  beyond  all  perad venture,  would  have 
been  the  cafe,  had  the  chief  Friefis,  upon  Jefus's 
Hie  wing  himfelf  alive  in  the  fepulchre,  come  to  be 
thorougiily  perfuaded,  he  was  in  very  deed  their 
Meffiah. 

Altho'  therefore  it  may  be  thought,  that  the 
perfonal  appearance  of  J^/^j  would  have  fatisfied  the 
chief  Priclls  as  to  the  truth  of  his  general  character  ; 
yet,  to  prevent  the  nation  from  being  involved  in 
blood,  he  mull  either  not  appear,  or,  if  he  does,  he 
mull  immediately  find  means  by  a  miracle  to  get 
out  of  their  hands.  Nor  could  his  ailing  this  laft 
part  liave  faved  the  nation  from  the  deftruclion  of 
war,  unlefs  we  fuppofe,  what  moll  probably  would 
have  happened,  that  the  fudden  difappearance  of  Je- 
Jus  would  have  effectually  revived  the  old  preju- 
dices, too  deep  and  iirong  to  be  in  a  moment  wholly 
eradicated,  wherein  the  chief  Priefts  had  but  the 
other  day  crucified  him  as  a  malefa^flor.  Upon 
which  it  is  apparent,  that  the  perfonal  appearance 
of  Jefus^  to  tlie  chief  Priefts  in  the  fepulchre^  or 
any  where  elfe,  fuppofing  they  had  thereby  been 
convincedof  the  truth  of  the  refurreclion,  was  infi- 
nitely far  from  being  a  proper  means  to  afford  fatis- 

fadion 


Sect.  XV.         Chrifiian  'Revelation,  193 

faction  to  the  whole  nation  of  the  Jews  then,  or  to 
coiihrm  the  faith  of  all  ages  and  nations  fince.  Such 
fatisFaCtion  and  confirmation,,  capable  of  being  pro- 
vided for,  as  they  really  are,  by  means  much  fitter 
and  far  more  reafon.tble,  would  have  been  purchafcd 
at  too  high  a  price,  when  they  would  have  cofl 
the  blood  of  the  whole  J^wtjh  nation,  or  reduced 
that  people  to  utter  ruia  without  their  reaping  any 
benefit  from  it,  either  here  or  hereafter:  For  what 
advantage  in  another  world  could  have  accrued  to 
the  ^Vuyjfrom  their  having  here  acknowledged  yV- 
[us  as  a  fecular  Prince  ? 

Bat  what  do  people  mean  when  they  tell  u?, 
that,  had  the  Chief  Priefts  been  favoured  with  the 
perfonal  appearance  of  Jefus^  their  confcHing  the 
truth  of  the  refurredtion  would  have  been  fatisfa- 
ctory  to  the  reft  of  the  world,  or  have  ind'jced  thofe 
of  that,  and  of  every  future  age,  who  could  not  be 
eye-witnciTes,  to  reil  alFurcd  (;f  the  certainty  of 
that  extraordinary  event  \  I  am  apt  to  think,  that 
norwithftanding  the  moll  open  confeflion  we  can 
fuppofe  to  have  been  made  by  the  chief  Prielts ; 
yet  the  whole  matter,  as  to  the  convidtion  of  o- 
thcr  people,  who  had  not  their  means  of  knowledge, 
muithave  reifed,  as  it  Itill  does,  on  human  telli- 
mony,  or  moral  evidence.  No  body,  fure,  can  i- 
magine,  that  the  faith  of  mankind  was  blindly  to 
have  been  given  to  the  bare  aflcrtions  of  the  chief 
Prielts,  without  examining  into  their  character, 
whether  they  were  men  worthy  to  be  trulted,  and 
upon  what  particular  grounds  they  came  them- 
felves  to  be  perfuaded.  And  fince  even  the  moil 
ample  atteilation  of  the  chief  Priefts,  concerning  the 
truth  of  the  refurredion,  could  have  made  no  al- 
teration in  our  way  of  judging,  or  of  our  fettling 
our  belief  about  the  certainty  of  that  event  \  but 
.     Vol.  II  B  b  we 


194  ^^^^  Truth  of  the  Sect.  XV. 

we  muit  flill   have  had  recourfe    to  the  principles 
of  moral  evidence ;  what  matters  it  who  were   the 
witneffes,  provided  ihey  were  men  of  fenfe  and   dif- 
cretion?    Or,   of   what    greater  importance  would 
have  been  the  teftimony  of  the  chief  Priefls,  than 
that  which  we  now  have   of  the   Apoftles?  Iknow 
not  but  one  may   fufped:,    that    our  Dei  lis,  for  all 
their  telling  us,  it  would  have   been    fatisfadory  to 
them,  would  have  made  a  Ihift  to  alTure  the  world, 
that  the  evidence  of  the  chief  Prielh,  had  they  gi- 
ven it  in  favour  of  the  refurredion,  was  not  a  little 
exceptionable.     They  were  men  at  the   head  of  the 
government,   and  no  doubt  were  fubjecl  to  all  thofe 
paflions   that  for    the  mofl  part    prevail   in  publick 
characters:   And  might  not  the  ftory    of  the  refur- 
redion,  in  the  mouths  of  thofe  intriguing  politicians, 
have  been  only  an  engine  of  ftate,  a  mere    political 
contrivance,  or   a  national   plot,   whereby  they  de- 
figned  to  accompli fli  fome  worldly  purpofes  ?  Might 
it  not  have  been  faid,    that    thofe   Rulers,  having 
the  power    in   their   hands,  prevented    all  inquiry, 
and  checked  every  examiner  who  might  have  detedl- 
ed  the    forgery:    Nay,  had  the    chief  Priefts    taken 
the  truth  of  this  article  into   their  protection,   it   is 
to  be  feared,  they  would  have    promoted    its  belief 
by  perfecution,   the   means   they  employed  to  fup- 
prefs  it  ;  which,  I  confefs,  would  have  been  a  con- 
fiderLible  argument  againll  the  Chrittian  inllitution. 
In  fliort,  it   appears  to  me,   that    the   teltimony  of 
the  Apodles  is  every  way  unexceptionable  ;  and  I 
cannot  but  think,  tliat  to  every  fober    confiderate 
man,  it  affords  the  highelt  fatisfadion  that    can    a- 
rife  from  moral  evidence;  upon  which  the  truth    of 
the  refurreclion    muft    neceffarily    refl.      And    let 
me  here,  in  a  few  words,    take  notice  of  fome  of 

thofe 


Sect.  XV.  Clrijiian  Revelation,  195 

thofereafons  that  might  have  hindered  y^y^/j  from  per - 
fonallyappearing  to  thechief  Priefts  in  thefepulchre. 
Our  Saviour  having  openly  foretold  his  refurre- 
c^ion,  he  allures  his  Difciples,  that  they  Jhoidd  fee 
him  again  {s) ;  but  he  no  where  intimates  that  he 
was  to  appear  to  the  chief  Priells,  or  to  the  body 
of  the  people ;  on  the  contrary,  he  feems  exprefs- 
ly  to  tell  them,  that  after  his  death  they  were  not 
again  to  fee  him  (/).  And  indeed,  when  one  re- 
colledfs  the  charadler  of  Jefus^  and  what  was  his  con- 
duct in  the  world,  there  is  no  reafon  to  exped:  his 
making  any  public  appearance.  During  the  whole 
courfe  of  his  Miniftry,  he  never  affected  any  degree 
of  ollentation,  but  was  always  guided  by  the  di- 
ctates of  meeknels  and  humility.  The  wonderful 
works  he  performed  were  capable  of  being  fet  off 
with  great  pomp  and  folemnicy,  but  the  meek 
^nd  holy  Jefus  neglected  all  thofe  circumflances, 
that  ferve  to  alarm  the  palTions  of  mankind;  he 
chofe  to  do  his  works,  only  in  a  manner  that 
would  affect  the  judgment  of  fober  thinking  per- 
fons ;  and  in  feveral  inltances  rather  Itudied  con- 
cealment; nay,  he  fet  fome  cafes  in  fuch  a  light,  as 
would  lelien  the  greatnefs  of  the  miracle  (u),  I  con- 
fefs,  Jefiis  once  rode  to  Jerufalem  amidit  the  accla- 
iuations  of  the  people.  But  as  this  is  the  fingle  in- 
stance, wherein  y^/i/j  was  pleafed  to  raife  himfelf  in 
the  applaufcs  and  admiration  cf  mankind  ;  fo  the 
power  he  therein  exerted  over  the  affections  of  hu- 
man hearts,  only  gives  us  to  underitand,  that  had 
he  been  only  aiming  at  worldly  grandeur  and  au- 
thority, he  was  able  to  have  gained  abundance  cf 
followers:  As  the  power  he  put  forth  upon  the  fwine 
and  the  hg-tree,  upon  thole  who  came  to  appre- 
hend 

(s)  Job.  xvi.  16,  b-V.  (/)  Matth.  xxiii.  39.  Joh.  vii. 

33.  34.  xiv.  19.  («)    Vid,   Mark.J.    40.  <Sc.   v.    35. 

b'^.  vif.  32.  ^c,  Joh.  ix.  I.  i^c. 


196  The  Truth  of  the  Sect.  XV. 

liend  him  (>:),  and  by  means  of  his  Apoftles,  upon 
Anantas^  and  Sappbira,  is  abundant  proof  how  ca- 
pable he  was  to  diilrefs  his  enemies,  and  totally  to 
overthrow  them  ;  certain,  therefore,  it  is,  that,  du- 
ring his  life,  Je/us  never  aiFected  any  degree  of  pa- 
rade and  vain  glory :  And  (ince  all  his  works  were 
done  with  meeknefs  and  humility,  what  elfe  can  be 
looked  for  in  his  riiing  again  from  the'"  dead  ?  To 
fet  forth  his  refurredion  with  glare  and  lliow,  or 
to  appear  among  wondering  crouds,  does  not  feem 
to  fuit  his  character,  or  to  afford  that  fort  of  evi- 
dence, upon  which,  he  feems  all  along  to  have  de- 
figned,  the  faith  of  mankind  fhould  be  founded. 
And  having  had  no  defign,  for  afcertaining  the 
truthof  hi^  pretenfions,  to  engage  the  common  paf- 
fions  of  men,  that  always  .rife  high  upon  every  thing 
glaring  and  ollentatious,  as  it  would  have  happen- 
ed, had  he  perfonally  appeared  to  the  chief  Prielis 
and  to  the  infinite  numbers  of  people  that  would 
have  been  attending  them ;  but  only  meaning 
to  fecure  the  rational  conviction  of  mankind, 
arifing  from  moral  evidence;  he  judged  it  fuf- 
ficient,  for  that  purpofe,  as  it  certainly  ■  is, 
to  fhew  himfelf  to  credible  witnefTes,  and  in  thofe 
circumftances  wherein  cool  rcafon  might  be  fully 
fatisficdasto  the  real^ityof  his  refurredion,  or  that 
the  appearance  was  no  impofition  on  the  fenfes;  and 
in  order  to  difcover  the  real  truth  of  the  fad:,  one 
fhould  think,  that  the  appearing  after  fuch  a  man- 
ner, is  infinitely  preferable  to  the  mod  open  and 
public  appearance  that  could  be  made  before  the 
greateft  crouds.     I  ihall  therefore  obferve. 

In  the  next  place,  ilvdtjefus's  perfonally  appear- 
ing to  the  chief  Prieits  could  ferve  to  little  good 
purpofe,  and  would  have  been  extremely  incom- 
modious,   and  attended     with    bad    confequences. 

For 

[x]    Joh  .  xviii,  6. 


Sect.  XV.         Chrijlian  Revelation.  197 

For  let  us  imagine  that  about  the  fepulchre,  as  it 
could  not  but  have  happened,  there  are  gathered 
together  infinite  numbers  of  people  to  witnefs  a  moft 
extraordinary  event,  the  refurre^iion  of  a  man  from  the 
dead.  Now,  the  chief  Prieils  open  the  feals ;  they 
enter  into  the  fepulchre  ;  and  finding  Jefus  a- 
live,  they  are  fcUisfied  themfelves  ;  and  they  lead 
bim  forth,  in  order  to  afford  the  like  fatisfaction  to 
the  multitudes.  But  as  yet  Jefus  Handing  on  even 
ground,  how  many,  do  we  think,  will  have  it  in 
their  power  to  be  fatisfied?  A  few  about  him  may 
indeed  have  accefs  to  examine  the  truth  of  the  fact 
thoroughly:  But  as  to  the  infinite  numbers  of  peo- 
ple that  are  prefent,  and  who  ought  likewifc  to  be 
latisfied,  the  ficuation  of  Jefus  renders  it  impof- 
iible  for  them  to  have  any  degree  of  evidence  from 
their  fenfes.  Let  us  then*  fuppofe,  that  to  re- 
medy this,  the  chief  Priefts  fet  Jefus  upon  an 
eminence,  from  whence  he  is  expofed  to 
the  view  of  the  whole  multitude.  But  ihould 
Jefus  have  fubmitted  to  io  pompous  an  appear- 
ance, and  fo  much  pageantry,  what  fort  of  fatis- 
fadion  could  chofe  infinite  numbers  have  received 
from  feeing  a  man  at  a  diitance  ?  The  Apoif  les, 
tho'  for  feveral  years  inximately  acquainted  with 
Jefiis^  would  not  believe  the  truth  of  his.refurredi- 
on,  without  far  lirongcr  evidence,  without  not 
only  feeing  him,  but  handling  him,  and  perceiving 
t\-\^  v/ounds  he  had  got  when  he  was  crucified.  And 
how  in  reafon  could  thofe  multitudes  depend  on  a 
dilfant  view,  without  being  able  to  examine  into 
particulars?  For  any  fatisfaction  they  had  received 
from  their  fenfes,  to  which  the  appeal  was  made, 
it  might  be  all  delufion  and  impotlure:  And  indeed, 
one  cannot  but  reft  confident,  that  after  fuch  an 
appearance  of  Jefus^  the  number  of  thofe,  who, 
-as   to  any  rational  conviction    from    their  fenfes, 

muft 


198  ^he  Truth  of  tht  Sect.  XV. 

iiiuft  be  held  to  doubt,  or  to  deny  the  truth  of  the 
refurreciion,  would  have  infinitely  exceeded  thofe 
few,  who  thought  they  had  reafon,  from  the  tetti- 
mony  of  their  lenfes,  to  believe  it.  To  what  little 
purpofe,  therefore,  fuch  an  appearance  would  have 
ferved,  every  man  mull:  be  fenfible. 

Nor  is  it  lefs  evident,  that  it  could  not  but  have 
proved  extremely  incommodious  and  mifchievous. 
The  whole  city  of  Jfrzi;/^/^;;/,  fome  hundred  thou- 
fands  of  people  being  brought  together,  what  could 
the  confequence  be  but  noife  and  uproar,  tumult 
and  confufion  \  In  fuch  a  prodigious  confluence  of 
people,  many,  no  doubt,  would  have  been  fqueezed 
to  death,  many  would  have  been  trod  under  foot, 
and  all  the  other  mifchiefs  mufl  have  happened, 
that  confta^tly  attend  vail  crouds  of  people  preiling 
upon  one  another,  and  ftruggling  every  one  to 
get  a  fairer  view.  And  in  fuch  circumflances,  can 
any  man  judge  it  was  fitting  or  proper  for  Jefus  to 
have  appeared  ?  To  this  let  me  only  add,  that, 

The  perfonal  appearance  of  Jejus  to  the  chiet 
Priefts  at  the  fepalchre,  would  have  been  very  dan- 
gerous, either  to  Jejus  himfelf,  or  to  the  whole  na- 
tion of  the  Jews,  As  I  have  before  obferved,  it  is 
more  than  probable,  that  the  chief  Prielh  would  by 
no  means  have  been  fatisfied  from  the  perfonal  ap- 
pearance of  Jefus^  as  to  the  truth  of  his  charafter  : 
So  that  the  finding  Jefus  alive  in  the  fepulchre, 
would  only  have  put  it  in  their  power,  to  attempt 
the  again  imbruing  their  hands  in  his  innocent  blood. 
But  fuppofing  that  this  appearance  would  have  af- 
forded full  fatisfadion  to  the  chief  Priefts :  As  I 
have  likevvife  formerly  obferved,  the  notions  they 
entertained  concerning  their  Meffiah  would  have 
determined  them  to  take  him  by  force  and  to  make 
him  a  King^  which  would  have  provoked  the  Ro- 
7nan  arms,  and  brought   on  the  ruin  of  the  nation; 

at 


Sect,  XV".  Chrijlian  Revelation.  199 

at  no  rate,  therefore,  was  it  fafe  for  Jefus  perfon- 
ally  to  appear  to  the  chief  Friefts.      Now, 

From  thefe  feveral  particulars  laid  together,  it 
feems  clearly  manifeft,  that,  according  to  the  law 
of  reafon,  Jefus  ought  not  to  have  appeared  to  the 
chief  Priefls;  Upon  which  the  Deifts  have  been  (o 
good  as  to  promife  to  turn  Chriilian ;  and  to  grant, 
that  in  their  attempt  to  prove  a  plain  fraud  in  the 
refurreclion,  there's  no  force  nor  truth  (jy).  And 
indeed  Jefus* 3  putting  out  all  thofe  who  laughed  him 
to  fcorn^  for  faying  that  Jairus\s  daughter  was  not 
dead  hut  ajleep^  or  his  refufing  to  fuffer  thefe  per- 
fons  to  witnefs  the  miracle  he  was  about  to  perform, 
is  as  ftrong  an  argument  againft  the  truth  of  his  re- 
floring  that  damfel  to  life,  in  the  prefence  of  her 
father  and  mother,  and  of  his  Apoftles,  Peter^  James, 
and  John^  as  his  non-appearance  to  the  chief  Priefls 
can  be  thought  againft  his  refurreclion.  But  the  for- 
mer was  wife  and  prudent,  and  fliews  an  averfion  to  all 
oflentation,  while  the  faft  itlelf  had  enow  of  witnef- 
fes  to  attelt  it :  And,  in  the  latter,  the  fame  quali- 
ties are  moft  confpicuous. 

Thus  having  Ihown,  there  is  no  force  or  reafon 
in  thofe  objedlions  which  our  Infidels  make  againlt 
the  truth  of  the  refurredion  of  Jefus  ;  it  now  comes 
to  be  remarked,  that  how  much  foever  our  Free- 
thinkers may  infift  on  the  necelTity  of  Jefts's  per- 
fonally  appearing  to  the  chief  Prieils,  and  pretend, 
that,  for  want  of  this  evidence,  the  refurreclion  mull 
be  counted  a  cheat  ;  yet  the  chief  Friefts  themfelves 
do  not  feem  to  have  wanted  any  fuch  evidence,  in 
order  to  convince  them,  there  was  no  impoflure 
in  the  cafe,  or  that  the  refurreclion  really  happened. 

For  three  hundred  years  after  the  firll  promul- 
gation of  the  Gofpel,  it  was  not  then,  as  the  Deiils 

complain 
(yj  Woolll.  p.  25. 


200  The  Truth  of  the  Sect.  XV. 

complain  it  is  now.  During  that  long  fpace  of  time, 
the  Chriftian  religion  had  no  (hadow  of  fecular 
power  to  fupport  it;  on  the  contrary,  the  civil  Ma-' 
giftrate,  and  the  ellabiifhed  Priefthood,  every  where 
let  themfelves  zealoufly  againtt  it,  and  jointly  ex- 
erted all  their  authority  to  prevent  its  propagation, 
cruelly  punilhing  thofe  refolute  Freethinkers,  who 
durft  be  bold  to  oppofe  themfelves  to  the  public  re- 
ligions then  fubfitling.  In  thofe  days,  therefore, 
when  the  means  of  information  were  mofi:  favour- 
able, every  man  was  at  full  liberty,  there  was  nothing 
to  hinder  him  fromfearching  out  the  truth  of  the  mat- 
ter, he  was  under  no  reilraint  either  as  to  argument  or 
paflion,  but  had  all  poflible  encouragement  to  expole 
Chriftianiey  after  what  manner  his  heart  ihould  in- 
cline him;  and  the  more  eifectually  anyone  expofed  it, 
the  higher  he  thereby  raifed  his  own  reputation, 
and  the  greater  fervice  he  was  then  held  to  do,  as 
well  to  the  interelt  of  the  ilate,  as  to  that  of  reli- 
gion. Now,  this  liberty,  or  rather  encouragement, 
to  ruin  the  credit  of  the  Gofpel,  having  been  pre- 
ferved  for  fo  long  a  time,  can  it  be  thought,  that 
its  enemies,  either  through  ignorance  were  not 
able,  or  through  indifferency  carelelsly  neglecl- 
ed,  to  make  a  thorough  inquiry  I  Every  body 
knows,  that  thofe  firfl  ages,  wherein  the  Gofpel  ap- 
peared, were  learned  and  knowing;  fo  that  an  im- 
pofture  could  have  had  no  advantage,  from  the 
darknefs  and  ignorance  of  the  times :  And  the  vio- 
lent oppofition  that  was  every  where  made  to  the 
progrefs  of  Chriftianity,  is  abundant  proof,  that 
men's  hearts  were  in  thofe  days  far  from  being  in  a 
ftate  of  indifferency.  What  then  is  the  reafon, 
why  the  Deifts  now  complain,  they  are  under  re- 
flraint,  and  have  not  leave  to  fpe^k  out  their  fenti- 

nients : 


Sect.  XV".         Chrijlian  Revelation.  201 

mcnts  I  At  chis  time  of  day,  have  tliey  found  out 
any  thing  that  can  blacken  the  credit  of  the  Gofptl, 
whicii  the  penetration  and  zeal  of  the  hrll  ages 
was  not  able  to  difcover,  or  durll  not  publifh  to 
the  world  I  If  they  have,  I  wilh,  with  all  my  he;.rt, 
they  would  make  it  public.  Only,  from  the  liber- 
ties they  have  taken  of  lace  years,  one  is  tempted  to 
think,  they  are  guilty  of  no  concealments.  To 
fave,  however,  a  man's  decency  in  (till  adhering  to 
a  baffled  caufe,  it  fecms  prudent,  always  to  pretend 
the  llrongeft  argument  is  ftill  in  referve,  fo  Itrong 
that  the  oppolite  party  now  in  power,  would  crulh 
a  man  in  pieces  for  urging  it.  But  be  that  as  it 
will  : 

I  hope  the  chief  Priefts  v.^ere  under  no  fuch  ap- 
prehenfions :  They  furely  had  no  rellraint  laid  upon 
them  by  any  authority  whatfoever.  They  impri- 
foned,  they  Icourged,  they  threatened  the  Apoltles, 
they  Honed  Stephen  to  death,  James  the  brother  of 
John  was  killed  with  the  [word.  And  having  all 
power  in  their  own  hands,  and  being  poircjGTed  of 
every  puilion  that  could  prompt  them  to  detect  the 
fi'aud  ;  why  did  they  not  fearch  it  out,  and  expofe  it 
to  the  indignation  of  all  mankind  ?  How  the  guards 
at  the  fepulchre  came  fo  foon  to  be  rouze'd  out  of 
their  dead  lleep,  I  know  not.  It  could  not  be  the 
noife  of  the  Apoftles  in  Healing  away  the  dead  bo- 
dy, otherwife  the  theft  would  have  been  prevent- 
ed:  Perhaps  it  was  the  earthquake,  and  the  rolling 
away  the  ftone  when  the  Angels  defcended.  But 
leaving  this  difficulty  to  be  explained  by  our  Free- 
thinkers \  the  hillory  tells  us,  that  early  in  the  morn- 
ing.^ the  foldiers  came  to  the  city^  and  informed  the 
chief  Priefts  of  what  had  pafjed. 

Upon  this  indeed  a  council  is  held  immediately. 
But  in  this  council,   had  they  had  fo  much  as  a  fu- 

VoL.  II.  C  c  fpicipHj 


202  The  Truth  of  the  Sect.  XV. 

ipicion,  not  to  talk  of  their  being  certainly  perfua- 
ded,  that  the  body  of  Jefus  was  Hole  away,  in  or- 
der to  impofe  upon  the  world  a  fham-refurredion, 
the  belief  of  which,  they  were  fenfible,  would  en- 
danger their  whole  national  conftitution  ;  why  did 
they  not  exprefs  their  refentment  againfl  the  guards, 
and  make  fome  ilrong  propofitions  to  have  them 
punilhed ;  which  the  great  confufion  and  danger  all 
their  affairs,  notwithllanding  their  precautions, 
were  now  brought  into,  could  not,  in  the  nature  of 
things,  but  provoke  them  pallionately  to  purfue  ; 
which  might  have  affured  the  world,  that  the  watch 
(in  their  opinion  at  leaft)  had  been  really  guilty  of 
an  infamous  neglect  of  duty,  and  would  have  an- 
iwered  their  purpofe  a  great  deal  better,  than  the 
ilupid  tellimony  of  ileeping  foldiers  \  Why  did  they 
not,  in  fo  dangerous  a  jundure,  immediately  re- 
folve  upon  the  molt  obvious  and  necefiary  mealures, 
the  difpatching  away  their  officers  to  raife  town  and 
country  to  go  in  fearch  of  the  dead  body,  which,  in 
fo  fhort  a  fpace  of  time,  could  not  have  been  car- 
ried far  off,  and  which,  in  fo  general  a  fearch, 
wherein  every  honeft  man  would  have  gladly  lent 
his  afliitance,  could  not  poffibly  mifs  of  being  dif- 
covered  ?  Why  did  they  not  immediately  give  or- 
ders to  apprehend  the  Apoftles,  the  main  actors  and 
every  one  whom  they  had  reafon  to  fulped;  as  their 
accomplices  ?  And  had  the  general  fearch  difppoint- 
ed  them,  why  did  they  attempt  to  bring  none  of 
the  Apoitles  themfelves,  none  of  their  affbciates  to 
a  confeflion,  either  by  bribes,  or  by  torture,  having 
found  the  fuccefs  of  the  former  upon  Judas^  and 
knowing,  as  one  may  reckon,  that  the  fearof  fome- 
thing  like  the  latter,  had  formerly  tempted  Peter 
to  deny  his  Ma(ter  ?  And,  in  the  interim,  why  did 
they  not  iffue  out  a  proclamation,  letting  forth  the 

hainous 


Sect.  XV.  Chrijlian  Revelation,  203 

liainoLis  nature  of  the  impoflure,  exhorting  all,  as 
they  regarded  God,  their  religion,  their  country, 
to  contribute  their  endeavours  to  detect  the  fraud ; 
and  promifing  a  large  reward  to  any  man  who 
fliould  find  out  the  body,  or  difcover  the  place  where 
it  was  depofited  ?  They  were  at  the  trouble  and 
charge  of  difpatching  melTengers  to  all  nations,  e- 
very  vvhere  through  the  world,  with  letters  to 
their-country  men,  in  order  to  prepofTefs  them  a- 
gainll  Chrift  and  his  Gofpel,  and  to  prevent  their 
givmg  countenance  to  that  novel  impious  herefy  ; 
alledging  againft  its  broachers,  moil  dilhonourably 
to  themlelves,  that  very  fenfelefs  flory,  which  they 
-vhad  publifhed  at  Jerujalem  (2).  But  why  all  this 
bultle  and  expence  about  foreign  difpatches,  when 
proper  meafuies  at  home  would  at  once  have  crufh- 
ed  the  defign,  and  prevented  its  being  heard  of  with- 
out the  walls  of  the  city  f  I  fay,  under  the  perfuafi- 
on  of  a  villanous  theft,  with  refped  to  the  body  of 
Jejus^  and  fenfible  of  the  great  mifchiefs  it  would  cer- 
tainly bring,  as  they  thought  upon  the  whole  nation  ; 
why  did  the  chief  Priells,  in  order  to  bring  about  a 
difcovery,  and  thereby  fave  themfelves  and  the  nation 
from  the  impending  ruin,  ufe  none  of  thofe  plain 
obvious  means  which  common  fenfe  dictates,  and 
are  univerfally  employed  on  the  like  occafions  ?  It 
cannot  but  be  thought  furprifing,  that  inflead  of 
purfuing  thofe  meafures,  wherein  they  could  not 
have  failed  of  deteding  the  whole  villan}^,  and  of 
bringing  immediate  ruin  upon  the  whole  project ; 

They  not  only  protect  the  guards  in  that  pro- 
voking treachery  they  were  guilty  of,  which  had 
brought  upon  them  the  very  dangers  they  dreaded, 
and  which  they  fet  them  to  prevent ;  but  they  give 

them 

(z)  Vid.  Juft.  Mart,  dialog.  2.  cum  Tryph.  p.  335.  Eufeb.  in 
liai.  xviii.  1.2. 


204  ^'^^  Truth  of  the  Sect.  XV. 

them  money,  as  if  their  unfaitlifulnefs  to  their 
truit  had  done  them  good  fervice.  So  far  were 
they  from  fearching  after  the  dead  body,  or  feizing 
upon  the  contrivers  and  actors  of  the  theft,  that 
from  the  time  the  refurrection  began  firit  to  be  fpo- 
ken  of,  for  the  fpace  of  fifty  days,  they  filtered 
the  Apoitles  and  other  Difcriples  to  live  peaceably  at 
Jerufaleryiy  tho'  all  that  while  they  were  confident 
in  reporting  to  all  about  them,  that  at  fuch  parti- 
cular times  and  places,  they  had  feen  and  converled 
with  Jefus  alive  from  the  dead^  and  that  at  length 
they  faw  him  afcend  into  heaven.  Nay,  tho'  the 
circumftances  that  attended  the  beginning  of  the 
Miniftry  of  the  Apollles,  occafioned  a  great  noife 
all  over  the  city,  and  their  converting  at  that  time 
to  the  ChrilHan  faith,  feveral  thoufands  of  people^ 
was  not  a  little  threatening  ;  yet  the  chief  Priells 
permitted  the  Apoitles  to  go  on,  they  made  no  at- 
tempt to  confine  them,  in  order  to  expofe  the  fraud 
they  alledged  again  ft  them,  or  to  punifli  them  for 
fo  monltrous  a  piece  of  wickednefs. 

Indeed,  when  they  found  that  the  Apoftles  had 
the  boldnefs  to  come  to  the  very  temple  and  work 
their  miracles,  this  fo  much  alarmed  them,  that 
they  laid  hands  on  Peter  and  John  and  -put  them  in 
prifon  \  wherein,  I  confefs,  they  began  to  act  in 
their  own  defence.  And  may  not  one  now  expecl, 
to  find  the  charge  pointedly  laid,  and  clearly  made 
out  againft  the  Apoitles  I  But  fo  it  happened,  that 
after  a  night's  confinement,  thofe  two  Apoftles  be- 
ing brought  before  the  Council,  and  boldly  afierting, 
in  face  of  their  Judges,  that  that  Jefus  whom  they 
crucified  was  rifen  from  the  dead^  and  had  empowered 
than  to  work  fuch  miracles  ;  the  chief  Prieits,  after 
a  folemn  confultation,  come  only  ^o  this  refolution, 
jiraitly  to  threaten  the  Apfiles  that  they  fpeak  hence- 
forth 


Sect.  XV.         Chrijlian  Revelation^  205 

forth  to  no  man^  nor  teach  in  the  name  of  Jefus  (a) . 
A  llrange  judgment  this !  in  the  cafe  of  fo  impi- 
ous a  fraud  as  was  faid  to  have  been  committed. 
But  the  Apoflles  openly  profefs  their  refokuion  not 
to  obey,  and  appeaHng  to  the  chief  Priells  them- 
felves,  whether  it  be  right  in  the  fight  of  Gcd  to 
hearken  unto  them,  more  than  unto  God^  they  dare  be 
bold  to  tell  them,  that  they  cannot  but  fpeak  the 
things  which  they  have  feen  and  heard.  Nor  does 
this  refolute  anfwer  any  farther  provoke  the  chief 
Prieds,  than  to  renew  their  threatening  to  the  A- 
pottles,  and  to  let  them  go  ;  finding  nothings  as  the 
hilf  ory  informs  us,  how  they  might  punifh  them^  be- 
caufe  of  the  people.  But  in  the  name  of  wonder  1 
had  they  not  the  dealing  away  of  the  body  of  Je- 
fus to  lay  to  their  charge  and  make  out  againft 
them  ?  Durit  they  not,  for  the  people,  fo  much 
as  mention  the  villanous  theft  that  had  been  com- 
mitted I  Or,  would  the  people  have  oppofed  them 
in  carrying  on  the  accufation,  and  bringing  the  im- 
pofture  to  light  ?  Every  honell  man,  all  the  peo- 
ple, had  they  but  fufpedted  the  fmalleit  fraud  in  the 
cafe,  would,  no  doubt,  have  gladly  aflilfed  in  de- 
tecting it,  and  have  had  great  pleafure  in  feeing  the 
Authors  of  it  condignly  puniflied.  And  is  it  not 
furprifing,  that,  in  all  their  accufations,  at  no  time 
do  the  chief  Priefts  ever  once  mention  againft  the 
Apolllcs  or  any  of  the  Difciples,  their  carrying  off 
the  body  of  Jefus^  and  impofing  upon  the  world  a 
moil  wicked  impofture,  in  pretending  a  refurredli- 
on  ?  So  far  are  they  from  going  on  fuch  a  fuppo- 
fition,  that  in  all  their  refolutions  they  clearly  pro- 
ceed upon  quite  other  apprehenfions  of  the  mat- 
ter. 

Thus, 

[a)  Afta  iii.  4. 


2o6  The  Truth  of  the  Sect.  XV. 

Thus,  having  feized  the  Apoftles  a  fecond  time, 
and  brought  them  before  the  Council  the  chief 
Priefts  only  accufe  them  of  having  violated  the 
llridt  orders  they  had  formerly  laid  upon  thtm  •, 
titd  not  we^  fay  they,  firaitly  command  you^  that  you 
jhould  not  teach  in  this  name  ?  And  behold^  you  have 
filled  Jerufakm  with  your  doBrine^  and  intend  to  bring 
this  man's  blood  upon  us.  To  v^hich  the  Apoftles  re- 
turning their  former  anfvvcr,  that  they  ought  to  obey 
God  rather  than  men  ;  and  Hill  charging  them  vv'ith 
the  murder  of  Jefus^  u^hom  they  ft  ill  boldly  pro- 
fefTed,  God  had  raifed  up  from  the  dead^  and  that  the 
holy  Ghofi  as  well  as  they  were  his  witnejfes  of  thefe 
things  J  this  at  length  fo  exafperated  the  chief 
Priells,  that  the  proportion  was  made  to  flay  the 
Apoftles.  Upon  which  Gamaliel,  one  of  the  Coun- 
cil, and  a  Doctor  of  law,  gave  his  opinion  thus  : 
^ake  heed  (fays  he)  to  yourfelves  what  ye  intend  to  do 

ds  touching   thefe   men. Refrain  from  them^    and 

let  them  alone  ;  for  if  this  counfel  or  this  work  be  of 
men^  it  will  come  to  nought ;  but  if  it  be  of  God^  ye 
cannot  overthrow  it ;  lejl  happily  ye  be  found  even  to 
fight  againfi  God  (b).  But,  in  his  right  fenfes,  can 
any  man  ever  in  the  leafl  come  to  fufpect,  that  that 
counfel,  or  that  work  may  be  of  God,  may  have 
his  countenance  and  protection,  which  one  is  per- 
fuaded  takes  its  rife  from  a  villanous  forgery;  and 
that  the  cutting  off  the  contrivers  of  fo  monlirous 
a  cheat,  may  be. found  a  fighting  againft  God  ?  The 
Rulers  of  the  Jews  forming  their  refolutions  upon 
fuch  an  argument,  gave  no  credit  to  their  own  Ito- 
ry,  but  defpifed  the  teftimony  of  the  fleeping  fol- 
diers,  and  mufl  have  been  confcious  of  a  notorious 
lye,  v/hen  they  afTured  the  world,  that  his  D/fciples 
came  by  night  and  ftole  him  away.   / 

And 

[h]  Aas  V.  17.  &c. 


Sect.  XV.  Chrifiian  Revelation.  207 

And  that  this  was  their  guilty  cafe,  one  cannot 
but  the  morebc  fatistied,  when  one  further  confiders, 
that   tho'  the  Jews  could  not  but   know,  that  their 
Heathen  judges  never  cared  to  meddle  in  queftions 
purely  relating  to  their  Law,  yet,  as  we  learn  from 
their  eager  profecution  againit  Faul^  they  infill:  on  no- 
thing elfe  in  their  accufations,    and  wholly  negledl 
that  article  of  fraud  with  refped  to  the  body  of  Je- 
fus^  which  comes  ander  the  cognizance  of  the  com- 
mon juttice  of  all  nations,  and   which,  fufficiently 
made  out,    would  have  expofed  to  tl^e  fevereit  pu- 
niihment,  not  only  the  immediate  aclors  in  the  theft, 
but  all  who  fhould  obitinately  unite  with  them,   as 
Paul  had  done,     to  carry  on  the  defign   they  had 
grounded  upon  it.     Here  is   the  account  of  Paurs 
cafe,  which  Feftus  gives  to  King  Agrrppa  :    Tou  fee 
this  man,  fays  Feitus,  about  whom  all  the  multitude  of 
the  Jews  have  dealt  with  me,  both  at  yerufalem^  and 
alfo  here^    crying  that  he  ought  nut  to  live  any  longer. 
But  when  his  accufers  (^Ananias  the  high  Pried  with 
the  Elders,  and  Tertullus  an  Orator)  ficod  up  againft 
hirn^  they  brought   none  accufation   of  fuch  things  as  I 
fuppofed :     But   had  certain  queftions  againft  him  of 
their  own  fuperftition^    and  of  one   Jefus,   which  was 
dead^  whom  Paul  affirmed  to  be  alive  (c). 

Thus,  I  m'ufl  beg  leave  to  think,  whoever  attends 
to  the  principles  of  human  nature,  and  confiders  the 
conduct  of  the  chief  Prielts  and  Rulers  of  the 
Jews^  cannot  fail  to  be  fatisfied,  that  in  their  con- 
sciences the  chief  Prietts  did  not  believe,  the  A- 
polfles  were  guilty  of  ftealing  the  body  of  ^efus 
away.  And  as  the  chief  Prieils,  thro'  the  whole 
of  their  management,  give  us  all  ground  torefl  con- 
fident, that  they  did  not  themfelves  believe  there 
was  any  fraud  committed  in  the  matter  of  the  re- 

furredion  } 

{c)  Ads  XXV, 


2o8  i:he  Truth  of  the       '     Sect.  XV. 

furreclion;  fo  the  condadl  of  the  Apoftles  clearly 
demonftrates,  how  much  they  are  above  all  fufpici- 
oii  of  impofture  with  refpedl:  to  that  grand  article 
of  Chrillianity.     For  let  us  refled, 

Had  any  plot  been  contrived  to  fleal  away  the 
body  of  Jefus,  and  to  put  upon  the  world  a  Ihani- 
refurredion,  can  it  enter  into  one's  head  to  ima- 
gine, that  the  plotters  themfelves,  inftead  of  care- 
fully concealing  what  they  intended,  would  have 
alarmed  all  mankind,  and  awakened  them  to  take 
meafures  that  would  effeclually  prevent  the  execu- 
tion ?  Now,  we  know  that  yefus\  defign  of  rifmg 
from  the  dead  was  kept  no  fecret,  nor  yet  the  day 
when  it  was  to  happen  negledled  to  be  publifned  : 
So  that  the  world  had  fair  warning  g4ven  them,  all 
concerned  were  called  to  be  upon  their  guard  ;  and 
fo  well  were  the  chief  Priefts  apprifed  of  the  delign, 
that  they  took  all  poffible  precautions  to  prevent  a 
cheat  in  the  matter.  Thus  far,  I  am  certain,  there 
is  a  flrong  appearance  of  honefly,  and  the  prefum- 
ption  is  irrefiftible,  that  no  fort  of  fraud  is  intend- 
ed. 

After  this  public  warning  to  the  chief  Priefts, 
and  to  al!  the  enemies  of  Jefus^  the  crucifixion 
comes  on  ;  J^fus  dies,  and  guards  are  placed  on  his 
fepulchre  ;  whilit  all  his  Difciples  had  forfaken  him 
and  fled,  without  ex  peeling  to  fee  him  any  more. 
But  the  third  day  approaches,  and  on  that  day  the 
body  is  a- miffing  ;  the  guards  ^could  not  keep  it ; 
the  chief  Priefts  cannot  Ihow  it;  and  the  Difciples 
do  not  believe  it  is  raifed  from  the  dead.  Amidft 
this  perplexity,  Jefus  appears  to  fome  of  his  Difci- 
ples ;  their  eyes  and  other  fenfes  convince  them  he 
is  rifen  ;  they  report  the  fad:  to  the  reft  ;    but  the 

reft  will  give  no  credit  to  their  teftimony  : In  a 

word,  they  refufe  to  truft  one  another;    and  all  of 

them 


Sect.  XV.        Chrijlian  Rcvelatiofu  209 

them  continue  obflinate.  unbelievers,  till  every  man's 
own  fcnies  makes  it  impoffible  for  him,  not  to  con- 
fels  the  trutli  of  the  refarreclion.  And  as  the  A- 
poilles  were  the  chofen,  the  particuhir  witnelTes 
pitched  upon,  who  Ihould  publiili  this  fact  to  all 
nations,'  and  who,  in  attefting  it,  were  to  undergo 
great  fa  fieri  ng  s ;  that  their  convidion  of  its  certain- 
ty might  be  itrong  and  lading,  having  deep  root 
in  their  minds,  Jejus  was  plealed,  during  the  fpace 
of  forty  days,  frequently  to  appear  to  them,  fami- 
liarly to  eat  and  converfe  with  them,  and,  as  he  was 
wont  to  do  before  his  death,  to  work  miracles  in 
their  prefence. 

Nor  did  the  Apoftles  delay  the  publication  of 
this  event,  till  they  were  at  a  diftance  from  the 
place  and  time  of  its  happening  ;  but  upon  the  fpot^ 
Vv^here  the  things  were  tranfacted,  -ancj  where  every 
man  had  all  opportunities  of  inquiring,  and  of  ex- 
amining into  the  bottom  of  the  matter  ;  they  began, 
as  Soon  as  they  were  convinced  themfelves,  confi- 
den!:ly  to  report  it  to  all  about  them:  Nay,  fo  open 
were  they  and  honeil,  that  they  put  it  in  the  power 
of  numbers  of  other  people,  to  fati.fy  themfelves 
from  the  teftlmony  of  their  own  fcnfes,  by  letting 
them  know,  that  on  fuch  a  day,  and  at  fuch  a 
place,  they  might  fee  J^/%- himfelf,  and  witnefs  his 
afcendmg  into  heaven.  And  fo  it  happened,  that 
a  great  many  v/ere  prcf::nt  at  this  extraordinary  e- 
vent. 

So  that  Jefus  having  left  this  lower  world,  and 
gone  to  his  father ;  his  Apoftles,  a  few  days  after 
his  afcenfion,  being  endowed 'iinth  power  from  on  kigh^ 
entered  upon  their  public  Miniif  ry,  and  beginning 
ar  Jemfalem  itfelf,  they  every  where  openly  and  a- 
vowedly  proclaim  the  refurreclion  of  Jefus,  and 
even  in  the  face  of  his  murderers,  boldly  maintain 
'  Vol.  II.  D  d  the 


210  The  Truth  of  the  Sect- XV. 

the  truth  of  that  event.  Nor  did  they  confine 
people  to  their  teftimony  alone,  but  they  tell  the 
world,  if  they  want  further  evidence,  they  may 
have  accefs  to  the  atteltation  of  feveral  hundreds  of 
other  eye- witnelTes. 

And,  that  no  man  might  be  negligent  in  exami- 
ning into  the  truth  of  the  facl,  or  fatisfy  himfelf 
with  ilight  evidence,  they  do  not  fail  to  make  man- 
kind aware  of  what  confequence  it  is ;  of  fuch  con- . 
fequence,  that  if  Cbiift  be  not  rifen,  then^  fay  they, 
our  preaching  is  vain,  and  your  faith  alfo  is  vain^  your 
believing  in  Je/us  is  to  no  purpofe,  and  you  gain  no- 
thing by  expofing  yourfelves  to  any  hazards  for 
the  fake  of  the  Gofpel.  Tea^  and  we  are  found  falfe 
witneffes  of  God^  becaufe  we  have  teftifisd  of  God^  that 
he  raifed  up  Cbrifl^  whom  he  raifed  not  up.  Nay,  fo 
fecure  are  they  againft  all  imputation  of  fraud,  that 
they  awaken  people's  paflions,  while  engaged  in  the 
heat  of  controverfy,  for  the  moil  part  then  very 
keen,  fo  keen  that  they  frequently  hurry  a  man  to 
deny  firlt  principles ;  I  fay,  in  thefe.circumftances, 
the  Apoftles  provoke  human  paffions  to  inquire  in- 
to the  truth  of  a  matter  of  facl,  and  to  bring  forth 
what  they  know  about  it  •,  whilfi:  they  appeal  to 
the  refurreclion  of  Jefus^  as  an  infallible  proof  of  a 
general  refurredion  from  the  dead,  which  in  their 
day  was  by  fome  people  openly  denied. 

In  lliort,  in  atteftation  of  the  certainty  of  this 
fadl,  of  jio  moment  as  to  any  worldly  purpofe,  the 
Apoitles  willingly  lay  down  their  lives,  and  expiring 
in  torments  perliil  in  declaring  what  their  eyes  had 
feen,  and  their  hands  had  handled,  what  all  their  fenfes 
forced  them  to  confefs ;  while  they  might  have 
efgapcd  by  barely  promifing  to  fall  in  with  the  pu- 
blic religion  for  the  future,  or,  which  is  lefs,  to  talk 
no  more  of  the  matter.     And  let  me  now  afli  3 

Can 


Sect.  XV.         Chriflian  Revelation,  2 1 1 

Can  thofe  people  be  counted  cheats  and  Impo- 
flors,  who  witnels  a  matter  of  fact,  which  the 
world,  being  forwarned  was  to  happen,  took  the 
mod  effectual  meafures  to  prevent  being  falfiticd  ? 
Who,  as  to  their  own  particulars,  were  the  farthefl 
in  the  world  from  expediing  it  was  to  have  happen- 
ed ;  who  did  not  believe  it  had  happened,  till  they 
were  affared  of  its  reality,  not  from  the  tellimony  of 
others,  which  they  rejected,  but  every  man  from 
the  tefiiimony  of  his  own  fenfes ;  who,  upon  the 
fpot,  and  at  the  time  when  it  happened,  openly 
proclaimed  it  to  the  whole  world  ;  who,  for  the 
truth  of  it,  appealed  to  a  great  many  others,  who, 
the};^  {iiid,  were  eye-witneffes,  as  well  as  themfelves; 
who,  in  the  (Ironged  manner,  invited  and  pro- 
voked other  people  carefully  to  inquire  into  its 
certainty ;  who,  without  variation,  in  the  face  of 
dangers,  in  the  prefence  of  death  itfelf,  ftill  perfifted 
in  their  evidence,  and  left  the  world,  with  their 
laft  breath  proclaiming  to  all,  "  The  matter  of  fad: 
"  is  certain  \'  having  it,  at  the  fame  time,  in  their 
power  to  fecure  their  peace,  and  to  {^\t  their  lives 
only  by  complying  with  the  religious  opinions  then 
prevailing,  and  in  which  they  had  been  educated  ; 
or  barely  by  being  filent  as  to  what  related  to  Jefus 
Ckrifi?    I  fay,    can   fuch  people  be  counted  Impo- 

ftors  (^d)  ?    If  they  mult moral  evidence  is  at  an 

end,  and  no  man  can  rely  on   human   teftimony. 
Befides, 

In  thofe  days,  nothing  was  more  notorious,   than 
that,  to  undertake  the  profefTion  of  Chriliianity,  was 

infinitely 

[d)  That  the  Apoftles  were  no  Impoilors,  but  that  they  were 
under  the  moft  penetrating,  convidion  of  the  certainty  of  the  re- 
furredion  of  Jefus,  Chryfoflom,  in  his  RePxcdions^upon  i  Cor.  i. 
25,  31.  (p.  264,  265,  270,  271,  272.  Oper.  torn.  3)  clearly  de- 
monftrates,  from  their  undertaking  and  purfuing  the  propagation 
oftheGofpel. 


212  The  Truth  cf  the  Sect.  XV. 

infinitely  hazardous :  And  yet,  at  that  very  time, 
even  in  Jerufalem^  the  place  where  all  was  tr^nlacl- 
ed,  the  number  of  Difciples  came  foon  to  be  very 
great  •,  nay,  even  then  and  there  it  was,  tha  a  great 
company  of  Priefls  themielves,  with  their  eyes  opLn 
upon  the  fad  fulferings,  that  would  follow  xheir  con- 
verfion,  renounced  their"  national  principles,  and  be- 
come obedient  to  the  faith  {e).  But,  thofe  people,  well 
knowing  the  whole  weight  of  the  Chriftian  profeili- 
on,  then  fo  extremely  dangerous,  reited  on  the  truth 
of  the  refurredion  of  Jefus  ;  can  any  man  ferioudy 
think,  that,  upon  the  fpot,  where  they  had  it  in 
their  power  to  inquire  and  to  kwow  the  whole  truth 
of  the  matter,  they  would  examine  nothing ;  bat, 
at  the  hazard  of  their  lives,  blindly  take  up  with  a 
religion  utterly  repugnant  to  all  their  former  fenti- 
inents,  or  run  headlong  into  an  impoilure,  that 
would  ruin  them  here,  and  damn  them  hereafter.? 
If  people  in  thofe  days  were  capable  of  acfing  fuch 
a  part,  they  mull  have  been  creatures  not  of  our 
make  (/). 

Upon  the  whole,  I  would  now  fain  flatter  my- 
felf,  that  every  man  who  thinks  freely,  will  find 
himfelf  at  full  liberty  openly  to  profefs,  the  Apollles 
did  not  deceive  the  world  about  them;  ihey  were 

no 

{e)  Acls  vi   7. 

(f)  An  numquid  dicemus  Iftius  temporls  homines  ufque  adeo 
fuifTe  vanos,  mendaces,  ftolldos,  brutos,  ut  quae  nunquam  vide- 
lant,  vidide  fe  iingerent?  et  qusc  fasSta  omnir.o  non  erant,  falfis 
proderent  teilimoniis  aut  pueriii  aiTertione  firmarent  ?  cumque 
pofTent  vob.fcum  &  unanimiter  vivere,  &  inoifenfas  ducere  con- 
jundione?,  grntuita  fufciperent  odia,  &  execrabili   haberentur  in 

nomine  r Imo  quia  hsc  omnia  &   ab  ipfo  cernebant  geri,  & 

ab  ejus  prs'conibus,  qui  per  orbem  totum  mifii  benelicia  patris  & 
munerandis  animis  homlnibufque  portab^nt,  veritatts  ipfius  vi 
vidi,  et  dederunt  feDeo,  nee  in  magnis  pofuere  difpendiis  mem- 
bra vobis  projicere,  et  vifcera  fua  lanianda  praebere.  Arnob. 
lib.  1.  p.  19. 


Sect.  XVI.  Chriftian  Revelatio?!,         213 

no  Impoflors  in  the  biifinefs  of  the  refurredtion. 
And  indeed,  as  the  Apotlles  have  reported  them, 
fiich  are  the  circumltances  of  this  event,  that  the 
truth  of  the  fad  requires  their  exiltence  •,  or,  there- 
furredion  really  happening,  it  inuft  have  been  at- 
tended with  fuch  circumllances.  And  as  fuppofing 
the  fad:  true,  fuch  circumitances  mutt  have  exifled ; 
fo  thofe  people  who  oppofe  the  truth  of  the  refur- 
reclion,  being  forced  to  forge  or  fuppofe  other  cir- 
cumitances, do  therein  feem  to  be  determined,  at 
any  rate,  to  deny  the  certainty  of  this  event :  Firft 
laying  it  down  with  themfeives,  as  an  undoubted 
maxim,  that  the  refurrecT:ion  is  a  mere  falfhood ; 
and  then  framing  the  circumitances,  as  in  the  c^fe 
of  a  fraud,  one  may  imagi-ne  they  muft  have  hap- 
pened :  Which  is  a  freedom  of  thought  not  fo  well 
adapted  to  the  difcovery  of  truth. 

But,  before  I  conclude  this  article  of  impoiture,  I 
iliall  prefume  to  lead  the  Reader  to  confider,  that,  by 
the  fame  arguments,  whereby  the  Deiits  go  about 
to  juilify  themfeives,  and  whereby  one  may  juitify 
Socrates^  it  mult  be  confeiTed,  the  Apoflles  are  clear- 
ly vindicated. 

SECT.      XVI. 

The  Apoftles  are  vindicated  from  the  Imputation  of  hn 
pojiure^  by  the  fame   Arguments  u' hereby  the  Deift^ 
go  about  to  clear  themfeives  and  to  jufttfy  the  Cha- 
racier  of  Socrates. 

THE  Author  of  aDifcourfe  of  Freethinking,  gi- 
ving out  thegreat  characleriflic  of  a  Freethink- 
er, to  be  upon  one's  having  thought  freely,  "  the  op- 
*'  poiing  one's  felf  to  the  eilabliilied  opinions,  topopu- 
"  lar  fuperitition  and  bigotry/'  he  favours  us  v/ith 

a 


214  "^'^^  "^^^^^f^  €  ^^^        Sect.  XVL 

a  roll  of  perfons,  whom  he  reckons  of  this  charadler; 
and  among  them  we  find  Heathens,  Jews,  Chrilli- 
ans,  Atheifts,  Theifts,  men  of  the  moil  contradi- 
<5tory  pTinciples,  mixed  together.  The  Apoftles 
indeed  have  not  the  honour  of  a  place  in  this  cata- 
logue ;  but  if  oppofition  to  eftablifhed  opinions,  from 
a  generous  freedom  of  thought,  be  the  chief  crite- 
rion of  a  Freethinker,  one  fhould  think,  that  ne- 
ver were  there  men  in  the  world  who  have  a  better 
title  to  this  character.  But  that  which  I  here  de- 
fign,  is  to  leave  it  to  the  world  to  judge,  whether 
what  the  Deifts  alledge,  in  vindication  of  their 
own  virtue  and  honeity,  does  not  equally  ferve  to 
clear  the  reputation  of  the  Apoftles  ?  It  is  objected 
to  the  Deifts,  as  we  learn  from  the  fame  Auhor, 

"  That  Freethinkers  themfelves,  are  the  mofl  in- 
"  famous,  wicked,  andfenfelefs  of  all  mankind  T^)." 
And  to  clear  them  from  this  charge,  he  forms  this 
apology  : 

"  This  objed: ion,  fays  he,  ofwickednefs  and  ig- 
"  norance  is  made  by  all  feds  one  againfl  another, 
"  and  ferves  to  keep  the  feveral  herds  and  folds  of 
"  men  united  together,  and  againfl  one  another: 
''  And  tho'  in  reality  men  of  all  feds  are  much  a- 
''  like  as  to  fcnfe,  where  literature  ecjually  pre- 
''  vails,  and  every  where  the  1-ame  as  to  their  lives 
"  and  converfations,  (as  is  obvious  to  any  indiffer- 
"  ent  perfon)  yet  through  fuch  fpeclacles  do  men 
''*  fee  the  defeds  of  others,  fo  partial  are  they  to 
''  themfelves,  fo  ready  to  believe  ill  reports  of  thofe 
''  with  whom  they  have  any  difference  in  opinion 
*'  and  to  believe  good  of  thofe  with  whom 
'•  they  agree  in  opinion;  fo  apt  to  put  an  ill 
"  conllruclion  on  any  actions  of  the  former, 
*'  and  a  good  one  on  any  actions  of  the  latter ; 
''  that  nothing  but   the   moll  familiar   intercourie 

*'  imaginable 
(^)  A  Difcourfe  of  Freethinking.  p.  1 18. 


Sect.  XVI.         Chrljiian  Revelation,  215 

imaginable  can  make  men,  who  are  governed  by 
one  fort  of  Priefts,  think  they  are  hke  thole  in 
underftanding  and  morals  who  are  governed  by 
another  fort.  But  this  objection,  as  it  is  urged 
againft  Freethinkers,  is  itill  with  more  difficulty 
to  be  removed  by  them  ;  becaufe  they  who  have 
leifure,  application,  ability,  and  courage  to 
think  freely,  are  fo  few  in  number  in  refped  of 
any  other  led:,  that  they  mufl  be  lefs  able,  by 
converfation  in  the  world,  to  anfwer  an  objecti* 
on  againft  themfelves,  fo  early  planted  in  men's 
minds,  and  fo  carefully  cultivated.  However,  I 
think  it  may  be  much  eafier  anfwered  upon  pa- 
per, and  may  be  iliown  to  be  more  unjuftly  ur- 
ged againft  Freethinkers,  than  againft  any  other 
fort  of  men  whatfoever.  In  anfwer  to  it  there- 
fore, I  obferve, 

"  I.  That  men  who  ufe  their  underftandings  muft 
have  more  fenfethan  they  who  ufe  them  not;  and 
this  I  take  to  be  felf-evident.  And  as  to  the  o- 
ther  part  of  the  objedion,  I  aflert,  that.  Free- 
thinkers muft,  as  fuch,  be  the  m.oft  virtuous 
perfons  every  where. 

"  I .  Becaufe,  if  any  man  prefumes  to  think  for 
himfelf,  and  in  confequence  of  that  departs  from 
the  herd  of  mankind  among  whom  he  lives,  he 
is  fure  to  draw  upon  himfelf  the  whole  malice 
of  the  Prieft,  and  of  all  who  believe  in  him, 
(which  muft  of  courfe  be  nine  hundred  and  nine- 
ty nine  of  a  thoufand)  and  can  have  no  credit,  but 
what  his  virtue,  in  fpite  of  his  enemies,  neceffari- 
ly  procures  for  him.  Whereas  any  profiigaie 
fellow  is  fure  of  credit,  countenance,  and  fupport, 
in  any  feci  or  party  whatfoever,  tho'  he  has  no 
other  quality  to  recommend  him  than  the  worft 
of  all  vices,     a  blind  zeal  to  his  fed   or  party. 

'^  The 


2i6  The  Truth  of  the  Sect.  XVI. 

^'  The  Freethinker  therefore  is,  for  his  own  fake,  in 
"  this  world,  obliged  to  be  virtuous  and  honefl ;  but 
''  the  Bigot  is  under  no  fuch  obligation;  and  be- 
"  fides,  has  the  temptation  to  become  a  knave, 
"  becaufe  fo  many  weak  people  of  all  parties  are 
"  ready  to  put  their  confidence  in  him  purely  for 
"  his  bigotry. 

"  2.  Becaufe  whoever  applies  himfelf  to  any 
''  action,  much  more  to  freethinking  (which  re- 
^^  ejuires  great  diligence  and  application  of  mind) 
^>  mull:  by  that  habit  expel  all  thofe  vicious  habits 
*'  and  paffions,  by  which  every  man  out  of  adlion 
"  is  toffed  and  governed. 

"  3.  Befides,  by  much  thinking  only,  are 
"  men  able  to  comprehend  in  their  minds  the  whole 
'^  compafs  of  human  life,  and  thereby  to  demon - 
"  Urate  to  themfeives,  that  mifery  and  unhappinefs 
''  attend  thepradlice  of  vice,  and  pleafure  and  hap- 
"  pinefs  the  pra-itice  of  virtue,  in  this  life  :  And 
"  that  to  live  pleafancly,  they- mud  Hve  virtuouf- 
"  ly.  For  who^  fays  Cicero  (h)^  lives  pleafantly^ 
''  except  him  who  delights  in  his  duty^  and  has  well  con- 
"  Jidered  and  fettled  his  manner  of  life  \  and  who  obeys 
"  the  laws  not  out  of  fear^  but  obferves  and  regards 
"  them^  becaufe  he  judges  it  the  befi  thing  he  can  do? 
"  Wherein  we  fee  by  experience,  that  moft  men, 
''  for  want  of  confidering  the  whole  compafs  of  hu- 
''  man  life,  miftake  their  ov/n  happinefs,'  and  think 
"  it  wholly  confifts  in  gratifying  their  prefent  paf- 
"  fions  and  inclinations :  And  accordingly  are  very 
"  little  moved  even  by  their  belief  of  future  happi- 
"  nefs  and  mifery,  to  become  virtuous,  while 
^'  they  arc  under  fuch  a  miftake.      And  thus,    of 

'*  courfe, 

[h)  Quis  igitur  vivit  ut  vult  nifi  qui  gaudet  officio  ?  Cui  Vi- 
vendi via  confiderata  atque  provifa  eft,  qui  legibus  non  propter 
metum  paret,  fed  eas  iequitur  atque  colir,  quia  id  maxime  faluta- 
re  efie  judicat  ?  Cic.  oper.  Gron.  p.  4170/ 


Sect.  XVI.  Chrijllan  Revelation,         217 

*'  courfe,  all  nnthinking  people  are  vitions,  unlefs 
^'  they  are  prevented  by  fome  natural  defect  or  im- 
*'  pediment,  or  are  moral  by  the  goodnefs  of 
'*  their  natural  temper.  Cicero  admirably  defcribes 
'^  the  bid  effecls  of  this,  wrong  judgment  about 
*'  the  rule  of  morality.  Says  he  (/),  Whoever 
''  places  happinefs  in  any  thhig  he  fides  virtue^  dndjud- 
"  ges  of  happinefs  by  his,  prefent  inter  eft  and  advantage^ 
''  and  mi  by  the  rules  of  honefty^  or  what  is  good  upon 
"  the  whole  ;  ^f  he  be  confijient  with  himfelf^   and  is 

not  carried  away  by  his  own  good  ncHural  difpofjion^ 

can  neither  be  friendly^    nor  equit.ible^   nor  generous. 

No  man  can  be  courageous^  who  '  takes  pain  to  be 
"  the  great  eft  evil ;  nor  be  'moderate  in  the  enjoyment  of 

pleafure^  who  takes  that  to  be  the  g^eateft^ good. 

^'  IL  1  anfwer,  that  tho' there  has  hardly  been 
''  a  country,  where  the  Priefts  have  been  fo  few  in 
''  number,  or  have  had  fo  little  credit,  or  where 
"  fuperltition  has  been  at  fo  low  an  ebb,  as  not  to 
''  draw  fome  inconveniencies  on  men  for  thinkino- 
''  freely  ;  and  by  confeqiiencc,  many  Freethinkers 
"  have  either  fallen  in  with  the  reigning  fuperftition 
'^  of  their  country,  or  fuffered  it  quieily  to  take 
''  its  courfe,  forefeeing  what  little  good  was  to  be 
"  done  on  fo  knaviih  and  ignorant  a  creature  as 
''  man,  and  how  much  mifchief  was  to  be  expected 
"  from  him  :  Yet  they  who  have  been  molt  diftin- 
"  guillied  in  all  ages  for  their  *  underftanding  and 
*'  virtue  have  been  Freethinkers. 

'^  Socrates.,  thedivineit  man  that  ever  appeared  in 
"  the   Heathen  world,    and    to    whofe    virtue   and 

Vol.  il  '    E-c  ''  wifdom 

•  (z;  Qiii  furnmum  bonum  inft^tuit  ut  nihil  h'ibeat  cum  virtute 
conjunicum,  luque  fuis  commodis  non  henellate  metitur  ;  hie  (i 
fibi  ipfi  confent  at,  et  non  in'erdum  bonitate  natarse  vincatur, 
neque  ami^itiam  colere  pofTit  ncc  juftitiam,  nee  liberalitarem;  for- 
tis  vero  doloren  fummuTi  malum  judicans  aut  temperans  volup- 
tatem  fummum  bonum  itatuens  eile  certs  nullo  modo  potell.  De 
Offic.hb.  I.  cap,  2. 


i( 


'2 1 8  T/je  Truth  of  the  Sect.  XVI. 

*'  wifdom  all  ages  fince  have  done  jutlice,  vvasa  ve^ 
"  ry  great  Freethinker.  He  not  only  dilbelieved 
*'  the  gods  of  his  country,  and  the   common  creeds 

"  about  them ; but   obtained    a  jufl  notion  of 

"  the  nature  and  attributes  of  God As  a  fur- 

"  ther  evidence  of  his  freethinking,  Socrates  had 
"  the  common  fate  of  Freethinkers,  to  be  cakimni- 
"  ated  in  his  hfe-timefor  an  Atheill ;  (tho'  the  God 
"  Apollo  by  his  oracle  declared  him  the  vvifeft  man 
"  upon  earth)  and  at  length  fuifered  that  punilh- 
ment  for  freethinking,  v^hich  knavery  and  folly, 
whenever  they  are  arrived  to  a  due  pitch,  and 
are  well  confederated  together,  are  ever  ready 
*'  to  inflict  on  all  thofe  who  have  the  honefty  and 
"  courage  to  endeavour  to  imitate  him."  Upon 
which,  by  the  way,  one  cannot  but  obferve,  that  as 
our  prefent  Freethinkers  have  little  ground  upon- 
which  to  claim  an  intereft  in  Socrates^  who  believed 
revelation  and  confeffed  its  necefTuy,  againll  both 
which  they  are  pleafed  to  declare  ;  fo  if  the  num- 
ber of  Deills  be  in  proportion  to  the  inftances  of 
honelly  and  courage  in  imitating  Socrates^  one  may 
venture  to  fiiy,  there  are  at  this  day  few  or  none  • 
of  that  character. 

After  this  manner,  the  Deifls  defend  their  virtue 
and  innocence.  And  if  fuch  fpeculations  are  judged 
fufficient  to  vindicate  their  conduct,  or  to  fliew,  that 
in  their  oppofition  to  effabliflied  opinions,  they 
liearkcn  only  to  the  dictates  of  honefty,  and  are  go- 
verned by  no  worldly  confideration  ;  fmce  the  Apo- 
flles,  as  I  have  hinted,  were  the  moft  open  and  de- 
termined Freethinkers  that  ever  lived  ;  mud  not 
the  fame  fpeculations  equally  juftify  their  conduct, 
and  fatisfy  the  world,  that  in  the  oppofition  they 
made  to  the  eftablilhed  opinions  of  their  day,  both 
among  Jews  and  Heathens,  they  were  fincere  and 

honeft, 


Sect.  XVI.         Chrijii an  Revelation,  219 

.lione{l,  and   felt  nothing  from   the  power  of  any 
worldly  motive  whatfoever?  So  that  while  the  De- 
ifls,  upon  fuch  topics,   would  induce  the  world  to 
confefs,  they  are  themfelves  fair,  honeft  men  •,  it  is 
to  be  feared,    that  their  attacking  the  character  of 
the  Apollles,  clearly  fupported  by  the  fame  topics, 
may  chance,  with  fome  people,  to  ruin  all  the  force 
of  this  fpeculative  argument  in  their  own  favour, 
and  (till  to  keep  their  honefty  in  queftion.     But  it 
is   not  fpeculation  only  upon   which  we  can  fettle 
the  character  of  the  Apotfles  ;  there  are  numberlefs 
phanomena^  plain  matters  of  fad*,  in  their  courfe  of 
life,  from  whence  we   can  aflliredly  know,    what 
were  the  particular,   inward  fprings,  whereby  they 
were  moved  and  diredled  in  the  profecution  of  their 
Minitlry.    Of  thofe  matters  of  fact  I  have  mention- 
ed fo  many  in  the  preceeding  Se^ions^  and  upon  thofe 
1  appeal  to  the  conlcioufnefs  of  every  man,  Deid  or 
Chriftian,  who  confiders  human  nature,  or  vi^ho  at- 
tends to  the  operations  of  his  own  mind ;  whether  a 
fet  of  Impolfors,   having  their  views  fixed  on  a  de- 
terminate end  of  a  fecular  nature,  v,^.ould  have  aded 
the  part  the  Apollles  did  in  the  propagation  of  the 
Gofpel  ?  In  my  apprehenfion,    the  principles  of  hu- 
man nature,  as  they  would  infallibly  operate  in  fuch 
particular  circumftances,  do   loudly  proclaim  quite 
the  contrary.      Groundlefs,   therefore,  and  unnatu- 
ral is  the  fufpicion  of  thofe  who  ar^  called  fceptical, 
'^   That  the  holy  Records  themfelves   are  no  other 
"  than  the  pure   invention,   or  artificial   compile- 
''  ment   of  an  interefted   party,   in    behalf  of  the 
'^  richeil  corporation,  and  moll  profitable  monopo- 
'^  ly  which  could  be  erecfed  in  the  world  (/^)/^     A 
molt   violent  contradiction   to  the  vvliole   tenor  of 

the 

'\K)  Charadlerid.  vol.  iii.  p.  1 18, 


220  The  Truth  of  the  Sect.  XVI. 

the  Apoflles  condncl,  who  ftridlly  command  their 
fuccelTors  in  office,  to  entertain  the  fame  fentiments, 
and  to  acl  upon  the  fame  principles,  wherein  they 
had  gone  before  them.  Let  thofe  imhappy  men, 
who  proPcitiite  the  facred  office,  and  bafely  pervert 
it  to  a  gainful  trade,  anfwcr  for  their  condud,  con- 
demned by  the  Apollles,   and  by  all  good  men  (/). 

1    Ihctll 

(/)  To  enter  into  holy  orders,  or  to  afTame  tlie_chara£ler  cf  a 
Minifter  of  the  Gofpel,  only  with  a  view  to  grjfp  at  the  reve- 
nues of  the  church,  and  upon  thcfe  to  live  in  the  gratification  of 
worldly  appetites,  without  any  regard  to  the  laws  and  intcrell  of 
the  Gofpel,  is  moft  certainly,  beyond  exprefiion,  wicked  and  in- 
famous. Among  other  melancholy  confequence.-^.  it  gives  a  han- 
dle to  fome  inconhderate. people,  who  fet  up  for  Philofophcrs,  to 
deny  the  truth  and  utefulnefs  of  the  Lhriftian  Revelation.  But, 
as  Philolbphers  do  not  feem,  in  their  profeffion,  to  adl  a  more 
honourable  part,  will  any  man  fay,  that,  from  their  vitious 
lives,  one  may  reafonably  conclude  the  falfliood  and  ufelefnefs 
of  philofophy  ?  Let  us  hear  Cicero  upon  the  lubjedl: 

Quotufquifque,  fays  he,  Fhilofophorum  invenitur,  qui  fit  ita 
moratas,  ita  animo  ac  vita  conilitutus,  ut  ratio  poflulat  ?  Qji 
difciplinam  fuam,  non  oHentationem  fcientise,  fed  legem  vitas  pu- 
tet  ?  Qui  obtemperet  ipfe  fibi  et  decretis  fuis  pareat  ?  Videre  li- 
cet alios  tanta  levitate  et  jaftatione  iis  ut  fuerit  non  didiciffe  me- 
lius:  alios  pecunice  cupidos,  glori^e  nonnullos,  mulos  lib  dinum 
fervos:  ut  cum  eorum  vita  mirab. liter  pugnet  oraiio  Qjod  quidom 
mihi  videtur  efie  turpiiTimum-  Philofophus  -n  ratione  vitae  peccans, 
hoc  turpior  eft,  quod  in  officio,  cujus  magifter  efie  vult,  labitur, 
artemque  vitae  profcfiiis,  deliriquit  in  vita.  Upon  which  it  is 
objected  :  Nonne  verendum  igitur,  fi  efl:  ita,  ut  dic:s,  ne  philo- 
fophiam  falfa  gloria  exorne^  ?  Quod  eil  enim  maju-  ar^umen- 
tum,  nihil  earn  protfeffe,  quam  quofdam  perfectos  Ph.lofophos 
turpiter  vivere  r  To  this  Cicero  anfwers :  Nullum  vero  id  qui- 
dem  ar^umsntum  eft.  Nam  ut  agri  non  omnes  frugiieri  funt, 
qui  colnn  ur ;— nc  animi  non  omnes  cuiti  fructum  feru;  t.  At- 
que,  ut  in  eodeuj  funili  verfer,  ut  ager,  quamvis  frtilis,  fine 
cultura  fruduofus  Q{iQ  non  potcft  ;  fic  fine  doftrina  animus.  Ita 
eft  utraque  res  fine  altera  debilis  Cultura  autem  animi  philofo- 
phia  eft  :  hsc  extrahit  vit'a  radicitus,  et  prxparar  animos  ad  fatus 
accipiendos,  eaque  m-indat  his,  et,  ut  ita  ^icam,  ferit,  qux  adul- 
ta  frudus  ubtrrimos  ftrant.  2  Tufcul.  cap.  4.  5.  Ail  this  is. 
findy  ilJul!rated,  Matth.  xiii. 


Sect.  XVI.         Chrijlian  Revelation.  221 

I  Ihall  only  fay,  whatever  ground  there  may  be 
now,  from  the  mean  conducl  of  fome  of  the  Clergy, 
for  this  imputation,  every  impartial  man  will  allow, 
there  was  not  the  fhadow  of  one  in  the  days  of  the 
Apoltles  {m)  •,  who,  lor  themfelves,  as  to  this  life, 
had  no  profpect,  and  met  with  nothing  but  mifery. 
And  can  it  be  imagined,  that  with  great  chearful- 
nets,  they  designedly  bore  all  the  hardlhips  of  this 
world,  that  their  fucceirors  might  fecurely  riot  in 
all  its  profufenefs  and  luxuries. 

Thus,  having  vindicated  the  charadcr  of  the  A- 
poltles,  by  the  lame  reafoning  whereby  the  Deiils 
go  about  to  clear  themfelves  ;  let  me  next  propofe 
to  the  confideration  of  every  thinking  Deift,  whe- 
ther the  character  of  the  Apoitles  has  not  Hill  as 
good  a  title  to  their  favourable  opinion,  as  that  of 
Socrates  can  have,  in  whofe  commendation  they  are 
fo  loud  and  frequent  I 

This  wonderful  man,  who  dcferved  a  better  fate, 
falling  a  facrifice  to  the  infidelity  of  his  ignorant  and 
malicious  countrymen,  proceeds  in  his  defence,  be- 
fore his  Judges,  after  this  manner :  ''  Now  (fays 
''  he)  that  I  am  a  perfon  of  whom  it  may  be  pre- 
"  fumed,  I  am  lent  to  you  of  God,  you  may  learn 
''  from  hence  ;  It  looks  not  like  any  thing  human, 
"  that,  neglcvfting  all  my  own  private  concern - 
'-  ments,  and  perlilling  in  this  neglect  for  fo  many 
"•  years,  I  fliould  be  continually  attending  your  in- 
*'  tereits,  and  addreffing  every  man  fingly,  like  a 
'■^  father  or  an  elder  brother,  recommend  to  people 
^'  to  be  mindful  of  virtue.    If  thereby  indeed  1  pro- 

'*  moted 

3¥.  ot'jv    Ti  70  TcfuTsy  ivKoyo)^  CTTcvo^iy.       Orif^.    contra    Celf. 
b.  ili.  p.  1 17. 


222  The  Truth  of  the  Sect.  XVI. 

''  nioted  any  piirticular  end  of  my  own,  and  made 
"  gain  of  my  inilructions,  there  might  be  fome 
"  reafon  to  fiifpecl  me.  But  you  yourfelves  fee, 
*'  that  my  accufcrs,  who  have  fhamefully  accufed 
'^  me  of  every  thing  elfe,  have  not  had  the  face  to 
''  charge  me  with  any  thing  of  that  nature,  alled- 
"  ging,  that  I  ever,  at  any  time,  either  received  or 
"  demanded  a  reward.  And,  as  a  full  proof,  in 
*'  my.apprehenfion,  of  my  innocence,  I  propofe  to 
*'  you  my  poverty  {n).  For  the  fake  of  the  fer- 
"  vice  of  God  (fays  he)  I  chufe  to  live  in  extreme 
^^  poverty/'  Now,  if  this  vindication  be  of  any 
force,  as  I  think  it  is,  in  the  cafe  of  Socrates^  I  leave 
it  to  the  Deills  to  inform  the  world,  why  the  like 
vindication,  fupported  by  much  ftronger  circum- 
llances,  muft  not  be  confelled  of  equal  force  in  clear- 
ing the  Apoitles  ?  Again, 

As  I  have  before  obferved,  upon  the  fingle  in- 
llance  of  Socrales's  Hiewing  himfelf  in  the  theatre, 
■while  the  Poet  was  expofmg  him  to  public  ridicule, 
Lord  Shafte/bury  concludes,  ''  There   could  be.  in 

"  the 

(nj  O'ti  cT'  lyoo  Tvy)(_oLyco  uv  toi^to^  btoc  vtto  rv  S'SV  t>i 
rroxei  iiS^'oo^ai,  h^ivA  a.v  x.aruvo};o-aiTi.  «  ya.f>  ay^fcoTr/y^ 
toiy.i  TO  iy.i  ruv- yXv  iixivr'n  a-rccvrcoy  ny-iXyiKtyoiij  ^  avi^ia^cii 
rc^y  oiKUooy  a.uzKsy.ivuv  roixvrcL  nayi  iryj,  to  al  vuin^ov 
rrf^OLT^eiy  ah^  iS'/x  't>caVw  TT^odicyTO.^  u(T7rif>  TTXTi^x  n  aoi\<^lv 
rrfio-livTif'oy,  TTii^cyrci  tTnuiKeid^oLi  otpiTij^.  ^  ei  julv  toi  ri 
arro  tmtqv  oLTr'tKauov^  ^  uli<7^ov  Kay.^oiywv  roivra  7roti^iy.i7^i'Jo- 
y-'Ay ^  ei^iv  ay  tux  Koyoy    yvv  at  opa>Ti    an    Kj  avToi  oti  ot  xa- 

TYiyo^Ql    TCiKKOi     TTUyTOL    VTO)^     Ciyai^VVTU^    KCLTy]y'of»iyTi^y      T>^T9 

ye  \s^  uot  Ti  iyiyovTo  oi^civaiOy(yyTr,<Toct,  'na.fo.'^o^u.ivci   //a^ry/^a,   , 
wc   tyco    TTOTi   Tivcl  ^  iTToa^ccyyiv  fJJd^ov   n   yiTyifToc,    iKccyoy  y^^^ 
otuaij    iyu  Trapi^ouai  tIv  y^a^Tv^a^  wc  cl\y^y\  KiyQ^    tw  tts- 
w'ac.      "lat.  Apolog.  Socrat.  p.  31.  A.  vol.  i.     'Ek  Ttiyix  y.v^U 
etyjy  Sri  Tnv  tZ  ^e^  kolt ^u xy „       ^D'*^'  P*  23.  B. 


Sect.  XVI.         Chrifiian  Revelatm,  223 

^'  the  world  no  greater  teftimony  of  the  invincible 
"  goodnefs  of  the  man,  nor  a  greater  demonftra- 
"  tion,  that  there  was  no  impoilure  either  in  his 
"  character  or  opinions."  What  ihall  we  then  fay 
of  the  Apoftles,  who  prefent  their  Mailer  on  the 
theatre  of  the  world,  drelTed  up  in  all  the  ridicule 
of  mock-majetly,  having  en  him  a  fcarlet  rohe^  with 
a  crown  of  thorns  upon  his  head^  and  a  reed  in  his  right 
handy  while  a  band  of  foldiers  bo-wed  the  knee  before 
him,  and  mocked  hi'm^  l^iying,  Hail  King  of  the  Jews 
{o)  \  What  Ihall  we  fay  of  their  repreienting  him 
amidil  his  enemies,  (landing  blind-folded^  and  thofe 
about  him  ft r iking  him  on  the  f  ace ^  and  afiing  him^  fay- 
ing, prophefy  who  is  it  that  f mote  thee  (p)  ?  If  it  was 
good  humour  in  Socrates ^  and  an  unanfwerable  vin- 
dication of  his  charader  and  opinions,  to  iliew  his 
real  figure  in  the  theatre,  that  it  might  be  compared 
with  a  man  in  a  bafl^et  hanging  in  the  air  ;  is  it 
not  as,  good  humour  in  the  Apoilles,  and  as  tho- 
rough a  vindication  of  their  character  and  opinions, 
when,  in  the  cafe  of  their  Mafter,  with  whom  they 
mull  Ihare  every  thing,  they  fet  his  true  and  his 
falfe  by  one  another,  or  leave  it  to  the  world  to 
compare  his  real  figure  with  that  which  his  witty 
enemies  had  brought  as  his  reprefentative  on  the 
ftage  ?  But  not  only  do  the  ApoRles  reprcfent  their 
Mafler  with  all  the  ridicule  about  him,  in  which 
his  enemies  expofed  him^  and  which  mull  rebound 
upon  themfelves,  but  they  further  confefs,  that  they 
themfelves,  in  particular,  were  every  where  made  the 
objed:s  of  raillery  and  derifion.  Upon  their  very 
firll  appearance  in  the  fervice  of  the  Gofpel,  they 
tell  us  they  were  openly  ridiculed,  as  men  lull  of 
new  wine  (^)  ;    and  that  ever  after  they  continued 

to 

ip)  Matth.  xxvii.  28,  29.  (/>)  Luke  xxii.  64. 

\j)  Adsii.  13. 


224  "^^^  Truth  of  the         Sect.  XVI. 

to  be  made  a  gazing-ftock  i>y  reproaches^   a  fpeBade 
unto  the  world ,  and  to  Angels^  and  to  men  (r). 

The  noble  Author  jull  now  mentioned,  is  per- 
fuaded,  that  had  the  truth  of  the  Gofpel  been  any- 
way furniountable,  the  Heathen  would  have  bid 
much  fairer  for  (ilencing  it,  if  they  had  chofen  to 
bring  our  primitive  Founders  upon  the  ftage  in  a 
plealanter  way  than  that  of  bear-fkins  and  pitch- 
barrels  (j).  But  in  the  then  flate  of  things,  what 
occafion  was  there  for  the  aflillance  of  comedy  in 
order  toexpofe  the  Apoltles  ?  Could  the  Itage  have 
reprefented  any  thing  more  ridiculous,  than  the  A- 
pottles,  in  themfelves,  to  the  view  of  mankind  did 
really  fecm  to  be?  A  dozen  of  poor,  mean,  illiterate 
creatures,  in  the  condition  of  vagabonds,  owning 
the  authority  of  a  dead  man,  crucified  at  Jerufalemy 
who,  in  his  life-time,  was  loaded  with  mockery 
and  reproaches,  difperfing  themfelves  through  the 
world,  and  v/andering  about,  fometimes  fingly,  and 
fometimes  by  pairs,  in  hunger,  and  thirlt,  and  cold, 
and  nakednefs  ;  and  yet  boldly  fetting  up  to  con- 
found the  wifdom  of  Philofopiiers,  to  overthrow 
the  religion  of  nations,  and  upon  the  ruins  of  every 
other  inflitution,  againft  all  the  powers  on  earth,  to 
eftablilli  their  own  principles ;  at  the  fame  time 
confident  of  fuccefs,  and  that,  in  fpite  of  hell  itfelf, 
their  dodrines  Hiould  prevail,  not  only  in  their 
day,  but  after  their  death,  to  the  end  of  the  world  1 
This,  one  fiiould  think,  was  comedy  enough,  and 
being  openly  aded  upon  the  (tage  of  the  world, 
muft  have  expofed  the  Apoftles  to  much  more  ri- 
dicule, than  any  reprefentation,   within  the  walls 

of 

(r)  I  Cor.  iv.  9.  Hebr.  x.  33.  The  word  3-£ar/;/{o/^£j'o/, 
here  ufed,  properly  fignifies  their  having  been  expofed  upon  the 
ftage. 

[s)  Character ift.  vol.  i.  p.  29. 


Sect.  XVI.         Chrijliajt  Re'velafion>  22  j 

of  a  houfe,  could  have  done.  I  lay,  could  the  flage 
have  fet  the  Apoilles,  and  their  enterprife,  in  an)dighc 
more  ridiculous,  than  that  whereby  they  adually  ap- 
peared? To  the  Heathen  world  tbeGofpel  was  mere  fool- 
ijhnefs{t).  And  we  may  believe  that  thofe  Epicurean 
and  Stoic  philofophers,  who  encountered  Paul  at 
Athem^  were  not  fparing  of  their  raillery  in  ridicu- 
ling that  babler,  as  they  called  him  («).  But  fo 
far  was  the  ridicule  every  where  thrown  upon  the 
Apoftles,  from  putting  a  damp  upon  their  fpirits, 
that  they  went  refolutely  on  in  the  profecution  of 
their  Miniliry  •,  and  fo  far  was  it  from  finking  their 
reputation,  or  fupprelling  their  philofophy,  the  do- 
dtrines  of  the  Gofpel,  that  they  each  increafed  the 
more  for  it ;  and  they  apparently  grew  to  be  more 
the  envy  of  other  teachers.  They  were  not  only 
contented  to  be  ridiculed,  but  they  bore  it  with 
good  humour,  nay,  they  gloried  in  their  reproaches, 
the  railleries  they  endured.  Concerning  St.  Pau!^ 
in  particular,  this  is  the  noble  Author's  opinion; 
"  I  do  not,  fays  he,  find  that  he  declines  the  way 
"  of  wit  or  good  humour  ;  but,  without  fufpicion 
"  of  his  caufe,  is  willing  generoufly  to  commit  it 
to  this  proof,  and  try  it  againit  the  (harpnefs  of 
any  ridicule  which  might  be  offered  (:>c).''  So 
that  if  ridicule,  as  fome  people  think,  be  the  great 
teft  of  o|:>inions  and  charaders,  the  Apoflles  having 
Hood  it  in  all  its  different  attacks,  they  were  men 
of  real  truth  and  honefty,  incapable  of  having  any 
fort  of  impofture  faftened  upon  them.  In  Ihort, 
they  were  men  of  great  minds,  fuperior  to  the  ca- 
lamities of  life,'  they  looked  ridicule  and  calumny  in 
Vol.  II.  F  f  the 

(t)  I  Cor.  i.  23.         (h)  Aas  xvii.  i8.         (fc)  Charaaerift, 
vol.  I.  p.  30. 


(( 


226  The   Truth  of  the         Sect.  XVI. 

the  face,  and  went  on  undiilurbed  in  the  difchargc 
of  their  duty  (jy). 

Thus  Lord  Sbaftjhurfs  vindication  of  Socrates ^ 
feenis  to  be  of  equal  force  to  juftify  the  ApoAles. 
But  as  I  have  before  hinted,  a  fmall  degree  of  atten- 
tion will  fatisfy  us,  that  the  character  of  the  Apo- 
ftles  is  infinitely  fuperior  to  whatever  the  world  can 
afcribe  to  that  great  and  good  man.  And  without 
Hating  the  comparifon,   in  other  inftances  ; 

By  how  much  the  diftinct  genuine  knowledge 
of  the  true  God,  and  the  certainty  of  a  future  ftate 
of  rewards  and  puniihments,  clearly  taught  and  ex- 
plained by  the  Apoftles,  are  of  confequence  to  man- 
kind, above  a  confufed  knowledge  of  God,  inclu* 
ding  falfe  deities  as  the  objedls  of  worlliip,  and  fomc 
uncertain  conjectures  about  an  afterlife,  given  out  by 
Socrates ;  by  fo  much  is  the  charader  of  the  Apo- 
files  preferable  to  that  of  the  divined  man  that  ever 
appeared  in  the  Heathen  world  :  And  as  it  is  infi- 
nitely more  noble  and  generous,  to  attempt  the  re- 
formation and  happinefs  of  all  nations,  which  was 
the  great  defign  of  the  Apoftles,  than  to  attempt 
only  the  reformation  and  well-being  of  one  fingle 
city,  which  was  the  cafe  of  Socrates  ;  fo  the  cha- 
racter of  the  Apoftles  is  infinitely  more  illuftrious 
than  ih'^toi  Socrates  (z).     Indeed,  to  refufe  money, 

freely 

(  y)  Tod  (jv-'jiy-jxcnoL  ^  an  Koiiooiai  'rniiy  /jloi  doKii  cfwa^ai. 
iy.v  ydf>  celiac  yVQju>]C  KOil^avTOii^  kcltol  KihvvTar  idy  dl  ayiy~ 
Vtii;  ^  TXTTiiyiK^   't^vai,   ^   «  jn'oyov  iKVTTYidi  TToKKoLxi;,    a\Ka  ^ 

jucddviuivoi;  iytKoi  I  TLoxfayfoi;  (Pi  oLTrny^ciTo,  ^lian.  var.  hift. 
lib.  5,  cap.  8.  vid.  lib.  2.  cap.  13. 

(Zj  Tic:  iiv   0  ao(pci}Tij>oc  ;     0    ttokkms-  ^^li^cov^  n    0    oKiydCy 

/UOLKKOV  <fi  ^AyCC  ;     0   TTifl     7llyi^(t>V    Trit^CCY,     n      0   TTift     7(£V    f/.n 

(Pmrcoy ; 


Sect.  XVI.        Chrijltan  Revelation.  227 

freely  to  employ  all  one's  time  and  labour,  to  bear 
poverty,  and  to  fubmit  to  reproaches,  and  to  death 
itfelf,  in  the  fervice  of  reforming  the  world,  and 
promoting  the  happinefs  of  our  fellow  creatures ; 
are  glorious  inilances  of  a  moft  magnanimous  love 
towards  mankind,  and  are  to  be  found  both  in  the 
Apoitles  and  Socrates.  But  to  forefake  one's  houfe 
and  goods,  to  leave  one's  relations,  and  friends,  and 
good  acquaintances,  and  one's  native  country,  and 
to  travel  abroad  through  the  wide  world,  every 
where  opprefTed  with  want,  with  reproach  and  ridi- 
cule, with  mifery  of  all  forts,  and  worn  out  vyith 
dangers  and  hardihips,  to  die  the  molt  cruel  deaths, 
in  recommending  religion  and  virtue,  and  propaga- 
ting the  happinefs  of  mankind,  which  was  the  cafe 
of  the  Apoltles  ;  as  this  is  a  fituation  of  life  very 
different  from  one's  living  in  peace,  tho'  poorly,  at 
home  with  one's  family,  while  one  has  all  freedom. 
to  go  abroad  to  enjoy  the  company  of  one's  friends ; 
but,  among  fome  people,  for  the  fake  of  one's  inflru- 
dions,  comes  to  be  involved  in  calumny  and  re- 
proach, and  at  length  happens  to  be  condemned  to 
a  gentle  death  {a\  wherein  onp  has  the  comfort  of 

being 

dilvruv  ;    TToaoL  'iKy.y.i  likoiTCdy  ^  ct  xar   avrov  vn^)   yfoLjUfxyiCt 

•Oui^^,  ^  ^0  iv  cra^ec  uttuv^  W£  Tniict^  rivoL  tuv  ock^ovtcoy  tiru^ 
avryiK^iv  ;    0    Si    ^olvpos'    c/lia    iftoorooy     iTrtiai^    -^  r>]v  oDiMfjiivviv 

TTi^l  0£«  aioLKi'vpiit;  Hj  r/]c;  koltol  aky^^iioiv  'ivaif^iiac^  k^  tuc 
Ivayyihty.Jic  ttoj^ithocc^  Hj  tv\Q  tuv  uikkovtuy  x-^/Vewf.  ^  ttolvtclc 
iTToim'i'  <t)LKo(j'o'^\ii;,  Tuc  o.yporK'dC^  Tyc  idturx^.  Chryioli.  in 
I  Cor.  i.  25. 

yap  /3/«  70  y^y.Ki7r(!)rrxTov  ctTriKiTn^  tuv  J'l  ^cx.ydTuy  tm  f'CCTO  e- 
TiyeK.       Xeiioph.  Apol.  Socrat,  p.  707.  C. 


228  The  Truth  of  the  Sect.  XVI. 

being  attended  by  one's  friends,  which  was  the  cafe 
of  Socrates ;  I  fay,  as  thefe  two  fituations  of  life  are 
very  different ;  fo,  if  we  nieafure  the  value,  the  ge- 
nerous ilrcngth  of  one's  love  towards  mankind,  from 
the  compafs  wherein  one  exerts  it,  and  the  hard- 
fhips  one  chearfully  undergoes  in  ferving  the  inter- 
eits  of  one's  fellows  ;  the  love  of  mankind  mnlf  ap- 
peir  with  an  incomparably  greater  lultrein  the  cha. 
racier  of  the  Apollles,  than  in  that  of  Socrates  (Jb), 

I 


{h)  It  fhould  feem  that  Socrates  might  have  faved  his  life,  by 
fubmitting  to  a  voluntary  banifhment.  But,  to  leave  a  vagabond, 
and  to  be  perfecuted  from  lOA'n  to  town  for  the  lake  of  his  do- 
ftrines,  this  he  could  not  endure  the  thoughts  of.  And  therefore 
death  before  banifhment  is  his  choice ;  how  ufelefs  foever  and  ne- 
cefTary  he  apprehended  his  inftradtions  were  to  mankind. 
(Akkol  oy]  (pvyyji;  TiiUyiaojuai ;  i(ycog  yaf>  av  y.oi  T«r«  r/^Mo-a/re. 
TTOKKyi  /Ay  T  ky  fxi  (piKo^v^ia  i)(^oi,  w  ay^^a^  A^iivaioi^  et  yT&,'C 
akoyt^o^  eijui,  uQi  fiv]  Svyac^ai  Koyili<j^oLi  ^ori  v^uet;  juh  IvTic 
TTcxircLi  juv,  »^  ctoi  Ti.  iyivitr^oLi  iviyKetv  tol^  i/Aoic  diccr^il^dQ 
^  rye  ^'''yyc,  a^^  vf/iv  (}iCij>vrif>ai  yiyovoici  ^  i-rnp^oyun^cci^ 
U};i  ^yireiTi  duruv  vvvl  tXTraKxayyivxi.  cx,KKoi  J^l  af>a  ayraV  oWvo-/ 
fioLdicoc.  7roKK\i  yi  Jej,  cd  oLvJ'pi^  A^nyccToi.  y.cfKOQ  yy  av  jjioi  o 
^ioQ  eiyj,  i^iK^ovTi  TyihtyiwJt  ay^f^co-^G}  oLKKiiy  f^  ccKKy]^  TroKicjt; 
ajueipto/Ayo)  Kj  iz,iKoLvvc/xiyco  ^>jk.  iv  yaf>  hid  oti^  ottv]  av  \k^u^ 
T^iyovro^  iyM  av.^oa(soyTai   o'l  yioi^    0)77rif>  iy^otdi.  y.ay  fjXv  r^trvc 

i.ay  di  fA.y)  aTTiXavvG)^  01  TMTOov  Traii^iQ  Ti>^  oixeioi^  at  av7\i(;  r\i7\*^. 

-V  V      >i  X  ~  V     «  >'  r        ' 

1  (TWf  My  av  7;f  eiTroi^  a/yoi'  ri  k  r.axjyjav  ay«i',  a.'  J:a';i^aTic, 
V^  0/0?  T  i<jy\  YijAiv  f^kA-Crwy  ()1K  ;  Tsri  o>i  t^t  Trccyru'v  ^axtT^yra- 
rov  TFHTUi  Tiva<;  v/jlc^v^  tay  re  yaf  Kiyu  oti  rco  3-ew  aTrc-t^eiv 
T^T  is-/,  ^  Sia  7\iT  dJ'vvaToy  n'^o'xjav  ayonv^  «  Tiiizi's^t  y.oi  oyq 
eiPconvojutyo).  tav  r  av^ic  Kiyco  on  ^  rvy^oLyet  ij.'iyiQov  aya^ov 
av^PCCTTU)  TMTOy  i){.dt;yjt;  n^usfac  yrif^i  a^iTr,(;  ry?  Aoyyc  ^o/e/3-a/, 
j^  rcov  ahKuv  tript  coy  uy.$ic  f,ay  ax.yert  diaKiyofMyn^  ^  luavTov, 
^  ahKM^  i^nd^ovToe;^  o  iX   a\i^iTa^og  fiioc  »  (itQToc    dy^owTCi)^ 

ravTcc 


Sect.  XVII.         Chrijiian  Revelation.         229 

I  would  therefore  ftiU  hope,  if  the  Deifts  regard  So- 
fr«/«  as  a  charafter  extremely  valuable,  and  at  an 
infinite  diftance  from  all  impolture  of  any  fort,  they 
will  think  freely  and  without  prejudice,  and  enter- 
tain the  fame  favourable  fentiments  concerning  the 
Apoftles. 

SECT.     XVII. 

//  beinz  apparent  that  the  Apoftles  were  no  Impoftors ; 
if  they  were  not  rmlly  animated  from  Heaven,  no- 
thwg  remains,  but  that  they  mufi  have  been  Enthu- 
fwjls. 

UT  however  abfolutely  free  from  all  intrigue 

and  impofture  the  Apoftles  might  in  realon  be 

•^  held, 

7  C  )  So  that  however  Socrates,  as  the  Apoftles  did,  made  it  h>s 
foil  concern  to  promote  the  happinefs  of  his  own  countrymen  or  cu.- 

».;  „V„L«.  Id.  ibid.  p.  30.  A.)  Yet.  upon  the>r  condemning 
hisinftruaions,  he  was  far  from  aSing  the  g<=n"°"^  P/"  *^ 
Apoftles  did,  who,  being  rejeaed  by  'h^r  countrymen  the 
Tews,  had  the  noble  refoludon  to  turn  to  the  Gentiles  ;  and  were 
iorfiehtenedfrom  doing  good  to  mankind  of  all  nations,  by 
"he  Sps  and  miferiet  If  a  Ufe  of  vagrancy  and  perf^"""- 
The.r  brave  magnanimous  condua  is  thus  reported  .  "  And  the 
..  next  Sabbath-day  came  aimoft  the  whole  city  oi  Anfocn  toge- 
"  ther  10  hear  the  word  of  God.  But  when  the  Jew= '^'^ '^'^ 
.'  multitudes,  they  were  filled  with  envy,  and  fpake  agamft  t  .ote 
..  Tngs  which  ^refpoken  by  Paul,    contradifllng  and^^Uf- 


B 


230  The  Truth  of  the  Sect.  XVIL 

held,  yet  from  hence  one  cannot  immediately  con- 
chide,  that  the  inftitution  of  reHgion  they  eftabH- 
fhed  in  the  world,  is  of  divine  original.  It  is  pof- 
fible  for  men  to  be  flnosre  and  honeft,  or  to  have 
no  defign  toimpofe  upon  other  people,  and  yet  thofe 
very  men  may  impofe  upon  themfelves,  they  may 
apprehend  they  have  a  commilFion  from  Heaven  to 
inilrud:  mankind  in  fuch  particular  dodrines,  and 
that  a  crown  of  glory  is  waiting  them  in  another 
world  as  the  reward  of  their  miniftry  ;  while  in 
truth,  there  is  nothing  in  all  this  but  pure  fancy  and 
delufion  :  So  that  we  mufl  next  inquire,  whether 
the  Apoftles  were  not  thus,  mere  unfortunate  En- 
thufiafts.  And  indeed,  I  am  apt  to  think,  that  what- 
ever be  the  original  caufe  of  people's  infidelity,  whe- 
ther  a  proud  felf-fufficiency,  or  a  paflion  for  fingu- 
larity,  or  an  averfion  to  the  Clergy,  or  a  ftrong  pre- 
judice againftthe  dodlrines  of  the  Gofpel ; 

One  of  the  chief  reafons  whereby  they  would 
juftify  their  difbelief  and  contempt  of  the  Chriftian 
inftitution,  as  an  idle  fancy  they  have  taken  up  con- 
cerning the  Apoilles,  as  if  they  were  only  a  com- 
pany of  poor  deluded  creatures,  going  about  the 
world  under  the  power  of  enthufiafm,  and  indif- 
creetly  expofmg  themfelves  to  all  forts  of  miferies, 
without  any  commilTion  from  Heaven,  to  propagate 
the  Gofpd,  which  was  the  only  thing  that  involved 

them 

"  pheming.  Then  Paul  and  Barnabas  waxed  bold,  and  faid  ; 
**  It  was  neceflary  that  the  word  of  God  fhould  firft  have  been 
*'  fpoken  to  you  :  But  feeing  ye  put  it  from  you,  and  judge  your- 
**  felves  unworthy  of  everlalHng  life,  Lo,  we  turn  to  the  Gentiles. 
"  For  fo  hath  the  Lord  commanded  us,  faying,  I  have  fet 
**  thee  to  be  a  light  of  the  Gentiles,  that  thou  (houldeft  be  for 
*'  falvation  unto  "the  ends  of  the  earth.  And  when  the  Gentiles 
"  heard  this,  they  were  glad,  and  glorified  the  word  of  the 
«  I,ord.»    Aas  xiii.  44. 48. 


Sect.  XVIL         Chnjlian  Revelatwi.         23 1 

them  in  all  their  fufferings.  This,  I  fay,  I  vehe- 
mently fufpetfl  is  the  cafe  of  our  unbelievers.  And 
therefore,  to  remove  all  fuch  groundlefs  prejudices, 
and  to  open  people's  minds  to  the  jull  character  of 
the  Apolllesj  that  fo  the  dod:rines  which  they 
taught  the  world  may  be  received  according  to 
their  true  importance  and  certainty,  1  ihall,  in  the 
following  SeAions,  directly  inquire  into  the  nature 
of  enthufiafm,  and  endeavour  to  make  it  manifefl, 
that  the  Apoltles  were  in  no  fort  governed  by  fuch 
a  wild  extravagant  principle.  And  as  the  doing 
jultice  to  this  argument  may  oblige  me  to  fet  the 
fpirit  of  enthufiafm  in  a  ftrong  light;  fo  I  hope  no 
fober  man  will  take  offence  at  what  I  may  happen 
to  fay  ;  or  imagine  I  have  encroached  upon  the  re- 
gard that  is  due  to  ferious  godlinefs  and  religion. 
I  can  fafely  fay,  from  my  confcience,  there  is  nothing 
farther  from  my  thoughts  and  intention  ;  and  I 
fliould  count  myfelf  deferving  the  higheit  cenfure, 
if  I  adted  a  part  that  brings  along  with  it  fo  much 
prejudice  to  the  real  interefts  of  mankind,  and 
which  is  fo  inconfiltent  with  the  Gofpel  of  our  blef- 
fed  Saviour,  which  I  here  profeiTedly  undertake  to 
defend. 

In  the  mean  time,  fince  I  have  unanfwerably 
cleared  the  Apoflles  from  the  charge  of  impofture, 
not  only  by  the  fame  arguments  whereby  our 
Deilfs  go  about  to  juftify  themfelves,  but  by  other 
arguments  that  appear  tome  incomparably ftronger ; 
and  as  upon  this  it  follows  of  courfe,  that  the  only 
way  left  whereby  one  can  attempt  to  difcredit  the 
teftimony  of  the  Apoflles,  is  to  prove  them  mere 
Enthufialts  (which  may  feem  to  be  the  mod  proba- 
ble imputation)  I  would  prefume  to  beg  of  our 
Gentlemen  Freethinkers,  that  in  the  following 
branch  of  our  argument,  they  would  condefcend  to 

go 


^32  The  Truth  of  the         Sect.  XVII. 

go  along  with  me,  wltli  that  freedom  of  thought, 
wherein  the  mind,  void  of  all  biafs,  clearly  perceives 
the  truth,  and,  be  the  confequences  what  they  will^ 
chearfully  embraces  it,  as  its  greateft  good,  its  belt 
and  moft  valuable  enjoyment.  And  as  I  thus  invite 
thofe  Gentlemen  to  favour  me  with  their  unbialTed 
attention  ;  fo  I  promife  them,  they  fliall  find  me 
in  mecknejs  inftruBing  thoje  that  oppofe  themfelves  •,  // 
Gcd  per  adventure  will  give  them  repentance  to  the  ac- 
knowledging cf  the  truth.  At  any  rate,  I  am  in 
hopes  I  fhall  put  them  to  filence,.  or  make  them 
fenfible  they  have  it  not  in  their  power  to  fliow  the 
weaknefs  or  fallacy  of  my  argument  in  vindication 
of  the  Apoftles,  or  to  objedl  any  thing  to  the  pre- 
judice of  their  character.  This  indeed  bears  the 
face  of  a  challange  :  I  confefs  it  is.  And  as  man- 
kind are  greatly  delighted  with  the  hillory  of  the 
rife  and  advancement,  the  declenfion  and  fall,  the 
revolutions  of  Ifates  and  kingdoms,  and  all  fuch  e- 
vents  as  affedl  public  bodies  and  communities  of 
men,  I  am  confident,  it  w^ould  be  highly  gratifying 
to  the  world,  if  our  Deiils  would,  after  the  fame 
manner,  give  us  an  impartial  diilincl  account  of 
the  rife,  the  progrefs,  and  the  prevalency  of  the 
Chriftian  inifitution  over  the  religions  of  the  Ro- 
man empire.  The  condud:,  and  the  fuccefs  of  the 
Apoitles,  a  few  obfcure  illiterate  men,  their  boldly 
attacking,  and,  in  the  event,  their  adlually  over- 
throwing all  the  religious  inititutions  then  prevail- 
ing in  the  known  world  ;  and,  in  place  thereof,  their 
eflablifliing  a  new  fet  of  principles  and  doctrines, 
are  phenomena  in  the  moral  world,  the  mofl  extra- 
ordinary that  ever  happened  among  mankind.  A 
curious  inquifitive  mind  would  like  to  fee  the 
fprings  and  caufes  of  fuch  flrange  uncommon  events, 
of  fuch  a  wonderful  revolution,  clearly  laid  open 

and 


Sect.  XVIL      Chrljlian  Revelation  233 

and  explained.  Hicherto  onr  Deiils  have  done  no- 
thing of  this  nature.  They  tell  us  in  general,  the 
/Lpottles  were  either  knaves  or  vifionuries.  But 
what  iuilruclion  or  fatisfaction  can  this  afford  to  a 
thinking  confiderate  mind  ?  Neither  the  Impollor  nor 
the  enthufiafm  of  the  Apolflesare  fo  very  obvious,  as 
not  to  need  a  particular  explication.  If  therefore  our 
Infidels  will  condefcend  to  think,  thatthe  worldabout 
them  have  a  title  to  be  treated  as  reafonable  beings, 
they  mufl  not  dogmatife,  they  muff  reafon,  and  by  a 
fair  rational dcdadion  make  us  fenfible,  that  the  con- 
dacl  and  fuccefs  of  the  Apoftlcs,  in  relation  to  the 
Gofpcl  of  our  Lord,  are  'phanomena^  very  extraor- 
dinary events,  that  owe  their  exilfence,  either  to 
knavery  or  enthufiafm.  For  my  part,  having  fully 
explained  the  particular  grounds  upon  which  I  relt 
my  confidence,  and  upon  which  I  would  perfuade 
gainfayers,  that  the  Apoftles  were  no  Impoitors ; 
I  fnall  now  proceed  to  the  other  branch  of  our  ar- 
gument, and  in  like  manner  explain  the  particular 
reafons,  upon  which  I  am  well  alTured,  and  upon 
which,  if  I  convert  not  Infidels,  I  am  in  hopes  I 
I  Ihall  fully  jutfify  Chriif  ians  in  their  belief,  that 
the  Apollles  were  no  Enthufiafls.  And  if  the  Deifts 
fhall  find  that  my  arguments  do  not  here  conclude 
in  a  fair  vindication  of  the  Apoilles,  let  them  fliow 
their  regard  for  truth,  and  their  charity  to  mankind, 
in  publifliing  to  the  world  wherein  1  have  failed  in 
my  reafoning.  But  this  they  mull  be  left  to  do 
when  chey  fhall  judge  it  convenient.  I  go  on  in 
the  VdSk  I  have  undertaken  :  And  in  order  to  dif- 
charge  it  in  the  belt  manner  I  am  able,  in  the  man- 
ner that  may  prove  moil  fatisfying  to  the  Reader,  I 
fliall  begin  with  an  impartial  explanation  of  the  na- 
ture and  influence  of  enthufiafm. 

Vol.  II.  G  e  SECT. 


234  3^^  "^ruth  of  the       Sect.  XVIIL 


SECT.    XVIIL 

Wherein  the  Nature  and  Influence  of  religious  Enthuftafm 
are  impartially  explained, 

ENTHUSIASM,  in  the  proper  meaning  of  the 
word,  fignifies  dtvme  inspiration*  And  of  this 
there  are  two  forts  :  One  common  and  ordinary, 
confiding  in  thofe  influences  from  Heaven,  that  are 
necelTary  to  form  a  really  good  man  :  And  the  o- 
ther,  uncommon,  of  an  extraordinary  and  miracu- 
lous nature,  importing  thofe  illuminations  and  im- 
pulfes,  which,  upon  Ibme  fignal  occafions,  are  impart- 
ed by  the  Divinity  to  thofe  perfons  whom  he  ia 
pleafed  to  employ  in  the  execution  of  fome  particu- 
lar defign* 

As  to  the  jirfl^-  people  in  all  ages  have  confelTed 
the  truth  of  it :  The  Heathen,  in  many  inttances, 
feem  to  acknowledge  it :  And  every  man  who  un- 
dertlands  the  Gofpel,  muft  certainly  know,  that  it 
is  an  undoubted  article  of  the  Chriltian  faith.  Nor 
in  fome  cafes  have  mankind  been  backward  in  ad- 
mitting the  latter  :  'Tis  pitrticularly  after  this  man- 
ner that  Chriftians  contend,  the  Gofpel  was  at  firft 
revealed  and  propagated  in  the  world. 

I  willingly  confcfs,  that  people's  pretenfions 
to  fupernatural  illuminations  and  impulfes,  have 
not  always  been  well  founded.  Not  to  fpeak  of 
defigned  trick  and  impofture,  from  which  1  have 
juftified  the  Apoftles  \  a  man,  merely  by  the 
Itrength  of  pure  fancy  and  imagination,  may  come 
to  conceit  himfelf  thus  wonderfully  animated ; 
Which,  with  us,  in  common  language,  is  called  en- 
thujiajm.  And  indeed,  in  fome  circumftances,  a 
religious  contemplative  mind  feems  to  be  in  great 

hazard 


Sect.  XVIII.      thrijlian  Revelation,         235 

hazard  of  deviating  into  fuch  flattering  deceitful 
apprehenfions.  Thus,  if  we  confider  the  natural 
influence  of  things  over  intelligent  minds, 

So  immenfely  glorious  is  the  nature  and  perfedli- 
ons  of  God,  that  a  mind  engaged  in  the  devout  con- 
templation of  thofe  fublime  objedls,  cannot  mifs 
being  fenfible  of  the  warmell  and  moft  ravilhing 
emotions.  Thefe  indeed  are  powerful  encourage- 
ments to  indulge  ourfelves  in  thofe  exalted  meditati- 
ons, which,  rightly  managed,  would  raife  an  ambiti- 
on, that  would  effedually  employ  us  in  forming  our- 
felves, as  we  are  capable,  upon  thofe  divine  excel- 
lencies that  are  the  objeds  of  our  love  and  ad- 
miration. But  a  human  foul,  when  under  any 
fort  of  devout  raptures,  being  very  apt  to  be  ex- 
ceedingly elated,  and  from  its  inward  extafies  of 
joy,  to  draw  conclufions  very  much  to  its  pwn 
advantange,  wherein  it  conceits  itfelf  higji  feated  iu 
the  peculiar  favour  and  efteem  of  God  ;  one  cannot 
but  apprehend,  that  inluch  circumilances,  either  a 
luxuriant  and  wanton  fancy,  or  a  gloomy  and  me- 
lancholy imagination,  may  come  to  expofe  a  man 
to  very  extravagant  or  very  dangerous  miftakes. 
For  the  mind,  in  its  devout  raptures,  receiving  the 
flattery  of  the  proud  or  fullcn  fancy,  as  if  it  were 
now  a  mighty  favourite  of  Heaven  ;  and  not  being 
duly  balanced  by  a  juft  u.nderftanding  of  the  na- 
ture of  things,  is  thereby  deluded  into  a  vain  opini- 
on, that  thefe  manifcftations  it  thinks  it  has  of  the 
nature  and  excellencies  of  God,  are  fupernaturally 
communicated  to  its  thoughts ;  and  thofe  inward 
lavKhments  it  feels  upon  fuch  pretended  revelations, 
•^re  divine  joys  poured  in  upon  it  by  the  immediate 
hand  of  God  himfelf.  And  certain  it  is,  when  peo- 
ple fuffer  themfelves,  in  the  fervours  of  their  devo- 
tion, to  be  carried  away  by  the  extravagant  con- 
ceits 


236  The  Truth  of  the  *       Sect.  XVIIL 

ceits  of  an  over-heated  imagination,  greatly  fup- 
ported  by  the  niechanifm  of  the  body;  there  is  no- 
thing in  the  world  which  they  may  not  work  them- 
felves  to  believe  is  fiipernaturally  revealed  and  im- 
prefTed  upon  them  by  the  divine  Spirit.  Nay,  fuch 
people,  amidfl  their  extraordinary  emotions,  having 
their  thoughts,  as  they  imagine,  full  of  God  ;  and 
in  the  mighty  warmth  and  elevation  of  their  fpirits, 
fancying  themfelves  admitted  to  an  immediate  in- 
tercourfe  with  the  Divinity  ;  .whatever  may  then 
chance  fuddenly  to  flrike  their  imagination,  provi- 
ded it  fuits  their  hmiionr,  and  goes  along  with  the 
commanding  biafs  of  their  mind,  the  flattering 
thought  will  prevail,  it  is  darted  in  upon  them  im- 
mediately from  Heaven. 

With  great  care,  therefore,  ought  the  religious 
contemplative  perfon  to  keep  a  Ibidt  watch  over 
all  the  emotions  of  his  foul,  left,  in  the  heat  of  his 
devotion,  he  (hould  be  tranfported  beyond  the 
bounds  of  reafon  and  religion,  and  fall  under  the 
deluGve  fuggeftions,  or  the  wild  ravings  of  a 
proud,  fullen,  irreguhir  fancy,  whereby  people  are 
in  great  danger  of  becoming  vifionary  to  the  ut- 
moit  degree  of  extravagance,  in  all  things  whatfo- 
ever,  whether  they  concern  prefent  opinion  and 
pradice,  or  future  events. 

I  am  far  from  denying  but  that  God  may,  and 
has  manifefted  himfelf  to  fome  people  in  a  miracu- 
lous and  extraordinary  manner,  that  has  aiFecled 
them  with  very  warm  and  fenfible  emotions.  But, 
I  mufl  beg  leave  to  fliy,  where  there  is  one  that 
has  enjoyed  this  uncommon  privilege  in  reality, 
there  are  thoufands  who  have  had  it  only  in  mere 
pretence,  conceit  and  delufion.  And  this  pretend- 
ing, or  extravagant  conceit  of  being  peculiarly  blefs- 
ed    with   fuch  fupprnatural   communications  from 

Heaven, 


Sect.  XVIII.         Chrifttan  Revelatwu       237 

Heaven,  makes  np  the  very  life  and  foul  of  enthu- 
fiafm.     So  that 

An  Enthufiaft  is  one,  who,  in  the  courfe  of  his 
devotion,  keeps  not  within  the  compafs  of  reafon 
and  religion,  but  having  given  up  himfelf  to  the 
power  and  influence  of  an  over- heated  fancy,  is 
mechanically  wrought  up  into  fuch  extraordina- 
ry heats  and  fervours,  that  he  verily  believes  he  is 
immediately  under  the  benign  emanations  of  Hea- 
ven, and  has  divine  revelations  made  to  him-,  whilil 
there  is  nothing  really  in  his  cafe,  but  pure  mecha- 
nifm  and  ilrong  imagination. 

Upon  which  I  ihall  obferve,  there  are  two  things 
that  are  effential  to  this  characT:er,  and  in  which 
the  enthufiafm  particularly  confilts: 

Firft^  The  imagination  being  greatly  chafed  and 
heated,  and  therefore  raifing  in  the  machine  an 
high  tide  of  animal  fpirits;  there  are  thence  fome 
inward  emotions  or  fervours  of  foul,  which  feehng 
very  warm  and  extraordinary,  (while  the  mind  un- 
der an  apprehenfion  of  the  divine  prefence,  in 
which  it  conceives  itfelf  immediately  placed,  is  a- 
greeably  filled  with  a  kind  of  folemn  gloomy  awe 
and  reverence,)  are  palTionately  regarded  as  divine 
joys  and  endearing  emanations  flowing  down  di- 
redly  from  God  himfelf. 

Secondly,  The  mind,  in  fo  melting  a  frame  as  it  is 
nov/  under,  being  very  foft  and  tender,  and  the 
things  themfelves  that  are  the  fubjecl-matter  of  its 
devotion,  and  for  v/hich  it  hopes  God  will  declare 
himfelf,  being  fuch  as  fall  in  with  its  prevailing 
temper,  or  fome  or  other  of  its  favourite  norions, 
the  impreffions  it  receives  with  refped:  to  thofe 
things,  mull  neceffarily  prove  deep  and  Ilrong  ; 
and  thefe  ftrong  impreffions  being  at  the  fame  time 
accompanied  with  what  is  fondly  thought  to  be  fu- 

pernatural 


238  The  Truth  of  the        Sect.  XVIIL 

pernatural  joys  and  raptures,  riie  extravagant  con- 
ceit prevails,  that  thofe  very  things,  which  a- 
midll  (iich  heavenly  raptures,  are  thus  warmly  im- 
prefTed,  have  certainly  the  immediate  approbation 
and  countenance  of  God.  For, 

'Tis  to  be  remarked,  that  thofe  inward  heats  and 
fervours,  which  are  fenfibly  felt  by  devout  melan- 
choly minds,  the  common  temper  ot  Enthufiafts, 
are  always  imagined  to  be  the  great  feals  of  Heaven 
put  upon  thofe  notions,  whether  of  a  fpeculative, 
or  practical,  or  prophetic  nature,  that  have  come  to 
fettle  Itrongly  on  their  fancies,  whereby  it  is  ex- 
prefsly  declared,  they  are  of  divine  original,  and  are 
jullified  and  fupported  by  the  authority  of  God. 
And  thus  it  happens,  that  as  thofe  heats  and  fer- 
vours do  not  always  rife  to  the  fame  height,  or  con- 
tinue of  an  equal  force  or  degree,  but  ebb  and  flow 
according  to  the  various  turns  of  a  man's  conftituti- 
on  and  temper,  or  his  outward  circumflances  in  the 
world ;  fo  it  is  in  proportion  to  their  influence, 
and  the  ftrength  of  the  imprefTions  of  thofe  things  a- 
bout  which  his  devotion  happens  to  be  employed^ 
that  an  Enthufiafl:  fancies  himfelf  more  or  lefs  coun- 
tenanced and  infpired  from  above. 

Now,  in  thofe  two  particulars,  we  have,  in  my 
apprehenfion,  a  juft  enough  view  of  the  nature  of 
enthufiafm.  And  let  it  be  obferved,  that  a  man 
may  be  thus  vifionary,  not  only  in  thofe  things 
which  in  themfelves  are  abfurd  and  wicked,  but  in 
fuch  likewife  as  in  their  own  nature  are  indifferent, 
and  even  in  the  moll  undoubted  truths  of  religion. 
This  indeed  muft  always  happen,  jull  according 
to  the  turns  of  a  man's  irregular  imagination,  which 
may  fometimes  chance  to  fix  on  proper  or  lawful 
objeds,  and  at  other  times  prove  out  of  meafure  ex- 
travagant.      And  whatever  be  the  objed,  true  or 

falfe, 


Sect.  XVIII.         Chrijlian  Re'velatiort.        239 

falfe,  good  or  bad^  which  an  Enthufiafl  may  take 
into  his  devout  contemplations,  or  upon  which  he 
may  addrefs  himfelf  to  the  throne  of  grace,  the 
warm  way  in  which  he  performs  his  fpiritual  exer- 
cifes,  will  foon  heat  the  imagination,  and  raife  in 
the  mind  thofe  fervours  which  fuch  people  never  fail 
to  regard  as  div^ine  heavenly  influences.  And  this, 
I  fay,  is  reckoned  to  put  a  ftamp  of  divinity  upon 
whatever  the  mind  is  devoutly  fixed  on. 

But  what  I  would  lead  the  reader  particularly 
to  confider,  is,  that  as  enthuliafm  can  have  no  bounds 
fet  to  it,  and  its  only  meafure  is  the  extravagance 
of  fancy  ;  fo  people,  in  the  power  of  this  melanchol- 
ly  diftemper^  may  come  to  imagine  they  are  illu- 
minated from  Heaven^  when  they  figure  to  them- 
felves  the  wildefl  and  mofl  extrav/agant  abfurdities, 
which,  the  more  abfurd  and  extravagant  they  are, 
may,  in  their  conceit,  have  the  better  title  to  divini- 
ty, or  immediate  revelation  :  And  by  what  is  count- 
ted  a  divine  impulfe,  or  a  call  from  God,  may  zeal- 
loufly  deftroy  all  the  peace  and  order  of  the  world, 
and  commit  the  greateft  outrages  and  barbarities ; 
not  only  in  defence  of  their  own  wild  imaginations, 
but  in  purfuing  thofe  things  which  they  want  to 
have  ellablifhed,  and  which,  in  their  own  nature, 
may  be  good  or  indifferent.  And  all  this  feems  re- 
ally unavoidable  in  the  cafe  of  thofe  perfons,  in 
whom  an  enthufiaftic  fpirit  happens  to  prevail.    For 

Such  high  pretenders  having  given  up  themfelves 
to  their  own  fancy  and  imagination,  without  any 
fixed  principles  that  can  bound  them  5  and  being 
accuftomed  to  feel  fome  very  warm  emotions  in 
their  minds,  which  are  always  apprehended  to  come 
immediately  from  Heaven,  and  which  they  always 
regard  as  fymbols  of  the  divine  prefence,  endearing 
tokens  of  his  peculiar  love  and  favour  towards  them  ; 

they 


240  The  Truth  of  the         Sect.  XVIII. 

they  cannot  but  entertain  an  extravagant  conceit 
of  their  own  worth  and  excellency,  as  if  they  were 
the  beloved,  the  peculiar  people  of  God,  to  whom 
he  hath  revealed  himfelf  in  fo  extraordinary  a  man- 
ner. And  thus  viewing  themfelves  in  high  favour 
with  the  Deity,  from  which,  they  believe, 
the  reft  of  mankind  are  excluded;  it  being  ve- 
ry natural  for  the  mind  of  man  to  be  ever  fond  of 
■  tnofe  things  that  flatter  his  fullen  pride  and  vanity, 
efpecially  in  fuch  inllances,  as  raife  him  above  the 
common  rank  of  mortals ;  hence  thofe  vifionaries 
have  their  minds  always  turned,  in  their  gloomy 
manner,  to  contemplate  God  and  heavenly  things, 
and  particularly  the  high  ftation,  to  -which,  they 
vainly  think,  they  are  exalted  in  the  divine  grace 
and  favour.  And  with  this  fullen  frame  of  devoti- 
on, which  is  continually  hanging  about  them,  do 
they  fpiritualize  and  fancfify  all  things  whatfoever, 
even  the  greateft  abfurdities  and  the  blacked  -villa- 
nies,  according  as  they  happen  tofuit  their  particu- 
lar temper  and  circumftances. 

For  thofe  conceited  people  being  fo  far  from  fub- 
mitting  themfelves  to  the  government  of  reafon, 
that  they  look  upon  this  dtm  lights  as  they  are  plea- 
fed  to  call  it,  and  all  its  fixed  principles,  and  every 
ftated  rule  whatfoever,  efpecially  fuch  as  are  of  hu- 
man authority,  to  be  fit  only  for  common  fervile 
fouls,  and  much  below  the  notice  of  thofe  who  have 
immediate  accefs  to  the  fountain  of  all  light,  and 
who  diftinclly  perceive  all  the  meafures  of  their  be- 
haviour in  fupernatural  revelations ;  whenever  any 
growing  imagination  or  paflion  is  like  to  fettle  up- 
on their  minds,  which  they  have  a  ftrong  incli- 
nation to  indulge  and  purfue,  they  do  not  confult 
and  hearken  to  the  didates  of  reafon,  but  they 
take  a  more  eafy  and  compendious,  and  as  they  judge. 


Sect.  XVIIL  Chrijlian  Uevehfiofu.    241 

a  more  honourable  methocl  ;  abuHng  the  language 
of  men  truly  godly,  and  profaning  the  higheft  pri- 
vilege mortals  can  enjoy,  and  without  which  man- 
kind would  be  miierable  ;  they  go  to  God  with  it, 
and  lay  the  matter  before  the  Lord,  as  they  are  u- 
led  to  ipeak,  and  in  their  familiar  and  devout  man- 
ner, implore  his  light  and  direction,  and  loudly  call 
for  an  anfwer.  Now,  in  their  opinion,  a  favour- 
able anfwer  of  prayer  (and  they  will  have  no  other 
concerning  thofe  things  they  are  fond  ot)  confifts 
in  divine  joys  and  raptures  that  feize  upon  the  foul, 
and  make  it  feniible  of  the  immediate  prefence  and 
countenance  of  God.  So  that  till  they  find  fome- 
thingof  this  nature  fpringing  up  within  them,  and 
warming  and  agitating  their  breails,  they  have  re- 
ceived no  return  from  Heaven;  and  therefore  do  they 
ftill  infill,  and,  with  great  importunity,  labour  hard, 
till  they  wredle  'themfelves  into  thofe  mechanical 
heats  and  emotions  which  they  take  for  a  gracious 
return  to  their  fervent  fupplications,  and  as  a  full  ap- 
probation from  God,  in  reference  to  thofe  things 
about  which  they  were  confuking  the  throne  of  grace: 
Whereupon  their  minds  are  at  eafe,  and  they  make 
no  doubt  but  they  have  the  authority  of  Heaven 
to  indulge  their  abfurd  imaginations,  or  to  parfue 
and  gratify  their  villanous  palFions.  And  what  is 
able  10  check  them  in  the  courfe  of  their  enthufiaftic 
aiadnefs  ? 

Such  fanciful  people  being  preferred,  as  they  ima- 
gine, to  fuch  clofe  communion,  and  near  intimacy 
with  God,  that  they  verily  believe  (not  from  a  par- 
ticipation of  the  divine  nature,  but  from  ftrong 
conceit  and  delufion)  tlicy  are  his  darling  fons  or 
daughters  •,  one  can  apprehend  nothing  fufficient  to 
reltrain  them  from  maintaining  or  purfuing  any  no- 
tion or  ac^lion,  how  wild  or  wicked  Ibever,  to  which 

Vol.  IL  H  h  they 


24a  Ibe  Truth  of  the  Sect.  XVIIL 

they  may  have  conceived  a  flrong  inclination.  For 
God,  certainly,  in  their  apprehenfion,  will  not  con- 
demn any  fort  of  grateful  enjoyments,  which  his 
dear  children^  to  whom  he  is  always  indulging  fuch 
lieavenly  communications,  have  a  hearty  and  paf- 
fionate  liking  for,  and  without  which  thcry  could  not 

live  any  way  comfortably.       No: This  would 

make  them  look  but  very  little  in  the  efleem  and  fa- 
vour of  Heaven,  and  rcprefent  God  vi^ithout  that 
tender  love  and  concern  for  them,  which,  in  their 
own  molt  undoubted  experience,  they  are  well  af- 
fured  he  indulgently  bears  them.  And  for  their 
part,  they  are  veryjCcnfcious  to  themtelves,  that 
nothing  is  able  to  abate,  far  lefs  extinguifli  their 
holy  zeal,  their  meltings  affedions  towards  God  : 
For  whatever  way  they  are  employed,  they  are  ftill 
in  a  religious  mood,  in  a  devout  and  fpiritual  frame, 
and  are  always  full  of  heavenly  contemplations.  So 
that,  I  fay,  the  mutual  love  and  friendihip  which  thofe 
people  have  the  impious  prefumption  to  think,  is  e- 
Itabliihed  between  God  and  them,  flill  going-  on^ 
without  any  interruption,  and  probably  increafing 
to  higher  degrees  of  fervour  and  intimacy,  whilll 
they  are  gratfying  their  worldly  palfions  and  carnal 
appetites;  what  is  it  that  can  \}'ithold  them  frora 
giving  a  loofe  to  their  wild  notions,  to  all  their 
moft  vitious  and  mifchievous  lulls  and  inclinations  f 
Nothing,  fure,  can  extinguifli  that  light,  or  over- 
bear that  impulfe  which  they  firmly  believe  to  be  com- 
municated to  their  minds  immediately  from  Heaven. 
And  how  amazingly  head-flrong  and  vigorous  muft 
a  man  necelTarily  prove,  when  his  favourite  opinions 
and  commanding  paffions,  are  all  fhongly  fupport- 
ed  by  a  fupernatural  light,  and  a  divine  impulfel 
It  is  impolTible  but  he  muft  exert  himfelf  with  the 
molt  furious  zeal  imaginable,    when  all  his  powers 

arc 


Sect.  XVIII.      Chrijllan  Revelation,  243 

are  awakened,  and  pat  upon  theflretch,  by  a  lively 
fenfe,  that  therein  he  is  fortified  and  directed  by 
the  immediate  hand  of  God  himfelf. 

And  does  not  the  charader,  which  the  fullen  pride 
of  thofe  gloomy  vifionaries  chufe  to  bcflow  on  the 
rell  of  mankind,  give  us  to  underlland,  with  what 
peace  and  quiet  of  confcience  they  will  invade  and 
iifurp  upon  the  jull:  rights  and  Hberties  of  other  peo- 
ple, and  reduce  the  foberpart  of  their  fpecies  to  ruin 
andmifery!  On  the  crazy  imagination  of  men  of  their 
diilemper,  we  are  all  painted  as  mifcreants,  infidels, 

reprobates,  and  I  know  not  what, as  dogs  that 

devour  the  childreris  bread.  And  having  it  in  their 
power,  will  they  fail  to  acquire  the  merit  of  doing 
jultice  upon  the  enemies  God,  of  afierting  the  liber- 
ties of  his  people  and  children,  and  of  recovering 
thofe  rights  which  tliey  have  from  their  heavenly 
Father,  by  calling  out  the  wicked  of  the  world, 
(all  the  human  race  except  themfelves)  from  thofe 
comfortable  pofTeifions  which  belong  to  their  bet- 
ters ?  Moil  certainly,  when  people  fall  into  the 
merciful  hands  of  Enthufialb,  if  they  efcape  being 
cruelly  butchered,  they  Ihall  have  oppreifion  and 
flavery  for  their  portion.  Nor  muft  we  negled  to 
jnention  one  principle  in  particular,  that  fecms  to 
prevail  among  thofe  poor  deluded  creatures,  where* 
by  the  whole  of  reafon  and  religion  is  intirely  over- 
thrown, I  mean  this  moft  impious  opinion,  namely, 
the  goodnefs  of  the  end  (which  in  their  cafe,  with- 
out doubt,  is  never  but  fimply  and  purely  the  glory 
of  God)  JanBifies  all  the  means,  be  they  what  they 
will,  that  lead  to  it.  Nay,  as  I  have  before  hinted, 
by  the  fervency  of  their  prayers,  they  are  capable 
of  putting  a  ilampof  divinity  on  end  and  means, 
on  every  thing.  I 


244  ^'^^  ^^^^^^  ^f  i^^       ^  Sect.  XVIII. 

I  confefs,  however,  every  Enthufiaft  is  not  quite 
fo  abandoned "  as  to  be  capable  of  committing  any 
piece  of  villany  whatever.  This  happens  accord- 
ing to  the  particular  coniVitutions  and  tempers  of 
fach  people-,  whereof  Tome,  for  inifance,  maybe 
naturally  fierce  and  barbarous,  and  others  hum>ane 
and  merciful;  fome  lafcivious  and  fenfual,  and  o- 
thers  chafte  and  temperate ;  fome  ambitious  and  co- 
vetous, and  others  not  obnoxious  to  thefe  worldly 
paflions.  So  that  very  poffibly  there  may  be  perfons 
of  thi?  characl:er,  who  fo  far  retain  fuch  jull  notions  of 
the  Deity,  and  of  the  authority  of  his  laws,  as  ra- 
ther to  hate  and  deteli  every  grofs  enormity.  But  as  I 
have  above  explained  the  natural  tendency  of  enthu- 
fiafm  ;  fo  what  I  have  obferved  proves  but  too  true 
in  experience  :  And  when  it  happens  otherwife,  it 
is  their  natural  tempers,  or  their  outward  worldly 
circumftances,  and  not  their  principles,  which  re- 
ft rain  them. 

Nevethelefs,  I  think,  I  may  venture  to  fay,  with- 
out breach  of  charity,  there  are  not  many  of  them 
who  fcruple  to  allow  thenifelves,  in  their  own  little 
tricks  and  knaveries,  that  are  all  fwallowed  up  in 
the  depths  of  their  dovotion,  or  that,  like  the  fpots 
of  the  fun,  are  not  difcernible  to  their  own  eyes, 
for  the  brightnefs  that  furrounds  them.  And  one 
thing  is  certain,  they  are  all,  without  exception, 
fo  exceffively  puffed  up  and  felf-conceited,  that  they 
fet  an  ineftimable  value  on  themfelves,  and  enter- 
tain a  mean  contemptible  opinion  of  all  other  mor- 
tals :  By  which  means,  their  minds  are  fo  mifera- 
bly  contracled,  that  they  are  notorious  offenders 
againtt  the  divine  lawof  univerfal  love  and  charity; 
and  are  fo  far  from  allowing  to  other  people,  the 
free  ufe  and  government  of  their  own  fenfe  and  rea- 
fon,  that  they  would  have   the  whole  world   to  be 

under 


Sect.  XVIII.        Chriflian  Revelation.         245 

under  their  difcipline,  to  fubmit  to  their  didlates, 
and  to  copy  after  them  in  all  points  whatfoever : 
And  this  they  will  always  attempt,  as  the  flrength 
of  their  enthufiafm  may  happen  to  prompt  them,  or 
as  they  may  chance  to  be  encouraged  from  the  cir- 
cumftances  of  the  world  about  them.  In  their  gene- 
ral charader  they  put  me  much  in  mind  of  thele 
lines  of  the  Poet, 

Afperitas  agreflis,  el  inconcinna^  gravifquSy 
§u^  fe  commendat  tonfa  cute^  dent i bus  atris  ; 
Dum  vult  Ubertas  mera  dici^  veraque  virtus, 

f cilice t  ut  non 

Sit  mihi  prima  fides  y  etvere  quod  placet,  ut  non 
Acriter  elatrem^  pratium  atas' altera  fordet  {/). 

Upon  the  whole,  let  the  reader  refled,  whether 
he  can  j'-idge  it  pofTible  for  Enthufiails,  in  framing 
their  own  lives,  to  purfue,  in  all  inftances,  a  manly 
regular  courfe  of  focial  behaviour  ;  and,  for 
the  conduift  of  other  people,  to  propofe  to  the 
world,  in  every  article,  a  juft  rational  fcheme  of 
religion  and  virtue. 

SECT.      XIX. 

Explaining  [ome  F articular s^    on  which  the  Uruth  and 
Force  of  the  Argument  feem  to  depend. 

IN  the  preceeding  Sedion  I  have  endeavoured  to 
lay  open  the  true  nature  and  real  tendency  of  en- 
thufiafm, without  fetting  it  in  a  falfe  light,  for  the 
fake  of  my  prefent  argument.  And,  from  what  I 
have  faid,  becaufe  they  will  be  of  ufe  to  us  in  the 
courfe  of  our  reafoning,  I  ihall  make  thefe  three 
obfervations;  and  as  to  thejuftnefs  of  them,  I  defire 

the 
[c]  Hor.  Epifl.  18.  ver.  6.  16.   lib.  i. 


246  The  Truth  of  the  Sect.  XIX. 

the  Reader  may  be  pleafed  to  fatisfy  himfelf,  before 
he  enters  npon  the  following  Sedtions  ; 

I.  As  I  here  only  fpeak  of  religious  Enthufialls,  it 
may  be  obferved  ;  In  whatever  a  man  happens  to  be 
vifionary,  that  certainly  mull  have  been  the  fubjedt- 
matter  of  his  devotion  :  wherein  having  overltrained 
his  puffions,  and  inflamed  them  into  mechanical 
heats  and  fervours  -,  thefe  fervours  feeling  very 
warm  and  extraordinary,  he  verily  believes  they 
are  fupernatural. 

II.  it  is  impoflible  that  a  man,  with  refpedl  to  thofe 
things  againit  which  he  is  is  violently  prepofTefTed, 
can  become  an  Enthufiall  all  of  the  fudden.     For, 

As  enthufidfm  mud  always  terminate  or  be  con - 
verfant  in  thole  matters,  to  which  people  Hand  well 
difpofed,  or  toward  which  they  have  an  inward  biafs 
and  propenfion,  and  even  fuch  things  mufl  have 
been  for  fome  time  encertained  with  good  liking 
and  approbation  ;  fo  it  is  only  after  they  have  con- 
ceived a  ftrong  propenfion  towards  them,  that  their 
devotion,  in  fuch  inftances,  begins  to  be  warm  and 
elevated,  fo  as  to  fcre.w  them  up  to  thofe  mechani- 
cal fervours,  that  are  accounted  fupernatural  com- 
munications. Indeed,  when  a  man's  fancy  is  very 
much  heated,  fome  fudden  things  may  Hart  in  upon 
him,  and  ftrike  him  very  furprizingly  as  unexpeded 
revelations  :  But  as  this  manifertly  implies,  that  his 
enthufiafm  did  not  begin  upon  thofe  objeds,  (for  it 
is  amidil  his  enthufiaftic  fervours  he  receives  themj 
fo,  unlefs  they  correfpond  with  his  prevailing  opi- 
nions and  paffions,  certain  it  is,  he  never  will  enter- 
tain them  as  divine  truths  or  imprefTions.  Hitherto, 
with  a  fettled  indignation,  he  has  been  accuflomed 
to  rejed  them  as  quite  contradidory  to  his  ellablifh- 
ed  notions  of  things,  and  wholly  deftrudive  of  all 
thofe  principles,  of  the  certainty  whereof  he  has 

been. 


Sect.  XIX.         Chriftian  Revelation.  247 

been,  after  a  very  fenfible  manner,  fupernaturally 
convinced  and  illuminated  :  How  then  is  it  pollible 
that  fuch  objects  can  appear  to  him  in  any  other 
light,  than  in  that  wherein  heretofore  he  never  but 
beheld  them  f  And  regarding  them  in  that  light, 
muil  not  the  fixed  and  unalterable  averfion  he  bears 
to  them,  and  the  heavenly  fervours  he  is  now  under, 
when  fuch  fudden  fuggellions,  fo  repugnant  to  all 
his  inward  feelings  and  fentiments,  are  darted  in 
upon  him,  ferve  as  a  demonilration,  that  God  im- 
mediately from  heaven  exprefsly  commands  him  to 
abhor  and  rejed:  them,  as  the  fuggellions  or  tempta- 
tions of  Satan. 

And  fmce  a  man,  already  an  Enthufiaft,  can  ne- 
ver, in  thofe  particulars  againll:  which  he  is  violent- 
ly prepofTefTed,  become  on  a  fudden  purely  vilionary, 
it  may  well  be  judged  altogether  impolTible  for  a 
man  to  begin  his  enthufiafm  all  of  a  fudden,  in  ap- 
prehending thofe  things  as  undoubtedly  true  and 
highly  eligible,  declared  to  be  fo,  and  as  fuch  im- 
prefTed  upon  him  by  the  Divinity  himfelf ;  which 
very  things,  to  that  moment,  in  his  cool  and  fober 
thoughts,  he  had  all  along  condemned  as  mere  falf- 
hood,  and  againll  which  he  had  all  along  entertain-, 
ed  the  ftrongeil  and  moft  inveterate  prejudices. 
Sufh  a  fudden  turn,  all  at  once,  to  enthufiafm  of 
any  degree,  not  to  fpeak  of  what  is  furious  and  vi- 
blenr,  plainly  implies  a  total  fudden  change  of  a 
man's  fixed  fentiments,  and  an  utter  fudden  extir- 
pation of  all  his  ftubborn  prejudices  ;  events  abfo- 
folucely  repugnant  to  the  nature  of  things. 

III.  Every  Enthufiaft  being,  more  or  lefs,  under 
the  influence  of  mere  fancy  or  a  diftempercd  brain, 
muft,  of  courfe,  in  fome  article  or  other,  be  found 
to  a6t  contrary  to  the  plain  diifcates  of  rcafon.  And 
very  manifeftly,  if  the  enthufiafm  fliall  rife  to  fo 

hi^h 


248  The  Truth  of  the  Sect.  XIX^ 

high  a  pitch,  as,  in  fpite  of  all  oppofitions  and  dan- 
gers, violently  to  pulh  him  on  to  propagate  his  do- 
ctrines, and  eflablilh  his  principles  upon  the;  ruins 
of  whatever  may  happen  to  contradict  him;  it  is 
impoffible  but  he  mult  become  notoriouily  guilty  of 
many  contradictions  to  the  fixed  principles  of  natu- 
ral religion.     For, 

Here,  certainly,  fo  itrongly  agitated,  and  fo  ex- 
ceeding warm  and  furious  is  a  man's  imagination, 
that,  under  fuch  violent  commotions  and  excellive 
heats  of  fancy,  he  will  not  be  able  to  reitrain  him- 
felf,  bat  mull  be  hurried  away  into  many  open  ab- 
furdities,  into  many  wild  extravagances  in  opinion, 
or  practice,  that  will  appear  utterly  inconfiifent 
with  the  impartial  reafon  of  all  mankind. 

Having  obferved  thus  much  concerning  the  fpirit 
of  enthufiafm. ;  before  I  go  on  to  confider  the  cafe 
of  the  Apoltles,  1  will  ufe  the  freedom  to  make 
this  propolition,  which,  I  am  well  perfuaded,  every 
honell  man,  every  fincere  lover  of  truth,  will  judge 
highly  reafonable,  and  very  readily  comply  with. 

A3  thefe  matters  of  fadt,  namely^  the  death,  the 
refufi%ction,  and  afcenfion  of  Jefus  Chrift^  upon  the 
certainty  whereof  the  truth  of  the  Chriltian  reve- 
lation depends,  are  events,  neither  in  the  nature  of 
things  impoffible,  nor  of  themfelves,  or,  in  their  de- 
fign  and  tendency,  unworthy  the  perfections  of 
God  to  be  immediately  concerned  in  them  ;  a  cir- 
CLimftance  particularly  to  be  regarded,  and,  in  the 
whole  of  this  argument,  every  where  obvious  : 
And  as  in  my  endeavouring  to  Ihew,  that  in  the  be- 
lief of  thefe  articles,  or  in  their  publiihing  them  to 
the  world,  the  Apoltles  were  no  Enthufialfs,  I  all 
along  give  the  reafons  that  determine  me  to  this  o- 
pinion,  fo  1  take  it  to  be  a  plain^ dictate  of  common 
fenfe,  that  whoever  thinks  otherwife,  if  he  means 

to 


Sect.  XIX.  Chtiflian  Revelation.  249 

to  promote  truth  among  m^mkind,  ought  to  produce 
thofe  particular  reafons  whereby  he  came  to  form 
his  judgment,  that  the  Apoftlcs,  in  fuch  and  fuch 
inllances,  wereEnthuiiails.  -It  is  an  eafy  matter 
for  a  fool  or  idiot,  any  the  fiUielt  creature  upon 
earth,  to  make  fuppofitions  in  genera],  and  to  fay  at 
random,  //  may  be^  or,  it  anight  have  been  fo  dJ^d 
fo:  But  a  wife  man  not  only  fatisfies  his  own 
mind  from  the  evidence  of  the  things  themfelves, 
as  far  as  their  nature  will  permit  him  ;  bat  is  willing 
and  capable  to  communicate  to  the  world  thofe 
particular  grounds  upon  which  he  builds  his  faith  or 
opinions. 

When,  therefore,  in  any  one  inftancc  wherein 
I  endeavour  to  fliow  the  Apoilles  were  no  Enthu- 
iiatls,  another  perfon  happens  to  think  otherwife,  I 
hope  he  will  not  impofe  upon  himfelf  by  confufed 
fancy  and  fuppoficion,  but  Hop  a  while,  and  have 
the  courage  to  look  into  his  own  breall,  and  im- 
partially examine  what  diftmcl  particular  reafons 
have  there  prevailed  with  him,  and  determined 
him  to  that  fancy  or  fuppofition,  wherein  he  differs 
from  what  I  here  lay  before  him,  as  fupported  by 
fuch  and  fuch  rational  confiderations.  This,  I 
would  fain  think,  is  but  fair  dealing,  common  ju- 
ftice  and  equity,  and  ought  religioufly  to  be  ob- 
ferved  in  all  points  of  -controverfy  whatfoever.  As 
for  example,  I  give  my  reafons  why  I  am  well  af- 
fured,  that,  with  refped  to  the  article  of  the  a- 
fcenfion,  the  Apoftle  were  no  Enthufiafts  3  and  yet 
one  may  reprefent  to  himfelf  thefe  very  men  undet 
a  thoufand  images,  wherein  they  will  appear  to  him 
very  delirious,  adluated  by  (Irong  fancy  and  delufi- 
on,  that  made  them  fee  vifions  in  the  air.  But  by 
what  good  reafon  am  I  able  to  juftify  my  having 
conceived  fuch  an  opinion  of  the  Apoilles  f    I  con- 

Vol.  II.  11  fult 


250  Ihe  Truth  of  the  Sect.  XX. 

fuk  my  own  mind,  I  coniider  the  nature  and  rela- 
tions of  things,  and,  I  confefs,  I  find  no  good  reafon 
to  fupport  me  in  fuch  an  imagination  ;  fo  that  to 
perfifl  in  it,  would  defervedly  expofe  me  to  be 
counted  full  as  vifionary,  as  any  man  in  this  article 
can  reckon  the  Apoitles  (^a).  Thus  far  having 
laid  down  and  explained  the  Preliminaries  I  judged 
neceiliiry ; 


SECT.       XX. 

^he  Apoftks  are  not  liable  to   the  Charge  of  Enthu- 
fiajm^  7ieither  from  their  focial  CondnB^   nor  from 
their  Opinions   concerning   the   Deity   and   natural 
Religion, 

I  Shall  now  fairly  examine  whether,  in  an}'-  in- 
llance,  the  Apoilles  can  reafonably  be  charged 
with  Enthufiafm.  And,  to  bring  this  important 
queflion  within  a  narrow  compafs,  and,  at  the  fame 
time,  to  handle  it  with  fome  precifion  and  diilind- 
nefs,  I  fhall  here  obferve,  there  are  two  things  in 
the  cafe  of  the  Apoilles,  which  we  mull  particularly 
confider ;    namely. 

Their  condud  and  behaviour  in  the  world,  or 
thofe  difpofitions  which,  in  their  courfe  of  life,  they 
exprelfcd  towards  others.     And  then, 

Thofe  doctrines  which  they  taught  the  world, 
i/?,  Concerning  the  nature  and  attributes  of  God, 
and  what  regards  natural  religion  :  And,  idly^  Con- 
cerning fejus  Qhrijl, 

And, 

[a)  Hoc  ego  Phllofophi  non  efle  arbrtror,  tefiibus  uti  j  qui 
aut  cafu  veri,  aut  malitta  falfi  fidlique  efl'e  pofiunt.  Argumen- 
tis  et  rationibus  oportet,  quare  quidque  ita  fit,  docere.  Cic. 
de  Divin.  lib,  2.  cap.  1 1. 


Sect.  XX.         Chrifti an  Revelation*  251 

And,  in  one  or  other,  or  rather  in  all  thefe,  had 
the  Apoilles  been  at  all  actuated  by  fuch  an  extra- 
vagant principle,  malt  they  not  have  given  us  fome 
plain  and  undeniable  proofs  of  their. Enthufiafm  \ 

As  to  their  condud  and  behaviour  in  the  world  : 
After  what  I  have  explained  in  confidering  the  for- 
mer article  of  Impoiture,  I  need  here  fay  but  little 
upon  this  head.  1  fuppofe  no  man  will  ferioufly  main- 
tain, that  they  were  engaged  in  the  purfuit  of  any 
fenfual  or  worldly  pafTion,  or  that  in  any  part  of 
their  conduct  they  trefpalTed  upon  the  rules  of  u- 
niverfal  jultice  and  righteoufnefs.  Their  appeal  is 
certainly  well  founded,  and  it  can  be  counted  no 
bold  prefumption  in  them,  when  they  call  upon 
God  and  the  world  to  witnefs,  jn  all  inlhmces,  the 
integrity  of  their  hearts,  and  the  unblaraeablenefs 
of  their  lives.  And,  indeed,  the  moib  piercing 
eye  is  able  to  difcern,  in  their  temper  and  behaviour, 
none  of  the  dilbrders  of  an  extravagant  fimcy  ;  no- 
thing of  a  clownifh  ruflicity,  or  of  a  fullen  gloom 
acd  melancholy  ;  no  inftance  of  an  imperious 
pride  that  cannot  bear  a  contradiction  ;  or  any  the 
ieait  fymptom  of  an  impofmg  and  perfecuting  fpi- 
rit ;  which  are  all  qualities  infeparable  from  Enthu- 
fiafts,  fuch  efpecially  as  the  i\po(tles,  had  they  been. 
in  the  power  of  this  diitemper,  muft  have  been. 
On  the  contrary,  excepting  fome  infirmities  not 
altogether  to  be  avoided  in  this  ftate  of  imper- 
fection, the  whole  of  their  deportment  is  an  orna- 
ment to  human  nature,  and  brings  them  the  cha- 
racter of  great  and  good  men.  In  all  their  feveral 
relations  and  capacities,  they  acquit  themfelves 
v/ith  honour,  and  difcharge  all  the  demands  of  fo- 
ber  fenfe  and  unbialfed  reafon.  Thus  there  is  a  Hea- 
dy com[)ofure  of  mind,  and  a  contlant  uniformity 

of 


252  7he   Truth  of  the  Sect.  XX. 

of  adtion,  that  Ihine  forth  in  their  zealous  purfuit  of 
their  glorious  enterprize  :  In  their  duty  and  devo- 
tion towards  God,  they  always  exert  a  regular 
manly  elevation  of  foul :  And  in  their  behaviour  to- 
wards their  fellows,  they  never  but  exert  all  the 
feelings  and  fentiments  of  humanity  ;  not  only  are 
they  religioufly  juft  and  honeft,  but  they  are  kind 
and  beneficent,  courteous,  meek  and  gentle,  they 
are  peaceable,  compaffionate,  patient  and  forgi- 
ving. In  a  word,  the  Apoflles  are  men  of  the 
molt  heavenly  affections,  of  the  moft  focial  and 
chearful,  the  fweeteil,  and  the  moil  obliging  dif- 
politions  :  And,  in  their  endeavours  to  reform 
mankind,  far  from  opprelling  people's  confciences, 
having  fet  before  them  their  duty  in  the  clearell  and 
moll  advantageous  light,  wherein  they  employ  the 
linefl  addrefs  and  infinuation  (that  would  make  us 
rather  fufpecl  them  of  what  they  are  abfolutely  free 
from,  cunning  and  impofture)  they  leave  every  man 
to  his  own  choice,  and  to  anfwer  for  his  condudlin 
another  world,  without  pretending  to  fave  mei^'s 
fouls  by  torturing  their  bodies. 

I  confefs,  the  Apoftles,  particularly  St.  Pnul^ 
do  value  themfelves  highly  on  their  charader  and 
office,  and  on  fome  peculiar  advantages  that  had 
fallen  to  their  lot.  And,  in  this,  all  the  world  muft 
own,  their  judgment  was  governed  by  the  nature 
of  things:  Without  undervaluing  other  people,  or 
exprelnng  any  negledl  or  contempt  of  them,  they 
only  do  juilice  to  them.felves,  in  order  to  promote 
the  great  interefts  of  mankind.  Thus  likcwife 
Socrates^  without  expofing  his  character  to  any  fort 
of  exception,  was  full  and  large  in  his  own  com- 
mendation (^).  So  that  there  is  nothing  here  that 
can  make  us  fufpecl  them  of  enthyfiafm. 

And 

(«)  Socrates  introduces  hi?  felf- commendation,   and  begs  the 

indulgence 


Sect.  XX.         Chrijiian  Revelation,  253 

And  as  to  thofe  dod:rines  which  they  taught  the 

world, 

of  his  Judges,  much  after  the  fame  manner  with  the  Apoftle  in 
one  of  his  Epiflles  to  the  Corinthians.  Only  the  life  and  fpirit, 
the  handfome  aodrefs  of  St.  Paul  feems  to  me  incomparable. 

Ka/  /Vcjf  i^Xv  ^'<jC,(^  Tiah   vfxuv  Trai'leiv,  iv  yAvroi  /Ve,    ttcl- 

coLv  vy.iv  rnv  ^hyi^etav  ifoi. x^  y^oi^    u   avd^iQ   A^7)1^'a/o/, 

y.Yi  ^ofiuf^myiri-  fjLV]<^iv^   av  i'o^co   ri  vixiv  (/.lycL  KijetY. -ri^c 

rov  S-soK   Toy  h  AiK<po''i^. ri  «>  ii^ut  a^ioQ  yrcL^eiv 

roivT6^  uv  5  ayaS-o/  r/,  u  avi'i>i.(;  A^nvouoi^  et  &h  yi  yiCLTct 
rh  d^ioLv  TYi  dxvi^eixriuad^i'  ^  raura  ye,  aya'^ov  roi>iTO¥ 
Oj  Ti  ay  TTfiTfoi  ejuoi.    t/  »f  vrf'iTret    CLva^i    vrivnTi  tvi^ytry]^  aio- 

fJLlVU  OLyeW    <^OKV\V    tTTl     TVI    V/MTif><X,     7r0if>0iKihiV(T€1   j      «)t  iO"^     0,    Tt 

^aAAoK,  w     aycPpi/;  A^yiya7ci^  TrftTrc-i  St£.)C,    «C  rh  Toitsrcv  av- 

fPf^ah  UfiVTOiviic,)  (TiTeio^oLt. iVwc  vv  av  tiq  eiTroi^  (jtym  re 

^  yi<jv^iav  aycovj  do  '^ooKfoLTi^^  «;)^  hoc  t'  ec-ii  yjySiv  l^tx^oiv 
^Y,y  5  r'tij]  Sh  er/  Trdvrctiv  "^axtTrctiTaTov  vreiiai  TivaQ  vfjMV, 
loLY  ri  yap  "^.iyu  on  rw  ^ico  aTret^eiv  tut  £5/,  ^  aid  t«t 
dcfvyarov  r.TjyJay  ayeiv^  v  Treiiid^'i  fxoi  wc  ei^uvivofj.ivc>}. 
Plat.  Apol.  Socrat.  p.  20.  D.  E.  p.  36.  D-  p.  37-  E- 

O  ^£^01'   y.yeiyidM    [Xd    /uixfoy  ri  rnc    a(pPO(Tvyyjc'     a\Ka  ^ 

dvi)(i(j-^i  ju\i^  ^yiKQ  yap  v^ac  0£,y  ^w^w. v\  afAa^riav  iTroi' 

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0£«  ivayyihiov  ivyiyyiKKTajuyiv  vfA'iv  J  rrahiv  htyw^  y.n  tic 

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"lya  f/iKfiov  ri    nayu   yLavy(j]<Juy.ai.'^    -     ■  cida  av^pcoTrov 

on  nfTrdyn    iic    to/   TrafdJ^iHaov. vTrlp  r«  Tcitir'n  ytavyh- 

uoyai-  vttIp  Siif/.avT>i  m  ■>ia-j')(h'joy.ai,  u  yn  iv  Ta7f  aaf^heixic 
|ot«.  idv  yap  ^iKn^oo  •/.avyj.ia'j^ai^   \S',i  'iaoyai  a't^pur  aKr.^hav 

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ri'    £}'w  yap   u(piKov  v(p'  vyjv    (Tvvi<7a7^ai'    vdiy    yap    v<=^'ipy](Tct 

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7\iVi]^Y:Ti  VTTtp  rd;  Koivrdc  iKKKniriar^  ii  yjA  'on  u.vtoc  iy<^  » 
KaTiydpy.;i(ja  vyooy  5  yapiaa-i^t  yoi  ryiv  adiKiav  ravTHv^ 
2  Cor.  xi.  I.  2.  7.  16.  xii.  3. — 6.  11.  13.  Through  the  whole 
of  this  Apology,  there  is  the  genteeleft  wit,  the  fineil  addref^  pof- 
fible,  of  which  nO  Enthufiaft  can  be  capable. 


^54  'T^^  ^^^^^  €  i^^  Sect.  XX. 

world,  concerning  the  nature  and  excellencies  of 
God,  and  what  regards  natural  religion  ;  therein 
the  Apoflles  open  a  new  fcene  of  things  unknown 
before  to  the  Heathen  world,  and  in  all  their  fenti- 
ments  and  reafoning,  they  are  clear,  regular,  and 
fober,  without  the  darknefs,  the  perplexity,  and  ex- 
travagance of  Enthufiafts.  They  renounce  not  only 
the  falfc,' immoral  gods  of  the  Poets,  but  thofe  other 
imaginary  deities  ignorantly  maintained  by  Philo- 
fophers,  and  they  declare  for  the  exiftence  only  of 
one  God,  the  firit  Caufe  of  all  things,  the  fole  Au- 
thor of  all  being,  life,  and  happinefs.  They  clearly 
explain  the  perfections  of  this  infinite  Mind,  fo  far 
as  that  knowledge  is  necefTary  to  exalt  human  na- 
ture, or  to  promote  the  moral  happinei's  of  man- 
kind :  And  every  thinking  Deift  will  confefs,  that 
their  accounts  approve  themfelves  to  the  purefb  in- 
formations of  reafon.  They  not  only  teach  us  a 
general  Providence  upholding  and  governing  the 
univerfe,  fuperintending  every  particular  fyftem, 
and  looking  after  every  kingdom  and  every  nation; 
but  they  beautifully  defcribe  a  particular  Provi- 
dence, taking  care  of  every  individual  of  the  human 
fpecies,  and  concerning  itfelf  with  the  meanefl 
creature,  every  thing  exifling,  fo  that  the  very  hairs 
of  our  head  are  all  numbered.  Thus  it  is,  that  in 
their  accounts  of  the  only  true  God  and  his  Provi- 
dence, a  Being,  according  to  them,  of  almighty 
power  exerted  in  theprodudion,  the  formation,  and 
government  of  the  world,  according  to  the  meafures 
of  infinite  wifdom  and  goodnefs ;  the  Apoltles  do 
infinitely  furpafs  all  the  learning  of  the  Heathen 
world.  And  no  lefs  do  they  go  beyond  the  great - 
eft  height  of  their  philofophy,  in  their  dodrines 
concerning  a  future  ftate.  f 

Upon 


Sect.  XX.  Chrijlian  Revelation:  255 

Upon  this  article,  they  exprefs  no  hefitation  or 
uncertainty,  no  contradidlory  fentiments,  but  are 
always  firm  and  pofitive,  always  confiltent  and  uni- 
form. Nor  do  they  take  up  with  thofe  reprefenta- 
tions  of  another  world,  that  are  given  out  by  Poets 
and  Fhilofophers.  The  future  entertainments  they 
fet  to  view  and  propofe  to  mankind,  are  worthy  of 
God  to  bellow,  and  of  rational  minds  to  enjoy  j 
they  are  fuch  whofe  profpe(5l  neceffarily  tends  to 
prevent  the  bafenefs  and  degeneracy,  and  to  ad- 
vance the  refinement  and  perfedion  of  human  na- 
man  nature.  To  them^  who  by  patient  continuance  in 
well-doings  feek  for  glory\  and  honour^  and  immortality  \ 
to  them  eternal  life^  in  thofe  divine  enjoyments,  fhall 
be  awarded.  But  unto  them  that  are  contentious ^  and 
do  not  obey  the  truth ^  but  obey  unrighteoufnefs  ;  indig- 
nation arid  wrath.  For  tribulation  and  anguijh  will 
feize  iifon  every  foul  of  man  that  doeth  evil,  of  the  Jew 
firfi^  and  alfo  of  the  Gentile  :  But  glory ^  honour ^  and 
peace  is  a  fure  inheritance  to  every  man  that  worketb 
right  eon fnefs^  to  the  Jew  firft^  and  alfo  to  the  Gentile  y 
for  there  is  no  refpe^i  of  per  ferns  with  God  {b^.  And 
as  the  Apoflles  do  thus  afford  us  the  cleareft  and 
moll  rational  account  poflible,  of  thefe  two  funda- 
mental articles  of  natural  religion,  the  being  of 
God,  and  a  future  itate  of  rewards  and  puniih- 
ments ; 

So  they  prefcribe  to  us  a  fyllem  of  laws,  exaclly 
calculated  to  promote  the  glory  of  the  great  Head 
of  the  rational  fociety,  to  elfablilh  order  in  the 
world,  and  to  carry  on  the  happinefs  of  hum.an  na- 
ture, of  perfonal  and  focial  life,  in  all  inftances,  in 
every  llage  of  exiftence.  Such  is  the  nature  of 
thofe  laws,  that  putting  our  hearts  and  lives  under 

their 

[h)  R©m.  ii.  7.— n. 


256  The  Truth  of  the  Sect.  XX, 

their  influence,  we  efcape  the  pollutions  of  this 
world,  every  moral  turpitude  and  deformity  3  our 
minds  are  embellilhed  with  the  image  of  God,  we 
become  partakers  of  the  divine  nature;  and^here  in 
our  external  adlions  proving  the  inftruments  of 
good,  mutual  comforts  and  blellings  to  one  another, 
with  thofe  graces  and  virtues  upon  our  fouls,  at  the 
end  of  our  Chriftian  courfe,  we  are  taken  up  to  the 
beatific  vifion  of  God,,  in  the  fociety  of  an  innu- 
merable company  of  other  happy  and  glorious  fpi- 
rits,  to  eternity.  Nor  to  thefe  purpofes  is  the  fined 
underftanding,  the  pureil  reafon,  able  to  conceive 
any  fyftem  of  things  better  adapted.     So  that, 

In  the  dodrines  of  the  Gofpel,  the  Apolfles  de- 
liver the  world  from  all  idolatry  and  fuperilition, 
and  eft ablifh  among  mankind  that  wifdcm  or  philo- 
fophy  that  is  from  ahove^  which  is  firft  pure^  then 
peaceable^  gentle^  eafy  to  be  i7jtreated,  full  of  mercy  and 
good  fruits^  without  partiality^  and  without  hypocrify. 
It  is  pure  religion^  and  undefiled  before  God  and  the  Fa- 
ther {c^.  And  this  religion,  which  conlifts  in  the 
love  of  God,  and  the  love  of  mankind,  in  all  good- 
nefs,  righteoufnefs,  and  truth  ;  of  fuch  confequence 
do  the  Apoftles  reckon  it  to  the  happinefs  of  human 
minds,  that  they  always  reprefent  it  as  indifpenfa- 
bly  necelTary,  in  order  to  our  being  admitted  into 
the  heavenly  manfions.  though  I  fpeak^  fays  the 
Apoftle,  with  the  tongues  of  men  and  Angels^  and  have 
not  charity^  I  am  become  as  founding  brafs,  or  a  tinkling 
cymbal.  And  though  I  have  the  gift  of  prophefy^  and 
underfland  all  myfieries^  and  all  knowledge  ;  and  have 
not  charity^  1  am  nothing.  And  though  I  befiow  all 
my  goods  to  feed  the  poor  ;  and  though  I  give  my  body  to 
he  burned  in  the  caufe  of  religion,  and  have  not  cha- 
rity^ 

(f)  Jam.  iii.  17.  i.  27, 


Sect.  XX.  Chrijlian  Revelation,  257 

rity^  it  profit eth  me  nothing.  Charity  fuffereth  long^ 
and  is  kind^  &c  (^).  How  free  and  noble  the  fen- 
timents  !  All  this  will  appear  manifell  to  every 
man  who  looks  into  the  writings  of  the  Apoilles. 
And  in  all  this  do  they  not  dilcover  a  penetration 
of  mind,  and  an  extent  of  judgment,  far  beyond 
what  the  learned  world  ever  knew  before,  and  ab- 
folutely  incompatible  with  the  vifionary  brain  of  an. 
Enthufiaft  ? 

At  the  fame  time,  how  much  foever  the  Apo- 
files  themfelves  are  perfuaded  of  the  truth  and  im- 
portance of  thofe  initrudlions  which  they  delivered 
to  mankind,  yet  they  do  not  pretend  to  impofe 
them  in  the  way  of  mere  authority,  or  refufe  to 
fubmic  them  to  a  fair  and  impartial  examination. 
They  confider  men  as  reafonable  creatures,  and  that 
religion  does  not  confift  in  bodily  motions  or  ver- 
bal profelFions,  but  in  the  fentiments  and  adions  of 
the  heart,  arifmg  from  an  inward  conviction  of 
mind  ;  and  cannot  therefore  enter  into  the  human 
foul,  but  in  the  way  of  reafon  and  argument.  Hence 
it  is,  that  the  Apolf  les  highly  commend  the  Jews  of 
Berea,^  and  have  left  upon  their  memory  a  fine  re- 
putation, in  recording,  that  Thefe  were  more  noble 
than  thofe  in  TheiTalonica,  in  that  they  received  the 
Word  with  all  the  readinefs  of  mind,  and  fearched  the 
Scriptures  daily ^  whether  thcfe  things  were  f  (e).  In 
fhort,  fo  far  were  the  Apoftles  from  requiring  im- 
phcit  faith  or  blind  obedience,  that  they  command 
people  to  prove  all  things^  and  to  hold  faft  that  which 
is  good  (/)  :  Without  which,  there  is  no  obferving 
of  this  other  rule,  wherein  they  enjoin  their  Difci- 
ciples,  to  he  ready  always  to  give  an  account  to  every 
man  that  afketh  them  a  reafon  of  the  hope  that  is  in 

Vol.  11.  K  k         '  them, 

[d]   1  Cor.  xili.  I.— 13.  U)  Aa.  xvii.  ii, 

(f)   1  Their,  V.  21. 


258  The  Truth  of  the  Sect.  XX- 

them^  with  meeknefs  and  fear  {g)y  void  of  all  intempe- 
rate heat  and  unbecoming  treatment,  which  always 
difoblige,  but  never  convince  the  gainfayers ;  while 
modelly  and  a  refpedtfal  carriage  are  wonderfully 
engaging. 

And  as  the  Apoftles  encourage  a  rational  in- 
quiry, fubmitting  their  dodrines  to  a  free  examina- 
tion; fo,  in  the  cafe  of  diilerent  opinions,  either  to- 
tally or  in  part,  they  conceive  no  angry  or  revenge- 
ful paffions,  they  are  heated  with  no  fpirit  of  per- 
fecution,  an  inhuman  ungodly  temper,  contradictory 
to  the  whole  evangelical  inllitution  ;  but  they  leave 
every  man  to  the  judgment  of  God  (h).  This  is 
their  dodrine,  full  of  good  fenfe  and  humanity  :  // 
is  the  Lord  that  Judgetb.  Therefore  judge  ncthin^  be* 
fore  the  time,  untd  the  Lord  come^  ijcho  both  will  bring 
to  light  the  hidden  things  of  darknefs^  and  will  make 
manifeji  the  coiinals  of  the  hearts  :  And  thenfloall  every 
man  h^ve  praife  of  God  (z).  PVe  then^  fay  they,  that 
are  jlrong,  ought  to  bear  the  infirmities  of  the  weak, 
and  not  to  pleafe  ourfehes.  Let  every  one  of  us  pleafe 
his  neighbour  for  his  good  to  edification  {k).  For  the 
Son  of  man  came  not  to  dejlroy  men^s  lives^  but  to  fave 
them  (/). 

Thus,  in  the  doctrines  of  the  Apoftles  concern- 
ing natural  religion,  and  in  the  whole  of  their  con- 
dud:,  there  is  a  nobienefs  of  mind,  with  an  intire 
command  of  thought;  there  is  a  clearnefs  and  ex- 
tent of  judgment,  a  purity  and  rectitude  of  man- 
ners, of  which  no  Enthufiafl  was  ever  capable,  and 
that  cannot  be  equalled  among  mankind.  And 
fince  the  Apoftles,  thus  far,  were  men  of  found  and 
fober  heads,  of  compofed  and  regular  affedions,  and 
always  expreffed  a  llrong,  raafculine  piety  and  vir- 
tue^ 

(g)   1  Pet.  iii.  15.  {h)   I  Cor.  v.  12,  13.  Rom.  xiv. 

(i)  I  Cor.  iv.  5.       {k)  Rom.  xv.  i,  2.       (I)  Luke  ix.  56. 


Sect.  XXI.  Chrijiian  Revelatmi,  259 

tue,  one  cannot  but  conceive,  that  hitherto  they  are 
wholly  free  of  this  melancholy  dillemper.  So  that 
we  Ihall  proceed  in  our  inquiry,  and  examine, 
whether  any  fymptoms  of  ic  can  be  difcerned  in 
what  informations  they  alford  the  world  concern- 
ing their  Mejjxah, 


SECT.     XXI. 

What  was  taught  by  the  Apoftles  in  Relation  to  the 
Perfon  and  Kingdom  <?/ Jefus  Chrift,  can^  in  no  De- 
gree, expofe  them  to  the  Charge  of  Enthuftafm, 

AN  D  the  Apoftles,  in  the  whole  of  their  fo- 
cial  condud,  and  in  all  their  fentimcnts  with 
regard  to  God  and  natural  religion,  having  been 
ablblutely  free  from  every  thing  wild  and  vifionary, 
of  neceflicy,  the  whole  charge  of  enthufiafm  againft 
them  mult  fall  upon  thofe  doctrines  which  they 
teach  us  concerning  Jefus  Chrift.  And,  indeed,  as 
the  Apoltles,  in  every  article  of  their  doiftrine,  and 
in  all  the  inltances  of  their  conduct  in  reference  to 
both  God  and  man,  were,  beyond  queftion,  fteadily 
and  uniformly  governed,  according  to  the  pureft  in*- 
formations  of  reafon,  and  the  noblcil  and  molt  ge- 
nerous dictates  of  the  fublimeft  piety  and  virtue  ; 
had  they  been,  at  the  fame  time,  only  mere  Enthu- 
fiafts  in  thofe  doctrines  they  have'publifhed  in  rela- 
tion to  Jefus  Chrift^  this  I  fliould  have  eiteemed  as 
wonderful  an  event  as  ever  happened  ;  an  event,  in 
my  apprehenfion,  in  no  wife  conliltent  with  the  na- 
ture of  things.  However,  we  Ihall  here  inquire, 
whether  the  Apoftles  in  thofe  dodrines,  can  have 
tliis  charge  juftly  laid  againft  them. 

And, 


26o  The  Truth  of  the  Sect.  XXI. 

And,  for  this  purpofe,  I  ihall  confider  the  accounts 
which  they  give  us,  concerning  thefe  feveral  parti- 
culars that  fecm  to  be  the  great,  fundamental  arti- 
cles of  the  Chriftian  faith,  and  wherein,  if  in  any 
thing,  they  mult  have  been  Enthufiafts,  namely^  the 
pcrfon  of  Chrift^  the  nature  of  his  kingdom,  his 
death,  and  refurreclion,  and  afcenfion. 

But,  before  I  enter  upon  this,  I  beg  leave  to  re- 
mind my  Reader  of  what  I  underiland  by  an  Enthu- 
fiaft.  He  is  one,  who,  in  the  courfe  of  his  devotion, 
f  which  has  always  a  mixture  of  melancholy  and  ex- 
travagancej  comes  to  feci  fuch  warm  and  extraor- 
dinary emotions  of  foul,  that  without  attending  to 
the  dictates  of  reafon,  he  ftrongly  imagines  he  is  un- 
der the  immediate  influences  of  heaven  ;  and  there- 
fore concludes,  that  thofe  things,  be  they  what  they 
will,  which  run  itrongly  in  his  mind,  and  are  the 
fubject-matter  of  his  devotion,  and  to  which  thefe 
fupernatural  communications,  as  he  fancies,  are  an- 
nexed, have  the  countenance  and  approbation  of 
God,  and  are  immediately  imprclTed  upon  him  by 
the  divine  Spirit. 

Now,  from  hence  (fmce  the  Apollles  cannot  pof- 
fibly  be  fufpecled  of  enthufiafm  in  any  point  what- 
foever,  unlefs  in  thefe  dodrines  that  relate  imme- 
diately to  Jefus  Chrifl')  it  plainly  follows,  that  the 
nature  of  Chnft\  perfon  and  kingdom,  his  death, 
refurredion,  and  afcenfion,  were  fo  flrongly  fettled 
on  their  fancy,  in  the  fame  view  wherein  they  are 
reprefented  to  us  in  their  writings,  and  were  fo 
much  the  fubjed- matter  of  their  devotion,  that,  in 
the  warm  contemplation  thereof,  they  were  mecha- 
nically wrought  up  into  fuch  extraordinary  heats 
and  fervours,  that  though  thefe  things  were  in 
themfelves  mere  fallhoods,  and  they  knew  them  at 
firft  to  be  fo,  yet,  in  the  courfe  of  thofe  raptures, 
■      ^  they 


Sect.  XXL         Chrijlian  Revelation,         26  r 

they  came  at  length  to  look  upon  them  as  mofl 
certain  truths,  that  were  miraculoafly  confirmed 
and  ratified  to  them  by  fupernatural  revelations. 

This,  I  conceive,  niuft  have  been  the  cafe  with 
the  Apoilles,  upon  fuppofition  that  they  were  only 
vifionary  in  thefe  points.  And  it  is  to  be  remark- 
ed, that,  fince  they  are  in  no  refped:  liable  to  this 
imputation  before  they  became  the  Difciples  of 
Jefus  Chrift,  their  enthufiafm  mult  have  been  begun, 
and  carried  on  in  their  devout  contemplation  of  thefe 
articles.  But  that  nothing  of  this  nature  can  be 
laid  to  their  charge,  will  manifeilly  appear  from 
eonfidering  what  their  real  and  undoubted  fenti- 
ments  were  upon  thefe  feveral  particulars,  and  how 
they  flood  affeded  toward  them,  before  they  began, 
on  the  day  of  Fentecoft,  to  propagate  the  Gofpel  to 
the  world. 

And  firft  of  all,  as  to  the  perfon  of  Jefus  Cbrift : 
It  is  to  be  regreted,  that,  in  the  explication  of  their 
notions  concerning  the  perfon  of  the  blcifed  JefMSy 
fome  fcholaitic  Divines  have  introduced  fuch  terms 
and  phrafcs,  as  feem  not  only  empty  founds,  void 
of  ail  fenfe  and  meaning,  but  do  either  tempt  people 
to  deny  the  truth  of  the  Chrilf  ian  revelation,  and  to 
become  Infidels,  or  betray  them  into  fuch  opinions 
as  differ  nothing,  when  narrowly  looked  into,  from 
the  Sabellian^  or,  which  is  much  the  fame,  the  Soci- 
nian  herefy,  whereby  they  feem  to  deny  the  Lord 
who  made  and  faves  the  world.  However,  I  am 
not  here  to  explain  at  large,  under  what  ideas  the 
Apoilles  in  their  writings  reprefent  the  perfon  of 
Jefus  Chriji\  I  fiiall  only  briefly  obi erve,  if  a  man 
will  lay  afide  all  the  notions  he  has  received,  upon 
this  great  article  of  the  Chriftian  faith,  from  his 
education,  and  take  his  ideas  of  Jefus  Chrijl^  jud  as 
they  occur  to  him  in  the  New  Tellament,  he  can- 
not 


262  The  Truth  of  the  Sect.  XXJ. 

not  but  apprehend  him,  without  giving  any  the 
leail  fhock  to  his  own,  or  the  common  realon  of 
mankind,  as  a  divine  perfon,  the  only  begotten  Son  of 
God  (as  well  as  the  Son  of  man,  brought  forth  into 
the  world  in  the  fullnefs  of  the  time^  by  whom  all 
things  were  created  that  are  in  heaven^  and  that  are  in 
earthy  vifihle  and  invifible^  whether  they  be  thrones^  or 
dofmnions^  or  principalities^  or  powers  ;  all  things  were 
created  by  him^  and  for  him^  ayid  he  is  before  all  things^ 
and  by  him  all  things  confifi^  he  being  over  ail  God 
hlejfed  for  ever.  So  that  the  Apoilles  fet  forth  Je- 
ftis  Chrifl  to  us,  not  only  as  the  Son  of  man,  but  as 
the  Son  of  God,  polTeired  of  divine,  infinite  perfe- 
dions,  in  which  he  rs  the  brightnefs  of  his  Father^ s 
glory  ^  and  the  exprefs  image  of  bis  perfon.  This  is  the 
account  which,  after  the  day  of  Pentecofl,  the  A- 
polfles  give  the  world  concerning  the  perfon  of  Je- 
fits  Chrijl,  And,  as  to  the  nature  of  his  kingdom, 
from  the  fame  period  of  time,  the  Apoifles  give  us 
to  underliand  what  it  is,  not  only  in  exprefs  decla- 
rations, and  from  the  particular  laws  of  his  govern- 
ment, but  from  what  they  tell  us  about  his  defign 
in  coming  into  the  world,  and  the  report  they  make 
concerning  the  molt  confiderable  events  of  his  Mi- 
niftry;  1  mean  his  death,  his  refurredlion,  and  afcen- 
fion.  Upon  the  former  article  of  Impofture,  I  have 
already  explained,  that  as  the  Apoitles  exprefsly  de- 
clare, that  the  kingdom  o^  Chrift  is  not  of  thisworld^ 
fo  they  give  oiit  no  laws  belonging  to  his  govern- 
ment, but  what  are  purely  fpiritual,  only  aifecbing 
the  fouls  and  confciences  of  men,  and  leaving  the 
outward  frame  of  things,  in  bodies  politic,  to  be 
modelled  and  adjufted  by  civil  Governors.  Now, 
{fill  purfuing  the  fame  train  of  ideas,  or  minding 
only  the  fpiritual  concernments  of  mankind,  in  no 
other  light  do   they  fet  before  ns  the  defign  of 

Chrijl'^ 


Sect.  XXL         Chri/lian  Revelation.  263 

Chrift's  appearing  on  earth,  his  fubmitting  himfelf  to 
death,  his  rifing  from  the  dead,  and  his  afcending 
into  Heaven.  Thus,  to  give  a  Ihorc  account  of 
their  doctrines  upon  thefe  feveral  articles  concerning 
our  Lord  ; 

In  the  matter  of  his  defign  in  coming  into  this 
world,  they  expreisly  declare,  ht  was  manifefted  to 
redeem  us  from  all  imq^uity^  and  to  purify  unto  himfelf  a 
peculiar  people  zealous  of  good  works.  And,  particu- 
larly, with  refpedt  to  his  death,  they  take  notice, 
that  he  is  therein  the  propitiation  for  the  fins  of  the 
whole  worlds  and  that  without  it  there  is  no  remiffon  of 
fin.  And  upon  his  rcrurred:ion  they  oblerve,  it  was 
.  abfolutely  necefTary  for  our  juftification  ;  for,  unlefs 
he  had  rifen  again  from  the  dead,  we  had  flill  con- 
tinued in  our  fins.  And  as  to  his  afcending  into 
Heaven,  this  they  tell  us  was  likevvife  necelTary, 
not  only  in  order  to  his  appearing  before  God  with 
his  atoning  blood,  thereby  to  purify  or  prepare  hea- 
venly places  for  our  reception,  but  from  thence  to 
derive  upon  our  fouls  the  holy  Ghoil,  or  the  fuper- 
natural  gifts  and  affiflances  of  the  divine  Spirit,  to 
excite  and  fecond  our  hearty  and  conilant  endeavours, 
to  promote  in  ourfclves  the  great  end  of  his  death 
and  refurredlion,  the  finifhing  the  tranfgreffion^  and  the 
making  an  end  of  fin  in  our  hearts  and  lives,  and 
bringing  in  everlafting  righteoufncfs  through  the  whole 
courfe  of  our  behaviour,  whereby  we  are  qualified 
for  the  purchafed  pofifeflion,  thole  heavenly  manfi- 
ons  he  is  gone  to  prepare  for  us. 

And  thus  do  the  Apofi:les  reprefent  Jefus  Chrift 
to  be  the  great  Saviour  of  our  fouls,  and  all  along 
fet  him  forth  in  the  merits  and  virtue  of  his  death 
and  refurredion,  proclaiming  an  indemnity  to  the 
whole  world  ;  and  not  only  thus  gracioufly  offering 
to   admit  all  mankind  to  mercy  ;  but  giving  us  a 

perfect 


264  The  Truth  of  the  Sect.  XXL 

perfedl  rule  of  righteoufnefs,  which  particularly  re- 
lates CO  the  internal  government  of  our  minds  and 
confciences  ;  and  promifing  us  the  inward  fupplies 
of  his  holy  Spirit,  to  fupport  us  in  a  Heady  purfuic 
of  univerlal  holinefs  ;  at  the  fame  time,  encouraging 
us  to  a  continued  courfe  of  piety  and  virtue,  by  pro- 
pofing  to  us  the  eternal  joys  and  felicities  of  heaven, 
as  the  great  reward  of  our  perfeverance.  So  that 
the  kingdom  of  Jefus  Chrift^  as  we  are  taught  by 
the  i^poftles,  is  not  cf  this  world  ;  he  does  not  rule 
his  fubjecfs  in  the  pomp  of  grandeur,  and  according 
to  the  meafures  of  a  fecular  Monarch,  but  be  ts  ex- 
alted to  he  a  Prince  and  a  Saviour^  for  to  give  repen- 
tance to  Ifrael,  and  remijjlon  cf  Jins  ;  and  by  the 
power  of  his  Spirit  fecretly  exerted  upon  our  minds, 
to  deliver  us  out  of  the  hands  cf  thofe  our  enemies y  our 
corrupt  lufts  and  pafTions,  that  invade  the  life  and 
happinefs  of  our  fouls  •,  that  being  brought  from  dark- 
nefs  to  light ^  and  from  the  power  of  Satan  to  God^  we 
might  ferve  him  without  fear  in  holinefs  and  righteouf- 
nefs all  the  days  of  our  lives ;  and,  in  the  end,  be  made 
happy  with  himfelf  in  the  prefence  of  God  his  Fa-" 
ther,  among  Angels  and  Saints  to  eternity.  Thus, 
I  fay,  it  appears,  that  the  kingdom  of  Chnfi^  as  from 
the  day  of  Pentecofl  it  is  all  along  reprefented,  is 
intirely  of  a  fpiritual  nature. 

Thefe  are  the  views  which  the  Apoftles  give  us 
of  Jefus  Chrift  fo  foon  as  they  began  their  public 
Miniilry,  and  into  which,  it  is  fuppofed,  they  were 
led  by  enthuliafm.  But  how  vaftly  different  are 
their  former  apprehenfions  \ 

I  will  not  here  examine,  what  opinion  the  Apo- 
ftles had  concerned  the  perfon  of  Jefus  Chriflj  be- 
fore they  began  their  public  Miniflry.  I  fhall  only 
fay,  upon  this  head,  it  is  very  obvious  to  me,  that 
they  did  not  apprehend  him  under  that  charadler  in 

which 


SEct.  XXI.        Chriftiaji  Re^veJafioH.  i6§ 

which  he  is  reprefentecj  to  us  by  St.  Jobn^  in  the 
firfl  chapter  of  his  Gofpel,  and  very  frequently  by 
the  Apoitle  Paul  in  his  Epiflles. 

But,  as  to  the  nature  of  his  kingdom,  certain  it  is^ 
that  till  the  day  of  Pentecoft,  they  were  fo  far  from 
having  any  notion  that  Jefus  Ctjnft  was  to  eifablifh 
in  the  world  a  fpiritual  government,  that  does  not 
aiFed:  the  fenfes  and  outward  circumltances  of  man- 
kind, but  relates  only  to  the  redemption  of  their  fouls^ 
to  their  inward  thoughts  and  confciences,  and  their 
future  happinefs  ;  that  they  were  manifelf  ly  car- 
tied  away  by  thofe  extravagant  expectations,  that 
univerfally  prevailed  among  the  Jews^  v/ith  refpecl 
to  the  kingdom  of  their  Meffias)  and  did  all  along 
firmly  believe,  he  was  to  have  erected  among  them 
a  fecular  empire,  wherein  he  would  reign,  in  great 
pomp  and  magniticence^  having  all  other  nations  un- 
der his  dominion.  And  fo  ilfongly  did  fuch  things 
run  in  their  minds,  that  they  were  frequently  the 
fubjedl  of  their  converfation  ;  and  never  doubting 
but  they  v/ere  to  be  the  prime  Minifters  of  that 
kingdom,  there  fometimes  arofe  fuch  warm  difputes 
among  them,  about  who  ihould  be  preferred  to  the 
highetl  pofts  of  that  government,  that,  when  they 
could  not  fettle  the  matter  among  themfelves,  they 
were  not  aihamed  to  refer  it  immediately  to  J  ejus 
Chriji,  to  be  determined  by  his  authority. 

Nay,  fo  violently  were  they  prepolTeircd  in  fa- 
vour of  a  worldly  kingdom,  and  that  their  Mejjiak 
would  triumph  profperoufly  over  all  oppofirions 
whatfoever,  till  he  lliould  raife  and  fettle  the  glory 
of  his  empire  in  this  world  ;  that,  till  it  actually  hap-' 
pened,  they  had  not  the  leaft  imagination  he  would 
ever  fall  into  the  hands  of  his  enemies,  and  be  con- 
demned and  crucified.  This  indeed  was  what  they 
v^ere  frequently,  in  very  ex  pre  fs  ternis,  warned  of  ;- 

Vol.  11.  L  1  bus 


266  The  Truth  of  the  Sect.  XXL 

but  fo  thoroughly  were  they  confirmed  in  the  quite 
contrary  expeclations,  that  they  could  not  poflibly 
conceive  what  was  to  be  underltood  when  they 
were  told  plainly,  The  Son  of  Man  Jhall  he  delivered 
unto  the  G  entiles  i  and  Jhall  be  mocked  and  fpite fully  en- 
treated^ and  fpitted  on  5  and  they  fhall  fcourge  him^ 
and  put  him  to  deaths  and  the  third  day  he  fhall  rife 
again.  One  would  think,  there  is  here  fo  great 
plainnefs  of  fpeech,  that  the  moll  fimple  cannot  pof- 
fibly  fail  to  apprehend  the  meaning  of  it.  But  the 
Apoitles,  never  in  the  kafl  calling  in  quellion  thofe 
notions  which  they  had  formed  of  the  kingdom  of 
their  Meffiah^  v^^ere  not  able  to  reconcile  fuch  things 
to  their  former  undoubted  fentiments;  and  there- 
fore were  they  utterly  in  the  dark  about  them,  and 
could  by  no  means  know  what  to  make  of  them. 
Moft  certainly,  they  had  not  the  leaft  fufpicion, 
that  they  imported  that  ihameful  death,  which  Jefus 
Chrift  fuffered  at  Jertifalem,  And  the  Apoftle  Peter^ 
in  particular,  fo  much  was  he  alarmed  at  fuch  dread- 
ful contradidtions,  as  he  thought,  to  the  glory  and 
majefty  of  Chrift  and  his  kingdom,  that  he  openly 
exprelfeth  his  indignation  againfl  them,  and  means 
no  lefs  than  to  rebuke  his  Mailer  for  fpeaking  after 
fo  odd  and  unaccountable  a  manner ;  Be  it  far  from 
thee  J  Lord^  this  fhall  not  be  unto  thee!  And  tho'  Je- 
fits  Chrift^  on  this  occafion,  did,  with  fome  vehe- 
mence, declare  to  his  Difciples,  that,  in  thinking  and 
fpeaking  at  this  rate,  they  were  an  offence  to  him^ 
and  did  yiot  favour  the  things  that  be  of  God^  but  thofe 
that  be  of  men ;  and  that  if  they  would  be  his  Difciples^ 
and  follow  him,  they  mull  lay  afide  thofe  thoughts 
of  worldly  power  and  greatnefs,  and  prepare  them- 
felves  to  meet  with  all  the  calamities  of  life  in  his 
fervice  :  Yet,  fo  deeply  was  the  perliiafion  of  a  world- 
ly kingdom,  to  be  fee  up  by  their  Meffas^  rooted  in 

their 


Sect.  XXI.         Chrijlian  Re/'delation.  267 

their  minds,  that  when  their  Mailer  was  on  his  way 
to  Jerufaleniy  in  order  to  fuffer  death,  as  he  told 
them,  they  verily  believed,  notwithftanding  all  the 
reprelentations  they  had  had  to  the  contrary,  that 
the  kingdom  of  God  would  immediately  appear^  i.  e.  that 
the  Mejfiah  would  immediately  ad^ume  his  royal 
character,  and  take  upon  him  the  government  of 
their  nation,  and  fliow  himfelf  their  great  and  tri- 
umphant Deliverer. 

The  Apoftlcs,  therefore,  were  under  the  flron- 
geft  prejudices  againfl  the  fpiritual  government  of 
Chrift  Jefus^  and  could  not,  without  the  deepell:  hor- 
ror, think  of  his  death  and  paffion.  And  how 
dreadfully  muil  they  have  been  confounded,  when 
they  were  eye-witneifes  of  the  captivity  and  cruci- 
fixion of  their  mailer,  of  whom  they  had  conceived 
fuch  glorious  expectations  !  This  fo  unexpedted  an  e- 
vent  could  not  but  wholly  defeat  and  ruin  all  their 
hopes  and  confidence,  and  fill  them  with  the  utmoil 
perplexities.  And,  indeed,  during  the  whole  of  this 
amazing  cataftrophe,  they  were  like  men  at  their 
wits  end,  and  looked  upon  the  intereil  in  which 
they  had  imbarked  to  be  quite  undone  and  ruined. 
— But,  amidil  their  defiiair,  being  again  revived  by 
the  refurredion  of  Jefus  Chrift^  they  immediately 
recover  their  hopes,  and  return  to  the  old  biafs  of 
their  minds,  and  go  on  again  in  the  fame  train  of 
fecular  ideas,  to  which,  before  his  death,  they  had 
been  accuilomed.  So  that,  il:ill  full  of  the  prolpects 
of  worldly  power  and  grandeur  for  themfclves  and 
their ^nation,  above  all  other  perfons  and  kingdoms 
upon  earth,  when  they  met  together  on  Mount  O- 
livet^  as  witneiTes  of  the  afccnfion  of  Jefus,  they  then 
ajked  of  him,  faying^  Lord^  wilt  thou  at  this  time  re- 
ftore  the  kingdom  to  Ifracl  ?  i.  e.  Wilt  thou  now  de- 
hver  this  our  nation  from  our  prefent  thraldom  and 

ilavery. 


268  The  Truth  of  the  Sect.  XXI, 

flavery,  and  make  ns  now  to  triumph  over  all  other  na- 
tions in  the  world  ?  And,  no  doubt,  rhey  intendec} 
by  this  queftion  to  be  informed,  in  what  charader 
they  thenifelves  were  to  acl,  (which  they  never 
thought  would  be  lov/  and  mean)  in  bringing  abouE 
this  dehverance,  and  in  railing  their  nation  to  an 
univerfal  monarchy.  But  all  the  anfwer  they  re- 
ceived was  (;»),  //  is  not  for  you  to  know  the  times  or 
the  feajons^  which  the  Father  hath  put  in  his  own  power: 
whereby  they  were  manifeflly  left  under  the  full 
force  of  all  their  former  prejudices  and  mifappre- 
henfions. 

And  therefore,  upon  the  whole.  The  Apoftles, 
till  the  day  of  Pentecoil,  were  abfolutely  igno- 
rant of  the  nature  of  Chrijl*s,  kingdom,  and  never  in 
the  leatt  dreamed  of  their  being  put  upon  propaga- 
ting through  the  world  only  a  fpiritual  government, 
whereby  their  Mafter  was  to  reign  only  in  the 
minds  and  confciences  of  men,  in  order  to  prepare 
their  fouls  for  a  Ifate  of  future  happinefs.  So  far 
were  they  from  apprehending  any  thing  of  this  na- 
ture, that  they  were  prejudiced  in  the  moft  invete- 
rate manner  againit  it,  and  were  intirely  devoted 
to  the  expectation  of  a  fecular  empire  ;  which,  they 
imagined,  would  be  carried  on  with  vidory  and  tri- 
umph, till  it  ihould  be  firmly  fettled  in  the  ruin  and 
overthrow  of  all  their  enemies,  and  eftabliilied  on 
fuch  fure  foundations,  as  for  ever  after  to  be  main- 
tained with  great  grandeur  and  magnificence. 

Now,  the  Apollles  having  been  all  along  thus 
involved,  to  the  very  day  on  which  they  JDegan 
their  public  Miniftry  ♦,  is  it  not  manifeit,  that  if 
they  were  Enthulialls  in  the  revelation  of  the  Gof- 
pel,  they  mull  have  begun  their  enthufiafm  all  at 
once,  and  upon  a  fudden,  in  thof©  points  that  never 

were 

{m)  Ads  i.  6,  7,  . 


Sect.  XXL         Chriflian  Revelation.  269 

were  the  fubjedl -matter  of  their  devotion,  and  a- 
gainft  which,  to  that  very  moment,  they  had  been 
moft  violently  prepoffefled  ?  Which,  from  what  I 
Jiave  faid  above,  in  the  jirft  and  Jecond  ohjervations^ 
at  the  beginning  of  the  nineteenth  Se5iion^  appears 
plainly  impoffible. 

And,  indeed,  fo  utterly  inconfiftent  is  fuch  an  e- 
vent  with  the  nature  of  things,  that  one  may  ven* 
cure  to  challenge  all  the  enemies  of  the  Chriflian 
religion,  to  produce  one  fingle  inftance  of  a  man's 
having  adled  the  Enthufiafi;  in  thofe  things,  which 
he  has  not  been  accuitomed  to  entertain  with  good 
liking  and  approbation  ;  or  upon  the  foundation  of 
any  other  religion  than  that  wherein  he  has  been  e- 
ducated,  or  to  which  afterwards  he  has  lor  fome 
time  turned  his  ftudy.  So  that  the  Apoftles,  to  the 
very  day  on  which  they  began  the  propagation  of 
the  Gofpel,  being  not  only  wholly  unacquainted 
with  the  nature  and  defign  of  Chrift's  kingdom 
and  government  in  the  world,  but  having  enter- 
tained fuch  notions  and  fentiments  as  were  directly 
oppofite  to  the  whole  fcheme  of  things  that  was  in- 
tended, it  is  impoflible  they  could  have  been  ani- 
mated, in  the  profecution  of  their  Miniftry,  by  any 
degree  of  enthufiafm  ;  juft  as  impoffible,  as  it  was 
for  them  to  over  heat  their  fancy  with  an  excefs  of 
devotion,  upon  the  death  of  JefusCbrift^  the  thoughts 
whereof  they  abhored  as  moft  impious,  and  highly 
injurious  to  their  Mailer;  or  upon  his  refurredion, 
which  happened  contrary  to  their  expedation  ;  and 
peither  of  which,  as  they  undoubtedly  thought, 
according  to  the  prejudices  of  the  JeiJciJJj  nation, 
had  any  religious  defign  ;  at  lealt,  nothing  in  the 
world  like  to  that,  which  from  the  day  of  Pen- 
fecolf,  they  all  along  reprcfented  them  to  have, 
And  no  man,   I  ani  fure,  can  ever  be  counted  en- 

thuliaflic 


270  The  T:ruth  of  the         Sect.  XXL 

thufiaftic  in  thofe  things  that  never  were  the  fub- 
jed-matter  of  his  devotion,  nor  at  any  time,  fo 
much  as  in  the  lowell  degree,  the  pleafing  objedls 
of  his  religious  thoughts.  To  afTert  this,  would 
indeed  be  extremely  imaginary. 

But  what  I  am  here  mahitaining,  is,  I  think,  put 
beyond  difpute,  from  the  accounts  which  we  have 
of  the  conduct  of  the  Apoftles,  in  preaching  the 
Gofpel  to  the  Heathen  world.  As  I  have  already 
•frequently  obferved,  the  Jews  not  only  expected 
their  Mejfias  would  have  erected  among  them  a 
worldly  kingdom,  to  be  fupported  in  great  pomp 
and  glory ;  but  that  he  was  likewife  to  have  tri- 
umphed over  all  other  nations,  whom  they  ima- 
gined he  would  have  fubdued  under  their  dominion. 
So  far  therefore  were  they  from  apprehending,  that 
the  Gentile  world  were  to  be  promoted  to  an  equal 
ihare  of  the  fame  bleflings  and  felicities,  whereof 
they  themfelves  were  to  be  polTefled,  that  they  con- 
fidered  them  no  otherwife  than  as  men  devoted  to 
deftrudion,  or  to  be  reduced  into  a  ftate  of  fervi- 
tude,  to  maintain  the  grandeur  of  their  empire. 
Now,  in  confequence  of  thefe  national  prejudices, 
and  from  the  authority  of  fome  particular  laws  in 
the  Mofaical  conifitution,  whereby  they  were  ex- 
prefsly  forbid  to  have  any  fort  of  familiar  inter- 
courfe  with  thofe  of  another  nation,  'tis  apparent, 
the  Apoilles  were  of  opinion,  even  for  fome  time 
after  they  underftood  the  nature  of  Chrift's  king- 
dom, and  had  been  employed  in  the  profecution 
of  their  office,  that  all  the  Gentile  world  flood  ex- 
cluded from- the  covenant  of  gra,ce;  and  that  it  was 
not  IcHvful  to  admit  them  to  a  participation  of  the 
privileges  of  the  Gofpel.  Upon  which  views  of 
things,  when  they  went  about  ^  the  world  in  the 
work  of  their  Miniliry,    fo  fcrupulpufly  did  they 

obferve 


SECt.  XXI.         Chrijiian  Revelation.  271 

obferve  the  preaching  the  Gofpel  to  noqe,  but  to 
thofe  of  their  own  nation  and  religion,  that,  when 
the  Apoille  Peter  happened  to  extend  his  Miniftry 
to  the  Gentiles,  this  was  thought  to  be  fo  great  a 
breach  of  his  duty,  that  when  he  came  up  to  Jerufa- 
km,  the  reft  of  the  Difciples  openly  condemned  his 
conducl:  in  this  initance,  and  brought  him  to  give  an 
account  of  it  in  public.  From  hence,  I  fay,  it  ma- 
nifeftly  appears,  that  the  Apoftles  were  all  of  the 
opinion,  that  the  difpenfation  of  the  Gofpel  was  to 
be  confined  to  thofe  of  their  own  nation,  and  that 
they  were  ftrongly  prejudiced  againil  its  being  ex- 
tended to  the  Heathen  world. 

Now,  the  quellion  is.  How  came  it  about,  that 
they  all  entered  into  other  fentiments,  and  purfued  a 
clean  contrary  practice,  w^hile  they  travelled  through 
the  world,  and  difpenfed  the  bleflings  of  the  Gofpel, 
at  the  hazard  of  their  lives,  to  all  nations  under  the 
fun  ?  And  from  plain  matter  of  fad:  it  appears,  that 
this  change  of  their  opinion  and  practice,  in  fpite 
of  all  their  former  prejudices,  was  not  the  eiled  of 
enthufiafm,  or   of  a  groundlefs   imagination  ;   that 
they  had  a  command  for  it  immediately  from  Hea- 
ven.    For  the  Apoftle    Peter^  in   the   vindication 
which  he  made  of  his  conduct  in  relation  to  this  ar- 
ticle,   propofes  to  the  Difciples  at  Jerufalem  thefe 
four  confiderations  for  their  fatisfadion  ;    1/,  lays 
he  (»), .  "  as  I  was  in  the  city  of  Joppa  praying,  I 
''  faw  a  viiion,  a  certain  velTel,  as  it  had  been  a 
''  great  flieet  let  down  from  Heaven  by  four  cor- 
"  ners,  wherein  there  being  all  forts  of  beafts  mixed 
*'  together,  both  clean  and  unclean,  I  heard  a  voice 
"  faying  unto  me,  Arife^  Peter,  Jlay  and  eat :   But 
•<  I,   Itruck   with  horror  at    what  I  had   hitherto 
"  thought  fo  directly  contrary  to  the  law  of  God, 
^  '  u  laid, 

(«)  Ads  xi.  5,  SiC, 


rjt  The  Truth  of  the  Sect.  XXI. 

*'  faid,  Not  fo^  Lord,  for  nothing  common  or  unclean 
''  hath  at  any  time  entered  into  my  mouth.  But  the 
"  voice  anfwered  me  again  from  Heaven,  what  God 
^'  hath  cleanfed^  that  call  not  thou  common.  And  this 
*'  was  done  thrice,  and  all  was  drawn  up  again  to 
**  Heaven,  idly^  He  oblerves,  that  as  he  was  re- 
"  fleding  what  might  be  the  meaning  of  this  vifion, 
*'  the  Spirit  faid  unto  him,  Behuld  three  men  feek 
''  thee^  aufe^  and  go  with  them,  o^dly,,  He  takes  no- 
*'  tice,  that  having  gone  along  with  thofe  three 
"  men  to  Cefarea,,  to  one  Cornelius  a  Centurian,  who 
*'  had  called  together  his  kinfmen  and  near  friends^ 
"  and  were  waiting  his  coming  ;  as  he  began  to 
*'  preach  to  them  the  Gofpel  of  Jefus  Chrifl,  the 
*'  holy  Ghofi  fell  on  all  them  that  were  pre fent^  as  he 
'*  had  done  on  the  Apoftles  themf elves  en  the  day  of 
"  Pentecoft  ;  and  that  looking  upon  this  as  a  molt 
*'  convincing  evidence  from  Heaven,  that  God  had 
•'  accepted  of  the  Gentiles  to  a  participation  of  the 
*'  Gofpel,  he  had  commanded  them  to  be  baptized 
*'  in  the  name  of  the  Lord.  4/%,  Being  fenfible 
"  that  the  ftrength  of  his  vindication  lay  particu- 
larly in  the  certainty  of  thofe  miraculous  efTufi- 
ons  of  the  holy  Ghoft,  poured  down  from  Hea* 
"  ven  on  Cornelius  and  his  company,  he  appeals,  for 
"  the  truth  of  this,  to  the  teftimony.of  fix  brethren 
"  that  were  then  prefent,  and  wJifo  had  accompa- 
'*  nied  him  from  Joppa  to  JerufalemJ' 

Thefe  are  the  particular  defences  which  the  A- 
poftle  Peter  propofes  to  his  Fellow- Difciples  and  A- 
poftles  for  their  fatisfacfion.  And  from  the.  force  of 
thefe  confiderations  they  are  fully  convinced  of  the 
reafonablenefs  and  neceffity  of  his  conduct,  and  ever 
after  follow  the  famecourfe,  and  propagate  the  Gofpel 
to  people  of  all  nations,  without  diitinction.  Nothing 

therefore 


iC 


Sect.  XXII,         Chrijlian  RevelatioUi         %f^ 

therefore  can  be  more  manifefl,  than  that  the  Apoflles 
\veren6Enthufialb,  when  they  carried  the  bleilingsof 
the  Gofpel  beyond  thofe  of  there  own  nation  and  re- 
ligion, and  pretended  they  had  a- divine  commifliori 
to  difpenfe  them  to  the  Heathen  world.  And  it  be- 
ing thus  evident,  that  they  had  it  revealed  to  them 
from  heaven,  what  was  the  extent  of  Chrift'%  king- 
dome  ;  we  muft  neceiTarily  conclude,  they  were  af- 
ter the  fame  manner  informed  concerning  the  natur© 
of  his  Government. 


SECT.     XXII. 

I'he  Apojltes  were  no  Enthiifiafts  in  what  they  relats 
concerning  the  Beath^  ReJurre5fiony  and  Afcenfion  of 
Jefus  Chrift. 

I  SHALL  now  proceed  to  confider,  in  the  next 
place,  what  fituation  of  mind  the  Apoilles  were 
in,  with  refpect  to  the  death,  refurreciion,  and  af* 
cenfion  of  Jefus  Chrtft^  which  are  the  great  funda- 
mental articles  of  the  Chriftian  faith^  and  wherein, 
if  at  all,  they  mull  have  been  Enthufiails.  But,  be- 
fore I  propofe  any  thing  particularly  on  thefe  feveral 
articles,  I  beg  leave  to  obferve  in  general : 

It  would  be  carrying  things  to  a  llrange  pitch  of 
wild  extravagance  to  imagine,  that  all  thefe  events 
happened  only,  and  had  their  exigence  no  v/here 
elfe,  but  in  the  deluded  fancies  of  the  Apeliles. 
And  yet,  in  fair  reafoning,  this  is  what  a  man  will 
be  forced  to,  if  he  alledges  they  were  vilionary  in 
any  one  of  them.  So  that  by  this  way  of  reckon- 
ing, ''  the  death  of  Chrift  with  all  its  particular  cir- 
''  cumflances,  was  a  tragedy  acted  only  in  the  i- 
*'  magination  of  the  Apoflles :  And  when  they  tell 

Vol.  IL  M  m  ''.'  m, 


274  ^^^  "^^^^^  9f^i^^^     '    Sect.  XXIL 

"  us,  that  on  fach  a  particular  day  they  went  np 
"  in  company  with  Jefus  himfelf  to  Mount  Olivet ; 
*'  that  he  was  there  openly  among  them  ;  and  than 
"  after  he  had  difcourfed  for  fome  time  familiarly 
"  with  them^  he  was  fenilbly  lifted  up,  and  in  the 
*'  view  of  all  prefent  afcended  into  Heaven  ;  and 
*'  that  they  immediately  after  this  returned  full  of 
"  joy  in  company  with  many  others  to  Jerufakm 

*'  This  was  all  a  waking  dream,  there  was  no- 

"  thing  of  truth  or  reality  in  it,  it  was  pure  fancy 
"  and  illufion  in  all  the  particular  parts  of  it." 
For,  I  fay,  if  we  judge  the  Apoftles  vifionary  in  one 
point,  rnuli  they  not  neceiTarily  fall  under  the  fame 
imputation  in  all  ?  Why  truly,  Unce  thefe  things  are 
all  matters  or  fa(!l,  whereof  one's  fenfes  are  compe- 
tent judges,  and  the  Apoflles  were  equally  capable 
of  underliandingthe  certainty  of  every  one  of  them  ; 
if  there  be  not  fome  particular  reafons  (which  I  am 
quite  ignorant  of,  and  iliall  be  glad  to  learn  from 
any  hand)  that  affect  the  teftimony  of  the  Apollles 
in  one  article,  more  than  in  another,  I  am  apt  to 
think,  we  mull: ,  according  to  juflice,  fuppofe  them 
vifionary  either  in  none,  or  in  all. 

And  therefore,  if  it  was  by  mere  enthufiafm,  that 
they  faw  Chrift  among  them  on  Mount  Olivet ;  that 
they  heard  him  difcourfing  with  them  ;  and  beheld 
him  going  up  from  thence  into  Heaven  •,  what  can 
hinder  us  from  being  perfuaded,  that  it  was  only  in 
the '  fame  manner,  by  mere  enthufiafm,  that  they 
were  at  that  place,  among  fuch  perfons,  and  that 
they  came  down,  and  returned  to  Jtrufalem?  Were 
they  not  fully  as  capable  of  know  whether  Jefits 
Oorijl  was  there  and  then  prefent  among  them,  and 
whether  he  left  them,  and  went  upwards  ;  as  whe- 
tlier  they  tbemfelves,  or  any  body  clfe  were  there, 
and  whether  they  parted  from  one  another,   and 

cam  e 


Sect.  XXIL      Chrtjlian  Revelation.  275 

came  down  in  great  companies  ro  return  every  roan 
to  his  own  home  ?  I  Ihall  be  glad  to  know  what 
greater  evidence  there  is  upon  one  fide,  than  there 
is  upon  the  other,  And  if  tlie  Apoftles  mull  needs 
be  reckoned  vifionary  in  the  refurreclionand  afcenfion 
of  Jefus  Chrifly  why  not  hkewife  in  his  being  appre- 
hended, and  condemned,  and  crucified,  and  buried, 
and  in  all  the  particulars  that  accompanied  thefe  fe- 
veral  events  ?  It  is  not  in  the  power  of  all  the  ene- 
mies of  the  Chriftian  religion  to  lliow,  that  they 
were  more  competent  judges  of  the  latter  than  of 
the  former,  or  that  their  teftimony  is  more  to  be 
depended  on,  in  what  relates  to  the  crucifixion, 
than  in  what  relates  to  the  refurrection  and  afcenfi- 
on. And  to  charge  them  with  enthufiafm  in  one 
article,  and  not  in  another,  wherein  they  are  ma- 
nifellly  equally  obnoxious,  is  againlt  all  the  princi- 
ples of  what  can  deferve  the  name  of  Freer hinking, 
and  mofl  certainly,  can  come  from  nothing  but  fuch 
prejudices,  as  miferably  entangle  the  mind,  and  de- 
prive it  of  all  freedom  of  thought.  I  am  at  no  lofs 
to  conceive  what  treatment  I  fhould  meet  with 
in  the  world,'^fhould  I  alTert,  '*  that  Julius  Cafar^  in 
"  making  his  efcape  from  the  Ifland  of  Pharus^  was 
*'  drowned,  and  did  not  fave  himfelf  by  fwimming, 
"  as  is  confidently  reported ;  for  that  all  the  Hifto- 
*'  rians  who  give  this  account  of  him,  were  led  in- 
''  to  it  by  ftrong  fancy,  and  fome  kind  of  enthufi- 
*'  afm.''  And,  in  the  mean  time,  no  Infidel  will  find 
it  poflible  to  ihow  the  contrary  of  this  wild  enough 
affertion,  without  the  afliftance  of  thofe  principles, 
which  regarding  all  characters  concerned,  will  ne- 
cefiarily  prove  the  truth  of  the  refurrcdion  of  Jefus^ 
and  confecjuently,  that  the  Apoftles  were  no  Enthu- 
fiafts. 

But 


£76  7he  Truth  of  the        Sect.  XXII, 

But  let  us  now  particularly  confider,  what  im- 
prefTions  the  Apoftles  were  under,  with  refped  to 
the  death,-  refurredion,  and  afcenfion  of  their  Mef- 
Jiab, 

As  to  the  death  of  Chrift^  this  is  an  event,  where- 
in, if  there  was  no  more  to  be  faid  of  it,  but  that  it 
happened  at  Jerufalem  about  1 700  years  ago,  there 
is  no  man  that  would  judge  himfelf  in  the  leail  con- 
cerned. But  it  being  fet  forth  to  us  as  the  only 
propitiatory  lacrifice,  on  the  confideration  whereof, 
we  have  the  offer  of  mercy  and  forgivenefs  of  fins  i 
it  is,  in  this  view,  of  the  kit  confequence,  and  of  in- 
finite concern  to  all  mankind.  I  have  already  ob- 
ferved,  that  the  Apoifles,  in  offering  their  crucified 
Mafter  in  this  light  to  the  world,  were  no  Enthufi- 
afts.  And  let  fome  of  our  modern  Infidels,  whofe 
wild  contradictious  fpirit  is  of  late  mightily  impro- 
ved, think  what  they  will  concerning  the  reality  of 
the  death  of  our  Lord  upon  the  crofs,  it  can  never  be 
counted  a  meer  groundlefs  conceit  of  the  Apoftles, 
flowing  from  an  over-heated  imagination.  It  was 
certainly  fp  contradi^flory  to  all  their  expectations, 
and  they  were  fo  violently  prepofTeffed  againft  the 
probability,  or  rather  poffibility  of  the  event,  and 
they  all  along  rejeded  the  thoughts  of  it  with  fo 
much  averfion  and  abhorrence,  that  they  could  neT 
ver  be  induced  tq  entertain  any  the  leail;  fufpicion, 
that  it  would  ever  happen.  Of  neceffity,  therefore, 
it  muft  have  been  the  ilrongeft  evidence  imaginable, 
no  lefs  than  ocular  demonffration,  that  convinced 
Uiem,  and  made  them  publifli  every  where  through 
the  world,  that  Chnji  fuffered  death  at  Jfrufakm. 
And  therefore. 

To  come,  in  the  next  place,  to  the  refurredion  of 
Jefi'.s  Chrift :  This  likevvife  is  a  mattei"  of  fact,  that  fell 
hnder  the  cognizance  of  their  fenfes,  and  of  the  cer- 
tainty 


Sect.  XXII.       Chri/lian  Revelation.  277 

tainty  whereof  the  Apollles  had  all  pofTible  oppor- 
tanities  to  bs  fully  fatisfiecl.  And,  as  I  have  already 
hinted,  if  they  are  not  to  be  credited  on  this  article, 
why  do  we  admit  their  teiVimony  in  the  fornier  :  It 
is  by  no  means  to  be  faid,  that  it  is  not  the  evidence 
x)f  the  Apollles,  but  that  of  other  Hiftorians  who 
have  taken  notice  of,  and  handed  down  the  hiflory 
of  the  crucifixion,  which  ought  to  induce  the  world 
to  believe  the  truth  of  this  event.  For  what  is  it 
in  the  cafe  of  the  Apollles,  that  can  make  us  rejed 
their  teilimony,  while  that  of  others,  who  are  not 
Chriflians,  is  admitted. 

1  will  take  the  liberty  to  obferve  to  our  Gentle- 
men Freethinkers,  there  are  none  of  thofe  Writers 
upon  whofe  credit  they  receive  the  truth  of  the  cru- 
cifixion, that  were  eye-witneffes  of  this  matter  of 
fad;  and  therefore  they  mult  have  had  it  only 
from  the  information  of  others.  But  what  do  they 
know  concerning  thofe  others  ?  Can  they  tell  us 
their  character  and  circumftances,  that  we  may  un- 
derftand  how  far  they  are  to  be  depended  on  f  As 
for  the  Apollles,  who  were  themfelves  eye-witnefles, 
we  know  every  thing  of  them,  that  can  be  thought 
necelTary  to  enable  us  to  form  a  true  judgment  of 
the  value  of  their  evidence.  And  though  they  had 
had  it  only  at  fecondhand,  yet  wherein  is  their  credit 
inferior  to  that  of  thofe  Heathen  Authors,  from  a 
regard  to  whofe  reputation,  fuch  as  deny  the  refur- 
redion,  do  neverthelefs  believe  the  crucifixion  ? 
For  my  own  part,  I  am  fully  fatisfied,  that  the  teili- 
mony of  the  Apollles  in  this  article,  is,  on  many 
accounts,  far  preferable  to  that  of  all  others  what- 
foever.  To  inllance  in  one  particular  proof  for  this 
purpofe,  it  is  manifeft,  to  any  conHderate  man,  that 
the  Apollles  were  under  the  power  of  fuch  violent 
prejudices  againlt  the  death  olJefusChrifi,  and  were 


278  The  Truth  of  the  Sect.  XXIL 

fo  fully  pofleiTed  of  the  firm  belief,  that  he  would 
live  for  ever  {a),  at  leafl  till  he  fhould  triumph  over 
all  the  enemies  of  their  nation,  and  eftablifli  the 
glory  of  their  empire  upon  fuch  fure  foundations  as 
ihould  never  be  fliaken,  that  unlefs  they  had  been 
upon  the  fpot,  and  with  their  eyes  had  feen  his 
crucifixion,  or  at  leafl,  had  had  all  the  ftrongell  evi- 
dence that  the  nature  of  things  was  able  to  aiford 
them,  they  would  never  have  been  prevailed  on  to 
believe,  that  fuch  a  death  had  befallen  him.  Upon 
which  I  will  venture  to  fay,  the  man  who  refufes 
to  give  credit  to  the  teflimony  of  the  Apoftles  in 
this  article,  muft  at  the  fame  rime  overturn  all  the 
foundations  of  moral  certainty,  and  run  the  world 
into  the  greateft  fcepticifm  and  confufion.  And  I 
make  not  the  lead  fcruple  to  affirm,  that  if  their  e- 
vidence^  is  good  (as  unqu  eft  ion  ably  it  is)  upon  the 
crucifixion,  it  is  no  lefs  valuable  upon  the  refurre- 
clion  ;  nor  is  there  any  the  leaft  fhadow  of  reafon 
(upon  attending  to  all  the  circumftances  of  thofe 
events)  to  difi^elieve  them  in  one,  and  to  give  credit 
to  them  in  the  other.  But  what  good  reafon  we 
have  to  depend  on  the  teftimony  of  the  Apoftles, 
with  refped  to  this  great  article  of  the  Chriftian 
faith,  will  appear  from  confidering,  how  once  in 
their  fife  they  flood  affected  towards  it. 

It  is  very  obvious,  that  never  were  men  upon 
earth  lefs  in  a  condition  to  work  up  their  imagina- 
tion into  any  delirious  or  enthufiaftic  ravings,  than 
the  Apoitles  were  at  the  time  when  the  refurrec1:ion 
IS  fiiid  to  have  happened.  For  the  fad  misfortune 
that  juft  now  had  betallen  them,  the  crucifixion  of 
their  Mufter;  the  fatal  overthrow  of  that  perfon 
from  whom  they  expeded  fo  much  glory  and  tri- 

f  umph, 

[a)  John  xii    34. 


Sect.  XXII.         Chrijiian  Revelation,         279 

iimph,  had  fo  intirely  broken  and  confounded  all 
that  fine  fcheme  of  thoughts,  which  they  had  hi- 
therto fo  fondly  indulged,  had  funk  them  into  fo 
helplefs  and  defperate  a  condition,  alarming  their 
fouls  with  the  moll  dreadful  apprehenfions  of  im- 
pending dangers,  that  in  fuch  unhappy  eircum- 
llances,  they  could  not  poflibly  enjoy  any  compo- 
fure  of  mind,  to  form  themfelves  into  any  frame  of 
devotion,  but  were  certainly  overwhelmed  in  the 
deepeil  inward  convulfions,  and  the  greateft  and 
inoit  difhracfting  perplexities  \  a  fituation  of  mind  in 
no  fort  fufceptible  of  enthufiafm. 

Befides,  that  the  Apotlles,  during  the  life  of  Jefus 
Chrifi^  having  never  once  fufFered  his  death  to  enter 
into  their  thoughts  as  that  which  they  imagined 
would  ever  happen,  they  could  not  be  accuftomed 
to  entertain  any  the  leail  profpedl  or  belief  of  his 
refurrection,  fo  as  thereby  to  be  prepared,  from  any 
biafs  of  mind,  to  have  fuch  a  conceit  to  fettle  upon 
their  fancy,  or  to  admit  the  truth  of  the  fadl,  upon 
flight  grounds,  or  without  full  and  convincing  evi- 
dence ;  On  the  contrary,  from  the  natural  conne- 
ction of  our  ideas,  one  cannot  but  conclude,  that  the 
way  to  the  refurreclion,  the  death  of  their  Lord, 
being  fo  very  fhocking,  and  that  which  they  fo  vio- 
lently abhorred  and  rejed:ed,  they  could  not  but 
have,  while  Jefus  was  alive,  as  great  an  averfion  to 
the  one,  as  to  the  other;  at  which  rate,  by  no 
means  were  they  in  the  way  to  become  Enthu- 
Haas. 

And  therefore,  there  being  fo  fmall  a  difrance  of 
time  betwixt  the  crucifixion  and  the  refurrection,  if 
the  Apoftles  were  only  fo  many  wild  viflonarics 
with  regard  to  this  article,  it  is  plain,  their  enuhu- 
fiafm  mutl  have  been  begun,  carried  on,  and  fcrew- 
ed  up  to  the  highcll  pitch  that  ever  madncfs  or 

frenzy 


^8o  7he  truth  of  the         Sect.  XXIL 

frenzy  was  raifed  to,  within  the  compafs  of  but  a 
few  hours,  and  that  in  fpite  of  the  moft  Itubborn 
prejudices,  in  which  they  were  all  along  involved ; 
nay,  whilft  they  were  under  all  the  agonies  and  di- 
itradions  of  mind,  wherewith  all  the  mod  dreadful 
and  confounding  difappointments  could  opprefs 
them :  Which,  from  conlidering  the  nature  of  things, 
according  to  what  I  have  formerly  obferved,  mull 
be  elletmed  abfolutely  impoflible; 

I  have  juit  now  hinted,  that  the  Apoflles,  during 
the  life  of  Jefus  Chrift^  were  fo  far  from  having  any 
notion  of  his  refurredion,  that  they  were  rather 
very  (Irongly  prejudiced  againlt  it.  And  it  does 
not  appear,  that,  after  his  death,  they  were  in  any 
better  iituation  ;  nor,  when  one  confiders  their  cir- 
cumftances,  was  it  really  poflible  it  could  be  fo. 
For,  not  to  fpeak  of  that  terrible  difappointmcnt 
they  had  met  withal,  which  had  totally  dafhed  their 
hopes,  and  put  an  end  to  all  their  expedations  ; 
and  how  they  were  thereby  reduced  to  fo  me- 
lancholy a  pafs,  that,  at  leaft,  full  of  confufion  and 
perplexity,  they  knew  not  what  to  think  5  we  may 
realbnably  conceive,  that  Chrift\  falling  a  facrifice 
to  the  malice  and  revenge  of  his  enemies,  being  an 
event  utterly  deftrudive  of  all  the  notions  they  ever 
had  of  their  Mefftah  and  his  kingdom,  they  could 
have  no  good  reafon  to  induce  them  to  look  for  his 
refurredion.  For,  befides  the  Itrangenefs  of  the 
thing  itfelf,  viz.  A  man's  raifing  himfelf  from  the 
dead  (which  they  might  here  think  impofTible  -,  for 
they  do  not  as  yet  feem  to  have  had  any  notion  of 
his  divinity)  the  Apoftles  being  ftill  tenacious  of 
the  expectation  of  a  worldly  kingdom  under  their 
^Meffias^  they  could  imagine  to  themfelves  no  end, 
for  v/hich  he  would  come  back  from  the  dead  again, 
that  he  might  not  have  compaiTed  much  more  ho- 
nourably^ 


Sect.  XXllo        Chrijiian  Revelation,         ^8i" 

nourably,  whild  he  was  alive  among  them.  And 
for  JefiiS  Chrift  wholly  to  negled  the  end  for  which, 
as  they  conceived,  he  appeared,  and  which,  while 
he  was  on  earth,  might  have  been  accompRfhed 
more  to  his  own  glory,  and  the  credit  of  his 
friends ;  and  Ihamefuiiy  to  fuffer  death,  and  to  rife 
again,  with  a  view  of  doing  no  more,  but  to  pnrfue 
tile  fame  very  end  which  formerly  he  had  intended: 
This  they  thought,  as  it  really  is,  moil  abfurd  and 
unaccountable.  Upon  all  which,  one  cannot  but 
conclude,  that  theApoftles  mull  have  been  ftrongly 
fortified  in  their  prejudices  againft  the  refurredion 
o{Jejus\  and  that  they  certahily  gave  up  all  for 
loft,  upon  his  crucifixion,  and  had  no  hopes  of  his 
ever  returning  to  life  again,  but  ralhly  confidered 
him  as  a  perfgn  in  whom  they  had  been  fadly  de- 
ceived or  difappointed  (¥), 

What  I  have  hitherto  faid  upon  this  article  is 
taken  from  the  principles  of  human  nature,^  as  they 
would  operate  upon  people  of  the  fame  notions,  or 
in  the  iame  fituation  and  circumftances  with  the  A- 
poftles.  And,  in  fad,  we  have  a  very  good  con- 
firmation of  all  that  is  here  advanced,  from  the  ac- 
count which  St.  Mark  gives  us  of  their  behaviour 
on  the  third  day  after  the  crucifixion. 

This  ELvangehft  tells  us  (0,  that  on  that  very 
day,  on  which,  in  the  judgment  of  our  Saviour  {d)y 
they  ought  to  have  been  joyfully  expeding  the  re- 
furredion,  according  as  it  had  been  foretold  them, 
they  were  together,  imparting  their  forrows  to  one 

Vol.  II.  N  n  another, 

«/,wK  Chryfoft.  in  i  Cor.  i.  31.  p.  270.  And  in  th.s  light  muft 
they  not  have  apprehended  him,  while  they  had  no  hopes  of 
his  rifing  to  life  again?  So  that  the  Englilh  of  Chryfoftom  s 
language,  in  the  former   edition,  needed   not  to  have  given  1« 

much  offence.  ,  ,s  ,r.j.  t  v     •     .« 

(c)  Mark  xvi.  10,  il.  W  Vid.  Job.  xiv.  28, 


282  The  Truth  of  the         Sect.  XXIL 

another,  and  like  fo  many  poor,  hopelefs  creatures, 
weeping  over  their  fad  misfortunes  and  difappoint- 
ments,  which  they  thought  to  be  fo  far  beyond  re- 
medy, that  they  could  not  believe  Mary  Magdalene^ 
and  other  v/omen,  who. came  and  told  them,  that 
Jefiis  was  r'lfen^  and  that  they  had  feen  him  ;  but 
looked  upon  all  the  accounts  which  they  had  of 
this  extraordinary  event,  as  fo  many  idle  tales  (^), 
and  which  therefore  they  rejeded,  as  the  eiiedls  of 
mere  fancy  and  delufion. 

And  indeed  they  were  all  of  them  fo  far  from  be- 
ing forward  in  admitting  for  a  truth,  this  elTencial 
point  of  the  Chriftian  religion,  that  it  ihould  rather 
feem,  they  were  moll  unreafonably  incredulous,  and 
ftrangely  obftinate  in  the  prejudices  they  had  againft 
it.  For,  do  they  not  abfolutely  refufe  to  give  cre- 
dit to  one  another  in  this  article  \  Indeed,  they  re- 
nounce all  hum.an  teftimony  ;  they  will  not  trull  to 
the  relations  which  they  have  of  it  from  any  of 
their  own  company,  though  ever  fo  well  vouched  ; 
but  continue  unbelievers,  till  they  are  forced  to 
yield  to  the  teftimony  of  their  own  fenfes.  Nay, 
one  of  them  in  particular  judged  it  a  matter  fo  ex- 
tremely incredible,  that  he  rcjeded  the  tellimony  of 
ten  Apoltles,  and  of  other  Difciples,  though  they  gave 
it  concerning  what  they  had  themfelves  feen  diltindly; 
and  declares  openly,  that  nothing  under  the  highelt 
and  fulled  evidence,  even  that  of  feeing  with  his 
own  eyes,  and  feeling  with  his  own  hands,  and  nar- 
rowly examining  into  the  truth  of  the  fadl,  as  far  as 
(not  one,  but)  all  his  fenfes,  that  were  capable  of 
difcerning,  would  carry  him,  iliould  be  able  to  per- 
fuade  and  convince  him.  From  which  I  am  apt  to 
think,  that  this  Apollle,  efpecially,  looked  upon  Je- 
Jus  Chrifi  as  one,  by  whofe  means  they  had  been 

led 

\e\  Luke  xxiv .  1 1 . 


Sect.  XXII.        Chrijlian  Revelation,         283 

led  into  the  valneft  and  mod  delufive  expectations. 
But  that  they  were  all  thus  under  the  llrongell  pre- 
judices, and  had  no  hopes  of  the  refurredion,  will 
nianifeftly  appear  from  the  plain  account  which  we 
have  of  their  conduct,  on  this  occafion  ;  which  I 
fliall  relate  in  the  following  manner: 

*'  Mary  Magdalene,  and  fome  other  women,  who 
"  had  conceived  a  very  tender  eileem  towards  "Je- 
"  fus  Chrift^  having  attended  his  funerals,  and  taken 
*'  particular  notice  of  the  place  where  the  corps 
''  was  laid,  return  home,  and  prepare  fpices  and  o- 
^*  ther  materials,  with  a  defign  to  anoint  the  dead 
*'  body  on  the  third  day  after,  the  immediately  fol- 
*'  lowing  being  the  Jewijh  Sabbath.  And  for  this 
*'  purpofe,  very  early  in  the  morning  of  the  firft 
'*  day  of  the  week,  having  come  to  the  place  where 
''  the  corps  had  been  laid,  they  are  mightily  alarm- 
"  ed,  when  they  find  the  ftone  rolled  away  from 
*•■  the  door  of  the  fepulchre,  (for  they  had  been  fay- 
"  ing  among  themfelves,  as  they  were  coming,  who 
*'  ft)  all  roll  us  away  the  ft  one  ftrom  the  door  of  the  fe- 
"  pulchre  ?  (for  it  was  very  great)  and  having  no 
''  imagination  of  any  thing,  but  that  the  dead  body 
"  was  ilplen  away,  they  are  greatly  perplexed,  and 
''  know  not  what  to  do ;  while,  in  the  mean  time, 
'■^  Mary  Magdalene  haftes  back  to  the  Apoftles  Pe- 
'^  ter  and  John^  and  with  the  deepelf  concern  ac- 
'^  quainrs  them,  that  they  had  taken  the  Lord  ouc 
"  of  the  fepulchre,  and,  fay  they,  we  know  not  where 
'^  they  have  laid  him. 

''  Upon  this,  thefe  two  Apodles,:  greatly  fur- 
"  prized  at  the  relation,  run  immediately  to  the  (e- 
"  pulchre,  and  having  both  of  them  gone  down  in- 
''  to  the  cave,  they  find  the  body  gone,  but  law  the 
'*  linen  cloaths  lying,  and  the  napkin  that  vi^as  a- 
*'  bout  his  head,   wrapped  together  and  laid  in  a 

*'  place 


ti 


284  The  Truth  of  the  Sect.  XXIL 

"  place  by  itfelf.  The  Apoftle  John  was,  from 
*'  this,  led  into  the  fame  opinion  with  the  women, 
^'  and  believed  with  them,  that  they  had  taken  away 
*'  the  Lord  out  of  the  fepulchre.  But  the  ApolUe 
"  Peter  is  {truck  with  wonder  and  amazement  at 
*'  this  which  had  come  to  pafs ;  and  though  he  had 
"  certainly,  on  this  occafion,  many  different  refle- 
*'  dions,  yet  it  does  not  appear,  that  it  ever  once 
^'  entered  into  his  thoughts,  that  Jefus  was  rifen. 
"  So  that  both  of  them  returned,  one  apprehending, 
that  the  body  had  been  by  fome  people  fecretly 
conveyed  away  ;  (for  as  yet  (/),  as  he  owns 
himfelf,  they  knew  not  the  Scripture^  i.  e.  the  plain 
*'  declarations  of  the  Old  Teftament  concerning  the 
^'  death  of  the  Me£:as^  and  that  he  muft  rife  again 
"  from  the  dead)  and  the  other  wondering  within 
"  himfolf  at  that  which  had  happened. 

"  But,  as  to  Mary  Magdalene^  her  anxious  con- 
*'  cern  not  fuffering  her  to  return,  flie  Hays  behind, 
"  and  hangs  on  about  the  fepulchre,  that,  if  pofFible, 
'^  Ihe  might,  fome  how  or  other,  get  intelHgence 
*-  whither  the  dead  body  was  conveyed.  And  as 
*«  fhe  is  in  great  diftrefs,  weeping  with  a  good  deal 
*'  of  anxiety,  fhe  fees  an  Angel  fitting  upon  the 
f '  ftone  that  was  rolled  away  from  the  door  of  the 
*'  fepulchre,  who  faid  unto  her  and  the  reit  of  the 
*'  women  that  were  with  her  ;  Fear  not  ye^  for  1 
know  that  ye  feek  Jefus  which  was  crucified-,  he  is 
not  here^for  he  is  rifen  as  he  faiJ  \  come  fee  the  place 
where  the  Lord  lay  \  and  go  quickly^  and  tell  his  Dif 
cipies  that  he  is  rifen  from  the  dead.  Upon  which 
Mary  Magdalene^  in  obedience  to  the  Angel, 
{looping  down,  and  looking  into  the  fepulchre, 
fhe  fteih  two  other  Angels  in  white,  fitting,  the 
one  at  the  head,  and  the  other  at  the  feet,  where 

"  the 
(/J  Joh.  XX,  9, 


CC 


cc 


Sect.XXIL.         Chri/lian  Revelation.      .  28,5 

"  the  body  of  J  ejus  had  Iain  ;  and  they  fay  unto 
"  her,  V/oman^  why  weepeft  thou  ?  She,  it  would  feem, 
*^  not  giving  much  credit  to  what  the  other  Angel 
*'  had  told  her,  faith  to  them,  becaufe  they  have  ta- 
*'  ken  away  my  Lord^  and  I  knew  not  where  they  have 
"  laid  him.  To  which  the  Angels  again  anfwered, 
*'  JVhy  feek  ye  the  living  among  the  dead  ?  he  is  not 
*'  here^  but  is  rijen  ;  rtmember  how  he  /pake  unto  you 
''  when  he  was  yet  in  Galilee^  J'^yi^^gy  ^^^  '^^^  of  man 
**  muji  be  delivered  into  the  hands  of  finful  men^  and 
*'  be  crucified^  and  the  tkrd  day  rife  again, 

'^  Thefe  apparitions  of  Angels  made  Mary  and 
*'  her  company  greatly  afraid;  while  at  the  fame 
''  time,  the  repeated  alfurances  they  had  from  them 
*'  of  the  refurredion  filled  them  with  great  joy. 
"  But,  fo  far  were  they  from  expecting  fo  extraordi- 
*'*nary  an  event,  and  fo  little  did  they  undcrlland* 
"  what  to  make  of  this  great  fundamental  article  of 
*'  the  Chriftian  faith,  that  the  teftimony  of  three 
"  Angels  was  not  able  to  put  them  beyond  doubt, 
"  and  to  give  them  full  fatisfaclion  :  For,  as  they 
*'  are  coining  away  in  great  hafte  from  the  fepul- 
"  chre,  in  order  to  inform  the  Difciples  of  what 
"  had  happened,  Jefus  himfelf  appears  to  them, 
''  and  faith  unto  Mary  Magdalene^  Woman^  vjhy 
"  weepeft  thou?  whom  feekefi  thou?  She,  fuppofing 
"  him  to  be  the  Gardener,  and  her  heart  ftill  mif- 
"  giving  her  concerning  the  refurredion,  faith  un- 
"  to  him,  w^ith  no  little  concern  upon  her  fpirit, 
"  iSVr,  if  thou  hafl  bore  him  hence ^  tell  me  where  thou 
"  hafi  laid  him^  and  I  will  take  him  away,  Jefus, 
"  faith  unto  her,  Mary\  fhe  in  a  fuprize,  turneth 
"  herfelf,  and  faith  unto  him,  Rabboni !  and  im- 
*'  mediately  falling  down,  clings  about  his  feet. 
"  But  y^y?^^  faith  unto  her.  Do  not  fpend  time  in  thus 
''  fondly  embracing  me^  you  will  have  occafion  to  fee 
<  ■  *-"-  me 


286  The  Truth  of  the         Sect.  XXIL 

"  me  afterwards^  for  I  am  not  yet  afcended  to  my  Fa* 
*'  ther^  being  to  flay  for  fome  time  upon  earth ;  but 
*'  go  to  my  Brethren^  and  fay  unto  them^  I  am  alive ^ 
*'  and  in  the  way  to  afcend  unto  my  Father  and  your 
*'  Father^  and  to  my  God,  and  your  God,  Where- 
"  upon  Mary  Magdalene^  and  the  other  women, 
''  having  no  room  to  doubt  any  longer,  but,  now 
*'  that  they  had  feen  Jefus  himfelf,  being  fully  per- 
''  fuaded  of  the  truth  of  the  refurredion,  immedi- 
''  ately  hafle  away  to  the  Apoflles  and  other  Dif- 
"  ciples,  whom  they  found  together  in  a  hopelefs 
^'  manner,  all  weeping  and  mourning  for  thofe  fad 
'^  difappointments  that  had  befallen  them.  And 
''  though  they  affured  them,  from  the  teftimony  of 
"  three  Angels,  and  that  of  their  own  fenfes,  that 
"  Jefus  was  rifen,  yet  they  believed  them  not, 
•*'  but  continued  to  indulge  their  own  melancholy 
"  prejudices,  and  looked  upon  all  the  accounts 
"  which  the  women  gave  them,  as  mere  idle  re- 
*'  ports  not  to  be  regarded. 

*'  The  fame  day,  as  two  of  the  Difciples  were 
*'  going  from  Jerufalem  to  Emwaus,  and  were  talk- 
"  ing  together  by  the  way  of  all  thofe  things  which 
*'  had  happened,  J^efus  came  up  to  them,  and  ha- 
*'  ving  inquired  of  them,  what  they  might  be  dif- 
"  tourfing  on,  that  made  them  look  fo  fad  and 
'^  melancholy;  one  of  them,  whofe  name  was  Cleo- 
*'  pasy  faid  unto  him,  ^rt  thou  only  a  fir  anger  in 
"  Jerufalem^  and  hafl  not  known  the  things  which  have 
''  come  to  pafs  there  in  thefe  days?  And  he  faid  unto 
*'  them.  What  things  ?  And  they  faid  unto  him,  con- 
"  cerning  Jefus  of  Nazareth^  who  was  a  Prophet  mighty 
*'  in  deed  and  word  before  God^  and  all  the  people  5  and 
"  how  the  chief  Pri'fls  and  our  Rulers  delivered  him  to  be 
*'  condemned  to  death,  and  have  crucified  him :  but  we 
"  trufted  that  it  had  been  he  who  would  have  re- 

''  deemed 


Sect.  XXIL      Chrijlian  Revelation^  287 

*'  deemed  IfraeL  And  hefides  all  this^  this  is  the 
*'  third  day  fince  thefe  things  were  done,  Tea^  and 
''  certain  women  aljo  of  our  company  made  us  ajtomjh- 
*'  ed^  who  were  early  at  the  fepukhre^  and  when  they 
"  found  not  his  hody^  they  eame^  Aj^^^i  that  they  had 
"  alfo  feen  a  vifion  of  Angels^  which  faid  that  toe  was 
"  alive.  And  certain  of  them  who  were  with  us^  went 
"  to  the  fepulchre^  and  found  it  even  fo  as  the  women 
*'  had  faid  ^  but  him  they  faw  not.  In  which,  with  a 
"  beaiuifnl  (implicity,  that  dillinctly  fpeaks  the  up- 
*'  rightnels  and  ingenuity  of  their  hearts,  they  ma- 
"  nifettly  exprefs  a  great  deal  of  concern  and  an- 
"  gLiilh  of  mind,  and  flrongly  infinuate  how  much 
'*  they  were  difappointed,  and  what  little  hopes 
"  they  had  of  the  refurredlion. 

"  Upon  which,  Jefus  Chrijl^  in  order  to  prepare 
*'  their  minds  for  that  difcovery  he  was  about  to 
"  make  them,  cites  and  expounds  to  them  thofe 
*^  palTages  of  the  Old  Teftament,  that  relate  to 
"  the  death  and  refurredion  of  the  Meffiah.  And 
"  having  gone  along  with  them  into  the  village, 
^'  as  they  fat  at  meat,  their  eyes  being  fixed  on 
"  liim,  they  knew  who  he  was,  upon  vi'hich  he 
*'  unexpededly  withdrew,  and  they  faw  him  no 
"  more.  The  two  Difciples  are  exceedingly  ftruck 
"  with  this  fo  unexpected  a  difcovery,  and  with 
*'  great  furprize  and  joy  returned  that  fame  hour 
"  to  Jerufalem^  and  informed  the  Apoftles  and  o- 
"  ther  difciples,  who  were  all  affembled  together 
*'  in  fome  fecret  place  for  fear  of  the  Jews^  of  whac 
'*  things  were  done  in  the  way,  as  they  were  go- 
"  ing  to  Ernmaus^  and  how  he  was  known  of  them 
*'  in  breaking  of  bread.  But  the  Apoftles,  as  it 
"  fhould  feem,  and  the  reft  of  their  company,  being 
"  ftill  under  the  power  of  their  prejudices,  and  ha- 


288  The  Truth  of  the  Sect.  XXII. 

''  ving  no  notion  of  any  fuch  event,  would  not  be- 
"  lisve  what  was  thus  atteited  to  them. 

^'  In  the  interim,  as  they  are  dilcourfing  of 
"  thefe  extraordinary  occurretices,  Jefus  himfelf 
*'  conies  fuddenly  among  them,  and  faith  unto 
"  them,  Peace  be  unto  you.  But  they  were  all 
*'  terriiied  and  affrighted,  and  fuppoied  they  had 
*'  feen  a  fpirit.  And  therefore  Jejus  Cbrift^  in  or- 
''  der  to  compofe  their  minds,  that  they  might  be 
*'  in  a  condition  coolly  and  impartially  to  judge  for 
*'  themfelvcs,  fiiid  unto  them,  l^P^hy  are  ye  troubled^ 
"  and  why  do  doubtful  thoughts  arife  in  your  hearts  ? 
"  Behold  my  hands  and  my  feet ^  that'it  is  I  my f elf  "^ 
''  handle  me  and  fee ^  for  a  fpirit  hath  not  fiefh  and 
*'  bones  as  ye  fee  me  have.  And  when  he  had  thus 
"  fpoken,  and  at  the  fame  time  rebuked  them  for 
"  their  unbelief  and  hardnefs  of  heart,  in  rejeding 
*'  the  evidences  they  had  already  received  for  his 
*'  refarrection,  he  fhewed  them  his  hands  and  his 
*'  feet.  But  this  was  an  event  fo  unexpected  and 
"  furprifing,  which  naturally  raifed  fuch  high  tides 
"  of  different  paflions  within  them,  and  which,  all 
'*  at  once,  crouded  their  minds  with  fuch  various 
"  images  of  the  hopelefs  melancholy  condition 
''  wherein  they  had  been  involved,  and  of  the  great 
"  deliverance  and  happinefs  of  which  they  were 
*'  now  poffeffed,  fo  difproportioned  to  the  inward 
"  fenfe  of  their  own  merit,  (which,  bythe  by,  is 
"  far  too  modeft  and  humble  for  Enthufiafts)  and 
''  fo  much  beyond,  nay,  contrary  to  their  expecta- 
"  tions,  that  they  could  not  believe  for  joy,  but 
"  flood  all  wondering  and  gazing,  and  did  not  well 
"  know  how  to  give  credit  to  their  own  fenfes,  but 
"  feem  rather  to  be  enchanted  into  fome  golden 
"  dream,  or  pleafing  delufion  [g), 

"  Whereupon, 

(l)  Much  after  the  fame  manner,  were  the  Hates  of  Greece 

and 


Sfxt*  XXII.        Chriftian  Revelation,         289 

''  Whereupon,  Jefus  Cbrijl^  giving  them  time  to 
"  recollecl  themielves,  that  he  might  convince 
"  them  tally  of  the  triich  of  his  refutrcdion,  and 
''  pat  them  beyond  2II  poilible  doubt  as  to  the 
"reality  of  this  appearance,  (aid  unto  them, 
*'  Have  ye  here  any  meat  ?  And  they  gave  him  d 
'^  a  piece  of  broiled  fifli,  and  of  an  honey -comb* 
''  And  he  took,  it,  and  did  eat  before  them.  And 
'*  lie  faid  unto  them,  l^hefe  things  are  the  accomplifh- 
*'  /«^  of  the  words  which  I  J  pake  unto  you^  while  t 
"'  was  yet  with  you ^  that  the  Son  of  man  miift  be  cm- 
"  cified^  and  the  third  day  rife  again ^  and  that  all 
''  things  muft  be  fulfilled  which  were  zvritten  in  the 
*'  law  of  Mofes,  and  in  the  Prophets^  and  in  the 
*'  Pfalms  concerning  me.  Upon  which,  they  could 
"  no  longer  refufe  the  evidences  they  had  of  the 
*'  refurrection,  but,  as  in  reafo^i  they  were  bound, 
"  gave  full  credit  to  the  truth  thereof. 

"  But,  all  this  having  been  tranfaCled  in  the  ab- 
^'  fence  of  the  Apoftle  '•Thomas  ;  when  the  other 
^'  Difciples  informed  him  of  what  had  happei-^d, 
''  and  how  they  were  now  all  fully  fatisfied,  as  to 
"  the  truth  and  certainty  of  the  refurrection;  for 
"  that  they  had  fcen  the  Lord   his  pierced    hands 

Vol.  II.  O  o  ''  and 


and  Afia  afFe<fled,  upon  their  being  furprized  with  a  pfoclama- 
tion  from  the  Roman  Herauld,  declaring  them  all  free,  and  at 
liberty  to  ufe  their  own  laws. 

Audita  voce  Proeconis,  majus  guadium  fult,  quam  quod  uni- 
verfum  homines  caperent.  Vix  fatis  credere  fe  quifquam  aadifle. 
Alii  alios  intueri  mirabundi,  velut  fomnii  vanam  f  ^eciem.  Qnod 
ad  quenquam  pertinerct,  fuarum  aurium  fidei  minimum  creden- 
tes,  proxirnos  interrogabant.  Revocatus  Prsco.  Cum  unufquif- 
que  non  audire,  fed  videre  libertaris  nuntium  averet :  iterum  pro- 
nuntiaret  eadem.  Turn  ab  certo  jam  guadio  tantus  cum  clamore 
plaufus  eft  orcus,  totiefque  fepetitus,  ut  facile  appareret,  niiiil 
omnium  bonorum  multitudini  gratius,  quam  LbcrtaLcm  efie^ 
Liv.  lib.  33,  35. 


290  7he  Truth  of  the         Sect.  XXIL 

"  and  feet,  and  had  for  fomc  time  converfed  vvirh 
"  him  ;  fo  little  did  this  Apoftle  regard  their  in- 
'^  formation,  that,  ftill  retaining  a  quick  fenfe  of 
"  thofc  dreadful  difappointments  they  had  met 
*'  withal,  in  relation  to  this  Jefus^  while  they  trull- 
'^  ed  that  it  had  been  he  who  ihould  have  redeemed 
*'  Ifrael ;  and  ftill  looking  upon  his  refurrecfion, 
"  after  he  had  been  fo  Ihamefully  put  to  death,  to 
"  be  beyond  all  credibiliry  ;  he  openly  rejeds  all 
"  the  proofs  they  were  able  to  afford  him,  and  ob- 
"  tlinately  declares,  he  will  never  be  brought  over 
''  to  believe  the  truth  of  it,  unlefs  he  Ihould  him- 
*'  felf  fee  and  examine  the  body  oijefus^  in  fuch  a 
"  a  manner,  as  he  might  have  the  fulleil  demon- 
"  ilration,  without  a  pofTibility  of  having  a  cheat 
^'  put  upon  him,  which  he  feems  all  along  to  have 
*'  violently  fufpecled  :  Except^  fays  he,  1  Jhall  Jee 
*'  in  his  hands  the  print  of  the  nails ^  and  put  my  finger 
"  into  the  print  of  the  nails ^  and  thrufi  my  hand  into 
"  his  fide ^  I  zvill  not  believe.  This  indeed  was  very 
^'  brifl<:,  and  at  an  infinite  diilance  from  the  lealt 
''  degree  of  credulity,  and  moil  certainly  would 
"  have  expofed  the  whole  matter,  had  it  been  an 
"  impofture,  or  had  it  been  only  founded  on  en- 
''  thufiafm,  one  of  which  this  Apollle  feems  ,to 
*'  have  apprehended.  Nor  was  any  thing  able  to 
"  overcome  his  obftinacy,  till  he  had  aclually  {ctn 
"  Jefus^  which  happened  about  eight  days  after. 
"  For  when  his  Difciples  were  again  within,  and 
''  Thomas  with  them,  then  came  Jefus^  and  flood 
*'  in  the  midit,  and  faid.  Peace  be  unto  you.  Then 
"  faith  he  to  Thomas ^  Reach  hither  thy  finger .,  and 
*'  bthold  my  hcuid:,  and  reach  hither  thy  hand.,  and 
''  thruft  it  into  my  fide  \  and  he  not  fa',  thief s  but  belie- 
*'  ving.  And  Thomas  anfwered  aiad  faid  unto  him, 
"  My  Lord,  and  my  God  1  " 

This 


Sect.  XXII.         Chrijlian  Revelation.        291 

This  is  a  plain  account  of  the  behaviour  of  the 
Apoilles,  and  other  Difciples,  with  refped  to  the 
refurredtion  of  Jefits.  And  wherein  does  the  En- 
thufiafl  appear?  1  dare  be  bold  to  fay,  'tis  impoiTible 
to  fix  upon  any  one  inftance  of  their  conduct  upon 
this  occafion,  from  which  one  may  fetch  a  charge 
of  enthufiafm  againll  them.  On  the  contrary,  they 
were  unreafonably  headilrong  in  the  difbelief  of 
this  article,  and  all  along  betrayed  a  furpriling  dul- 
nefs  and  Itupidity  of  heart ;  which  can  be  account- 
ed for,  no  otherwife  than  by  fuppofing  them,  as 
they  really  were,  under  the  grofTell  miilakes  con- 
cerning the  nature  of  ChrijVs  kingdom,  which  in- 
volved them  in  the  moll:  inveterate  prejudices  againtt 
his  death  and  refurreclion,  and  fo  miferably  en- 
tangled their  minds,  that  they  knew  not  the  Scri- 
ptures, nor  what  to  make  of  thofe  plain  words  of 
Jefus  ^hrift^  when  he  diilincfly  told  them,  that  he 
muft  rife  again  from  the  dead.  And  I  may  here  be 
allowed  to  obferve,  had  there  been  any  degree  of 
enthufiafm  in  this  article  among  the  Difciples,  it 
would  have  certainly  broken  out  among  thofe  fond, 
companionate  women  vi'ho  went  firit  to  the  fepul- 
chre.  But,  amidlt  all  their  fondnefs,  fo  far  are 
thofe  religious  women  from  having  a  llrong  fancy 
in  favour  of  the  refurredtion,  that  it  is  the  thing  in 
the  world  they  have  the  lealt  thought  or  apprchen- 
fion  of:  And  therefore  do  they  acl:  with  fo  much 
natural  fimplicity,  according  to  their  pious  defign  of 
anointing  the  dead  body,  and  the  undoubted  per- 
fuafion  they  had  of  its  being  llolen  away. 

Thus  were  the  Apoftles,  all  of  them,  forced  out 
of  their  infidelity  by  the  irrefillible  teliimony  of 
their  own  fenfes,  and  neceflarily  determined  to  ad- 
mit the  truth  of  the  refurrecT:ion  ;  in  the  certain 
belief  of  which  they  were  further  eftablifhed  by 

frequent 


292  The  Truth  of  the         Sect.  XXII. 

frequent  appearances,  wliich  Jefus  C^r//^  after vvard^, 
before  his  afcenlion,  made  to  them,  wherein  he 
wrought  miracles,  and  converfed  familiarly  with 
them,  while  in  an  open  and  friendly  manner  they 
fat  and  eat  together.  Among  thofe  appearances, 
the  moil  public  and  folemn  of  all,  were  thofe  two 
that  happened,  the  one  at  a  mountain  in  Gaiilee^ 
where  our  Lord  had  moil  of  his  Difciples  ;  the  o- 
ther  at  Bethany^  from  whence  he  went  up  into  hea- 
ven. And,  in  his  account  of  the  ilrit  of  thefe,  lie 
the  manly  compofure  of  mind,  and  the  fincere  ho- 
nelly  of  the  facred  Hillorian  !  St.  Matthew  tells 
lis,  that  ivhen  the  Difciples  faw  Jefus  they  wcrjhipped 
him^  but  fome  doubted  (b).  Some  doubled  !  with 
what  high  contempt  would  an  Enthuliail,  in  the 
heat  of  his  imagination,  have  mentioned  this  circum- 
ilance  !  and,  with  what  caution  would  an  Impoltor 
have  avoided  everything  like  it.  The  telling  the 
world  of  fuch  a  circumflance,  without  in  the  leait 
offering  to  Hiow  it  v/as  groundlefs,  or  that  the  per- 
Ibns  who  doubted  came  to  be  fatisiied,  is  a  ilrong 
proof,  that  not  only  the  Writer  himfelf  was  abfo- 
lutely  certain  of  the  truth  of  the  refurredtion,  but 
that  he  regarded  the  matter  of  fad,  as  fupported  by 
the  moil  inconteilable  evidence,  to  be  wholly  be- 
yond queilion,  and  univerfally  believed,  or  that  it 
was  not  capable  of  being  contradided.  Whether 
it  was  at  this  appearance  in  Galilee^  or  at  the  other 
at  Bethany^  that  Jefus  was  feen  of  above  live  hun- 
dred brethren  at  once,  cannot  well  be  determined ; 
J)ut  this  is  certain,  that  more  than  twenty  years 
^fter  this,  St.  Paul  publicly  declares  before  the 
world  (/)  that   the  greater  part  of  thpfe  Difcip.es, 

ivho 

{h)  Matth.  xxviii.  17, 
{i)   1  Cor.  XV.  6a 


Sect.  XXII.         Chriflian  Revelation.         293 

who  had  thus  Teen  Jefus  Chrift^\Ntv&  then  flill  alive. 
So  that  any  man,  even  after  fo  long  a  time,  had  it 
in  his  power  to  fatisfy  himfelf  as  to  the  truth  of  the 
relurrection,  from  feveral  hundreds  of  people  who 
w^re  eye-witnelTes,  and  whofe  tedimony  cannot  be 
doubted,  fincc  it  is  given  for  a  matter  of  fact,  of 
the  certainty  whereof  they  v^ere  competent  judges ; 
and  which  they  themfelves  obttinately  rejected,  till 
they  were  downright  condrained  to  yield  by  the 
force  of  thofe  evidences,  wiiereby  a  man  that  is 
reading  this  page  is  under  a  neceliity  to  own,  that 
it  is  a  piece  of  paper  all  over  regularly  marked, 
from  top  to  bottom,  with  various  words  and  fen^ 
tences. 

And,  indeed,  the  way  how  the  Priefls  and  lead- 
ing men  among  the  Jews^  managed  on  this  occafion, 
carries  a  flrong  convidion  along  with  it  of  the  cer- 
tainty of  the  refurreftion.  For,  though  all  their 
worldly  concernments, and  their  keeneff  paffions  ex- 
afperated  to  the  highefl  pitch,  did,  quetlionlefs,  vi- 
olently prompt  them  to  ruin  the  credit  of  this  ex- 
traordinary event,  and  to  make  it  pafs  for  a  mere 
forgery  of  wicked  Impoflors,  or  the  groundlefs 
fancy  of  a  few  deluded  vifionaries  (which  they 
might  have  done  eafily,  had  it  been  Jo)  yet  all 
their  wit,  malice,  and  power,  could  advance  only  a 
flupid,  ridiculous  flory,  vvherein  they  impudently 
affront  the  comiOion  fenfe  of  mankind,  and  leave  an 
imputation  upon  their  own  memory,  of  the  blackeft 
villany  that  can  poffibly  be  conceived.  Say  they, 
While  the  foldiers  that  were  fet  to  guard  him  were  a- 
Jleep^  his  Difciples  came  by  flight  and  Jlole  him  azvay  ; 
for  v^hich  they  never  pretended  any  other  evidence 
than  the  teflimony  of  the  fleeping  foldiers.  And, 
tho*  this  was  openly  publiihed  againft  them,  in  the 
Gofpel  of  Si.  Matthew,  within  a  few  years  after- 

v/ard. 


294  ^^-'^  Truth  of  the         Sect.  XXIL 

ward,  with  the  addition  of  the  execrable  guilt  of 
bribery,  whereby  they  perfnaded  the  foldiers  to 
fpread  abroad  this  molt  fcnfelefs  ll:ory,  againlt  the 
plain  dictates  of  their  own  confciences,  and  contrary 
to  the  exprefs  declarations  which  they  had  made  in 
prefence  of  thofe  fage  Gentlemen  ;  yet  they  never 
once  attempted  to  confute  thefe  heavy  charges,  or 
to  vindicate  themfelves  from  fuch  horrid  imputati- 
ons, which  manifeftly  tended  to  render  them  ex- 
ceeding vile  and  infamous,  in  the  view  of  all  man- 
kind. And  this,  I  fay,  is  a  farther  demonflration 
of  the  truth  of  the  refurreclion. 

For,  lince  they  were  fenfible,  that  the  belief  of 
the  refarreclioiT,  Ihould  it  come  to  take  among  the 
people,  would  be  of  far  more  dangerous  confe- 
quence  to  all  their  valuable  enjoyments,  than  any 
thing  that  had  yet  happened  ;  and  therefore  ufed 
all  poffible  precautions  to  prevent  a  cheat  in  the  mat- 
ter, by  rolling  a  great  flone  to  the  door  of  the  fe- 
pulchre,  and  fealing  it,  and  fetting  a  watch  or 
guard,  v/hich  they  obtained,  by  a  folemn  addrefs, 
from  Pilate  the  Roman  Governor^  I  fay,  fmce  they 
were  thus  precautious,in  ufmg  all  polllble  endeavours 
to  prevent  a  cheat  in  the  matter  of  the  refurredion, 
which  they  forefaw  would  be  intirely  deilruclive  of 
iill  their  interefts ;  'tis  utterly  inconfiitent  with  the 
nature  of  things,  that  thefe  men  would  have  ne- 
gl'eded  any  poilible  metliod,  whereby  to  difprove 
the  fadt,  when  it  was  talked' that  Jejus  was  rifen  ; 
and  to  lay  open  iht  impofture,  or  to  cxpofe  the  de- 
lufion  to  the  world  -,  which,  with  great  eafe,  they 
miglit  have  effected,  had  it  been  nothing  elfe  but 
an  invention,  or  a  groundiefs  fancy  of  the  Apodles. 
And,  forafmuch  as  they  did  nothing  this  way,  but 
endeavoured  only  to  difguife  the  'matter  by  a  poor 
filly  (tory  that  dellroys  itfelf  j  this,   in  iny  opinion, 

is 


Sect.  XXII.         Chriftian  Revelation,         29^5 

is  a  fufficient  demonilration  (which  carries  as  great 
certainty  along  with  it  as  any  propofition  in  Eu- 
clid^ that  they  themfelves  believed  the  report 
which  they  had  at  firil  from  the  foldiers,  or  that 
they  faw  the  matter  of  fa(5l:  to  be  fupported  by  fuch 
incontetfible  evidences,  that  it  was  impollible  for 
them  to  infill  upon  one  fingle  circumifance,  that 
could  incline  people  to  believe  or  fufpecl  the  con- 
trary. Indeed,  thofe  wife  and  great  Rabbies,  who 
had  malice,  revenge,  and  pride  enough  to  quicken 
their  wit,  power,  and  adivity,  muft  have  certain- 
ly been  reduced  to  a  very  low  pafs,  when  they  fled 
to  dov/nright  nonfenfe  and  abfurdity  as  their  only 
refuge,  whereby  to  protect  all  their  higheit  and 
mofh  valuable  concernments,  from  the  dreadful  in- 
fluence of  a  plain  matter  of  fact,  which  might  have 
been  laid  open  from  the  bottom,  and,  had  it  been 
a  cheat,  or  a  dclufion,  made  to  appear  fo,  to  the  fuU 
convidlion  of  ail  mankind.  But  what  can  people 
fiiy  or  do,  when  they  are  outfacing  the  Sun  at 
noon -day  \ 

Now,  from  this  conduit  of  the  Rulers,  among  the 
Jews  on  one  hand,  and  that  of  the  Apotlles  on  the 
other,  with  regard  to  the  article  of  the  Chriflian 
faith  ;  I  will  venture  to  fay,  there  are  fuch  degrees 
of  evidence  as  are  fullicient  to  command  the  af- 
fent  of  every  impartial  man  to  the  truth  of  the  re- 
furreclion,  and  to  pat  him  beyond  doubt,  that  the 
Apoltles,   in  this  particular,  were  no  EnLhuHaifs. 

As  to  the  third  great  article  of  the  Chriitian 
faith  which  I  mentioned,  namely,  the  afcenfion  of 
Jefus  Chrift  into  heaven  ;  I  do  likewife  contend, 
that  'tis  altogether  impofTible  that  this  could  be  only 
an  im.aginary  conceit  of  the  Apollles.  For,  not  to 
infill  uj.x)n  their  being  perfons  by  no  means  of  a 
credulous  turn  of  mind  ^  (which,  methinks,  evi- 
dently 


296  The  Truth  of  rfoe         Sect.  XXIL 

dently  appears  from  what  I  have  above  obferved) 
as  this  was  nothing  but  that,  which,  after  the  refur- 
retftion,  they  had  been  frequently  forewarned  of  5 
fo  the  particular  day  and  place  were  appointed  when 
and  where  it  fhould  happen.  Befides,  that  it  was 
done  in  broad  day-light,  with  great  deliberation, 
and  in  the  prefence  of  a  great  number  of  p^i^ople : 
And,  in  fuch  circumftances,  there  is  manifeftly 
no  room  for  mere  fancy  aiid  imagination.  The 
plain  iiiftory  is  this  : 

"  J^f^^  Chrift  having  commanded  his  Apoftles  to 
'  repair  on  fuch  a  day  to  Bethany^  from  which  he 
'  told  them  he  intended  to  go  up  to  heaven  ;  they 
'  acquainted  the  refl  of  the  Difciples  of  what  was 
'  to  happen.  When  they  therefore  were  come 
'  together  on  the  day  and  place  that  were  ap- 
'  pointed,  the  Apoftles,  who  had  attended  our 
'  Lord  from  Jenifalem,  being  as  yet  wholly  ig- 
'  noranr  of  the  nature  of  Chrift\  government,  and 
'  not  knowing  what  part  they  were  now  to  ad: 
'  upon  earth,  after  he  Ihould  have  left  them,  or 
'  what  was  now  to  become  of  that  kingdom, 
«  which  they  thought  he  came  to  eftablifli  in  the 
'  world  ;  they  judged  this  was  a  proper  feafon  to 
'  be  intormed,  and  to  receive  their  inftruclions  in 
'  fuch  inilances  ;  and  therefore  did  they  aflc  of 
'  him,  Lord^  fay  they,  wilt  thou  at  this  time  re- 
'  ft  ore  again  the  kingdom  unto  Ifrael?  But  he  faid 
'  unto  them,  It  is  not  for  you  to  know  the  times 
^  and  the  feafons^  which  the  Father  hath  put  in  his 
'  own  power.  And,  having  told  them,  that  all 
'  power  in  heaven  and  earth  was  lodged  in  his 
'  hands,  he  givesa  commilFion  to  his  Difciples,  to 
'  go  and  teach  all  nations  in  his  name:  And  re- 
'  minding  them  of  the  promife,  which,  before  his 
'  death,  he  had  made  to  them  of  the  Holy  Ghoil, 

''  w^hom 


*'  i 


Sect,  XXII.       Chrijllan  Revelation.         297 

''  whom  he  faid  he  would  fend  down  to  them  from 
"  the  Father  in    heaven  ;     he  lets  them    know, 

what  great  wonders  and  miracles  they  lliould  be 
mpowered  to  work,  and  enjoins  them  to  Hay 
"  at  Jerufaiem  till  this  promife  Ihould  be  accom- 
''  plifhed.  And  having  thus  given  them  what  in- 
"  formation  and  inftrudtions  he  thought  neceflary 
"  at  tliis  juncture,  he  lift  up  his  hands  in  a  folemn 
"  manner  and  bleffed  them  ;  and,  it  came  to 
''  pafs  while  he  bleffed  them,  he  was  parted  from  them^ 
"  and  carried  up  into  heaven.  And  they  wor- 
"  fliipped  him,  and  returned  to  Jerufaiem  with 
"  great  joy." 

This  is  a  plain  fimple  account  of  a  very  extraor- 
dinary event,  that  fpeaks  the  relators  plain  honeft 
men,  who  were  utter  If  rangers  to  the  extravagant 
conceits  of  a  wild  raving  fancy,  or  vifionary  brain, 
(which  moft  certainly,  on  this  occafion,  would  have 
been  worked  up  into  the  mod  fantaftic  or  pompous 
images)  and  who  had  no  plot  but  to  tell  naked 
truth,  which  does  not  want,  like  fiction  and  im- 
pofture,  to  be  coloured  over,  and  fet  off  with  ftu- 
died  embellifhments. 

And  indeed  as  this  was  an  event,  of  the  certain- 
ty whereof  a  man's  fenfes  were  competent  judges  ; 
fo  it  can  never  reafonably  be  fuppofed,  that  thefe 
very  men,  who  were  fo  hard  to  be  gained  over  to 
a  belief  of  the  refurreclion,  were,  in  this  point, 
wholly  vifionary.  Nor  is  poffible  that  men,  of  but 
common  fenfe  and  prudence,  could  ever  have,  at 
any  rate,  reprefented  to  the  whole  world,  that  up- 
wards of  five  hundred  perfons,  as  v/ell  as  them- 
felves,  had  been  eye-witneffes  of  a  plain  matter  of 
facl,  the  refurredion  or  afcenfion  of  Jefus^  if  it  had 
not  been  really  fo  ;  and,  more  than  twenty  years 
afterwards,  be  openly  appealing  to  above  two  hun- 

VoL.  JI.  Pp  dred 


2g$  "The  Truth  of  the  Sect.XXIL 

dred  and  fifty   of  them  (the  reft  being  dead)  for 
the  truth  of  what  they  aflcrted. 

But  that  which  convincingly  fnows  us,  that  the 
afcenfion  was  no  imaginary  conceit,  or  ftrong  fancy 
of  the  Apoftles,  and  gives .,  us  a  full  demonitration 
of  its  undoubted  trdth  and  certainr)^  is,  the  ama- 
zing influence,  which,  within  a  few  days  after  it 
happened,  it  had  upon  the  Apoilles.  Jefus  Cbrift 
had,  frequently  before  his  death,  promifed  to  his 
Difciples  the  extraordinary  gifts  of  the  holy  Ghoit ; 
but  at  the  fame  time  he  acquainted  them,  that,  be- 
fore this  promife  could  be  accomplilned,  he  muft 
necelTaiily  go  up  into  heaven  ;  for  that  it  was  from 
the  Father  that  he  was  to  derive  thofe  miraculous 
influences  upon  them.  When  therefore  he  was  a- 
bout  to  afcend  into  heaven,  ftill  mindfnl  of  his  pro- 
mife, and  confcious  of  his  power  to  perform  it, 
he  exprefsly  commands  his  Apoftles  to  tarry  at  Je- 
rujalem^  till  they  ihould  thus  be  endowed  with 
fower  from  on  high. 

Accordmgly,  the  Apoftles,  in  expeclation  of  the 
fulfilling  of  this  promife,  waiting  in  Jerusalem  ;  as 
they  were  all  alTembled  together  in  one  place  on 
the  day  of  Pentecoft,  a  few  days  after  the  afcen- 
fion :  BEHOLD  I  on  a  fudden,  there  came  a  found  from 
heaven  as  of  a  rufljing  mighty  zvind^  and  it  filed  ^//  the 
hotife  where  they  were  fitting  :  And  there  appeared  un- 
to them  cloven  tongues  like  as  a  fire^  and  it  fat  upon  each 
cf  them  :  And  they  were  all  filled  with  the  holy  Ghofl ; 
and  began  to  fpeak  with  ether  tongues^  as  the  Spirit^ 
gave  them  utterance.  And  there  dzvelled  at  Jerujalem 
Jezvs^  devout  men  out  cf  every  'nation  under  heaven » 
Isiow  when  this  was  noifcd  abroad^  the  multitude  came 
ti.getber^  and  were  confounded^  becaufe  that  every  man 
heard  them  fpeak  in  hs  own  language.  And  they  were 
all  amazedy  and  inarvellcd^  f^y^'f^g  t''^  ^o  another^  Be- 

hohU 


Sect.  XXII.         Chriflian  Revelation,        299 

hold^  are  not  all  ihefe  which  fpeak^  Galileans  ?  And 
how  hear  we  every  man  in  our  own  tongue^  wherein  we 
were  born?  Parthians^  and  Medes^  and Elamites^  and 
the  dwellers  in  Mefopotamia^  and  i7i  Judea^  and  Cappa- 
docia^  and  Pontus^  and  Afia^  Phrygia^  and  Pamphylia^ 
in  Egypt ^  and  in  the  parts  of  Lydia  about  Cyrene^  and 
ftrungers  of  Rome^  Jews  and  profelytes^  Cretes  and  d- 
rabians^  we  do  hear  tkem  fpeak  in  our  own  tongues^  the 
wcnderfid  works  of  God.  And  they  were  all  amazed^ 
and  were  in  doubt ^  f'^yi^g  one  to  a7iother^  What  meaneth 
this  {k)  ? 

Thefe  are  occurrences  very  uncommon,  and  may 
be  thought  to  portend  fomething  very  extraordma- 
ry.  And  it  was  on  this  day,  and  upon  this  event, 
that  the  Apoitles  began  their  public  miniflry  ;  in 
the  profecution  whereof,  by  virtue  of  this  power, 
which  now  they  had  received  from  on  high,  they 
not  only  publifhed  to  people  of  all  languages  the  do- 
clrines  of  Jefus^  but,  in  his  name,  they,  every  where 
through  the  world,  not  in  dark  corjiers,  but  in  the 
mod  public  places,  openly  and  in  the  face  and  view 
of  all  orders  of  men,  amazingly  wrought,  for  a  travfl 
of  years,  many  thoufands  of  wonders  and  miracles ; 
fuch  as,  r  eft  or  ing  fight  to  the  blind  ^  making  the  deaf  and 
dumb  to  hear  and  fpeak ^  and  the  lame  to  walk^  healing 
all  kinds  of  difeafes^  and  raifing  the  dead  to  life  again. 
And  this  gift  of  tongues,  and  power  of  working  mi- 
racles they  derived  to  others;  who  thus  lliaring 
with  the  Apoftles,  were  likewife  enabled  to  preach 
the  Gofpcl  to  all  nations,  and  every  where  to  con- 
vince mankind  of  the  fuperiority  of  the  Chriltian  in- 
If  itution,  infinitely  above  every  thing  wherein  any 
Dian  could  pretend  to  rival  it.  And  to  derive  fuch. 
a  power  to  other  people,  is,  I  fuppofe,  a  piece  of 

virtue 

[k)  Aa.  ii. 


300  The  Truth  of  the  Sect.  XXII. 

virtue  that  cannot  be  equalled  by  any  thing  of  the 
like  nature  in  the  Heathen  _vvorld  (/)  ;  how  much 
foever,  in  order  to  lelTen  the  credit  of  thofe  mighty 
works  that  were  done  by  Jejus  Chrift  and  his  Dif- 
ciples,  fome  people  may  poorly  infill:  upon  the  re- 
puted miracles  oi  JpoUonius  and  others  {m). 

And 

(/)  I  mull  here  be  fo  fair  as  to  obferve,  that  Empedocles,  Epi» 
menides,  and  Abaris,  are  faid  to  have  had  the  power  of  working 
mirades  from  Pythagoras  ;  who,  they  fay,  had  his  again  from 
Pherecydes.  And  here  is  an  inftance  of  their  miracles  in  the 
cafe  of  Abaris,  of  whom  it  is  reported,  oji  a/>a   o]\Z  r«    b  T- 

■7Tif>fiof>iOl^    AtTOKKOOVO^    CpCOf^l^hri    aVTCd   i7rO^\i/J.iVCC,  TTOT^jU^^   Ti 

Hj  TTiKciyy]^  Xf  TOi  af^oLTO.  (fiijiaiyiv^  dif>op>XTccy  Tforrcv  tivol. 
The  like  miracle  was  performed  alfo  by  Pythagoras.  Porph.  de 
Vit.  Pythag.  §  27.  29. 

Whether  the  Church  of  Rome  were  aware  of  fuch  miracles, 
and  thought  it  necefTary  to  counterbalance  them,  I  know  not  ; 
but,  in  their  Breviary,  they  reprefent  the  Apoftles,  with  terrible 
rapidity  flying  in  the  air  from  all  quarters  of  the  world,  and,  in 
a  moment  of  time,  afTembling  at  Jerufalem,  in  order  to  aifift  at 
what  they  call  the  Dormition  of  the  biejied  Firoin  ;  Tempore 
gloriofas  dormitionis  beatcC  Virginis,  univerfi  quidem  fandi  Apo- 
iloli,  qui  orbem  terras  ad  falutem  gentium  peragrabant,  memento 
temporis  in  fublime  elati,  convenerunt  lerofolymis.  Feil.  Aug. 
18. 

{m)  Euphrates,  a  Philofopher  of  great  reputation,  (Vid.  Plin. 
lib.  i.  epiii.  10  Arrian.  Epidt.  lib.  iii.  cap.  15.)  and  who,  as  he 
was  his  contemporary,  and  of  his  acquaintance,  had  eafy  accefs 
to  know  the  truth  of  his  character,  reprefents  Apollonius  as  an 
Impoftor.  (Vid.  Eufeb,  contra  Hierocl.  p.  530.  533.)  And 
Arnobius,  a  learned  Heathen,  who  turned  Chriftian,  is  not  only 
of  opinion,  that  Apollonius,  and  thofe  others  they  talk  of, 
wrought  no  miracles ;  but  ftands  amazed  at  the  power  that  de- 
rives fuch   a  virtue  to  frail  mortals. He  thinks  it  a  power  far 

above  the  reach   of  that   God    whom  he  formerly  counted  fu- 
preme. 

Quid  dicitis,  o  mentes  increduls,  difficiles,  duras  !  Alicuine 
mortalium  Jupiter  ille  Capitolinus,  hujufnodi  poteftatem  dedit  ? 
Curionem,  aut  Pontificem  maximum,  quinimmo  Dialem,  quod 
ejus  eft,  flaminem  ilto  jure  donavit  ?  Non  dicam,  ut  mortuos  ex- 
eitaret,  non  ut  coecis.reftitueret  lucem,  non  ut  membrorum  fitum 

enervatis 


Sect.  XXII.      Chrijlian  Revelation.        1.301 

And  from  thofe  aftonilhing  elleds,  which,  after 
the  afcenfion  of  our  Lord,  were,  according  to  his 
piomife,  produced  in  the  Apoitles  themfelves,  and, 
by  their  means,  in  other  people  ;  one  mufl  judge  it 
convincingly  manifeil,  that  in  the  behef  of  this  ar- 
ticle, the  Apolfles  were  no  Enthufiafls.  And  in- 
deed, that  man's  fancy  mufl  be  exccffively  wild,  and, 
beyond  meafure,  extravagant,  who  can  imagine, 
that  their  fpeaking  in  fo  many  various  tongues,  and 
their  doing  fo  many  wonders  and  mirac4es,  was  on- 
ly a  continuation  of  the  enthufiafm  ;  ridiculoufly 
pretending,  that  it  was  by  the  mere  itrength  of 
their  over-heated  and  deluded  imagination,  that  at 
firft,  all  on  a  fudden,  they  acquired  the  faculty  of 
difcourfing  to  fo  many  different  nations  in  thofe  lan- 
guages, which  they  never  learned  or  underftood  be- 
fore ;  and  that  it  was  no  otherwife  that  they  came, 
at  firlf ,  to  give  eyes  to  the  blind,  health  to  the  fick, 
and  life  to  the  dead.  A  moil:  wonderful  fpecies  ojf 
enthufiafm  this,  which  betrayed  not  only  the  Apo- 
Itles  into  a  mighty  conceit  of  their  working  mira- 
cles 5  but  even  the  deaf  and  dumb,  the  blind  and  the 

lame, 

enervatis  redderet  et  diffolutis  :  Sed  ut  puftulam,  reduviam,  pa- 
pulam,  aut  vocis  imperio,  aut  manus  contredlatione  comprimeret. 
Ergo  illud  humanum  fuit,  aut  ex  ore  terrenis  ftercoribus  inutrito 
tale  potuit  jus  dari,  talis  licentia  proficifci,  et  non  divinum,  et  fa- 
crum  ?  Aut,  fi  aliquam'fuperlationem  res  capit,  plus  quam  divi- 
num et  facrum  ?  Nam  fi  facias  ipfe  quod  poffis,  et  quod  tuis  fit 
viribus  potentatuique  conveniens,  admiratio  non  habet  quod  ex- 
clamet:  Id  enim  quod  potueris,  feceris,  et  quod  prasfiare  debu- 
erit  vis  tua,  ut  operis  efiet  una,  et  ipfius  qui  operaretur,  qualitas. 
Tranfcribere  poffe  in  hominem  jus  tuum,  et  quod  facere  folus 
poflis,  fragiliffim^e  rei  donare,  et  participare  faciendum,  fupra 
omnia  fits  eft  poteftatis,  continentifque  fub  kk  eft  rerum  omni- 
um caufas,  et  rationum  facultatumque  naturas. Neque  quid- 

quam  eft  ab  illo  (Chrifto)  geftum,  per  admirationem  ftupeatibus 
cundlis,  quad  non  omne  donaverit  faciendum  parvulis  illis  et  ru- 
fticis,  et  eorum  fubjecerit  poteftati.     Arnob.  lib.  i.  p.  18. 


302  The  Truth  of  the         Sect.  XXII. 

lame,  into  an  undoubted  perfuafion  of  their  being 
perfectly  cured,  every  way  found  and  intire ;  nay, 
the  dead  themfelves,  intoa  ftrong  belief  of  their  ha- 
ving come  back  to  life  again  !  But  let  us  confider  : 

As  the  highelf,  or  the  only  infallible  evidence  we 
can  have  of  our  own  being  or  exiftence,  is  the  con- 
fcioufnefs  of  our  exerting  fuch  particular  powers  and 
faculties,  fo,  after  this  manner,  or  by  this  inward 
confcioufnefs  of  fuch  certain,  undoubted  powers 
producing  their  proper  eifeds,  were  the  Apoilles 
fenfible  of  their  having  a  power  of  fpeaking  lan- 
guages, and  healing  difeafes  :  And  thus  likewife  did 
the  blind,  the  lame,  i^c.  from  their  inward  feelings 
of  the  real  change  produced  in  the  flate  of  their  bo- 
dies, as  they  came  under  the  apoltolical  influence, 
perceive  themfelves  cured.  In  their  belief  there- 
fore of  the  refurredion  and  afcenfion  of  J  ejus  ^ 
grounded  on  fuch  evidence,  the  Apoflles,  and  all 
thofe  upon  whom  they  exerted  their  healing  power, 
muft  have  been  as  certain  of  their  being  void  of  all 
enthufiafm,  as  they  \yere  fure  of  their  own  exiitence*: 
And  as  the  men  of  that  age,  vyho  were  eye-wit- 
nefles,  could  not  but  be  induced  ;  fo  we,  at  this  di- 
flance  of  time,  from  our  being  fatisfied  as  to  the 
truth  and  certainty  of  thofe  fads,  the  real  effeds  of 
real  powers,  fairly  confeiTed,  as  I  have  explained  in 
the  firft  Se^ion^  by  the  earlieft  oppofers  of  Chri- 
ftianity,  are  inevitably  led,  with  .as  little  hefitation, 
to  pronounce,  ^he  Apoftles  iiuere  no  Enthufiajls. 

Upon  the  whole :  From  all  thefe  particulars  laid 
together,  I  have  given,  what,  in  my  apprehenfion, 
is  a  full  and  clear,  a  convincing  proof,  that  the  A- 
pollles,  in  none  of  thofe  great  articles  of  the  Chri- 
llian  faith,  wherein,  it  may  be  thought,  they  itand 
mof^expofed  to  have  fuch  a  charge  laid  againft  them, 
can   at  any  rate   be    counted    Enthufiafts.     And 

whereas 


Sect.  XXII.        Cbrijiian  Revelation,         303 

whereas  they  are,  manifeilly,  in  no  fort  liable  to 
this  imputation  in  thole  fundamental  articles  of  the 
Chriftian  revelation  ;  with  no  fliew  of  reafon  can  it 
be  alledged,  that  enthufiafm  was  the  great  fpring 
that  fet  them  a-going,  and  fupported  them  in  the 
propagation  of  the  Golpel.  For,  according  to  what 
I  have  laid  down  in  the  'l^hird  General  Obfervation^ 
Se5l.  XIX.  had  they  been  adluated  in  the  manner 
they  were,  by  any  fuch  mad,  extravagant  principle, 
of  neceflity,  the  diftemper  mull  have  been  derived  to 
other  parts  of  their  conduct,  either  in  opinion  or  in 
practice,  efpecially  in  thofe  particulars,  wherein  it 
was  mod  eafy  and  natural  for  their  imagination  to 
rave  and  grow  delirious,  fuch  as  are  the  refurrecli- 
on  and  afcenfion  :  In  the  belief  of  which  articles, 
they  appear  at  an  infinite  diftance  from  the  fmalleft 
degree  of  enthufiafm. 

No  man,  therefore,  who  attends  to  the  nature  of 
things,  and  is  not  led  away  by  mere  fancy  and  felf- 
delufion,  but  thinks  without  biafs,  and  hearkens  to 
the  didates  of  reafon,  can  fufFer  himfelf  to  appre- 
hend, that  the  Apoilles  were  a  company  of  poor, 
deluded  creatures,  going  about  the  world  under  the 
power  of  enthufiafm,  and  foolifh'y  expofing  them- 
felves  to  all  kinds  of  miferies,  having  no  commiffion 
from  heaven,  as  they  pretended,  to  propagate  the 
Gofpel  among  mankind,  which  was  the  only  thing 
that  involved  them  in  all  their  hardfliips  and  cala- 
mities. I  cannot  but  flatter  myfelf,  that,  from 
what  I  have  been  difcourfing  hitherto,  every  im- 
partial' man  will  conclude  quite  the  corttrary.  And 
the  guilt  and  fhame  of  being  found  fcandaloufly  par- 
tial in  judging  of  characters,  ought  to  engage  our 
Freethinkers,  in  particular,  to  come  with  all  readi- 
nefs  into  this  conclufion.     For  v/hat  opinion  have 

thofe 


304  The  Truth  of  the         Sect.  XXIII. 

thofe  Gentlemen  concerning  that  man,  who,  as  Ci- 
cero alledges,  firfi  fetched  Philojophy  from  heaven  ? 


SECT.     XXIII. 

By  what  Arguments  the  Deijls  can  vindicate  Socrates 
from  Entbuftajm]  by  the  fame  mujt  they  jtiflify  the 
Apoftles, 

IConfefs,  indeed,  that  for  any  particular  man  or 
company  of  men,  abfolutely  to  neglecf  all  their 
own  private  interelts  in  this  life,  and  intirely  to  de- 
vote themf.lves  to  the  fpiritual  good,  the  moral  im- 
provement of  other  people  ;  for  the  fake  of  this  fer- 
vice  to  forego  all  their  prefent  eafe  and  quiet,  to 
fufFer  poverty,  and  all  other  hardiliips,  even  death 
itfelf,  under  a  perfuafion,  that  in  all  this  they  are 
adling  in  obedience  to  the  will  of  God :  This  is 
an  inltance  of  fo  much  felf-denial,  of  fuch  high  be- 
neficence towards  mankind  ;  it  is  an  event  fo  un- 
common and  extraordinary,  fo  widely  different  from 
the  way  of  the  world,  and  from  any  difpofitions 
that  we  ourfelves  are  confcious  of,  that  people  are 
flrongly  tempted  to  fufpeJt,  that  the  perfons  thus 
employed  are  out  of  their  fober  fenfes ;  that  they 
are  far  gone  in  the  vifionary  way,  and  can  be  go- 
vernment by  nothing  but  enthuliafm.  It  is  upon 
their  taking  fuch  a  general  heedlefs  view  of  the 
conduct  of  the  Apoftles,  I  am  apt  to  conjedure, 
that  the  Deifl;s,  otherwife flrongly  prejudiced,  have 
unhappily  come  into  their  dangerous  miilake  about 
the  charadler  of  thofe  firfl  PubliHiers  of  the  Gofpel, 
and  to  regard  them  as  fo  many  poor  deluded  Enthu- 
flails,  who,  inllead  of  the   notice  and  reverence, 

deferve 


Sect.  XXIII.     Chripan  Revelation.  305 

deferve  the  pity  and  compaffion  of  the  fober  and 
thinking  part  of  mankind.  But,  I  iiiy,  I  would 
gladly  know  of  our  Deifts,  What  diarat^ter,  in  mat- 
ters of  religion,  does  Socrates  bear  among  them 
whoni,  in  concert  with  Lord  Shaftejhury^  they  wil- 
lingly confefs  "  the  greatefl  of  Philofophers,  the 
"  very  founder  of  philofophy  itfelf?" 

This  divine  man,  the  divinelf,  as  the  noble  Au- 
thor alTures  us,  who  had  ever  appeared  in  the  Hea- 
then world,  abandoning  his  worldly  eafc,  and  total- 
ly negleding  all  his  own  private  affairs,  did,  for  ma- 
ny years,  employ  all  his  thought  and  care  in  pro- 
moting  the  fpiritual  good,  the  moral  improvement 
of  his  fellow  citizens.  Nor  did  he  leave  it  to  peo- 
ple's pleafure  to  attend  his  inftruclions,  but  he  went 
about  intruding  himfelf,  as  the  world  would  now 
reckon  it,  upon  the  repofe  or  bufmefs  of  ocher  peo- 
ple ;  and  in  this  manner,  making  up  to  rich'and 
poor,  to  citizen  and  Ifranger,  to \ill  men,  without 
diifinc^ion,  warmly  recommended  to  them  the  love 
and  pradice  of  virtue  {a).     At  the  fame  time,  fo 

Vol.  JI.  Q^q  zealous 

[a)  We  have  a  fpecimen  of  Socratcs's  way  in  the  cafe  of  Xc- 
nophon. 


eiycii 


u~ 


rh  (^UKT^TPiav^  KcoKveiv  7roif>iivcci^    Trvv^oiv'outvov  -^cl  -tit 

Kf'OLT'di;  i'lv.      D-  Laert.  in  Xenoph. 

Should  a  man  now  take  upon  him  to  ufe  the  fame  freedom 
with  our  young  Gentlemen,  which  Socrates  did  with  thofe  of 
his  time,  what  charailer  would  he  bear  ?  SocratesVvvhole  life 
was  fuch  a  conflant  feries  of  what  the  world  now  calls  imperti- 
nent meddling,  troublefome  cant,  or  wild  enthufiafm,  that  one 
cannot  help  obferving,  if  the  Deifts  are  not  Ihan.efullv  ignorant 
of  this  Philofopher's  courfe  of  life,  they  are  notoriouflv  guilty  of 
refpea  of  perfons,  in  their  judgment  about  the  ADoiUes. 


3o6  The  Trufh  of  the        Sect.  XXIII. 

zealous  was  he  in  the  difcharge  of  this  fervice,  that, 
for  the  fake  thereof,  he  cheaifully  fuffered  poverty, 
and  reproach,  and  death  :  Nothing,  in  a  word,  was 
able  to  overcome  the  obllinacy  of  his  concern  for 
the^fpiritual  good  of  mankind.  And,  let  our  Infi- 
dels fpeak  impartially,  has  not  all  this  very  much 
the  appearance  of  rank  enthufiafm  ? 

Nay,  Socrates  takes  upon  him  boldly  to  tell  his 
Judges,  "  They  might  acquit  or  condemn  him,  it 
''  was  indifferent  to  him  5  for  his  part,  he  was  ab- 
"  {o\\iidy  determined,  was  he  even  often  to  fuffer 
''  death,  never  to  change  his  courfe  of  life,  but  al- 
"  ways  to  perfifl  in  ufing  his  beft  endeavours  to  do 
''  all  the  good  he  was  able  to  the  fouls  of  men  j 
"  openly  avowing  he  could  no  otherwife  approve 
*'  himfelf  to  God,  who  had  charged  him  with  that 
"  fervice,  and  whofe  authority  he  would  obey  ra- 
"  ther  than  that  of  man."  Thus  we  are  Hill  kept 
in  view  of  what  the  world  may  be  apt  to  think,  a 
bold  refdlute  Enthu flail. 

And,  to  compleat  the  character,  Socrates  may 
feem  to  exprefs  a  great  deal  of  enthufiattic  pride  and 
vanity  ;  Says  he,  before  his  Judges,  "  As  to  the 
^'  integrity  of  my  life,  I  will  yield  to  no  man. 
"  And  indeed  the  confcioufnefs  of  my  having  al- 
"  ways  lived  in  the  conftant  exercife  of  holinefs 
"  and  righteoufnefs,  affords  to  me  the  moft 
"  pleafing  refietftions ;  and  it  mightily  adds  to  my 
"  joy,  that  my  companions  think  the  fame  of  me. 
"  So  that  .your  condemning  me  will  prove  more 
''  hurtful  to  youjrfelves  than  to  me  :  For  death,  in 
"  my  cafe,  can  never  poflibly  be  an  evil.  It  is  not 
"  therefore  for  my  own  fake,  but  for  yours,  that  I 
"  am  making  this  defence-,  that,  ifpollible,  I  may 
'^  prevent  your  giving  judgment  againfl  me,  where- 
'^:lin  you  would  become  guilty,  not  only  of  con- 

"  demning 


(C 


(C 


Sect.  XXIII.     Chriftian  Revelation.  307 

"  demning  an  innocent  man,  but  of  rejedling  the 
*'  gift  which  God  hath  bellowed  upon  you  ♦,  a  gift, 
•'  the.  belt  you  could  receive,  and  of  fuch  confe- 
*'  quence  to  your  well-being,  that  putting  an  end 
"  to  my  Minillry,  by  condemning  me  to  death, 
"  you  will  fleep  on  in  your  wickednefs,  unlefs  God 
*'  Ihall  be  plcafed,  out  of  his  concern  for  you,  to 
fend  you  fome  other  Inftructor.  Nay,  I  will  ven- 
ture to  prophefy,  that  heavier  judgments  than 
any  death  you  can  inflid  upon  me,  Ihall  foon  o- 
"  vertake  you  (^)." 

Such 

'  [h)  All  thefe  particulars  in  the  condufH:  of  Socrates,  are  re- 
ported, in  his  Apology,  by  Plato  and  Xenophon.  And,  for  thefa- 
tisfadtion  of  the  Reader,  or  to  fave  him  fome  trouble,  1  Ihall  here 
tranlcribe  them: 

Kai  \-y(ji  Qi^oLi  \i6\v  TTCo  iiu7y  y.eilov  aya^ov  yivia^oii  iv  r'jj 
'^ohet,  Y]  TYW  i.//.yiv  TU  :jio  v7rrjj>i<noLV^  vaiv  yciP  olkko  TrfcCTlcoy 
iyO)  TTtftip^OjUai  yi  TTU^-COV  VJUUV  ^  ViOdTt^Mt;  ^  TTfuf^vTip-d;  y.YlTi 
(JOOIAOLTOdV      iTrifAiKe-iJ^CCt   y.Y]ri      ')(_fAIJ-OLTO)V     TTpOTipoy^    UYiri     axKM 

rtyog  'dTG)  a(p'Qdf>oc^  uc    ryjc  •^v^yi(;,  ottuc  co/;  ci^itv]   'i'T&Li.  

w  avd^iQ  A.^nvouoi^  yi  vnl'^KT^i.  Avjtu^  yi  f/.v]'  ^  n  af/ere  ^.e,  v] 
juiu  6J?  e^y  VK  oly  TTcmfTovTot;  akkx  «/'  «  /Akkco  ttokko-kk;  n^- 

yavoLi. kv  ya^  /re    toLv  ijul  cCTroKTiiViiTi  toi'htov  'cyra.  oiov 

lyoi  hiyco^  ax.  i.ul  ys'ilo}  f^Ka^l^iri  ii  v/j.cc^  Oivri^.  £//.e  fAv  yxp 
>idiy  fiiha^eij  \iTi  MiKiroQ^  ^re  A^yrcc-  "dSl  y().f>  av  dvyocivro. 
vvy  WK,  u  olyopk;  Ar^Yiyaioi,  tto^xv  oiCd  iyod  V7nf>  if/av 


oLTTOKoyeiu^oLi  wc  T/c  ay  oioiro^  olkk  vttI^  ufxcjdv,  f/Si  i^OLy-a^TnTt 
Tre^;  Tr,v  r»  ijiM  doiiv  vjuty^  ifx'n  ■A.xra.^n'^i'^cLy.iyoi.  tay  ya.f  ^e 
a7rQv.r^yy]ri  »  jciJioir  aKKoy  roi'dTov  iupmiri^  ccri^vu^  ei  Kf 
yoKoi'on^ov  etTrety^  'TrpoaKUjuiyov  t>)  Tr'oKei  vtto  ra  3"£«,  coaTnp 
'iTTTrcd   juiydhco  july  ^  yivyxia^   vtto  juiyz^'n^    J'l    yQ^f>orif>cd^    ^ 

aiOy.iyU^    tyU^i(T^CLt    VTTO   fJLVQTTO'^    TIYOC-    OIOV    ol   fAOl    OOKei    0     ^iOC 

ijul  m  TToKei  TTfoa^^iiKivai  roi'HToy  riya^  bV  vjua^  lyii'^Qy  ^ 
TTii^Qy^  '1  oyit(Ptlcoy  ivoL  v/.ois'ov^  'd^h  Travo/jiOii  rm  vif/.i^cLv  oKriv 
'7r'j.yru.')Qi  •nfQiY.'X^iloiy,  tgi^to^  \iy  oihhog  v  f>o(.(Pia;  v{/iv  yivm"-- 


3oS  The  Truth  of  the      Sect.  XXIII. 

Such  was  the  conducl  of  Socrates  :  And  if,  all 
this  notwichftanding,  the  Deills  are  pofitive,  as  I 
think  they  have  good  reafon  to  be,  ih^ii  Socrates  was 
no  Enthufiall,  as  Melitus^  in  his  charge,   feems  to 

ridicule 

cy.vTit;  av  ui,  7ret^'oij.i\oi  Avvtw^  jxxSicoQ  dv  aTroKTHv^ri..  etrcc 
rov  KoiTTQV  ^fiivcv  y.a.'^ivS'ovrK;  SioiiiKciTi  «V,  ei  u',i  riva  oihKo]) 

cdv  roi'dToi;  ciot;  uto  r»  ^iM  t)i  ttokci  cPi^PorFOoLi^  kk.  The  reft 
is  tranfcribed  above,  near  the  end  of  Seft.  xvi.  See  likewife  the 
other  two  quotations  which  there  follow  from  Plato  : 

E  /  juci  TTpoc  ravTOi  uttoits^  u  '^u)>cfiari^y  vvv  yXv  Avvro 
M  7rei(ycy.i^ci^  aXK  aoUy'iv  av  i.7rl  t'htco  yh  roi  k(p  con  y.)",' 
'/.in  iv  TOLVTr!  TV!  ^i^rmii  oiCLT^i(^eiv  yy]al  <piKoao(peiy.  tav  at 
akcoi;  in  r^TO  Trpar/iyi',  aTro^avy,..  u  \iv  y.i.  omp  eiirov^  iTri 
TuToif;  a(Dtcni^  eiTrciy.  ay  vyiy^  on  tyoi  v y.o!.<;^  o)  -xvd^K;  Aiju- 
vaioi^  adTTol^cdyj  yXv  Kj  (p/Aw,  7rU(JoycLi  Jl  too  ^ty  yaKKov  y] 
vyAv'  Kj  ic^a-TTSP  olv  iyvrviCd  k^  oioi;  re  w,  «  y/i  TicLvcoycLi  (piKo- 
cro(pco'/^  Kf  vy'iy  -raj^a'A-i-Kiuoyiyot;  n  ^  iydeix.vvyi¥Di;,  orco  aV 
ait  ivTvy^avo)  Cycoyj  hsycov  cioiTrto  'nco^a.  kk.  rl^t.  Apol. 
Socrat.  p.  29.  C. 

Ova  oij^oty  on  yi-^f)i  yu  tmA  mAvI  av^f>u)7ruv  voetynv  /Sea- 
riov  lyM  flif-iioKtvoLi  ;  cvrip  yap  yjdiToy  t^tv  naeiVy  oaict)^  yci  Kai 
dv/.aiU!Q  OLTravra  Toy  f^iov  f^ijiicoyiyoy'  uTi  l^jf>(j)(;  ayayivoe; 
s.uavTQVy  Tavrd  cvfioKcv  rd  jv;  lyol  avyyivcyivug  yiyvuaKov- 
rai;  yriPi  ew«.  Xenoph.  Apol.  Socrat.  p.  702.  vid.  p.  704.  .  , 
10  di  Oil  ^yiTa  r\iro  iTi^vy/ji  vy.iv  ')(j>Y]'jy'u)dri(yai^  o  Kara- 
■l->l(^i7dyivci  ya.  :Z  ya^  ^yi  vji]  IvTCcv^a.  h  w  y.a\t^  avd-f^co' 
TToi  y^fmycot^'ddiv^  orav  yiKhcccriy  aTro^ocyeitj^at.  (priyt  ydf)j  w  ay- 
af-'.i;^  et  ui  aTroKTiytTrt^  Tiycofiav  vy7y  yjz,eiv  tv^vq  yird  rev 
iyov  ^ayxrcv,  ttcKv  yjxKiTrurtfav  v'.i  Aia  ;i  oiav  iui  aTriZTH- 
vccTi,  ^hi.  ub.  fup.  p.  3g.  C.  Vid.  Arguipent.  Bufirid.  apud  I- 
focrat.     Upon  all  which,  let  me  fubjoin  Cicero's  opinion: 

His 


Sect.  XXIII.       Chrijilan  Revelation,  309 

ridicule  him  {c)  ;  muil  not  one  ftand  amazed, 
what  it  is  they  have  difcovered  in  the  condud  of 
the  Apoilles,  upon  which  they  can  ground  againft 
them  fuch  an  imputation!  There  is  fo  great  a  hke- 
nels  of  characters,  that,  if  they  think  freely,  one 
cannot  but  judge  it  impofTible  for  them,  not  to  be, 
at  lead,  equally  forward  in  juftifying  the  Apoflles. 
As  Lord  Shaftefbury  calls  him,  the  pbilofophical  Pa- 
triarch's penetration,  his  wonderful  good  fenfe  and 
extent  of  judgment,  the  command  he  had  of  his 
thoughts  and  fentiments,  the  fubftantial  truths,  the 
noble inflructions he  propofed  to  mankind, his  addrefs 
andinfmuation,  his  conitant  chearfulnefsof  mind,  the 
univerfal  rectitude  of  his  manners  ;  all  thefe,  the 
Deifts  will  confefs,  are  convincing  proofs  of  a  clear 
head  and  a  fober  heart,  void  of  all  the  ravings,  of 
all  the  gloom,  the  madnefs,  and  extravagance  of 
enthufiafm.  But  which  of  thefe  qualities  do  the 
Deills  find  wanting  in  the  character  of  the  Apo- 
flles ?  Is  it  not  much  rather  bere^  that  a  good  eye 
perceives  them  iliining  in  their  greateft  lultre  ?  I 
have  often  wondered,  how  the  fame  men  could  fo 
much  admire  Socrates^  and  yet  bear  in  their  mincis 
fo  great  a  contempt  of  the  ApofLles. 

But  I  begin  now  to  forefee,  that  what  I  have  ob- 
ferved  in  relation  to  Socrates^  upon  thefe  two  arti- 
cles of  impofture  and  enthufiafm,  fome  people  may 
be  apt  to  apprehend,  I  mean  to  raife  the  character 
of  that  Philofopher  too  high,  and  would  maintain 

that 

His  et  tallbus  [concerning  the  immortality  of  the  foul]  addu- 
ftus  Socrates,  nee  patronam  q..ia;fi'/it  ad  judicium  capitis,  nee 
judicibus  f^.pplex  fuit,  adhibuicque  liberam  contumaciam,  a  mag- 
iiitudine   animi  dudam,  non   a  fuperbia.      Tufcul.  lib.  i.  cap. 

(<r)  M.01  ^u'ov  rt  ^  J^aiy.ovioy  yi'yvirxi  <pwvyi.  o  a/i  ^  %y  rn 
yf>cc(pr  iTTiKcoiACoJ'uv  MihiTOQ  lyf>c(.-^ciTo,    Plat.  ub.  fupr.p.  31.  D. 


jio  The  Truth  of  the  Sect.  XXIII. 

that  Socrates^  tho'  not  in  the  fame  ample  manner, 
yet  as  truly  as  the  Apoilles,  was  commiffioned  from 
Heaven  to  inftrud:  mankind.  And  I  would  fain 
hope,  there  is  no  herefy,  nothing  contradidtory  to 
any  article  of  the  ChriiHan  faith,  in  my  profeffing, 
I  am  ttrongly  inclined  to  tnink  there  was  in  6"^- 
crateshc2.{t  fomething  fupernatural.  I  confefs,  there 
are  fome  dodrines  and  practices,  fuch  as,  the  divini- 
ty of  the  heavenly  bodies,  and  the  paying  them  re- 
ligious worfhip,  faid  to  be  taught  and  obferved  by 
Socrates^  wherein  a  man  inftruded  and  guided  by 
Heaven,  cannot  well  be  thought  capable  of  having 
any  concern.  But  I  violently  fufped,  vit  have  no 
fincere  genuine  hiftory  of  this  great  Philofopher; 
and  that  doctrines  and  actions  are  imputed  to  him, 
which  he  never  thought  or  did.  And,  indeed,  we 
are  told,  that  Socrates  himfelf  complained  of  Plato^ 
for  making  him  hold  fentiments  which  had  never 
entered  into  his  mind.  Xenophcn^^  account  of  his 
dodrines  fcems  to  be  much  purer  than  what  we 
have  fioni  P/^/^  :  And  one  may  reafonably  conje- 
dure,  that  had  they  been  tranfmitted  to  us  without 
all  mixture,  they  would  have  been  found,  in  every 
article,  far  more  agreeable  to  what  one  might  ex- 
ped  from  a  man  immediately  employed  by  Heaven 
to  reform  the  world,  or,  as  1  have  elfewhere  exprefs- 
ed  it,  who  was  raifed  up  by  the  fpecial  Providence 
of  God,  to  bear  witnefs  to  the  glorious  truths  of 
natural  religion.  And  that  Socrates' ^Y>\[c\^\qs  mix- 
ed their  own  prejudices  with  their  Mailer's  do- 
drines,  cannot  be  much  wondered  at,  when  one  re-, 
fleclis,  that  the  fame  would  have  happened  to  thedo- 
drines  of  the  bleffed  Jefus^  had  his  Apoilles  been  like-  ■ 
wife  left  to  themfelves  in  explainingthem  to  mankind. 
If  other  people,  however,  are  of  opinion,  that 
from  thofe  heavenly  dodrines  which  Socrates  cer- 
tainly 


Sect.  XXIII.      Chrijlian  Revelation,  311 

tainly  taught,  and  the  divine  part  he  really  aded 
(for  what  can  be  more  divine,  than  to  deny  one's 
felf,  and  take  up  one's  crofs,  and  follow  God  in  the 
caufe  of  virtue  and. religion?)  one  cannot  conclude 
the  truth  of  his  having  had  a  fupernatural  voice, 
commonly  called  his  Damon^  conltantly  to  attend 
him  {d)  ;  or  of  his  having  been  by  dreams,  and  e- 
very  other  v/ay  whereby  the  Deity  reveals  himfelf 
to  mortals,  commanded  of;, God  to  undertake  the 
intruding  of  mankind  {e)  ;  yet  furely  they  will 
acknowledge,  that  in  this  man's  charadter,  there  is 
fomething  molt  uncommon  and  inexplicable.  And 
fince  the  Deifts  do  maintain,  that  Socrates  was  quite 
free  as  well  of  enthufiafm  as  impoilure,  may  not 
thofe  who  think  not  fo  highly  of  this  extraordinary 
man,  bear  with  other  people  in  this  article,  and  em- 
ploy what  I  have  obferved  from  his  conduct,  in  or- 
der to  juftify  the  Apoftles  from  each  of  thofe  im- 
putations, as  an  argumentum  ad  hominem  ?  One 
Ihould  think,  if  the  Deifts  ihall  once  be  brought  to 
judge  as  impartially,  or  with  as  unbiafTed  difpofiri- 
ons,  about  the  Apoftles,  as  they  do  about  SocrateSy 
whofe  charatfters,  in  fome  very  confiderable  articles, 
do  fo  nearly  refemble  one  another,  they  will  be  in 
a  fair  way  of  becoming  profelytes  of  the  Gofpel. 
In  the  mean  while,  I  would  here  prefume  to  beg  of 
our  Freethinkers,  as  they  are  perfuaded  of  the  inte- 
grity 

(«)    E/^«     TTOKKOLKIC     daHKOOCTi   7roKKOi')(y     KiyOVTOi;^    CTt     fACl 

^iicv  ri  Koii  icLiu'ovioY   ylyviTOLt  (puvyi.      Plat.  Apol.   Socrat.  p. 
3I-C.         ,     ^     „        ,     ,    , 

3-£y  '/TfOLrletv^  Kj    la  jUotyTetcov,  k^    l^  IvvTrvicov^    ^  Travri  rpoTru 

UTTip    rt<;    TTOTi      C/.KK'/]     rjtlCt     jUOl^a    ai\If>607rU    >G    QTIMV    7rf>07iTa^i 

Id.  ibid,  p.  33.  C. 


312  The  Truth  of  the         Sect.  XXIV. 

grity  of  Socrates^s  charader,  to  confider  thefe  two 
or  three  refledions  : 


SECT.     XXIV. 

Socrates  claim?  a  divine  Miffi  on  ^  and^  in  Ms  Cafe  ^Provi- 
dence Jeems  to  have  taught  the  Worlds  that  to  intro- 
duce true  Religion  and  eftahlijh  it  among  Mankind^  un- 
affifted  Reafon  is  quite  infiifficient. 

SO  far  was  Socrates  from  judging  fupernatural 
revelation  abfolately  needlefs,  that  he  himfelf 
pretended  a  commiflion  from  Heaven  to  inftrucl 
mankind  ;  and  tell  his  Athenians^  that,  if  after  his 
death,  God  did  not  fend  them  fome  other  fiich  In- 
Itructor,  they  would  continue  ignorant  and  wicked, 
and  die  in  their  fins  {a).  And  as  in  this  preten- 
lion,  and  in  thefe  fentiments,  Socrates  is  approved 
of  by  Plato  and  Xenophcn^  and  the  mod  renowned  a- 
mong  the  Antients ;  may  not  one  ufe  the  freedom 
to  alk,  for  what  good  reafon  do  the  Deifts,  whilfl 
they  fo  much  admire  Socrates ^  Plato^  Xenophon^  &c. 
give  themfelves  the  Itrange  liberty  to  ridicule  the 
Apoflles  for  pretending  the  fame  thing,  and  profel- 
fing  the  fame  fentiments  ?  I  fay,  what  matter  of 
faliliood,  what  fubject  of  ridicule,  do  the  Deifts  find 
in  thefe  paiTages  of  the  Gofpel  ?  God  who  at  fun- 
dry  times  and  in  divers  ma?incrs,  /pake  in  time  pafl  un- 

'    to 

(a)  Not  only  does  Socrates  condemn  the  principles  of  our 
modern  Freethinkers,  in  his  pretending  to  revelation  himfelf; 
but  in  his  profeffing  (as  one  would  think)  that  a  fuller  revelati- 
on than  any  he  rould  pretend  to,  was  Hill  necelTary,  particularly 
to  afcertain  the  immortality  of  human  fouls,  and  to  teach  man- 
kind to  pray.  Vid.  Plat,  in  Phsed.  p.  85.  C.  Alcibiad.  2.  p. 
150.  C. 


S^CT.  XXIV.        Chnjiian  Rev^Jatmu  „      •  3 13 

to  the  Fathers  by  the  Frophets^  hath  in  thefe  laftdays 
fpoken  tinto  us  by  his  Son  (b).  Now  then  we  are  am- 
bajfadorsfor  Chrift^  as  though  God  did  befeech  you  by 
iis\  we  fray  you  inChrijl'sftead^  Be  ye  reconciled  to 
Gcd  (c).  O  Jerufaleni,  Jerufalem,  thou  that  killeft 
the  Prophets^  and  ftonefi  tkem  which  are  fent  unto 
thee^  how  often  woidd  1  have  gathered  thy  children  to- 
gether^ even  as  a  hen  gather eth  her  chickens  under  her 
wings ^  but  ye  would  not !  Behold^  your  houfe  is  left 
unto  you  dc folate.  For  I  fay  unto  you  ^  ye  fro  all  not  fee 
fne  henceforth,  till  y  e  fh  all  fay,  Blejfed  is  he  that  Co- 
meth in  the  name  of  the  Lord  (d). 

In  the  next  place,  Socrates  having  been  employed 
by  the  fpecial  Providence  of  God,  to  recover  thein- 
terell  of  religion  and  virtue  in  the  world,  or  to 
bring  about  the  reformation  of  mankind,  in  the 
way  of  mere  reafoning,  or,  as  bare  argument  fhould 
be  able  to  determine  human  faculties,  without  the 
afliftance  of  miracles,  or  the  concurrence  of  fuper- 
natural  influences  upon  people's  minds:,  Herein 
God,  as  if  he  thereby  meant  to  prepare  the  world 
for  the  reception  of  the  Chrillian  revelation,  feems 
to  have  given  us  a  proof  in  fadl,  how  very  little  is 
to  be  expedted  from  mankind  left  to  themfelves, 
committed  wholly  to  the  conduct  of  their  own  un- 
derilanding  •  or  that  the  unaffifted  powers  of  hu. 
man  nature,  in  matters  of  religion,  are  hot  available 
to  human  happinefs.  For,  notwithftanding  all  the 
powerful  reafoning,  all  the  zeal  and  labour,  the 
winning  addrefs  and  infmuation,  which  Socrates 
daily  employed  among  all  fojts  of  men,  to  gain  pro- 
felytes  -,  yet,  how  fev/,  how, very  few  did  he  pre- 
vail on  ?    And,    as  even  thofe  kwy  together  with 

Vol.  II.  R  r  his 

li]  Heb.  i,  I.  2. 
{c)  2  Cor.  V.  20. 
(.V)  Matth.  xxiii.  ^y,  38,  39, 


3 14-  The  Truth  of  the         Sect.  XXiy. 

his  dodlrines  while  he  was  alive,  did  all  of  them  re- 
tain fome  of  the  common  principles  of  idolatry  and 
fuperftition,  e.  g.  confefling  the  divinity  of  fun, 
moon,  and  flars  ;  and  paying  them  religious  Wor- 
Ihip;  fo,  after  his  death,  the  very  foundation  of 
religion  itfelf,  the  belief  of  the  being  of  God,  came 
very  foon  totally  to  be  extinguifhed.     So  that, 

In  the  laft  place,  this  experiment,  if  I  may 
fo  call  it,  by  mere  reafoning  to  recover  men  to  re- 
'  ligion,  prefuming  upon  the  innate  ftrength  of  their 
imafliiled  faculties,  foon  failing  intirely :  If  God 
Hiall  be  pleafed  to  make  any  future  attempt  to  re- 
form the  world,  may  not  one  reafonably  expect, 
that  thofe  fupernatural  helps,  fortheAvant  of  which 
Socrates^ s  fcheme  proved  ineifedlual,  fhall  be  inter- 
pofed  ?  And  do  we  not  find  thofe  helps  concurring 
in  the  Chriftian  revelation  ? 

Suppofing  Socrates  to  have  taught  no  dodlrines, 
but  what  in  every  article  were  pure  and  divine ; 
yet  working  no  miracles,  (unlefs  it  be  alledged, 
that  his  foretelHng  fome  particular  events,  that 
adlually  came  to  pafs  (^),  may  be  counted  of  that 
nature)  and  his  doctrines  being  attended  with  no 
fupernatural  influences  on  the  minds  of  men ;  (un- 
lefs one  fliall  think  otherwife,  from  Plato's  feeming 
to  report,  that  the  fuccefs  of  his  inilructions  de- 
pended on  the  concurrence  and  influence  of  the 
Daemon  who  was  always  with  him  (/))  he  made  but 

few 


[e)  Vid.  Plat,  in  Theag.  p.  128.  D.  129.  Cic.  de  Divinat. 
lib.  i.  Cap   54. 

(f)  The  pafTage  is  fo  remarkable,  and  fo  naturally  brings  to 
one's  mind  fome  texts  of  Scripture,  f'.ich  as  Mark  vi.  5.  and 
others,  which  fome  people  are  pleafed  to  make  merry  with,  that 
I  c^nngt  but  chufe  to  tranfgribe  it: 

TavTOL 


Sect.  XX IV.       Chrijlian  Revelation,         3 1 5 

few  profelytes :  And,  his  mod  intimate  Difciples 
not  being  quite  freed  from  all  their  prejudices,  but 
ftill  retaining  fome  of  their  idolatrous  principles ; 
as,  by  this  means,  his  inflruclions,  in  the  minds  of 
his  Difciples,  during  his  life,  came  to  be  mixed  and 
adulterated  ;  fo,  no  provifion  having  been  made  for 
recovering,  after  his  death,  the  purity  of  his 
dod:rines,  .and  to  propagate  and  preferve  them  to 
the  world  ;  thofe  fundamental  articles  of  religion, 
which  he  taught,  and  which  directly  overthrew  all 
idolatry  and  fuperilition,  could  not  be  fecured  from 
falling  into  a  total  and  abfolute  negledt.  Thus  it 
fared  with  the  dodrines  of  Socrates^  in  the  hands  of 
men  ftill    univerfally  famous  for  learning  and  phi- 

fofophy, 

ToLVTOL  ah  TTOLVTOL  eip^iKoc  (Toij  oTi  V]  dwociAi^  avTY]  Ttf  da/- 
^oy'iM  TtiTs  ^  e<c  Tac  (ivvmjIol;  r'j>v  [xir  Iij-M  avvJ^ioiTfiiliovTuv 
ro  aTTOiv  dvvaTOCi,  ttoKKoic  juiv  yoc^  ivccvri\iTcit,  il  mv.  er/  t«- 
T<?/c  w^eKnS'iifa/  (Jlit  i^jm  aiaiTfi^\i'jiy.  w^i  \i^  ci'ov  ri  fxoi  r«- 
To;c  ()VvoioLr^i(^eiv'  ttqkkoIq  &l  avvetvai  fAv  «  dtciKoiKvei^  w^t- 
hvvrcci  di  Mdlv  dvv'ovTiC  o'tQ  cT  av  cvKKoi(hr,TOii  Ty,(;  awddtai;  vj 
rM  ^aiiJLoyi'^  ouvcif/.i(;^  {sroi  ei<Tiv  uv  ^  cv  yicd-yjacii.  rcc^v  -yoi^ 
7rctPcf)(^pri^x  iTnoidocidi'  Hj  tmtc^v  av  ruv  iTnaid'ovTCniV^  ci  fAv 
k)  P>i(^oLioy  t^'tiai  ^  7roi^aiy.'o\iy,ov  ryjv  wsptxe/ar  ttokkoi  dl  o<toy 
av  fxiT  iUM  y^ff'ovov  ciXTiy^avuadioy  i.7ri(J'i$oa>Tiv'    tTretidv  i^l  f/M 

a.Tro'^covrxi,  Traxiv  iidlv   diaOifMTtv  oTV'eiv. sV/k  «k,  6  Ota.- 

y£C,  ToioLvrn  yj  yif/.iTif>a.  avv^cia'  tav  ^uiv  too  Qyew  cpiKov  yj  vra,' 
yv  TToKv  iTTiJmeic  ^  layy'  ei  d'l  uh^  i.  l^lat.  in  Theag.  p.. 
129.  E.  This  laft  fentence,  and  what  follows  a  few  lines  after, 
VIZ.  avTo  TO  ^eiov  to  aoi  yr/vo^ivov  7reipa(70fj.i^a  ira.^ay.v^eid- 
6a/  h^alidi  T£  ^  3-u(r/a/C5  ^eem  to  me  to  confirm  Simmias's 
opinion  in  Plutarch,  or  to  put  it  beyond  quedion,  that  this 
beiov  ri  ii  cPaiuovicv^  which  conllantly  attended  Socrates,  cannot 
be  conftrufted  his  oivn  mind,  as  fome  people  imagine;  but  mud  be 
underftood,  as  it  was  believed  by  thofe  of  his  own  age,  and  by 
many  eminent  Authors  of  after-ages,  fomething  fupernaturaly  or  ^ 
divine  intelligence. 


3 1 6  The  Iruth  of  the         Sect,  XXI V . 

lofophy,  adling  only  upon  the  flrength  of  their  na- 
tural faculties.      And, 

In  like  manner,  had  the  Apoftles,  even  after  the 
refurrcdion  of  our  Saviour,  been  left  to  their  own 
underilanding,  in  reporting  and  explaining  the 
dodrines  of  their  Mailer  :  As  we  fhould  have  been 
ignorant  of  fome  important  truths  of  the  Gofpel  ; 
fo  others  would  have  been  corrupted  by  a  grofs 
mixture  of  abfurd  opinions  and  prejudices  ;  and 
hardly  any  thing  of  the  evangelical  inilitiition 
could  have  long  iubfiiled.  But,  by  a  fupevnatural 
inter pofition,  all  along  from  the  day  of  Pentecoll:, 
the  Apoftles  came  to  be  wholly  cleared  of  all  their 
prejudices;  their  minds  were  opened  to  recolleel:, 
and  to  conceive  ajuil:  and  full  underflanding  of  the 
dodrines  of  our  Lord  {£) ;  they  were  enabled  to 
work  miracles  ;  and  their  inllrucfions  were  fecond- 
ed,  as  I  Ihall  explain  afterward,  by  fupernatural  in- 
fluences upon  the  minds  of  their  hearers :  And  that, 
after  their  death,  the  pure  dodrines  they  had  re- 
ceived, might  not,  in  any  age,  be  loil  or  negleded, 
they  not  only  faithfully  committed  them  to  v/ri- 
tjng,  but  they  every  where  fet  a-part  public  Teach- 
ers, to  explain  and  recommend  them  in  religious 
alTemblies,  frequently  to  be  held  for  that  purpofe  ; 
and  they  appointed,  that  a  fucceffion  of  men  in  that 
charader  or  office  Ihould  be  continued  to  the  q.wA 
of  the  world. 

Thus,  I  fay,  upon  the  total  failure  of  Socrates' i, 
fcheme  to  reform  the  v/orld  from  idolatry  and  fuper- 
flition,  and  from  vice  and  impiety ;  or  to  eilablilh  a 

fyilem 

{g)  "  Thefe  things,  fays  our  Lord,  have  I  fpoken  unto  you, 
*'  being  yet  prefent  with  you.  But  the  Comforter,  which  is  the 
"  holy  Ghoft,  whom  the  Father  will  fend  in  my  name,  he  fiiall 
"  teach  you  all  things. and  bring  all  things  to  your  remembrance, 
**  whatfoever  I  have  faid  unto  you.     John  xiv.  25,  26." 


Sect.  XXiV.       Chrijlian  ReveIatio?i.        317 

fyftem  of  true  religion  among  mankind,  by  the 
mere  force  of  reafon  and  argument,  applied  to  the 
unafElled  powers  of  human  nature  ;  the  Deifts 
maj  fee,  that  what  other  things  might  be  judged 
neceflliry,  in  any  future  attempt,  to  accomplilh  fuch 
a  gracious  deiign  of  Providence,  were  particularly 
employed  by  'Jefus  Chrift^  in  the  Chrirtian  inilitu- 
tion  :  So  that,  according  to  the  judment  of  Xeno- 
phoft^  ChriiVians  are  the  men  in  the  world,  who, 
v/ith  good  reafon,  may  be  deemed  the  happieft  of 
mortals ;  fince  they  are  the  men,  beyond  all  que- 
llion,  blelTed  w^ith  an  Inftrue^or  infinitely  better 
than  Socrates  {h).  But,  I  now  come  to  explain  our 
general  conclufion. 


SECT.     XXV. 
I^he general  Conclusion  deduced  and  illuft rated. 

FROM  the  principles  of  human  nature,  I  have 
above  obferved,  That  it  is  as  certain  as  any 
niatiiematical  truth,  that  the  Apoiiles,  in  the  pro- 
pagation of  the  Gofpel,  were  animated  with  the 
profpecl  of  fome  good  or  happinefs,  which,  by 
means  of  that  Miniftry,  they  hoped  to  arrive  at. 
And  fince  I  have,  permit  me  to  fay,  fully  demon- 
strated, That  the  good  they  had  in  view  was  none 
of  the  enjoyments  of  /i?/j  world;  it  mull:,  of  ne- 
ceffity,  have  been  of  another  world,  and,  as  they 
publilh  themfelves,  that  confummate  happinefs  which 
is  at  God's  right-h?tnd  to  eternity.  It  is  true,  peo- 
ple may  be  honeil  and  fmcere,  and  yet  be  impofed 

upon 

KficcT'di;    cvviykviTQ^    Ixeivov  \yl    to/  civ<^j^cL -cl^touoiKy.pi?-'oTCiTor 
Yo/uiilcc.      Xenoph.  Apol.  Socrat.  in  fin. 


3 1 8  Ike  Truth  of  the  Sect.  XXV. 

upon  or  miftaken  in  their  apprehenfions  of  this  na- 
ture : 

But  I  have  likewife,  I  hope,  put  it  beyond  all 
reafonable  dilpute,  That,  in  their  alFured  profpect  of 
of  a  glorious  immortality  as  the  reward  of  their 
Miniftry,  the  Apoflles  were  clear  and  diiiinct,  well 
founded,  and  in  no  meafure  governed  by  the 
llrength  of  groundlefs  fancy  and  imagination. 

And  having  thus  made  it,  as  1  think,  unqueflion- 
ably  evident,  that  while  the  Apoftles  openly  pro- 
felTed,  that,  in  propagating  the  Gofpel  to  mankind, 
they  acied  in  obedience  to  the  comm.and  of  God, 
and  under  the  prevailing  hopes  of  a  crown  of  righ- 
teoiifnefs  eternal  in  the  heavens^  they  were  neither 
Impoitors  nor  Enthufiafts,  neither  deluded  them- 
lelves,  nor  deceiving  other  people;  is  not  this  con- 
clufion  unavoidable  and  infalhbly  certain  ?  viz. 

The  great  Father  of  fpirits,  after  an  extraordi- 
nary and  fupernatural  manner,  laying  open  to  the 
minds  of  the  Apoftles  the  happinefs  or  glories  of 
heaven,  as  the  fure  reward  of  their  propagating 
the  Gofpel  of  Jefus  Chrifi  to  the  world  ,  and  flill 
continuing  to  apply  this  commanding  motive  to 
their  a(5live  faculties,  v/as  thereby  pleafed  to  derive 
fo  contlant  and  prevailing  an  impulfe  to  their  paf- 
lions,  the  immediate  fprings  of  adion,  that  in  fpite 
of  all  the  moll  frightful  oppofitions  and  difcourage- 
ments  that  every  where  befel  them,  they  were 
made^  with  the  greatell  zeal  and  fleadinefs,  ftill 
to  exert  themfelves  in  the  profecution  of  that  fervice 
wherein  they  had  the  honour  of  being  employed. 

This  is  a  rational  account  of  the  conduct  of  the 
x^poftles,  which  after  no  other  manner  can  be  made 
confiftent  with  the  effential  principles  of  human 
nature,  as  they  are  univerfally  known  to  operate  in 
all  forts  of  men,  whether  Impollors  or  Enthufiafts,  or 

whether 


Sect.  XXV.       Chrijiian  Revelation.  319 

whether  honeft  or  wife  men,  with  all  their  fenfes  and 
reafon  itrong,  clear  and  regular  about  them.  And,  in- 
deed, the  character  given  SallufisiS  an  Author,  upon 
much  flronger  evidence,  from  their .  writings,  be- 
longs to  the  Apollles,  of  whom  it  may  be  truly 
faid,  they  had  ''  a  noblenefs  of  mind  that  made 
*'  them  incapable  of  impofmg  on  the  world,  and  a 
"  fedatenefs  and  extent  of  judgment  that  would  not 
"  fuifer  a  cheat  to  p.ifs  upon  itfelf.''  But  becaufe, 
for  the  truth  of  this  argument,  I  all  along  mean  to 
appeal  to  the  inward  fenfe  and  feeling,  or  to  the  con- 
fcioufnefs  of  every  man  of  common  underifanding, 
that  will  be  at  the  pains  to  look  into  his  own  breafl, 
or  to  conlider  what  part  he  himfelf,  aiTuming  any 
determined  character,  would  have  acted  in  fuch  par- 
ticular circumltances ;  I  hope  the  Reader  will  give 
me  leave  me  to  illultrate  this  conclufion,  in  briefly 
explaining  human  nature  as  it  is  governed  by  Fears 
and  HopeSy  the  mighty  fprings  of  every  arduous 
undertaking. 

In  the  conclufion  to  which  we  have  been  necef- 
farily  led,  it  is  iniinuated,  that  the  Apoftles  were 
under  the  power  of  a  thorough  flrong  conviction, 
that  iliould  they  not  purfue  the  propagation  of  the 
Gofpel,  and  prove  faithful  in  that  fervice,  they 
would  certainly  fall  under  the  difpleafure  of  al- 
mighty God,  and  come  to  be  involved  in  all  the 
miferies  of  another  world.  And  the  Apoltles  be- 
ing abfolutely  free  from  all  impofture,  as  well  as 
enthufiafm,  nothing  can  be  more  apparent  than  that 
this  was  really  their  cafe. 

By  an  invincible  neceflity  of  nature,  human 
minds  do  conftantly  bear  an  irreconcileable  averfion 
to  m^xQ  pain:  Nor  is  it  pofTible  for  any  man  to 
bring  himfelf  to  that  pafs,  as  to  make  choice  of 
pain  purely  as  fuch,    without  any  other  confidera- 

tion. 


320  Tbe^  Truth  of  the  Sect.  XXV. 

tion.  It  is  true,  there  are  daily  inilances  wherein 
we  fee  people  voluntarily  fubmitting  themfelves  to 
certain  degrees  of  pain  ;  but,  in  all  fuch  cafes,  the 
patient  muft  be  fuppofed  to  confider  his  pain  as  a 
goGii^  or  as  a  promiling  means  whereby  to  prevent 
Ibme  other  pain,  which,  in  his  apprehenfion,  would 
be  more  opprefTive  to  his  nature,  or  afFtici  him  with 
greater  uneafinefs.  In  no  inilance,  however,  will 
a  prudent  man  deliberately  exchange  pleafure  for 
pain,  without  being  well  allured,  as  far  as  is  pofTi- 
ble,  that  no  otherwife  he  can  avoid  fome  more  ter- 
rible evil.  And  as  thole  miferies  whicli  we  mean  to 
efcape,  mu(l  appear  to  us  {o  much  the  more  dread- 
ful and  infufferable,  as  the  miferies  to  which  we 
chufe  to  expofe  ourfelves,  in  order  to  prevent  them, 
are  hard  and  fevere;  fo  the  greater  certainty  will 
we  endeavour  to  have,  that  thefe  our  prefent  af- 
flictions will  effecfually  fecure  us  againft  thofe  o- 
ther  more  frightful  threatened  calamities.  So  that 
if  a  wife  man,  under  no  fort  of  external  force,  with 
thought  and  deliberation,  knowingly  involves  him- 
felf  in  any  great  hardlhips  or  miferies;  this  certain- 
ly is  with  a  view  to  keep  off  ibme  other  more  terri- 
ble difailers,  .which,  he  is  well  perfuaded,  would 
fall  upon  him  and  opprefs  him  ;  And,  if  hfe  un- 
dauntedly fuftains  thofe  miferies  he  fubmits  to,  and 
goes  on  iliU  under  them,  with  inward  chearfuinefs 
and  triumpljj  thismakes  it  manifeH:,  that  he  heartily 
approves  the  choice  he  has  made,  and  is  in  no  doubt, 
fo  far  as  he  is  capable  of  judging,  but  it  will  anfwer 
his  expectation,  and  have  fuccefs  attending  it. 

When  we  therefore  come  to  underhand,  in  fad, 
that  the  Apoilles,  having  no  profpect  of  better 
treatment  in  this  life,  and  being  ^compelled  to  it  by 
no  worldly  or  bodily  force,  did  Vv'illingly,  and  with 
great  ehearfulncfs,  undergo  all  the  moll  dreadful  ca- 
lamities 


Sect.  XXV ,         Cbriftian  Rev  eJ at  ion ,         321 

lamities  of  this  vvorld,  the  cruelleil  perfecutions 
and  deaths,  in  propagating  the  Gofpel  of  Jejus 
Chrift  ;  is  no:  this  an  infallible  j5roof,  that  they 
clearly  forcfaw,  and  were  well  fatisfied  in  their 
own  minds,  that  ail  tlie  woes  and  mileries  of  ar;o- 
ther  world  would  moft  certainly  overtake  them^  if 
they  did  not  heartily  engage,  and  prove  faithful  in 
the  Miniih-y  of  the  Gofpel,  whilii:  their  zealonily 
attending  that  fervicc  would  efleclually  protect  them 
from  thofe  future  pains  and  agonies  ?  1  cannot  but 
think  I  il:iall  have  the  inward  conviction  of  every 
man,  who  looks  into  his  own  breafl,  and  conliders 
the  movements  of  human  nature,  to  go  along  with 
me  in  aiBrmi ng,  that  no  man  of  common  fcnfc,  of 
any  degree  of  refiedcion,  being  abfolutely  free-  from 
the  influence  of  every  worldly  confidcration,  can 
deliberately  chufe  to  expofe  himfelf  to  all  the  mife- 
ries  of  this  life,  without  being  thereto  determined, 
from  an  undoubted,  thorough  perfuaiion,  that  no 
other  way  is  left  him,  whereby  to  prevent  his  be-^ 
ing  for  ever  overwhelmed  in  all  the  gloomy  hor- 
rors of  another  world.  Thus  it  is  that  the  Apo- 
flles  muft  be  undcrtrood  to  be  under  a  neccility  to 
preach  and  propagate  the  Gofpel  of  yefus  Cbnftj  as 
they  hoped  to  cfcape  eternal  ruin.  And  what  we 
have  here  concluded,  from  the  general  conduct  of 
the  Apoftles,  is,  in  fo  many  words,  exprefsly  de- 
clared by  themfelves  :  Thcugb  I  preach  the  GofpeU 
fays  the  Apoftle  Paul,  /  have  nothing  to  glory  of  % 
for  neceffity  is  laid  upon  me  ^  yea  ivo  is  unto  me^  if  I 
preach  not  the  Gofpel  (?').  So  that,  1  f.iy,  the  Apo- 
Itles  Vv^ere  under  the  power  of  a  itrong  conviciiori, 
that  fliould  they  not  purfue  the  propagation  of  the 
Gofpei,  and  prove  faithful  in  that  fersicc,  th.ey 
Vol.  II.  Si         ^  .       would 

r/)   1  Gor,  ix.  16. 


322  The  Truth  of  the         Sect.  XXV* 

would  certainly  fall  under  the  difpleafure  of  Al- 
mighty God,  and  come  to  be  involved  in  all  the 
miieries  of  another  world. 

And  as  the  Apoflles  were  well  aflured,  that  their 
efcaping  the  being  undone  for  ever,  depended  on 
their  being  faithful  in  difcharging  the  Minilfry  of 
the  Gofpel ;  fo  they  were  no  lefs  perfuaded,  that 
they  could  no  otherwife  gain  heaven,  or  attain  to 
the  enjoyment  of  future  happinefs.  This  necefla- 
rily  follows  from  what  I  have  juil  now  explained. 
And,  according  to  the  principles  of  human  nature, 
from  which  I  have  been  arguing,  it  is  apparent, 

No  man  will  chufe  to  part  with  any  of  hispre- 
fent  polTeflions  whicli  he  conceives  neceflary  to  the 
happinefs  of  life,  but  upon  the  profpect  of  his  there- 
by acquiring  others,  which  he  has  reafon  to  think 
will  render  his  condition  more  eafy  and  comfort- 
able. The  common  principle  of  felf-prefervation, 
infeparable  from  the  human  conftitution,  neceflarily 
prompts  us  to  defend  ourfelves  againft  all  attacks, 
that  would  rob  us  of  any  of  thofe  comforts  and  con- 
.veniences,  whereof  we  have  the  enjoyment :  Nor, 
without  extinguifhing  this  principle,  or  directly 
contradicting  its  main  power  and  influence,  both 
v/hich  are  impoirible,  can  we  chufe  to  forego  thofe 
particular  objects,  in  which  we  apprehend,  is  in- 
cluded our  greateil  good  and  happinefs.  Indeed,  a 
man,  as  I  have  julf  now  hinted,  may  willingly  for- 
feit fome  lower  delights,  which  now  make  up  his 
prefent  happinefs,  that  he  may  attain  to  the  poiieflL- 
on  of  other  things  he  has  in  profpecl,  which,  on  fe- 
veral  accounts,  he  reckons  more  valuable  :  And  to 
this,  the  principle  of  felf-prefervation,  under  the  gc- 
vernment  of  reafon  and  prudence,  will  necelTarily 
oblige  us.  But,  at  the  fame  time,  it  mu(t  be  con- 
feffed,  that  were  it  poffible  for  us  to  keep  what  we 

at 


SiECT.  XXV.        Chrijlian  Revelation.  323 

at  prefent  have,  fo  as  not  to  lofe  that  which  is 
in  profped,  and  which  we  regard  as  more  necellary 
to  our  well-being,  we  would  never  chufe  to  quit  the 
things  already  in  our  hand.  No  man,  I  am  lure, 
would  ever  give  up  his  eftate  to  preferve  or  regain 
his  liberty,  nor  would  he  willingly  renounce  all  his 
worldly  comforts  for  the  fake  of  future  felicities, 
had  he  it  in  his  power  to  fecure  himfelf  in  the  pof- 
fefTion  of  all  thofe  valuable  blellings,  without  their 
interfering  with  one  another.  So  that  we  chulc 
to  part  with  our  prefent  enjoyments,  becaufe  v/e  are 
well  alfured  (for  a  man  of  any  prudence  Will  never 
acl  at  random  in  fuch  circumltances)  that  our  keep- 
ing them  would  prove  an, unlucky  bar  to  our  attain- 
ing to  thofe  objects,  that  are  of  higher  value,  and 
which,  we  conceive,  are  of  far  greater  importance 
to  our  fafety  and  happinefs.  . 

Thus,  if  by  my  own  deliberate  choice,  I  chear- 
fully  forego  all  my  prefent  moH:  valuable  fjofreiTions, 
my  fafety  and  quiet,  my  reputation  and  fortune, 
my  nearefl  and  dearefl  friends  and  relations,  and 
quit  all  regard  to  life  itfelf,  Ihowing  an  ambition  to 
lay  it  down,  w^hile  I  daily  expofe  it  to  mortal  dan- 
gers; as  this  evidently  lliews,  I  am  certainly  en- 
gaged in  the  eager  purfuit  of  fome  other  happinefs  ; 
fo  it  ferves  fufficiently  to  prove,  that  beyond  doubt 
I  am  perfuaded,  that  the  happinefs  I  have  in  view 
can  never  be  acquired,  while  I  continue  in  the  pof- 
feflion  of  my  prefent  enjoyments:  For,  did  I  fee 
there  is  no  inconfilliency  betwixt  my  retaining  the 
good  things  now  in  my  hands,  and  my  arriving  ac 
thofe  at  a  diflance,  which  1  judge  far  more  eligible, 
fuch  fort  of  conduct  could  be  compatible  to  no  one, 
but  to  an  arrant  fool  or  downright  madman.  And 
when  the  Apoflles,  without  any  the  leail  regard  or 
attachment  to  any  earthly  thing  whacfoever,  do  in  a 


324  The  Truth  cf  the  Sect.  XXV. 

chearful  and  triumpliant  manner,  tkliberately  aban- 
don and  forduce  all  and  every  thing  that  can  be 
counted  near  and  dear  and  comfortable  to  men  iri 
this  world ;  mull  not  this  be'  eileemed  full  and 
clear  evidence,  that  they  v/erc  under  the  (Irongefi: 
convictions  pofTible,  they  could  no  or  her  wife  gai-n 
Iieaven,  or  attain  to  the  fruition  of  eternal  happi- 
nefs  I  This  concluiionj  neceffarily  arifing  from  ihc 
general  conduct  of  the  Apoilles,  as  they  muft  have 
been  determined  from  the  elFential  principles  of  hu- 
man nature,  fliews  itfelf  diliindly  in  fome  of  their 
exprefs,  particular  declarations. 

The  Apoilles  indeed,  had  no  ample  poiTefTions  to 
forfeit  for  the  fake  of  the  Gofpel  ;  bur  they  had 
enjoyments  wherein  they  found  life  eafy  and  <:om- 
fortable.  And  as  a  fmaller  fortune  is  of  as  great 
confequeoce  to  a  man  tliat  has  no  more,  as  the  moll 
ppulent  eflate  can  be  to  the  rich  proprietor;  fo  the 
Apoftles,  ^nided  by  the  indifpenfable  laws  of  our 
conllltution,  did  not  part  with  what  they  had,  but 
upon  the  profpccl  of  having  fomething  better  in  ex- 
change. B^hold^  fay  they  to  our  Saviour,  we 
have  forfaken  all  and  follctved  thee.  What  Jhall 
roe  hcive  therefor  ?  And  to  this  demand,  fo  natural 
and  reafonable  in  itfelf,  our  bleifed  Saviour,  far 
from  checking  it  as  mercenary,  is  pleafed  to  return 
tins  anfwcr :  And  Jcfiis  /aid  unlo  thein^  Verily^  1  fay 
unto  ycii^  that  ye  which  have.foUc%ved  me  in  the  regene- 
ration^ when,  the  Spn  of  man  Jhall  fit  in  the  throne  of 
his  glory ^  ye  fJoall  alfo  fit  upon  twelve  thrones^  judging 
the  Ki'elve  tribes  of  Ifrael.  And  every  one  that  hath 
forfaken,  hcufes^  or  brethren^  or  ffiers^  or  father^  or 
mother^  cr  wije^  cr  children^  or  lands,  for  my  name's 
fake^  fijall  receive  an  hundred  fold  her^^  in  bleilings  in- 
comparably more  valuable,  and  f: all  inherii  everlafl- 

iw 


Sect.  XXV.         Chnjlian  Revelation.         325 

ing  life  hereafter  (k).  So  that  the  Apoftles,  in  pro- 
pagating the  Gofpel  oijejus  Chriji^  did  chearf Lilly 
forego  all  their  worldly  enjoyments,  having  the  af- 
fiired  hopes,  that,  in  exchange,  they  ihould  come  to 
the  laiting  poireinon  of  a  glorious  inunortality.  / 
a7n  now  ready  to  he  offered^  faj^s  the  Apoilje  Paul,  and 
the  time  of  my  departure  is  at  hand,  I  have  fought  a 
good  fight ^  I  have  finifhed  my  courfe^  I  have  kept  the 
faith.  Henceforth  there  is  laid  up  for  me  a  crown  of 
right eoufnefs^  which  the  Lor d^  the  righteous  Judge^fhall 
give  me  at  that  day  (/). 

Now  thefe  hopes  and  fears,  whereby  the  Apoftles 
were  ileadily  governed  in  the  profecution  of  their 
enterprife,  being,  without  quellion,  iincere  and  ra- 
tional, not  pretended,  nor  yet  ariiing  from  enthu- 
liafm,  they  muft  have  been  derived  to  their  minds 
immediately  from  heaven.  And  thus  the  great 
Difpofer  of  our  futurity,  having  been  pleafed  to  ex- 
cite, /.  e.  to  command  the  Apoftles  to  purfue  the 
propagation  of  the  Gofpel,  by  fupernaturally  afford- 
ing them  the  certain  profpecf  of  future  rewards  anci 
puniiliments,  that  fhould  feverally  befal  them  ac- 
cording^ to  their  behaviour,  there  is  no  avoiding  of 
this  conclufion,  namely^  '^'  As  the  Apoftles  were 
*'  commanded  from  heaven  to  propagate  the  Go- 
'^  fpcl  of  Jefus  Chrifi^  fo  the  great  pov/er,  or  the 
commanding  motive,  that  animated  them  in  the 
profecution  of  their  office,  was  a  vigorous,  lively 
"  perfuaiipn  imprelTed  upon  their  minds  from  a- 
bove,  that  their  eternal  happinefs  depended  on 
the  faithful  and  zealous  difcharge  of  their  duty 
in  this  particular  (;;?)  :    Upon  v/hich  we  cannot 

''  but 

{k)  U?Mh.  xix.  27,  28,  29.  (/)   2  Tim.  iv.  6,  7,  8. 


326  The  Truth  of  the  Sect.  XXV. 

'^  but  reft  fatisfied,  that  all  the  parts  of  their 
'^  condud,  with  relation  to  the  Gofpel  of  Jefus 
''  Chrift^  all  the  doclrines  they  taught,  and  all 
*'  the  miracles  they  wrought,  in  a  word,  the 
"  "ii^hole  of  their  Miniftry  is  of  God,  and  has  a 
'^  divine  criginalJ'  And  this  conclufion,  already 
fo  manifeil,  Ihews  itfelf  further  fupported,  in  a 
ftrong,  additional  evidence,  arifing  from  the  won- 
derful fuccef^  that  attended  the  liril  publication 
of  the  Gofiiel. 

SECT. 


3"aac  y(_ci^i7cr,  TzzMT"^  Trifiynic-^oct  TTPay/ACiro^.    tti'Q  avTo   kol- 


rci^Tin:  s^ir.Z'Civ  TTOKi^u^d  ^  J'^k  >u  ^'clkoctIkc  K0iTc/.TcKy,yi(7a.t^ 
/.iu  TT^oq  y.irapicKi^y  ruv  t>7c  orAMyAvni:  a^rac;;?  i'^'^v  7wv  iv 
y^ri'o-iU)  TOTdTCi)  7rciyi\T0i)v  av^f>Q7Toi   dud'iy.ct  oiTroauocca^xty  ^  r?- 

:cci  yiyyy.i:^);  yrwj ei   d%    ^   frpodiaoy^jov  KpotTiiorai^    ttoicxic 

<:\7ri7i  TO(j\ir\ic,  ayioiyovTc  Kivaui'^i;^  a  yji  ttooq  tcl  fjiiKKovra. 
■.uouiv  ;  Chryfoft.  in  i  Cor.  i.  31.  p.  270.  The  reflections  that 
follow,  and  thofe  which  Chryfoftom  had  before  made,  after  ver. 
17.  and  25.  Teem  unanfwerably  to  prove,  that  the  Apoftles 
then^ifel'vcs  were  under  the  influences  of  heaven,  and  that  their 
''nil  ■u:t'3>QriS  were  likewife  fccondcd  by  a  divine  power. 


Sect.  XXVI.        Chrijiian  Revelatio?!.        327 


SECT.     XXVI. 

"ithat  the  Apoftles  were  commijftoned  from  Heaven  to 
propagate  the  Gofpel  to  Mankind^  is  ftrongly  con- 
firmed  from  the  divitie  Efficacy^  that  appears  in  the 
amazing  Succefs  of  their  Minijlry, 

A  Few  particular  perfons,  by  the  fpecial  di- 
redion  of  the  fiipreme  Governor  of  the 
world,  having  been  employed  to  inlirud:  mankind 
in  the  great  truths  and  articles  of  rcHgion  and  vir- 
tue, it  Teems  reafonable  to  expedl,  that  one  will 
find  the  inllrudions  of  thofe  few  powerfully  fe- 
conded  by  the  extraordinary  favour  and  influences 
of  the  fame  kind  Being,  in  whofe  name  they  carry 
OH  their  Miniilry.  Indeed,  had  Providence  pur* 
fued  the  meafures  which  human  prudence  now  finds 
neceiTary ;  I  mean,  fince,  for  the  conveniency  of 
civil  government,  or  the  more  commodious  admi- 
niflration  of  civil  juftice,  all  the  feveral  fbates  and 
kingdoms  of  the  world  have  happened  always  to 
be  divided  in  greater  and  fmaller  diflricls,  had  Pro- 
vidence, in  each  of  thefe  fmaller  divifions,  qualified 
and  raifed  up  one  or  more  public, Teachers,  and 
committed  to  their  care,  as  'cis  now  the  courfe  in 
Chriltian  countries,  the  inllruclion  of  a  com.petent 
number  of  people  ;  it  is  poffible,  that  liuman  care 
and  induftry,  without  any  fupernatural  interpofi- 
tion,  might  have  been  attended  with  fome  toler- 
able good  fuccefs.  But,  for  twelve  mean  and  ob- 
fcure  perfons,  to  have  it  in  command  to  go  and 
teach  all  nations^  baptizing  them  in  the  name  of  the 
Father^  and  of  the  Scn^  and  of  the  Holy  Ghofl^  teach- 
ing them  to  obferve  all  things  zvhatfoever  Jefus  had 

commanded 


328  The  Truth  of  the  Sect.  XXV  L 

commanded  them  {a).  This  is  a  fcheme  for  reform- 
ing the  world,  which,  rupported  by  no  means  but 
human  indullry,  mutt  necelTarily  prove  abortive. 
Such  a  number  of  Teachers,  in  a  courfe  of  years, 
might  have  come  to  make  fome  prolelytes  in  fome 
fmall  diftrids ;  but  how  do  the  labours  of  twelve 
perfons  feeni  proportioned  to  the  tafl<:  of  converting 
all  nations  ?  The  undertaking,  without  the  imme- 
diate concurrence  of  Heaven,  with  refpect  to  any 
meafure  of  fuccefs,  is  far  too  romantic  to  bear  the 
face  of  probability.  And  yet,  we  learn  from  the 
hiftory  of  the  Apoftles,  that,  by  their  Miniiiry,  an 
univerfU  fpiritual  kingdom  was  intended  every » 
where  to  be  erefted,  that  fliould  ifand  againft  all 
the  powers  of  hell,  and  lail  to  the  end  of  the  world. 
So  that,  1  fay,  only  twelve  perfons  having  been  fent 
abroad  to  found  and  propagate  this  nniverfal  king- 
dom among  all  nations,  one  may  reafonably  expecl 
to  find  their  inilrudions  attended  with  fome  extra- 
ordinary influences  from  Heaven.  And  that  it  fo 
happened,  is  put  beyond  queftion  from  undoubted 
matters  of  fact.  But,  to  explain  this  article  di- 
ftinctly,  we  mud  confider  the  moral  circumitances 
of  mankind,  at  the  rims  when  the  Gofpel  was  firft 
publifhed. 

The  Jews ^\v\\o\Q  facred  Writings  inflrucledthem 
in  the  knowledge  of  the  true  God,  of  the  deligns  of 
his  mercy  towards  mankind,  and  of  that  religious 
fervice,  thofe  inttances  of  duty,  enforced  by  pro^ 
per  fandlions,  which  he  would  accept  of,  came  ne- 
verthelefs  to  entertain,  very  grofs  and  abfurd  noti- 
ons, with  refped:  to  almoil  every  article  of  religion 
and  virtue.  Tho'  the  whole  of  their  temple-fervice, 
all  the  facrifices,  rites  and  cerempnics  indituted  in 

their 

{a)  Matth.  xjcviii.  19,  20. 


Sect.  XXVI.        Chriflian  "Revelation,       329 

their  lav/,  being  only  a  Jhadow  of  good  things  to 
come^  were  therefore  to  difappear  in  the  greater 
light  of  the  Gofpel ;  yet  they  held  them  to  be  of 
perpetual  obhgation  ;  and,  in  thofe  types  and  Iha- 
dows,  without  regarding  the  real  things  intended, 
made  the  main  of  religion  to  confiil.  So  far  were 
they  from  imagining,  that  any  of  thofe  temporary 
ceremonial  inftitutions  could  be  abolifhed,  chat  they 
conceived  it  no  lefs  than  blafphemy  to  propofe  it. 
This  was  the  charge  that  was  brought  againlt 
St.  Stephen^  when,  in  preaching  of  the  Gofpel,  he 
touched  upon  abrogating  their  temple-fervice,  and 
other  legal  rites  and  ceremonies :  nis  man^  fay 
they,  ceafeth  not  to  [peak  blajpbemous  words  againjl 
this  holy  place  and  the  law  \  for^  we  have  heard  hm 
[ay,  that  this  J  ejus  of  Nazareth  Jhall  deftroythis  place  ^ 
and  jhall  change  the  cuftoms  which  Mofes  delivered 
us  {b).     And, 

As  it  is  common  among  mankind,  for  people  to 
abate  of  their  concern  for  the  fubftantial  points  of 
religion,  as  their  zeal  for  outward  ceremonies  hap- 
pens to  increafe  ;  fo  it  fhamefully  came  to  pafs  in 
the  cafe  of  the  Jews.  They  had  got  a  fet  of  men 
among  them  for  their  public  Teachers,  who,  by 
their  falfe  glolTes,  and  interpretations  (mortlyYound- 
ed  on  oral  traditions,  which,  inftead  of  coming 
from  God,  as  was  pretended,  were  all  mere  forgery) 
had  fo  ftrangely  perverted  and  difguifed  the  fenle 
and  meaning  of  the  eternal  laws  of  righteoufnefs, 
that  thereby  they  made  void  the  commandments  of 
God,  and  rendered  people  quite  infenfible  to  their 
force  and  obligation.  So  that  outward  rites  and 
ceremonies,  coming  to  be  fubftituted  in  the  room 
of  the  weightier  matters  of  the   law;  that    inward 

Vol.  II.  T  t  parity 

(b)  Aa.  vi.   13,  14. 


330  The  I'ruth  cf  the  Sect.  XXVI. 

purity  and  rectitude  of  foul,  wherein  religion  parti- 
cularly confifts,  fell  under  a  total  neglect,  and  the 
exercife  of  judgment,  mercy  and  faith  had  no  re- 
putation, in  coniparifon  with  the  paying  of  tithes 
of  mint,  annife,  and  cummin.  And  thus  people's 
minds  l3eing  wholly  withdrawn  from  all  attention 
to  moral  duties,  to  the  love  of  God  and  the  love  of 
mankind;  and  being  taught  to  regard  form  and 
ceremony,  fome  ritual  obfervances,  as  the  moll  im- 
portant and  neceflary  duties,  they  mult  have  been 
intirely  over-run  with  fuperllition,  and  cpite  loil 
to  all  fenfe  of  true  piety  and  virtue.  Nor  was  it 
only  thofe  doctrines  of  the  Pharifees  that  perverted 
people's  fentiments,  and  debauched  their  morals  •, 
there  was  another  fet  of  dodrines  taught  by  the 
Sadducees  no  lefs  pernicious  to  religion.  Thefe 
men  openly  profelfed,  there  is  no  fuch  thing  as  An- 
gel or  Spirit,  no  fuch  thing  as  a  refurreclion  from 
the  dead,  no  rewards  or  punifliments  in  another 
world.  And,  as  fuch  principles  feem  to  afford  very 
confiderable  relief  to  the  guilty  confciences  of  wicked 
men,  who  cannot  think  of  parting  with  their  impie- 
ties, there  is  reafon  to  apprehend,  that  they  were 
gladly  embraced  by  not  a  few  of  the  Jeivijh  na- 
tion. 

Such  were  the  religious  fentiments  that  prevailed  a- 
mong  the  Jews^  and  in  all  their  fuperftition  and  bigo- 
try, they  were  flrongly  fortified  by  the  notions  they 
entertained  about  their  MeJJiah.  Inftead  of  that 
fpiritual  redemption,  which  their  Scriptures  taught 
them  to  expect  for  themfelves  and  the  reft  of  man- 
kind, they  had  all  their  hopes  fettled  in  a  tempo- 
nl  deliverance,  that  Ihould  free  them  from  every 
public  or  national  calamity.  In  their  views  of  the 
M'JJlah^  they  fondly  conceived  a  great  worldly 
monarch,  who,  by  the  fucccfs  of  his  arms,   was  to 

recover 


Sect.  XXVI.         Chrijiian  "Revelation,        331 

recover  the  freedom  and  independency  of  their 
flate;  to  extend  their  dominions,  and  to  eftabhfli 
their  government,  in  the  overthrow  of  all  other 
Hates  and  kingdoms  :  So  that,  upon  the  coming  of 
their  Mejjiah^  whom  they  confidently  exped:ed  a- 
bout  the  time  that  Jefiis  appeared,  the  jews  flat- 
tered themfelves,  the  yoke  of  their  oppreflbrs  Ihould 
be  broken  ;  and  the  world  being  (ubdued  under 
them,  theirnation  ihould  for  ever  triumph,  andpof- 
fefs  the  glory  of  an  univerfal  empire  ;  In  which 
happy  fituation,  it  was  pail  doubt  with  them,  the 
whole  of  their  conlfitution,  particulary  their  tem- 
ple-fervice,  all  their  religious  rites  and  ceremonies, 
Ihould  be  facredly  maintained,  obferved  with  pomp 
and  luftre  greater  than  ever  ;  and,  in  time  to  come, 
Hand  firm  and  fecure  above  the  danger  of  any  fu- 
ture fhock  or  invafion.  After  this  manner  were 
the  Jews  aifecled  with  rcfpecl  to  matters  of  reli- 
gion ;  and  fuch  were  their  expedations  concerning 
the  Meffiah. 

As  for  the  Heathen  world,  fo  far  as  hiilory  can 
inform  us,  'tis  pretty  certain,  that,  at  the  time 
when  the  Gofpel  was  firfl  publifhed,  learning  and 
knowledge  was  farther  diifufed,  and  more  univerfal 
than  it  had  been  at  any  former  period  whatfoever. 
Bur,  notwithllanding  all  the  improvements  to 
which  the  Heathen  had  attained,  they  were  fiill 
grofsly  ignorant  and  wholly  in  the  dark,  v/ith  re- 
fped:  to  the  eflential  articles  of  religion.  There 
was  no  where  to  be  found  the  knowledge  of  the 
one,  only  living  and  true  God  (~).    Their  beft  and 

great  eft 

{c)  Zenoni,  et  reliquls  fere  Stoicis,  ^ther  videtur  fummus 
Deus,  mente  prasditus,  qua  omnia  regantur.  Cleanthes,  qui 
quafi  majorum  eft  gentium  Stoicus,  Zenonis  auditor,  Solem  do- 
minari  et  rerum  potiri  putat.  Itaque  cogimur,  difienfione  fapi- 
entum,  Dominum  noftrum  ignorare  :  Quippe  qui  nefciamus, 
Soli  an  ^theri  ferviamus.     Cic.  Acad.  2.  lib.  iv.  cap.  41.' 


332  The  Truth  of  the         Sect.  XXVI. 

greateft  Philofophers,  in  all  their  inquiries  and  rea- 
soning, went  no  higher  in  their  notions  of  a  {w- 
preme  God,  the  great  Author  of  all  being,  life,  and 
good,  than  a  material  foul  animating  the  univerfe  , 
and  they  fo  firmly  believed  the  divinity  of  fun, 
moon,  and  liars,  that  they  judged  it  impious  and 
deltrudive  of  religion  to  think  otheru^ife  {d). 

And,  as  the  Heathens  vitrt  intirely  dellitute  of 
the  knowledge  of  God ;  fo  they  were  equally  ig- 
norant about  a  future  flate  of  exiftence.  Thofe 
Philolophers,  who  profeiTed  the  immortahty  of  the 
foul,  were  able  to  propofe  no  rational  certainty  : 

Amidft 

{d)  What  a  wretched  account  does  Arnobius  give  of  himfelf, 
before  he  embraced  Chriftianity  !  And,  upon  his  change,  how  inr 
finitely  more  manly  does  he  appear  ?  From  his  own  experience, 
he  jaftifies  the  charafter  of  Jefus,  and  vindicates  the  credit  of  his 
Gofpel. 

Venerabar,  fays  he,  o  coecitas !  nuper  fimulacra  modo  ex  for- 
nacibas  prompta,  in  incudibus  deos  et  ex  malleis  fabricatos,  ele- 
phantorum  ofla,  piduras,  veternofis  in  arboribus  tienias  :  Si 
quando  confpexeram  lubricatum  lapidem,  et  ex  olivi  unguine  or- 
dinatum,  tanquam  inefiet  vis  praefens,  adulabar.  afFabar,  et  bene- 
ficia  pofcebam,  nihil  fentiente  de  trunco  :  Et  eos  ipfos  divos 
quos  effe  mihi  perfuaferam,  afficiebam  contumeliis  gravibus ;  cum 
eos  eiTe  credebam  ligna,  lapides,  atque  ofTa,  aut  in  hujufmodi 
rerum  habitare  materia.  Nunc,  Doftore  tanto,  in  vias  veritatis 
indudlus,  omnia  ilia,  quae  fint,  fcio  :  digna  de  dignis  fentio,  con- 
tumeliam  nomini  nullam  facio  divino  ;  et  quid  cuique  debeatur, 
vel  perfon^E,  vel  capiti,  inconfufis  gradibus  atque  autoritatibus 
tribuo.  Ita  ergo  Chriftus  non  habeatur  a  nobis  Deus  ?  Nee  qui 
omnium  alioquin  vel  maximus  poteft  excogitari,  divinitatis  affici- 
atur  cultu  ;  a  quo  jamdudum  tanta  et  accepimus  dona  vivenies, 
et  expeclamus,  dies  cum  venerit,  ampliora?  Sed  patibuJo  afHxus 
interiic.  Quid  iltud  ad  caufam  ?  Neque  enim  qualitas  et  defor- 
mitas  mortis,  dida  ejus  immutat  aut  fada  ;  aut  eo  minor  vide- 
bitur  difciplinarum  ejus  autoritas,  quia  vinculis  corporis  ncn  na- 
turali  difTolutione  digrelTus  eft,  fed  vi  illata  deceffit. Simi- 
liter Socrates  civitatis  fuae  judicio  damnatus,  capitali  affedus  eft 
pcena  :  riumquid  irrita  facia  funt,  quse  funt  ab  eo  de  mcribus, 
virtntibus,  et  officiis  difputata,  quia  injuria  expulfus  e  vita  eft  ? 
Adverfus  Gentes,  lib.  i.  p.  13. 


Sect.  XXVL        Chriftian  "Revelation,         333 

Amidft  the  continual  doubting  and  liefitation  which 
they  every- where  betray,  they  all  feem  to  hold  a 
tranfmigration  :  And  the  Stoics,  who  were  rec- 
koned the  moil  knowing  and  zealous  in  the  matters 
of  virtue,  do,  in  this  article,  go  along  with  Atheifls, 
and  maintain  a  final  extindion  of  all  human  fouls 
whatfoever. 

Thus,  nothing  but  grofs  ignorance  reigning  a- 
mong  Philofophers,  what  can  one  expedl  to  meet 
with  among  the  bulk  of  mankind  ?  The  common 
Heathen,  fuch  of  them,  I  mean,  as  were  not  Atheifts, 
not  only  firmly  beUeved  the  divinity  of  the  luminaries 
of  heaven,  but  they  acknowledged  that  world  of  gods 
and  goddeffes,  they  entertained  thofe  notions  con- 
cerning them,  and  they  paid  them  that  worfhip  and 
devotion,  which  their  Poets  particularly  have  re- 
prefented  as  the  common  popular  religion  {e).  And, 

as 

{e)  In  the  queftion  concerning  the  gods,  Velleius  proceeds 
thus  :  Expofui  fere  non  Philofophorum  judicia,  fed  delirantium 
fomnia.  Nee  enim  multo  abfurdiora  funt  ea,  qu£,  Poetarum  vo- 
cibus  fufa,  ipfa  fuavitate  nocuerant :  Qui  et  ira  inflammatos,  et 
libidine  furentes  induxerunt  deos  ;  feceruntque,  ut  eorum  bella, 
pugnas,  praelia,  vulnera,  videremus  ;  odia  praeterea,  diffidia,  dif- 
cordias,  ortus,  interitus,  querelas,  lamentationes,  efFufos  in  omni 
intemperantia  libidines,  adulteria,  vincula,  cum  humane  genere 
concubitus,  mortalefque  ex  immortali  procreates.  Cic.  de  Nat. 
Deor.  lib.  i.  16. 

Idibus  eft  Anns  feftum  geniale  Perennse 

Haud  procul  a  ripis,  advena  Tibri,  tuis. 
Plebs  venit,  ac  virides  paifim  disjedla  per  herbas 

Potat,  et  accumbit  cum  pare  quifque  fua. 
Sub  Jove  pars  durat :  Pauci  tentoria  ponunt  : 
Sunt,  quibus  e  ramo  frondea  fada  cafa  eft  : 
Pars  ibi  pro  rigidis  calamos  ftatuere  columnis  : 

Defuper  extentas  impofuere  togas. 
Sole  tamen  vinoque  calent :  annofque  precantur, 

Quot  fumant  cyathos  ;  ad  numerumque  bibunt. 
Invenies  illic,  qui  Neftoris  ebibat  annos  : 
03^  fit  per  calices  fada  Sibylla  fuos. 

Jllic 


334  The  Truth  of  the  Sect.  XXVI. 

as  to  another  world,  they  knew  nothing  of  it,  but 
what  we  learn  from  the  extravagant  accounts, 
which  the  fame  Poets  have  been  pleafed  to  afford 
us.  So  that  the  Heathen  world  was  utterly  igno- 
rant of  thofe  fivndamental  articles,  upon  which  alone 
religion  and  virtue  can  fubfill ;  and  the  gods  they 
profeiledj  and  the  worfliip  they  paid  them,  only 
flattered  the  corruptions  of  human  nature,  and  en- 
couraged vice,  lewdncfs  and  impiety  (/).  Their 
gods  were  brought  upon  the  ftage,  and  acted  the 
moil  criminal  characters  (^). 

Such,  in  general,  was  the  flate  of  religion  among 
mankind  in  the  days  of  the  Apoftles  •,  and  what 
Itronger  bar  can  one  pofTibly  imagine  to  oppofe  and 
hinder  the  progrefs  of  the  Gofpel  <  Both  Jews  and 
Gentiles,  from  their  earliell  days,  having  been 
trained  up  to  a  facred  regard  of  their  feveral  religi- 
ous fentiuients,  abfolutely  repugnant  to  the  evan- 
gelical inftitution;    by   the    whole   biafs  of  their 

minds, 

IlUc  et  cantant,  quidquid  didicere  theatrls,  . 

Et  ja6lant  faciles  ad  fua  verba  manus  : 
Et  ducunt  pofito  duras  cratere  choreas, 

Cuhaque  diffufis  faltat  arnica  comis. 
Cum  redeunt,  titubant,  et  funt  fpedacula  vulgo  : 

Et  fortunatos  obvia  turba  vocant. 
Occurri  nuper  :  Vifa  eft  mihi  digna  relatu 

Pompa  :  Senem  potum  pota  trahebat  anus. 

Ovid.  Faft,  lib.  iii.  ver.  523, 

(f)  Qn^'i  z\\\:idi  eft  vitia  noftra  incendere,  qiiam  Audores  illis 
infcribere  decs,  et  dare  morbo,  exemplo  divinitatis,  excufatam 
licentiam  r     Senec.  de  Brevit.  Vit.  cap.  16. 

roicc'jTO.  7rf>0LT%(Ji  ri  ^''IttpoltIov  Hj  01  ^i(t)v  (/.■y')(j<J7[cfoi^  Zyiyhc 
ly}jC'      P^^t.  de  Repub.  lib.  iii. 

(g)  The  God  Mercury,  who  has  likewiTe  a  great  fhare  in  the 
coniedy,  fpeaks  the  prclogue,  and  tells  the  audience  of  Jupiter, 
the  hero  of  the  play  ;  Is  amare  occepit  Alcumenam  clam  virum, 
ufuramque  ejus  corporis  cepit  fibi :  Et  gravidam  fecit  is  earn 
coinpreifu  fuo.     Plaut.  Amphit. 


Sect.  XXVI.        Chrijiian  Revelation,         33^ 

minds,  they  mud  have  been  led  zcaloafly  to  retain 
them  ;  wherein  they  would  infifl  with  the  greater 
eagernefs,  as  thofe  lentiments  gave  countenance  to 
their  corrupt  inclinations.  And,  if  to  this  we  add, 
that  their  leveral  religions  made  a  confiderable  part 
of  the  civil  conftitution,  and  were  under  the  pro- 
tection of  public  authority,  which  feldom  fails  to 
opprefs  people's  minds  and  bodies  in  favour  of  the 
eifablifhed  orthodoxy  ;  'tis  eafy  to  conceive  that 
the  Gofpel  of  Jefiis  could  not  poflibly  take  place, 
and  prevail  among  mankind,  without  overcoming 
the  fiercefl  oppofition,  not  only  the  inveteracy  of 
long  confirmed  habits,  but  the  violence  of  all  fort 
of  perfecution.  And  what  oppofition,  in  the  com- 
mon courfe  of  things,  muft  have  arifen  to  the  pro- 
grefs  of  the  Gofpel,  from  people's  vitious  habits, 
one  may  learn  from  looking  a  little  into  their  na-' 
ture. 

Certain  it  is,  that,  as  in  contracting  any  habit, 
which  is  done  by  particular  acts  frequently  repeat- 
ed, the  mind  grows  up  under  a  continued  propen- 
fion  towards  the  object  about  which  it  is  conver- 
fant ;  fo  this  propeniion,  in  proportion  to  the  fre- 
quency of  thofe  ads,  neceiTarily  becom.es  ftronger  ; 
and,  if  long  continued,  comes  to  be  the  infeparable 
call  or  turn  of  the  mind,  and  fo  is  wrought  into  its 
very  naturej  a  truth  long  fince  obfcrved  in  this  com- 
mon faying  we  have  among  us,  Ciiftom  is  a  fecond 
7iature.  And  this  I  take  to  be  tiic  cafe  of  all  finite 
fpirics,  even  thofe  that  arc  independent  of  all  mat- 
ter or  body,  with  refpect  to  thofe  habits  they  may 
have  acquired. 

But  then,  there  feems  to  be  an  additional  (Irength 
in  thofe  habits  that  belong  to  the  human  mind,  a- 
rifing  from  the  particular  make  of  our  bodies.  The 
fact  icfelf  is  inconteftable  ^  and  therefore  it  im- 
ports 


336  The  Truth  of  the         Sect.  XXVL 

ports  us  very  little,  whether  one  can  account  for  it 
philofophically  :  I  only  mean,  in  a  few  words,  which 
may  well  enough  be  done  upon  the  common  hypo- 
thefis,  to  help  the  Reader  to  conceive,  that,  fome 
fome  way  or  other,  the  palfions  or  habits  of  the 
mind  are  mightily  flrengthened  by  the  temper  or 
difpofition  of  the  body.     And, 

Since  foul  and  body,  in  the  human  conftitutioHj 
do  mutually  depend  on  one  another,  and  reciprocal- 
ly affedl  each  other  in  all  the  actions  of  life  ;  one 
may  imagine,  that  in  apprehending  any  objects,  a- 
boat  which  our  defires  or  averfions  are  employed, 
there  is  a  certain  motion  or  diredion  which  the 
mind  derives  to  the  courfe  of  the  animal  fpirits,  an- 
fwering  to  fuch  particular  affedlions,  or  that  difpo- 
fes  the  body  to  avoid  fuch  particular  objedls,  or  to 
purfue  and  enjoy  them.     Now,  this  motion  of  the 
animal  fpirits,  while  we  are  contracting  any  habit, 
being  for  fome  time  frequently  repeated,  thefe  parts 
of  the  body  along  which  they  flow,  coming  there- 
by to  be  fo  aifedled,   that  without  any  fort  of  refi- 
flance,  they  yield  to  their  current,  the  mind  has 
obtained  a  ready  inftrument  to  follow  its  thoughts, 
or  to  aflifl  or  promote  its  inchnations.    And  where- 
as the  fmallefl  circumilance  or  incident  that   can 
relate  to  thofe  obje(5ts,  to  which  we    have  been  ac- 
cuflomed,  is  very  apt  to  bring  them  to  our  thoughts, 
and  thofe  thoughts  do  immediately  give  a  motion 
to  our  animal  fpirits,  that  cannot  but  naturally  flow 
along  thofe  parts  of  the  body,  through  which,  by 
the  frequency  of  their  current,   they  have  traced 
out  for  themfelves  a  free  and  open  courfe  ;  hence  it 
comes  to  pafs,  that  the  mind  is  flrongly  led  away, 
and  is  almoil  continually  bending   towards  them. 
And  when  one  confiders,  that  fuch  particular  parts 
of  the  body,  by  their  having'been  long  yielding  to 

fuch 


Sect.  XXVI.     Chrijllan  Revelation.  337 

fuch  a  certain  motion  of  the  animal  fpirits,  do  at 
length  con  trad:  fo  great  a  firmnefs  in  luch  a  parti- 
cular pofiiion,  or  fo  ftrong  a  bent  towards  it,  that 
it  is  alniolt  impoffible  for  them  to  receive  any  o- 
ther;  this  gives  us  to  underftand,  that  the  mind 
Comes  under  a  fort  of  neceffity  to  purfne  thofe  ob- 
jects, to  which  the  mechanlfm  of  the  body,  its  greac 
inlfrumeiU  of  acting,  is  almoft  unalterably  tur-ned 
and  adapted.  So  that,  I  fay,  the  particular  temper 
and  conllitution  of  the  body,  v^^hich  we  acquire  in 
the  contracfing  of  habits,  Ifrongly  fortifies  the  dil- 
pofitions  of  the  mind,  and  renders  our  habits  exceed^ 
ing  obilinate,  and  near  the  matter,  wholly  impreg- 
nable. 

In  the  mean  while,  if  our  habits  be  vicious;  as 
they  are  then  more  eafily  and  fpeedily  acquired  \ 
fo  they  are  by  far  ftronger  and  more  obilinate. 
For  as  the  depravity  of  human-  nature,  univerfally 
felt  and  C^omiplained  of  in  all  ages,  has  a  conftanC 
unhappy  influence  upon  our  minds,  perpetually  ben- 
ding us  towards  fenfual  and  worldly  objecls,  which 
by  their  prefence  make  a  deep  impreflion  on  our 
hearts,  while  things  at  a  diflance  very  flightly  af- 
fe*5t  us  ;  and  as  the  corrupt  examples  about  us,  and 
6ther  powerful  fnares  and  temptations,  are  very 
frequent  and  numerous;  fo  all  thofe  things  confpi- 
ring  together,  to  prompt  us  to  thepurfuit  of  fen- 
fual gratifications  ;  the  grovi^th  of  our  vicious  habits 
muil  be  very  quick,  and  the  root  they  take  in  oUc 
minds,  deep  and  ftrong  :  Whereas,  the  fame  very 
things  violently  oppofing  us  in  i\\q.  acquificion^  and 
frequently  beletting  lis  in  the  exercife  of  any  good 
or  virtuous  habits,  this  renders  their  grovvth  very 
flow,  and  their  continuance  or  liability  x\oi  fo  very 
fure  or  certain  ;    fo  that  vicious  liabit/  are  of  all  o- 


VoL.IL  U  u 


rhor 


338  Tie  Truth  of  the         Sect.  XXVL. 

ther  the  ftrongell,  and  confequently  the  hardeft  to 
be  fliaken  off.     But, 

How  ftubborn  mull  they  be,  when  they  are 
fortified  by  a  perfuafion,  that,  in  indulging  them, 
we  have  the  favour  and  prote»5lion  of  that  Being,  to 
whom  we  pay  our  rehgious  worlhip,  and  in  whofe 
hands  is  the  difpofal  of  our  futurity :  In  this  cafe, 
no -checks  of  confcience,  as  if  we  were  therein  a- 
cling  againll  our  duty  and  intereft,  can  diilurb  our 
criminal  purfuits,  or  interrupt  us  in  following  the 
fwing  of  our  corrupt  hearts.  On  the  contrary,  the 
conceit  of  our  having  the  approbation  of  God  to 
confpire  with  the  bent  of  our  inclinations,  will  de- 
rive fuch  an  impulfe  to  our  paflions,  as  will  make 
us  go  on  amain  in  the  courfe  of  our  vicious  habits; 
being  now  favoured  as  it  were,  both  by  wind  and 
tide^  and  out  of  the  reach  of  all  reftraint  whatfo- 
ever.  And  what  other  was  the  condition,  either 
of  the  Jewijh  or  of  the  Heathen  world? 

Tlie  yews  were  juflified,  as  they  thought,  by' 
the  authority  of  Heaven,  while  they  were  firm  in 
the  expeclation  of  a  great  fecular  prince  for  their 
Mejjiah ;  while  they  were  fettled  in  the  perfuafion 
of  the  perpetuity  of  their  ceremonial  law,  and  paid 
an  equal,  in  many  inltances  a  greater  regard  to 
their  traditions,  than  they  did  to  the  command- 
ments of  God.  And  as  for  the  Heathen  ;  in  a  fui- 
tablenefs  to  the  nature  and  example  of  their  gods, 
they  could  look  upon  them  no  otherwife  than  as 
patrons  and  protectors  of  impiety  (/:').  And  vici- 
ous 

\h^   T/  /'•  aV    etV(j/c    ^^f'  ^)3-/;t«  ^.t'pyc  avTccv  5    Tr'o^iVy  ^ 

Ct^iTYW   dVVmOVTOLt^    Km     7rKilS\s      TTOietV      ai,t\i^     7CIIC   7rOif>XlVi<Ji<Xiy  ; 


Sect.  XXVI.       Chrijlian  Revelatto?7.         339 

ous  habits  thus  iiniverfally  fupported,  could  not 
but  prove  every  vvliere  moil  ilubborn  and  invete- 
rate. 

Befides,  that  a  man  being  alu^ays  prone  to  regard 
thole  vicious  habits,  whereby  he  has  been  long  go- 
verned, as  fo  many  undoubted  maxims  or  firft  prin- 
ciples, not  to  be  quellioned  or  contradidled  ;  from 
hence  it  comes  to  pafs,  that  when  any  thing  hap- 
pens to  be  propofed  to  him,  that  would  overthrow 
thefe  fettled  principles;  fo  far  is  he  from  giving  it 
a  fair  hearing,  or  making  it  the  matter  of  his  feri- 
ous  inquiry,  that  forthwith  he  rejeds  it,  without 
examination  ;  and  vi'ith  contempt  and  fcorn  will 
exprefs  his  prejudice  againil  it.  And  mud  not  this 
IHII  keep  him  at  the  greated  diflance  from  receiv- 
ing any  impreflions,  that  can  contribute  to  his  con- 
verfion  or  reformation  ?     Nay, 

Tho'  a  man  ihould  go  about  to  examine  into 
thofe  things,  that  are  contrary  to  his  fettled  and 
prevaihng  appetites,  yet  his  mind,  as  to  its  notions 
of  moral  truths,  being  flidly  involved  in  very  great 
darknefs  and  confufion,  will  not  be  able  to  difcern  the 
beauty  and  excellency,  or  the  jufhiefs  and  reafon- 
ablenefs  of  thofe  things  that  flandoppofed  to  his  vici- 
ous habits.  For  of  a  long  time,  having  had  no  corref- 
pondence  with  fuch  divine  objects,  they  are  none  of 
his  acquaintance,  and  therefore,  when  laid  before 

him, 

^f>u/jiirdi;  odyryoTi;  to-^v  ttx^cov  Xf  -TTPc^oiroii/;  ^  iv^cc  ro  KaKov 
iiyai,  Kf  ri/j.icy^  ui;  ^iccv  rivet  rrocky-uivov  «  to  vrd^o^  hi.  /Siy- 
ji/.rji;  T£  ^  ^V'l'iy.K;  r i y.w fjLivov ^  ^  Try.^pno-iccv  ei?^>'!Oo^  iyyo/y.&y, 
TMTO  yap  TO  aetyoTOLToy^  oTi  d  rc7^  vouoic  y.o\oilirciiy  ravTOi 
wc  ^iicJL  (j'i^irai.  ro'jci-j7v,  TIC,  xj^Tiv  rrit;  o^i'iKioiQ  n  Tnf^i'aricc. 
Greg.  Nazian.  Adver.  Julian.  Orat.  3.  p.  107'.  A.  Ego  homun- 
cio  hoc  non  facerem  r  Teren.  Eunuch.  a£l.  3.  fc.  5. 


340  The  Truth  of  the     Sect.  XXVL 

him,  he  can  make  no  judgment  of  them  ;  only,  in 
general,  underltanding  they  contradid  his  darling 
principles,  and  oppofe  that  to  which  he  is  vehement- 
iy  inclined,  he  is  ilrongly  prepofTelTed  againft  them, 
and  looks  on  them  with  lb  evil  ^n  eye,  that  what- 
ever can  be  faid  in  their  favour,  appears  to  him 
mean  and  contem.ptiblc;  whilft  the  leall  objedtion 
that  flarts  up  to  their  difadvantage,  is,  in  his  con- 
c::it,  mighty  and  conliderable.  At  the  fame  time, 
thole  objecls  which  have  been  long  famjliar  to  his 
mind,  intruding  themfclves  almoft  continually  up- 
on his  thoughts ;  his  attention  cannot  but  be  very 
much  broken  and  interrupted,  which  muft  of  courle 
prevent  his  purfuing  any  argument  that  leans  not 
to  the  fide  of  his  commanding  biafs,  v/ith  that 
meafure  of  fteadinefs,  that  is  necelTary  to  convi- 
i!lion.  And  thus  will  he  ftill  continue  under  the 
power  of  his  vicious  habits. 

Nay,  fuppofe  a  man  under  the  prevalency  of  fuch 
habits,  to  be  able  to  lend  fo  much  attention,  as 
Ihall  not  only  difcover  to  him  the  beauty  and  ad- 
vantage of  thofe  things  that  are  propofed  to  him, 
in  oppofition  to  thofc  Icntiments  and  cultoms  to 
which  he  has  been  hitherto  habituated;  I  fay,  fup- 
pofe a  vicious  man's  attention  Ihould  not  only  make 
him  fenfible  of  the  beauty  and  advantage  of  religion 
and  virtue,  but  further  engage  him  to  purpofe,  for 
the  future,  lleadily  to  embrace  thofe  contrary  prin- 
ciples, and  to  govern  himfelf  by  then)  in  every  in- 
flance  of  his  after  conduifl ;  ftill  I  cannot  but  appre- 
hended, it  is  a  thoufand  to  one  if  he  fliall  continue 
any  time  of  the  fune  mind,  or  ever  come  xo  put  his 
defign  in  execution.  The  matter  is,  his  vicious 
hcibits  uill  exerting  their  influence  over  him,  and 
exciting  in  his  mind  thofe  thoughts  and  paffions  to 
which  he  has  been  long  accuftomedj  this  will  dark- 
en 


Sect.  XXVI .       Chrijiian  "Revelation,        341 

en  and  confound  all  the  reafonable  notions  he  had 
acquired  ;  and  thus  making  him  lofe  all  fight  of  the 
beauty  and  excellency  of  religion,  will  put  a  (lop  to 
his  parfuing  the  virtuous  courfe  he  had  intended, 
and  bring  him  back  again  to  the  old  biafs  of  his  cor- 
rupt mind. 

In  a  word,  a  man,  in  crolTnig  his  vicious  habits, 
neceflarily  undergoes  no  little  pain  and  uneafinefs ; 
'Tis  manifetily  againfl  the  grain,  and  cannot  poffi- 
bly  be  done  without  offering  violence  to  one's  na- 
ture. Experience  may  teach  us,  'tis  like  the  cutting 
off  of  the  right 'handy  or  the  plucking  out  of  the  right- 
eye^  an  operation  there  is  no  body  but  will  make  a 
thoufand  fhifts  to  have  prevented.  When  we 
therefore  confider  how  utterly  averfe  human  nature 
is  to  every  thing  painful,  and  always  ftrongly  in- 
clines to  be  undifturbed  and  eafy,  indulging  to  itfelf 
its  own  pleafures  and  gratifications,  one  may  eafily 
apprehend,  that  the  conquering  any  vicious  habit,  is 
a  matter  of  the  greateil  difficulty.  On  many  ac- 
counts, it  requires  that  labour  and  application, 
that  watchfulnefs  and  circumfpec1:ion,  and  that  firm- 
nefs  and  refolution,  which,  in  this  ftate  of  humani- 
ty, very  few  are  capable  of.  At  any  rate,  it  is  a 
work  not  poffible  to  be  efFccled  all  on  a  fudden,  or 
without  the  affiftance  of  a  great  deal  of  time  and 
exercife. 

Such  is  the  nature  of  thofe  habits,  whereby  Jews 
and  Heathens,  at  the  firfl  promulgation  of  the  Gof- 
pel,  were  abfolutely  governed.  And  when  we  rcr 
fiecl,  that  all  their  vicious  habits,  in  their  own  na- 
ture very  llubborn,  were,  amidft  numberlcfs  bad 
examples,  r.nd  all  other  fnares  and  temptations, 
continually   cherilhed  and  fupported  by  the  natural 

depravity 


34.2  The  Truth  of  the         Sect.  XXVI. 

depravity  of  their  corrupt  minds; That  they 

were  farther  ftrongly  fortified  by  a  firm  perfuafioii, 
that  the  indulging  them  was  acceptable  to  God,  or 
to  the    feveral    objeds    of    their    religious    wor- 

fliip; That  they  were  regarded  as  fo  many  firft 

principles,  and  would  therefore  caufe  every  thing 
propofed  of  a  contrary  nature  to  be  rejecled  with- 
out examination  ; That    they  fo  darkened   the 

mind  and  broke  its  attention,  that,  Ihould  a  man 
have  gone  about  to  examine  into  the  doftrines  of 
the  Apoilles,  he  would  not  have  been  able  to  dif- 
cern  their  beauty  and  excellency,  or  to  purfue  the 
argument  with   that  fteadinefs  that   is   neceffary  to 

conviction ; That   they  had    taken    fuch    deep 

root  in  the  foul,  that  tho'  one  fliould  have  come 
to  perceive  the  excellency  of  the  Gofpel,  and  to 
refolve  to  obey  it,  yet,  by  frequently  exerting  their 
influence,  they  would  again  confound  all  his  appre- 
henfions,  and  thereby  fully  reftore  the  uncontrolled 

prevalency  of  his  old  biafs  ; That  the  crofTing 

one's  vicious  habits  is  always  attended  with  pain, 
which  being  greater  or  lefs,  in  proportion  to  their 
llrenf^th,  a  man  muft  have  been  wholly  averfe  to 
the  fubduing  of  thofe  habits,  v/hich  he  could  not 
but  feel  mod  flubborn  and  inveterate;  I  fay,  when 
we  refiecl  on  all  thefe  particulars,  one  may  judge, 
how  very  ftrongly  both  ^(f'ze'j  and.  Heathens  muft 
have  been  guarded  againtl  any  impreilions  that 
could  be  nnule  on  them  by  the  'Gofpel  of  Jejus 
Chrift.  And,  indeed,  what  can  we  conceive  capa- 
ble of  engaging  them  to  endure  the  pain  of  con- 
quering their  vicious  habits,  and  to  forego  the  plea- 
fure  of  indulging  them,  when,  in  giving  up  them- 
felves  to  their  influence,  they  apprehended,  they 
had   the  favour  and    approbation  of  their  feveral 

Deities? 


Sect.  XX VI.     Chrijiian  Revelation.  343 

Deities  (?)  ?  In  the  common  couiTe  of  things,  one 
jfhould  think  it  impoflible   that    any  fuch  perfons, 

without 

ij)  From  the  following  remarkable  flory,  one  clearly  per- 
ceives, what  fort  of  notions  the  Heathen  had  concerning  their 
gods  ;  and  how  powerfully  the  lewd  and  intemperate  paffions  of 
human  nature  muft  have  been  thereby  encouraged.  Mundus, 
defperately  in  love  with  Paulina,  not  being  able  to  ov<;rcome  her 
impregnable  chaftity,  bribes  the  Priefts  of  Ifis,  to  whofe  wor- 
fhip  that  Lady  was  greatly  devoted  ;  and,  by  their  perfidy,  ob- 
tains the  gratification  of  his  infamous  paflion,  whilfi:  the  unfortu- 
nate Lady  verily  believed  ftie  was  all  night  in  the  embraces  of 
the  god  Anubis.  Thofe  impious  flagitious  Priefts  having  agreed 
upon  the  reward  of  their  viljany. 

K\jT(jiy  0  yi^oLiTOLToi;  coc  TmliavKivctv  coTOiu'ivo^  yivouivu)v  in- 
iidQV^  y.oCTCLij.'ovoi<;  rt  did  Koycov  iK^i7v  n^iV  H^'a-vy^co^yj^h^  7rif/.~ 
TTjoc  iKiyiv  viKiiv  VTTO  TM  A^«fl/Joc,  £^WT/  avTtJc  J?ar^;uii'»  T« 
065^,    KiKvjovTci;  Ti  wc  avTov  iK^etr    7M  Si  iVKTCc  0  Koyc^  yjVy 

>^     ra/C     Tt    (piKXlC     tyiKOLXKUTTtC^iTO     TV]    iTTl    THYOl^      0C.Z^lCi3(Tit     T)i 

A\'^pido^,  xj  (poaC^ii  TTfo/;  tov  ayd^oLf  aiivrvov  n  avrn  )o  ivvviv 
Tn  Aj'W/S/doc  ei7y]yyiK^0Li'  avii^c^i^pu  S'  iy.iivoQ^  rh  <jcd0^o<jv- 
vnv  ryic  yvv!x7)Cog  '^iTri^oLixivoc;.  yj^fCi  iv  lit;  to  riy.ivoc-)  ^ 
dii7rvma(T0(.j  u^  vtd/M  aaipoi;  m^  KXnorOiKJCov  ray  S-^Pw/  vtto 
T»  /tpe'wc,  ivaoy  h  rcd  vaod  Xf  Toi  hv^voc  iHTToScov  m'  Xf  o 
M«>'</oc,  7rf>oiyJ}iPV7r%  yo.^  tjjiA,  «_;^  Yif/A^roLvtv  oyjKic^v  tcov 
Trfo;  a'jT'h.  'TTOLvw^icv  T£  avTCjO  Sii-^ovmoLTo^  U7rei\ei!p-Jix  Qioy 
divccr  kfCCTTtK^ovToi;  7rf>'oTif>ov  n  y.ivii7ir  ci^^aj^xi  ruy  li^icoy^  oi 
ryiy  iTri^-dXYiv  y>c  rjiiav,  vi  YIolvKivol  ttj^ui  wV  tov  aySooL  iK^'H- 
o-a,  'rh  i.7ri:pay£ia.v  'f^Sinyeirai  t^  x\y^p>t(Po^^  ^  ttpoi;  rag  Qihcti: 
hiKafx-rpwiro  KoyoiQ  roic;  l-r  avru.  Jofeph,  Antiq.  lib.  1 8. 
cap.  3.  §4. 

To  this  I  cannor  but  add  a  paffage  in  Lucian,  concerning 
that  Impoftor  Alexander,  wherein  we  fee  the  fame  notions  pre- 
vailing ;  Only,  instead  of  the  God,  here  we  have  the  Prieft. 
H'c  y.tycc,  k,  tvy.rov  izag-co^  ei  rivoQ  yvvc/.r/J  Tr^oi^Ki-^etiv 
f^AKii^oLydPci;^  et  ^l  Xf  (piKyiy.xrog  d^icocreiiv^  d^poay  rh  aya- 
^m  rv^yiy  uiro  iKOL^oQ  en;  rr.v  oivJocy  avTo  ei7p-jmi7^xr  ttok- 
xai  diKj  i']vy\iy  riroKiyoii  ttx^  xvr'n^  ^  01  avdotQ  i'r'iy.0L:>r'j^'\iy 
'in  a\>j3-yf  KiyHjiy.      Lucian.   in  Pfeudomant.    p.    772.     Am- 

phitrjon 


344  ^^-^^  Truth  of  the  Sect.  XXVI. 

without  having  a  great  deal  of  pains  and  labour  be^ 
llowed  on  them,  could  ever  coine  to  fubmit  them- 
felvcs  to   the  Chrillian  faith. 

So  that,  on  finding,  that  feveral  thoufands  of 
thofe  very  perfons,  one  may  fay,  infinite  multi- 
tudes, every  where  thro'  the  world,  without  any 
previous  endeavours  to  break  the  power  of  their 
vicious  habits,  did,  all  on  a  fudden,  chearfully  em- 
brace the  Gofpel,  and,  with  heart  and  hand,  refign 
themfelves  univerfally  to  all  its  doctrines  and  pre- 
cepts,  this  one  cannot  but  regard  as  an  event  the 

moit  aftonilhing. -And  (till  more  amazing  mull 

it  prove,  when  one  coniiders  this  very  powerful 
temptation  they  all  had  to  the  contrary : 

A  main  condition,  on  which  a  man  was  admit- 
ted into  the  profeflion  of  the  Chriflian  faith,  was 
his  denying  himfelf^  his  renouncing  the  world  in  all 
its  pleafures  and  riches  and  honours ;  it  was  his 
for  faking  ^//  and  his  taking  up  his  crojs  daily  and  fol- 
lowing Chrifl,  Now,  this  was  not  a  condition,  of 
which  the  primitive  Chriftians  had  no  profpedt  of 
ever  being  put  upon  performing,  nor  yet  what  they 
could  look  upon  as  a  thing  at  a  great  diftance, 
that  could  not  overtake  them  but  at  the  end  of  Jo 
many  years ;  on  the  contrary,  it  very  foon  hap- 
pened, that  a  man  was  not  then  able  to  call  his 
eyes  about  him  in  the  world,  but  he  was  every 
where  met  by  the  mofl  difmal  objeds  of  mifery, 
cruelly  opprelTed  for  the  fake  of  the  Gofpel ;  that 
gave  him  to  underfland,  what  dreadful  fuiferings 
he  mult  refolve  to  undergo,  from  the  moment  he 
fhould   embrace  that  new^  religion.     Nay,  the  A- 

poitles 
f 

phltryon  was  not  ill  pleafed  that  Jupiter  had  fhared  with  him  in 
his  wife  Alcumena.  Pol  me  haud  poenitet,  fcilicet  boni  divi- 
duum  mihi  dividere  eum  Jove.     Plaut.  Amphit.  Ad.  v.  fc  i. 


Sect.  XXVL         Chriflian  Revelation.       345 

poflles  themfelves  took  pains  to  inform  people  of 
thofc  immediate  dangers,  that  attended  the  profef* 
fion  of  Chridianity.  And  one  fhould  think,  that 
St.  Paulas  publilhing  his  cafe  to  the  work!,  was  but 
a  forry  way  to  gain  profelytes,  or  to  tempt  a  man  to 
turn  Chrlllian*  "  He  was  in  labours  abundant, 
*'  in  flripcs  above  meafure,  in  prifons  frequent,  in 
"  deaths  oft.  Of  the  J^ews  (fays  he)  five  times 
*'  received  Iforty  llripes  fave  one;  thrice  was  I 
*'  beaten  with  rods,  once  was  1  Honed,  thrice  I 
*'  fufFered  Ihipwreck,  anight  and  a  day  1  have  been 
*'  in  the  deep:  In  journeying  often,  in  perils  of 
*'  waters,  in  perils  of  robbers,  in  perils  by  mine 
*'  own  country-men,  in  perils  b)^  the  Heathen,  in 
"  perils  in  the  city,  in  perils  in  the  wildernefs,  in 
"  perils  in  the  fea,  in  perils  among  falfe  brethren  5 
*'  in  wearinefs  and  painfulnefs,  in  watchings  of- 
"  ten,  in  hunger  and  thirfl,  in  fallings  often,  in 
*'  cold  and  nakednefs,  &c:  (ky  Such  was  the 
miferable  condition  of  the  Apoftle  PW;  and  every 
man  who  had  the  courage  to  efpoufe  the  fame 
caufe,  for  which  he  v/as  thus  fuffering,  was  fure  to 
be  involved  in  the  like  calamities.  The  matter  of 
facl:  is  beyond  queftion  ;  Chriilians,  in  thofe  days, 
ftript  wholly  naked  of  all  the  comforts  and  conve- 
iiiencies  of  life",  had,  for  their  common  lot,  f(?«- 
tempt ^poverty ^perfecution^  every  fort  and  every  degree 
of  mifery,  that  the  moft  cruel  and  revengeful  paf- 
fions  could  inflicl  upon  them ;  nor  could  any  man 
turning  Chrillian  then  hope  to  efcape  thofe  fright- 
ful dangers.  So  that,  in  embracing  the  Gofpel  of 
Jefus  Chrift^  people,  in  thofe  days,  mud  have  been 
alarmed  and  terrified,  with  all  the  moft  dreadful  i- 
mages  of  certain  ruin  and  deftrudion. 

Vol.  IL  X  x  Thus 

ih)   2  Cor.  xi*  25,  -iT:. 


346  The  Truth  of  the  Sect.  XXVI. 

Thus  the  inward  principles  and  fentiments ;  the 
inward  Y^^L^ioxis  and  appetites  ;  the  inward  confirm- 
ed habits  of  thofe  who  became  profelytes  ;  the 
^///wW  cruelties  and  perfecutions  of  the  Civil  Ma- 
giflrate,  of  revengeful  Priells,  and  of  enraged  mobs ; 
contempt,  poverty,  mifery  of  every  fort  and  of 
every  Ihape,  barbarous  deaths  ;  all  thefe,  the 
fierceft  and  moft  violent  oppofitions,  arifmg  from 
all  quarters,  wi*th  united  force,  ftood  in  the  way  of 
the  progrefs  of  the  Gofpel  (/).  And,  in  fuch  cir- 
cumilances,    what    can    one   exped    fliall    be    its 

fate  ? If  we  judge  of  the  event  from  the  nature 

of  things,  or  upon  human  appearances,  muft  not 
one  totally  defpair  of  fuccefs  ?  'Tis  the  opinion  of 
one  of  our  moll:  learned  Infidels,  that  where  there 
is  no  old  revelation  on  which  the  new  can  be 
grafted  (which  was  certainly  the  cafe  of  the  Hea- 
then world  with  refpecl  to  the  evangelical  inftitu- 
tion,  and  feems  likcvvife  to  have  been  the  cafe  of 
the  Jews^  among  whom  the  old  revelation  may  be 
faid  to  have  been  intirely  loft,  as  in  the  under- 
ftanding  of  the  whole  nation  it  had  obtained  a 
meaning  quite  contradiclory  to  that  which  it  ori- 
ginally bore  :  I  fay,  'tis  the  opinion  of  one  of  our 
moft  noted  Freethinkers,  that  in  fuch  circum- 
ftances)  it  is  hard,  if  not  impofnble,  to  perfuade 
men  to  abandon  their  old  principles  :  "  If  we  con- 
''  fider  (fays  he)  the  nature  of  things,  we  fhall 
"  find,   that  it  muft   be  difficult,  if  not  impofliblc, 

"  to 

(/j  E  T/  dl  'XpiTidyo't'^  yj  Vuiaoliuv  avyKXyiTo^  ^vKvi^  x^  oi  Ka- 
ra Kocipoy  (^cidiKetQ^  ^  rd  s^ffoLTicoroia^  ^  hi  ^?.y.oiy  ^  hi  tuy 
TTi^-i-uoyTcov  cvyyiveiCj  7ri>cos-ohiji/,r;aocv7i(;  rw  ^■oyu^  iKUKuaav  aV, 
avToy  yiyLY,yivTct  vtto  tj7c  ruy  toc\5tuv  iTrilivKyiCy  «  y./]  ^eix 
dvvcty.ai  vTrifitK-j-fi  ^  J^e^aj't/S;?,  wV  vix.r,(joLi  okov  Koiy.oy  oi-oroi 
iTTiZ^iUMoyra.      Orig.  contra  Celf.  lib.  i.  p.  6. 


Sect.  XXVI.       Chrijlian  Revelation-.        347 

''  to  introduce  among  men  (who  in  all  civilized 
*'  countries  arc  bred  up  in  the  belief  of  fome  re- 
"  vealed  religion)  a  revealed  religion  wholly  new, 
''  or  fuch  as  have  no  reference  to  apreceeding  one, 
*'  for  that  would  be  to  combat  alj  men  in  too  ma- 
*'  ny  refpects,  and  not  to  proceed  on  a  fufficient 
"  number  of  principles  necelTary  to  be  alTented  to 
"  by  thofe,  on  whom  the  firft  imprellions  of  a  new 
"  religion  are  propofed  to  be  made  (»?)/'  But,  in 
fpite  of  all  oppofition  whatfoever,  how  glorioufly  did 
the  Gofpel  of  Jefus  every-where  prevail  ? 

Notwithftanding  all  their  ftrong  prejudices,  and 
the  mod  forbidding  and  frightful  difcouragements ; 
upon  the  hearing  of  one  (ingle  difcourfe,  a  vail  num- 
ber of  Jews  were  fo  fenfibly  touched,  pricked  at  the 
hearty  for  their  having  crucified  Jefus  Chrift^  and 
oppofed  his  Gofpel,  that  they  were  made  to  cry  out 
to  the  twelve  Apoftles,  Men  and  Brethren^  what 
Jhall  we  do  ?  And,  by  no  lefs  fudden  and  wonderful  a 
turn,  when  the  Apolf  lesdireded  them  to  repent  and  re- 
ceive Baptifm  in  the  name  of  Jefus  Chrifi^  do  they  im- 
mediately,  to  the  number  ofabout  three  thoufand  fouls, 
embrace  the  Gofpel  with  gladnefs,  how  contrary  fo- 
ever  to  their  former  confirmed  notions  and  cuiloms, 
and  fubmJt  themfelves  miiverfally  to  all  its  particu- 
lar doctrines  (?/).  On  another  occafion,  we  have 
an  account  of  about  five  thoufand  more,  who  all  at 
once  too,  renouncing  the  opinions  in  which  they 
had  been  bred  and  educated,  and  wherein,  by  long  cu- 
ftom  and  practice,  they  had  been  quite  fettled  ande- 
llablilhed,  joyfully  embraced  the  truths  of  the  Gofpel, 
and  yielded  themfelves  wholly  up  to  its  power  and 
influence  ij)).  But,  befides  thefe  two  amazing  in- 
ftances  of  the  fuccefs  of  the  Gofpel, 

We 

\m)  Grounds  of  the  Chriftian  religion,  p.  23. 
(«j  Ads  ii.  41.  [p)  Afts  \v\  4. 


34-8,  The  Truth  of  the  Sect.  XXVI. 

We  are  told,  that  thewcrd  of  God  increafed^  that 
the  number  of  the  Difciples  multiplied  in  Jerufalem 
greatly^  and  that  ^  great  company  of  the  Prieft 5  be- 
came obedient  to  the  faith  {0).  In  a  word,  fiich  vail 
multitudes^  both  of  men  and  women ^  were  added  to  the 
Lord  \  and  people  came  flocking  together  in  fuch 
crowds  to  the  Chriltian  profeilion,  that  the  Chief- 
Prieft^  and  thofe  that  were  with  him^  were  fo  much 
alarmed  at  this  extraordinary  event,  which  was  like 
totally  to  overthrow  the  whole  of  their  conilitu- 
tion,  that,  filled  with  indignation^  tioey  laid  their  hands 
on  the  Apoftles^  and  put  them  in  cornmon  prifon^  in  or- 
der to  prevent  the  Ipreading  of  this  new  reli- 
gion (p).  But,  fo  far  was  the  fuccefs  of  the  Chri- 
ftian  revelation  from  being  put  to  a  Hand,  that,  in 
a  Ihort  fpace  of  time,  even  in  that  very  place  where 
every  meafure  was  taken  to  prevent  it,  the  number 
of  Difciples  amounted  to  feveral  myriads  {f).  Nor 
did  this  mighty  progrefs  of  the  Gofpel  among  the 
Jews^  llop  at  Jerufalem  or  the  land  of  Judea^  \t 
went  on  and  fpread  itfelf  all  over  thofe  parts  of  the 
world  where  the  Jezvs  happened  to  be  difperfed. 

The  Apoille  James  direds  his  Epiftle  to  the 
twelve  Tribes  that  are  fcattered  abroad^  and  comforts 
them  under  thofe  perfecutions  they  were  fuffering 
for  the  fake  of  the  Gofpel.  And  the  Apoftle  Peter 
writes  his  two  Epiflles  to  the  Strangej^s^  i.  e.  to  th& 
Jews  fcattered  throughout  Pontus^  Galatia^  Cappa- 
docidy  Afia^  and  Bythinia  ;  wherein  he  fpeaks  to 
them,  as  being  formed  into  particular  churches  of 
Chrifl  ;  for  he  exhorts  the  Elders  that  were  among 

them, 

U)  Aa.  vi.  7. 

ip)  Aa.  V.  14,  b'f.  ^ 

?ns-ivxor(ov.      Aft.  xxi.  20. 


Sect.  XXVI.        Chrijiian  Revelation.         349 

them,  to  be  faithful  in  difcharging  the  feveral  duties 
of  that  public  office,  with  which  they  were  invelled 
in  the  Chriltian  church  :  And,  in  general,  he  re- 
commends to  all  of  them|fej7/  to  think  it  ftrange  con- 
cerning  the  fiery  trial  theywere  enduring^  as  though 
fomejirange  thing  had  hapf»ened  unto  them ;  hut  to  re- 
joice^ in  as  much  as  they  were  partakers  of  the  fuffer- 
ings  of  Chrifiy  that  when  his  glory  fhould  be  revealed^ 
they  might  be  glad  alfo  with  exceeding  joy.  And, 
fince  this  Apoftlc  had  it  for  his  particular  province, 
to  preach  the  Gofpel  to  the  Jews^  one  fhould  think, 
that,  from  thofe  two  inftances  juft  now  mentioned, 
of  the  fuccefs  of  the  Gofpd  in  his  hands,  one  may 
reafonably  apprehend,  that,  in  the  courfeof  his  Mi- 
niftry,  he  gained  over  vafl  numbers  of  profelytes  to 
theChriftian  faith. 

So  that,  altho'  the  whole  of  the  Jewifh  nation, 
was  far  from  being  converted  to  the  profefFion  of 
Chriftianity  ;  there  being,  at  this  day,  fcattered 
through  the  world,  an  infinite  number  of  thofe 
people,  whom,  one  is  tempted  to  fufpecl,  a  miracul- 
ous providence  Itill  keeps  unmixed,  wholly  di- 
ltin6l  from  the  reft  of  mankind,  as  living  witnefles 
of  an  ancient  revelation  ;  as  ftanding  monuments 
of  the  fulfilling  of  fome  prophecies  of  the  Gofpel ; 
and  as  certain  pledges  for  the  accomplifliing  of  o- 
thers^  when  the  deftined  time  fhall  come  :  I  fiy, 
tho'  the  whole  Jewifh  nation  was  far  from  being 
converted  to  the  Chriftian  faith,  yet  the  fuccefs  of 
the  Gofpel,  in  fpite  of  all  the  mortal  dangers  that 
attended  its  profeflion  ;  and,  notwithftanding  its 
being  directly  oppofite,'  clean  contradictory  to  all 
thofe  facred  principles  and  praclices,  which,  by  long 
cuftom  and  habit,  had  taken  deep  root  in  their 
minds,  and   to,  which j  beyond  meafure,  they  were 

obftinately 


350  The  Truth  of  the         Sect.  XXVI. 

obflinately  devoted,  was,  among  them,   moft  cer- 
tainly  very  confiderable. 

But,  how  faccefsful  foever  the  Gofpel  was  among 
the  Jews,  it  was  much  more  ^o  among  the  Gentiles. 
Within  the   compafs  of  a  few  years,  fo   mightily 
grew  the  word  of  God  and  multiplied,    that  as  we 
learn  from  the  EpilUes  of  ^St.  Paul,  not  only  at  Co- 
rinth and  feveral  other  places,    but  at  Rome  itfelf, 
there   were  churches,  frequent  aiTemblies  of  Chri- 
ilians,  of  very  confiderable  note.     And,  indeed,  the 
Profellors  of  Ghrilfianity  came  foon  to  overfptead 
all  the  /^^/;2.7// provinces.    Nottofpeak  of  the  banifh- 
ment  of  the  Difciples  of  Chrift  from  Rome,   which, 
a  few  years  after  the  crucifixion  happened  under  the 
Emperor  Claudius  (r).      I  fhall  only  obferve    (what 
Ihews  us  the  daily,  or  the  continued  fuccels  of  the 
Gofpel,   and  that   hard  or  cruel  treatment  was  not 
able  to'-  prevent   its  influences) ;    That,    foon  after 
this,  in  the  days  of  Nero,  fo  numerous  were  the  pro- 
ielyces  of  the  Gofpel,  fo  great  a  figure  did  they  make, 
and  fo  m/uch  were  they  diftinguiflied  by  the  public 
hatred,  that,  as  if  the  world  about    them  had  held 
them  capable  of  any  whatever  wickednefs,  when  that 
Tyrant  would  have  thrown  oif  the  odium  from  him- 
felf,    he  laid  the  burning  of  Rome  upon  the  Chri- 
llians,  and,  under  pretence  of  that  guilt,  cxercifed, 
for  feveral   months,    a  violent  perfecution  againft 
tliem,  wherein,   not  only  the  Apoftles  St.  Paul  and 
St.  Peter  fuffered  martyrdom,    but  a  vafl  multitude 
of  other  Chrillians   were   put   to  the  cruelleil  and 
moft  barbarous  deaths  {s).     But    all  the  inhumani- 
ties 

[r]  Vid.  Seel:,  i.  marg. 
(0  Non  ope  humana,   non  largltionibus  prfncipis,   aut  Deum 
placamentis,  decsdebat  infamia,    quin  juilum   incendium  crede- 
retur.   Ergo  abolendo  rumori  Nero  fiibdidit  leos,  et  qu^fiftiffimis 


Sect.  XXVI.        Chrijitmi  Revelatiojt.         351 

ties  of  Nero  notwithftanding,  and  the  cruel  attempt 
which  Domitian^  not  long  after,  made,  to  fupprefs 
and  extinguifh  the  Gofpel  every- where  in  the  Roman 
empire,  yet  Hill  it  prevailed,  and  its  prevalency  was 
fo  great,  that,  before  the  death  of  St.  John^  the  lail 
of  the  Apoftles,  it  had  filled  towns  and  villages,  and 
all  other  inhabited  places ;  fo  that  Heathen  temples 
were  almofl  every- where  quite  forfaken  and  de- 
ferted  (/).     Thus,  no  oppofition  whatever  w^s  able 

to 

pcenis  afficit,  quos  per  flagitia  invifos  vulgus  Chriftianos  appella- 
bat.  Au6lor  nominis  ejus  Chriftus,  Tiberio  imperitante  per 
Procuratorem  Pontium  Pilatum  fupplicio  afFeftus  erat.  ReprefTa- 
que  in  prefens  exidabilis  fuperftitio  rurfus  erumpebat,  non  modo 
per  Judasam  originem  ejus  mali,  fed  per  urbem  etiam  quo  cundla 
undique  atrocia  aut  pudenda  confluunt,  celebranturque.  Igitur, 
primo  correpti,  qui  fatebantur,  deinde  indicio  eorum  multitudo 
ingens,  baud  perinde  in  crimine  incendii,  quam  odio  humani  ge- 
neris conjundi  funt.  Et  pereuntibus  addita  ludibria,  ut  ferarum 
tergisconte£li,  laniatu  canum  interirent,  aut  crucibus  afRxi,  aut 
flammandi,  atque  ubi  defeciflet  dies  in  ufum  nodturni  luminis  u- 
rerentur.  Tacit.  Annal.  lib.  xv.  cap.  44.  This  perfecution  is 
mentioned  more  briefly  by  Sueton  :  Afflidli  fuppliciis  Chriftiani, 
genus  hominum  fuperftitionis  novae  ac  maleficas.  Suet,  in  Nero, 
cap. 16.  '*  AndfaysLadlantius:"  Cum  animadverteret  Nero,  non 
modo  Romse,  fed  ubique  quotidie  magnam  multitudinem  deficere 
a  cultu  idolorum,  et  ad  religionem  novam  damnata  vetuliate 
tranfire  ;  ut  erat  execrabilis  ac  nocens  tyrannus,  profilivit  ad  cx- 
fcindendum  coelefle  templum,  delendumque  juftitiam  ;  et  primus 
omnium  perfecutus  Dei  fervos,  Petrum  cruci  affixit,  et  Paulum  in- 
terfecit.     Ladtant.  de  mortib.  pcrfecut.  cap.  2. 

[t)  Multi  enim  omnis  aetatis,  omnis  ordinis,  utriufque  ft^xus 
etiam  vocantur  in  periculum,  et  vocabuntur.  Nequeenim  civi- 
tates  tantum,  fed  vicos  etiam  atque  agros  fuperftitionis  iftius  con- 
tagio  pervagata  eft,  quae  videtur  fifti  et  corrigi  pofle.  Certe  fatis 
conftat  prope  jam  defolata  templa  cepiiTe  celebrari,  et  facra  fo- 
lennia  diu  intermiiTa  repeti  ;  paffimque  venire  viftimas,  quaruni 
adhuc  rariilimus  emptor  inveniebatur.  Ex  quo  facile  eft  opinari, 
quae  turba  hominum  emendari  poffit,  fi  fit  pcsnitentis  locus. 
Plin.  Epift.  97.  lib.  10.  Not  long  after  Pliny,  Juftin  Martyr  and 
Tertuliian  give  us  this  account  of  the   progrefs  of  the  Gofpel : 


352  The  Truth  of  the        Sect*  XXVI. 

to  give  a  check  to  the  progrefs  of  the  Gofpel ;  but 
great  numbers  of  people  of  every  age,  and  of  every 
quality,  in  contradidion  to  their  long  confirmed  ha- 
bits, and  the  eftablifhed  biafs  of  their  minds,  did  e- 
very  where  abandon  their  idolatry  and  fuperftition, 
and,  renouncing  the  worfnip  of  thofe  Gods  that  pa- 
tronized fenfual  gratifications,  came  to  acknowledge 
only  one  fupreme  Being  of  infinite  purity  and  redli- 
tude,  and,  under  the  affured  perfuafion  of  a  future 
flate  of  rewards  and  punifhments,  fubmitt<.^d  them- 
felves  chearfully  to  his  holy  and  righteous  laws ; 
And  all  this  they  did,  whillt  they  had  the  certain 
profpect  of  their  being  thereby  involved  in  the 
grcatell  calamities,  as  to  every  article  of  their  pre- 
fent  enjoyments  5  even  of  cxpofing  thcmfelves  to  the 
cruelleft  deaths.     With  great  truth,  therefore,  does 

the 

O'c/fc  ty  yoLf>  cKCi)C  I'^i  to  ytvci;  ay^puTTcovy  uti  ^ap^oif>oy^  etri 
E^^.M^<WI',  &fVe  olttkcjx;  utivi^v  ov'o/juxfi  Trpoaayofivo/Aivcoy^  iv  hiQ 
juh  Sia.  r\i  ovg/uaro^  t«  s-QLVfco^ti'Tci;  lyia^  ei/;^a/  ^  iv^af>i^jcii 
ru  Trarfi  ^  TrcniTii  tuv  of^coy  yfvuvTOLi.  J^"*  "'^-  Dial.  p.  345 • 
Hefterni  funius,  et  veflra  omnia  implevlmus,  urbes,  infulas, 
caftella,  municipia.  conciliabula,  caftra  ipfa,  tribus,  decurias,  pa- 
latium,  fenatum,  forum.  Sola  volis  relinquimus  templa.  Ter- 
tul.  Apologet.  cap.  37.  *'  More  fully  elfewhere  :"  Inquem  enim 
alium  univerfae  gentes  crediderunt,  nifi  in  Chriftum  qui  jam  ve- 
nit  ?  Cui  enim  et  alise  gentes  crediderunt,  Parthi,.  Medi,  Elami- 
tse,  et  q,ui  inhabitant  Mefopotamiam,  Armeniam*  Phrygiam, 
Cappadociam,  et  incolentes  Pontum,  et  Afiam,  et  Pamphiliam  : 
Immorantes  Egyptum,  et  regionem  Africae  quae  eft  trans  Cyre- 
nen  inhabitantes,  Romani  et  incol<e  :  Tunc  et  in  Hierufaiem 
Judsei  et  cseterae  gentes :  Ut  jam  Getujorum  vahetates,  et  Mau- 
rorum  multi  fines,  Hifpanorum  omnes  termini,  et  Galliarum  di- 
verfae  nationes,  et  Britannorum  inacceila  Romanis  loca,  Chrifto 
vero  fubdita  :  -Et  Sarmatarum,  et  Dacorum,  et  Germanorum,  et 
Scytharum,  et  abditarum  multarum  gentiujn,  et  provinciarum,  et 
jnfularum  multarum  nobis  i^notarum,  et  quae  enumerare  minus 
pofiumus,  in  quibus  omnibus  locis  Chrifti  nomen,  qui  jam  veni?. 
regnat.     Tert.  adv.  Judxos.  cap.  7. 


Sect.  XXVI.        Chriftian  Revelation.       5^3 

the  Apoflle  obferve,  that  the  weapons  of  their  war- 
fare, the  meafures  they  employed  in  propagating  the 
Golpel,  were  not  weak^  but  powerful  and  mighty  to  the 
pulling  down  of  firong  holdsy  cafting  down  imaginationSy 
and  every  high  thing  that  exaltetb  it/elf  againji  the 
knowledge  of  God^  and  bringing  into  captivity  every 
thought  to  the  obedience  of  the  Gofpel  of  Chrifi  {u). 

Now,  this  rapid  progrefs  of  the  Gofpel,  this 
wonderful  fuccefs,  which  among  Jews  and  Heathens, 
every  where  attended  its  firft  promulgation,  feems, 
I  fay,  to  have  fomething  in  it  more  than  human. 

Thofe  infinite  numbers  of  people,  who,  during 
the  iliort  time  of  the  Miniftry  of  the  Apollles, 
throughout  Afia^  Africa,  and  Europe^  in  all  the  parts 
of  the  known  world  (a-),  rejedled  their  idolatry  and 
fuperftition^  and  embraced  the  Gofpel  of  Jefus 
Chrift^  were  not  taken  one  by  one,  and  convinced 
feparately,  or  in  fmall  clalTes  or  companies,  of  the 
pernicious  errors,  the  deitrucfive  courfes  they  were 
following  ;  nor  were  they  trained  up  by  eafy  de- 
grees, and,  as  it  were,  by  piece-meal  in  the  know- 
ledge of  the  truths  of  the  Gofpel :  And  yet  this 
way  of  managing,  one  {hould  think,  was  abfolutely 
HeceiTary,  in  order  to  have  prevailed  with  thofe 
who  were  under  the  power  of  the  moll  obftinate 
and  flubborn  prejudices  ;  fure  I  am,  that  iiow-a- 
days  we  lliould  find  it  fo,  were  we  going  about  to 
perfuade  the  world  into  a  religion  wholly  repug- 
nant to  that  to  which  they  are  intirely  devoted  ;  I 
fay,  it  was  not  by  eafy  ftcps^  by  flow  and  gentle 
degrees,  that  people  were  gained  over  to  the  belief 
and  profelfion  of  the  Gofpel :  No,  the  Apoftles  ge-^ 
nerally  propounded  their  doctrines  to  vafl  coniiu= 
ences  of  people  all   at  once,  and,    in  the  name  of 

Vol.  II.  y  y  God 

(«)  2  Cor.x.  4,  5, 
(at)  Colof.  i.  vi. 


354  'I'f^^  "^^^^^^  9f  ^^^      ^^^^'  XXVL 

God,  giving  t-hem  the  certain  profpecl  of  an  after- 
judgment,   a  future  Hate  of  rewards  and  puniih- 
ments,  earneflly  befeeched  and  warmly  preiTed  their 
obedience.      So  that  barely  upon  fuch   reprefenta- 
tions,  without  any   more  ado,  thoufands  of  people 
have  all  at  once,   in  fpite  of  their  moft   inveterate 
prejudices,   and  in  defiance  of  the  molt  threatening 
dangers,    on   a  fudden,  totally  quit  all  their  errors 
andxheir  lufts,  and,  at  the  manifeft  hazard  of  every 
worldly  enjoyment,  of  life  itfelf,  refolutely  declared 
for  the  Chriilian  faith.     And,^in  recoUeding  what 
powerful  influence  any  habit  whatfoever,    particu- 
larly thofe  that  are  vitious,  never  fail  to  have  on 
human  minds,  more  efpecially,   when  the  indulging 
one's  habits  is  attended  with  fafety,  and  the  altering 
one's   coarfe  would   expofe  us  to  every  degree  of 
mifery  ;    muil  not  fuch  a  revolution  be  counted  ex- 
tremely wonderful  ? 

What  more  ailonifhing,  than  great  multitudes  of 
people,  under  the  power  of  the  moft  ff  ubborn  ha- 
bits and  prejudices,  all  along  from  their  infancy, 
up  to  this  very  moment,  flicking  to  fuch  princi- 
ples of  religion,  as  flattered  their  proud  and  vicious 
habits,  and  indulged  and  proteded  them  in  all  their 
fenfual  pleafures  and  gratifications  ;  at  the  fame 
time,  with  refpect  to  both  worlds,  living  undi- 
ilurbed,  enjoying  all  the  fweets  and  comforts  of  a 
peaceful  life  ;  I  fay,  what  can  a  man  conceive  more 
ailonifhing,  than  many  thoufands  of  fuch  perfons, 
all  of  a  fudden,  bidding  defiance  to  their  moft  in- 
veterate prejudices,  chearfully  renouncing  all  their 
prefent  eafe  and  quiet,  and  every  thing  elfe  that 
could  make  them  happy  in  this  world,  and  imme- 
diately turning  over  to  a  religion,^  clean  contra- 
dictory to  their  former  confirmed  principles,    and 

undoubted 


Sect.  XXVI.       Chrijlian  Revelation.         355 

undoubted  interefls ;  upon  the  embracing  of  which 
they  obferved  the  moil  dreadful  miferies  hanging 
over  their  heads,  and  threatening  every  moment 
to  fwallovv  them  up  !  This  is  a  revolution  that  is 
indeed  full  of  wonder,  and  cannot  but  appear  To 
to  every  confiderate  man.  But,  how  an  event  fo 
aftonifhing,  could  poilibly  have  happened,  without 
the  interpofition  of  fome  fupernatural  power,  imme- 
diately exerted  on  the  minds  of  men,  is,  I  confefs, 
beyond  my  comprehenfion. 

'Tis  very  certain,  as  things  are  now  conflituted, 
no  man  can  have  immediate  accefs  to  the  mind  of 
another,  fo  as  to  convey  to  him  what  thoughts  and 
impreffions  he  could  wi(h  him  to  be  infpired  with. 
Our  fenfes  are  the  only  avenues,  by  which  our  minds 
are  acceffible   to   our  fellow-men;    and  thefe  are  fo 
much  in  our  own  power,  and  fo  clofely  follow  the 
direction  of  the  mind,  that  we  open  or  fhut  them  to 
whatever  apphcations  are  made  to  us,  as  weourfelves, 
in  our  fecret  thoughts,  are  difpofed  or  chufe  to  be 
employed.   They  may,  indeed,  appear  to  Hand  open 
to  thofe  addreiTes  that  are  made  to  us,  and  whereby 
it  is  defigned  we  fliould  be  fo  and  fo  affecled  ;    But 
our  minds  in  the  mean  while,   may  be  turned  quite 
another  way,  and  amufmg   themfelves   only  with 
their  own  entertainments.     Or,  if  we  be  not  thus 
wholly  taken  off,  and  otherwife  employed,   our  at- 
tention may  be  very  much   broken,   and    in    great 
confufio'n  ;    or  it  may   be  very    flighn  and  fuper- 
ficial,  or  not  all   laiting    and  durable.     And    while 
our  attention  is  thus  fcattered  or  fuperficial,  and  not 
lleddy  and  permanent,   what  %nify  the  moil  lively 
and  vigorous  addreiTes  that  mortal  man  can   make 
to  us  ?     The  cleareil  demonftrations,  and  moil  for- 
cible arguments,  either  not  being  perceived,  or  ma- 
king 


3 s  The  Truth  of  the        Sect.  XXVI. 

king  no  lafling  impreflion  on  the  mind,  ihall  not  be 
abl&  to  convince  and  determine  us.  So  thar,  in 
fuch  circuraftances,  we  fliall  certainly  hold  out 
againft  the  warmeil  and  flrongefl  reprefentations 
wherewithal  we  can  be  attacked,  how  much  fo- 
ever  our  complying  with  them  might  contribute  to 
our  true  honour  and  interell.     And  therefore, 

Without  a  man  has  a  power  to  arreft  our  atten- 
tion, to  make  it  clofs  and  penetrating,  and  of  fo 
permanent  a  nature,  that  it  fhall  abide  with  us,  till 
we  be  thoroughly  convinced  and  determined,  as 
the  confiderations  laid  before  us  are  naturally  fit  to 
fway  and  dired  us ;  he  ihall  find  it  quite  impoflible 
to  alter  the  courfe  of  our  thoughts  and  adions,  or 
to  gain  us  over  to  a  fteady  and  hearty  purfuit  of  our 
duty  and  intereft.  But,  by  what  means  fliall  a  man 
acquire  fo  great  a  command  over  human  minds  I 
I  have  above  obferved,  that,  under  the  prevalency 
of  vicious  habits,  we  are  not  ourfelves  able  to  com- 
mand our  attention,  to  keep  it  fleady,  and  Itill  a- 
wake  in  our  minds  :  And,  fince  no  man  has  imme- 
diate accefs  to  our  inward  thoughts,  which  muft  be 
firft  engaged,  before  we  feel  a  convidtion  that  may 
come  to  determine  us;  he  may  difcourfc  to  us  from 
one  day  to  another,  on  matters  of  the  higheil  con- 
fequence  5  he  may  urge  them  upon  us  with  ail  pof, 
fible  diftinftnefs,  and  in  the  moft  moving  and  paf- 
fionate  manner^  and  yet,  all  the  while,  he  Ihali  be 
doing  nothing,  but  beating  the  air  only.  We  are 
lirongly  guarded  againft  all  the  eiforts  he  can  ufe  to 
affed:  us,  and  vyill  rtupidly  (land  the  fliock  of  his 
molt  vigorous  addrelTes  ;  for,  as  I  have  already 
faid,  till  our  attention  be  once  fixed,  and  made  per- 
manent, (which,  in  the  prefent  cafe,  is  neither  in 
his  pov/er,  nor  in  our  own),  it  can  never  poflibly 

happen. 


Sect.  XXVI.       Chrijlian  Revelation,         357 

happen,  that  any  thorough  converfion  fhould  be 
wrought  on  us. 

I  confefs  it  a  thing  poflible  (and  this  is  really  all 
that  can  be  faid  for  it)  for  one  man  to  gain  over 
another,  who  has  been  Jong  under  the  prevaiHng 
power  of  vicious  habits,  to  the  love  and  practice 
of  piety  and  virtue.  And,  if  we  will  try  the  expe- 
riment, we  ihall  foon  find  what  a  tedious  and  diffi- 
cult tafk  we  have  undertaken  ;  what  art  and  fkill, 
what  addrefs  and  infinuation,  we  muft  neceffarily 
employ,  ere  one  can  bring  him  to  any  tolerable 
degree  of  attention  ;  and  what  pains  and  labour  it 
will  coll  us  to  improve  and  flrengthen  this  attention, 
and  to  keep  it  fleady  upon  his  mind,  till  we  get  him 
confirmed  in  all  goodnefs.  From  the  nature  of  vi- 
cious habits  it  feems  neceffarily  to  arife,  that  this 
event  is  next  to  impoffible.  Can  the  Ethiopian  change 
his  Jkin^  or  the  leopard  his  fpots  ?  Then  may  ye  alfo 
do  good  that  are  accuftomed  to  do  evil.  No  wonder 
then,  for  one  fuccefsful  attempt  of  this  nature,  we 
fhall  meet  with  a  thoufand  difappointments. 

But,  if  it  be  a  matter  of  the  greatcd  difficulty, 
and  next  to  a  miracle,  even  by  a  tedious  courfe  of 
the  mofl  infinuating  endeavours,  to  make  a  man  a 
profelyte  to  virtue,  in  whom  vicious  habits  have 
taken  deep  root,  and  have  been  long  confirmed,  it 
muft  undoubtedly  be  altogether  impoffible,  to  bring 
about  a  compleat  and  thorough  change  all  on  a  fud- 
^^en.  For,  in  order  to  effect  this  fuddcn  conver- 
fion on  a  man  hardened  in  fin,  and  vvholly  in  the 
power  of  fenfual  appetites,  is  it  not  abfolutely  ne- 
ceffary,  that,  all  at  once,  his  mind  be  quite  cleared 
of  all  that  darknefs  and  confufion  in  which  he  is  in- 
volved I  That  thofe  impertinent  thoughts,  that 
v/ouldbe  always  crowding  in  upon  him,  from  thofe 
objects  to  which  he  has  been  habituated,  be  kept  off 

and 


358  The  Truth  of  the         Sect.  XX VL 

and  debarred  I  That  his  attention  be  awakened  and 
kept  ileddy  ;  whilft  his  mind  is  opened  to  the  truth 
and  excellency  of  thofe  things  that  are  laid  before 
him,  till  they  effedually  engage  hisaffedions  on  the 
fide  of  virtue  and  religion  I  And  that,  from  thofe 
things,  fach  powerful  impreffions  be  at  the  fame 
time  conveyed  to  him,  as  lliall  totally  break  the 
force  of  his  vicious  habits,  and  give  him  a  quite  o- 
ther  caft  and  turn  of  mind,  that  will  make  him  al- 
ways attentive  for  the  future,  in  the  fleddy  and  re- 
foUite  purfait  of  his  real  duty  and  intereft  ?  Befides, 
that,  if  this  new  turn  of  mind,  and  change  ©f  life,  is 
manifeftly  the  high  way  to  expofe  a  man  to  great 
perfecutions  and  miferies,  not  to  be  avoided  ;  is  it 
not  further  abfolutely  neceflary,  that  the  fuperior 
advantages  and  happinefs  of  perfiiting  in  this  fhate 
of  converfion,  be  fet  before  Mm  in  very  deep  and 
afxeding  colours,  fo  as  to  give  him  lading  impref- 
fions thereof,  that  will  over-balance  all  the  loiTes  he 
may  happen  to  fuffer^  and  fortify  him  againft  ail  the 
temptations  he  may  have  to  revolt  ?  Such  are  the 
particular  influences,  which,  in  the  cafe  of  a  fudden 
change  from  vicious  habits,  to  the  contrary  difpo- 
fitions,  mull:  all  at  once,  and  of  the  fudden,  imme- 
diately be  exerted  on  human  minds.  And,  to  ef- 
fect any  fuch  converfion  on  one  fmgle  perfon,  not 
to  fpeak  of  great  multitudes  of  people  together;  can 
this  at  any  rate  be  pretended  to  lie  within  the  reach 
of  any  human  power  whatfover  ?  It  feems  impoffible 
to  avoid  apprehending,  that  the  bringing  about  fo 
fudden  a  converfion,  mull  be  the  work  of  a  Being, 
v^'ho  has  immediate  accefs  to  our  minds,  who  knows 
and  fees  all  the  moll  fecret  thoughts  and  motions  of 
the  heart,  who  has  a  power  to  difpofe  of  them,  and 
is  able  to  make  what  impreffions  on  us  he  fhall  judge 
bell  adapted  to  coinpafs   his  purpofes.     So  that,  if 

this 


Sect.  XXVI.     Chrijltan  Revelation,         359 

this  fudden  conveiTion  be  wrought,  not  on  a  fingle 
perfon  only,  but  on  thoufands  of  people,  all  at  once  ; 
niufl  not  the  fame  be  the  work  of  a  Being,  who  is 
intimately  prefent  to  fuch  numbers  of  different  per- 
fons,  all  at  the  fame  time  ;  who  has  thoufands  of 
human  minds,  all  in  one  view,  lying  fully  open  and 
naked  before  him  •,  who  perfedly  underflands  all 
the  different  biaifes,  that  are  hanging  on  every  one 
of  them  ;  who  diftinclly  perceives  the  infinite  va- 
riety of  thoughts,  which,  according  to  their  feveral 
tempers,  may  be  continually  arifing  within  them  ; 
and  who,  in  all  circumftances,  can  turn  human 
hearts,  without  encroaching  on  human  liberty,  as 
the  rivers  of  water,  whitherfoever  he  will  ?  How 
one  can  judge  otherwile,  I  am  not  able  to  conceive. 
And  whether  this  does  not  directly  point  out  to  us 
that  great  Being,  who  is  every-where  prefent,  be- 
fore whom  all  things  are  naked  and  manifeft  in  one 
limple  view,  whofe  goodnefs  is  beyond  meafure,  and 
whofe  power  is  infinite,  is  what  I  leave  the  Reader 
to  determine  (y).  For  my  part,  I  cannot  but  ap- 
prehend, 

\Jj     OuJi  \'^IV    ay^PCOTT^   -^Ih"^  fO(70l.VT>lV   iV  fo^a^^H  iiOClDCO    TTi- 

'TTf'CX.yf/.xrriv  «rw,  ^  raVTOi  utto  otroTr^  (jVV)i^eioi(:  TTPOKocTiKriy.' 
^.£ybc  ccv:jf>U7rv^^  y^aKKov  ai  vtto  TocrocvriK  )tOLv.icLQ  ytoLTi'VoiAi.' 
vat;.    ^    oyoq    /^yue    rHTOiv  Travrcov    ro    r'^v    olv^^^ttuv    yivo^ 

ruy  (^a.^^ci^o)v  y'ivy].   y  tolvtv.  y.ctru^^Q(nv^    y;;^    ottkoiq  XC^* 

iVTihov^  aucc^cov^  id'iooTO'Vy  TTiyKTCoy,  yuaycjy,  acTrhov^  ayvTro- 
oiTcov^  y.ovo')(jT(^\(jiy,  ri  Ktyu  KCiTUQ^uo-i  ;  TreiJcct  ridvy{i^;i 
rca-ccvTO.  cpvKa.  av^^wTrooVj  y  -n^i  ruy  7rac>'oyr'j3V  y.'ovoy^  axxoc  yj 
Tii^i    ro)y  y.iKKQyrcoy  \jiamely^  ttepi  x^xyx-fxi;,  ^  TTifi  aVara- 


-^ 


360  The  Truth  of  the  Sect.  XXVI. 

prehend,  that  thofe  fudden  thorough  converfions, 
which,  beyond  quellion,  were  effeded  by  the  Mi- 
niftry  of  the  Apoftles,  are  rather  more  miraculous^ 
than  heahng  the  fick  and  raifing  the  dead  by  a  word 
only,  which  every  body  will  own,  are  the  eff.^cls  of 
a  power  faperior  to  the  eftablilhed  laws  of  nature, 
and  that  can  difpofe  of  Beings  in  both  worlds  (z). 

Thus, 

crfecjf,    ^  T(j)v  oL7rol>j>'Y]rm  ayaS-wc.j  (^iKoTot^eiv,  ^  vofjcm;  TTdTfco'iii; 

ccviKetyf  ^  iTifd  avTKpvTivaui^  ^  Tav  ivy.oKcov  oLTroiyoLyovTOi  eic 
roi  ^i)(TM0KOL  iy.p>oiheiv  ra  avr'v.  Chryfoft.  Demonft.  Quod 
Chriftus  fit  Deus.  p.  622.  Oper.  torn.  vi.  Chryfoftom's  reflexi- 
ons from  p.  634.  to  the  end  of  this  Difcourfe,  are  k>  very  perti- 
nent, fo  inuch  to  the  purpofe  of  our  prefent  argument,  that  I 
could  wifti  the  Reader  to  take  a  view  of  them.  The  edition  I 
ufe  is  that  of  Savil.  an.  1612.  Etonas. 

ruyx^v'iia'i  7y  kolto,  tyiv  vyietav  ruv  (tcojUOLtcj'/  rehiic'  et  &\  ^ 
-l/vx^xi;  riQ  ivvcLiro  dLTTOiKKciTJety  7^c  x-oltc^  rriv  ycaKtocv  yytTioii;, 
Kf  oLKo\Yi>;niJLOLTm^  Xf  aS'DLOTrfxxyy^y.oiTCcVy  ^  rr,^  vrifi  to  B-eiov 
jcaTCi(pf>ovriaiuc^  k,  i&i^iv  J'lcPoiyi  7tf  rot^T\j  '^f>y^^  (i>tKTico^iyrcL(; 
rov  api^/uoy  ikoltov^  eVw  yap  tTri  TOfJMtGiV  0  hoyoc  ^di  tvtov 
ay  ivKoyui  <py:aoii  rit;  a^iet  \oyor  roa^Tuv  accac^y  aTTCcKKootrt- 
xh  iUTn-TTQtmivai  tg7c  iy-ctrhv^  i^iroi{cdy  ii  tk;  to.  TTfoLy- 

jjiOiTCi^  O'Xera/  oti  juei^oy  rii^  aiy^j>Cji'7rhy](;  (pyVewc  iToKixntny  0 
I'^m,   5  roKULwat;  nyv<si.      Orig.  contra  Celf.  lib.  i.  p.  21. 

(z)  Origen  feems  to  judge  rightly,  when  he  apprehends,  that, 
without  the  working  of  miracles,  the  Apoftles  would  have  failed 
in  converting  the  world.  But  to  aifign  miracles  as  the  caufe  of 
thofe  extraordinary  converfions,  would  be  very  injudicious.  It 
fhould  feem,  that  fome  fuch  fudden  converfions  happened  in 
Origeh's  time,  and  he  afcribes  them  to  the  influence  of  a  certain 
fpirit.  The  paffage  deferves  the  Reader's  attention.  He  con- 
cludes it  thus:  Akkol  yctf>  0eoc  jUUpTuc  t»  rijuiTiPM  aweiJ'oroCy 
^•aho^ivM  v  did  -Xiuc/wy  dyr(xyyiKtuv^  ccKXcc  dice  t/koc  iycifyeicii; 
TToiKiKYiQ  (rvvis-dyeiy  Tiiv  Ijj^br  3"eiaK  <PiSa7>cciKixr.  Orig.  contra 
Celf.  lib,  i.  p.  34,  35. 


Sect.  XXVL     Chrljltan  Revelation.  361 

Thus,  the  fpeedy  rapid  fuccefs,  that  every- where 
attended  the  Gofpel  when  firft  publifhed,  feems  fuffi- 
cient  to  fatisfy  every  free- thinking  and  confiderate 
man,  that,   as  one  might  reafonably  have  expecfted, 
the  inilrudlions  of  thofe  few  who  were  employed  to 
open  the  eyes  of  mankind,    and   to  turn  them  from 
darknefs  to  light ^   and  from  the  power  of  Satan  unto 
God^   were  powerfully  feconded  by  the  extraordina- 
ry favour  and  influences  of  Heaven,  immediately  ex- 
erted on  human  minds  {a).     Nor  am  I  able  to  ima- 
gine,   what   can   Ihake  a  man  in  the  belief  of  this 
article  ?  Some  people,  indeed,  in  order  to  break  the 
Z  z  credit 

[a)  Nonne  vel  haec  faltem  fidem  vobis  faciunt  argumenta  cre- 
dendi,  quod  jam  per  omnes  terras  in  tam  brevi  tempore  et  parvo, 
immenfi  hujus  facramenta  diffufa  funt?  Quod  nulla  jam  natio  eft 
tam  barbari  moris,  et  manfuetudinem  nefciens,  quae  non  ejus 
amore  verfa,  molliverit  afperitatem  fuam,  et  in  placidos  fenfus 
♦  affumpta  tranquillitate  migraverit  ?  Quod  tam  magnis  ingeniis 
pr^diti,  Oratores,  Grammatici,  Rhetores,  Conlulti  juris,  ac  Me- 
dici, philofophis  etiam  fecreta  rimantes,  magiileria  haec  expetunt, 

fpretis  quibus  paulo  ante  fidebant  ? Quod  cum  genera  poe- 

narum  tanta  fmt  a  vobis  propofita  religionis  hujus  fequentibus  Xq- 
^es,  augeatur  res  magis,  et  contra  omnes  minas  interdi»5ta  formi- 
dinum,  animofius  populus  obnitatur,  et  ad  credendi  ftudium  pro- 
hibidonis  ipfius  ftimulis  excitetur  ?    Numquid  haec  fieri  pafiim  et 
inaniter  creditis,    fortuitis  incurfibus  adfumi  has  mentes  ?  Itane 
iftud  non  divinum  et  facrum  eft,    aut  fine  Deo  eorum  tantas  ani- 
morum  fieri  converfiones,  aut  cum  carnificis  unci,  aliique  innu- 
meri  cruciatus   impendeant  crediturus,    veluti  quodam  dulcedine 
atque  amore  correpti,  cognitas  accipiant  rationes,  atque  mundi 
omnibus  rebus  praeponant  amicitias  Chrifti  ?    Nifi  forte  obtufi  et 
fatui  videntur  hi  vobis,   qui   per  orbem  jam  totum  confpirant,  et 
coeunt  in  iftius  credulitatis  aflenfum.     Quid  ergo  ?    Vos  foli  fa- 
pientia  conditi.   atque  intelligentiae  vi  mera  nefcio  quid  aliud  vi- 
detis  et  profundum  ?    Soli   effe    nugas  intelligitis   haec  omnia  ? 
Soli  verba  et  pueriles  ineptias,   ea  quas  nobis  promittimus  princi- 
pali  ab  rege  Ventura  ?    Unde,  quaefo,    eft  vobis  tan  turn  fapienti^ 
traditum  ?  Unde  acuminis,  et  vivacitatis  tantum  ?  Vel  ex  quibus 
fcientiae  difciplinis  tantum   cordis  aflumere,  divinationis  tantum 
potuiftis  haurire  ?     A  mob.  lib.  ii.  p.  26. 


362  The  Truth  of  the         Sect.  XXVt 

credit  of  this  arj^ument,  are  pleafed  to  take  notice  of 
the  fpeedy  and  fudden  propagation  of  Mahometifm. 
Upon  which  I  would  beg  leave  to  make  this  fuppo- 
iition,  which,  I  hope,  will  not  be  judged  extrava- 
gant. 

A  lober  and  learned  Mathematician  is  difcourfing 
of  Sir  Ifaac  Ne%vtG}fs  Pnncipia^  to  a  rude  ignorant 
multitude,  who  do  not  fo  much  as  underfland  the 
firil  Rudiments  o^'  Geometry.  Now,  while  he  is 
thus  entertaining  them  with  things  they  are  utterly 
unacquainted  with  ;  fome  of  them  are  quite  heed- 
Icfs  and  unconcerned,,  amufing  themfelves  fecretlj 
in  their  own  thoughts  with  thofe  objects  that  are 
moil  familiar  to  their  minds;  and  others  fland  gaz- 
ing, having  their  fenfes  only  ftruck  with  figures  and 
founds,  of  which  the  mind,  in  thick  darknefs,  has 
no  underftanding.  But  behold,  all  on  a  fudden, 
without  the  influence  of  any  vifible  caufe,  the  atten- 
tion of  the  whole  multitude  is  clofely  fixed,  and 
their  minds  are  all  opened  to  the  whole  feries  of  his 
demonftrations;  fo  that  they  are  quite  ravifhed  with 
thofe  amazing  truths  that  are  laid  before  them,  and 
become  fo  much  enamoured  with  fuch  glorious  dif- 
coveries,  that  ever  after  they  purfue  that  kind  of 
Itudy,  and,  to  the  utmoft  of  their  power,  propagate 
thofe  principles  to  mankind.     But, 

By  a  melancholy  turn  of  Providence,  there  flarts 
up,,  fome  time  after  this,  a  cunning  ambitious  So- 
phift,  who,  having  got  together  an  armed  force, 
goes  about  the  world  as  an  open  ufurper  ;  and,  with 
the  fword  at  their  throats,  propofes  to  whatever 
number  he  gets  in  his  power,  to  renounce  all  thofe 
principles,  and  to  emibrace  the  clean  contrary.  The 
poor  creatures,  quite  confounded,  at  this  impending 
hazard  of  their  lives,  for  their  own  prefervation,  are 

forced 


Sect.  XXVI.       Chrijlian  Revelation.         363 

forced  to  comply  :  And  this  force  ftill  hanging  o- 
ver  them,  they  continue  in  the  profefljon  of  thofe 
new  dodtrines,  till  they  have  totally  lofl  the  fenfe 
of  all  their  former  principles :  And  their  pofte- 
rity  being  trained  up  in  the  fame  abiurdicies,  they 
at  length  become  the  choice  of  a  whole  nation,  tho' 
at  tiril  they  had  nothing  to  recommend  or  fupporc 
them,  but  mere  brutal  force  and  violence. 

I  need  rnake  no  reflections  on  thefe  two  very 
diiferent  events.  Every  body  will  allow,  that  the 
means  whereby  the  latter  was  brought  about,  were 
niofl  impious  and  execrable,  plainly  con  trad idory  to 
the  nature  both  of  God  and  man  :  Whilft  the  caufe 
that  eifeded  the  former,  was  certainly  more  than 
human,  fomething  divine  and  fupernatural.  Were 
men  as  free  from  prejudice  on  the  fide  of  |he  Go- 
ipel,  as  they  are  with  refpecl  to  the  Mathematics ; 
the  Chriflian  religion,  I  am  well  perfuaded,  would 
meet  with  the  fame  juftice,  and  among  all  men  be 
acknowledged  a  revelation  from  Heaven,  which 
God  hath  fent  to  blefs  us,  in  turning  away  every 
one  of  us  from  our  iniquities. 

So  that,  adding  this  article,  viz.  That  the  inflru- 
clions  of  the  Apollles  were  powerfully  feconded  by 
certain  fupernatural  influences  on  human  minds  j  I 
fay,  adding  this  article  to  what  1  have  formerly  ex- 
plained, namely,  that  the  firft  publifliers  of  the  Go- 
fpel  were  neither  Impollors  nor  Enthufiafls,  and 
muft  therefore  have  been  commiffioned  from  Hea- 
ven to  inftrud:  mankind  ;  may  not  one  hope,  that 
thefe  feveral  articles  taken  together,  will  afford  con- 
viction to  every  fair  and  impartial  inquirer,  and 
fully  fatisfy  him,  as  to  the  truth  and  divinity  of  our 
holy  religion  ? 

May 


346  The  Truth  &cc.        Sect.  XXVL 

May  thofe  influences  that  attended  the  firfl  pro- 
mulgation of  the  Gofpel,  yet  infpire  the  minds  of 
men,  and  bring  them  to  fee  the  things  that  belong 
to  their  peace,  kef  ore  they  be  hid  from  their  eyes^ 


FINIS. 


M 


BS2555.4.C18V.2 

The  authenticity  of  the  Gospel-history 


Princeton  Theological  Seminary-Speer  Library 


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