The usefulness, truth, and excellency of the Christian revelation defended against the objections contain'd in a late book, intitled, Christianity as old as creation, &c

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Foster, Jaiiies, 1697-1753.
Usefulness, truth, and excellency of the
Christian revelation defended against the

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THE

Usefulness, Truth,^
and Excellency

OF THE

Chrifiian Revelaion

defend p^t

Againft the Ohjt^ns contain'd
in a late Book,

I N T I T L E D,

Chrtjiiamty as old as the Creation^ Sec.

By J A M E s"" F O S T E R.

The Third Edition, Correded.

o//.oj«$ EAtreEP'ON k/ -i-ir^-. Aiuonin.

LONDON:

Printed for J. Noon, at- the IVhit^-Hart near
Mmers-Cba^ei in CUaj^fide. MDCCXXXIV.

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THE

PREFACE.

THAT infidelity has iftcreasd among us
very much of late ^ is a general obferva"
tion. And as we believe Chrijlianity to be a ra^
tional and excellent injlitiition^ it muH feem the
morejirange to us, that this fhould happen in an
age that boajls of free inquiry, and would be
thought neither to receive, 7ior rejedt, any religious
opinions, but upon j olid grounds, I jh a Ihiot pre-
tend to ajjign any caufcs of it that are univerfal,
and much lefi to determine pojitively that it al-
ways proceeds from vinous motives, and the
influence of irregular paiTions; becauje there
are innumerable prejudices that infenftbly byafs
and mijlead the mind, where there is both a
good underftanding, ayid an honeil heart;
and general charges (which is the utmojt length
we can go ; for of the principles and views by
which particular perfons are influencd nothing
can be known certainly, till the fecrets of all
hearts are reveal' d) ge7teral charges, I fay, of
infincerity, perverfenefs, and v/ilful error, are

A 2 as

iv The P R E F A C E.

a^ eafily brought by bigots and enthufiafts a-

gamfi the oppojers of falfe religions, as by the

defejiden of the true againfl their aiitagonijis.

There is one thing, kouever, that appears to be a

'very ftrong and com m on prejudice againjl the

Chrijiian religion^ which I cannot omit^ fince it

defends entirely on Chriftians themfelves, and

ccnleque?nh\ ^^ they might have prevented, it

is not yefjmt of their power to remove it -, I

mean ^/^^^'fcorruptions in dodrine, and grofs

fupcrftitions in worfhip, by which they have

defacd the pimplicity and beauty of true Chrif-

tianity, ajid whulMji^ve keen iirgd indeed with

greater zeal than morality itfelf Thefe the

adverjaries of our religion^ without examining

farther^ blend with its original and effential

doBrines ) and thus it is condemn^dyir no other

reafon^ but becaufe it has been mifreprefented.

A mdancloly refeBion this! that Chrijiiam

Jhould furnifk infidels with the choiceft weapons

to attack their own caufe ; but at the fame timCy

on the fide of unbelievers^ a fure argument of a

fhallow ^^?<^luperficial judgment in thefe point Sy

and which deftroys all their pretences ^c? fair re a-

fining. For fuch a method of proceeding is not

doing common juf ice to the writings of the New

T eft a men t \ nay farther^ if the principles of

any religion are to be taken thus at fecond hand,

and rejefted without being inquir'd into^ there

is no rule left whereby to diflinguifh between

true and falit religions; and ' tis impoffible that

any revelation^ which God may communicate to

mankind^ f:ould ever 7nake its way in the worlds

even

The P R E F A C E. v

even though it be in itfelf mojl perfed, and
brings with it the highell and nobleft cre-
dencials.

THE authoi^ ^/ Chriftianity &c. like moll
other oppofers oj revelation^ puts on a?! afFecled
concern for the purity of the Chrijiian religion,
and would be thought to do it honour by jhew-
i?ig it to be only a republication of the law of
nature, the original and iiniver/al religion of
mankind. And indeed thefe writers are not to
he blaind for aEling thus in difguife, //// they
can declare openly againji jt without danger.
But it were to be wifffdy methinks, that all
unneceffary terrors being re?novd, they might ?io
longer be forcd to the inconfijlent pretence of
exalting Chrijiia?iity ^y' deftroying /V, /tW ho-
nouring // by reprefenting all its peculiar doc-
trines as abfurd and fenielefs. In the mean
timey as matters now flan d, if we would come
at their true fentiments, we muft interpret all
their books by this key. Then we Jhall he in no
danger of being dec eiv d^ either ^^fpecious titles,
or feeming conceffions. For the title^ which
our author, in particular, has given to his per-
formance, fince 'tis mofl evidently his intention
to fubvert the Chrijiian religion, cant but be
univerfally under jlood to mean this, and this
only, Chriftianity as old as the creation, or good
for nothing ; or, which amounts to the fame^
Chriltianity, the moral dodrines of it ex-
cepted, fuperftition and enthufiafm.

A3 JN

vi The PREFACE.

IN my remarks upon ibis difcourfe I ha^'oe
not c onf.de rd it chapter by chapter (a great
part of it being nothing at all to my purpofe ^
and for the rejl^ the fame fentiments being of-
ten repeated^ and falling in here and there with-
out much ?nethod or connexion) but have en-
deavour d to digcfi the fubftance of it^ fo far
as the cauje of Chnulzmiy is c oncer 7t d, under
proper heads ^ both for the greater entertain--
ment, and advantage, of the reader. Nor
have I carried the oppofitionfo far, as to dif
pute all the principles in it on which a
great ftrefs is laid\ becaife fo?ne of them ap-
pear to me, if rightly explained (a point in-
deed in ivhich our author is very defective) to
be rational ^W juft ; and only the confequence?
he draws from them to be fallacious and fo--
phifticaL

T HU S, for inflame, I make no fcruple to
allow, that reafon, if it be rightly improvdy
is fufficient to dif cover all the principles and
duties of natural religion -, or, that 'tis, fuffi-
cien.tj at all times^ to teach men all that God
requires of them in their various circumflances 5
cmd have fiewn, that notwithfanding this^
when reafon /V a-fiually corrupted ^;;.</ darkened,
a revelation is never the lejs defirable, or
Xifeful. But if we go farther^ a?id urge the
a6iual corruption of ' the world as a proof
pf the infufficiency of reafon, in itfelf, to
fcach men natural religion and morality^ or

fhofe

The PREFACE. vu

thofe duties, which they are indi fpenfably obligd
to know and praBiJe i?i order to their accept-
ance with God ; and confequently makes a reve^
lation not only of advantage /;/ certain cir-
cumltances, but abfolutely, and at all times,
neceffary 5 befides that we jhall, I fear, hardly
be able to account for its ?iot beiiig univerfal,
fmce all our reafoJiings are fornid upon the ge-
neral neceffities of mankind % befides thisy I

fay J we can never anjwer the very fame argu-
ment retorted upon us from the ignorance aJid

Juperjtition oj Chrijlians, againji the fufficiency
even of revelation. In truth the argument is
bad either way ; for indolence , prejudice^ and
vitious affeBions will pervert and darken the
plaineft rule. And as the corruptions of the
Heathen world, if they had been much greater
than they really were, would, no more tha?i
they do ?Jow, have injerrd the infufficiency of
reafon as a guide in itfelf ; it mufl follow by
the fame ride, that the degeneracy among Chrifli^
am, though it could befewn to be more grofs than
any Pagans were ever chargeable with, is no
rational prejudice either againfl the perfection,
or perfpicuity, of the Chriftian revelation. For
Uis moft evident, that in both cafes the event is
not owing to a defedt in the original rule^ but
to mens tiot attending to it, or fubftituting other
falfe rules in the place of it ; attd the pre-
valency of ignorance, fuperftition, *and vice^
more in fome ages than in others, may arife

from a great variety of circumftances, whichy

when they happen to concur^ may make the

A 4 plain-

viii The PREFACE.

plaioeft a7td moji complete rule of lefs ufe^
thajty in different circiimjlances^ another that is
vaftly more obfcure and imperfed.

/ HAVE nothing to add^ but that, as I
[hall be ready ^ upoii conviBion^ to correB any
errors in the reafoning part ; fo^ if the author
of Chriftianity ^c. can Jhe^-jo that I have
mifreprefented his fenfe^ or treated him^ in any
re/pe5fy uncivilly, I promije to ask his pardon^
and give him^ publicly, all the fatisfa^iion
he can defire.

THE

THE

CON TENTS.

H E reafonablenefs and advantages
of free debates about religion, and
the un reafonablenefs and ill confe-
quenccs of depriving men of that
bcrty. P^E>^ I

The true ftate of the controverfy between
the author, and the author oiChriJli unity
as old as the creation. 4

CHAP. I.
Of the advantages of a revelation, and parti-
cularly of the Chrillian^ and of the ufe and
evidence of nniracles. 7

Reafon, however fufficient in itfelf to our
moral conducft, may be grofly perverted ;
and in fuch a ftate of corruption (which,
'tis poffible, for the very fame that ic
may happen in any (ingle inftance, may
be univerfal) the ufefulnefs of a revela-
tion will be altogether as great, as if men
were unavoidably ignorant of the prin-
ciples of religion and morality. 10
The bulk of mankind have been, and arc
adbjally corrupted. I2
The great corruption of Jews and Gen-
tiles at our Saviour's coming. 14.
Philofophy was of very little efFed towards
reforming the world, 18
The defirablenefs and advantage of a reve-
lation in thcfe circumftances. 2a
In what fenfe mankind may be faid to be in
a deplorable condition for want of a re-
velation. 24

On

TheCONTE NTs.

On what grounds perfons equally lincerc
may not be equally rewarded. Page 29

God's Ipeaking plain to all by their reafon
no juft objedlion againft a revelation. 32

The benefit of a ftanding revelation. 34

The objedlion taken from the innumerable
variety of circumftances, to which no
written rule can be exacftly accommoda-
ted, anfwer'd. 35

Chriftianity's prevailing when the light of
nature was almoft extind: no juft preju-
dice againft it. 36

How a revelation may recover the moft de-
praved. 38

Men may judge of a revelation, though
they have not, antecedently to its being
proposed to them, juft notions of God
and of natural religion. 4 1

How far miracles are an evidence of the
truth of any revelation. 49

The ufe of miracles. 58

CHAP. II.
Vindicating the condu6t of providence in not

making the Chriftian revelation univerfally

known ; and proving that this is confiftent

with the perfedions of God, and confe-

quently with the notion of its being a divine

,., revelation. 62

p , A revelation not abfolutely neceflary ; and

fo, the Divine Being not oblig'd to give

any revelation at all. 63

Confequently, if he is pleas'd to give any,
not oblig'd to make it univerfal. 67

^ The true ftatc of this controverfy : And
aO Dr.

The CONTENTS.

Dr. Clarke s reafoning upon it. Page 6:^, 68
The objeaion of the author of Chrijiia?iity
&c. againft the Doctor's reafoning con-
fider'd and refuted. 69

Men have in fadl different capacities, op-
portunities and advantages; and the dif-
ficulty is as great upon the foot of na-
tural religion, as upon the fuppofition
of a revelation. 71

Inequality among beings of the fame fpecies
as reasonable as a variety of beings of
of different orders. 74

Though we may be fure God does not ad: ar-
bitrarily, yet we muft not preten.i m fee
the reafon of his proceeding in every iri-
ftance. 76

Jlevelation's not being univerfal confiftent
with the divine mercy, goodnefs, and
impartiality. 78

^What the author of Chrijlianity &c. fays
concerning the univerfality of the law of
God, as governour of the world, con-
fider^d. 81

What he fays of God's being always willing
that all men fliou'd come to the know-
ledge of the true religion, confider*d 82
CHAP. III.
Shewing that we have a fufficient probability,
even at this diftance, of the authenticnefs,
credibility, and purity of the books of the
New Teftament ; and that the common
people are able to judge of the truth and un-
corruptednefs of a traditional religion ; with
)^n anfwer to the arguments drawn from the
I change

TheCO NTENTS.

change of languages, the different ufe of

words, the ftyle andphrafe of fcripture, ©r.

to prove it to be an obfcure, perplexed,

and uncertain rule. Page 87

Chriftianity to be embraced, if we have all
the probability that the thing is capable
of; though at a conliderable diftance of
time the evidence be not fo ftrong, as it
was to thofe to whom the revelation was
firft made. 88

The objedion from mens embracing falfe
revelations confider'd. 9 1

The objedlion of probability gradually wear-
ing out by time confider'd. 92

The difference between oral and written
tradition. 94

That the books of the New Teftament were
not forged. 96

That they contain a credible hiftory. i. It
being highly probable the Writers were
not impos'd on. 102

2. That they were men of integrity, and
would not impofe upon others. 107

The integrity of the apoftles vindicated. 1 14

The charafter of the apofhle Paul vindi-
cated. 120
Some farther confiderations in favour of the

credibility of the gofpel-hiftory. 128

The objedtion from the fads not being men-
tioned by other hiftorians anfwer*d. 132

The fuccefs of the gofpel unaccountable, if
the fads were not true. 134

The argument for the truth of Chriftianity

from

The CONTENTS.

from the miraculous gifts of the Holy
Ghoft. P^S^ 138

Of thofe books of the New Teftament, whofe
authority was queftion'd in the moft early
Times. H3

That the books of the New Teftament are con-
vey'd down to us pure and uncorrupted. 147
Of the various readings. ^ 156

The capacity of the common people to judge
of the truth of a traditional religion inquired
into. 164

They may judge of its internal charadlers.

167
They may judge of its external Proofs ; and

how. 171

The cafe of thofe who cannot read, &c, 178
Diligence and careful reflexion as neceflary
to the difcovery of natural religion, as
of the truth of revelation. 181

Impofition and reftraint as hurtful to the
knowledge of natural religion, as re-
veard. . 183

Two advantages of a ftanding revelation a-
bove Mens being left to the mere light of
reafon. ^84

The objedion concerning the New Teftaments
being an uncertain and unfafe rule confi-
der'd at large. 186

Of the changing fenfe of words, and diffe-
rence of languages. 189
Figurative expreflions, S'c. familiar to
thofe, for whom the writings of the
New Teftament were more immediately

defign'd.

The CONTENTS.

defign'd, viz, thofe who liv'd in the age
when they were compos'd. Page 191
Of our Saviour's fpeaking in parables. 194
The New Teftamenc a proper {landing rule
of religion in all ages. 20 1

Figurative expreffions, &c, do not neceffarily
render the meaning of paffages obfcure. 202
Plain paffages contain a complete and noble
fcheme of religion ; and the dark paffages
are to be explain'd by them. 204

"irhe common people do not in fafl: mifunder-
ftand a great number of figurative proverbial
expreffions 3 feveral inftances of this from
both the Old and New Teftament. 207
Of thofe paffages which afcribe bodily
parts, &c. to God. 208

Of God's being faid to repent, 209

Of his refting and being refreih'd. 2 1 1

Of his trying people, and fwearing in
wrath. Hid. & 212

Of his being faid to hifs. 214

Of the paffages objefted againfl: relating to
Mofes, 217,218

Of our Saviour's coming not to fend peace,
but a fword. 223

Of hating father and mother, &c, 225
Of feveral other paffages of the New Tef^
tament. 226

The people might as eafily undcrftand the
texts they pervert, as the other, if they
would follow the fame rules. 236

Of God's hardening Pharao/fs heart. 237
Of the texts perverted in favour of what is
called reprobation. - 238

Why

rhe CONTENT S.

Why fuch-like texts, (Sc, are mifunder-
ftood. Pcfge 240

Some plain paflages mifreprefented by the au-
thor of Chrijiianity &c. 243
As that of proving all things. 245
Of compelling to come in, and God*s doing
evil. ibid. & 246
Of being partakers of the divine nature,
&c. 247
Of forgiving injuries, and loving enemies.

248, 252
The rules of moral conduft can be no other
than general, vv^hich reafon may eafily ac-
commodate to particular circumftances. 255
A remark concerning the hiftorical paflages of
the Old Teftament. 258

CHAP. IV.
A general defence of pofitive commands. 260
Some previous conceflions. 261

The fubordination of pofitive to moral du-
ties. 262
The objedtion againft pofitive commands,
taken from the abfolute perfeftion of na-
tural religion, anfw^er'd. 266
Different duties arife from different circum-
ftances. 268
Whether God may not fix the manner, in
which a thing, that is ufeful in itfelf,
{hall be done. 270
Pofitive inflitutions not arbitrary. 278
The Objedtion of God's willing contrarieties
confider'd. 285
A brief anfwer to the objeftion taken from
God's unchangeablencfs, 288

Pofitive

The CONTENTS.

Pofitive duties cleared of the charge of fuper-
ftition. Page 289

That they have in themfelves no tendency
to fuperftition. 294

How Chriftanity guards againft fuperfti-
tion, and that, even by its pofitive pre*
cepts themfelves. 302

CHAP. V.
A particular vindication of the peculiar pofi-
tive inftitutions of Chriflianity. 304
A Djgreffion concerning the Jewi/h religion.

Of the Chriftian Baptlfm. 3 10

The reprefenting Chrift's death as a facrifice ex-
plained and vindicated ; as previous to ihe
confideration of the Lord*s fupper. 3 14

The bufinefs of expiatorv facriiices in gene-
ral, and the ufes they might ferve. 3 19
This apply'd to the death of Chrift. 321
By it the Chriftian religion guards againft
the ufe of all facrifices for the future -, and
particularly againft the infamous and un-
natural cuftom of human facrifices. 3 24
Of the Lord's fupper. 327

Of worQiipping God thro' a mediator: the
fum of that Chriftian dodlrine. 331

Not repugnant to reafon. 334

The moral ufes of it. 336

Some cavils againft it confider'd, and an-
fwer'd. iM.

The mifchief of party fchemes. 339

POSTSCRIPT. 343

THE

THE

Usefulness, Truth, and
Excellency

OF THE

Chriftian Revelation

DEFENDED.

^S Religion is of the hlghcfl
importance to mankind^ free, de-
bates about it ought above all
S^-^^*^ things to be encouraged. This
is the only way to fettle the true
nature of it, and fix it upon a folid founda-
tion, that truth 2S\d.falJ}20od^ fuperjlition and
rational piety y may not equally prevail under
that venerable name : and to fupport it by
methods of reftrai?2t and viole?ice is not only
an infringement of the mofl facred natural
rights of mankind, but a difhonour to religion
itfelf. It makes a good cauje fufpedted, and
gives every little injinuation oi its adverfaries^

B with-

2 The ufeftihefs and truth of the

without proof, the air of probability. And
as all honeft men have no concern but for
truthy and never fufFer their paffions, preju-
dices, or worldly interefts to injluence their
religious inquiries, they can defire nothing
more than that the argument fliould be clear-
ly ftated, and urg'd in its utmoft ftrength on
both fides ; and m.ull be as ready to give up
any particular fcheme of religion upon fuffi-
cient evidence of its faipjcod, as they were to
defend and propagate it while they believ'd it
to be true. Such perfonsmuft be very unwil-
ling that the civil magijlrate fhould interpofe,
to do that by coercion and terror^ which can
only be effedted by reafon and perfuafion.

For my own part, I think it an ineftima-
ble happinefs, that we live not only in an inqui-
fitive age, that will take nothing upon trujl^ but
in a land of liberty, where perfons may urge
their objedlions againft the etlablijh'd religion
with much more freedom, than in many o-
ther countries that are called by the Chrijlian
name ; in which the people, not being al-
lowed the ufe of their reafon, znd free inquiry,
are fwallowed up in the groffeft enthifiafn and
fuperjlition, andyZ^^Yi in a double fenfe, both
to their Princes and their Prie/is. May this
happy liberty increafe, which I take to have
a clofe connexion even with our civil liberty.
Let thofe who do not believe the Chrifian re-
ligion be allow'd to throw off all dfguifes, . and
attack it with all the skill and ftrength of ar-
gument they are capable of. Let not fuch as

write

Chrijlian revelation defended. j

write in defence of it claim any priviledgea-
bove their opponents, merely becaufe they
wrire on the popular and .orthodox iide of the
queflion, fincc the natural rights of both par^
//Vjare equal. We need not be afraid of the
confequences : for truth can never fuffer by
being brought to the moft critical tejl of im-
partial reafon ; and it is the intereft of man-
kind thaty^^/6o<9^ fhould be deteded and ex-
pofed. And as the books which for a few
years paft have been publifh'd in favour of
Infidelity^ particularly T^he Grou?ids and Rea-
fons, &c. have been of great fervice to Chri/li-
anity^ by imploying feveral excellent pens in
its defence, who have fet the evidence of its
divine authority in a clearer and ftronger
light than ever ; fo I make no doubt but that
the author of a to^ book, intitled, Chrifliani-
ty as old as the Creation^ will be the occafion
of fuch folid defences of the excellency and
advantages of the Chriftian revelation, as will
eftablifli xhcfincere and impartial more fivinly
in the belief of it. If the following difcourfe
contributes to this good defign, it will need
no farther apology.

This book, the argument of which I
propofe to confider fo far as the caufe of
Chrijiianity is concerned in it, is Wrote in the
main in a handjbme and genteel manner, and
therefore, I think, the author deferves to be
treated civilly. There are feveral excellent
things in it, efpecially upon the head of na*
tural religion. And what he has ofFcr'd to flie w

S 2 the

4 ^he tifeftihefs and truth of the

the mifchievous tendency oi fiiperflitlon, and
that the true religion has been moft abomina-
bly corrupted, by placing it in injignijicant c^^
remonieSj and i?icomprehcnJtble or otherwife
ujelefs fpeculations, which have no influence
upon moral goodnefs but to obftrudl and per-
vert it, is unanfwerable. But as the ingenious
author proceeds a great deal farther, and the
main drift of his reafoning ftrikes diredly at
the truth of Chrijiianity, and its ufefulnejs as
a divine revelation, it will be expeded that
his arguments upon this head fhould be fully
confider'd ; and he muft not take it amifs, if
this be done with the fame freedom which he
himfelf has us*d, in confidering the argu-
ments that are urg'd on the contrary fide of
the queftion. Let me only obferve, that the
difpute between us is not all about ihtfupreme
and immutable excellency of the religion of na-
turey nor whether this, which is by far the
greatejl and befi part of Chrijliafiity, be as old
as the creation^ and as extenjive as human na-
ture ; it is not, whether it be the chiej defign
of re^'oelation to explain and reftore this/>r/-
mitive religion in its original purity and per-
feftion, and to aflift and promote the regular
and univerfal pradice of it; nor whether r^^-
Jbn be our ultimate rule in all our religious in-
quiries, a rule by which revelation itjelf muft
be judg'd : for the affirmative in all thefe
queftionsis admitted. I {hall therefore men-
tion them as ^?//{?'i£>V principles, and no farther
than the naiure of the argument requires ;
which may be reduc'd to the following heads.

Chap.

Chrijiian revelation defended. j

Chap, I. O F the advantages of a revelatiofty
and particularly of the Chrijiia?i ; and of the
iife and evidence of miracles.

Chap. II. Vi N D I c A T I N G the condud: of

Providence in not making the Chrijiian reve-
lation univerjally k?20wn ; and proving that this
is confiftent with the perfeBions of God., and
confequently with the notion of its being a
divine revelation.

Chap, III. Shewing that we have a fiif^
ficient probability., even at this diftance, of the
authentic?iejs., credibility^ and purity of the
books of the new tefiament ; and that the
common people are able to judge of the truth
and uncorruprednefs of a traditional religion \
wdth an anfwer to the arguments drawn frorn
the change of languages., the different ufe of
*words, the ftyle and pbrafe oi fcrtpture^ &c. to
prove it to be an obfcure, perplexed, and un-
certain rule.

Chap. lY, A GENERAL defence of poj^
five commands.

Chap, V. A PARTICULAR vindication

of the peculiar pofitive infiitiitiom of Chrif-i
tianity.

Under one or other of thefe heads, I
{hall have occafion to confider all this au-
thor's reafoning, fo far as the coutroverfy a^-

B 3 bout

6 The iifeftihefs and truth of the

bout revelation is concerned. But if any part
of it fhall feem not to fall in fo naturally^ or
\nfuch exa5i order as might be wirti'd, I hope
it will be confider'd, that 'tis very difficult to
obfcrve jlriB order in remarks upon fo large a
book, in which the fame things are often re-
peated ; and obje^ions are not urg*d in any
regular method, but lie fcatter'd here and
there, and mix'd with other things of a quite
different kind : and that this will obtain the
candid reader's excufe.

CHAP.

Chrtjlian rewlation defended.

CHAP. I.

Of the advantages of a revelation, and
particularly of the Chriftian 5 and of
the ufe arid evidence of miracles.

I Expect it will be fuggefted here that
this part of my defign is needlefi, beqaufe
the author of Chrijlia?iity &c. allows *,
" I'hat when men do not pay a due regard to
*' themoft p:rfed religion of «^/i?^r^, but mix
" with it human inventions, it 77iay, then, be
*' agreeable to the divine goodnefs to fend per?
" fons to recall them to a more ftrid obferva-
" tion of it." And in another place he fays-f-,
*' But firft, I muft premife, that in fuppofing
*' an external revelation, I take it for grapted,
*' that there is fufficient evidence of a perfon
** being fent by God to publifli it ; nay, I
" farther own, that this divine perfon by
«* living up to what he taught, has fet us a
'* noble example ; and that as he was highly
^' exalted for fo doing, fo we, if we ufe our
** beft endeavours, may expert a fuitable re-
•^ ward. This, and every thing of the fame
*' nature, I freely own, which is not incon-
*^ fiftent with the law of God being the fame,
'* whether internally, or externally reveal'd."

These, it muft be own*d, are lar^e con-^
cejjions ; but as they do not appear to be re-

* P. 283. t P. 9.

3 4 con^

8 ^he ufefuhefs and truth of the

concileable with other parts of this author*s
performance, nor with the geiieral reafoning
that runs thro' the whole of ii, I thmk they
are not much to be regarded. Very ingeniom
wriiers are apr fomerimes to coniradift them^ '
felves ; or to fay things in order to difguife
their fentiments, and ^i^Jhlvoes to which they
may have recourfe, if they fliould happen to
be pudi'd hard in the main argument. And
thus the author of Chrijliamty &c. has in fe-
yeral places fpoken of the Chrifiian religion^
as if he behev'd and acknowledg'd it to be a
divine revelation-, though it muft appear to
every reader that 'tis impoffible itfliould befo
upon his principles^ fince 'tis not a univerfal re-
velatioDj and contains fome things in it merely
fofitive ; and confequenily, that by urging
thefe principles he deiign'd to undermine it,
and reduce mankind to the 7nere religion of
reafon and nature. In Hke manner, notwith-
ftanding tiie paffages above cited, nothing can
be more plain, than that he magnifies the
powers of reafon with a view to lefien or de-
ilroy the i^fe of revelation. But whatever his
real delign w^s, fince the generality of his
readers will moil probably underftand him
thus, as all that I have met with do ; and
fome perhaps may be influenc'd by his argu-
ments, if they are not examin-d, and fliewn to
hfweak dindinconclujive^ to think that a reve-
lation was needkjs -■, I look upon this as 2i fuf-
Jicient apology iov n\Y proceeding in the me»
fhod J atfirft propos'd, whereby I ihall have

Chrtjlicin revelation defended. 9

an opportunity of doing juftice in fome mea-
fare to this important fubjedl.

Now the fundamental principles^ upon
which our author proceeds, are thefe. *' If
" God has given mankind a law, he muft have
" given them likewife fufficient means of
" knowing it ; he would, otherwife, have de-
" feated his own intent in giving it : fmce a
'< law, as far as 'tis unintelligible, ceafestobc
" a law. If God^ at all times, was willing
^^ that all men JJjoidd co?nc to the knowledge of
" his truth ; his infinite wifdom and power
" could at all times find fufficient means, for
" making mankind capable of knowing what
" his infinite goodnefs defign'd they fhould

" know/* ^ " If God never intended

" mankind (hould at any time be without re-
*' ligion, or have falfe religions ; and there
^' be but one true religion, which ALL have
^* been ever bound to believe, and profefs ; I
" can't fee any heterodoxy in affirming, that
" the means to effed this end of infinite wif-
^' dom muft be as univerfal and extenfive as
" the enditfelf; or that all men, at all times,
" muft have had fufficient means to difcover
" whatever God defign'd they fhould know,
" and pradife." — -And " theufeof thofe fa-
** cidties^ by which men are diftinguifti'd from
" brutes, is the only means they have to dif-
'* cern whether there is a God ; and whether
^- he concerns himfelf with human affairs.

^ P.

*' or

1 o The tifefuhefs and truth of the

** or has given them any laws 3 and what
" thefe laws are/' *

We may, for ought I fee, allow all this,
and yet a revelation may be never the lefs ex-
pedient and ufejul. For if we fuppofe the ut-
mofl the ingenious author can juftly expedt,
namely, that the reafon of mankind is capable
of difcovering all the important principles and
precepts of natural religion^ all thofe duties
they owe to G^^and i\\t\v fellow creatures^ or
which relate to the right government of their
affeBions and appetites -y and that, in this fenfe,
\\s /undent to direft them how to behave in
the various circumftances and relations of hu-
man life ; all that can be infer'd from hence
is, that it may, but not that it certainly willy
produce this defirable effecfl. On the contrary,
'tis as plain that it may not ; but that notwith-
ftanding their rational faculties^ men may be
ignorant of fome great and ejjential branches
of morality^ For reafon can only be fervice-
ablc to us in direding our moral condudt, if it
be cultivated and improved ; and even felf-
evident truths may be unknown, if they are
not conjiderd and attended to-, and much more
the principles of natural religion^ of which
the utmoft that can be faid is, that they are
capable oi JlriB demonjlrative proof, but arc
not knowable by intuition 5 fo that thofe facul-
ties '* by which we are diftinguifh'd frora
** brutes," and which, -f- *' if they are us'd
^ after the beft manner we can, muft an-^

J P. 5. t ^^^^^

M fwer

Chrijiian revelation defended. 1 1

'•^ fwer the end for which God gave them,
" and juftify our condudt," may be fo perver^
ted by vitious and irregular prejudices, that
the very men who are thus dignified by their
reafon, and capable by a right uj'e of it of forming
a true judgment of what is fit and becoming
in every circumftance, may grow rude and
wild^ having very little fenje of the eternal
difference of good and evil, and being abnoft
entirely govern'd by animal inftinfts and paffi-
pns.

The only thing that can render a revelation
abfolutely ufelefs is this, that reafon not only
viay^ but mufi^ bring men to the Knowledge of
God*s will ; that it is not only ?i J iiffic lent ^hut
certain and infallible means to obtain this end.
But this is inconfiftent with their hting free
agents, and fit fubjedlsof moral government,
which necefarily includes in its idea, that they
may chooje whether they will exercife their rea-
fon, or not, and by a negledl and abufe of it fink
into the moft grofs and deplorable ignorance.
And in fuch a Hate oi corruption as this (which,
'tis poiTible, for the very fame reafon that it
may happen in any fmgle initance, may be uni^
verjal) the advantage of a revelation will be aU
together as great, as if men were unavoidably
ignorant of the great truths of morality. For
how thjcy come to be out of the way is not the
queftion, whether it proceeds from a defe(ft in
their natural powers, or from want of atten-
tion, and not ufmg thofe powers as they ought.
In both cafes 'tis^certain that they need to be

fee

I 2 The iifefulnefs and truth of the

fet right, and recovered to a juft fenfe of their
duty, and happinefs^ and that an external
revelation which rectifies /errors their" in
points of morality^ the moft fatal errors that
reafonable creatures can fall into, muft, what-
ever we determine concerning the Jiifficiency
of reafon^ if rightly exercisd, to have taught
them better, be eminently iiJefuU and an in-
ftance oi great goodnefs in the fupreme gover-
nour of the world.

L E T us explain this matter a little far-
ther, (ince 'tis of the utmoft importance, and
what the whole difpute about the expedien-
cy and ufefulnefs of a revelation plainly turns
upon. Florid declamations upon the Jiifficien-
cy of human reafon are certainly of very little
weight againft the general obfervation of man-
kind, and undoubted matter of fad:. Now
'tis unquellionably true in fa6t, whatever the
caufe of it be, that there is nothing the bulk
of mankind are more averfe to, than ferious
thought and confideration -, and nothing in
which we are more likely to be difappoint-
ed than if we expect from them, that they
will fet themfelves to examine and reafon clear-
ly and diftin5ily, even upon fubjecSts of the
greateft moment. Their i?idolence makes
them take up with commonly received prin-
ciples, and fwallow them implicitly, their
pajjions and prejudices prevent their making
impartial inquiries : and tho they are reafon-
able creatures, conftant experience teaches
us, that if they are not taught^ if right and juft

Sen-

Chrtjlian revelation' defended, i j

fentiments are not inculcated and imprcfs'd
upon their minds, they are apt to run wildy
and become a parcel of uncultivated undifci^
flined Javages^ poffefled indeed of the j^O'Z£;^rj
of reafon and rejledtion, but without rational
and well'digejled notions of the fundamental
points of religion and morality.

For what is it but a better education^ and
better inftru^ion^ that diftinguflies the politer
parts of the world from the moft ignorant and
barbarous nations ? Have they not ALL
ALIKE the faculty of reafon ? And yet, not-
withftanding this common gift of the great
Creator and the improvements it is capable
of, in fome countries^ knowledge and civility,
juft notions of God, of human nature, and oif
the eternal and immutable diflinftion of
good and evil, prevail ; while others are
overrun with darknefs and prejudice, and
there is fcarce any difference, but in the
outward form^ between men and brutes. We
fee plainly, that in every age, and in allp2ins
of the world, the common people have fallen
in with th^ejlablijhed roligion, however abfurd
and extravagant; and that they have always
been tenacious of the principles inftiird into
them in their education, whether right or
wrong. In Heathen nations at this day, the mojl
monlirous fuperftition and idolatry is pracSifed
withthe greateft reverence and zeal ; and in P^-
pijh countries, the worjl corruptions of Chrif
tianity^ and even of natural religion^ are em-
braced and contended for, as che only fcheme

of

4 1 T^ht iifefiihefs anA truth of the

of belief and pradice that can render mef!
acceptable to God. The people never once
Jiifpe6t^ that 'tis fo much as pojjible any part
of their religion may be falfe 5 but, on the con-
trary, feem to believe, that 'tis 2ifm to en-^
tertain any doubts about itl v^hich rnakes
their errors in a manner i?ivincible. Nay, does
not our author himfelf allow^ that mankind
are very apt to be impos'd upon, and that not-
withftanding the hoafledfufficiency and perfec-
tion of their reafon, they are eafily betrayed
into the moft ridiculous and hurtful fuper-
ftition, and into a heliej of, and bigotted at-
tachment to, fuch principles, as undermine the
foundations of religion and virtue?

This (iupidity^ and implicit fubmiffion of
the underftanding in religious matters, is not
the peculiar/oii/^ of the prefent age, but v^as
moft notorious when Chriftianity w^as firft
publiflied to the world. The fentiments and
pradlices of mankind were both very depraved,
and the corruption was almoft univerfaL I-
dolatry, one fmall nation only excepted, and
they defpisd and hated by the reft, overfpread
the face of the whole earth. The common
people, every where, entertained the moft un-
worthy and diftionourable notions of their
Gods. The Jews reprefented the almighty
and gracious Creator of all things, who has a
kind and benevolent regard to the whole rati-
onal creation, as confining his favour to theiti
alone, and (roerlooking, abandonijig, and devoting
to dejirudlion all mankind befides j which

made

Chrijiian revelation defended. \ 5

made them narrow znifelfi/hy conceited o( their
own fuperior privlledges, and infoknt and cruel
to all who were not of their religion^ And
thQ poetic theology of the Heathens, which feems
to have been their ejiablijh'd religion, and the
general bslief of the vulgar, imputed to their
Deities the grofleft impurities, and moft infa-
mous immoralities, fuch as murders, rapes, in^
cejls, and other the moft black and monjirous
crimes ; which had a natural tendency to cor-
rupt the manners of their worfhippers, and
gave a fan^iion to the worft of vices. And
accordingly in the politejl nations, fome of the
facred rites, which were folemnized in hon-
our of the Gods, were fo abominably leud and
bejlialy as to raife the utmoft horror in every
mind that has a fenfe of virtue or decency.

Nay, even a confidcrable part of that
public'fpiritednefs, and love of their country, for
which they are fo highly celebrated, was no-
thing elfe but a zeal for their ovfn particular
interejl, in oppofition to the general good of
the world. It was a rude and barbarous am-
bition to aggrandize themfelves by conquering^
opprejjing, and enjlaving other nations. And of
confequence, their fortitude^ contempt of danger^
and the like, which, in the fupport of an in-
tereft that is truly honourable^ and in an afferting
and defending the common rights of mankind,
are great and heroic virtues, becoming the
dignity of human nature, being animated by
fuch bafe views, and exerted in fo unjuftz,
caufe, were very mifchievous qualities, deilruc-

tivc

1^ T^loe ufefiihefs and truth of the

live of the true principles oi focial virtue and
happinefs. Indeed they eminently diflinguijldd
themfelves by a noble ardour and zeal for civil
liberty at home^ and by the many brave efforts
they made againll arbitrary and tyrannical
fch ernes for enflaving aad oppreffing their own
country ; at the fame time that they were a
faction againft the natural rights and liberties of
mankind,and fpreadyZ^^'t'ry and terror through
the w^orld. But though I would be far from dif-
paraging this bra'-ce and ujeful fpirir, I cannot
help obferving, that an attachment to the
true interefts of any one Jhciety\ hov^ever ex-
cellent in its cor.ftltution laws and cufloms,
is but a low attainment, in comparifon of a
love to the isohole community ofmaiikind^ and a
concern for imiverfal liberty and happinefs;
nay, it may proceed in a great meafure from
felfiPo principlesjthe happinefs of particular per-
fons, of their families and pofterity, being ne-
ceffarily included in that of the fociety of
which they are members ; and there is too
much reafonto fufpedl, that there was actually
fomething of this in the cafe of the old Greeks
and Romans^ fince by their arj?is and conquejh
they not only violated, in the moft notorious
manner, the law oi difaiterejled and univerjdl
benevolence, but even the common rules of
jujlice and equity. Many more inftances
might be added gf the deplorable corruption of
religion and morality in the world, before
our Saviour's appearance. And,

in-

Chrijtlan revelation defended. 17

I M A Y ask now, where was that clear light
of reafon all this while, the univerjality of
V/hich, and its Jiifficiency^ at all times^ to dired:
men in every branch of their duty, is fo much
infifted upon, in order to reprefent an exter^
nal revelation as altogether needle js ? Was it
not very much clouded and obf cured ; and
were not the notices it gave vaftly imperfedl
and cohfiisd^ with refped: to the WQxy funda-
mental pi^inciples of true piety and virtue ?

It muft indeed be owned, that God did
Hot leave blmfelf entirely 'without witnejsm the
Gentile v^QxXdi', having not only implanted in
all the faculty of reafon^ but raifed up, at dif*
ferent times, feveral perfons of a more refrid
geniu^^ who cultivated their underilandings
with great care and diligence, faw thro* the
idolatry and enthufiafm of the vulgar, and
made confiderable improvements in the know-
ledge of morality. But, notwithftanding this,
ignorance 2.v\difuperJlition triumphed among the
common people, infinitely the greateftpart of
mankind, without controul. So that the ftate
and circumftances of the world in general
plainly required the extraordifiary affiftance
of a revelation, to recover mankind to the
knowledge of the one true God, the maker
and governour of the univerfe, and to juft and
worthy notions of his perfedions and provi-
dence y to reftore religion to its native purity
and luftre, which was buried, and almoft
quite loft, under a heap of abfurd a?id entra-

G i:^ant

1 8 The iifefuhiefs and truth of the

vagant rites and ceremonies, many of which
'were P^ocking to modefty and Jcandalous to
human nature ; and to fettle morality^ and
the fociahjirtues thetjifelves upon their true and
proper foundation.

I T H I N K it will be but little to the pur-
pofe to ask here, whether Pbilofophy v/as not
fufficient to reform the world without the help
of a particular re-velation from heaven ? For
the fame may be fa id of Pbilofophy as of the
reafoit of mankind in general, that whatever
it was capable of in the abjlraci nature of the
thing, 'tis plain in fa 61 it did not anfwer this
end. And farther, there was very little rea-
fon to expedl this defireable effed: from it.
For very few of the people had either leifure
or inclinatioji to attend the fchools of the Phi-
lofopbers', or if they had, their lectures of mo-
rality were noi plain fimple precepts^ adapted
to ^oulgar underjftandings, but fuch abftraB
reafonings as are above the capacity of the ge-
nerality of mankind : and which, very pro-
bably, inftead of fixing them in clear and dif-
tindi principles, would have puzzled and
confounded their natural notions of good and
evil. The greateft reformation that Philofo-
phy feems, in faB^ to have brought about in
the mod nwfeV nations, was the introducing
ijcifer fchef/ies of government, for the prefer-
vation of out%vard or &tr , and the peace of fo-
ciety. But as the moft excellent laws which
were cnacried \yith a view to this, doubtlefs a
truly laudable dcfign, aim'd at nothing farther

than

Cbrtjlian revelation defended, ip

than regulating the external behaviou7\ and
did not extend to the dijpofitions of the mind
and the inivard prificiples of adtion, nor pre-
fer ibe rules for the right government ^the Paf-
Jions^ in which alo?7e the effence of true virtue
con lifts ; fcarce any thing was really done,
whatever we allow it potlible that Pfo7(?/?/);6y
might have done, towards promoting the per-
fedlion of mankind, and fhewing them their
duty, as reajonabk and accoimtable creatures.

However, let us fuppofe, tho we have
no reafon in the world to believe that it
was really the cafe, that the common people
adlually learji d from their Philofbpl?$rs the
jujie/l notions of their duty towards their fellow-
creatures. With refpecfl to religion they were
entirely under the conduct and government of
their Priejh ; who enflav'd their undcrftand-
ings to fuch enthufiafiic principles, inculcated
fuch weak and i?npious (lories of their Gods, and
impofed fo many ridiculous^ and fome fuch
Jenjual and barbarous^ rites in their worfhip,
as having a dire5l tendency to corrupt their
manners, muft of confequence render their
knowledge of morality^ had it been ever fo ex-
ad:, in a great meafure ifelefs. With thefe
fundamental errors in religio?!, fubverfive of all
true piety, and of the obligations oi moral vir-
tue, Philofophy did but little concern itfelf.
And yet 'tis undeniable, that in thefe points the
bulk of the world mofl: needed a reformation,
becaufe their religion gave a low and vicioui
turn to their minds, and very much defied

C z their

2 o The ufefiihefs and truth of the

their natural confcience of good and evil. Oa
the contrary, the Philofophers generally fpeak-
bg, thothey might y^rr^//>' deipifc, andlangh
at, the idolatry^ weaknejs^ and credulity of the
People, whether for want of /jo;^^/?)', or courage^
or becaufe they thought it a piece of ftate-coii-
n)enience ^iud policy that the vulgar ihouldbe
kept in ignorance, rather encouragd than at-
tempted to put aftop to it, by falling in with
the eftahlijl) djuperjiition. Thus did their exam^
pie give a kind oi JanBio7i and authority to the
general corruption ; the admirers of their fu-
perior wifdom ^nqxz flung d deeper into it; and
there was lefi likelihood^ perhaps than if there
had never been any Philofophers at all, of their
extricating themfelves out of it.

And, not to infifl upon their want o^ pro-
per authority to inforce their doclrines, and
get them to be received as laws bi?idi?ig con-
Jcience^ and [landing unalterable rules for the
condu6l of mankind ; the differences there
-were amongft them even with refpedl io fonie
principles of morality ; and feveral other cir-
cumftances that might be mentioned, which
plainly fhew how utterly ijnprobahle 'tis, that
Philo/ophy, if left to itfelf] would have re-
form'd the eri*ors and vices of the world ^ I
ihall only add, that the bulk of mankind, in-
flead of being ejiablijlfd in the belief of a
jiitiire ftate, by xhtjentimeiits and reafojiings of
the Pkilojophers about it, were more likely to
*:)e un fettled and loft/;/ confujion. For the vul-
gar feem to have been the onlyfrm and Jleady
believers of this great article of natural religion -,

while^

Chrijlian revelation defended. 1 1 ^

while, of the Pbilojbpbers, fome Jellied it, and
others doubted oi\t, and the wifeji and beft did
not think and argue clearly and coiillflently up-
on this important fubjedt : but though they
fometimes fpoke of a future immortality with
great plai?jnejs, and with an air of confide 'Ke, as
a thing of which they wereftrongly perfuaJed,
they delivered themlclves at other times with
the utmoft hejltation and uncertainty.

Indeed the notions which prevailed
among the generaUty concerning 2l future ft ate
of rewards and punifliments, being little elfe
but poetical tales, and fidlions^ defign'd rather
to amufe and ftrike the imagination, than to
give a rational account of things, were in ma-
ny refpedls childijh and trifling. And it was
highly dejireable^ for the honour of the divine
wildom, and the greater encouragement of vir-
tue, that fuch falle notions jfhould be redtify'd.
But how was this to be done ? Surely it could
not be by applying to the uncertaiji light of
Fhilofophy^ and fubmitting to the direction of
fuch unji able guides as had not fo much as fix'd
their own principles, without an equals or per-
haps greater, inconvenience j becaufe, though
they might by their fuperior reafon have given
the people jufer fentiments of 2LJuture fiate^
they would have left them in doubt about the
thing itfelf And ivomfcepticifnwixh refpedl
to this great principle of natural religion, and,
which is the direB confequence of it, infide-
lity (the common people, generally, not being
exadt enough to diftinguifli between doubting

C 3 and

1 1 The tifefiilnefs and truth of the

and not believing at all) no good effed: could
poflibj follow: but the belief oi it, though
in fome particulars very idle nnd romantic,
might excite many, efpecially of the lower
fort, as far as they had clear notions of their
duty^ to regard and pracftife it.

And nowinfuchan iini-verfal degeneracy
when mankind were abandon'd to the grojjeji
idolatry^ and fwallowM up in ignorance and
fupeiftirionjand had fcarce any rejnainsoixho^
p-ue uncorrupted religion of nature -, when
the powers of reafon and Philofophy were either
not employed to reftore them to their original
^ate, or after they had done their utmoft
V ere found to be ineffedfual ; and tho they
difpers'd fome. good notions of civility, order\
and decency in outward life, contributed but
very little towards regulating the pri?2ciples of
rnorality, and fettling religion upon its rational
and y///? foundation 3 nay, farther, when, all
circumftances confider'd, there was fo little
likelihood that a reformation could come from
this quarter : I fay, in fuch a ftate of cor-
ruption as this, nothing of which, I am per-
fuaded, has been exaggerated, and amplify'd
beyond the truth, but rather feveral particu-
lars omitted, that would give us a jlronger
idea of the deplorable condition into which
the world was funk ; who, that has any no-
tion of the importance of religion, and its
tendency to promote the happinefs of man-
kind, will pretend to fay, that a revelation
^as npt extremely dejireable^ and might not be

of

Chrijilan revelation defeftded, i j

of the greatejl advantage ? or that the Chrif-'
tian revelatio7t in particular, which made fuch
momentous difcoveries, and difcoveries that
were fo much wanted, relating to the unity of
God, the rational and acceptable method of
worfhipping him, and the truths of natural
religion, which were Jo generally corrupted
and darkened, was not dijingular inftance of
God's great goodnefs to his creatures, and
worthy to be receiv'd with the utmoft grati-
tude and thankfulnefs ?

This point is fo plain, that 'tis almoft a
ihame to enlarge upon it. Let a man fpecu*
late ever fo finely upon the natural fufficiency
of reafon, will that convince us, when we
look abroad into tlie Vv^orld, and confider the
folly and enthiifiafm that generally abounds,
that men may not in faB be ftupidly igno-
rant of thole things, which it moft of all
concerns them to know? Will reafon, if it be
not improv'd and cultivated, carry them any
farther than mere Jenfe and inflinB ? Or is a
capacity of thinking and confidering a pro-
bability that they will think and confider? Is
it an argument that they do, in oppofition to
the unanimous fenfe of all ages and nations?
May not a revelation then, when men have
fuffer'd their reafon r.o be perverted, fo that
really, whatever it might have done, it afxords
them no light v/hereby to difcover the prin-
ciples of true religion, be in all refpeils as
ufeful, as if they were naturally incapable of
forming right notions of their duty without

C A it?

24 ^^^ vfeftdnefs and truth of th^

it ? May it not be very nfeful^ though it be not
ahfolutely nece[jary to the happinefs of man-
kind ? i, e. Tho we (hould allow, that the
great governour of the world requires of none
to know more, than may fairly be expelled
from perfons in their circumftances, and fur«
rounded with their particular difikuhies and
prejudices, for v/hich all favourable allowr
n nc e vjiWh^ made; and that their adlng up
to the light they enjoy, however imperfeB^
is fiifficient to procure his approbation an4
favour.

Indeed the author of Chriflianity &c.
feems to be of opinion, *^ that the greateft
«' part of mankind cannot be in a deplorable
^^ condition for Vv^ant of a revelation, which
«^ God, out of his infinite v/ifdom, has not
" as yet thought fit to communicate to them^
^^ at lead with that evidence as is neceffary tq
'^ make them believe it *". If it be, be-
caufe they arc capable by their reafon of difr
cpvering thoie rules, that 2iXQ fuffjc tent for their
frefent luid future happinefs, which is the liib-
ijance of what he has advanced in the preceding
paragraph, 'tis evident that this will not fup-
port the principle which he would build up-
on it. For notwithftanding this, men may
be ignorant of fome of the moft ejjential
bjranches of natural religion, which without
cjpubt is a very deplorable condition for reafon-
a^le beings to be in, if they are brought in.to
It by their own negligence and carelefnefs.

' . It

ChrifU^n revelation defended. % j

It may be faid however, that in this cafe
'tis not owing to the want of a revelation^
but to their not exercifing their rational fa-
culties aright. Granting this, is their ftate ever
the lefs deplorable ? And may not the corrup-
tion be y^ great^ and /(? univerfal^ as that there
may be but little probability of their being re-
covered out of it without the help of a reve-
lation ? which is all that is, or at leaft that
77eeds to be, contended for. And if a reve-
lation may redlify thofe diforders, which
otherwife arc likely to continue, and to be
more and more eftablifh'd, and by the conti-
n,uance of which mankind muft be in very
unhappy circumftances ; may it not be juftly
iaid, that they are in a deplorable condition for
"want of a revelation ? The meaning of which
expreffion is plainly no more than this, that
they are in fuch deplorable circumftances, that
they very much want 2l revelation to fet them
right ; or at moft, that 'tis probable they will
remain in thijit deplorable cofidition, into vvhich
they have involved themfelves by their negli-
gence and vice, if God does not vouchfafe
them that extraordinary favour. And to fup-
pofe the advocates for revelation to mean by
a phrafe which is fairly capable of another
fenfe, that thewa?2t of a revelation is the c a ufe
v/hy any are in a deplorable condition, when
they conftantly afcribe it to other caufesy fuch
as the ?ieglecf and abufe of reafon, prejudice^
vicious pajjiom perverting and darkening the
underfianding, and the like ; and only affign

the

1 6 The ufefiiJnefs and truth of the

the general ignorance and corruption of the
world, which all the refinements of Philofophy
either could not or did not reform, as a reafon
why a revelation was an unfpeakoble advantage
to it 5 is playmg with words^ and mere cavil-
ling.

But perhaps the ingenious author may
think, that becaufe God requires no more of
his creatures, than in proportion to the light
and advantages they enjoy ; and will make all
the allowances, that can be expedled from an
infinitely wife and merciful governour, to
their unhappy circumjlances, and the unavoid-
able prejudices they labour under; and " men
** of all religions whatever^ if equally fincere,
" have the fame title to be equally favoured
" by him "* ;'* mankind cannot be in deplorable
cir cum fiances for want of a revelation. Let us
therefore confider the matter a little in this
view.

And I can fee no manner of reafon to
doubt but that 'tis poffible men may ht fincere,
and yet be ignorant of fome which we account
plain^ and which are efjential principles of
natural religion; that in the Heathen world,
fome were fincere who pracftifed idolatry ; and
in Popifh countries, many of the common peo-
ple are very fincere, notwithftanding their ig-
norance and fuperftition ; or in other words,
that their prejudices are^ if not invincible^

* Chrtftianity as old 6cc. /• 415.

con-

Chrtjltan revelation defended* 27

.confiderlng the manner of their education^ their
circiimftances in the world, the influence of ex^
ample, cujlom, and the like ; fuch however,
as truly honefl well-meaning men, who defign
right, and ad right in proportion to their
knowledge, may be influenced by. If our au-
thor allows this, as he mufl do, or elfe be fo
uncharitable as to condemn all the ignorant
idolatrous and fuperftitious people that ever
lived in the world, as wilful corrupters of the
light of reafon, and confeqnently in a hopelefs
ftate ; the only queftion that remains is, whe-
ther notwithflanding their fincerity, which
will excufe their ignorance, and recommend
them to the favour of God, their condition
(though not abfolutely wretched and miferable
upon the whole, which this author knows
was never intended by the moft rational advo-
cates for revelation) may not be juftly ftyled
deplorable'^ Or in other words, whether, be-
fides its being a thing much to be lamented,
that reafonable creatures fliould reap little or
no ad'-jantage from their reafon in the mofl:
important points, and fall into fuch fentiments
and practices as are contrary to its plaine/l dic^
tates, and dijhonourable to human nature, it
be not attended with fuch real and great in-
convenieficies, as may render a revelation, that
infl:rua:s in jufter and more ufeful principles,
njery advantageous and ferviceable to them ?

And either this mufl be admitted, or it can
be no advantage at all to mankind to have jufl
japprehenfions of the nature and perfedions of

God,

2 8 The ttfefuJnefs and truth of the

God, rational notions of religion in all its
branches, and an exaB knowledge of the ob-
ligations, and true principles, of morality ;
but it muft be the fame thing in all refpeBs as
to its influence upon their happinefs, provided
they are fincere, whether they are governed by
enthujiafm^ or true pie ty-y whether their minds
are improved by their devotion, or debafed-,
whether they praftife their e^ttire duty to God
and their fellow-creatures, and underftand the
juft meafures of both, fo as never to fuffer
them to clafli and interfere with each other,
or refolve the whole of religion into a blind
Jenfelejs fuperftition, fetting it above real and
fubflantial goodnefs, and the immutable rules
of virtue ; or in fhort, whether they are funk
almoft down to the level of brutes, or think
and acEl in all cafes becoming the dignity of
their nature. But will any one take upon
him to advance and maintain fuch a wild pa^
radox as this ? Can they efpoufe it with any
conjijlencyy who profefs a mighty zeal for the
fimplicity and purity of religion, and make
loud outcries againft the mifchievous confe-
quences oi fuperflitioji^ and its natural tendency
to deftroy the perfedion and true happinefs of
mankind ? Without doubt, in the opinion of
fuch efpecially, the fuperjlitious in all ages,
whether fmcere or injincere, muft have been
in truly deplorable circumftances ; and a reve-
lation to difpel their ignorance, and reftore to
them the original religion of nature, muft
have been as great a blefjing as could be con-?
fcred upon them.

The

Chrijiian reflation defended. 29

The thing that is apt to lead perfons into
miftakes in this matter is their imagining,
that becaufe " men of all religions whate-
*' ver, if equally fincere, have the fame title
" to be equally favoured by God, they will
*' be equally rewarded, or enjoy an equal de-
'' gree of happinefs in the future ftate." £-
qually rewarded indeed they will be in porpor-
tion to the improvements they have made,
and the fervices they have performed ; but
notwithftanding this, the degrees of their fu-
ture happinefs may be very njarious and une-
qual Nay, I think, in the reafon and equity
of the thing, it muft be fo : or in other words,
we mufl: diftinguifh between the reward of
mens lincerity which may be equal ; and the
reward of real ufeful virtue, and adual fer-
vices, which, at the fame time, we have the
greateft reafon to believe, may be very diffe-
rent. For,

I. Two men may be equally fincere^ and
yet moral difpofitions and habits^ benevolent dif-
pojitions for in ft a nee, may be much Jlronger
and more perfedi in one, than in the other.
They may be improved in the one by a more
large and generous education^ a more clear and
exadi hiowledge of his duty, and by jujl and
amiable fentiments of the Deity 5 and in the
other very much obftruded and limited by un-
happy prejudices^ and the influence of a blind
fuperftition. Nay, falfe notions of religion,
and conceiving of God as an ill-naturdy par-

tial

1 6 The ufefuhefs and truth of the

tial, arbitrary, or inexorable being (and there"
are multitudes in the world, of whom, con-
fidering all circumftances, it can hardly be
expeded that they ihould form better notions)
may corrupt mens fenfe of morality to a great
degree, and make them haughty and injolent^
morofe, rigid, and unfociable. And where thefe
cafes happen, as I make no doubt they do
frequently, if 7noral dijpofitions are the per--
fedion of human nature, and the only foun-
dation of rational happinefs, the capacity for
happinefs muft, in the nature of things, be
very different. Stating the matter thus, the
different capacity does not depend on bodily or-
gam, as the author of Chriflianity &c. infi-
nuates *, but on the temper and habit of the
mind ; which there is no reafon to fuppofe
will be altered in the "very injlant that men
enter upon the feparate ftate ; or that thofe,
in whom the growth and improvement of mo-
ral difpofitions has in this life, by accidental
circumftances only, been greatly obftruded,
will find themfelves all at once poiTefied of
ihem in the fame ftrength and perfedion as
others, who, enjoying better opportunities
and advantages, have cultivated them to the
utmoft.

2. T w o perfons may be equally fine ere ^
and yet the fer vices juftly expeded from them
may be vafily different. The one, in propor-
tion to his larger knowledge and higher ad-
vantages, is obliged to be more extenjively life-

• P. 417.

I ful.

Chrijiian revelation defended. 3 i

Jill, and to exercife more care and labour in
doing good. And where the aBual fervices
which men are called to perform are v^vy un-
equal^ which may oftentimes fubjeft the one
to much greater difficulties and inconveniences
than the other, can it be fuppofed that there
will be a perfeEi equality in the reward ? At
this rate, there is indeed no reward at all for
the moft generous fervices, nor even for the
greateft fufFerings to promote the good of
mankind (in which virtue may be very far
from being its own reward) if perfons who
have done and fuffered nothing will be re-
warded in the fame degree, merely for their
equal Ji?icer it y^ and becaufe they would proba-
bly have behaved in the fame manner, if they
had been placed in the fame circumftances.
This principle therefore is a difcouragement
to virtuous a(flions, as well as a refledlion up-
on the wifdom, and juftice of the governour
of the world. To which we may add, that
moral difpofitions and habits, as it is the na-
ture of all habits, are improved and ftrength-
ned by more frequent opportunities for the ex-
ercife of them ', and, confequently, the ;;^-
tural capacity for happinefs muft: be enlarged
in proportion.

3. A s thofe who have a more complete and
diftin6t knowledge of their duty will, if they
fail in it, be more feverely pu?iijhed than others
who enjoy lefs light, and fewer advantages
for improving in virtue 3 as this, I fay, is
right cirAJt, and a principle of natural ju-

Jltce \

^ i The nfefulnefs and truth of the

jiice \ there can no equal proportion be obfer-'
ved, if upon difcharging their duty faithful-
ly, they are not intitled to a higher reward.
^^Yy upon the contrary fuppofition, the le/s
we know, not only of revelation but of na-
tural religion, the better. For if we are Jin-^
cere, and ad up to our light, and to what is
required of us in our particular circumftances,
l^e it ever Jo little, we are fure of the greatejl
reward ; and out of all danger of the additional
punijloment, that will be infli(5ted for mifim"
provement of fuperiar knowledge.

Upon the whole, therefore, a revelation,
by inftruding men in right notions of religion,
and in the whole of their duty, and affording
them better opportunities and advantages for
cultivating moral difpofuions, for greater ufe-
fulnefs in the world, and confequently for
obtaining higher degrees of happinefs here-
after, may be of unfpeakable ufe ; and the
io-norant and fuperftitious, though they will ht
accepted of God if they are fincere, may
juftly be f^id to be in a deplorable condition fot
'want of It,

I N order to reprefent a revelation as 7ieed-
lefs our author proceeds farther, and tells us,
* that '* had God, from time to time, fpoke
" to all mankind in their feveral languages,
" and his words had miraculoufly conveyed
*' the fame ideas to all perfons; yet he could

■* Pag. 27.

^' not

Chr'tjiian revelation defended. 3 5

" not fpeak more plainly than he has done by
" the things themfelves, and the relation
^^ which reafon flieweth there is between
*' them." But when men do not attend to
the nature of things, the cafe is very much
the fame as if God had not fpoke to them at
all. And a revelation may certainly be very
ufeful to teach them thofe principles and du-
ties of natural religion, which, notwithftand-
ing it was in their power to have difcover'd
them, if they had made a right nfe of their
reafon, they are in fa£l grofly ignorant of.
If one man endeavours to reftify the miftakes
of another in points of morality, muft fuch
inftrudions be impertinent^ nay, are they
ever the lefs neceflary, becaufe God has fpoke
the fame truths clearly by the nature of
things, though his voice be not heard ? A man
that does not hear or fee has as much need
of inftrudtion, as if he was naturally deaf or
blind.

Besides, when God /peaks to all
mankind^ and his words miraculoujly con-
vey the fame ideas to all^ this ^ is giving
them an aBual knowledge of their du-
ty ; whereas in the other cafe, there is, at
moft, only a capacity to difcover it \ i, e.
they may know it, or they may not j be-
caufe their knowledge muft be entirely the
refult of their own ftudy, and impartial in-
quiry. And,

D

3 4 The ufefulnefs and truth of the

A STANDING revelation, though men
may indeed pervert it, as well as darken the
light of reafon, and be as ignorant, fuperfti-
tious, and degenerate, as if it had never been
communicated to them -, I fay, ajiaridifig re-
velatioTty if it be free to the ufe of all, and
frequently confulted, muft, in the nature of
the thing, be a more probable fecurity, with
refpefl: to the bulk of mankind, againft grofs
errors and corruptions, than the leaving them
altogether to the diredion and condudt of their
own reafon : becaufe it will conftantly fupply
them with proper thoughts, which is what
the common people in all ages have moft
wanted. For though the right exercife of
their rational faculties may ht Jiifficie72t lo giwQ
them juft notions of God, and of the great
effential principles of religion ; yet this re-
quires more confideration than they generally
care for. And experience teaches us, that
they make but little of it, when they are left
to find out the rules of morality for themfelves.
Indolence, want of ufe, and the attention of
their minds to the neceflary bufinefs, and the
pleafures of life, hinder their making any
great proficiency ; and being inclined, to fave
themfelves the trouble of thinking, to be im-
flick in their belief, they are eajily pradifed
upon, and led into the moft dangerous and
hurtful fuperftition. All which inconvenien-
ces are in a great meafure provided againft by
a (landing revelation^ which prefcribes a plain,
intelligible, and complete rule of morals : fo

that

Chrifiian revelation defended. 3 5

chat if they will but be at the pains to
read it carefully, which they will be fooner
perfuaded to, than to think fo much as is ne-
celTary to difcover every pare of it by their
own reafon, the meaneft may be fo well ac-
quainted with the perfedions of God, and the
nature of true religion, as to guard againfl:
the two extremes, of irreligmi on the one
hand, and enthiifiafm and fuperjlition on the
other.

And whereas it is urged farther, thal»
*^ fince 'ris impoflible in any book, or books,
*• a particular rule could be given for every
" cafe, we muft even then," /. e, upon the
fuppofition, that God bad fpolic to all mankind
in their fever al laiiguage^^ and his words had
miraculoujly conveyed the fame ideas to all per^
fons^ " have had recourfe to the light of na-
" ture to teach us our duty in mofl cafes ;
^^ efpecially confidering the numberlefs cir-
*' cumftances which attend us, and which,
*^ perpetually varying, may make the fame
" adtions, according as men are differently
" afFedled by them, either good or bad *:"
this amounts to no more, than that all reve-
lation can do for us, is to lay Aov^nxh^ general
principles and rules of condudl in all circum-
ftances, but that we muft confult our reafon
about the application of thefe general rules to
particular cafes ; which is granted, but does not,
as every one muft fee, in the leaft affed the

P. 27,

D 2 pre-

3 (5 7he ufefiihefs and truth of the

prefent argument. For a man who has the
mod exa6t and perfedl knowledge of natural
religion has only in his mine} general princi^
plesy and not a particular rule for every cir-
cumftance that may happen. Thefe general
principles alone are the eternal and immuta-
ble law of nature. And therefore, if our
knowledge of natural religion, i. e, of the
general rules to be obferved in our behaviour
towards God, and our fellow-creatures, and
in governing our affedtions and appetites, be
a great advantage to us, notwithftanding we
are obliged to the conftant ufe of our reafon,
in order to judge, with refpedl to particular
aBions^ whether or no they agree with thefe
general rules, for inftance, whether they are
jujt or unjujiy beneficent or hurtful y the know-
ledge of a revelation that teaches all the fame
general principles, which for the moft part
are very eafily accommodated to circum-
ftances, muft be an equal advantage. I for-
bear enlarging, becaufe it would need an
apology to fpend much time upon fuch ob-
jections.

But the author of Chrijlia?iity &*c. '' thinks
" it no compliment to external revelation,
*' though, as he adds, the learned Dr. Clarke
*' defignedit asthehigheft, to fay it prevailed,
*^ when the light of nature was in a manner
" extind *." The plain fenfe of Vv'hich is,
that 'tis no compliment to external revelation^

* P. 3S1.

to

Chrijiian revelation defended. 37

to fay it was given at a feafon when it muft
be moft iifefuly or that God could not wifely
and honourably interpofe to reveal his will to
mankind, when their notions of natural re-
ligion were corrupted and depraved ; and
confequently that he could never do it at all,
{mc.c in any other circumftance of the world
a revelation is plainly needlefi. Let us how-
ever confider the weight of the reafon which is
affigned for this, 1.72;. that " then an irrational
" religion might as cafily obtain as a rational
" one */' Suppofe it might, is that an argu-
ment that Chriftianity is not a rational reli-
gion ? If it be not, as every one muft fee
there is not the Icaft fhadow of an argument
in it, to what purpofe is it urged ?

The only queftion that can affedl the
credit of the Chriftian revelation is this, whe-
ther mankind might not be convinced, upon
rational grounds^ of its truth and excellency, not-
withftanding their general corruption and de-
pravity ; and that they had in a great meafure
loft the knowledge of the true religion of na--
ture ? If it be fhewn, that in fuch a dege-?
nerate ftate of the world fufficient evidence
might be given, that Chriftianity was a re-
ligion moji worthy of God, and calculated to
promote the perfection and higheft happineis
of mankind; of what importance is it to in-,
quire, whether or no it be poffible that they
might have been prevailed upon to embrace ^

P 3 ^"

^ 8 The tifefuhefs and truth of the

an abfurd and irrational religion, if God had
permitted evil fpirits to work miracles to con-
firm and eftablifh it ? The Chriftian religion
might have been never the lefs of divine au-
thority, though mens corruptions and vicious
prejudices had determined them to rejeB it;
and an irrational religion v^ould not have been
at all proved to have proceeded from God,
though it had been univerjally received. The
truth or falfhood of any religion cannot be
argued the''efore from the opinions which men
happen to entertain concerning it, and does
not in the leaft depend upon xhtir prejudices -,
but is to be judged of only by its own in-
irinfic wifdom and goodnefs, and its having
the proper external credentials of a divine re-
velation. And if notwirhftanding their ig-
norance, fuperftitlon, and the falfe notions
they have conceived, men may ftill be con-
vinced that it has all neceflary external cre^
dentialsy and is in every part of it jiiji^ wife^
znd rational ', 'tis evident it may prevail ho^
nourablyy whatever deceptions we fuppofe
them liable to, even of the mofl grofs and
dangerous nature.

Put the cafe that the world is univerfally
corrupted ; that they have not only loft the
knowledge of the one true God, and praftife
the moUt Jlupid idolatry, but entertain the
moft abfurd and dijhonourable notions of the
Gods whom they worfliip ; that they attri-
bute to their Deities the weaknejfes and imper--
sElions of human nature 5 and conceive of
2 them

Chrtjitan revelation defended. 3^

them as unjufl^ arbitrary^ cruel^ and revenge^
ful'y pleafed and offended with trtfies\ and
prefering the Jollies and extravagancies of a
deluded and fanciful Juperjiition^ which de-
bafes the dignity of human nature, before
folid and real goodnefs ; and that, in eonfe-
quence of this, their fenfe of good and evil,
and of the principles and obligations of mo-
rality, is very much vitiated and darkened^
and they are led to look upon religion as a
thing abfolutely dijlin5i from virtue, and to
refolve the whole of it into ridiculous tricks^
and idle ceremonies. It will be very hard^ if
infuch deplorable circumftances the great God
cannot honourably interpofe, and by an extraor-
dinary revelation^ which without doubt is the
moft de fir cable advantage that can be afforded
to his degenerate creatures, recover them to
right fentifnents of their duty and happinefs.
And it cannot but be the wifh of every gene-
rous m\v\d.^ that, ifpoffible, fome r^'/;;^^ might
be applied to cure Jo great an evil. Let us
confider therefore, whether what every iinfe
and gQodvi\2iVi mufl deiire might be^ may not be.

Now when mankind are funk thus low;
when they have in a manner lojl the religion
of nature ; and thofe principles which they
retain fomewhat of are fo perverted^ as to be
of very little ufe to them, and indeed to make
it a queflion, whether they are any thing bet-
ter than no religion at all ; an extraordinary
rnejfenger is fent from God, who works very
great and unquejlionable miracles. Thefe mi-
D 4 racks

4© The tifefuhefs and truth of the

racks firike their minds, and convince thetn
that there is fomething uncommon in this per-
fon's commiffion. They both demand zxidi en-r
gage their attention to the dodrine he teaches,
and counterbalance their prejudices in favour of
the fuperftition in which they were educated ;
fo that they are prevailed upon to examine
this new rehglon with care and impartiality.

May not then the dodlrines of it, if they
are plain^ important^ and ufeful\ and entirely
agreeable to reafon^ approve themfelves to the
underftandings of rational beings^ how corrupt
foever their former opinions and principles
were ? May they not, if they will think, and
exercife thofe mtelledlual faculties with which
God hath endued their nature, come to the
knowledge of the one fupreme Creator and
Governour of all things, and forrn rational
and worthy notions of his perfecflions and pro-
vidence \ and of all the necejjary branches of
true religion, and rnorality ? May they not
be recovered out of their ignorance and fu-
perftition ? Or are the reafonable creatures of
God, when they have once corrupted the re-=
ligion of nature, in a r^/;7^^//^i ftate ? Becaufe
they may be deluded and impofed upon, and
grovi^ worfe and wcrfe ; is it impojjible they
ftiould ufe their reafpn aright ? Secaufe a
falfe religion may eajily be obtruded upon
them, while they are under the influence of
^rong prejudices; ought the true religion, of
die wgrth and excellency of which they muft
j[>e capable pf being convinced, if their reafori

Chrijiian reveJation defended. 41

be any thing more than an empty iiame^ and
which inftruds them in the moft ufeful
knowledge, and rectifies their moral diforders,
to be thelefi refpeSled? Or becaufe truth and
error, \i equally recommended by Jufernaturai
operations, or by the arfftil management of a
cunning impoftor^ may equally prevail ; does it
follow, that the truth cannot be received up-
on rational evidence ; Does this render know-
ledge and virtue ever the lefs worthy and ho?i-^
curable, or ignorance and vice ever the lels
infamous and hurtful ? Mufl we therefore con-
found and deftroy the eternal and immutable
differences of things ?

'Tis certainly a very great miftake to
fuppofe, that men cannot judge of the truth
and divine authority of any particular revela-
tion, unlefs they have in their minds, antCf
cedently to its being propofed to their confidera-
tiqny jujl and worthy notions of God, and of
the great principles and duties of natural re-
ligion. And yet this fentiment feems to run
through our author's whole book. And I ex-
pedt indeed that it will be alked, how *tis poC*
fible, in the nature of the thing itfelf that we
fliouldy^/ about determiniftg rationally, whether
a revelation be worthy of God, if we do not
know beforehand what fort of a being God is ;
and if inftead of conceiving of him as im-
mutably wife,jujl, and good, we iovm falfe and
dif honourable apprehenfions even of his moral
charaBer ? Or how we can be capable of
knowing vvhether or no it agrees with natural
I religion,

42 The ufefidnefs and truth of the

religion, if, before we begin to examine it, we
do not throughly underftand what natural
religion means ? And, on the other hand, it
may be faid, that if we have already formed
right and becoming conceptions of the per-
fections of the Deity, and believe what the re^
ligion of nature teaches concerning our duty
to God and our fellow-creatures, and the
neceffary means in order to obtain the perfec-
tion and happinefs of our reafonable nature,
without which we cannot judge that any par-
ticular fcheme of reveal'd religion \% fit to be
received and (ubmltted to, a revelation mufl
h^Juperf^uous and needlefs.

I ANSWER, that xht faculty of reafon
which God hath implanted in mankind, how-
ever it may have been negle^ied and ahufed
in times paft, will, whenever they begin to
exercife it aright, enable them to judge of all
thefe things. As by means of this, they were
capable of difcovering at firft the being and
perfections of God, and that he governs the
world with abfolute wifdom, equity, and
goodnefs, and what thofe duties are which
they owe to him, and to one another ; they
muft be as capable^ if they will divert them-
felves oi prejudice^ and reajoji impartially^ of
redifying any miftakes which they may have
fallen into about thefe important points. Their
noble powers of thinking and refleCling, if
they can enable them to find out truth, muft
ht, fufficient^ if they make a right ufeofthem,
to recover them from error. It matters not

whether

Chrijlian revelation defended. 45

whether theyhave hitherto thought right or
wrongs nor indeed whether they have thought
at all y let them but begin to confider feriouf-
ly^ and examine carefully and tmpartiallyy
and they mufl be able to find out all thofe
truths, which as reafonable creatures they are
capable of knowing, and which neceffarily
afFedl their duty and happinefs. They will
foon come to form juft notions in general of
a religion that is worthy of God; andconfe-
quently be fit to judge, whether any particu-
lar revelation be worthy of him. And to
fuppofe otherwife, is only to make reafon fer-
viceable in forming oxxvjirji fentiments about
religion : but if we pervert it, and fet out
wrong, our errors are incurable ; and this
moft excellent and diftinguifhing gift of the
great Creator, which is the higheft mark of
our dignity above the mere animal world,
is rendered yir ever ufelefs.

The perfons who are in this way of
thinking feem to have but confusd ideas,
when they fpeak of mankind as reafonable
creatures, capable of difcerning the differen-
ces of things ; and this makes them talk in-
confijlently about it. For inflance, when rea-
fon is to be magnified in order to reprefent a
revelation as needle fs^ then it can do mighty
things; it \s,fujicient to teach men all the prin-
ciples of natural religion, and the whole of
their duty ; nay, tho it has been ever fo much
corrupted and darkened, and men are become
jfverfo ignorant^ enthufiajlical^ zndfuperjlitious^

it

44 ^^^ nfefuhefs and truth of the

it isjlillm their power, by the right ufe of their
natural faculties^ to difcover all abufes, to redlify
all their errors, and attain to juft and rational
notions of religion. But at other times, the
quite contrary is maintained with a view to
the fame end, to difcredit and run down re-
velation, mz. that the mere capacity of rea-
foning does not qualify men to judge whether
a religion be rational, and worthy of God ;
but they muft aBually have in their minds,
before they fet themfelves to confider and
determine this point, right conceptions of
God, and of the laws ofreafon by which re-
velation is to be tried. This fhifting of prin-
ciples, as the exigency of the cafe requires,
plainly {hews, that the greatefl prete^iders to
reafon are not entirely to be depended upon,

'T I s almoft needlefs, after fuch conceffom
of our adverfaries, however they may upon
other occafions contradiB themfelves, and af-
ter what has been argued already from the
nature of the thing itfelf, to add any thing
more upon i this head ; I fhall, notwithftand-
ing, purfue the matter a little farther. And in
my opinion 'tis fo far from being neceffary^ in
order to our judging rationally of the truth
and goodnefs of a revelation, that we come to
the inquiry with juft fentiments of God, and
of the general nature of true religion ; that I
very much queftion whether an atheiji may
not, by means of ity be convinced even of th^
being of a God, For tho' a perfon of this

charac^

Chrtjlian revelation defended. 45

charadter, having now only the hijlory of cer-
tain extraordinary and wonderful works per-
formed in confirmation of the Chriftian reli-
gion, may laugh at the doftrine of miracles,
and look upon the belief of them as ignorant
and enthujiajlic credulity ; yet I believe, if we
confider how much more ftrongly human
nature is wrought upon hyfenfible proofs, than
by a traditional account of things, we fhall
make no difficulty of allowing, that 'tis very
poffible, if he had this evidence^ he might en-
tertain quite diiferent thoughts of them.

Let us fuppofe then, that he aBually
faw very great miracles wrought; that he had
opportunities of examining them carefully ;
and that he vf2L^ fully convinced upon the moft
diligent fearch, that they were above all the
known powers of nature, and contrary to the
eftablijhed courfe of things, and confequently
was fure, not only that they w&rc not juggling
trickSy but that he was not impofed on by
one who knew better than himfelf the fecret
and invifible operations of natural caufes : fup-
pofe, for example, that he faw a perfon whom
he knew to be dead, and who had been buried
y^wr^/days, reftored to life again, dLvAconver--
fed with him for a confiderable time together;
or heard others, whom he knew to be wholly
i I literate, fpeak all of 2l fudden, ^cifily^ ^vAfiu--
ently, various languages. I will not take up-
on me to fay, that thefe things are impojjible
to be accounted for, if there be not an infinite
mind, the Creator and Govqrnour of the uni-

verfe.

j^6 T)^e iifefuJnefs and truth of the

verfe, or confequendy, that they are, ftri6lly
[peaking^ a demonftration of the exiftence of
a Deity ; but may they not have this effedl
upon him, to make him grave and confider^
ate'? May he not conclude, upon feeing fuch
extraordinary appearances, that 'tis at leajl
worth his while to think a Httle, whether
there be a God, and whether there be any
thing in religion, or no ? The furprize and
awe^ with which men are naturally flruck
at {uch great and unexpe^ed GvemSy has a ten-
dency to correfl: the levity of their minds,
which leads to an utter dijjipation of thought,
and confequently tofceptict/m and infidelity in
points of the greateft moment. And when
they grow feriouSy and begin to reajhn coolly
mi deliberately, there is no danger of their
continuing Atheijh long : the exiftence of a
fupreme and infinite Being, who made and
o-overns the world, being one of the firfi
truths the human underftanding difcovers, and
the evidences of it plain y and level to all ca-
pacities. And a little impartial refieBion will
bring men as eafily to form right and hon-
ourable conceptions of God, efpecially with
refpeft to his moral perfedtions ; and confe-
quently teach them what fcheme of religion
is moft worthy of, and acceptable to him.

And indeed the truth of all this is necejfarily
fuppofed by every attempt that is made by wife
and rational men, who do not pretend to a
particular commiJfiQn from heaven, to reform the

errors

Chrtjitan revelation defended. 47

errors and vices of the world. The author
of Chriftianity &c. for inflance, lamenting
the ignorance ^n^fuperliition in which a great
part of mankind are involved, their unwor-
thy notions of God, which tend to taint and
deprave their minds, and grofs corruptions of
natural religion and morality, in the regular
praftice of which, both the happinefs of pri-
vate perfons, and of civil focieties, is fo nearly
concerned, has wrote a large book, to recover
them from their enthufiajm and delufion to a ra-
tional piety and virtue. And muftthey not, in
order to receive any benefit from fo kind and
generous a defign, be capable of judging of
every part of it ? Muft they not be able to
difcern, whether the religion he recommends
is worthy of God ? But ho^<o fhall they come to
know this? If while they conceive of the
Divine Being as capricious and humourfi)me^ ar--
bitrary and tyrannical^ ^^Hft ^^^ cruel^ and of
religion as a thing that confifts in trifiing ce-
remonies^ and unintelligible myfieries^ and not
\x\ the right government of the paffions, and
the plain and iifeful duties of a good life, they
make thefe falfe opinions the ftandard and
rule of their judgement ; it is impoflible
they (hould redify their miftakes. And is
there no way in which they can be brought to
think more juflly ? Without doubt there is,
and muft: be : otherwife, the endeavours of
this author and of all others, to inflrudl the ig-
norant and fuperilitious, are iioild ^nAfajitaJ^
tical. And what elfe can it be, but the right
ufe of thofe powers which God hath given

them

48 ^The ufefuliiefs and truth of the

them, to di/lmguijh between truth and fal*
fhood; and efpecially to dKcovcr mo?'aI truths y
and the principles oi natural religion, which
are of the utmoft confequence to their hap-
pinefs? As therefore I apprehend, that the
author of Chriflianity &c. would have juji rea-
fon to complain, if any fliould fay, '^that it
was no compliment" to his book to fuppofe, that
the principles contained in it, however true
and rational, prevailed amongft thofe who
had grofly corrupted the great truths and du-
ties of natural religion, and confcquently in
whom *' the light of nature was in a manner
extindt," i, e, amongft thofe, with a view to
whofe advantage chiefly it was wrote ; I can-
not but think, that there is equal ground of
complaint, whether of inadvertency, or difin-
gemiityy when the fame tiding is faid, upon the
very fame account, concerning the Chriftian re-
velation.

The ingenious author will forgive me if I
add farther, that an external revelation feems
much better calculated to reform the world
in fuch degenerate circumftances, than the
moft judicious and accurate labours of any
private man whatfoever j for the moft excellent
human compofures may be neglecfled, or read
with careleffnefs and partiality, for want oT
fome previous reco?nmendation, that is fufficient
to bear down mens prejudices in favour of a
contrary fcheme. But miracles befpeak their
attention fo jirongly to the do(5trines oi reve-*
lation^ that they fet themfelves to examine

them

Chrtjl'tan revelation defended. 49

them as points of great importance, which
ihey are, in a particular manner^ called upon to
confider. And thus they may eafily learn
thofe truths by means of a revelation, which
otherwife, through indolence preventing /r^^
and impartial confideration ; or fuperftition,
a regard to tradition, cuftom, and the Hke,
perverting and darkenifig their minds, they
might always have continued ignorant of:
even rht plaine/I and moft ufeful truths, which
they mav be hinder d from difcovering by the
cauies ubove-mention'd, or others of a like na-
ture; but which, when they are inquired into
with ingenuity and candour, foon gain the af-
fent of the underftanding.

IS HALL conclude this chapter with a
more particular confideration of the ufe of mi-
racles, in anfwer to this queftion, kow farth^y
are an evidence of the truth of any religion,
and that the perfon who teaches it is fent by
God ? And in mv opinion, 'tis not rational to
fuppofe, that miracles alone, and apart from
all other confider ations, are an abfolute and de^
cifive proof of the truth and divinity of any
revelation, but confider'd with ALL their
circumftances ; either as they atteft a wife and
holy dodtrine, a dodlrine worthy of God, cal-
culated to promote the moral pefedlion and
happinefs of mankind, and wifely fuited to
the condition and necefQties of thofe, for
whofe ufe it is particularly defigned : or elfe,
as they 2.xt friendly and beneficent miracles, and
bear upon them the ftrongeft charaders of
E wifdom

JO The ufefiihefs and truth of the

wifdom 2ind goodnefsy as well as power-, and con-
fequently cannot, without the utmoft abfurdi-
ty, and moft manifeft contradidtlon to the
nature of things, be looked upon as the opera-
tions of eviljpirits. For,

I. It cannot, I think, be difputed, that 7^-*
perior created beings may be capable of per-
forming r^^/ miracles ; or in other words, that
they may enable a man to do fuch things as
are abo've the ordinary powers of human na-
ture, and produce efFefls by an invifible opera-
tion, which vaftly exceed the natural agency
of the immediate and vijble inftruments.
Again,

IL As we know not what degrees of power
fuch fuperior beings may be poiTefled of, nor
confequently the utmoji they are capable of
performing, we can have no certain, nor even
probable rule, in moft cafes at leaft, where-
by to diftinguifh what operations 2ire proper-
ly Divine, and what are not fo. We cannot
from the effeSfs them/elves conclude that they
are wrought by God, becaufe we are not able
to (hew that they are above the powers which
he has given to other beings ; fo that the mak-
ing miracles th^fole proof of a divine revela-
tion, of which, by themf elves, they can be no
proof at all, unlefs we have a probability at
leaft, that they furpafs the skill and agejtcy of
all created beings, muft render their evidence
very uncertain and doubtful Efpecially if
we confider farther,

III.

Chrljlian reflation defended. 5 1

III. That as invijible beings, fuperior in
power to mankind, may perform real mira-
cles, and fuch as are of the moft ajlonijhing
and fiupendoiis kind; we are not fure. that
God may not, for wife reafons, permit this.
As the great Creator has fix'd general rules,
the wifefl and beft that could be, for the go-
vernment of the natural and moral world, tis
not likely that he will leu any of his crea-
tures alter thofe rules at pleafure, juft as it
may fuit their humour^ or tjialicious purpofes,
and whenever they have a mind to amufe, af*
tonijh^ or decehe thofe, who are more ignorant
and weak than themfelves. But fhall we
prefume to fay, that he can never allow any a,'
thing of this kind, upon any occafion wha^ ^^
ever ? This we cannot take upon us to affe ^t <
without knowing all the pojjihle ends t j^^^^
may be ferved by fuch permiJfioJiSy whi q\^ jj
think, is much more than we can mc /deftly^
pretend to. "^

Indeed, we are certain of thi^^ from the
moral perfed:ions of the Supreme Being, thai:
he will never fuffer the hmeft ar,d impartially
be necejfarily deceived, to their detriment and
prejudice. Bui. aho this is a necejfary except
tion ; and may perhaps inciude in it a oreac
variety of cafes ; it deferves to be confider'd in.
general, that the koieft and impartial cannot
be thus deceived, if they are not determined
by miracles alone to give their affent to any
dodrine as a Divine revelation, but by the rea-
E 2 fonablenefs

5 1 jThe ufeftihefs and truth of the

fonablenefs and intrinfic excellence of the
doctrine itfelf in conjun^ion with miracles.
And moreover, that there are fome fuppojeable
cafes in which, if the reafon of mankind be
exercifed in the loweft degree that can be ex-
pedled from moral ^nd accountable creatures,
it will be a fure and conftant prefervativc
from 2\\ dangerous tvvors. For inilance, if a
perfon pretends to bring a revelation from
heaven, that direBly recommends and encour-
ages intemperance, injujlice, and cruelty, and
fuch like moft notorious and hurtful immo-
ralities; I cannot fee how any common man,
who makes the leajl life of that underftand-
ing which God hath given him, can be pre-
vail'd upon to embrace a fcheme fo deftruc-
tive of the plaineft obligations of virtue, and
of the peace and happinefs of the world, by
ten tboiijand miracles. He has in his pow-
er eafilj to dcted: the falfhood of all fuch
doftrines, how pompoufly foever they are
fupported. For his reafon muft inform him,
unlefs he is fo ftupid as to deftroy his accoun-
iablenefs, or fo indolent and carelefs as is in-
confiftent w^ith fmcerity, that no miracles
can prove that to be true, which calls dark-
nefs light, and entirely confounds the necefla-
ry and immutable difference of moral good
and evil , and he muft immediately be convin-
ced, if he will allow himfelf any time for
cool refledlion, that fuch miraculous effeds
ought not to be afcribed to the power of God,
whofe nature is the moft perfe^l and invaria-
blexc^[oDy and who cannot contradid; him-
felf.

Chrtfi'tan revelation defended. 5 j

felf, nor give the leaft encouragement to vice
and impurity. So that if in fuch plain cafes^
reafonable creatures, who have an eafy and /«-
fallible rule to go by, and of whom, if any
thing can be expeded, it may jiiftly be re-
quired that they fhould difcover the fraud,
will notwithftanding fuffer themfelves to be
deceived, they alone muft anfwer for the con^
fequences : and it can no more be inconfiftent
with the abfolute perfecflion of the great Go-
vernour of the world xo permit this, than 'tis
for him to permit ^«y ^^^6^^ inftance of moral
evil.

From what has been faid it appears, that
miracles ahte do not prove the truth of any
religion ; becaufe we cannot pretend to fay
of any miraculous effeds, at leaji not of moft
of the miracles which are recorded in the old
and new teftament, that they are performable
by God only ; or that the Divine Being may
not, upon Jbme occajioiis, permit fuperior in-
vifible beings to work very great and ajlonifh-
ing miracles ; provided he has put it in the
power of every honeji and i?npartial inquirer
to avoid being /educed by them into any er-
lois, that are dangerous to his virtue and
happinefs.

In truth, miracles, abftraBly confider*d,

are only a demonftration of ^ fuperior power :

but v/hether tbey are performed by a wije^

jujfj and benevolent agent, whether they are

the immediate eiTefts of his power who is

E 3 the

'54 ^^^ ufefuhefs and truth of the

the bejt^ as well as the greateft, of beings ; or,
which comes to the fame, wrought by beings
commijfimd by him ; can only be known by
the beneficial efFedls of them, and by the na^
turCj tendency, and life of the dodlrines, which
they are defigned to confirm. Let us illuftrate
this matter a Uttle farther by an in fiance, by
which we fhall fee, that what has been urged
as the reafon of the thing wil!, upon a proper
trial, be the condudi of every thinking and
rational man. Would any perfon, if a pre-
tended revelation was brought him in a book
that he was not admitted to look into, or know
any thing of the contents of, venture upon it
in the darky and promife abfolutely to embrace
it, and regulate his condud: by it, even though
the pretender was enabled to perform real
miracles ? Such a behaviour would fhow the
forwardnefs of his faith, or rather an eafy cre-
dulity ; but fure I am, it could be no proof
that his faith was wife and rational. For if
the dodlrines which this book contains fliould
prove to be unworthy of God, and repugnant
to reafon and virtue (which is a very fuppofe-
able circumftance, the fcripture itfelf allow-
ing, xki2xfalfe prophets may work miracles for
the fupport of an impojlure) a man mufl be
aftiamed of having made fo hajly a conclu-
fion, or abandon all pretenfions to underftand-
ing and fincerity. If when he comes to exa-
mine it, he finds in it fuch poficions as thcfc,
that God is not to be reverenced, ferved, and
worjhipped by his creatures ; that men are at li-
berty to indulge tkemfehes in all the irregularis

ties

Chrifiian revelation defended. 5 j

ties of their fenfual appetites y that they may hate^
perfecute^ and deftroy one another for religiom
differences ; if, I fay, it contains fuch princi-
ples as thefe, or any one of them, ought he
not to rejedt it with abhorrence, as having
much fironger^ and more certain^ evidence,
that fuch doftrines are falfe and abfurd, than
he can have that any miracles whatever, con-
fider*d in themfehes, are Divine ? And muft
not then that faith be enthufiajlical, and rife
'uajily higher than the evidence which is the
ground and foundation of it, that receives
dodirines abfolutely, and without deliberating
at all about them, upon the teftimony of mi-
racles alone ? Is it not diredly contrary to the
nature of true religion, which encourages the
utvcioH freedom of inquiry into all its princi-
ples ? Or can any thing give more folid fufpi-
cion oi fraud 2Lndknavif:} defign^ than the re-
ftraining this liberty, which is the moft valu-
able privilege of our intelligent nature, and,
indeed, without which, our reafon is quite
infignificant and ifelefs ?

But though miracles cannot alter the na^
tiire of things, ^xovz falfhood to be truths w-
tue to be ']:ice^ or vice virtue \ yet when the
dodlrines theyatteft are all agreeable to reafon^
and upon the whole honourable to almighty
God, and ifeful and beneficial to mankind;
when they give us the jufteft notions of his
infinite perfections, and of the wifdom and
goodnefs of his moral providence, and are
fuited to the circumfiances and nccefjities of

E 4 thofc

J 6 The ufefuhiefs and truth of the

thofe to whom the revelation is made ; they
muft be allowed to have the greateft weight,
and to be fufficient and fubftantial proofs that
a religion, which in its whole frame and de-
fign appears to be worthy of God, is really
derived f:om him. For 'tis certainly agree-
able to our moft perfect apprehenfions of the
Deity to fuppofe, that fuch a do6lrine as this
is his peculiar care; that he (hould give it the
ftrongeft credentials, and imprefs the ftamp
of bis authority upon it j a dodrine that re-
prefents his own nature, and ellential attri-
butes, in the moft amiable and glorious light,
and is of the higheli advantage to his crea-
tures: and its being fo worthy, that God
fhould interpofe in an extraordinary way to
recommend and enforce it, is a very juft pre-
fumption, that the miracles which bear tefti-
mony to it are the effedls of his wijdom and
power; or at leaft, if they are the operations
of other beings, that they are done by autho^
rity from him.

This argument will appear to be of very
great force, if we confider farther, that in any
other view of the cafe it is not to be accounted
for. For 'tis utterly improbable, that evil
fpirits, if they might be permitted to perform
fuch wonderful works, would exert them-
felves in the defenfe of true piety and virtue;
and counteraft all thofe meafures, by which
alone the kingdom of darknefs and iniquity is,
or can be, fupported. The reafoning of
Chrifl upon this head is unanfwerable : Every

king'

Chrtjlian revelation defended. 57

kingdom^ divided againfl itfelf^ is brought to
dejblation ; and every city or houfe^ divided a-
gainjl itfelf, jhall notjiand. And if Satan cajl
out Satan^ he is divided againji hirnfelf \ how
jhall then his kingdom Jl and ^? Befides, to
fuppofe that they employ their fuperior fkill
and power to gain credit toadodrine, which
has a diredt tendency to promote the moral
reBitude and fupreme happinefs of human na-
ture, is making them acft the part of be7ie-
volenti friendly J and virtuous beings ; nay, it is
indeed attributing to them one of the highejl
aBs of goodnefs we can conceive of, and,
confequently, quite deftroys their charader
as wicked and malicious fpirits. And if it be
alked, (which is the only refuge left) whe-
ther good fpirits may not think it a commenda-
ble thing, to attempt the introducing a reli-
gion into the world, that is in general fo ufe^
Jul and beneficial to mankind, by fuch mira-
cles, as will procure it the appearance and
credit of a Divine revelation ? I anfwer, that
'tis hardly conceivable that they would atteft
a falfhhood ; or that having fo high a reve-
rence of the Divine Being, they would, up-
on any occafon^ make ufe of his authority
without his exprefs command : becaufe this is
an error in morality difcoverable, I think,
even by human reafon^ and confequently what
we ought not to fuppofe fuch exalted beings
to be capable of Befides, we cannot eajily
perfuade ourfelves, that God would permit

* Mat. xii. 15,26.

this^

5 8 The tifefuhefs and truth of the

this. For if fuch great miracles as thofe re-
corded in the new teftament, for inftance,
may, by Divine permiffion, be wrought by
created beings^ to confirm the truth of a doc-
trine that is upon the whole worthy of God,
or, in other words, which, for any thing that
appears from reafon to the contrary, fnay be
of divine original ; (as we cannot conceive of
any miracles, which, if thefe are all pqjjible^
may rationally be judged impojjible to a created
agency) it will not be in the power of God
himfelf to make a revelation, and by certain
credentials^ i. e, fuch credentials as may be
diftingiiiped from the credentials that other
beings may give, demonftrate the truth of it
to the world. But this is a fuppofition fo
abjurdj that it cannot be admitted ever to
happen in the courfe of his moral govern-
ment ', becaufe if we ihould grant that an
external revelation has in all ages of the world
hitherto been needlefs, 'tis poffible however,
thzt fome time hereafter the circumftances of
mankind may be fuch, that it may be of the
higheft advantage to them, and, confequent-
ly, that the wifdom and goodnefs of God
may incline him to communicate it.

I EXPECT it will be objected, that if the
foregoing account be true, miracles are of no
tife. For it may be faid, they are allowed to
be proofs of a Divine revelation no farther^
than as the doctrine they bear teftimony to
is worthy of God ; and if the dodrine be
rational and good, they are altogether Jiiper-

fuOUSy

Chrijtian revelation defended. 5^

fluous, bccaufe it will recommend itfelf with-
out them, by its own intrinfic excellency^ to
the unprejudiced reafon and judgment of
mankind. To this I {hall endeavour to give
a full and diftind anfwer. And,

I. I OBSERVE, that miracles are very pro-
per to engage the attention of men even to
moral doSfrines. 'Tis indeed true, that thefe,
being all principles and dictates of reafon,
may prevail by the force of their own evi-
dence^ without any external recommendation ;
but 'tis as true, that if men will not confider
and examine impartially, they will never (fo
flain^ important^ and iifefid as they are) make
their way in the world. Now this ferious
confideration, and deliberate unbiafled inquiry
even about the principles of natural religion^
may in fome circtimftances be very unlikely to
happen, in oppofition to the ftrong prejudices
of education^ to ciijlom^ general opinion^ inter ej}^
and other motives, which have the mofl
powerful influence upon mankind, without
fomething to awaken and alarm the mind.
Efpecially if we add, what univerfal expe-
rience teflifies, that prejudices of a religious
kind, being of all others the v^o^ j acred and
'venerable^ take the fafteft hold of us, and are
with the utmoft difficulty eradicated. If a
man, without any thing uncommon and lirik^
ing to introduce his attempt of reforming the
world, had applied himfelf either to the Jews
or Gentiles^ at the time of our Saviour's ap-
pearance 3 to reflore natural religion amongft

the

6o The ufefuhefs and truth of the

the former to its original purity, when it was
very much corrupted and depraved 5 or to
refcue the latter from their fuperftition and
idolatry 5 he would probably have been look-
ed upon as an impertinent^ pragmatical^ bufy
fellow at leaft, if not punifhed as a profane
irreligious perfon, and a di(lurber of the pub-
lic peace. But miracles would at lead gain
him an aiidiencCy and not only convince wife
men that his pretenfions had fomewhat ex-
traordinary in them, and were worthy to be
examined, but perhaps roufe the indolent and
"vicious. And if they ferved only to balance
mens prejudices, and excite them to an honeft
impartial inquiry, they muft certainly be of
excellent ufc ^ becaufe the mind being thus
free and difengaged, and put upon confidering^
a dodrine that was in itfelf rational and good
could fcarce fail of an honourable reception j
and of being heartily embraced and fubmit-
ted to. But farther,

2. All the parts of a pretended revela-
tion maybe worthy of God, and yet the rea-
fonablenefs and truth of them may not be
alike evident in themjelves. For befides moral
precepts, and plain unquejlionable natural prin-
ciples, it may contain others, that upon the
foot of mere reafon are uncertain and doubtful^
but yet, if firmly eftablifh'd, would be very
ftrong motives to virtue; of which kind, I
take the dodrine of the eternity of future re-
wards to be. And befides, there may be in it
fome doctrines that reafon alone could difcover
nothing of j and certain /g/^^/'u^ injiitutiom too,

as

Chrtjlian revelation defended. 6i

as will be hereafter {hewn, ufeful indeed, ei-
ther in particular circumjlances^ or in general^
as h€\x\<^fubfervient to the great purpofes of mo-
rality \ but the obligation of which does not a-
rife from the nature of the things themfeheSy
but muft be refolved into the will of the fu-
preme governour and lawgiver. And fuch
dodtrines and precepts as thefe, againft which
no objection of any weight can be raifed, to
fhew that they are unworthy of God to reveal
or otjoin ; efpecially if they belong to a revela-
tion, that, in the whole fcheme and defig?i of it,
is moft excellent, and completely adapted to
promote true goodnefs ; miracles muft prove to
be adliially of Divine original. So that they an-
fwer thefe two great ufes, among others per-
haps that might be mentioned, viz. to engage
the attention to moral doctrines, and the prin-
ciples of natural religion, which, when con-
fidered, willyci^;^ approve themfelves to the ra^
tional judgment of mens minds s and to give a
fandion toothers, which though agreeable tOy
are not deimfiftr able by^ natural reafon. They
are a good evidence, that what reafon informs
us may be true is really true ; that a revela-
tion, which, for any thing that appears to the
contrary, is worthy of God, proceeds ^Vrf^/)^
from him y and make that, which to reafon is
cbJcure^LvA doubtfuly clear d^n^ certain.

This is all that I think it neceffary to of-
fer, concerning the ufe and evidence of mira-
cles in general: a particular defenfe of the cre^
dtbility of the miracles related in the gofpeU
hijiory will be attempted in the third chapter.
2 CHAP.

6i Tht tifefuhefs and truth of the

CHAP. 11.

Vindicating the condtici of providence
in not making the Chriftian revela-
tion univerfally known 5 and pro--
^ing that this is conftfient with the
perfeaionso/God, and confeqitently
with the notion of its being a Divine
revelation.

IT will be afked, if a revelation was of
fuch great ufe to mankind, as it is repre-
fented to be in the preceding chapter ; why
was it not given foo?ier ? why not communi-
cated to ALL ? and why is it not renewed^ as
often as grofs ignorance and a corruption of
natural religion prevail ? The author of
Chrijiiaiiity &c. puts the queftion differently
thus ; " Is it not incumbent on thofe, who
*^ make any external revelation fo neceffary
" to the happinefs of all mankind, to fhev/
" how it is confiftent with the notion of God's
" being univerfally benevolent, not to have
" reveal'd it to all his children, when all had
" equal need of it * ?" After which he adds
feveral other queftions that might very well
have been fpared, becaufe it will be allowed
him, that it " was as eafy for God to have
" communicated a revelation to all nations.

Chrijlian revelation defended. 6^

*^ as to any one nation, or perfon ; or in all
" languages, as in any one ; nay, tbaf he
*' could have made all men, for the fake
" of this noble end, fpeak in one and the
" fame language, and that God camiot have
" any need at all of language, to let man-
" kind know his will * " Thefe things, I
fay, needed not to have been mentioned, be-
caufe they are c^itt foreign to the prefent ar-
gument : the matter in debate being only
this, whether it be confiftent with the wifdom
and jujlice of God as the moral govcrnour of
mankind, and with his iiniverfal benevolence to
his creatures and fubjedls, to beftow upon
fome the great advantage of a particular reve^
lation^ and deny it to others ? I fhall endea-
vour to give a full folution of this difficulty,
in which the adverfaries of revelation feem to
triumph as imanfwerable. In order to which
I obferve.

That was a revelation ahfolutely necef-
fary^ to enable mankind to know and prac-
tife what it is their duty to know and prac-
tife ; was it, I fay, in the nature of the thing
itfelf ahfolutely necejjdry^ to enable men, as
meny to know and pradife their duty ; we
might fairly conclude from the juficCy as
well as the wifdom and goodnefs, of God,
that he would afford it to ALL. But this is
not the cafej the infinitely wife governour
of the world requiring nothing of his crea-

•t P. 195,

turcs.

6j\. T^he ufefulnefs and truth of the

tures, but what he has given them a capacity
to perform 5 the natural confequence of which
is, that every man does his duty, and anfwers
the end of that particular ftation in which he
is placed, who ads up to the light and ad-
'vantages he enjoys, whatever they are. And
upon any other principle beiides this of the
abjoliite necejfity of a revelation as above ex-
plained^ 'tis, I conceive, impoffible for us to
prove, that God is obliged to give a revelation
at all^ let mankind be ever fo ignorant, and
fallen into ever fo corrupt and degenerate a
ftate. The utmoft we can fay is, that it would
be agreeable to our notions of his moft perfedt
goodnefs, and therefore we might perhaps be
tempted to hope for it; but as there are infinite
things of this kind, which we are apt to ima-
gine, would be of great advantage to particu-
lar parts of the creation, and yet are not grant-
ed to them, it muft be prefumption and conjec-
ture only, and could not amount to a probability.

The great God eftabli(h*d at firji fuch a
courfe and order of things with refpeft to
mankind, as was moft worthy his infinite wif-
dom and goodnefs. He made them rational 2inA.
yr^£' creatures; the neceffary refult of which
is, that they are capable of negleBing and
darkening^ as well as of exercifing and im-
proving^ that reafon, which he implanted in.
them to be the rule of their adiions. Sup-
pofe then, that by an abufe of their natural li-
berty^ they had involved themfelvcs in deplo-
rable ignorance of the plaineft principles of

morality.

Ghrlji'tan revelation defended, 6^

morality. Nay, let us fuppofe, not only that
the moil abfurd fuperftition and the groffeft
corruptions of true piety and virtue had been,
for many ages, the eflablifod religion of a
great part of the worlds but that the common
people^ having none to inftrudl them better,
and being firongly prepojfejjed in favour of the
fuperftition in which they were educated, and
taught that it was the greateft impiety to doubt
of the facrednefs and Divine authority of any
part of it, and never meeting with any thing
to put them upon tidinkiiig^ and rouze them
out of their indolence and flupidity, were
under the power of almojl invincible preju-
dices y and fo ignorant even of moral obliga-
tions ^ that they pradifed none of them upon
the ^r^f principles of virtue, but only as con-
*veniencies in outward life, and from a ki?2d of
inftin5i like that in brute creatures, andconfe-
quently no more deferving the name of reli-
gion than fome atftions of mere ajiimah. Sup-
pofing this, I fay, to be the cafe, whether it
has ever actually happened in all the degrees of
it or no, though, I believe, moft mens obfer-
vation will furnifli them with fome examples
^ery like it ; will it follow, becaufe they are
funk fo low as to be but very little above
brutes, fo that it may juftly be queftion*d,
whether they deferve the charad:er of 7noral
agents^ or not, (which may be owing more to
the unhappy circumftances in which provi-
dence has placed them, than to any wilful
fault of their ovsrn) that God is obliged by a re-

. F velation

66 The nfefulnefs and truth of the

'Delation to rectify thefe diforders ? I think
far from it. For the original conflifution^ not-
withftanding thefe accidental defeds, was,
upon the whole, v/ife and good ; and the
great author of nature is no more obliged to
interpofe in an extraordinary isoay^ to alter and
mnend in fuch cafes as thefe, than in any other
inftance of natural eviL We fee in fa6l, that
there are in the human fpecies many down^
right ideots^ who, very probably, were it not
for fome accidental defeat in the bodily organs^
might think and reafon as well as other men.
And certainly it miuft be as confiftent with the
wifdcm and goodnefs of God to fuffer others
to live in fiich circumjiaiices^ that they may be
almofl: as ignorant of good and evil, at leaf!:
as far as rational religion and morality is con-
cerned, as ideots^ or brutes ; and he cannot,
ftridtly fpeaking, be oblig'd to redrefs the one
cafe any more than the other. Nor is it ne-
ceffary to fuppofe, if we allow this, that the
faculty of reafon which he hath given them
will be quite loft 5 becaufe they may hereafter
be placed in better circumftances, in which
their reafon fhall have a larger f cope ^ without
any of thoje dijiculties which now encumber
and opprefs it. And in the mean while, not-
withftanding all the difadvantages they la-
bour under, their happinefs, even in this life^
may bs much greater than their mifery.
And,

If it cannot be proved that God is obliged
to give a revelation even to perfons who have

in

Chrtjiian revelatton defended, 67

in a manner quite left all the advantage of
their rational faculties, or to take any extra-
ordinary meafures for their recovery j much
lefs can we alTert this, when a revelation Is
only wanted to enable them to attain the
higheji degrees of that happinefs, of which
their nature may in itfelf be capable ; and
confequently, though it cannot be denied,
that v/hen the world is over-run with igno-
rance and fuperflition, a revelation is ex-
tremely deiireable, and might be highly ufeful>
this is no argument at all that God is necejja-
rily obligd to communicate it, though it be a
reafon why he ?nay.

T o apply what has been faid to the point
We are now coniidering. If God is not ob-
liged ro give a revelation at all^ provided it
be not abjolutely necejj'ary to enable men, as
men^ to kr.ow and pradife their ducy, or
what he indijpenfabh requiies of chem, not-
withiianding k vv'ould be a great advantage to
them ; che mere confideration of its ufefulnefs,
and of their being in deplorable circumflances
for want of it, can be no argument that as a
moife^ juft^ and infinitely benevcie?it Being, he
mull make it iiniverjal : becauie what does
no. prove that he is under an obligation to
granc it to ANY, can never piove that he
is bound to afford it to ALL. The whole of
the controverfy therefore is brought within a
very narrow compafs, and turn- upon this
Jingle quejlion ; whether, what Go/» is noc
obliged to vouchfafcto cinVy he my ^'Ot con^-

F a muni.ate

68 Jhe tifeftihefs and truth of the

municate to fome, exclufively of the reft ; or,
in other words, whether he may not beftow
his favours upon whom he pleafes, and in
cafes in which r/g-.6^, ?^nA Jtridi juliice ^lXQ not
at all concern'd, make a difference between
his creatures very much to the advantage of
iome above others, confidently with the 77io(t
perfeB wifdom and goodnefs ? Let any man
try whether he can make more of it; and
whether, if he will not allow that the Divine
Being may act thus, he muft not fuppofe,
that he is oblig'd to treat ALL exadly in the
fame manner, and to communicate to ALL
precifely equal degrees of moral perfeftion, and
equal capacities iox happinefs.

The late moft excellent and learned Dr.
Clarke had obferved very judicioufly, that
*' as God was not obliged to make all hiscrea-
" tures equal, or to make men angels, or
*' to endow all men with the fame ca-
" pacities and faculties; fo he was not
** bound to make all men capable of the
*' fame degree, or the fame kind oi happinefs;
" or to afford all men the very fame /neans
*' and opportunities of obtaining it-f ?" But
this the author of Chriftianity &c. thinks not
to be a fiifficient folution of the difficulty.
And therefore though he owns, that '' infi-
*' nite variety of creatures, and confequently
*' inequiiliiy, is neceliary to fliew the great

f Sermons at Boyle'; Le^ure, jth edi . p. 3 17.

*' extent

Chrtjlian re^velatton defended. 6^

" extent of the divine goodnefs, which plain-
" ly appears from the beautiful, and well
" formed fyftem of the world, and the due
" fubordination of things, all contrived for
" the happinefs of the whole j" he adds " yen
" fure, it does not from thence follow, that
" God will not either here, or hereafter, be-
*^ flow on the rational creation all the hap-
" pinefs their nature is capable of; fince that
" was the end why God gave it them *." Let
us fee whether there is any thing in this,
which I think is fomevv^hatc?^/67/r^/yexprefs'd,
that will deftroy the force of the learned Dr's
reafoning. And,

If this writer means no more, by God*s
be flowing on the rational creation^ and particu-
larly on mankind, ^///A^ happinefs their nature
is capaoU of than this, that all who are fin"
cere will find favour with God, and be reward-
ed by him in proportion to their improvements,
whether the enjoy the advantage of a revela-
tion, or not ; or, as he himfelf exprefles it at
the lower end of the fame page, in the lan-
guage of fcripture, that men are accepted ac-
cordiiig to what they have^ and not according to
what they have not : this is true, but 1 believe
it will be judged to be very little to the pur-
pofe ; becaufe every part of it may be allowed^
and yet men may be poffeffed in this life, the
ftate of their trial, of different capacities^
gnd advantages for obtaining happinefs^ and

* p. 408,

F 3 con«'.

70 The tifefnhefs and truth of the

confequently be rewarded with proportionahly
different and laicqual degrees of happinefs
hereafter. And fince the ingenious author
himfelf allows, that God, for the greater dif-
play of his goodnefs, has ^Yry isjijely created
diftindt orders of intelligent beings, one above
another, and confeqently that there is a very
great inequality between the feveral parts of
the moral creation: fo that even in his opi-
nion it is not, in the nature of the thing itfelf\
inconfiftsnt with his perfed; wifdom, and uni-
verfal unlimited benevolence, to meike at leajl
CIS great a difference between his creatures, as
can be fuppofed to be between fuch of man-
kind as enjoy the light of revelation, and
others, who, for want of it, are overwhelmed
With the groffeft ignorance and fuperflition ;
this latter cafe muft be entirely agreeable to
the ivifefl exercije of his moral attributes in
the government of the v/orld, if there are not
fome circumflances, pecidiar to it, that make
it otherv/ife; /. e, unlefs it be inconfiftent with
the perfedlions of God to make fuch a dif-.
fcrence among beings called by oize general
name, and partaking of xhtfame common nature^
and not to afford all o^\S\txxi equal advantages
for obtaining the highefl degrees of that hap-
pinefs, of which their rational nature is init-
felf capable. If this be our author's fenfe, as
perhaps it may, and not that already mentioned,
I would ask, how is it proved, ? Nay, how
is it poffible it fhould be proved-, if the pre--
fent conftitution of things be upon the whole
wife and good (which may fairly be taken for
granted in arguing with perfons, who ac-
knowledge

Chrijilan rewJatton defended. 71

knowledge all the principles of natural reli-
gion) when 'tis undeniably y^^ in ia5i?

Let any one of common obfervation, and
knowledge of the world, give himfelf a little
time to conlider, and he will find, that men
have not only vajily different capacities for dit-
covering the obligations of true religion and
morality in their utmofl extent, but that their
opportunities and advantages are very differ-
ent. Some not only enjoy greater ftrength of
reafon, but are much 77iore likely, if their facul-
ties were but equals confidering the circum-
ftances in which they are placed, to form
right notions about thefe important points,
than others. And if the reditude of human
nature confifts in the practice of virtue, do noc
fuch enjov better means and 7nore favourable
opportunities for purfuing their fupreme rati-
onal perfedlion and happinels, than thofe,
whofe knowledge, and confequently their
praftice, of natural religion and morality is
corrupted and depraved by /^.^^ 2Sii. dijbomiir^
able notions of God, and by a lonjo and extra^
vagant fuperftition ? And has it not been
(liewn, that as they are enabled by their fu-^
perior advantages to make greater improve^
mentSy more completely to anlwer the end of
their rational being, and to do more real good
in the world ; and as their larger knowledge^
and being furniih'd with clearer and ftrong-
er motives, require from them a more dif-
ficult and extenjivekvvict ; 'tis moft fuitable to
the divine wifdomand juftice to fuppofe, that

F 4 they

7 2 The ufefuhiefs and truth of the

they will be rewarded with higher degrees of
happineis: and, that if wx fuppofe the con-
trary, confidering that if they do not im-
prove more, and ad better, than others, they
will be inoxz fever ely funijlSd^ their juft fenti.-
ments of natural religion, in all the parts of
it, mull be a misfortune rather than an ad-
vantage, and happy are the blind znd. ignorant ^^
*Tis plain from hen.ce, that God did not de-
fign all mankind, tho of the fame fpecies of
beings, for equal ^^'^;t^; of happinefs ; becaufe
they have not the fame capacities^ nor the
Jame advantages^ nor an equal probability of
pbtaining the highefj that their rational na-
ture may be capable of And why may not
the great Governour of the world make the
fame^ or a greater, difference (for I apprehend
'tis impoflible for us to fix ih^ precife bounds
beyond which he cannot proceed) why may he
not, I fay, make the fame difference between
mankind by a particular revelation^ granting
it to feme, and denying it to others, as is
moft vif bly and conflantly made in the com--,
mon courfe of his provide?2ce?

The difHcuhy appears to me to be ex-^
aBly equal upon the foor of natural religion,
as upon the fuppofition of a revelation. If
it be fiid, that all who are eqjjally fmcere,
and whofe natural capacities are equal, will
JDe equally happy upon the whole, whatever
the difference of their particular improve-
ments and fervic^ 9, --^ay b.?^ this, I think, has
t)fen provea lo be falfe upon both fbppofiti-

onsi

Chrlfiian re'velation defended. 75

ons ; and that they will be rewarded tJt pro-
portion to their improvements, and fo far in
an equality^ may be as true^ if there be a reve-
lation, as if men were left entirely to the re-
ligion of nature. If it be urged farther, that
a revelation vouchfafed only to forne parts
of the world implies, that the great creator
has not afforded to all his rational creatures,
oi xh^fame rank, ^'yW advantages for obtain-
ing that happinefs their reafonable nature is
capable of, which is inconiiftent with his iin-
partial jiijtice^ and univerfal goodnefs : I anfwer,
why then has he not done it in*the eflablijh d
difpofition and order of things ? There is evi-
dently a great inequality amongft mankind in
this refpec^l:, which, upon the fcheme of our
adverfaries, cannot be occafion'd by a revela-
tion^ but arifes from the difference of their
natural capacities^ and the variety of their cir-
cumftances. And as this difference of natural
capacities is the exprefs will of the great Cre-
ator, and entirely owing to him; and this va-
riety of circumftances, and the influence it
has upon opinions andpradlices, refults from
the original confiitution of things, that was
fixed by his wifdom and power, and
confequently wsi^forej'een and dejignd by him ;
he is as much accountable for the difference
that is made between men in a natural way^
as for any that is made by an extraordinary in-
terpojitioni and what will defend the one
mn^ fully and effeMually vindicate the other.
For we muft limit the infinite wifdom of
God much more than is becoming beings
of fuch weak and narrow underftandings, if

we

74 ^^ tifefiilnefs and truth of the

we prefume to fay, that it cannot be proper
for him to make that difference between his
creatures in an extraordinary way, which he does
make in the general Jlanding courje of nature ;
and all objedtions againft fuch a method of
proceeding, which are only deligned to ruin
the credit of a revelation that is not univer-
faly i, e. in fliort, to prove that God never gave
a revelation to mankind, and are mightily ap-
plauded, upon the account of their fuppofed
ftrength to gain this favourite point ; in truth,
ftrike at the perfections and providence of
God, and undermine the foundation of natii"
ral religion itfelf. And *tis to be hoped, that
the peifons who make ufe of them will con-
fider this, and urge them with more caution
and modefiy at leaft, if they have really fuch
a high veneration of the religion of nature, as
they would have the world believe.

lEXPEcxit will ftill be alk*d, whether,
in what view foever we confider a revelati-
on, be it either as abfolutely necejfary^ or only
as very ufeful to mankind, the fame reafom
which could induce the divine Being to give
it to ANY, will not hold as ftrong for vouch-
fafmg it to ALL? I anfwer no: And, I
think, I have evidently proved the contrary,
by (hewing that he may, confiftently with
his perfections, afford a revelation to fome
nations, and not to others -, and that this is con-
formable to the operations of his providence
in other cafes. It may as well be afk'd,
whether, if there was any reafon for his form-
ing

Chrijltan revelation defended. 75

ing beings oi fuperior intelligence and perfec
tion in the moral world, that reafon ipuft not
be equally good for his making AXJL his ra-
tional creatures of the higheji order? The queC-
tions are exadlly parallel, and the very fame
anfwer will ferve for both. In each cafe it
may be urged with equal ftrength, that the
thi.ig contended for is the communication
of a greater good, and confequently moft
worthy 'lis perfe5f gcodnefs r, that ALL are his
creatures, and upon that account 'tis moll
worthy his imiverfM and impartial goodnefs^
Or, if it ihould be faid in behalf of the one^
that " variety of creatures, and confequently
inequality, is neceffary to fhew the great
extent of the divine goodnefs, which plainly
appears from the beautiful and well-formed
fyftem of the world, and the due fubordi-
nation of things, all contrived for the hap-
pinefs of the who'e ;*' I fee no reafon why
we may not fay the fame in vindication of ihe
other : fince the wifdom, and greater goodnefs,
of God may, for any thing we can prove tj
the contrary, be as much difplay'd in a varie-
ty, and confequently inequality, among be*
ings of the Jatne Jpecies (all whofe natural
capacities do not in fadt appear to be thi/a.^m^,
though they go by one name, and a«e of the
Jame compound frame) as in a variety of crea-
tures of ^/^^r^;^/ orders, AndifGoi is not
obliged abjolutely^ and in general^ to afF)rdail
his creatures equal capacities and ad>/an ages
for happinefs, he cannot be bound to it, me-
rely becaufe they belong to one particular

fpecies,

%

7 6 The tifefuJnefs and truth of the

fpecies. For can that alone ^w^ them a claim
to any thing, which they have no ground to
exped: as the reafonable creatures of God, and
from his efential ,wifdom and goodnefs ?

B u T if any fliould inquire farther, what
the particular reafons were, which inclined
the Divine being to grant a revelation to fome
parts of the world, exclufively of others ? I
chufe rather to confefs my ignorance of what
I do not underftand, than to pretend to be a-
ble to affign them. Thus much however
may be faid in general, that 'tis very pro-
bable they are of the fame kind with thofe,
that determin'd him to appoint fuch a varie-
ty, as it is confefs'd there is in the rational
creation. I may add, that though it be allowed,
that the AU-perfeft Being does not make his
mere will tht rule of his actions, but the^t-
nefs 2indpropriety of things -, and confequently
that he never adts arbitrarily^ or without a
reafon ; it does by no means follow, that his
creatures muft neceffarily fee the reajons of his
condud; in every inftance; or that they have
a right to cenfure whatever they cannot dif"
tinBly account for. Far from it. For the
way that we come to know that God is not
an arbitrary being is not by feeing that there
is a reafon in all his adions, which is vaftly
more than the wifeft of mortals can pretend
to, who are ignorant of the dejign and ufes
of innumerable things, in the conftitution of
nature, and the courfe of providence ; but we
conclude from thofe furprizing marks of wit

dom

Chrtjlian revelation defended, yy

dotn and goodnefs which we can diftinBly
perceive in the works of God, and becaufe the
more thoroughly we underftandthem, we have
the more deary ftrong and undeniable demon-
ftration of it, that the great Author and Go-
vernour of the univerfe is pofleffed of thefe
perfections in the moft abfolute and complete
manner; and, confequently, that all things
are framed and ordered with the fame wife
and benevolent view, though in particulars it
does not appear equally^ and in fome not at
ally to our limited underftandings. Thefe
therefore ought never to be confounded as
identical propofitions, viz. that the Divine
being adls without a reafon -, and that we can
fee no reafon in a particular conftitution, or
method of adling 5 becaufe the latter does
not in the leaft infer the former : but, on the
contrary, 'tis rational to fuppofe, from the
general evidences of his fupreme and moft per-
fed: wifdom, that for every part of his condud:
there is a good 2iV\dL fufficient reafon^ tho we may
not be able to difcover precifely what it is.
And whether this may not be as fairly urged
to vindicate the condudt of providence in not
making the Chriftian religion univerfally
hiowny as it is by the defenders of natural re-
ligion againft ^/tey?j, to anfwer many very
important difficulties in the common courfe
of it, which cannot be particularly accounted
for ; I fubmit to the judgment of every con-
iiderate and ingenuous reader.

The

78 ^e ufeftijnefs and truth of the

The learned Dr. Clarke had intimated^
upon principles, in the main, agreeable to
thofe I have advanced, that a revelation could
not, " be claimed and demanded as of juftice,
" for then it muft have been given in all
*^ ages, and to all nations 5'* but '' rather
*' wiih'd for and defired, as of mercy and
" condefcending goodnefs -jV* Upon which
our author alks, " Can a Being be denomi-
" nated merciful, and good, w^ho is fo only
" to a few y but cruel, and unmerciful to the
" reft* T\ Certainly no: but it has been
fliewn, that the not beftowing equal capaci-
ties and advantages upon all, the not affording
all mankind xhtfame opportunities for obtain-
ing the highefl: happinefs, which their ra-
tional nature, if it had all proper helps, and
helps i\\2iX fome enjoy, might be capable of, is
not cruel, and unmerciful ; and moreover,
that it is the true Jiate of the world, and
confequently muft be defended upon the foot
of natural religwi only. And I may add,
that it is confident with impartiality, fo far
as that is a real excellency, and a proper part
of the Divine charaBer, as well as with abfo^
lute and univerfal goodnefs. For the impartia-
lity of God does not confift in treating all his
creatures, even of the fame fpecies, alike -, it
does not cramp him in the free diftribution
of his favours, in difpenfing which he may
ad: with what variety, and make what dif-

\ Serrf?on$ at BoyWs Le^ure^ yth edit» p. 315,
* P. 401.

ference^

Chrijlian reveJatton defended. 7p

ference he pleafes; but regards chiejl\\ if not
altogether^ the execution of juftice ; and the
moft that it fuppofes is, that God is equally
defirous that all men fhould obtain that hap-
pinefs, which is fuitable to their particular
fiat ions ^ capacities^ and circumfiaiices ; and
that in quality of their governour zni judge^
he has given xh^va ftifficient means to know
and pradlife all that he requires from them,
and will equally favour and reward the equal-
ly fincere^ whatever be the difference of their
adva?2tages^ in proportion to their improve-
ments and fervices. And what is there in his
favouring fome nations with the light of re-
velation, while he leaves others deftitute of
it, that is in the leaft inconfiftent with this ?
May not all this, which is the only juft and
rational fenfe in which we can conceive of
God as a being neceffarily impartial, be al-
lowed ; nay, is it not equally allowed by the
beft advocates for revelation ?

When therefore the ingenious author goes
on for feveral pages, in a popular declamatory
way, to reprefent ^i?^ as their principles, and
particularly as the principles of the learned
Dr. Clarke^ becaufe he had affirmed in the
paffage above-cited, that, " as God was not
" obliged to make all his creatures equal, or
" to make men angels, or to endow all men
'' with the fame capacities and faculties ; fo
*^ he was not bound to make all men capable
" of thtfame degree, or the fame kind of hap-
'' pinefs 5 or to afford all men the very fame

" mean&

8o T^e ufefuhefs and truth of the

«' vieans and opportunities of obtaining it 5"
to reprefent tkefe, I fay, becaufe he had af-
ferted this, as his principles, that ^' God
" made feme people his favourites, without
" any confideration of their merits 5 and
" merely becaufe they believe certain opinio
*' ons taught in that country, w^here they
" happen to be born ; while others, far the
" greater number, {hall, from age to age,
" want this favour ; not upon the account
*' of their demerits, but becaufe deftin'd to
" live in places, where God, who always ads
" from motives of infinite wifdom and good-
" nefs, thought it beft to conceal from th^m
*' all fuch opinions * s" and that, " all who
*' are equally fincere, are 7iot equally accepta-
" ble to God "f -y' and upon this entirely falfe
account of them, defcribes his principles as
" inconfiftent with the charafter of God as a
" being of unlimited benevolence, and 'with
" his being no rejpe5ler of perfons %^' and the
like ; fuch a condudt may juftly be complained
of as unfair and diftngenuous. And I make
no doubt, but that though fuch little arts in
controverfy, as the framing fenfes for our an-
tagonifts which vye can eafily harafigue againft
and expofe, fenfes, which their words even by
torturing cannot be made to fpeak, may be a
means of impofing upon the vulgar^'SiuA uponju-
perficial thinkers who never examine any thing
thoroughly, and confequently, whatever their
outward circumftances may be, are in point

* P. 409. t ^* 41 3^ t ^« 409? 410, 5cc.

of

Chrijllan rewlation defended. 8 1

of reafon znA found judgment ^ very little, if
any thing, above the rank of the vulgar ;
wife men, and impartial inquirers after truth,
will efteem them to be, what they really
are, the weak fupports of a feeble and totter^
ing caufe^ and do the writers the jullice they
deferve.

O tJ R author obferves farther upon this
head, that " when God ads as governour of
" the imiverje, his laws are alike defign'd for
" all under his government ; that is, all man-
" kind : and confequencly, what equally
" concerns all, muft be equally knowable by
" all *." If he means, that God cannot, as
the governour of the univerfe^ afford fome men
clearer notions of their duty than others, or
reveal his will to fome parts of the world,
and deny that favour to the reft ; I need
fay nothing to it, having already fhevvn the
contrary. God, as the governour of the
world, makes a vaft difference between his
creatures -, and even the laws of morality are
hot equally knowable to all, great numbers la-
bouring under fucn difficulties, that their ig-
norance, even of important branches of na-
tural religion, feems to be almoft invincible.
From whence 'tis plain, that wl)at might be
equally ufeful to ALL is not granted to ALL j
or, in other words, all have not in one fenfe
Jiifficient means (fuch means as are likely to be
effectual) to difcover it. But if he means,

? P. m^

G that

82 The tifefiihiefs and truth of the

that all are capable of knowing the laws of
God, fo far as the knowle'dge of them is ne-
cefTary to render them acceptable to him,
this is granted j but what doth it prove ?
Why only, that the knowledge of any parti-
cular revelation is not neceffary to thofe, to
whom that revelation Is not given. He adds,
" And If theunlverfallty of a law be the on-
" ly certain mark of Its coming from the go-
" vcrnour of mankind ; how can we be cer-
" tain, that, w^hlch wants this mark, comes
" from him -|- ?" i. e. if we apply it to th@
prefent argument, if nothing can be a divine
revelation but what is made known univerfal-
ly^ we cannot h^Jure that any thing which is
not made known univerfally is a divine reve-
lation y or thus, if a revelation muft be uni-
verfal, it muft be univerfal : a moft certain,
and felf-evident truth! If this author will be
fo good, inflead of afferting, to prove the
premifes, the confequence, we allow, will
make itfelf.

Very much to the fame purpofe is the
following piece of reafoning, equally particU"
lar^ and remarkable i *' If God was always
*' willing, that ALL men fhould come to the
*' knowledge of the true religion, and the
'' Chriftian religion be the only true and ab-

" folutely perfed: religion \ it follows,

'' that the Chriftian religion has exifted from
*' the beginning •, and that God, both then,

+ P. iji;-

" and

Chrtjitafi reflation defended. 85

^^ and ever fince, has continued to give all
" mankind fufEcient means to know it) and
*' that 'tis their duty to know, believe, pro-
fefs, and pradlfe it*." Here the ingenious
author afferts, that if God was always willing^
that all me?iJhould come to the knowledge of the
true religion^ he muft always have given them
fuch fiifficient means to know it^ as made ic
their duty to know ^ believe, profefs, and pra5iife
it : fo that nothing, but what it has been the
duty of ALL mankind^ in all ages, to know^
believe^ profefs, ajid praMife^ can, in his opi-
nion, be that true religion, which God was
willing that all Jhould come to the knowledge of
i would afk then, has it been the dutyQi k\Au
mankind, at all times, and in every part of the
world, to know all the branches of naturc.1
religion ? If it has, and he means by their
duty, what is the moft obvious and only intelli^
gible fenfe of the word, that God juftly re-
quires it of them as necejfary to procure bis
acceptance, the confequence will be, that all
idolaters, all xht fuperjiitious, and all who e-
ver entertained unworthy and dif^onourable
thoughts of God, are abfolutely debarred the
divine favour , which, it it be the charity of
his religion of nature, is with me an infupe-
izhlQ prejudice againft it, and makes me fee
the higher value upon Chrijiianity, as allow-
ing its profeflbrs to entertain more ^^;^^ri??/i
and plea/i?7g fentiments concerning the ftate of
their fellow-creatures. And if it has not been

* P. 4^

G 2 the

84 ^^e tifefuhefs and truth of the

the duty of mankind, in all ages, and in e-
very part of the world, to know all the
branches of natural religion, his meaning can
be no more than this, that God has given
them fufficient ineam to know all he requires
xhty fiould know : but as this is nothing ^xV
and deter?ninate^ nothing that is particular
can be inferr'd from it. This, as far as I
can colledt from other parts of his book,
is really our author's fenfe ; and I chufe the
rather to think it fo, becaufe it is the moft
candid interpretation that can be put upon
his words.

L E T us confider now, what can be made
of his reafoning upon this foot. " If God
*' was always willing, that ALL men ihould
" come to the knowledge of the true reli-
" gion j'* /. e, fhould know all that he re-
quires of them as neceflary to fecure his fa-
vour, which is no one entire Jet of principles,
but may be very various according to their
different capacities, circumftances, and pre-
judices ; and " the Chriftian'' (which, fup-
pofing it to be nothing elfe but natural reli-
gion revived y is a uniform certain thing, and a
great deal more than God indifpejifably re-
quires all to know) *' be the only true re-
*' ligion; it follows, that the Chriftian re-
*' ligion has exifled from the beginning \* or
perhaps, that, in all the parts of it, it hardly
ever e:\ijied at all -, " and that God, both
** then, and ever fince, has, and has ?2ot^
*• continued to give all mankind fufficient

" means

Chrijlian revelation defended. 85^

" means to know ic ; and that 'tis^ a?id 'tis
" nof, their duty to knov/, believe, profefs,
" and pradtife it/* Upon our author's prin-
ciples, as I apprehend them, fincerity is the
only thing that is abfolutely infifted on to
render men acceptable to God, which does
not necejfarily imply in it the knowledge or
pradife of all the duties of natural religion
itfelf; nor confequently, that God hai given
all mankind fuch fufficient means to difcover
this true religion, as makes it their indifpen-?
fable duty to k?ioWj believe^ f^^fifi^ and pra^ife
it ; but quite the contrary.

Allowing however, that God was aU
"ways willing, that ALL men JJjould come to
the knowledge of the true religion, i.e. of fome
certain and determinate fyftem of principles
and duties, the confequence he would draw
from it is not in the leaft juft, or natural^
nor hardly intelligible. For natural religioa
was that true religion, which God from the be^
ginni?ig dejigned for all mankind, and which,
we will grant for the prefent, it was their
duty (having fufficient means in order to
that end, i, e. fuch means which, if they
were fmcere, muft be effectual) to hioWy be^
lieije, profefs, and pra5fife -, and if it had been
Jcnown and pradtifed as it ought, jt would
have been fufficient for their happinefs, and a
revelation would perhaps have been needlefs.
But does it follow from hence, that when
this excellent religion was corrupted y a reve-
lation might not be of great ufe 3 or, that if
G 3 God

t6 The ufefulnefs and tmth of the

God gave a revelation, it muft be juft the
religion of nature refior'd ; and that not one
fofitive precept could be added to it, though
with a view to be fubfervient to, and aid
and ftrengthen moral obligations ? At thi?
fate of inferring, we need not mind what
Jy\^r premifes are, but xn.2c^ jump at once to a
conclufion. I fhall fay no more to this
point now, becaufe I fhall have occafion to
cpnfider it more largely, when I come ;q
difcourfe of pfiiive duties.

CH AP<

Chrijltaii revelation defended. 87

CHAP. III.

Shewing^ that 'ztv have a fufficient pro**
bability^ even at this diflance^ of the
auchenticnefs, credibility, and puri-
ty of the hooks of the New Tefta-
tnent 3 and that the common people
are able to judge of the trtith^ and
tincorniptednefs of a traditional re-
ligion 5 ^tth an anfwer to the ar-
guments drawn from the change
of languages, the diflferent ufe of
words, the ikylc and ^hr3.k offcrip"
ture, ^c. to prove it to be an oh--
fcure^ perpJe^dy and tmcertahi
rule.

HAVING proved thus largely, thgt
notwithftanding ih^ fiijjiciency of rea«
fon, if rightly exercifedy to difcover all the
neceflary principles and duties of natural rcr.
ligion, an external revelation may be highly
ttfeful, when the light of nature is darkned^
and ignorance idolatry and fuperftition have o-
verfpread the world, which was undoubtedly
the cafe, when our bleffed Saviour appeared
to publifh his religion ; and having fully con-
fidered all our author's reafonings upon this
head-j vindicated tl^ conduft of providence

P 4 V^

8 8 l^he tifefidnefs and truth of the

in not making the Chriftian revelation miiver^
fal ', and fl:iewn what is the proper evidence
of the truth and divinity of any particular
revelation, and how thofe, to whom it was
given, might be fatisfied that it really came
from God : I proceed' to confider objecftions
of another kind, relating to the proof of it
in after-times^ the method of its ccnveyance^
and its authority and ufefulnefs as 2l Jlanding
rule. And,

In genera], it muft be own'd, that the evi-
dence, whatever it be, cannot befo flrong at a
confider able dijiance of tipe, as it was to thofe
to whom the revelation W2i^JirJl made Imewn^
and who fav/ with ibeir own eyes the miracles
that \yere perform'd in confirmation of it ^
the evidence of fenfe being undoubtedly
ftronger, in the nature of the thing irfelf,
f ban the moft unexceptionable tradition, How^
ever, if it can be fliewn, that we have now
all the probability that the thing is capable of,
^nd fuch a probability^ as aUvays determines
the alTent of rational men in other cafes, and
upon which ;t v^ould be thought very unrea-
fonable not to ad: in the common concerns of
life j every one that refleds mufi: think it his
|r)terefl: to embrace the Chriftian doftrine, and
pot only adts weakly, but runs a great hazard,
jf he refufes to be determiri'd by probability^
KQerely becaufe 'tis pojjlble the thing may be
ptherwife, and will not fubrnit to jiifficient
fmdence, becaufe he has not greater than ir^
(^fes of this nature can be juftly expeded. A

mai)

Chrijiim renjelation defended. 80

man may as well refolve to believe nothing
upon teftimony, nor even the reports of fenfe,
becaufe 'tis poffible thefe may deceive him,
and infill upon Jiri^ demonjlration for every
thing.

But the author of Chrijlianity &c. has
thrown together feveral things, to weaken
the probability of the truth of revelation to
us at this dijlance^ and to perfuade the world
that no great ftrefs can be laid upon it ; and
befides, that it is, upon many accounts, a ve-
ry obfcure and uncertain rule. Thefe I now
proceed to examine diftindlly, though indeed
almoft all this part might be trufted to fland
without any remarks, if none but perfons of
/thought and judgment were to read it ; it
being made up (as will appear in the fequel)
of general affertions, poflibilities, precarious
fuppofitions, fome of which the author him-
felf feems to fufpedl ; and which as they
cannot conclude againfl any thing, more thaa
they may conclude againfl: every thing that is
a matter of probability only, 'tis hard that aa
ingenuous writer {hould give us the trouble to
confute,

" If (fays he) it be but probable, that God
^* made any external revelation at all, it can
** be but probable, though perhaps not in
" in the fame degree of probability, that he
** made this or that revelation*/* This i«

*?. 184. ,

I very

9© 7loe ufefuJnefs and truth of the

very darkly exprefs'd, becaufe a probability
that God has aBually made a revelation can
be nothing elfe but the probability x)f fome
f articular revelation ; as this therefore is fo
very inaccurate and conjufed, I cannot appre-
hend it to be the ingenious author's fenfe. And
it is with me much more than a perhaps,
that if it was not antecedently probable,
which I fuppofe he means, that God would
make an external revelation (as I have already
(hewn it was not, and could not be, this being
a matter of pure favour in which the Divine
Being is abfolutely free) there might be a great
probability, that he had aElually made a reve-
lation. For if a dodlrine appeared in all the
parts of it to be worthy of God, and was
eftablifli'd by unqueftionable miracles, no man
could doubt its being divine, whether he had
any probable expeBation of fuch an extraordi-
nary interpofition of providence, or not ; un-
lefs it can be fhewn, that God is obliged to do
every thing for his creatures, that will be of
great ufe to them, in an extraordinary way, if,
by accident, they mifs of it in the natural and
ordinary ; or that he can beftow no favour
upon them out of the common courfe of
things, but what they have a particular rea-^
fon to exped:. Whereas in truth, its being
out of the common and general courfe is an
argitment, that however they might wijh^
and hope^ and prefume^ they could have no
probability that it would happen, if the ori-
ginal conflitution and frame of things, not-
V^ithftanding the accidental irregularities to

which

Chrtjltan rewJation defended. 9 1

which it is fubjeft, was, upon the whole,
fwt/e and good-, which all muft allow, who
proceed upon the principles of natural reli-
gion, and, confequently, it may be taken for
granted in the prefent argument.

But the reafon why the probability is fo
low, that God hath made this, or that, i, e.
in other words, any particular revelation, is,
that " this evidence all pretend to, fince,
" perhaps, there never was a time or place,
" where fome external revelation was not
*' believed, and its votaries equally confident,
^* that theirs was a true revelation ; which
** (hews how eafily mankind may in this point
^' be imposed on *." Let there have been
tvtvfo many pretences to a revelation, and let
the feveral pretenders be ever fo pojttive and
confident^ may there not be a rule by which it
can be judged, whether any particular reve^
lation be from God or no ? If it be worthy of
God, perfeftive of the redlitude and happi-
jiefs of human nature, and confirmed by nu-
merous and undeniable miracles; will not
this prove it to be of divine authority ? And
are not men, if they will examine, capable
of feeing this proof? The ingenious author
feems to argue,, as if the truth of a revelatioa
was to be decided by its being received and ac-
knowledged as fuch, and the confident pretenjion&
of thofe that embrace it ; and upon this foot
indeed, all muft be received, or none-y and
any particular one cannot be more probable than

* P. 184.

the

p 1 The ufefulnefs and truth of the

the reft. But let him not ^^/^^ arguments for
Others, and then confute them. If there
maybe, m the nature of things (which is all
that is contended for) a probability of the truth
of any particular revelation, it may appear as
ftrongly to all who confider it, let there be e-
ver fo rxiznyfalfe claims^ as if that particular
revelation iloo^ Jingle in its pretenfions.

He adds, " And as there can be no dc-
«' monftration of the revelation itfelf, fo nei-
** ther can there be any of its conveyance to
*' pofterity *." If he mtd^mftriB demonflra-
tion^ *tis granted; if only probability, which
one would judge he intends by the courfe of
his reafoning, it has been already proved,
that there may be probable evidence of the
truth of a revelation ; and I {hall now in-
quire, whether there may not be the fame of
its conveyance ? And as what this author has
advanced upon this head is not in any regular
orderj but fcatter'd up and down in feveral
parts of his book, I (hall endeavour, for the
greater clearnefs^ to reduce it to fome me-
thod; beginning with what he afTerts concern-
ing probability in general, that " the very
•' nature of it is fuch, that were it only left
*' to time, even that would wear it quite
*f out ; at leaft if it be true, what Ma-

thematicians pretend to demonftrate, viz.

that the probability of fads, depending on

human teftimony, muft gradually Icffen,
^^ in proportion to the diftance of time when

cc

«€

Chrijttan revelation defended, pj

" they were done */'. I need not, I think,
concern myfelf with this mathematical cal-
culation, and the rather, becaufe the inge-
nious author himfelf does not feem to be in
earneft when he mentions it, and introduces
it as if he had but little dependence upon it ;
At leaji if it be true^ &cc, I would only afk
therefore, whether 1700 years will, in his
opinion, quite wear out this probability ; or
leffen it to fuch a degree, as that fads related
in hiftories, at that diftance, are not to be
depended on ? And whether he will readily
admit, that this rule fhall be applied indif-
ferently to ALL antient hiftories ? Whether,
for inftance, he has the leaft doubt about the
authenticnefs of Cafars Commentaries^ which
were wrote before any of the books of the
new teftament ? Nay, whether he doubts of
the truth of fome hiftories of greater anti^
quity ? The putting thefe queftions would,
I am perfuaded, be thought impertinent and
ridiculous^ were we not forc'd to it by fome
modern writers, who make it their bufinefs
to coUedl together all they can meet with, in
order to furnifli out a plaufible Jlory againft
revelation.

The difpute is not, whether the probabi-
lity was not greater to thofe who were either
contemporaries^ or lived within a few years after
fuch antient hiftories were wrote ; but only,
whether allowing that it was, we may not

* p. 185.

have

^4 The nfeftilnefs and truth of the

liave fuch a degree of probability as isfufficieni
to determine our affent, a probability that
may be depended on^ that removes all doubty
and upon which, even awife man would ven-
ture confiderably ? If fo, this is fufScient to
juftify our belief of Chriftianity^ and afting
accordingly. And for the truth of this, I
appeal even to the advocates for natural reli-
gion in oppofition to revelation, who, I make
no doubt, will readily allow it, with refped:
to any other books befides thofe of the New
Tejiament'y and every man will find, if he
confults what pafTes in his own mind, that he
IS not difpos'd to doubt of the authenticnefi
of any books of equal antiquity with thefe,
if they are fupported by an unherfal and un»
Contejied tradition.

Indeed there is a great difference be*
tween oral tradition, and written. Things
which depend entirely on the former may
be more eafily corrupted, or loft ; fads may
lofe fome of their moft ?naterial circiimjlances^
or be greatly exaggerated \ and 'tis hardly
pofTible, that doftrines fhould be exaBly re-
membered, and tranfmitted down as they
were taught j/^^r/? ; or men may think it of
no importance to ftick to the original '<n ox A^^
if they preferve their general fenfe, which
being to every man juft as he apprehends it,
falje com?ne7its may eafily pafs for the dodrines
themfelves ; or elfe they may alter tnjenjibly.
But when they are committed to writing, if
we can prove, that the books which contain

an

Chrijiian rewtatton defended, py

an account of them are authentic^ and the
hiftorians perfons of fufficient capacity for the
work they undertook, and of integrity ^ and
that fuch writings are not corrupted fo as to
obfcure and pervert the general fenfe and de-
lign of the authors, or neceffarily to lead us
into miftakes in important points r if we can
prove this, I fay, we may, at this diftance,
have the immediate and diredl teftimony, not
only of perfons who were able to inform
themfelvGs fully of the fadls which they re-
late, but even of eye-witnefesy and confe-
quently 2i fufficient probability of the truth of
thefe fadts. And unlefs we allow this, we
deftroy the credit and ufe of all the valuable
remains of antient hijiory. But 'tis fcarcc
poffible to be ferious upon this argument
with men, who cannot themfelves heartily be-^
lieve there is any thing in it. Had the fame
things been faid to invalidate the authority of
Tacitus or Livyy thefe very perfons would
have made it the iiibjedt of their mirth and
ridicule. And they may depend upon it, (and
I am perfuaded are too wtje to make the ex-
periment) that if they will but be honejl^ and
true to their principle, and apply it in tho
fame manner to common books of eftablifli'd re-
putation, which it is not mens intereji to dif-
pute, as they do to the gofpel-hijlory^ they
themfelves will meet with the {zva^juji treat-
ment. In the mean time it is to be hoped^
that the impartial world, from a regard to
truth and jujiice in general, will not fail to
(hew their diflike of fuch abfurd reafoning$

when

p 6 The tifefiilnefs and truth of the

when made ufe of againft revelation, which
in any other cafe they would freely and unani-^
moujly condemn.

And now, the mere antiquity of th^
books of the New Teftament being no ar-
gument againft the probability of the fa6ts
related in them, even to us at this diftanct
of time ; nothing remains but to (hew, that
they are authentic and genuine^ and contain a
credible hifiory. And I prefume, that if the
fame evidence be produced, as paffes for the
authenticnefs and credibility of other books
of as old a date, it will be allow'd to be fuffi--
cient ; fince 'tis a probability that all readily
acquiefce in, where religion and party-inter efl
are out of the queftion, and that determines
the conduft of the wifeft, when a higher
cannot be had, in the moft important fcenes
of life.

The author of Chriflianity &c. feems to
have a ftrong fufpicion of forgery, and fre-
quently infmuates it, becaufe we have thef©
books '' through the hands of men, who not
" only in the dark ages of the church, but
" even in the beginning, if we may judge by
" the number of corrupted paffages, and
" even forg'd books, were capable of any pious
" fraud *." Whether the number of corrupted
pajjdges be fo great as is here intimated, will
be confider'd hereafter j at prefent^ 'tis only to

my

Chrtjlian revelation defended. 97

my purpofe to obferve, that there is no direct
evidejice pretended to, that the books of the
New Teftament were forg'd, but only be-
caufe fomething of this kind was done, a
foJ]ihility that it may be fo. But what will
this prove ? Is it fo much as the (hew of a
juji conclufion, that becaufe fome endeavour'd
to impofe feign*d books upon the world under
the name of Matthew, or Paul, there are
none extant which were really wrote by them,
or that particular books, which were never
queftioned in any age, are forgd ? Wife men
are not much influenc'd by mere poffibilities^
becaufe the confequence would be, that they
muft doubt of almoft every thing. And all
the effect it can have upon fuch, in the pre-
fent cafe, is, to put them upon ufing a pru-
dent caution that they be not impos'd on ; and
then, they may have as rational fatisfadtion
that particular books are authe?itic and gemi-
ine, as they could, if no fuch fo/gcries had
ever been committed.

For either there can be no proof that
any books are genuine becaufe fome have been
forgd, which will not be faid ; or clfe, there
mufl be a jpecial reafon why if fome books
are forg'd under the name of a fdrticular
author, no books under that na??je can be ge-
nuine. But how can this affedl the credit
of a writing under the name of Pa.^l, any
more than of one under Ca/arsn2ime, if the
pojitive evide?2ce of the authenticnefs of both
be equal ? If it be faid, that the evidence

H cannot

98 The vfefiihefs and truth of the

cannot be equal, bccaufe there have been
forg'd books under Pau!\ name, but not un-
der Ccr;ar\ ; and this begets a fujpicion con-
cerning the one, which is not natural con-
cerning the other. I anfwer, that the ground
of this fufpicion, though there be an aftual
forgery prov'd and deteded, is but a bare
poljibiiity that there maybe other forgeries, a-
gainO: all hijhrical c'-jidence \ and this is pofli-
ble with relpedl: to Ccejars writings, as well
as St. PauPs,

But in truth, the dete^ion of fome forg'd
writings under the names of theApoftles ra-
ther CG?iJirms, than in the leaft weakeris^ the
authenticnefs of fuch as were never quefiiorid^
and agalnft which, we cannot find, that any
thing of moment was ever objeded. For cheats
difcover'd had a natural tendency to make
men more cautious and ijoary \ and the import-
ance of the thing itfelf, as it relates to reli-
gion, which, in the opinion of all the think-
ing honeft part of mankind, is the moft/^/-
cred concern in the world, would make them
more upon their guard. And 'tis plain, by
the inftances of their diHgence and fuccefs in
deteding /(?/7/^ frauds^ that as they thought it
a thing of great moment not to be imposed
on with relped to the genuine records of
Chriflianity ; they wanted neither capacity^
nor ijiclinntion, to diflinguii'h between thofe
books which were authentic, and thofe which
were not; imd 10 QX^oiz counterfeits. Feign'd
writings m;glit eajily be difccvcrd h\Ji?iceredd\d

ifi-

Chrtftian jren)etation defended, pp

inquifttive perfons, at the time when they
were firft palm'd upon the world ; and if
any were fo wicked, as to endeavour to make
fuch writings pafs for the genuine works of
Apojlolic and i?ijpird men, 'tis hardly poflibie
they could be univerfally received, unlefs we
fuppofe, that all the profeflbrs of Chriftianity
were an ignorant^ tricking^ faithlefs genera*-
tion, without either /d'/7/t% ox integrity -, which
is in itfelf fo mean and ungenerous a refledion,
if it did not contradid: the beft accounts of
hillory, that every adverfary of revelation,
who pretends to the character of a gejitleman,
fhould be a&am'd of it.

Besides, forgeries were the more likely
to be deteded, becaufe in the earlieft ages
there were different fe^s of Chriftians, who
Si^xt jpiei upon one another. And I may
add, that 'tis extremely difficult to fix any
time when fuch impojlur^s could be fafeiy at-
tempted. For if books had been forged un-
der the names of the Apoftles in their life-
times^ they themfelves would foon have put
a flop to the cheat. If immediately after their
deceafey it mud: have been an eafy matter to
know, whether fuch books were authentic,,
or nor. For perfons very feldom leave any
thing of this kind behind them, without
co?nnni?iicati?2gy zxid giving dire^ions about it,
to fome or other of their intimate friends^
Nay, when writings were of great impor-
tance, and defigned for the general life of the
Chriftian world, 'tis very probable, that the

H 2 au-

1 00 ^he ufefnlnefs and truth of the

authors of them would have declared their
intentions fiiblicly, that fo all might be ap-
prized of it ; and that they would have been
free and open to every ChriJIia72S perufal, both
for the advantage they might receive from
them, and to prevent 'A\ Jiijpicion of impofiure.
The hand-writing might be compar'd with
other undoubted originah ; and the jiyle^ Jen-
iiment, and Jpirit of the performance would
go a great way towards fixing its real author.
Or if he employ'd an Ama7iuenjis^ 'tis not to
be fuppofed (it being contrary to what is
pradifed by all mankind in matters of confe-
quence) but that fufficient care was taken to
convince the world that it was wrote by hh
dire^ion : and no wife man would receive it
without fome proper credentials of this kind.
That St. Paul, in particular, took this me-
thod, that fo the authority of his epiftles
might not be difputed, is evident from thefe
words in his 2'^ epiftle to the TkejJalo7iia7is :
T/je falutatic72 of P-du\witb my oi£?i hand^ "which
is the toke7i iTt every epifl/e-, Jo I write *. And
with refped to the epillles that go under his
name it may be obferved moreover, that 'tis
abfolutely improbable they were forg'd in the
time we arc now fpeaking of ^ becaufe all of
them, except thofe to Timothy^ 7'itus, and
Fhile7}io7i, were directed to very noted churches
in la?^gc and populous cities, and confequently
mull: have been heard of and known before
his death i or elfe an appeal might have been

* Chap.nl 17.

made

Chrijilan re^velatton defended. \ c i

made to thofe churches with the greateft eafe,
and their declaring that they never receiv'd
fuch epiftles, which 'tis natural to think they
would do vohmtaril}\ whether they were.ap-
peaFd to or no, muft immediately have de^
teBed the forgery. And if we remove the
fraud to 2i farther di[lance, it will not at all
fuit with the evidence we have of the greater
antiquity of the books of the New Tefta-
ment, from writings that were extant before
any (uch fiippofcable period^ in which they are
exprejly cited. Thefe things I offer not as
conclufive proofs, but only as ftrong pre-
fumptions, which, taken altogether, render
it far more probable than the contrary can be
fliewn to be, that the books of the New
Teftament are genuine.

But the probability rifes a great deal
higher when we confider, that with refped:
to the far greater part, "viz. the four go/pels^
the a&s of the apo/iles^ thirteen cpijlles of Paul,
the fir ft epijlle of Peter, and the fir ft of John,
we have all (h^ pofitive evide?2ce that the nature
of the cafe will bear. For to prove chat they
arc juftly attributed to the perfons under
whofe names we receive them, there is the
univerfal confent of antiquity. They were,
feveral of them, quoted as theirs by contc?n-
poraries^ in the very age in which they were
wrote, and all in the immediately jucceeding
ages, and have, as far as appears, been con-
ftantly acknowledg'd in that charadler, both
by friends and enemies. And I would afk
H 3 now.

I o 2 Tli^e tifcftilnefs and truth of the

now, fince no man can pretend to affign any
-.one internal mark of forgery, what better e-
vidence we have, nay indeed what higher e-
vidence there can be, in the nature of the
things that Cicero, Julius Ccefar, or any other
Heathen writers, were the authors of thofe
tooks which go under their napies, than fuch
an univcrfal and imdifpnted tradition.

But fuppofing the books of the Nev^
-Teflament to be authentic and genuine, what
proof have we that they are a credible hijiory ?
The greateft that can reafonably be defued.
for,

J. There is a very ftrong probability,
jhat the perfons who related the extraordir
nary fi(fls contained in them were not thenir
Jelves impojedon. For of the four evangelifts,
'I.WO at lea ft, viz. Matthew, and John, were
eye-'witnejjes', and can any hiflorian record any
thing upon better ajGTurance of its truth, than
the evidence of his own feiifes ? It may be fa id,
fthat this evidence ought indeed to be admit-
ired with refpecl to all common events, but we
rnuft be cautious that we do not truft the
fenfes of others too far in cafes that ^vt fuper^
patural ; hzzzv^kfancful and enthufafiicvntn
Jiave^ \n all ages, be.en very credulous this
M^ay, and equally pofitive and confidejit : or
elfe, it could be no great difficulty for a skilful
perfpnto impole upon fuch i lit ter ate rude ^to--
jp!e as the Apoftles, who were altogether un-
^pcjuainted with the powers of nature, and

pafs

Chrtjliaji revelation defended, 105

pafs off ibms fecret, and to them un-
ufual, operations of natural caujes for real
miracles.

To which it may be replied in behalf of
the two writers above-mencion'd, that there
is not the leaft reafon befides their belief of
the miracles related in their hiftory, (and to
give this as reafon is taking the very thing in
difpute for granted) to charge them with
credulity and entbufiafm ; and that the apof-
tles in general are very much in)iu*d, when
they are repreiented as perfons grojly ignorant \
which has been carried too far even by fome
who have wrote excellent defences of Chrifti-
anity, in order to render the propagation of
the gofpel, by fuch inftruments, the more
furprizirig and marvellous. For let any man
read PauN defences of himfclf recorded in
t\\Q A^^ of the Apoftles., and his epiilles, and
he will find fuch a knowledge of mankind,
fuch an artful genteel and happy addrefs, as
argue the author to have Audied human na-
ture carefully^ and made the ivifeft obferva-
tions upon it, together with fuch acutenefi
2ini /Irengfh of reafoning, as few writers can
pretend to. Nay, let him read the epiftle of
James, one of the illiterate apoftles, (of the
authenticnefs of which I can fee no juft
ground to doubt, for reafons which will be
mentioned when I come to fpeak of the con-
troverted books) and even there he will meet
with fuch judkious moral refledions, fuch
a propriety^ beauty, and elevation of thought,

H 4 as

1 04 ^/^^ tifefiihefs and truth of the

as are very much above the capacity of the
fiJJ^ermen and mechanics of this age, and the
farthefl that can be from the firain of an eur-
ihufiajl.

A G A I N, feveral of our Saviour's miracles
were of fiich a nature, as cannot be fuppofed
to have been merely imaginary^ and in which
the mod enthujiajlical could not w.ell be de-
jceiv'd, fuch as curing inveterate didempers by
a "wordy raifing the dcad^ &c. and are evident-
ly above all the kncivn powers and laws of
nature.

But let us confider the cafe more parti-
cularly with refped to the reJiirreBion of
Chrift, whichj together with its confequen-
ces, is the chief ftrength of the Chriftian
caufe; and if it be once prov'd, confirms the
reality of all the miracles faid to be per.-
form'd by him in his life-time^ and confer
quently all the preceding parts pf the gofpel-
hiftory. Now 'tis plain, that the Apollles af
their mafler's death thought all their hopes
were loft, and did not expe^his refurre<5tion ;
and when they rcceiv'd the firft report of it^
M^ere not forward to believe it : nay, one of
them, viz. Thomas^ (as is attefted by an eye-
•witnefs *) was io jcriipuloiis^ as to infifl upon
the nicefi: fcrutiny, and the ftritSell proof
that the moft- ^prudent and cautious of our
modern unbelvcyers cpuld be tempted to

? John XX. 2. J,

de-

Chrtjllan revelation defended. 105

fkfire j for he would not believe, till by
handling the wounds made in our Lord's
crucified body he v^as convinced that there
was a real reJurre5iion, and that his fenfes
were not impos'd upon by an airy phayitom :
io that 'tis utterly improbable that they were
deceived by a too hajiy credulity. And befides,
they had fuch a perfeB remembrmice of their
mailer's perfon, with whom they had con-
verfed intimately for feveral years, that they
could not take another for him ; or if this
was pofiible, had he only made them one^ and
that a (l:)ort and tranjient vifit, it could not be
the cafe, as the circumftances of the fadt are
related ; for he not only fubmitted to be felt
and examind^ but to give them the greateft
fecurity imaginable againft a frauds appeared
to them ojten^ and tarried a con/tderahle
time^ eat^ and drink^ and conversed freely
with them, for the fpace of forty days ;
and if all thefe things might be tranfaded
in a kind of dream, and be nothing but the
reveries of a diftemper'd imagination, 'twill
be impoffible for any man to prove that he is
ever thoroughly awake. And fince the charge
of credulity and enthufiafm fails, will the moft
confident oppofers of revelation take upon
thern to fay, that this refurredion was not a
true 2ind proper miracle?

Let me add farther, that with refped; to
the miraculous gifts of the Holy Ghoft, we
have the accounts from Luke in the adls of
fhe apoftlcs, ^nd Paul in his epiftles, who

were

1 o6 The nfefidnefs and truth of the

were both not only eye-ivitnejfes^ but the very
perfons pojfefsd of thefe extraordinary pow-
ers. And the nature of the thing itfelf (as
to fome of thefe powers at leaft) happens to
be fuch, as will not admit of a deception.
For the weakeji enthnjiaft may know (for in-
ftance) as certainly, and without a poflibi-
lity of being imposed on, whether he is ena-
bled, all of a Judden, to fpeak languages he
never learn*d intelligibly ^ and eafily-y he may,
I fay, as certainly know this, as the wifeji
^ndifoberefl reafoner^ and the greateji philofo-
pher^ that ever liv'd.

All this, it may be faid, only proves,
that thefe writers were not themfelves imposed
on, in the accounts they have given us of
the miracles by which Chriftianity was con-
firmed; but what probability have we that
they have made a juft relation of our Savi-
curs difcourfes^ and confequently of the fub-
ftance of the Cbri/lian Do5lrine? Why in
this, they teftified only of what they heard^
as in the other cafe, of what they faw. To
thefe difcourfes 'tis very likely they gave the
utmoft attention, and heard them for the main
frequently repeated-, by which means they
would make the deeper imprejjion upon their
minds, and be more eajily remember'd. And
if the hiftory of the miracles be true, there
is no difficulty at all in fuppofing, that where
their memories faiVdy they were extraordina-
rily affifted in recoUedting the fermons and
parables of Chrift, fo far as w^s necejfary to

give

Chri/lian reflation defended. \ 07

give a complete view of his religion, and ena-
ble them to teach and publifli the fame doc^
trifle after his deceafe. Let us therefore, hav-
ing briefly confider'd the capacity of the gof-
peUhiflorians to be perfectly informed of all
the fadrs which they relate, proceed to exa-
piiae.

2. What may be faid for their integrity^
ox in other words what probability there is,
that as they were not deceivd themfehes, they
would not ifnpofe on others -, by which we
{hall eflabliQi, beyond all juft exception, the
truth of their hiftory. And if we look into
the hiftory itfelf, we find an air of honejiy
and impartiality running thro' the whole of
it. The great defign of it, in all its parts,
is to recommend the ftrifteft truth and fide-
lity^ and, in general, the nobleft perfeftion
of virtue and true goodnefs. The writers
pundually relate not only fuch things as
redounded to their mafter's honour^ but feve-
ral other circumftances, which in the opi-
nion of the world, and according to vulgar
prejudices, had a quite different afpeB.^ fuch
as the ohjcurity and 7neamtefs of his birth and
parentage, his low dejpicable condition in life,
and the like; and are very particular in re-
counting their own failings with all their ag-
gravations, their ignorance and dullnefi of ap^
prebejificn, their cowardice in deferting their
mafter, and Peters abfolute denial of him with
horrid oaths and imprecations. This is very
fnuch like the artlefs Jimplicity of upright and
I difin-

1 o 8 The tifefuhefs and truth of the

difinterefted men. But as 'tis poflible it
might be put on, to procure themfelves the
reputation of well-mea?iing and credible hifto-
rians, I fhall lay no more ftrefs upon it than
it deferves; and confider it not as dire(ft
proof, but as a circumftance that looks welU
and, in conjunftion with others, mull have
its weight. Let us inquire therefore what
was their general charafter. And,

It appears from all accounts, that they
were perfons of ftridt and exemplary virtue,
againjft the integrity of whofe condud: upon
the wboky nothing of moment was ever urg'd
by the moft malicious enemies of Chriftianity,
which certainly gives great ftrength to their
teftimony. And the force of this argument
is very much increased by obferving, that
they could have no worldly intereji to pro-
mote by publifhing fuch falfe accounts. They
had no profpedt of honour to allure their
ambition^ nor of riches to gratify their cove"
toufnefs^ nor of eafe and pleafure to fuit a
tafte for indolence and luxury -y but on the
contrary, were oblig d to pradife humility^
mortification^ and felf-d^nialy and the appear^
ance of every virtue, which could not but be
a very uneafy reftraint to men of corrupt and
vicious minds; and as their dodtrine over-
turned the forms of religion that were efta-
blifh'd in all Nations^ and contradifted the
general prejudices and vices of the world, they
were fure of reproaches and fufferings j (not
only 2LS the probable confe^uences of their per-

fifting

Chr'ijllan revelation defended. \ op

filling to declare the Chriftian dodlrine, but
confequences of which their mafter had ex^
prejly forewarn'd them) all which they unani-
moufly, courageoufly, and chearfully endured,
and gave the highe/i proof of an injlexible
hoiiejtyy by dying to vindicate the truth of
their teflimony.

I DO not fuppofe, that mens fuffering, or
even dying, in defence of any particular re-
ligion is in itfelf an argument of the truth
of it > but 'tis the ftrongeft probability in the
world that they believe it to be true. For to
fuppofe feveral perfons to have entered into
a confederacy to lofe their all, and expofe
themfelves to contempt, lofs of liberty, tor-
ments and death, for the fake of attefting
what they knew to be a falfhoody from which
therefore they could expedl no poffible ad-
vantage in another life to recompenfe their
miferies here s to fuppofe them, I fay, not
to be pufli'd on by the heat of a falfe reli^
gious enthujiafm, but to be deliberate^ cooly and
injlexible in iuch a purpofe as this ; and con-
fequently to have entirely extinguilhed that
love of eafe, and averfion to pain and mifery,
which are io Jirong and univerfal in human
nature J is fuppofing both againft its reafon
and paJJionSy and againft the common expe^
rience and obfervation of mankind. And in
the prefent cafe, if the Apoftles fisemfelves be-
lievd the extraordinary fads which they have
related, they muft have been true; becaufe
the circumftances that attended them have

been

1 1 o T^he iifefulnefs and truth of the

been fhewn to be fuch, that they eould not
be impos'd upon.

If, thereforCj it be not unfuitable to our,
wifeft notions of the fupreme Being, to fup-
pofe him to take compaffion on the ignorance
and corriiptloji of his reafonable creatures, and
make at a?iy time an extraordinary revelation
of his mind and will; if fuch a revelation
was highly for the advantage of mankind in
their corrupt and degenerate circumflances 5
and if the Cbriliian dodlrine (as it is convey'd
down to us in the writings of thofe who
heard it from Chrifl himfelf, and were ap-
pointed to publifh it throughout the world) be
in all refpedts ^worthy of God^ and confequent-
ly worthy aBually to be this revelation; the
contrary to which has never yet been proved
by the moft learned and judicious of its ad-
verfaries ; we are certainly under the ftrongeft
obligations to believe the miraculous fads by
■which it is fupported, upon the credible tejli-
viony above-mention'd. For in no cafe that
depends upon teftimony can we have flronger
evidence of the truth of a fadt than this, that
'tis related by eye-'wit?iej[fes, or a5iors in it,
and perfons of ejtablijh'd veracity. And if
we refufe to admit it upon fu^h evidence,
when there is nothing in the abflraB nature
of the thing itfelf to invalidate their tefti-
mony, we deftroy the credibility of all a7i-
tiet2t biftories^ and can indeed believe nothing
upon tradition or tejtimony^ nothing but what
is fubjeded to our ovfujhifcs.

Nay

Chrijltan revelation defended. 1 1 1

Nay farther, as the ingenious Dr. 7^j5^/
has very juftly obferved, * Since " the ac-
" counts which the Evangelifts have given
" us in their writings, are of things which
'' they faw, and heard themfelves, or had
'* from thofe whodid fo;'* fince " they lived
" in the time and place, when and where
" the things which they write of were pub-
" lickly tranfadted ; their writings defervc
" greatcf credit than any other writings what-
^' ever. For how few of thofe things, re-
" lated by other hiftorians, are fuch as they
" themfelves were prefent at, and faw? *Tis
" needlefs to mention Herodotus, Diodorus
" Siculus, Uvy, Sueto?imSy CurtiuSy and o-
" ther hiftorians who have given us an ac-
" count of the AJJyrian or Perfiany the Greek
*' or Roman affairs > and who have wrote of
" things that were done many ages before
'* they were born, and in fuch parts of the
" world as were very remote from their own
" habitations. I {hall only inftance in one
" writer, and that is Cornelius Tacitus^ m
*' that part of his hiftory, where he is giviog
" an account of the deftrudlion of Jerufalenty
" and takes occafion to tell us the whole
" ftory of the city and people of the "Jewi
" from their firft beginning. 'Tis fcarce
** credible how many groundlefs and chlldifli
*' tales, what ftupid and evidently falfe ac-
" counts that celebrated hiftorian has heap'd

* Eermans at BoyleV LeSlurt, p. 97,

*^ togc*

! 1 2 TThe ufefubiefs and truth of the

*' together, and which he might eafily have
" known to be fuch even in Roj}ie itfelf where
" he hv'd, from the great numbers of Jews
*^ of all forts and ranks which reforted thi-
*' ther, and efpecially from the hiftory of
*' JofephuSy which was then in being, and at
*' the emperor's command was repofited in
*' the publick library/'

T H u s we have feen, that 'tis highly pro-
bable the Jirjl propagators of the Chriftian re-
velation w^ere not impos'd on themfelves, and
did not defign to impofe on others. The
author of Chrijiianity &g. fuppofes, that
*' we ought to be certain, that they could
*^ not be impos'd on themfelves," and would
*' not impofe on others ; or ia other words,
** were infallible and impeccable *." But,
(i.) I don't fee how ahfolute infallibility can
be neceffary in order to their giving fuch a
credible teftimony as no rational man can
doubt of; for none of the reports oi fenfe
are, ftridly fpeaking, infallible. Is not there-
fore the teftimony of cye-witJiejJeSy if we are
fatisfied they actually faw the things they re-
late, fufficient evidence in any cafe ? Shall
we rejedl a probability that they were not de-
ceiv'd, which in affairs of the greateft mo-
ment 'tis reckon'd madnefs to difpute, only
becaufe 'tis pojjible they might ? Men can no
more doubt of many things for which they
have only probable evidence, than they could

if

Chrijlian rewJation defended. \ \ j

if they had the moft certam and infallible de-
monftration. Indeed, what is it hut probabi--
lity that is the great Ipring of human adtions,
and determines our moft important perfuits ?
What but a credible teftimon)\ a teftimonv not
ftri(5tly infallible^ that decides in all courts of
judicature, where our moft valuable proper-
ties, and even life itfelf, are concern'd ? Is
it not then fufficient to eftablifli the credibi-
lity of the gofpel hiftorians, that the accounts
they give are of things which they faw^ and
heard \ and that to fuppofe they were im-
pos'd on renders the evidence oi Jenje itfelf
uncertain and precarious ? Or, muft we in-
fift, in this cafe alone, not only upon a good
probability that they were not, but an abfo-
iute impoifibility that they fhould be deceived?
Nothing can be more perverfe and imreajona--
ble. Again,

Why muft it be thought neceflary, to make
their teftimony credible, that they fliould be
impeccable ? As without their being ftridtly
infallible, we may have the higheft proba-
bility that they were not deceiv'd; fo, with-
out fuppofing they were impeccable^ we may
have fufficient affu ranee of their honejly.
Where is the man in the world that is im-
peccable? But is no man therefore to be be^
lievd? May we not be firmly perfuaded, upon
good grounds, that he has too much virtue
and generofity to deceive us, without know-
ing that he cajinot? And would it not be a
very ftrange conduct, if men oi approved inte-

I grity

1 14 The tifefiihefs and truth of the

grity were not credited^ even in cafes upon
which the happhiefs of life depends, only for
wanting a character that is too perfed: for
human nature in the prejhitjlate? Muft nor,
at this rate, all the biijmefs and commerce of
mankind, all mutual confidence^ and inter-
courfe oi good offices be fufpended, and every
one ftand f^ngle and heJpieJ\ in the midft of
fociety ? Nay, muft not focieties disband^
which we are fure can never be fupported
while there is univerfal jealoufy and difiruft ?
And let but the fame credit be given to the
teftimony of the Apoftles, of whom it has
been prov'd that they were perfons of great
fincerity and virtue, as is conftantly allow'd
to the teftimony of hojiefl ii?i exceptionable wit--
neffies in courts of judicature, and in all con-
cerns of human life, and we muft admit the
truth of their hiftory. For men have not
the leaft doubt of things which are thus at-
tefted, if they are not in themfelves incredi-
ble', they negotiate affairs, and run hazards
upon fuch a probability \ and therefore if they
were fair and impartial, they would not fcru-
ple to believe Chriftiajiity upon the fame evi-
dence, and would ad: as that belief direds.

But our author proceeds farther, and
advances fome things which are more im-
mediately to the purpofe of the prefent ar-
gument, as they diredly attack the integrity
of the gofpel-hiftorians. Thefe therefore
I fliall particularly confider, not for any
ftrength that I apprehend to be in the ob-
/ jedions

Chrijihn revelation defended. 1 1 J

je6lions themfelves, or becaufe I have fo mean
an opinion of this writer's good fenfe as to
imagine, that he himfclf believes there is any
great weight in them, but that nothing /j/^//-
Jihle may lb much as Jee?n to lie againft the
truth of their teflimony. *Tis needlefs to
infift largely upon what he urges, from our
Saviour's faying to thofe, who had prophefiedy
and cafi out devils in his name. Depart from
?7ie ye that work iniquity ^, viz. *' that nei-
" ther prophecies, nor miracles are abfolutc
" fecurities for men to depend on -f*," be-
caufe it may be granted they are not, if the
dodlrine that is taught be not in itfelf ratio-
nal, and worthy of God. And as prophe-
cies and miracles were only defigned to atteft
the truth of the doctrine, and not the honejly
and virtue of the perfons that preach'd it,
nothing can be inferr'd from hence that is
a real prejudice to Chriftianity ; efpecially if
we fuppofe, what was undeniably true with
refped: to Judas, as long as he had the power,
which this author fpeaks of, " of doing mi-
*' racles, even to the raifmg of the dead J,"
that they were not openly 2iV\d.fcandalouJly im-
moral ; and, confequently, that their vices
could not bring a dijhomur upon the religion
they propagated. Befides, how does this in
the leaft affed the credit of thofe writers, on
whofe accounts of Chriftianity we depend ?
Becaufe fome prophets, and perfons that did
miracles, might work i?2iquity ; are they prov-

;* Mat. 7. 2?5 2$. f P. 145. t Ihl^*.

I 2 ^

1 1 6 The tifefulnefs and truth of the

ed to be workers of htigiafy ? Or, becaufc
" one of the Apoftles betray'd his mailer
*' for the paltry fum of thirty pieces of fil-
c< ^gj. ^^'» inuft they all be thus dafe, unfaith^
ful^ and treacherous f

But " the other Apoftles not only fled,
** and deferred him, but the chief of them
" foj^l'Wore htm^ as often as he was ask'd
** about his being one of his followers j and
" he, as well as Barnabas ^ was afterwards
** guilty of a mean piece of d; Emulation.
" And Faid and Barnabas had fuch a Jlmrp
" CGnt€7ition, though about a very indifferent
" matter, as to caufe a feparation -f-." What
does all this tend to ? To deftroy the gene-
ral charader of the Apoftles as boneli and
well-defigning men, and prove that the hifto-
ries they wrote are not to be credited? Cer-
tainly no Inference can be more Jorcdy and
unnatural. For does a man's committing
one or two bafe actions in the whole courfe
of his life, tho attended with very heinous
aggravations, abfolutely deftroy his credity
when he has given the ftrongeft evidence of
his having repented of them, and pradtifed
ever after fuch a ftri^^ and inflexible virtue,
as no temptations, no hope ot worldly ad-
vantage, or fear of fufferings, could corrupt?
Is no allowance to be made for the frailty of
human nature, and fudden paffions which dif-
arm the mind, and render the fucccurs of rea^
[on ufelefs ? May not a perfon be fo furprizd

* P. 245. t U'td.

by

Chrijlian revelation defended. 1 17

by an unexpecfled temptation, as to betray the
caufe of virtue, who would fooner die, than
medicate and utter a cool deliberate fa 1 (hood ?
And was not this beyond difpute the cafe of
the Apoftles ?

I F when their grief had dtfpirited them,
and in the conflernation they were under at
feeing all their hopes of a temporal kingdom
diiappolnted, they fied, and deferted their
mafter ; they afterwards preach'd him bold-
ly, in defiance of all the terrors of the world,
and bore tl:Leir teftimony to the truth of his
dodrine, miracles, and refurre^flion, with a
noble contempt of dangers and death. If
Peter denied and forj^j^ore him^ it coft him
a deep and bitter repentance ; and this repen-
tance was demonftrated to be fincere by his
unlhaken Jleadinefs and conjLir,cy afterwar Is,
and chuiing deliberately to die ratiier than
again deny him. And if he^ as ivell as Bar-
nabas, liuas guilty of a tnea7i piece of i^'fjimu^
lation, to the betraying the liberty (.: rhe
Gentile converts, in compliance with the U ?-
nefs and prejudices of the Jews, it does nv.c
follow that this was defgrPd dijhonejiy-, mighc
it not be a mere error of judgment about the
prudential part of condud: ? And to flrength-
en this, which is by far the moA fair and
candid fiJppofition j was not his behaviour
upon the whole the reverfe of wilful falf-
hood ? Or is every one who has once or twice
diffembled and prevaricated, from a mijlake
jnoie probably, than a principle of infmce-^

I 3 rity

1 1 8 The ufefulnefs and truth of the

rity, a wuneis nor fit to be credited-, efpeci-
ally if when we view him in the general
courfe of his actions (which is the only juft
wzy of eftimating charaBers) he plainly ap-
pears to be a pei fon of hcnour and integrity^
and when all circumrtances confpire to con-
firm the truth of his teftimony ?

Notwithstanding thefe blemifhes
and faults in the lives of the Apoflles, we
may, I am perluaded, challenge the adver-
faries of Chriflianicy to produce v/irneflfes fo
credible to any fadt, in any dge^ or hijiory^ as
they ; men that overcame the ftrongeft pre-
judices againft the dodrine they embraced,
and propagated ; that aflTerted it in oppofi-
tion to all their interejh^ and without the
leaft diflant profpedt of konour^ or advantage ;
whom the cruelleft perfecuticns could not
dilcoiirage-, nay, who bravely dfd in defenfe
of ir. Let thofe, who now take an imgeneroiis
pleafure in aggravating their failings, confi-
jder the dijiculties they labour'd under, and
che uncG?nmo7i temptations with v/hich they
were obiig'd to encounter, and then afk them-
felves ferioufly, whether they know of any,
who they have reafon to believe, in fuch cir-
cumftances, would have had fewer ; and
whether upon the whole, they are not very
extraordinary examples of integrity and coii-

Even the weaknefs and cowardice they be-
fore difcover'd rather confirms than invali-
I dates

Chr'tjlian re^velathn defended. 1 1 9

dates the teftimony they gave afterwards.
For that the very fame pcrfons fhould adhere
inflexibly to the caufe of him whom they had
dej'erted, with nothing in expectation but dif-
grace and Juff'erings^ and dying the death of
makfaBors, can be accounted for no other
way than this, that they were fenfible of the
crime they had committed, and had arm'd
themfelves with the greater refolution. And
what could be fufficlent to animate and jiip^
port fiich a refolution, but a firm belief of
the truth of the dodtrine they preach'd?
What but their being convinced that it was
their indijpenfable duty to maintain and defend
it 3 and preferring wt'^at they apprehended to be
the caufe of true religion, and the retorma-
tion and happinefs of mankind, to all other
confideratiom ? There is no proof in the world
fo ftrong as this of mens being in eamefi ;
and to urge their equivocating, and being
afraid to own the truth in one or two in-^
ftances, as an argument why they are not
to be depended on, when they afferted and
maintained it to the hazard of their eafe^ liber-
ties, and lives, is urging contradiBiom to fup-
port each other. With refped to the Apof-
tles, the appearances of danger were not at
all leflen'd, but more near and ifnmediate.
And therefore, when we find thefe fame fear-
ful men, who had before manifefted fuch
weahiefs and piijillanijnity , infpir'd with an
invincible fortitude and cofijiancy -, we cannot
help fuppofing what has been already fug-
gefled, either that they were more fnnly
I 4 fer.

1 2 o T^he tf'fefuJnefs and truth of the

perfuaded of the trurh of Chriftianiry ; or
that when their fears berray'd them it was
thro' furprize, whereas their atier-condu6l,
in which they difcover'd fo much honefty
and intrepidity, was the refult of their deli-
berate ]ud<:^ment^ upon a full convidlion of
their neceflkv of iuch a behaviour ; or elfe,
that God afforded them extraordinary Jup-
ports in proportion to the greatnefs of their
trials, that they might bear up in publilhing
fo excellent and ujljul^. dodtrine as the Chrif-
tian revelation contaiii'd, againft all the op-
pofition that was made to it by the prejudices
and i/vVa of the world.

The objedion which the ingenious au-
thor makes againfl the characters of Faul
and Barnabas^ to leffen their credit as hijio"
riansy or ivitneffcs to the fads of Chriftianiry,
'uiz. that U^ey " had fuch a P:arp ccnten-
" tio72, tho about a very indifferent matter,
^' as to caufe a feparaiion," fcarce deferves
a grave anfwer. For ft^^fnefs^ heat, and ve-
hemence of femper, are very different things
from diJho7iefty ; .ind the proving againft a
p^rfon that he was apt to groiv ivarm in dil-
pute, and fometimes to quarrel with his befi
friends, would not (if his veracity was un-
blcm fh'd) be of the leaft weight, nor at all
^ffcd nis credit as a witnefs in any court of
judi ature. And yet this is much more than
'cuV, be tliewn to be included in the prefent
cafe. For the whole of the fad, as it is re-
laied ill ch.e apts of the Apoftles, amoynts tp

Orijiian revelation defended. 1 2 1
no more than this; that they differed once a-
bout the expediency of chufing a particular
perfon to be a companion in their travels
(which might not be quite fo indifferent a
matter as this author reprefents it) and were
each fo intent and eager upon gaining his
point, that they feparated upon it. But it
does not appear, that they managed the de-
bate in an indecent abufroe way, or that they
parted without a ^^xitQi friendjhip and ejleem
for each other,

And as to what he adds farther with re-
lation to St. PW, that " even he fays, ^The
" good that I would, I do not ; but the evil

" which I would noty that I do. But I fee

*' another law in my members, warring againjl
" the law of my mijid, and bringing me into
*' captivity to the law of Jin, which is in my
" members. And a great deal more to the
" fame purpofe -f 3" I am forry to obferve,
that it (hews a determined refolution, if poffi-
ble, to afperfe one of the great eft charaBers
in hiftory, whofe generous fervices for the
good of others, noble ardour in the caufe of
liberty, and inflexible felf denying virtue, none
of the pppofers of Chriftianity have ever ex^
ceeded, and few of them can pretend to equal
without the moft manifejl difadvantage. Even
2in ingenuous adverfary would take pleafure in
doing juftice to fuch extraordinary merit, and
pot entertain a thought of detrading from it ;

"^ 15.0m. vii. 15, 25. t p- ^s•

and

1 2 z The t^fefuJnefs and truth of the

and the very attempt to reprefent this excel-
lent Apoftle as a flave to his appetites^ influ-
enced by carnal views, and one that aded a-
^ainft the reafcn and judgment of his own
mind, muft fmk the reputation of any writer
with confiderate and impartial men.

But does he not exprefly afTert all this of
himfelf in the paffages referred to ? Our au-
thor indeed jeems to think fo, but it ap-
pears from many other inftances, as well as
this, that the excellency of his genius does
not lie in w^riting comments upon fcripture ;
but that on the contrary, he frequently quotes
independent paffages merely for their founds
and the appearance they make ; which would
be exclaimed againft as barbarous treatment of
any other writers^ and can ferve only to amufe
and confound an ignorant and inattentive rea-
der. And with refpedt to the inftance now
before us, 'tis plain to every one that reads
St. PauH epiftles with care^ and a defire to
tinderjland them, that he was a moft genteel
and tender wn-iter, and oftentimes fpeaks of
things, that might otherwife be ungrateful
and offenfive, in his own name^ when the
charadlers he gives belong entirely to others^
and not at all to himjelf. Thus in this very
epiftle to the Romans^ * If the tru^j of God
hath more abounded through my lye^ why am I
judged as a [inner ? i. e. not I Paul^ but I
who make the objedion. At other times, he

]|[ Chap. iii. 7^

puts

Chrtjltan revelation defended. \ 1 5

puts himfelf into defcriptions of the corrupt
and deplorable ftate of Gentile idolaters before
their converiion. And that we are to make
ufe of thh key to find out the true fenfe of
thofe paffages in the 7th chapter to the Ro-
mans^ which this author has abusd^ is evident
from hence ; that the defcription there given
is of a "-jicious man, who had pretty flrong
convidions of his duty, but acted againll the
light and didlates of conjcience ; of one whofe
pafiions were tco ftrong for his reafon, and
brought him into captivity \ who was carnal^
and fold under Jin \ a phrafe that always de-
notes a ftate of wilful 2.wdi habitual "w'xcktdn^k.
And befides the great abfurdity of fuppofing,
that St. Paul defign'd to reprefent his own
charaBer in this view, at the fame time that
]ie fet up for a reformer^ and therefore was
oblig'd to affed: the appearance at leaji of ex-
traordinary fandity ; befides this, I fay, that
he had not really fuch bad thoughts of him-
felf\ and confequently, that what he lays is
intended as a reprefentation of others, though
he fpeaks in his own na?ne, is plain, beyond
all difpute, from feveral paffages in his e-
piftles, in which 'tis undeniable he mufl mean
himfelf perjbnally ; becaufe he either vindi-
cates his own charaBer, or propofes himfelf
as an example for imitation, or appeals to thofe
to whom he wrote for his integrity. Thus
particularly, in his epiftle to the Tbe[]alo?tiam
he fays, Te are witne[fes, and God aljb, how
loolily^ andjujlly^ and unblameably we behavd

our--

I 2 4 The uftfulnefs and truth of the

oiirfelves among you that believe -f -f. To the
Corinthians, ^his is our rejoicing, thetejiimony
of our confcience, that in fmplicity and godly
Jincerity^ not with fleply wijdom^ but by the
grace of Gody or according to that excellent
and perfect rule of morality which is con-
tained in the gofpel, we have had our conver-
Jation in the world * j that he knew nothing by^
oragainft, himfelf-\", that he kept under his
bodyy and brought it iyito fubje6lion%. And to
mention no more, he reifents with a generous
fcorn and indgnation the fcandalous charge of
Ithofe, who reprefented him as walking after
thefiejh ; and declares, that though he walk' d
in thefejhy he did not walk after thefefl)^^.
Is it then at all natural to fuppofe, that he
meant himfelf, when he drew a charader
direftly the reverfe of this ; efpecially when
we find, that it was a very ufual thing with
him (as indeed it is common with writers
now) to fpeak in his own name things that
were entirely defign'd for others ; and when it
appears from the whole of his hift:ory, that
\\z jully deferv' d that all thofe things Ihould
be ^ffirm'd of him, which, notwithftanding
his great modefty, he was obliged to mention
in his own vindication^ and to filence the ca-
lumnies of his adverfaries ? Such a method of
explaining paffages is contrary to all rules of
fair interpretation ; and whatever other pur-
pofes it may ferve, is the way to m^ke any
author for ever unintelligible,

"tt 1 Ep, if. 10, * 2 Ep. i. 12. f I Ep, iv. 4.

% I Ep. 9. 27. ** 2 Cor. X. 2, 3»

It

Chrijtian ren)eIatio7i defended. 125

I T will be needlefs to take much notice
of what is farther alledg'd -f-f- from the ca-
tholic epiftle of St. Barnabas^ " That Jefus,
" when he chofe his Apoftles, which were
" afterwards to publifli his gofpelj took men
" who had been very great finners 5 that there-
** by he might plainly {hew, he came not to call
" the righteous^ but fmners to repentance *," be
the words ever fo much ftronger and fuller in
the original ^ \ or of the fcurrility of Celfus
(of which I choofe to give an Englijl:> tranjla^
tion^ that the unlearned reader may not think
there is any thing of argument in it) viz.
" that Jefus having picked up ten or eleven
** infamous men, the moft profligate publi-
" cans and fifhermen, flrol'd about the coun-
" try with them, demanding [or begging and
" mumping for] viduals in the moft bafe and
" (hameful manner \ ;" 'twill be needlefs, I
fay, to take much notice of this, becaufe
whatever their character was before they
became the followers of Chrift, they be-
hav'd afterwards^ in the general courfe of
their aftions, with the greateft honour and
integrity^ and gave fuch evidence of an in--
gtnuous temper of mind as few hiftories can

tt P. 49.

* Wake'/ Translation^ § 5. p. 272:

^ The words, a this author gives thtm m the Latin tranjla^
tion, are, p. 50. Jefum, afcitis decern undecimve famofis ho-
minibus, publicanis, nautifque nequilTimis, cum his ultro ci*
troque fugitalTe, corrogantcm cibos fordidc ac turpuer. Origen,
cont. Celfum, 1, i, p. 47

parallel.

I 2 6 The tifefiihefs and truth of the

parallel. When they bore witnefs to the truth
of Chriftlanity, their lives in the main were^
unexceptionable, nay, fit to be propos'd as
examples for the world to imitate. And no-
thing but an uncommon degree of honejiy and
rejolution could break fuch ftrong habits of
vice, and caufe fuch a prodigious alteration in
their condud:.

Nor do I think that what the ingenious
author adds, " in fupport of St. Barnabas^'
either confirms his account of them before
they were chofen to be Apoftles, or in the leafl
invalidates their teftimony, 'viz, " that they
" firft became Jefus's difciples upon temporal
" motives; and the belief of Chrift's tempo-
" ral kingdom was fo firmly rooted in them,
*' that Jefus neither during his life, nor even
" after his refurredion, was able to remove
'' it \r For does this prove that they were
the hafeft and vilcjl of men ? Nay, does their
falling in with the common error of their
country-men prove, even in general, that they
were bad men ? How could perfons of real
probity a7td virtue become the difciples of one,
v/hom they took to be their Mefliah, but
upon temporal motives, when they had no
notions of his kingdom but as a temporal
kingdom ? 'Tis plain, however, that though
they retained this falfe notion even after our
Saviour's refurrecflion, they were at length
convinced of their miftake, and propagated

t P. 5®.

his

Chrijltan revelation defended. 127

his dodrine without the leaft hope of prefer^
merit ^ or worldly advantage. And what better
evidence could they give of their honefty than
overcoming their flrongeft prejudices \ cor-
redling a favourite and darling J entiment^ up-
on which all their hopes were originally
grounded ; and adhering to the caufe of Chrift,
not only when the temporal motives upon
which they fet out ceas d to operate^ but in
defiance of the bittereft reproaches^ the greateft
abitfes 2indifufferings, and all the terrors of an
ignominious and cruel death ?

Thus have I particularly confider*d every
thing, that I know is urg'd by the author
oi Chrijiianity i)CC, againft the moral char adler
of the writers of the New Teftament, with a
view to weaken the credibility of their hiftory.
As this is a point of the higheft importance,
with which the truth of the Chrijlian religiofi
itfelf muft either ftand, or fall, I was not
willing to pafs by any part of it ; though
perhaps I fhall be cenfur*d for taking notice
of fome things, which may be thought too
trifling to deferve 2iferious animadverfion. And
it muft be a great pleafure to the friends of
Chriftianity, that the mofl critical and mali^
cious inquirers, who rake together all that
looks plaufible^ and flrain and exaggerate e-
very circumftance, can find fo few faults in
the lives of men, who were call'd to adt fo
nice a part, and met with fuch extraordinary
temptations and difficulties. Theirs, it muft
be remembered, in the whole extent of it,

was

i 2 8 The ufefulnefs and truth of the

was a part but once aBed ; and therefore we
can*t be fure, that the moft virtuous, who
ftruggle bravely with the common trials of
life, would behave well in it. And the grcateft
of their defefts are eafily to be accounted for
by fuppofing, that, in the beginning efpecial-
ly, they were liable to fur prizes^ from which
the moft honeji 2ind rejhlute are not always ex-*
empted, and by which they may be betrayed.
We may therefore fafely reft the matter upon
this iffue, the capacity and integrity of the
writers of the New Teftament, as what is
fully fufficient to eftablifti the credibility of
their hiftory. But there are fome other cir-
cumftances that very much heighten the pro-
bability, which I ftiali therefore briefly men-
tion. And,

1. I T ought not to be omitted, that the
fame fads are related in the gofpels hy four
different hiftorians (and two of em, at leaft,
eye-witnefles) with fo much agreement in
all material paflages, as has greatly the air of
veracity -, but with fo much variety, as fhews
they were not wrote in concert*

2. These hiftories were publifti*d but a
few years after the fadts recorded in them are

pretended to have been perform'd, in a man-
ner open and vifible to the whole Jewifti na-
tion. The accounts contained in them are al-
fo, in feveral inftances, very particular and
circinnflantial^ with fpecification of time and
pkce^ and of the names and charaBers of the

per-

Chujl'ian re'velation defended. \ 29

perfons concerned -, which made it much more
cafy (if there had been any) to detcB the im-
porture. And this publication of them was
not in remote and dil^ant countries, where
there was no danger of difcovering the cheats
but upon the very fame ft age where the mi-
racles are faid to have been wrought. Now
all this is a ftrong probability, that the authors
of thefe accounts were fure of the goodnefs of
their caufe, and did not fear the utmoft ivit
and vtalice of their enemies. For 'tis hardly
fuppofeable, that the mod bold and impu-
dent impoftors would put the entire fuccefs
of their undertaking upon the truth of facils,
that to a whole nation were mtorioiijly falfc ;
and beiides, 'tis morally impojjlble fuch accounts
fliould gain credit; but on the contrary, pre-
tences to k?20wn2,ni public miracles, when no-
thing at all of that kind was performed, muft
neceffarily have been confuted, and confe-
quently have ended in the fpeedy and entire
Jupprcjjlon and ruin of Chriftianity.

It has indeed been objeded, that feveral
books may have been written to expole the
impGJlure of the firll: ChriiVians, which after-
wards, when they got the power in their own
hands by the converlion of the Roman Em-
peror ^^ were dejlroyd-, but that no fuch con-
tradi^ory accounts were ever publilh'd, early
enough to invalidate the authority of the gol-
pel-hiftory, is to me mofl evident from a
confideration that has been already fuggefted,
ijiz, that the immediate confer^uence of it, the

K. world

1 5 o The nfeftiJnefs and truth of the

world being fo little inclined to favour Chris-
tianity muft have been its utter extirpation.
And lince it v^as not crufli'd in its very in-
fancy^ as without doubt it would have been,
if thofe who propagated it had been convided
of fraud 2ind knavery-, nay, fmce it ^r^ic; and
fouriflfd in fpite of all the oppofition that
was made to it, which, upon the fuppofition
that the gofpel-hiftory was contradiBed and
confuted^ no reafonable man can account for j
this affords the ftrongeft prefumption, that a
thing of that nature was never attempted,
and confequently that the objedion is a mere
calumny, invented by the enemies of our holy
religion for want of better evidence, I call it
a calumny, becaufe it is defign'd to throw an
odium on a body of men upon mere fur mife
and conjeBure, which has no folid foundation
to fupport it ; and if this muft pafs for evi-
dence, no hiftories in the v^orld can ftand,
becaufe we cannot be fure that they have
not, at fome time or other, been contra-
diBedy and thus men may rejedl: every thing
which they have no mind to believe. We may
obferve,

3. With refpecfl to the extraordinary
and miraculous gifts of the Holy Ghoft after
our Saviour's refurrc6lion, that St, Paul in
his epiftles to Chriftian churches mentions
thefe gifts as very commoii among th^m, ap-
peals to their own knowledge '^wd experience,
and leaves the truth of Chrifianity^ and his
cwn authority, to be entirely determin'd by

this

Chrtflian re'velatton defended. 131'

this fadl. But can v/e fuppofe, that any one
oi common jnodejiy^ fhall I fay, or co?nmon pru-
dence^ would a(ft thus, if he knew that all he
had wrote was falfe ? Had it not a natural
tendency to bring his character, and the caufe
in which he was embarqu'd, into contempt ?
And can it be thought, that among fuch num-
bers, none would have ingenuity and honejiy
enough to contradict and expofe fuch an im-
pudent and barefadd falfliood. Would not
fuch appeals, for which there was no real
foundation, foon have been known by the
enemies of Chriftianity ; and could a few in-
Jignificant perfons have flood the juft ridicule
and indignation of all the virtuous part of
mankind upon fuch an occafion ? Mufl: not
they, and the caufe they had efpous'd, have
funk together ?

B u T we find that the apoflle Paul pro-
ceeds much farther, even to blame the Corin-
thians for an abufe of their extraordinary gifts,
and particularly of the gift of tongues*;
and can we think that they would have born
this rebuke, if they had been fo far from
mifimproving and perverting fuch extraordinary
powers, that they were nzvtxpoljejsd of them ?
Or would a man of any fenfe or knowledge
of the world, efpecially a cunning impojlor^
have made an objedtion, to which fo ready an
anfwer might be given, and an anfwer that
mufl have been fo much to his confiifion^ and

* In thi itih, iith, and i/^th chapters of hhfirji epljlle,

K 2 have

1 3 2 The lifefuhefs and tynth of the

have greatly endanger'd his main defign ?
Mens ^'^wVjy perhaps may be {o Jirong^ that
when they are commended for extraordinary
quahties which they really want, they may
think it agreeable enough, and not be for-
ward to undeceive the world, by declaring
themfelves unworthy of the great honour
that is done them; but when fuch gifts are
mentioned in a way that is a reproach to them^
the fame principle will naturally incline them
to deted: the cheat. And there muft have
been the more danger of it in the cafe of the
Corinthians^ becaufe there was a falfe Apoflle
among them, who fet himfelf up in oppoji-
tion to St. Paul, and endeavoured to leffen and
degrade his miniflry; for fuch a one, with
the faBion he had adually form'd, would un-
doubtedly have thought this an excellent
handle to blaft his credit, and it*s likely, have
made a merit of ruining his reputation by a
fliew.of 2:£'^/ for truths and by difcovering
and expofing impojlure.

It may feem ftrange, perhaps, notwith-
ftanding ail that has been faid, if the extra-
ordinary fads recorded in the New Teftament
w^ere really performed, that no other hiflorians,
wholiv^d about that time, fhould take notice
of them ; none but Chriftian writers, who
are too much a party to have any confider-
able weight in this controverfy, becaufe they
were engaged to be advocates for them by their
very profeflion of Chriflianity. To which
the anfwer is plain (without entering at all

into

Chrtjltan revelation defended. \ \ }

into rhe debate how far the matter of fadl is
true) that the file?jce oi hiftorians as to fome
things, which are unqueftionable, is frequent
in other cafes, as well as in this -, that it does
not, in the nature of the thing, at all inva-
lidate the teftimony of thofe who arc upon all
accounts credible -, that if we could not affign
a reafon for it, it would be no wonder, con-
fidering that we know not the principles by
which men are diredfed and injluencd -, that,
however, this omiflion might be owing to
ihofe fads not falling in with [\\q general dc-
fign of their hiftory ; and befides, it could
not reafonably be expe6led, that while they
continued yews or Heathens^ they fliould re-
late events fb favourable to a new religion^ and
by which they muft condemn themfelves,
the one for rejeding their Mcjjiah, and the
other for perfifling in the idolatry ^^nA fuper^
Jlition of their anceftors ; and if they became
Chrijiians upon the credit of thefe fads, their
tcftimony would no more be admitted than
that of other Chrijiian writers of equal anti^
qiiity. But we have, to confirm the credible
lity of thegofpel-hiftory, with refped to the
miraculous gifts of the Holy Ghoft conferred
upon the Apoftles, &c. what fully fupplies
the want of this foreign tejiimony, and is in-
deed abundantly fuperior to it, viz. the ^^^^-^
cefs of the gofpel ; an event, which is jufl
what might be expeded if this hiftory be
true, but upon the contrary fuppofition is ve-*
xyjlrajtge and unaccountable,

K 3 That

;i 3 4 ^^^ ufeftihefs and truth of the

T H A T a great part of the world is now
Chriftian we all know ; we are fure like-
wife, that it has been fo for ma72y ages paft;
and if we look back and inquire when it
came to be fo, we find by the concurrent
teftimony both of Pagan and Chrijiian Hiflo^
rians^ that Chriftianity had its beginning in
yudea^ juft at the time in Vv^hich the facred
hiftorians place it. And by the fame teftimony
we learn, that in a very {hort fpace, in about
forty years after, it was preach'd in all the
provinces of the "Roman empire ; and that
wherever it was preach'd, it made a very
fw'tft progrefs, infomuch that in a few years
the number of Chriftians became 'very con-
fiderable. For that they had increafed greatly
at Rome^ fo early as in Nero's reign, we learn
from the Roman hiftorian Cornelius Tacitus ;
who informs us, that when the Emperor, to
clear himfelf from the charge of burning
that city, laid the blame of it upon the
Chriftians, and, began, under that pretence,
a moft fevere and cruel perfecution of them^
a great multitude ^ fuffer'd. And it was not
much above j^x/y ^edrs after the Apoftles had
difpers*d themfelves, in order to preach the
gofpel to the Gentiles^ when Pliny proconfui
of Bithynia wrote that epiftle to the emperor
Trajan^ in which, giving an account of the
Chriftians, then under a fevere perfecution
for their religion by the emperor's order, and

^ Ingeasmultltudoo Annal, I'th,

defiring

Chrtjiian revelation defended. 1 5 y

defiring to be inftruded how he ihould pro-
ceed towards them, he tells him, that, " he
" thought it a matter worthy of delibera-
" tion, chiefly becaufe of the great 7mmber
" of perfons that [by the laws againft Chrif-
" tians] were in danger of fuffering. For
" many of every age, of all orders, and of
" both fexes are call'd in queftion, and will
*' be. For this fuperftition has not only in-
" fefted cities and towns, but the villages and
" hamlets. The temples of the Gods are
" almoft defolate, the folemn rites of our
" religion have been long negleded and o-
^' mitted, and there are fcarce any who will
*' buy the facrifices -j^.'*

Now what account fliall we give of this
great event ? 'Tis utterly improbable, that
Chriflianity prevail'd fo much in the world,
in fo fliort a time, only by natural ineans.
The gift of tongues was abfolutely neceffary
to enable the Apoftles to propagate the gofpel
in all nations ; and if they had a fufficient
Ikill in all the languages of the different
countries, without other miracles^ they could
never have convinc'd mankind that their
mailer was a prophet fent from God, nor
have engaged them to fubmit to the authority

f Vifa eft ml hi res dfgna confulratlone ; maximc propter
periclitantium multitudineni. Multi enim omnis sctatis, omnis
crdinis, utriufque fexus vocantur in periculum, c^: vocabuntur;
neque enim civitates tantum, fed vicos etiam atque agros fu-
perftitlonis illius contagio peivalit. Prope defolata funt Deorun^
lempla, facra folennia diu intermlfTa, ^ rariirioii viftimarun^
emptoreso Ep'ifi, ^j,

K 4 of

1^6 The tifeftihefs and truth of the

of his religion. For fuppofe they had gone
into any part of the world remote from Jti-
dea, and after they had affemblcd the people
together, made a fpeech to them to this
effed:: " We come to preach to you in the
" name of Jefus, and require you to fubjedl
'' yourfelves to him, whom God hath made
** the Lord of all. He was a great king in
" Ifracl^ and did many wonders in that na-
*' tion, though he was hated and rejeded by
" them, and at length crucified ; but God
*' rais'd him from the dead on the third day,
*' and we faw him go into heaven, where he
" is enthroned in m_oft glorious ma*]eily, and
" reigns over angels and men. Caft away
" therefore all your antient Gods \ forfake
" your fuperfticious rites and ceremonies ;
" believe in him, and fubmit to his govern-
*' ment ; though you get nothing by it in this
" world, but perhaps may lofe all you have,
" he will reward you for it in his heavenly
" kingdom." What force, do you think,
there would have been in fuch a fpeech, to
perfuade the nations far dillant from Jernfa^
lem to fall down before him as their fovereign ?
Would they net have fmiled, and laid,
*' What do thefe bablers mean, to bring us
** fuch ftrange ftories from a foreign land ?
*' Why fliould we acknowledge him to be
^' our king, whom his own country-men
^' V^ould not fuffer to rule over them ? What
f' evidence do you bring us that the things
^' v/hiph ypu relate of him are true ? As
\^ ypu require us to renounce the religion pf

2 " OUf

Chrifiian revelation defended. 1 3 7

" our anceftors, and the Gods whom we
'' ferve, produce your credentials from hea-
" ven." This was likely to have been the
mo^ J avour able anfiver they would have met
with, in any nation.

But the fuccefs of the gofpel, without
miracles to fupport it, will appear yet 7nore.
incredible^ if we confider the nature of the
do(5lrine itfelf, which is io ftriEl and piire^ as
muft neceffarily be ungrateful to the corrupt
pajjions of men ; their Jtroug prejudices in fa-
vour of thofe religious principles in which
they have been educated ; that they could not
embrace it without renouncing their mofl va-
luable/^r^/r;;/ interefts^ and being expos'd to
reproach 2inA perJecuiio72\ that it was ppblifli*d
by plain illiterate men, of no figure^ or injlu*
ence 5 and made i:s way in the moft ingenious
and civilizd nations, in oppofition to all the
learning, power, policy, and malice of the
world cojnbind again ft it. Thefe circum-
ftances, I fay, render the propagation of the
gofpel hy?iaiural means only ftill more incredi-
bky and confequently confirm the reality of
the miraculous gifts of the Holy Ghoft men-
tioned in the New Teftamenr, which were
exercis'd by Chriflians, according to the ac-
counts they give, at the very time when
Chriftianity firft took root^ and made fuch
rai amazing prcgrefs. Can any rational
man then refufe to believe that fuch extra-
ordinary powers were aBually communicated^
when ic appears bcfides^ that there is the moll

credible

1^8 The ufefulnefs and truth of the

credible teflimony given to thefe great fafts that
can be defir*d in any cafe, how important fo-
ever ; and the thing in general^ viz. the intro-
ducing fo excellent a religion as the Chriftian
into the world, is worthy the peculiar direc-
tion and care of providence ? Or if he will not
allow this, muft he not chufe to believe a
thing in away in which he can never account
for it, when he might give an ea/y and fatif-
faBoryfolution of it to his own mind ? Which
is the wildeft abfurdity, and I may add (though
our adverfaries perhaps will think it ftrange
to be charged themfelves, with what feems in
their opinion to belong only to the believers
of revelation) enthujiafm.

I HOPE it will not be thought a digrejjion
from my main defign, if I briefly confider
the peculiar weight and force of the argu-
ment, from the ?niraculous gifts of the Holy
Ghcft, for the truth and divine authority of the
Chriftian religion. And,

I. We find, that our bleffed Saviour, before
his death,yird'^^A/ this great event, and appealed
to it as a future moft glorious and convi?2cing
teftimony of God in his favour. His words
are very determinate and exprefs^ and have no-
thing of the ambiguity of the Heathen oracles :
He that belleveth on me, the works that I
do^ JJ:all he do alfo : and greater works than
thefe fjall he do^ becaufe I go unto my Fa-
ther •*. And again, never thelefs I tell you

^' John xiv. 12,,

the

Chrijlian revelation defended, \ 5 9

the truths if is expedient for yon that I go a-
way-y for if I go not away^ the cojiforter (who
is the Holy Ghofl *) 'will not come unto you : but
if I depart y I will fend him unto you. And when
he is come^ he will reprove, or convince, the
world of fin, becaufe they believe not in ine ; and
of right eoufnefs, of my integrity and inno-
cence, and of the truth and juftice of my
caufe, becaufe I go to my Father -^^ If there-
fore this great event happen'd (as hath been
already prov'd) according to his predidion,
it muft be a certain dejnonf ration that he was
fent of God. For it can't be imagined,
that the perfeftly w^ife and righteous gover-
nour of the world would fufier an impoftor
to produce fuch7?r(?;7g' crede?2tials of a divine
authority ; credentials, which, as they ap-
pear'd in confequence of an appeal to him,
muft be look'd upon as his own teflimony, and
could not but deceive the moft honcfl and im-
partial of his creatures.

2. These gifts of the Holy Ghoft con-
firm the reality of the miracles, faid to be
perform.ed by Chrift in the courfe of his own
miniftry, by {hewing undeniably that he was
a true prophet \ and put the truth of his re-
furreBion out of doubt, by eftablifliing, be-
yond all exception, the credibility of the A-
poftles teftimony. So that they may juftly
be looked upon as the ftrongeft and fuUeft
proofs of the truth and certainty of the Chrif-

* John xiv. Vir, z6. \ Ch.ip. id. 7 -10.

tian

1 40 Tloe ufefiilnefs and truth of the

tian faith, becaufe they render all the other
proofs more clear and convincing^ with the
additional weight of new miracles. But be-
fides this,

3. There are fome circumftances in tht
faEl itfelf^ which render it the moft impor-
tant and complete evidence of the divinity of
our holy religion. For inftance, what could
be more wonderful, than that illiterate men
fliould give a fcheme of natural religion more
perfedl than any of the wlfeft of the Phi-
lofophers ever did; and that they fhould be
inftrudled, all of a fiidden^ in thofe points
which they were before ignorant of, or con-
cerning which they had the common miftakes
of their countrymen ? And as a judicious wri-
ter obferves, " There is fomething in this
" Z^P ^f '^'f^om peculiarly fitted to flieWj
'' that the dodlrine it confirms came from
*^ God. Works of mere power might be
" performed by evil fpirits ; but that evil fpi-
" rits fhould furnifli men with the know-
" ledge and ability to publifli to the world
*' a fcheme of doftrine, in all the parts of it,
*' the beft fitted that could be to reform man-
" kind, feems perfedly incredible *."

Again, thefe miraculous powers were
communicated to a greater number of per-^
ions than in our Saviour's life-time, or any

* JefFery'i Chriji'iamty the perfeiilon of all reUgionsy &cr.
P. 166,

age

Chrtjltan revelation defended. 141

age of the world before ; and that not in one
country only, hux. indifferent^ '2ir\Afardi/{a?ity
parts of the world. There was likewife a
greater variety of them ; and the Apoftles
were not only endued with them themfelves,
but could confer them upon others, a mani-
feft fign that the power of God conjlaiitly at-
tended them. All which circumftances ren-
der the proof of Chriftianity, by this fa6t,
moft Jure and convincing. For though if a
dodrine be worthy of God, and tends to pro-
mote the pradice of virtue, and the happi-
nefs of mankind, one or two real miracles are
fufficient to eftablifli its authority ; yet in this
cafe, we cannot be fo certain of the truth of
the fads as when they are more numerous ; be-
caufe 'tis more likely, that 07ie or tivo men
may have a lucky and dextrous way of doing
a trick, fo as conftantly to aniufe and ajlonijh
the fpedators, than a great number^ fome of
whom, *tis highly probable, will, one time
or other, by a bungling performance^ difcover
i\\Q fraud', and the fame miracles performed
in various, 2inAfardifla?2t, parts of the world,
where the adors could not have frequent
communication with each other, are lefs lia-
ble to difpute, than fuch as are confin'd to a
particular country.

T o which let me add, that the gift of
tongues, is, in itfelf] of all miracles one of
the moft plain and unquejiionable. For *tis
poffible thro' their ignorance of the powers
of nature^ that men, in many inftances, may

look

1 4 2 T^he tifefpJnefs and truth of the

look upon thofe things as miraculous effeds,
which are only the fecret operations of na-
tural caufes ; but we all know the force of
nature fo well, that we are fure the know-
ledge of a language cannot^ i?i a natural way\
be attained in an injiant\ becaufe words are
arbitrary ligns, and therefore can only be
underftood by learnings and retaining in our
memories, the particular ideas they are intend-
ed to exprefs 5 upon which account, it muft
take up «^ very confider able Jp ace of time ^ for a
man to get himfelf fo well acquainted with
feveral different languageSy as to be able to
converfe eafily 2indi familiarly in them all. So
that this, in particular, and the other mira-
culous gifts of the Holy Ghoft, by reafon of
the peculiar circiimfances that attended them,
may juftly be efteem'd the flrongejl proof of
the truth of our religion ; as they are in them-
felves moil certain and indifpittable^ and con-
tain the united evidence of miracles, and the
accompliiliment of moft exprefs and deter-
minate prophecies, concerning which there
can be no controverfy ; and as they corrobo-
rate, and render more firm and unqueftiona-
ble, every other part of its external proof And
finally, 'tis to this extraordinary evidence (as
we have feen) that we m.uft afcribe the fwifc
and extenfive progrefs of the gcfpel; which
is a kind of Jianding miracle^ to fupply in a
great meafure to us, in thefe remote times, the
want of thofe other miracles before our eyes,
which were common in the firll ages of Chrif-
tianitv.

The

Chrtjiian revelation defended, 14^

The greateft part of what has been faid
hitherto relates only to the books of the
New Teftament which were imiverjally re-
ceivd'y but what muft we think of thofe
which were controverted in the moil early
times ^ when their authority could be beft fet-
tled 3 the epijile to the Hebrews^ for inftance,
and the epijile of James^ tho; fecond of Peter ^
the epijile of Jude, the fecond and third of
yohn^ and the book of the Revelation ? I an-
fwer, that if the genuinenefs of thefe books
could not be proved, Chriftianity would be
but little affeded by it ; becaufe thofe which
are iincont ell able contain a complete account
of the Chriftian dodtrine, and the evidence
by which it is fupported; nay, if we were
only fure of the four Gojpels, and the A5is of
the ApoJtleSy thefe alone would be abundantly
fufficient. Nor Vv^ill the determining this
queftion, which way foever it happens, weak-
en in any material point the force of what I
have already advanc'd, in which I have ta-
ken care all along to argue only from thofe
books, the authenticnefs of which, as far as
appears, was never dijputedy and confequent-^
ly of whofe being really authentic, we have
all the probability that the circumilances of
the cafe will bear; as great at leafi (and upon
fome accounts, I think, it has been (hewn to
be much greater) than there is with refpedt to
^ny writings be fides ^ of equal antiquity. But
there are feveral things urg'd to prove, that
the authority of thofe books, that were noc

at:

1 44 The ufefuJnefs and truth of the

at firft univerfally acknowledgd^ is not fo du-
bious and uncertain as it has been reprefented ;
and which, tho they may not amount to an
equal probability, may be thought a probability
however, that they, as well as the other books
which were never queftion'd, are the geJiuiiie
writings of the Apollles of Chrift. The fub-
ftance of the argument upon this head, I fhall
give in the words of the late pious and judi-
cious Bithop Blackall *.

I. He fays, " that there is good evidence
" from antiquity, that thefe cofttroverted books
«' were received in the moft early times, by
«' thofe who had the beft opportunity of fa-
«' tisfying themfelves of the authors, and
" authority thereof, viz. by thofe to whom
" they were fent, and in general by the whole
" Greek church.

<^ 2. That 'tis no wonder, that thefe

** books (being written either to Chrlftians dif-

" pers^d, and confequently only publifh'd by

" giving out copies thereof to fome, to be

'' communicated, as there was opportunity,

*« to others; or elfe to private perfons, living

" perhaps at great diftance from the places

*' from which they were fent) were not fo

" eafy to be attefted, and opon that account

« were not at firft fo generally receiv'd, as

** the others were, which were either written

* Strmom at Boylts Le^iiire ^t.0. Sermon the third '^ p. -O,

21,22.

" t®

Chrijilan revelatwn (defended. 145^

^' to particular churches, to which the authors
** hands, and the melTengers that brought
" them, were well known, or which were
" fiift publidi'd and received in the fame
" places where they were written. And,

" 3. That even f/jofe churches, which
*' did for feme time douit of the authority of
" the/e books^ were pcrfuaded at laft to re-
*' ceive them as the authentic writi?igs of the
'^ Jpo[iles^ or oiher infpir*d men. If there-
" fore it be fuppos'd, that while they doubred
*' of thefe books tliey had reajon for tlieir
«' doubt; that is, that they did it becaufe
*' they were not as yet fully fatisfied that
*^ they were Apc/lolical writings^ (which the
" objedors, I believe, will readily enough
*^ grant) it may be very reafonably prefum'd,
*' that they had afterwards greater rcafon
*' to lay afide their doubt \ and that whea
" they did receive them, it was, becaufe
*' there had been then lately fuch evidence
** and atteftation given of their being writtea
'' by the Apofdes^ or other infpir*d men, as
*' they had not heard of before, fuch as they
*' could not then, with any recfon, contra-
" dicl or gainfay; for ordinarily, a lefs rea-
*' fon will perfuade a man to take up an o-
*' pinion at firft, than will perfuade him to
** go back from an opinion (how weakly fo-
*' ever grounded) which he has before em-
" brac'd and defended."

L Thb

14^ ^he ufefiilnefs and tiruth of the

The fadl, as it is here truely ftated, is juft
what it might be prefum^d "would happen^ with
refpedl to fuch writings as thefe. A fuffici-
ent account is given why they were not at
firft liniverfally reccivd-, nay indeed, why it
Was not to be expected they would be^ fup-
pofmg them to be authentic. But upon this
fuppofition it's natural tobeheve, that though
it might be a confiderable time before they
could be attefted in fuch a manner, as to
give fatisfaftion to all ChriJlianSy they would
at length however appear to be genuine ; and
be received accordingly (as they really were)
even by thofe churches^ who for fome time
doubted of their authority.

" So that (as the fame author adds) this
*• objedion is fo far from leffening, that it
•*' rather ftrengthens, the proof we have of
*' the authority even of thofe once contro^
*' verted books ; and it is, belides, a very good
^' corroborating evidence of the authority of
** all tliC other books of the New Tejlament,
*' For the backwardnefs of fome churches to
** receive thefe controverted books at firfl
^' (when they had nothing to objedl to the
** matter of them) makes it evident, the
*' Chriftians of the firft ages were -not fo very
" eafy and credulous as fome have reprefent-
" ed them ; that they did not fo very greedi-
^' ly fwallow any book for divine revelation,
** that contained a great many miracles, mix'd
** with a few good morals, without making

" due

Chrtjitan revelation defended. 1 47

** due inquiry concerning the author, and
^' the authority thereof. But on the contra-
*' ry, their being io hard to be perfuaded to
*' receive thefe controverted books for ibme
** time, v^hile rhey wanted, as they thought,
*' fufficienc atteftation, (akhough thedodlrine
** of them was in all points agreeable to the
^* doT^trine of the other books which they
*' had before received ; their being fo hard,
** I fay, to receive thefe books) of the autho-
*' rity of which there neverthelefs really was
" fuch evidence, as they themfelves, after hav-
** ing well weighed and confider'd it, declared
*' themfelves fatisfied with, gives very good
*< ground to believe, that they had, from the
«' beginning, fuch evidence as was without
*^ exception of the authority o^ all thofe other
<f booh (that is, of much the greatefh part)
*^ of the New Tejiafnent, which were never
*' controverted, which were from the firft,
*' and with univerfal confent, receiv'd by all
*' Chriftlan churches. For if there had not
*' been very undeniable evidence of their be^
•' ing the genuine writings of the Apofiles^ or
** other inipired men, there would certainly
** have been t!)e fame doubt and concroverfy
*' concerning them, that there once was con-
•' cernlng thefe. '

But fuppofmg the authority of all the
books of the Nevj Te/iameJit to be fully efta-
bli(li*d; how can v/e be fure, that they are
tranfmitted down to usjii/i as they v/tvcwnt^
ten? That, having been often tranfcrib'd, they
L 2 have

1 4 8 ^^^ nfefiiJnefs and truth of thi

have not been corruptedy and alter d very
much by the ignorance or carelejlnefi of the
tranfcribers ? Or, that feveral, even mate-
rial, paffages are not curtailed and mangled,
and others interpolated by the different par-
ties of Chriilians, in the heat of their oppo-
fition to each other ? By vi^hich means the
face of Chriftianity may be vaftly chajigd,
and rendered quite another thing from what
it was in the beginning. " If no court of
' judicature, tho in a thing of fmall mo-
^ ment, will admit of a copy, tho taken
' from the original, without oath made by
^ a difinterefted perfon of his having com-
' par'd it; becaufe the leaft millake, a va-
^ rious pointing, a parenthefis, a letter mif-
' placed may alter the fenfe ; how can we
^ abfolutely depend in things of the greateft
' moment, on voluminous writings, which
' have been fo often tranfcrib'd by men,
' who never faw the original j (as none,
' even of the moll early writers, pretend
' they did) and men too, who even in the
' earlieft times, if we may judge by the
' number of forg'd paffages, and even forg'd
' books, would fcruple no pious frauds *."
And accordingly, there are a^lually, in the
prefent copies of the New Teflament, no lefi
than 30000 various readings, which this au-
thor (as all others of the fame ftamp) fre-
quently mentions as a very formidable thing ;
which fhews, they think, plainly, that thefe

* Chrifiiamty 5cc, /. 32^.

copies^

Chrijltan revelation defended. 1 49,

copies are in fadt fo very corrupt and erro^
neus^ that they are not to be depended on.

I THINK it very ftrange, that ingenious
men, who are able to entertain the world
much better, fhould tire it with ftale objec^
tions^ which have been fo often confider'd, and
thoroughly aijjwerd ', and particularly, that the
author of Chrifiianity &c. (liould publiih a
large book, (that from the ^r^j/ expeBations
that were rais d concerning- it, one might
juftly imagine, would contain fomccliing new
and decijhe upon thefe puinrs) ia which old
difficulties are revived, without letting his
readers know that any Jolutions of them have
ever been attempted, and what thofe folu-
tions are -, or endeavouring to (hew that they
are weak and injujicient. Such a condudt
muft be naufeous to thofc v/ho are already
well-vers'd in con trover fies of this kind, and
looks too much like a defign to miflead the
injudicious and unwary. And after ail, what
do thefe objedions amount to? Why, to a
fojjibility of forgery^ but nothing at all of
that kind provd\ a fojibility of corruption^
but no one material corruption, interpolation,
or omiffion pointed at^ which has not been
difcover'd^ andconfequently, beingknown^ can
be of no differvice to Chrifiianity; and at
this rate all the writings of antiquity rtiay be
forg'd, or corrupted ; 30000 'Various readings^
the common fate of books that have been
qften tranJcriV d^ but none of them (hewn to
be of fuch moment, as to difguife^ or alter^

L 3 any

1 5 o The tifefiilnefs and truth of the

any important dodlrine of the Chriftian reli-
gion: fo that they would fignify nothing, if
they arofe to twice that number.

But there are feveral things that make
it highly improbable, notwithftanding the in-
clination of fome of the firft Chriftians to
-pious frauds^ that there are any important
alterations and corruptions in the books of the
TSlew Tejlament : and thefe, I make no doubt,
will have great weight, fince there is nothing
but bare Jhfpic ion on the other fide. We have
no dire^ reajon to think they are corrupted,
and feveral very confiderable probabilities that
they are not. And if thefe are fufficient to
fatisfy a fair inquirer ; efpecially, if the co-
pies of the New Teftament are found to be
as pure as thofe oi other antient writings which
are depended upon, and are not thought to
be fo perverted in any particular paflages as
to create confujion^ or at all to hinder, but
that the general fenfe of them may be eafily
underftood ; it matters not, whether, accord-
ing to prefent ejlablift) djorms^ they would be
admitted as evidence in a court of judicature.
For it may be great perverfenefs and folly in
private perfons, in the common affairs of life,
and, I think likcwife, with refped: to reli-^
giony in which, as it is the moft important
concern of mankind, probabilities ought al-
ways to determine, not to believe things, and
forrai their condud: accordingly upon fuch
froBfs^ as may not (perhaps for wife reafons)

be

Chrtjllan rewJatmi defended, i 5 1'

be allowed to decide in the adriwiijlratiGn of
public jujiice.

The only queftion in (hort is this, whe-
ther men ought not to be guided by real fro-^
babilitieSy without inquiring at all, how far
they are admitted in fome particular circum-
ftances; and whether fuch probabilities may
not be fufficient to convince the judgment of
their own minds, as will not fometimes pafs
m courts of judicature'? If this be denied, man-
kind muft in moft cafes fit ftill, believe no-
thing, and do nothing ; they muft drop their
moft laudable and ufefid defigns ; and all the
great affairs of the world will be at a /land.
And if it be allowed, (and nothing in the
world, I think, can be more plain) the next
thing to be conlider'd is, whether, the au-
thority of the books of the New Teftament
being already eftablifh'd, there be not ^Juffi^.
cient probability to perfuade us, that they arc?
convey'd down to our times fb pure and
nncorrupty as that all Chriftians may from
thence get a perfeB idea of the Chriftian doc-
trine ? If this likewife be proved, the neceffa*
ry confequence from the whole will be, that
it is highly reafonable for us to receive them
as the rule of our religious behaviour, when
we can advance nothing to the contrary but
fojfibilities^ and ill-grounded fujpicions ; and
that the methods oi courts of judicature (which
infift frequently upon clearer proof than is
jieceffary barely to convince men of the tfitth
L 4 of

1 5 X ^he tifefiilnefs and truth of the

of fadls) ought to have no mjivMice or weight
at all with us, in the prefeat inquiry.^

B u T to come more direcfl^y to the poinr.
Let us examine if there be really any ground
to fufpecfl that the text of t'r.e Nev: lejtame?it
is lb corrupt, as t^^ Tender its aurhority'preca-.
r io'--' ? i\v\(\ d ou btf v ^ 1 ; or w h e r h er ' ali afpear^
ancss do not ra-hcr tavc '^c cdn'trary inp^
pofuion. And,

* I thought what 1^ oitcr'd above a fiiilkit-nt ani>t=r to the
auihor oi Chnfiiannys rrdioning f om the ptcifticevu: iouris oj
judicatufff, cind therefore did not iioi;bie myfcii to ex.unine any
farther ; but 1 have fince been inform'd by a very mgenic^us
friend, who is thoroughly acquainted with the a^eihods o- pro-
ceeding in tbeie courts, that 'tis a gvf.-,t niill-.-ke to fay, that they
" will not admit of a copy, the taken f om >he orig'n.il, with-
'' out oath made by a difintereued perfon q( his havin^^ cOiH-
" par'd it ;" and that the true flnte of the caie is dv. Where
the orig'nal is extant, or there is a perfon h'virg who has com-
parM the copy with the original, a court of juflic^' will -xpeft^
either that the original itfeU be prcduc'd, or eUe &.t oath of the
perlon, who has compar'd the copy with it, that he believes i%
to be a true one; and that for this very good reafon, becaufe
fuch ^roofmay he had. But in cafes, where it appears that the
original is lojl, as by fire, or any other accident; or where a
deed is of fuch ^>'^-:i/ antiquity^ as that it may reafonably be fup-
pos'd to be loft , and a copy is produc'd of fuch antiquiiy, that
rone who couM be witnefTes to the companvg it v/ith the ort»
gtnal can be fuppos'd to be living; fuch copy xs conftantly ad-
ir,itted as evidence, without any oath of its havir<g been com^ar''d*
So that (as he adds) our author*s argument, drawn from the
pradice of courts of judicature, can never fer'-'e his purpofe,
unlefs the original writings of the New Teftament were fi'ill ex-
tant, or at leaft had been \n being fo very lately, that fome per-
fons, noiv alive, naight be fuppos'd to have compar'd our pre-
fent copies with them; but as the cafe really ftands, is mon-
ftrouOy abfurd, /ince it requires what is, in its own nature, irpi"
fojfible, fuppQfin§ the prefent copies to be perfectly genuine and

Whereas

O rijlian revelation defended, i 5 5

Wh E R E A s the author of Chriflia?jity &cc.
infinuates, that the writings of the New Tejja-
77ient are not much to be depended on, becaufe
they have been /i offe?i tranjc7'ih'd ; it may be
replied, that fome of the copies we no^v have
are of great antiqiiit\\ particularly the Alex-
aridrian, which was made (o early as the
fourth century^ and fo might be taken from
fome at leaft of thecr/g-/Wjthemfelves, which,
Tertidlia?! fays, were to be feen in his time •
or elfe, from copies that were taken dire^h
from the originals. However, let what will
come of this, we have as good prefumptive
proof of the integrity of thefe writings as can
reafonably be defired.

Fo R if we look into the books themfelves,
we fliall find one uniform confijlent fcheme
throughout the whole ; the fame entire har-
mony and agreement in all the parts, as might
beexpeded, if they were carefully 2inA faith-
fully tranfmitted down to our times j and
none of thofe contrarieties^ and clajlmig ac^
counts of fadts or do(5trines, as muft have been
unavoidable to a great degree^ if they had
been alter'd and perverted in material paffages.
And,

Besides this internal mark of purity,
which, upon the fuppofition of grofs corrup-
tion, is not to be accouted for, there arc
feveral other circumftances, that, taken all to*
gether^ afford a very conM^vMe frobaiility }

viz.

154 ^^^ ufeftiJnefs and truth of the

viz, that thefe books were, ixovci the beginnings
read in ^//Chriftian aflemblies; and frequent-
ly quoted by the earlicjl Chriflian writers ;
that many copies of them were taken, and
difpers'd in various parts of the world ; and
that they were very foontranflated into fevet^al
languages : fo that if wx fuppofe that Jome
copies might be corrupted, we cannot believe
that the corruption could be univerfal^ with-
out infinuating, what is too mean and fcaji-
dalous to ferve any caufe, that the whole Chrif-
tian world concurr'd in the cheat. We ought
rather to argue (as being a mote juji, as well
as charitable and generous v/ay of reafoning)
tliat as all honeft men are greatly concern'd
for the purity of religion upon which their
higheji interejis depend, 'tis utterly improbable
fuch a thing could be effedled ; and to increafe
the improbability^ let it be confider'd, that
there were different feds of Chriftians who
narrcmly watch' d each other, and would have
been ready to detcB and expofe all impoftures
of this kind y or if it was poffible, that when
the Chriftians had got the temporal power into
their hands, that party which was upperfnoji
might corrupt fome copies, and dejlroy all the
reft ; befides, that this is but barely pojjlble^
but not at all credible, confidering the great
number of copies that were difpers'd every
where, and the variety of tranjlations ; a
thing of this nature could not have happened
without being loudly complain d of ; it muft
have put the whole Chriftian world in an up^
roar^ and given the enemies of Chriftianity a
3 yaft

Chrtjltan revelation defended, i 5 5

vaft adva?itage againft it ; fome account of
which, as of other confufions and difturban-
ces n the church of lefs moment^ would un-
doubtedly have been preferv'd mjome or other
of the writings of thofe ages which are ftill
extant^ compos'd by men of different parties^
and interejis.

Again, we know that fome corruptions
have been detect cd, which confirms the maia
of the preceding argument, and {hews clear-
ly, that there was far from being an inclina-
tion among Chridians, univerfallyy to counte-
nance and fupport fuch bafe and knavijh de-
figns ; and the fame honeji difpoiition, the
fame capacity^ and diligeficey would probably
have difcover'd and exposed all fuch frauds.
And,

Finally, our prefent copies agree^ m
all poinis of importance, with all the moft
antient ve-^fions 5 and with the numerous quo--
tat ions tha-: were made from the books of the
New Teftament by the moft early Chriftian
writers. So that upon the whole, we have
Jlronger evidence of their purity, than , we can
have with refpeft to any other books of equal
antiquity^ in which, it was not fo much the
concern of all virtuous perfons to prevent
corruptions ; which are not quoted by fo many
other authors ; and of which copies and tranf^
lations were not fa frecju^t, nor fo mdelf
difpers'd.

But

1 5 '> The tifefiilnefs and truth of the

. But notwithftanding all thefe feeming
probabilities, is there any arguing againfl/Z^m
faB ? Are there not *' 30000 various read-
^' ings in the copies of the New 'Te/iame?Jt, as
" it ftands at prefent ?" not to mention, " in-
*' numerable copies that have been lofl,
" v^'hich, no doubt, had their different read-
*' ings*"alfo. And does not this prove great
UJtskilfidnefs or negligence in the tranfcribers at
leaft, if not wilful corruption ? To this feve-
ral things are replied, z'iz. that the various
readings rather tend to Jettle the true text,

than cojifound znd pervert it ^ that thofe

writings, of which there are i\it few eft copies ^
are the moft corrupt of any, and cannot be

cme72ded\ that there have been more copies

and tranflations of the New Teftament than
of any other antient book whatfoever, and
confequently, it is reafonable to expert there
fhould be more variationi 3— — but that in
proportion to the number^ there are full as
many differences in the copies of the pureji
^72//ifen of antiquity ;— — and that the moft
corrupt copies we have are, in all eflential
points, fufficiently exaft to give men a juft
notion of Chriftianity, and confequently to
snfwer the end for which thofe writings were
originally defign'd. But let us hear what is
faid upon this head by one, who will be al-;
low*d to be as accurate a judge in controverfiea
of this kind, as any age has produced.

* C kri (Canity ^c, p. 324,

It

Chrijltan revehtwn defended, i j/

"If (fays this moft learned author) there
" had been but one manufcript of the Greek
*' Teflament, at the reftoration of learning
*' about two centuries ago; then we had had
" no various readings at all. And would the
" text be in a better condition, than now we
" have 30000 ? So far from that 5 that in
'' the bed fingle copy extant, we fhould have
" had hundreds of faults, and fome omiffions
" irreparable. Befides that the fufpicions of
*' fraud and foul play would have been in-
" increas'd immenily.

" It is good therefore, you'll allow, to
" have more authors than one ; and another
" MS to join with the firfl would give more
" authority, as well as fecurity. Now chufe
" that fecond where you will, there fhall be
" a thoufand variations from the firft ; and
*« yet half or more of the faults fliall ftill re-
*J main in them both.

" A THIRD therefore, and fo a fourth,
" and ftill on, are defirable ; that by a joint
" and mutual help all the faults may be mend-
" ed : fome copy preferving the true reading
*' in one place, and fome in another. And
" yet the more copies you call to affiftance,
" the more do the various readings multiply
" upon yoa : every copy having its peculiar
" flips, though in a principal paffage or two
1' it do Angular fervice. And this is fadt, not

l[ only

ijS The ufefuinefs and truth of the

" only in the New Teftament, but in all an-
*^ tient books whatever.

" 'TiS a good providence^ and a great
" bleffing, that fo many manufcripts of the
«' New Teftament are flill amongft us ; fome
" procur'd from Egypt, others from AJiay
*' others found in the V/ejlern churches : for
" the very diftances of places, as well as
«' numbers of the books, demonftrate that
*' there could be no coUufion, nor altering,
" nor interpolating one copy by another, nor
•' all by any of them.

** In profane authors (as they are called)
** whereof one manufcript only had the luck
" to be preferv'd, as Velleius Patercidiis a-
" mong the Latiiis^ and Hefychius among the
" Greeks ; the faults of the fcribes are found
" fo numerous, and the defeats beyond all
" redrefs, that notwithftanding the pains of
" the learnedft and acuteft critics for two
" whole centuries, thefe books are ftill, and
*^ are like to continue a mere heap of errors*
*' On the contrary, where the copies of any
" author are numerous, though the various
*' readings always increafe in proportion ;
" there the text, by an accurate collation of
** them made by fkilful and judicious hands,
*' is ever the more corred:, and comes nearer
" to the true words of the author.

" Terence is now in one of the beft
f* conditions of any of the claffic WTitersj

«« the

Chrijiian ren^elation defended. 159

^' the oldeft and bed copy of him is now in
*' the Vatican Hbrary, which comes neareft
" to the poet's own hand ; but even that has
*^ hundreds of errors, moll of which may be
*' mended out of other exemplars, that are
* * other wife more recent, and of inferior va-
" lue. I myfelf have collated feveral j and
" do affirm, that I have feen 20000 various
" ledtions in that little author, not near fo
** big as the whole New Tejfamejit : and am
** morally fure, that if half the number of
*^ manufcripts were collated for Terence with
*' that nicenefs and minutenefs which has beea
*' ufed in twice as many for the New T'ejia^
" ?nenf, the number of the variatiojis would
*' amount to above 50000.

"In the manufcripts of the New TeJIament
** the variations have been noted with a reli-
" gious, not to fay fuperftitious exadnefs.
" Every difference in fpelling, in the fmalleft
*^ particle or article of fpeech, in the very
** order or collation of words without real
change, has been ftudioufly regiftred. Nor
has the text only been ranfack'd, but all
the antient verfions, the Latin Vulgate^
Italic^ Mthiopicy Arabic^ Coptic^ Armenian^
Gothic^ and Saxon ; nor thefe only, but all
*' the difpers'd citations of the Greek and
*' Latin Fathers in a courfe of 500 years.
" What wonder then, if with all this fcru-r
*' pulous fearch in every hole and corner^ the
** varieties rife to 30000 ? when in all anti-
** cnt books of the fame bulk, v/hereof thq

" MSS

«c

<c

i6o The nfeftdnefs and truth of ih&

^ MSS are numerous, the variations are as
" many, or more ; and yet no verfions to
" fwell the reckoning.

"The editors of profane authors do not
*' ufe to trouble their readers, or rilk their
" own reputation, by an ufelefs lift of every
" fmall flip committed by a lazy or ignorant
" fcribe. What is thought commendable in
" an edition of fcripture, and has the name
'' of falrnefs and fidelity, v^ould in them be
" deem'd impertinence and trifling. Hence
" the reader not vers'd in antient MSS is
" deceived into an opinionj that there were
" no more variations in the copies, than what
" the editor has communicated. Whereas,
" if the like fcrupuloufnefs was o^ferv'd in
" regiftring the fmalleft changes in prophane
** authors, as is allow'd, nay, required in fa-
*' cred ', the now formidable number of 30000
" would appear a very trifle.

*' 'Tis manifeft, that books in verfe are
" not near fo obnoxious to variations, as profe :
" the tranfcriber, if he is not wholly igno-
" rant and ftupid, being guided by the mea-
" fures ; and hindred from fuch alterations,
" as do not fall in with the laws of numbers.
*^ And yet even in poets, the variations are
" fo very many, as can hardly be conceiv'd
*' without ufe and experience. In the late
" edition of 'Tibullus^ by the learned Mr.
* ' Broukhuife^ you have a regifter of various
" kthom in the clofe of that book 5 where

r you

Chrijimn reve/oHdn defended. \6\

" you may fee at the firft view that there
" are as many as the lines. T^i^e fame is vifi-
" ble in Plantus^ fet out by Farceus, I my-
" felf, during my travels, have had the op-
*' portunity to examine feveraj MSS of the
" poet ManiliiiS', and can affure you, that
*' the variations I have met with are twice as
*' many as all the lines of the book. — Add
** likewife, that the MSS here ufed were few
*' in comparifon : and then do you imagine,
" what the ledtions would amount to, if ten
*' times as many (the cafe of Dr. Mill) were
" accurately examined. And yet in thefe
" and all other books, the text is not made
" movQ precarious on that account, but more
" certain and authentic.

" — If a corrupt line, or dubious reading
" chances to intervene, it does not darken
" the whole context, nor make an author's
" opinion, or his puti^nk, precarious, Terence,
" for inftance, has as many variations, as any
*' book whatever in proportion to its bulk ;
" and yet with all its interpolations, omif-^
** fions, additions, or glofles (chufe the worfl
«^ of them on purpofe) you cannot deface
** the t:ontrivance and plot of one play ; no,
" not of one fingle fcene 5 but its fenfe, defign,
" and fubferviency to the laft iffue and con-
•* clufion, (hall be vifible and plain thorough
*' all the mift of various leSio?2s. And fo it
** is with the facred text ; make your 30000
'' as many more, if numbers of copies can
^' ever reach that fum : all the better to a

M *' know-

\6i The ufefuJnefs and truth of the

" knowing and ferious reader, who is there-
*' by more richly furnifli'd to feledt what he
" fees genuine. But even put them into the
" hands of a knave or a fool : and yet with
*^ the moft finiftrous and abfurd choice, he
" (hall not extinguifh the light of any one
** chapter, nor difguife Chriftianity, but that
•* every feature of it will be the fame *." I
make no doubt but that the reader will eafily
excufe this long quotation, as it fets the mat-
ter of the various readings in fo clear a light,
and {hews that there is not the leaji difficulty
in it ; though at the fame time, he mud be
at a lofs what to think of ihQ fair ?2efs and
modejfy of thofe writers, who without being
able, or pretending to be able, to confute any
part of it, ftill go on in the old track, and
think to bear down all before them by co?2/i-
dent and groundlefs injinuations.

The author of Chriftianity (among the
reft) has not faid one word to all this ; only
he feems to think it not fufficienr, becaufe
" one or two various readings [in the New
" Teftament] where moit things are own'd
" to be of the greateft moment, may be
*• of that confequence, as to deftroy the de-
" fign of the whole book-f-." To which I
aniwer, that may-he's go for nothing at all ;
and that it v/ould be time enough to reply to
this, when he has produced any readings of

"* Remarks on a difcoitrfe of Fres-Thinhing, hy Phileleuiherus
Lipfienfis ; />. ^4* ■ 68. and p, 76. edit» <^th,

fuch

Chrtjiian revelation defended. 1 6 j

fuch great confequence. However, to fhew
that there is nothing in the objedion, let it be
confider'd, that various readings^ which defiroy
the whole dejign of revelation, mull be fuch as
pervert fome ejfential Ao^ivm^s of it. Suppofe
then, that in two, or three^ places, the text
of the New Teftament was fo corrupted as to
affert, " that God is not wife, juft and good;
** that Jefus is not the Chrift ; that men
" might pradlife idolatry ; or deceive, and
" perfecute each other ; or that there is no
*' future ftate," and the like ^ fuch readings
could not, and ought not to be admitted as
the true readings^ contrary to the general and
moft evident (train of the revelation : but e-
very one would naturally look upon them as
the errors of tranfcribers, and not as the origin
?ial words of the writers, to whofe fentiments
they not only bear no refemblance^ but are a
manifeft contradiBion, And indeed if we
judge otherwife, 'tis impoffible for us to find
the fenfe of any author whatever. So that if
men reafon fairly, and as they ought to do,
one or two various readings cannot dejtroy
the dejign of the whole New Teftament ; be-
caufe readings of that importance beifig di-
redly contrary to the plain and unquejtionable
dejign of it, it muft be as probable, as a
thing of that nature can be, that they are
falfe readings.

But admitting the credibility of the gof-
pel-hiftory to be fufficiently eftablifli'd, and
that we have all the probability we can de^

M 2 fire.

I ^4 T'he ufefuhefs and tvuth of the

fire, that the books of the new Teftament
are convey'd down to us pure in all material
paffages, how can the common people upon
rational grounds be fatisfied of thefe things?
" Religion either does not concern the ma-
" jority, as being incapable of forming a
** judgment about it 3 or it mull carry luch
" internal marks of its truth, as men of
*' mean capacity are able to difcover: or elfe
** notwlthftanding the infinite variety of re-
** liglons, all who do not underfland the ori-
** ginal languages their traditional religions
*' are written in, which is all mankind,
" a very few excepted, are alike bound
" in all places to pin their faith on their
" prieft, and believe in men, who have an
*' intereft to deceive them j and who have
" feldom fail'd to do fo, when occafion
** ferves.

"Can people, if incapable by their rea-
** fon to diftinguifh truth from falfhood,
" have ally thing more to plead for the
*' truth of their religion, than that they be-
" lieve it to be the true religion ; becaufe their
** priefls, who are hir'd to maintain it, tell
" them it was a long while ago reveaFd to
*^ certain perfons, who, as they, on their
*' prieftly words, allure them, were too wife
" to be impos'd on themfelves ; and too ho-
" neft to impofe on others : and that no
" change could have been made in their re-
** ligion in after-times ; the care men have of

" their

Chrtjtian re'velation defended. 1 6 j

*' their own fouls, as well as their natural
*' affidlion for pofterity, obliging them from
'^ generation to generation, to hand down
" their religion juft as they received it : and
" that it was morally impoffibc innovations
" fhould creep in, fince it would be the
" higheft folly in any to attempt to introduce
^' new dodrines, as a tradition received from
*' their anceftors j when all muft know they
" had recei'/d no fuch tradition. As this is
" all, the bulk of mankind, if they are not
^* capable of judging from the doftrines them^
" felves of their truth, can fay for their re-
*' ligion ; fo they, in all places, make ufe of
•^ this argument , and with equal confidence
^* aver, that, though all other traditionary
** religions are fult-'of grofs falfhoods, and
" moil abfurd notfons, which their priefts
'* impudently impofe on them as divine
" truths ; yet our own priefts are fuch faiths
^* ful reprefenters of things, that one may
*' as well queftion the truth of all hiftory,
" as the truth of things believed on their
" authority.

" This boafted argument, in which men
" of all religions fo much triumph, if ic
" proves any thing, would prove there ne-
*' ver was, nor could be any falfe religion,
*^ either in whole, or part ; becaufe truth be-
" ing before falihood, and mens anceftors
" having once poffefs'd it, no change could
*' afterward ever happen : whereas oa the
*^ contrary, though there have been at times
M 3 " great

\66 The ufefuhefs and truth of the

*' great numbers of traditional religions, yet
*' as far as it appears, no one of them has
" long remained the fame ; at leaft, in fuch
" points as were merely founded on tradi*
*' tion.

" I SEE no middle, but that we mufl:
*^ either own, that there are fuch internal
*' marks fix'd to every part of the true reli-
gion, as will enable the bulk of mankind
to diftinguifh it from all falfe religions ;
or elfe, that all traditionary religions are
upon a level : fince thofe, who, in every
f* country, are hir'd to maintain them, will
^* not fail to aflfert, they have all external
«^ maiks ; fuch as uninterrupted traditions^
** incontefted miracles^ confejjion of ad*verfariesy
*' number of profelytes^ agreement among them^
^^ Jehes ; and all thofe other external argu-
^^ ments, that the Papijis and Mahometans
*^ fet fo high a value on. In this cafe, what
♦* can the common people do, who under-
*f ftand not a word of the language, their
•* religion, and its external proofs are writ in,
^' but be of the religion in which they are
** educated ; efpecially, if nothing is fufFer'd
*' to be publifh*d, which may, in the leaft,
'* t^nd to m^ke them queftion its truth j and
^* all other religions are reprefented as full of
^* the grofleft abfurdities *." Now in anfwer
to this, which I have not abridged, that the

* Chriftianity &c. pfi^z, 233, 2^*

reader

Chrtjlian revelation def&nded. i($7

reader may fee this author's reafoning in its
full fir engib^ I obferve,

That the defenders of revelation have no
reafon to aflert, that a traditional religion is
to be receiv'd upon the mere foot of autho"
rity ; but there are certain internal char aB en
abfolutely neceiTary in order to its being a di-
vine revelation, which men of mean capacity
are able to difcover. For inftance, the prin-'
cipal defign of all reveal' d religion muft be to
reftore and eflablifh natural -y to give man-
kind y^/ and worthy notions of God, and aC»
certain the principles and obligations of mo^
ratify ', and to promote the true rational per^
feBion and happinefs of human nature : and
all lis, pojiiive injii tut ions y sind peculiar doBrines,
it is reafonable to expedl, will be intended as
helps and motives to virtue. In general
therefore the people are capable, by their
reafon^ of judging whether any particular tra-
ditional revelation be worthy of God ; they
are not requir'd to believe it implicitly even
upon the authority of miracles j and confe-
quently, a tradition of iniracles is not all ^hey
have to urge in fupport of it.

But the proving that the peculiar doSlrinei
of revelation are not repugnant to reafon, nor
unworthy of God, is only an argument that
they may be true, and not a fufBcieni founda-
tion upon which to conclude they are really
true. Here then comes in the atteftation of
the miracles, to convince mankind that what

M 4 their

1^8 7he ufefuhefs and truth ofthi

their reafon approves, as worthy oi^ God, ac-
tually proceeds from him. And therefore k
muil be own'd, that the common people can-
not rationally believe the fruth of any tradi-
tional revelation, that contains dodlrines which
reafon cculd not dijcover^ unlefs they can have
full fatisfadion, that the hiftories they have
of fuch do(flrines, and of the miracles wrought
in confirmaiion of them, are authentic, and
credible. So that the queilion to be refolv'd
is in fhort this ; whether, as they are capable
of difcerning the internal marks of the truth
of Chriftianity, they are not likewife able to
form a rational juagment concerning the cre-
dibility of the gofpel-hiftory, and its conveyr
ance down to our tinr.es without any material
f Iteration^ or corruption, *

If the common people can ]uAgt of fuch
kind of proofs (as uncontelied jniracles muft
jcilablifli the truth of any doctrines that are
agree .ble to reafpn, and adapted to advance
true goodnefs, and which belong to what is
upon the v/hole a moft ufefut and perfect
icheme of morality; and ccnfequently againft
which, as very fit to be parts of a divine re^
velation^ no cbjtdion of weight can be formed)
they may have fiifficient reafon fo believe the
traditional religiorj in which they are edu'-
cated ; though there are not " fuch internal
^^ marks fix'd to evpry part of it, as alone
^' W// enable them to diflinguifli it from all
^^ falfe religions^ It will indeed have this
general internal mark to diflnginfh it from all

falfe

Chujlian re^eJatton defended. 1 69

falfe religions, that the wife and beneficent
defign of its author wIH plainly appear in
the whole frame of it, and that even its pe^
culiar principles will ftand the tcft of reafon j
hut though they may be fuehas reafon cannot
condemn, and which, if true, muft have a
confiderable influence upon our moral con-^
dudl, *tis mofl evident (as has been already
hinted) that this of itfelf does not prove
they are true : fo that fomething, befides ift^
ternal marks , may be abfolutely neceffary to
eltablifli the credit of a revelation that is
worthy of God -y or in other words, of a reve-
lation, which, after the ftridleft inquiry, we
may apprehend it to be agreeable to his per-
je5iions to communicate to mankind. And
farther, if the bulk of mankind are able to
judge of the authenticnefs and credibility of
anrient hidories, it muft be a great miftake
of the author of Chrijiianity&cc* that if fuch
'^ internal marks are not fix'd to every part
** of the true religion, as will enable them
** to diftinguifh it from all falfe religions, all
** traditionary religions are upon the level/*
For let " thofe, who in every country are
** hir'd to maintain them, be ever fo confi-
** dent in afferting, that they have all external
** marks 5 fuch as uninterrupted traditions^
" incontejled miracleSy confejjion of adverfaries^
" number of profelytes, agreement among them^
^^ feJveSy and all thofe other external argu-
^* ments, that the Papijis,^ and (as he fays) the
" Mahometans fet fo high a value on ;" the
common people being able, as vvill prefently be

Ihewn,

170 The tifefulnefs and^ruth of the

fhewn, upon a view of what is oflfcr'd on
both fides of the queftion, to diftinguifli be-
tween true and falfe pretences, are no more
under a neceffity of being imposed upon, or
of embracing a traditional religion implicitly,
than they are of believing without evidence
in points of the moft pure and abfiradi rea^
foning^ which do not at all depend upon tra^
dition.

All this Jhew of argument therefore is
plainly founded upon the fuppofition, that
the generality muft take a traditional reli^
gion entirely from the authority of their priefisy
and that this is all they have to plead for
the truth of it : but as we have only the au-
thor's bare aflertion for this, it will undoubt-
edly go for nothing. It muft pafs however
for a fpecimen of a very extraordinary kind
of reafoning, firft to lay it down as a funda-
mental principle, that if men are incapable
by their reafon, without the teftimony of
miracles, to difcover every part: of a traditi-
onal religion, " all who do not underftand
" the original languages their traditional re-
" ligions are written in, which is all man-
" kind, a very few excepted, are alike bound
" in all places, to pin their faith on their
" priefts r and to think this fufficiently prov'd
by asking, what " they can have more to
" plead for the truth of their religion, than
" that they believe it to be true, becaufe their
" priefts tell xhtmfo and fo-" and then upon
fuch a flender foundation to declare, that

« all

Chrtjiian revelation defended. \ 7 1

" all traditionary religions are upon a level ;"
and that the common people have nothing 10
do " but to be of the religion in which they
" are educated.'* The confequence would
indeed be juft, if the premifes were true;
but there happens unluckily to be this great
defed, that the premifes, which are the very
things in difpute, are taken for granted \ and
that the author of Chriftianity &c. feems to
take the putting a queftion how a thing can bey
to be an argument that it cannot be ; which,
it muft be allow'd, is a very expeditious and
eafy way of deciding all controverfies,

I Proceep now to anfwer the queftion
direftly, how the common people may be per-
fuaded of the truth of fads, the knowledge
of which depends upon tradition ; of the
authenticncfs^ for inftance, of the books of
the New Teftament, the credibility of the
accounts contained in them, and that they
have not fuffer'd any material alteration in
the conveyance. That this is the truth of the
cafe has been largely proved ; the only thing
therefore that remains to be (hewn is, that
the people are capable of feeing this proof.
And what is it that is neceffary in order to
this ? Why only, that they have proper mate^
rich upon which to form a right judgment,
and a capacity of judging upon thofe mate-
rials.

To obtain the firft, let them fet them-
felves to examine the truth of Chriftianity

with

\7l T^he nfefuhiefs and truth of the

with an /6i?;7£/?, attentive^ impartial mmAy and
read carefully what is offered on both fides,
for ity and againjt it ; and then, if what has
been hitherto written is jujficient to deter-
mine the controverfy, they muft know all
that is neceffary to be known, in order to the
making a rational judgment about it. Upou
this fuppofition they know as much as the
writers them/elves^ who may be prefum'd to
have delivered their fentiments in the fiille/i
and Jirongefl manner they were able; and
confequently have as extenjive a view of the
fubjedl, as men of learning, and muchfuperior
improvements. Nor is it neceffary to their
attaining fiifficient Jkill in this controverfy,
that they read evefy thing which has been
written upon it, or may be written hereafter,
(which would be too laborious and volumi-
nous an inquiry for the generality of man-
kind, an inquiry that their opportunities and
circumjiances in life would not perhaps ad-
mit of) for as the fubjed: has been often
handled, there are fcarce any two writers of
note but contain all that is material. Thus far
then, I think, the cafe is very plain, viz, that
if the difpute can be decided by what the learn-,
ed have written, and confequently by what
they know about it, the common people^ who by
reading may be fumilh'd with all their ideas,
muft be able to form as rational a judgments
provided the point itfelf to be determined be
not above their capacities: Nay, 'tis not at
all abfur4 to fuppofe, that th^y may often
ipake a truer judgment 3 becaufe they may

purfue

Chujllan rewJatton defended. 175

purfue their inquiries with minds more free
from prejudice^ and better difpofed to allow
every argument its proper weight than thofe,
who, with their greater abiliries, have too
frequently ftrong attachments to a particular
fcheme^ make it their bufinefs to puzzle and
confound what they cannot anfwer, and dif-
pute not for truth but victory.

Now what is there in the prefent cafe,
that is above the capacity of the bulk of man-
kind ? Arc not all, who will exercife their
reafon and examine impartially, able to judge,
upon a view of the arguments on both fides ^
whether the books of the New Teftament
are proved to be forgeries ; or whether it be
prov'd on the contrary, that they were con-
Jiantly afcrib'd to the authors whofe names
they bear; that they are fupported by the
fame undifputed tradition as other antient wri-
tings which are univerfally allowed to be^^-
7iui7ie ; and confequently, that the rejeding
them 2i^Jpurious deftroys the authority of all
antient hiftories, which ftand upon no better
foundation ? If they are unable to judge, up-
on having the zvhole evidence before them, whe-
ther thefe, which are plain matters of fa£i,
are prov'd or no, they can judge of no fa5ls
whatever. And what confuiion would fuch
a notion of the common people occafion, if it
was brought into civil life.

And if the people can judge of the proofs
which are offered for the authenticnefs of the

books

1 74 ^^^ ufefulnefs and truth of the

books of the New Teftament ; it will fure be
trifling with the underftandings of men to
attempt to (hew, that they are able to judge
when it is fufficiently prov'd that hiftorians
are credible^ and whether the objedions which
are made againft their teftimony are ftrong
enough to Jet it ajtde. For being convinced
that thefe accounts were written by eye-wit-
nejjes \ if they cannot judge whether it be
prov'd, that eye-witnejfes in the relation of
fuch fads could not, confidering all circum-
fiances, he impofed on themjehes-y and that
they were men of fuch integrity (demonftrated
by the general courfe of their behaviour, by
their attefting thefe things in oppolition to
their worldly interefts, and chufing all not
only to fuflfer, but die, rather than retradi
their teftimony) as cannot rationally be fuf-
pefted of a defign to impofe on others ; I fay,
if they are incapable of judging when this
is fully proved, the confequence will indeed
be, that they ought never to believe any
thing upon tejiimony^ and what would be-
come of the world if this was true? All
commerce between man and man muft im-
mediately be fufpended, and the defign of
their focial nature be entirely defeated*

The fame may be faid with refpedl to
corruptions ; the common people muft be ca-
pable of difcerning, when they fee what is
offer'd on both fides, whether this charge is
prov'd or not 3 whether any inftances of grois

cor-

Chrtjttan revelation defended. 1 7 5

corruption are produced^ and clearly {hewn to
be fuch, or the whole of what is advanced be
only furmife and conje5lure^ contrary to all the
probabilities of things; otherwife, they can-
not be judges of probability in any cafe-,
and confequently, confidering in how few
of the affairs of life higher evidence can be
had, their reafon mufl be in a manner ufe-
kfs.

S o far am I in my judgment from think-
ing it of fervice to the Chriflian religion, that
the liberty of writing againfl it fhould be at
all rejlraindy that I would have it encouraged
to the utmoll: ; and cannot think of a better
method to fix even the vulgar more firmly
in the belief of the gofpel-hiftory, than read-
ing the objedlions of its adverfaries. This, I
am perfuaded, will give a greater weight to
the arguments which are urg'd to eflablifh
Its authenticnefs, credibility, and purity, in
the mofl excellent defences of Chriflianity.
Let them read, for inflance, Chrijtianity as old
as the creation^ &c. or any other book where
the fame things are faid in a much narrower
compafs, and when they find, inflead of di^
re5l proofs of forgery with refpedl to the writ-
ings of the New Teftament, only groundlefs
fujpicion^ and infinuations that there may be
forgery, and that none of the writers on this
fide of the queftion are fo hardy as to pretend^
that the authenticnefs of far the greatefl: pare
of them was ever difputed in the moft early
ages ; when they find what trifling things are

objefted

1 7 6 ^f^^ tifefuh efs and truth of the

objedled againft the capacity and integrity of
the gofpel-hifl:orian?j and how they jirain
and rack their invention to raife difficulties,
which, after all, amount to nothing but to
deftroy the credibiHty of the mod unexceptio-
nable tefiimony^ and make men diftruft their
very Jmfes-y and that as there is nothing of
moment urg d againft the authentic nefs, and
credibility of the books, there is not the leaft
probable evidence given that they are corrupt-
ed in any material branches of Chriftian doc-
trine, nor a fingle corruption of confequence
pointed at, but what was before difcover'd by
the honefty and diligence of Chrijiian writers^
which is a ftrong prefumption that thefe
writings are, in general, pure and entire y and
finally, when they find, that all the ftir which
has been made about various readings comes to
no more than this, that there are the fame
differences in the copies of the New Teftament
as are to be found in the copies of the pureft
authors of antiquity > and that there is nor
fo much as an attempt made to prove, that
thefe difFerences are of any great importance
(only perhaps they 7nay be^ but thefe writers
themfehes do not take upon them to fay they
are) or that they obj'cure, difguifey and pervert
any effential dodrine of the Chriftian reve-
lation ; when, I fay, the people find, that
this is all the moft ingejiious znAfubtil oppofers
of Chriftianity have to offer againft its autho-
rity, ("which is indeed nothing more than may
be urg'd againft the authority of all antient
booksj they ^doilU and ought to conclude,
I that

Chrtjltan revelation defended. 177

that its great fafe ftand upon iofiire a foun-
dation as cannot be Jhaken, 'Tis natural for
them to reafon thus, that if any thing more
material could be advanced, men of their skill
would undoubtedly be able to produce it;
and they cannot imagine that 'tis for want
of an inclination to make a home thru (I ^ that
they deal in pofftbilities inftead of direcl and
fofitive proofs^ but becaufe they know they
have no other arguments to make ufe of The
people can have no ground to fufpeft, that
the adverfaries of their religion have any
more important objedions in referve^ than
thofe which they have already urg'd. For
tho the terror of penal la^ujs (which are but
weak fupports of a falfe religion, and un-
neceffary to guard the true^ that being never
fo well defended, as when it is left to make
its way by the force of its own evidence) I fay,
tho the terror oi pejial la%i)S may reftrain them
from making a dire^i and open attack upon
Chriftianity, which is the eftablifh'd religion j
experience teaches us, that they are not at
a lofs for ways, in which to fay the freefl
things both againft the miracles, and dodrine,
of Chrift and his Apoftles. And it may be
juftly queftion'd, whether by this artful in^
fmuating method, in which there is more
room for evafioUy and men cannot be kept
fo ftridlly to the rules of clofe reafoning, they
have not done more prejudice to the Chriftian
caufe, than they could, had they been al-
lowed to throw off all difguifeSy and argue
profejfedly againft it j and confequently, whe-

N ther

178 T^he nfefninefs and truth of the

ther this be not the method they choofe to pro-
ceed in? But be that as it will, it can't be
expeded that the people fl:iou!d y%^^;/i^ their
belief of reveal'd religion, till they are fure
no more objedlons can^ or will be made to
it : for at this rate they can fix on nothing,
but mufl indulge to titvn'dX fcepticifm. It is
not their bufmefs to concern themfelves about
what may one tme^ or other ^ or perhaps never^
be offered; but to be determin'd by the evi-
dence they have. And therefore if Chriftia-
nity, upon a ferious examination of the rea-
fons on bothjidesj appears to their minds to
be a rational inftitutlon, and fupported by
fuffxient evidence, they ought to believe and
fubmit to it; and continue to acknowledge
it as a divine religion, till thefe Jlronger argu-
me72ts^ if any fuch there be, are produced, and
convince their judgments of the contrary.

Thus have I {hewn, that the common
people, if they will give themfelves time to
read, and cojtjider, need not take the Chriftian
revelation implicitly from their anceftors, or
their priefts; but are capable of difcerning
both the intriiific goodnejs of the dodtrine,
and its external proofs. It muft be own'd,
that the difficulty is much greater with re-
fpedt to thofe perfons who camtot read, or
want proper opportunities and advantages for
making inquiries of this kind themfelves ; but
however, even thefe are fo far from being,
univerfally, under a neceffity oi implicit faith y
that very many of them, at leaft, may, if

they

Chnjiian revelatioJJ defended. 179

they will, form their judgment upon a ratio^
hal cGnviBio?i. Of the intri7ijjc excellency of
a revelation they are all judges 3 and in order
to judge of its external proofs, let them find
out a perfon that is well JkiWd in this con-
troverfy, and of whofe veracity they are well
aflured (and fuch an one, it cannot be denied,
but many of the moft ignorant and illiterate
vulgar, if they exercife the fame care and
prudence as they would in chufing a perfon,
to advife and manage for them in the com-
mon affairs of life, may eaJiJy find) and let
him lay before them fairly and impartially
the Jubfta?jce of the argument on both fides, up-
on which they may maturely deliberate and
determine, 'Tis evident, that in this cafe
they do not take the judgment of another a-
bout a point oi /peculation, but only his re-
prefentation of a ?natter of fa6l : they do
not trufl to his U7iderjianding, but his inte-
grity.

If it be faid, that they trufl his underjland^
ing fo far, viz, to give them a judicious flate
of the argument in its full flrength : I an-
fwer, that the People may indeed make a
wrong choice \ but, as I hinted before, if they
are fincerely defirous to be rightly informed,
there are vaft; numbers, to whom it will be
no great difficulty to pitch upon a perfon
whofe capacity cannot be difputed; fo that
there will be but litde danger of their being
impojed on, if they can rely upon his honejiy.
However, for their greater fecurity they may
N 2 apply

1 8o The tifeftiJneJs and truth of the

apply to Jroeral, and tiy how far their ac-
counts agree. And let it but be allowed, that
perfons who have fuch opportimities^ and adt
with that prudence and caution which the im-
portance of the inquiry deferves, may have as
good reafon to be fatisfied in this cafe, as they
have in other matters of the greatefl moment,
wherein they depend upon the information
of men of known abilities^ and iinqiiefiionabh
'veracitVy we defire no more. For this fup-
pcfes, that they may have a fufficient proba-
bility of the truth of the Chriftian religion ;
fuch a probability as leaves no rational ground
oi doubt y and which it is always, and jullly,
thought their ivifdotn to be determined by,
in all other affairs of confequence. After
aH it muft be own'd, that this method may
be attended withy^;;^^' difficulties, but, I think,
not with greater than men often meet with,
and get fuccefsfully through, in the manage-
ment of their fecular concerns^ and with re-
fpedt to thofe who cannot inquire for them-'
J'ehes, and likewife want opportunities to get
proper information from others, I make no fcru-
pie to allow, that their belief of a traditional
revelation muft be implicit -, but yet it may be
of great ufe to them, if they have frequent
opportunities to hear it read and explain dy by
fixing in their minds the principles of natural
religion, and giving them fuch juft notions of
morality^ as, 'tis probable, they would never
have attained by their own pri'-cate rejiedtions,

I

Chrijltan revelation defended, i 8 1

I HAVE all along taken it for granted
(becaufe it is the true and natural ftate of
things which God defigned) that the common
people will ready and confider, and make uie
of tbofe helps which are in their power, iix
order to underftand the proofs of the truth
and purity of a traditional religion. And 'tis
Jufficieiit^ that if they do this they may form
a rational judgment of thefe points ; and as
much as can be faid with refpedl to natural
religion itfelf. For let the religion of nature
be ever fo plain to the diligent and impartial
inquirer, men will as neceffarily be ignorant
of thaty if they are indolent^ carelefs, and iin^
thinking, if they negleB the ufe of their rea-
fon, or fuffer it to be darkned by fiiperflition
and prejudice, as of the evidences of an exter-
nal revelation. The knowledge of the one is
no more to be obtained without proper re-
flection, than of the other ; and a careful ex-
amination will difcover both. Nay, 1 can'c
help thinking, and appeal to every man who
has made obfervations on the world, that
the meaneft of the people will judge more
eafily of the proof of matters of j'aB^ and
the credibility of teJiimon)\ than of abjlradi
and clofe reafonings even upon moral fub-*
jcds.

If it {hould be objedled, that 'tis not pro*
table that the bulk of ?nankind, confidering
their education, circumftances, the influence
of fenfible objeds, how little they are ufed

N 3 %9

182 The tifeftilnefs and truth of the

to reafoning, and how tmich their thoughts
are engaged by the neceffary bufinefs and
cares of life, will think and examhie: I an-
fwer, that then they muft take the confe-
quence, which is, that they will have no
certain rule at all of their adlions, and know
as little of the laws of reafon^ as of the truf
grounds q{ revelation -y fo that this proves no
more againft a fianding revelation being a
proper means of inftru6ting them in their
.duty, than againil: rcafon itfelf And though it
fhould be allovi^ed, that in countries where
free debate is difcouraged, and forbidden un-
der fevere penalties, and the people are ob-
liged to take their accounts both of a reve^
lation^ and its proofs^ from certain particular
perfons authorized and maintained for that
purpofcj they can have no more reafon to
beheve even a true traditional revelation^ than
others may have for believing a falfe one ;
|:hi£, I apprehend, does not in the leaft afxecft
the prefent argument, becaufe it is purely
accidental^ and fuch accidents, in the pre^
fent flare of the world, while men are am-
hitiouSy defigni?2g, and interefled, and apt to
impofe upon their fellow creatures whenever
they have it in their power, are unavoid-
able.

The juft ftate of the queftion is, whe-
ther revelation be not, in itfelf a proper
fule for the generality of mankind, a rule,
pf which (when things are as they ought to
|De^ t|iey are able (0 judge; whether they can-
not

Chrijttan re^velatio)! defended, i 82

not difcern both its intrinfic goodnefs^ and ex^
ternal proofs though depending on tradition. A.%
it has been already (liewn that they are ca-
pable of this, muft it not be perverfe in any
to infmuate, that it was noz Jit for God to
commiinicate it, becaufe the wife and gra^
cious dellgn of it happens to be in a great
meafure defeated by the wickednefs and craft
of fome, and the JJaviJJ:) implicit fubmiflion
of others? The Chriftian revelation was un-
deniably of great ufe when it was fir ft pub-
lifhed, in retorming the corrupt fentiments
and manners of the world ; and let it pre-
vail now as far as it can ratiofially (particu-
larly in thofe bleffed nations of light and
liberty, where far the greater part of the
people may be judges upon what foundation
it ftands) and it will continue to be of <?;;?/-
nent advantage. I fliall only add, that if in
fome countries the common people are fo
ififaved, and kept in fuch ignorance^ as to be
hardly capable of judging fairly of the proofs
of a traditional religion \ by the fame me-
thods of impofition and rejiraint^ by grafting
fiiperfiition upon their fears^ and ai| artful
management of their credulity^ their natural
notions of good and evil have been abominably,
and almoft univerfally corrupted to fuch a
degree, that it was not reafonable to exped:,
without an extraordinary affiftance, that they^
would ever recover themfelves out of their
degenerate ftate, to the knowledge and pracr
tice of the true religion of nature. Of this
the old Heathen world, and^ if we can cre-
N 4 4i^

1 84 7he tifefiilnefs and truth of the

dit modern accounts, Heathen narions at this
day, are molt notoricu: and jlagrant exam-
ples.

I KNOW but of one difficulty that lies
againfl: what has been faid under this head,
which has not been already obviated, "^ciz,
that the fame exercife of reajcn^ the fame
thought and impartial inquln^ which is ne-
ceffary to enable men to fee the true grounds
of a traditional religion^ will difcover all the
fri?2cipies of 72atural religion^ without a reve-
lation. What advantage is there then in a
jiandiiig revelation^ above mens being left to
the me' e light of reajbi ? To which it will be
fufficicnt to give this ihon anfwer, that al-
lowing what this objedion fuppcfes to be
true, n does not at all affe^l any part of the
preceding argument ; my bufinefs being only
xo prove, againft the autlior of Chrijiianity
&c. who alitris the contrary, that the coqi-
mon people are able to judge of the truth
and purity oi 2. traditional revelation, without
concerning mylclf at all with tlie debate,
whether they might, or might not, by the
fame fains and carc^ attain to a complete
knowledge of the religion of nature. How-
ever, I fiiall add farther, that as this docs noc
render an external revelation in any degree
lefs ujefid, when the reafon of mankind is in
fadl corrupted and darkened \ it has likewife,
^^hen men are upon rational grounds con-
yinc'd of the truth of it, thefe two great ad-
y.^ntages^ as zjlanding guide ^ beyond the fole
/' ' I diredtipn

Orijltan re^velation defended. \ 85

dirc(Sionof natural light -, that it famines a
more uniform^ confijient^ and univerfal rule of
duty, than could reafonably be expedled, conr-
iidering mens diflferent capacities, humours,
prejudices, and the like, if every one was
left to form a fcheme of morality for himfelf\
and affords lironger motives to the pradtice of
virtue, particularly by afluring us of the eter^
?iity of future rewards, which to mere reafon
is at beft obfcurc^ and douhtfiiL

'Twill be needlefs to make remarks on
this author's account of the external proofs
of a traditional revelation ; becaufe though
he affirms it is all that can be faid, the rea-
der, I make no doubt, after what has been fo
largely offered upon this head, will think it
fuch an imperfeil and partial reprefentation,
as could not be given but by one, who either
had not thoroughly cofifdered the argument, or
chofe to urge it fo weakly that he might the
more eafily triumph. Let me only obferve,
that it is fo far from being the whole of the ar«
gument againfl innovatiom in a traditional re-
ligion, " that it was morally impoffible in-?
" novations fliould creep in; the care mea
?' have of their own fouls, and their natural
^' affedion for pofterity, obliging them from
" generation to generation, to hand down
" their religion juft as they received it;'*
and, *' fince it would be the higheft folly
" in any to attempt to introduce new doc*
*^ trines, as a tradition received from their
^' anceftors ; when a}l muft know they had

« re-

I 8 6 The ufefulnefs and truth of the

" received no fuch tradition/' this, I fay, is
fo far from being the whole of the argument,
that 'tis really one of the mofl: minute and in-
confiderable branches of it: the improbability
of inno'vations and corruptions, with refped to
the Chriftian revelation, arifing, as I have
fhewn, almoft entirely from particular cir-
cumjtances, 2ir\A plain fa5is, which ftrongly in-
timate the contrary. And therefore his an-
fwer to thii boajled argument^ as he calls it,
(though I know of none that ufe it as an ar-
gument of itjelf, much lefs that triumph in it)
if it might pafs as fufficient, were the argu-
ment urged in a general way, and the ftrength
of the caufe refted upon it, whether the tra-
dition was written^ or oral, and whatever was
the ftate of the world ; when it is mentioned
only as a collateral circumftance, confirming
other probabilities upon which the chief Jlrejs
is laid, is weak and trijling.

There is another objedion ftill behind,
which the author of Chrijlianity &c. fre-
quently urges, 'viz. that if the common peo-
ple could be fatisfied, upon rational grounds,
of the authenticnefs, credibility, and purity of
the books of the New Teftament, yet, con-
fidering that the meaning of words is perpe-
tually changing, the difference of languages,
and the peculiar /lyle and manner in which
thefe books are written, they are a rule not
much to be depended on ; nay, a rule that's
very unfaje and dangerous, unlefs the people
mend and improve it by their reafon ; as

tending

Chriftian ire'vehtton defended. 1 87

tending to give them falje and difmmurabk
notions of God, and of the methods of his
moral provide ice ^ and lead them into great
miftakes with refped: to inorality, '' None,
" who confider how differently the circum-
-' ftances of human affairs, which are con-
" tinually changing, affedt men ; but mud
" fee 'tis fcarce poffible, that the dodrines
'' which were originally taught, or the prac-
" tice originally us'd in any inftitution, fhould
*' long continue the fame; nothing being
■^ more eafy than to vary the fignification of

'' words *. • Had there been but one

'' language, and a book writ in that language,
*' in indelible charade rs, (fo that there could
" be none of thofe thirty thoufand various
'' readings, which are own*d to be crept into
" the New Teftamenr) and all could have
*' accefs to it; yet even then, confide- in,' how
" uncertain the meaning of w^ords are ; -: :d
*' the intereft of defigning men, to puc a
*' wrong fenfe on them ^ it muff be moraly^
" impoffible this religion could long continue

" the fame.'l' In fliort, there are fcarce

*^ any words in any one language, except of
" fuch things as immediately ftrike thefenfes,
*' that are adequately anfwer*d in another, fo
^* as exadtly to comprehend the fame ideas j
" and if the ideas are on\y fewer, or more,
*' what confufion may not that occafion ?
*' how great and frequent muff the miftakes
^^ then be, in tranflating the antiquated

f Chni^Untty &c. /. 28^. % Page 288.

« Ian-

\ 8 8 The ufeftihefs and truth of th^

" languages of people, who liv'd at a vaft
^' diftance of time, as well as in countries far
" remote j and affe<fted hyperbolical, para-
<* bolical, myftical, allegorical, and typical
" ways of expreffing themfelves, as oppo-
** fite to the ufage in other parts, as Eajl is
** to Wefi ? and not only this, but it will be
" like wife neceffary to have an accurate
" knowledge of their manners, cufloms, tra-
*' ditions, philofophy, religious notions, fedls,
^' civil and ecclefiaftical polity \ of all which
^^ the common people know as little, as they
^' do of the original languages 5 who having
<^ very obfcure and incompetent conceptions
** of the principal words and phrafes ufed
*^ in the verfions, their religion muft needs be
^^ a very odd jumble of confufed and incon-
" fiftent notions, were it to depend on words,
** and their precife meaning ; and not on the
** things themfelves and their relations, which
^* are plain and obvious to corumon capaci-
" ties \ they would be in a manner entirely

" governed by founds *. Should the

** chance of education throw men into the
" true traditionary religion, yet confidering
** its ftyle is not very exadt, there being gene-
<^ rally more exprefs'd than is meant ; and
*^ things of the greateft confequence are often
^* fo treated, as that men can't from thence
** perceive the nature and extent of their du-
** ty ; and even precepts of the greateft mo-
^* ment are fometimes fo far from being de-^

* P» 250.

** liver'd

Chrijl'tan ren^eJation defended. \ 8^

" liver'd plainly and fimply, that they are
" exprefs'd after a general, undetermined,
" nay, hyperbolical manner ; fo that even in
" this cafe, there's a neceflicy for the com-
" mon people to have recourfe to the reafon
*' of things f ."

N o w in anfwer to this I obferve,

I. That what is here faid in general about
** the changing fenfe of w^ords, and difference
*' of languages," affefts all antient books as
well as the writings of the New Teftament;
and muft prove, if it proves any thing, that
they cannot be tranflated into modern lan-
guages, fo as to give an unlearned reader a
juft notion of the defign and meaning of the
authors even in the plaineji paflages, or upon
the moft common and intelligible fubjefts ; nay,
that they cannot be underftood by the learned
themfelves (for if they may be underftood 'tis
moft certain they may likewife be tranftated)
and confequently that the ftudy of dead lan-
guages, and of all the valuable remains of
antiquity, is perfectly ufelefs and trifling. The
very fame things may be faid with refpedt to
the old Heathen morali/is^ which the writers
of our author's ftamp pretend to underftandy
and likewife to tranjlate ; that " confidering
•* how uncertain the meaning of words isy ic
" muft be morally impoffible the fenfe of them
" could long continue the fame i*' and *' that

" there

1 9 o The nfeftdnefs afid truth of the

" there are fcarce any words ia any one lan-
« guage, except of luch things as immedi-
« ately ftrike the fenfes, that are adequately
«' anfwered in another, fo as exadiy to com-
" prehend the fame ideas 5 and if the ideas
" are only fewer, or more, what confufion
** may not that occalion ?" Bu^t though this
v/ould be efteemed ridiculous enough if ap-
plied to common authors, it muft pafs for
very goodjhife when urged againft revelation ;
and why, when the nature of the thing is the
fame ? Truly, for no caufe but becaufe they
will have it fo, as it is neceffary to fecure a
favourite point, that muft by no means be
dropt. Is not this trifling with the name of
reafon^ and moft egregious partiality^ and m--
confiftency ?

A D D to this, that the fenfe of the words
ufed in the original writifigs themfelves is 7ioWy
juft what it was when the books of the New
Teftament \Ntvcfirji written, becaufe it is a
dead language, and confequently has not un-
dergone that fux, and thofe variations, to
which living languages, in a long courfe of
time, may be fubjecft.

But is there not great difficulty "in
" tranflating an antiquated language, that a-
*' bounds with hyperbolical, parabolical, my-
" ftical, allegorical, and typical ways of ex-
" preffion, as oppofite to the ufage in other
" parts, as Eaji is to JVeJi ?" Without doubt,
what difficulty there is muft ly entirely here ;
i and

Chrijiian revelation defended. \ 9 1

and if the author of Chrijlianity &cc. had
treated this part of the argument with that
good judgment y which he fhews himfelf to be
mafter of upon fome other occafions, he
would have infilled only on this 3 and not
have faid fo much about " the various figni-
" fication of words, the difficulty of fixing
*' their meaning, and exprefling the fame
" thing fo, as to convey the fame ideas in
" different languages," the confequence of
which, how plaufible foever it may feem, is
really, that all antient authors are unintelligi'
ble \ and that all attempts to give juft tranf-
lations of them, and exprefs their true fenti-
ments in a modern language, fo that perfons,
who want either capacity, or opportunity,
for confulting the originals themfelves, may
read and underftand them, are idle and ro^
mantic. Now in order to remove this ob-
jedion let it be confider'd,

2. That thefe writings, the obfcurity of
whidh is fo much complained of, were chief y
and more immediately defign'd for the ufe of
that age in which they were compofed-, when
figurative expreffions were eafy and familiar,
and parables and allegories ufual methods of
inftrudion. The moral precepts of our Sa-
viour, and the dodlrines which he taught in
perfon, being all delivered, either in public
difcourfes to the men of that generation^
or in private inftrudtions to his difciples^ 'tis
natural to exped: the common phrafes^ idioms^
znd peculiar ways of exprejjion^ that were then

in

1 p 2 ^he tifefiihefs and truth of tlot

in ufe ; nay indeed, the iifual forms of fpeak-^
ing were the moft proper way of communi-
cating his fentiments to thofe with whom he
conversed ; and it would have look'd odd, if
one man (hould have attempted to frame a
new language, or if he had avoided thofe pe-
culiarities, by which the language of the coun--
try, where he was born and educated, was
dijtinguiJHd from that of other nations. And
the fame may be faid of writings, which we
always find to be in that jiyle^ and manner^
which generally prevailed in the places where
they were firft publifhed.

But befides that the books of the New
Teftament were intended primarily, and more
direStly, for the benefit of that age (as all
books arc that are publifh'd in any age) and
confequently muft be written in the language^
Jiyle, and inaiincr of exprejjion, that was mofl
familiar both to the writers and readers -, be-
fides this I fay, it may be obferv'd more par-
ticularly, that feveral of them are only occa^
Jional ; and were written either at the requeft
of particular perfons, which perhaps was the
cafe of St. Luke% gofpel, and the A5ls of the
ApoJileSy both infcrib'd to Theophilus ; or elfe,
upon fome fpecial incide7its that occur'd, and
required that the apoflies (hould interpofe^
and give diredlions both to private chriftians,
and v/hole churches. And certainly 'tis mofl:
unreafonableto expedl, in fuch writings, any
other than the common phrafeSy and idio?ns^
that were then in ufe in thofe parts of the

world.

Chrtjltan revelation defended. \ p 5

World, how different foever from the lan-
guages of other countries, and cfpecially
from the genius of ?}2odern languages. So that
'tis a miftake of the author of Chri/iianity&cc.
that '' preceprs relating to morality are de-
*' liver'd in the New Teftament after an ob-
'^ fcure manner, when they might have been
** deliver'd otherwife :*" This, I fay, is
plainly a miftake in the fenfe he intended it,
'viz. That there is an affeBed obfciirity in the
moral rules laid down in the gofpel ; be-
caufe the manner of writing therein ufed
was, all circumftances confidcr*d, by far the
moft natural', a way that the writers them-
felves had always been accujlonid to -, and
which took, moji generally, among the per-
fons direftly concern'd.

The inference I would draw from all
this is, that the books of the New Teftament,
though they may be objcure to us at this
diftance, might, notwithftanding the figures^
■parables^ and proverbial expreflions that are
frequent in them, be a very plain and eafy
rule of morals to the age when they were
written, and for whofe ufe they were chiefly
and more immediately defign'd. For as words
are arbitrary figns of ideas, figurative and pro^
'verbial ways of fpeaking, or writing, when
they are the common turn of a language,
may have as certain ind determinate a mean-

* Chrijiianify &c, ^, 27.

O ing

1 94 T^^^ tifefuhiefs and truth of the

ing as the moil: plain ^ndjiwple expreffions,
and convey precifely the y////7^ ideas to all:
otherwile, all the antient eajlern languages (as
well as the modern which abound very much
m Jirong figures) muft have been ablblute jar-
gon and confulion, and could not anfwer the
end of language. To which we may add,
that the cbjcurity of fome parts of the New
Teflament, to us, may arife from the general
method of epijlolary writings^ in which there
is a peculiar concifenefs ; and frequently dark
hints, and references to fads, and cuftoms ,
or to paffages in the letters to which they are
an anfwer ; all which was perfectly under-
ftood by thofe to whom they were direded.
This I take, confidering the time when, and
the peifions for v/hom it was ?nore immediately
written, to be a complete vindication of the
fiyle of the New Teftament -, and a fufhcient
proof, that notwithflanding the parables^ and
the proverbial and figurative expreffions that
are ufed in it, it m.ight be a clear and intelli-
gible^ and m.oil iifefiul fyftem of religion and
morality.

But our author has a text againft this,
being very dextrous at quoting fcripture a-
gainft its own authority, 2indjifi:ciency^, viz.
*' That ^'ithout a parable Jefus fpake not to
" the multitude -^ ; and for this remarkable
*' reafon, that Jeei7ig they ?night Jee, and not

* Chr'fiiatiity &c. />. 332... j- Matt. xiii. 34*

''per-

Chrijlian revelaUon defended, ipj

" perceive ; n?id hearing they might hear^ and
" not under fl and', leji at any time they fhoiild
" be converted^ and their Jim be for given them *.'*
By which he would infinnate, that our Sa-
viour made ufe of parables on purpofe to
make his dlfcourfes lamitelUgible to the bulk
of the people ; and for fear left they might
have been prevailed upon, if he had deli-
vered his do6lrine more plainly, to forfake
their evil courfes, and be happy. A very
ftrange defign indeed in one that pretended
to be a teacher fent from God , and that it was
the chief end of his million to call fnners to
repentance.

To fet this matter in, a jufl: light let it be
confidcr'd, that parables were common methods
of inftrudlion among the few^ -, and that our
Saviour, in conformity to the cuftom of the
age and nation in which he lived, fometimes
ufed them by way of illuflration, to inculcate
important and ufeful principles in a more
flrong, and, at the fame time, a very plain
2ir\difa?niliar manner. Parables of this kind,
as that of the rich man and Lazarus, of the
Pharifee and Publican, and feveral others, were
eafily and iiniverfally underftood. Nor was it
likely that any inconvenience would follow
upon ufing parabolical ways of expreffion,
when they were common -, becaufe all the
people knowing that there was one grand point
purfued, would attend only to that 5 and uoc

* Markiv. 12,

O 2 be

19^ ^he ufefuhefs and truth of the
be apt to Jtraifi every circumftance, which
was added to maintain the propriety and deco^
riirn of the parable, and render the whole re-
prefentation cc?ijijte?2t and beautiful -, or extort
myfteries from it, which were not in the inten-
tion of the fpeaker. So that 'tis moil evi-
dent, that the view of Jefus, when he fpake
in parables, was not always to difguife his fen-
timents ; and much lefs to wrap himfelf up
in fuch impenetrahle darknefs, that the people
might not underftand, nor confequently re-
ceive any benefit from his difcourfe \ but on
the contrary, to affifl: their apprekenjiom^ and
reprefent the great principles of religion, and
moral obligations, both in a more eaj) way,
and with greater ^/r/V and force^

But then it muft be own*d, that at other
times, when he apprehended that the truths
he was about to deliver would give great
offence^ he made ufe of parables to conceal\i\^
defign in fome meafure, that it might not
appear all at once, and provoke t\\Q pajjions of
his hearers. And in my opinion, this is fo
far from being a reliedlion upon his condudt,
that it fliews the great ivijdom and tendernefl
of this divine teacher j and that he ftudied
the moft effeBual methods to promote the great
end of his miniftry, the reformation and hap-
pinefs of mankind. For what good purpofe
could it pofiibly ferve, to fpeak ungrateful
and ofFenfive truths openly and blmvtly \ which,
being contrary to mens prepoffeffions and pre-
judices, would naturally irritate and i?ifiame

their

Chriflian reve/atwn defended, x 97

their minds ? There is a great deal of art
and addrefs neceffary in dealing with the mul-
titude \ efpecially in a perfon who would cor-
re(ft epidemical vices, and remove their fa-
vourite^ moil facredy and venerable prejudices.
In fuch cafes, falling upon the point diredtly
will infallibly harden the vicious^ the dejign-
ing, and intere/ied ; and perhaps fo far en-
gage the paffions even of the more honejl
and ingenuous in the debate, as to hinder the
cool and impartial exercife of their reafon;
and by this means, not only fruftrate the
good effect of our endeavours to reclaim
them, but render their errors more incurable.
Whereas, if we infinuate things in fuch a way
that perfons fhall not immediately fee our de-r
fign, and conftquently in a way that gives no
fudden provocation, nor alarms their preju-
dices ', though they do not underftand our
meaning at firft, yet afterwards the teachable
and iscell-dijposd^ in their private calm and
deliberate reflections, will very probably dif-
cover what was intended ; and be convinced
likewife of its reafonablenefs and importance j
and fo receive great benefit by it. And as for
thofe who are inflaved to evil habits^ and pre-
judiced in favour pf their vicesy 'tis no matter
whether they underftand it or no ; bccaufe
while there is i\iQ\i2iperverJe temper of mind,
there is fcarce any hope of their being re^
form'd ; and the plainejt and moft important
truths are likely to have little or no infiuenci^
ppon them.

0 3 Now

^j p8 The tifefuJnefs and truth of th^

Now that this is the whole of what i^
meant in that paffage of St. Mark's gofpel,
which is cited by the author of Ckrijiiaiiity &c.
is evident from all the circumftances of the
hiflory, as it is related by the R'-cangeliJh,
The fenfe, which he infinuates, is in itfelf
fo w try jl range ^ improbable, and unaccountable^
coniidering the great benevolence of difpofition,
and ardent defire to injiru^f and reform the
world, which our bleffed Saviour always
jdifcover'd, that 'tis hard to conceive how any
fair and candid reader can imagine it to be
|;he true fenfe; but befides^ it will foon ap-
pear that it really is not. For what is ex-
prefs'd by St. Mafthe^w thus, All theje Takings
jpake Jefus tmto the multitude in parables^ and
'ffithout a parable Jpake he ?2ot unto them ^ -, is
pxplain'd by St.iV/^r/^ juft in the manner I am
fpeaking of, And ivith many fuch parables
[pake he the word unto them^ as they were able
■p hear it\ but without a parable^ i. e. as the
ponnedion neceffarily requires, becaufe they
could not bear a more free and undifguis'd
way of talking, fpake he not tmto them -f.
And exadiy parallel to what is here faid, are
pur Saviours words in the nth and j 2th verfes„
Ajid he faid unto them^ [i. e. to the twelve]
^nto you [who have humble, honeft, well
fdifpos'd minds] it is given^ or allow'd to
plow the myfiery of the kingdom of God; but
'fo thofe that are without [and are under the

I Mat, xiii. 34. J Markiv. 35, 3^.

I ' power

Chrtjltan revelation defended. 109

power of ftrong prejudices] aU thefe things
are do?ie in parables , that feei7ig they may fee^
mid not perceive^ and hearing they may hear^
mid not underjland \ i. e. becaufe fuch could
not bear a plain and naked reprefentation of
the truth, it was neceffary that the Hght of
it fhould be fomewhat clouded, and veiled un-
der parables and allegories^ that it might not
offend their '^.veak minds, which were cor-
rupted and perverted by the force of pre-
judice^ and the prevalency of irregular pajjions.
The phrafes, that feeing they may fee^ and Jiot
percei\je^ and hearifig they 7nay hear, and not
under ftand^ mean no more than if it had been
faid, becaufe feeing they fee not, &c. and hearing
they hear not, &c. and therefore it is actually
exprefs'd thus in St. Matthew's account of
the fame difcourfe, which may be confider*d
as a comment upon St. Mark's fhorter hiftory,
and is a clear and full expHcation of it.
therefore fpeak I to them in parables, becaufe
they feeing fee not ; and hearing they hear nofy
7ieither do they under ftand. And in them is
fulfilled the prophecy of Efaias, who faith. By
hearing ye fldall hear, andjhall not miderjiandy
and feeing ye fhall fee, and Po all not perceive.
For this people s heart is waxed grofs, and their
ears are dull of hearing, and their eyes have
they chid ; left at any time they floould fee
with their eyes, and hear with their ears, and
JJoould under fland with their hearts, andfldouli
be converted^ and I f mild heal them *.

f Matth. xiif. 13, 14, 15,

O 4 Ad%

2 00 ^he ufeftihefs and truth of the

Add toall this, that the ^^r/^/? pf Chrift'o
parables might be underfcood, with refpt:d:tQ
their general dellgn and tendency at leaft, by
^n tittenti've and ccnf derate hearer ; vvhich isg.
plain proof, that ti ough they might be very
proper to Jhfien and palliate his meaning,
when prudence r^quir'd ir, tlxey could not
be defign'd to render it unintelligible^ or ever>
dificiilt to find cut, to perfons who gave them-
selves time for cool refledipn and examina^
tion. And therefore we are told by ^^i.Marky
that when hisdifciples inquir'd about this ve-
ry parable of the fciver^ which occalion'd the
^ifcourfe we have now been confidering, he
ifeepi'd to ivcjider at their ignorance, and faid,
Jinofw ye not this -parable \ ? Aad again, when
th.ey afted him the meaning of another of
Jiis payables, Are ye alfo yet without under-
jianding J ? By which he intimated, that it
wa3 not fo much the obfcurity of the para-
tjps ithemfelves, as their own dubiefs^ and
^^nt of thought^ that made them not per-
(Ceive the import of fiis dodrine.

I T will be afked however, whether, al-
lowing the books of the New Teftament,
potwithilanding jhe figurative, parabolical^
zu^ proverbial ways of expreffion with which
they abound, to have been plain and ifitel^
ligibie in ihe age when they were iii ft writ-
Jen } their meaning bp pot very objcur? apd

ij- Marjcjy. i3» % KJat.xv. io»

Chrtjiian revelation defended, iqi

lincertain^ efpecially to the common people,
in thefe remote times \ when fuch forms of
fpeaking zttjirange and unufual ? And con-
fequently, whether they are not very im-
proper to be recommended as a ftanding rule
of religion and morality, fince 'tis likely
they will lead the people into great mjftakes
even about the perfeiiio?is and providence of
God ; and the moral diredions contain'd in
them are fo dark jind confused ? Undoubtedly
gll this muft be allowed, if the fcheme which
the author of Chriflianity &c. proceeds upon
be true, viz, that the common people are to
make no ufe of their reafon in interpreting
the facred writings, but to be governed enr
tirely hy founds. But what need of fuch a
fupppiition ? Do the advocates for revelation
alter t and maintain this ? On the contrary,
is it not granted by all, that it is thtfenje of
thefe authors, and not their words iarely, that
we are concerned about ? And (hould not the
fame care be taken in order to underftand their
pieaning, as is neceffary with refpedt to other
writers ?

'Twill be fufHcient therefore to my pre-
fent purpofe to (hew, that the books of the
New Teftament are fo plain^ as, in all ages,
to anfwer the great defign^ for which, if they
are a divine revelation^ they muft have been

originally intended ; that the common

people, if they will think, and make any ufe
at all of their reafon, may eafily learn from
fhem all the effential^oQx\x\^% pf the Ciiriftian

religion f

20 2 The tifefulnefs and truth of the

religion; that notwithftanding the pe»

cuHar Jlyle and manner in which they are

written, they are calculated to give them the

jiijieft notions of God, and a plain, as well as

perfed, rule oj 7norality, inforc'd by the moft

rational and powerful motives ; that 'tis

not the natural confequence of their ufing^-
gures, parables, allegories, and the like, if any
fall into errors about important principles of
religion and virtue, becaufe there is 2ifufp,cient
guard againft all fuch abufes to every common
reader, but owing to accidents which, in the
prefent ftate of the world, are unavoidable,
let the rule of adlion be upon the whole ever
fo plain ; ~ — • and that what difficulties there
are, as it muft be own'd there will be difficul-
ties after all, are fuch as the bulk of man-
kind need not much concern themfelves with,
in order to anfwer the wife and gracious in-
tention of God in communicating the Chrif-
tian revelation. And in order to (liew that
this is really the cafe, I have feveral things
briefly to offer. Let it be obferved there-
fore,

3 . That figurative, allegorical, prover-^
bial expreffions ZSc. do not necefarily render
the meaning of a book, even in thofe very
paffages, obfcure, and hard to be underftood.
Yov m parables, and allegories, the general de-
fign and drift of the v/riter, and the main
point he had in view, may be clear and obvious
to every one, that reads him with the leaft
attention. And 'tis not unreafonable to fup-

pofe.

Chrlfiian reveJation defended. 205

pofe, that our Saviour's parables, in parti-
cular, may be more intelligible to the com-
mon people ?20Wy than to thofe to whom they
were Jir/i deliver'd 5 becaufe they have his
ow?2 e>:plicatio72s of fome of them -, and others
thofe, for in fiance, which reprefented the
then future fwifc and extenfive progrefs of the
gofpel among the Gentiles^ may be much
plainer fince that wonderful event happen'dj,
to which they are fo cafi^ accommodated^ thaa
they were to the body of the Jews^ whofe
notions and prejudices in this particular point
darkoid tlieir uiiderflandings in fome mea-
fure, and hindered them from apprehending,
fo foon as they might otherwife, the true intent;
^nd meaning of them.

And all that can be inferred froni the ufe

oi figurative expreffions in the New Tefta-
ment is, that thefe books are not always to
be taken literally. But what then P May it
not be plain, vfh^n figurative ways of ;p aking
are us'd, that they ^vq figurative? Ai:l may
not the fenfe of them be fo obvious^ that no
reader of the leafl refledlion can miftake it?
Without doubt it may. Nay, the auehor of
Chrifiianity &c. in his laboured colledlion,
has given lome inftances of this kind, and in-
ftances, which are, in all reafon, too irfii?2g
to be urged in fo grave and ferious an argu-
ment ; as that all the kings of the earth fought
the preje?2ce of Solomon ^3 that if the things

f 2, Chron. h> 23 j

which

2 04 ^ke ufefulnefs andtmth of the

which Jefus did were written, the world itfelf
could not contain the books ^, For if, in the
room of each of thefe paflages, he could have
produced a tboufandy it would fignify juft no-
thing ; both as they are in themfelves of no
confequence, and do not in the leaft afted the
general dejtgn of revelation, nor any of its
important dodtrines ; and becaufethe common
people muft immediately perceive that fuch ex-
preffions are figurative (fomew^hat of a like
nature being very ufual in languages, w^hich
have not, generally^ fo much of amplification
and hyperbole) and never were fo ftupid as to
underftand them literally. But to come more
direftly to the main difficulty.

4. Those parts of the New Teftament,
which are exprefs'd in the moft plain and
Jimple manner, give a complete and moft r^-
tional account of the pcrfeilions and provi-
dence of God, and a noble fcheme of mora-
lity y iq that the meaneft of the people, with-
out concerning themfelves at all with figura-
tive and proverbial phrafes, allegories, parables,
and the like, nay, if we fuppofe that they
are not capable of underftanding them, have
an excellent fyftem of natural religion, re-
commended upon more certain principles, and
inforc'd hy flronger motives, than can be found
in all the writings of the antient Philofophers.
And thefe plain accounts, the fcnfe of which
is obvious and eafy to all, are a good general

* John xxi. 5»

cxpU-

Chrtjitan revelation defended. 205

explication of all the dark paffages, and a
Jufficient guard againfl errors of confequence,
with rcfpedt to any grand point of religion
and morality.

I T will fignify but little to fay, that the
people adiually tnijiake figures, parables, al-
legories, &c, and are led into falfe notions
by them. For if explaining dark paffages in
a book, which, it is generally believed, can
contain no contradiBions and inconjijlenciesy by
fuch as are clear and indijputabky be the moft
natural method of interpreting it ; a method
which all who think muft difcern and ap-
prove of 5 and if the common people, pro-
vided they follow this method, and make any
ufe of their reajbn^ cannot be miflead by the
peculiar Jlyle and phrafe of fcripture into un-
worthy conceptions of God, or miftake the
general nature of true religion ; all of which
is moft evident, and undeniable; it neceffa-
rily follows, that thefe books arc upon the
whole a plain and ujeful rule, and wifely cal-
culated for the inftruftion of the bulk of man-
kind.

The queftion is not how they doy but
how they might eajily underftand them by
the common ufe of their reafon ; their indo*
lence, carelefsnefsy and prejudice^ is not the
leaft objection againft the fujiciency of the
fcripture-rule j becaufe if they will not think
for themfeheSy but refign their underftand-
ings and confcienccs implicitly to the direc-
I tion

1 0(5 li'he iifeftihefs and truth of the

tion and condudt of others^ the plaineft rule
we can poflibly conceive of will be no fecii-
rity againft the moft ahfurd and dangeroia
errors. And accordingly, this is moll noto-
rious with refpec^ to rcafon, which the au-
thor of Chrijlianity &c. and all the writers
on the fame fide of the queftion, magnify as
a moft eaf)\ fure^ and infallible guide , that
its clearncjs^ iiniverfality^ zni fufficteiicy to di-
reft in matters of religion, have been no pre-
fervative againft the moft extravagant fuper-
ftition, and the vileft corruptions of natural
religion and morality. If therefore notwith-
ftanding thofe grofs ahitjh of it, it may, in
itfelj\ be a plain and obvious rule, fo may
revelation,- .

And as for what our author objefls a-
gainft the method which I have propofed,
for underftanding dark paffages of fcripture,
or at leaft, for preventing the common peo-
ple from being led into any great inijlakes
by them, that " if we can't depend on fin-
" gle texts ; and where there are feveral, the
*' plaineft are to carry it ; the difficulty will
" be to know which are the plaineft; fince
" the different fedts of Chriftians have ever
" pretended that the plaineft texts are on their
" fide j and wonder'd how their adverfaries
*' could miftake their meaning^;'' it is faying
in efted:, that there is no rule, in the nature
of thingSy whereby to diftinguifli between

what

Chrtjlian revelation defended. 207

what is clear ^ and what is obfciire-y or elfe,
that be the difference, in itfelj] ever fo dif-
cernible, the common people can form no
judgment if there are Jirong and bold pre-
tences on both fides, i, e, in truth, want a
capacity to difcern between confidence and
reafoning. I cannot but take notice here, by
the way, of the inconfijlency of this writer's
principles, when he has different points in
view ; for at fome times, reafon is fo plain
a guide to the common people, that they
need nothing elfe to teach them the iiohole of
religion, and prevent all mi/lakes about it 5
but at other, they are a Jliipid herdy deflitute
even of common fenfe^ who can't diflinguifh
between plain diud figurative exprelTions, and
are under a kind of necejjtty of underftanding
figurative and proverbial ways of fpeaking,
parables, allegories, &c. literally^ not only
in oppofition to the clearefl dictates of rea--
Jon, but like wife to the moil exprefs and
pofitive afl^ertions of revelation itjelf. This
fliews, indeed, that fuch perfons have a very
ftrong inclination to run down revealed reli-
gion: but makes it doubtful, whether they
have any Jix'd and uniform fet of principles
of their own, to offer in the room of it»
Again.

5. ^T I s very material, and worth obferv-
ing, that the generality of the common peo-
ple do not, in fadl, mifunderftand a great
number of the figurative and proverbial ex-
prelTions ufed in fcripture 5 and are not at a

lofs

i o 8 The tifefulnefs and truth of the

lofs about the meaning of thofe precepts,
that are deliver'd " after a general, undeter-
«' min*d, nay, hyperbolical manner ;" which
(hews, that fuch a way of writing does not,
in the nature of the thing itfelf^ hinder, but
that thefe books may, upon the whole, be a
plain rule of condud:, fitted for the tife of
the bulk of mankind, I fhall give feveral in-
ftances of this kind both from the Old and
New Teftament j confining myfelf chiefly to
thofe paffages, which the author of Chriftia-
nity &c. has heap'd together as great obfcuri-
ties, and general^ confiTfedy nay falfe accounts
of things, if idk^n Jiriitly and literally.

How few are there among the common
people, who interpret thofe paffages accord-
ing to the letter^ which impute bodily partSy
human infirmities, 2indi pajjiofis to the Deity*?
fcarce one in a thoufand. The generality
firmly believe, that God is an infinite inviji^
ble Ipirit'y and confequently, that when he
is reprefented as having eyes, ears, hands, and
the like ; as fitting upon the circle of the
earth 'f; riding upon the wings of the wind If.-,
and moving from place to place to obferve
the condu(ll of his creatures 5 this is only
accommodated to our pre fen t conceptions, and
expreffmg abJiraB truths by fuch ideas as
are moil fainiliar to the bulk of mankind ;
and therefore they take it to denote no more

* Chriftlanity iLQ, />. 251. \ Ifa. 40. 22.

Pfalm jS. I©.

than

Chrijitan revelation defended, lop

than his knowledge and power, his fnpreme
majefty, univerfal providence^ particular care
and diredlion of events, and narrow infpec^
tion of the a B ions of men. In like manner,
when '^ God is reprefented for many days
" together as vifible on Mount Sinai^" the
people generally nnderftand it, not as if the
i?ivifib!e God himfelf was feen, but of fome
external glory, the fymbol and manifeftation
of his pre fence. And thofe elegant and lofty
defcriptions of the Divine being, with which
the poetical parts of fcrlpture, efpecially, a-
bound, have a natural tendency to flrike
not only the vulgar, but more philofophical
minds, with the vao^folemn awe and venera^
tion of him 3 and give the ftrongeft and moft
elevated fentiments of his power and provi-
dence, which are figured with fo much pomp
and magriificence\ and confequently are of ex-
cellent ufe.

Again, afk the people whether repent-
ance can properly be attributed to God, and
they will anfwer almoft univerjally^ that he
is not a man that he Jlould repent -^ and there-
fore, when repentance is afcribed to him in
the Old Tcftament, they do not underftand
it as if he had a different judgment of things,
or vJ2iS> forry for any part of his conduct (and
indeed cannot naturally^ if they don't confult
their reafon at all, take this to be the fenfe of
the revelation, becaufe there are other paffages
that abfolutely deny it -f) but as a figurative

* Chnfiiamty 5cc. P. 252. \ Numb. 23. 19* I Sam. 15.
29. Rom. 1 1. 24.

P cxprel-

aio The tifefuhiefs and truth of the

expreflion denoting, that, in fome particular
cafes, he aBed like a per/on ^who really repented.
Thus, with refpe(5t to an inftance which is
mention'd by the author of Chrijlianity &c *.
when God was highly difpleafed with the
abominable corruptions and wickednefs of
mankind, he did, as far as was confiflent
with his perfect wifdom, unmake them again
by caufing a general deluge, and deftroying
the whole human race, eight perfons only
excepted, who were faved to Itock the world
a-new with inhabitants \ and in this a6ted as
if he had repented of having made man on the
earth -f-. Again, when he put by i^aul\ fami-
ly from fucceeding to the crown of Ijrael af-
ter his deceafe, and ccmm.anded the prophet
Samuel to anoint David in his Hfe-time 5 he
aded as if he repented that he had made Saul
king\. And thus likewife, when he is repre-
fented as weary of repenting \ what can the
common people, who generally believe that
God can't properly repent, underlland by this,
but the very thing that was intenc'ed, viz,
that inftead of fu [pending^ or removing his
judgments, which his prevailing inclination
to mercy, and deiire of the reformation and
happinefs of a guiky people, had inclin'd him
to do in times paft, as if he repented of the
evil threatned; he was now determined, hav-
ing found gentler methods to be ineffectual,
and that they were incorrigible offenders, upon
their ahfolute rui?i^ unlefs they prevented it

* Pag. 251* f Gen. 6. G, % i Sam. 15. 11.

by

Chrtfimn revelation defend/^. 1 1 i

by a fpeedy amendmer '. This meaning of
the phrafe muft have been fo evident that
none could miftake ir, and consequently it
would have appeared, upon the firft reading,
to be nothing at all ro our author's purpofe,
if he had only been fo ingtnuous as to quote
the whole fentence, which runs thus; thou
haft for faken me^ faith the Lord, thou art gone
bachdcard: therefore will I Jiretch out my hand
againft thee, and dejlroy thee \ I am weary
with repenting'^.

Farther, when God is faid to have
refed, and to be refrefJd, after having finifli-
ed his work of creation, the common people
are noi fo (lupid as to imagine, that he v/as
{o fatigued by hard labour as to need proper
refrefhmenr j but the eafy and obvious idea
conveyed to all by this expreffion is, " that
" in fix days God ended the creation of the
^' world, and v/as pleafed with what nis om--
" nipotence had etfe'dcd, as anfvvering exadly^
" the model that was defign d by his infinite
" wijdom Sind goodnejs,*'

The fame may be faid as to other paf-
fages. For inftance, v/hen it is affirmed,
that God didtniiigs to try people- the vul-
gar, in general, k'low as well as rtiib author,
that a beiiig, vv^hoin revelation in the moft
dirti:)!^ and exprels terms, as veil as reafon,
declares to be ommjaent^ could not do it for

"* Jer. 15. 6.

P Z ^^^

2 1 2 The tifeftihefs and truth of the

his 0W71 information^ but that the perfons
tryd might have an opportunity to give an
imexceptionabk and noble proof of their virtue
and integrity ; which would be attended with
very great advantages with refped: to them-
felves, by affording them a (ironger affurance
of their iincerity, and confequently the moffc
folid fatisfa^ion in a review of their condudt,
and as it is the neceffary tendency of difficult
and heroic ads of virtue efpecially, to ftrength-
en very much the inward p?^inciples and habits
of virtue ; and befides it might be of fmgular
ufe, as a /landing example^ to animate and en-
courage others.

Again, can it be fuppofed that any of
the people, when God is faid to Jhvear in
wrath^y imagine that he took a rap oath^
and fware in a paffion ? Muft they not be
convinc'd from the books of the Old . and
New Teflament themfelves, as well as by the
reafon of their minds, that this is impojjible ?
The general conception that they form of it
is, I make no doubt, that being juftly dif-
pleafed with the perverfe and ungrateful be-
haviour of the Ifraelites in the wildernefs,
and the many repeated affronts they had of-
fered him, he declared in the moft folemn
manner, that, unlefs they r^/)^/2/^^, they Jljoiild
not enter into his rejl-f. Add to this, that
the meaneft of the people ujiiverfally include
in their notion of God, that he is the fu-

* Chrifiiamty Sec, p. 250. f Pf. 95. u.

freme

Chrijl'tan revelation defended, i \ g

preme being; and confequently, when they
read of his /wearing^ are not in the leaft
danger of taking in the common idea of an
oath, viz, an invocation of, and appeal to,
a Juperior. And why fhould the author of
Chrijiianity &c. mention this, when he knows
it is not what the fcripture means, when God
is at any time faid to Jwear ? The real fenfe
of fcripture is certainly very intelligible^ and
rational y for the form of what it calls Gcd's
oath is, as I live faith the Lordly i, e. as
fure as I exiji fuch and fuch things are true^
or Jhall come to pafs. Now what exception
is there in reafon againft this? or mult we
amufe the world with idle cavils about the
propriety of wordsy when the thing intend-
ed by them is eafily and imiverfally under-
ftood, and intirely^z^ and defen/ible? In this
writer's notion of an oath, 'tis undoubtedly
true that God cannot Jwear ; and 'tis as un-
deniable, that there is not a Jingle pajJagCy
either in the Old or New Teftament, that fo
much as intimates he ever did-, fuch ob-
jedlions therefore are trijling with mankind
in the grofieft manner, and a much greater
difcredit to the perfons that mcike themy than
to the fcriptures againft which they are urg'd.
For the whole of what is faid amounts only
to this, that an idea is fix'd to a word, which
the author of Chr'ijiiafiity &c. does not think
proper ; /. e, which is not the ufual accepta-
tion of it 7;oWy though it might be very com'*

* Ez. 35. II. Heb^ 6, 13,

P 3 monly

2 14 The nfefithiefs and truth of the

monly ufed this way by the age when thefe
books v/cve Jirji written (who, as words are
arbitrary, had certainly a right, by general
confenty to fix what meaning to them they
pleas'd 5) but it cannot be pretended, that
any real inconvenience could follow from it,
becaufe the fenfe of the word is fo clearly
determind^ that none in that age, nor in any
age of the world fmce, could pojjibly miftake
it.

In like manner, when God is faid " to
*' hifsj and in one place to hifs for afy that
" is in the uttermojl fart of the river of E-
*' gypt, and for the bee that is in the land
** of Affyria ^f there are fcarce any of the
common people that can be fuppoled to un-
derftand it literally ; nor was there the leaft
likelihood that they would, either in the age
when thefe writings were compofed, fuch
ftrcng poetical figures i eing then very com-
mon and familiar 3 or afterwards, the fcrif-
tures themfelves, if they confine their inqui-
ries there, giving the moft exalted concepti-
ons of the Deity, that human reafon can
form. On the contrary, the general fenfe of
this pafTage is fo very obvious, that even a
Juperfcial reader can hardly mifs of it (tho he
may not perceive the aptnefs and beauty of
the allufion) viz. that the mcane/i creatures
are fuDJed: to God's command; and that he
makes ui'e of them as the injlrumcnts of his

* Chiii(l'iiimty &c./. 2$a. If. /• iS.

wife

Chrijitan revelation defended, i \ j

wife and righteous providence, to bring defo^
lation on a finful and degenerate people.

'T I s a miftake to imagine, that xhtJiriB
and literal fenfe is always the moft cbviouSy
even to the vulgar. For v/hen fuch adtions
are attributed to the fupreme being, as are
inconfiftent v^^ith thofe plain accounts of his
nature and perfed:ions which revelation al-
ways inculcates, as well as with the notions
that reafon fuggefts ; the literal fenfe is evi-
dently unnaturaL If therefore when God is
faid to hifs^ none, who are not quite deftitute
of all refledion, can take it to be literally
true; and if the thing intended by it be fo
flain^ that all muft immediately perceive it ;
what ill confequence can poffibly follow from
the ufe of fuch a figurative expreffion ? 'Tis
moll certain, that in this pafTage of Ifaiahy
it is fo far from having a tendency to miflead
the generality of readers into Jal/e and de--
grading thoughts of God; that in its moft
natural fenfe, a fenfe wjiich it is not con-
ceivable one in ten thoufand will miftake, it
gives them a very ftrong and lively idea of his
univerfal dominion and providence.

B u T if the author of Chriftianity &c. dc-
fign'd to burlefque the phrafe itfelf, as well as
to reprefent it as very obfcure to the common
people, and likely to lead them into low and
unucortky conceptions of the Deity ; which
feems indeed to have been his intention by
his manner of introducing it j I think, to

P 4 IpeaK

2 1 6 T^he lifefuhefs and truth of the

ipeak modeftly, that he has not fhewn any

^vt2ii judgment y or ikill in criticifm. For be-

fides that the general and obvious fenfe of ir,

which the people cannot well miftake, isjiiji

and rational 'y the metaphor itfelf, by which

it is exprefs'dj is exceedingly pertinent and

beautiful'^ intimating the U7iiverfal command

of the great creator, by his fpeaking to the

loweft rank of creatures^ as it li'ere, in their

own language ; fo that they as readily follow

him as their leader, as beings of an higher

order, who are diredled by an intelligent and

rational principle, and are always prepared to

obey his fummons^ and execute the gi eat de-

figns of his providence. And was I to put an

author into a method to make himfelfc^;^-

fletely ridiculous^ I would advife him to write

a critic in the fame manner upon Milton s pa^

radife lojl^ as is frequently pradlis'd with re-

fped to poetical p^Jf^g^s of the Old I'ejiafnejtt -,

in which he would have an opportunity of

(hewing his little wit^ by finding fault with

feveral things even in this great poet's defcrip-

tions of the Deity, which cannot be literally

true; but have been admired, however, by

the greateft genius's of the prefent age, both

for the fublimity of the fentiment, and the

elegance and grandeur of ^^ figuring. In the

mean time 'tis a moft undeniable truth, that

'tis really as ahfurd to cenfure beauties and

elegancies in the facred writings, as in any

common authors how much foever applauded^

and celebrated 'y though, through the partiali-^

ty of the age, it may not meet with equal

dif-

Chrijlian revelation defended, i \ 7

difcouragement. For mean and fpiteful cri-
ticifms are, in themfelves, never the lels con-
te?nptible for being fuffered to pafs in the
world, and becaufe they are not aftually re-
ceived with that contempt they deferve.

Again, our author has thrown together
feveral texts of fcripture to prove Mojes ro be
a God 5 nay, the Lord God of the ljraelites\
in order " to fhew (as he fays) how little
" we are to depend on words and phrafes^* '*
i, e. to fhew what no body denies, that we
are not always to underftand them literally.
But does this writer really believe, that anv
of the 7neaneji of the people ever were, or
ever could be, induc'd to think, if there had
been twice as many texts of the fame kind,
that Mofes was " the eternal omnipotent
" God, the maker of heaven and earth; who,
" by his own immediate power, performed
" all the wonders in Egypt^ and brought the
" IJraelites out from thence?"

If v^htn figurative expreffions are ufed,
they will neceflarily be underllood by All (as
in the prefent cafe) to ht figurative^ they can
do no hurt, even though their precife meaning
be unintelligible to the bulk of mankind. Lee
us fuppofe therefore, that the common peo-
ple are not likely to find out the true fenle of
thofe texts 5 what will be the confequence of
fuch a fuppofition ? Will it follow, that the

J Chriftiamty &c. />. 331. 1

books

2 1 8 The ufefulnefs and truth of the

books in which fuch paffages are found are of
no authority ? or that they may not, notwith-
Handing, be, upon the whole, a plain and
zifeful vu\q of religion and morality? Not in
the leaft. For let the number of mere unin-
telligibles (by which I mean fuch things, as
very many of the common people, in every
age^ are not likely thoroughly to underftand)
be much greater than, I believe, it really is ;
if the books of the Old and New Teftament
give a plain and rational account of the per-
feffions and providence of God, and a good
general fcheme of religion fupported upon the
beft principles, and by ftrorger motives than
mere reafon can fuggeft ; if this account may
be tinderftocd, whether the defign of figures^
parables^ &c. be (Qtn or not ; if there be a
fufficiejtt guardy in the booh themfehes^ againft
ail errors diflionourable to God, or injurious
to the pradice of true piety and virtue ; and
the common people cannot fall into mi/lakes
of this kindy if they make any ufe of their
reafon, and follow the natural ^nd eafi me-
thod of explain 'ng dark and figurative paf-
fages by fuch as are clear and determinate ;
they are certainly of very great advantage as
ajianding rule^ and fitted for general inftruc-
tion and ufe.

I HAVE hitherto put the worfl fuppofi-
tion that can be made, viz. that a great
part of the people, in thefe remote times, arc
not likely to underftand the meaning of thofe
texts relating to Mofiss^ and fhewn that no ill

con-

Chrtfitan re^velation defended, i \ 9

confequence can follow from it, becaufe they
never did^ and 'tis utterly improbable they
ever willy put that abfurd fenfe upon them
which our author infinuates ; but, in reality,
thefe paffages have nothing of difficulty or
obfcurity in them, but are very plain and /;?-
telligible to every common reader. Thus,
for inftance, v^hen weconfider Mofes2<% fpeak-
ing in the name of God, there is not the lead
harjhnefi or impropriety in hii promijing rain in
due feajbn tofuch as keep his co77imaiidments * ;
and to Jofhua^ that he would be with him in
carrying the people into Canaan -f- 3 or, in his
faying, that he did great works ^ yea, miracles
in the Jight of the Ilraelites, on purpofe that
they might know that he was the Lord their
God J. Again, when the Lord faid to him^
fee^ I have made thee a God to Pharaoh, and
Aaron thy brother fiall be thy prophet ** 5 the
obvious meaning of the text, which immedi-
ately occurs to ALLy is, that God deputed
him to a6l in his name^ and give forth his
commands^ and appointed Aaron, becaule he
was the better fpeaker, to be his fneffienger and
mouth to Pharaoh : and therefore 'tis exprefly
faid in another place, which may ferve for a
full explication of the pafTage we are now
confidering, that Aaron (hould be to him in^
jiead of a mouth, and he to Aaron inflead oj
God-f-^. Farther, as God imploy'd Mofes in
bringing the children of IJrael out of Egypty

* Deut. xi. 13, 14, i^, o'c. t Deut. xxxJ. 13.

if. Deut, xxix. 5,6, ** Exod. yii, i, ff Exod. iv.

14., 17.

the

2 2 0 The uftfiiJnefs and truth of the

the fame work might very juftly, and ac-
cording to forms of fpeaking that are common
in all languages, be attributed to both ; to
God as the principal and immediate author of
their deliverance, and to Mofes as his tnjiru-
7nent, As he was the mejjenger and prophet of
God, and g^iVcfufficient credentials of a divine
commiffion, 'twas fit and neceflary that the
people fhould acknowledge him under that
charader ; and believe in him^ as well as in
God that fent him. And the phrafe being
baptized into^ or into the name oj\ any perfon,
as it is explained by St. Faul in that very
epiftle, in which he fays, figuratively and aU
lu/ively only, that the Ifraelites were baptized
into Mofes ^, implies no more than this j that
by the ceremony of baptijm we give ourfelves
up to his condudi^ as one authorized and ap-
pointed by God to be our leader \ declare that
we are his difciples, and make a public pro-
fejjion of that religion which God fent him to
pubiifh -f*.

And whereas it is faid, that '' Mofes is
** pray'd to, under the appellation of Lord^
*' to forgive fin j" the true ftate of the cafe
is this. In one of the paffages referred to
we are told, that God being difpleas'd with
Aaron and Miriam for fpeaking againft Mofes^
fmote Miriam with a leprofy : upon which
Aaron, in a fubmiffive manner, begg'd of
Mofes to forgive the offence they had com^

* I Cor. X. 2. t Set Ch» i. 13, 14, 15.

mittcd

Chrijllan revelation defended. 1 1 1

mitted againft him, as the perfon appointed
by God to be their commander and leader
(which was but a point oi jujlice^ and a ne^
cejfary reparation of the injury he had done
him,) and beUeving that Miriam'% cure de-
pended on his prayer to God for her, defired
him to intercede in her behalf. Thefe words,
Alas^ my Lord, I befeech thee, lay not the fin
upon us, wherein we have do?ie fooli/hly, and
wherein we have finned *, can't poffibly mean
any thing elfe, in xhtirfirji and mofl obvious
fenfe, confidering the charader of the perfon
v^ho fiipplicates, and the notion he muft ne-
ceiTarily have of him to whom he petitions -,
and no prejudice can pervert fo plain a paf-
iage, but what would obfcure and darken eve-
ry thing; efpecially if we add what immedi-
ately follows, that Mofes, inftead of pretend-
ing to do any thing by an authority and
power inhere?2t in himfelf, cried unto the Lord^
faying. Heal her now, O God, I befeech thee.
Let her not be as one dead-f.

The other text I need but jufl fet before
the reader, to fhew that 'tis entirely imperti^
nent \ 'Then Pharaoh called for Mofes and
Aaron, and [aid, I have finned again fi the
Lord your God, aiid againji you. Now there-
fore forgive, I pray thee, my fin, only this once-,
and eritreat the Lord your God, that he may
take away fro?n me this death only |. What

* Numb. xif. ii. \ Numb. x\\. 13.

\ E.^od» X. 16, 17.

cavilling

2 2 2 The life [nine fs and truth of the

cavilling is here about the words^ Jin and/ir-
givenejs ? I cannot but think, that the au-
thor of Chriftianity &c. has, in this affair,
Jinnd againft all rules of decency^ and ought
to pray to be forgiven '^ or, in other words, to
aik pardon of the world, for this extrava^
gant trifling with the common fenfe of
mankind.

If it be faid, that texts of this nature have
been a^ually urg'd to prove the fame pointy
in one of the moft conjiderable controverfes a-
mongChriftians: I anfwer, that I am as free
to condemn that ufe of them there, as here ;
but this is nothing towards proving the main
point, the objcurity of fcripture in itfelf.
Nay, the quite contrary may rather be in-
ferred from it. For as the very fame fort of
texts are univerfally and immediately under-
ftood when they relate to Mojes ; the reafon
why they are mifapply'd in any other cafe
can't be the objcurity of the texts themfelves,
but it muft be owing to fome accidental
prejudice.

L E T us now confider briefly fome of the
texts of the New Tefament, which the author
of Chrifiianity &c. fancies to be very obfcure
and confusd'y and we fhall find, that compa-
red with other pafTages in which the fame
things are more largely explained, and with
the general tenor of ihe Chriflian revelation,
they have a natural and eafy fenie that can't
well be ?niflaken. The main of what he has

advanced

Chrljitan revelation defended. 225

advanced upon this head is, really, finding
fault with the language in which the New
Teftament was written, for being different
from the genius of modern languages ; and
indeed, 'tis very eafy to talk in general about
figures, and peculiar fir ange ways of fpeaki?ig,
that render the defign of thefe old books very
dark and uncertain j but if it be found,
that even thofe paffages, which are urg'd as
the ftrongeft proofs of their ohficurity, are al-
moft univerfally underftood in their juft and
proper fenfe, what will become of all this
fhew of reafoning? It will appear to be only
flatting imaginary difficulties, and amufing
ourfelves wich empty fipeculations againft fia5t
and experience. For if particular texts are
very fildom miliaken by the meaneft of the peo-
ple, this is the moil convincing argument in
the world, that they are, in themfelves^ fifi^^ci-
ently char and intelligible.

Now thus the cafe (lands mofl evidently,
with refpedl to the greateft part of thofe
texts, the meaning of which our author has
laboured to prove to be intricate zxid. pe7plex\i
to the common people ; the true ftatc of the
cafe, I fay, is quite contrary to what he has
reprefented it, viz. that they are ^£';^£'r^//y and
thoroughly underftood. Where is the man
who fup poles, that when our Saviour fays,
Think not I am come to fend peace on earth j
I came not to fend peace but a fword *, his

.* Matt. X. 54.

2 words

2 24 The nfefulnefs and truth of the

words are to be interpreted ftri5lly ; as if ic
was the direB dejign of his miffion to put the
world in a flame, and to promote and in-
courage contention and variance amongft
mankind, and the dreadful guilt and miferies
of war ? Nay, who that knows any thing
of the mild^ benevolent^ and amiable temper
which the Chriftian religion infpires, can
poffibly entertain y^^Z? a thought as this ? On
the contrary, confult the loiveji of the vulgar
who think at all about it, and you will find
that the fenfe of this paflage is univerfally
agreed upon among them, and they will all
concur in fome fuch paraphrafe of it as this :
Do not expedt that I fhall be quietly own'd
and fubmitted to, or that my religion will
be readily and peaceably embraced, for if
you do, the event will defeat and difappoint
your expedations ; though I was fent to
refine and civilize mankind, and root out
of their nature 2\\ fowre unfociable 2indi mif-
chievous paflions, and to make them gc7itle
affable and condefcending in their behaviour,
yet, through the prevailing degeneracy and
corruption of the world, I {hall prove the
occafion oi Jlrife and difcord, of unnatural
heats and a?2imofities, of violent hatreds and
bloody 7na[ldcres^ and men will, upon the
account of my religion^ break through the
bonds of nature, and the flrongeft ties of
humanity -, as if indeed the very end of my
coming was, not to give peace, but rather
divifion * -, to Jet a man at variance againjl

^ Lttke xlj. 51.

" his

Chrijltan revelation defended. 22 J

" his father^ and the daughter againfi her mo^
*^ ther^ and the daughter-in-law againfi her
" mother-in-law -f-".

Again, when it is faid, if any man come

to me^ and hate not his father and mot her ^
and wife^ and childreny and brethreny and
fifierSy yea, and his own life alfOy he cannot
be my difciple '^ -, the fenle of this text is
never the lels obvious^ becaufe the expreffions
us'd in it 2X^ figiiratv^ce. And accordingly,
none of the moft ignorant of the common
people ever underftand it literally, (their con-
ftant pradice, even while they p ofrfs to have
the hope of good cbriftiam, is an evident de-
monftration of the contrary) but only of a
comparative hatreds i.e. in other words, that
they are oblig'd to forlake their deareji friends,
and relatives, and facrifice their mojt valu^
able worldly interefis, nay life itfelf ra-
ther than renounce Chriflianicy, or do any
thing inconfiftent with the obligations of their
religion and confclence ; which is the very ex-
plication that Chrift himfelf has given of it,
in other parallel paffages. He that loveth fa-
ther or mother more than me^ is not worthy of
me ; and he that loveth fon or daughter more
than ?ne, is not worthy of me. And he that
taketh not his crofs, and follow eth after me^ i. e,
who is not always prepared to fuiFer, when-
ever he is called to it, in defence of my re-
ligion, is not worthy of me. He that findetb

\ Matt. X. 35, * Lukexiv. 26.

P^ hn

ti6 The tifeftdnefs and trtith of the

his life, fiall lofe it ; and he that lofeth his life
for f?jy fake fhall find it -f*. And there is no
man that hath left houfe, or brethren, or fillers,
or father^ or mother, or wife, or children, or
lands, for my fake, and the gofpel's, but he jhall
receive an hundredfold now in this time, houfes,
and brethren and fifters, and mother, and chil-
dren, and lands, with perfecutions ; i. e. in a
fenfe of his Integrity, of the greatnefs of his
mind and his manly heroic behaviour, he fhall
enjoy fuch inward fatisfadlion, and fuch
pleaiing views of the approbation and favour
of the fupreme governour of the v/orld, as
muft make even 2i fate of ferjecution vaftly
preferable to the befi accommodations aud plea-
fares of outward life, when fecur'd by a bafe
and cowardly betraying the interefts of truth
and virtue -, and in the world to come fhall re-
ceive eternal life *.

The fame is true as to the following texts,
which are mentioned likewife as vtxy objcure-
ly and inaccurately exprefs'd, viz. that the
lenfe of them is eaftly, and almofl univerfally^
underflood. Blefied be ye poor % is never taken
abfolutely ; but interpreted of the poor in jpirit,
or fuch as have an humble mind, and mo-
derate defires fuited to their circumflances,
and are contented with that condition in
which providence has plac'd them. Blcffed
are ye that himger -f-f-, of them that hunger ajter
right eoujnefs. Woe unto you rich || of fuch per-

f Matt. X. 57,383 39, * Mar. X. 29, 30.

% Lukevi. 2ff. ff Ver»2i, jj Fer» 24.

fons

Chr'tjtian revelation defended, 227

fons only who triijl, or repofe their ultimate
happinefs, in riches^ and do not lay out their
wealth in ads of beneficence and liberality.
Bleffed are they that mourn J, bleffed are ye
that weep^^, not of afflid:ed and difconfolate
i7t general ; but of penitent mourners for iin,
and thofe who have a tender and compaffionate
fenfe of the forrows and miferies of their fel-
low-creatures. And on the contrary, Woe
unto you that laugh now -f-f- is not interpreted
as condemning d. chearful fprightly i^m^^r^ or
innocent recreation ; but of the vain^ the imper^
tinently gay, the voluptuous, who make plea-
fure their bufinefs ; unmindful of the great
concern of life, and utter ftrangers to thofe
^r^"jt' andyi//i refiedlions, which fo well be-
come rational beings.

S o like wife, 'T'a!:e no thought for the mor^
row '\± is never underftood to exclude a /n.'-
dent c<jr^ to provide a comfortable fubfiftence;
or fuch a wife and cautious management of
worldly affairs, as is moil: likely to enable
men both to fupport themfelves and their
families decently and honourably at prefenr,
and to lay a foundation for lajVng plenty and
happinefs, and guard againft fiture misfor-
tunes; but only that perplexing and anxioui
concern dihoMl futurity, which makes them
Jufpicious and defponding, deftroys their reliili
oi prefent pleafures, and torments them with
imaginary evils^ and argues befides great dif-

t Matt. V. 4. ** lb. ver. 2^. \\ Luke vi. zr*

%% Mitt. vi. 34.

02 trujl

a 1 8 The ufefuhefs and truth of the

truft- of the wifdom and goodnefs of provi-
dence ; which, as it has made provifion for
the conftant fupporu of the animal and vege-
table world, can't be fuppofed to have neglected
furnifhing proper accommodations for the
rational^ vaftly the moft noble part of the cre-
ation, and to have left them alone expos'd to
necejjary want and mifery.

And how 'very few ^ comparatively^ are
they, who underftand thefe fayings literally^
He that taketh away thy coat, let him have thy
cloak alfo ■* ; and rejiji not evily but whofoever
JI2 all finite thee on thy right cheeky turn to him
the other alfo -f- j how exceeding few^ I fay,
are they, in comparifon^ who have interpreted
thefe texts with fo rigorous ^friBnefs^ as to
think all felf defence^ and guardi?2g their pro-
perty, iinlawjul ? The expreflions here us'd
2XQ proverbial y and in this view the bulk of the
people have always confidefd them, and put
this general moft ufeful fenfe upon them,
that inftead of indulging a revengeful hu-
mour, and returning evil for evil^ they
ought rather to recede from their right in
" little matters^ and put up fmall affronts, as
" being the moft likely way, upon the whole,
" to preferve the peace of fociety, and pre-
" vent the increafe of contention and diforder ;
" whereas the infifting upon full fatisfdilion
" for every trifing injury^ whether real or
" imaginary y and being intent upon a jlridi

* Matt. V. 4c. f Vtr, 34.

" re-

c(

cc

Chrtfiian reve/ation defended. 229

*^ retaliation, has a natural tendency to /V-
^' r//^/^ and injlame^ more and more^ the
*' paffions of both the parties at variance,
" and make diiferences and animolities per^
'' petuair

Once more, Sell what you have^ and give
alms'^^ is generally taken juft as it was intend-
ed, not as a rule for all ages ; but as peculiar
to ihcfirjl times of Chriftianity. And even
then it was not properly a precept, as the au-
thor of C^r//?/^;;//y &c. ftyles it, not a law of
iiniverfal and indtjpenfable obligation ; but on-
ly an exhortation to a thing that was thought
expedient in a particular cir cum fiance. Nay,
the cuftom itfelf was far from being^^;;i?r^/:
for we find in the epiftles to Gentile converts,
and even to the difpersd Jews, the ufual di-
ftindions of r/V/? and /c<5r mentioned, without
the leaft mark of dijlike or cenfure. It feems
to mc, that this ufe prevail'd chiejly\ if not
only, in the land of Judea ; and very pro^
bably, for a reafon peculiar to the ftate of that
country aiid people. For as Chrill and his
Apoftles knew, that the Jews would in a little
time be dcjirofd, and that then their property
would be ravtjFd from them, and Lheir poj^
Jejjions become a/m to the injufticc and viq-?
lence of their vidorious oppreffors ; they
might, with reafon, think it more advifeabk^
that they fhould be im.ploy'd for the general
good of Chriftians, and the relief zxidjiipport

^ Luke 4:11, 33.

0^3 ef

2 1 o The ufefulnefs and truth of the

of their neceffitous and fufFering brethrena
than fall into the hsnds of common plunderers^
and minifter to their I'-iof and luxury. How-
ever this i& certain, that, even in yertifalem^
a community of goods was not abfolutely infiiled
en ; for in the cafe of A^ianias St. Fetcr ex-
prelly fays, that ic7j/7^^ his land remain d unfold
it -li^as his own ; and after it was fold ^ it was in
his o'iion power (free from any obligation, di-
vijie or human^ to make it a common fock)
and he might have done with it whatever he
thought fie. In all thefe pafTages 'tis plain
that the fenfe of fcripture is very obvious, and
generally vnderjiood by common Chrillians.
And indeed, I can't fee how they fliould be
led tounagiftand any of them in their flriftcft
meanr 'g, not only if they make ufe of their
reafon to direB their inquiries ; but if they
interpi'et ihe New Teftament by itfelf] and
take the explications there gw^n them ; which
it is fo far from needing any great pains and
labour to find out, that they will abnof neceffa-
rily occur to every ordinary reader.

*T WOULD be en.^defs to follow our author
through all \\\^ fancied difficulties and obfcu-
ritiesi however, I fhall add an inilance or
two farther. '' Things commanded (he fays)
^^ are faid pofitively not to be commanded ;
?' as, I fpake not to your fathers, nor com^
^' manded them, in that day I brought them out
- of the land of Egypt, concerning burnt
^^ offerings andfcrifces '''\'* But for the very

"^ Chr}(tianuy dc-C' p, 535.

rea-

Chrijltan revelation defended, i-^i

reafon here given, viz, becaufe " Things com-
" manded are faid not to be commanded,"
'tis fcarce poffible that any fliould mijiake the
fenfe of the place, and interpret it literally.
Let us take the matter in this view. This
very writer is fuppos'd, by the author of
Chrijiianity &c. himfelf, to believe, that
burnt cfferi?2gs and facrifices were commanded
by God\ 'tis therefore a mere jeft to imagine,
that he could be guilty of fuch a glaring
contradiBioji and inconfiflency as to deny this,
and it will never enter into the imagination
of any reader. So that there is not the leaji
difficulty in this paffage, but taking the
whole of it in ccfine^lion, its meaning is as
obvious as any thing can be ; / /pake not tinto
your fathers, 7ior commanded them, &c. con-
cernifig burnt offerings and facnjices ; but this
thing co?nmanded I them, faying, obey my
voice -fy i. e. the latter, obedience to moral
precepts, was what I prificipally required, and
the former I laid but little Href on in compa-
rifon of it j nay, in cafes in which they may
interfere, and come into co'mpetition, I never
commanded burnt offerings and facrifices. Such
clear obfcurities, and eafy difficulties as thefe,
we may allow ever fo great a number of,
without at all leffening the ifefulnefs of the
facred writings -, and I beg leave myfelf to
add two or three of the fame kind, which,
J know not why they are omitted, but be-
caufe 'tis undeniable they are univerfally %m^.

t Jer.vii. 2 2, 23.

Q 4 deV'^

2^2 ^<^he ufeftthefs and truth of the

der/iood, and a fiatural key for the interpreta-
tion of this, and all other texts to the like
purpofe. Labour not for the meat which
perifieth, but for that meat which endureth unto
e^erlajiing life "* ; fet your affedfions on things
above, not on things on the earth *f* ; and
which is a very exaB parallel for i]itfe?iti7nenty
as well as the manner cf expreffion, I defired
mercy and not facrifice J, i, e. rather than fa-
crifice ; for to this fenfe we are naturally led
by the latter part of the verfe, aiid the know-
ledge of God more than burnt offerings.

I SHALL conclude this head with the
words of a late moft excellent and learned
writer, who, in obferving upon " the un-
" bounded manner, in which the general du-
" ty of fubjedion to fuperiors, in every re-
*' lative ftation of life, is exprefs'd ; children
" and fervants obey your parents and mafters in
" all things ** y let wives be fubjedi to their
" own husbands in every thing \ fays, -f-f- Rea-
" fon, and the nature of things, and the ge-
** neral ufage of all language, fheweth, that
*' in thefe and all other the like expreflions,
** the phrafe in every thij^g and in ail things^
*' muft necejGTarily be underftood to mean
- only, in all /foV^^ijuft, m all things lawful,
" in all things that are h on eft and fit to be
*' done. In human writings, thefe general
" manners of expreffion, arifing from the

Jo.vi. 27. f Col. iii. 2. :j: Hof. vf. ^.

* Col. iii. 20, 22. Til

monii Vol. lU. /, js— ^41

** Col. iii. 20, 22. Tit. ii. 4. \ Dr. Clark*; Str-

^^ known

ChrtfltM rewlation defended, 7 3 5

" known and vulgar ufe of Innguage, arc
" never mifunderftood : and therefore to mif-
*' underftand them in the /acred books o;?/y,
" is mere perverfenefs. The gofpel neither
" inlarges nor diminijhes any juperior s power ;
" it neither ^^^^ to^ nor takes from ^ any in"
" feriors right. In thefe cafes it only con-
" firms and explains the obligations of na-
" ture ; and inforces the pra^/ce of the re-
^' fpeftive duties, with ftrongtr and more
*' powerful moiives. As therefore in all other
'^ writings, fo in ym/>/2/r^ like wife ; the true,
*' the natural, and evident meaning of fuch
*' phrafes as thefe, in all things, in every
*' thi?ig, and the like; is not what the word,
^* all, fuggefts in its fingle fignification ; but
** what the vulgar fenfe of it is, in fuch ex-
" preffions and fentences. When we are
*^ taught that the commands of God, or the
*' laws of truth and right, are to be obeyed in
" all things ; The nature of the things nor the
^^ force of tht fingle words, fliews that the
'' obedience is to be uni-verfal and without ex-
^* ception. In other cafes, where the very
*' fame words are uled (as, in the text, Ser-
" vants obey your maflers in all things ;) the
*' nature of the thing there likewife no lefs
" plainly {hews, that this obedience in all
" things is to be li?nited, by it^confiflency wiih
^^ the commands of any yi//>OT^r mafter either
*' on earth or in heaven. In ^//language, the
" fignification of every word neceifarily de-
" pends upon the other words with which it
*' is connefted : and where no controverjy is

*'^ con-

2 2 4 ^^ ttfefuhefs and truth of the

" concerned, nor prejudice interpofes, 'tis al-
*^ ways underftood, and cannot but be un-
** derftood to be fo, by all underftandings,
•^ and by all capacities equally, from the
" higheil to the meaneft. When the fcrip-
" ture mentions the everlafting God, 'tis not
** the force of the word Everlajiing-, but the
*^ application of it to the -firjt caufe and au-
*' thor of all things, that makes it denote a
^' true and abfolute eternity : for when the
*' fame fcripture mentions the everla/ii?2g
** mountains, 'tis underftood by all men both
*' of the greateft and of the fmalleft under-
*' ftandings, that it there fignifies only fucb
" a duration, as is proper to the fubjedl of

*' which it is fpoken. In the queftion a-

^* bout tranjiihjiantiation, the writers of the
<' church of Rome allege with great confi-
" dence, that the 7iatural, the literal^ ih^Jirli
" and obvious fenfe of the words, This is my
*' body, is plainly in favour of their fide of
^' the queftion. And yet in reality the very
*' contrary to this is evidently true. For
<' the natural, the literal, the firjl and ob-
*• vioiis fenfe of the phrafe, is not that which
" arifes from the fignification of the word
*' body finely, but that which arifes from its
" natural fignification in fuch an expreflion,
" wherein ccmmemorative bread is affirm'd to
''be the body of him who is commemorated
'' thereby. When a piBure is fpoken of, as
" being the perjon it reprefents ; the natural^
" the literal, the firji and obvious fenfe of
^' the expreffion, is not that 'tis really, buc

'' that

Chrijllan revelation defended, i ^ ^

** that 'tis reprefentatively. When our Lord
" fays, / am the true vine % the queftion is
" not what the word, wW, naturally fignifies
*' in other cafes ; but what it there moft na-
" turally and ohvioujly fignifies, when a teacher
'' calls himfelf a 'vine, and his followers its
" branchesy In like manner, when a perfon
fent from God to inftrudt mankind declares,
that he that eateth \mjJefh, and drinketh his
blood, hath eternal life ^ -, 'tis the moft tmjia-
tural thing in the world (and what, we may
be fure, none would ever think of but in the
heat of difpute, and under fuch njiolent pre-
judices as will pervert and darken even felf-
evident truths) to underftand him literally ; or
to apprehend that he meant any thing more
by it, than entertaining and improving his doc-
trine, which tended to promote purity and
'virtue, the life and hmlth of the foul ; and
by that means to prepare men for a happy
immortality. Our Saviour has indeed him-
felf diredly pointed out this fenfe to us, by-
laying, T^he words which I fpeak unto yoic
they are fpirit, and life -f- ; and the figure
here us'd is the very fajjte which we find in
the book of Proverbs, when wijdom is de-
fcrib'd as killing her beafts, mingling her wine,
and furnijhing her table, as fendijig forth her
maidens, and crying upon the highejl places oj
the city, — -come eat of my bread, and drink
of the wine which I have mingled -, i.
e. as it immediately follows, forfake the

.^ Jo. vi. 54. t ^^^* 63.

2 foolijh

2^6 n^he ufefuhefs and truth of the

foolijh and live^ and go in the way of under-'
jianding *.

Having proved thus largely, that the
people do not in fact mifunderjiand a great
number of the figurative and proverbial ex-
preffions us'd in fcripture ; and are not at
a lofs about the meaning of thofe precepts,
which, according to the author of Chri/iia-
nity &c. " are delivered after a general, unde-
" termin'd, nay, hyperbolical manner ;" and
confequently that Juch a way of writing does
not, in the nature of the thing itfelf^ hinder,
but that the books of the Old and New Tef-
tament may, upon the whole, be a plain rule
ofcondud, fitted for ^d-^/^r^/ inftruftion, and
ufe : I fliall proceed one ftep farther, and
endeavour to fhew,

6. That the people might as eafily un-
derfiand thofe texts, the true meaning of
which they mif apprehend and pervert \ or,
in other words, that following ih^fame rules
would as certainly difcover the fenfe of the
latter, as it does ih^ioixhtforjjjer-, and that
there is as plain Q,nd full a guard, in the books
themfelves, againft the errors which they fall
into, fo far as they affedt important principles
of religion, or moral obligations, (and thefe
are all the errors that it is of any confequence
to prevent) as againft thofe which they ef
cape • fo that the rule itfelf is equally clear

Z Prov. ix. 2, 3, 5, 8.

and

Chrtjlian revelation defended. 157

and intelUgibk in both cafes, and 'tis nothing
but mens indolence and prejudice that make
the d:fference^ with refpecft to their under-
ftanding the J ever a I parts of it.

Foi^. inftance, when bodily parts ^ and hti^
man infirmities and pajjions, are afcrib'd to
God, I have ihewn, that there are very few
who take thefe palTages ftriHh, and literally \
not only becaufe ^hf- lirerul fcnfe contradidts
thofe namral n( i -jus of the Deity which
reajhn lugged^, but is direcflly repugnant to
plai7i and exfrefs declarations of fcripture,
that re is an infinite invifible fpirit *. And
may ihcy not as eafily fee, that God could
not in a proper fenfe, or by an immediate ope^
ration and influence on his mind, harden Pha-
raoh*i heart \ fince this is as evidently con-
trary to reafon, and to the moft clear and
pofitive teftimony of revelation, that he can-
not be tempted with evil, nor tempteth any
man'\\ and eipecially when it is faid to be
done only mfiich a way, as is confiilent with
Pharaoh'^ hardening his own heart \ ? As our
Saviour faid of himfelf, that he came not to
fend peace on earthy but a Jword **, purely,
becaufe his religion would prove the occa^
fion of much confufion and violence in the
world, quite contrary to its defign^ and natu-
ral and moft manifeft tendency ; fo God is
faid to have hardened Pharaoh'i hearty be-

* Jo. iv. 24. 1 Tim. vi. 16. I Jam. i. 13. % Ex. viii. \2t
J* Mau. X. 34.

caufe

z 1 8 7he tifefttlnefs and truth of the

caufe his removing his judgments, and fuf-*
fering the Magicians to perform, for a time,
the fame miracles that Mofes and Aaron did,
was the occafion of his hardening his own hearts
This is the account given in the hiftory it-
felf*; and nothing can be more plain both
from the relation we have of the fa6t, and
the general dodtrine of revelation, than that
this dreadful effedt was not, and could not
be, owing to an abfolute decree of God that
he fliould not repent, or to any pojifive and
efficacious influence upon his mind, but fole/y to
his own obflinacy and wickednefs.

Again, thofe texts that fpeak of God
as rcpe?2ti?ig are fcarce ever interpreted in the
ccmmo7i and ufual fenfe of the word, becaufe
it is immediately perceiv'd to be abfurd and
irrational', but chiefly, becaufe there are other
paflages which reprefent it as a thing impojji-
ble, that he (hould flriBly and properly re-
pent. Muil we not wonder then, how any
can poflibly be induced to believe by the mere
found of two or three texts, which, in their
moft natural and obvious conftrudtion, have
a quire difl'erent meaning, that the All-perfed:
govern our of the world is an arbitrary tyran-
nical being, who, for the oftentation of his
uncontroulable fovereignty, has abfolutely de-
termined the final and eternal mifery o^ great
numbers of his rational creatures ? Muft we
not wonder, I fay, how any can be prevail'd

* E;r. vi*. 22.

upon

Chrijiian revelation defended. 259

upon to believe this, in dired: oppofition to
what the light of nature teaches concerning
his umverjal and unlimited goodnefs ; and to
the plainejt teftimonies of fcripture, that he
is good to all, afid his tender mercies are over all
his works'^', that he hath no pleafure in the
death of the wicked, but that he turn from bis
way and live-f -, is willing all men jhould be
faved%y ^iVid, fo loved the world, that he gave
bis only begotten fon, that whofoever believeth in
bim Jhould not ferifi, but have everlajting life.
For God fent not his fon into the world to con^
demn the world ; but that the world through him
might be faved^^"^ ?

And to mention but one paflage more:
Is it not as eajy and natural for the meaneft
of the people to underftand thefe words, Ja-
cob have I lovd, and Efau have I hated, •f-f- on-
ly comparatively ; or of God's giving the pre-
ference to the one above the other ; as to take
the/^;;3f expreffion thus (which they do univer-
fatly) when our Saviour fpeaks ol hating father
and mother, wife and children J j, &c ? And is
it not moil evident beiides from the book of
Malachi, from whence the text is cited by St.
Paul, that the effeds of this love and hatred af-
feded not diredly the perfons oi Jacob andE-
fau ; but their defcendants the Jews, and Edo-
7nites ', by the diftindion made between thefe
two nations, in the courfe of God's providence,

* Pf. cxlv. 9. j- Ezek. xxxiil. it. % \ Tim. ii*. 4.

** Jo. iii, U. 17. \\ Rom. ix. 13. %% Luke xiv. lO,

with

240 The tifefuJnefs and truth of the
with refped: to their temporal profperity, and
outnjoard privileges ? / have loved you^ faith the
Lord', yet ye Jay ^ wherein haft thou loved us ?
Was not Eiau Jacob^i brother^ faith the Lord?
yet I loved Jacob, and took his pofterity un-
der mv ipecial protedlion and care ; and I
hated Ef-iu, and laid his mountains and his he^
ritage wajte *.

I MIGHT add feveral other inftances to
prove the fame point, viz. that the true
doctrine of revelation is as plain in cafes where
it is mifaken, as in others, in which it is gene-
..rally undefjiood^ but thefe may fuffice as a
fpecimen. Some texts are rightly interpreted^
others grofy perverted j but there are the very
fame helps and advantages for underftanding
the latter, as the former; and {ti^ fame guards
againft ahfurd and erroneous fenfes ; the natu-
ral confequence of which is, that the rule
iffelf is equally clear and intelligible with re-
fpe(£t to both; and that the true reafon why
men think juftly on the o?2e, and not on the
other is, becaufe in the one inquiry they pro-
ceed impartially, and, being under no biafs^
take i\\cfirjl and moft obvious fenfe of fcrip-
ture ; whereas in the other they are negligent
and carelefs, or elfe their judgment is already
determindm favour oi {omt party-fcheme.

'T I s a V try fallacious way of reafoning, to
fuppofe thofe texts only to be elear^ which

* Mai. i. 2, 3.

arc

Ghrijlian ren^elation defended. 241'

are iiniverfally underftood, and thofe to be
very objciire.^ efpecially if there be any thing
figurative in the cxpreffions, that are by great
numbers mifinterpreted : for as the texts, which
are generally underftood, would have been
never the le/s plain in themfehes, if they had
been commonly rhiftaken ; fo the other
would not have been at all the 7nore plain^
if they had happen'd to be underflood. The
underftanding any rule does not depend more
on the clearnefs of the rule itfelf, than on the
diligence^ honejly, and unprejudiced temper of
thofe who are to be guided by it. So that 'tis
of no moment in the prelent debate, that
men, " by interpreting texts literally, have run
*• into monftrous abfurdities *." For, under
the influence of enthufiaflic delufions and pre-
judices, they have abus'd full as monjlroujly
the religion of nature. Reafon itfelf has
made but a forry figure as a guide ^ when ic
has been overwhelni'd by ignorance^ and fu-
perllition. In like manner, ic muft be own'd,
that revelation has been very much darken'd
by myjlerious comments^ and ftraining fingle
texts to countenance ejlablijh'd opinions, and
fupporc the jargon of jchooU divinity ; and
when the people take it for granted, that
this is the religion of the Bibie^ all they have
to do is, in the befl manner they can, to
accommodate fcripture to it. But this is not
at all the queftion ; the only point in contro-
verfy is, whether the Chriftian revelation,

R how-

2^1 jthe nfefiihefs and truth of the

however it is in fnS underftood, be not in
itfelfy in all matters of real importance, an
eafy and intelligible rule?

And what has been already faid, I think^
is fufficient to evince this. For thofe parts
of the New Teftament, which are exprefs'd
in the mod plain and fimple manner, give
a complete and moft rational account of the
perfections and providence of God, and a
noble fcheme of morality ; fo that the mean-
eft of the people, without concerning them-
felves at all with figurative and proverbial
phrafes, allegories^ parables, &;c. nay, if we
fuppofe that they are not capable of under-
ftanding them, have an excellent fyftem of
natural religion, recommended upon more
certain principles, and enforced by flronger
motives, than mere reafon ever did, or per-
haps can fuggeft And ihok plain accounts,
the fenfe of which is eafy and obvious to all.
are a good general explication of all the dark
paffages. 'Tis evident farther, that the li-
teral fenfe, in many cafes, is not the moft
plain even to the vulgar; but on the con-
trary muft appear Jlrairfd and unnatural.
And accordingly it has been Aicwn^ that
they, almoft univerjally, agree in the right
fenie of a great number of paffages, w^hich
are exprefs'd after a general, undeiermin dy
^x\A figurative manner; and might as eafily
underftand others which they mifreprefent
and pervert; and that there is a fufjkient
guard, in the '■j:riti?igs themfclves, againft all

errors

Chnjiian revelation defended. 241

errors of confcquence, with refped: to any-
grand points of relig4on and morality: fo that
if the people will but make a commoJi ufe of
their reafon, and follow the natural and eafy
method of interpreting dark paffages by fuch
as are clear and determinate ; they are in no
danger of being mifled, by xht peculiar Jiyle
and phrafe of fcripture, into unworthy con-
ceptions of God, or of miflaking the general
nature of true religion.

And allowing, what Is a necejfary confe-*-'
quence from thefe premifes, that Chriftia-
nity is plain in all its praBical dodtrines, and
as a moral rule, which, without doubt, mufi:
be the chief defign of any revelation, and
not to amufe the world with ahfiraEt con-
troverfies 5 other obfcurities about antienc
cujioms^ manners, fe^s, philofophy, &c. nay,
about any points merely fpeculative, fignify
juft nothing. For as God never would have
given a revelation, if the errors of the world
had not been of a praBical nature, but con-
fided only in ahfurd theories-, fo differences
about fuch things may always continue, and
yet all the eyids and uj'es of the Chriftian re-
velation, as a ftanding rule, be completely an-
fwered. I might reft the matter here, but
can't forbear remarking once more,

7. That the author oi Chrijlianity &c.

reprefents fome texts quite contrary to their

manifejl defign ; and others as obfcurities and

improprieties, which, taken in their Jlri5tejl

R 2 fenfe,

1 44 ^^ tifefulnefs arid truth of the

fcnfe, are mofl plain and ratimal accounts of
things, nay, real beauties^ and excellencies^ in
the moral fcheme of revelation. For in-
ftahce, he tells us, that " the Jewifli rites
*' and faCrifices are, in the Old Teftament,
" abfolutely condemned, as an iniquity^ and
*' an abomination to the Lo^^, which 1^67-6
" only fo conditionally*." And indeed, in
the place which he refers to, thefe words are
to be found; but any one that reads the
whole paragraph muft immediately fee, that
they are not defcrib'd as iniquit\\ and an abo-
mination abfolutely^ and in themjeh-''s \ but the
particular reafon is exprefly affign'd, ''oiz, the
wickednefs and immorality of the worfhippers,
and their thinking to be acceptable to the
Supreme Being for fuch external fervices,
while they were guilty of the worfl of vices ;
Tour hands are full of blood '\. This method
of picking little fir aps out of a connected dif-
courfe, by which means the moft moral au-
thors may be made to t.dk impioufly^ and the
graveft^ and moil: judicious, ludicroufly and
ridiculoufy, is utterly inexculable in one that
fets up for a critic \ and the more io, when
criticifms are defign'd to point out the defers
of writings, and lefTen their reputation ; of
writings which are of the grcateft importance^
and generally in the high ell efteem. For, be
it either a carelcfs or wilful millake, 'tis not
only an injury to the authors, but an affi-ont
and impofition upon the world.

"" P3^ge2?5. t ^^^* ^' ^'y*

Again:

Chrijlmi revelation defended. 245

Again: our author mentions among his
difficulties this text, prove all things-, as if
he was afraid that it would be taken, in its
literal meaning, to be an exhortation to de-
monftrate and judge of tnathejjiatical propo-
fitions, and abflract metaphyjical truths, where-
as 'tis only part of a fentence, the whole of
which, in the judgment of all that read it,
muft necelTarily be confin'd to religion and
morality. And the natural fenfe of it is, that
Chriftians fhould believe nothing implicitly^
but ufe their underftandings to judge of the
nature and confequences of all things that are
recommended to them as divine truths, and of
their evidence \ and when they have formed
their judgment upon mature reflection and ex*-
amination, hold faft that which is good, i. e,
adhere inflexibly to what they apprehend to
be right and fit; and abjlainfrom all appear-
ance cf evil'^. And certainly in this view,
which is the view in which it is always con-
fider'd, 'tis a moft excellent piece of advice,
iifeful for ^// mankind, and in alla^Q^-y and
I am furpriz'd to find it objected c^'iainft by
one, v>/ho is fo great a friend toj/it 'nquiry,
and would be as likely as any man to quote,
and ufe it himjelj] upon other occafions, as an
exprcfs declaration againft bigotry, and impli-
cit faith.

And muft it not be very ftrange to find
it urg'd as an iinpropiety, and great difficulty^

* 1 Thef. 5. 21, 22.

R 3 rhatj^

24^ ^^^^ f/y^/z/A^^yi and truth of the

that, *' perfuafion is call'd compulfion, as,
*^ compel them to come in "*," by one, who
writes in a language in which no expreffions
are more common, than " the force of elo-
" quence, the force of perfuafion, the force
*' of example, the force of importunity," and
the hke ? The heft way of anfwering fuch
objcdions would be to pals them over in fi-
lencCy were it not to ftiew the world what
fittle things are rak'd together in oider to ren-
der Chriftianity ufelefs ; things, Vv^hich, in
any other argument, I am periuadcd, v^oulc}
|)e thought below cenjurc.

But let us confider what he fays upon
pther pafl'ages. Why God*s permitting evil
is called doing it : Shall there be evil in a cit)\
fnd the Lora hath not done it-f? Nay, the
Lord is faid to have created evil .1, And
Jiere I fuppofe likewife he takes the phrafe
freating evil to fignify no more than the per-
wijjion of it. If fo, he has not, in my opi-
nion, a juft notion of xh^ [enje of the texts,
|ior of the concern of providence in this affair.
For the evil fpoken of, in both thefe paffages,
is evidently what we call natural evil onl)K
Now a great deal of this may properly and
^(Iriclly be faid to be of God's appointing^ or
creating^ becaufe it neceffanly refults trom
the original frame and conftitution of things.
And even when beings who 2.01 freely are the
fpoluntary inflruments of pain and mifery to

^ P. 33$.. Luke 14.23. | Amos 3. 6. % If. 45. 7.

each

Chrljtian reveJat ion defended. 247

each other, ic muft be confider'd, that this
is one law by which God governs the world,
that free agents fliall, at lead in all common
cafes, be left to th^ full exercife of their na-
tural liberty 5 and befides, the permiffion of
thefe evils is not the indolence and carelejhefs
of one, who is unconcern d about the ft ate of
the univerfe, and the courfe of human af-
fairs ; but mull be look'd on in this view,
'viz. as his fuffering things to go on in fuch
or fuch a particular channel, becaufe it is up-
on the whole wife and ft, and agrees with
the general fcheme of his providence.

Again: when St. Peter fays, that, by the
gofpel, are given imto us exceeding great aiid
precious promifes, that by them we might be par-*
takers of the divine nature^ ^ does our author
imagine, that any will think we are capable of
being partakers of the necefary eternity, and
i mm en /it y of God ? Is not the moft obvious ^
and only intelligible, fenfe of the phrafe, that
we may refcmbie him in his moral attributes j
or, which is the frequent acceptation of the
Greek word, and a very common ufe of the
word nature in our own language, be of a
God-like temper and difpofition ? And is not
this the nobleji end that rational beings can
propofe, and confequently the highef that
any revelacion can puiiue ? And the fame
may be faid of our Saviour's exhortation to
be perfc&^ as our heavenly Father is perfect -f- :

* 2 Pet -. 4. t Mat. 5. 48.

R 4 wb^a

24? ^he tifefuhefs and t nith of the

|Kvhen taken generally^ it can fignify no more
in its /Fry/, and moft Jiatural meaning, than
55 imnate the moral perfedions cf God y
and is never underftood pther\vi(e. But in-
deed i\\Q JlriB fenfe of it, as it is the conclu-
iion of 3. difcourfe upon that particular fub^
jed, is, that we (hiould pra^dife the inoft^f-
nerciis^ difinterefted, and perfeB degree of cha-
rity and mercy, .even good-wiH and benefit
fence to our enemies, after the example of our
heavenly Father^ and that we may be his chiU
dreriy it' ho 7nakelh his fun to rife en the e'vil^
^nd on the good, and J'endeth rain on the jujl^
md on the unjitjl '\. And therefore 'tis ex-
prefs'd by St. huke thus, Be yc m^rctjuU as your
Fflther aljo is mercijul J.

But this leads me to confider what our
^^thor has faid with rielation to the precepts
pi forgiving injuries^ and loving enemies^ which
liave always been thought very great excellen-
fies in the Chriftian fcheme ; and will ftill
appear to be fo, n.otwithftanding the objecr
tions he has made to them, which are, in
reality, vcvyjlight and incor,[id^r(ihle. He ex-»
prefles his opinion about this matter in gene-
ral^ in the words of Celfus^ that '' the doc-
*' trine of forgiving injuries w'as not peculiar
5' to the Chriftians, though they taught it
-" after a grofler manner *." And why ?
jBecaufe the com.mand is given in a general

f Mat. V. 4:;. X Luke vl. g5.

* ChriJiUnwj &c. p. 541, Oriren, contra Celfutn, lib. 7.

tmeji-:

Clnjlian rewhuon defended. 549

in definite way ; whereas there are certain ne-

ceffary reJlriBions and limitations^ without

which it would be attended with fatal confe-

quences. It muft be '' interpreted confiftent-

' ly with what the light of nature did:ate$

' to be our duty, in preferving our reputa-

' tion, liberty, and property ; and in doing

* all we can in our feveral ftations, to hinder

' all injury and injuftice from others, as well

*■ as ourfelves -f-." Undoubtedly it muft :

but thofe exceptions are fo plai7t^ that they

will always be Juppcsd^ and confequently

there was no need of their being dijiin^ly

fpecified.

The ChrlftiajQ religion makes no alterar-
tion in the natural rights of mankind \ it no
where forbids n^ctS'^xy J elf- defence-, or feek-
inga /<?^^/redrefs of injuries in cafes, where-
in it may be expediefit to reftrain violence and
outrage, to maintain private right and pro~
fert)\ and fecure to the honeft and peaceable
the advantages of civil life ; but all the ex-
plications it gives of the duty of forgiving
injuries are perfedlly confiftent with this.
For the lubftance of what it recommends and
inculcates upon this head relates chiefy to
the temper of the mind ; that we be ready to
pafs by fmall affronts, and not forward to
exccuie private revenge -, that we be difpos^d
to put the moft candid interpretation upon
the defigns and ad:ions of thofe who have

;\ Chrijiianify &c. /. 340,

itlr

2 5 o 'The ufefiihefs and truth of the

injured us, and make all the favourable al-
lowances that the nature of the cafe will
admit j and that while we fuffer the greateft
wrongs, we maintain a general benevolence 2Si^
good-will to our enemies, a fincere defire of
their happinefs, and a conjlant difpofitwn^ up-
on all proper occalions, to promote it, and
return good for evil. This, I fay, is the true
notion oi forgiving injuries^ as it is ftated and
explain'd in the New Teftament. The gofpel
therefore propofes the example of God, in his
condu6l toward finful men, as the general
rule and meajure of that lenity and forbear-
ance^ which we ought to exercife toward each
other. Now the utmofh that can be inferred
from hence is, that if our offending brother
is fo ingenuous as to acknowledge his offence,
and, by making all the reparation that is in
his power, gives us fufficient reafon to chink
his repentance fincere^ we are bound to re-
ceive him again into our friendfl:ip^ and
ought never to upbraid him with former
faults, but to be as heartily and entirely re-
concird to him, as if he had never given us
any juft ground of complaint ; as we exped,
that God, upon our unfeign'd repentance and
reforming the errors of our pad conduct,
will receive us into y«// favour, and remember
our iniquities no more ; and that in other
cafes, after the example of the fame moft
merciful and compajjionate Being, we incline
rather to gentle methods, than to demand a
hajly^ firih^ and rigorous fatisfaftion for every
affront that is offered us 3 nay, that we////pre«

ferve

Chrijlian revelation defended. 1 5 1

ferve benevolent affedlions towards an enemyj
though he is unrelenting^ and inflexible. There
is nothing at all in this, which, every one
who has examined particular paflages, muft
fee to be the doctrine of the Chrillian reve-
lation, that in the leafl dlfallows of thatyi?//^
defence^ which reafon and the laws of our
country dired: to.

N A Y, 'tis far from being a paradox^ that
a man xn^ij forgive an injury^ at the fame that
he feeks a legal redrefs of it. For he is to be
confider'd, both as a perfon who has received
a private injury, and as a member of fociety,
which fuftains likewife fome damage by the
injullice and violence that every one of
its members fuffers. Now 'tis moft evi-
dent, that he has no right to forgive the
wrong, fo far as the general interefts oi fo-^
ciety are concerned 5 and therefore muft be
oblig'd, when 'tis neceifary to do juftice to
the community^ and for the public goody to
profecute the offender. But then he may be
fa id to forgive the injury, fo far as 'tis per-
forial^ and relates to himfelf as the immediate
fufferer, if, according to what the gofpel
leaches, inftead of indulging rancour and ma-
lice^ and forming jnifchievous deligns againft
his enemy; he heartily wifhes his welfare^
and is ready generoufly to ajjifl him, and do
him any private fer vices ^ that are not incon-
iiHtnx. W\ih nee elJaryfelf'defeiice^ and ih^ gene-
ral happinefs^
I

Let

252 The ufefulnefs and truth of the

Let me add, that the precept of forgiving
injuries, if it had fto6d in the Chriftlan
fcheme fingly, and without any farther ex-
phcation, would have been altogether as /'Zt^/;?
as Confucius^ rule, " never to revenge in-
" juries /' the latter being full as general and
imdetermin d as the former, and requiring the
very lame limit at iom, and exceptions. For ic
will be alk'd, what is revenge ? And if it
be anfwer'd, that it is not " legally profe-
" cuting a man who has injur'd me ;" it
will be faid likewife, that this is not forbidden
by the precept of forgiving injuries -, and the
reafon of the thing muft as foon, and as eajily^
be apprehended in the one cafe, as in the
other. So that the author of Chrifia?iity &c.
has (hewn only his great partiality, in pre-
ferring Confucius % maxim to that of our Sa-
viour; and might as well, and, 'tis not un-
likely, would have done the very fame thing,
if thtChriJiian precept had been found in Con-
fuciuSy and his in the gofpel.

He goes on to find fault with the phrafe
of loving our enemies: and the fum of his
argument is, that " the paflions of love and
" hatred given us by God, are to be exercis'd
" on proper objedts.. Actions, abftradedly
*' confider'd, are not the objeds of loye and
" hate, but perfons for the fake of their
" adtions ; and the adtions of fome men are
*' too dcteftable to create in us any fenti-
^' ments, but of averfion ^ fp as to pblige us

^* to

Chrijlian revelation defejided. 255

" to bring them to a condign punifhment.

" If love carries with it complaifance, eftee m
** and friendfhip, and thefe are due to all
*' men ; what diftindion can wc then make
** between the beft and worft of men * ?''
Mere cavilling this about the ufe of z word ;
and, I may add, iJle ufelefs cavilling, fince
'tis iiniverfally known what was intended by
it.

Our author himfelf can't imagine furely,
nor can it ever enter into any reader's thoughts,
that when our Saviour exhorted to love our
enemies^ he defign'd to recommend an inward
efijeem of the malicious flanderer, the oppreC-
for, and cruel perfecutor, who have difcard-
ed all fentiments of honour^ JHftice^ and hu-
manity y or a complacency in perfons of fuch
vile charafters; but only the having kind
and benevolent difpofitions towards them, and
a fmcere defire of their happinefs. And fince
'tis obvious to all, that he could mean no
more than this, what if it does not come up
to the/^//fenfe of the word, as 'tis generally
us'd at prefent ? This will not fo much as
prove an impropriety of Jpeech, For might
it not be a very common acceptation of it, at
the time when our Saviour deliver'd this pre-
cept ? And have not all people a right to
put what fenfes upon words they pleafe ?
Or is it reafonable for us to find fault with
any language, merely becaufe the jame ideas

* ChriJliAnifj &c. /. 341.

arc

2 54 ^^^ lifefidnefs and truth of the'

are not fix'd to particular words, as in out

own ?

Bit T it happens in fa6t, (which ihews that
the objeftion is entirely groundlefs) that in all
moral writings, whether antiejit, or modern^
love moft generally fignifies, what it does in
this precept of theChriftian religion, be?ievO'
knee or good-will-, and may be exercis'd
towards particular objedls, not only where
there can be no cjieem, and complacency ; but
even while we are obliged to piimfi them*
Thus it is always allowed, that a parent may
love a wicked and difobedient child, though
he has the greateft abhorrence and deteftatmi
of his crimes; and to this it is imputed, that
he has fuch an affe^ionate concern iov his wel-
fare, and earneji defire of his reforination.
Nay, even rigor and feverity^ and a proper
punijloment of his faults, are fuppos'd to be not
only confijlent with love^ but to fpring dired-
ly from it, I can't help obferving upon the
whole, that it does not appear, that the au-
thor of Chrijtianity &c. means any thing
more by not revenging injuries, than that I am
not " to puniili for punifliment-fake ;*' and
that " common prudence will oblige me,
" fometimes, to overlook flight injuries *;"
it does not appear, I fay, that he thinks him-
felf bound, over and above this, to cultivate
a benevolent temper, and a dijpof.tion to do
ki?7d ojices for an enemy. And if this be

* Chrijiianity Sec. /. 34^»

really

Chrijlian rewlatton defended, lyj

really the cafe, both his ow7i morals, and
thofe of his oracle Confucius^ are vaftly in-
ferior to the Chrijlian morality, which incul-
cates much more noble and generous virtue.

Finally, we are aik'd. Whether'''' rules

*^ concerning morality fhould not be fuited

*^ to mens particular circumftances, plainly

*' defcribing the condudl which they require?

" Whether this is not the defign of the muni-

" cipal laws in every country ? And what

*^ benefit fubjeds could have, from laws writ-

** ten in fuch a loofe, general, and unde-

" termin'd manner % as lend^ hoping for no^

*' thing again^ &cc.} 'Tis Jaid^ We are to

" render to Q'st{2X the things that are Caefar*^;

" but muft we not learn from the laws in

'' every nation, who is Cafar ? And what is

" his due ? We are to render all men their

** dues ; but what thofe dues are, we are to

'' learn from the reafon of things, and the

" laws of the country *."

The drift of all this7?r^;zg'^reafoning muft
be to prove, if any thing, that general rules
of condudt are of no fervice to mankind ;
whereas, in truth, the whole of natural reli-
gion and morality itfelf confifis in general
principles, that 2:z^o'iuniverjalzxA immutable
obligation and ufe, and eajily accommodated
to particular circumftances. A writer of mo^
rals, according to this way of thinking, muft

* P' 344.

be

i^6 T^he iifefiihefs and truth of the

be reckon'd to t^\k ko/ely, who advifes in general
*' to be charitable to the poor ; to give to
" thofe who are in want ; and be ready to'
" affift, and fupport others in their neceffities,-
" without any profpeft of a recompenfe ;"
which is the plain and obvious fenfe of Lcndy
hoping for nothing again \ or if he exhorts
" to yield due obedience and fubmiffion to
" magiftrates ; or to do juflice to all men ;''
and 'cis abfolutely neceflary for him to fpeci-
fy, for every man, the particular kind^ the
proper objeBs^ nay, I can't fee how we can
help going fo far as the vz"^-^ proportion of his
charity \ to underftand the laws and conftitu-
tions of every country ; and the particular
demands which each man has upon another.
Whereas on the contrary, rules fuited to mem
particular circumjiances can't poffibly be given
in a difcourfe of this kind ; or, if they could,
as circumftanccs perpetually alter^ they would
not be parts of that eternal ^iuA immutable law
of nature, which it mull be the great defign
of a revelation to recommend, and inforce.
There is not one natural obligation this au-
thor can name, incumbent upon all mankind,
but mufl be exprefs'd in a general undetermined
manner \ for if it be particular and circum-
Jiantialy it can only be a rule for individuals^-
and not for the whole rational fpecies. And
'tis altogether as abfurd to expecft in a reve-
lation defign'd for the ufe of all nations^ and
to laft to the end of the worM, none but rules
fuited to particular circumflajiceSy as to talk of
an eterjial temporary law, or an univerfal

^ parti^

Chrijiian revelation defended, l^f

parikular. The rule of rendering to all 77ien
their dues^ if interpreted in^^-^fr^z/of the pay-
ment q{ jiijl debts, is altogether as plain, as
if the particidar dues were fpecified ; that of
rendering to C^far the things that are CasfarV,
as if we were exprefly told who was meant
by Ccefar-, as king George for Eiiglandy Lewis
the fifteenth for France^ and the like : and
the fame may be faid of the duty of reliev-
ing the neceffitous in general^ fixing on the
moft proper objedts, and in proportion to our
circumftances ; that it is an eafy and intelligi-
ble rule, in applying which to particular
cafes, men of the leaft refledlion can hardly
ever miftake. Indeed, as I have already ob-
ferv'd, 'tis a moft wild and extravagant at-
tempt for a moralijl to endeavour to fix thefe
things precifely, and therefore he muft con-
tent himfelf with giving ^^«^ri^/ directions.

I SHOULD have proceeded farther in the
vindication of particular paflTages of fcripture,
but that I have reafon to hope this part will
be undertaken by a very able hand, who, I
make no doubt, will do juftice to the argu^
ment, and give entire fatisfad:ion to the
world. Thofe which I have confider*d have
fallen in incidentally^ in purfuance of my de-
fign to (hew, that the Chriftian revelation,
notwithftanding the peculiarity of its ftyle
and manner of expreffion, and all the diffi-
culties and obfcurities that are charg'd on it,
is, upon the whole, very plain^ and ufeful^
as a ftanding rule of religion and morals ;

S and

2 5 8 The lifeftiJnefs and truth of the

and that all its ejfential doftrines, containing
helps ^ encouragements^ and motives to virtue^
are very obvious and eajy to be under flood by
the bulk of mankind. And after this, all
oih^v obfcuritieSy about ancient cujloms and the
like extraneous circumftances, and points
merely Jpeciilative^ will be looked upon as
trijies by the judicious and impartial 5 and be
thought not at all to interfere with the de-
lign and ufe of the Scriptures, as a divine
revelation. However, every reader will fee,
that what I have faid upon fome of the
texts cited by the author of Chriftianity
&c. will ferve to explain and defend ma-
ny others, which, to avoid being tedious,
I have not mention'd. But becaufe he has
endeavoured particularly to expofe feveral
paffages in the hijlorical books of the Old
Teftament, I would, before I conclude this
chapter, add one remark more, namely, that
though thefe paffages may be vindicated, as
far as 'tis reafonable to expedt we fhould be
able to account for all the things contained
in books written at fo great a difiance^ when
the cujioms and ways oiwriti?2g were fo diffe-
rent from what they are at prefent ; yet be-
fore we allow ourfelves to be obligd to under-
take the defence of them, there is a previous
queftion proper to be confider'd, viz. how
far we are bound, by the quotations ar.d refe-
rences in the New Teftament, to acknowledge
the divine authority of the Old, and efpeci-
ally of every hijlorical account that is given
in it. And I mention this the rather, be-
caufe

Chrtjtian revelation defended, i^^

caufe *tis moft certain, that, in the nature
of the th'uig itfelf^ there is no connexion be-
tween the two ideas, for inftance, of Mofes,
being affifted by God, in an extraordinary
manner, in bringing the Ifraelites out of £-
gypt^ and forming their religion and polity \
and his infallibility as an hiftorian. Nay, he
may be a credible and unexceptiojiable witnefs
to all the fads which he relates upon his owa
knowledge^ or of whofe truth and certainty he
had himfelf opportunities of being fully in-
formed 3 even though he fhould not be exact-
ly right in every circumftance of his hiftory
of the world, and the ftate of religion, before
his own times; in compiling which, if he
had no other helps than from the beft records
and traditions he could meet with, there may
be fome defects^ and yet the account upon the
whole be authentic-^ and highly valuable.
And if upon ftating and examining this quef-
tion fairly it appears, that we are not oblig'd,
in order to fupport the Chriftian revelation,
to defend all the hifiorical parages of the Old
Teftament, we are eafed of an unfiecejfary
trouble; if the contrary, we fhall, at leaft,
have the fatisfadlion to know that we pro-
ceed in a juji and regular method^ and do not
reafon in the dark.

chap;

X 6o The ufefuhefs and tvuth of the

CHAP. IV.

^ General defence of pofitive
commands.

TCome now to confider the cafe of pojitive
duties. Our author fuppofes, that if
Chriftianity be a divine revelation^ it can be
nothing elfe but a revival of the univerfal
and immutable law of nature; that it enjoins
no duties but what are as old as the creation^
and as extenfive as human nature-, nothing
which, as to the manner of it only, is indiffe-
rent"^-, and confequently, that there cannot
be the leaji difference between natural and
reveal' d religion, but in the method of their
difcovery}, and '' if inftituted religion varies
** from the religion of nature and reafon in
" any one particular, nay, in the minuteft
*' circumftance, that alone is an argument,
" which makes all things elfe that can be faid
'' for its fupport totally ineffedal -f-." This
is the point to be determined; and it muft be
own*d, that it is a point of very great impor-
tance; becaufe, as it is undeniable, that the gof-
pel iiiilitution does command feveral things
tl^at are merely pofitive^ we muft be able to
fljcw that inch injundions are not repugnant
to reafon, nor fubverfive of fjwral obligations^
nor incunfiftcnt with the wifdom^ JHfl^<^^y ^"d

gcodnefs

Chrtfl'ian revelation defended, i6\

gvodnefs of God, in order to make a rational
defence of it. And that we may argue dif-
tincftly and without confufion upon this fub-
jed:, and fhorten the controverfy as much as
poffible, Jet us fee what concejfiom are pro-
per to be made, and lay down fome com-
mon principles in which both parties may
agree.

1. Then, it muft be allow'd, that the
fubjlance of true religion always has been^ and
ever will be ^ the fame in all ages, and nations j
confifting in the htUcf of fuch pri?2ciples, and
the practice of Juch duties only, as are founded
on the nature and reafon of things ; and that
this univerfal eternal and immutable religion
cannot be fiiperfededy alter d, or contradi5ied
by an external revelation.

2. That the religion of nature is the
whole of religion that is ^valuable for itfelf
as having an intrinfic and neceffdry goodnefs;
and confequently pofitive injiitutions muft be
entirely fiibfervient to it. They are not de-
fign*d, as this author very frequently, but
loofely, infinuates, to mend the religion of
nature, but excite lo ih^ praBice of itj and
are only fo far valuable, as they ftrengthen
moral obligations j either by cultivating and
improving in our minds fuch fentiments^ as
have a tendency to promote true onidijubjlan-
tial "cirtuc, or by guarding ^^yiiXifi particular
error ^^ and fuperflitious cuftoms, to which
mankind had been long- addicted, and which

S 3 wer^

t6i The ufeftdnefs and truth of th^

were found by experience to have obfcurdy
perverted, and almoft intirely dejlroyed that
true religion of rational beings, which refults
from the immutable relations of things. So
that they are infignlficant and trijiing obfer-
vances, if they are not help and motives to
the pradice of morality, and if they 2iVQ fub-
Jlituted in the place of it^ or undermine it in
any iriftance, hurtful and impious,

^T I s indeed very ftrange, that any who
confider the necefjary differences of things,
fhould confound the fubordination oi pojittve
to moral duties, which is as plain, as that
ends are more excellent than means ; and that
they fliould think there is any comparifon^
in point of real value and excellency, between
that, which confider'd in itfelf has nothing at
all to recommend it^ and would be abfolutely
indifferent and ifelefe, were it not for the end
which it is defign'd to promote, and the end
itfelf the eternal unchangeable religion of
fiarure, which is effentially and intrinfically
good. 'Tis the confideration of the end alone
that confecrates^ and gives a value to the
means, and confequently that muil be of in-
finitely fuperior efficacy 5 and we can have no
rule of judging, if v/hat is in \x.{A^ good for 720-
thing deierves an equal regard with the moft
fxcellent and iffut thing in the world.

And agreeably to thefe moft plain die-
jtates of reaibn, we find that the fcriptures
^ptji of the Old ^nd New 'Te/iament conftantly

I affert.

Chrtjlian revelation defended. 16^

aflert, that injiitiited religion is for the fake
of natural \ and declare in the ftrongcft terms,
that pofitive duties, without moral righteouC-
nefs, are not only mean and defpicable^ but
highly offenfive to God ; that he lays ?20 flrefi
at all upon them in comparifon with the rati-
onal duties of piety to himfelf, ^lwA juflice and
mercy to our fellow creatures ; and that we
cannot entertain more unworthy and difhonour-
table thoughts of him than by imagining, that
he is as much pkas*d with external Services^
that are, in themfelves, oiv\o "worth or impor^
iance^ as with an imitation of his per feB ions ^
and obedience to moral laws, which is the
higheft improvement and reBitude of human
nature, and the fource both oi private and
Jocial happinefs. This, I fay, is the conftant
ftrain of revelation^ as well as the voice of
reafon. And tho the obfervation of po/itive
injiitutions may, with reafon, be jlriBly infix-
ed upon, for th-e tendency it ha^ to promote
true goodnefs', nay, tho God may immediate-
ly interpofe, and punifli the wilful contempt
of a pofitive law more feverely^ in this world,
than the violation of a moral precept ; as
what may be neceffary, upon its firil ap-
pointment, to give the former 2ifanBio72y and
maintain \l^ facrednefs^ and authority^ fince it
wants that intrinjic goodnefs^ which recom-
mends and fupports the latter ; this is far
from proving, that the duties of inftituted
and natural religion are upon a levels and
much farther from giving the preference to
pofitive duties above moral. The only way

S 4 " IQ

%6^^!2he ufeftihefs and truth of the

to come' to a rarional determination in this
point is, CO conlider, when things are circum-
ftanc'd that one or other of thefe duties muft
neceffarily be omitted, which of the two mufl
give wayj and if it be an everlajling rule,
that, in every fuppcfeable inftance oi competi-
tion, pofitive duties muft j/V/^ to moral, this
is a demonftration that moral duties ^v^fupe-
rior, and claim our ultimate regard.

3. From thefe principles it neceffarily
follows, that as nothing v/hich contradicts
natural religion, or weakens any of its obli-
gations, can be part of a revelation which
hath God for its author ; and no man who
is wilfully deficient in any branch oi moral du^
ty can rationally expedl to obtain the favour
pf God, be he ever fo fcrupulous and exaft
with refpedl to ritual and injlrumental obfer-
vances; and confequently that it is the height
of folly and prefumpcion, by the utmoft care
and zeal about infiituted religion, to hope to
compound for irregularities and excefjes of the
Jenjual paflions, or iox pride ^ uncharitaklenefSy
\ruelty and revenge^ or any other notorious
and hurtful immoralities : fo, on the contrary,
thefe who fmcerely pradife the great duties
of natural religicn, comprehended under the
two beads of the love of God, and our neigh-r
pour^ will not be condemned for their igno-
rance of iht peculiar docftrines of revelation, or
for not underftanding, or not feeing the realon
^nd obligation of pofitive precepts ; becaufe
fhey have attain'd the great end of religion^

which

Chrtjlicin revelation defended, 16^

which all the fubordinate duties of it muft
be defign*d to promote, vlz> rational piety
and likenefs to God, the right government of
their paffions, and fixing in their minds habits
of juftice, and univerfal benevolence,

Hov^EVER, this does not hinder, but
that if men wilfully negledl any part of infti-
tilted religion, they may ht jujily punifli'd;
fince fuch a u^ilful contempt even of pojitive
duties, apprehended to ht commanded by Gody
is as truly an affront to his wijdom and au-
thority, as a contempt of moral laws : 'Tis a
violation of an eternal rule of right eoufnefs, viz,
that God is to be reverenc'd and obeyed in
ALL the known fignincations and difcoveries
of his w^ill ; and confequently an immorality.
So that even in this cafe they forfeit the di-
vine favour, not merely for a failure in mat-
ters of external ceremony (by which alone ^ the
ftate of mankind with refped: to God*s moft
wife and impartial judgment, and their final
happinefs or mifery, will never be determin'd)
but for tranfgrefiing the fundamental law of
natural religion itfelf

By allowing thefe things, viz, th^fuperior
excellency of natural religion ; the 7noral ten-
dency of inftituted means ; and the neceffary
juhordination of politiye to immutable moral
duties; it will appear, that a gieat part of
the reafonings of the author of Chrijlianity &c.
is fully anfwer'd ; who has inaccurately^ as I
would hope only, and not defignedly^ in or-
der

i66 The ufefuhefs and truth of the

der to miflead the fuperficial and incautious
reader, confounded, throughout his whole
book, the jalfe fentiments of the weak and
fuperftitious with the nature of the thing it-
felf. Let us now proceed to confider what he
has advanced upon this head ; and whether it
is of any weight againft pofitive duties^ as the
dejign^ importance, and ufe of them has been
ftated and explained.

The argument which the ingenious au-
thor feems to lay mofl ftrefs on, and to think
it never could be urg'd too often, is this ;
" that the religion, which God gave men from
" the beginning, was, without doubt, mofl
" perfect ; fince no religion can come from
" a Being of infinite wifdom and perfeftion,
^' but what is abfolutely perfed:. Can there-
^* fore a religion abfolutely perfedt, admit of
" any alteration ; or be capable of addition,
" or diminution ; and not be as immutable
" as the author of it ? Can revelation add
" any thing to a religion thus abfolutely per-
^' fedt, univerfal, and immutable * ?"

Now in order to fee clearly, whe-
ther there be any thing in this boajled
demonftration, that holds againfl pofitive
duties rightly underjlood, 'tis necelTary for us
to confider, what we muft mean when we
fpeak of natural religion as perfeB, And in
general, there muft be fome rule or meajure of

J Chri(iiamty &c. ^. 3, 4«

per^

Chriftian revelation defended. 1 6j

perfedion, by which it is to be tried, A
thing may be faid to be perfeBy when, ail
prefent circumllances confider'd, it isfufficient
to anfwer its end. A law or rule of condiidt
therefore, the perfeBion of which mi: ft be
judg'd by its Juitablenefs to the condition of
thofe to whom it is given, and its Jujiciency
to direct to every thing that is Jit^ and l^e-
coming perfons Jo conjlitiitedy and circum-
Jlancdy may be perfeB in that vievi% or com--
pletely adapted to anfwer its defign, and yet
comparatively imperfed : it may be perfeB in
prefent circumflances, and very defeBive ia
others.

To apply this to natural religion. The
original religion or law of nature, which
confider'd men only as men, in the integrity
and reBitude of their faculties, and not as
igiwranty fuperJiitiouSy and degenerate^ was un-
doubtedly/'fr/i:'^^; /. e, \t'W2iS fiiited to their
circumftances, and fufficient to teach them
their duty, merely as reafonable creatures,
and furnifli them with all necejjary motives to
excite to the pradice of it ; and if they had
obferv'd it, a revelation would perhaps have
been needlejs. But when they had corrupted^
and in a great meafure lojl the knowledge of
the law of their creation, and God, having
compaffion upon their ignorance and depra-
fcity^ thought fit to afford a r^'Ufte/c;?; though
the ultimate defign of that revelation be, to
recover them from their errors and vices to
|the knowledge and pradtice of the true reli-
gion

2 <$ 8 The ufefuhefs and truth of the

gion of nature, all muft allow, that their
circumftances are vaftly different from what
they were originally ; and from thofe different
circumftances different duties neceflarily re-
fult. Thus it becomes their duty to acknow-
ledge the divine authority of the meffenger^
that is fent for their recovery ; not only as
'tis in itfelf fit, that in every inftance, they
fliould adl agreeably to the truth of things,
and charadters ; but becaufe without this,
they cannot receive the revelation itfelf ^ nor
confequently the ^^^^'^;2/^^^ that God intended
them by it *. And it may be proper for them
moreover frequently to confider, and imprefs
fome principles upon their minds, as motives
apd helps to the pradtice of true religion, and

* THoyOH " faith confiderM in itfelf" [i. e. barely as

the aft of the mind in ajfent'mg to the truth of propofitions]

'* can neither be a virtue, or a vice; becaufe men can no

" otherwife beh'eve than as things ap-

f Chrijiianity Sec, *' pear to them f :" yet that they ap-
pag, 51. pear in fuch a particular manner to the

underftanding, may be owing entirely
to themfelves. Faith therefore may be fitly rewarded as the
refult of ferioHS confideration^ and impartial enquiry -, and un"
belief juftly punifh*d as proceeding from wilful negligence, and
'vicious prejudices. And whenever there is fufficient evidence of
the truth of a propolition, and it may reafonably be expefted,
taking in all circumftances, that men fhould confider and exa-
mine this evidence, which, if fairly confider d and examin'dy
will not fail of convincing the judgment ; to believe, muft be
a duty, and not to believe a vice. This is the fenfe (as will
be evident to every one who reads the New Tcftament
with attention) in which thefe words are always to be under-
ftood, when faith is required as necefTary to obtain accept-
ance with God, and unbelief condemned. The one is conr
fider'd as a 'virtue y and the other as a crime, only as they fpring
itpmgood, or bad principles j from maral re^itude^ or depra-
vity of mind.

CO

Chrijlian reveJatton defended. 16^

to prevent relapfmg into their iovmtv fuperjli-
tion, and wickednefs^ which the reafon of man-
kind could not difcover from the beginning ;
becaufe they neceffarily fuppofe certain things
which did not then exijiy viz. that they have
departed from the primitive law of their cre-
ation, and that a revelation has been given to
fet them right again. So that mens particu-
lar rehgious obHgations may, and muft, in
fome things, be differ ejit by revelation, from
what they would have been, had they been
left to the mere unajjijled light and dictates of
reafon \ and yet it may be allowed, that the
law of reafon, the original law of human
nature, was perfedl ; /. e. fuffxient, if
rightly attended tOy and obferv'd, to anfwer its
end,

I F the ingenious author fliall affert, that
thofe duties, which are only fit, upon fup-
pofing a revelation given, are, however, parts
of the law of nature^ which " takes in every
" thing that is founded on the reafon and na-
" ture of things * -f that " like the law of na-
*' tions, or the laws of particular countries,"
they " are only the law of nature adjufted,
" and accommodated to circumftances -f ;'*
and that " if our natural notions of the di-
** vine perfections demonftrate, that God will
" require nothing of his creatures but what
" tends to their good; whatfoever is of this
" kind, is a fuperftrudure that belongs to the

* Chrijlianity See. p. 13. | p, 6j.

'"• law

270 ^^^ tifefuJnefs and truth of the
^' law of nature; or, in other words, what
" the reafon or nature of the things themfelves
" plainly point out to us/* Let it be fo j the
religion of nature then may be not only the
original religion of mere reafon, but duties that
could not be known without a revelation,
and which are only prof er upon fuppojing a re-
velation. And though this way of fpeaking
may feem to many new, and inaccurate, and
is, by no means, to be reconcil'd to the geiie^
raljirain of this author's reafoning ; we may
be very well contented if he will allow, that
faith in Chrijl, for inftance, the belief of a
^revelation which is not iiniverfal (for fuch, I
have already fhewn, it is confiflent with the
perfections of God for him to give) and im-
prefiing frequently and ftrongly upon the
mind fitch principles, and keeping up the re-
membrance of fuch important faBs, which,
though grounded intirely upon the acknow-
ledgment of a revelation, have, a moral ten-
dency ; that thefe things, I fay, are parts of
that religion which is as old as the creation^
and as extenfve as human 7iature.

A^tfeJi what has been faid concerning
th^fitnefs and advantage of the thing itfelf,.
and fuch concefjions, all that remains to be
fettled is, whether God may not appoint the
manner, in which a thing, that is ufeful in
itfelf, ihall be done -, or whether it muft be
left to every man to do it when, and in what
way he thinks fit ? In xht pofitive infitutiojis
vv'e are fpeaking of, which tend to fix princi-
ples

Chrtjltan revelation defended, lyi

pies and difpofitions in our minds, that are
the ftrongejt motives and encouragements to the
pradice of natural religion ; and by perpetu-
ating the defign of the revelation, to make us
careful how we abufe and pervert it ; 'tis plain
there is nothing which even the adverfaries of
revelation can pretend is abfolutely indifferent ^Vit
the manner in which we arc to inculcate and
keep alive fuch fentiments as are in themfehes
proper^ fuited to our circumftances, and of
moral ufe. And therefore if it can be (hewn,
that there are no objedtions of any confe-
quence againft God's interpofmg^ and fixing
this; nay, if upon fome accounts it is expe^
dient that he (hould do it ; this will amount
to an entire vindication of pojitive duties.

The appointing particular rites is not for
the fake of the rites themfehes^ but to engage
men in proper and iifeful refleftions, and give
them a ftiong fenfe of their obligations ;
which is a rational means of religion.
Thefe reflexions therefore, and this fenfe of
their obligations^ as a means of religion in their
circumftances, reafon might direft to ; and if
they were frequently inculcated, and had their
due influence upon the mind, the defign of
inflituted rites would, in a great meafure, be
anfwer'd. But if this be jufficient^ why is
any particular method fix'd ? Becaufe men
are apt to be negligent of what is left
in a general^ undetermined way ; whereas
by their being obligd to certain obfervances^
the defign of which, they know, is, to engage

them

2^1 The nfefuin efs andt^iith of th^

them in fuch meditations^ and fix in them
fuch principles of moral condudi, and which
they perform direBly with this view, the end
is more effeBiially a/certain d and fecur'd, I
might reft the matter entirely upon this foot.
For if in particular circumftahces fuch rnedi-^
tations are proper -, if the firm belief and live-
ly influence of fuch principles is fit to be
cultivated, and improvd ; if thefe things are
of great importance to ftrengthen moral dif-
pofitions, and fupport the univerjhl and con-
Jlant pradtice of the duties of natural reli-^
gion-, the mo^ probable way of producing this
good efFedt is certainly a confideration worthy
*the infinite wifdom of God. And if, confider-
ing the indolence, carelefnefs, innumerable
avocations, diftrading cares, fenfual purfuits,
and the general condudt of mankind, it ap-
pears that things of confequence are likely to
be omitted, or very much negleBed, if they are
not fix d and determined by a particular rule ;
the appointing fuch a rule clearly demonftrates
to us not only the wijdonty but the goodnefs of
thefupreme Being ; fince it is the moft effec-^
tual means to fecure the virtue and happinefs
of his creatures.

But to this we may add farther, that the
doing a thing in a way which God has pre-
fcrib'dy and in obedience to his command, has
a natural tendency, with all who have a be-
coming reverence of his infinite perfe<ftions,
and confider him as the inJpeBor Siud judge of

their

Chrij^tan rewJation defended. 27^

their condu6l, to beget g^Q:2iXtv ferioulhefs and
attention of mind, and confequently to make
a deeper impreffion, than tran/ie?it curfory
thoughts., entered on at pledfure^ and not
under the awe of fuch an exprefs obligation.
So that there is very good reafon why God
ihould interpofe his authority^ and order that
to be done in a particular manner^ which, in
i\iQ general confideration of it, is ufeful -, be
it either to keep up the mejnory of certain
fadfs i or to imprefs upon the minds of men
fuch principles as are evidently of moral ufe,
to beget and confirm good difpofitions^ or guard
againft corruptions of the true religion ; and if
there be a good reafon for a particular method^
it muil hold equally ftrong for any particular
tnethod which i^jignijicant ,2ind fiatural, and ap-
pears wifely adapted to anfwer the general end.

Should it be faid, if this be wife and
rational, reafon wiW diredl to it; why then is
it not left to every man's difcretiofi to fix
Upon thofe rites which he likes befl ; which
are mofl fuitable to his temper and genius; and
which, he knows by experience, are mofl
likely to aJeB him ? Why mufl the fame
rules be prefcribed to ALL, when their capa-
cities, humours, and paffions are fo various ?
And why are they not at liberty to alter them,
as circumflances alter, for others v^hich they
think will be more efedlual? I anfwer, that
this is liable to the fa?72e inconveniences as the
not having thefe things fix d at all, becaufe it
being ftill left at large^ the general defign of

T fuch

174 ^^ iifefuhefs and truth of the

fuch inftitutions cannot be fo effeBually fecur'dj
as if it was determin'd by the Jupreme law-
giver \ 'that if there be any reafon for

appointments of this nature, a being of per-

je6i ivifdom is more proper to take the care of

them, than igmranty 7ni(laken^ and fanciful

men; that the confideration of his im^

mediate command muft give a gr&2itQ,v Jblemnity
and ^weight to them, than they can have, if
they are confider'd as the refult of fuere human

prudence \ ► and above all, that if this

matter be not deter mind by {omtfupreme au-
thority^ to which all will think themfelves
oblig'd to fubmit^ endlefs differences and con-
fufions muft, not accidentally, but in the na-
tural co?ifGue?ice oi things, enfue; and every
man's private opinion, prejudice, and hu-
mour, being his o?ily rule, rites will be multi-
ply'd infinitely, and a boundlefs fuperfiition in-
troduc'd.

I READILY grant the author of Chrif-
tianity 8cc. that the i?i/iituted means prefcrib'd
by revelation are r.ot of fuch fix'd and immu-
table obligation, " but that, agreeably to the
" law of nature," they are to be praSits'd,
or omitted, '' as beft fuits that end for which
'^ they were ordain'd. T(p imagine the con-
" trary (as he judicioufly obferves) is to make
'' things, dependent on circumftanccs, inde-
*' pendent ; things that are proper only un-
'* der fome cii cumftances, neceffary under all
" circumftanccs ; nay, to make ends muta-
';-' blc, :ind means immutable ^ and that thefe

" are

Chrtjitan revel at ton defended, iff

*^ are to continue in force, though bv change
** of circumftances they become prejudicial;
*' nay, deftrudive to the end for which alone
*' they were ordain'd ■*»"

W'H E N external rites can't be obferv'd
without great inconvenience in particular
countries, they may undoubtedly be dropt ;
in like manner, when the obfefvatiori of a
pofitive precept would be injurious to healthy
inconfiftent with our doing neceflary acfts of
be?iejicence, which are of prior obligation, and
the like. But how does this affedt the pre-
fent argument, which does not fuppofe thac
inftituted means are fix d, but with fuch ne-
teffary exceptions? Does it prove in general,
that God cannot appoint the manner in which
things that are ufeful fhall be done ? Or that
fuch inftitutions may not be oi Jianding^ and
perpetual authority in all cafts wherein they
do not defiroy, of interfere with, their end I
May they not be of that nature, as, taking
the ge?2eral &:d.ze of the world, may be proper
(fo far as obedience to pofitive laws, which
are fubfervient to morality, and the good of
mankind, can ever be required) in all ages,
and nations ? And may not the obfervation
of them, even with thefe limitations, be of
great advantage, and confequently wifely en-
join*d by the fupreme Law-giver ? May not
things be required, that are (I mean in the
nature of the things themfehes^ for that is the

* Chrifl'ianjty 5:c, f, 104, lo^.

T 2 only

iy6 The tifefidnefs and truth of the

only queftion at prefent) of undoubted life up-
on the whole ; though they may not always
fuit the circumftances of each individual, or
the ftate of all countries equally, in every age
of the world ?

There is nothing that can with any (hew
of reafon be objefted againft the fixing pofi^
tive laws, in the manner in which their o-
bligation has been explained, even " in a re-
" ligion defign'd to extend over the whole
'*^ world, and laft to the end of it -f/* but
their being impraSiicable, or not to be obferv'd
without great inconvenience in general j and
not at certain feafons, and in particular con-
jundures only, which can t poffibly be avoid-
ed. And I fhall fhew, when I come to treat
particularly of thefe, from what was moft
probably the true intention of the legijlator,
that this 4s not the cafe with refpect to aJiy of
the po/itive inftitutions of Chriftianity \ and
that the cblervation of them, by perpetuating
the memory of certain fafts, guarding againft
the worft corruptions of true religion, and be-
getting fuch fentiments and difpofitions, as
are of evident moral tendency, muft be very
tifeful every ivhere, and in all times. 'Tis
fufRcient at prefent to obferve, that there may
be inftituted means, which, with refpedt to
the nature of the aBions themfehes^ may ge-
nerally be pradtis'd without inconvenience ^
and if pradlib'd only in jiibordination to moral

t Chffjili^nlty d-ic. ^. 107*

duties^

Chrijltan revelation defended, 177

duties, the end they are defign'd to promote,
be always of ufe : otherwife, all aflions muft,
in themfelves, be attended with more evil
than ^W upon the whole; and it muft be
denied, either that the fame fentiments caa
be always proper to ftrengthen moral difpofi-
tions ; or, that advancing the great ends even
of natural religion will be of advantage in
all ages, and countries.

But does not what has been faid deftroy
" the ufe oi all occafional commands, fince
*' it fuppofes they can't oblige people longer
'' than they judge it fit to obfervc them *?"
Not at all, if they never judge it unfit to ob-
ferve them, but when it is really unfit j which,
I have (hewn, may not be the cafe upon the
whole ^ but only in fome particular circum-
ftances that feldo?n happen, and muft be ex-
cepted by the wifefi and moft ufcful confti-
tutions of civil government. Let this author
prove, that pofitive commands are nece(jarilyy
and in the nature of the things themfelves,
unfit to be obferved in general, and he does
fomething ; or let him prove, that becaufe
they may happen to be alufed through *' the
" ignorant prejudices of the weak^ and fu-
'' perilitious, and the defigns of ambitious
*' men •f,^' they ought to be entirely laid
afide-y and not pradlis'd by thofe who under-
ftand them rightly , and to whom they are an
ifieful mcam of religion, in a proper fub-

* Chr!ji}anhy &ic. /• U?. f ^hld. f>. 109,

T 3 J'erviency

tf 8 Th tifefiilnefs and truth of the

ferviency to their end. But let him take this
thought along with hin:i, that if things which
are calculated to be always 7^/eful are to be
efteem'd hurtful, and dijcarded, merely becaufe
they are perverted, the heft and moft exceU
lent will be condemned with the worji ; and
we {hall nor be able to flop at giving up in-
flituted religion, but mull renounce the uje of
reajbn itjelf.

fr H u s have I largely vindicated pofitive
preceprs againft the mai?i argument which
our author hath urg'd againft them, that ar?
gument in which he feems moft to triumph^
fuiz. i\\c abfohite perfeBionoi natural religion,
and have ende^^voured to explain the general
pature and defign of them ; and (hewn, that
when he argues againft their being of fuch
firiB indifpenjable obligation, as to bind at all
times, and in 2\\cir cum fiances, he argues not
againft the things thcmfelves, but only againft
the mi/lakes of enthufiaft?, or the corruptions
of defigning men. It will be very eafy, up-
on this ftate of the cafe, to anfwer all his
Other objedions, which I ihall therefore more
{briefly confider.

Thus, for inftance, it appears that all
his reafonings againft mere arbitrary com-
mands are nothing at all to the purpofe, be-
caufe 'tis evident from what has been faid,
]that thefe are not itnnecejjdry and arbitrary
jnftitutions. The ultimate defign of them is
\2 incjulcate Jfentiments, or to be a memorial

of

Chrijlian re'velation defended, z/p

of fadls (as I (hall prove hereafter, with re-
fpedl to the pofitive injundlions of Chriftiani-
ty) which, though they fuppofe a revelation
given, are, in fuch a circumftance, very pro-
per to beget moral habits, to excite to a more
diligent pradice of the duties of natural re-
ligion, and prevent mens relapjing into their
former grofs corruptions of it ; and confe-
quently is wife and rational^ and conducive to
the perfedlion and happinefs of mankind.
There appears in general to be very good rea-
fo.i, w^by God mayap point a particular t?ian-^
ner of doing things, that are in the?njehes ufe-
ful ; both as it is ihemoHprol^aile method to
Jeciire the good effed: of them, and that they
may be more regarded^ and make the flronger
impreffion ; and if fo, there muil: be a founda-
tion in reafon for ordaining any particular man-
ner whicib is proper to anfwer the end. So
that there is nothing in all this that is, Jlriclly
fpeaking, arbitrary^ or unworthy the care of
a "wife governour. The general defign good^
and Jerviccable to virtue ; the fixing a
particular method bejl fuitcd to promote this
defign; and ALL to be confider'd in entire
fubordination ^^nA Jubfervie?icy to the eternal
and unchangeable laws of morality. Nei-
ther the Jubjiance of fuch iliftituted duties,
nor the appointing a certain manner in which
they arc to be performed, are abfolutely indif-
ferent^ but there is a reafon and ife in both.

I F any (hall be fo trifling as to objeft, that
if t%i:o rites are equally adapted to ferve the

T 4 famQ

2 8 o ^he tifefulnefs and trutjo of the

fame defign, the choice of either of then^
jiiuft: be arbitrary. I anfwer, that the gene^
ral reafon for appointing fo?ne particular rite
is a fjfficient reafon for taking fither of
them .; but as there is no real diference be^
tween the two, one is not, and cannot be^
prefer d before the other as jitter in itfelj]
which would indeed be a,dling ^suithout a
Teafon,

This I take to be a full anfwer to all our
lJuthor*s long and frequent declamations a-
gainil arbitrary^ and tyrannical precepts,
:which, though they may deferve to be conr
fider'd by the rigid impofers of hunian cercr
monies^ xh2ii on\y incumber xc\\g\ox\y inftead of
having any ufeful influence towards advancing
tjue and fubftantial goodnefs j do not at al}
^ffeft pofnive .duties of divine appointment,
for enjoining which there is always a reafon to
be affign'd, befides th.e;//ir£"i£^/7/ of the law-gi-
ver. And hehimfelf has allow'd, thac if there
be ''any reafon to deprive men of their liberty
" in indifferent things'* [and the caie is exaft-
]y the fame, if there be any reafon for ma-
king anions, that are in themfelves indiffe-
rent, facred rites of religion] *' they then ceafe
- to be indifferent "*."

I SHAM, add hov/cver upder this head
(though it is not neceffary to vindicate pofitive
precepts as above explain'd, in which there
is not the leaft mark of arbitrarinef^ and ty-
ranny) that let a thing appear to be, in itfclf

T Chriftianhy &:c. /. 1^5,

".:' • ' of .

Chirijlian revelation defended. % 8 %

of no particular mor2il uk ', let it be allowed,
ihat we can 2. fCign no fpeci a I re2i{on for its being
^njoin'd ; but that, abjlra^ed from the confix
deration of a ^/-iw command, it feems altoge^
ther indifferent^ and to have nothing, either in
its nature^ or peculiar tendency, to recom-
mend it above^ other things, in which men
are left at their full liberty ; 1 think it will
be very hard, if nojt impoffible, even upon
this ftate of the cafe, to prove, that there;
cannot be any general reafon for appointing
the obfervation of it, and that one fuch minute
njariation " in inftituted religion from the
*' religion of nature, and reafon, rnakes all
'' things elfe that can be faid for its fupporc
'' totally ineffedual*"

For let us fuppofe a pretended revelation^
the defign of which, upon being carefully
examin'd, is apprpv'd of as moft wife^ ra-
tionaU and ufejul^ and which is, in all other
refpedts, as perfeB as we can conceive any
thing of that kind to be. Let this moll ex-
cellent fcheme of dodtrine be not only adapt-
ed, in general^ to promote the higheft moral
perfedlionj and happinefs of human nature ;
but fuited exaflly to the circumftances and
^leceffities of a corrupt and degenerate world ;
to'cnlighten their reafon in thofe poi?its^ about
which it was moft perverted and darkned,
and reform their moft flagrant and hurtful
errors. If, together with thefe /;7/6';77^/ cha-
raders, it has the atteftation of nwnerous and
undeniable miracles; (liall one or two pofitive

* Chrifiianity &c. P.ige 60,

I inftitu-

iSi T}^e uJefiiJnefs and truth of the

inftitutions (I appeal to the cooly and impar^
tial reajon of mankind) fhall, I fay, one or
tivo poiitive inftitutions, for which we can-
rot difcern that there is any particular rea-
fon, fet afidc all thh evidence^ which other-
wife would be admitted as mofl: clear and un-
exceptionable 1

No miracles indeed will prove frrational
and immoral dodlrines to be from God, be-
caufe we are injallibly certain^ from our
knowledge of his moral perfecflions, that he
cannot reveal any fuch dodtrines i but we are
far from being Jure^ that he can in no cafe
whatever enjoin the practice of indifferent
things, for which there does not appear,
from the peculiar nature or te?idency of the
things themfelves, to be zny Jpecial reafon ;
all therefore that we can have to confider is,
on which fide the greateft probability lies.
And this may foon be determin'd 5 becaufc
we can give no account^ how the pretenfiom
of a doctrine claiming to be a divine revela-
tion fhould be thus fupported, by having fuch
internal marks, as plainly demon ftrate it
could not proceed from evil fpirits, and by
the teftimony of miracles^ which prove be-
yond doubt the intcrpofition of fome fuperior
invijible agent ^ if it be not really divine;
whereas on the other hand, there may be
general reajhis for enjoining certain things,
which appear to have no particular reafon
founded on the things themfelves ^ ox ufe at all.
Whoever denies this muft deny likewife that

God

Chrijlian revelation defended. 285

God can have a wife defign in any of the
methods of his providence towards mankind,
which they do not perceive ; and upon fuch
a groundlefs prefumption, which is contradid:-
.cd by univerjal experience, refufe to be deter-
mined by what, himfelf would otherwife al-
low, to be the clear ejl, 2ind fidleji proof pofE-
ble of a divine inter-pof^tion.

But be fides, the ufing ourfelves to re--
jleciions of this kind, which fuch a command
will naturally excite in us, viz* *' that God
" is to be obey'd in all the fignifications of
" his will, becaufe as he is abfolutely 'wifCy
*' and good^ he can enjoin nothing without a
" reajbn,'' will perhaps yi/^^i?/? in part what
the rcajon of fuch inflitutions may be, viz,
to cultivate this principle, and keep up a
conflant fenje of it in the mind. And for the
great importance and ufefulnefs of this I ihall
only fay, that as it tends to habituate to us
the higheft reverejice of God, and mod en-
tire jubmijjion to his authority ; fo the want
of it has been the true caufe, that fo many
little pretenders to reafon and philofophy have,
in all ages, taken upon them to cenfure fe-
veral things, both in the conftitution of na^
iure, and courfe oi pr evidence , merely becaufe
they have not iinderjlood them ; and urg'd
their own ignorance arifing from the narrow-
nefs of their faculties, or perhaps from a
fuperficial knowledge, and confus'd way of
thinking, their own ?ni[lak.es, and inadequate
conceptions, as realjaults in the frame of the

univerfej

284 The ufeftihejs and truth of the

univerfej and confequently as objedlions a-
gainft the ablblute wifdom ^iudi goodnefs of the
creator, and governour of all things.

And confider'd in this view, why may
not fuch commands be given to creatures in
a ftate of trials agreeably to the general end
of their being placed in fuch a (late, which
is not for the information of the Divine mind,
but to exerci/e, m a proper manner, their moral
difpofitions and habits, and by that means
Jlrengthen and improve their virtue? Let it
be granted, that " moral and immoral things
" are the moft proper fubjeds for this ^-y*
'tis enough that thefe other may not be impro-
per. And whereas the author of ChrilJianity
&c. alks farther, " if earthly kings, who may
'' be deceived, and for the moft part are fo,
" would be juftly efteem'd tyrants, if they
" require things of their fubjedls merely to
" try their obedience -, how can we think
'' this of the o^nnifcient^ infinitely glorious
" king of kings -f?" 'Tis fufiicient to anfwer,
that there is no arguing from earthly govern-
ments to God's government of the v/orld ; and
what would be tyrannical in the one, may
be very %vije zni^jit in the others becaufe the
power of earthly kings is to be exercis'd no
farther^ than the end of their civil authority
requires, which end^ the order ^peace^ and hap-
pinefs of fociety, cannot be any way advanc'd
by iuch arbitrary injundions; whereas the

^ Chrirfumi'y dcQ. p, iJ^T. f Ibid,

chief

Chrijltan revelation defended. 28^

chief defign of God's government being to
promote inward rectitude, and eftablifh right
principles and difpofitions in the mind, what-
ever has a tendency to beget or confirm y?^^^
difpofitiom may be appointed by him, without
incurring the imputation oi arbitrarinefs and
tyranny.

The ingenious author tells us farther that
" there is no way to avoid this objecftion, of
*' God's willing contrarieties ; but by fuppof-
" ing he requires nothing of men, but what
** is founded on the nature of things, and
" the immutable relations they bear to one
*' another; and what, confequently, they are,
*• as far as concerns them, capable of know-
" ing. But this objeftion is unanfwerable by
" thofe, who believe the will of God is not
" always thus founded ; but may contain
" many merely pofitive things; fince men
" may, after having taken all poffible care
*' to be in the right, have very oppofite fen-
" timents; and be oblig'd, by the will of
*' God, to hold, and adl contrarieties */'

If he means by things merely pofitive fuch
as are abfolutely ufelefs, or which are command-
ed only for commanding-fake , thefe are not the
things I am bound to defend, becaufe it will
hereafter be (hewn that Chriftianity enjoins
nothing of this kind. And I would fain know^
what contrariety there is between duties, that

* Chrijifanity 5cc. /». 6.

differ

2^6 The ufefiitnefs and triith of the

differ no otherwife than as ineans and end'^
Is there any inconfifiency between pofitive
duties and 7?ioral^ when the pofitive are en-
joined in perfeft fubordination to, and have
a tendency to fupport the practice of moral
duties. Do they dejlroy^ or in the lead clafi
with each other ? The cafe is only this,
that Jbme duties are requird of fuch as en-
|oy a revelation, which are not requird of
thofe who want it , i. e, in other words,
their duties differ, according as their circum-
fiances differ \ and this is as true upon the
foot of natural religion onl\\ as upon the fup-
pofition of a revelation^ and that, not only
with refpedt to the means of religion, but the
fubfiance of it. What, for inftance, can be
more different, than the duties of projperity^
and adverfity ', i\iQ A.uXAt'^ which fpring from
the mutual relations of parents and children^
maflers and fervants^ and the like? If it be
faid, that thefe are univerfal duties, becaufe
they oblige all mankind in fuch circumflances-y
this may like wife be afiirm'd of pofitive du-
ties, that they would oblige all, if all were irf
xhtfame circumfiances^ and had xhtfame know-
ledge of the revelation. And any farther
than they have the means of knowing them,
they are not concern' d to know them^ their
irrnorance will not in the leaft hinder their ac-
ceptance with their maker. The fum of the
whole is, that upon fuppofmg a revelation
communicated to fome parts of the world, and
not to the rejlj (which has been already vindi-
cated) mens particular religious obligations
I mufl

Chrijtlan revelation defended. 287

muft of neceffity be different^ tho not ijicon--
fijienty and the one have certain duties^ which
the other cannot difcover : In thi^ cafe indeed,
men may, " after having taken all poffible
" care to be in the right, have very oppofite
*' fentiments, and be obliged, by the will of
" God, to hold, and ad: contrarieties," or
rather, the one to do fome things which the
other is 7iot bound to do ^ and yet neither be
wrong, becaufe they may both do all^ that can
jujlly be expcded from them.

I H A v E confider'd the matter in this
view, that I might not drop any part of our
author's fenfe. But, I own, I am not certain
whether he means, that pofitive and moral
duties are contrarieties -^ or that *' men are
" obliged, by the will of God, to hold, and
" adb contrarieties," becaufe fome are bound
to certain duties by revelation, which others,
with all their care and diligence, cant difco^
ver^ nor confequently be under an obligation
to pradtife ; or elfe, that thofe who have
equally the ufe of the revelation may, after
an impartial fearch, differ about the nature
of pofitive inftitutions, and being obligd esich^
by the will of God, to follow the diredlion of
his own judgment and confcience, which, in
this cafe, prefcribe contrary rules, muft be
bound by the fame " will, to hold and adt
" contrarieties." The two former fenfes have
been fufficiently confider'd, and to the latter
'tis eafy to reply, that if there be any thing
in it, it muft prove, that God can give 7io

laws

2 88 The nfeftilnefs and triith of thS

laws to mankind of any fort, but what all/
who are honeji and impartialy muft neceflarily
underftand in the fame precife fenfe ; but this
is not, and 'tis great folly to expedt it ever
will be the cafe, with refpedt to particular
branches even of 7}ioral duty. Honeji men
have always differ d (and there is no ground
to imagine, that fuch differences will ceafe
in any age hereafter) in explaining both the
laws of revelation, and reafon. And it will
be an excellent confequence indeed of our au^
thor*s reafoning, if, upon this account, we
muft throw up both po/itive and moral duties,
i. e, in fhort, all religion, reveaFd and natu-
ral, at once.

And whereas it is asked, " hov^ it can
" be conceived, that God's laws, whether
*' internally, or externally reveaFd, are not
" at all times the fame, when the author of
" them is, and has been immutably the fame
" for ever*?" I anfwer, that this, \i rights
ly underftood, infers the direB cofitrary to
what it was intended to prove. For the un-
change a blenefs of God only fuppofes in gene-
ral, that he will always neceffarily do what is
'wifejl and be/l. If therefore fome things are
proper upon fuppofing a revelation, for which
there could be no foundation at all, if men
were left to the mere light of reajon -, and if
it be upon feveral accounts expedient^ that the
manner of doing fuch things fhould be exprelly

"* Chrijiiamrj Sec. p. 10},

fix d^

Chrijitan re'veJatton defended. 289

Jixd and determind, which, I apprehend,
has been fully prov'd; even the immutable
wifdom and goodnefs of God muft oblige him,
in thefe different circiimfta?2ces, to make mens
particular duties and religious obligations dif-
ferent y and command certain things by re-
velation, which can't be iiniverfal laws be-
caufe not difcoverable by all^ nor confe-
quently belong to the original religion of na-
ture.

The only charge, which remains againft
pofitive duties, is the charge of fiiperjlition.
Now in order to fet this matter in a clear
light, and (hew that there is no jufl founda-
tion for fuch a charge, I would obferve the
following things.

I. That there is a {^ni^^ in which what
the ingenious author fecms to think a great
abfurdicy may be true, 'L'/^;. that " what is
" fuperftition by ihe light of nature, may be
" a part of religion by revelation *." I don't
mean, that what the reafon of mankind muft
7ieceffarily^ at all timeSy and in all circum-
Jlances, condemn ^s fuper/litioiiSy czncvercea/e
to be fo ', for this would be to aiTert, that the
natures of things dre not what they are^ and
confequently to maintain contradiBions -, but
that what might juflly be cUtem.' d Juperjlit ion,
if men were left to the diredlion of the light
of nature only, will lofe that character if God

^ Chrijlianity &c. />. 136.

U inter--

2 po The tifeftihefs and truth of the

inferpcfes, and by an exprefs revelation enjoins
the prad:ice of ir.

For Inflance, our author, I make no
doubt, will readily allow, that if a thing
may " as well be done this as that way *,"
the fixing and eftablifliing, by human autho-
rity, certain particular rites as JieceJJary, and
of imiverfal obligation, and fuppoiing that
men are not at liberty to make ufe of any o-
ther, or of no?2e at all, is rank Juperjlition and
entbiifiafrn. But this I ihall endeavour to
fliew is noty and cannot be, the cafe upon the
fuppofiticn of a revelation given, and that the
matter is determin'd by a divine law.

It has been already largely prov'd, that
the de/ign of pontive inftitutions is to im-
prove moral difpofitions, and confequently
rational and good-y that there may be a isoife
reafon for ^appointing a partictdar method, ia
which things, that are ufeful in themj elves ^
fliall be done ; and confequently, for appoint-
ing a7iy particular method that is calculated
to anfwer the general end , and that if there
are two methods equally proper, the general
reafon for fixing a?2y method at all is a fuffi-
cient reafon for taking either of them. So that
the manner of doing a thing, tho in itfelf
abfolutely indifferent, may be made a part of
mens religious obligations by the great gover-
nour of the world, confiftently with his moft

T^ Ibid.

perfedt

Chrtjltan revelation defended. 291^

perfe'^ wijdom and goodnefs ; which, if they
theniielves took upon them to fix it as a law
binding confcience^ would be weak ^inA fiiperjii-
tious. If therefore we are convinc'd, that a
command of this fort, which has been fliewn
to be worthy of God, is aSiually given by
him; the yielding obedience to it is fo far
from being fuperftition^ that it is a branch
even of our moral duty. Our obligation to
fubmit to it refults from one of the firjl prin--
ciples of natural religion^ viz. that God can
command nothing but what is jiijl and ratio-
nal^ and confequcndy has a right to be uni^
^erfally obeyed; and to fay that we are not
bound 10 pradife e^uery thing, which we have
clear evidence he requires of us by revelation,
as well as by the law of reafon^ is indeed to
make all religion fuperftition.

For why is it, that we confider moral
duties themfelves as parts of natural religion ?
Is it merely becaufe they are in themfelves fit,
and have their foundation in the immutable
nature and relations of things, without having
any regard to the authority of that Supreme
being, who has plainly declared it to be his
will that we fhould obferve them, by framing
that conftitution, and appornting thole rela-
tions, from which they neceffarilyarife? Un-
doubtedly, 'tis not. For however amiable^
upon this fuppofition, the pradice of thofe
duties might* be, however becoming rational
beings, and neceffary to promote the happinefs
of mankinds it could not with any propriety

. TT _ IvA..

1 9 2 The nfefuhefs and truth of the

be caird religion^ if we excluded the confidera-
tion of God as our governour ^nd judge -y and
did not regard them as laws which he hath
given us. And, on the contrary, if we do
confider him as our wife and righteous go-
vernour, this will neceffarily lead us to prac-
tife every thing that we are perfuaded is his
willy whether morale or pofitive j otlierwife,
we renounce the dependence of creatures on
their creator; or fuppofe, that he is an iin-
juji tyrannical governour who is not fit to be
obey'ds and confequently overturn not only
all external revelation, but the religion of na-
ture and reafon itfelf

I H A V E all along fuppos'd, that God may
be the author of pofitive inllitutions, which,
I think, has been fully proved, and that men
arc convinc'd, that particular infiitutiom of
this kind are divine % and allov\^ing this, if the
obfervation of them ht fuperfiitiony the con-
fequence will neceffarily be the fubverfon of
all religion. But if, on the contrary, this
principle be tnie^ without which even natu-
ral religion cannot fubfift, viz. that the au-
thority of God^ plainly perceivd^ ought, iii all
cafeSy to determine our behaviour ; wilful
difobedience to a poftive precept, though in
itfelf mutabky muft be an immorality y and
confequently a violation of the law of reafon,
which is eternal and immutable. Though the
command itfelf be pofitivCy the argument for
Qbediencc is moraL

2 Indeed

Chnjltan re'velation defended. 295

Indeed if men reft in outward rites even
of God's appointment^ and are only concerned
aboujC performing the ceremonial part, but are
not led by them, according to the defign of
their inftitution, to cultivate and imprefs
upon their minds thofe ufeful jmtimcnts^ which
have a tendency to beget and improve moral
difpolitions, and are alone the means of reli-
gion, the particular manner being only ap-
pointed as the moft likely way to afcertaiji
their good effed:; if they think, that God is
pleas'd with 77iere external forms, which, in
themfelves, are but trifes, and imagine, that
they fhall '' propitiate analUwife and gracious
" being by fuch things as have no worth or
" excellency in them*," nay, if they fanfy
]that there is an efficacy^ to procure the divine
favour, in the beji part of inftituted means,
inculcating proper reflecflions, and a becom-
ing fenfe of their obligations, whether the
great end of all, producing and llrengthning
moral difpoiitions, be promoted, or not 5 their
religion is as truly fuperilition, as if it was
entirely the offspring of their own will and
fancy. But if there be a reafon, why things,
which are in themfelves ifefiil, ftiould be ap-
pointed to be done in 2, particular manner-, if
this manner be thought of importance above
others that, in the nature of things, might
be equally proper, only becaufe God, for wife
ends, has diredted to it 5 if the whole of infti--

[^ ChriiTianity 5cc. />. i^C,

U 3 fute^

294 ^^^ tifefiihefs and truth of the

tuted means be confider'd as in a ncc^S^^vy fub-
ferviency to the eternal laws of morality, and
look'd upon as tnfigmjicant and tj^ifling, if they
do not excite to the pradice of that religion,
which is fubji ant tally and iinchangeahly good;
if it be thought impious lofeparate the means
from the end, and much more to make them
defiruBive of it, or hope to compound, by
the rnoft fcrupulous exad:nefs about external
and injlrumental obfervances, for the negledt
of indifpenfable moral duties ; here is not the
leaft appearance oifuperjiition : No " unwor-
" thy notions entertcin'd of God; no con-
" ceiving of him as an arbitrary, light, or paf-
" fionate *" being, pleas'd, and offended with
trifles ; but as a wije and gracious governour,
who takes the moft effeBual methods to make
the means of religion ufefiil^ and confequently
to advance the virtue and happiiufs of his
fubjedts; and has eftablifli'd the due fubordi-
nation of means to ends^ and requires and ac-
cepts inftituted religion only in \x.^ proper place ^
i, e. fo far as it promotes a more JlriSi regard
to natural^ and the practice of rational and
real goodnefs. Bur,

2. As the obfervation of pofitlve duties, in
the manner in which they have been defcrib'd,
and the defign and reafon of them argued, is
not, and cannot, in itfelf^ be fuperjlition', I
(hall endeavour to iliew farther, that it has
no tendency to fuperflition. That pofitive in-

* Chrijliantfj ^z. p. 135, 13^.

ftitutions

Chrijlian revelation defended, 295

ftltutions have been ufed fuperftitioT/JIy, and
men have laid an equal ftrefs upon them as
upon morality itfelf, can't be denied; nay,
that they have refolv'd the whole of religion
into £';c/^r;2(^/obfervances, and inilead of mak-
ing it confift in the neceffary ducies oi piety,
jujlice, and charity^ placed it not only in
the means injlituted by God^ but in tri-
jling ceremonies, iifdefs fpeculationSj and
incomprehenfible myfteries of man's irroeyiting^
and impofmgy and that their zeal for thefe
things, animated by blind lu perdition and
prejudice, and under the influence ol inter cjl-
ed and defigning men, has tranfported them
beyond all bounds^ even to defpilb and tram-
ple upon they^fTr^^ and eternal rules of natural
religion, v^e have vci'3iX\yfad examples to prove.
And let this wild enthufiafm be expos d to the
utmoft; let the craft and knavery oi politic i-
ans^ or priejls, who have debauch'd the con-
fciences of men, and their natural fenfc of
good and evil, be reprefented in the moil
odious colours. But though v/ifc and honefl men
oi all parties, who are concern'd for the puri-
ty of religion, heartily wifli all pojjible fuccefi
to fuch a defign ; the fa6l itjelf\ I apprehend,
is nothing at all to the point in quell ion : be-
caufc the moft excelhit and iijcful things in
Ithe world, thro' VaQ folly and perverjhiejs of
mankind, and the prevalency of irregular
p^a//io?2s; thro' the weahtefs of fome, and the
fubtilty and *u//^ management of others 5 may
be the occafions of the groffeft corruptions.
Thus religion itfelf has been made ufe of to

2^6 7he tifefuhefs and truth of the

fanBijy Q'i'^^^^ -, perfidioufnefs, treafons, mur-
ders, and the blackeft enormities; and the
general notion of uwrjloipping God has, acci-
dentally^ introduc'd fuperftition and idolatry.
Perfons therefore, who think impartially,
won't be inclined to argue from events^ or
the abufes of things; but from their direB
and natural tendency. And this is the true
ftate of the qu eft ion with refpecSl to pojitive
duties^ whether in themfehes^ and in their di-
nB confequences^ they lead to fuperfiition ; or
whether this be not an accidental abiife of
them (to which the beft things are liable)
quite contrary to their natural injluence^ which
is to fupport true and rational religion. If
the author of Chrijfianity &c. could prove
the former of thefe, it would be very much
to his purpofe ; but what he has faid diredly
to this argument is but little, and, I think,
of no great weight. Let us proceed however
to examine it.

'Tisurg'd then, that " the fuppofing things
*' indifferent equally commanded with mat-
*' icrs of m.orality, tends to make men be-
" lieve they are alike neceffary ^'\ If he
means by equally commandedy enjoined as of
equal importance^ this is undoubtedly true;
but every one, that knows any thing of the
dodtrine of fcripture, muft knov/ that this
is far from being the cafe ; pofitive duties
being always reprefented as inferior and fub-^

^ Chrifiiamty &c. p. 149.

fervient

Chrtjlian revelation defended, ip/

fervient to moral, and of no fgnificancy or
"Value in comparifon with jujiice^ mercy, fi-
delity^ and other branches of the law of na-
ture, which are oi fupreme, eternal, and in-
difpejtfable obligation. Let the argument there-
fore be juftly ftated, and as I would fuppofe
this author himfelf intended it, and 'twill run
thus ; that " the fuppofing things indifferent
" to be commanded as well as matters of mo-
** rality, tho they are declared to be oxfarlefs
^^ importance, and of no worth at all, if they
** don't promote a ftridler regard to morality,
*' tends to make men believe they are alike
*^ necejfary, and lay an equal ^xt{^ upon both."
Which is, as if a maa fhould fay, that my
telling another light and darknefs are two very
different things, has a tendency to make him
think they are the fame. One would rather
be apt to conclude, that the enjoining one
thing m Jiibordifzation to another, and conflant-
ly inculcating that fubordination, mufl have a
neceffary tendency, which, 'tis very flrange,
fhould ever fail of its effedt, to make all, but
ideots and mad people, believe, that they are of
vajlly different importance. And if it Idc like-
ly that the bulk of mankind will always be
fo indolent and thoughtlefs, as to difregard fuch
plain directions, the plainef indeed that can be
given them, there is no poffible guard againft
their falling into fuperfition ; but, let what
caution will be us'd, as long as there are
means and ends, v/hich mufh be allovv'd upon
the foot of natural religion^ as well as of re-
yelation^ they ^\ will put a greater ftrefs on

" means.

2p 8 The nfefulnefs and truth of the

*^ means, tho of fomc ufe in religion, than
*^ their nature will bear ; to the confound-
** ing things of the greateft moment with
'J thofcof thefmalleft*.".

Again: 'Tis faid farther, that becaufe
" fenfible things make a deeper impreffion
" on the minds of the common people than
" words; that is a juft reafon againlt their
" life in religion -f-/' The deeper impref-
fion itfelf can certainly be no reafon agaiiijly
but rather for them ; becaufe it muft unde-
niably be of great ufe, if it be correBed and
bounded by reafon, and does not produce fu-
ferfliticn and enthupafm. But this will be
the effedr, *^ becaufe the vulgar, who gene-
" rally look no farther than externals, do
" not ufe them barely, as they do words,
" to exprefs their meaning; but conceive
" in thern I know not what internal holi-
*' nefs ; and think fuch fymbolical reprefen-
*^ rations as neceffary as the things reprefent-
*' ed by them; nay, by degrees, forgetting
*' the reafon of their inftitution, come to
*' idolize them, as the Ifraelites did the bra-
*' zen ferpent J/* This is ftill arguing only
ivonifaBs^ and not from the natural tendency
of things; whereas the true queftion is, whe-
ther the revelation has not laid down very
plaiii rules to prevent fuch niifapprehenfwns^
by declaring, that inflituted rites have no

* Chriflianity 5cc. p, i^o. f Pag. 172, 173.

Chnftian'tty &c. ^. 173.

fandlty

Chrl/l'^an revelation defended, ipp

fandtity in them, and are no better than any
the moft ufele/i and trifling ceremonies, if
they don't promote jnoral goodnefs^ and con-
fequently, whether the common people, if
they would ufe their reafon, might not eafi-
ly avoid fuch groiindlefs and fuperftitious con-
ceits ? If it be faid, that we may argue how-
ever with probability, that thofc abufes will
always happen, becaufe they ever have hap-
pened " in all religions whatever, where fym-
" bolical reprefentations have been ufed*:"
I anfwer, that as the delign of revelation is
ro teach men otherwife -, as it is a very plai?i
and Juff.cient rule for this purpofe, which if
they give the leajl attention to, th.ey v/ill be
letter inform d--, God is not anfwerable for
confequences. If fuperjiition be fo much the
foible of mankind, as indeed the experience
of every age teftifies, -all that can be exped:-
ed from the wife governour of the world
is, that if he communicates a revelation,
proper care will be taken to prevent it. Now
this is, in reafon^ as effeBnally done by declar-
ing, that all external rites are in themfelves
of no account^ and have no virtue but what
they derive ivovn^ifubferviency to their end;
as if ?io?2e but moral things were made a part
of religion. There is no more foundation for
it, really^ in the one cafe, than in the other -,
and by the fame means that it prevails ?2ow,
it would alfo prevail if a?2y other rule was
given, the plaineji and fimpleji that can be

* Chriflianity ^c. ^. iJll

thought

300 Tloe ufefuJnefs mid truth of the
thought of. For as the matter ftands at pre-
fent, if men would thinks they muft certainly
avoid all fuch hurtful errors ; and if they will
not, befides that their religion is good for no-
thing, how can they be fecur'd, upon any
fojjible fuppofitionj from the grojjeji exfrava-^
nancies ?

Our author has one paflage more upon
this head, which indeed is very extraordi-
nary, " As long (he fays) as men believe
" the good of fociety is the fupreme law,
" they will think it their duty to be go-
" vern'd by that law 5 and believing God
" requires nothing of them but what is for
" the good of mankind, will place the whole
*' of their religion in benevolent adlions, and
" to the utmoft of their abilities copy after
*' the divine originals but if they are made
" to believe there are things, which have 720
" relation to this good, neceffary to falva-
" tion ; they mull fuppofe it their duty, to
" ufe fuch means as will moft effedlually

" ferve this purpofe. ■ *Tis to this prin-

" ciple we owe the moft cruel perfecutions,
" inquifitions, crufades, and maflacres; tu-
" mults, feditions, rebellions, &c'^V* i, e, " If
" men are maade tc^ believe there are things,
*' which have no relation to the good of
^^ fociety [or which do no good, or harm]
" neceffary to faivation; they muft fuppofe
" it their duty to ufe fuch means as will

* Chrijiianity Sec. p. 151, 152.

'' moft

Chrtjlian revelation defended. 501

" moft effedually ferve this purpofe [of do-
*Mng neither good nor hurt;] and upon
** this principle of doing 720 mi/chief, do all
" the mifchief they can^ and perfecute and
*' deftroy their fellow-creatures." Does it fol-
low, that becaufe God commands fome things,
which, if in themfelves they have no relation to
the good of fociety, are not hurtful -^ the peo-
ple muft naturally be led to think, that 'tis
not only an in?2ocent thing (which itfelf is
going a p?^odigious length) but their duty to
commit the vileft injuflice and cruelty ? If
they can draw fuch inferences as thefe,
they are not capable of being inJiruBed, nor
fit to be reafond with. I > might add, that
none of the pofitive inftitutions of Chrijii"
anity are of the kind this author fpeaks of,
but have all a tendency to promote morality
(and one of them, in particular, the moft
univerfal^ difinterejled, and generous benevo-
lence) and confequently the greateji good of
mankind.

But my defign in citing this paflTage was
not to argue againft it, the defedl in the rea-
foning being too grofs to efcape any reader's
notice, who thinks at all of what he reads ;
let it therefore ferve only as a fpecimen (I
chufe to cenfure in the moft modeji andyi-
vourable manner) how apt even ingenious dif-
futants are, in the heat of controverfy, to
overjhoot themfelves , and impofe upon their
own better underjl an dings fo far, as to join
ideas together that have in nature no con-^

nedlion.

^ c 2 The tifefiilnefs and truth of the

neBion^ or dependanccj and put things into
the concluUcny for which there is not the
leaft foundation in the premijes. A method
of arguing, by the way, whereby any thing
may be concluded from any thing, nay, even
contraries made to infer each other. Having
fhewn thus largely that inftituted religion is
not, in itfelf, fuperftition ; and if rightly un-
derftood, (and the revelation is fo plain^ that
'tis v^ery unaccountable that any fhould take
it wrong) has no more a tendency to fuper-
ftition, than natural religion itfelf; I (hall
conclude this chapter with obferving,

3. That Chrlftianity, as it requires only
two or three plain and ufeful pofitive duties 5 and
ftriaiy obliges its profeflors not to add to them,
by declaring againft all itnpofitions^ ^ and affert-
ing more particularly, that the religion en-
joined in the gofpel is pure zx^d. fpiritual \^
not to be incumbered and corrupted by human
forms and ceremonies, nay, that we worjhip
God i?2 vain, if we teach for doBrines the
commandments oj menp, Chriftianity, I fay,
feems, by thefe things, to have guarded more
effeBually againft enthufiafm and fuperfti-
tion, than if it had explicitly requir'd oftly
moral duties, and left it to every man sy^;zry
to invent the ?nea?is of religion for himfelf.
For, by this excelle?it conftitution, all the
means of religion, being of God's appoint-

* Rom. xlv. i J 3, 4, $. Gal. v. i , 1 5. f J^^" ^V, 25, 24.
:f Mat. XV. 5.

incr.

Chrijllan reflation defended. ^ o 5

ing, will be wife and rational-, and if men
underfland, and refolve to follow the direc-
tions of the revelation, nothing that is weak
and enthufiajlical can be introduc'd. But if e-
very one be allow'd to adt according to his
private opinion, and humour ; or as he is in-
fluenced by his fears, and foolijh notions of
the Deity 5 he may (and there are many cir-
cumftances fuppofeahle, in which 'tis proba-
ble he will) run the utmoft lengths of an un-
bounded and endlefs fuperftition.

CHAP.

304 The nfefuJnefs and truth of ths

CHAP. V.

A particular vindication of the pecu-
liar pojiti've injtittitions of Chriftia-
nity.

''TT^IS one great excellency of the Chrif-
\ tian revelation, that its poiitive in-
flitutions are very few, as well as admirably
calculated to promote and encourage the pradtice
of virtue; fo that our religion is not incum-
ber d with ceremonies, nor are our minds di-
verted from more important and ujeful AutitS'^
the main fiibftance of Chriftianity being the
law of nature explained upon the nobleft
principles, and inforc'd by the ftrongeft mo-
tives. But it will naturally be afk'd, if the
fewer the better, would it not be bejl of all
if there were none ? That does not follow,
becaufe two or three may be very helpful^
(efpecially if we confider, that a revelation,
defign'd to be of univerfal advantage, muft
be calculated chiefly for the 'vulgar ; and if
it was fuited to the tafte of the few, in every
age, who think and reafon more clofely and
abfiracledly, it would, with refpe6t to the
bulk of mankind, be ujelefs) two or three po-
iitive precepts, I fay, may be very helpfuly
when a great number would be burthe?ifomy
and perhaps too much engage the attenti-
on. However, if this inference will not

hold.

Chrijlian revelaiwn defended, j^o^

hold, does not the oblervation which has
been made refledt on the Mofaic inftitution^j
in the fame proportion as it does honour to
the Chrijlian^ If it be a circumftance very-
much in javoiir of the latter, muft it not be
a great prejudice againft the former, which
was a law abounding in ceremonies, and ritual
obfervances ? I anfwer, that it undoubtedly
proves the Juperior excelle?jcy of the Chrifliaa
religion ; but, I apprehend, will not con-
clude what the adverfaries of revelation would
infer from it, viz. that the law of Mojh
Ivas not oi divine original. For though whea
God gives a revelation that is defign'd for
general ufc, and confequently confiders mea
only as reafonable creatures^ and is not adapt-
to the genius^ complexion^ or jlate of any
particular nation, 'tis natural to expe6l: that
it will be plain and fifnple^ and not overload-
ed with things of an exter?ial and pofitive na-
ture ; yet there are circumftances fuppofea-
ble, in which even a ceremonious religion may
anfwer very valuable purpofes. And this I
take to have been the cafe with refpedl to the
Jewijh rites.

God, who was not obliged to give an
external revelation at ally nor confequently
to make it univerfaly thought fit, in his in-
finite wifdom (after having reveal'd himfelf,
at fundry times, to particular perfons) to
chufe the pofterity of Abraham^ as a reward
of his fignal piety and extraordi?jary virtue,
in order to preferve amongft them the ac-

X know-

2o6 The ufefuhefs and truth dfth0

knowledgment and worfhip of himfelf as the
one true God, and the principles of natural
religion (which were almoft loft, in other
Nations, by the imiverfal increafe of idolatry
and juperjiitwi) pure and uncorrupt^ till the
time came, which he had fix d for a more
general reformation ; and ordered it fo in
the courfe of his providence, that by their
captivities, difperjtons, and the tranjlation of
the books of their religion into Greek, 5cc„
the revelation he had afforded them might be
of fome ufe to the Gentile w^orld ; both by
fcattering here and there good principles and
notions of natural religion ; and raiiing,
throughout the Eaft^ about the time of our
Saviour's coming, a pretty common expecta-
tion of an extraordinary perfon, to appear in
Judea. The end therefore, which God had
in view, not being attainable, without pre-
ferving them a dijlinB people, in their reli-
giony cujlomsy and manners, from other nati-
ons, the law of ceremonies was inftituted with
this view ; and if it was the moft likely ??iethod
to anfwer the great purpofe for which it was
intended, that will be a fufficient vindication
oi the wifdom of it.

And, I think, there will be no great dif-
ficulty in proving this, if we confider how the
jfews were circumjianc'd, A people who had
Deen Hvongly prejudicd in favour of idolatrous
2Xii fuperJHtious cufloms by living in Egypt ^
in thofe early ages of the world the moft fa-
mous feat and ?turfery of fuperftition ; who

affeded

Chrijlian revelation defended. 307

affeded a religion of pomp and cereinoJiy %
were incompaffed on all fides by idolaters ;
and appear to have been incUn d^ upon all
occajionsy to fall in with the idolatry of the
neighbouring nations : a people, I fay, fo
fituated and dijpofed, would probably have
kept no order, if their national "weaknefi and
prejudice'^ had not been in fome meafure in-
dulged : And the befh fecurity againil their
joining in the idolatrous rites that prevailed all
around 'em, and renouncing the worfhip of
the true God, was to divert them, by giving
. them innocent ceremonies of their own \ which,
belides, as they were practised in honour of
him^ kept up a conftant fenfe of kis autho"
rit}\ and, upon that account, muft have a
natural tendency to fettle and ejiablifo their
minds. In like manner, ihofe rites which
were defign'd to hinder their ym commerce
with other nations, and imitating the cuftoms
and ufages among them efpectally^ which had
any relation to their fuperftition, muft have
been wifely adapted to ih^ fate and circiim--
fame of things ^ becaufe an imitation of the
maimers of the Gentiles^ and contra6ling an
intimacy and familiarity Wicii them,, would
have led naturally^ and almoft infenfbly^ to
the pradlice of their idolatries : and 'tis evi-
dent that rites and ordinances of this kind are
a great part of the Mojaic inftitucion,

I MIGHT add, that feveral things which

are reckoned to belong to the religion of the

yeivs^ were only branches of their civil con"

X 2 Jlitutim\

3 o8 The tifefuJnefs and truth of the
Jlitutiori', and farther, that as we are able to
affign a good reafon in general, from their
temper, prejudices, fituation, and the wife views
of providence in preferving thtxn 2l feparate
people, why they {hould be indulged in a
ceremo7iious\vo\(]ci\i^^ as being xhtfureftway to
keep them at the greateft diftance from the
manners andcuftoms of their idolatrous neigh-
bours ; fo, 'tis not at all unlikely, that if we
were thoroughly acquainted with the circum-
ftances of thofe times, we might fee a particu-
lar reafon for chufing the ceremonies that
were appointed above others ; and nothing
fl range, if in a period, where we have fcarce
any light from hiftory to diredl our inqui-
ries, w^e can't account dijlinolly for every
inftitution.

But as this whole affair is a fort of di^
grejjion from my main dcfign, I would not
enlarge upon it ; and {hall therefore only
make one obfervation more, viz. that left the
people fnould be diverted, by the multitude
of rites to which ihey were oblig'd, from an
attention to thofe iiiiinitely more important
duties, in which the effcnce of true religion
muft ahvays confift ; and lay fo much ftrefs
upon ceremonial inftituticns, as to depreciate
and negkdl immutable moral obligations ; all
fojjible care is taken, in the writings of the
Old Teftament, to guard againft fuch fuper-

Qitious abufes. The fiihftance oi religion is
€xpre{ly dcclar'd to lie in thofe things only,

vvliich arc tntrinfically good \ and pofuive in-

ftitutions

Chrijl^an revelation defended, j op

ftitutions to be mere inllgnificant trijies in
eomparifon of piet\\ jiiftice^ and mefxy ; nay,
to be even offenfive and abominable in the
light of God, when they are put upon a
level with the eternal laws of natural religion.
The fentiments upon this fubjed: are the jiijl-
eft, ftrongejl, and moft Jublime that can be
found any where, and frequently inculcated
by prophets rais'd up for that very purpofe ;
fo that 'twas nothing but wifid perverfenefs
that made the yews fo zealous for their cere^
monies^ to the contempt and fubverfion of
morality ; and even the weakefl among them,
if they had read their own fcriptures with the
leaft care^ could not have fallen into fuch a
pernicious error, which is fo explicitly and
direBly condemned.

I PROCEED now to what I at firft pro-
pofed, " a particular vindication of the pe--
'' r^^/Z^r pofitive inftitutions of Chriftianity >"
and in this I need be but (liort, becaufe ic will
immediately appear, upon their being truly
ftated and explain'd, that they are entirely
fubfervient to morality j the ftrongeji obliga-
tions upon us to the pradlice ot univerfal
virtue ; and have a dire5t tendency to encou-
rage and ftrengthen the bejl and moft ufeful
difpofitions of human nature ; difpofitions
that will make men moft amiable and eajy in
themfelves, and moft agreeable and beneficial to
others.

X 3 By

2 1 o The nfefithefs and truth of the

B Y baptifm we voluntarily y2in A In the moft
Jolemn manner, make a profeflion of the
Chriftian religion : And as it is done/r^f'/y,
and from choice^ we necejfarily oblige our-
felves by this aftion to imitate the life of
Chrift, and govern our temper and behaviour
by the rules he has prefcrib'd, /. e, to copy
after the moft perfeB example, and pr^dife
the moft entire^ generous^ and ufejul virtue,
that was ever prefcrib'd by any fcheme of
fhilofophyy or inftitution of religion : We oblige
ourfelves to that rational piety ^ impartial ju-
Jiice^ univerjal diji?it ere fled and condefc ending
goodnefsj and JlriB temperance^ which Chrifti-
anity fo clearly recommends, and pov/erfully
inforces ; expeding, upon thefe terms only^
. the favour of almighty God, and an happy
immortality. And can any thing be more
becoming rational bein2;.s than to bring them-
felves under the Jlridejt obligations to promote
the true dignity and perfection of their nature,
and the general good of their fellow crea-
tures ?

If it be faid, that cur "very profeffon of
the Chriftian religion obliges us to ail this,
without the ufe of any particular rite or cere-
mony ? I anfwer, that doing it by a folemn
rite^ and in 2, public manner, will be an ad-^
ditional motive, with all who have a fenfe of
ingenuity^ to perform their voluntary en-
gagements \ that the doing it in a way
appointed by God^ and in obedience to his com-
z nwid^

Chrtjltan revelation defended. ^ \ i

mand, has a natural tendency to make them
xnovQ Jincere in their refolutions, give them a
more lively fenfe of their obligations, and
leave a deeper imprejjion upon the mind :
And befides, by appointing '^particidar rite^ and
making it mens duty tofubmit to it, every man
is put, at his lirft fetting out in religion, up-
on examining the evidences of it, and the diffe-
rent natures and confequences of virtue and
vice ; by which means his religion will be-
come the matter of his deliberate and free
choice. For though the bulk of mankind go
on in the beaten tracks and becaufe they are
never caltd upon to make a particular inquiry,
take their religion implicitly^ jufl: as the chance
of education and cujlofu direds ; yet one would
imagine, that when they are bound, by a ce-
remony injlituted on piirpofe^ to make a folemn
profeflion of it, this Ihould always fuggeft to
them, that now is the proper time to confider
ferioufly upon what foundation it ftands, and
the reafons by which it is fupported ; an4
whatever the real fad be, I am fure it is the
natural tendency of the thing : And therefore
it muft be calculated, in itfelf, to anfwer
the moft ufeful purpofes, becaufe nothing
can be of greater importance towards ma-
king men^^rV and y/c-^i^ in a virtuous courfe,
than their entring upon it after mature de--
liberation, and ^full cG?ivi5lion of the judg-
ment.

And if there are thefe ufes oi fome par--
ticular rite, it will be a fufficient juftiiication

X 4 of

3 1 2 T^he tifefidnefs and truth of the

of any fmgle one^ that it is as fit as any other ^
and does not interfere with the main dc/ign of
the infliciKiop. This, I fay, is as much as
can, in JiriB reafon, be required. But, be-
yond this, it may be urg'd in favour of bap-
tijm, the initiating ceremony of the Chriftian
religion, that it is, itfelf^ the moft natural
and jignijicant that can be, and exprefjive of
thofe very obhgations, which we bring our-
felves under by fubmitting to it. This is
ftrongly reprefented by St. Paid in the fol-
lowing paffage (if we underftand by haptijm
the rile that was originally appointed, and aU
ways pradtifed in the Jirji Chriftian churches,
'uiz. immer/io?i j otherwife, indeed, the beauty
and force of the comparifon is entirely loft)
Know ye not ^ that fo many of us as were bap-
fizcd into fefus C'hriji^ were baptized into his
(ieath ? 'Therefore we are buried with him,
fry baptifm^ into death ; that like as Chj^iji was
faijed up from the dead by the glory of the
Father, even fo we aljo jhoiild walk in newnefs

i NEED not fet myfelf to prove, that this
is a rite which n\2iy gefie rally be pr acl if ed with-
out inconvenience^ and confequently is fit to
be enjoin'd in a religion defigr/d for all ages
^nd nations ; becaufe the con fl ant experience
pf thpfe who uie it, adhering friBly to the
original inftitution, is a moft convincing de-
inonftradon of this ^ amongft whom, not-

f ^cm. vi. 3^ 4.

with-

Chrijihn revelation defended. 5 ! ;
withftanding fome inftances of a precipitate
and incautious zeal, it fcarce ever is, and if
but common prudence was exercis'd, we have
the utmoft reafon to believe, never would at
all he, attended with ill confequences ; and
befides, an attempt of this kind would be
trifling with the reader in an age, in which
the pradice of cold-bathing is fo frequently
recommended even to the moft tender confti-
tutions, and acknowledged to have fuch excel-
lent effects,

Upon the whole, there is every circum^
fiance, in this po/itive in/iitution of ChnAhnity^
that can recommend it, and manifeft the great
wifdom and goodnefs of God in appointing it.
The general dejign of it is to oblige Chriftians,
in the vnoHJblemn manner, to a condud: that
is becoming rational creatures, conducive to
the reBitude of human nature, and the good
of fociety, viz, to abftain from vice and im-
purity of allkindSy and pradtife the moft uni-

verfal, conjiafity and amiable virtue. The

fixing 2, particular rite is of great ufe, to en^-

gage their attention, and give them 2ifironger

fenje of their obligations, and as it binds ALL

to a voluntary and deliberate engagement to

lead a fober, right equs, and godly life. As

the Jubjlance of the duty, or the principal
thing intended by it, muft always be ufeful^
the external ceremony itfelf is of that kind, as
may generally he praBiid^ not only without
inconvenience, but with advantage, and i$
withal very natural zxAfignificanty and wife-

3 1 4 The ufefiihefs and truth of the

ly adapted to the main defign. • To

which we may add, that there is the utmoji
care taken to ^^Qwtm fuperftitious abiifes of it,
not only by afferting, in general^ the utter m-
fignificancy of all inftituted means without
real virtue and goodnefs ; and conftantly in-
culcating the moral life of this particular infti-
tution ; but by declaring in exprefs terms,
that *tis not the external part of baptifm,
pitting away the filth of the flefh, for which
we are confider'd as good Chriftians, and in-
titled to the reward of eternal life, but the
anfwer of a good confidence towards God^.

Another pofitive inftitution of Chri-
ftianity is what we commonly call the Lordi
fiupper. And as, in this ordinance, the death
of Chrift is commemorated under the notion,
of a fiacrifice^ I (hall, before I fpecify the
moral ufies of it, endeavour briefly to explain
and vindicate that reprefieniation : Which is
the more neceffary, becaufe nothing in the
whole Chriftian dodlrine has been more grofiy
mifreprcfented, or given its adverfaries, who
take their accounts of it from party writers^
and not from the New Tejiament itfelf (a me-
thod of proceeding that argues great u?ifair^
nefis and prejudice) a more plaufihle occafion
to triumph. But if the matter be rightly
confider'd, it will appear, that the advantages,
which they think they have againft the
Chrifcian religion upon this head, are but
imaginary, For^

* I Pet. iii. 21.

I. Thb

Chnjltan ren:eIatton defended. 3 1 5

* I. T H E New Teftament no where re-
prefents God as a rigorous iiiexorable being,
who infifted upon full fat isf action for the fins
of men, before he could be induced to offer
terms of reconciliation. It fays, indeed, not
on^vjov A oi Jatisfa^ion^ much lefs oi flri^i
and adequate fatisfadtion ; not a fyllable of
the infinite evil of fin j of infinite 'yujlice \ the
hypojlatical iinion^ or the deity s being fo united
to the man Chrifi Jefus^ as that the two infi-
nitely difiin^i natures conftitute one per f on ^ and,
by virtue of this iinion^ giving an infinite value
to the fufierings oj the human nature^ and en-
abling it to pay a flriB equivalejit to God's of--

fended vindi^ive jufiice. All this, I fay, is
the invention of more modern ages (who, by

fiibtil diftindions, and metaphyfical obfcurities,
have defornid true Chriftianity to fuch a de-
gree, that fcarce any of its original features ap-
pear) and bears not the leaf Jlmilitude to the
language of the New Teftament ; in which
the Divine Being is always defcrib*d z.^fiow to
anger ^ merciful and condefcending to the frail-
ties and infirmities of mankind ; and forgive--
nefs of fin reprefented, not as a thing for
which a price of equal value was paid, and
which might conlequently be demanded in

firi5t jufiice^ but as a voluntary ad: of pure
favour, and the cifed oi free and undeferved
goodnefs. Nay, farther,

* Vof a defence of the author agahjl mJfrepnfentations, and
(I clearer and fulUr account of the dot'tr'tne of Chrifi*s facnfce,
the reader is referred to ths Poftfcript.

2, The

1x6 The ufeftilnefs and truth of the

2. T H E New Teftament never aflerts,
that God could not have pardoned fin without
a facrifice^ nor confequently, that the death
of Chrift, confider'd in that view, was, up-
on any account, abfolutely neccfjary. If in-*
deed it be prov'd, that this method is of di-
vine appointment^ this will and ought to fa-
tisfy us, that there are wife reajbm for it ; but
it can*t be inferred from hence, that 'twas ab-
folutely neceffary, or that the fame wife pur-
pofes might not have been as efFedually
znivfcx'dfome other way. Nor,

3. Does the Chriftian religion any where
cxprefly declare, or fo much as intimate to
us, that natural reafon could not difcoverGod
to be a propitious being, and ready to be re-
conciled to his guilty creatures upon their re-
pentance J but, on the contrary, lays down
this as xht fundamental point of all religion,
and confequently as a principle that might be
argued with great probability^ that God is a
rewarder of them who diligently feek him * \
and fuppofes, that the great goodnefs which
he has demonftrated in the general conftitu-
tion of things, and courfe of providence, was
a rational encouragement to the Gentile world
to ferve and worfhip him, in hopes of accepts
ance and mercy.

4. It is of great importance to obferve,
that the death of Chrift (as far as appears)
would have happen'd, if it had never been

* Keb. xi. 6.

I de^

Chrijltan revelation defended. 3 1 7

defign'd as a facrifice ; and confequently was
not appointed arbitrarily and folely with a
view to that. The true ftate of the cafe
feems to be this. The wife and merciful
God, having compaffion on the ignorance
and degeneracy of the world, determined, at
a certain time fix'd by his infinite wifdom, to
interpofe ; and when they had corrupted the
religion of nature^ and were not likely to re-
cover the right knowledge of it, teach them
their duty by an external revelation. The per-
fon, whom he chofe to be his meflenger, is
charadteriz'd as his Sony an innocent perfon of
great dignity and excellence^ whom he had before
employed in the moft important tranfacSions,
and who was highly belovd and favour d by
him ; and the principal * reafon of his em-
ploying one fo extraordinary as his minifter
upon this Gccafion, we are told in the New
Teftament, was to conciliate greater attention
and regard to his dodirine "f*. We are to take
it therefore, I think, that the * ^ry? view of
God in fending Chrift into the world was,
that, as a prophet, he might reftore the true
religion, and publifli the glad tidings of life
and immortality, and by this means reform
the errors and vices of mankind.

But as he was fent to preach a moft ftriB
and holy dodtrine among a people abominably
corrupt and vitious ; to recommend a rational
^nd fpiritual worfliip of the Deity to thofe
who were fond of form and ceremony, and

t Matth. XX!. 37, Heb. i. i, 2. ckap. ii 2, 3.
* * Set the Poftfcript, p. 349.

refolv'd

^ 1 8 The tffefuinefs and truth of the

refolv'd the whole of religion into external
rites, and traditional fuperliitiom % and af-
fum*d the charader of their MeJJiah, or king,
when both his circumftances in life, and the
religion he taught, contradidled the expedla-
tions they had entertained of temporal pomp
and grandeur under the Mejfiah\ government,
and confequendy difappointed all the views
of their covetoujhefs and ambition ; he gained
comparatively but few converts, and was abus'd
and perfecuted by the priejs and men in
power^ whom the multitude bli?idly foUow'd -,
and at laft put to death with great torment
and ignominy. From this plain, and wi-
quefiionably true, account of the faft it ap-
pears, that his fuffering was the natural con-
feqiience of attempting to reform the manners
of a degenerate age, and oppofmg the fuper-
ftition and darling prejudices of the Jewijh
nation ; and could not be avoided but by fuch
a co?nplia?ice on his part, as would have been
inconfiilent with virtue and integrity^ or by a
miraculous interpofition of providence. And
God, who forefaw all this, appointed that
the death of Chrift, which really happen'd
in the natural courfe of things, jQiould be
confider'd as 2. facrifice.

Let me obferve by the way, that by
confidering the matter in this light, all ob-
jedlions againft the juftice of God, in deter-
mining that an innocent perfon fhould fuffer
for \k\'^ guilty, are entirely onviatci. For the
death of Chrift was not appointed abjblutely

and

Chrijiian revelation defended. 5 1 ^

and arbitrarily with this view ; but, which
is vaftly different, and can't fure have the
leaft appearance of injujlice, it fell out juft as
other events do, in the common coiirfe of
things; and all that can be immediately attri-
buted to God in the whole affair is, that he
fent him into the world, though he forefaw
the confequences of it ; and order'd that his
death, which would have happened, without
a miracle^ if there had been no fuch delign,
Ihouldbe regarded as ay^<:r//fr^. Though, I
mufl own, I can't fee, if the matter had been
otherwife^ how it could be iinjiifl^ or tyranni-
cal^ to propofe even to an innocent perfon to
fuffer, with his ov^n free confent^ in order to
promote fo great a good ; efpecially if we
fuppofe, what the Chriftian revelation ex-
prefly teaches in the prefent cafe, that he
would be glorioujly and amply rewarded for it.
Having thus remov'd all the difficulties of any
moment that lie againfl this dodtrine, the on-
ly thing that remains is to fliew, what ivife
ends might be ferv'd by it.

I SHALL not inquire into the or/^/W/ of
expiatory facrifices, which were as early in
the world as the firfl accounts of hiiiory ;
whether they were owing to an exprefs appoint-
ment of God, as may feem probable from the
Hiftory of Mojes ; or had their rife from the
fears and Jiiperjiition of mankind ; who be-
ing uneafy under a fenfe of guilty confused in
their reafonings about the goodnefs of the
Deity, and uncertain whether he would ac--

cepc

^20 The nfeftilnefs and truth of tlod

cept them, notwithftanding part offences, up^-
on their repentance and reformation only
(though, I make no doubt, they might have
argued this truth, with a good deal of proba-
bility^ even from the light of 7iatnre) would
naturally fly to every little expedient^ that their
bewildefd imaginations fuggefted might be
proper ; and fo began firft with facrificing
brute creatures ; and afterwards^ as their dif-
truft and jears increafed, had recourfe, in
many Heathen nations, to the abominable
pradice of human facrijices : Which fhews
plainly, that their reafon was more and
more perplex d^ and corrupted and darken d
to a prodigious degree, with refpecfl to the
very fundamental principles of religion and
virtue.

I F facrificing was entirely an human in-
'vention^ 'twill be hard to give any account
of it, more than of innumerable other fu-^
perjiitions^ which, in the darknels and ex-*
treme depravity of the Pagan world, almoft
imiverfally prevailed. Human facrifices are a
difgrace to our nature, as well as in the
higheft degree diflionourable to God. And
for others^ there is no foundation at all in rea-
fon to fuppofe, that they could expiate the
guilt of moral offences, or be of the leaji
efficacy towards re~inftating the finner in the
divine favour. On the other hand, \i facri-
fices were originally of divine appointment,
they could not be defign'd to propitiate the
Deity, becaufe the very inltitution of them

ne-

Chrijimi re^velatton defended. ^ i v

hfeceflarily fuppos'd that he was already pro-
pitious. For what end then were they or-
dained ? Was it becaufe the all-wife and
merciful governour of the world delighted
in the blood of innocent animals ? or was he
fond of being fefv'd with great experice and
ceremony ? Thefe are low and unworthy
conceptions of him. All the ufes there-^
fore that 'tv/as poffible, in reafon, for fa-
ctifices to lerve, or co'nfequently, that they
could be defign'd to anfwer, if they were of
divine original, may, I think, be reduc'd to
thefe two; viz. keeping up a firm belief of
God's recdnciledblenefs^ and being ready to for-
gi'Oe his guilty creatures upon their repentance ;
and, at the fame time, a ftrong fenfe of the
evil of fin, and their awn demerit upon the
account of it. In this view of flanding me-
moriah^ and tejlimonies to the moft important
truths, they might be very ufeful ^ but proper
expiatiom they neither were, nor could be,
whether they began from fuperjiition^ or //«-
nudiate revelation.

And now the death of Chrift may be ve-
ry fitly reprefented as a facrifice^ nay, de-
fcrib'd in the firongeji facrifical phrafes, fiace
it anfwer'd completely all the rational purpoles,
t)\2,X: expiatory fdcrifices could ever ferve. 'Tis
zjlanding memorial of God's being propitious^
and inclined, as the Chriftian revelation afiures
US, not only to forgive fin in part ^ but entire--
ly y and not only to remit the whole of the
punifhment which the finner had deferv'd,

Y buc

3 2 X The tifeftiJnefs and truth of the

but, moreover, to beftow on him the glorious
reward of eternal happinefs upon his fincere
repentance and reformation, and perfevering
in a virtuous courfe : So that it removes the
uncertainty of our natural reafonings, and is
wifely calculated to maintain, in all ages, a
firm belief of that fundamental principle of
ALL religion, which vntns fiiperj} it ious fears
had very much corrupted and darkened ; and
gives the frongeft pofjible encouragement to
virtue.

•
Again, the death of Chrift confider'd
under the notion of a facrifice will be, to the
end of the world, a moft lively memorial of
the evil and demerit of fin. Nay, as God, in
his infinite wifdom, has orderVl it in fuch a
manner, that nothing lefs (liould be con-
fider'd as the facrifice for the fins of the
world, than the death of a perfon fo dear to
him, and of fuch tranfcei^dent dignity and
excellence; he has, by this appointment,
declar'd much more ftrongly his difpleafure
againft fin, and what the [inner himfelf de-
fer v'd to fufier, and cut off more effeBually^
from wilful and impenitent oftenders, all
ground of prejiir/iptucm hope and confidence in
his mercy, than 'twas poflible to do by a7iy
facrifices of brute creatures. So that by the
way in which he has condefcended to pardon
us, there is the utmofi: difcouragement given
to vice, and the greateft care taken, that
could be by any method whatever, to pre-
ferve the honour of the divine government,

and

Chrijlian reh:eJaUon defended. 525

and the reverence due to the authority of its
laws. For befides what hath been already
fuggefted, a fenfe of our /// deferts upon ac-
count of our tranfgreffions, of vvhich the
death of Chrift, reprefented as a facrifice, is
a moft affeBmg memorial, has a natural ten-
dency to infpire us with the deepeil: humility^
and fill us with Jl:ame and re?72orje for having
deviated from the rule of right, and confe-
quently, to make us more circumfpeB and
regular in our future behaviour; and a fenfe
of God's great goodnefs \n freely forgiving our
offences, when we had merited quite the con-
trary, muft, if we have any fentiments of
gratitude or honour^ make us folic itous to
pleafe^ and fearful of offending him.

If it be afk'd, how the death of Chrift
can anfwer the purpofe of an expiatory fa-
crifice^ when it happened in the natural
courfe of things, and was not appointed di-
retily^ and only^ with that view ? I anfwer,
that fuch facrifices being never defign'd to
propitiate \.hQ Deity, or ^s proper expiations y
but only as me??torials, in the manner above
cxplain'd; there is no difficulty in account-
ing for it. For, in all other cafes, it was on-
ly God's appointing, and accepting the facri-
fice that made it a proper memorial y other-
wife it could have no fignificancy, but what
x\\Q fancy and fuperftition of men fuggefted.
The ufe of facrifices therefore depending en-
tirely on his injiitution of them ; or, at leafl>
the ufe of thofe which were diredly of his
y 2 ordain-

324 ^^^ tifefuhefs and truth of the

ordaining being that, and that only^ whidi
he intended j ic follows, in the very nature
of the thing, that if he is pleased to call the
death of Chrift 2ijacrijice, and would have it
confider'd under that charaBer^ it muft be a
fit memorial of all he defign'd fliould be re-
prefented by it. And befides, it has been
ihew^n, that there are feveral circumftances
which render it a more ujejul memorial^ than
any ether facriiices that were ever oiFer'd.

Let me add to what has been faid con-
Corning the advantages of confidering the
death of Chrift as a facrifice in general, that
by its being defcrib'd as the one offerijig^
which has perfeBed for ever them that are
(anElijied'^y the Chriftian religion has guarded^
"in the moft effeBual manner, againft the ufc
of ALL facrifices for the future; and parti-
cularly againft human Jacrifices, one of the
moil monjlrous corruptions of any thing which
has born the name of religion, that ever ap-
pear'd in the world. And I would hope,
that even its adverfaries will allow this to be
a great argument in its favour ; that it was
lo wifely Jiiited 10 ih^ Jlate of the world at
that time 3 and not only aboUJh'd facrificing,
but, in a way, accommodated in fome mea-
fure to the general conceptions and prejudices
of mankind, and confequently the more like-
ly to take, guarded againft the revival of a
cuftom afterwards (preferving however all the

■'^ Heb. X. 14.

I rational

Chftjitan revelation defended. 325

rational ufes of it) which had been the fource

of infinite f uper Jilt ion.

Should it be faid, that there is no need
of fuch memorials as facrifices were, and the
death of Chrift is reprefented to be; becauie
if the Chriflian religion had ailerted clearl\\
that God is a propitious being, and particu-
larly exprefs'd the terms^ upon which his
guilty creatures might be reconciled to him ;
if it had dcclar'd abjblutely againft the ufe
of ALL facrifices, and condemned efpecially
the barbarity and inhumanity of human fa^
orifices 'y this alone would have httn fujici^
ent : I anfwer, that it might indeed have
been fufficient ; but how does it appear,
(which is the point on which the argument
wholly turns,) that the appointing a memorial
of thefe things, in the facrifice of Chrift, is
iifelefs? Thus much is undeniable, that thefe
things don't in the leaft interfere ; but befides,
the great end in view was mofi likely to be fe-
cur'd by making ufe both of pofitive declara-
tions, and a ftanding memorial that will natu-
rally give light to, 2Si^ firengthen^ each other.-
To which we may add, that the fuperftition
of men will in fome circumftances pervert
xhtplainefi words ; but *tis not foeafy to evade
the defign of a memorial y efpecially in thac
very way, '■ciz. under the notion oi 2, facri-
fice, to which their fuperftition would diredt-
}y tend.

Y 3 There

^i6 The ufefiihiefs and truth of the

There is nothing, that I can find, ad-»
vanc'd by the author of Chrijlianity &c. up-
on this head, but what has been tully obviat-
edj or goes upon the comynon miftakes of the
fcripture dodlrine of Chrift's facrifice. Only
whereas he i-iys, " that the reafons affign a
5' for it could never influence thofe, who ne-
P ver heard of Chrift -^s" I allow it. But what
then ? Is it not enough that they may be
rr great ufe to thofe who have heard of him ?
Nay, the doftrine of Chrift*s being a propi-
pafion for the Jim of the "whole world is not
therefore ufehfi^ becaufe a great part of the
world know nothing of it, fince it is of
the higheft 7noral advantage to thofe who en-
py the chriftian revelation ; as it reprefents
to them the imiverfal goodnefs of the common
father of mankind, and that m every nation^
he thatfeareth Gody and worketh right eoufnejsy
is accepted with him \ and confequently en-
courages univerfal benevolence^ and an ejleeni
of the whole rational creation, however diftin-
gui(h'a by external privileges; and reflrains
lh.d,ifpiritud pride and i^ifolence^ which prompts
jnany chriflians, to the reproach of our holy
religion (and is indeed too common in all re-
ligious feks^'who imagine xht fuperiority to be
on their fide) to confine the favour of God to
themfelvesy and defpife, cenfure, and condemn
all others,

T Chrijiiamty ace. />. 41S.

Chrijiian revelation defended. 527

I PROCEED now to point out a few of
the excellencies^ and eminent advantages^ of
that pojitive infiitution of Chriflianity, in
which we commemorate the death of Chriil ;
and particularly under the charadler of a
facrifce. And the moral ufes of it are fo
plain^ and withal fo various, and exceeding
great, that it may be queftion'd, whether
any thing of a pofitive nature can poflibly be
appointed, that has a ftronger tendency to
promote the pradlice of virtue -, nay, as will
Sufficiently appear by juft enumerating them,
of the mofl amiable, generous, and heroic vir-
tue.

In general, as we perform this fervice in
honour of Chrifl:, we thereby, as we'l as by
baptifm, folemnly profefs our belief of his
religion, and confequently engage to make

it the rule of our behaviour, But to

mention fome of its peculiar advantages.
Frequently commemorating the death of Chrift,
as a facrifice for lin, muft maintain in us a
conjl ant firm belief oi that lirfl principle even
of natural religion, that God is ready to for-
give all fincere penitents, and a rewarder of
them that diligently feek him ; and at the fame
time, as it fets before us our own great deme-
rit, muft imprcfs a [Irong and lively fenfe of
the goodnefs of God, m freely pardoning our
offences, and rewarding fo abundantly our fin-
cere though imperfebl virtue ; the natural con-
fequence of which will be, p:amc for having
Y 4 done

3 z8 The ufifiihefs and truth of the

^one :^mil?, ^^-^ affronted the government of
f^ gracious and compajjiofiate a being, and
the highefl: abhorrence of fuch an ungenerous
conduct for the future. If we reflect with
becoming gratitude on God's wonderful bene-
njoleJice and mercy to mankind, 'tis impoffible
hut this muft produce a chearful obedience
to all his commands ; and efpecially, a delight
in doing good after his moft excellent and per-
fecfl exam. pie. — — Again, when we remem-
ber, that the very defign of the death of
Chrifi was to redeem us from all iniquity, and
make us zealous of good ivorks^^ ar>d that, up-
Qn thefe terms 07jly^ we are to exped: any ad-
vantage from it ; nothing can have a more
powerful tendency to excite to JlriB and ufti-
roerfal purity-

Farther, if we confider our partaking
pf this ordinance as a communion (the cup of
blejjing, 'which we hlefs^ as the communion of
the blood pf Chrifi^ and the breads which we
bre(^k^ as the conmiunion of the body oj Chrifi^ ■\)
by which we acknowledge ALL iincere
.Chriflians, how.ever denominated, and dijiifi-
gulfed^ as our brethren, members, together
with ourfelyes, of the farne Jpiritual body,
or fociety, intitled to the fame privileges^ and
having the fame hope of their calling ; that
lije, being many, are one bread, and one body,
hecaufe we are all partakers of that one bread\y
fhis muft be of excellent ufe to promote

f Tit. ji. \^ \ I Coj:. >c. i5. X Ver. 17.

mutual

Chriftian revelation defended. 319

mutual efleem, concord, and harmony -, and
if the true intention of it was follow'd,
would make Chriftians regard one another
according to their real merits and not for the
trifihig peculiarities of any particular fed: ;
and effedualiy reconcile all party-differences :
by which means, impofitions upon confcience^
-violent centroverjies^ unfcriptural terms of com-
munion^ fchifms^ perj editions^ &c. which have
b^en of fatal confequence both to religiony
and civil Jbciety^ would be entirely prevented.

But left we (hould ftop here, and confine

our benevolence to the houjhold of faith \ con-
fidering the death of Chrift as a propitiation
for the fins of the whole ivorld^ will naturally
infpire an univerfal love of mankind. For
there is an irrefijlible force in the apoftle's ar-
gument, If God fo loved us ^ we, who are de-
pendent upon, and obligd to, each other, and
can't fubfift without a mutual intercourfe of
good offices, ought much more to love o?ie aiio-*
ther -f*.

Indeed, commemorating the death of
Chrift, in a devout and folemn manner, in
its entire defign, and with ALL its circum-
ftances, will fuggeft the greateft and moft
generous fentiments, and afford motives to the
moft extenfve and heroic benevolence, that
mankind can poffibly pradtife. For befides
what has been already hinted, if we confider
that God gave his Son to die for us while we

* I Jo. \\. 2. t Chap. iy. ii.

were

530 'The ufefuhiefs and truth of the

were enemies^ ^ this muft kill all the feeds of ;;;^-
lice and revenge in us j and raife fuch a noble fpi-
r/V of humanity and compaffion, 2s the great-
eft injuries fhall not bear down and extinguijh ;
which will be farther ftrengthen'd by refleft-
ing on the behaviour of Chrift, who, under
the greateft abufes and indignities, pitied^ and

frayd for, his perfecutors,- His example

like wife, in chufing to die rather than forfeit
his integrity, and to promote the happin'efs
of mankind, will teach us, (and accordingly
Yis thus inculcated by ^i^John'f) to facrifice
all private confiderations, nay, life itfelj for
the public good-, and befides, has a tendency
to beget in us an entire JubmiJJion to provi-
dence under the worft circumftances that may
befal us, and an undaunted fortitude^ rejblu-
tion, and conflancy of mind, when we are
call'd to fuffer in a ^Wcaufe, and for the ad-
vancement of /r^//p and virtue. 'And ail

thefe arguments will receive an additional
force* when we refled, that the example we
commemorate is that of a frieyid 2ind ge?2erous
benejaffor, an example that is in ixftlf amia-
ble, and which we (hould confequently be
ambitious to imitate j and from the innocence
and dignity of the fufterer.

A s therefore it appears, that we can't
commemorate the death of Chrift, in the
manner in which Chriftianity has commanded
it, without having our refolutions to pradife

^ Rom.v. 10: t I Jo. iii. 16.

I iiniverfal

Chrijtian revelation defended. 5 ^ 1

univerfal virtue ftrengthen'd, and improving
in the greatefi^ moft ami able y ufeful, and god-
like difpofitions, which this inftitution has a
peculiar and moft admirable aptitude to ex-
cite, and confirm ; need I add any thing
more to prove that 'tis worthy of God, a be-
ing of abjblute purity ^ a being of moft perfeB
and univerfal goo dnefs? Or that 'tis becoming
the wifdom of his providence, and fuitable
to the great end he has in view, the rectitude
and happinefs of the moral creation, to obHge
us by a law made on purpofe, and the prac-
tice of a plain fignijicant rite, to enter fre-
quently upon fuch refledlions as are of the
utmoft moral ufe^ and yet, without fome in-
ftitution of this kind (confidering how little
inclined the bulk of mankind are to think, un-
lefs they are put upon it) are likely to be
omittedy or very much negle5led\ and befides,
can't reafonably be expedled to have thac
weight and influence in a y7/^fo, curforyy occa-
fi07ial meditation, as they will very probably,
when they are confider'd as a folemn aB of
devotioUy which we perform in obedience to
an exprefs divine command ?

A THIRD thing of a pofitive nature in the
Chriftian revelation is, worjhipping God through
a mediator. Now 'tis moft evident, that
the general notion of a mediator between God
and man (the term being indefinite) can't in
itfelf be abfurdy but will be irrational^ or
otherwifey juft as 'tis explain'd, and the na-
ture y defigjiy and w/^xofthe mediation ftated.

And

5 5 2 T^he ufefuhefs and truth of the
And when Chrift is ftiled a mediator^ we
can only learn from the New Tejlament what
the word implies; and in that fenfe alone^
in which he is there reprefented under that
charadler, are chriflians oblig'd to worfmp
God through a mediator. So that we ought
not to fanjy difficulties arbitrarily^ and fright-
en ourfelvcs with mere founds ; but if we
would proceed fairly^ muft confider whe-
ther there are really any objedions againft
the account which the gojpel gives of this
matter.

And the fum of the Chriftian dodlrine is
this, and this only, (i.) That we worfhip
God in the name of Chrilt, /. e, according to
his directions \ encourag'd by the exprefs af-
furances, which God afforded the world by
him^ that he is a propitious being ; and that
our worfhip, form'd upon the prijiciples, and
condudlcd by the rules^ which Chrift ianity
prefcribes, will be accepted, (2.) That we
worfhip him as that moft gracious Being, the
father of ALL mankind, who, by Chrift^
has given the Gentile world as well as the
"Jeivs a revelation of his will, and exprefs
promifes of pardon, and eternal life ; fo that
through him, we both have an accefs, by^ one fpi-
rity unto the father^. (3.) As a Being who
has declared, that we are reconciled to him by
the death of his Son^y who, for reafons above
cxplain'd, is reprefented as putting away Jin

* Eph. ii. 1 3. t Ron'-V. 10.

Chrijlian revelation defended. 353:

by the jacrijice of himjelf^ ; the wifdomj. and
good7ieJs of which conftitution we are thank-
fully to acknowledge. St, Paul indeed fpeaks
of Chrift as interceding for us, in confequence
of the facrifice which he had offered ; but,
I apprehend, we are under no neceffity to
underftand thefe paffages Jiridlly : for as the
epiftles, in which fuch language is ufed,
were written to converted Jews wholly^ or to
churches where there was a mixture of Jews
with Gentiles y he might only defign by it
(which appears plainly to have been his view
in the greateft part of the epiftle to the iJ?-
brews) thit there was fomething analogous^
in the Chriflian religion, to what they fo
highly valued in the Mofaic inftitution ; but
of a much more excellent kind, and attended
with more • extenfive and lajiing advantages.
(4.) Another thing implied in the Chriflian
dodlrine of worJJnppijjg God through a mediator
is, that we confider him as one who governs
us, and beftows bleffmgs upon us, not im-
inediately^^ but by Chri(l\^ whom, as a re-
ward of his perfedi innocence^ and voluntary
Juff'erings for the good of mankind, he has
conftituted, under himfelf, Lord of all\'y giv-
ing hi?n all power in heaven, and in earth ** ;
by whom he has reveal'd his will to us, and
given us laws j affords us needful afjiftance in
the difcharge of our duty, and fupport under
our various trials j and will, at h&:, judge

* Heb. ix. 2^. t Jo. v. 2 f, 23. :j: i Cor. viii. 6.

ii Afls X. 35. Phil. ii. 9i 10^ ii. ** Matt, xxnii. 18.

fhf

3 J 4 ^^^^ itfefuhefs and truth oftloi

the ivorld in right eoufnefsy and render to every
man according to his deeds ^. And finally^,
that we worihip Chrift, as having the me-
diatorial kingdom conferred on him by the
Father, and in obedience to his command ^f- ;
afcribing particularly glory, and dominion to
him J, who, by the wife conftitution of God,
IS ouv faviour, and king-, but always mfubor^
dination to the glory of the one God and Father
of all, who alone has a right to owi Jupreme
worfhip and obedience ||.

Now what is there in all this that is in
the leaft diftjonourahle to God, or inconfiftent
with any principle of natural religion ? Rea-
fon indeed could never have difcover'd it,
but, when it is reveaFd, can objeB nothing
againft it; and what, in the judgment of
the moft y?r/^ and impartial reafon, may be
true, and belongs to a fcheme of religion,
which, in all the parts of it, has a vifible
tendency to promote the higheft perJeBion
and happinefs of human nature, miracles un-
deniably prove to be aBually true. The ap-
pointing the death of Chrift to be confider'd
as 2,facrifice has already hctn fufficiently vin«
dicated ; and this unavoidably infers the rea-
Jonablenefs of worfhipping God under the/eha-
rader of that all-wife and moft merciful
Being, who has fix'd upon this method of
pardoning fmners, and receiving them into

* Ads xvii. 51. Rom. ii. 6, & 16 comp. f J^- v. 23*

% Heb. xlii. 21. 2 Pet. i\. 18. Rev. V. 15. U Phil. ii. 11.

favour.

Chrtjllan reveJatmi defended. 3 5 j

favour. ' His appointing Chrifl to ma-
nage, under himfelfy the government of the
world, is repugnant to 7to one principle of rea-
fon ; but on the contrary, there is a beauti-
ful congruity between his being conftituted
our Saviour^ and the immediate bejlower of
the divine bleffings and favours upon man-
kind ; and we can't but approve of God's
rewarding, in fo extraordinary a manner, a
perfoti of his unjpottcd innocence^ and one who
generoujly condefc ended to take upon him the
human nature, and both did^ and fuffer'd, fo
much to maintain the caufe of virtue, and

promote our happinefs. Then as for the

worjhip which the New Tellament directs us
to pay to Chrift, fmce 'tis no more than the
refpedt which is properly due to one, whom
God has inverted with the charadlers of our
faviour, and ruler ^ and made head over all
things to the church '* ; k muil be as necefjarily
Jity while ^thofe relations fubiift, as the duties
even of ?iatural fnorality. And it can be no
derogation from the ahfolute and fupreme per-
fedion of the firjl^ and greateft^ of beings,
that an ijiferior is refpeftcd iii proportiofi to
his 7nerit and dignity^ and honour'd with fub-
ordinate worfliip, in obedience to his exprefs
com?na}id', becaufe this is, really, an act' of
homage to himfelfy and an acknowledgement
of his unrivaVd and matchlefs excellence ; and
fo far from givi?ig his glory to a?20ther^ that
'tis only offering that other what he could

* Eph. i. 22.

not

'^]6 The tifefuhefs and truth of ttie

not receive ; fince it would be an affront and
difparagement to him to be ferv'd with any
worfhip of an inferior kind, with any wor-^^
ihip of which he is not the fiipretne and ul-
timate objedl, and all the reafons for which
do not center abfolutely and entirely in him-
felf.

I SHALL only add, that the dodrine of
Chriji's mediation ferves, in general^ the fame
purpofes with that of his Jdcrifce, For at
the fame time that it neceflarify fuppofes God
to be propitious^ it impreffes a conftant fenfe
of the evil of fm, and the fmner's unworthi-
nefs of the divine favour upon the account
of it ; and confequently is a Jlandi?ig leElure
of humility. So that 'tis calculated, in all
agei^ to infpire moral fentiments of univerfal
advantage (efpecially confidering how apt
mankind are to be blind to their own faults,
and prefwme upon the mercy of God) and
muft, if rightly confider'd, be always ^Avong
motive to purity and 'virtue.

From what has been faid it appears,-
that the fcripture dodlrine of a 7nediator is
entirely rational^ and fubfervient to moral pur-^
pofes ; and that there is not the leaft founda-
tion in it for thofe Iovd and unworthy concep-
tions of the Deity, to which (as the author of
Chriflianity &c. imagines) " the mediatory
•' Gods among the Heathen owe their rife *.'^

* Chnjliav/irj 3cc. p. Si^,

Nay,

Chyijimn revelation defended. ^ j ;:^

Niy, the Chriftian revelatioQ has, in its ge^_
7ie7'al dodrine, guarded lo fully againfl all
J'uch miftakeSy that 'tis impoffible even for the
weakefl to fall into them, if they take their
religion only from thence (which is a very
reafonable expedation^ at leall among Pj'o-
tejimts^ whole fundamental principle 'tis, thac
the fcriptures are their C7ily rule) and not from
party Jchemes^ or the wild fuggeftions of
fancy and ejitbufiafm. No Chriftian, who reads
his Bible but with xh^Jame care with which
he reads any the moft common writings,
can ever fuppofe (and that the adverfaries of
Chriftianity muft know) that a mediator was
appointed " either to fuggeft to the fupreme
" God fome reafons he before was ignorant
" of ; or that by his importunities he might
*' prevail on his weaknefs, to do what others
" wife he was not willing to do -f-/' And
left the people ftiould be fo abfurd as to think,
that the mediator had " a greater kindnefs
" for, and readinefs to do good to mankind
*•' than the jupreme God himjelf-, and that the
^* foUications of the former made the latter
•' better-natur'd than other wife he would be;
" which of courfe %vould take off their love
'* from the fupreme God, and place it on the
*' mediator^ upon whofe powerful interceffion
*' they fo much depended *;" particular care
is taken, throughout the whole New Tefta-
ment, to afcribe this conftitution entirely to
^^ love of God ^ to his moftyr^'f', unconjlrain'd,

f Chrifiiamty 3cc,. ^,86. * ibid»

Z nay

358 The nfeftihefs and truth of the

nay iinfGlUcited goodnefs. He is defcrib'd as the
original contriver and author of it, prompted
by nothing but. his ejjential and innate bene-
volence ; and Chriift to have aded only by
his direBion, and according to the plan his
infinite iinfdoin had formed. So that 'tis not
more plainly^ nor fo frequently^ inculcated^
that we are bound thankfully to acknowledge
the condefcenficn of Chrifi in the part he
fuftain'd, as that our ulti?nate obligations of
love and gratitude are to the fupreme Gody
and Father of all -, even the Father of our Lord
Jefjs Chriji, the Father of ?nercieSj and God
of all comfort -f-, 'who hath blejfed us with all
fpiritual blefjlngs^ in heavenly places^ through
him ; - — ■ Having predejiinated us unto the ^-
doption of children^ by Jefus Chrifi to him-
felf according to the good pleafure of his willy
to the praife of the glory of his grace^ wherein
he has made us accepted in the beloved-^ and
wherein he hath abounded towards us in all wif-
domy and prudence *.

There is one remark more, which our
author hath made, that I think worth re-
citing : " However (fays he) the heathens
** allowing one, and but one moft high God,
** did not fo far derogate from the honour of
" the one true God, as to pretend that the
" moft diitinguifli'd among their feveral me-
*^ diators was equal to him ; Equality and Me^
*' diation being as inconfiftent as £^^^///y and

t iCor.i. 3. ^ Eph. i. 3j 5* ^^ 8.

[^ Supre-

Chnjllan revelation defended. 3 jic^

*^ Supremacy. And they would have made
" their religion an errant jumble, if they had
" worfhipped thefe Gods fometimes as me-
'' diators only ; fometimes as fovereign dif-
" pofers of things ; and fometimes as both
*' together -f." I think it, I fay, worth
while to recite this paffage, not becaufe 'tis a
juft objection againft the Chrijlian religion itfclf,
which teaches nothing at all of this myjie^
rious incomprehenfibk divinity ; but that chri-
ftians may fee how much it fuffers by the
darknefs and coiifiifion of human fchemes,
which are not only father'd upon it, but
ranked among itsfuridamental and moft im-
portant dodlrines. And, I hope, fince this is
a common caufe (the honour of Chriftianity
being evidently concerned in it) they will
all agree to lay afide iinfcriptiir al fubtilties, and
diftindive party phrafes^ and be content to re-
prefent the Chriftian dodlrine juft as they find
it in the writings of the New '^feftament , and
then they v^^ill have but little to fear from the
skill or malice of its adverfaries. For though
fome modern fcholajiic explications of it may be
attended with infuperable difficulties, and al-
ways dijirefs thole who undertake the defence
of them y the original revelation itfelf will, I
am perfuaded, ftand the teft of reafon, and
bear even a jroere and critical^ provided it
be likewife an hofieji and impartial^ exa-
mination. \

\ Chriflianity S<.c, p. 8j*

Z 2 And

^4^ Thd tifefuhefs and truth of the

And it will confirm us In this belief, that
we find the moft able of its oppofers (not ex~
cepting the author of Chrijiia?jity &c. himfelf }
generally bend all their aim this ^ay, and
level their objections not againft the New
Teftament dire^tlyy but againft thofe grofs
mifreprefentations^ and corruptiom of its ge-
nuine and real fenfe, which the weaknefs and
fuperflition of men, or perhaps ^worfe caufes^
have introduced \ or if they fometimes attack
the original records of our religion, 'tis by
interpreting paflages ioftridlly and rigor oujly^
as could never be their moft ob'vious and
natural meaning 5 or elfe, by picking little
fcraps out of a connedied difcourfe, that, by
themfehes^ may well feem odd and unaccount-
ble, and yet have a great propriety and
beauty^ when confide r'd in their conneBion :
which, it muft be allow'd, is a more cunnings
if it be not altogether fo fair a way of pro-
ceeding. For 'tis much /^^T to fall upon the
confufions and inccnfifieiciei oi party writers^
than upon original Chrijita?iity itfelf y or if it
be a man's defign to ru72 down any book
whatever, the more loofely he reads, and the
oftner he quotes pallages inerely for their
found y the better ; the lefs he under ft andi it,
the more jault he is likely to find ; and fo the
nianber of his objedions, at leaft, which per-
haps may influence fome *weak people, or
others who are already difaffeSedy the num^
her, I fay, of Ills objedlions, \i\\ox.\\\^ weighty
will fwcll confiderably. But that any per-

Ibns

Chrtjltan revelation defended. 541

£ons who ad thus fhould affume the cha-
vzdiQV oi frce-tht?ikerSj and treat all the reft
of the world as bigots and enthufiafls^ is moft
amazing; fince fuch a condud: is, in truth,
the fartheft diftant that can be from 2.ge?ierou5
temper ; and argues, on the contrary, b<-^ides
intolerable vanity and infolejice^ gxt2itnarrow^
nefs of mind, and the moft abjcB and Jlavijh
prejudice.

Thus have I fini(h'd all that I propofcd
in this argument, and confider'd, fo far as
they affed either the ul'efulnejs, or the truth
znd excellency, of the chriftian revelation, all
the main reajonings of the author of Chrifti-
anity &c. in xhcjirjl part of his defign. And
indeed, from what appears, he is determined
*to do no farther execution ; fo that there
was no need of ftaying for the fecond part,
which, if there be nothing in it but what th^
author hath promised, will be perfectly harm-^
kfs. Nay, the rnoft valuable part of it, (for
1 think we have but little concern with the
fentiments of Jews, Gentiles, and Mahome^
tans, or even of the fathers of the churchy
which are tcftimonies entirelyyir^/^;^ in a
matter of rational enquiry, but are intended
however for the a?nplificatio?2 and ornament
of the work ;) the moft valuable part of it, I
fay, is nothing ne%v, and nothing but what
has been performed moft excellently:^ and with
the greateft flrength of reafon, by feveral
chrijiian writers *. It may therefore hcjujlly

^ Vide ChriJltAnity &c. p. 427, 429.

2^ Z pt^fumi'di

54^ The ujefulnefs and truths 8cc.
prefum'd, that whatever other works of this
kind the ingenious author may be engag'd in,
they will not divert him from the more ne-
cejjary bufinefs of reviewing^ upon all proper
occasions, what he has already written ; and
that having appeal'd in it to the judgment of
tho publky he will not expedl to be believ'd
implicitly -, but think himfelf obliged either to
defend it, or elfe, in a frank^ open manner ac-
knowledge his miftakes, like an honejl man^
and 2i fine ere lover of truth.

POST

34!

POSTSCRIPT.

1^ H A T I have faid concerning the

Q Sacrifice of Chrifl being thought

I not to be the true fcript lire do5irine

««.^.SS ^^ ^^"^^ CHRISTIANS,

^^■^^^^AK^ ^ whom I fliould be very forry to

offend, while I am maintaining the com-
mon caufe of Chriftianity againft U N-
BELIEVERS; I think it -proper to
review k a little, and offer a few things
for the farther explaining and illuftrating
this important fubjed,

I Am perfuaded, that thofe who have
excepted againft v/hat I have offer'd have,
generally, inijunderftood me. But as my
meaning has been miftaken, not only by
common fuperficial readers, but likewife by
perfons, whofe good fenfe and judgment
can't be difputed ; I muft, in m.odefty, fup-^
pofe, that there is fome obfcurity in the ac^

Z 4 count;

344 POSTSCRIPT.

count which I have given, owing to this
at leaft', viz. fo its being too Jhrt and
gpieraL

To remove objeflions therefore, and fet
the matter in a clear light, I defire it may
be confici^v'd, that the New Teftament on-
ly lays down the dodrine relating to Chrift's
Sacrifice, but does not enter diredly, and
particularly, into the reafons of it \ where-
as my cply defign was to ftew, againft th.e
oppofers of revelation, that this part of the
Chrit1:ian dodrine is ^ivife and rationaL In
order to which, I indeed took notice of
ibme abfurd notions that are father'd upon
Chriflianity, though there is not the leaft
hinp about them in the whole Nev7 Tefta-
nient ; but allow'd every thing that the
Scripture has plainly and dijlin5ily afferted up-
on fhis head, without the leaft thought of
evading the grammatical ^nd olrcious fenfc
of any of the texts, by drained and unnatu-
ral criticifm$, I have exprefly affirmed that
^' the death of Ghrirt is v try Jit ly reprefented
?* as a facrifice, nay, defcribed in the ll:rong-
?' eft facrifical phrafes * j" and gone all along
upon the fuppcfition, tliat the Jlrji and
moft obvious lenfe of thofe texts, viz. that
^f^? ^PP^^^'d, to put away Jin by the facrifice
pf bimjelj'f, gave his life a ranfom for ma-
fiy J, that we are redeemed with the precious

2 P, 321. t Htb. ix. 26. X Mat. xx. 2,9.

blood

}

POSTSCRIPT. HT

Hood of Chrift ^, and that God fent his Jon to
be the propitiation for our fins -f-, and the
like ; I have gone all along, I lay, upon
the fuppofirion, that xht firji and moft ob^
vious fenfe of thofe texts is, that by the wife
appointment of God, we are to confider the
death of Chrift as the thing, upon the ac-
count of which he pardons our fins, and con-
fers life and immortality upon us ; I fay,
by the appointment of God, becaufe the who'e
efficacy of it (the death of Chrift not be-
ing necefarily, and in its own nature, an ex-
piatory facrifice) muft arife from his ordain-
ing, and accepting it as fuch. And if tnis
be allowed, let it be called the term or con-
dition of our forgivenefs, I fhail not think
it needful to difpute about mere words, when
the utmoft fuch exprefTions amount to can
be no more than this, which I never denied,
and now freely grant, that the all-wife
Governour of the world thought fit to fix
upon this method of pardoning fin, and,
in this way only, to declare his accepting
his guilty creatures upon their repentance,
and reward their fincere, though imperfedt,
^virtue.

From this fliort account, it will, I con-
ceive, clearly appear, that I have not mif-
reprefented the Chriftian do(5trine relating to
phrift's facrifice, and that the objed:ions a-
gainft what I have written upon this head
^ave been owing, in a great meafure, ;o a

'^ 1 Pet. i. i8, i^. f I John iv. lo.

mif

34<5 POSTSCRIPT.

mifapprehcnfion of my true defign. Several of
my readers feem to have imagined, that v\^hat
I have ofFer'd was defign'd as mi account of
the fcripture dodifiite^ or as an explication of
texts, nay, that I thought the word facrifice
to fignify, ftricTtly, a memorial. Whereas my
only intention was to {hew (allowing the
dodrine itfelf to be juft as it is represented
in the writings of the New Teftament, and
taking the expreffions there us'd in their
mod obvious and natural fenfe) the v/ife
ends that might be ferv'd by it ; or, in
other words, without queftioning in the lead
that the death of Chrift is, by God's appoints
rnent^ a propitiation^ a facrifice^ an atone-
ment^ &c. to give fomc account of the rea-
fins, which may be fuppos'd to have determined
his infinite wifdom to choofe this way of
fliewing mercy to finners, and receiving them
into favour. And my affigning as a wife
reafon for the inftitution of facrifices, that
they were proper and ifeful memorials^ was
a very clear intimation to the reader, that
I had different ideas to the two w^ords : For
if the ideas were exadlly the /^//.v, I muft not
only have thought that facrifices were ife-
ful memorials, but that every ifeful memorial
is a facrifitce-, of which, I believe, I need not
clear myfelf.

And fince it appears, that tliofe tQ.xis,

which reprefent the death of Chrift as a

facrifice for fin, a fii-ofiering^ and the like,

2 a,nd

POSTSCRIPT. 547

and fpeak of it in the Jlro^ngefi f aerified
phrafes^ contain nothing inconfiftent with
what I have advanced, becaufe I have no
difpute, upon this head, with either friends,
or enemies, of Chriftianity (the not mention-
ing which particularly, in the foregoing
difcourfe, I acknowledge to have been a great
defedl, as it would probably have prevented
the objeftions of many honefi and jiidieioiis
readers) I can think but of one pajSage, re-
lating to the doBrtne itfelf^ that needs to be
a little explain'd, and vindicated, W2;. " that
" the death of Chrift would have happened
" \i, e. fo far as appears to us, or as we can
" judge from what is reveal'd in the holy
*' fcriptures] if it had never been defign'd as
" a facrifice ; and confequently was not ap-
" pointed abf^lutelyy and folely with a view
" to that */' Now this, which I apprehend
to be of great importance in the prefent
argument, I can, as yet, fee no reafon to
recede from. I chofe to exprefs myfelf in
this manner, becaufe the Gofpel-hiftory moft
evidently reprefents the matter thus, viz.
" that the Son of God, for publifhiiig the
^' will of his heavenly Father in a corrupt
*^ and degenerate age, was abufed and per-
^' fecuted, and by wicked hands crucified
*^ and flain." This is the plain fact as it
is there related ; a fad:, which it would be
mere trifling to attempt to prove: and, in

^ Page 31^.

my

348 POSTSCRIPT.

my opinion, it can't be denied, that the
death of Chrift was " the natural confe-
*' quence of his attempting to reform a
*' corrupt and vitious people, and oppofing
" their fuperftition, and darling prejudices,"
without deftroying the truth of that hijiory^
and confequently of Chrijlianity it/elf. Since
therefore his death was " the natural con-
" fequence of his integrity in his prophetic
" charafter/* and could not have been a-
yoided but by in fine ere compliances on his
part, or by a miraculous interpolition ; we
muft fuppofe " that it would have actually
" happen'd if it had never been appointed as
" a facrifice," or be forc'd to make precari-
ous fuppo/it ions y about which the New T^efta-
ment is wholly Jilent, And if, as far as ap-
pears to us (the Chriftian revelation giving us
no ground to carry our conjedtures farther,
and there being not tjie leall foundation in
^eafon to fuppofe, that God would not have
fent his Son into the world with this view only^
that he might make a revelation of his mind
and will, fuited to the corrupt and degenerate
|late of the world, though he forefaw it would
end in his death) if I lay, as far as appears
to us " the death of Chrift would have hap-
*' pen*d, though it had never been appointed
" as a facrifice," it neceffarily follows, that,
as far as we can judge^ " it was not ordain'd
" ahfolutely^ and yi?/^/y with a view to that."
Nay farther, we may fairly conclude, (at
leail this is the utmo[i we can conclude^ if we

POSTSCRIPT. 549

go no farther than we have fure principles to
reafon from) that the neceffity of this me-
thod of pardoning fin was not an abfolute
neceffity, but a neceffity arifing from cir-
cumjlances^ or more properly, zfinefs which
the circumftances of things fuggefkd ; i. e.
in other words, it was fixed upon by the in-^
finite wifdom of God, which always does
what is beji, becaufe it was an over-ruling and
directing a natural event to ferve the wifeji
and moft ufefiil purpofe, for the honour of
his government, and the good of his crea-
tures. But on the other hand, whereas I
have faid, that " the firft view of God, ia
" fending Chrift into the world, was, that, as
" prophet, he might reftore the true religi-
" on, G?r.*:" I fhould now rather choofe to
exprefs myfelf thus, that he pitched upon fo
great and excellent a perfon, both that, by
the dignity of his character, he might con-
ciliate a greater attention and regard to his
dodtrine, and that the death of this divine
meflTenger, which he forefaw would happen,
if not miraculoujly prevented, might anfwer
the wife and valuable ends of a facrijice for
Jin ; without determining which of thefe
was the jirjt^ or principal^ reafon. For it's
probable that both of them together (fince
it appears they concur) and neither fing-
ly, influenc'd the all-wife governour of the
world to employ his only begotten Son upon

^ Page 317.

this

556 POSTSCRIPT.

this occafion ; by whofe mediation thofe
ends are more effeiiually promoted, than they
could be by that of any other being whatfo-
ever.

The death of Chrift was undoubtedly
predetermindy but that does not prove that
it did not happen in the natural courfe of
things, i, e. in the fame manner, and by
the fame kind of inftruments, as the death
of other prophets, and righteous men, who
have preach'd repentance and reformation to
an ignorant and degenerate age. So far in-
deed it may be afcrib'd to God, that it could
not have happen'd if he had not fent him
into the world; nay farther, that he fent
him when hcforefaw this confequence of it,
and upon that fore-knowledge how the e-
vent would be, if the malice of his enemies
was fuffer^d to take its courfe, determined
not to interpofe^ but to permit it \ or, in other
words, determined that it (hould be. But to
proceed farther than this, we have, I think,
no ground in reajoriy or warrant from Holy
Scripture, On the contrary, St. Peter expref- *
ly fays, that our Saviour was deliver d by the
determinate counj el ^ and fore- knowledge of God* ^
the moft obvious and natural fenle of which
is, by the purpofe of God to leave the Jews
to themfelves, upon the J ore- knowledge that
they would then put him to death. And to

* Ails ii. 23.

argue

POSTSCRIPT. ^51

argue from the nature of the thing itfelf\ as
the deflroying fiich an innocent and ufeful
perfon, a divine mefTenger, and the Son of
God, was unqueftionably a very wicked ac-
tion, it v^ill not, I prefume, be thought, that
the moft wife^ and holy governour and judge
of the v^orld could have determined any
thing about it further^ than to fuffer natural
caufes to operate, and the event (which he
forefaw would happen without a miraculous
interpofition) to take place.

However, tho the death of Chrift
fell out in the natural courfe of things, it
was not thus a facrifice. That was owing
entirely to the purpofe and decree of God, and
confequently, upon the fore-knotvledge that
his death would otherwife happen, was ab-
folutely predetermin'd, and in the ftr077gejl and
fuUeft fenfe, that any texts, either in the Old
or New Teftament, fpeak of it. I fliall only
add, that thofe who believe that the death of
Chrift was abfolutely determined as a facrifice ^
otherwife than upon the fore-knowledge that
it would happen in the manner it did, muft
be oblig'd to prove, that if there had been no
need of his coming into the world as a pro-
phet^ he would have been fent v/ith no other
view, than to die 5 nay farther, that if the
fews^ who were free agejits^ and not under
a necefjity of putting him to death, inftead of
rejeding and perfecuting, had receiv'd and
honour'd him as a prophet, God would im-
mediately

;5i POSTSCRIPT.

mediately have interposed, and have appoint-^
ed the manner in which, and the injlnanent
bv whom, he (hould have been direBly offered
as a Sacrifice \ which appear to me to be
mere imaginary fchemes, that have no foun-
dation either in rcajon^ or revelation.

Nothing now remains, but briefly to
review what I have ofFer'd concerning the
lifes of expiatory facrifices^ and particularly
the wife e?ids that might be anfwer'd by God*s
appointing the death of Chrift to be confider'd
under that chara5ier. And that no facrifi-
ces of this kind (nay not that of Chrift him-
felf) were delign'd to propitiate the Deity,
that they could not be necelTary with refpecS
to him, to incline him to h^ favourable and
gracious to mankind, follows neceifarily from
hence, that they derive their whole efficacy
and value from his appointment ; and " the
" very inftitution of them " muft, in the
nature of the thing, fuppofe '' that he was
" already propitious*," already di/pos'd to he
merciful and forgive the offences of his crea-
tures, and only fix'd upon this as the moft
rational and proper way of difpenfmg his
mercy. This I take to be demo7ijlration, to
which nothing needs be added. However,
we may obferve, to ftrcngthen and confirm it
farther, that the facrifice of Chrift is repfe-
fented, throughout the whole New Tefta-

* Page 320.

mentj

POSTSCRIPT. 3JJ

ment, as proceeding from the love and com-
pajjion of God towards mankind, but never
as the caufe of it ; as the effc^ of his mercy\
not the argument or motive inducing him co
be merciful: this is the conflajit firain of the
Gofpel, and there is not fo much as afingle
paffage which intimates the contrary.

In like manner, as facrifices derive all their
virtue from God's ordaining and accepting
them, and forgivenefs of fin is always de-
fcrib'd as an adt oi free and vohmtary favour
in the Deity; it plainly appears, that they
neither were, nor could be, in the fenfe in
which I have us'd the expreffion, proper expi-
ations -y i. e. that there was nothing, in their
abjira^ nature, that could atone for moral
guilt, or merit pardon, or, in other words,
that there was no neceffary conne5iion in rea-
fon, independent on the will and pleafure of
God, between offering the facrifice, and the
forgivenefs of the offender.

What other ufe then could they be de-
fign'd to ferve (fince they could neither be
intended to propitiate our moft merciful God,
nor, in a jiri^i fenfe, to expiate the guilt of
fin *) befides that of being " Handing me- '
A a " morials

* >5rhen the words, ^ropuation Pnd expiation, are ufed in
fcripture, they have, 1 apprehend, a very di£Ferent meaning;
and the truth ot the cafe I take to be this. God was inch'n'd,
by his inndte goodnefs and merely to pardon the fins of mankind
upon their repentance, and receive ihem into favour \ but at the

fame

354 POSTSCRIPT,

" morials of God's reconclleablenefs, for in-
*^ fiance, and readinefs to forgive his guilty
** creatures upon their repentance, of his
*' ftrid: and abfolute purity, and of the great
«* evil and demerit of fin ?" And what o-
ther reafon, can we fuppofe, determi'^j'd his
infinite wifdom to appoint them, but their
moral injluence^ and particularly, that he
might exercife his mercy towards mankind
in fuch a manner, as would mcil ejjeBually
fupport the practice oi -virtue^ and difcourage
vice and wickedjiefs? By this method of grace
and pardon, he has moft awfully demon-
ftrated his fpotlefs purity^ and irreconcileabk
averfton to fm, and wifely maintained the ho-
nour of his moral government, by doing
what is befl calculated to promote the great
end of it, the perfedion and happinefs of his
fubjedts.

I H o p E what I have now added will fa-^
tisfy the friends of Chriftianity, as well as

fame time was refolv'd to do it in fuch a way as would be moft
honourahle to his perfeSlions 2nd government, and confequently
was moft becoming a wife and holy governour. As the facrifice
ofChrift therefore, which he appointed, though it did not incline
him to be merciful, is the way in which he choCe a^ually to diff
penfe his mercy, Chiifc is the propitiation : and becaufe it is the
method in which he a finally forgives our offences, and difcharges
us upon our fincere repentance, from guilt ; in this fenfe it may
be ftiled an Expiation. And 'tis upon the fame account that we
are faid to be reconciled to God by the death of his fon, Rom. 5.
10. though we never meet in the New Teftament with fuch an
cxprefllon as this, that God was thereby reconciVd to us j becaufe,
perhaps, it would convey to the bulk of mankind a very diffe-
rent idea, contrary to what has been (hewn to be the reafon of
the thing, and the general tenour of the Chriftian revelation.

filence

POSTSCRIPT. 35J

filence the cavils of its adverfaries: And I
can affure the reader, that as I would not
pay fo much deference to human explica-
tions of fcripture, how popular foever, as to
betray any important and ujeful truth ; fo
neither would I deviate, in the leaft, from
commonly receivd principles, for the f^ke of
hting fmgular.

f'l'^^'^f'mmmmmmmmmmpft^

FINIS:

BOOKS printed for J. Noont^ at the
White Hart in Cheapfide ; near the Poultry;.

I, JL Paraphrafe and Notes on the Epiftles of St. Paul to the
A\ Coiojftans^ Ph'ilipplans, and Hebrews-: i*f'ter the Man-

-^ "^ ner of Mr. Locke. To which are annexed, feveral
Critical DifTertations on particular Texts of Scripture. By the
late Reverend and Learned Mr. James Peine ot Exon,

II. An EflTay towards explaining^he Htflory and Revelations of
Scripture in their feveral Periods. Part I. To which is added,
A Diflertatidn on the Fall of Man. By Jeremtah Hunt^ D. D,

Jujl Publtjhed,

III. A Praftical Paraphrafe on the Seven Catholick Epiftles t
after the Manner of the Late Reverend Dr. Clarke's Paraphrafe
on the four Evangelifts. Ui'eful for Families.

IV. Sermons on the folloirmg Subjeds, Viz,, i. Oftheuni-
verfal fenfeofgood and evil. 2. The cha.acters of the righte-
ous and good man compar'd \ or benevolence the nobleft
branch of focial virtue. 3. The perfection of the Chriltiaa
fcheme of benevolence ; in anfwer to the objedion fiom its not
having particularly recommended private friendfhip, and the
love of our country. 4. Of the image of God in man 5 or the
excellency of human nature. 5. God net an arbitrary being.
6. Of the abufes of free thinking. 7. OfMyfteries. 8. Agnr's
prayer-, or the middle condition of life, generally, the moft
eligible. 9. TiTe mifchiefs of flaviih coni'-laifance and cowar-
dice. 10. Rules for the profitable readinv', the Holv Scriptures.

II, OfHerefy. 12. OfSchifm. 13. Ol the pleafures of a re-
]i<Tious life. 14. Religion founded on reafon, and the right of
private judgment. 15. The evidence of a future ftate, on the
principles of reafon and revelation, diftindiy confider'd. 16.
The nature, folly, and danger of fcoffing at religion. By
James FoJIer. The Second Edition.

V. A free and Impartial Study of the Holy Scriptures recom-
mended : Being Notes on fome peculiar Texts; with Difcourfes
and Obfervations on the following Subjsds ^ viz., i. Of the
Quotations from the Old Tejiament in the Apocrypha, 2. Of the
Septua%int Verfion or the Bible ^ and the Difference between the
Citations, as they lie in the New Tejiament, and the Orijinat
Pajfaies in the Old, 3. Chriflians not bound by any Authority
of the Law of Mofes in the Ten Commandments. 4. Of the
Doxology ar the End of the Lorcfs Prayer : of bleffing the Eu-
charifikal hlemems^ and of Grace before and after Meat. 5. The
Son of God knows the Hea-ts of Menj and, of Anger, Cate-
chifing, <o'c. 6. A Paffiige in Bifhop Pea^fj?2 on the Creed j and
another in Bifhop Pair. en's Commentaries examrn'd. 7. Of
the Soul; its Immortality, Irnmareria'.ity, CT'c. with the Impof^
fibility of proving a Future State by the Light of Nature; and of
the Place where good Men (hall dwell afcer the Refurredion.
By J. Hallet Jun.

\

X 1;