^■'j^'.c.'ii 1 •! , .vl! ''.» -^ :' i/^ PRINCETON, N. J. No. Case, -\T .n-L_ i_j2_ _ ^^ 45 .B35 3 :-?90 Bampton lectures SOL. '^^*r-^tC*Z^'^^ SERMONS PREACHED BEFORE THE UNIVERSITY OF OXFORD, AT ST. MARY'S, IN THE YEAR MDCCXC. A T T H X LECTURE FOUNDED BY THE LATE REV. JOHN BAMPTON,. M.A, CANON OF SALISBURY. BY HENRY KETT, M.A. FELLOW OF TRINITY COLLEGE. THE SECOND EDITION, WITH CORRE-CTIONS AND ADDITIONS. LONDON: PRINTED FOR F. AND C. RIVINGTON, N° 62, ST. PAUl'S church-yard; FLETCHER and COOKE, OXFORD; AND 1^|R|IIL AND LUNN, CAMBRIDGE. M DCC XCH^ / ^t> IMPRIMATUR, JOHAN. COOKE, Vice-Can. OxoN. c. a a May 1 6, 1 79 1. TO T H B RIGHT REVEREND LEWIS B A G O T, LL. D. LORD BISHOP OF ST. ASAPH, My Lord, THE fatisfadion, which I feel on being permitted to dedicate the following work to your Lordfliip, is greatly diminiihed when I reflect upon its deficiency in every point, which to perfons of your refined judg^ ment muft appear eflential to corredl and ele- gant compofition. My fermons, therefore, can have no ilronger claim to your patronage, than that, which arifes from their connexion with thofe facred ftudies, which amid the mpfl important fcenes of adlive life, you have ever DEDICATION. ever found leifure to cultivate. When you formerly prefided over that eminent Society, whicb owes fo large a {hare of its prefent re- putation and fplendour to your falutary infti- tutions, your difcourfes from the pulpit were admirably calculated, by the energetick fe- rioufnefs of your delivery, and the judicious feledion of your topicks, to confirm the Stu- dents of Oxford in the genuine principles of Chriftianity. Your writings have no lefs con- tributed to the fame ufeful and honourable cndj fince the Truftees of Warburton, as well as the Society for the propagation of the Gofpel, have happily afforded you an opportu- nity of giving fimilar proofs of your pious labours. If, my Lord, other reafbns were wanting, to induce me to make this publick addrefs, I fliould notwithftanding think myfelf jufli- fied in fheltering thefe earliefl fruits of my ccclefiailical fliudies under your protedlion. I contemplate in your Lordfhip's charadler a flriking refemblance, both with refpecl: to firmnefs DEDICATION. firmnefs of principles, aad zeal for the ho- nour of religion, to thofe primitive Chriftians, whofe condudl I have endeavoured to deli- neate, and v^hofe virtues furnifhed the bright- eft model for the imitation of fucceeding ages. I hare the honour to be. My Lord, Your mufl obedient. And humble Sefvant;^ HENRY KETT, Exfra5i from the laji Will and I'ejlament of the late Reverend ]OYi'^ BAMPTON, Canon ^Salisbury, ** I dired and appoint, that the eight ** Divinity Ledure Sermons fhall be preach- ** ed upon either of the following fubje<5ls— " to confirm and eftablifh the Chriftian Faith, " and to confute all heretics and fchifmatics, " upon the divine authority of the Holy Scrip- ** tures, ace." T S. SERMON I. Jeremiah VI. i6. Sta?2d ye in the ways and fee, and ajk for the old paths ; where is the good ivay f and walk therein, and ye JJoall find reji for your fouls, A Vindication of the writings of the Fathers of the church in genera], and a Recommenda- tion of the works of the earlieft Fathers in par- ticular. Plan of the enfuing Sermons propofed. The objed: of them to redify the mifrepre- fentations of Mr. Gibbon and Dr. Prieftley, with refped to the hillory of the primitive church. S E R- CONTENTS, SERMON II. Mark XVI. 20. And they went forth and preached every ivhere, the Lord working with them, and confirming the Word, with Jigns following. The condu(5l of the primitive Chriftians confidered with reference to the fix real caufes of the firft general eftablifliment of Chrifti- anity. I. The miraculous powers exercifed by the Difciples and SuccelTors of the apoftles, II. The Apologies of the firft Chriftians. Ill, The zeal of the firft Mifiionaries. SERMON III. Jeremiah I. 19. 'They JImII fight againfi thee, but they JJjall not prevail againfi thee ; for I am with thee, faith the Lord, to deliver thee, IV. The Fortitude of the early Martyrs. The different caufes to which that fortitude may be attributed, and its immediate influence on the Pagan world. S E R- CONTENTS. 6 E R M O N IV. Ephesians v. 27* A glorious Churchy not having fpot or ivrinkle^ or any Juch thing, but holy and ^vithgut blemifh, V. The Difcipllne of the primitive church, with refpect to its internal regulations, and its oppofition to herefy. VI. The Virtues of the iirfl Chriftians. The combined EfFc and credibly attefted. The fathers hold them forth as confpicuous marks of the Truth of chriftianity, and are fo far from confining their narrations to the chriftian communities who might poffibly be fufpedted of too great a degree of credulity, that they confidently pubiilh them to the Pagans. In their ad- dreffes to Magiftrates and to Emperours, they ftate them as incontrovertible fadls, when the detedion of faldiood and the difcovery of im- C 2 poflure^ 36 SERMON I!. pod Lire, would not only have funk the caufe which they wiihed to promote in irretrievable difcredit; but have expofed them to the in- dignation and vengeance of infulted authority. Modern writers have indulged fo fceptical a difpofition, as to queftion the probability of thefe miracles, or rather to deny that they ever were wrought. The ingenious Author of the Life of Cicero has employed the claflical pu- rity of his fiiile, and the comprehenlive reach of his underftanding, in the difcuffion of this fubjed:. We pay with chearfulnefs the tribute of praife to his learning and abilities, but at the fame time regret their mifapplication and abufe. While endeavouring to demolifli the outworks of the Church, he obliquely glanced .at the fortrefs itfelf ; and while he laboured to invalidate the credit of the fathers, feemed carelefs of the efted: which his arguments might ultimately produce upon the general evidences of revelation. His obfervations, if admitted in their obvious fenfe, will lead to confequences the moil alarming to Chrifli- anity ; for they tend to invalidate the certainty of all fuch effeds as exceed the common opera- tions of nature, and differ from all luch fads as are the daily objeds ;of the fenfes. Al- though he admits with the greateil pLufibihty of SERMON II. 37 of conceffion, the truth of the Miracles of Chrift and his Apoflles, yet his arguments in- dired:ly weaken their credit. He reprefents as a full and complete view of the poffible va- riety which may exiil in the works of God, only thofe obje6ts which our feeble intelled: can comprehend, and our limited obfervation can fupply. But by confenting to fuch a re- ftrid:ion as this we are led to adopt a principle as the refult of daily experience, which even daily experience itfelf, as it opens a more ex- tenlive profpedt of the phenomena of Nature, and elucidates the hidden properties of Mat- ter, will rediify, and in fome cafes even vifibly contradid:. Such reafoning would, moreover, confine the agency of the Deity within the narrow bounds of human prefcription, and would even arreft the power of his arm when extended to difplay itfelf in ligns and wonders, and mighty deeds.. Having thus in a fophiftical manner alTailed the credibility of the Facfts, the author above- mentioned next proceeds to attack the com- petency of the Witneffes. Diilatisfied with the teftimony of the honefl, the fmcere, and the pious, he ereds a fantaftick ilandard of judgment, and feems to lay it down as an in- difputable poiition, that the acutenefs of a C 3 critick, 38 SERMON IL critlck and the deliberation of a philofopherj» are necelTary to diftinguilh truth from falf- hood, and that a witnefs who fometimes be-. trays the marks of credulity, is always weak and generally deceitful. But if fuch principles be impiicitely and indifcriminately adopted, we (liall contradidl our own mode of condud: in common life, in the courfe of which we exped: not the greateft poffible degrees of cer- tainty, but determine and ad; upon high pro- bability. We fhall inevitably be feduced into the mofl complete fcepticifm, and lliall find ourfelves at a lofs for the proper authentica- tion of any fads. The exiftence of Julius Caefar, and the event of the battle of Adium will be involved in equal doubt, and expofed to equal objedions with the miracles of Chrifl, and the propagation of chriRianity. It is moreover objeded that the apoftolical fathers are filent relative to the continuance, of miraculous powers, and thence it is inferred that no fuch powers were pofTeiTed by their contemporaries. But upon a careful examination we fliall probably find, that although this fubjed forms no dired and material part of their difquifi- tions, yet fome flight traces and occafional in- timations SERMON ir. 39 timations may be difcovered fufficient to abate the confidence of the objedor, and make it more probable that miraculous powers were polTeiied at that time, than that they had ac- tually ceafed in the church. Clement, Bifliop of Rome, addreffed his epiille to the church of Corinth, and defcribing the profperous and godly flate of the converts, before an alarming diffention had arifen among them, exprefsly fays, " that they were all endued with a plen- " tiful effufion of the Holy Spirit." In what that plentiful effufion confifled, may be befl underflood from the particular defcription which St. Paul had not long before given of the various gifts of the Holy Ghofl, that were imparted to the Corinthian converts. They were endued with the fupernatural power of fpeaking various languages, of prophecying diflant events, and healing difeafes. Ignatius, in his Epiflie to the Philadelphians, mentions a particular Revelation which had been made tohimfelf; and in the fuperfcrip- tion of his Epiflie to the Smyrnasans, alludes to the fpiritual gifts which they poffeffcd. Polycarp, the venerable Bifliop of Smyrna, congratulates the Church of the Phillppians, by declaring, that " God had blelied them witji ** every good gift, that they had been filled C 4 *' with 40 SERMON II. " with hope and charity, and were deflltutc ** of no fpiritual grace." If thefe expreffions fliould feem to afford little alTiftance to difprove the affertion, we wi(h not to overrate their force, or draw from them unwarrantable conclulions. Rather than attempt to torture them into a fenfe which may be thought harlli and overftrained, we will admit the fad to be as it is flated ; and confider what advantage the opponent can derive from a conceilion apparently fo im- portant. Many Epiftles may be found in the New Teflament itfelf, in which miracles are not mentioned, even at the precife period when they are known to have been adually per- form.ed. The 2d Epiflle to the ThelTalonians, the Epiftles to the Philippians, Coloffians, to Titus, to Philemon, and the Hebrews, are univerfally lilent upon the fubjed, during the time that St. Paul and the other Apoftles are acknowledged to have exercifed, and commu- nicated thofe powers. The inference therefore which is drav/n from this neo-ative argument is inconfequential, and cannot be allowed to have any force whatever. It proves only that where the immediate view of the writer was to Sermon ii. 41 to inculcate fome didad:ic, or to defend fome fpeculative propofitlon, he either faw no ne- cefiity, or felt no defire to mingle a narrative of fadt with the interpretation of dodtrine. In order to (hake the credit of the Fathers of the fecond century, they are accufed of maintaining vague and abfurd traditions. Juf- tin Martyr, Irenaeus, and Athenagoras are af- firmed to have been unanimous in embracing fuch frivolous dodirines as the approach of the Millenium ; the Tranflation of Enoch into the Paradife of Adam j the Produdiion of De- mons from Angels and Women ; and the Old Age of Chrifl: ; and hence we are told it fol- lows, that they are not to be credited when they alTert the continuance of the miraculous Powers. In the firft place, we may venture, without incurring the cenfure of precipitate petulance, to doubt the truth of the affertion. By what proof is the unanimity of thefe Fathers upon the points in queftion eftabliflied ? The greatefl diligence, in the perufal of their works will probably be ineffectual to make the difcovery. Athenagoras, in his EmbafTy for the Chrif- tians, and in liis Treatife on the Refurredion, is filent upon the fubjed of the Millenium. Juitin 42 SERMON II. Juilin Martyr, in his exhortation to the Greeks, in his Apologies, and in his Dialogues, as v/ell as Athenagoras, neither mentions tl'ie Old Age of Chrift, nor the Tranflation of Enoch : nor does IrensEus in any palTage of his Confutaticn of Herefies, exprefsly affert that Demons were the offspring of Angels and Womeji. How far it is fair to reafon from matters of opinion to matters of fa6t, is a fubjed: not fufficiently confidercd by the objedor. An inconclufive reafoner, may flill be a com- petent witnefs. Now even if we fuppofe the judgment of thefe Fathers to have been ever fo unequal to the determination of ab- ftrufe points, to the interpretation of the difficulties of fcripture, or to the develope- ment of its myfteries, how can fuch a defed: be an impeachment of their Veracity ? They may, notwithftanding, be credible relators of thole things which either immediately oc-^ curred to their own obfervation, or were con- veyed to them by the workers of the miracles in queftion, by the fpecTtators, or by the per- fons for whofe b^neiit they were performed. The Apoftlcs themfelves were fometimes re- markable for mifapprehenlion of the difcourfes of our Lord. They required the moft obvious parables to be explained to them, and they miftook SERMON II, 43 jniftook the allufion of their Mailer to the leaven of the Pharifees for an alluiion to the means of ordinary fubiiilence. Yet fuch in- flances diminifh not our veneration for them, as the Hiftorians of the Son of God. Nor by parity of reafoning, ought fuch inflances to lefTen the credit of the Fathers who immedi- ately fucceeded them. The fentiments, there- fore, v^hich we may entertain refped:ing their opinions, and their evidence, ought to be kept diftind:; by which means a dccilion will be? made, more juft to them, and more confiflent with candour and impartiality. To exclude their evidence to miracles becaufe they erred in the interpretation of dubious texts, is nearly as unwarrantable, as to declare a witnefs dif- qualified to appear in a judicial proceeding, becaufe he does not fatisfadtorily explain the meaning of an intricate law of his country. Hence it feems to follow as a necelTary Co- rollary, that as thefe Fathers are competent witneiTes, their atteftations either mull be op- pofed by contradidilory evidence, or ought to be admitted as deciiive. From the mifreprefentations of the inge- nious Middleton, whofe cavils we have en- deavoured to expoie, the Hijlorian of the de- cline 44 SERMON II. dine and fall of the Rojftan Efitpire derived his objed:ions againft the miraculous powers fub- fequent to the time of the Apoflles. He has, it mufl be confelled, given fome embelHlli- ment, but has added Uttle weight to the ar- guments of his great Mailer. He afl-is what period of time is fixed for the ceifation of mi- racles, and how are we to account for the in- fenfibiiity of the chriftians who then lived, to fo remarkable a circumftance .^ The miracles may fairly be faid to ceafe, with refped; to our belief, when we can no longer obtain fitisfadlory evidence of their continuation. The clofe of the reign of the Emperour Julian is the period at which that evidence begins to fail. Since about that time we difcover, or imagine we difcover caufes for fufpicion, we may be allowed to fufpend our belief, and to make our dedudlions from the imperfe(5t evidence which fucceeds. For thi* ftate of mind the learned Origen prepares us, by remarking, that in the Apoflolical age mi- racles were frequent -, that in the fucceeding century their number confiderably decreafed ; and that in the third century only a few traces remained of fuch fupernatural inter- pofition. Similar SERMON II. 45 Similar to the remarks of Origan are the obfervations of Eufebius, at a later period. The fentiments of Jerom and Chryfoflom, although not perfecftly confident with themfelves, will enable us to come to a determination. Some- times they explicitely affert, that the extraor- dinary gifts of the fpirit v/ere imparted in the early ages, and were gradually withdrawn as chriftianity was more exteniively propagated and the flourifhing flate of the church lefs and lefs required fuch fupport. Sometimes they give particular relations of miracles performed, even in their own days ; they confefs however that the gcnuinenefs of them was doubted, the fame of them was not fo exteniively fpread abroad, and they were not recommended with fuch authority as to be received without heli- tation even by believers themfelves. As no fuch doubts are exprelTed relative to thofe of the earlier ages, a clear diftindlion is marked out, which amounts to an indirecft acknow- ledgement of preceding miracles, or at leafl: a ftrong prcfumption in favour of their exigence. The chriftians had for fome time been atten- tive to the orradual chanre which was taking: place in the interpofitions of Providence ; and fo far were they from being infenfible or care-^ lefs, that they remark the decreafe and the ceflation. 46 SERMON IL celTatlon, with fufHcIent accuracy to fatisfy a Ireafonable and unprejudiced mind. An Event happened in the middle of the fourth Century, which may perhaps not im- properly be thought to have clofed the fcene of thefe extraordinary interpolitions. The conduct which produced it was marked by fingularity of enterprize, and confidence of fuccefs ; and its confequences were in the greatejfl: degree wonderful and tremendous, they difplayed a fignal proof of the temerity of Man, and of the manifeft and irrefiftable power of God. Meditating the inflidion of a fatal wound on chriilianity, the Emperour Julian deter- mined to rebuild the temple at Jerulalem, and to reflore the ancient rites of Judaical Woriliip. His heart was elated with the vain imagination of fruftrating the Predictions of Chrift. But the Almighty who gave the Law in Thunder from Mount Sinai, and difperfed the rebellious Ifraelites, in conformity with the prophefies of his Son, fully manifested his power to demonftrate the truth of revelation, A fudden Earthquake fwallowed up the foun- dations of the new Edifice, and flames af- cended in vail columns to the blazing firma- ment S E R M O N n. 47 ment of Heaven. The moft fierce and un- conquerable of the elements was made the inilrument of divine indignation. All the ma- terials for the building were deftroyed, and many of the workmen were deprived of life. Thofe who efcaped, bore on their bodies the deep marks of the fcorching fire ; and the ground on which the temple ftood, for many years retained the difmal veftiges of ruin and conflagration. If evidence for the truth of this awful in- terpofition be required, our appeal may be made to the univerfal voice of the ecclefiaflical writers. Some of them lived, near the fpot, others derived their information, from thofe who had vifited it. The teftimony of the adverfaries to chriflianity is equally flrong. Ammianus Marcellinus, the friend and com- panion of Julian, a writer equally remarkable /or his learning, candour, and impartiality, gives a circumftantial detail of the event. In dark and ambiguous terms, the Emperour himfelf alludes to it. A learned Rabbi of the fifteentli century, who appears to have col- led;ed his materials from Jewifh traditions, records it ; and even the HiJio7~ia?2 of the de^- dine and fall of the Roman Empire j although he attempts with ftubboin fcepticifm to ijiva- lidate 48 SERMON II. lidate fome of its proofs, and inlinuates a want of impartial authorities, is compelled not only to acknowledge the general facfl, but many of the particular circumflances by which it was accompanied and diftinguifhed. It may be objeded that this is a Miracle of a peculiar kind, as it was the immediate ope- ration of the Supreme Being, without the in- tervention of human means ; and confequently that it differs materially from other miracles whether of the difputed or acknowledged clafs. To this objection we are prepared to an- fwer, that although it may differ in the means of its operation, yet it harmonizes with them in refpe6l to its delign, which was the Efla- blifliment of the Chriffian Religion. This was a publick demon ftration of the veracity of the divine predid;ion. " Jerufalem ** fhall be trodden down by the Gentiles, until •' the times of the Gentiles be fulfilled." The decree went forth, and the powers of Heaven and Earth were combined to eftablifli it. — WhilH the Heathen furiou/ly raged and the People imagined a njain thing. The period of defolation ordained by the Almighty was not SERMON 11. 49 not yet arrived, and therefore vain was the attempt of man to haflen its approach. Upon the fame immoveable bafis w^as built that remarkable promife which our Lord made to his difciples, before his afcenfion to heaven : — thefs Jigns jl:all follow them who believe ; in my name they JJjall ca[i out devils ; they fiall /peak with new tongues ; they JJjall take up fer- pentSy and if they drink any deadly thing it fall not hurt them ; they Jhall lay hands on thefick, and they fi all recover. That fuch powers were not intended to be Imparted to the apoftles only, is evident from the context; as the promife refers to thofe who fhould believe in confequence of their preaching, without any precife limitation as to time, or exception as to perfons. This afliftance was firft given to the Corinthian Church, to which St. Paul fent directions for the proper regulation of miraculous endow- ments. St. James like wife, in his catholic k epiftie, recommends the prayers of the Elders of the church, and the performance of a ce- remonial rite as certain means to produce the recovery of the fick. Such examples, by fur- nifhing a probable argument for the commu- jiication of miraculous powers to dijfferent fo- D cieties 50 SERMON U, cieties of chriflians, confirm the veracity of the fathers. From confidering the nature of miracles as being not a contradivflion of the great laws of nature, but only a deviation from the ordinary courfe of Providence for fome falutary end, and from obferving that the Deity can extend his power not merely to the performance of them himfelf, but to the performance of them likewife by the agency of mankind; there arifes no abfardity from the fuppofition, that fome of the primitive chriftians were em- ployed for that purpofe. In the earlieft ages, when the church was in a low and perfecuted ftate, when its adherents had no v/orldly com- fort to fupport their drooping fpirits, and ani- mate their faith ; there feems to have been a neceffity fufficient to call for this divine affif- tance. So that although we are willing to concur with the adverfaries of the fathers, in cenfuring their vague reprefentations of events which ought to have been related in circum- ftantial details ^ yet we are juPcified in afiert- ing, in dire(5l oppofition to their cavils, that the objections, brought from the filence of the apoilolical writers, are inconclufive ; and that the unanimous teflimony of the fecond and SERMON IL 51 and third century deferves to be received with- out heiitation^ unlefs we violate the firfb prin- ciples of hiftorical credit. We admit, more- over, that the interpolition of heaven to pre- vent Julian from rebuilding the Temple at Jerufalem was the clofe of miraculous opera- tions for the eflabliiliment of chriftianity ; and that the promifes of Chrift himfelf, the ex- ample of the church of Corinth, and the di- redlions of St. Paul and of St. James, confirm and illuftrate the general argument. The juftnefs and the propriety of thefe conclufions may be inferred, in fome degree, from the conceffions of thofe who appear mofl unfavourable to the fubje(5t. For the Author of the Inquiry into the jniraciiloiis powers, at the conclufion of his controverfy, found himfelf fo clofely prefTed by the arguments of his learned and able opponents, that he changed the ground of contefl. Inftead of perfifting in the unqualified denial of an occafional difplay of fupernatural gifts, by any of the earlieft chriftians, which was the leading principle of his firft work, he maintained, and only main- tained in his lail differtation, that there was no ftanding power in the church which ena- bled her members to perform miracles on whatever occafions they pleafed. This ma-^ D 2 nifefl 52 SERMON IT. nifed equivocation was an indirect acknow- ledgement of a defeat, and ^vas a fignal proof that if fuch only was the objed: of his diligent invefti.q-ations, his learnino; and his talents had been unprofitably exhaufted in combating a pofition, which even the mofi: bigotted friend to chriftian antiquity had never ftood forth to defend. The Utility of miracles in the propagation of the gofpel, feems to be fo obvious, that it requires not to be enlarged upon. We might at firfl conclude that they were calculated to fucceed where every argument failed. For if the precepts of the gofpel were too pure to engage the minds of the ignorant, aiid the uncultivated ; if its rewards were too refined and fublime to warm their affections ; a mi- racle was a proof of a divine revelation which was at once calculated to vanquilli prejudice, and to iialh convidion in the eyes of the fpec- tator. If the dead man was raifed, or the fick were inflantaneoufly healed, Bigotry we fliould fuppofe mult therefore have deferted her idols to embrace the crofs of Chrifl, and Perfecu- tion dropping her fvvord, muft have fallen profbrate to adore that Being who imparted fuch gifts to men. But SERMON II. 53 But proper reflecStlons on the difpofitlon of mankind, and the teflimony of evangelical and ecclefiaftical hiftory, will redlify this amiifmg theory. The effed:s of miracles might be tranfient, and as it fometimes happens with refped: to the more rare phenomena of nature, might leave no lafting impreffion on the mind. Our Saviour too often experienced in the Jews a ftubbornefs of prejudice, which reluctantly gave way to the force of his mighty works. His difciples were obliged to contend with equal difficulties among the inhabitants of other nations. The Pagans attributed mira- cles to the operation of magick, and refufed their aifent to them, when urged as an evi- dence of a divine revelation. x\s the idolatrous prieils pretended that fupernatural effeds were produced by the interpofition of their Gods, fo the diftinftion between true and fUfe mira^ cles was liable to be confounded ; and the en- quirer after truth, from a latent fufpicion of fraud even in the moil fpecious, might have recourfe to fome other proof to fix his choice of a religious perfuafion. Anioiig theauthen- tick inftances of divine interpofition, feveral were of a private nature, and were more im- mediately defigned for the confolation of indi- viduals, or the fupport of particular congre- gations. Thsfe and fimilar caufes conluii-t^d, D 3 u.. 54 SERMON IL we may fuppofe, to prevent that wonderful and lafting effed; of miracles which a difplay of them, more frequent and more confpicuous than that v/hich is recorded by the fathers of the church, muft neceii'arily have produced. Let us now pafs on to confider the method that was adopted, and the arguments that were adduced by the earliefl vindicators of chriftianity, to make the true nature of their profeffion known to their enemies. The apologies of the primitive chriflians were no lefs calculated to prove the zeal and lincerity of their refped:ive authors, than to vindicate the honour of their religion. Chrif- tianity, for a long period of time after its firft appearance in the world, was afperfed by the virulence of defamation, and oppreffed by the infolence of power. The edicts of emperours gave a fandiion to the moil unjufliiiable pro- ceedings againft its followers, and incited the bigotted multitude to kindle the flames of per- fecution. Thefe eventful fcenes were equally calculated to try the patience of the humble and uncomplaining, and to roufe the courage, and call forth the abilities of the intrepid and the learned. In the firfl rank of the champions of the faith v/e fee 6t. Peter 4 coming SERMON II. s^ coming forth to redify the mifconceptions of the Jews, and to declare the nature of the new difpenfation. We Ukewife behold St. Paul in- fpired with more than mortal boldnefs, whilfl he unfolded the awful fcene of a future judg- ment to the trembling Felix. Upon occafions almoft equally perilous, Juflin Martyr and Athenagoras, two of the moil eminent con- verts from the fchools of the philofophers in the fecond century, followed thefe illuftrious examples. From their apologies we find that they combated llander with the weapons of truth, that they exhibited the rules of their condu6l as they are recorded in the gofpel, and defcribed with the warmth of charity, and the confcioufnefs of reditude, the virtues of their chriflian contemporaries. \¥ith the earnefl- nefs of men who were fmking under the weight of perfecution, they foHcit the indul- gence of that religious toleration which was freely allowed by the Roman Emperours to all the refl of their fubjeds. The works of many eminent men, who dif- tinguiihed themfelves in the fame manner, are unhappily loft. There is one confolation, however, vv^hich may in fome degree compen- fate for the misfortune, fmce the diligence of Eufebius has refcued their names, and fome D 4 fragments 56 SERMON IL fragments of their works, from oblivion. Qua- dratus, Bifhop of Athens, Ariftides the Phiio- fopher, Melito, Bifliop of Sardis, Apollinaris, Bifhop of Hierapolis, and Miltiades, prefented their vindications of chriilianity refpedively to Adrian, Aurelian, and Commodus. The fre- quency of fuch appHcations in fucceffive reigns, is both a proof of the deprelTed and injured ftate of chrifiianity, and of the opinion preva- lent in the different periods of time when thefe writers pleaded its caufe, that their labours would produce a proper effed:, by difpelling the prejudices of its enemies, and that the Emperours were not implacable, or deaf to the voice of truth. Thefe earliefl advocates of chriilianity have not efcaped the levere animadverfions of the Pliflorian of the Decline and Fall of the Roman Empire. He laments with pretended concern the fcantinefs of their talents, and complains of the miiapplication of their arguments to improper fubjects. *' He allerts that they ex- ** pofe with fuperfluous wit and eloquence the " extravagance of Poiytheifm." Now, the whole fyflem of Poiytheifm was the offspring of fidion, and derived its fupport from fuperitition and. fraud. No obftacies could SERMON II. 57 could more powerfully retard the progrefs of truth. The luftre of evangelical light, and the corruption of idolatrous darknefs, could not maintain a divided empire over the minds of men. The altar of Jupiter, and the ftandard of the Crofs, could not be eredied on the fame place. For what concoT-d hath Chrijl with Belial^ And what agreement hath the temple of God with Idols ^^ The prejudices of educa- tion, the general habits of life, and the fervour of the paffions, all united to plead in favour of rites and ceremonies which were clofely connected with the purfuit of the groffefl £tx\- fuality. In what more important or more neceflary fervice, therefore, could the advocates for chriftianity be employed, than in demolifli- ing the fabrick of Paganifm, in order that chriilianity might be eredted upon itd ruins ? Whatever might be the incredulity which the more enlightened Gentiles fecretly enter- tained, their external refpedt for their religion was a formidable impediment to the progrefs of the faith ; as it rivetted more clofely the chains of vulgar fuperftition. The magif- trates, hov/ever deep their diffimulation might be, preferved at leaft the appearance of devo- tion, from motives of policy j and the philofo- phers, too prudent to make an oftentatious dif- play 58 SERMON II. play of their fceptical tenets, profefTed the fame fpecious veneration for the Gods of their country. The keennefs of wit was therefore by the chriftian moft judiciouily diredled againft the motley mafs of Polytheifm which was fo artfully countenanced by the united examples of the v/ife and the pov/erful. The force of eloquence was as properly employed in ex- pofmg the plaufible tales of a popular mytho- logy, and in recommending the doctrines and the precepts of a pure and fpiritual religion. The Hiflorian next proceeds to cenfure the apologiilsj becaufe " they inlift much more ** flrongly on the predidlions which announced, ** than on the miracles which accompanied the ** appearance of the Mefliah." It is fomewhat doubtful how far the fad; is corredliy flated, and if it be corredly ftated, how fir the pradtife itfelf is unjuflifiable. Juftin Martyr, fully fenfible of the powerful effect which the reprefentation of miracles was calculated to produce, appealed to the Roman resilfers, which contained a full account of the moil remarkable tranfadions of our Lord. An additional proof that the miracles of Chrift were well known, arifes from confidering the labours of the preceding advocates for chrif- tianity. SERMON II. 59 tianity. A jfhort time before Juftin addrelTed his apology to Antoninus Pius, Quadratus, the learned Bifhop of Athens, delivered an ele- gant oration to Adrian ; in v^hich he particu- larly infifted upon the miracles performed by our Lord. He reprefented that they were not of fhort duration, like the impoilures which charm the eye of credulity with a momentary delufion, and produce no permanent efFed's. Their durarion was not merely limited to the period of our Lord's continuance on earth, but lafted for a fufficient time to give the fulleft proof of their reality and efficacioulnefs. He confirms the truth of his aflertions, by ap- pealing to a faft which was open to common enquiry. He alTures the Emperour, that fome perfons who had experienced the miraculous influence of the power of Chrift, in healing the fick and railing the dead, had even furvived until that age. Since the evidence of miracles had been difplayed on a recent occalion, it would have been fuperfluous for Juftin Martyr to have refted the proofs of chriftianity upon that ground alone, when they might be flirongly eftabliihed upon another. The evidence of prophecy is fo clear and conclufive, that it may reafonably be queilioned how far the proofs 6o SERMON II. proofs drawn from miracles, ought to fuper- fede it. The Old Tellament contains a lone feries of predications which are gradually en- larged with more particular circumftances, and pointed with more ilriking and appro- priate reference to a mofl extraordinary event recorded in the gofpels. Like rays of light proceeding from different points, they all con- verge in the fame focus. The hiftory of Chrift, related by the evangeliils, is an exad copy of the prophecies, in which not only the proportion and the outlines are uniformly pre- ferved, but the ftriking refemblance of eveiy feature, and the peculiar effedt of every ex- prefTion are faithfully delineated. A prophecy is indeed a more refined and philofophical proof, becaufe it appeals to the judgment which delights in the comparifon of general defcriptions and particular circumftances with the event which they anticipate. A miracle is more liable to the cavils of doubt ; becaufe the poiTibility of its exiftence may be difputed, it may be attributed to the artifice of fraud> or the agency of demons. A miracle refts for its confirmation upon the evidence of men, hut a prophecy when fulfilled, may be faid to be the immediate evidence of God himfelf. The Ethiopian Eunuch, iiruck with the pa- thetic predicjtions of Ifaiah, exprellcd an eager curioiity S E R iM O N IL 6i curiofity to know to what perfon they pro- perly referred. Great was his aflonifliment, and inilantaneous his converfion, when Philip held up to him. the pidure of the Redeemer, as their compleat and illuftrious counterpart. Our Saviour himfelf appeals not lefs frequent- ly to the prophets, for an atteftation of his divine million, than to his miracles; and feems to intimate that an inattention to the former, immediately led to the reied:ion of the latter; — -for if they believe not Mofes and the Pro- phets, fiiither will they be perfiiaded though one rofe frotn the dead, Exclufive of the propriety of having re- courfe to prophetical evidence confidered in itfelf ; there are other reafons which juftify the introduction of fuch proof ariling from the genius and difpolition of the Romans. Their eagernefs to explore the events of futu- rity may be collected fi-om the inve^ftives of their fatyrifls, the cenfures of their philofo- phers, and the narratives of their hifborians. They pra(flifed the arts of divination with ar- dour, and applied themfelves with blind cre- dulity to the occult ftudies of magick and af- trology. The myfterious volume of the Sibyl, fuppofed to contain the deftined revolutions of the empire, was preferved with the greateft 3 reverence 62 SERMON IL reverence in the capitol, and confulted in all emergencies of the flate. This attachment to the predi6lions which it contained was im- proved to great advantage by the mofl cele- brated of their poets, in a beautiful anticipation of the happinefs ordained to fucceed the ap- proaching birth of the Son of Jupiter. If the imag;ination of the Romans was deljohted with the felicity which fliould fucceed the reflora- tion of the golden age, and with the return of Altrsa to the earth -, with what afloniihment might their minds be im.preiTed when they were guided to thofe ancient writers who fore- told the tranquil ftate of the world at the ad- vent of the Mefllah, the elfablifliment of his fpiritual and eternal kingdom, and the wide extent of his dominion. Even their ov/n ex- perience could convince them in fome degree with what exa(flnefs thefe fplendid defcriptions had correfponded with the event. The ad- vance of chriftianity from an obfcure city of Syria to the metropolis of the empire, and its rapid diffufion through the provinces, formed an objed; too fingular and too confpicuous to efcape the publick notice. A perfuafion which Vv'a? prevalent at that time contributed like- wife to juftify the condud: of the apologiils, and to awaken an attention to the works of the prophets. For it was generally believed " that SERMON II. 63 *^' that the antient facerdotal volumes had fore- " told that the Eaft fliould have the preemi- " nence, and that thofe who came from Ju- " dea iliould obtain the fovereignty of the ** world." It appears therefore upon the whole, that the fubjefts of thefe Apologies are unreafonably cenfured, lince they vfere well calculated to fiience the clamour and abate the rage of the Pagans. They moreover excited curiofity to inquire into the nature of a religion whofe profefibrs had been fo injuriouily treated, and thus greatly contributed to the converfion of the enlightened and candid part of mankind. Whilfl the Apologifts were exerting their ta- lents to confute calumny and prevent perfecu- tion, the chriftian Miffionaries were more ac- tively engaged in publiihing the new revela- tion to the v/orld. Of the fidelity with which the Apoflles exe- cuted the final injundion of their divine Maf- ter, to proclaim to every land the. glad tidings of the gofpel, we may form the beft judgment from the infpired records. Neither dangers, nor hardships, deterred them from any exertion which contributed to the glory of God by the diffufion 64 SERMON II. difFufion of the goipel of his Son. The flea- dinefs of their conduct, and the ardour of their zeal, are beft feen in the eifedls of that condudl and of that zeal on the various coun- tries to which they travelled, and the multi- tudes of different nations whom they conver- ted. The firfl: advances towards extending the knowledge of the new difpenfation beyond Judsea, were made by Philip the Deacon, who met with the greateft encouragement to pro- fecute his labours in the converlion of the Sa- maritans, and the inhabitants of the fliores of Caefarea. The dilciples who were driven from Jerufilem when the perfecution raged after the martyrdom of St. Stephen, converted their flight into an occafion of triumph, by planting the gofpel in the opulent coafts of Phoenicia, and in the fertile illand of Paphos ; and in Ludn^j the foundation of the ancient and re- nowned church of Antioch. The labours of St. Paul and of St. Barnabas are recorded with fufficient particularity to difpjay the unabating vigour of their perfeverance, and the wide ex- tent of their travels. The progrefs of the great apoftle of the Gentiles may indeed be traced from the banks of the Euphrates, to the metropolis of the Roman world. The ce^ lebrated cities of Damafcus, Ephefus, Corinth, and Athens by the number, and the refpedia- bility SERMON II. 65 blUty of their converts, bore teflilmony to his labours. We are informed "by the moll authentick evidence of ecclefiaflical hifloiy, that after St. Peter had with the affiftance of St. Paul efta- bliHied a church at Rome 5 he diredled his attention to thofe Jews who were difperfed throughout various provinces of Afia. St. Mark planted chriftianity in Egypt, and the coafls of the .Egean fea were diftin'guifhed by the preaching of St. John, who fixed his reli- dence at Ephefus, where he compofed his gofpel. At this period, the mod efFedlual means were taken to difengage habit and pre- judice from the popular fuperftitions of Pa- ganifm, to corre(5l their impurities, and to give them a more becoming and more honourable employment in the fervice of chriftianity. St, John founded the catechetical fchool of Ephe- fus, St. Mark that of Alexandria, and Poly- carp that of Smyrna. Plere the feeds of the gofpel were firll fown in the young and duc- tile mind, before the propenfities of more ma- ture age had obftrudted their growth. The difficulties which might have accompanied inflrudion merely private were lelTened both to the teachers and their difciples ; and the experience of fucceeding ages has only ferved E to 66 SERMON II. to confirm the confummate wifdom and utility of thefe apoftolical eflablilhments, by difplay- ing more fully the advantages of early piety and religious education. From thefe general accounts it is highly probable that even within half a century from the death of our Lord, his religion was difle- minated over all the Eaftern part of the Ro- man Empire. The period of the converiion of the Wefcern provinces is enveloped in great obfcurity, as well as the particular hiftory of thofe miffionaries, who pioufly un- dertook and accompliflied it. By the dim light however wliich is thrown upon this fubjecft by the Ecclefiaftical Writers, we dif- tinguifh the names of Pothinus and Irenaeus, who travelled from Afia into Gaul, and there eftablilhed the churches of Vienne and Lyons, . which were in the reign of Adrian moft emi- nently diftlnguiflied by the faith and fortitude of their martyrs. In the reign of the Empe- ror Adrian many other fucceffors of the apo- Ules vifited remote countries, where they ci- ther confirmed the churches already con- verted, or made new profelytes to the faith. From the high antiquity of fome verfions, particularly the Italic, the Syriac and the JE^ thiopic, we may reafonably conclude that they left SERMON II. (^j left copies of the fcriptures with their con- verts, and thus furniflied the means not only of difFufing the knowledge of chriftianity, but of delivering it down in its original purity to fucceeding ages. In the primitive Miffionary we may con- template the greatefi; refolution, produdive of the moft affiduous and painful exertions. Im- prefTed by the deepeft fenfe of duty, and eager to diffufe that divine light of revelation which burned with undiminifhed heat in his own breafl, he difengaged himfelf from the ftrong attachments to his native country, and went forth to convert an idolatrous world. As his life was devoted to the interefts of his religion, all the caufes by which its pains were ag^ava- ted, or its continuance fhortened, were ftript of their terrour. His imagination prefented to him the fcourge, the rack, and the crofs, yet was his refolution unfhaken by the apprehen- fions of perfecution and death. At the loud and folemn calls of duty he was loofened even from the ties of confanguinity ; and with a fpirit not lefs dignified than that of the Ro- man Hero, he fuffered principle to predomi- nate over affedion, turned afide from the tears of friendfliip, and was even deaf to the tender fupplications of love. The bright obje(5t of 5: 2 his 6S SERMON II. his ambition was not the barren praife of in- flexible conftancy, but the crown of immortal happinefs. The dangers of travel, the preca- rioufnefs of fubfiftence, the periidy of pre- tended friends, and the violence of open ene- mies, were in his eftimation no more than light afflidtions which endure for a moment. Loft in the folitude of the wildernefs, expofed to the tempers of the ocean, or alTailed by the outrage of the multitude, he was not deftitute and forfaken, for the Almighty was his guide, and his comforter. With patience he faw the frowns of the great, and heard the fcofFs of the vulgar. He proclaimed with the unfhaken confidence of truth, the wondrous tidings of the new difpenfation, and exhorted a guilty race to repein;ance and amendment. Elate with the accomplifhment of his pious tail^:, in bringing many flieep to the fold of Chrift, he gloried amid the flames of martyrdom, and breathed out his foul with joy. Such was the fituation of St. Paul, as well as of many others who Ihared his dangers and met his fate. By their unbroken perfeverance, the knowledge of the Gofpel was difl-ufed through thofe regions, in which the Roman conquefl:s had prepared the way. Yet the victorious progrefs which was made by the arms of the moll SERMON 11. 69 mofl warlike people in the univerfe, in the courfe of a thoufand years, was equalled, or perhaps exceeded, by the chriftian religion in two centuries. From Judea it conveyed the blefTings of lifs and immortality to the mod remote countries, and refembled the Nile, which riling from a diflant and obfcure fource, gradually overflows vafl provinces, and ferti- lizes every foil which is watered by its flream. There is no fubjed which feems to have infpired the early fathers with fuch exultation, or which they defcribe with more lively co- lours of eloquence, than the general difiufion of the gofpel. It was highly gratifying to their devout minds to obferve, that tlie fpiri- tual comfort which they enjoyed, was com- municated to others ; and that tlie extent of the faith was correfpondent with the declara- tions of prophecy. From the glowing repre- fentations of TertuUian we colled: that not more than a century and a half had elapfed from the afcenfion of Chrift, when the follow- ers of his religion might be found among all ranks of fociety ^ in all cities and villages ; in the fenate, in the campj, and the palace; in the vaft regions of Afia, on the coalls of Africa, in the provinces of Gaul, Germany and Spain; in the parts of Britain inacceffible to hoftile E 3 armsj 70 S E R M O N II. arms ; and in countries much more remote from the metropoHs of the Roman world. The Hiftorian of the dechne and fall of the Roman Empire feems to labour with much fo- licitude to confine primitive chriftianity within the narrowefl: limits. Whilft he makes a par- tial allowance for the exaggeration of Pliny, relative to the number of chriflians in Bithy- nia ; he condemns a fimilar exaggeration of Juftin Martyr as too precipitate and partial. It is the part of candour to allow the fame in- dulgence to both, and to recolledt that the paffions of both might be fo highly inflamed by the different motives of prejudice and fear, as to produce a defcription not flridtly con- iiftent with truth. When the fathers expa- tiate upon the wide extent of chriftianity, they afTume a licentioufnefs of defcription, which is not uncommon among the antient writers, of confounding the Roman Empire with the whole habitable earth. It is however fome- what remarkable, that even from thofe records which the Hiflorian efteems the moil indif- putable and authentick, we may find expref- fions to countenance, if not to juftify the re- prefentations of the Fathers. The warm de- clamation of Juflin Martyr and of TertuUian, the energetick narrative of Eufebius, and the exad SERMON II. 71 cxadt parallel drawn by Chryibflom between the Pagans and the Chriftians, derive very confiderable fupport from the exprefs declara- tions of Suetonius, Tacitus, Pliny, Lucian, and Porphyry. In thus tracing the progrefs of the gofpel, and eftimating the zeal of its firil preachers, a melancholy refle(ftion naturally arifes in the mind. The countries in which the faith was firft promulgated, retain at prefent very im- perfecfl marks of its antient diifuiion. The rich provinces of Alia Minor and Syria, which have been long expofed to the defpotifm of the Ottoman Princes, exhibit only in venerable ruins the antient edifices of magnificence and devotion. Mofl of the feven cities immorta- lized by the writer of the Apocalypfe, difcover no remaining veftiges to gratify the eye of the pious traveller. In Damafcus, renowned in facred hiftory for the converfion of the great Apoftle of the Gentiles, a Turkifli Mofque is eredted amid the ruins of a Chriftian Church. Jerufalem itfelf, the theatre of the ftupendous and mighty works of the Son of God, exifls only as a monument of the rapacity and ex- tortion of its infidel tyrants. Even in that holy place where rending rocks and opening graves attefted the dignity of an expiring Redeemer, E 4 the 72 SERMON II. the proud crefcent of Mahomet is difplayed over the proftrate banner of the Crofs. Of this triumphant afccfidancy the hiftory of the middle ages can fufficiently explain to us the caufes. The degenerate chriftians cor- rupted that faith which they were bound to have kept unfullied; they introduced thofe fuperflitious rites which they ought to have defpifed, and indulged in all thofe vices, which it was their duty to avoid. Hence the fceptre departed from them, and hence the wolves were permitted to ravage the fold of Chrift. But if chriflianity has been involved in the great revolutions of empire, the feat of her dominion is not dellroyed, but removed. Her found has gone forth into lands which were unknown to the primitive preachers. The vafl; regions of the north of Europe have been long added to the kingdoms of the Mefliah. In a world unknown to the antients, the wide extended fhores of America have received the religion, as well as the civilization, of the European colonics. The commerce of the Eaft has afforded an opportunity, which the patrons of a moil pious inftitution have em- braced, and the coafts of Malabar can atteft the fuccefsful labours of their Miffionaries. Thus SERMON II. 73 Thus the acquifitions which chiiftlanity has made in fome places, are abundantly more than a counterbalance for her deprefled ftate in others ; and thus the evidence of its divine origin is eflabliihed, by the confirmation of the prophecies which declare that no power fliould be able to efFed: its fubverlion. Ob- fcure to man are the events of futurity, and veiled in awful myftery are the councils of the Moil High 3 yet from the goodnefs of the Almighty, and the wifdom of his difpenfa- tions, we may venture to conclude, that the gofpel will, in fome future age, be preached in ^U the world. To that blifsful period the benevolent and pious mind v/ifhes to extend its eager view, and feels the moil fublime gratification by an- ticipating the immenfe addition v/hich will be made to human happinefs, both temporal and eternal, when the follov/er of Mahoinet, the difciple of Brama, and the votary of Con- fucius, with every worihipper of every Idol, iliall bow with equal veneration at the name of Jefus ; and when the Chriilian Religion, like the bright luminary of day, iliall diifufe its aufpicious influence over the whole race of Mankind. S E R. SERMON III, Jeremiah I. 19. ^hey fiaJl fight againfi thee, but they fiall not prevail againfi thee ; for I am with thee, faith the Lord, to deliver thee. IN the perufal of ecclefiaftical hiflory wc are often furprized by obferving, that men have exifted fo ignorant of the human mind, as to imagine that its operations can be con- trouled by violence. The fcourge of oppref- fion and the fword of tyranny may indeed have very povv^erful effedis over the outv^^ard a6tions, and may awe the wretch who is ex- pofed to them, into fuUen acquiefcence, or reluctant lilence. But the free born foul is fubjed; to no fuch reftraints ; for amidft the fevereft oppreffion, it exerts the boldeft ener- gies of thought, and triumphs even in the agonies of torture. Compullion 76 SERMON 111. Compullion eventually defeats its own pur- pofe, and either forces the objed: of its refent- ment to wear the temporary maflv of hypocriiy, or excites that reftlefs and determined refin- ance of the will which no force can fubdue. To foothe the mind into compliance by the gentle arts of perfuafion, and to allure it by the flattering profped; of advantage, is eafy and pradicable ; but to reflrain its inclinations by violence, or to implant opinions repugnant to its judgment, is not lefs impoffible, than to arrefl the flight of the winged lightning | or to imprint a durable mark upon the furface of the ocean. Such are the reflexions which naturally ariie in our minds, on confidering the folly of Per- ' fecution. That the meek profeflx)rs of a pure and peaceful religion Ihould have ever been expofed to its fury, may, abilradedly con- sidered, be a jufl fubjed: of wonder. The in- oifenfivenefs of its inllitutions, and the benevo- lence of its principles, gave it the fairefl: title to fecurity and protedion. Yet the reception it firil met v/ith, was far different ; for as a proof how much the befl: gift of heaven to mankind was undervalued, the chrifl;ians of the three firfl: centuries were engaged in almofl a con- tinual ftruggle, againfl oppreflion and cruelty. That SERMON III. 77 That we may be enabled to form the more compleat idea of this intereftingfubje(5t, it will be proper to furvey the caufes of the perfe- cutions, the condudt of the martyrs, and the cffedts of their fortitude. Whilil the chriflian religion was effedually making its progrefs through various parts of the world, it became an objedt of fufficient magnitude and importance, to attract the at- tention of the Roman government. When firil fuperficially noticed in the metropolis of the fimpire, it was confounded with Judaifm, and excited only the derifion of the vulgar, and the contempt of the learned, and the powerful. As foon however as the zeal of the chriftians, in making converts, and the iimple ceremonies of their worfhip, had diflinguiihed them from the adherents to the Mofaical law, they were expofed to the mod cruel and moil unmerited punilhments. On coniidering tlie charad:er of Nero, it can excite no fur prize to obferve, that the iiril; profecution raged in his fanguinary reign. Chriftianity recorded the event as an honour to her caufe, that the firfl Emperour who deflroyed her votaries, was the inceffant foe of exalted merit. P^or the im- puted conflagration of Rome, of which he was himfelf the infidious and unfeeling author, 2 they 78: S E k M O N IIL they were condemned to the moft horrid tor- tures, that ingenious malice could contrive. Their dreadful execution began that long and melancholy catalogue of martyrs which, like the myflick fcroU of the prophet, was infcribed^ within and without, with lamentation, and mourning, and woe. The boafted harmony of the antlent world refpe6ting religious worfhip, muft be under- ftood to have exifted only under certain re- ilridlions. The inhabitants of different nations enjoyed the liberty of ferving their refpec- tive deities, without moleffation, or reflraint. Hence the chriftians, in their apologies, com- plain of the injuftice of their enemies, in not allowing them the common liberty of tolera- tion, which was granted to all the reft of the world. But when once this privilege paffed its prefcribed limits, and thofe who held fuch tenets as differed from the received opinions of the public, began to propagate them ; they became the objects of public animofity and fevere puni/liment. Many philofophers, whofe free opinions tended to undermine the common veneration for the gods of their country, were doomed either to exile or to death. This was the caufe of the profcription of Diagoras, and the chief pretext of the guilt of Socrates. 4 The SERMON IIL 79 The Romans, adopting an antient law of Athens, guarded againil the introdudlion of foreign rites with fcrupulous precaution, and in various periods of their hiftory, roufed the vigilance of the magiftrate, to prevent their diffufion. Tiberius prohibited the exercife of the religious ceremonies of other countries, particularly thofe of Egypt and Judaea. We muft therefore have recourfe to the general manners of antiquity, to account for their pre- judices againfb chriftianity, and muft impute the leading caufe of perfecution to the zeal of the chriftians in making converts from Paganifm. Urged by the pureft motives of confcience the chriftians exprefled the greateft abhorrence of idolatry. They not only abftained with un- remitting care from the participation of its rites, but embraced every occalion to expofe the prophanenefs of them, and to gain profe- lytes to the truth. Their zealous condudt ap- peared highly criminal in the eyes of the bi- gotted magiftrates, who faw the new religion increafe with alarming rapidity, and were apprehenfive that the number of the converts would endanger the publick peace. Moreover the religious eftablilhment of the ftate was fuppofed to be too intimately conneded with its 8o SERMON m. its political conflitution not to receive a vio- lent convullion, if this bold innovation was fuiFered to proceed vs^ith impunity. The alarms of the Roman government were equally groundlefs, but more plaufible, when excited either by the frequency of the chriftian alTemblies, or the fecret manner in which they were held. The Emperours furveyed the af- fociations of their fubjecls with fo much jea- loufy and fufpicion, that they were flridly prohibited, even when holden for purpofes the mof}; inofFenfive and falutary. As the meetings of the chriitians v/ere confounded with factious and diforderly focieties, they were expofed to rigorous and unjufh penalties. To avoid interruption, they met together during the filence of the night, or at the dawn of the day. Their choice of fuch unfeafonable hours for their devotions gave great alarm to the Romans, fmce the laws from the founda- tion of the republick, had ftridly forbidden nodturnal meetings. In the celebration of the Bacchanalian rites, with which the chriftian affemblies, on account of their external ap- pearance, might poffibly be confounded, the Senate was alarmed with apprehenlions of danger, on being informed that a multitude was SERMON IIL 8r "Was often convened in the feafon of darknefs and repofe. The baptifmal vow Hkewife, gave no fmall caufe for fufpicion, as it was Hable to be interpreted into an oath of criminal fecrecy, and a ratification of treafonable de- iigns. That the meek and benevolent followers of Jefus fhould be miftaken for the abettors of fedition, is an evident proof with what a fu- perficial glance the jealous Roman furveyed their affemblies. His fears of their defiens Were vain, and his ignorance of their condu(ft was inexcufable. Had he carefully examined their fimple rites, and harmlefs tranfadions, he would doubtlefs have paffed a more equi- table judgment, and rather have imputed their condud: to the delufions of pitiable fanaticifm, than to the machinations of a malio-nant and deflruc^ive fuperftition. — -He knew not what fpirit they were of. They met not to drain the bowl of intemperance, or to indulge the exceffes of licentioufnefs ; but to break the facred bread of the Eucharift, and renew their refolutions of purity and holinefs. They were convened not to fan the flames of infurrecflion or meditate dark and fubtle ftratagems againll the State ; but to invoke the Moil High for tke profperity of the Emperourj and pay the F tribut® 82 SERMON IIL tribute of adoration and prayer to the Prince of Peace. Whilft they were thus irreproachable in their condud: and fteady in their loyahy, their enemies meditated a decifive blowagainft their reputation, by devoting their moral charader to the moft heinous infamy. The calumnies which were induftrioufly reported, probably took their rife from the fuperficial remarks and obfervations of thofe, who had been pre- fent at the celebration of the facraments. The ceremony employed in the immerlion of the infant, and the diftribution of the confecrated elements, were aggravated by the inventive genius of fcandal into the licentious indul- gences of the orgies of Bacchus, and the hor- rid and inhuman banquet of Atreus. The diligence of the earliefl apologifts was there- fore roufed to confute, and in fome degree to retort this infamous and glaring imputation ; and the developement of its falfliood failed not to acquire new honour to the church, by in- troducing and warranting the delineation of her virtues. To the elegant Correfpondent of Trajan wc are indebted for an invaluable teftimony rela- tive to the primitive church. By the converts of SERMON IIL S^ bf Bythinia, he was made acquainted with the principles of their faitji, and the ceremonies of their wor{hip. Ahhoiigh convinced by the cleareft evidence, that the afperiions which had been thrown upon them were wholly groundiefs, he fcrupled not to affert in his ce- lebrated Epifde to the Emperour, that what- ever was thd nature of their confeflion, yet their inflexibly obftinacy and ftubbornnefs de- ferved to be punifhed. DiiTatisfied with the affeveratioris of numbers who declared the in- bffeniive purpofes for which their alTemblies were convened, he helitated not to put two Deaconeffes to the torture in order to draw forth a confeilion of fome imagined guilt. From a magiftrate fo enligntened by learil-^ ing, fo cdnverfant with mankind, and fo com- pliant upon all other occalions with the dic- tates of philanthropy, w^e naturally expert more candid decifions, and more mild beha- viour. This incohfiflency with his general condudt and fentiments is yet mbre peculiarly flriking, if it be confidered, that the fame virtues which were exercifed in the adherence of the pious to their principled, were the fubje<5ls of admiration and applaufe, w^hen ex- emplified in the illuflrious ch^ra^ers of antient heroes and patriots. The partial and inconii^ F a derate S4 SERMON derate Pliny denied t6 the followers of Chrili, that praife, and that efliimation, which, as a Roman, he mufl; neceflariiy feel for the exul- ting patience of Mutius, the inflexible refolu- tion of Regnlus, and the unconquerable fpirir of Cato. Our candour wiOies to throw a veil over the failings of an illufhrious character. We look however in vain for even a partial j unifi- cation of Phny, unlefs we impute his condudl to the inveterate prejudice of the times in which he lived, or to the apprehenfions of a -Confcientious magiftrate, who by exceflive fb- licitude to difcharge his duty, is fometimes hurried into adls of flagrant injuflice. An additional reafon for the perfecution of the chriftians refulted from their condud; upon fome occaiions being interpreted into perfonal difrefpecfl to the Emperour. To his name in all feafons of pablick feflivity, libations were made, and in his praife, congratulatory fongs Were compofed. Thefe honours were accom- panied by rites, fimilar to thofe which v/ere performed to the Deities themfelves. Hence as the chriflians refufed to join in this pro- phane flattery, the invocation of the Imperial name was adopted, as a fnare for their loyalty, and SERMON III. S^ and a teft of their abjuration. A refuflil to comply was interpreted into an avowal of complicated guilt, and furnifhed a plauiible pretext for punidiing them not only as fub- vertors of the national religion, but as enemies of the fupreme and eftablifhed authority. The feverity of the Edids enad:ed againfl them varied according to the tem.per and paf- |ions of the different Emperours. Under the cruel Nero and the puiillanimous Domitian, they w^ere rigorous and fanguinary. The partial clemency of Trajan checked indeed the fury of perfecution -, but left the chriftians expofed to the malice of informers. Marcus Antoni- nus the philofopher liftened with credulity to the calumnies thrown upon the chriftians by their enemies, and the effeds of his feverity were felt from the more fouthern provinces of France to the moll diftant cities of Aiia Mi- nor. Although the laws were often filent, yet they were not always repealed. Hence the interval of perfecution, far from becoming a ftate of tranquility, was a feafon of awful expedlation and anxious fear. A temporary calm was no fecurity againfl; the return of more violent florms. The church was kept in a continual ftate of alarm, and enjoyed no permanent repofe until the reign of Com- F 3 modus. S6 SERMON flL modus, when the flames of popular fury wem at leall mitigated, if not extingui{]:ied, and when peace reigned for fome time, in all the churches of the world. The confequences of the Imperial edi(5ls were calamitous and deplorable. As often as they were enacted, the rage of perfecution was let loofe, and her way was marked with blood. The furious multitude we^e inftigated by the fuperflitious priefls, and the fel£ih artifts, to, whom the wor{hip of Idols was a fource of - fubfiftence and wealth. Often when aflembled to view the publick games, they demanded, with loud and tumultuous acclamations, a fa- crifice to their infulted Gods ; and crouded the fpacious amphitheatre, to fee the innocent Martyrs expofed to the edge of the fword, the. jaws of the hungry lion, or the more excru- ciating tortures of the flaming pile. " In the *' flght of the unwife they feemed to die, and ** their departure was taken for mifery. For *' though they were punilhed in the flght of " men, yet was their hope full of immorta- ** lity. As they have been chafliifed they fhall '* be greatly rewarded, for God proved them " and found them worthy for himfelf. As <' gold in the furnace hath he tried them, and 'f received them as a burnt oifering." • Thus SERMON III. 87 Thus are we led on to confider In the fe- cond place the behaviour of the primitive martyrs in the laft trying fcenes of their fuf- fe rings. V/hilft the mofl eminent and refped:able adherents to the faith, were devoted to pub- lick executions, the obfcure condition of com- mon converts was generally the caufe of their fafety. The Romans adopted the policy of Tarquin, and concluded that by dooming the leaders of the rifing fe6t to death, the energy and fpirit of its inftitutions might effed:ually be broken. No plan, it mull: be confelTed, could promife with greater hopes of fuccefs its complete ruin and extindion. The perfecu- tors feemed to think that by depriving piety of her brighteft ornaments, and moll firm fupports, they Ihould llrike terror into the whole body of chrillians -, and either drive them to inllant defpair or difgraceful apo- ilacy. Such were the vain and fangulne hopes which were formed from the condemnation of Ignatius Bilhop of Antioch, Polycarp Billiop of Smyrna, and Juftin, who, with an empha- tlcal allufion to his unmerited fate, wa^ deno^ minated the Martyr. F 4 A mi- 88 S E R M O N III. A minute account of their pious lives and exemplary deaths has been ably and repeatedly given by various writers. To tranfcribe the particulars of their narrations, is altogether unnecellary, as they form the moft ilriking and moil obvious parts of the antient martyrolo- gies. It may be more proper on the prefent occaflon to exhibit the leading principles of their condudl, and to place their behaviour in that point of view, which is moll confident with the impartiality of truth, and moft pro-, dudtive of religious edification. They were unanimoufly acftuated by the fame motives of duty, and expired in the con- feffion of the fame faith. A firm convid:ion that the bold avowal of chriftianity was abfo- lutely neceffary to difplay their fincerity, and fecure their eternal happinefs, made them rife fuperior to every worldly confideration. Their behaviour v/as equally remote from the enthu- fiafm of bigotted zeal, and the rafhnefs of ob- ilinate folly. They difdained to facrifice the ardent love of their divine Mafter to the al- lurements of the world. No ofifers of impuni- ty, no threats of malice, no profpe6t of tempo- ral advantage diverted them from the flraight though thorny path of duty. To temporize by fervile conceffion, or timid retradation, was, equally SERMON III. 89 equally repugnant to their integrity, inconfif- tent with their refolutions, and injurious to the honour of their caufe. Supported by the animating fuccou;' of the divine grace, they rofe fuperiour to the fears and the tortures of untimely and agonizing dillblution. They con- fidered their light afflictions as dufi: in the ba- lance ; and with pious confidence, and ardent delire, looked up to the author and finifher of their faith, for the unfading crown of im- mortality. On reviewing the conduCl of Polycarp and pf Juftin Martyr, we commiferate their fuf- ferings, and admire their iirmnefs. The lan- guage of their profeffions was temperate and chaftifed, and their condud: in the laft trying fcenes of life was in every refpedx difpaffionate and heroick. In the epiftles of Ignatius are found more ardent effulions of zeal : he ex- preffes his eagernefs to fuiFer death, and re- quefts the Roman converts not to delire his deliverance, nor to intercede with the magif- trates for his difcharge. To the Hiilorian of the Decline and Fall of the Roman Empire fuch fervour for martyr- dom appears unnatural and cenfurable. But Jet the zealous fpirit of the Apollolical times be 9© SERMON III. be confidered, as well as the fliftering ftate of chrillianity, and the ardent temper of Igna- tius. The defire of immortality was the ruling paffion of his mind, and .hurried him into expreffions of rapture and impatience. His enthufiaftic ardour, fo far from refulting from a cenfurable motive, arofe from an excefs of virtue. He was fteadfaltly and unalterably determined to perfevere unto the end, and to crown a long life of unfliaken fidelity with a magnanimous death. He fought not offi- cioufly the occafion of fuffering; but when the accomplifliment of his fentence approach- ed, he even difconcerted the malice of his enemies, and encreafed the confidence of his friends, by converting that event into a fubjed; of pious exultation. He panted for that clofe of his life from which Socrates, in crrcum-. fiances not diiTimilar, difdained to Shrink. The Emperour Trajan intended to inflict the deepeft wound on chriflianity, by devoting to public execution one of its moil eminent Paflors. It mny be concluded therefore, that the interceffion of the Roman converts for the deliverance of Ignatius would have been vain and fruitlefs. Had their application been fuccefsful, the favour obtained by it would have been totally repugnant to his principles, as well SERMON III, 9! well as his wi(hes ; lince he looked fprward to his approaching fuiTerings as the neceilary trial of his conllancy, and the true and un- equivocal tefl of his faith. The profped" of heavenly blifsj which v^^as the efid and the rew^ard of his perfeverance, made the means appear not only tolerable, but attracting j not only to be endured with patience, but to be anticipated with rapture. St. Peter, by whom Ignatius was initiated into the fervice of the church, had not long before fealed the truth of the gofpel v/ith his blood. St. Paul had made Rome, and probably the fame amphi- theatre in which Ignatius was to be expofed to lions, the fcene of his lall fafR^ings. The Apoftle of the Gentiles, on a fimilar occafion, calmed the grief of his friends, and iilenced their pathetic remonftraiices, v/hen they fore- boded the fatal Qonfequences of his journey to Jerufalem. Animated rather than deprelTed by the impending trial of his fortitude and fince- rity, he zealouily expreffed his readinefs not only to fubmit to the rigours of im.prifonment, but to endure the pains of death, in order tq promote the caufe of chriflianity. Moreover, the difciples of our Lord, after th-ir difmiffion from the Jewidi affembly, had cc.i verted their ignominious treatment into a fubjed of joy and congratulation. Thefe examples therefore were 92 SERMON III. were too recent, and too applicable to his own fituation, not to make the deepefl impreffion on the mind of Ignatius. Hence he was in- fpired with facred emulation, and was encou- raged to e5ftend his eager views to that mar- tyrdom which he wilhed to participate with }>is great and holy predecelTors, in full aflu- rance of participating with them alfo, its tranfcendent and immortal rewards. However the fentiments exprelTed by Igna- tius may feem to exceed the bounds of calm and quiet refignation, they are by no means iingular. Amidft the multitude of fnnilar in- ilances with which later monuments of eccle- fraiacal antiquity abound, our attention is firil (lireded to the conduft of Cyprian and Bafil. Their expreffions, on approaching the fpot which was deltined for their execution, were the didates of joy, rather than of grief. Their death, like that of Ignatius, fir from being attended with indications of tame dejedion, or fuUen acquiefcence, wore the dignified air of a triumph. The elegant Author of the inquiry into the miraculous powers of the church has repre- fented that the Martyrs were encouraged by peculiar incentives to bear their harili fen- l tences SERMON III. 93. tences with patience and even with joy ; be- caufe they w^ere animated by the expeftatioil that earthly glory would crown their afPxic- tions ; that their memory would be celebrated by panegyrical orations, and annual feilivals ; that the greateil veneration would be paid to their reliques ; and that the merit of their fuffcrings would be a fafficient expiation of {in. Now, as no traces are to be found of fuch expectations, in the works of the earlieft Fa- thers, which our plan has led us to confult 5 it feems more jufh and more neceiiary to de- velope thofe principles of ad:ion which we m^ay conclude with greater certainty to have influenced their condudl. He whofe mind is deeply impreiTed with the defcription of the fufferings of the early Martyrs, aggravated as thofe fufferings were, in many inftances, by all the tortures of inge- nious cruelty ; and endured at the fame time with the mofl unruffled compofure ; will eafily admit, that their extraordinary fortitude arofe from the immediate fupport of the divine grace. He may be led to exprefs his opinion in the following train of reprefentation. There exifls in man an inherent love of life, v/hich is fo deeply engraven by the hand of §4 SERMON III. of nature, that it feems to form an elTehtiai part of the foul. Self prefervation is the fun- damental law of our beings it is the paffiori which precedes every other in the order of utility, and is implanted by the Creator, as the root, from which every fecial and religious obligation neceffarily fprings* However ftrong this principle may be, and however uniformly it might be fuppofed to operate in every ftate of fociety, the page of hiftory, and the authentic relation of credible witnefTes, exhibit to us various inftances in which it is fometimes counteraded and over- come. The antient inhabitants of northern Europe fought death with ardent eagernefs in the field of battle, or welcomed its approach in the decline of age, with expreffions of favagc joy. The follower of Brama, to fhun the wea- rifome decay of lingering ficknefs, anticipates the hour of death, and devotes himfelf to the flames. The Indian remains unmoved amid the dreadful preparations for his lingering exe^ cution, and defies, in the agonies of torture, the ingenious cruelty of his foes. The Gen too, with fleady pace and unaltered look, afcends the funeral pile, and becgmes a willing facrific^ to her departed hufband. In SERMON IIL gj In thefe cafes we behold the effe(ft of na- tional cuftom and inveterate habit. Such felf- devoted vidtims were trained up from their birth to the contemplation of fped:acles of torture and death ; and their perpetual oc- currence operating upon a general obduracy of manners and temper, prepared the way for the unfeeling; facrifice of life. On contemplating the fituation and cir- cumflances of the early Martyr, his cafe will appear to be widely different : he was gene- rally taken from the eminent ranks of chrif- tians j he was born in an enlightened country ; his difpofition and education inclined him more neceffarily to the allurements of eafe and peace ; unlike the favage, he was a Granger to fcenes of turbulence and blood, and unaccuf- tomed to fituations that called for vigorous exertion, or unremitting and hardy activity ; his mind was actuated by keen fenfibility, which is a quality that never exifts in a bar- barous ftate of fociety ; he v/as alive to all the exquiiite endearments of fecial life, and at- tached to the world by all thofe tender ties of friendfliip and affedion vv'hich hold the heart in the mofl permanent captivity. Hence arofe a conteil between the love of God and love of Life 3 between the fuggeilions of con- fcienccj 96 SERMON Ilf. fcience, and the calls of afFed:ion ; betweefi the claims of rigid duty, and the expoilula- tions of violated nature. Nothing lefs there- fore than a divine interference feems capable of terminating the dubious contefl, and of making religion triumphant over the reluc- tance of humanity, and the powerful attrac- tions of the world. Moreover, the tcndernefs of youth, and the delicacy of the female fex, were frequently ex- fofed to the lame punifhments. They turned from the fafcinating pleafures of the world, and met their fate with the fame unruffled Gompofure, which diftinguifhed the vidims of more mature experience. The conducft of Blandina, among the Martyrs of Lyons and Vienne, was as confpicuous and exemplary as that of the venerable Pothius. As the famei temper of mind aduated all the fufferers, without diftindion of fex or age ; it becomes more neceffary to advert to a principle, which from the energy of its effed, and the extent, and the uniformity of its operation, will ob- vioully account for fuch heroick behaviour. The powerful fuccour which gave ardour and confidence to the firfh chriftians, was by no means confined to them. It was gracioufly difplayed SERMON III. 97 difplayed whenever the confolations and affift- ance vouchfafed to the faithful, were equally inftrumental to the glory of the chriftian caufe. The mercy of the Almighty was equally propitious to thofe whofe condud: was uniformly diftinguifhed by rational piety, and whofe unremitting zeal prompted them to contend earneftly for the faith. For evident in fiances of fimilar afTiflance the pious reader of the martyrologies will proceed to appeal to the hiftory of our own country. He will ftill continue to maintain, that when the Demon of Papiflical bigotry raged, and the fires of fu- perflition blazed in every part of Britain, the afTertors of the proteflant faith received power- ful fupport from on high. To this aufpicious fource his gratitude will attribute the inflexible conftancy of Hooper, the unruffled ferenity of Rogers, and the reanimated zeal of Cran- mer. Nor, when he looks back to the tranf- adiions of bigotry which occur in the annals of Oxford, will he think that any other ade- quate caufe can. be afligned for the dignified refignation of Ridley, and Latimer. In this divine interference, there appears mofl afTuredly to be nothing repugnant to the declarations of fcripture; nothing that offers an affront to the powers of reafon : fo far G frora ^8 SERMON III. from it, the fuppofition Is ilridtly confiflent with the predid;ions and promifes of our Lord, who gracioufly difplayed the glory of his divine perfon, to animate St. Stephen, when finking under the violence of his murderers. The particular attention of Providence, to virtue in diftrefs, was a tenet which reflected honour on the principles of antient philofophy. With- out diftrufting the firmnefs of the ground on which the general hypothefis relts, the caviller may be challenged to prove that fuch an in- terpofition is in any degree derogatory from the honour of the Supreme Being. For he cannot have the hardinefs to aflert, that it is at all inconfiftent with the goodnefs and mercy of God, to fuccour his faithful fervants in the moil momentous and trying con Aids of life ; more efpecially, 'at a time when thofe mo- mentous and trying conflicfls were undergone in atteftation to that truth, which even his beloved Son died to eilabiiih. But however eager the reader of the mar- tyrologies may be, to efrablilh his fentiments in the minds of others ; he muft not precipi- tately urge his tavourite hypothefiS, as an in- diiputable truth. Coniidered as a conjeifture, it derives fonie probability from the extraordi- nary nature of the chriltian difpenlation itfeif, as S E R, M O N III. 99 as well as from the extraordinary difficulties which its advocates were forced to encounter. But the evidence for it is lefs complete and lefs jftriking than might have beenexpeded. The deficiency in this refped: may lead many into a different train of thinking, and a diffe- rent mode of accounting for the courage of the martyrs. Such may impute it to the full convidlion with which the martyrs were impreffed of the goodnefs of their caufe ; to their certain hope of immediate happinefs ; to their reluctance to retrad; from the profeffion they had folemnly made ; to the approbation of their own con- fcience, and to their defire of following the example of their predeceffors, and of leaving an equal example to pofterity. The fuppofitions which we have attempted to flate, have a certain degree of evidence and probability to fupport them. The adoption of either mufl ultimately depend upon particular modes of education, and particular trains of thinking. He who views the providence of the Almighty prefiding- over every part of the world, and fometimes more immediately in- terpofing his arm to fupport his diffreffed fer- vants, will eagerly embrace the former. He G 2 who loo SERMON. III. who Is an advocate for the dignity of unaffiftec^ reafon, and aiferts the unconquerable ftrength of human refolution, will not fail to efpoufe the latter. Thefe arguments naturally lead us, in the third place, to confider the Efi'ed:s produced by the fortitude of the martyrs. Their conducft was eminently conducive to the diffulion of chriftianity. The people, after viewing repeated executions of the faithful, far from adopting the fentiments of informers and perfecutors, were impreiled with juft indigna- tion and excefllve horror at their unrelenting malice. The tender emotions of pity to the fuf- ferers were excited in their breafts, and a flrong inclination v/as awakened to afk what principles had infpired them with fuch undaunted he- roifm. The compaffion of the multitude ren- dered them curious, and their curiofity became the happy caufe of their converfion. Thus was the confummate wifdom of the divine de- crees exemplified in the wayward and preci- pitate folly of man. The fanguinary meafures adopted to extirpate the new religion, operated as the means of its more rapid diffufion ; and the church, far from finking under her re- peated lofles, rapidly augmented the number 6 of SERMON III. lor of her profelytes. She refembled the fruitful vine, which, from the defalcation of feme branches, produces more rich and more abun- dant fruit. Nor did the number of her fons only encreafe, but their refped:abiHty alfo. From the patience of the fuffering chriftians, the more contemplative and rational Pagans in- ferred the innocence of their lives, and the purity of their characters. To them it feemed impoffible that men who undauntedly encoun- tered the pains of premature difTolution, could be addicted to voluptuoufnefs or ftained with guilt. For they wifely concluded, that the indulgence of vitious gratifications inevitably tends to enervate the mind, and to render it incapable of fuch great and ftrenuous exer- tions. Thefe arguments made a deep impref- fion on the minds of many who had been edu- cated in the fchools of philofophy ; and their converfion failed not to reflect additional luftre on the chriftian name, From the particulars of the preceding dif- quifition it appears, that chriftianity was long expofed to dangers which were conftantly threatening its compleat and irreparable fub- yeffion. During its infant flate, it was af- Q 3 faulted 102 SERMON III. faulted by the relentlefs rage of the mofl cruel tyrants, whofe crimes contaminate the annals of hiftory. The poifon of dander, the fliaft of ridicule, the feoff of contempt, and the fword of perfecution, were the adive but in- eifecStual inftruments that were conftantly em- ployed againft it. But its ^^reat Author per- mitted not his reUgion to be extirpated by the malevolence and the infatuation of man -, fmce he was graciouily pieafed not only to invigo- rate the minds of his fuitcring fervants by his all-fufficient aid -, but converted the machina- tions of their mercilefs foes into the moft effedlual and abundant fources of the diifulion of the faith. If the perfeverance of the early maartyrs was thus eminently conducive to the rapid progrefs of the gofpel, it is not difficult to afcertain, or at leail to conjediure, what would have been the confequences of their recantation and apof- tafy. The Pagans would have boafted, that chriflianity itfelf wanted a fufficient energy of principle, to arm its followers with intrepi- dity; and confequently, that it funk much below many inftitutions confelTedly of human origin ; and was weaker in its attractions than many attachments which have influenced the couragious of all ages, to difregard the ap- proach SERMON III. 103 proach of clanger, and contemn the frowns of death. This would have been their prefiimp- tlve argument againft its pretenfions to a di- vine revelation ; and if it was a fyftem founded on the ingenuity of man, by the violence of man alfo it could have been fubverted. Sa- tisfied with fuch fophiftry, and elated with the fuccefs of their iirft attempts, the enemies of the gofpel would obvioully have proceeded to try the fame methods, upon the more ignoble adherents to the faith, which had fuccefsfully been purfued againft its leaders. Their repeated fuccefs would have given a fevere check to the progrefs of chriftianity. For it muft have been driven for refuge to the recelTes of remote provinces ; and its benefits would have been lofl to multitudes for many generations. But the perfeverance of the martyrs proves the vigour, as well as the perfection of the chriftian principles. They rightly underftood that its great Author never intended to confine its operations within the narrow and degrading limits of worldly prudence and temporizing caution. Their behaviour was fufficient to convince all fucceeding ages, that whilft it can inculcate the love of whatever is laudable, and the defire of whatever is good ; it can likewife excite the endurance of all that is ter-- G 4 rible. 104 SERMON III. rible, and produce the performance of all that is magnanimous. From the blind partiality which the fre- quent contemplation of fuffering virtue is too apt to diffufe over the credulous mind, and from too clofe and vehement a purfuit of thofe reflexions which prove how greatly the prp- grefs of chriftianity was accelerated by the fortitude of the firfl profelytes ; the chriftians of the middle ages were led to attribute a pe- culiar efficacy to their relicks. They advanced' martyrs to the fame honours v/hich the grati- tude of primeval ages had conferred on the founders of fktes and the inventors of ufeful arts. When, however, the chriftian of more enlightened times cehfures the mifguided con- dud: of fuch weak and fuperflitious zealots, let him be careful not to imbibe the oppofite fentiments of thofe, who cOi'.temptuoully over- look or fludioufly depreciate fuch eminent in- ftances of merit. Weighed in the balance of fair and difpaffionate judgment, the conduct of the eaily martyrs appears to have flied dif- tinguiihed luftre on their profeffion. When a defertion of the banners of chriftianity woul4 have been detrimental to her beft interell, they were the firft who met the encounter of the enemy. By the ardour of their zeal, and SERMON III. IPS by the firmnefs of their refolution, they dif-r concerted his continued aflaults j and though they fell vidlims to their determined fteadinefs, became more than conquerors by fecuring the ultimate triumph of their caufe. For all who were thus expofed to danger and to death ia the gloomy feafon of perfecution, we cannot fail to cherifh a high degree of refped: and honour. They reached the true elevation of the chriftian chara(5ter, and adorned the noble inilitutes of their relii^ion with immoveable attachment, and unlhaken courage. They gave the moft convincing and moil valuable proof of their fmcerity, by fealing the truth with their blood. In every inftance of their pious refignation, through a long fucceffion of il- luftrious examples, they prefent us with that noble and awful fpedtacle, which is the fa- vourite theme of philofophical eulogy, and is the mofl interefting and moft edifying objedt which can poffibly be exhibited to the con- templation of the Vv^orld : — a virtuous man fuf- fering unmerited misfortunes with patience. — T^hey have fought a good fight y they have, finified their cotufie, they have kept the faith. Henceforth, there is hid up for them a crown of righteoufiefsy which the Lord, the righteous fudge, pall give them at that day ; a?id not to. them only, but to all that love his appearing, S E R^ SERMON IV. Ephesians V. 27. A glorious Church, not having fpot or wrinkle^ or any fuch thing, but holy and without blemijh. TH E eftablifliment of difcipline is necef- fary not only to the exiftence of every community, but alfo to its continuance; as it connects the members by one common bond of afibciation, and checks internal diforders by falutary and efficacious reftraints. This prin- ciple extends to religious as well as to civil conftituticns; for though the origin of religion be divine, yet the prefervation of it is com^ mitted to human means ; and therefore like every other trufl: in the moral difpenfations of providence, it requires fome diredions for the underftanding, and fome reflraints upon the paffions. The chriflian church feems to have been loS SERMON IV. been formed upon the model of the Judaical fynagogue, fmce they agree in many circum- ftances of their government. The principles of its polity were immediately founded upon the exprefs declarations of fcripture, and the conflant pradife of the apoftles. As from no lefs an authority than that of our Lord him- felf, was derived the privilege of initiating converts by the water of baptifm, and of con- firming their fliith by eating the bread of the euchariflj fo from the conduct of Chrift's immediate fuccefibrs originated the power of pronouncing the fentence of excomxmunica- - tipn. This difcipline, by the unabating vigour with which it was enforced in the infancy of the church, conflituted a fure and infaUible criterion of the lincerity of the profelytes. A conformity of manners with the inftitutes of the gofpel was expeded to be the immediate confequence of cpnverfion. Hypocrify could not for any long period of time elude the vi- gilance of flri(5t obfervation, nor could any flagrant infringement of baptifmal vows rer main unmarked and unpuniihed. As the re^ putation of the church intirely depended on the irreproachable condud; of her members, {\iQ wifely preferved the greated; diflindior^ betweer\ SERMON IV. 105 between the exemplary and the profligate* The refult was highly favourable to her befl intcreftsi for whilfl her unfullied purity of morals fupplied her friends with the mofl ani- mating fubjed: of panegyrick, it gave the moft unequivocal confutation to the malicious calumny of her enemies. To minifters feleded from the body of the converts, the difcharge of the facred fund:ions was entrufted. As the church v/as frequently groaning under the feverity of perfecution, or filled with the apprehenfions of its approach ; and as the moft eminent chriilians were the certain victims of popular rage, the ambition of raifmg themfclves to ecclefiaftical honours muft have been in a great meafure reprefled. Spiritual preeminence was accompanied neither with the comfort of fecurity, nor the gratifi- cation of emolument. So that a purer and more exalted principle neceifarily predomi- nated in thefe early ages, when a fituation of more immediate danger made the moft confpi- cuous diftindion between the paftor and his flock. Hence a long life of vigilance and piety was often clofed by a fudden and cruel death. If many pafTages of fcripture feem not clearly to afcertain the difference between the orders no SERMON IV. orders of bifliops and of prefbyters j that dif-* ference may be beft illullrated and defined, by the early eftabUfliments. In the beginning of the apocalypfe, the bifliops are peculiarly dif- tinguiihed from all other members of the chriftian communities -, and by a figurative allufion derived from the fynagogue, are deno- minated the angels of the feven churches. The letters addrefied by Ignatius, the venera- ble prelate of Antioch, to various congrega- tions of Afia, plainly fhow that their order was generally eftabliflied, and that they were invefted with peculiar powers of luperin ten- dance foon after the deceafe of St. John. The clear diftindlion which Ignatius marks out between the bifliops, and the prefbyters, is fupported by the antient a6ls of the fame martyr, and of Polycarp. It is confirmed in the fucceeding part of the century by the epiftle of the emperor Hadrian to Servianus ; by the teftimony of Dionyfius of Corinth, the epiflle of the churches of Lyons and Vienne^ and by the fragments of Hegefippus, Poly- crates, and Serapion. Implicit obedience to thefe governours of the church was reprefented as a proper prin- ciple of adion, and an indifpenfable branch of duty^ SERMON IV. HI duty. A high degree of deference and even veneration was recommended, as peculiarly due to their character and rank. And without doubt the moil compleat fubordination will appear to have been highly neceflary, on con- fidering the perilous fhate of the early chrif- tians. Recently formed into communities, they were at once affailed by open violence, and agitated by internal difcord. No expedient feemed better calculated to invigorate their common efforts, and infufe a fpirit of unani- mity, than a chearful obedience to their eccle- iiaflical guides. The rifmg church refembled a fmall army ftationed on hoftile ground, whofe only fecurity againft the perfidy of in- fidious allies, and the affault of open enemies, confided in receiving the orders of their leader without murmurs, and following him without complaint. Among the arduous employments which called forth the activity of the primitive bifliops, no one required more unremitting attention than to confute the errours of herefy. The alarming diffuiion of falfe do(5trincs had required the repeated exertions of the apoftles; and their fuccelfors found by painful expe- rience, that a great part of their employ- ment mud neceflarily confifl in eradicating 2 thp 112 SERMON IV. the noxious tares which the enemies of th^ true faith ilill laboured to diffeminate. To accommodate the facred volume to their own preconceived ideas, and not to faerifice their preconceived ideas to the facred volume -, feems to have been the fundamental errour of the early here ticks. The caufes of their de- fertion of the true faith, muft therefore be traced from their original manners of life, from the bias of corrupt inclinations, from the flubborn influence of early habits, and their warm attachment to a fpurious philo- fophy. In fome, may be difcerned the fallies of a licentious imagination, which delights to decorate truth, with the moll incongruous ap- pendages of fintaflick mythology; in others, is equally evident a palpable perverfion of fcripture, interpreted upon the contrad:ed prin- ciples of bigotted Judaifm. They refembled the philofophers of Greece, who attributed fuch charad:ers to their deities as were moll conformable to the relaxed, or rigid maxims of their favourite fchools. Thus the Gnoflick reprefented the perfon of the Meffiah airy and volatile as his general fyllem of theology; whilfl the Ebionite, whofe mind could not foar above ritual and carnal ordinances, funk him to a level with his own nature. Although S E R xM O N IV. 113 Although the GnoPticks, and the Ebionites were remarkable for an early defertion of the true faith, they were not contemporaries. So that ineffectual is the attempt which has been made by the Author of the early opinions con- cerning Chriil, to heighten their antiquity, by referring them to the time of the apoftles. As a proof how detrimental to the intereft of chriflianity their errours were thought, and how ferious an alarm was given to the orthodox ' by their diffulion, the detail and the confu- tation of their opinions forms a confjderable part of the more antient literature of the church. The Oriental and Platonic philofophy, fome fi(5litious writings of Zoroallcr and Abraham, together with the pretended traditions of Chriil and his Apoftles, combined to form the vifionary fyftem of the Gnofticks. Their par- ticular tenets are too extravagant, and too nu- merous, to admit of repetition, after the mi- nute and curious catalogue which has been given of them, by the ecclefiaftical writers. The Hiftorian of the decline and fall of the Roman Empire has diftinguiflied them by a circumftantial account of their opinions, and a favourable reprefentation of their condud:. lie has however made an omiffion which the H rigid 114 SERMON IV. rigid impartiality of truth can by no means juftify, by paffing over in filence thofe fed:sof the Gnofticks, who were cenfurable for the licentioufnefs of their morals. If even great allowance be made for the unfavourable rela- tions of Irenaeus, and the more dark and dif- gufling' defcriptions of Epiphanius ; it cannot be imagined, that they were totally deftitute of a foundation. For the latter of thefe Fa- thers had every opportunity of afcertaining the fads Vv'hich he records, and defcribes cir- cumftances which were publickly known. We muft conclude, therefore, that the fen- fuality of their condudl bore fome analogy to the extravagance of their opinions. The cen- fures, incurred by their profligacy of manners, may be applied, with too much juftice, to the followers of Marcion, Saturninus, Bafilides, Marcus, and Carpocrates. As the difciples of Cerinthus, of Menan- der, and of Valentinus, held the paffions to be the moft dangerous enemies of the foul, they mortified them with the moil rigid aufterity ; whilft thofe Gnoftics, who were more relaxed in their principles, indulged them with crimi- nal licentioufnefs. Such condud:, however oppofite, may be reconciled to their grand and fundam-cntal tenet ; as they held the body to be SERMON IV. 115 be the fource of evil and corruption, and to- tally diftind and difunited from the foul when purified by religion. They maintained there- fore, that the impulfes of the paffions, however irregular, might be obeyed or difregarded, with- out fpiritual danger, or fpiritual advantage. They denied the humanity of Chrift, from a fuppofition that it was highly unworthy of a divine being to be united to impure and grofs matter. They affirmed that what ap- peared to be his body was a mere phantom, and that his crucifixion was illufive and vifionaiy. To confute thefe paradoxical and erroneous opinions, both Ignatius, Bifhop of Antloch, and Polycarp, Bifhop of Smyrna, imprefiTed upon the minds of the chriftian converts the grand and awful fa(5ts of the incarnation, and of the crucifixion. They declare in exprefs terms, and repeat the fame fehtlments in va- rious palfages of their epiftles, that " who- " foever does not confefs, that our Lord fuffered " upon the crofs, is from Satan. Jefus Chrifl " was truly born, and did eat and drink; was " truly perfccuted under Pontius Pilate -, was " truly crucified and died ; and was truly raifed " up by the Father." H 2 The ii6 SERMON IV. The derivation of the name of the Ebionites is involved in fome obfcurity. It has been fuppofed to allude to their indigent condition, or to the degrading opinion which they formed of the Son of God. But probability feems upon the whole to incline to the conjedture that it was the appellation of tl^e author of the fed. They fprang originally from the Nazarcnes, who compofed a more antient fo- ciety of Judaizing chriftians. Thefe two feds have been very improperly confounded with each other, by the Author of the early opi- nions concerning Chrill ; although the dif- tindions which fubfiiled between them is carefully marked out by the antient writers. As a charaderiiliick diilinclion, they not only held different opinions of the fundamental articles of faith, but received different gofpels. In the gofpel of the Nazarenes the two firft chapters of St. Matthew were admitted, which the gofpel of the Ebionites wanted. The Na- zarenes not only maintained the miraculous conception of Chriif, but alfo that he partook in fome limited degree of the divine nature. The Ebionites held St. Paul in great con- tem.pt, as a deferter of the law of his anceflors ; the Nazarenes, on. the contrary, placed him among the molt eminent teachers of divine truth. The Ebionites maintained that the laws SERMON IV. 117 laws of Mofes ought to be obferved by all profelytes to chriftianity ; the Nazarenes, that fuch an cbfervance Ihould be extended only to the defcendants of Abraham. As a decifive argument that the Nazarenes held opinions more found and more approaching to the true faith than their fuccelTors the Ebionites, they are not included in the heretical catalogue by the early writers, whereas the Ebionites are diftinguiihed by a confpicuous place. They drew their opinions from a fpurious hiftory of Chrifl, to which reference is pro- bably made in St. Paul's epiftle to the Gala- tians. It was their grand objecfllo make an accommodation between the law and the gofpel, by railing the former, and deprefhng the latter, and to combine them in one fyftem of belief and pradtife, in order to render them equally obligatory. A part of this fed: main- tained that the conception of Chrift was mi- raculous ; whilft others more prefumptuoully allerted, that he was a mere man, the Son of Jofeph and Mary ; and that he was not dif- tinguifhed from mortals by any miraculous circumftances of birth. Some at leaft of this latter defcription are known to have held, that at the time of his baptifm, the Chrifl, who had been invefled by the Supreme Being H 3 with ii8 SERMON IV. with the fovereignty of the world, defcended upon Jefus in the form of a dove, and con- tinued the director of his adions to the time of his crucifixion ; when he reafcended to heaven, and left Jefus expofed to the pains of unailifted humanity. As the Ebionites began to rife into notice at the commencement of the fecond century, Ignatius and Polycarp afliduouily laboured to extirpate their opinions. That the divifion of Jefus Chrift into two diftinct perfons was at once unfcriptural and irrational, fufficiently appears from the exprefhons employed by thefe Fathers to confute the Gnofticks. There are, however, many other paffages in their epiftles, more particularly direded againft the Ebionites, the fubftance of which is conveyed in the following declarations : — ** That Jefus ' Chrift our infeparable life, is fent by the vv^ill ' of the Father. That our God Jefus Chrift * was according to the divine dilpenfation con- * ceived of the Virgin, of the family of David, * by the Holy Ghoft. Again ; Be not deceived * by heterodox doctrines, nor with antient * fables, which are unedifying^ for if ye con- * tinue to live according to the Jewifli law, ye * confefs yourfelves not to have received grace; ' ye ought no longer to obferve fabbaths, but * keep the Lord's day." Thefe SERMON IV. 119 Thefe words, in their general import, feem equally to afFed; all the herefies of that early- age, and to be levelled againft thofe who denied the miraculous conception, as well as the di- vinity of Chrifb. The latter part of the quo- tation, however, is more ilridly appropriate. The converts are exhorted to quit their at- tachment to the law of Mofes, becaufe totally inconiiHent with the principles of the true faith; and the prejudices attributed to them, are not fo flridly applicable to any defcription of Chriftians, as to the Ebionitcs. On a full confideration of the expreffions of Ignatius, it may not be improper to apply to them the pertinent remark which Tertullian makes on the firil epiille of St. John. " The " Evangehft particularly ftigmatizes thofe In- " fidels by the name of Antichrifts, who deny *' that Chrift is come in the fleih, and who do " not maintain that Jefus is the Son of God. " The former was the errour of Marcion, the *' latter of Ebion." The cenfures of Juilin Martyr are direded againft the fam^e hereticks, in his curious dia- logue with Trypho the Jew. He defcribes particularly the errours of the fed:, and his pmiffion of their name is fimijar to his prac- II 4 tice I20 S E R M O N IV, tice with refped: to the evangellfls, of whom he fpeaks only in general terms. He marks out the wide diflindion between the Ebion- itcs and the orthodox believers ; adverts to their defertion of the dodrines of fcripture for the vain traditions of men. To him their opi- nions appeared fo derogatory from the divinity of the Son of God, that he exprefied his de- liberate difapprobation of their opinions, and feems rather inclined to rank them among the believing Jews, than to include them in the number of genuine chriftians. Irenseus in his elaborate work, In which he confutes the various fedlaries of the fecond ceniary, m.?intains that the Ebicnites, by their perveife and degrading opinions, had v/antonly deprived thenifelves of the benefits of the in- carnation ; and were deferving of the fime fe- vere and full reprehenfion which was due to all other deferters of the truth. He includes them in the general catalogue of thofe hereticks " who are io unlearned and ignorant of the ** difpenfations of God, particularly of his " gracious defign refpedting the redemption ** of man, that they are blind to the truth, -*^ and contradid their own falvation." 'Frgm SERMON IV. 121 From this unanimous oppofition of the an- tient fathers of the church it appears how much the fentiments of the Ebionites were reprobated. To the different pleas \vhich they confidently fet up, the moil cogent and un- anfwerable arguments were oppofed. They boafled of various advantages which they en- joyed in common with the church, and their claims were difputed with that firmnefs, and vanquiihed with that irrefillible power of confutation, w^hich will ever be the recom- penfe of prefumption and errour. Like the church they had traditions : but of what did they coniifl ? Not of the pure and uncor- rupted injundlions of the apoflles ; but of the empty and obfolete ceremonies of the Leviti- cal law. Like the church they had prophe- cies ; but how did they interpret them ? Not in the fpirit of the infpired Vv^riters ; not by an enlarged and complete view of the predic- tions that diiplay the exalted nature of the MelTiah, as well as of thofe which defcribe his humiliation -, but by a fervile adherence to the falfe gloffes of the later and more con- traced Rabbins, who maintained him to be a mere man. Like the church they had fcrip- tures ; but were their fcriptures the complete and indifputable produdions of truth ? So far was this from being the cafe, that they con- tained 122 SERMON III. tained not the teflimony of the beloved difci- pie, nor the epillles of the great apoftle of the Gentiles, becaiife they rejected fuch parts of the canonical code with difdain. On the con- trary, they received a mutilated gofpel of St, Matthew, and perufed with eager credulity the romantick legends of falfe teachers. Thus they were fiov/ of heart to believe all that the prophets had fpoken, and all that the apoilles had teftified. Vv hilll the true chriftian enlarged his mind with a full conception of his religion, the Ebionite with inflexible ob- llinacy fubmitted to bear the unneceffary bur- thens of the law, and with blind perverfenefs cut off the effential principle of the gofpel. Betv/een the Ebionite and the Mahometan there is a clofe and ilriking refemblance. Ac- cording to the creed of both, Jefus Chrift is a :mere man. They practice with fcrupulous at- tention the rites of circumcilion and of purifi- cation. They both appeal to the authority of fpurious books ; and as the Ebionites value the fabulous travels of Clement, fo the Ma- hometans confult the falfe gofpel of Barnabas. They have a high regard for particular places : The Mahometan indulges the moft profound veneration for the holy city which contains the SERMON IV. 123- the tomb of his prophet : the Eblonlte glows with equal enthufiafm on contemplating the profped: of Jerufalem. The pride of Mahomet would have fuifered the keeneft mortification, if when he adopted fome ceremonial parts of the Mofaical law, and degraded the fublime charadler of the chriftian legiflator, he had reflected, that he fer vilely purfued the fteps of an obfcure herefiarch; and that the boldnefs of his enterprizes, and not the fertility of his invention, gave him the beft title to the admiration of his fol- lowers. Such was the origin of the antient commu- nities of chriflians. In co>nformity with the apoflolical appointment, the fpiritual gover- nours undertook their fuperintendance. To their more efpecial cuftody, the facred volume was committed, and by them the mofl au- thentick copies of it were preferved. They performed the facred offices of religion, op- pofed the incroachments of hereticks, con- firmed the converts in their fidelity, and in- vited the Pagans to embrace the fame aufpi- tious hopes, which they clierifhed in their own breafts. The 124 SERMON IV. The regulations of thefe eftablifhments, and the falutary influence of their rules, were open to general infpedion. The heathens faw ef- fed:s produced in the church which were more beneficial to fociety, than the theory of the fublimeft philofopher had promifed j or the performance of renowned legillators had produced. Here was the republick of Plato, without its licentioufnefs ; and the afylum of Romulus, without its reception of the outcafts of fociety. The grand objed of the inftitutions of Lycurgus was the acquirement of barren conqueil. The confequence of the fanguinary decrees of Draco v/as the depopulation of his country. But the church whilft fhe executed judgment, remembered mercy, and che final caufe of her feverity was the extind:ion of n, not the deflrucflion of the finner. Even in her difcipline, there was nothing to repel the ad- vances of the timid, nor to confirm the aver- fion of the prejudiced. The fentence of ex- communication was awful in its circumftances, and certain in its inflidion ; but it was not ir- reverfible. During the folemn feafon of pe- nance, indeed, the countenance and the drefs of the fpiritual exile difcovered the ilrongefk marks of dejedion and forrow. But after giving the moll unequivocal proofs of his fin- cere contrition, he was again admitted into the SERMON IV. 125 the church, and his return was welcomed by the moft ardent congratulations of the pious. The prudent admin ift ration and llrid: regu- larity of ecclefiaftical difcipline made the moft favourable impreffion on the mind of the Pa- gans, more particularly, when they obferved the clofe conformity of the conduct of the primitive chriftians with the precepts of the gofpel. Now, the chriftian precepts appear to greateil advantage when contrafted with the laws of the Jews, and the maxims of the Philofophers, The moral laws of the Mofaical code breathe much of that fpirit of philanthropy which conftitutes the glory of the evangelical fcheme. Yet the lafl injundtion of the Deca- logue was liable to be fettered by a partial in- terpretation, and made fubfervient to the con- trad:ed views of local prejudice. Thou jJoah not covet the pojj'ejjions of thy neighbour ; might literally be underflood as a prohibition of fuch defires only, as were fixed upon the property of perfons in the fame vicinity. That the Jews were difpofed to confider this duty as confined to fo narrow a circle, feems probable, not only from the general averfion which 126 S E R M O N IV. which they difcovered agalnft all other na- tions ', but likewife from the queftion propofed by the inquifitive fcribe. Our Lord with his accuftomed readinefs to inftrudt, and his pe- culiar felicity to illuftrate, reprefented the fen- fibility and the benevolence of the good Sa- maritan. This interefting pidure was admi- rably adapted to awaken the torpid feelings of a bigotted Jew, and to difplay to him that fublime fcheme of univerfal affedion, in which he was to extend his views of charity beyond his native country, and to confider himfelf as the general friend of mankind. The fuperiority of the gofpel over the Mo- faical law, appears more fully by confidering that the commandments of the latter, are, for the moft part, negative ; containing rather prohibitions of fin, than incitements to good- nefs. Whilft the difciple of Mofes, adhering to his own principles, advances only the firft ftep in the path of morality ; the difciple of Chrifl leaves him far behind, adds to his in- nocence much politive excellence, and adorns his charader with every virtue. So far from merely not invading the poffclTions of another man, he reaches out his liberal hand to mi- nifter to his neceffities : fo far from merely not retaliating injuries received, he Hands ready SERMON IV. 127 ready to embrace his enemy in the arms of afFed:ion, and breathes a fervent fupplication to heaven, for his temporal and eternal hap- pinefs. The philofophers of Greece and Rome pre-, fent us with the moft convincing proof, hovr far unenlightened reafon carried her inveftiga,- tions towards the perfe6lion of ethicks. Tlie powers of intelle;^ v^^hich they difplayed, arid the obftacles which they furmounted, befc*re they difcovered many valuable truths, are not fairly eftimated, when viev/ed through the medium of the chriftian revelation. Their attainments ought to be compared with the ignorance of the multitudes that furrounded, and that preceded them. Then will they ap- pear mofl v/onderful efforts of the human mind. Then will they become the bright dawn of the intelled:ual morning which ilione more and more unto the perfedt day. If moral wifdom defcended from heaven to dwell with the mofl enlightened Sage of Athens, flie quickly caught the contagion of earthly depravity, and forgot her dignity io far as to bend at the flirine of fuperflition. Her didlates were not built upon Ciny certain foundation, or digefted in a confident plan. 6 They 128 SERMON IV, They were difgraced with falfe notions, in- termixed with frivolous refinements, and fcat- tered among difcordant fc&is. The indiliblu- ble union of confiftency, the powerful attrac- tion of example, and the flrong and awakening voice of authority were wanted to give to pre- cept the energy of law. But the mofl mate- rial obflacle to a ready compliance with their inflruftions was the want of fuch fandl:ions as hold the mind in the moft permanent fub- jedtion, by immediately addreffing its hopes and fears. Thefe defeds were diilinclly viiible to the antients themfelves. Ariftodemus de- clared to Socrates that he would v/illingly worfliip the Gods, whenever their embaf- fadours defcended to inform him what to perform and what to avoid. The enlight- ened philofopher himfelf obferved, on con- templating the infufficiency of natural rea- fon to reform the world, that the labours of moralifts muft be vain and ineffecftual, unlefs the Supreme Being would commiffion fome teacher to inflrud; mankind. The great Ro- man orator alfo, exprefled an ardent wifh for the difcovery of a new demon llration to prove that virtue alone was fufficient for happinefs. This general difiatisfadion clearly evinces the neceflity S E'R M O N IV. 12^9 neceffity of a divine revelation, and may be •conlidered as the voice of philofophy com- plaining of her own defects, and imploring the Supreme Being to point out the path of duty to her impatient and bewildered fol- lowers. By the gofpel, therefore, were fupplied the deficiencies of all preceding inftitutions and fyftems. The Mofaical code was as far ex- celled by the religion of Chrift, as the taber- nacle of the wildernefs was furpalTed by the magnificence of the temple of Solomon. The maxims of antient wifdom were not, only refined and enlarged, but eftablifl^ied upon a true principle, and made conducive to an -exalted end. Th-e fcattered and feeble ftars of philofophy which were vifible during the night of ignorance, were obfcured by the dif- fufive effulgence of the evangelical fun. To complete the benevolent plan of revela- tion, the fame volume which was filled with the moil pure lelTons of wifdom, contained like wife the mo ft perfett exemplification of them. The adorable con of God condefcended to recommend his own inilrudtion by his own pra(ftice, and to exhibit that lively image of I moral 130 SERMON IV. moral perfedlon which had, indeed, fublimed the imagination of Plato and of Cicero ; but which, antient experience in the widefl circle of obfervation, had fought for in vain. The divine teacher not only fpake, as man never fpoke, but at once to combine the efficacy of example with the 'perfediion of precept, be- came the unerring guide to all that was pious, all that was amiable, and all that was great. If the Pagans were dazzled with the luftre of his conduct, and faw him foar to an eleva- tion which mere humanity cannot reach ; they were convinced that it was prad:icable in fome degree to follow his fteps when they directed their attention to the early converts, who were no lefs zealous in their profeffions of fidelity to his commands, than inflrumental to his glory by their adtions. The bafis of the primitive virtues was a fteadfaft and lively Faith, which confifted in a perfe6t convicTrion of the truth of chriftianity, preceded by a careful examination of its evi- dences, and accompanied with a full afiurance of its rewards. This principle purified their tafle, and exalted their defires above the grofs pleafures of fenfe, and made all fublunary en- joyments fcem as dufl in the balance when weighed SERMON IV. 131 weighed againft the happinefs of eternal Hfe. It difpelled the mifts which obfl:ru(5ted their profped; of heaven ; for during the vexations of adverfity, the diftrefs of perfecution, and the agony of martyrdoai^ they behaved with the fame invincible perfuaiion of the truth of the divine proniilcs, as if they had beheld their Lord and Mafter coming in the clouds with power and majefty, and holding out the crowns of everlafting life to his perfevering followers. From this faith arofe that ardent and ratio- nal zeal which is fhewn in a chearful and prompt execution of the commands of God, whatever he enjoined, and an unremitting purfuit of duty wherever it pointed the way. Their condud: was equally remote from the languor of indifference, and the extravagance of fanatic ifm. In the firfl rank of primitive virtues flood Humility, which was the chief charaderiftick of our Lord himfelf, and is the peculiar orna- ment of his religion. How far the cultivation of it was carried by his early followers, ap- pears from the literary remains of the firft and fecond centuries. The writers of that period were not influenced by dogmatical arrogance, I 2 or 132 SERMON IV. or di(5Vatorial prefumption ; but uniformly dif- covered an amiable and unafTuming diffidence. Clement Bifliop of Rome, although honourably mentioned by St. Paul, as his coadjutor in the faith, afpires to no authority over the Corin- thian church, when writing to compofe its diffentions ,- and Ignatius, the venerable Bi- shop of Antioch, celebrated for his piety and conftancy, fcarcely pre fumes to take the name of a difciple of Chrift. The charadter of many congregations was marked by the fame virtue which diftinguifhed their teachers. Gentlenefs of manners and obe- dience to authority were the fruits of their in- flrudlions. No fufferings in the fervice of their divine Mafter induced them to arrogate the fmalleft degree of merit to themfelves, or to think that their conduct entitled them to any diftindlion, until they had advanced to final perfeverance, and finifhed their courfe with joy. Armed by humility they were invulne- rable againft the derilion and contumely of their enemies. As they cherifhed not the con- ceit of excellence, the pride of rank, nor the infolence of power ; vain were the attempts of malevolence and flander, to ruffle their tranquility, and provoke their refentment. In SERMON IV, 133 In the diffbfion of this virtue we behold the wonderful triumph of chriflianity over na- tional character, and deeply rooted prejudice. The Romans were elated with the profpecft of their ample dominions, which exceeded the ex- tent of all former conquefts. Defcended from anceftors whofe achievements, and whofe vir- tues fwelled their breafts with confcious dig- nity, and rich with the fpoils of the van- quished provinces, they wanted nothing to increafe their fenfe of perfonal dignity. The Greeks, equally illuftrious for the noble ex- ploits of their predecelTors, and diftingiiilhed by the cultivation of the moil elegant arts, beheld with difdain the barbarous nations that furrounded them. The philofophers although divided into various fe(5ts, yet were all ele- vated by the fame fpirit of fupercilioufnefs, and as they foared above the multitude in the rejection of vulgar prejudices, and the culti- vation of the intellectual pov/ers, theyeileem- ed themfelves the wifefl of mortals. Thef? refped:ive propenfities, fo dear to the human mind becaufe fo founded on felf love, were foftened and controuled by the precepts of chriftianity. The humility of the gofpel checked the prefumption oF the proud -, and that haughtinefs of fpirit which had never I 3 before 134 S E Pv M O N IV. before fubmitted to controul was transformed into complacence and condefcenfion. The primitive chriflians were equally re- markable for the exercife of Charity in its moft enlarged and proper fenfe. One confiderable branch of this duty was their genuine, libe- rality of fentiment. This was as obfervable in their general condud: to the Pagans, as in their publick and private fupplications to the throne of mercy. In the midfl of the moft fierce perfecutions they fervently prayed for the prefervation of the Emperour, and the profperity of the ftate. When defamed by the infinuations of the Jev/s, and mindful of their rebellion againft their crucified Meffiah ; when expofed to contempt and calumny on account of the fcandalous licentioufnefs of hereticks, they generoufly confefs, that far from viewing them as objeds of hatred and abomination, they entreat the compaflionate Parent of the world for their amendment and happinefs. The faireft and moft confpicuous fruit of this comprehenfive virtue was Beneficence. Its effects were not confined to individuals, or to a particular congregation, but extended to the church at large. The accumulation of 2 ^ property SERMON IV. 135 property for the relief of the poor in the in- fancy of the church, as well as the liberal contributions promoted by the apoflle of the Gentiles, attefl its early prevalence. Nor did the converts of fucceeding times degenerate from their predecefTors. The commendation which was beflowed on the munificence of the Corinthians by Clement, Bifhop of Rome, was with equal juftice and ardour returned by Dionyfms the Great. He defcribes the atten- tion of the Romans to the generous cuftom which commenced at the firft diffulion of the gofpel, of alleviating the neceffities of diflant brethren. Nor did their liberality flop here, but was reached out to thofe pious captives who, torn from their focial connexions, were condemned for their adherence to the faith, to labour in the imprifonment of the mines. This principle was in fome inftances elevated to the height of ardent affe(5tion, and led to that difmterefted facrifice of perfonal confiderations which realizes the attachments of romantic friendship. Many refcued rheir fellow chrif- tians from captivity by voluntarily occupying their places, and others fold themfelves into bondage, that by the price obtained by the forfeiture of freedom, they might fupply the ntx^elTitous with food and raiment. To the Pagans fuch condud was at firll a fubjed; of .J I 4 furprize. 136 SERMON IV. furprize, and afterwards excited the greatefi: admiration, when the humanity of the more opulent chriftians was not confined to the circle* of their own community, but extended to the multitude at large. Ad:s of fimilar muni- ficence were in fome degree familiarized to the minds of the Romans, by the expences la- viflied by the opulent and the noble on the fplendid exhibition of publick gam^s, and the oftentatious prodigality of entertainments ; but the chriftian liberality was dired:ed to far more beneficial and difrnterefted- ends. It was not diffipated among thofe who returned the obli- gation, by facrificing their civil rights to the lufl of power or of ambition, but it was con- veyed to diftant lands and foreign cities, to the naked and the hungry, who faw not the hand that reached out the kind fupply, and could make no acknowledgment to their unknown benefadors, but the ardent benedid:ion of gratitude, and the pioiis facrifice of prayer. The farcaftick Satyrift of the philofophers, in a ftrain of lively but malevolent irony, en- deavours to fix the imputation of weaknefs and imprudence on the chriftians for their generous conduvft. The Emperour Julian re- marking its attradive influence on the minds cf the people, determined to reform the religion ©f SERMON IV. 137 of polytheifm, by ingrafting upon its obfer- vances the pure precepts of the chriftian law. He confeiTed that nothing had contributed more to the progrefs of chriflianity, than the kind- nefs of the chriftians to Grangers, the decent folemnity of their funeral rites, and the land:ity of their general condud:. It was then to vir- tues, not pretended but real, that the church was indebted for her enlargement ; to virtues, which the moil acrimonious enemies of the faith combined unintentionally to commend, and by that means fupply an illuftrious con- firmation of the veracity of thole eccleiiaflical writers who record and extol them. Whilft thefe were more particularly con- fpicuous, the chriftians recommended them- felves by their general condud:. Their firm attachment to the eftablifhed government, their facred adherence to truth and honour, their ftridt integrity, love of peace, and in- ofFenfivenefs, gradually difpelled the mifts of prejudice and calumny which firft obfcured the profped of chriftianity, and brought them forward to the general obfervation of the world. It was evident then that the chriftians rofe to that elevation of characfter whicli is the moft 138 SERMON IV. mofl: difficult to attain, and at the lame time the moft vaUiable to poffeis. An elevation, not fupported by the flattery of felf-love, but the firmnefs of confiftency. Their pradlife refleded luftre on their principles, and gave them the mofl perfuafive recommendation. It was a fevere and juft reproach to the Pha- rifees that " they faid, but did not." They fat in the feat of Mofes, and expounded the moral lav/ ; but they wore the mai^k of hypo^ crify, and liflened not to the cry of the fup- plicating widow. The phiiofophers adorned the did:ates of wifdom with the graces of eloquence ; but they too often fullied the purity of their fchools with the ftains of im- morality. The Philofopher and the Pharifee might confefs with a blufli, that they were far furpaffed, and if ever a fenfe of real merit touched their breafts, they bowed with un- feigned deference to the unailuming followers of Chrift. In the chriflian charader, the oppofite ex- tremes of torpid apathy and boundlefs gratifi- cation were avoided. So that the Stoic might learn to relax his principles with decorum, and the Epicurean to find pleafure in the pur- fuit of virtue. They law that the chriftian directed the natural propenfities of the mind, the SERMON IV. 139 the love of pleafure, and the love of a6tion, to their noblefl ends ; for he was temperate, juft, benevolent and pious. Thefe are the qualities which fhed the moft foft and pleafmg luftre over the fcenes of domeftick as well as pub- }ick life, which refine the feelings of nature, and advance the happinefs of fociety, which adorn the father in the circle of his family, and dignify the ftatefman in the confultations of the fenate. So that fuch is the wonderful and intimate connexion between the true in- terefts of this world and the next, that the fame virtues which render man ufeful and agreeable among his fellow creatures, are the beft preparatives and moil unerring guides to the fociety of angels. This imperfe(ft difplay of the conduct of the firft chriftians is not drawn from the foli- tary examples of individuals, or the vague af- fertions of rhetorical declaimers, but from cir- cumftantial and authentick records, from the apologies of the converts, when on the aliertion of truth depended all their earthly welfare, from the concurrent atteflation of the eccle- fiaftical writers, and from the partial relations of their avowed enemies. A difplay of fad:s derived from fuch various fources, may there- fore properly be regarded as the general voice of 140 SERMON IV. of antiquity proclaiming the virtues of true believers to the world, and calling upon pof- terity for wonder, applaufe and imitation. Yet thefe virtues, great and illuflrious as they are, the Hijiorian of the Dec I me and Fall of the Roman Rjnpire has confined to a bigotted zeal and a timid repentance. Such animating fub- jedts would do honour to the talents and the exertions of any v/riter, becaufe they difplay the beft feelings and mofl exalted fentiments of human nature. Upon this occafion, the pencil of fiction is not neceflary to give fhade and colouring to the outlines of fed:, to foften the frowns of tyranny, and beautify the features of licentioufnefs. The virtues of the primitive chriilians require not thofe flov/ers of fancy, nor that fplendour of eloquence which are vainly lavifiied on the fuperftitious folly of Julian, and the confummate hypocrify of Mahomet, They modeflly afk to be enrolled in the re- cords of impartial truth, thai men may fee their, good "icorksy and glorify their Father which is ifi heaven. To the contemplative ftatefman the revo- lutions of government become fubjecfts of cu- rious fpeculation. He confiders them in their immediate and remote efFeds upon laws and cuiloms. SERMON IV. 141 cufloms, and how far they contribute to the aggrandifement of the fovereign, or the ex- tenlion of the privileges^ of the people. To the moralift, the revolutions of manners ap- pear far more inierefting, as the confideratioii of them leads to an intimate acquaintance with the mind ; and fhows to what a degree the fervour of its paffions may be abated, and the flubbornnefs of its prejudices may be bent, by new and falutary principles of adiion. It points out likewife how thofe principles may become produdivc of the greatefl com- fort to individuals, and the greateft happinefs to fociety. The triumph of chriftianity was completed during three centuries after the afcenfion of its divine Founder, partly by the fubverlion of the moft antient and moif popular fuperfli- tions which had been ever known to the world, and partly by the gradual revolutions which it produced in publick cuftoms and private manners. Its falutary influence was not only felt by the refined and luxurious citi- zens of the Roman Empire, but by the favage and warlike people of Europe and Afia, who fucceflively came forth in mighty armies to fubvert the vail fabrick of Imperial greatnefs. As 142 S E R M O N IV. As it was the firft glory of the gofpel to call forth into ad:ion the moft benevolent feel- ings of the mind, the treafures of its more opulent converts were not lavifhed on votive offerings, and bloody facrificesi but were ap- propriated to the relief of the fliip-wrecked mariner, the diftant exile, and the fettered cap- tive. The fongs of gratitude and the fuppli- cations of diftrefs were no longer wafted on fculptured images, but were addrefled to the high and lofty one who inhabiteth eternity, and who heareth when the righteous call. The dark and fraudulent oracles of the priefts were deferted for the predictions of infpired prophets, and for the leilbns of the book of life. The parents who formerly expofed their infant offspring to untimely death, or reared them to maturity, that they might barter their innocence for the wages of proftitution, awoke to the exquiiite feelings of nature, and led them to the path of holinefs and virtue. The Have no longer dreaded the ftripes of his defpotick mafter, for as foon as he was purified by the water of baptifm, he arofe to a Spiritual equality with him, and was entitled to all the benefits of a free-born citizen. The bloody combats of gladiators, which had long been the favourite fpediacles of the polite as well as of the vulgar, gave way to amufements more SERMON IV. 143 more refined, and more confiftent with hu- manity. The licentious feftival of the Satur- nalia was fuperfeded by the commemoration of the birth of Chrifl; and the feafts of Flora were abolifhed for the obfervance of his meri- torious palTion. The prophane myfleries of Ceres and Bacchus, and the horrid barba- rity of human facrifices, were fucceeded by the pure and fimple celebration of baptifm, and of the eucharift. The crofs of Calvary, which had been the contemptible inflrument of the execution of flaves, adorned the fummit of the churches, and was depidiured on the ftandard of the legions. As foon as divine honours were paid to Chrift, the heathen acknow- ledged the weaknefs of his gods. He liflened no longer with eager credulity to the ambi- guous predidions of the Delphick prieflefs, or to the oracular ftreams of Daphne. Whilft broken arches and proftrate columns fpread the floor of the deferted temples, and the mu- tilated ftatues of the gods were monuments of the fall of polytheifm ; numerous edifices of chriftian devotion were eredled, and opened their fpacious doors to receive the multitude of thronging profelytes. The Pagan religion, although afiiiled by various expedients, gradually gave way to the increafing 144 S E R M O N IV. increaling influence of chriflianity. Alike in* adequate to its popularity and its reformation, was the fanguinary malice of Nero again ft its afl'ailants, and the ingenious devices of Julian to remedy its abufes. When no longer upheld by the arm of the civil magiftrate, its internal weaknefs funk it to the ground, and the re- fufal of idolaters to fuffer in its defence formed a ftriking contraft to the illuftrious fortitude of the chriftian martyrs. The barriers of national enmity and invete- rate prejudice, which had xor ages obftrudled ike intercourfe of mankind, were broken down; and the inhabitants of different .coun- tries with benignant looks of e^^eem and cor- diality, met around the Ibci. learth, or filled the folemn affembly. The jew, enlightened by the evangelical law, no longer viewed the Gen- tile with difdain, or refufed him the common offices of benevolence : nor did the converted Gentile any longer furvey the Jew, as the hater of mankind, and the advocate for an in- tolerant fuperftition. The nations who before the glorious advent of Chrift had been only diftinguiflied by their abjed and coarfe barba- rity, rofe from the condition of rude favages to a higher elevation in the fcale of reafon and of morals. The Egyptian idolater ceafed to bend SERMON IV. 145 bend at the Ihrine of Serapis and Typhon, and to exalt the facred animals of his country to the rank of celeftial fpirits. The myfterious fynibols of the facerdotal hieroglyphicks were changed for the practical and intelligible pre- cepts of the gofpel. The Parthian and Per- lian tribes inftituted the decent rites of fepul- ture, aboli(hed their incefluous alliances, and reftrained the inordinate licence of polygamy. The warlike inhabitants of Scythia, of Ger- many> of Spain, of Panrionia and Britain for- fook their gloomy fupfcfftition for the pure re- ligion of Chrift;, and whilft- its precepts fofr tened their ferocious fpirit, they imbibed a tafie foi literature and for arts.' ' Their adop- tion of''chrifl:i-r;j;'\*^ irom their Roman foes was at once an ii ■ -^"fent of its intrinfick ex- cellence, and of thcir'ardent and fmcere ve- neration for truth. They relinquifhed the fa- vage profped: of revelling after death in the gloomy palace of Odin, for the bright hope of a heavenly paradife. They no longer Ihed the blood of human vidims, at the altar of their fhapelcfs idols, but bent a wilhng knee to the God of mercy. The Druids, who v/ere wont to lead the rude inhabitants of Germany and Gaul from the deep recelles of the forefls to the field of carnage and death, and infpired them with the delufive hope that the foul K would 146 S E R M O N V. would reanimate another body, were fuc- ceeded by peaceful orders of ecclefiafticks, who taught their converts the real value of life, and the true doifiriae of immortality. Thus as foon as the chriftian religion fpread its facred light around the world, the fhades of fuperftition vanifhed, the manners of man- kind were diftinguifhed by gentlenefs and hu- manity, the rigours of war were foftened, the infolence of conqueft was curbed, and a folid and permanent foundation was laid, for a comprehenlive and equitable fyftem of jurif- prudence and a general law of nations. The unbounded fpirit of philanthropy, highly ex- tolled indeed by the antient philofophers and poets, but never before cultivated, began to operate upon its noblefl principle, by efta- blifliing the love of Man upon the love of God. The ftate of man in all his various circumftances, connexions, and fituations was meliorated, the line of his duty was marked out with precifion, his pains were alleviated by the fupply of the nobkil incitements to his fortitude, and his bleffings were multiplied by new and inexhauftible fources of hope. The magnificent and vafl fcheme of providence was fully developed, by fhowing to man the immediate relation of a prefent to a future ftate SERMON V. 147 fliate of exiftence. The clouds of dark- hefs and doubt which had obfcured the pro- fped: of heaven were removed by the full af- fu ranees of a glorious immortality. The tri- umph of vice and the depreffion of virtue were no longer fubjedls of inexplicable diffi- culty to human reafon -, but formed conliflent parts of that moral fcheme, the profped: of which was clofed by the awful fcenes of a future retribution. The chriftian religion uni- ted the whole human race by clofer ties of af- fedtion, as children of the fame Almighty Pa- rent, as partakers of the fame redemption and heirs of the fame felicity. It clearly proved its divine origin by purifying the corruption, and exalting the capacity of the mind; by fubhming its m.oral energies, and by affording themofl extenfive fcope, and holding out the moil: glorious reward for the exercife of every virtue. From the whole of this difquilition it ap- pears, what an important objed: the progrefs of chriflianity forms in the hillory of thofe people over whom its light was firil diffufed, and how highly it deferves to be brought for- ward as the caufe cf a revolution in pubUck and private manners which far furpaffed the powers of man to accompli ill by the exertions K 2 of 14B SERMON IV. of the greateft diligence, or the moft refined policy. We have therefore the jufteft reafon to conclude that the providence of the Al- mighty was not only adtive in co-operating with its votaries for its eflablifliment, but likewife in preparing the way for its re- ception. The weaknefs of all thofe caufes which we have reviewed as immediately conducive to the eftablifliment of chriftianity, as well as a furvey of the events which preceded the ma- nifeftation of the Son of God, concur to pro- duce this convidiion^ When we recoiled: how much the difcipline of the primitive church was broken by difcord, and perplexed by he- refy^ when we calmly confider the rage of Paganifm which fo frequently exercifed the fortitude of the martyrs ; the calumny raifed againft the church, which as it was in fome degree occalioned by the exceffes of nominal believers, was inadequately oppofed by the apo- logiftsj and the diilblutenefs of manners which idolatry allov/ed fo hoflile to the primitive vir- tues ; we muft neceffarily be at a lofs for fome other caufe, which is fully and compl .tely ade- quate to the rapid and extenlive propagation of chriftianity in the two firft centuries after Chrift. The neceffity of having recourfe to this SERMON IV. 149 this caufe appears more evident from confider- ing the violence of prejudice in favour of efla- blifhments confirmed by habit, and endeared by education, the natural pride of the hu- man heart, which difdains the puerile conde- fcenfion of imbibing moral inflrudtion at the age of maturity and rcflecftion, and more than all, the influence of univerfal example, w^hich unites man to man by the clofsft ties, and has an immediate and imperceptible influence on every adion of life. This formidable tide of prepofTeflions and paffions augmented by all the preceding ob (tacks was too impetuous to be oppofed by human efforts alone. We can difcern therefore no other method of finding an eafy and fatisfaftory folution to the difficulty, than by concluding that a long and magnificent feries of events were all pre- vioufly arranged for the introduction of chrif- tianity. For a demonflrative proof that the greatefl empires of the world had a connexion with the advancement of true religion, under the different difpenfations of Mofes, and of Chrifl, we may appeal to the teflimony of the antient predictions. Abforbed by the bright vifions of futurity, the prophet Ifaiah calls by name K 3 on 150 SERMON V. on the conquerour of AfTyria, and the reftorep of Ifrael, two centuries previous to his birth. To the eye of Daniel, the fucceffive monar- chies of Perfia, of Macedon, and of Rome were reprefented by the mofl exad: difplay of emblematical imagery. The different periods of the Jewiih hiftory, when the Almighty raifed up the nations as the inftruments of his vengeance, or of his mercy, will Ihow by what various modes they combined to execute the divine decrees. Sometimes the daughter of Babylon mocked the forrows of her cap- tives, whofe negled: of Jehovah had been the caufe of their chains : fometimes when duly humbled by their calamity, their conquerour permitted them to regain the feat of their fa- thers, and to reflore the glories of the fallen temple. From the ruins of preceding Hates arofe the ftupendous and auguft fabrick of the Ro- man Empire. Though long agitated by the ftorms of contending fadions, it furvivcd every Ihock of domeftick tuiiilt, and gradually ex- tended its dominion over the moft populous and warlike regions of the world. The nations of Europe, of Afia, and of Africa, which at prefent compofe formidable kingdoms. S E R M O N V. 151 kingdoms, were enrolled in the regifter of her tributary provinces. The privileges of the conquerours were generoufly extended to the vanquiflied, and Rome became the common country of her fubjeds. Wherever the legions led the way, a free admiffion was opened to arts, to laws, and to commerce ; and the un- retrained intercourfe of various nations pro- moted a general fpirit of obedience and fubor- dination. On the advancement of Auguflus to the imperial throne, the violence of intef- tine diforders was extinguiflied, and the va- rious parts of the empire enjoyed a degree of repofe unknown to former ages. The love of conqueil, which had for feven fucceffive cen- turies exercifed the courage of the Romans, fubfided into fudden and lafting peace ; and the difpofition of the firft emperours to mark out the boundaries of dominion and to lilence the clamour of arms, produced a flrong and aftoniihing contraft to the fierce and ambitious temper of their anceftors. In the tendency of all thefe circumftances to fome magnificent event, we may clearly difcern the direding hand of the Creator of the univerfe. To his difpofal alone, can pro- perly be attributed that long and complex concatenation of affairs which led the Romans K4 by 152 S E R M O N IV. by regular fteps to the fummit of dominion. The conflict of their pafTions, the various re-r volutions of their government, the ingenuity of the wife, and the ambition of the valiant, co- operated for one tranfccndent purpofe. It was ultimately for this purpofe that the Icgiflators remedied the political evils vvhich t'ireatened the deftrudiion of th-^ Roman State, and laid the firm foundations of general order. For this, her heroes fought with unparalleled advantage, and viftory was ever ready to lead her armies to triumph. For this, Scipio gloried in the fall of Carthage, Pompey returned with the fpoils of Mithridates, and C^far bore his tri- umphant tagle from the plains of Egypt, to the Ihores of Britain. All their great achieve- ments and all their fplendid events, the bold- nefs of their enterprises and the frequency of their fuccefs, uniformly pointed to the fulinefs of time when the Son oi God was made mani- feft, and were fo wifely regulated as to pre- pare the way for the more eafy progrefs and more ready reception of the chriftian faith. The Almighty King of Kings, with the fame power which brought the univerfe into exif- tence, fuperintends from the higheft heaven all the nations of the earth. Reviews inftan- taneoufly the moft allonifliing eifeds in their remoteil SERMON IV. 153 femotefl caufes, and the Ion? feries of fublu- nary evi^nts, which to the human eye are diflant ' and indilHccl, appear but one object to the ra- pid glance of his Omnifcience. At his com- mand, the rife and fall of the mighty empires, whofe hiftory comprehends the mofl important tranfadiions of mankind, were fucceffively dif- played upon the great theatre of the world. To complete his ftupendous and beneficent de- figns a new empire was formed, and the govern- ment was given to his beloved and adorable Son. Defcending from the bofom of the Father, and veiling his majefty in a human form, he gra- cioully condefcended to lay the everlafling foun- dations of his kingdo™, and directed his fol- lowers to ered: the vaft and fublime fuper-" ilrudure. Animated by his grace, and diredled by his exam.ple, his ambafladours proclaimed the glad tidings of immortality, his nril follow- ers profelTed with boldnefs the facred truths of revelation, and his martyrs bled with exultation in its defence. Holinefs, Peace, Charity, and Hope are the fruits of his laws, and all the faith- ful in the wide circle of the globe are his fer- vantsandfubjeds. When woi Idly grandeur fhall have pafTed away, like the vihons of the night, this fpiritual empire fhall unite the regions of paradife to her dominion, and flourifh with en- creafing glory throughout the ages of eternity. S E R- SERMON Isaiah XLIII. 9. Who among the people can declare this, and Jhew us former things ? Let them bring forth their witnejjh, that they may be jufiified: or let them hear and fay , It is truths IF the produdions of literature be eftimated by their utility, the moft elevated place among writers ought to be afligned to the hiflorian. Although the feverity of truth marks out for him a more regular line of con- dud: than the poet, or the orator is required to purfue ; yet his obligation to follow her immediate didates is made eafy, and even de- lightful, by proper reflections on the dignity of his labours, and the animating anticipation of the reward which will fucceed them. It is his peculiar and important province to invefli- gate the latent principles of condud:, and I purfde 156 S E R iVI ON V. purfue them to their remoteil confequences j to delineate the diverliiied picfbure of adlions and charaders, and difplay the revolutions of government, and the fate of ernpires. If his fubjetl be judiciouHy chofen, and his produc- tions be ftamped with the marks of genius and fidelity, fucceffive generations v^ili cele- brate his name as the benefador of mankind, for giving them an ima cinary exigence in pall ages, for introducing them to the knowledge of departed excellence, and for enabling them to profit by the condud of their predec^iTors. His praife will be the conftant theme of theif gratitude, whilft they fnun the vices, and imi^ tate the virtues, which his works have con- figned to immortality. This approbation, however, ought to be withheld, in proportion as an author is dif-.- covered to entertain fceptical notions, and to diifemmate them with caution and fubtlety. Any endeavour to loofen the ties of rehgious duty, is an affront to the pious prmciples of education implanted in every cultivated mind^ and an ad: of hoilility againil the general in- terefis of fociety. If it has always been ef- fential to hiftorical decorum, for a writer to fupport the charader of the friend to virtue and morality, how flagrant a violation of it, mull S E R M O N V. 157 tnuft the attempt of any one be, who under- mines the credibility of that Revelation, which is their bell: and firmeft lupport ? Such a defign may not unfairly be imputed to the Hijiorian of the Decline and Fall of the Roman Empire, His difinclination to conform to the religious opinions generally received, is fufficiently evident ; for who has difcovered from the moil careful perufal of his ^^orks that he is an advocate for any particular efla- blifhment, or even that he is convinced by the evidences of chriftianity in general ? The want of fuch a difcovery can only add to our regret, that the fplendid powers of an en- lightened mind, Ihould be m.ade fubfervient to fentiments, the confutation of which has fo repeatedly added to the triumphs of learning and theology. Although his endeavour to communicate them to the world, by com- bining them with the hiftory of a moil re- nowned people, may add to their general no- toriety, it can produce no con.mendation from thofe who look upon infidelity with furprize, and upon artifice with averfion. In the mode by which an eminent Philofo- pher oi the North divulged his fceptical cpi- nionSj there was a boldnefs which was re- fpedable 15S S E R M O N V. fpedable and manly, and which at leaft en - titled him to the praife of plain dealing and candour. He attacked chriftianity in works evidently written for the purpofe ; but when he came forward as an hiftorian, he fufpended his endeavours to invalidate the proofs of re- velation -y and if a conjedure may be indulged from a conlideration of his arguments at large, his mind appears to have been influenced by a bias favourable to religious eftablifhments and ceremonies. The Hijiorian of the Rojuayi 'Em- pire purfues a defign, which, as it is executed by the moll ingenious ftratagems, is infinitely more dangerous. His fcepticifm is fometimes infinuated in the language of diffident hefita- tion, and is frequently fo diftant and fubtle, as to elude the force of immediate detedion. The reader feels unfavourable impreffions made upon his mind, which he fcruples to impute to the writer, until repeated inftances make it evident that it was his deliberate defign to difparage our holy religion, and weaken the credit of its advocates. On no occafion therefore, was it ever more necelTary, to roufe the vigilance, and alarm the ap- prehenfions of all who are charmed by a matchlefs brilliancy of flyle, and attracted by the recital of the moil important events which have occurred in the hiftory of mankind. Let them S E R M O N V. 159 th^m beware leajl any man fpoil them by philo-^ Jbphy and vain deceit^ by the rudiments of this world, and not after Chrif. The neceflity of fuch caution, and the per- nicious tendency of fuch principles, will be fully evident from confidering how clofely fcepticifm may be connected with a difregard and even a perveriion of truth. Every hiflo-^ rian profeiTes to hold the fcales of juftice with an equal hand ; but he will at once, if the weight of prejudice be fufFered to preponde- rate, alarm the fufpicions of his readers, and forfeits their confidence. For luch a defertioii of his duty, no other qualification is an ade- quate apology. The brilliancy of his imagi- nation, and the acutenefs of his judgment, the ftrength of his reafon, and the extent of his learning, rather aggravate, than diminifli the fault. His grand and primary object is to convey inflrudlion through the medium of narrative, and this purpofe can never be an- fwered by partial reprefentations of condud:, and mutilated fketches of charad:er. Artifices of this kind transform the venerable portraits of hiftory into the airy phantoms of romance, and are productive of an injury both to the dead and to the living. The former are de- graded from their proper places in the temple of i66 SERMON V. of fame, and may be fligmatlzed with cen- fure, when their condud, if exhibited in its true Hght, would entitle them to praife. The latter, may be taught falfe opinions of man- kind, and may be led to form principles of conduct fubverfive of their happinefs and pre- judicial to fociety. As fuch confequences are likely to enfue from mifreprefentation, in what efteem is that hiftorian to be held, who poi- fons the fountains of antiquity, and recom- mends them as pure and uncorrupted to the world ? That Gravity is efTential to the chara6ter of an hiftorian, is a principle that few will be hardy enough to deny. The fimple and ma- jeftic grandeur of narrative condefcends not tcf form an alTociation with unbecoming levity. But if the general events of paft ages require to be recorded in a manner totally free from this unfuitable mixture, it muft furely be much more decorous for a writer to preferve the moft ftri(5t ferioufnefs of charader, when the fuccefs of a divine revelation, which has the moft intimate connexion with the beft interefts of mankind, and the mode in which its moft upright and moft ftncere advocates have endeavoured to promote its glory, and diffufe its benefits, form a part of his difqui- fitionSo is E R M O N V. i6i iitions. Let us Imagine for a moment the di- vine origin of chriftianity, and its infinite im- portance with refpe(5l io the dearcft intcrcfts of mankind to be out cf the queflion> and let us place it only on a level with othei: fubjed:s. if in the difcuffion of the principles of fci- ence, in the developement of the intelled:ual powers, in comm>enting on the maxims of le- gillation, or the rules of ethics, if in exami- ning the chara(fLers of Newton, of Locke, of Montefquieu or of Bacon, a writer fhould indulge the fallies of humour, fo far as to feoff at what he could not confute, cavil at what he muft know to be true, and ridicule thofe whom he ought to reverence -, would he not provoke the indignation of the judicious, and incur the cenfure of the difpaffionate ; and would not they determine that he miftook irony for argument, that his judgment was a flave to the petulance of his wit, and that his condud: was an infult to propriety, candour and truth ? How far the Hijiorian of the Decline and Fall of the Roman Ef?tpire is liable to this im- putation, will appear to every one who perufes the fifteenth and lixteenth chapters of his work, and compares them with the original materials from which they are affirmed to L have i62 SERMON V. have been compiled. He has deviated from his principal fubjedt to defcribe the progrefs and eflablifliment of chriftianlty, and to re- prefent the adions and characters of its earlieft profeffors. The chain of thofe events which took place in the reign of Conftantine is vio- lently broken, to introduce a long and elabo- rate digreffion, at the fame time that the fcantinefs or fufpicious nature of the eccleiiaf- tical records, of which he complains, would have furnifhed him with a convenient apology for filence upon the fubjeifl: but that filence, which he affirms to be inconfiftent with re- ligious zeal, is much more inconfiftent with infidelity. In the chapters before mentioned we obferve with concern that chriftianity is vilified in the perfons of its primitive profef- fors. Their real or imaginary failings are aggravated, and at the fame time that no pal- liation whatever is afforded to their errours, every art which ingenuity can invent is em- ployed to fcreen the inhuma^iity of their ene- mies. So that on many occafions, if a jufl and impartial ellimate be made of the firft chrif- tians, the fentiments of the hiftorian will be decidedly oppofed by the fentiments of his readers ; the virtue which he has degraded will be raifed to diftindion, and the indirect or pofitive cenfure which he has exprefled, will SERMON V. i6- J will be rejed:ed with contempt, or exchanged for general and ardent panegyrick. To fliew how far the monuments of eccle- fiaftical hiftory can jullify fuch a difference of opinion, has been the attempt made in the pre- ceding ledures. In order to render them more complete, it may be proper to review fome paf- fages of the fifteenth and fixteenth chapters of the Decline and Fall of the Roman Empire. Such a difcuffion will prove the weaknefs of certain opinions, reprefented as conducive to the pro- pagation of chriftianity ; alleviate the Fathers from a charge of exceffive credulity and un- charitablenefs ; and place the cruel proceedings of their perfecutors in a proper light. Among the various inftances of mifrepre- fentation with which this particular part of the Hiftory of the Decline and Fall abounds, there are Five which immediately force them- felves on our notice ; we will confider them in the order in which they occur, and con- clude this Ledlure with fome general ob- fervations. The Firfl: confifls in affigning a vifionary caufe fpr the propagation of chriftianity. L2 The i64 SERMON V. The hiftorian aiTerts, that the " afllirance " of a millenium was carefully inculcated by a " fucceffion of Fathers, from J uftin Martyr and " Irenseus, down to Ladlantius, who was pre- *' ceptor to the fon of Conftantine. Though " it might not be univerfally received, it ap- ** pears to have been the reigning fentiment of " the orthodox believers, and it feems lb well *' adapted to the delires and the apprehenlions *' of mankind, that it mufl have contributed " in a very confiderable degree, to theprogrefs " of the chriflian faith." That this perfuafion fliould haften the pro- grefs of the chriftian faith, is an hypothelis which it is as difficult to fupport, by the fuf- frage of antiquity, as to reconcile to the con- ceptions of reafon. For the belief of the mil- lenium was an exped;ation grounded on the preconceived ideas and faith of a chriftian. A competent knowledge of the fcriptures, a peculiar interpretation of the predidions, both of the prophets, and of our Saviour, and an implicit reliance on the miftaken fenfe in which they were underilood by fome believers, were previous and neceffary fteps to the re- ception of this opinion. It was therefore an object of hope derived through a feries of pre- paratory circumftances, from particular tenets, and S E R M O N V. 165 and confequently could have no foundation whatever, until thofe tenets were embraced. When the principle is laid down as a caufe for the propagation of chriftianity, we natu- rally require fomething more fubflantial than mere conjedlure, to prove thp certainty of its exiilence. But can the hiftorian appeal to fat^ts to eftabJiih the truth of his pofition ? Where has he obtained, among the remains of primitive antiquity, any pofitive informa- tion that the dodtrine of the millenium was held out as an allurement for the Gentiles to become converts to the church ? We may conclude, that the effedis of fuch a docftrine would have been far different from thofe which he imputed to it, upon very ilrong and very refpedtable evidence. For the learned Origen thought that the opinions entertained by fome, refpediing the millenium, were too grofs and feniual to form a part of the chriftian fy flem, and that even the Pagan conceptions of a ftate of felicity were more refined and fpiritual. So far is he from affording any fupport to the conjedture of the hiilorianj as to remark on the contrary, that if the heathens underflood that fuch a t^iiGt was countenanced in ths^ church, the Ij ^ report i66 SERMON V. report of it would fix the imputation of weak- nefs on chriftianity, and ftain the purity of its fublime docftrines. To fay that a fiicceffion of Fathers incul- cated this opinion, fi-om Juflin Martyr to Lac- tantius, is an affertion which may be contro- verted without danger of incurring- the cenfure of petulant cavil, or precipitate contradiction. That many of them maintained it, wdll readily be granted ; that all inculcated it, will as rea- dily be denied. Tatian wrote a learned treatife againft the Gentiles ; Athenagoras, the philo- fopher, prefented an elaborate apology to the Emperour Marcus Antoninus, and wrote a differtation on the refurrediion. Theophilus, Bifhop of Antioch, infcribed three argumenta- tive difquilitions to his noble friend Autolycus. All thefe, with the copious works of Clemens Alexandrinus and of Cyprian, were written within the interval mentioned. Their authors difcufs the received dodrines of the church, and particularly the opinion relative to a fu- tui'e ftate ; yet in what pallage is the llightefl intimation given of the belief of the mille- nium, or even of the exiHence of fuch a tenet, where is the llightefl: mention made ? Al- though the hiftorian, with a degree of pru- dence which does crcdit to his corredions, has SERMON V. 167 has qualified his vague aflertions in the laffc edition of his work, and thus eluded the force of a pofitive denial of his ftatement ; yet after all, his prefent text has but feeble pretenfions to the praife of perfed: accuracy, or manly de- cifion of fentiment. For if it can be proved that the fentiments of the chriftians were equally divided upon the fubjed: of the millenium, the fentiment in queflion was not the reigning fentiment. That this equality was highly probable, will appear from the particular relations of Juftin Martyr and Irenasus, and from the general accounts of other writers. Juftin Martyr, in his dialogue with Trypho the Jew, draws his arguments to prove the divine mifiion of our Lord, from the old tef- tament. In allufion to the former part of their convcrfation, Trypho afks him, whether he had been induced to bring his proofs from the prophets in favour of the millenium, in confequence of his ferious convicftion' of the approach of that extraordinary period, or merely to fliew his dexterity in accommoda- ting the prophetical dcfcriptions to any fubjedt of difcuilion, which his fondnefs for argument induced him to advance. " You cannot," . L 4 replies i6Z SERMON V. replies Juftin, *' fuppofe me capable of ex- " preffing opinions which I do not fmcerely ** maintain ; I have on a former occafion in- " genuoully acknowledged to you, that my- ** felf and many others, think that the mille- " nium will certainly take place. I have like- " wife informed you, that there are many *' chriflians difcinguiihed by the purity of *' their fentiments, who embrace no fuch opi- ** mon." As Juftin Martyr was himfelf a zea- lous advocate for this opinion, it may fairly be concluded that he ftated the number of thofe who countenanced him in it, in as favourable a manner as the accuracy of truth w,ould al- lov/. It appears, notwithftanding, from the palfage above cited, that thofe who rejeded this opinion, wxre as numerous ^.s :hofe who niaintained it. This makes an important al- teration- refpe(5ling the chriillans of that age, half of Vv'hom at leaf!:, ffcand thus far acquitted of the charge. In oppofiticn to Irena^us and the millena- rians of his age, may be placed many of their contemporaries, whom Irenseus himfelf re- peatedly affirms to have confidered the paf- fages of fcripture, which feem to favour this doftrine, as figurative and allegorical. His re- prefentation of their fentiments coincides with that SERMON V. 169 jhat of Juflin Martyr, and affords fufficient reafon to conclude, that the opponents of the opinion were as numerous as in the preceding times. Without the regular citation of other paf-f lages, it may fairly be collected from thofe writers who deduce the belief of the mil- lenium from its origin, particularly Eufe- bius, Epiphanius, and Jerom, that they con- ceived it to have been limited to certain Fa- thers of different ages, becaufe they never re- prefent it as the predominant tenet of the church at large. Upon the whole, therefore, it appears, that the hiftorian had no fufficient grounds for at- tributing any efficacy to this opinion in the converfion of mankind, and that the fuppoli- tion of its prevalence even in the church to the extent which he defcribes, is deftitute of jfupport from eccleiiaflical hiftory. The Second inftance of mifreprefentatlon confifts in an attempt to invalidate the truth of prophecy. " In the primitive church it was univerfally " believed, that the end of the world and the " kingdom lyo SERMON V. " kingdom of heaven were at hand. The near " approach of this wonderful event had been " predicated by the apoftles ; and the tradition "of it was preferved by their earliefl difci- *' pies, and thofe who underftood in their li- " teral fenfe the difcourfes of Chrift himfelf, " were obliged to expert the fecond and glo- ** rious coming of the Son of Man in the ** clouds, before that generation was totally " extinguiflied, which had beheld his humble " condition upon earth." Here the hiftorian evidently betrays an in- clination to excite doubts relative to that moft awful predidion of our Saviour, circumflan- tially recorded by all the evangelifts, which in the opinion of the moll: learned expolitors, has a double alluiion to the deftrucftion of Je- rulalem, and the confummation of all things. He inlinuates, that it was not fulfilled in the latter fenfe, when the accomplilhment of it was the fubjetft of general expectation among the primitive chriftians. But what defcription of them interpreted the difcourfes of Chrift in the literal fenfe he intimates, it is as vain for us to conjedure, as difficult for him to declare. ** It was univerfally believed that the end *' of the world and the kingdom of heaven ** were S E R xM O N V. 171 " were at hand." This affertion is as dellitute of proof, as his affirmation " that the near " approach of this wonderful event had been " predicted by the apoftles." We are fully aware that fome indefinite expreffions of St. Peter may be wrefted into an allufion to it j but that it was not his defign to foretel the immediate end of the world is evident from his preparing the minds of the converts for a feries of approaching trials which were to prove their fiith during the eftablifliment of chriftianity. When therefore St. Peter affirms, that t/je end of all things is at hand, he cer- tainly fpeaks only of the fulfilment of thofe events which carried with them a full ratifi- cation of the truth of chriilianity, and accor- dingly, in every fucceeding age of the church, thefe words have been applied to the deftruc- tion of Jerufalem, and the fubverfion of the Jewifh Empire. That the apoftles concluded the end of the world to be far diftant from their own times, is moreover clear from the exprefs declarations of St. Paul. For as a proof that fome peculiar expreffions in his firft epiftle to the ThelTalonians were not to be ftrid:ly interpreted, as if himfelf and his contemporaries were to live until the fccond coming of their Lord and Mafter, he fpeaks on another occafion of his approaching death, and 172 $ E R M O N V. and the future corruptions of the church. Hf laboured that he 'might attain u?tto the refiir- reclioH of the dead^ and affured the Corinthians that God fball raSfe up us alfo by J ejus, and pall prefcnt us with you. He exphcitly be- feeches the converts ?iot to be foon Jhaken ijz mind, or to be troubled, neither by fpirit nor by word, nor by letter, asfrofu us, as that the day of the Lord is at hand. To fay that the tradition of the approaching end of the world was preferved by the eariieft difciples of the apoftles, is a haily and ground- lefs affumption. Of their earheft difciples the moil eminent were Clemens Rom.anus, Igna- tius, Polycarp, and Irena?us, who in no part of their works which remain, mention their expedtation of this event,«as if at that time about to happen. Irenasus indeed, held an opinion which feems to give fome colour to thefe mifreprefentations; for he maintained that the Meffiah would begin his reign upon earth when the world was fix thoufand years old. The hiilorian endeavours to make the fup- pofed general expe(ftation of the accomplilh- ment of the prophecy in quelliion coincide with the clofe of this period. Unfortunately, however, for the objed: he had in view, his, computation of time is as erroneous, as his arguments S E R M O N V. 173 ar2;uinents are inconclufive. He maintains that the primitive church of Antioch reckoned al- mofl lix thoufand years from the creation to the birth of Chrift. This number, for which no authority is produced, is mofl probably that of Theophikis Bifhop of Antioch, which, according to the moft exad: flatement, is found to be very Httle more than five thoufand five hundred. Thus the hiftorian, not content with the calculation of the Septuagint, which fo far exceeds the Era of the creation commonly adopted, has added to one of the longefi; ac- counts at that time received, very nearly five hundred years. If the hiftorian had confulted the works of Ibme of thofe writers whofe names decorate his note upon the paflage in queftion, he would have foumd fufficient reafon to corredt his miftatement, and to have exprefied more precifely the computations of chronology. Ladantius exprefsly afierts that fix thoufand years from the creation of the world were not completed in his time. He flourilhed in the reign of Conflantine the Great, at the diilance of two centuries from the fuccefibrs of the apoftles. The infinuation, therefore, of the hiflorian refpediug the prophecy, is untrue j 2 and 174 S E R M O N V. and his attack upon the credulity of the early chrifllans is weak, and ealy to be repelled. The prediction of our Lord and his apoflles reft upon the ftrongeft foundation, even the truths of the Almighty himfelf. They did not foretel that the world would end before the death of the generation to which Chrift appeared, becaufe, otherwife, that event would afluredly have been accohipliflied. They pre- diifted, however, among other inftances of the depravity of future ages, the vain enquiries of mifguided fcepticks, and the event has fully confirmed their veracity. Be mindfuly faith St. Peter, that m the lafi day jhall come /coffers, walking after their own lujis, and faying, where is the proniife of his coming ? For f nee the Fathers fell ajlecp all things con- tinue as from the beginning. Let it abate the infolence of the fuperci- lious caviller to refled: on the wife and won- derful difpenfations of providence refpe(5ting the eftablilhment of the gofpel. Even his own efforts to depretiate its truth are included in the fcheme of the evangelical predictions, and furnifli of themfelves clear arguments for its divine origin. The S E R M O N V. 175 The Third inftance of mifreprefentation con- Hfts in an unwarrantable charge of uncharita- blenefs againfl the primitive chriftians. The hiftorian remarks that " the condem- " nation of the wifeft and moft virtuous of " the Pagans, on account of their ignorance ** or difbeUef of the divine truth, feems to of- " fend the reafon and the humanity of the " prefent age. But the primitive church, ** whofe faith W2ls of a much firmer conlif- *' tence, dehvered over without hefitation, to " eternal torture, the far greater part of the *' human fpecies." The- primitive church will be found on a fair and clofe examination, to be more con- formable in point of humanity, with the pre- fent age, than the hiftorian reprefents. Ter- tullian is the only father of the church on "whofe authority the above alTertion is founded. It muft undoubtedly be cenfured therefore as an impropriety in the hiflorian to reft an ar- gument upon a fmgle authority, and to aggra- vate the defcription of a warm and precipitate writer, at the fame time that the fathers who exprefs more calm and more benevolent fenti- ments are pafTed over in filencc. Is it not ia the higheft degree contrary to the principles of 176 S E R x\l O N V. of hiftorical juftice to reprefent the language of an individual as a tenet of the whole church ? Is it candid in him to place the in- ved:ives of that individual in fuch a light as to make him appear to pronounce condemnation on the Pagan world at large, when his effu- iions were principally direcfted againfl: falfe philofophers, againft corrupters of morals, and perfecutors of the faith ? He profefled indeed that he drew a veil over a part of the defcrip- tion which Tertullian gave of their future tortures ; but at the fame time he fully ex- hibits, and artfully heightens every circum- fiance of it, that can excite the averiion, and provoke the indignation of his readers. In order to afcertain the more liberal fenti- ments of the Fathers, it is to be obferved, that Juftin Martyr not only entertained a hope, that Socrates, and thofe who refembled him in vir- tue, would efcape the divine difpleafure in an- other life ; but Vvdth a peculiar allulion to the general benefits imparted by the divine Logos, dignified them with the appellation of chrif- tians. With refpeft to the deflination of the Pagans in general, in another life, it was the opinion of Hermas, Clemens Alexandrinus, Origen, and many others, that Chrifl and his apoflles preached to their departed fouls in SERMON V. 177 rn the regions of the dead, and that all thofe who were converted, were without diflindiion made partakers of the benefits of the paffion. Whatever may be the propriety of their inter- pretation of a myfterious pafiage in the firft epiftle of St. Peter, upon which this belief was founded, at leafl it fhewed their readinefs to frame fuch an hypothefis, as might impart to the heathen world, the falutary truths of the gofpel. The fair evidence of antiquity is therefore repugnant to the reprefentation of the hiftorian, and the benign fentiments of the early chriflians refpediing the Pagans who preceded them, are proved to be correfpondent with their wiflies and prayers for their uncon- verted contemporaries. The excellence and the expediency of the evangelical virtues may be inferred even from the contemplation of thofe minds which ad: not under their influence; for this fevere charge, which is founded on no fufficient authority, and can be. proved by no fair argument, would not have been made by the writer, had he been guided by that fpirit of charity, which he vainly endeavours to detract from the pri- mitive church. M The ' V: 178 SERMON V. The Fourth inftance of mifreprefentation confifts in drawing wrong conclufions from fad^s. The hiflorian aflerts that " the Romans in " the convidion of any of their fubjedls, who ** were acenfed of fo very fmgular a crime as ** that of chrillianity, proceeded with caution " and reluctance." To eflabhfli this aflertion, inferences are drawn from the celebrated letter of Pliny to the Emperour Trajan. From thence, the hif- torian obferves, ** we mayalTure ourfelves that ** when Pliny accepted the government of *' Bythinia there were no general laws or de- ** crees againft the chriflians." Whoever reads this letter with attention will be more inclined to draw a different infe- rence. Pliny informs the Emperour that he had never been prefent at any judicial exami- nations of chriflians. This manifeflly implies that they had already been brought before magiflrates, and if brought before magiftrates, they mufl have been apprehended on fufpicion of infringing fome flanding law of the empire. Pliny does not confult the Emperour whether 2 the SERMON V. 179 the chriftians were defer ving of legal fe verity, and therefore were the proper objedts of a penal decree ; for on this fubjedl he was fuf- ficiently decided by exprefsly declaring that their obftinacy deferved to be puniilied. His reafon for confulting the Emperour feems to have been this : He was folicitous to know whether fome gradations of punifhment fhould not be adopted, and a line of diftindlion be drawn between the young and the old, the recent and the early converts. His ignorance proves nothing contradictory to the exiflence of laws againft the chriftians. He only fpeaks from his own inexperience, and fufficiently in- timates that he wanted not the eftablilhment of a new law, but the modification of an old one, in order that it might more particularly apply to various cafes* That this was the objed: of his enquiry will appear in a ftronger light from weighing the circumflances of the affair in connection with the teftimony of other writers. Is it probable that a Roman Proconful inverted with the command of an extenfive province, and oc- cupied by the adminiftration of its weighty and numerous affairs, would have wafted his time in liftening to accufations againft its in- habitants for holding certain fmgular opinions, M 2 which i8o S E R M O N V. which in no degree afFe(5ted the tranquility of the ftate, if the infringement of fome law had not called for his attention ? Is it probable that he would have doomed any of its inhabitants to death on the depofition of officious inform- ers, if a law had not juftlfied his deci- iiorxs ? Had not fuch been the cafe, he would have followed the example of the impartial Galiio, and have driven both the accufers, and the accufed, with impatience from his tri- bunal. Such condud; would hay,e been far more confiftent with the general character of Pliny, than to have been led upon infufficient grounds into the moil wanton and unautho-^ rized exercife of his power. Notwithflanding the Senate had repealed the bloody edi£ Ifra^l j but can it be alTerted with the leaft - {how S E R M O N VI. 20I fhow of probability, that he was able to lead them into the land of promife ? Accordingly, we find that thofe privileges which exceeded the powers of his commiffion were neither claimed by himfelf, nor attributed to him by others* The whole palTage of Clement ex- actly reprefents the fenfe of St. Paul's decla- ration, that Chriji being in the form of God, thought it not robbery to be equal with God, but ?nade himfef of no reputation, and took upon him the form of a fervant. As if there was fome eiTential difference of nature which placed the difciples infinitely beneath their Mafter, Chrill is not mentioned fo much as the direft example for them to follow, as an incitement to the emulation of their fellow- creatures. For Clement proceeds .to mention thofe whofe condudl came more within the reach of their exertions. " If the Lord ib ^* humbled himfelf, what fhall we do who ** are come under the yoke of his grace ? Let ?* us follow thofe who predicated his advent." At the commencement of the fecond cen- tury, Ignatius the venerable Bifliop of An- tioch> who had been a companion and difciple of the apoftles, was conveyed to Rome to fuf- fer death for having profefTed the faith of Chrifl, Puring his journey, he wrote epiftles t0 202 SERMON VI. to various churches. To give the precepts of chriftianity their full weight and importance, by fhewing the tranfcendent dignity of their Author, he enlarges upon the divinity of our Lord, and to prevent any mifconception re- fped:ing the perfon whom he defigns to cha- raderize, he ufes the moft remarkable preci- fion of language. The title of tie Lord is in- variably given both by Ignatius and Polycarp to the Son of God. There is not a fmgle pafiage throughout their epiftles in which it feems with any propriety of application to de- nominate God the Father. This appropriation however, is by no means fingular, for the fame may be aiferted of the two epiftles of St. Paul to the ThelTalonians. The writers of the new teftament frequently apply this terrn to Chrift, and in the veriion of the Septuagint it is invariably ufed as an equivalent tranflation of the Hebrew Jehovah. We are moreover authorized by the teftimony of many of the antients to fay, that it was frequently applied even by the Pagans to the fupreme God. The objection which Is made to the epiftles of Ignatius by the Author of the early opinions, becaufe Eufebius does not mention his name amongft other authorities for the divinity of Chrifb, will be found on examination to have no SERMON VI. 203 no weight. Eufebius, when quoting the fol- lowing words of an antient writer who proves the late origin of the herefy of Artemon, mentions a few out of many writers, who profelled the dod:rine of the church. ** What " Artemon alTerts of the mere humanity of " Chrift would be credible, if the divine " fcriptures did not contradicft him ; as well " as the antient works of the brethren, writ- " ten in defence of the truth againft the He-» *' reticks, and the Gentiles. We may appeal '* to Juftin, Tatian, and Clement, by whom ** Chrift is defcribed as God. Who is unac^ ** quainted with the volumes of Irenasus, ** Melito, and other ecclefiaftical writers, by *' whom Chrift is alTerted to be both God " and Man ? The pfalms likewife, and hymns ** of the church written at the beginning by ** the faithful, celebrate Chrift the word of " God, and apply to him the attributes of " divinity." If in this full and decifive paf- fage, which is fufficient of itfelf to annihilate the pretenfions of unitarianifm to high anti- quity, any reftridtions had been made, and the writer had affirmed that the perfons men- tioned, compofed the whole number of the orthodox writers, the objedion would carry great weight; but on the contrary, the ex- prellions are fo general, as to comprize many 4 more -04 S E R M O N VI. more than are individually named, and confe- quently Ignatius may be included among the reft. It was not the delign of Eufebius to enumerate every writer, any more than to fpecify the compofers of the ancient hymns. This indeed is evident from no notice being taken of Athenagoras, Theophhus, and Ter- tullian, who are well known to have been ad- vocates for the doctrine in quelHon. Confe- quently, if Ignatius be excluded becaufe he held not the dod:rine, they are excluded for tlie fame reafon, which reduces the objedlion to a manifeft abfurdity. In the fmaller epiflles of Ignatius, which are proved to be genuine by many eminent fcholars of the lafl: and prefent century, the divinity of Chrifl; is allerted and proved in fuch a manner as was beft calculated to confute the errours which then began to arife. The Ephefians are commended for their diligence, and the motives which had infligated them to the performance of their duty. " They were fol- ^/ lowers of God, and excited themfelyes by the ^' blood of God." They are cautioned againf^ the impiety of thofe who m.ade chriftianity a, veil for liceatioufnefs, whilft their prefumptioa prompted them to attempt the removal of the failines of otherSc As an antidote aeainft the^^ 6 pretendeq SERMON VI. 205 pretended curers of mental diforders, he di-^ reds them to " one phyfician carnal and fpi- *' ritual, God incarnate, begotten and not " made, true life in death, of Mary and of ** God, iirft paffible, and then impaffiblec" To filence the cavils of the prottd, who were offended at the ignominious death of our Lordy he jftates the pre-eminence of his divine, above his human nature : ** Jefus Chrift our God " was born of Mary, according to the difpen- " fation of God, of the family of David, of " the Holy Ghoft." He fays alfo, that to re- move the univerfal darknefs of the Pagan world, " God became manifeft in a human. " form, for the newnefs of eternal life." In order to encourage a diligent attendance on divine fervice, and to reprefent the importance of the miniflerial offices, he reminds them of Jefus Chrift according " to the fieih of the " race of David, the Son of Man, and the ** Son of God, who was with the Father be- ** fore all ages, and who finally was made ** manifefl." He declares the prophets to have been infpired, to convince the WQrld of the omnifcience of that Being, " who manifefted ** himfelf by Jefus Chrill his Son, and his " eternal Word ; who in ail things pleafed ** him that fent him." Convinced of the va- nity 2o6 S E R M O N VI. riity and wickednefs of the world, he looks with the eye of faith to heaven, " where our ^* God, Jefus Chrifl, being in the Father ap- ** peareth the more." Hence likewife arifes his fervent defire to gain admittance to his Lord and Mailer, by a fignal trial of his conflancy, for which reafon he intreats the Roman con- verts to make no interceffion for his life, but to ** permit him to imitate the paflionof his God," Addreffing the Smyrneans, he makes their fpi- ritual improvement a fubjeft of pious gratitude. " I glorify Jefus Chrift, the God who hath " given you fuch wifdom, who really was born ** of the race of David, according to the flefh, ** the Son of God. He did eat and drink with " his apoftles, although fpiritually united with " the Father. He fuffered truly, as he alio " truly raifed up himfelf." He holds out the future judgment to Polycarp, as a motive to perfeverance in the faith, and concludes his admonitions " with v/ifhing him to be weM •* continually in our God, Jefus Chrift. Ex- •* pe6l him who is above all time, eternal, in- " vifible, though for our fakes made vilible ; " he was impalpable and impaffible, yet for " our fakes he became fubjed to fuffcrings." If Polycarp, the eminent difciple of St. John, jind the venerable Bifhop of Smyrna, had, in hi$ SERMON VI. 207 . his epiftle to the Philipplans, confined his ex- hortations to the duties of morality alone, fuf- ficient reafons might have been difcovered, to juftify his lilence upon points of dodirine. He refers the chriftian converts to the epiftle not long before written to them by St. Paul, of v^^hofe zeal in preaching the gofpel, he makes the moil honourable mention. He likewife aflerts the fufiiciency of that epiflle, to edify them in the true faith. As the Philippians, therefore, were fo well grounded in the doc- trine of the proper divinity of Chrill, there was the lefs neceffity for Poly carp to expatiate upon It. We may however difcover the moll plain traces of this dodtrine, concerning which St. Paul had expreffed himfelf with fo much pre- cifion and copioufnefs. For example, Polycarp exhorts the Philippians ** to believe in him *' who raifed our Lord Jefus Chriil from the ** dead, and gave him glory, and a throne at *' his right hand : to whom all things celeflial *' and terreftrial are fubjedt, whom every fpirit ** ferveth, who is coming as Judge of the living " and dead ; whofe blood God will require of ** every one who believes not in him." Hq declares that ** Chrift has promifed to raife us ** from the dead." That the faithful ought ** to be fubjedt to the church, as unto God ** and Chrifl;." Again Jt>e fay^ *' if we entreat '' the 26S SERMON Vt *' the Lord to forgive us, we ought alfo to *' forgive : for wq are before the eyes of the " Lord and God, and muft all ftand before *' the tribunal of Chrifl: : let us therefore ferve ** him in fear and reverence, as he himfelf *' hath commanded, and the apoftles who *^ preached the gofpel to us, and the prophets " who foretold the advetit of our Lord. If " we fufFer for his name, let us glorify him." In ihort, he concludes his epijflle with praying ** that the God and Father of our Lord Jefus *' Chrift, and he himfelf our everlafting High " Prieft, the Son of God Jefus Chrift, would *' build them up in faith and truth." No doubt can arife as to the intention of Polycarp to attribute the fubjed:ion of the" univerfe to Jefus Chrifl ; the obvious fenfe and regular order of conflrudlion will be outrage- oufly violated by any other interpretation of the firft pafTage above adduced, for the diffe- rent members of the fentence are refped:ively correlative to the fame perfon, and that perfon is Chrifl. That fuch is the true fenfe, may moreover be collected from the application which the learned and accurate Author of the credibility of the Gofpel Hiflory makes of this pafTage, as a parallel text to the celebrated declaration of St, Paul, that at the name of Chrift S E R M O isr VI. 209 tlhriji every knee JJjould bowJ" Polycarp afferts that the Omnipotence of Chrift will be exer- cifed by the rcfurredlion of the dead, and that the church is fubjed: in the fame manner to the Son as to the Father. Admitting the juftnefs of our remark, that the appellation of the Lord invariably refers to our Saviour in this epiftle, it is plain likewife that he is con- fidered not only as the objedl of prayer, but as the forgiver of injuries. His Omniprefence is afTerted to be the fame as that of the Fa- ther, and from thence arifes an exhortation to reverence and fear him. When he is de- nominated the eternal High Priejf, his prieft- hood feems to characterize him as human, and his eternity as divine. The former typi- cally expreffes his charadter as mediator and redeemer, and the^ latter alludes to the attri- butes, which are common to him with the Father. That fuch were the ideas of J*oly- carp will be more fully fhown from confider- ing the clofe of his animated prayer previous to his martyrdom. " I praife and glorify thee *' through the eternal High Priell Jefus Chrifl, ** thy beloved and bleffed Son, through whom ** to thee, with Him, in the Holy Spirit, be " glory mow and for ever.'* O We 2IO SERMON VL We now proceed to fhow, in the Seconcl place, that Juftin Martyr did not corrupt the purity of the faith by adopting the Logos of Plato. As far as the features of an author's mind are vifible in his works, it is evident that lin- cerity and candour were diflinguifhing cha- raderiftics of Juftin Martyr. He feems on every topick to exprefs his unpremeditated thoughts, in a limple and inartificial manner, and to be influenced by a natural ingenuouf- nefs, which was fuperiour to duplicity and. evalion. His ardour in the purfuit of truth, and his alacrity in its profeffion, will appear in the moft ftiriking point of view, when we recolle6l, that the fmcerity of his converfion was brought to the fevereft trial, fmce his courageous avowal of the faith was the glo- rious caufe of his martyrdom. After attempting without effed: to fatisfy his curioiity, by exploring the tenets of the Grecian fages, he proceeded to examine the evidences of revelation, and difcovered that the chriftian religion was the only fafe and excellent philofophy. He was far from re- taining any invincible prejudices in favour of 6 his SERMON VI. 211 his former fludies, orof being blindly attached to the opinions of Plato. He deliberately weighed the merits of the great founder of the academy, and with a calm and unbiafied mind expofed his contradidlions of other phi- lofophers, and his inconiiftency with himfelf. Juftin Martyr exprefsly declared, that " as " Ariftotle and Plato differed fo much in ex- " plaining the nature of earthly things, they ** are not worthy of credit, when they dif- ** courfe concerning the invifible world." " If ** any one fliould accurately infpecfl the opinions " of Plato, his opinions will be found to be *' repugnant to each other ; on which account ** he cannot efcape the cenfure of deliberate '' faiaiood." Juftin Martyr moreover reprefents that the condudl of Plato, on his return to Athens from his travels into Egypt, expofed him to the imputation of duplicity and diffimulation. For apprehenfive of falling a victim to the popular clamour, Vv'hich had caufed the death of Socrates, he profefTed a ** belief in a plu- " rality of Gods, though contrary to the evi- ** dence of his firft principles. Therefore *' fmce nothing true can be derived from fuch ** teachers concerning the real nature of God, '* it remains that we liften to the infpired O 2 prophets 212 SERMON VL *' prophets who Kved long before the philofo- '^ phers of Greece, and taught nothing from *' their own imagination, but received con- *^ fiftent and harmonious inftrudlions from on *' high. For it is impoffible that their pre- ^* did:ions fl:iould be the refult of human in- *' genuity, or be imparted merely by the light •* of nature. In fublime fubjedis the philofo- ** phers have no accurate knowledge. What- " ever is well exprefied in all refpeds, belongs ** to the difciples of Chrift. — We do not think " the fame as others ; but all others, being de- •" iirous to refemble us, afTert our dod:rines." From this, and a variety of fimilar palTages, it is plain that Juflin's acknowledgment of the excellence of chriftianity, amounts to a deli- berate renunciation of his former philofophical opinions, relative to the nature of God ; and that the force of divine truth had fo influenced his mind, and correded his judgment, that he faw the defecfts of Plato in the flrongefl light, and expoied them to cenfure without leferve. Still however v/e are ready to confefs that the Platonic philofophy had many great though fubordinate claims to his attention. It con- veyed fuch fublime notions of the Deity, in comparifon SERMON VI. 213 comparlfon of all other fyftems, that he thought it could not be the produ6lion of human fagacity and invention. He therefore attributed its excellence to the light afforded by the Old Teftament. The travels of Plato, which extended to Babylon as v^^ell as into Egypt, favoured the fuppofition that he had confulted the facred volume. From this fource Juftin Martyr imagined that the philofopher had borrowed his mofl fublime fpeculations, and more particularly the doctrine of the chrillian Trinity. He continually reafons upon this fuppolition, and from thence deduces all thofe conftrudlions of the Platonic writings, and accommodations of them to fcripture, which, to a mind uninfluenced by the fame bias, mull neceflarily appear forced and un- natural. In his exhortation addrelTed to the Greeks, and his apologies dedicated to the Emperours, which form the moft confiderable part of his remaining works, he recommends the prophecies as an introduction to chrifti- anity. He endeavours to prove that the phi- lofophy, of which the Greeks and Romans were fuch ardent admirers, was indebted for ^U its excellence to the facred books of the Jews, " Plato derived from Mofes that pe- *' culiar name of the deity, which fo ftrongly ** indicates his felf-exiftence and eternity. His O 3 " dod:rine 214 S E R M O N VI. ** doiftnne refpedling the divine ideas was bor- " rowed from the commands of the Almighty ** to Mofes, who was commiffioned to con- ** ftru(5t the ark of the covenant correfpondent ** with the archetype, which was {l:iown to ** him on the mountain. By the prophets he ** was inftruded to give the fubhme defcrip- ** tion of Jupiter, when he drove his winged ** chariot through heaven, for he had read ** that the glory of the Lord went forth upon ** the cherubim, and the cherubim Ufted up " their wings, and the glory of the Lord was *\ upon them.'* From a proper attention to thefe pafTages, it is evident that the writings of Juftin Martyr have been grofsly mifconceive^, or unfairly mifreprefented ; and the reverfe of v^hat has been confidently all'erted will be found to be the true ftate of the cafe. It was not his objecft to accommodate the fcriptures to Plato, but to accommodate the writings of Plato to the fcriptures. With refped; to the articles of his chriflian belief, he ftates fundam.ental dodrines in clear and dired terms, as he re- ceived them by the tradition of the church, and as he colleded them from the faced books. We S E R M O N VI. 215 We are now advanced to the mofl critical point of the argument. That Juftin Martyr endeavoured to bend the tenets of the aca- demy to the principles of chriflianity, we are ready to affirm. That he corrupted the chrif- tian faith by the introdudiion of Platonic ideas, we are inclined mofl confidently and mofl unequivocally to deny. We cannot fail in this flage cf the difquifition to remark the evafion to which the Author of the early opinions has recourfe. He is aware that the clofe exami- nation of the genuine principles of the aca- demy will produce the fubverfion of his hy- pothefis 'y for in what part of the works of Plato is the flightefl mention made of the perfonification of a Logos ? And therefore he fuddenly changes the ground of conteft. Af- ter fatiguing our attention with a defign to delude our judgment by an oilentatious parade cf the fentiments of Plato, and his followers ; after raifing our expectations, to fuppofe that JuHin Martyr will be detedted in ingrafting Platonifm upon Chriflianity, he infinuates that he adopted the Logos from Philo, who im- proved upon the principles of Plato. So that from the conceiTions of the author himfelf, Juilin Martyr is proved to have been a Plato- pift in name only, and with equal reafon might te denominated a Pagan, becaufe previous to O 4 his 2i6 SERMON VI. his converfion, he had conformed to the po« pular fuperftitions of his country. Let us not be deterred by the evafion of the enemy, from purfuing him in his retreat, and examining whether the poft, to which he flies, be more tenable than that which he has faga- cioufly quitted. Philo, an eminent Jew of Alexandria, who flourifhed in the time of the apoftles, in dif- ferent , parts of his works makes ufe of the word Logos, to which he affixes various fenfes. Sometimes it denotes the mind of God, fome- times the invifible world, according to the pattern of which, the vifible world was made, and in other places only wifdom, an attribute of the deity. When it is ufed to fignify an emanation of the divine mind, it is defcribed as an effeft not permanent but occafional. In its higheft fenfe, the Logos is the moll antient Angel, the perfedt Image of God, who revealed to Abraham the divine will. However probable it may be that Philo de- rived fome of thofe ideas annexed to the Logos from Plato, he could not borrow from him the application of it to a Perfon. His defcrip- tipns therefore of the divine Being, whoni he ii^vefts SERMON VI. 217 inverts with fuch lofty attributes, muft be de- rived from fome other fources, which will be found not to be remote from our obfervation. In the pentateuch and the prophets, whofe fenfe Philo laboured to refine by allegory, fe- veral pafTages occur, which obfcurely intimate the agency of the divine Word in the creation of the world, and in many fubfequent difpen- fations. In the pfalms, the Son of God is more clearly revealed, _ in terms expreffive of the highefl dignity and exaltation. According to the gloffes of the antient Rabbinical writers, this was the Son of God, who was of the fame fubftance with the Father, and who exifted from all eternity. So that as from them the elevated defcriptions of Philo are undoubtedly derived -, vain and ineffecflual is the fearch for that dodrine among the fchools of Greece, which the fchools of Greece never taught. A tradition has prevailed in the church from a remote period, that St. Peter was preaching the gofpel at Rome, during the time that Philo refided there in the quality of ambafla- dour to the Emperour Caligula. He con- trashed an intimate acquaintance with the great ^poftle, ^nd from the high efteem which he entertained for the fanftity of his manners, W^s induced to make honourable mention of the 2i8 S E R M O N VL the difciples of St. Mark, who were at that time educated in the celebrated fchool of Alexandria. It is not improbable that his in- tercourfe with the chriilians might enlarge his ideas upon the fubjed: in queftion, and raife his mind to a more adequate conception of the nature and attributes of the chriflian Logos. But of any adoption of the fentiments or approbation of the principles of Philo by Juf- tin Martyr, where is the pofitive proof? In his authentic works, where is he even once mentioned ? If however we grant for the fake of argument, that all the writings of Philo were as well known to Juftin Martyr, as the Author of the early opinions may be willing to fuppofe, is it probable that his fentiments, merely as fuch, would have been implicitly embraced ? Philo was a Jew, who had fre- quent opportunities of being converted to chriftianity, yet he refifled or flighted its evidences. His attachment to the law of Mofes was fo firm, that he laboured to efta- blifli its authority and give it the moft refined interpretation. Thus tenacious of his religion,^ he held out no inducements to the chriflian^ to adopt his opinions. Whatever elevation of character he attributed to the divine Logos, he SERMON VI. 219 he never fpoke of him as the pnomifed and expected Meffiah. However converfant he might be with the predidions of the infpired prophets, and animated by their defcriptions, he is altogether filent as to the Redeemer of Ifraeh The Fathers mufl clearly have per- ceived, that all his forced refinements and airy rpeculations were built upon the Old Teftament. What therefore could induce them to borrow from the commentary, when they were in poffeffion of the text ? Why fliould they imi- tate an unikilful copy, when they poffeffed the bright and mafterly original ? They had Mofes and the prophets to announce the future king- dom of the Son of God, and gradually to un- fold his power and glory ; they had the evan- gelifts and the apoftles, who jointly recorded his advent, fully developed his chara(5ter, and clearly difplayed his attributes. If Juftin Martyr had corrupted the doc- trines of chriftianity, how comes it to pafs that all the contemporary chriftians, aU the Fathers vs^ho were not educated in the fchools of Plato, have paiTed over fo ftriking an event in filence ? We mufl conclude that the mem- bers of every church were grofsly ignorant, or culpably indifferent; that they knew not the meaning of the facred names of Father, Son, and 220 SERMON VI. and Holy Spirit, which they conftantly re- peated, and continually employed in all the public k and private ad:s of devotioli. We mufl: fuppofe that all the bifhops and paftors, who have given luch numerous proofs of their defence of the truth againfl the incroachment of every innovation, were plunged in the mofi: profound lethargy, or abandoned to the moil culpable indifference. We mufl: fuppofe, moreover, that the authority of Juftin ex- tended over the whole chriftian church, and that it unanimoully obeyed his call to em- brace a new faith. We muft fuppofe that the peaceful phiiofopher of Paleftine, produced the confequences without purfuing the mea- fures of the bloody prophet of Arabia, and effected that revolution of opinion without the aid of the fword, v/hich the fword itfelf, deftrudtive as it was in the hand of Mahomet, could never fully accompiifh. If Jufiin Martyr had been guilty of the cliarge of corrupting the primitive faith, the fame rigorous fentence would have been pro- nounced againfl him, which was direded againft Cerinthus, Marcion, Bafilides, Paulus pf Sa- mofata, and other hereliarchs of the early ages. As foon as they began to diffeminate their te- nets, they were cut off from th^ communior^ of SERMON VI. 221 of the faithful, and their errours were com- bated by the united powers of fcripture and reafbn. If the difciple Tatian, notwith flan ding his learning and acutenefs, was enrolled in the heretical regifter, for what reafon was his mafter forgiven for a fault, which in the opi- nion of the church, the mofl fplendid powders of genius, the greateft acquilitions of know- ledge, the warmefl profeffions of zeal, and even martyrdom itfelf could not expiate. To this argument Iren^eus adds the mofl fatisfadlory confirmation, when he refutes the Valentinians. When they affirm that all ob- jedts of ftnfe are only the " images of thofe " things v/hich really exifl, they only repeat " the fentiments of Plato. They transform " his ideas into Eons, and make them the " creators of the archetypal world, which ** that philofophef invented. This opinion, " together with the corruption and depravity " of Marcion and Saturninus, was embraced ** by Tatian, who after the death of his maf- " ter was fo elated with a vain confcioufnefs ** of his fuperiour attainments, that he laid ** the foundation of a new fe6t." From a complete furvey of the fuppofed Platonifm of Juflin Martyr in all the various points 222 SERMON VL points of view from which it can fairly he feen, it appears evidently not to affedl in the fmalleil: degree the value of the teftimony, which he bears to the faith. His avowed fentiments, as well as his general chara6ler, equally militate againft the accufation. The tenets of Plato, as far as they can clearly be afcertained, bear only a diflant and faiat re- femblance to the chrifliaa dod:rines. It does not appear that Juilin was acquainted with the works of Philo, and if he was, they were not of fufficient importance in comparifon with the fcriptures for him to borrow from them. To alTcrt therefore, that he had re- courfe to thefe authors to alTift him in the al- teration of his creed, is a groundlefs ailump- tion, alike deftitute of all probability and of fatisfa(5tory evidence. In the Third place, we proceed to prove, that the Paflors of the church did not main- tain a corrupt faith, whilfl the other chrif- tians continued to be Unitarians. That the great body of chrifllans in the primitive times maintained a belief, relative to the nature of Chrift, which was contrary to that of their teachers, feems as highly impro- bable in itfelf, as it is incapable of proof from fiiir SERMON VI. 223 fair and full authorities. It is highly impro- bable in itfelf, becaufe every one of thofe teachers who wrote as well as difcourfed on the articles of the faith is thus made an art- ful innovator, and muft have endeavoured to work upon the credulity of the world by re- prefenting what were merely the corrupt per- verfions of his own mind, infiead of the ge- nuine dod:rInes of the church. Such condud: ftands expofed to the complicated imputation of matchlefs effrontery, profound hypocrify, and deliberate falfhood ; and is replete with all that can fully the reputation, and undermine the credit of a man and a chriftian. But fo totally repugnant are fuch injurious fufpicions to the general character and conducft of the ecclefiallical writers, to their protefcations and fincerity, to their integrity and piety, to their fear of God, and their charity to man, that the candid and the judicious will be difpofed to difmifs without examination, any hypothecs which is fupported upon fuch difmgenuous infinuations. The vindication of Jullin Martyr from the charges juft confuted more particularly tends to fubvert this alTertion ; for if he was not inflrumental to the corruption of the faith, the pretended diverfity is attributed to no often fible 2^4 S E R M O N VI. oftenfible author, and derived from no ac-^ knowledged fource. As however dired; proof will corroborate the preceding obfervations^ we will endeavour to ftate a few pafTages fe- ledted from a confiderable number, which flrongly, directly, and unequivocally fupport them. Jullin Martyr in his firft apology en- deavours to reconcile the faith inculcated in the fcriptures to thofe who were attached to the popular philofophy, by (hov/mg that Plato derived fome of his principles from the books of Mofes. " We do not," fays he, " therefore^ ** derive the opinions which we maintain from " others, but all others derive them from us. «' Among chriftians, you may hear and learn " thefe things, even from thofe who are un- ** acquainted with the firil principles of learn- ** ino-, who are vulgar and untutored in fpeech, «* but wife and faithful in mind ; from the in* " firm, and thofe who are deprived of fight ; *« fo that you may be fenfible, that thefe " things were not the produdion of human " ingenuity, but were declared in the power «^ of God." This remarkable proof of the reception of the chriftian creed among all ranks has been mifreprefented by tbe Author of the early opU nionsj but it is too clear to be mifunderflood. The S E R M O K VL 225 The previous obfervations on the Mofaical hiflory of the creation, do not conftitute the main argument, but is merely an incidental circumftance of it. It is not the point in de- bate, but a fubjed: of illuftration introduced to reconcile the heathens to that faith which the vifionary fyftem of Marcion was defigned to fubvert. Juftin Martyr therefore clearly de- figned to reprefent how much the moft illite- rate of the chriftians furpafled the moft learned of the philofophers. To fay that they fur- pafTed the philofophers, by poflefhng the Mo- faical account of the creation, is no proof of their fuperiority, for it was a general opinion of the primitive church that Plato himfelf de- rived his principles from the pentateuch, and the prophetical writings. But to affirm that they had full evidence of the fublime dod:rines of chriftianity, which had eluded the difco- very of unenlightened wifdom, is a declaration of fuperiority which is alike confiftent with the context, and with the reality of the fad: itfelf. Not long before the clofe of the fecond century, Irensus defcribes the adual ftate of the faith at that time, and in a full and fatis- fadory pafTage expatiates on the unity of its principles, and the univerfality of its extent. P ** The 226 SERMON VL ** The Church, although difperfed throughout " the world, having heard the preaching of '* the apoftles, and embraced their belief, pre- ** ferves it with the fame diligence as if her " members compofed only one family. This '* it unanimoufly preaches and delivers as with " one mouth. The languages of man are di^ " verfe, but the power of the tradition is one ** and the fame. As there is only a fmgle fun " to illuminate the world, fo the gofpel ap- *' pears in all places, and enlightens thofe who " are willing to come to the knowledge of the ** truth. For neither do the churches planted ** in Germany believe or deliver any others ** nor thofe that are in Spain, in Gaul, in the ** Eaft, in Egypt, in Libya, or in Juda:a. ** Nor do any of thofe who prelide in the ** congregations, whatever be his eloquence. ** profefs a different creed j nor will any one *' who is unlearned detradl from this tra- *' dition." The whole controverfy might fairly be fet- tled by an appeal to the clofe of this memo- rable pafTage. Irenaeus, as if aware that fome infinuations might be thrown out of a diver- iity of opinion in the church, difcriminates between the members who compofed it with refped: to their fituation and talents, and de- 6 clares SERMON VI. 22^ blares that however they differed in fuch re- fped:s, their principles of faith were ftill the fame. This is a teftimony in favour of the early belief which cannot be evaded, and among all the proofs which antiquity can furnifh, is one of the moil convincing and irrefragable. About twenty years after the time of Irc- nasus, Tertullian makes a fimilar reference to the general belief, in order to point out a clear diftindlion between the novelty of herefy, and the antiquity of the genuine faith. " The " dodrines which are generally preached, that ** is what Chrift has revealed, can by no other " means be proved than by the churches " founded by the apoftles, and either edified " by their perfonal or written inftrudlions. It ** is evident therefore that all dodtrine which ** agrees with thofe apoftolical' churches is " confident with truth. So that without ** doubt, that muft be embraced which the " chrillians have received from the apoftles, *' the apoftles from Chrift, and Chrift from *' God." In order to render Tertullian confiftent with him felf, it is neceflary to advert to his obfervations in another part of his works. The Author of the early Opinions has given P 2 fuch <28 SERMON VI. fiich a colour to a palTage extraded from the treatife againft Praxeas, as to make the mere humanity of Chriil; appear to have been the beUef of the great body of the chriftlans who hved in the fecond centuiy. A careful exa- mination of the fubjed: at large, will free Ter- tuUian from a palpable mifreprefentation, and fliow that the paffage in queflion is fo far from being capable of the fenfe alledged, that it proves a point which is diredlly the reverfe ; fmce the perfons who are afferted to have held the mere humanity, were advocates in the highefl fenfe for the divinity of Chrift. Praxeas maintained that Jefus Chrift was no other than the fupreme God, that he was born of the Virgin, and that he actually fuffered death upon the crofs. This errour, which its author had carefully difleminated during his journey from Aiia to Rome, is combated by Tertullian with metaphyfical fubtlety of ar- gument, and manly vehemence of declama- tion. Delirous of giving a jufl idea of the ca- pacity and talents of the advocates of Praxeas, he obferves, that they were perfons of that plain underftanding, which ufually charac- terized the majority of believers, who might, without any great impropriety of language, be called dull and fenfelefs. Such men, he obferves, when iirfl weaned from the errours 4 of S E R M O N VI. 229 of Polytheifm, and converted to the belief of God, expreffed fome relud:ance againft the myflery of the Trinity. Praxeas took advan- tage of this difpoiition of the common people, to inculcate his erroneous tenets. His difciples boafting that they only were the v^^orfliippers of one God, accufed the orthodox believers of Tritheifm. Such was their weaknefs as not to difcern that by confounding the perfons of the Deity, and making Jefus Chrifl the fole God, they ran into a palpable errour, and that the creed of the church properly explained, was the true faith . The Latin converts of Praxeas, whom he had made in Italy, and the Greek whom he had made in Alia, repeated the terms of theology which he perverted, with as much clamour and vehemence, as if they clearly un- derftood, and properly maintained them. By thus taking an enlarged view of the meaning of Tertullian, the paffage is reflored to its original fignification. As tranflated by the Author of the early Opinions it is an in- ftance of invalid proof. In his verfion he omits a complete fentence of the text of Ter- tullian, which is of great importance to the general fenfe of the palTage, becaufe it ex- plains in what an erroneous fenfe the divine unity was held by thofe, who in the time of P 3 Tertullian 230 SERMON VI. Tertullian miftated the catholick faith. This omiffion rendered it an eafy talk to turn the general purport of the argument out of its natural courfe, and to throw an air of plaufi- bility over a weak opinion. By cutting off this paflage from his lift of proofs, the author is deprived of his fundamental fupport ; for pf all the antient evidences which he prelTes into his fervice, there is no one which he exhibits with more oflentation, which he decorates with greater parade of argument, or which he introduces with greater confidence of fuccefs. The chriftians mentioned by Tertullian as the followers of Praxeas were as remarkable for their deviation from the opinion of the modern unitarian, as from the true faith of the church; unlefs the modern unitarian will reverfe his creed, and maintain him to be God whom he labours to prove to have been mere man. If he thus becomes the difciple of Praxeas, he muft be combated with the weapons Vv^ith which Praxeas was defeated, and the treatife of Tertullian inflead of furnifhing him with armour againft the church, will become the inflrument of his deitrudtion. All the authorities which have been confi- dered, form a chain of evidence, including a period of more than fixty years, which is ftrong SERMON VI. 231 ilrong and clofely conneded. The declarations ftated are ftriaiy and undeniably to the pur- pofe. For it is very particularly to be ob- ferved, that the Fathers are not fpeaking of any points of chriftianity independent of the faith. They are not difcourfing on the prevalence of the chriflian morality, or the eflablifliment of its pofitive inftitutions, but on the unanimous confent of the catholick church in their belief in the proper divinity of the Son of God, as conftituting one of the fundamental principles of their religion. Fortunately for the determination of the prefent queftion, we are not obliged to confine our inquiries to the church alone for evidence of its primitive belief. Although the prophane writers furveyed chriflianity with a fuperficial eye, fome fcattered notices of its principles may be colkaied from their works, which however general, are very important. Con- temporary with Ignatius was the learned and accompliflied Pliny. He found as foon as he entered upon the proconfulfhip of Bythmia, that chriftianity had prevailed among all ranks of its inhabitants. He was officially informed of the grand objed: of their religious folemni- ties, as well as of their inflitutions and man- ners. " They met on ftated days before the P 4 " dawn, 232 SERMON VI. " dawn, and fang choral hymns to Chrift as ** a God.'* Contemporary with Juilin Martyr was Lu- cian the Syrian. In his hiftory of the death of Peregrinus he obferves, " that the chriilians *' defpife all things, and even death itfelf, in ** hopes of immortaHty. For their firft Legif- ** lator made them believe they were all bre- ** thren. They adore their crucified Saviour, ** and live according to the laws of their own " religion." In the dialogue entitled Philopatris, which is afcribed to Lucian, there is a pafTage which more fully expreflcs the faith of the chriilians of that age. It was the evident defign of the writer to ridicule :he cathclick dcftrines. The characfleis introduced as converfing are a chrif- tian and a heathen. The former propofes to the latter, that inftead of invoking Jupiter, he Ihould fupplicate " the moft High God, the " Son of the Father, and the Spirit proceeding " from the Father." The heathen replied, that this was a belief which he could not comprehend. The value of this teftimony may rife in the opinion of fome, when it is recollected that fuch was the deference paid to it by Socinus, that he efleemed it the moft undeniable SERMON VI. 233 undeniable evidence which antiquity gave to the prevalence of the doctrine of the Trinity. And here we could multiply the number of our proofs. We might appeal to the attefta- tion given by the chriftians to the worfhip of Chrift, when accufed by the Pagans of a de- {ign to pay divine honour to the relicks of the martyred Polycarp. We could advert to the prad:ife of the Jewiih converts, who in the reign of Adrian refided at Jerufalem, and maintained Chrift to be God : and we could dwell with more copious obfervations upon the teftimony of the Emperour Julian, who exprefsly maintained that St. John was in- duced to alTert the divinity of Chrifb in his gofpel, from obferving that a confiderable number of the Greeks and Romans had already embraced that opinion. But a minute inquiry into thefe important atteftations would demand more time than is allowed to difcourfes like the prefent. We recommend them to the earneft attention of thofe who deny the early prevalence of the do(5i:rine in queftion among all ranks of chriftians, and we hefitate not to aik in the fame terms indeed, but not with the culpable precipitation of the Jews, ia/jaf need have we of any further witnefs f An ap- peal is made by our opponents to the general opinion Z24- SERMON VI. opinion of the firll chrillians. We have care- fully inveiligated the proofs for that opinion, and find them to be as ftrong and as confiftent as can be adduced for the fupport of any fa6t in antient hiftory. The witneiles did not col- led their information from vague reports, con- veyed through fufpicious channels, neither did $hey live in places remote from mod of the countries of which they fpeak, or truft to the tradition of former ages. Their teliimony is for the moH: part, the refult of adlual obferva- tion. The friends of the church are fupported by their avov/ed enemies, and thofe w^ho dif- agreed upon all other fubjects, combine to ellabliili the argum.ent in queflion. At the fame time that Ignatius vouches for the churches on the coafts of Afia, Pliny cooperates v/ith him by his account of chriflianity in the fpa- cious province of Bythinia. Juflin Martyr extended his obfervations from Paleiline to Rome ; Irenceus travelled from Afia to Gaul ; and Tertullian was well acquainted with the congregations of Africa. Within the period of time that thefe writers give a ftatement of the faitli in all thefe countries, Lucian does the fame for the extenfive kingdom of Pontus, and not only brings an additional proof of its wide difrufion, but corroborates the credit of the \'i-riters who alkrt its uniformity. Their general SERMON VI. 235 general evidences give us for that period of time, in v^^hich the corruption has been af- ferted to have taken place, a diftindt view of unanimity in the mofl remarkable parts of the- antient world. To conclude — The proper confederation of the prefent fubjed; would lead'us into a much wider field of difcuffion, than is confident with the limits marked out for difquifitions like the prefent. Let what has been advanced, be thought fufficient to fhow the weaknefs of their efforts, who attempt to wreft from the church of England the fupport of the primi- tive chriftians in the faith which (he profeffes. We have reviewed the clearefh proofs that the apoftolical Fathers maintained the nature of Chrift to be human and divine ; that he was God incarnate ; that the incommunicable attri- butes of omnifcience and omnipotence, and the divine prerogatives of glory, praife, and power, are frequently and fully afcribed to him. We have feen the weaknefs of the afper- fions thrown upon Juflin Martyr ; we have remarked that he built his faith neither upon the profound difquifitions of Plato, nor the airy fpeculations of Philo -, but upon the folid and clear teftimony of the apoflles and evan- gelifts : 236 S E R M O N Vr. gelifts ; and that every page of his works is expreilive of the fame exalted ideas of the Son of God. We have obferved that the authority of Irenaeus, in a particular pafTage, is fufficient to decide the point in queftion ; and that the Pagan writers, among whom the Emperour Julian ought particularly to be diftinguifhed, are important and confiilent witnelTes of the truth of our affertions. Thus the friends and the enemies of chrif- tianity have concurred to record in general the prevalence of that faith, which has been illuf- trated in detail. The fentiments, therefore, of the primitive church appear to have been unanimous ; and vain is it for the gainfayer to attempt to eftablifh a difference among thofe, who, influenced by the power of the fame truth, united in the moft perfed harmony. SER. SERMON VII. 2 Timothy III. 15. All Scripture is given by infpiration of God. THE glad tidings of the gofpel were neither coniined to the Jewifh people, nor to the generation which was eminently honoured by the appearance of the Mefliah. It was the great object of his miffion to efta- blifh a church colledied from the various parts of the world, and to extend its duration from age to age. Chriftianity was manifeftly de- iigned by its great Author for an eternal mo- nument of the divine will, intended to furvive the decay of human inftitutions, and to efcape even from the wreck of empires, ' uninjured and triumphant. This was the light appointed to (hine upon every one that cometh into the world, that all fiejh might fee the fahatlon of God. In i^i SERMON VIL In order therefore that an intention fo gra-= clous and beneficial, might be mofl effe6lually fulfilled, the hiftory of our Saviour, the tranf- adtions of the apoilles after his afcenfion, and their Inflrudlions upon particular emergencies, were committed to writing ; by which expe- dient, the purity and the duration of the chriHian principles have undoubtedly been fecured, more particularly if It be confidered that the frequent and fanguinary perfeeutions, tvhich raged in the primitive times, endan- gered the continuance of the faith, and that liumerous herefies threatened Its corruption; Even its efcape from thefe early alarms was no fecurity for its final prefervation. In pafT- ing down to fuccefiive ages, it was liable to contradl that mixture with fahhood, which is infeparable from oral tradition, and to lofe by continued corruptions its original fpirit and purity. The motives which induced the Sacred Wri- ters to undertake their literary labours, may in fome degree be afcertalned from their refpec- tlve fituations. The urgent neceffity of im- preffing the faith with exadnefs on the minds of early converts, among whom errours of an alarming tendency had adually taken root^ called loudly upon fome of them for written inflrudions. SERMON VII. 2j0 inflrudlicns. Publick as well as private foil- citations induced others to ftamp on their writings the indelible charaders of Chrifti-* anity, and place it out of the reach of in- novation. The gofpels and epiflles are intended to perpetuate the important truths they contain, and to fupply the place of thofe holy witnelles \vhofe names they bear. They breathe the fame fpirit of fimplicity, zeal and godlineisg which diftinguiflied their authors, 'who being deady yet fpeak -, ivbo endeavoured that after their deceafe, we might have tbefe things al~ ways in remembrance. They fulfil in a fecon- dary, though important fenfe, the gracious pro- mife of our Saviour, that his animating prefence ihould continue in his church, for they are with lis airways, even unto the end of the world. There is the ftrongeft feafon to conclude, that the books of undoubted authority were cxpeditioufly circulated. They were not ad- drefied to individuals in whofe polTeilion they continued in concealment, but to the rulers of large congregations ; or more ufually to large congregations thcmfelves, before whom they were frequently recited. They were com-. ' municated 240 SERMON VIL municated with pious diligence from church to church, and their reciprocal notoriety was fometimes haftened by apoftolical injuncftions. Thofe who received them, had full affurance of their authenticity from thofe who delivered them, and the multiplication of copies not only contributed to make them more generally known, but effed:ually fecured them from the lafting injuries of interpolation. That the gofpels and epiftles were generally known foon after they were communicated to different churches, may be concluded front the interefting nature of their contents. No- velty in general is calculated to excite atten- tion. In the prefent cafe, in which novelty confifled in the developement of a recent re- velation of the divine will, the moft eager curio fity was roufed into aftion. The new converts likewife fought after thefe authen- tick documents of their faith with ardour, and divulged them with zeal. They drank the waters of life themfelves, and conveyed it to the thirfly who were at a diflance. The teftimony of hiftory confirms the truth of thefe obfervations. The works of Matthew* Mark, and Luke, which had been for fome time well known to Chriflians in general, were SERMON VII. 241 Were fanclioned by the exprefs concurrence of St. John, previous to the compofition of his own gofpel, and the moil authentick evidence remains, that at a period not later than thirty- years after his death, all the gofpels were re- cited on ilated days in the general affemblies of the faithful. As foon as tney were thu§ divulged, they were held in the higheil eftimation, as the rule of faith, and prad:ice. They were parti- cularly confulted by teachers to confirm their admonitions, by difputants to eftabliih their arguments, and by apologifts to vindicate their caufe. For fuch fupport, Clement, Ignatius, Polycarp, Juftin Martyr and Irenasus were eminently indebted to them. The atteftations which they afforded to thofe books of fcrip- ture, which they had occafion to cite, are curious and important, as they furnifh a ftrong argument for their integrity and authenticity. Many paiTages are very fnnilar, others exa(5lly reprefent thofe which occur in our prefent copies. From wjiat is known, conclufions may fairly be drawn refpe6ting that which is not. Hence it may be prefumed, that the revolutions of feventeen centuries have left the New Tellament in the fame flate as in the primitive times. The difficulty of inter- Q^ mediate 242 SERMON VIL mediate corruption has not only been increafed in proportion to the multiplication of copies, but in proportion likewife to the number of thofe who inferted any part of the facred text into their writings. Hence an argument is furniihed, that the flream which was not pol- luted at the fountain head, flill runs pure and uncontaminated. If we are able to prove that it was not polluted at the fountain head, by iliewing that the early Fathers ufed and quoted our fcriptures, a complete and unbroken chain of evidence might be formed, and no genera- tion be left without witnelTes to the genuine- nefs of the Chriftian records. I. Since this invefligation is fo curious and ii^iportant, an attempt will be made to remove the objed:ions raifed againft the high proba- bility of the apoftolical Fathers having ufed our gofpels. II. It is intended to ihew that the apoilo- lical Fathers, as well as Juflin Martyr and IrenGEus, made quotations from moil of the cpiflles. III. The perfuafion of the primitive church that the lacred v/riters were divinely infpired, will be iliown 3 and the reafonablenefs of the perfuafioa SERMON VIL 243 perfuafion will be confirmed by additional ar-- guments. The noble author of the Letters on Hiflory, whofe fpecious eloquence is frequently the difguife of unfounded af^ertions, maintains, *' that the Fathers of th6 firft century either ** made ufe of different gofpels from ours, or " the paflages which refemble thofe that oc- " cur in our gofpels, were preferved by un- ** written tradition* To fay that they had the ** works of our evan^elifls before them, is a *' manifefl abufe of hiftory, as they never ex- " prefsly mention their names." It is an objed: of importance to examine thefe affertions with particular attention, be- caufe they include the ftrongeft objed:ions that can be brought againft the opinion^mo-ft rea- fonable to be maintained, refpedling the early reception of the New Teftament. The Firfl charge to be cOnfidered is, that ** the Fathers of the firfl century might make ** ufe of different gofpels from ours*" This fuppolition at firfl fight appears highly improbable to thofe who recoiled: that Poly- carp was the difciple of St. John, that la^natius 0^2 was ^ f 4 SERMON Vlt was infl:rud:ed by feveral of the apoftles, and that Clement was a fellow labourer of St. Paul, who was accompanied during his travels by the evangelifl St. Luke. Connexions fo intimate with thefe eminent inflruftors would naturally produce a high veneration for their fentiments, and a decided and exclufive predi- lection of their works. Hence arifes the ex- treme improbability of their having recourfe to any other gofpels than fuch as were Vv'ritten or authenticated by thofe from whom they re- ceived the firfl principles of the faith. The improbability becomes much greater if It be confidered, that the authors of apocry- phal gofpels were either contemporary with the apoftolical Fathers, or lived at a later pe- riod. If they lived at a later period, the fup- pofition of the writer falls weak and incon- clulive to the ground : if they were contem- . poraries, the works of thefe heretical writers could be immediately referred to their refpec- tive fources, and their cmiffions or interpola- tions of the true gofpels be iaftantly deted:ed by being brought to the tefl: of the uncor- ruptcd originals. That this tafk v/as zealoufly performed, may fairly be prefumed from the irequent allulions v/liich are made to the here- fits ©f Ebion and Cerinthus, und the frequent cautions SERMON VII. 245 cautions which are given to guard again ft their errours. To maintain that the apoftolical Fa- thers were betrayed into the prepofterous and weak inconfiftency of borrowing from thofe v/hom they incelTantly attacked, is to give a fandion to the abfurdity of thofe hereticks who made Cerinthus the author of St, John's gofpel, wiien it evidently contains a refutation pf his principles. The objedlions may now be fairly reduced to this dilemma : either the apoftolical Fathers derived feveral paftages which occur in their remains, from unwritten tradition, or they made ufe of our gofpel§. In cafe the objedor fuppofed, that if un- written tradition was the fource from which the apoftolical Fathers derived their informa- tion, the certainty of the evangelical fads, or the reputation of the evangelifts would be di- miniftied, he muft have been intirely ignorant of their works, which manifeftly eftablifh the pne, and encreafe the other. For let us grant, that fuch was really the cafe. It may even then be afterted upon fafe grounds, that the apoftolical Fathers contri- buted no inconfiderable afliftance to eftablifti CL3 the 246 SERMON VIL the credibility of trie gofpel hiilory. The leadinq: fadls relative to the Author of Chrif- tianity, and the principal topicks of his in- ilrudtions, may be clearly coUecfted from their writings. For in them are recorded the mi- raculous conception of our Lord, the precife time of his appearance on earth, his inftitu- tions, his commands, the virtues which he difplayed, and the duties which he recom- mended, his exercife of miraculous powers, his Geath, refurredtion, and afcenfion, the im- portance of his miffion, the tranfcendant be- nefits derived to mankind from his fufferings, and more efpecially a full and pofitiye ac- knowledgment of his divine nature. In con- fequence of this detail, which, with many other particulars of the fame kind, may be coUedied from their epiftles, the apoflolical Fathers are to be confidered, as witneiies unacquainted with the writings of the evangelills, and de- riving all their information on religious fub- }e6ts, from the perfonal ijiftrud:ions of the apofliles. The bare fuppofition has the air of an abfurdity, but for the fake of the preceding conceffion, their ignorance, improbable as it is, fhall be allowed. Their remains are even in this cafe undeniable vouchers of apoflolical confiflency, and prove that the inftrud:ions and the writings of the infpired teachers, pro- ceeded SERMON VII. 247 cceded originally from the fame fpirit of divine truth. Thus Clement, Ignatius, and Polycarp become doubly important as they ftand in re- lation to the tranfadlions of our Saviour, and to the records of his biographers. From them is received an independent detail of anions and precepts of the highefl antiquity and refpedia- bility, and their general coincidence with the evangelifts is as flrong an evidence for the truths of the gofpel, as any atteftation given to the narratives of its writers. Having thus fhewn that the refult of the conceffion would be far from proving unfa- vourable to the evangelical hiftory, let us proceed to prove that the apofloHcal Fathers quoted our gofpels. To grant an opponent fome part of his re- quifition is frequently of fmall advantage to his caufe. We are wiUing to allow, that the apoftolical Fathers do not exprefs the names of the evangelifls. But doc:s it therefore follow by any fair inference, that they are not quoted, becaufe they are not named ? By no means. St. Paul does not name Aratus, Menander, or Epimenides, yet it is unanimoufly allowed that their exprelTions may clearly be traced in his epiftles. The antient authors of the letter 0^4 from 248 SERMON VIL from the churches of Vienne and Lyons, as, well as Juflin Martyr, maintain a profound filence with refped; to the names of the evan- geliits, although the identical fentences of fcripture abound in their produdions. The authenticity of the larger epiilles of Ignatius, as well as of the apoflolical conftitutions, has been difputed, in confequence of the oftenta- tious and unnecellary mention of the evange- lifts. The objedions againfb them have pro- ceeded from the violation of a principle, laid down by the criticks, that the omiffion of names is a fliriking charafteriflick of the apof- tolical times. The condud; of the Fathers under confideration, was confident and uni- form. Continued pages are cited from the Old, and various paffages from the New Tef- tament ; yet whilfc the peculiar fentiments and ftyle indifputably afcertain the refpedive writers, their names are equally omitted. Thus the portraits of eminent perfons may flrike the eye with fuch exad refemblance, that the fpedator fcarcely requires to be in- formed whofe features they are, which are pre- fented to his view. But although the names of the evangeliils do not occur, the traces of their gofpels are very numerous and very evid.-nt. Ignatius mentions. SERMON VII. 249 inention^ the gofpel, as if written, fevera^ times, more particularly in his epiftles to the Smyrnasms, and Philadeiphians. In his epiiHe to the latter, two paflages occur which more pointedly indicate the hiftory of our Lord as recorded by the evangelifts. In the courfe of his cenfures of the Gnofticks, who denied the reality of Chrifl's fuiterings, he fays, ** That " neither the propTiecies, the law of Mofes, ** nor the gofpel down to the prefent time had " convinced them of their errours." " The ** prophets call for attention, but more parti- ** cularly the gofpel in which the paffion and ** the refurrecTtion are manifefted to us." " Fly *' to the gofpel as to the perfon of Chrift, *' and to the apoftles as the prelbytery of the " church." By way of illuftration it may be remarked that this mode of expreffion clofely correfponds with the flyle of the next century, when there could be no doubt as to the pre- cife import of the word gofpel. Tertullian declares *' that from the law, the prophets, ^* the gofpel, and apoftolical writings, we ** ought to learn our faith." From the frequent alliifions of the apoflo- lical fathers, it feems highly probable that they refer to a coUedion of thofe books of which there was never any doubt in the church. 250 SERMON Vir. church, and which appear to have had an ex- tenfive circulation, and to have met with an early and general reception," among all the Chriftian congregations. We are not however authorized to make a general and unqualified aflcrtion, that the evidence brought in favour of this coliedion, is always clear and equally ftrong. Clement makes particular and fre- quent ufe of the gofpel of St. Matthew, and of St. Luke. He fometimes exhibits palTages of the former with fuch corred:nefs, as to give them a claim to be adopted in preference to the common readings. If his allufions to the latter were diftant and vague, they would be rendered in a great degree fixed and deter- minate, as he has undoubted references to the Ad;s of the Apoflles, which were publifhed fome time fubfequent to the former treatife addreffed to Theophilus. Ignatius and Poly carp took a wider range of citation, as the gofpel of St. John was publiflied before they wrote. They ftudioujQy adopted many of his phrafes, and followed his train of expreflion. Kow far the gofpel of St. Mark is cited by any of them, it is very difficult to determine. The fliades of diflinc-? tion between what is quoted from his gofpel, and from that of St. Matthew are fo flight, that SERMON VII. 251 that they are frequently liable to be con- founded by the moll: difcernmg eye. That which is borrowed from the one, may be at- tributed to the other, without the danger of incurring the charge of a want of critical dif- cernment from thofe who are converfant with the works of Juftin Martyr. The fame am- biguity of reference is obfervable in Clement, as well as in the others. The propriety of af- figning to St. Mark fome paflages quoted in Clement's epiftle, is confirmed by recolled:ing that St. Mark was a difciple of St. Peter, as well as Clement, and that his gofpel was written at Rome, of which place Clement was bifliop. If borrowed ideas be cited by an author, not in identical, but correspondent terms, the paflage in which they are fcund undoubtedly conflitutes the effence of a quotation. This appears to have been the opinion of the facred ^writers, who quote the Old Ttilament from memory, and frequently repref nt the main import of a pafTage, without con:"ning them- felves to literal expreffions. in tlie Old Tef- tament itfelf, the repetition of texts is far from being perfedly the fame. The apotlo- lical Fathers adopted a pra(flice which was au- thorized by fuch venerable examples, as will appear ZS2 SERMON VIL appear from fome very remarkable parages o£ Clement, Ignatius and Polycarp, in wliich are refped:ively contained the fubftance of a quo- tation from St. Luke, and the exa6t words botli of St, Matthew, and St. Jdin. If their opportunities of information be confidered, as well as the plain veftiges of the evangelical hiilory, which abound in their works 3 it feems moft reafonable to conclude that the apoflolical Fathers made ufe of our gofpels ; that they mentioned them under cer- tain general denominations; fometimes adduced paffages from them with that vague reprefenta- tion which arifes from imperfed: recollecflion,, and fometimes cited them with that precifion, which indicates a recent and affiduous perufal. That the paffages before flated, and many others of the fame kind, which fo precifely reprefent the conduvel in its plan, than excellent in its confequences, the oifspring cf the condemned criminal and T 2 deflitutc 292 SERMON VIII. deftitute mendicant are refcued from the cor- ruptions of their wretched parents, and re- ceive the bounty of fubfiftence with the light of education. The children of the bleak pro- vinces and barren illes of North Britain are taught the elements of learning and religion, and thus are enabled to repel the force of po- pular fuperftitions with new vigour of mind, and acquire new patience to reconcile them to the feverity of their climate. Of the various meafures, which have been purfued in the metropolis of the empire, to alleviate and re- move the diftrefles of mankind, feveral have been adopted by the country at large. Thus the tide of riches poffeiTed in fuch fuperiour abundance by many inhabitants of this coun- try, are taught to flow through various chan- nels for -the relief of the indigent. Every fifpply which they afford may be confidered as an important advantage to fociety, becaufe the moft helplefs are relieved, the mofl ufeful part of the community are reftored to their ordi- nary occupations, and by the general effedis of munificence, the quantity of human mifery is lelTened. Still, however, die triumph of the prefent age, as well as the great and important work of Chriilian charity, is incomplete, un- lefs liberality be a bleffing to him who gives, as well as to him who receives. This it cannot be SERMON VIII. 293 be in its fulleft and moft defirable fenfe, if the principle which roufes him to adlion be not the love of God, and the defire of obtaining his favour. This motive was the glory of the . primitive church, a:nd rendered it a pattera peculiarly worthy of the imitation of pofterity. Whilft often tation courts the publick notice, and gives with ready hand, that applaufe may follow its fleps ; whilft profuiion fcatters her ftores thoughtlefsly and without diftindion ; whilft fenfibility feels only a momentary im- pulfe of compafTion when the objedt of diftrefs is at hand ; the humanity of the gofpel is cal- culated to fupply all deficiencies, and to ex- tend its impartial and ready affiftance to all cafes of wretchednefs, want and calamity, without reftraint or diftincftion. The enlarged and liberal fpirit of the evangelical prom.ifes is moft abundantly Ihown, as well by giving to every one the power of ftiaring its advantages, as by holding forth a fure recompence for the flighteft exercife of Chriftian kindnefs, fmce whofoever giveth even a cup of (^Id water in the name of Chrift, fiall in no wife lofe his reward. When we contemplate the perilous litua- tion of the Chriftians of the firft ages of the church, we ought to pour forth the moft ar- T 3 deat 294 S E R M O N VIII. dent exprefTions of gratitude to heaven, that we live in an age when the profeiilon of our religion does not involve us in perfonal dan- ger, nor fubjed: us to the confifcation of pro- perty, and the lofs of life. We iland on the peaceful Hiore, and view in the remote pro- fpe6t of antient times the ftorms which agi- tated the primitive converts upon the fea of perfecution. Compared with fuch circum- ftances of diftrefs and difficulty we are bleffed with perfed: tranquillity, true comfort and folid happinefs. Still however it is not a flate of floth, and inacSrivity. ¥/e have duties to perform, lefs rigorcus and painful indeed, but not lefs obligatory, or lefs conneded with our eternal interelf. Our v/arfare is not the war- fare of the prfmitive Chriilians. They faw the authority of the magiftrate and the tur- bulence of the multitude leagued againft them ill the moil formidable confederacy. T^Joe hea- then furioujly raged, and the rulers took conn- J el againft the Lord and againjl his followers : we on the cotitrary are proteded by the laws ot our country, and enjoy the bleifings of a liberal eftabliihment. They went forth, to attack the pov/ers of darknefs, to fubvert the empire of fu- perftition, and fubdue the world to the domi- nion of Chnfl. It is our talk to check the pro- grcfs of infidelity, to oppofe the torrent of licen-? ' " ' ^ tioufnefs SERMON VIII. 295 tioufnefs and errour, and fliov/ the foundnefs of our principles by the integrity of our conduit. Thofe who thus follow the example of the great and good, who have gone before them, will, as they advance in virtue, ad- vance likewife in wifdom. They will im- prove in the comprehenfivenefs of their views and the clearnefs of their underftand- ings. They will feel a grov/ing conviction that an adherence to Chriftianity is juft and rational, efpecially when they remark tliat far from yielding to other religious inflitutions, its value is never more apparent than when it is weighed in the balance againfl them. Let therefore the learned and the inquifitive explore all the treafures of human wifdom, and all the repolitories of religious inftrudtion; let them revolve the philofophical produ(ftions of Greece and Rome, the koran of Mahomet, the laws of Confucius and the inflitutes of Brama, and after a careful invefligation of their excellence, let them confefs with juftice and with gratitude, that they fall as low in comparifon with the gofpel of Chrifl:, as the character and the nature of their authors were inferiour to the Saviour of the world. For \vherc, we may confidently afk, 'in -the wideft T 4 extent 296 S E R M O N VIIL extent of their refearches, v/iil they find the founder of a rehgion foretold by a long and- fplendid train of prophecies, and recommended to univerfal reception by fuch an aflonilhing difplay of miracles ? Where will they find a religion fo rapidly and fo widely fpreading it- felf in a fhort period after its firft promulga- tion, and fubduing all oppofition by the irre- iiftible lovelinefs of truth ? Where, in fhort, if not in the gofpel, will they find a plan fo perfedtly and wonderfully adapted to enlighten ignorance, to correal the errours of reafon, to purify the afFed:ions, to excite the moft ardent afpiraticns of hope, to exalt the happinefs of man to the higheft pitch of rational gratifica- tion, and to diffufe the glory of God through the whole extent of the univerfe. As we thus enjoy the advantages of a reli- gious infbitution fo far fuperiour to all others, what manner of men ought we to be in all hoiinefs and godly converfation ? Let the im- portant truths which fhine with fuch unri- valled luflre, and of which we have fuch fatis- factory evidence, influence our general con- duft. Let our adherence to them fuperfede every earthly confideration, and let the love of God triumph over every attachment to the occupations and the pleafures of the world. Let SERMON VIII. 297 Let charity by indiflblublc ties unite us to all mankind, and not only warm oiir hearts with the mofl benevolent fentiments, but Simulate us to the performance of every generous ac- tion. Let the precepts of the gofpel fo fhine in our conduct, that the infidel and the gain- fayer may be led to confefs the divine origin of our religion by its vifible efFed: on the ac- tions of its profeflbrs. Finally^ — Let us exalt our minds to thofe fublime profpe6ts which are open to the eye of faith, and which are eminendy capable of encouraging the exercife of our virtues, and of fecuring our final perfeverance. Let us always be mindful that while we fill up the meafure of our refpedive duties, and encreafe our relilh for the pure gratifications of religion, we be- come gradually lefs unworthy to be admitted into the glorious fociety of heaven ; and that in proportion as we adhere to the faith which was once delivered unto the faints, and pro- duce its genuine fruits ; in proportion as we imitate that facred band of primitive Chrif- tians who Hood forth as the guardians of tlieir religion againft all oppofition; in proportion as we concur with them in copying the bright example of our common Lord and Mailer, we encreafe our holy ho]^ of divine favour and our 298 SERMON VIII. our pious confidence in the divine mercy j we diminifli our apprehenlions of the awful day of retribution, and are better prepared to unite with the bleffed afTernbly of jufl men made perfect, in afcribing glory and honour, and power to Him that fittetli upon the throne for ever and ever. THE END. NOTES AND AUTHORITIES. IT has been obferved, and the obfervatlon wag made without the leail intention of detraftlng from the merit of thofe refpeftable Writers who have preceded me, that the Hne which I marked out for myfelf in thefe Lectures, was peculiarly- conformable to the dire£lions of Mr. Bampton, Some of the principal fubjedls mentioned in his Will, however apparently different from each other, ^re combined in one Plan. Page 8. I. 2 2. Sharing the imperfe5fions of other Writers J they fairly claira the fame indulgence'] Reve- rentia, quam Patribus debemus, hoc unum a nobis poftulat, ut iis hallucinantibus ignofcamus, utque t)ona fide et imprudentia eos errafle et loquutos eflc putcmus. Clerici Eccl. tlift. p. 60 1, ' ' 6 Nam ii NOTESAND Nam et labuntur aliquando et oneri cedant, ct in- dulgent ingeniorum fuoruni voluptati, nee femper intendunt animum, et nonnunquam fatigantur: cum Ciceroni dormitare interim Demofthenes, Horatio ctiam Homerus videatur. Quintilianus, lib. lo. c. i. P. II. 1. 24. The general principles and particular Jentiments of Chryjofiojn and Baftl'\ Waterland's Im- portance of the Doftrine of the Trinity, p. 428. Grotius de Jure Belli et Pacis in Prefatione. P. 12. 1. 6. "They abound in firong and Jolid proofs cf the fundamental principles of Chrifiianity'\ Daille on the right ufe of the Fathers. Eng. Tranflation, ]^. ii. p. 184. Waterland's Importance of the Tri- nity, p. 426. P. 1 7. I. <^. 'The frugality of the venerable Bafdy the mble moderation of Gregory of Nazianzuniy the benevolent condefcenfton of the Emprefs Pulcheriay and the mildnejs of the amiable and learned Famphilus\ Theodoreti Hift. Eccl. lib. 5. c 3. Cave's Primitive Chriftianity, p. 3. c. 3. Lardner has colleded the de- tached paflages of Eufebius and of Jerom, which re- late to Pamphilus. He has concluded his lift, with a character of that incomparable Chriftian, drawn with his ufual fimplicity of language, and accuracy of obfervation. Credibility, Vol. 7. p. 304, y^,^. Lardner's Account may be farther illuftrated by the elegant Quotation from Simeon Motaphraftes in the Notes of Vakfius. Annotationes in Eufeb. p. 180. P. 20. 1. 23. /;; the foremofl rank ef Chriflians fiand the Jpofles'] Potteri Prslediones, Vol. 2. p. 234" AUTHORITIES. m 234. Beveregii Codex Canonum vind. in Prooemlo. Grotius de Jure B. ct P. in proleg. P. 22. 1. 8. "The works of thoje ivhoje names have been recited'] Many of thefe Works are fo volumi- nous, that the attention of the Ecclefiaftical Stu- dent muft: of courfe be confined to particular parts of them. The following felcdion would, perhaps, give no very inadequate idea of the general merits of their authors. The apology of Tertullian, the Dialogue of Minucius Felix, the Commentaries of Origen, and his books againft Celfus, the Epiftles of Cyprian, the Inllitutions of Lactantius, the Ec- clefiaftical Hiftory and Evangelical Preparation of Eufebius, the Homilies of Bafil, the Orations of Gregory of Nazianzum, the Commentaries and Epiftles of Jerom, the City of God by Auftin, the Duty of the Priefthood by Chryfoftom, the Com- mentaries and HomiUes of Theodoret, and the Ecclefiafticai Hiftories of Socrates and Sozomen^ P. 23. 1. 18. Ignatius, Pclycarp and Jujiin feakd the truth with their blood] Eufebii Ecc. Hift. Ub. 3, c. 36. lib. 4. c. 15, 16. Ruinarti Acla Sanfti Ig- natii, p. 9. Epiftola Ecclefije Smyrnenfis, p. 28. Ada Sandi Juftini, p. 43. Clerici Eccl. Hifl. p. IP. 2^. I. 21. 'The degrading def crip ion which the Hijlorian has given of the Jewijh Nation] Tews Let-« ters to Voltaire, p. 5. &c. Didionnaire Philofo- phique. Articles Chriflianifme, Hifloire des Rois Juifs, et Moife, &c. &c. P. 34. 1. 5. 1'hat miractdous pwers were exerctfed after the death of the Apcfiles upon certain occaftont, 2 « h NOtESAND is a fa5i Jupported by the unanimous and fuccejjive tejlimony cf the Fathers^ down to the reign of the Em^ peror jMlian~\ The following are the moft impor- tant teftimonics which have occurred in the courfe of my inveftigation of this curious and interefting fubjed. — Clementis Roman! Epift. ad Corinth, cap. 2 et 48. Ignatii Epifi:. ad Smyrn. in Salutatione. Epift. ad Philadelph. Epill. ad Trallian. S. 5. Juf- tini Mart. Dialogus, p. 247, 302. Irenasi, lib. 2. c. 56, ^y* Tertulliani Apol. c. 23. Ejufdem ad Sca- pulam, c. 2, 4. Euiebii Eccl. Hifl. lib. 3. c. 27 * 39. lib. 5. cap. 3, 7. Ejufdem Demonftratio Evan, lib. 3. Origenes contra Celfum, lib. i, 2, 3 et 7. Chryfollomi Opera, torn. 3. p. 6^. Edit. Benedict. Arnobius contra Gentes, lib. i. Fabricii lux Evan- gelii, p. 169, 199. Waterland's Importance of the Trinity, p. 382, 383. Clerici Hift. Eccl. p. 533. I feel inclined to adopt the fentiments of Tille- mont upon this fubject. Nous aimerions mieux, tant qu'on n*aura point de preuve claire et convain- cante de la faulfete de cette opinion, nous tromper avec les ecrevains qui precedent, que d'etre oblige d'accufer d'une credulite indifcrete un grande nom- bre des plus illuftres Maitres de I'Eglife, Tille- mont. Hid. Ecclef. torn. i. p. 178. P. 38. 1. 19. It is cbj Med that the Apoftolical Fa- thers are f dent relative to the continuance of miracu^ bus powers'] Middleton's Inquiry, vol. i. p. 121. Jortln's Remarks on Eccl. Hill. vol. 2. p. 43, 46, 49, &c. Clementis Epiftola, Sed. 2. P. 41. 1. 7. Jujlin Martyr, Iremeus, and Athena- goras are Jaid to have been unanimous in embracing frivolous AUTHORITIES. v frhokus do^rinesj &c.] Middleton's Inquiry, vol, I. p. 189, 190. P. 44. 1. 6. How are we to account for the injenfi- hility of Chriftians to the ceffation of miracles /"] Gibbon, vol. I. p. 477. Chryfoftomi Op. torn. 3. p. d^. vri^ov §i iXxTlovtx' ■stAjiv ^£ vvv £T» i')(V'A OiVTii -ujcco -oAiyar. Origen. contra Celfum, lib. 7. Poffum quidem dicere neceffaria prius fuifle mi- racula, quam crederet mundus, ad hocj ut crederet mundus. Quifquis adhuc prodigia, ut credat, in- quirit, magnum eft ipfe prodigium, qui, mundo, cre- dente, non credit. Auguft. de Civit. Dei, 1. 22. c. 8- P. 46. 1. 14. I^he Emferor Julian determined to rehiild the 'Temple at Jeriifalem] Warburton's Julian. Gibbon, vol. 2, p. 388. P. 51. 1. 15. The elegant Author of the Inquiry into the miraculous Powers j at the conclufion of his conti'o- verfyl Compare vol. i. Introdudory Difcourfe, with vol. 2. p. 251. Moflieim, Speculum 2''"'°. p. 221, 222, &c. P. ^S' ^' 28. The diligence of Eufehius has refcued their names and fome fragments of their works from ehlivion'] Eccl. Hift. lib. 4. c. 3, 26. P. c^6. 1. 22. The Apologifis expoje with fuperfnicus wit and eloquence the extravagance of Polytheifm.'\ Gibbon, vol. i. p. 517. For proofs of the attach- ment which even the Philofophers f]iov;ed to the cftablifhed Religion of their country, fee Hume's Eflays, vol. 2- p. 464. Philofophi quamvis philo- fophando ik NOTESAND fophando Deos negarent, attamen in cultu externo religionis, non fecus ac Plebecula, fe gerebant ; nee ullos novos Deos quos aliter colerent, inducebant. Clerici Hift. Fxcl. p. 547. P. 58. 1. 14. The ^pologifts infijl much more Jlrongly on the prediofions which announced, than on the mira- cles which accompanied the appearance of the Mejfiah,"] Gibbon, vol. i. p. 517. Juftini Martyris Apol. i""'. p. 55, 61, 71. Eufebii Ecc. Hift. lib. 4. c. 3. Juf- tini Martyris Apol. i. p. 48, Iren^us, lib. 2. c. 57. La6:antius, lib. 5. c. 3. Watfon*s Apology, p. 242. P. 61. I. 19. 'The eagernejs of the Remans to explore the events of futurity, may be collet ed from the invec- tives of their Satyrifis, the cenfures of their Philofo- phersy and the narratives of their Hifiorians J] Juve- nalis. Sat. 3. ver. 42. Sat. 6. ver. 550. Cicero de Natura Deorum, lib. 3. Idem, De divinatione lib. 1. et 2. Taciti Annales, lib. 4 et 6. Aulus Gel- lius, lib. 14. c. I. Nullo tempore vaticiniorum infanius fuit ftudium quam fub extrema Reipublicse Romance tempora, primofque Imperatores : cum bellorum civilium ca- lamitates hominum animos terroribus omnis generis agitatos ad varia portentorum, prodigiorum & vati- ciniorum ludibria convertiirent. Heyne in Virgil: Tom. i. p. 66. P. 62. 1. 5. The moji celebrated of their Poets anti- cipated the happinefs ordained tofucceed the approaching Birth of the Son of Jupiter'] 1 am fully aware that it is a point undetermined by the Criticks, to what perfon the fourth Eclogue may moil properly be applied* By AtTTHORITIES, ifii By fome we are alTured that Drufus was intended ; others fay Saloninus, or his Brother Afmius Gallus^ the Sons of Pollio, As the queftion is left unde- cided, I thought it bed to adopt the language of Virgil himfelfj and call the predided Infant the Son of Jupiter. The Emperor Conftantine hefitated not to apply this Eclogue immediately to the Melliah^ and paraphrafed it in a loofe Greek verfioiii as if he confidercd it of almofl equal authority with the pro- phefies of the Old TeRament. Conftant. Orat. ad Sanftos, C. 19 & 10. Valefii Annotationes in eadem; We are the lefs furprized at his looking upon Virgil as a Prophet, when we recollecl that Chronology is not unfavourable to the fuppofition of his having been fo ; for the Poem in queftion was written near forty years before the Birth of Chrift. Confidering the eagernefs of Conftantine to prefs claffical poetry into the fervice of Chriftianity, we cannot wonder that he faw, or fancied he faw the Virgin Mary, the fall of the Serpent, the Birth of Chrift, and the effects of his advent very clearly reprefented in fuch expreftive and beautiful lines as thefe — Jam redit & Firgo, redeunt Saturnia regna, Te duce, fi qua manent fceleris veftigia noftri, Jurita perpetua folvent formidine terras. Ille deum vitam adcipiet, divifque videbit Permixtos heroas, & ipfe videbitur illis. Pacatumque reget patriis vertutibus orbem, Occidet & Serpens, & fallax herba Veneni Occidet J Ajjyrium vulgo nafcetur amomunl. Eclog. 4. 1. 6, &:c. U The VIU Notes and The lofty ftile in which Virgil fpeaks of the Infant about to be born, the elevated rank in which he is placed, and the fplendid train of Metaphor with which he is introduced, are furely unlike that fpecies of Imagery and Sentiment which occur in his other Poems. To judge properly of this, compare the account of the Birth of this Child, with the Birth of Marcellus, to whom the Poet was certainly defirous of paying every compliment that could exalt his charafter, and foothe the grief of his parents for his untimely death. His encomium reaches no farther than to celebrate him as a youth who fhould fill his family with the moil fanguine expectations of his Valour and Renown. Thefe qualities are reprefented by fuch fpecifick and appropriate Imagery as give a diftindt Portrait of a Roman Hero trampling on his proltrate Foes. iEneid, lib. 6. V* 878. But the Perfonage who is the fubjeft of the Eclogue is of far more elevated rank, and even foars above the noblefl of the mortal Race. He is the offspring of the Supreme God, and the efFed of his coming into the world is not Hmited to a fingle country or people. His influence is not felt by fpreading the ravages of war, but by conferring on mankind the bleflings of peace. He was deftined to reform a degenerate world, and to govern it with the virtues of his Father, whiUt the wonderful changes raade in the face of Nature were to attefl: the return of the golden Age, Such a train of defcription as this is unufually lofty and dignified, and the Poet was raifed above the general tenour of his correft and elegant fentiments. Perhaps the comparifon I have attempted to make 2 between AUTHORITIES. h between the chaxader of the Son of Jupiter and the Son of Auguftus may ftrengthen the arguments of thofe who maintain that Virgil was converfant with the Writings of the Old Teftament. Or fuppofing only that he drew his ideas from the predidions of the Sibyllsj there might be many oriental defcriptions and images contained in them which were derived from that fource. P. 6^, 1. 3. /i^ are mformed hy the moji authentkk evidence of Ecclefiaftical Hijlory] Eufeb. Ecc. Hifl:. lib. 3. c. 37. Moflieim de Rebus ante Conftant* Skc. 2. p. 224. See the curious Catalogue of 142 authors, Greek, Latin, Frenchi Englifli and German, who have com- hiented upon the Travels of the Apollles. Fabricii Lux Evangelii, p. 73. P. 67. 1. 6. In the primitive Mijfionary we may con- 'temflate the greatefi firmnejs of refol(iticn~\ The admirer of Horace will recoiled the fnnilar fituation of Regulus — Fertur pudicse conjugis ofculum Parvofque natos- ' ■ Ab fe removilTe, et virilcm Torvus humi pofuiflTe vultum> Interque moerentes amicos Egregius properaret exul. Atqui fciebat qua; fibi barbaru^ Tortor pararet. — — HoR. Od. 5. 1. j. P. 69. 1. 7. 'There is no fubje^ which feems to have infpired the early Fathers withfuch exultation, or which they dejcrihe with more lively powers of eloquence, than the general diffiifion. of the Gofpel'\ Iren*u€, lib. i* U 2 C. I9t X NOTESAND c. 10. TertuUianus adverfus Judseos, c. 7. Idem in Apologetico, c. 37. Origenes contra Celfum, lib. 1. p. 6, 7, 23. Idem, zrspi ccf)^my lib. 4. c. i. Chryfoftomi Homilia in Rom. 15, 18. Eufebir Prse- paratio Evang. C. 3. p. 8. Oupanw ^wafj^et xxi c-vi/spynan xxiYivyai^i Xoyog. Eufeb. Ecc. Hift. lib. 2. C. 3. P. 70.1. I. 'J'he Hijioiian labours with much Joli' t'ltude to confine primitive Chrifiianity within the Jiar- roweji limits'] Chap. 15. paffim. Compare p. 509 "with 512. vol. I. P. 77. 1. 20. 'The firft perfiecution raged in the [an-r guinary reign of Nero'\ Mr. Gibbon imagines that this perfecution might arife, from the Chriftians being confounded with the lawlefs Banditti of Judas the Gaulonite. It is curious to obferve that this con- jefture, if it be only a conjedure, may be found in Dodwell, DilTert. Cyprian, xri. 2. P. 77. 1. 26.] Fcr the imputed Conflagration of Rom? ^ if which he was himfelf the infidious and iirfeeling Author~\ In the Tranflation of the remarkable Paflage of Tacitus, in which this fact is recorded, Mr. Gibbon is certainly right, and the Correfpondent of Bifhop Watfon is as certainly wrong. Gibbon, C. 16. P. ^23i 534' Watfon's Apology, p. 288, &c. The PalTage alluded to is this. Igitur primo correpti qCK, fatebantur ; dcinde indicio eorum multitude ingens, baud perinde in crimine incendii, quam odio hinnani generis convidi funt. That the words printed in Italicks ought to be tranflated/c;- their hatred to hufnart kind, and not that the Chriftians were hated hy all mankind, is very evident. They were confounded I with AUTHORITIES. xl with the Jews, who, as Tacitus fays in another place, cxercifed adverjiis omnes alios hoftile odium. It is re- markable that this is the exact character which St. Paul gives them. laJ'ajwv •srafl-*;' «i/0pw7rot? £i/Ciifliuy, I Theffal. c. 2. v. 15. I am happy to confirm my opinion by the Remarks of Le Clerc upon the paf- fage in queflion. Quibus verbis Chriftianos Tacitus abfolvit incendii, fed damnat odii in rehquum huma- num genus concepti, quod eos non fatis fecerneret a Jud^is. Hift. Eccles. p. 427. P. 78. 1. 8. The hoafted harmony of the antient world rejpe^ing religious worjhip mujl he underftood to have exijled only under certain rejiri5f ions'] Gibbon, vol. i, c. 2. Davis*s Vindication, p. gS. Phileleuth. Lip- fienfis, p. 159. Athenagoras Apol. p. i. Tertulliani Apol. p. 5. Eufeb. Ecc. Hift. lib. 2. c. 2. Juftini Mart. Apol. p. 36. Molheim de rebus ante Con- flant. p. 6. P. 80. 1. 22. In the celebration of the Bacchanalian. Rites'] S. Confult. Marcianum. Taylor's Roman Law, P- 547- P. 82. 1. 7. I'he calumnies which were indufirioufly reported probably took their rife from the fwperficial re- marks of thoje who had been prefent at the celebration of the Sacraments] Juftin. Martyr. Apol. 2. p. 128, The Servants of the Martyrs of Lyons, defirous of faving their lives at the expence of truth, confeffed, when put to the torture, that their mafters feafted upon human flefh. Eufeb. Eccl, Hift. lib. 5. c. i, P. 85. 1. 21. T^he interval of Verfecution-, far from heccming a Jlate of tranquillity y was a feafon of awful ixpe^ation and anxious fear] The fituation of the U 3 Chriftians xli NOTES AND Chriflians at fuch a time, naturally reminds us of the defcription of Galba, when Otho was advancing againft him. Agebatur hue illuc Galba, vario turbse fludtuantis impulia, completis undique bafilicis et templis, h- rubri profpe£lu. Neque popuU aut plebis ulla vox : led attoniti vuUus, et converfe ad omnia aures. Non- tumultus non quies, fed quale magni metus, et magnse irse filentium efl. Taciti Hijl. lib. 1. Sect. 40. P. 85. 1. 26. The Church was kept in a continual fipJe of aiarnf\ Hue adverti debet, de publicis, gra- vioribus, et notioribus perfecutionibus loqui qui decies. Chriflianos vexatos effe dicunt* In provinciis enim pairirn perpetuo fere vim Chriftianis a Prasfidlbus et Plebe ailcitani ciTe, ccrtiuiaiis conitat teiliiiioniis, Mofheim. Inftitut. c. 5. p. ^i. P. 89. 1. 18. In the Epfiles of Ignatius are found more ardent effufions of zealy which to the Hijiorian of the Roman Empire appear unnatural and cenJuraMe.'\ I^natii Epiflola ad Romanos, Se6l. 5. We may apply to Mr. Gibbon, on this occafion, fome of the judicious arguments of Le Clerc, which he employs to vindicate the Martyrs from the afperfions of Marcus Aurelius. Si qui, quod interdum fadum negare nolim, crudelitate fuppliciorum, propinquitate mortis, fpcque proxims! beatitatis, extra fe rapti quoedam profercbant quje fupra vulgi Ethnici captum erantj an tribuenda hsec funt •33-apa7e^«, obftinationi, vel perturbationi ? Imo eo aut vitio aut adfeclu vel maxime laborabant, qui innocentes ex^arnificatos qccidebantj, quod facere nollent, quas iilicita, et a Deo AUTHORITIES. xVii Deo improbari pro certo flatuebant. Clerici Hid. Ecc. p. 694. P. 92. !. 13. Amidfi the multitude of ftmilar infiances, iMtth which later monuments of ecclefiafiical antiquity abound'\ Cotelerii Notss in Ignatii Epift. ad Romanps, p. 26. Pearfoni Vindicise Ignat. lib. 2. c. 9. P. ^2^ ^' 9- ^^ ^^ traces are to be found of fuch ex- peHations in the works of the earliefl Fathers'\ Tertul*- liani Apol. ad finem. Eufeb, Eccl. Hifl. lib. 6. c. 42. Wake's Apoflolical Fathers, p. 126. Middleton's Works, vol. I. p. Ill,, 334. P. 96. 1. 15. '-the ccndu^ of Blandina, among the Martyrs of Lyons and Vienne, was as conjpicuous and as exemplary as that of the 'venerable Pothinus~\ Jortin's Remarks, vol. 2. p. 135, Every reader of fenfibility will be inclined to apply the obfervation of Scaliger on the Ads of the Martyrs in general, to the Epiftle of the Churches of Lyons and Vienne in particular. Eorum ledione piorum animus ita afficitur, ut nunquam fatur inde recedat : quod quidem ita effe, unufquifque pro captu fuo et confcientise modo fentire poffit. Certe ego nihil un- quam in Hiftoria Eccjefiaftica vidi, a cujus Icdione commotior recedam, ut non amplius meus efle videar. Animad. in Eufebium. P. loi. 1. I. the Church refembled the fruitful vlne.'\ If? TO ocixQXix.f7i(ron iTzp^g KXx^ag kxi luOaXs?? xai KxpTTO-^ (popag ai/a^KJcofl-i* rov ocvrov rpoTrov KXi i tiful pail'age in the Epiflle of Ignatius to tbd Romans> Sed. 7. Jortin's Remarks, vol. i. p. 356, 359. P. 143, 1. 19. Whilfi broken arches and prof rate columns fpread the floors of the deferted temples, the nu- merous edifices of Chrifian devotion were ereufed] At- "miTiOiXonoi^ivx T?ij ruv t^i^u]/ oiTTOcfloov zs'Xciy/ii; l^pvfxixlix.' tspsi ^i oifloog (Ti^^va. v.a.i £u(rtc«a; JiJ^acxaAEJCc tw Ylot^ji^a,- aviynyi^^ixi. Eufeb. Prsep. Evang, 1. 3. c, 4. Idem ^e Vita Conftantini, lib. 3, P. 144. A tr T H O R I T i E S. xxi P. 144. 1. II. "The barriers cf national enmi'y and hiveterate prejudice were broken down^ 8zc. Juflini Mart. Apol. 1. p. 20. Apol. 2. p. 61. P. 145. 1. 6. The Parthian and Perfian 'Tribes injli- iuted the decent rites cf/epulture'\ Eufeb* Evang. p. 1 1* C. 4. Ti 'T ipyiiv ^-n tcXXug onilag Kcy.occlny.si'aci ra roKy.7\^.oC[og % ^iioli^y. Kxi VTTsg au^puirov ovi'Cifj.si aai (T^vipyiv. rz (pvauit- log avloig Ma-S'/I^ucrola zjcc'Jlx rx i^'jv ii> Tj ovofj<.uli i^a. Eufeb. Demon* Evangel, lib. 3. p. 1 39. P. 163* I. 24. Ihe f/jt inftance of the mifreprefenta^ tions of the Hiflorian of the Decline and Fall ccnfifts in q/figning a vifonary caufe for the propagation of Chrif- tianity'] See Gibbon, vol. i. p. 472. and compare the firft and fecond Editions. Origenis Fhilocalia, c. 26. Photii Bibliotheca Cod. 232. Juftini Mart. Dialog. 311. Iren^us, lib. 5. c. 31, 32, 33^35* Eufeb. xxii NOTiES AND Eufeb. Ecc. Hift. lib. 3. c. 39. lib. 7. c. 24. Epiptiart* Bseref. 77. Hieronymus in Ezech. c. 2^. Molheimii Ssec. 3. p. 270. Perhaps all the Hiftorian's informa- tion upon this fubjed was borrowed from Middleton 5 evident traces of it may certainly be found in the In- quiry into the Miraculous Powers, vol. i. p. 153. P. 169. 1. 21. The Jecond inftance confifis in an at- tempt to invalidate the truth of Prophecy] Gibbon, vol. I. p. 472. Epift. Peter 2. c. 3. v. 3. c. 4. v. 7. 12, 13, 14. Gibbon, v. i.e. 15. Note 61. Cora- pare I ThefT. 4, 17, with 2 TheiT. 2. 2. 2 Timothy 4. 6. Philip. 3. II. 2 Corinth, 4. 14. Whitby's Paraphrafe, vol. 2. p. 385. P. 173. 1. 4. 'J'he number i for which no authority is froducedy is tnofi probably that of Thecphilus Bijhop of Jntioch.'] Theophilus ad Autolychum, 1. 3, p. 13^. Petavius de Dodrina Temporum, vol. 2. p. 267. Even Clemens Alexandrinus, whofe computations include the greatefl number of years, of all the Ante-Nicene Fathers, reckons not more than 5620 years from the Creation to the Birth of Chrifl:. He reckons about ten years lefs than the Septuagint of Riccioli. P. 173. 1. 21. La^antius exprefsly ajferts that fix ihoufand years from the Creation of the World were not completed in his time'] Sciant igitur Philofophi, qui ab exordio mundi feculorum millia enumerant, nondum fextum millefimum annum eflfc conclufum. Ladan- tins, lib. 7. c. 14. P. 175. 1. I. T!he third inflame of mifreprefentation ionfifts in an unwarrantable charge of uncharitablenefs againfl the primitive Chriflians] Gibbon, vol. i. p. 47 j, 474" AUTHORITIES. xxiii 474. Davis's Examination, p. 29. Cafauboni Exer- citatio i"'\ in Baronii Annales. Juflini Apol. i, p. 48, 6g, 70. TertuUianus de Spectaculis, c. 30. Hernias Pafloris, lib. 3. c. 14. Notts Cotelerii m eundetn locum, i Peter 3. 19. Prideaux's Pr^lec- tiones, p. 112. dementis Alexand. Strom. 2. p. 379. P. 178. 1. 3. and P. 183. 1. 18. 1'he fourth inftance of mijreprejentation confifts in drawing wrong conclufions from fa5ls j and the fifth confifls in fekuiing fajfages manifeflly incondufivey and Juppr effing others of the fame writers more decifive^ and equally conneEled with the fuhjeol\ Gibbon, vol. i. p. 530, 540. Plinii Epift. 97. lib. 10. Ruinarti Ada fmcera Marty rum, p. 11. Tertulliani Apol. c. 12. Eufeb. Ecc. Hid. lib. 3. c. 32. Eufeb. lib. 5. c. i. Athenagoras in Legat. c. I. Mofheim. Ssec. primum, c. 83. p. 106. Clerici Ecc. Hid. p. 702. Cave Hid. Ecc. p. 159. To the Paffages of the Decline and Fall of the Roman Empire, which I have examined in my 5th Lecture, I muft here make an addition. Mr. G* infmuates, or feems to infmuate, that the Evidence of the Evangelifls is not fufficient to eflablifh the truth of Fa£ls, unlcfs it is fupported by the concurrent Teflimony of their pagan Contemporary Writers. His obfervations at the clofe of his fifteenth Chapter, are thefe. " Under the Reign of Tiberius the whole Earthy " or at lead a celebrated Province of the Roman *' Empire, was involved in a preternatural darknefs ** of three hours. Even this miraculous event, *' which ought to have excited the wonder, the curi- *' ofity, and the devotion of mankind, pajfed without X " notice. xxiv NOTES AND " notice in an age of Science and Hiftory. It hap- " pened during the life time of Seneca and the Elder *' Pliny, who mujl have experienced the immediate " effe&Sy or received the earlieft Intelligence of the Pro- '^ digy. Each of thefe Philofophers in a laborious " work has recorded all the great Phenomena of Na^ " turey Earthquakes y Meteors, Comets and Eclipfes, *^ ivhich his indefatigable indujlry could collet. Both "^ the one and the other have omitted to mention the " greateft Phenomenon to which the mortal Eye " has been witnefs, fince the Creation of the Globe. " A diflin^ Chapter of 'Pliny is devoted to Eclipfes of " an extraordinary nature, and unujual duration, but ** he contents himfelf with defcribing the fmgular *' defed of light, which followed the murder of *' Csefar, when during the greateft part of the year, " the Orb of the Sun appeared pale and without '•' fplendour, V. i. P. 518. Now, I lliall preface my ftriftures upon this fpeci- ous and fophiftical paflage by a remark, which how- ever bold, may ftill be found to be juft, that there is fcarcely a fingle fentence, or even a member of a fen- tence, which is accurately ftated. Every part of it either offends the judgment of the candid Reader by weaknefs of remark, or infults his underftanding by deficiency of argument. In order to prove thefc points more fully, I ihall throw my detached objec- tions into the form of Notes, and fubjoin to them fome general refleflions. 'The whole Earthly This Claufe is evidently defigned to raife our furprize at the filence of the Pagan Writers to the greateft degree. But the original I language AUTHORITIES. xxv language of the Gofpels cannot confiftently be I'o underftood, as to allow fuch a latitude of interpre- tation. It is very clear that many of the fupernatural events that happened at the time of the Crucifixion were confined to Jerufalem and its Environs. This has been particularly underftood by the moft learned Criticks and Expofitors with refpe6l to the darknefs ■which then happened. Origen, Voffius, Beza, and many others, are decidedly of this opinion. Our Tranflators have taken the words of Matthew and Mark in the fame limited fenfe by rendering rnu yvw the Land, In St. Luke, indeed, I acknowledge that the word is tranflated the Earthy but in oppofition to that expreflion, may be placed the five Verfions cited in Wilfon's Teftament, in which t»v yni/ is rightly and uniformly rendered the land. The ufage of the term in this fenfe is agreeable to the fimilar ufage of other terms, which are nearly fynonymous. Lardner has very fatisfaftorily proved that by Tratrav Tnv omn- HA£r*iv, Luke c. 2. v. I. is intended only the land of Judaea, Lardner's Cred. V. 3. p. 574. But a ftronger, and indeed a decifive argument in favour of the fenfe we contend for, is furniflied by Luke c. 4. v. 25. where the fame term, 7rxtrcx,v ttw yriv, can- not poffibly be othervvife underftood. This is furely fufficient to decide the queftion with refpe6t to the extent of the darknefs, and to expofe the artifice of the Hiftorian in introducing this claufe of the fentence. yf celebrated Province cf the Roman Empire'] The Epithet celebrated is furely mifapplied upon this oc- cafion, but the defign for which it is introduced is X 2 fuffi- XXVI NOTES AND fufficiently obvious. Tacitus, whom our Author fo frequently follows in his praife and his cenfure, might have given him another idea, if it had fuited his purpofs to have adopted it. Tacitus, when he fpeaks of the Jews in his mofl handfome manner, calls them fometimes " defpeftiffimaparsfervientium," andfome- times " teterrimam Gentem." Hift. lib. 5. c. 9. They are ridiculed by the Satyrifts for their Poverty, Cre- duhty and Superflition, nor does their Country feeni to have flood very high in the eflimation of their Conquerors. What Roman Poet has fung its Praifes, or what Hiflorian has ranked it among the Places renowned in anticnt Story ? Sicily was famous for its fertility in corn, but if Jud^a was ever mentioned in the detail of the Geographer, he could expatiate only upon its barrennefs. Oux' nrKp^ovov ov ro ^cc^iov^ Strabo, p. 1104. hb. 10. Edit. Cafaub. // pajfed without notice in an Age of Science and Hiftcry.'] In other words it was not recorded by any prophane Author. If Origen, Tertullian and Eufe- bius are to be credited, it was circumftantially men- tioned by Phlegon, a Pagan Chronologift, who flou- rifhed in the Reign of the Emperor Hadrian. Origen TraQ:. 35. In Matthtem. Tertull. Apol. C. 11. Eufeb. Chron. Anno MMXL, If Julius Africanus, a Writer of great eminence and probity, who flou- riihed at the beginning of the third Century is to be believed, an Eclipfe which correfponds with the time of the PafTion, was recorded by Thallus. Lard- ner, V. 5. p. 167. We are fully aware that doubts have been Itarted refpeding thefe teflimonies, but Mr. G. AUTHORITIES. xxvii Mr. G. has much exaggerated thefe doubts b)^ roundly afferting, that the teftimony of Phlegon is given up. The learned are certainly at variance upon the fubjeft, but unlefs it can be proved l!iat the citations in Eufe- bius and Julius Africanus never exifted in the ori- ginal Works of Phlegon and Thallus, v/e are furely juilified in thinking them u^orthy of credit. Seneca and Pliny miifi: have experienced the immediate effeBs] By no means, as the Ecliple was confined to Judsea. Has the Hiftorian any authority for fuppofing that Seneca and Pliny vere upon the Spot ? Or received the earliefi Litelligence'] To eftablifh this aflertion it is neceifary to fliovv, that thefe Naturalifts had immediate Information from all parts of the Globe, as foon as any extraordinary Phenomenon had taken place. Mr. G. furely forgets the times of which he is writing, and expreil'es hinifelf as if the intercourfe between Rome and her diftant Provinces was as common and as eafy as it is at prefent be- tween the different Counties of England and the Metropolis. Each of thefe PhilqfopherSy in a lahcriais zvorky has recorded all the great Phenomena of Nature .^ Earthquakes ^ Meteors, Comets and EcUpfes, which his indefatigable Induflry ccidd colled.'] That this is a magnificent fen- tence, and worked up in Mr. G's. beft manner, we pretend not to deny. All the extraordinary wonders of Heaven above, and Earth beneath, are called together to make it flriking, and the indefatigable diligence of Pliny and Seneca is artfully introduced to heighten the general effed of furprize at the fiience of the Pagan Writers relative to the point X 3 in xxvui NOTES AND jn queftion. The learned World would furely be much obliged to Mr. G. to announce where he has difcovered fuch works of Pliny and Seneca as come up to his pompous defcription. The natural ^ejlions of Seneca are referred to in the Notes on the Decline and Fall ; but in the places cited we find no mention whatever of Eclipfes. He fpeaks indeed of Eurth-^ quakes ; but he treats that lubje£t in a very curfory manner, and does not inflance more than four or five, becaufe his obje£t was plainly not to write a Hiftory of them, but to inveftigate their fymptoms, caufcs and prognofticks. The fame remark applies exactly to Pliny with refpe«5l to Earthquakes. They are mentioned only to introduce philofophical obfer- vations and inquiries. The Hiflorian therefore has but very feeble props to fupport his aflertion. We may reafonably imagine that if Pliny and Seneca have recorded all the great Phenomena of Nature, they mufl of courfe have explored the Grecian and Roman Hiitories, which were immediately open to their inquiries. Now let us try an experiment as to what they have derived from thofe fources with re- gard to Ecliples. Do they mention the tq^al Eclipfe of the Sun, when the celebrated Plague happened at Athens in the firft Year of the Peloponnefian War ? Do they mention the folar Eclipfe on the day when the Foundations of Rome were laid. Do they men- tion the Eclipfe foretold by Thales, by which a Peace was effedled between the Medes and the Ly- dians \ It would be too tedious and ufelefs to afit for many others which might be mentioned without any AUTHORITIES. xxix any fear of our queftions being anfwered in the Af- firmative. A dijlinSl Chapter of Pliny is devoted to Eclipjes of an extraordinary Nature i and unujual Duration, i^c, ^c.'\ This Sentence prefents us with a perfed Specimen of the Anticlimax : it begins with ftating a general fubjecl made up of numerous particulars, and then dwindles down to a folitary example. ■ Amphora ccepit, Inftitui, currente rota cur urceus exit ? One would naturally fuppofe from fo promifing an exordium, that Phny had exhaufted the topick of Eclipfes by his full and elaborate detail. The whole Chapter however is literally no more than this, Circulus rubri coloris. L. Julio P. Rutilio Confu- iibus hunt prodigiofi & longiores folis defedus, qualis occifo Didlatore Csefare, & Antoniano bello, totius pene anni pallore continuo. Plin. Nat. Hift. lib. I. C. JO. Ed. 1669. But let us now clofe the fKirmifli of objections to particular expreffions, which might be eafily pro- longed, and come to the conteft of clofe Argument. Suppofing we allow the fafliidious Hiftorian the liberty of rejecting or admitting the evidence of Thallus and Phlegon as he pleafes, what will the credibility of the Evangelifts lofe by the conceffion ? The Hifto- rian cannot fuppofe that filence is conclufive againft exprefs and pofitive Teftimony. If fo, he will dif- annul the facts which he relates himfelf, and prove by negative authorities that thofe whofe actions he relates had no adual exiftence. He fays that the Chriftians are totally unnoticed by Seneca, Pliny the X 4 Elder XXX NOTESAND Elder and Plutarch, c. 15. N. 189. But he defcribes the Chriftians, at that very period, as compofing a very numerous body, and attrading the general notice of mankind, by their peculiar eftablifhments. Again, the Hiftorian it feems was at a lofs for teftiiijony that was independant of ecclefiaflical Wri- ters, and fuch as was \\' holly unbiafl'ed. We are to fuppofe then, that if fuch could have been found, he would have been l^itisfied, and all his fcruples would have vanifhed. But we deceive ourfelves by fo flattering a hope, if we may judge by a fimilar cafe. For to that uonderful interference of Providence which took place when Julian attempted to rebuild the Temple of Jcrufalem, there is fuch an inde- pendant teftimony given by Ammianus Marcellinus, and yet the Hiftorian difcovers flrong fymptoms of doubt and diibelief as we have already remarked. Led. 2. p. 47. Many good and folid reafons may be afllgned for the darknefs at the Crucifixion, being made no men- tion of by the prophane V/riters. The moft obvious is, that they might have no fufficient information of it. The Provinces of the Roman Empire were very extenfive, and v/e find in general that the attention of Writers v/as chiefly confined to thofe which were neareft to the ?4etropolis. The antlent Hiftorians and Biographers are remarkably concife, and feldoni ftop to mention occurrences, which although they may have happened during the times of which they write, have no relation whatever to their main fub- jed. This was their general Rule, and there is no rcafon for which it fliould be violated merely to in- dulge AUTHORITIES. xxxl dulge the caprice of the captious, or fatisfy the fcruples of the petulant. There is no more reafon in the nature of the thing itfelf why the teftimony of the prophane writers fhould be called for to fup- port the facred, than the facred fhould be called for to fupport the prophane. We may then retort the Argument, and afk Mr. G. in our turn, how he can credit the accounts given by Paterculus, Pliny the Elder, V. Maximus and Seneca, when Matthew, Mark, Luke and John take not the lead notice of them? Suppofing that the Roman Writers had re- ceived information of the fact in queftion, would it have been confident with their principles as Heathens to have mentioned it ? They muft plainly have fore- feen what great advantage would have been given to Chriftianity by it. Their Readers would naturally have been led to inquire into the character of the extraordinary Perfon, at whofe death the laws of nature were infringed, and this inquiry, as it opened a more complete view of the new difpenfation, muft have led to their converfion. Hence we collect a very fatisfadlory reafon for their filence. Suppofing that they knew the fa6l, and from motives of policy fupprefled it, their filence furni flies as ftrong a proof of its truth, as their ex- prefs teftimony could pofhbly have done. Upon the whole, we may venture boldly to alTert, that if even this Faft be deftitute of fupport from the prophane writers, it is a deficiency which may eafily be difpenfed with. We believe many things upon the evidence of one credible witnefs. But in the cafe before usj we have no lefs than three, whofe xxxli NOTES AND knowledge of the fa£t was never denied, whofe vera- city is indifputable, and integrity not to be impeached. So plainly are the characlers of truth marked upon their writings, that every Perfon of common dif^ cernment mud fee them, and he who is not fatisfied as to the certainty of what they relate, mufl give up all pretenfions to a found Judgment, and be aban- doned to the incurable obftinacy of his own forlorn fcepticifm. P. 184. 1. 13. — reckons only ten men and /even 'women~\ Mr. G. with his ufual indulgence to the frailties of the primitive Chriflians, fays that one of thefe men was accufed of robbery. Note 74. C. 16. Now Dionyfius not only fays in exprefs terms, that; this was a falfe accufation, but particularly relates, that even the officer who took the unfortunate fufferer into cuftody, was convinced of his perfeft innocence by the cleareft proofs. E 5, 71. 552, &c. &c. P. 217. 1. 20. A tradition has prevailed in the Church'] Photii Bibliotheca, Cod. 105. p. 278. P. 219. 1. 20. If Jujtin Martyr had corrupted the do^rines oj Chrifiianity y &c.] Baltus fur la Platonifinc des Peres, paffim. Irenseus, lib. i. c. 31. P. 224. 1. 12. We do not derive the opinions which we 'maintain from others, &c.] Juftini Apol. p. 143. Irenaeus, lib. i.e. 3. TertuUian. De Prsefcrip. Hasr. p. 238, 243. Idem, adverfus Marcion. 1. 4. c. 5. Eufebius contra Hieroclem, p. 540. P. 227. 1. 24. In order to render TertuUian conjflent with himjelf] Tertullianus adv. Praxeam, p. 634, 635. CaveScriptoresEcc.p. 93. Prieftley's Early Opinions, vol. 3. p. 265, 266, 267, &c. P. 231. 1. 22. Pliny in his Epifiky Lucian in his Hifiory of the Death of PeregrinuSy and his Dialogue intitled PhilopatrisJ Lucianus de Morte Pcregrini. Ejufdeni AUTHORITIES, xxxix Ejufdem PhilopatriSj Seft. 12. Plinii Epift. lib. 10. Epift. 97. P. 233. i. 3. A'^d here we might rnuIti'Dly the 7iumher ef our proofs. '\ Sulpitii Severi Hift. lib. ?. c. 31. Ju- lianas apud Eufeb. lib. 4. c. 15. Cyril, 1. lo. p. 327. Eufebli Pr^paratio Evang. lib. i. c. 5, Cr. PriefUcy is much difpleafed at Ivloflieim, for relating that the Chriftian Converts of Paleftine de- ferted the Laws of Mofes, in confcquence of the Edids of Hadrian, vvhilft they Hill retained the Or- thodox Faith. But furely the reprefentation made by Mofheim is warranted by the .words of Sulpicius, *' Maxima Chriflianorum in Paleftina degentium pars *^ a lege Mofis cui antea paruerat defcifcebat." Mo- fheim Srcculum fecundura, p. 324. The " maxima ^'^ Chriilianoram pars, aretheposne omnes qui Chrif- ^' turn Deum fub legis obfervacione credebant" ex- prefsly mentioned by Sulpicius. The remaining part of Moflieim's fentence may be inferred from the general reprefentation of Sulpicius, and more parti- cularly from this remark, " Nimirum id Domino ^' ordinante difpofitum, ut legis Servitus a libertate is ^.tTertion, when he declares^ ^' Ncque enim quse Y "ex xl NOTESAND *' ex aliorum opinionc, fed quse reipsa, fi veteres non " fallunt fcriptores, inter Chriftianos, gefta effent, " refer re volui." Prsfat. in Res geftas ante Conflant. P. 239. 1. 21. They were not addrejjed to individualsy m whofe pcjfejficn they continued in concealment'\ Coloff, 4. 15, 16. Potteri Praslecl:. vol. 2. p. 31. P. 240. I. 25. The fVorks of Matthew^ Mark^ md Luke^ which had been for fome time well known"] Eufeb. Ecc. Hift. lib. 3. c. 24. lib. 6. c. 14. Photii Bibli- otheca, No. 254. p. 1403, P. 245. 1. 3. The noble Author of the Letters on Hifiory.'] Bolingbrokc's Letters, 5. p. 143. 0£lavo. P. 246. 1. 2. The leading faBs relative to the Author of Chrifiianity^ and the leading topicks of his infiru5ficns may be colleLled (rem the writings of the Apoflolical Fathers.'] Clernentis Epift. Se6l, 7, i(5, 21, 35, ^^^ 38, 42, 46, 48, 49, 58. Polycarpi Epift. Seft. i, 2, 5j 6, 8, 12. Ignatius ad Ephef. Seel, i, 3, 4, 18, 19, 20. Ad Magnef. Sed. 7, 8, 9, 11, 13. Ad Trallian. Se^. 9, 10. Ad Roman. Se6:. 3, 6. Ad Phiiadelph. Seft. 4, 8, 9, 10. Ad Sinyrn. 1, 2, 3. p. 248. 1. 5. The authenticity of the larger Epijiles of Ignatius and of the Aprflolical Confiifurions has been difputed^ &€.] Jortin's Remarks, v^i. 1. p. 62. Dupin on the Canon, vol, 2. p. 148. Pearfoni Vindidas, p. 1. c. 4. Lardner's Credibility, vol. 10. p. 3 19. Ed. 1. P. 251.1. 36. If borrowed ideas be cited by an author not in identical but correfpondent terms, 6fc.] Owen*s Mode of Quotation, p. 11. Clerici Diflert. 3. p. 543. P. i^2. 1. I. Seme very remarkable pajfages y in which are rejpe£lively contained the Jubjlar^cs of a quotation from St, AUTHORITIES. xli Sl Luke, and the exaEl words both cf St. Matthew and cf St, Johii] Compare Clenieutis Epift. Sect. 46. with Luke c. 6. v. 1,^. Ejufdem Seft. 13. with M.itt. G. 7. V. I. Ignatii Epift. ad Magnef. Sed. 8. with John c. 8. V. 29. and John c. i. v. i. Ejufdem Epift. ad Polycarpum, Se6t. 2. with Matthew, c. 10. v. i5, Polycarpi Epift. Sed. 7. with Matthew, c. 26. v. 41. P. 253* 1. 2. 'The jiift Epi/ile to the Corinthians is exprefslv afcrihed to St. Paul by Clement'] Lardner's Credibility, v. 2. p. G^i S5, 201, 202, 220. Millii Prolegomena, p. 17. P. 254. 1. II. "That Clement i Ignatius and Poly carp frequently expand the ideas of St. Paul -zvith corfideralle Jiiecejsy is evident from fever al faffages] Compare Cle- ment. Epift. Seel. 49. with i Corinth, c. 13. v. 7, hz. Ignatii Epift. ad Polycarp. Sed. 6. with Ephef. c. 6. V. 13. Clementis Epift. Seft. ^^^ and 55, with He- brews, c. I. V. 3. and c. 12. v. i, &c. Polycarpi Epift. Sed. 4. with Hebrews, c. 4. v. 12. P. 254. 1. 19. No one zvas mere er/iinent for faithful attefiation to the records of Chrifiianity than Jufiin Adar- tyr] Lardner, vol. 2. p. I54. Thirlby in Juftin, p. 21; Apologia prima, p. 9B. It is rather doubtful how far Juftin Martyr alludes to St. Mark. Jones, Lardner and Thirlby fuppofe that he cites his Gofpel in a few inftances. Compare Mark 3. 16. with Juftin. Mart. p. 20. Mark 8. 31. with Apol. p. 327. Mark 12. 30. with Apol. p. 25. P. 255. 1. 12. Iren^uSy Bifhop of Lyons, left an am- ple account of the New Teftament'] Irenscus, lib. i. c. 2f lib. 3. c. 1, 10, II, T4, 15. Lardner, v. 1. p. 343, he Y 2 P.»258. xlii NOTES AND P. 258. 1. 15. Ti^j curious and minute ohferrer, from the frequent ujage ofjome remarkable words , may contend that Ignatius had read the Epijik to Philemon^ as luell as that addrejfed to Titus'] Lardner, vol. 2. p. 173, 174. Irenasus, lib. 5. c, i. James, c. 1. v. 23. P. 261. 1. 21. This perjuafion, Jo fuhlimely exprejfed in the words of Irenaus^ which was ccr/nncn to the Church at large, was rational and judicious^ Irensus, lib. 2. c. 46, 47, &c. lib. 3. c. 1, 11, 18, 21. Clement. Epift. c. 42, 44, 47. Polycarp. c. 7. Juftini Apol. p. 97. Potteri Prsekcliones, vol. 2. p. 114. Dupin's Canon, vol. 2. p. 12. P. 263. 1. 9. The unwearied diligence of Plutarch, the elaborate concijenefs of Tacitus, the extenfwe refearches of Dion Cajfius, and of Jojephus, did not Jecure them againfi occafonal de-viations from truth.'] Strad^e Pro- lufiones, Seel. 2. lib. i. Warburton on Prodigies, p. 98. Jortin's Critical Remarks, vol. 1. p. 74. P. 264. 1. 9. The negle^ of accurate inquiry may rM unfairly be imputed to Plutarch, when he afferts that Plato held the do^rine of a good and of an evil principle.'] Cudv/orth'sIntelle