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 AxIHOLOGIG 
 
 SCC#11J31 
 Foster, Jaiiies, 1697-1753. 
 Usefulness, truth, and excellency of the 
 Christian revelation defended against the 
 
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 7 
 
 
 . f^rfS A'^' 
 
I(, 
 
 ^ 
 
 o- 
 
THE 
 
 Usefulness, Truth,^ 
 and Excellency 
 
 OF THE 
 
 Chrifiian Revelaion 
 
 defend p^t 
 
 Againft the Ohjt^ns contain'd 
 in a late Book, 
 
 I N T I T L E D, 
 
 Chrtjiiamty as old as the Creation^ Sec. 
 
 By J A M E s"" F O S T E R. 
 
 The Third Edition, Correded. 
 
 o//.oj«$ EAtreEP'ON k/ -i-ir^-. Aiuonin. 
 
 LONDON: 
 
 Printed for J. Noon, at- the IVhit^-Hart near 
 Mmers-Cba^ei in CUaj^fide. MDCCXXXIV. 
 
V 
 
 % 
 
rsiiiCSToii 
 
 C-.M' 
 
 THE 
 
 PREFACE. 
 
 THAT infidelity has iftcreasd among us 
 very much of late ^ is a general obferva" 
 tion. And as we believe Chrijlianity to be a ra^ 
 tional and excellent injlitiition^ it muH feem the 
 morejirange to us, that this fhould happen in an 
 age that boajls of free inquiry, and would be 
 thought neither to receive, 7ior rejedt, any religious 
 opinions, but upon j olid grounds, I jh a Ihiot pre- 
 tend to ajjign any caufcs of it that are univerfal, 
 and much lefi to determine pojitively that it al- 
 ways proceeds from vinous motives, and the 
 influence of irregular paiTions; becauje there 
 are innumerable prejudices that infenftbly byafs 
 and mijlead the mind, where there is both a 
 good underftanding, ayid an honeil heart; 
 and general charges (which is the utmojt length 
 we can go ; for of the principles and views by 
 which particular perfons are influencd nothing 
 can be known certainly, till the fecrets of all 
 hearts are reveal' d) ge7teral charges, I fay, of 
 infincerity, perverfenefs, and v/ilful error, are 
 
 A 2 as 
 
iv The P R E F A C E. 
 
 a^ eafily brought by bigots and enthufiafts a- 
 
 gamfi the oppojers of falfe religions, as by the 
 
 defejiden of the true againfl their aiitagonijis. 
 
 There is one thing, kouever, that appears to be a 
 
 'very ftrong and com m on prejudice againjl the 
 
 Chrijiian religion^ which I cannot omit^ fince it 
 
 defends entirely on Chriftians themfelves, and 
 
 ccnleque?nh\ ^^ they might have prevented, it 
 
 is not yefjmt of their power to remove it -, I 
 
 mean ^/^^^'fcorruptions in dodrine, and grofs 
 
 fupcrftitions in worfhip, by which they have 
 
 defacd the pimplicity and beauty of true Chrif- 
 
 tianity, ajid whulMji^ve keen iirgd indeed with 
 
 greater zeal than morality itfelf Thefe the 
 
 adverjaries of our religion^ without examining 
 
 farther^ blend with its original and effential 
 
 doBrines ) and thus it is condemn^dyir no other 
 
 reafon^ but becaufe it has been mifreprefented. 
 
 A mdancloly refeBion this! that Chrijiiam 
 
 Jhould furnifk infidels with the choiceft weapons 
 
 to attack their own caufe ; but at the fame timCy 
 
 on the fide of unbelievers^ a fure argument of a 
 
 fhallow ^^?<^luperficial judgment in thefe point Sy 
 
 and which deftroys all their pretences ^c? fair re a- 
 
 fining. For fuch a method of proceeding is not 
 
 doing common juf ice to the writings of the New 
 
 T eft a men t \ nay farther^ if the principles of 
 
 any religion are to be taken thus at fecond hand, 
 
 and rejefted without being inquir'd into^ there 
 
 is no rule left whereby to diflinguifh between 
 
 true and falit religions; and ' tis impoffible that 
 
 any revelation^ which God may communicate to 
 
 mankind^ f:ould ever 7nake its way in the worlds 
 
 even 
 
The P R E F A C E. v 
 
 even though it be in itfelf mojl perfed, and 
 brings with it the highell and nobleft cre- 
 dencials. 
 
 THE authoi^ ^/ Chriftianity &c. like moll 
 other oppofers oj revelation^ puts on a?! afFecled 
 concern for the purity of the Chrijiian religion, 
 and would be thought to do it honour by jhew- 
 i?ig it to be only a republication of the law of 
 nature, the original and iiniver/al religion of 
 mankind. And indeed thefe writers are not to 
 he blaind for aEling thus in difguife, //// they 
 can declare openly againji jt without danger. 
 But it were to be wifffdy methinks, that all 
 unneceffary terrors being re?novd, they might ?io 
 longer be forcd to the inconfijlent pretence of 
 exalting Chrijiia?iity ^y' deftroying /V, /tW ho- 
 nouring // by reprefenting all its peculiar doc- 
 trines as abfurd and fenielefs. In the mean 
 timey as matters now flan d, if we would come 
 at their true fentiments, we muft interpret all 
 their books by this key. Then we Jhall he in no 
 danger of being dec eiv d^ either ^^fpecious titles, 
 or feeming conceffions. For the title^ which 
 our author, in particular, has given to his per- 
 formance, fince 'tis mofl evidently his intention 
 to fubvert the Chrijiian religion, cant but be 
 univerfally under jlood to mean this, and this 
 only, Chriftianity as old as the creation, or good 
 for nothing ; or, which amounts to the fame^ 
 Chriltianity, the moral dodrines of it ex- 
 cepted, fuperftition and enthufiafm. 
 
 A3 JN 
 
vi The PREFACE. 
 
 IN my remarks upon ibis difcourfe I ha^'oe 
 not c onf.de rd it chapter by chapter (a great 
 part of it being nothing at all to my purpofe ^ 
 and for the rejl^ the fame fentiments being of- 
 ten repeated^ and falling in here and there with- 
 out much ?nethod or connexion) but have en- 
 deavour d to digcfi the fubftance of it^ fo far 
 as the cauje of Chnulzmiy is c oncer 7t d, under 
 proper heads ^ both for the greater entertain-- 
 ment, and advantage, of the reader. Nor 
 have I carried the oppofitionfo far, as to dif 
 pute all the principles in it on which a 
 great ftrefs is laid\ becaife fo?ne of them ap- 
 pear to me, if rightly explained (a point in- 
 deed in ivhich our author is very defective) to 
 be rational ^W juft ; and only the confequence? 
 he draws from them to be fallacious and fo-- 
 phifticaL 
 
 T HU S, for inflame, I make no fcruple to 
 allow, that reafon, if it be rightly improvdy 
 is fufficient to dif cover all the principles and 
 duties of natural religion -, or, that 'tis, fuffi- 
 cien.tj at all times^ to teach men all that God 
 requires of them in their various circumflances 5 
 cmd have fiewn, that notwithfanding this^ 
 when reafon /V a-fiually corrupted ^;;.</ darkened, 
 a revelation is never the lejs defirable, or 
 Xifeful. But if we go farther^ a?id urge the 
 a6iual corruption of ' the world as a proof 
 pf the infufficiency of reafon, in itfelf, to 
 fcach men natural religion and morality^ or 
 
 fhofe 
 
The PREFACE. vu 
 
 thofe duties, which they are indi fpenfably obligd 
 to know and praBiJe i?i order to their accept- 
 ance with God ; and confequently makes a reve^ 
 lation not only of advantage /;/ certain cir- 
 cumltances, but abfolutely, and at all times, 
 neceffary 5 befides that we jhall, I fear, hardly 
 be able to account for its ?iot beiiig univerfal, 
 fmce all our reafoJiings are fornid upon the ge- 
 neral neceffities of mankind % befides thisy I 
 
 fay J we can never anjwer the very fame argu- 
 ment retorted upon us from the ignorance aJid 
 
 Juperjtition oj Chrijlians, againji the fufficiency 
 even of revelation. In truth the argument is 
 bad either way ; for indolence , prejudice^ and 
 vitious affeBions will pervert and darken the 
 plaineft rule. And as the corruptions of the 
 Heathen world, if they had been much greater 
 than they really were, would, no more tha?i 
 they do ?Jow, have injerrd the infufficiency of 
 reafon as a guide in itfelf ; it mufl follow by 
 the fame ride, that the degeneracy among Chrifli^ 
 am, though it could befewn to be more grofs than 
 any Pagans were ever chargeable with, is no 
 rational prejudice either againfl the perfection, 
 or perfpicuity, of the Chriftian revelation. For 
 Uis moft evident, that in both cafes the event is 
 not owing to a defedt in the original rule^ but 
 to mens tiot attending to it, or fubftituting other 
 falfe rules in the place of it ; attd the pre- 
 valency of ignorance, fuperftition, *and vice^ 
 more in fome ages than in others, may arife 
 
 from a great variety of circumftances, whichy 
 
 when they happen to concur^ may make the 
 
 A 4 plain- 
 
viii The PREFACE. 
 
 plaioeft a7td moji complete rule of lefs ufe^ 
 thajty in different circiimjlances^ another that is 
 vaftly more obfcure and imperfed. 
 
 / HAVE nothing to add^ but that, as I 
 [hall be ready ^ upoii conviBion^ to correB any 
 errors in the reafoning part ; fo^ if the author 
 of Chriftianity ^c. can Jhe^-jo that I have 
 mifreprefented his fenfe^ or treated him^ in any 
 re/pe5fy uncivilly, I promije to ask his pardon^ 
 and give him^ publicly, all the fatisfa^iion 
 he can defire. 
 
 THE 
 
THE 
 
 CON TENTS. 
 
 H E reafonablenefs and advantages 
 of free debates about religion, and 
 the un reafonablenefs and ill confe- 
 quenccs of depriving men of that 
 bcrty. P^E>^ I 
 
 The true ftate of the controverfy between 
 the author, and the author oiChriJli unity 
 as old as the creation. 4 
 
 CHAP. I. 
 Of the advantages of a revelation, and parti- 
 cularly of the Chrillian^ and of the ufe and 
 evidence of nniracles. 7 
 
 Reafon, however fufficient in itfelf to our 
 moral conducft, may be grofly perverted ; 
 and in fuch a ftate of corruption (which, 
 'tis poffible, for the very fame that ic 
 may happen in any (ingle inftance, may 
 be univerfal) the ufefulnefs of a revela- 
 tion will be altogether as great, as if men 
 were unavoidably ignorant of the prin- 
 ciples of religion and morality. 10 
 The bulk of mankind have been, and arc 
 adbjally corrupted. I2 
 The great corruption of Jews and Gen- 
 tiles at our Saviour's coming. 14. 
 Philofophy was of very little efFed towards 
 reforming the world, 18 
 The defirablenefs and advantage of a reve- 
 lation in thcfe circumftances. 2a 
 In what fenfe mankind may be faid to be in 
 a deplorable condition for want of a re- 
 velation. 24 
 
 On 
 
TheCONTE NTs. 
 
 On what grounds perfons equally lincerc 
 may not be equally rewarded. Page 29 
 
 God's Ipeaking plain to all by their reafon 
 no juft objedlion againft a revelation. 32 
 
 The benefit of a ftanding revelation. 34 
 
 The objedlion taken from the innumerable 
 variety of circumftances, to which no 
 written rule can be exacftly accommoda- 
 ted, anfwer'd. 35 
 
 Chriftianity's prevailing when the light of 
 nature was almoft extind: no juft preju- 
 dice againft it. 36 
 
 How a revelation may recover the moft de- 
 praved. 38 
 
 Men may judge of a revelation, though 
 they have not, antecedently to its being 
 proposed to them, juft notions of God 
 and of natural religion. 4 1 
 
 How far miracles are an evidence of the 
 truth of any revelation. 49 
 
 The ufe of miracles. 58 
 
 CHAP. II. 
 Vindicating the condu6t of providence in not 
 
 making the Chriftian revelation univerfally 
 
 known ; and proving that this is confiftent 
 
 with the perfedions of God, and confe- 
 
 quently with the notion of its being a divine 
 
 ,., revelation. 62 
 
 p , A revelation not abfolutely neceflary ; and 
 
 fo, the Divine Being not oblig'd to give 
 
 any revelation at all. 63 
 
 Confequently, if he is pleas'd to give any, 
 not oblig'd to make it univerfal. 67 
 
 ^ The true ftatc of this controverfy : And 
 aO Dr. 
 
The CONTENTS. 
 
 Dr. Clarke s reafoning upon it. Page 6:^, 68 
 The objeaion of the author of Chrijiia?iity 
 &c. againft the Doctor's reafoning con- 
 fider'd and refuted. 69 
 
 Men have in fadl different capacities, op- 
 portunities and advantages; and the dif- 
 ficulty is as great upon the foot of na- 
 tural religion, as upon the fuppofition 
 of a revelation. 71 
 
 Inequality among beings of the fame fpecies 
 as reasonable as a variety of beings of 
 of different orders. 74 
 
 Though we may be fure God does not ad: ar- 
 bitrarily, yet we muft not preten.i m fee 
 the reafon of his proceeding in every iri- 
 ftance. 76 
 
 Jlevelation's not being univerfal confiftent 
 with the divine mercy, goodnefs, and 
 impartiality. 78 
 
 ^What the author of Chrijlianity &c. fays 
 concerning the univerfality of the law of 
 God, as governour of the world, con- 
 fider^d. 81 
 
 What he fays of God's being always willing 
 that all men fliou'd come to the know- 
 ledge of the true religion, confider*d 82 
 CHAP. III. 
 Shewing that we have a fufficient probability, 
 even at this diftance, of the authenticnefs, 
 credibility, and purity of the books of the 
 New Teftament ; and that the common 
 people are able to judge of the truth and un- 
 corruptednefs of a traditional religion ; with 
 )^n anfwer to the arguments drawn from the 
 I change 
 
TheCO NTENTS. 
 
 change of languages, the different ufe of 
 
 words, the ftyle andphrafe of fcripture, ©r. 
 
 to prove it to be an obfcure, perplexed, 
 
 and uncertain rule. Page 87 
 
 Chriftianity to be embraced, if we have all 
 the probability that the thing is capable 
 of; though at a conliderable diftance of 
 time the evidence be not fo ftrong, as it 
 was to thofe to whom the revelation was 
 firft made. 88 
 
 The objedion from mens embracing falfe 
 revelations confider'd. 9 1 
 
 The objedlion of probability gradually wear- 
 ing out by time confider'd. 92 
 
 The difference between oral and written 
 tradition. 94 
 
 That the books of the New Teftament were 
 not forged. 96 
 
 That they contain a credible hiftory. i. It 
 being highly probable the Writers were 
 not impos'd on. 102 
 
 2. That they were men of integrity, and 
 would not impofe upon others. 107 
 
 The integrity of the apoftles vindicated. 1 14 
 
 The charafter of the apofhle Paul vindi- 
 cated. 120 
 Some farther confiderations in favour of the 
 
 credibility of the gofpel-hiftory. 128 
 
 The objedtion from the fads not being men- 
 tioned by other hiftorians anfwer*d. 132 
 
 The fuccefs of the gofpel unaccountable, if 
 the fads were not true. 134 
 
 The argument for the truth of Chriftianity 
 
 from 
 
The CONTENTS. 
 
 from the miraculous gifts of the Holy 
 Ghoft. P^S^ 138 
 
 Of thofe books of the New Teftament, whofe 
 authority was queftion'd in the moft early 
 Times. H3 
 
 That the books of the New Teftament are con- 
 vey'd down to us pure and uncorrupted. 147 
 Of the various readings. ^ 156 
 
 The capacity of the common people to judge 
 of the truth of a traditional religion inquired 
 into. 164 
 
 They may judge of its internal charadlers. 
 
 167 
 They may judge of its external Proofs ; and 
 
 how. 171 
 
 The cafe of thofe who cannot read, &c, 178 
 Diligence and careful reflexion as neceflary 
 to the difcovery of natural religion, as 
 of the truth of revelation. 181 
 
 Impofition and reftraint as hurtful to the 
 knowledge of natural religion, as re- 
 veard. . 183 
 
 Two advantages of a ftanding revelation a- 
 bove Mens being left to the mere light of 
 reafon. ^84 
 
 The objedion concerning the New Teftaments 
 being an uncertain and unfafe rule confi- 
 der'd at large. 186 
 
 Of the changing fenfe of words, and diffe- 
 rence of languages. 189 
 Figurative expreflions, S'c. familiar to 
 thofe, for whom the writings of the 
 New Teftament were more immediately 
 
 defign'd. 
 
The CONTENTS. 
 
 defign'd, viz, thofe who liv'd in the age 
 when they were compos'd. Page 191 
 Of our Saviour's fpeaking in parables. 194 
 The New Teftamenc a proper {landing rule 
 of religion in all ages. 20 1 
 
 Figurative expreffions, &c, do not neceffarily 
 render the meaning of paffages obfcure. 202 
 Plain paffages contain a complete and noble 
 fcheme of religion ; and the dark paffages 
 are to be explain'd by them. 204 
 
 "irhe common people do not in fafl: mifunder- 
 ftand a great number of figurative proverbial 
 expreffions 3 feveral inftances of this from 
 both the Old and New Teftament. 207 
 Of thofe paffages which afcribe bodily 
 parts, &c. to God. 208 
 
 Of God's being faid to repent, 209 
 
 Of his refting and being refreih'd. 2 1 1 
 
 Of his trying people, and fwearing in 
 wrath. Hid. & 212 
 
 Of his being faid to hifs. 214 
 
 Of the paffages objefted againfl: relating to 
 Mofes, 217,218 
 
 Of our Saviour's coming not to fend peace, 
 but a fword. 223 
 
 Of hating father and mother, &c, 225 
 Of feveral other paffages of the New Tef^ 
 tament. 226 
 
 The people might as eafily undcrftand the 
 texts they pervert, as the other, if they 
 would follow the fame rules. 236 
 
 Of God's hardening Pharao/fs heart. 237 
 Of the texts perverted in favour of what is 
 called reprobation. - 238 
 
 Why 
 
rhe CONTENT S. 
 
 Why fuch-like texts, (Sc, are mifunder- 
 ftood. Pcfge 240 
 
 Some plain paflages mifreprefented by the au- 
 thor of Chrijiianity &c. 243 
 As that of proving all things. 245 
 Of compelling to come in, and God*s doing 
 evil. ibid. & 246 
 Of being partakers of the divine nature, 
 &c. 247 
 Of forgiving injuries, and loving enemies. 
 
 248, 252 
 The rules of moral conduft can be no other 
 than general, vv^hich reafon may eafily ac- 
 commodate to particular circumftances. 255 
 A remark concerning the hiftorical paflages of 
 the Old Teftament. 258 
 
 CHAP. IV. 
 A general defence of pofitive commands. 260 
 Some previous conceflions. 261 
 
 The fubordination of pofitive to moral du- 
 ties. 262 
 The objedtion againft pofitive commands, 
 taken from the abfolute perfeftion of na- 
 tural religion, anfw^er'd. 266 
 Different duties arife from different circum- 
 ftances. 268 
 Whether God may not fix the manner, in 
 which a thing, that is ufeful in itfelf, 
 {hall be done. 270 
 Pofitive inflitutions not arbitrary. 278 
 The Objedtion of God's willing contrarieties 
 confider'd. 285 
 A brief anfwer to the objeftion taken from 
 God's unchangeablencfs, 288 
 
 Pofitive 
 
The CONTENTS. 
 
 Pofitive duties cleared of the charge of fuper- 
 ftition. Page 289 
 
 That they have in themfelves no tendency 
 to fuperftition. 294 
 
 How Chriftanity guards againft fuperfti- 
 tion, and that, even by its pofitive pre* 
 cepts themfelves. 302 
 
 CHAP. V. 
 A particular vindication of the peculiar pofi- 
 tive inftitutions of Chriflianity. 304 
 A Djgreffion concerning the Jewi/h religion. 
 
 Of the Chriftian Baptlfm. 3 10 
 
 The reprefenting Chrift's death as a facrifice ex- 
 plained and vindicated ; as previous to ihe 
 confideration of the Lord*s fupper. 3 14 
 
 The bufinefs of expiatorv facriiices in gene- 
 ral, and the ufes they might ferve. 3 19 
 This apply'd to the death of Chrift. 321 
 By it the Chriftian religion guards againft 
 the ufe of all facrifices for the future -, and 
 particularly againft the infamous and un- 
 natural cuftom of human facrifices. 3 24 
 Of the Lord's fupper. 327 
 
 Of worQiipping God thro' a mediator: the 
 fum of that Chriftian dodlrine. 331 
 
 Not repugnant to reafon. 334 
 
 The moral ufes of it. 336 
 
 Some cavils againft it confider'd, and an- 
 fwer'd. iM. 
 
 The mifchief of party fchemes. 339 
 
 POSTSCRIPT. 343 
 
 THE 
 
THE 
 
 Usefulness, Truth, and 
 Excellency 
 
 OF THE 
 
 Chriftian Revelation 
 
 DEFENDED. 
 
 ^S Religion is of the hlghcfl 
 importance to mankind^ free, de- 
 bates about it ought above all 
 S^-^^*^ things to be encouraged. This 
 is the only way to fettle the true 
 nature of it, and fix it upon a folid founda- 
 tion, that truth 2S\d.falJ}20od^ fuperjlition and 
 rational piety y may not equally prevail under 
 that venerable name : and to fupport it by 
 methods of reftrai?2t and viole?ice is not only 
 an infringement of the mofl facred natural 
 rights of mankind, but a difhonour to religion 
 itfelf. It makes a good cauje fufpedted, and 
 gives every little injinuation oi its adverfaries^ 
 
 B with- 
 
2 The ufeftihefs and truth of the 
 
 without proof, the air of probability. And 
 as all honeft men have no concern but for 
 truthy and never fufFer their paffions, preju- 
 dices, or worldly interefts to injluence their 
 religious inquiries, they can defire nothing 
 more than that the argument fliould be clear- 
 ly ftated, and urg'd in its utmoft ftrength on 
 both fides ; and m.ull be as ready to give up 
 any particular fcheme of religion upon fuffi- 
 cient evidence of its faipjcod, as they were to 
 defend and propagate it while they believ'd it 
 to be true. Such perfonsmuft be very unwil- 
 ling that the civil magijlrate fhould interpofe, 
 to do that by coercion and terror^ which can 
 only be effedted by reafon and perfuafion. 
 
 For my own part, I think it an ineftima- 
 ble happinefs, that we live not only in an inqui- 
 fitive age, that will take nothing upon trujl^ but 
 in a land of liberty, where perfons may urge 
 their objedlions againft the etlablijh'd religion 
 with much more freedom, than in many o- 
 ther countries that are called by the Chrijlian 
 name ; in which the people, not being al- 
 lowed the ufe of their reafon, znd free inquiry, 
 are fwallowed up in the groffeft enthifiafn and 
 fuperjlition, andyZ^^Yi in a double fenfe, both 
 to their Princes and their Prie/is. May this 
 happy liberty increafe, which I take to have 
 a clofe connexion even with our civil liberty. 
 Let thofe who do not believe the Chrifian re- 
 ligion be allow'd to throw off all dfguifes, . and 
 attack it with all the skill and ftrength of ar- 
 gument they are capable of. Let not fuch as 
 
 write 
 
Chrijlian revelation defended. j 
 
 write in defence of it claim any priviledgea- 
 bove their opponents, merely becaufe they 
 wrire on the popular and .orthodox iide of the 
 queflion, fincc the natural rights of both par^ 
 //Vjare equal. We need not be afraid of the 
 confequences : for truth can never fuffer by 
 being brought to the moft critical tejl of im- 
 partial reafon ; and it is the intereft of man- 
 kind thaty^^/6o<9^ fhould be deteded and ex- 
 pofed. And as the books which for a few 
 years paft have been publifh'd in favour of 
 Infidelity^ particularly T^he Grou?ids and Rea- 
 fons, &c. have been of great fervice to Chri/li- 
 anity^ by imploying feveral excellent pens in 
 its defence, who have fet the evidence of its 
 divine authority in a clearer and ftronger 
 light than ever ; fo I make no doubt but that 
 the author of a to^ book, intitled, Chrifliani- 
 ty as old as the Creation^ will be the occafion 
 of fuch folid defences of the excellency and 
 advantages of the Chriftian revelation, as will 
 eftablifli xhcfincere and impartial more fivinly 
 in the belief of it. If the following difcourfe 
 contributes to this good defign, it will need 
 no farther apology. 
 
 This book, the argument of which I 
 propofe to confider fo far as the caufe of 
 Chrijiianity is concerned in it, is Wrote in the 
 main in a handjbme and genteel manner, and 
 therefore, I think, the author deferves to be 
 treated civilly. There are feveral excellent 
 things in it, efpecially upon the head of na* 
 tural religion. And what he has ofFcr'd to flie w 
 
 S 2 the 
 
4 ^he tifeftihefs and truth of the 
 
 the mifchievous tendency oi fiiperflitlon, and 
 that the true religion has been moft abomina- 
 bly corrupted, by placing it in injignijicant c^^ 
 remonieSj and i?icomprehcnJtble or otherwife 
 ujelefs fpeculations, which have no influence 
 upon moral goodnefs but to obftrudl and per- 
 vert it, is unanfwerable. But as the ingenious 
 author proceeds a great deal farther, and the 
 main drift of his reafoning ftrikes diredly at 
 the truth of Chrijiianity, and its ufefulnejs as 
 a divine revelation, it will be expeded that 
 his arguments upon this head fhould be fully 
 confider'd ; and he muft not take it amifs, if 
 this be done with the fame freedom which he 
 himfelf has us*d, in confidering the argu- 
 ments that are urg'd on the contrary fide of 
 the queftion. Let me only obferve, that the 
 difpute between us is not all about ihtfupreme 
 and immutable excellency of the religion of na- 
 turey nor whether this, which is by far the 
 greatejl and befi part of Chrijliafiity, be as old 
 as the creation^ and as extenjive as human na- 
 ture ; it is not, whether it be the chiej defign 
 of re^'oelation to explain and reftore this/>r/- 
 mitive religion in its original purity and per- 
 feftion, and to aflift and promote the regular 
 and univerfal pradice of it; nor whether r^^- 
 Jbn be our ultimate rule in all our religious in- 
 quiries, a rule by which revelation itjelf muft 
 be judg'd : for the affirmative in all thefe 
 queftionsis admitted. I {hall therefore men- 
 tion them as ^?//{?'i£>V principles, and no farther 
 than the naiure of the argument requires ; 
 which may be reduc'd to the following heads. 
 
 Chap. 
 
Chrijiian revelation defended. j 
 
 Chap, I. O F the advantages of a revelatiofty 
 and particularly of the Chrijiia?i ; and of the 
 iife and evidence of miracles. 
 
 Chap. II. Vi N D I c A T I N G the condud: of 
 
 Providence in not making the Chrijiian reve- 
 lation univerjally k?20wn ; and proving that this 
 is confiftent with the perfeBions of God., and 
 confequently with the notion of its being a 
 divine revelation. 
 
 Chap, III. Shewing that we have a fiif^ 
 ficient probability., even at this diftance, of the 
 authentic?iejs., credibility^ and purity of the 
 books of the new tefiament ; and that the 
 common people are able to judge of the truth 
 and uncorruprednefs of a traditional religion \ 
 wdth an anfwer to the arguments drawn frorn 
 the change of languages., the different ufe of 
 *words, the ftyle and pbrafe oi fcrtpture^ &c. to 
 prove it to be an obfcure, perplexed, and un- 
 certain rule. 
 
 Chap. lY, A GENERAL defence of poj^ 
 five commands. 
 
 Chap, V. A PARTICULAR vindication 
 
 of the peculiar pofitive infiitiitiom of Chrif-i 
 tianity. 
 
 Under one or other of thefe heads, I 
 {hall have occafion to confider all this au- 
 thor's reafoning, fo far as the coutroverfy a^- 
 
 B 3 bout 
 
6 The iifeftihefs and truth of the 
 
 bout revelation is concerned. But if any part 
 of it fhall feem not to fall in fo naturally^ or 
 \nfuch exa5i order as might be wirti'd, I hope 
 it will be confider'd, that 'tis very difficult to 
 obfcrve jlriB order in remarks upon fo large a 
 book, in which the fame things are often re- 
 peated ; and obje^ions are not urg*d in any 
 regular method, but lie fcatter'd here and 
 there, and mix'd with other things of a quite 
 different kind : and that this will obtain the 
 candid reader's excufe. 
 
 CHAP. 
 
Chrtjlian rewlation defended. 
 
 CHAP. I. 
 
 Of the advantages of a revelation, and 
 particularly of the Chriftian 5 and of 
 the ufe arid evidence of miracles. 
 
 I Expect it will be fuggefted here that 
 this part of my defign is needlefi, beqaufe 
 the author of Chrijlia?iity &c. allows *, 
 " I'hat when men do not pay a due regard to 
 *' themoft p:rfed religion of «^/i?^r^, but mix 
 " with it human inventions, it 77iay, then, be 
 *' agreeable to the divine goodnefs to fend per? 
 " fons to recall them to a more ftrid obferva- 
 " tion of it." And in another place he fays-f-, 
 *' But firft, I muft premife, that in fuppofing 
 *' an external revelation, I take it for grapted, 
 *' that there is fufficient evidence of a perfon 
 ** being fent by God to publifli it ; nay, I 
 " farther own, that this divine perfon by 
 «* living up to what he taught, has fet us a 
 '* noble example ; and that as he was highly 
 ^' exalted for fo doing, fo we, if we ufe our 
 ** beft endeavours, may expert a fuitable re- 
 •^ ward. This, and every thing of the fame 
 *' nature, I freely own, which is not incon- 
 *^ fiftent with the law of God being the fame, 
 '* whether internally, or externally reveal'd." 
 
 These, it muft be own*d, are lar^e con-^ 
 cejjions ; but as they do not appear to be re- 
 
 * P. 283. t P. 9. 
 
 3 4 con^ 
 
8 ^he ufefuhefs and truth of the 
 
 concileable with other parts of this author*s 
 performance, nor with the geiieral reafoning 
 that runs thro' the whole of ii, I thmk they 
 are not much to be regarded. Very ingeniom 
 wriiers are apr fomerimes to coniradift them^ ' 
 felves ; or to fay things in order to difguife 
 their fentiments, and ^i^Jhlvoes to which they 
 may have recourfe, if they fliould happen to 
 be pudi'd hard in the main argument. And 
 thus the author of Chrijliamty &c. has in fe- 
 yeral places fpoken of the Chrifiian religion^ 
 as if he behev'd and acknowledg'd it to be a 
 divine revelation-, though it muft appear to 
 every reader that 'tis impoffible itfliould befo 
 upon his principles^ fince 'tis not a univerfal re- 
 velatioDj and contains fome things in it merely 
 fofitive ; and confequenily, that by urging 
 thefe principles he deiign'd to undermine it, 
 and reduce mankind to the 7nere religion of 
 reafon and nature. In Hke manner, notwith- 
 ftanding tiie paffages above cited, nothing can 
 be more plain, than that he magnifies the 
 powers of reafon with a view to lefien or de- 
 ilroy the i^fe of revelation. But whatever his 
 real delign w^s, fince the generality of his 
 readers will moil probably underftand him 
 thus, as all that I have met with do ; and 
 fome perhaps may be influenc'd by his argu- 
 ments, if they are not examin-d, and fliewn to 
 hfweak dindinconclujive^ to think that a reve- 
 lation was needkjs -■, I look upon this as 2i fuf- 
 Jicient apology iov n\Y proceeding in the me» 
 fhod J atfirft propos'd, whereby I ihall have 
 
Chrtjlicin revelation defended. 9 
 
 an opportunity of doing juftice in fome mea- 
 fare to this important fubjedl. 
 
 Now the fundamental principles^ upon 
 which our author proceeds, are thefe. *' If 
 " God has given mankind a law, he muft have 
 " given them likewife fufficient means of 
 " knowing it ; he would, otherwife, have de- 
 " feated his own intent in giving it : fmce a 
 '< law, as far as 'tis unintelligible, ceafestobc 
 " a law. If God^ at all times, was willing 
 ^^ that all men JJjoidd co?nc to the knowledge of 
 " his truth ; his infinite wifdom and power 
 " could at all times find fufficient means, for 
 " making mankind capable of knowing what 
 " his infinite goodnefs defign'd they fhould 
 
 " know/* ^ " If God never intended 
 
 " mankind (hould at any time be without re- 
 *' ligion, or have falfe religions ; and there 
 ^' be but one true religion, which ALL have 
 ^* been ever bound to believe, and profefs ; I 
 " can't fee any heterodoxy in affirming, that 
 " the means to effed this end of infinite wif- 
 ^' dom muft be as univerfal and extenfive as 
 " the enditfelf; or that all men, at all times, 
 " muft have had fufficient means to difcover 
 " whatever God defign'd they fhould know, 
 " and pradife." — -And " theufeof thofe fa- 
 ** cidties^ by which men are diftinguifti'd from 
 " brutes, is the only means they have to dif- 
 '* cern whether there is a God ; and whether 
 ^- he concerns himfelf with human affairs. 
 
 ^ P. 
 
 *' or 
 
1 o The tifefuhefs and truth of the 
 
 ** or has given them any laws 3 and what 
 " thefe laws are/' * 
 
 We may, for ought I fee, allow all this, 
 and yet a revelation may be never the lefs ex- 
 pedient and ufejul. For if we fuppofe the ut- 
 mofl the ingenious author can juftly expedt, 
 namely, that the reafon of mankind is capable 
 of difcovering all the important principles and 
 precepts of natural religion^ all thofe duties 
 they owe to G^^and i\\t\v fellow creatures^ or 
 which relate to the right government of their 
 affeBions and appetites -y and that, in this fenfe, 
 \\s /undent to direft them how to behave in 
 the various circumftances and relations of hu- 
 man life ; all that can be infer'd from hence 
 is, that it may, but not that it certainly willy 
 produce this defirable effecfl. On the contrary, 
 'tis as plain that it may not ; but that notwith- 
 ftanding their rational faculties^ men may be 
 ignorant of fome great and ejjential branches 
 of morality^ For reafon can only be fervice- 
 ablc to us in direding our moral condudt, if it 
 be cultivated and improved ; and even felf- 
 evident truths may be unknown, if they are 
 not conjiderd and attended to-, and much more 
 the principles of natural religion^ of which 
 the utmoft that can be faid is, that they are 
 capable oi JlriB demonjlrative proof, but arc 
 not knowable by intuition 5 fo that thofe facul- 
 ties '* by which we are diftinguifh'd frora 
 ** brutes," and which, -f- *' if they are us'd 
 ^ after the beft manner we can, muft an-^ 
 
 J P. 5. t ^^^^^ 
 
 M fwer 
 
Chrijiian revelation defended. 1 1 
 
 '•^ fwer the end for which God gave them, 
 " and juftify our condudt," may be fo perver^ 
 ted by vitious and irregular prejudices, that 
 the very men who are thus dignified by their 
 reafon, and capable by a right uj'e of it of forming 
 a true judgment of what is fit and becoming 
 in every circumftance, may grow rude and 
 wild^ having very little fenje of the eternal 
 difference of good and evil, and being abnoft 
 entirely govern'd by animal inftinfts and paffi- 
 pns. 
 
 The only thing that can render a revelation 
 abfolutely ufelefs is this, that reafon not only 
 viay^ but mufi^ bring men to the Knowledge of 
 God*s will ; that it is not only ?i J iiffic lent ^hut 
 certain and infallible means to obtain this end. 
 But this is inconfiftent with their hting free 
 agents, and fit fubjedlsof moral government, 
 which necefarily includes in its idea, that they 
 may chooje whether they will exercife their rea- 
 fon, or not, and by a negledl and abufe of it fink 
 into the moft grofs and deplorable ignorance. 
 And in fuch a Hate oi corruption as this (which, 
 'tis poiTible, for the very fame reafon that it 
 may happen in any fmgle initance, may be uni^ 
 verjal) the advantage of a revelation will be aU 
 together as great, as if men were unavoidably 
 ignorant of the great truths of morality. For 
 how thjcy come to be out of the way is not the 
 queftion, whether it proceeds from a defe(ft in 
 their natural powers, or from want of atten- 
 tion, and not ufmg thofe powers as they ought. 
 In both cafes 'tis^certain that they need to be 
 
 fee 
 
I 2 The iifefulnefs and truth of the 
 
 fet right, and recovered to a juft fenfe of their 
 duty, and happinefs^ and that an external 
 revelation which rectifies /errors their" in 
 points of morality^ the moft fatal errors that 
 reafonable creatures can fall into, muft, what- 
 ever we determine concerning the Jiifficiency 
 of reafon^ if rightly exercisd, to have taught 
 them better, be eminently iiJefuU and an in- 
 ftance oi great goodnefs in the fupreme gover- 
 nour of the world. 
 
 L E T us explain this matter a little far- 
 ther, (ince 'tis of the utmoft importance, and 
 what the whole difpute about the expedien- 
 cy and ufefulnefs of a revelation plainly turns 
 upon. Florid declamations upon the Jiifficien- 
 cy of human reafon are certainly of very little 
 weight againft the general obfervation of man- 
 kind, and undoubted matter of fad:. Now 
 'tis unquellionably true in fa6t, whatever the 
 caufe of it be, that there is nothing the bulk 
 of mankind are more averfe to, than ferious 
 thought and confideration -, and nothing in 
 which we are more likely to be difappoint- 
 ed than if we expect from them, that they 
 will fet themfelves to examine and reafon clear- 
 ly and diftin5ily, even upon fubjecSts of the 
 greateft moment. Their i?idolence makes 
 them take up with commonly received prin- 
 ciples, and fwallow them implicitly, their 
 pajjions and prejudices prevent their making 
 impartial inquiries : and tho they are reafon- 
 able creatures, conftant experience teaches 
 us, that if they are not taught^ if right and juft 
 
 Sen- 
 
Chrtjlian revelation' defended, i j 
 
 fentiments are not inculcated and imprcfs'd 
 upon their minds, they are apt to run wildy 
 and become a parcel of uncultivated undifci^ 
 flined Javages^ poffefled indeed of the j^O'Z£;^rj 
 of reafon and rejledtion, but without rational 
 and well'digejled notions of the fundamental 
 points of religion and morality. 
 
 For what is it but a better education^ and 
 better inftru^ion^ that diftinguflies the politer 
 parts of the world from the moft ignorant and 
 barbarous nations ? Have they not ALL 
 ALIKE the faculty of reafon ? And yet, not- 
 withftanding this common gift of the great 
 Creator and the improvements it is capable 
 of, in fome countries^ knowledge and civility, 
 juft notions of God, of human nature, and oif 
 the eternal and immutable diflinftion of 
 good and evil, prevail ; while others are 
 overrun with darknefs and prejudice, and 
 there is fcarce any difference, but in the 
 outward form^ between men and brutes. We 
 fee plainly, that in every age, and in allp2ins 
 of the world, the common people have fallen 
 in with th^ejlablijhed roligion, however abfurd 
 and extravagant; and that they have always 
 been tenacious of the principles inftiird into 
 them in their education, whether right or 
 wrong. In Heathen nations at this day, the mojl 
 monlirous fuperftition and idolatry is pracSifed 
 withthe greateft reverence and zeal ; and in P^- 
 pijh countries, the worjl corruptions of Chrif 
 tianity^ and even of natural religion^ are em- 
 braced and contended for, as che only fcheme 
 
 of 
 
4 1 T^ht iifefiihefs anA truth of the 
 
 of belief and pradice that can render mef! 
 acceptable to God. The people never once 
 Jiifpe6t^ that 'tis fo much as pojjible any part 
 of their religion may be falfe 5 but, on the con- 
 trary, feem to believe, that 'tis 2ifm to en-^ 
 tertain any doubts about itl v^hich rnakes 
 their errors in a manner i?ivincible. Nay, does 
 not our author himfelf allow^ that mankind 
 are very apt to be impos'd upon, and that not- 
 withftanding the hoafledfufficiency and perfec- 
 tion of their reafon, they are eafily betrayed 
 into the moft ridiculous and hurtful fuper- 
 ftition, and into a heliej of, and bigotted at- 
 tachment to, fuch principles, as undermine the 
 foundations of religion and virtue? 
 
 This (iupidity^ and implicit fubmiffion of 
 the underftanding in religious matters, is not 
 the peculiar/oii/^ of the prefent age, but v^as 
 moft notorious when Chriftianity w^as firft 
 publiflied to the world. The fentiments and 
 pradlices of mankind were both very depraved, 
 and the corruption was almoft univerfaL I- 
 dolatry, one fmall nation only excepted, and 
 they defpisd and hated by the reft, overfpread 
 the face of the whole earth. The common 
 people, every where, entertained the moft un- 
 worthy and diftionourable notions of their 
 Gods. The Jews reprefented the almighty 
 and gracious Creator of all things, who has a 
 kind and benevolent regard to the whole rati- 
 onal creation, as confining his favour to theiti 
 alone, and (roerlooking, abandonijig, and devoting 
 to dejirudlion all mankind befides j which 
 
 made 
 
Chrijiian revelation defended. \ 5 
 
 made them narrow znifelfi/hy conceited o( their 
 own fuperior privlledges, and infoknt and cruel 
 to all who were not of their religion^ And 
 thQ poetic theology of the Heathens, which feems 
 to have been their ejiablijh'd religion, and the 
 general bslief of the vulgar, imputed to their 
 Deities the grofleft impurities, and moft infa- 
 mous immoralities, fuch as murders, rapes, in^ 
 cejls, and other the moft black and monjirous 
 crimes ; which had a natural tendency to cor- 
 rupt the manners of their worfhippers, and 
 gave a fan^iion to the worft of vices. And 
 accordingly in the politejl nations, fome of the 
 facred rites, which were folemnized in hon- 
 our of the Gods, were fo abominably leud and 
 bejlialy as to raife the utmoft horror in every 
 mind that has a fenfe of virtue or decency. 
 
 Nay, even a confidcrable part of that 
 public'fpiritednefs, and love of their country, for 
 which they are fo highly celebrated, was no- 
 thing elfe but a zeal for their ovfn particular 
 interejl, in oppofition to the general good of 
 the world. It was a rude and barbarous am- 
 bition to aggrandize themfelves by conquering^ 
 opprejjing, and enjlaving other nations. And of 
 confequence, their fortitude^ contempt of danger^ 
 and the like, which, in the fupport of an in- 
 tereft that is truly honourable^ and in an afferting 
 and defending the common rights of mankind, 
 are great and heroic virtues, becoming the 
 dignity of human nature, being animated by 
 fuch bafe views, and exerted in fo unjuftz, 
 caufe, were very mifchievous qualities, deilruc- 
 
 tivc 
 
1^ T^loe ufefiihefs and truth of the 
 
 live of the true principles oi focial virtue and 
 happinefs. Indeed they eminently diflinguijldd 
 themfelves by a noble ardour and zeal for civil 
 liberty at home^ and by the many brave efforts 
 they made againll arbitrary and tyrannical 
 fch ernes for enflaving aad oppreffing their own 
 country ; at the fame time that they were a 
 faction againft the natural rights and liberties of 
 mankind,and fpreadyZ^^'t'ry and terror through 
 the w^orld. But though I would be far from dif- 
 paraging this bra'-ce and ujeful fpirir, I cannot 
 help obferving, that an attachment to the 
 true interefts of any one Jhciety\ hov^ever ex- 
 cellent in its cor.ftltution laws and cufloms, 
 is but a low attainment, in comparifon of a 
 love to the isohole community ofmaiikind^ and a 
 concern for imiverfal liberty and happinefs; 
 nay, it may proceed in a great meafure from 
 felfiPo principlesjthe happinefs of particular per- 
 fons, of their families and pofterity, being ne- 
 ceffarily included in that of the fociety of 
 which they are members ; and there is too 
 much reafonto fufpedl, that there was actually 
 fomething of this in the cafe of the old Greeks 
 and Romans^ fince by their arj?is and conquejh 
 they not only violated, in the moft notorious 
 manner, the law oi difaiterejled and univerjdl 
 benevolence, but even the common rules of 
 jujlice and equity. Many more inftances 
 might be added gf the deplorable corruption of 
 religion and morality in the world, before 
 our Saviour's appearance. And, 
 
 in- 
 
Chrijtlan revelation defended. 17 
 
 I M A Y ask now, where was that clear light 
 of reafon all this while, the univerjality of 
 V/hich, and its Jiifficiency^ at all times^ to dired: 
 men in every branch of their duty, is fo much 
 infifted upon, in order to reprefent an exter^ 
 nal revelation as altogether needle js ? Was it 
 not very much clouded and obf cured ; and 
 were not the notices it gave vaftly imperfedl 
 and cohfiisd^ with refped: to the WQxy funda- 
 mental pi^inciples of true piety and virtue ? 
 
 It muft indeed be owned, that God did 
 Hot leave blmfelf entirely 'without witnejsm the 
 Gentile v^QxXdi', having not only implanted in 
 all the faculty of reafon^ but raifed up, at dif* 
 ferent times, feveral perfons of a more refrid 
 geniu^^ who cultivated their underilandings 
 with great care and diligence, faw thro* the 
 idolatry and enthufiafm of the vulgar, and 
 made confiderable improvements in the know- 
 ledge of morality. But, notwithftanding this, 
 ignorance 2.v\difuperJlition triumphed among the 
 common people, infinitely the greateftpart of 
 mankind, without controul. So that the ftate 
 and circumftances of the world in general 
 plainly required the extraordifiary affiftance 
 of a revelation, to recover mankind to the 
 knowledge of the one true God, the maker 
 and governour of the univerfe, and to juft and 
 worthy notions of his perfedions and provi- 
 dence y to reftore religion to its native purity 
 and luftre, which was buried, and almoft 
 quite loft, under a heap of abfurd a?id entra- 
 
 G i:^ant 
 
1 8 The iifefuhiefs and truth of the 
 
 vagant rites and ceremonies, many of which 
 'were P^ocking to modefty and Jcandalous to 
 human nature ; and to fettle morality^ and 
 the fociahjirtues thetjifelves upon their true and 
 proper foundation. 
 
 I T H I N K it will be but little to the pur- 
 pofe to ask here, whether Pbilofophy v/as not 
 fufficient to reform the world without the help 
 of a particular re-velation from heaven ? For 
 the fame may be fa id of Pbilofophy as of the 
 reafoit of mankind in general, that whatever 
 it was capable of in the abjlraci nature of the 
 thing, 'tis plain in fa 61 it did not anfwer this 
 end. And farther, there was very little rea- 
 fon to expedl this defireable effed: from it. 
 For very few of the people had either leifure 
 or inclinatioji to attend the fchools of the Phi- 
 lofopbers', or if they had, their lectures of mo- 
 rality were noi plain fimple precepts^ adapted 
 to ^oulgar underjftandings, but fuch abftraB 
 reafonings as are above the capacity of the ge- 
 nerality of mankind : and which, very pro- 
 bably, inftead of fixing them in clear and dif- 
 tindi principles, would have puzzled and 
 confounded their natural notions of good and 
 evil. The greateft reformation that Philofo- 
 phy feems, in faB^ to have brought about in 
 the mod nwfeV nations, was the introducing 
 ijcifer fchef/ies of government, for the prefer- 
 vation of out%vard or &tr , and the peace of fo- 
 ciety. But as the moft excellent laws which 
 were cnacried \yith a view to this, doubtlefs a 
 truly laudable dcfign, aim'd at nothing farther 
 
 than 
 
Cbrtjlian revelation defended, ip 
 
 than regulating the external behaviou7\ and 
 did not extend to the dijpofitions of the mind 
 and the inivard prificiples of adtion, nor pre- 
 fer ibe rules for the right government ^the Paf- 
 Jions^ in which alo?7e the effence of true virtue 
 con lifts ; fcarce any thing was really done, 
 whatever we allow it potlible that Pfo7(?/?/);6y 
 might have done, towards promoting the per- 
 fedlion of mankind, and fhewing them their 
 duty, as reajonabk and accoimtable creatures. 
 
 However, let us fuppofe, tho we have 
 no reafon in the world to believe that it 
 was really the cafe, that the common people 
 adlually learji d from their Philofbpl?$rs the 
 jujie/l notions of their duty towards their fellow- 
 creatures. With refpecfl to religion they were 
 entirely under the conduct and government of 
 their Priejh ; who enflav'd their undcrftand- 
 ings to fuch enthufiafiic principles, inculcated 
 fuch weak and i?npious (lories of their Gods, and 
 impofed fo many ridiculous^ and fome fuch 
 Jenjual and barbarous^ rites in their worfhip, 
 as having a dire5l tendency to corrupt their 
 manners, muft of confequence render their 
 knowledge of morality^ had it been ever fo ex- 
 ad:, in a great meafure ifelefs. With thefe 
 fundamental errors in religio?!, fubverfive of all 
 true piety, and of the obligations oi moral vir- 
 tue, Philofophy did but little concern itfelf. 
 And yet 'tis undeniable, that in thefe points the 
 bulk of the world mofl: needed a reformation, 
 becaufe their religion gave a low and vicioui 
 turn to their minds, and very much defied 
 
 C z their 
 
2 o The ufefiihefs and truth of the 
 
 their natural confcience of good and evil. Oa 
 the contrary, the Philofophers generally fpeak- 
 bg, thothey might y^rr^//>' deipifc, andlangh 
 at, the idolatry^ weaknejs^ and credulity of the 
 People, whether for want of /jo;^^/?)', or courage^ 
 or becaufe they thought it a piece of ftate-coii- 
 n)enience ^iud policy that the vulgar ihouldbe 
 kept in ignorance, rather encouragd than at- 
 tempted to put aftop to it, by falling in with 
 the eftahlijl) djuperjiition. Thus did their exam^ 
 pie give a kind oi JanBio7i and authority to the 
 general corruption ; the admirers of their fu- 
 perior wifdom ^nqxz flung d deeper into it; and 
 there was lefi likelihood^ perhaps than if there 
 had never been any Philofophers at all, of their 
 extricating themfelves out of it. 
 
 And, not to infifl upon their want o^ pro- 
 per authority to inforce their doclrines, and 
 get them to be received as laws bi?idi?ig con- 
 Jcience^ and [landing unalterable rules for the 
 condu6l of mankind ; the differences there 
 -were amongft them even with refpedl io fonie 
 principles of morality ; and feveral other cir- 
 cumftances that might be mentioned, which 
 plainly fhew how utterly ijnprobahle 'tis, that 
 Philo/ophy, if left to itfelf] would have re- 
 form'd the eri*ors and vices of the world ^ I 
 ihall only add, that the bulk of mankind, in- 
 flead of being ejiablijlfd in the belief of a 
 jiitiire ftate, by xhtjentimeiits and reafojiings of 
 the Pkilojophers about it, were more likely to 
 *:)e un fettled and loft/;/ confujion. For the vul- 
 gar feem to have been the onlyfrm and Jleady 
 believers of this great article of natural religion -, 
 
 while^ 
 
Chrijlian revelation defended. 1 1 ^ 
 
 while, of the Pbilojbpbers, fome Jellied it, and 
 others doubted oi\t, and the wifeji and beft did 
 not think and argue clearly and coiillflently up- 
 on this important fubjedt : but though they 
 fometimes fpoke of a future immortality with 
 great plai?jnejs, and with an air of confide 'Ke, as 
 a thing of which they wereftrongly perfuaJed, 
 they delivered themlclves at other times with 
 the utmoft hejltation and uncertainty. 
 
 Indeed the notions which prevailed 
 among the generaUty concerning 2l future ft ate 
 of rewards and punifliments, being little elfe 
 but poetical tales, and fidlions^ defign'd rather 
 to amufe and ftrike the imagination, than to 
 give a rational account of things, were in ma- 
 ny refpedls childijh and trifling. And it was 
 highly dejireable^ for the honour of the divine 
 wildom, and the greater encouragement of vir- 
 tue, that fuch falle notions jfhould be redtify'd. 
 But how was this to be done ? Surely it could 
 not be by applying to the uncertaiji light of 
 Fhilofophy^ and fubmitting to the direction of 
 fuch unji able guides as had not fo much as fix'd 
 their own principles, without an equals or per- 
 haps greater, inconvenience j becaufe, though 
 they might by their fuperior reafon have given 
 the people jufer fentiments of 2LJuture fiate^ 
 they would have left them in doubt about the 
 thing itfelf And ivomfcepticifnwixh refpedl 
 to this great principle of natural religion, and, 
 which is the direB confequence of it, infide- 
 lity (the common people, generally, not being 
 exadt enough to diftinguifli between doubting 
 
 C 3 and 
 
1 1 The tifefiilnefs and truth of the 
 
 and not believing at all) no good effed: could 
 poflibj follow: but the belief oi it, though 
 in fome particulars very idle nnd romantic, 
 might excite many, efpecially of the lower 
 fort, as far as they had clear notions of their 
 duty^ to regard and pracftife it. 
 
 And nowinfuchan iini-verfal degeneracy 
 when mankind were abandon'd to the grojjeji 
 idolatry^ and fwallowM up in ignorance and 
 fupeiftirionjand had fcarce any rejnainsoixho^ 
 p-ue uncorrupted religion of nature -, when 
 the powers of reafon and Philofophy were either 
 not employed to reftore them to their original 
 ^ate, or after they had done their utmoft 
 V ere found to be ineffedfual ; and tho they 
 difpers'd fome. good notions of civility, order\ 
 and decency in outward life, contributed but 
 very little towards regulating the pri?2ciples of 
 rnorality, and fettling religion upon its rational 
 and y///? foundation 3 nay, farther, when, all 
 circumftances confider'd, there was fo little 
 likelihood that a reformation could come from 
 this quarter : I fay, in fuch a ftate of cor- 
 ruption as this, nothing of which, I am per- 
 fuaded, has been exaggerated, and amplify'd 
 beyond the truth, but rather feveral particu- 
 lars omitted, that would give us a jlronger 
 idea of the deplorable condition into which 
 the world was funk ; who, that has any no- 
 tion of the importance of religion, and its 
 tendency to promote the happinefs of man- 
 kind, will pretend to fay, that a revelation 
 ^as npt extremely dejireable^ and might not be 
 
 of 
 
Chrijilan revelation defeftded, i j 
 
 of the greatejl advantage ? or that the Chrif-' 
 tian revelatio7t in particular, which made fuch 
 momentous difcoveries, and difcoveries that 
 were fo much wanted, relating to the unity of 
 God, the rational and acceptable method of 
 worfhipping him, and the truths of natural 
 religion, which were Jo generally corrupted 
 and darkened, was not dijingular inftance of 
 God's great goodnefs to his creatures, and 
 worthy to be receiv'd with the utmoft grati- 
 tude and thankfulnefs ? 
 
 This point is fo plain, that 'tis almoft a 
 ihame to enlarge upon it. Let a man fpecu* 
 late ever fo finely upon the natural fufficiency 
 of reafon, will that convince us, when we 
 look abroad into tlie Vv^orld, and confider the 
 folly and enthiifiafm that generally abounds, 
 that men may not in faB be ftupidly igno- 
 rant of thole things, which it moft of all 
 concerns them to know? Will reafon, if it be 
 not improv'd and cultivated, carry them any 
 farther than mere Jenfe and inflinB ? Or is a 
 capacity of thinking and confidering a pro- 
 bability that they will think and confider? Is 
 it an argument that they do, in oppofition to 
 the unanimous fenfe of all ages and nations? 
 May not a revelation then, when men have 
 fuffer'd their reafon r.o be perverted, fo that 
 really, whatever it might have done, it afxords 
 them no light v/hereby to difcover the prin- 
 ciples of true religion, be in all refpeils as 
 ufeful, as if they were naturally incapable of 
 forming right notions of their duty without 
 
 C A it? 
 
24 ^^^ vfeftdnefs and truth of th^ 
 
 it ? May it not be very nfeful^ though it be not 
 ahfolutely nece[jary to the happinefs of man- 
 kind ? i, e. Tho we (hould allow, that the 
 great governour of the world requires of none 
 to know more, than may fairly be expelled 
 from perfons in their circumftances, and fur« 
 rounded with their particular difikuhies and 
 prejudices, for v/hich all favourable allowr 
 n nc e vjiWh^ made; and that their adlng up 
 to the light they enjoy, however imperfeB^ 
 is fiifficient to procure his approbation an4 
 favour. 
 
 Indeed the author of Chriflianity &c. 
 feems to be of opinion, *^ that the greateft 
 «' part of mankind cannot be in a deplorable 
 ^^ condition for Vv^ant of a revelation, which 
 «^ God, out of his infinite v/ifdom, has not 
 " as yet thought fit to communicate to them^ 
 ^^ at lead with that evidence as is neceffary tq 
 '^ make them believe it *". If it be, be- 
 caufe they arc capable by their reafon of difr 
 cpvering thoie rules, that 2iXQ fuffjc tent for their 
 frefent luid future happinefs, which is the liib- 
 ijance of what he has advanced in the preceding 
 paragraph, 'tis evident that this will not fup- 
 port the principle which he would build up- 
 on it. For notwithftanding this, men may 
 be ignorant of fome of the moft ejjential 
 bjranches of natural religion, which without 
 cjpubt is a very deplorable condition for reafon- 
 a^le beings to be in, if they are brought in.to 
 It by their own negligence and carelefnefs. 
 
 ' . It 
 
ChrifU^n revelation defended. % j 
 
 It may be faid however, that in this cafe 
 'tis not owing to the want of a revelation^ 
 but to their not exercifing their rational fa- 
 culties aright. Granting this, is their ftate ever 
 the lefs deplorable ? And may not the corrup- 
 tion be y^ great^ and /(? univerfal^ as that there 
 may be but little probability of their being re- 
 covered out of it without the help of a reve- 
 lation ? which is all that is, or at leaft that 
 77eeds to be, contended for. And if a reve- 
 lation may redlify thofe diforders, which 
 otherwife arc likely to continue, and to be 
 more and more eftablifh'd, and by the conti- 
 n,uance of which mankind muft be in very 
 unhappy circumftances ; may it not be juftly 
 iaid, that they are in a deplorable condition for 
 "want of a revelation ? The meaning of which 
 expreffion is plainly no more than this, that 
 they are in fuch deplorable circumftances, that 
 they very much want 2l revelation to fet them 
 right ; or at moft, that 'tis probable they will 
 remain in thijit deplorable cofidition, into vvhich 
 they have involved themfelves by their negli- 
 gence and vice, if God does not vouchfafe 
 them that extraordinary favour. And to fup- 
 pofe the advocates for revelation to mean by 
 a phrafe which is fairly capable of another 
 fenfe, that thewa?2t of a revelation is the c a ufe 
 v/hy any are in a deplorable condition, when 
 they conftantly afcribe it to other caufesy fuch 
 as the ?ieglecf and abufe of reafon, prejudice^ 
 vicious pajjiom perverting and darkening the 
 underfianding, and the like ; and only affign 
 
 the 
 
1 6 The ufefiiJnefs and truth of the 
 
 the general ignorance and corruption of the 
 world, which all the refinements of Philofophy 
 either could not or did not reform, as a reafon 
 why a revelation was an unfpeakoble advantage 
 to it 5 is playmg with words^ and mere cavil- 
 ling. 
 
 But perhaps the ingenious author may 
 think, that becaufe God requires no more of 
 his creatures, than in proportion to the light 
 and advantages they enjoy ; and will make all 
 the allowances, that can be expedled from an 
 infinitely wife and merciful governour, to 
 their unhappy circumjlances, and the unavoid- 
 able prejudices they labour under; and " men 
 ** of all religions whatever^ if equally fincere, 
 " have the fame title to be equally favoured 
 " by him "* ;'* mankind cannot be in deplorable 
 cir cum fiances for want of a revelation. Let us 
 therefore confider the matter a little in this 
 view. 
 
 And I can fee no manner of reafon to 
 doubt but that 'tis poffible men may ht fincere, 
 and yet be ignorant of fome which we account 
 plain^ and which are efjential principles of 
 natural religion; that in the Heathen world, 
 fome were fincere who pracftifed idolatry ; and 
 in Popifh countries, many of the common peo- 
 ple are very fincere, notwithftanding their ig- 
 norance and fuperftition ; or in other words, 
 that their prejudices are^ if not invincible^ 
 
 * Chrtftianity as old 6cc. /• 415. 
 
 con- 
 
Chrtjltan revelation defended* 27 
 
 .confiderlng the manner of their education^ their 
 circiimftances in the world, the influence of ex^ 
 ample, cujlom, and the like ; fuch however, 
 as truly honefl well-meaning men, who defign 
 right, and ad right in proportion to their 
 knowledge, may be influenced by. If our au- 
 thor allows this, as he mufl do, or elfe be fo 
 uncharitable as to condemn all the ignorant 
 idolatrous and fuperftitious people that ever 
 lived in the world, as wilful corrupters of the 
 light of reafon, and confeqnently in a hopelefs 
 ftate ; the only queftion that remains is, whe- 
 ther notwithflanding their fincerity, which 
 will excufe their ignorance, and recommend 
 them to the favour of God, their condition 
 (though not abfolutely wretched and miferable 
 upon the whole, which this author knows 
 was never intended by the moft rational advo- 
 cates for revelation) may not be juftly ftyled 
 deplorable'^ Or in other words, whether, be- 
 fides its being a thing much to be lamented, 
 that reafonable creatures fliould reap little or 
 no ad'-jantage from their reafon in the mofl: 
 important points, and fall into fuch fentiments 
 and practices as are contrary to its plaine/l dic^ 
 tates, and dijhonourable to human nature, it 
 be not attended with fuch real and great in- 
 convenieficies, as may render a revelation, that 
 infl:rua:s in jufter and more ufeful principles, 
 njery advantageous and ferviceable to them ? 
 
 And either this mufl be admitted, or it can 
 be no advantage at all to mankind to have jufl 
 japprehenfions of the nature and perfedions of 
 
 God, 
 
2 8 The ttfefuJnefs and truth of the 
 
 God, rational notions of religion in all its 
 branches, and an exaB knowledge of the ob- 
 ligations, and true principles, of morality ; 
 but it muft be the fame thing in all refpeBs as 
 to its influence upon their happinefs, provided 
 they are fincere, whether they are governed by 
 enthujiafm^ or true pie ty-y whether their minds 
 are improved by their devotion, or debafed-, 
 whether they praftife their e^ttire duty to God 
 and their fellow-creatures, and underftand the 
 juft meafures of both, fo as never to fuffer 
 them to clafli and interfere with each other, 
 or refolve the whole of religion into a blind 
 Jenfelejs fuperftition, fetting it above real and 
 fubflantial goodnefs, and the immutable rules 
 of virtue ; or in fhort, whether they are funk 
 almoft down to the level of brutes, or think 
 and acEl in all cafes becoming the dignity of 
 their nature. But will any one take upon 
 him to advance and maintain fuch a wild pa^ 
 radox as this ? Can they efpoufe it with any 
 conjijlencyy who profefs a mighty zeal for the 
 fimplicity and purity of religion, and make 
 loud outcries againft the mifchievous confe- 
 quences oi fuperflitioji^ and its natural tendency 
 to deftroy the perfedion and true happinefs of 
 mankind ? Without doubt, in the opinion of 
 fuch efpecially, the fuperjlitious in all ages, 
 whether fmcere or injincere, muft have been 
 in truly deplorable circumftances ; and a reve- 
 lation to difpel their ignorance, and reftore to 
 them the original religion of nature, muft 
 have been as great a blefjing as could be con-? 
 fcred upon them. 
 
 The 
 
Chrijiian reflation defended. 29 
 
 The thing that is apt to lead perfons into 
 miftakes in this matter is their imagining, 
 that becaufe " men of all religions whate- 
 *' ver, if equally fincere, have the fame title 
 " to be equally favoured by God, they will 
 *' be equally rewarded, or enjoy an equal de- 
 '' gree of happinefs in the future ftate." £- 
 qually rewarded indeed they will be in porpor- 
 tion to the improvements they have made, 
 and the fervices they have performed ; but 
 notwithftanding this, the degrees of their fu- 
 ture happinefs may be very njarious and une- 
 qual Nay, I think, in the reafon and equity 
 of the thing, it muft be fo : or in other words, 
 we mufl: diftinguifh between the reward of 
 mens lincerity which may be equal ; and the 
 reward of real ufeful virtue, and adual fer- 
 vices, which, at the fame time, we have the 
 greateft reafon to believe, may be very diffe- 
 rent. For, 
 
 I. Two men may be equally fincere^ and 
 yet moral difpofitions and habits^ benevolent dif- 
 pojitions for in ft a nee, may be much Jlronger 
 and more perfedi in one, than in the other. 
 They may be improved in the one by a more 
 large and generous education^ a more clear and 
 exadi hiowledge of his duty, and by jujl and 
 amiable fentiments of the Deity 5 and in the 
 other very much obftruded and limited by un- 
 happy prejudices^ and the influence of a blind 
 fuperftition. Nay, falfe notions of religion, 
 and conceiving of God as an ill-naturdy par- 
 
 tial 
 
1 6 The ufefuhefs and truth of the 
 
 tial, arbitrary, or inexorable being (and there" 
 are multitudes in the world, of whom, con- 
 fidering all circumftances, it can hardly be 
 expeded that they ihould form better notions) 
 may corrupt mens fenfe of morality to a great 
 degree, and make them haughty and injolent^ 
 morofe, rigid, and unfociable. And where thefe 
 cafes happen, as I make no doubt they do 
 frequently, if 7noral dijpofitions are the per-- 
 fedion of human nature, and the only foun- 
 dation of rational happinefs, the capacity for 
 happinefs muft, in the nature of things, be 
 very different. Stating the matter thus, the 
 different capacity does not depend on bodily or- 
 gam, as the author of Chriflianity &c. infi- 
 nuates *, but on the temper and habit of the 
 mind ; which there is no reafon to fuppofe 
 will be altered in the "very injlant that men 
 enter upon the feparate ftate ; or that thofe, 
 in whom the growth and improvement of mo- 
 ral difpofitions has in this life, by accidental 
 circumftances only, been greatly obftruded, 
 will find themfelves all at once poiTefied of 
 ihem in the fame ftrength and perfedion as 
 others, who, enjoying better opportunities 
 and advantages, have cultivated them to the 
 utmoft. 
 
 2. T w o perfons may be equally fine ere ^ 
 and yet the fer vices juftly expeded from them 
 may be vafily different. The one, in propor- 
 tion to his larger knowledge and higher ad- 
 vantages, is obliged to be more extenjively life- 
 
 • P. 417. 
 
 I ful. 
 
Chrijiian revelation defended. 3 i 
 
 Jill, and to exercife more care and labour in 
 doing good. And where the aBual fervices 
 which men are called to perform are v^vy un- 
 equal^ which may oftentimes fubjeft the one 
 to much greater difficulties and inconveniences 
 than the other, can it be fuppofed that there 
 will be a perfeEi equality in the reward ? At 
 this rate, there is indeed no reward at all for 
 the moft generous fervices, nor even for the 
 greateft fufFerings to promote the good of 
 mankind (in which virtue may be very far 
 from being its own reward) if perfons who 
 have done and fuffered nothing will be re- 
 warded in the fame degree, merely for their 
 equal Ji?icer it y^ and becaufe they would proba- 
 bly have behaved in the fame manner, if they 
 had been placed in the fame circumftances. 
 This principle therefore is a difcouragement 
 to virtuous a(flions, as well as a refledlion up- 
 on the wifdom, and juftice of the governour 
 of the world. To which we may add, that 
 moral difpofitions and habits, as it is the na- 
 ture of all habits, are improved and ftrength- 
 ned by more frequent opportunities for the ex- 
 ercife of them ', and, confequently, the ;;^- 
 tural capacity for happinefs muft: be enlarged 
 in proportion. 
 
 3. A s thofe who have a more complete and 
 diftin6t knowledge of their duty will, if they 
 fail in it, be more feverely pu?iijhed than others 
 who enjoy lefs light, and fewer advantages 
 for improving in virtue 3 as this, I fay, is 
 right cirAJt, and a principle of natural ju- 
 
 Jltce \ 
 
^ i The nfefulnefs and truth of the 
 
 jiice \ there can no equal proportion be obfer-' 
 ved, if upon difcharging their duty faithful- 
 ly, they are not intitled to a higher reward. 
 ^^Yy upon the contrary fuppofition, the le/s 
 we know, not only of revelation but of na- 
 tural religion, the better. For if we are Jin-^ 
 cere, and ad up to our light, and to what is 
 required of us in our particular circumftances, 
 l^e it ever Jo little, we are fure of the greatejl 
 reward ; and out of all danger of the additional 
 punijloment, that will be infli(5ted for mifim" 
 provement of fuperiar knowledge. 
 
 Upon the whole, therefore, a revelation, 
 by inftruding men in right notions of religion, 
 and in the whole of their duty, and affording 
 them better opportunities and advantages for 
 cultivating moral difpofuions, for greater ufe- 
 fulnefs in the world, and confequently for 
 obtaining higher degrees of happinefs here- 
 after, may be of unfpeakable ufe ; and the 
 io-norant and fuperftitious, though they will ht 
 accepted of God if they are fincere, may 
 juftly be f^id to be in a deplorable condition fot 
 'want of It, 
 
 I N order to reprefent a revelation as 7ieed- 
 lefs our author proceeds farther, and tells us, 
 * that '* had God, from time to time, fpoke 
 " to all mankind in their feveral languages, 
 " and his words had miraculoufly conveyed 
 *' the fame ideas to all perfons; yet he could 
 
 ■* Pag. 27. 
 
 ^' not 
 
Chr'tjiian revelation defended. 3 5 
 
 " not fpeak more plainly than he has done by 
 " the things themfelves, and the relation 
 ^^ which reafon flieweth there is between 
 *' them." But when men do not attend to 
 the nature of things, the cafe is very much 
 the fame as if God had not fpoke to them at 
 all. And a revelation may certainly be very 
 ufeful to teach them thofe principles and du- 
 ties of natural religion, which, notwithftand- 
 ing it was in their power to have difcover'd 
 them, if they had made a right nfe of their 
 reafon, they are in fa£l grofly ignorant of. 
 If one man endeavours to reftify the miftakes 
 of another in points of morality, muft fuch 
 inftrudions be impertinent^ nay, are they 
 ever the lefs neceflary, becaufe God has fpoke 
 the fame truths clearly by the nature of 
 things, though his voice be not heard ? A man 
 that does not hear or fee has as much need 
 of inftrudtion, as if he was naturally deaf or 
 blind. 
 
 Besides, when God /peaks to all 
 mankind^ and his words miraculoujly con- 
 vey the fame ideas to all^ this ^ is giving 
 them an aBual knowledge of their du- 
 ty ; whereas in the other cafe, there is, at 
 moft, only a capacity to difcover it \ i, e. 
 they may know it, or they may not j be- 
 caufe their knowledge muft be entirely the 
 refult of their own ftudy, and impartial in- 
 quiry. And, 
 
 D 
 
3 4 The ufefulnefs and truth of the 
 
 A STANDING revelation, though men 
 may indeed pervert it, as well as darken the 
 light of reafon, and be as ignorant, fuperfti- 
 tious, and degenerate, as if it had never been 
 communicated to them -, I fay, ajiaridifig re- 
 velatioTty if it be free to the ufe of all, and 
 frequently confulted, muft, in the nature of 
 the thing, be a more probable fecurity, with 
 refpefl: to the bulk of mankind, againft grofs 
 errors and corruptions, than the leaving them 
 altogether to the diredion and condudt of their 
 own reafon : becaufe it will conftantly fupply 
 them with proper thoughts, which is what 
 the common people in all ages have moft 
 wanted. For though the right exercife of 
 their rational faculties may ht Jiifficie72t lo giwQ 
 them juft notions of God, and of the great 
 effential principles of religion ; yet this re- 
 quires more confideration than they generally 
 care for. And experience teaches us, that 
 they make but little of it, when they are left 
 to find out the rules of morality for themfelves. 
 Indolence, want of ufe, and the attention of 
 their minds to the neceflary bufinefs, and the 
 pleafures of life, hinder their making any 
 great proficiency ; and being inclined, to fave 
 themfelves the trouble of thinking, to be im- 
 flick in their belief, they are eajily pradifed 
 upon, and led into the moft dangerous and 
 hurtful fuperftition. All which inconvenien- 
 ces are in a great meafure provided againft by 
 a (landing revelation^ which prefcribes a plain, 
 intelligible, and complete rule of morals : fo 
 
 that 
 
Chrifiian revelation defended. 3 5 
 
 chat if they will but be at the pains to 
 read it carefully, which they will be fooner 
 perfuaded to, than to think fo much as is ne- 
 celTary to difcover every pare of it by their 
 own reafon, the meaneft may be fo well ac- 
 quainted with the perfedions of God, and the 
 nature of true religion, as to guard againfl: 
 the two extremes, of irreligmi on the one 
 hand, and enthiifiafm and fuperjlition on the 
 other. 
 
 And whereas it is urged farther, thal» 
 *^ fince 'ris impoflible in any book, or books, 
 *• a particular rule could be given for every 
 " cafe, we muft even then," /. e, upon the 
 fuppofition, that God bad fpolic to all mankind 
 in their fever al laiiguage^^ and his words had 
 miraculoujly conveyed the fame ideas to all per^ 
 fons^ " have had recourfe to the light of na- 
 " ture to teach us our duty in mofl cafes ; 
 ^^ efpecially confidering the numberlefs cir- 
 *' cumftances which attend us, and which, 
 *^ perpetually varying, may make the fame 
 " adtions, according as men are differently 
 " afFedled by them, either good or bad *:" 
 this amounts to no more, than that all reve- 
 lation can do for us, is to lay Aov^nxh^ general 
 principles and rules of condudl in all circum- 
 ftances, but that we muft confult our reafon 
 about the application of thefe general rules to 
 particular cafes ; which is granted, but does not, 
 as every one muft fee, in the leaft affed the 
 
 P. 27, 
 
 D 2 pre- 
 
3 (5 7he ufefiihefs and truth of the 
 
 prefent argument. For a man who has the 
 mod exa6t and perfedl knowledge of natural 
 religion has only in his mine} general princi^ 
 plesy and not a particular rule for every cir- 
 cumftance that may happen. Thefe general 
 principles alone are the eternal and immuta- 
 ble law of nature. And therefore, if our 
 knowledge of natural religion, i. e, of the 
 general rules to be obferved in our behaviour 
 towards God, and our fellow-creatures, and 
 in governing our affedtions and appetites, be 
 a great advantage to us, notwithftanding we 
 are obliged to the conftant ufe of our reafon, 
 in order to judge, with refpedl to particular 
 aBions^ whether or no they agree with thefe 
 general rules, for inftance, whether they are 
 jujt or unjujiy beneficent or hurtful y the know- 
 ledge of a revelation that teaches all the fame 
 general principles, which for the moft part 
 are very eafily accommodated to circum- 
 ftances, muft be an equal advantage. I for- 
 bear enlarging, becaufe it would need an 
 apology to fpend much time upon fuch ob- 
 jections. 
 
 But the author of Chrijlia?iity &*c. '' thinks 
 " it no compliment to external revelation, 
 *' though, as he adds, the learned Dr. Clarke 
 *' defignedit asthehigheft, to fay it prevailed, 
 *^ when the light of nature was in a manner 
 " extind *." The plain fenfe of Vv'hich is, 
 that 'tis no compliment to external revelation^ 
 
 * P. 3S1. 
 
 to 
 
Chrijiian revelation defended. 37 
 
 to fay it was given at a feafon when it muft 
 be moft iifefuly or that God could not wifely 
 and honourably interpofe to reveal his will to 
 mankind, when their notions of natural re- 
 ligion were corrupted and depraved ; and 
 confequently that he could never do it at all, 
 {mc.c in any other circumftance of the world 
 a revelation is plainly needlefi. Let us how- 
 ever confider the weight of the reafon which is 
 affigned for this, 1.72;. that " then an irrational 
 " religion might as cafily obtain as a rational 
 " one */' Suppofe it might, is that an argu- 
 ment that Chriftianity is not a rational reli- 
 gion ? If it be not, as every one muft fee 
 there is not the Icaft fhadow of an argument 
 in it, to what purpofe is it urged ? 
 
 The only queftion that can affedl the 
 credit of the Chriftian revelation is this, whe- 
 ther mankind might not be convinced, upon 
 rational grounds^ of its truth and excellency, not- 
 withftanding their general corruption and de- 
 pravity ; and that they had in a great meafure 
 loft the knowledge of the true religion of na-- 
 ture ? If it be fhewn, that in fuch a dege-? 
 nerate ftate of the world fufficient evidence 
 might be given, that Chriftianity was a re- 
 ligion moji worthy of God, and calculated to 
 promote the perfection and higheft happineis 
 of mankind; of what importance is it to in-, 
 quire, whether or no it be poffible that they 
 might have been prevailed upon to embrace ^ 
 
 P 3 ^" 
 
^ 8 The tifefuhefs and truth of the 
 
 an abfurd and irrational religion, if God had 
 permitted evil fpirits to work miracles to con- 
 firm and eftablifh it ? The Chriftian religion 
 might have been never the lefs of divine au- 
 thority, though mens corruptions and vicious 
 prejudices had determined them to rejeB it; 
 and an irrational religion v^ould not have been 
 at all proved to have proceeded from God, 
 though it had been univerjally received. The 
 truth or falfhood of any religion cannot be 
 argued the''efore from the opinions which men 
 happen to entertain concerning it, and does 
 not in the leaft depend upon xhtir prejudices -, 
 but is to be judged of only by its own in- 
 irinfic wifdom and goodnefs, and its having 
 the proper external credentials of a divine re- 
 velation. And if notwirhftanding their ig- 
 norance, fuperftitlon, and the falfe notions 
 they have conceived, men may ftill be con- 
 vinced that it has all neceflary external cre^ 
 dentialsy and is in every part of it jiiji^ wife^ 
 znd rational ', 'tis evident it may prevail ho^ 
 nourablyy whatever deceptions we fuppofe 
 them liable to, even of the mofl grofs and 
 dangerous nature. 
 
 Put the cafe that the world is univerfally 
 corrupted ; that they have not only loft the 
 knowledge of the one true God, and praftife 
 the moUt Jlupid idolatry, but entertain the 
 moft abfurd and dijhonourable notions of the 
 Gods whom they worfliip ; that they attri- 
 bute to their Deities the weaknejfes and imper-- 
 sElions of human nature 5 and conceive of 
 2 them 
 
Chrtjitan revelation defended. 3^ 
 
 them as unjufl^ arbitrary^ cruel^ and revenge^ 
 ful'y pleafed and offended with trtfies\ and 
 prefering the Jollies and extravagancies of a 
 deluded and fanciful Juperjiition^ which de- 
 bafes the dignity of human nature, before 
 folid and real goodnefs ; and that, in eonfe- 
 quence of this, their fenfe of good and evil, 
 and of the principles and obligations of mo- 
 rality, is very much vitiated and darkened^ 
 and they are led to look upon religion as a 
 thing abfolutely dijlin5i from virtue, and to 
 refolve the whole of it into ridiculous tricks^ 
 and idle ceremonies. It will be very hard^ if 
 infuch deplorable circumftances the great God 
 cannot honourably interpofe, and by an extraor- 
 dinary revelation^ which without doubt is the 
 moft de fir cable advantage that can be afforded 
 to his degenerate creatures, recover them to 
 right fentifnents of their duty and happinefs. 
 And it cannot but be the wifh of every gene- 
 rous m\v\d.^ that, ifpoffible, fome r^'/;;^^ might 
 be applied to cure Jo great an evil. Let us 
 confider therefore, whether what every iinfe 
 and gQodvi\2iVi mufl deiire might be^ may not be. 
 
 Now when mankind are funk thus low; 
 when they have in a manner lojl the religion 
 of nature ; and thofe principles which they 
 retain fomewhat of are fo perverted^ as to be 
 of very little ufe to them, and indeed to make 
 it a queflion, whether they are any thing bet- 
 ter than no religion at all ; an extraordinary 
 rnejfenger is fent from God, who works very 
 great and unquejlionable miracles. Thefe mi- 
 D 4 racks 
 
4© The tifefuhefs and truth of the 
 
 racks firike their minds, and convince thetn 
 that there is fomething uncommon in this per- 
 fon's commiffion. They both demand zxidi en-r 
 gage their attention to the dodrine he teaches, 
 and counterbalance their prejudices in favour of 
 the fuperftition in which they were educated ; 
 fo that they are prevailed upon to examine 
 this new rehglon with care and impartiality. 
 
 May not then the dodlrines of it, if they 
 are plain^ important^ and ufeful\ and entirely 
 agreeable to reafon^ approve themfelves to the 
 underftandings of rational beings^ how corrupt 
 foever their former opinions and principles 
 were ? May they not, if they will think, and 
 exercife thofe mtelledlual faculties with which 
 God hath endued their nature, come to the 
 knowledge of the one fupreme Creator and 
 Governour of all things, and forrn rational 
 and worthy notions of his perfecflions and pro- 
 vidence \ and of all the necejjary branches of 
 true religion, and rnorality ? May they not 
 be recovered out of their ignorance and fu- 
 perftition ? Or are the reafonable creatures of 
 God, when they have once corrupted the re-= 
 ligion of nature, in a r^/;7^^//^i ftate ? Becaufe 
 they may be deluded and impofed upon, and 
 grovi^ worfe and wcrfe ; is it impojjible they 
 ftiould ufe their reafpn aright ? Secaufe a 
 falfe religion may eajily be obtruded upon 
 them, while they are under the influence of 
 ^rong prejudices; ought the true religion, of 
 die wgrth and excellency of which they muft 
 j[>e capable pf being convinced, if their reafori 
 
Chrijiian reveJation defended. 41 
 
 be any thing more than an empty iiame^ and 
 which inftruds them in the moft ufeful 
 knowledge, and rectifies their moral diforders, 
 to be thelefi refpeSled? Or becaufe truth and 
 error, \i equally recommended by Jufernaturai 
 operations, or by the arfftil management of a 
 cunning impoftor^ may equally prevail ; does it 
 follow, that the truth cannot be received up- 
 on rational evidence ; Does this render know- 
 ledge and virtue ever the lefs worthy and ho?i-^ 
 curable, or ignorance and vice ever the lels 
 infamous and hurtful ? Mufl we therefore con- 
 found and deftroy the eternal and immutable 
 differences of things ? 
 
 'Tis certainly a very great miftake to 
 fuppofe, that men cannot judge of the truth 
 and divine authority of any particular revela- 
 tion, unlefs they have in their minds, antCf 
 cedently to its being propofed to their confidera- 
 tiqny jujl and worthy notions of God, and of 
 the great principles and duties of natural re- 
 ligion. And yet this fentiment feems to run 
 through our author's whole book. And I ex- 
 pedt indeed that it will be alked, how *tis poC* 
 fible, in the nature of the thing itfelf that we 
 fliouldy^/ about determiniftg rationally, whether 
 a revelation be worthy of God, if we do not 
 know beforehand what fort of a being God is ; 
 and if inftead of conceiving of him as im- 
 mutably wife,jujl, and good, we iovm falfe and 
 dif honourable apprehenfions even of his moral 
 charaBer ? Or how we can be capable of 
 knowing vvhether or no it agrees with natural 
 I religion, 
 
42 The ufefidnefs and truth of the 
 
 religion, if, before we begin to examine it, we 
 do not throughly underftand what natural 
 religion means ? And, on the other hand, it 
 may be faid, that if we have already formed 
 right and becoming conceptions of the per- 
 fections of the Deity, and believe what the re^ 
 ligion of nature teaches concerning our duty 
 to God and our fellow-creatures, and the 
 neceffary means in order to obtain the perfec- 
 tion and happinefs of our reafonable nature, 
 without which we cannot judge that any par- 
 ticular fcheme of reveal'd religion \% fit to be 
 received and (ubmltted to, a revelation mufl 
 h^Juperf^uous and needlefs. 
 
 I ANSWER, that xht faculty of reafon 
 which God hath implanted in mankind, how- 
 ever it may have been negle^ied and ahufed 
 in times paft, will, whenever they begin to 
 exercife it aright, enable them to judge of all 
 thefe things. As by means of this, they were 
 capable of difcovering at firft the being and 
 perfections of God, and that he governs the 
 world with abfolute wifdom, equity, and 
 goodnefs, and what thofe duties are which 
 they owe to him, and to one another ; they 
 muft be as capable^ if they will divert them- 
 felves oi prejudice^ and reajoji impartially^ of 
 redifying any miftakes which they may have 
 fallen into about thefe important points. Their 
 noble powers of thinking and refleCling, if 
 they can enable them to find out truth, muft 
 ht, fufficient^ if they make a right ufeofthem, 
 to recover them from error. It matters not 
 
 whether 
 
Chrijlian revelation defended. 45 
 
 whether theyhave hitherto thought right or 
 wrongs nor indeed whether they have thought 
 at all y let them but begin to confider feriouf- 
 ly^ and examine carefully and tmpartiallyy 
 and they mufl be able to find out all thofe 
 truths, which as reafonable creatures they are 
 capable of knowing, and which neceffarily 
 afFedl their duty and happinefs. They will 
 foon come to form juft notions in general of 
 a religion that is worthy of God; andconfe- 
 quently be fit to judge, whether any particu- 
 lar revelation be worthy of him. And to 
 fuppofe otherwife, is only to make reafon fer- 
 viceable in forming oxxvjirji fentiments about 
 religion : but if we pervert it, and fet out 
 wrong, our errors are incurable ; and this 
 moft excellent and diftinguifhing gift of the 
 great Creator, which is the higheft mark of 
 our dignity above the mere animal world, 
 is rendered yir ever ufelefs. 
 
 The perfons who are in this way of 
 thinking feem to have but confusd ideas, 
 when they fpeak of mankind as reafonable 
 creatures, capable of difcerning the differen- 
 ces of things ; and this makes them talk in- 
 confijlently about it. For inflance, when rea- 
 fon is to be magnified in order to reprefent a 
 revelation as needle fs^ then it can do mighty 
 things; it \s,fujicient to teach men all the prin- 
 ciples of natural religion, and the whole of 
 their duty ; nay, tho it has been ever fo much 
 corrupted and darkened, and men are become 
 jfverfo ignorant^ enthufiajlical^ zndfuperjlitious^ 
 
 it 
 
44 ^^^ nfefuhefs and truth of the 
 
 it isjlillm their power, by the right ufe of their 
 natural faculties^ to difcover all abufes, to redlify 
 all their errors, and attain to juft and rational 
 notions of religion. But at other times, the 
 quite contrary is maintained with a view to 
 the fame end, to difcredit and run down re- 
 velation, mz. that the mere capacity of rea- 
 foning does not qualify men to judge whether 
 a religion be rational, and worthy of God ; 
 but they muft aBually have in their minds, 
 before they fet themfelves to confider and 
 determine this point, right conceptions of 
 God, and of the laws ofreafon by which re- 
 velation is to be tried. This fhifting of prin- 
 ciples, as the exigency of the cafe requires, 
 plainly {hews, that the greatefl prete^iders to 
 reafon are not entirely to be depended upon, 
 
 'T I s almoft needlefs, after fuch conceffom 
 of our adverfaries, however they may upon 
 other occafions contradiB themfelves, and af- 
 ter what has been argued already from the 
 nature of the thing itfelf, to add any thing 
 more upon i this head ; I fhall, notwithftand- 
 ing, purfue the matter a little farther. And in 
 my opinion 'tis fo far from being neceffary^ in 
 order to our judging rationally of the truth 
 and goodnefs of a revelation, that we come to 
 the inquiry with juft fentiments of God, and 
 of the general nature of true religion ; that I 
 very much queftion whether an atheiji may 
 not, by means of ity be convinced even of th^ 
 being of a God, For tho' a perfon of this 
 
 charac^ 
 
Chrtjlian revelation defended. 45 
 
 charadter, having now only the hijlory of cer- 
 tain extraordinary and wonderful works per- 
 formed in confirmation of the Chriftian reli- 
 gion, may laugh at the doftrine of miracles, 
 and look upon the belief of them as ignorant 
 and enthujiajlic credulity ; yet I believe, if we 
 confider how much more ftrongly human 
 nature is wrought upon hyfenfible proofs, than 
 by a traditional account of things, we fhall 
 make no difficulty of allowing, that 'tis very 
 poffible, if he had this evidence^ he might en- 
 tertain quite diiferent thoughts of them. 
 
 Let us fuppofe then, that he aBually 
 faw very great miracles wrought; that he had 
 opportunities of examining them carefully ; 
 and that he vf2L^ fully convinced upon the moft 
 diligent fearch, that they were above all the 
 known powers of nature, and contrary to the 
 eftablijhed courfe of things, and confequently 
 was fure, not only that they w&rc not juggling 
 trickSy but that he was not impofed on by 
 one who knew better than himfelf the fecret 
 and invifible operations of natural caufes : fup- 
 pofe, for example, that he faw a perfon whom 
 he knew to be dead, and who had been buried 
 y^wr^/days, reftored to life again, dLvAconver-- 
 fed with him for a confiderable time together; 
 or heard others, whom he knew to be wholly 
 i I literate, fpeak all of 2l fudden, ^cifily^ ^vAfiu-- 
 ently, various languages. I will not take up- 
 on me to fay, that thefe things are impojjible 
 to be accounted for, if there be not an infinite 
 mind, the Creator and Govqrnour of the uni- 
 
 verfe. 
 
j^6 T)^e iifefuJnefs and truth of the 
 
 verfe, or confequendy, that they are, ftri6lly 
 [peaking^ a demonftration of the exiftence of 
 a Deity ; but may they not have this effedl 
 upon him, to make him grave and confider^ 
 ate'? May he not conclude, upon feeing fuch 
 extraordinary appearances, that 'tis at leajl 
 worth his while to think a Httle, whether 
 there be a God, and whether there be any 
 thing in religion, or no ? The furprize and 
 awe^ with which men are naturally flruck 
 at {uch great and unexpe^ed GvemSy has a ten- 
 dency to correfl: the levity of their minds, 
 which leads to an utter dijjipation of thought, 
 and confequently tofceptict/m and infidelity in 
 points of the greateft moment. And when 
 they grow feriouSy and begin to reajhn coolly 
 mi deliberately, there is no danger of their 
 continuing Atheijh long : the exiftence of a 
 fupreme and infinite Being, who made and 
 o-overns the world, being one of the firfi 
 truths the human underftanding difcovers, and 
 the evidences of it plain y and level to all ca- 
 pacities. And a little impartial refieBion will 
 bring men as eafily to form right and hon- 
 ourable conceptions of God, efpecially with 
 refpeft to his moral perfedtions ; and confe- 
 quently teach them what fcheme of religion 
 is moft worthy of, and acceptable to him. 
 
 And indeed the truth of all this is necejfarily 
 fuppofed by every attempt that is made by wife 
 and rational men, who do not pretend to a 
 particular commiJfiQn from heaven, to reform the 
 
 errors 
 
Chrtjitan revelation defended. 47 
 
 errors and vices of the world. The author 
 of Chriftianity &c. for inflance, lamenting 
 the ignorance ^n^fuperliition in which a great 
 part of mankind are involved, their unwor- 
 thy notions of God, which tend to taint and 
 deprave their minds, and grofs corruptions of 
 natural religion and morality, in the regular 
 praftice of which, both the happinefs of pri- 
 vate perfons, and of civil focieties, is fo nearly 
 concerned, has wrote a large book, to recover 
 them from their enthufiajm and delufion to a ra- 
 tional piety and virtue. And muftthey not, in 
 order to receive any benefit from fo kind and 
 generous a defign, be capable of judging of 
 every part of it ? Muft they not be able to 
 difcern, whether the religion he recommends 
 is worthy of God ? But ho^<o fhall they come to 
 know this? If while they conceive of the 
 Divine Being as capricious and humourfi)me^ ar-- 
 bitrary and tyrannical^ ^^Hft ^^^ cruel^ and of 
 religion as a thing that confifts in trifiing ce- 
 remonies^ and unintelligible myfieries^ and not 
 \x\ the right government of the paffions, and 
 the plain and iifeful duties of a good life, they 
 make thefe falfe opinions the ftandard and 
 rule of their judgement ; it is impoflible 
 they (hould redify their miftakes. And is 
 there no way in which they can be brought to 
 think more juflly ? Without doubt there is, 
 and muft: be : otherwife, the endeavours of 
 this author and of all others, to inflrudl the ig- 
 norant and fuperilitious, are iioild ^nAfajitaJ^ 
 tical. And what elfe can it be, but the right 
 ufe of thofe powers which God hath given 
 
 them 
 
48 ^The ufefuliiefs and truth of the 
 
 them, to di/lmguijh between truth and fal* 
 fhood; and efpecially to dKcovcr mo?'aI truths y 
 and the principles oi natural religion, which 
 are of the utmoft confequence to their hap- 
 pinefs? As therefore I apprehend, that the 
 author of Chriflianity &c. would have juji rea- 
 fon to complain, if any fliould fay, '^that it 
 was no compliment" to his book to fuppofe, that 
 the principles contained in it, however true 
 and rational, prevailed amongft thofe who 
 had grofly corrupted the great truths and du- 
 ties of natural religion, and confcquently in 
 whom *' the light of nature was in a manner 
 extindt," i, e, amongft thofe, with a view to 
 whofe advantage chiefly it was wrote ; I can- 
 not but think, that there is equal ground of 
 complaint, whether of inadvertency, or difin- 
 gemiityy when the fame tiding is faid, upon the 
 very fame account, concerning the Chriftian re- 
 velation. 
 
 The ingenious author will forgive me if I 
 add farther, that an external revelation feems 
 much better calculated to reform the world 
 in fuch degenerate circumftances, than the 
 moft judicious and accurate labours of any 
 private man whatfoever j for the moft excellent 
 human compofures may be neglecfled, or read 
 with careleffnefs and partiality, for want oT 
 fome previous reco?nmendation, that is fufficient 
 to bear down mens prejudices in favour of a 
 contrary fcheme. But miracles befpeak their 
 attention fo jirongly to the do(5trines oi reve-* 
 lation^ that they fet themfelves to examine 
 
 them 
 
Chrtjl'tan revelation defended. 49 
 
 them as points of great importance, which 
 ihey are, in a particular manner^ called upon to 
 confider. And thus they may eafily learn 
 thofe truths by means of a revelation, which 
 otherwife, through indolence preventing /r^^ 
 and impartial confideration ; or fuperftition, 
 a regard to tradition, cuftom, and the Hke, 
 perverting and darkenifig their minds, they 
 might always have continued ignorant of: 
 even rht plaine/I and moft ufeful truths, which 
 they mav be hinder d from difcovering by the 
 cauies ubove-mention'd, or others of a like na- 
 ture; but which, when they are inquired into 
 with ingenuity and candour, foon gain the af- 
 fent of the underftanding. 
 
 IS HALL conclude this chapter with a 
 more particular confideration of the ufe of mi- 
 racles, in anfwer to this queftion, kow farth^y 
 are an evidence of the truth of any religion, 
 and that the perfon who teaches it is fent by 
 God ? And in mv opinion, 'tis not rational to 
 fuppofe, that miracles alone, and apart from 
 all other confider ations, are an abfolute and de^ 
 cifive proof of the truth and divinity of any 
 revelation, but confider'd with ALL their 
 circumftances ; either as they atteft a wife and 
 holy dodtrine, a dodlrine worthy of God, cal- 
 culated to promote the moral pefedlion and 
 happinefs of mankind, and wifely fuited to 
 the condition and necefQties of thofe, for 
 whofe ufe it is particularly defigned : or elfe, 
 as they 2.xt friendly and beneficent miracles, and 
 bear upon them the ftrongeft charaders of 
 E wifdom 
 
JO The ufefiihefs and truth of the 
 
 wifdom 2ind goodnefsy as well as power-, and con- 
 fequently cannot, without the utmoft abfurdi- 
 ty, and moft manifeft contradidtlon to the 
 nature of things, be looked upon as the opera- 
 tions of eviljpirits. For, 
 
 I. It cannot, I think, be difputed, that 7^-* 
 perior created beings may be capable of per- 
 forming r^^/ miracles ; or in other words, that 
 they may enable a man to do fuch things as 
 are abo've the ordinary powers of human na- 
 ture, and produce efFefls by an invifible opera- 
 tion, which vaftly exceed the natural agency 
 of the immediate and vijble inftruments. 
 Again, 
 
 IL As we know not what degrees of power 
 fuch fuperior beings may be poiTefled of, nor 
 confequently the utmoji they are capable of 
 performing, we can have no certain, nor even 
 probable rule, in moft cafes at leaft, where- 
 by to diftinguifh what operations 2ire proper- 
 ly Divine, and what are not fo. We cannot 
 from the effeSfs them/elves conclude that they 
 are wrought by God, becaufe we are not able 
 to (hew that they are above the powers which 
 he has given to other beings ; fo that the mak- 
 ing miracles th^fole proof of a divine revela- 
 tion, of which, by themf elves, they can be no 
 proof at all, unlefs we have a probability at 
 leaft, that they furpafs the skill and agejtcy of 
 all created beings, muft render their evidence 
 very uncertain and doubtful Efpecially if 
 we confider farther, 
 
 III. 
 
Chrljlian reflation defended. 5 1 
 
 III. That as invijible beings, fuperior in 
 power to mankind, may perform real mira- 
 cles, and fuch as are of the moft ajlonijhing 
 and fiupendoiis kind; we are not fure. that 
 God may not, for wife reafons, permit this. 
 As the great Creator has fix'd general rules, 
 the wifefl and beft that could be, for the go- 
 vernment of the natural and moral world, tis 
 not likely that he will leu any of his crea- 
 tures alter thofe rules at pleafure, juft as it 
 may fuit their humour^ or tjialicious purpofes, 
 and whenever they have a mind to amufe, af* 
 tonijh^ or decehe thofe, who are more ignorant 
 and weak than themfelves. But fhall we 
 prefume to fay, that he can never allow any a,' 
 thing of this kind, upon any occafion wha^ ^^ 
 ever ? This we cannot take upon us to affe ^t < 
 without knowing all the pojjihle ends t j^^^^ 
 may be ferved by fuch permiJfioJiSy whi q\^ jj 
 think, is much more than we can mc /deftly^ 
 pretend to. "^ 
 
 Indeed, we are certain of thi^^ from the 
 moral perfed:ions of the Supreme Being, thai: 
 he will never fuffer the hmeft ar,d impartially 
 be necejfarily deceived, to their detriment and 
 prejudice. Bui. aho this is a necejfary except 
 tion ; and may perhaps inciude in it a oreac 
 variety of cafes ; it deferves to be confider'd in. 
 general, that the koieft and impartial cannot 
 be thus deceived, if they are not determined 
 by miracles alone to give their affent to any 
 dodrine as a Divine revelation, but by the rea- 
 E 2 fonablenefs 
 
5 1 jThe ufeftihefs and truth of the 
 
 fonablenefs and intrinfic excellence of the 
 doctrine itfelf in conjun^ion with miracles. 
 And moreover, that there are fome fuppojeable 
 cafes in which, if the reafon of mankind be 
 exercifed in the loweft degree that can be ex- 
 pedled from moral ^nd accountable creatures, 
 it will be a fure and conftant prefervativc 
 from 2\\ dangerous tvvors. For inilance, if a 
 perfon pretends to bring a revelation from 
 heaven, that direBly recommends and encour- 
 ages intemperance, injujlice, and cruelty, and 
 fuch like moft notorious and hurtful immo- 
 ralities; I cannot fee how any common man, 
 who makes the leajl life of that underftand- 
 ing which God hath given him, can be pre- 
 vail'd upon to embrace a fcheme fo deftruc- 
 tive of the plaineft obligations of virtue, and 
 of the peace and happinefs of the world, by 
 ten tboiijand miracles. He has in his pow- 
 er eafilj to dcted: the falfhood of all fuch 
 doftrines, how pompoufly foever they are 
 fupported. For his reafon muft inform him, 
 unlefs he is fo ftupid as to deftroy his accoun- 
 iablenefs, or fo indolent and carelefs as is in- 
 confiftent w^ith fmcerity, that no miracles 
 can prove that to be true, which calls dark- 
 nefs light, and entirely confounds the necefla- 
 ry and immutable difference of moral good 
 and evil , and he muft immediately be convin- 
 ced, if he will allow himfelf any time for 
 cool refledlion, that fuch miraculous effeds 
 ought not to be afcribed to the power of God, 
 whofe nature is the moft perfe^l and invaria- 
 blexc^[oDy and who cannot contradid; him- 
 felf. 
 
Chrtfi'tan revelation defended. 5 j 
 
 felf, nor give the leaft encouragement to vice 
 and impurity. So that if in fuch plain cafes^ 
 reafonable creatures, who have an eafy and /«- 
 fallible rule to go by, and of whom, if any 
 thing can be expeded, it may jiiftly be re- 
 quired that they fhould difcover the fraud, 
 will notwithftanding fuffer themfelves to be 
 deceived, they alone muft anfwer for the con^ 
 fequences : and it can no more be inconfiftent 
 with the abfolute perfecflion of the great Go- 
 vernour of the world xo permit this, than 'tis 
 for him to permit ^«y ^^^6^^ inftance of moral 
 evil. 
 
 From what has been faid it appears, that 
 miracles ahte do not prove the truth of any 
 religion ; becaufe we cannot pretend to fay 
 of any miraculous effeds, at leaji not of moft 
 of the miracles which are recorded in the old 
 and new teftament, that they are performable 
 by God only ; or that the Divine Being may 
 not, upon Jbme occajioiis, permit fuperior in- 
 vifible beings to work very great and ajlonifh- 
 ing miracles ; provided he has put it in the 
 power of every honeji and i?npartial inquirer 
 to avoid being /educed by them into any er- 
 lois, that are dangerous to his virtue and 
 happinefs. 
 
 In truth, miracles, abftraBly confider*d, 
 
 are only a demonftration of ^ fuperior power : 
 
 but v/hether tbey are performed by a wije^ 
 
 jujfj and benevolent agent, whether they are 
 
 the immediate eiTefts of his power who is 
 
 E 3 the 
 
'54 ^^^ ufefuhefs and truth of the 
 
 the bejt^ as well as the greateft, of beings ; or, 
 which comes to the fame, wrought by beings 
 commijfimd by him ; can only be known by 
 the beneficial efFedls of them, and by the na^ 
 turCj tendency, and life of the dodlrines, which 
 they are defigned to confirm. Let us illuftrate 
 this matter a Uttle farther by an in fiance, by 
 which we fhall fee, that what has been urged 
 as the reafon of the thing wil!, upon a proper 
 trial, be the condudi of every thinking and 
 rational man. Would any perfon, if a pre- 
 tended revelation was brought him in a book 
 that he was not admitted to look into, or know 
 any thing of the contents of, venture upon it 
 in the darky and promife abfolutely to embrace 
 it, and regulate his condud: by it, even though 
 the pretender was enabled to perform real 
 miracles ? Such a behaviour would fhow the 
 forwardnefs of his faith, or rather an eafy cre- 
 dulity ; but fure I am, it could be no proof 
 that his faith was wife and rational. For if 
 the dodlrines which this book contains fliould 
 prove to be unworthy of God, and repugnant 
 to reafon and virtue (which is a very fuppofe- 
 able circumftance, the fcripture itfelf allow- 
 ing, xki2xfalfe prophets may work miracles for 
 the fupport of an impojlure) a man mufl be 
 aftiamed of having made fo hajly a conclu- 
 fion, or abandon all pretenfions to underftand- 
 ing and fincerity. If when he comes to exa- 
 mine it, he finds in it fuch poficions as thcfc, 
 that God is not to be reverenced, ferved, and 
 worjhipped by his creatures ; that men are at li- 
 berty to indulge tkemfehes in all the irregularis 
 
 ties 
 
Chrifiian revelation defended. 5 j 
 
 ties of their fenfual appetites y that they may hate^ 
 perfecute^ and deftroy one another for religiom 
 differences ; if, I fay, it contains fuch princi- 
 ples as thefe, or any one of them, ought he 
 not to rejedt it with abhorrence, as having 
 much fironger^ and more certain^ evidence, 
 that fuch doftrines are falfe and abfurd, than 
 he can have that any miracles whatever, con- 
 fider*d in themfehes, are Divine ? And muft 
 not then that faith be enthufiajlical, and rife 
 'uajily higher than the evidence which is the 
 ground and foundation of it, that receives 
 dodirines abfolutely, and without deliberating 
 at all about them, upon the teftimony of mi- 
 racles alone ? Is it not diredly contrary to the 
 nature of true religion, which encourages the 
 utvcioH freedom of inquiry into all its princi- 
 ples ? Or can any thing give more folid fufpi- 
 cion oi fraud 2Lndknavif:} defign^ than the re- 
 ftraining this liberty, which is the moft valu- 
 able privilege of our intelligent nature, and, 
 indeed, without which, our reafon is quite 
 infignificant and ifelefs ? 
 
 But though miracles cannot alter the na^ 
 tiire of things, ^xovz falfhood to be truths w- 
 tue to be ']:ice^ or vice virtue \ yet when the 
 dodlrines theyatteft are all agreeable to reafon^ 
 and upon the whole honourable to almighty 
 God, and ifeful and beneficial to mankind; 
 when they give us the jufteft notions of his 
 infinite perfections, and of the wifdom and 
 goodnefs of his moral providence, and are 
 fuited to the circumfiances and nccefjities of 
 
 E 4 thofc 
 
J 6 The ufefuhiefs and truth of the 
 
 thofe to whom the revelation is made ; they 
 muft be allowed to have the greateft weight, 
 and to be fufficient and fubftantial proofs that 
 a religion, which in its whole frame and de- 
 fign appears to be worthy of God, is really 
 derived f:om him. For 'tis certainly agree- 
 able to our moft perfect apprehenfions of the 
 Deity to fuppofe, that fuch a do6lrine as this 
 is his peculiar care; that he (hould give it the 
 ftrongeft credentials, and imprefs the ftamp 
 of bis authority upon it j a dodrine that re- 
 prefents his own nature, and ellential attri- 
 butes, in the moft amiable and glorious light, 
 and is of the higheli advantage to his crea- 
 tures: and its being fo worthy, that God 
 fhould interpofe in an extraordinary way to 
 recommend and enforce it, is a very juft pre- 
 fumption, that the miracles which bear tefti- 
 mony to it are the effedls of his wijdom and 
 power; or at leaft, if they are the operations 
 of other beings, that they are done by autho^ 
 rity from him. 
 
 This argument will appear to be of very 
 great force, if we confider farther, that in any 
 other view of the cafe it is not to be accounted 
 for. For 'tis utterly improbable, that evil 
 fpirits, if they might be permitted to perform 
 fuch wonderful works, would exert them- 
 felves in the defenfe of true piety and virtue; 
 and counteraft all thofe meafures, by which 
 alone the kingdom of darknefs and iniquity is, 
 or can be, fupported. The reafoning of 
 Chrifl upon this head is unanfwerable : Every 
 
 king' 
 
Chrtjlian revelation defended. 57 
 
 kingdom^ divided againfl itfelf^ is brought to 
 dejblation ; and every city or houfe^ divided a- 
 gainjl itfelf, jhall notjiand. And if Satan cajl 
 out Satan^ he is divided againji hirnfelf \ how 
 jhall then his kingdom Jl and ^? Befides, to 
 fuppofe that they employ their fuperior fkill 
 and power to gain credit toadodrine, which 
 has a diredt tendency to promote the moral 
 reBitude and fupreme happinefs of human na- 
 ture, is making them acft the part of be7ie- 
 volenti friendly J and virtuous beings ; nay, it is 
 indeed attributing to them one of the highejl 
 aBs of goodnefs we can conceive of, and, 
 confequently, quite deftroys their charader 
 as wicked and malicious fpirits. And if it be 
 alked, (which is the only refuge left) whe- 
 ther good fpirits may not think it a commenda- 
 ble thing, to attempt the introducing a reli- 
 gion into the world, that is in general fo ufe^ 
 Jul and beneficial to mankind, by fuch mira- 
 cles, as will procure it the appearance and 
 credit of a Divine revelation ? I anfwer, that 
 'tis hardly conceivable that they would atteft 
 a falfhhood ; or that having fo high a reve- 
 rence of the Divine Being, they would, up- 
 on any occafon^ make ufe of his authority 
 without his exprefs command : becaufe this is 
 an error in morality difcoverable, I think, 
 even by human reafon^ and confequently what 
 we ought not to fuppofe fuch exalted beings 
 to be capable of Befides, we cannot eajily 
 perfuade ourfelves, that God would permit 
 
 * Mat. xii. 15,26. 
 
 this^ 
 
5 8 The tifefuhefs and truth of the 
 
 this. For if fuch great miracles as thofe re- 
 corded in the new teftament, for inftance, 
 may, by Divine permiffion, be wrought by 
 created beings^ to confirm the truth of a doc- 
 trine that is upon the whole worthy of God, 
 or, in other words, which, for any thing that 
 appears from reafon to the contrary, fnay be 
 of divine original ; (as we cannot conceive of 
 any miracles, which, if thefe are all pqjjible^ 
 may rationally be judged impojjible to a created 
 agency) it will not be in the power of God 
 himfelf to make a revelation, and by certain 
 credentials^ i. e, fuch credentials as may be 
 diftingiiiped from the credentials that other 
 beings may give, demonftrate the truth of it 
 to the world. But this is a fuppofition fo 
 abjurdj that it cannot be admitted ever to 
 happen in the courfe of his moral govern- 
 ment ', becaufe if we ihould grant that an 
 external revelation has in all ages of the world 
 hitherto been needlefs, 'tis poffible however, 
 thzt fome time hereafter the circumftances of 
 mankind may be fuch, that it may be of the 
 higheft advantage to them, and, confequent- 
 ly, that the wifdom and goodnefs of God 
 may incline him to communicate it. 
 
 I EXPECT it will be objected, that if the 
 foregoing account be true, miracles are of no 
 tife. For it may be faid, they are allowed to 
 be proofs of a Divine revelation no farther^ 
 than as the doctrine they bear teftimony to 
 is worthy of God ; and if the dodrine be 
 rational and good, they are altogether Jiiper- 
 
 fuOUSy 
 
Chrijtian revelation defended. 5^ 
 
 fluous, bccaufe it will recommend itfelf with- 
 out them, by its own intrinfic excellency^ to 
 the unprejudiced reafon and judgment of 
 mankind. To this I {hall endeavour to give 
 a full and diftind anfwer. And, 
 
 I. I OBSERVE, that miracles are very pro- 
 per to engage the attention of men even to 
 moral doSfrines. 'Tis indeed true, that thefe, 
 being all principles and dictates of reafon, 
 may prevail by the force of their own evi- 
 dence^ without any external recommendation ; 
 but 'tis as true, that if men will not confider 
 and examine impartially, they will never (fo 
 flain^ important^ and iifefid as they are) make 
 their way in the world. Now this ferious 
 confideration, and deliberate unbiafled inquiry 
 even about the principles of natural religion^ 
 may in fome circtimftances be very unlikely to 
 happen, in oppofition to the ftrong prejudices 
 of education^ to ciijlom^ general opinion^ inter ej}^ 
 and other motives, which have the mofl 
 powerful influence upon mankind, without 
 fomething to awaken and alarm the mind. 
 Efpecially if we add, what univerfal expe- 
 rience teflifies, that prejudices of a religious 
 kind, being of all others the v^o^ j acred and 
 'venerable^ take the fafteft hold of us, and are 
 with the utmoft difficulty eradicated. If a 
 man, without any thing uncommon and lirik^ 
 ing to introduce his attempt of reforming the 
 world, had applied himfelf either to the Jews 
 or Gentiles^ at the time of our Saviour's ap- 
 pearance 3 to reflore natural religion amongft 
 
 the 
 
6o The ufefuhefs and truth of the 
 
 the former to its original purity, when it was 
 very much corrupted and depraved 5 or to 
 refcue the latter from their fuperftition and 
 idolatry 5 he would probably have been look- 
 ed upon as an impertinent^ pragmatical^ bufy 
 fellow at leaft, if not punifhed as a profane 
 irreligious perfon, and a di(lurber of the pub- 
 lic peace. But miracles would at lead gain 
 him an aiidiencCy and not only convince wife 
 men that his pretenfions had fomewhat ex- 
 traordinary in them, and were worthy to be 
 examined, but perhaps roufe the indolent and 
 "vicious. And if they ferved only to balance 
 mens prejudices, and excite them to an honeft 
 impartial inquiry, they muft certainly be of 
 excellent ufc ^ becaufe the mind being thus 
 free and difengaged, and put upon confidering^ 
 a dodrine that was in itfelf rational and good 
 could fcarce fail of an honourable reception j 
 and of being heartily embraced and fubmit- 
 ted to. But farther, 
 
 2. All the parts of a pretended revela- 
 tion maybe worthy of God, and yet the rea- 
 fonablenefs and truth of them may not be 
 alike evident in themjelves. For befides moral 
 precepts, and plain unquejlionable natural prin- 
 ciples, it may contain others, that upon the 
 foot of mere reafon are uncertain and doubtful^ 
 but yet, if firmly eftablifh'd, would be very 
 ftrong motives to virtue; of which kind, I 
 take the dodrine of the eternity of future re- 
 wards to be. And befides, there may be in it 
 fome doctrines that reafon alone could difcover 
 nothing of j and certain /g/^^/'u^ injiitutiom too, 
 
 as 
 
Chrtjlian revelation defended. 6i 
 
 as will be hereafter {hewn, ufeful indeed, ei- 
 ther in particular circumjlances^ or in general^ 
 as h€\x\<^fubfervient to the great purpofes of mo- 
 rality \ but the obligation of which does not a- 
 rife from the nature of the things themfeheSy 
 but muft be refolved into the will of the fu- 
 preme governour and lawgiver. And fuch 
 dodtrines and precepts as thefe, againft which 
 no objection of any weight can be raifed, to 
 fhew that they are unworthy of God to reveal 
 or otjoin ; efpecially if they belong to a revela- 
 tion, that, in the whole fcheme and defig?i of it, 
 is moft excellent, and completely adapted to 
 promote true goodnefs ; miracles muft prove to 
 be adliially of Divine original. So that they an- 
 fwer thefe two great ufes, among others per- 
 haps that might be mentioned, viz. to engage 
 the attention to moral doctrines, and the prin- 
 ciples of natural religion, which, when con- 
 fidered, willyci^;^ approve themfelves to the ra^ 
 tional judgment of mens minds s and to give a 
 fandion toothers, which though agreeable tOy 
 are not deimfiftr able by^ natural reafon. They 
 are a good evidence, that what reafon informs 
 us may be true is really true ; that a revela- 
 tion, which, for any thing that appears to the 
 contrary, is worthy of God, proceeds ^Vrf^/)^ 
 from him y and make that, which to reafon is 
 cbJcure^LvA doubtfuly clear d^n^ certain. 
 
 This is all that I think it neceffary to of- 
 fer, concerning the ufe and evidence of mira- 
 cles in general: a particular defenfe of the cre^ 
 dtbility of the miracles related in the gofpeU 
 hijiory will be attempted in the third chapter. 
 2 CHAP. 
 
6i Tht tifefuhefs and truth of the 
 
 CHAP. 11. 
 
 Vindicating the condtici of providence 
 in not making the Chriftian revela- 
 tion univerfally known 5 and pro-- 
 ^ing that this is conftfient with the 
 perfeaionso/God, and confeqitently 
 with the notion of its being a Divine 
 revelation. 
 
 IT will be afked, if a revelation was of 
 fuch great ufe to mankind, as it is repre- 
 fented to be in the preceding chapter ; why 
 was it not given foo?ier ? why not communi- 
 cated to ALL ? and why is it not renewed^ as 
 often as grofs ignorance and a corruption of 
 natural religion prevail ? The author of 
 Chrijiiaiiity &c. puts the queftion differently 
 thus ; " Is it not incumbent on thofe, who 
 *^ make any external revelation fo neceffary 
 " to the happinefs of all mankind, to fhev/ 
 " how it is confiftent with the notion of God's 
 " being univerfally benevolent, not to have 
 " reveal'd it to all his children, when all had 
 " equal need of it * ?" After which he adds 
 feveral other queftions that might very well 
 have been fpared, becaufe it will be allowed 
 him, that it " was as eafy for God to have 
 " communicated a revelation to all nations. 
 
Chrijlian revelation defended. 6^ 
 
 *^ as to any one nation, or perfon ; or in all 
 " languages, as in any one ; nay, tbaf he 
 *' could have made all men, for the fake 
 " of this noble end, fpeak in one and the 
 " fame language, and that God camiot have 
 " any need at all of language, to let man- 
 " kind know his will * " Thefe things, I 
 fay, needed not to have been mentioned, be- 
 caufe they are c^itt foreign to the prefent ar- 
 gument : the matter in debate being only 
 this, whether it be confiftent with the wifdom 
 and jujlice of God as the moral govcrnour of 
 mankind, and with his iiniverfal benevolence to 
 his creatures and fubjedls, to beftow upon 
 fome the great advantage of a particular reve^ 
 lation^ and deny it to others ? I fhall endea- 
 vour to give a full folution of this difficulty, 
 in which the adverfaries of revelation feem to 
 triumph as imanfwerable. In order to which 
 I obferve. 
 
 That was a revelation ahfolutely necef- 
 fary^ to enable mankind to know and prac- 
 tife what it is their duty to know and prac- 
 tife ; was it, I fay, in the nature of the thing 
 itfelf ahfolutely necejjdry^ to enable men, as 
 meny to know and pradife their duty ; we 
 might fairly conclude from the juficCy as 
 well as the wifdom and goodnefs, of God, 
 that he would afford it to ALL. But this is 
 not the cafej the infinitely wife governour 
 of the world requiring nothing of his crea- 
 
 •t P. 195, 
 
 turcs. 
 
6j\. T^he ufefulnefs and truth of the 
 
 tures, but what he has given them a capacity 
 to perform 5 the natural confequence of which 
 is, that every man does his duty, and anfwers 
 the end of that particular ftation in which he 
 is placed, who ads up to the light and ad- 
 'vantages he enjoys, whatever they are. And 
 upon any other principle beiides this of the 
 abjoliite necejfity of a revelation as above ex- 
 plained^ 'tis, I conceive, impoffible for us to 
 prove, that God is obliged to give a revelation 
 at all^ let mankind be ever fo ignorant, and 
 fallen into ever fo corrupt and degenerate a 
 ftate. The utmoft we can fay is, that it would 
 be agreeable to our notions of his moft perfedt 
 goodnefs, and therefore we might perhaps be 
 tempted to hope for it; but as there are infinite 
 things of this kind, which we are apt to ima- 
 gine, would be of great advantage to particu- 
 lar parts of the creation, and yet are not grant- 
 ed to them, it muft be prefumption and conjec- 
 ture only, and could not amount to a probability. 
 
 The great God eftabli(h*d at firji fuch a 
 courfe and order of things with refpeft to 
 mankind, as was moft worthy his infinite wif- 
 dom and goodnefs. He made them rational 2inA. 
 yr^£' creatures; the neceffary refult of which 
 is, that they are capable of negleBing and 
 darkening^ as well as of exercifing and im- 
 proving^ that reafon, which he implanted in. 
 them to be the rule of their adiions. Sup- 
 pofe then, that by an abufe of their natural li- 
 berty^ they had involved themfelvcs in deplo- 
 rable ignorance of the plaineft principles of 
 
 morality. 
 
Ghrlji'tan revelation defended, 6^ 
 
 morality. Nay, let us fuppofe, not only that 
 the moil abfurd fuperftition and the groffeft 
 corruptions of true piety and virtue had been, 
 for many ages, the eflablifod religion of a 
 great part of the worlds but that the common 
 people^ having none to inftrudl them better, 
 and being firongly prepojfejjed in favour of the 
 fuperftition in which they were educated, and 
 taught that it was the greateft impiety to doubt 
 of the facrednefs and Divine authority of any 
 part of it, and never meeting with any thing 
 to put them upon tidinkiiig^ and rouze them 
 out of their indolence and flupidity, were 
 under the power of almojl invincible preju- 
 dices y and fo ignorant even of moral obliga- 
 tions ^ that they pradifed none of them upon 
 the ^r^f principles of virtue, but only as con- 
 *veniencies in outward life, and from a ki?2d of 
 inftin5i like that in brute creatures, andconfe- 
 quently no more deferving the name of reli- 
 gion than fome atftions of mere ajiimah. Sup- 
 pofing this, I fay, to be the cafe, whether it 
 has ever actually happened in all the degrees of 
 it or no, though, I believe, moft mens obfer- 
 vation will furnifli them with fome examples 
 ^ery like it ; will it follow, becaufe they are 
 funk fo low as to be but very little above 
 brutes, fo that it may juftly be queftion*d, 
 whether they deferve the charad:er of 7noral 
 agents^ or not, (which may be owing more to 
 the unhappy circumftances in which provi- 
 dence has placed them, than to any wilful 
 fault of their ovsrn) that God is obliged by a re- 
 
 . F velation 
 
66 The nfefulnefs and truth of the 
 
 'Delation to rectify thefe diforders ? I think 
 far from it. For the original conflifution^ not- 
 withftanding thefe accidental defeds, was, 
 upon the whole, v/ife and good ; and the 
 great author of nature is no more obliged to 
 interpofe in an extraordinary isoay^ to alter and 
 mnend in fuch cafes as thefe, than in any other 
 inftance of natural eviL We fee in fa6l, that 
 there are in the human fpecies many down^ 
 right ideots^ who, very probably, were it not 
 for fome accidental defeat in the bodily organs^ 
 might think and reafon as well as other men. 
 And certainly it miuft be as confiftent with the 
 wifdcm and goodnefs of God to fuffer others 
 to live in fiich circumjiaiices^ that they may be 
 almofl: as ignorant of good and evil, at leaf!: 
 as far as rational religion and morality is con- 
 cerned, as ideots^ or brutes ; and he cannot, 
 ftridtly fpeaking, be oblig'd to redrefs the one 
 cafe any more than the other. Nor is it ne- 
 ceffary to fuppofe, if we allow this, that the 
 faculty of reafon which he hath given them 
 will be quite loft 5 becaufe they may hereafter 
 be placed in better circumftances, in which 
 their reafon fhall have a larger f cope ^ without 
 any of thoje dijiculties which now encumber 
 and opprefs it. And in the mean while, not- 
 withftanding all the difadvantages they la- 
 bour under, their happinefs, even in this life^ 
 may bs much greater than their mifery. 
 And, 
 
 If it cannot be proved that God is obliged 
 to give a revelation even to perfons who have 
 
 in 
 
Chrtjiian revelatton defended, 67 
 
 in a manner quite left all the advantage of 
 their rational faculties, or to take any extra- 
 ordinary meafures for their recovery j much 
 lefs can we alTert this, when a revelation Is 
 only wanted to enable them to attain the 
 higheji degrees of that happinefs, of which 
 their nature may in itfelf be capable ; and 
 confequently, though it cannot be denied, 
 that v/hen the world is over-run with igno- 
 rance and fuperflition, a revelation is ex- 
 tremely deiireable, and might be highly ufeful> 
 this is no argument at all that God is necejja- 
 rily obligd to communicate it, though it be a 
 reafon why he ?nay. 
 
 T o apply what has been faid to the point 
 We are now coniidering. If God is not ob- 
 liged ro give a revelation at all^ provided it 
 be not abjolutely necejj'ary to enable men, as 
 men^ to kr.ow and pradife their ducy, or 
 what he indijpenfabh requiies of chem, not- 
 withiianding k vv'ould be a great advantage to 
 them ; che mere confideration of its ufefulnefs, 
 and of their being in deplorable circumflances 
 for want of it, can be no argument that as a 
 moife^ juft^ and infinitely benevcie?it Being, he 
 mull make it iiniverjal : becauie what does 
 no. prove that he is under an obligation to 
 granc it to ANY, can never piove that he 
 is bound to afford it to ALL. The whole of 
 the controverfy therefore is brought within a 
 very narrow compafs, and turn- upon this 
 Jingle quejlion ; whether, what Go/» is noc 
 obliged to vouchfafcto cinVy he my ^'Ot con^- 
 
 F a muni.ate 
 
68 Jhe tifeftihefs and truth of the 
 
 municate to fome, exclufively of the reft ; or, 
 in other words, whether he may not beftow 
 his favours upon whom he pleafes, and in 
 cafes in which r/g-.6^, ?^nA Jtridi juliice ^lXQ not 
 at all concern'd, make a difference between 
 his creatures very much to the advantage of 
 iome above others, confidently with the 77io(t 
 perfeB wifdom and goodnefs ? Let any man 
 try whether he can make more of it; and 
 whether, if he will not allow that the Divine 
 Being may act thus, he muft not fuppofe, 
 that he is oblig'd to treat ALL exadly in the 
 fame manner, and to communicate to ALL 
 precifely equal degrees of moral perfeftion, and 
 equal capacities iox happinefs. 
 
 The late moft excellent and learned Dr. 
 Clarke had obferved very judicioufly, that 
 *' as God was not obliged to make all hiscrea- 
 " tures equal, or to make men angels, or 
 *' to endow all men with the fame ca- 
 " pacities and faculties; fo he was not 
 ** bound to make all men capable of the 
 *' fame degree, or the fame kind oi happinefs; 
 " or to afford all men the very fame /neans 
 *' and opportunities of obtaining it-f ?" But 
 this the author of Chriftianity &c. thinks not 
 to be a fiifficient folution of the difficulty. 
 And therefore though he owns, that '' infi- 
 *' nite variety of creatures, and confequently 
 *' inequiiliiy, is neceliary to fliew the great 
 
 f Sermons at Boyle'; Le^ure, jth edi . p. 3 17. 
 
 *' extent 
 
Chrtjlian re^velatton defended. 6^ 
 
 " extent of the divine goodnefs, which plain- 
 " ly appears from the beautiful, and well 
 " formed fyftem of the world, and the due 
 " fubordination of things, all contrived for 
 " the happinefs of the whole j" he adds " yen 
 " fure, it does not from thence follow, that 
 " God will not either here, or hereafter, be- 
 *^ flow on the rational creation all the hap- 
 " pinefs their nature is capable of; fince that 
 " was the end why God gave it them *." Let 
 us fee whether there is any thing in this, 
 which I think is fomevv^hatc?^/67/r^/yexprefs'd, 
 that will deftroy the force of the learned Dr's 
 reafoning. And, 
 
 If this writer means no more, by God*s 
 be flowing on the rational creation^ and particu- 
 larly on mankind, ^///A^ happinefs their nature 
 is capaoU of than this, that all who are fin" 
 cere will find favour with God, and be reward- 
 ed by him in proportion to their improvements, 
 whether the enjoy the advantage of a revela- 
 tion, or not ; or, as he himfelf exprefles it at 
 the lower end of the fame page, in the lan- 
 guage of fcripture, that men are accepted ac- 
 cordiiig to what they have^ and not according to 
 what they have not : this is true, but 1 believe 
 it will be judged to be very little to the pur- 
 pofe ; becaufe every part of it may be allowed^ 
 and yet men may be poffeffed in this life, the 
 ftate of their trial, of different capacities^ 
 gnd advantages for obtaining happinefs^ and 
 
 * p. 408, 
 
 F 3 con«'. 
 
70 The tifefnhefs and truth of the 
 
 confequently be rewarded with proportionahly 
 different and laicqual degrees of happinefs 
 hereafter. And fince the ingenious author 
 himfelf allows, that God, for the greater dif- 
 play of his goodnefs, has ^Yry isjijely created 
 diftindt orders of intelligent beings, one above 
 another, and confeqently that there is a very 
 great inequality between the feveral parts of 
 the moral creation: fo that even in his opi- 
 nion it is not, in the nature of the thing itfelf\ 
 inconfiftsnt with his perfed; wifdom, and uni- 
 verfal unlimited benevolence, to meike at leajl 
 CIS great a difference between his creatures, as 
 can be fuppofed to be between fuch of man- 
 kind as enjoy the light of revelation, and 
 others, who, for want of it, are overwhelmed 
 With the groffeft ignorance and fuperflition ; 
 this latter cafe muft be entirely agreeable to 
 the ivifefl exercije of his moral attributes in 
 the government of the v/orld, if there are not 
 fome circumflances, pecidiar to it, that make 
 it otherv/ife; /. e, unlefs it be inconfiftent with 
 the perfedlions of God to make fuch a dif-. 
 fcrence among beings called by oize general 
 name, and partaking of xhtfame common nature^ 
 and not to afford all o^\S\txxi equal advantages 
 for obtaining the highefl degrees of that hap- 
 pinefs, of which their rational nature is init- 
 felf capable. If this be our author's fenfe, as 
 perhaps it may, and not that already mentioned, 
 I would ask, how is it proved, ? Nay, how 
 is it poffible it fhould be proved-, if the pre-- 
 fent conftitution of things be upon the whole 
 wife and good (which may fairly be taken for 
 granted in arguing with perfons, who ac- 
 knowledge 
 
Chrijilan rewJatton defended. 71 
 
 knowledge all the principles of natural reli- 
 gion) when 'tis undeniably y^^ in ia5i? 
 
 Let any one of common obfervation, and 
 knowledge of the world, give himfelf a little 
 time to conlider, and he will find, that men 
 have not only vajily different capacities for dit- 
 covering the obligations of true religion and 
 morality in their utmofl extent, but that their 
 opportunities and advantages are very differ- 
 ent. Some not only enjoy greater ftrength of 
 reafon, but are much 77iore likely, if their facul- 
 ties were but equals confidering the circum- 
 ftances in which they are placed, to form 
 right notions about thefe important points, 
 than others. And if the reditude of human 
 nature confifts in the practice of virtue, do noc 
 fuch enjov better means and 7nore favourable 
 opportunities for purfuing their fupreme rati- 
 onal perfedlion and happinels, than thofe, 
 whofe knowledge, and confequently their 
 praftice, of natural religion and morality is 
 corrupted and depraved by /^.^^ 2Sii. dijbomiir^ 
 able notions of God, and by a lonjo and extra^ 
 vagant fuperftition ? And has it not been 
 (liewn, that as they are enabled by their fu-^ 
 perior advantages to make greater improve^ 
 mentSy more completely to anlwer the end of 
 their rational being, and to do more real good 
 in the world ; and as their larger knowledge^ 
 and being furniih'd with clearer and ftrong- 
 er motives, require from them a more dif- 
 ficult and extenjivekvvict ; 'tis moft fuitable to 
 the divine wifdomand juftice to fuppofe, that 
 
 F 4 they 
 
7 2 The ufefuhiefs and truth of the 
 
 they will be rewarded with higher degrees of 
 happineis: and, that if wx fuppofe the con- 
 trary, confidering that if they do not im- 
 prove more, and ad better, than others, they 
 will be inoxz fever ely funijlSd^ their juft fenti.- 
 ments of natural religion, in all the parts of 
 it, mull be a misfortune rather than an ad- 
 vantage, and happy are the blind znd. ignorant ^^ 
 *Tis plain from hen.ce, that God did not de- 
 fign all mankind, tho of the fame fpecies of 
 beings, for equal ^^'^;t^; of happinefs ; becaufe 
 they have not the fame capacities^ nor the 
 Jame advantages^ nor an equal probability of 
 pbtaining the highefj that their rational na- 
 ture may be capable of And why may not 
 the great Governour of the world make the 
 fame^ or a greater, difference (for I apprehend 
 'tis impoflible for us to fix ih^ precife bounds 
 beyond which he cannot proceed) why may he 
 not, I fay, make the fame difference between 
 mankind by a particular revelation^ granting 
 it to feme, and denying it to others, as is 
 moft vif bly and conflantly made in the com--, 
 mon courfe of his provide?2ce? 
 
 The difHcuhy appears to me to be ex-^ 
 aBly equal upon the foor of natural religion, 
 as upon the fuppofition of a revelation. If 
 it be fiid, that all who are eqjjally fmcere, 
 and whofe natural capacities are equal, will 
 JDe equally happy upon the whole, whatever 
 the difference of their particular improve- 
 ments and fervic^ 9, --^ay b.?^ this, I think, has 
 t)fen provea lo be falfe upon both fbppofiti- 
 
 onsi 
 
Chrlfiian re'velation defended. 75 
 
 ons ; and that they will be rewarded tJt pro- 
 portion to their improvements, and fo far in 
 an equality^ may be as true^ if there be a reve- 
 lation, as if men were left entirely to the re- 
 ligion of nature. If it be urged farther, that 
 a revelation vouchfafed only to forne parts 
 of the world implies, that the great creator 
 has not afforded to all his rational creatures, 
 oi xh^fame rank, ^'yW advantages for obtain- 
 ing that happinefs their reafonable nature is 
 capable of, which is inconiiftent with his iin- 
 partial jiijtice^ and univerfal goodnefs : I anfwer, 
 why then has he not done it in*the eflablijh d 
 difpofition and order of things ? There is evi- 
 dently a great inequality amongft mankind in 
 this refpec^l:, which, upon the fcheme of our 
 adverfaries, cannot be occafion'd by a revela- 
 tion^ but arifes from the difference of their 
 natural capacities^ and the variety of their cir- 
 cumftances. And as this difference of natural 
 capacities is the exprefs will of the great Cre- 
 ator, and entirely owing to him; and this va- 
 riety of circumftances, and the influence it 
 has upon opinions andpradlices, refults from 
 the original confiitution of things, that was 
 fixed by his wifdom and power, and 
 confequently wsi^forej'een and dejignd by him ; 
 he is as much accountable for the difference 
 that is made between men in a natural way^ 
 as for any that is made by an extraordinary in- 
 terpojitioni and what will defend the one 
 mn^ fully and effeMually vindicate the other. 
 For we muft limit the infinite wifdom of 
 God much more than is becoming beings 
 of fuch weak and narrow underftandings, if 
 
 we 
 
74 ^^ tifefiilnefs and truth of the 
 
 we prefume to fay, that it cannot be proper 
 for him to make that difference between his 
 creatures in an extraordinary way, which he does 
 make in the general Jlanding courje of nature ; 
 and all objedtions againft fuch a method of 
 proceeding, which are only deligned to ruin 
 the credit of a revelation that is not univer- 
 faly i, e. in fliort, to prove that God never gave 
 a revelation to mankind, and are mightily ap- 
 plauded, upon the account of their fuppofed 
 ftrength to gain this favourite point ; in truth, 
 ftrike at the perfections and providence of 
 God, and undermine the foundation of natii" 
 ral religion itfelf. And *tis to be hoped, that 
 the peifons who make ufe of them will con- 
 fider this, and urge them with more caution 
 and modefiy at leaft, if they have really fuch 
 a high veneration of the religion of nature, as 
 they would have the world believe. 
 
 lEXPEcxit will ftill be alk*d, whether, 
 in what view foever we confider a revelati- 
 on, be it either as abfolutely necejfary^ or only 
 as very ufeful to mankind, the fame reafom 
 which could induce the divine Being to give 
 it to ANY, will not hold as ftrong for vouch- 
 fafmg it to ALL? I anfwer no: And, I 
 think, I have evidently proved the contrary, 
 by (hewing that he may, confiftently with 
 his perfections, afford a revelation to fome 
 nations, and not to others -, and that this is con- 
 formable to the operations of his providence 
 in other cafes. It may as well be afk'd, 
 whether, if there was any reafon for his form- 
 ing 
 
Chrijltan revelation defended. 75 
 
 ing beings oi fuperior intelligence and perfec 
 tion in the moral world, that reafon ipuft not 
 be equally good for his making AXJL his ra- 
 tional creatures of the higheji order? The queC- 
 tions are exadlly parallel, and the very fame 
 anfwer will ferve for both. In each cafe it 
 may be urged with equal ftrength, that the 
 thi.ig contended for is the communication 
 of a greater good, and confequently moft 
 worthy 'lis perfe5f gcodnefs r, that ALL are his 
 creatures, and upon that account 'tis moll 
 worthy his imiverfM and impartial goodnefs^ 
 Or, if it ihould be faid in behalf of the one^ 
 that " variety of creatures, and confequently 
 inequality, is neceffary to fhew the great 
 extent of the divine goodnefs, which plainly 
 appears from the beautiful and well-formed 
 fyftem of the world, and the due fubordi- 
 nation of things, all contrived for the hap- 
 pinefs of the who'e ;*' I fee no reafon why 
 we may not fay the fame in vindication of ihe 
 other : fince the wifdom, and greater goodnefs, 
 of God may, for any thing we can prove tj 
 the contrary, be as much difplay'd in a varie- 
 ty, and confequently inequality, among be* 
 ings of the Jatne Jpecies (all whofe natural 
 capacities do not in fadt appear to be thi/a.^m^, 
 though they go by one name, and a«e of the 
 Jame compound frame) as in a variety of crea- 
 tures of ^/^^r^;^/ orders, AndifGoi is not 
 obliged abjolutely^ and in general^ to afF)rdail 
 his creatures equal capacities and ad>/an ages 
 for happinefs, he cannot be bound to it, me- 
 rely becaufe they belong to one particular 
 
 fpecies, 
 
 % 
 
7 6 The tifefuJnefs and truth of the 
 
 fpecies. For can that alone ^w^ them a claim 
 to any thing, which they have no ground to 
 exped: as the reafonable creatures of God, and 
 from his efential ,wifdom and goodnefs ? 
 
 B u T if any fliould inquire farther, what 
 the particular reafons were, which inclined 
 the Divine being to grant a revelation to fome 
 parts of the world, exclufively of others ? I 
 chufe rather to confefs my ignorance of what 
 I do not underftand, than to pretend to be a- 
 ble to affign them. Thus much however 
 may be faid in general, that 'tis very pro- 
 bable they are of the fame kind with thofe, 
 that determin'd him to appoint fuch a varie- 
 ty, as it is confefs'd there is in the rational 
 creation. I may add, that though it be allowed, 
 that the AU-perfeft Being does not make his 
 mere will tht rule of his actions, but the^t- 
 nefs 2indpropriety of things -, and confequently 
 that he never adts arbitrarily^ or without a 
 reafon ; it does by no means follow, that his 
 creatures muft neceffarily fee the reajons of his 
 condud; in every inftance; or that they have 
 a right to cenfure whatever they cannot dif" 
 tinBly account for. Far from it. For the 
 way that we come to know that God is not 
 an arbitrary being is not by feeing that there 
 is a reafon in all his adions, which is vaftly 
 more than the wifeft of mortals can pretend 
 to, who are ignorant of the dejign and ufes 
 of innumerable things, in the conftitution of 
 nature, and the courfe of providence ; but we 
 conclude from thofe furprizing marks of wit 
 
 dom 
 
Chrtjlian revelation defended, yy 
 
 dotn and goodnefs which we can diftinBly 
 perceive in the works of God, and becaufe the 
 more thoroughly we underftandthem, we have 
 the more deary ftrong and undeniable demon- 
 ftration of it, that the great Author and Go- 
 vernour of the univerfe is pofleffed of thefe 
 perfections in the moft abfolute and complete 
 manner; and, confequently, that all things 
 are framed and ordered with the fame wife 
 and benevolent view, though in particulars it 
 does not appear equally^ and in fome not at 
 ally to our limited underftandings. Thefe 
 therefore ought never to be confounded as 
 identical propofitions, viz. that the Divine 
 being adls without a reafon -, and that we can 
 fee no reafon in a particular conftitution, or 
 method of adling 5 becaufe the latter does 
 not in the leaft infer the former : but, on the 
 contrary, 'tis rational to fuppofe, from the 
 general evidences of his fupreme and moft per- 
 fed: wifdom, that for every part of his condud: 
 there is a good 2iV\dL fufficient reafon^ tho we may 
 not be able to difcover precifely what it is. 
 And whether this may not be as fairly urged 
 to vindicate the condudt of providence in not 
 making the Chriftian religion univerfally 
 hiowny as it is by the defenders of natural re- 
 ligion againft ^/tey?j, to anfwer many very 
 important difficulties in the common courfe 
 of it, which cannot be particularly accounted 
 for ; I fubmit to the judgment of every con- 
 iiderate and ingenuous reader. 
 
 The 
 
78 ^e ufeftijnefs and truth of the 
 
 The learned Dr. Clarke had intimated^ 
 upon principles, in the main, agreeable to 
 thofe I have advanced, that a revelation could 
 not, " be claimed and demanded as of juftice, 
 " for then it muft have been given in all 
 *^ ages, and to all nations 5'* but '' rather 
 *' wiih'd for and defired, as of mercy and 
 " condefcending goodnefs -jV* Upon which 
 our author alks, " Can a Being be denomi- 
 " nated merciful, and good, w^ho is fo only 
 " to a few y but cruel, and unmerciful to the 
 " reft* T\ Certainly no: but it has been 
 fliewn, that the not beftowing equal capaci- 
 ties and advantages upon all, the not affording 
 all mankind xhtfame opportunities for obtain- 
 ing the highefl: happinefs, which their ra- 
 tional nature, if it had all proper helps, and 
 helps i\\2iX fome enjoy, might be capable of, is 
 not cruel, and unmerciful ; and moreover, 
 that it is the true Jiate of the world, and 
 confequently muft be defended upon the foot 
 of natural religwi only. And I may add, 
 that it is confident with impartiality, fo far 
 as that is a real excellency, and a proper part 
 of the Divine charaBer, as well as with abfo^ 
 lute and univerfal goodnefs. For the impartia- 
 lity of God does not confift in treating all his 
 creatures, even of the fame fpecies, alike -, it 
 does not cramp him in the free diftribution 
 of his favours, in difpenfing which he may 
 ad: with what variety, and make what dif- 
 
 \ Serrf?on$ at BoyWs Le^ure^ yth edit» p. 315, 
 * P. 401. 
 
 ference^ 
 
Chrijlian reveJatton defended. 7p 
 
 ference he pleafes; but regards chiejl\\ if not 
 altogether^ the execution of juftice ; and the 
 moft that it fuppofes is, that God is equally 
 defirous that all men fhould obtain that hap- 
 pinefs, which is fuitable to their particular 
 fiat ions ^ capacities^ and circumfiaiices ; and 
 that in quality of their governour zni judge^ 
 he has given xh^va ftifficient means to know 
 and pradlife all that he requires from them, 
 and will equally favour and reward the equal- 
 ly fincere^ whatever be the difference of their 
 adva?2tages^ in proportion to their improve- 
 ments and fervices. And what is there in his 
 favouring fome nations with the light of re- 
 velation, while he leaves others deftitute of 
 it, that is in the leaft inconfiftent with this ? 
 May not all this, which is the only juft and 
 rational fenfe in which we can conceive of 
 God as a being neceffarily impartial, be al- 
 lowed ; nay, is it not equally allowed by the 
 beft advocates for revelation ? 
 
 When therefore the ingenious author goes 
 on for feveral pages, in a popular declamatory 
 way, to reprefent ^i?^ as their principles, and 
 particularly as the principles of the learned 
 Dr. Clarke^ becaufe he had affirmed in the 
 paffage above-cited, that, " as God was not 
 " obliged to make all his creatures equal, or 
 " to make men angels, or to endow all men 
 '' with the fame capacities and faculties ; fo 
 *^ he was not bound to make all men capable 
 " of thtfame degree, or the fame kind of hap- 
 '' pinefs 5 or to afford all men the very fame 
 
 " mean& 
 
8o T^e ufefuhefs and truth of the 
 
 «' vieans and opportunities of obtaining it 5" 
 to reprefent tkefe, I fay, becaufe he had af- 
 ferted this, as his principles, that ^' God 
 " made feme people his favourites, without 
 " any confideration of their merits 5 and 
 " merely becaufe they believe certain opinio 
 *' ons taught in that country, w^here they 
 " happen to be born ; while others, far the 
 " greater number, {hall, from age to age, 
 " want this favour ; not upon the account 
 *' of their demerits, but becaufe deftin'd to 
 " live in places, where God, who always ads 
 " from motives of infinite wifdom and good- 
 " nefs, thought it beft to conceal from th^m 
 *' all fuch opinions * s" and that, " all who 
 *' are equally fincere, are 7iot equally accepta- 
 " ble to God "f -y' and upon this entirely falfe 
 account of them, defcribes his principles as 
 " inconfiftent with the charafter of God as a 
 " being of unlimited benevolence, and 'with 
 " his being no rejpe5ler of perfons %^' and the 
 like ; fuch a condudt may juftly be complained 
 of as unfair and diftngenuous. And I make 
 no doubt, but that though fuch little arts in 
 controverfy, as the framing fenfes for our an- 
 tagonifts which vye can eafily harafigue againft 
 and expofe, fenfes, which their words even by 
 torturing cannot be made to fpeak, may be a 
 means of impofing upon the vulgar^'SiuA uponju- 
 perficial thinkers who never examine any thing 
 thoroughly, and confequently, whatever their 
 outward circumftances may be, are in point 
 
 * P. 409. t ^* 41 3^ t ^« 409? 410, 5cc. 
 
 of 
 
Chrijllan rewlation defended. 8 1 
 
 of reafon znA found judgment ^ very little, if 
 any thing, above the rank of the vulgar ; 
 wife men, and impartial inquirers after truth, 
 will efteem them to be, what they really 
 are, the weak fupports of a feeble and totter^ 
 ing caufe^ and do the writers the jullice they 
 deferve. 
 
 O tJ R author obferves farther upon this 
 head, that " when God ads as governour of 
 " the imiverje, his laws are alike defign'd for 
 " all under his government ; that is, all man- 
 " kind : and confequencly, what equally 
 " concerns all, muft be equally knowable by 
 " all *." If he means, that God cannot, as 
 the governour of the univerfe^ afford fome men 
 clearer notions of their duty than others, or 
 reveal his will to fome parts of the world, 
 and deny that favour to the reft ; I need 
 fay nothing to it, having already fhevvn the 
 contrary. God, as the governour of the 
 world, makes a vaft difference between his 
 creatures -, and even the laws of morality are 
 hot equally knowable to all, great numbers la- 
 bouring under fucn difficulties, that their ig- 
 norance, even of important branches of na- 
 tural religion, feems to be almoft invincible. 
 From whence 'tis plain, that wl)at might be 
 equally ufeful to ALL is not granted to ALL j 
 or, in other words, all have not in one fenfe 
 Jiifficient means (fuch means as are likely to be 
 effectual) to difcover it. But if he means, 
 
 ? P. m^ 
 
 G that 
 
82 The tifefiihiefs and truth of the 
 
 that all are capable of knowing the laws of 
 God, fo far as the knowle'dge of them is ne- 
 cefTary to render them acceptable to him, 
 this is granted j but what doth it prove ? 
 Why only, that the knowledge of any parti- 
 cular revelation is not neceffary to thofe, to 
 whom that revelation Is not given. He adds, 
 " And If theunlverfallty of a law be the on- 
 " ly certain mark of Its coming from the go- 
 " vcrnour of mankind ; how can we be cer- 
 " tain, that, w^hlch wants this mark, comes 
 " from him -|- ?" i. e. if we apply it to th@ 
 prefent argument, if nothing can be a divine 
 revelation but what is made known univerfal- 
 ly^ we cannot h^Jure that any thing which is 
 not made known univerfally is a divine reve- 
 lation y or thus, if a revelation muft be uni- 
 verfal, it muft be univerfal : a moft certain, 
 and felf-evident truth! If this author will be 
 fo good, inflead of afferting, to prove the 
 premifes, the confequence, we allow, will 
 make itfelf. 
 
 Very much to the fame purpofe is the 
 following piece of reafoning, equally particU" 
 lar^ and remarkable i *' If God was always 
 *' willing, that ALL men fhould come to the 
 *' knowledge of the true religion, and the 
 '' Chriftian religion be the only true and ab- 
 
 " folutely perfed: religion \ it follows, 
 
 '' that the Chriftian religion has exifted from 
 *' the beginning •, and that God, both then, 
 
 + P. iji;- 
 
 " and 
 
Chrtjitafi reflation defended. 85 
 
 ^^ and ever fince, has continued to give all 
 " mankind fufEcient means to know it) and 
 *' that 'tis their duty to know, believe, pro- 
 fefs, and pradlfe it*." Here the ingenious 
 author afferts, that if God was always willing^ 
 that all me?iJhould come to the knowledge of the 
 true religion^ he muft always have given them 
 fuch fiifficient means to know it^ as made ic 
 their duty to know ^ believe, profefs, and pra5iife 
 it : fo that nothing, but what it has been the 
 duty of ALL mankind^ in all ages, to know^ 
 believe^ profefs, ajid praMife^ can, in his opi- 
 nion, be that true religion, which God was 
 willing that all Jhould come to the knowledge of 
 i would afk then, has it been the dutyQi k\Au 
 mankind, at all times, and in every part of the 
 world, to know all the branches of naturc.1 
 religion ? If it has, and he means by their 
 duty, what is the moft obvious and only intelli^ 
 gible fenfe of the word, that God juftly re- 
 quires it of them as necejfary to procure bis 
 acceptance, the confequence will be, that all 
 idolaters, all xht fuperjiitious, and all who e- 
 ver entertained unworthy and dif^onourable 
 thoughts of God, are abfolutely debarred the 
 divine favour , which, it it be the charity of 
 his religion of nature, is with me an infupe- 
 izhlQ prejudice againft it, and makes me fee 
 the higher value upon Chrijiianity, as allow- 
 ing its profeflbrs to entertain more ^^;^^ri??/i 
 and plea/i?7g fentiments concerning the ftate of 
 their fellow-creatures. And if it has not been 
 
 * P. 4^ 
 
 G 2 the 
 
84 ^^e tifefuhefs and truth of the 
 
 the duty of mankind, in all ages, and in e- 
 very part of the world, to know all the 
 branches of natural religion, his meaning can 
 be no more than this, that God has given 
 them fufficient ineam to know all he requires 
 xhty fiould know : but as this is nothing ^xV 
 and deter?ninate^ nothing that is particular 
 can be inferr'd from it. This, as far as I 
 can colledt from other parts of his book, 
 is really our author's fenfe ; and I chufe the 
 rather to think it fo, becaufe it is the moft 
 candid interpretation that can be put upon 
 his words. 
 
 L E T us confider now, what can be made 
 of his reafoning upon this foot. " If God 
 *' was always willing, that ALL men ihould 
 " come to the knowledge of the true reli- 
 " gion j'* /. e, fhould know all that he re- 
 quires of them as neceflary to fecure his fa- 
 vour, which is no one entire Jet of principles, 
 but may be very various according to their 
 different capacities, circumftances, and pre- 
 judices ; and " the Chriftian'' (which, fup- 
 pofing it to be nothing elfe but natural reli- 
 gion revived y is a uniform certain thing, and a 
 great deal more than God indifpejifably re- 
 quires all to know) *' be the only true re- 
 *' ligion; it follows, that the Chriftian re- 
 *' ligion has exifled from the beginning \* or 
 perhaps, that, in all the parts of it, it hardly 
 ever e:\ijied at all -, " and that God, both 
 ** then, and ever fince, has, and has ?2ot^ 
 *• continued to give all mankind fufficient 
 
 " means 
 
Chrijlian revelation defended. 85^ 
 
 " means to know ic ; and that 'tis^ a?id 'tis 
 " nof, their duty to knov/, believe, profefs, 
 " and pradtife it/* Upon our author's prin- 
 ciples, as I apprehend them, fincerity is the 
 only thing that is abfolutely infifted on to 
 render men acceptable to God, which does 
 not necejfarily imply in it the knowledge or 
 pradife of all the duties of natural religion 
 itfelf; nor confequently, that God hai given 
 all mankind fuch fufficient means to difcover 
 this true religion, as makes it their indifpen-? 
 fable duty to k?ioWj believe^ f^^fifi^ and pra^ife 
 it ; but quite the contrary. 
 
 Allowing however, that God was aU 
 "ways willing, that ALL men JJjould come to 
 the knowledge of the true religion, i.e. of fome 
 certain and determinate fyftem of principles 
 and duties, the confequence he would draw 
 from it is not in the leaft juft, or natural^ 
 nor hardly intelligible. For natural religioa 
 was that true religion, which God from the be^ 
 ginni?ig dejigned for all mankind, and which, 
 we will grant for the prefent, it was their 
 duty (having fufficient means in order to 
 that end, i, e. fuch means which, if they 
 were fmcere, muft be effectual) to hioWy be^ 
 lieije, profefs, and pra5fife -, and if it had been 
 Jcnown and pradtifed as it ought, jt would 
 have been fufficient for their happinefs, and a 
 revelation would perhaps have been needlefs. 
 But does it follow from hence, that when 
 this excellent religion was corrupted y a reve- 
 lation might not be of great ufe 3 or, that if 
 G 3 God 
 
t6 The ufefulnefs and tmth of the 
 
 God gave a revelation, it muft be juft the 
 religion of nature refior'd ; and that not one 
 fofitive precept could be added to it, though 
 with a view to be fubfervient to, and aid 
 and ftrengthen moral obligations ? At thi? 
 fate of inferring, we need not mind what 
 Jy\^r premifes are, but xn.2c^ jump at once to a 
 conclufion. I fhall fay no more to this 
 point now, becaufe I fhall have occafion to 
 cpnfider it more largely, when I come ;q 
 difcourfe of pfiiive duties. 
 
 CH AP< 
 
Chrijltaii revelation defended. 87 
 
 CHAP. III. 
 
 Shewing^ that 'ztv have a fufficient pro** 
 bability^ even at this diflance^ of the 
 auchenticnefs, credibility, and puri- 
 ty of the hooks of the New Tefta- 
 tnent 3 and that the common people 
 are able to judge of the trtith^ and 
 tincorniptednefs of a traditional re- 
 ligion 5 ^tth an anfwer to the ar- 
 guments drawn from the change 
 of languages, the diflferent ufe of 
 words, the ikylc and ^hr3.k offcrip" 
 ture, ^c. to prove it to be an oh-- 
 fcure^ perpJe^dy and tmcertahi 
 rule. 
 
 HAVING proved thus largely, thgt 
 notwithftanding ih^ fiijjiciency of rea« 
 fon, if rightly exercifedy to difcover all the 
 neceflary principles and duties of natural rcr. 
 ligion, an external revelation may be highly 
 ttfeful, when the light of nature is darkned^ 
 and ignorance idolatry and fuperftition have o- 
 verfpread the world, which was undoubtedly 
 the cafe, when our bleffed Saviour appeared 
 to publifh his religion ; and having fully con- 
 fidered all our author's reafonings upon this 
 head-j vindicated tl^ conduft of providence 
 
 P 4 V^ 
 
8 8 l^he tifefidnefs and truth of the 
 
 in not making the Chriftian revelation miiver^ 
 fal ', and fl:iewn what is the proper evidence 
 of the truth and divinity of any particular 
 revelation, and how thofe, to whom it was 
 given, might be fatisfied that it really came 
 from God : I proceed' to confider objecftions 
 of another kind, relating to the proof of it 
 in after-times^ the method of its ccnveyance^ 
 and its authority and ufefulnefs as 2l Jlanding 
 rule. And, 
 
 In genera], it muft be own'd, that the evi- 
 dence, whatever it be, cannot befo flrong at a 
 confider able dijiance of tipe, as it was to thofe 
 to whom the revelation W2i^JirJl made Imewn^ 
 and who fav/ with ibeir own eyes the miracles 
 that \yere perform'd in confirmation of it ^ 
 the evidence of fenfe being undoubtedly 
 ftronger, in the nature of the thing irfelf, 
 f ban the moft unexceptionable tradition, How^ 
 ever, if it can be fliewn, that we have now 
 all the probability that the thing is capable of, 
 ^nd fuch a probability^ as aUvays determines 
 the alTent of rational men in other cafes, and 
 upon which ;t v^ould be thought very unrea- 
 fonable not to ad: in the common concerns of 
 life j every one that refleds mufi: think it his 
 |r)terefl: to embrace the Chriftian doftrine, and 
 pot only adts weakly, but runs a great hazard, 
 jf he refufes to be determiri'd by probability^ 
 KQerely becaufe 'tis pojjlble the thing may be 
 ptherwife, and will not fubrnit to jiifficient 
 fmdence, becaufe he has not greater than ir^ 
 (^fes of this nature can be juftly expeded. A 
 
 mai) 
 
Chrijiim renjelation defended. 80 
 
 man may as well refolve to believe nothing 
 upon teftimony, nor even the reports of fenfe, 
 becaufe 'tis poffible thefe may deceive him, 
 and infill upon Jiri^ demonjlration for every 
 thing. 
 
 But the author of Chrijlianity &c. has 
 thrown together feveral things, to weaken 
 the probability of the truth of revelation to 
 us at this dijlance^ and to perfuade the world 
 that no great ftrefs can be laid upon it ; and 
 befides, that it is, upon many accounts, a ve- 
 ry obfcure and uncertain rule. Thefe I now 
 proceed to examine diftindlly, though indeed 
 almoft all this part might be trufted to fland 
 without any remarks, if none but perfons of 
 /thought and judgment were to read it ; it 
 being made up (as will appear in the fequel) 
 of general affertions, poflibilities, precarious 
 fuppofitions, fome of which the author him- 
 felf feems to fufpedl ; and which as they 
 cannot conclude againfl any thing, more thaa 
 they may conclude againfl: every thing that is 
 a matter of probability only, 'tis hard that aa 
 ingenuous writer {hould give us the trouble to 
 confute, 
 
 " If (fays he) it be but probable, that God 
 ^* made any external revelation at all, it can 
 ** be but probable, though perhaps not in 
 " in the fame degree of probability, that he 
 ** made this or that revelation*/* This i« 
 
 *?. 184. , 
 
 I very 
 
9© 7loe ufefuJnefs and truth of the 
 
 very darkly exprefs'd, becaufe a probability 
 that God has aBually made a revelation can 
 be nothing elfe but the probability x)f fome 
 f articular revelation ; as this therefore is fo 
 very inaccurate and conjufed, I cannot appre- 
 hend it to be the ingenious author's fenfe. And 
 it is with me much more than a perhaps, 
 that if it was not antecedently probable, 
 which I fuppofe he means, that God would 
 make an external revelation (as I have already 
 (hewn it was not, and could not be, this being 
 a matter of pure favour in which the Divine 
 Being is abfolutely free) there might be a great 
 probability, that he had aElually made a reve- 
 lation. For if a dodlrine appeared in all the 
 parts of it to be worthy of God, and was 
 eftablifli'd by unqueftionable miracles, no man 
 could doubt its being divine, whether he had 
 any probable expeBation of fuch an extraordi- 
 nary interpofition of providence, or not ; un- 
 lefs it can be fhewn, that God is obliged to do 
 every thing for his creatures, that will be of 
 great ufe to them, in an extraordinary way, if, 
 by accident, they mifs of it in the natural and 
 ordinary ; or that he can beftow no favour 
 upon them out of the common courfe of 
 things, but what they have a particular rea-^ 
 fon to exped:. Whereas in truth, its being 
 out of the common and general courfe is an 
 argitment, that however they might wijh^ 
 and hope^ and prefume^ they could have no 
 probability that it would happen, if the ori- 
 ginal conflitution and frame of things, not- 
 V^ithftanding the accidental irregularities to 
 
 which 
 
Chrtjltan rewJation defended. 9 1 
 
 which it is fubjeft, was, upon the whole, 
 fwt/e and good-, which all muft allow, who 
 proceed upon the principles of natural reli- 
 gion, and, confequently, it may be taken for 
 granted in the prefent argument. 
 
 But the reafon why the probability is fo 
 low, that God hath made this, or that, i, e. 
 in other words, any particular revelation, is, 
 that " this evidence all pretend to, fince, 
 " perhaps, there never was a time or place, 
 " where fome external revelation was not 
 *' believed, and its votaries equally confident, 
 ^* that theirs was a true revelation ; which 
 ** (hews how eafily mankind may in this point 
 ^' be imposed on *." Let there have been 
 tvtvfo many pretences to a revelation, and let 
 the feveral pretenders be ever fo pojttive and 
 confident^ may there not be a rule by which it 
 can be judged, whether any particular reve^ 
 lation be from God or no ? If it be worthy of 
 God, perfeftive of the redlitude and happi- 
 jiefs of human nature, and confirmed by nu- 
 merous and undeniable miracles; will not 
 this prove it to be of divine authority ? And 
 are not men, if they will examine, capable 
 of feeing this proof? The ingenious author 
 feems to argue,, as if the truth of a revelatioa 
 was to be decided by its being received and ac- 
 knowledged as fuch, and the confident pretenjion& 
 of thofe that embrace it ; and upon this foot 
 indeed, all muft be received, or none-y and 
 any particular one cannot be more probable than 
 
 * P. 184. 
 
 the 
 
p 1 The ufefulnefs and truth of the 
 
 the reft. But let him not ^^/^^ arguments for 
 Others, and then confute them. If there 
 maybe, m the nature of things (which is all 
 that is contended for) a probability of the truth 
 of any particular revelation, it may appear as 
 ftrongly to all who confider it, let there be e- 
 ver fo rxiznyfalfe claims^ as if that particular 
 revelation iloo^ Jingle in its pretenfions. 
 
 He adds, " And as there can be no dc- 
 «' monftration of the revelation itfelf, fo nei- 
 ** ther can there be any of its conveyance to 
 *' pofterity *." If he mtd^mftriB demonflra- 
 tion^ *tis granted; if only probability, which 
 one would judge he intends by the courfe of 
 his reafoning, it has been already proved, 
 that there may be probable evidence of the 
 truth of a revelation ; and I {hall now in- 
 quire, whether there may not be the fame of 
 its conveyance ? And as what this author has 
 advanced upon this head is not in any regular 
 orderj but fcatter'd up and down in feveral 
 parts of his book, I (hall endeavour, for the 
 greater clearnefs^ to reduce it to fome me- 
 thod ; beginning with what he afTerts concern- 
 ing probability in general, that " the very 
 •' nature of it is fuch, that were it only left 
 *' to time, even that would wear it quite 
 *f out ; at leaft if it be true, what Ma- 
 
 thematicians pretend to demonftrate, viz. 
 
 that the probability of fads, depending on 
 
 human teftimony, muft gradually Icffen, 
 ^^ in proportion to the diftance of time when 
 
 cc 
 
 «€ 
 
Chrijttan revelation defended, pj 
 
 " they were done */'. I need not, I think, 
 concern myfelf with this mathematical cal- 
 culation, and the rather, becaufe the inge- 
 nious author himfelf does not feem to be in 
 earneft when he mentions it, and introduces 
 it as if he had but little dependence upon it ; 
 At leaji if it be true^ &cc, I would only afk 
 therefore, whether 1700 years will, in his 
 opinion, quite wear out this probability ; or 
 leffen it to fuch a degree, as that fads related 
 in hiftories, at that diftance, are not to be 
 depended on ? And whether he will readily 
 admit, that this rule fhall be applied indif- 
 ferently to ALL antient hiftories ? Whether, 
 for inftance, he has the leaft doubt about the 
 authenticnefs of Cafars Commentaries^ which 
 were wrote before any of the books of the 
 new teftament ? Nay, whether he doubts of 
 the truth of fome hiftories of greater anti^ 
 quity ? The putting thefe queftions would, 
 I am perfuaded, be thought impertinent and 
 ridiculous^ were we not forc'd to it by fome 
 modern writers, who make it their bufinefs 
 to coUedl together all they can meet with, in 
 order to furnifli out a plaufible Jlory againft 
 revelation. 
 
 The difpute is not, whether the probabi- 
 lity was not greater to thofe who were either 
 contemporaries^ or lived within a few years after 
 fuch antient hiftories were wrote ; but only, 
 whether allowing that it was, we may not 
 
 * p. 185. 
 
 have 
 
^4 The nfeftilnefs and truth of the 
 
 liave fuch a degree of probability as isfufficieni 
 to determine our affent, a probability that 
 may be depended on^ that removes all doubty 
 and upon which, even awife man would ven- 
 ture confiderably ? If fo, this is fufScient to 
 juftify our belief of Chriftianity^ and afting 
 accordingly. And for the truth of this, I 
 appeal even to the advocates for natural reli- 
 gion in oppofition to revelation, who, I make 
 no doubt, will readily allow it, with refped: 
 to any other books befides thofe of the New 
 Tejiament'y and every man will find, if he 
 confults what pafTes in his own mind, that he 
 IS not difpos'd to doubt of the authenticnefi 
 of any books of equal antiquity with thefe, 
 if they are fupported by an unherfal and un» 
 Contejied tradition. 
 
 Indeed there is a great difference be* 
 tween oral tradition, and written. Things 
 which depend entirely on the former may 
 be more eafily corrupted, or loft ; fads may 
 lofe fome of their moft ?naterial circiimjlances^ 
 or be greatly exaggerated \ and 'tis hardly 
 pofTible, that doftrines fhould be exaBly re- 
 membered, and tranfmitted down as they 
 were taught j/^^r/? ; or men may think it of 
 no importance to ftick to the original '<n ox A^^ 
 if they preferve their general fenfe, which 
 being to every man juft as he apprehends it, 
 falje com?ne7its may eafily pafs for the dodrines 
 themfelves ; or elfe they may alter tnjenjibly. 
 But when they are committed to writing, if 
 we can prove, that the books which contain 
 
 an 
 
Chrijiian rewtatton defended, py 
 
 an account of them are authentic^ and the 
 hiftorians perfons of fufficient capacity for the 
 work they undertook, and of integrity ^ and 
 that fuch writings are not corrupted fo as to 
 obfcure and pervert the general fenfe and de- 
 lign of the authors, or neceffarily to lead us 
 into miftakes in important points r if we can 
 prove this, I fay, we may, at this diftance, 
 have the immediate and diredl teftimony, not 
 only of perfons who were able to inform 
 themfelvGs fully of the fadls which they re- 
 late, but even of eye-witnefesy and confe- 
 quently 2i fufficient probability of the truth of 
 thefe fadts. And unlefs we allow this, we 
 deftroy the credit and ufe of all the valuable 
 remains of antient hijiory. But 'tis fcarcc 
 poffible to be ferious upon this argument 
 with men, who cannot themfelves heartily be-^ 
 lieve there is any thing in it. Had the fame 
 things been faid to invalidate the authority of 
 Tacitus or Livyy thefe very perfons would 
 have made it the iiibjedt of their mirth and 
 ridicule. And they may depend upon it, (and 
 I am perfuaded are too wtje to make the ex- 
 periment) that if they will but be honejl^ and 
 true to their principle, and apply it in tho 
 fame manner to common books of eftablifli'd re- 
 putation, which it is not mens intereji to dif- 
 pute, as they do to the gofpel-hijlory^ they 
 themfelves will meet with the {zva^juji treat- 
 ment. In the mean time it is to be hoped^ 
 that the impartial world, from a regard to 
 truth and jujiice in general, will not fail to 
 (hew their diflike of fuch abfurd reafoning$ 
 
 when 
 
p 6 The tifefiilnefs and truth of the 
 
 when made ufe of againft revelation, which 
 in any other cafe they would freely and unani-^ 
 moujly condemn. 
 
 And now, the mere antiquity of th^ 
 books of the New Teftament being no ar- 
 gument againft the probability of the fa6ts 
 related in them, even to us at this diftanct 
 of time ; nothing remains but to (hew, that 
 they are authentic and genuine^ and contain a 
 credible hifiory. And I prefume, that if the 
 fame evidence be produced, as paffes for the 
 authenticnefs and credibility of other books 
 of as old a date, it will be allow'd to be fuffi-- 
 cient ; fince 'tis a probability that all readily 
 acquiefce in, where religion and party-inter efl 
 are out of the queftion, and that determines 
 the conduft of the wifeft, when a higher 
 cannot be had, in the moft important fcenes 
 of life. 
 
 The author of Chriflianity &c. feems to 
 have a ftrong fufpicion of forgery, and fre- 
 quently infmuates it, becaufe we have thef© 
 books '' through the hands of men, who not 
 " only in the dark ages of the church, but 
 " even in the beginning, if we may judge by 
 " the number of corrupted paffages, and 
 " even forg'd books, were capable of any pious 
 " fraud *." Whether the number of corrupted 
 pajjdges be fo great as is here intimated, will 
 be confider'd hereafter j at prefent^ 'tis only to 
 
 my 
 
Chrtjlian revelation defended. 97 
 
 my purpofe to obferve, that there is no direct 
 evidejice pretended to, that the books of the 
 New Teftament were forg'd, but only be- 
 caufe fomething of this kind was done, a 
 foJ]ihility that it may be fo. But what will 
 this prove ? Is it fo much as the (hew of a 
 juji conclufion, that becaufe fome endeavour'd 
 to impofe feign*d books upon the world under 
 the name of Matthew, or Paul, there are 
 none extant which were really wrote by them, 
 or that particular books, which were never 
 queftioned in any age, are forgd ? Wife men 
 are not much influenc'd by mere poffibilities^ 
 becaufe the confequence would be, that they 
 muft doubt of almoft every thing. And all 
 the effect it can have upon fuch, in the pre- 
 fent cafe, is, to put them upon ufing a pru- 
 dent caution that they be not impos'd on ; and 
 then, they may have as rational fatisfadtion 
 that particular books are authe?itic and gemi- 
 ine, as they could, if no fuch fo/gcries had 
 ever been committed. 
 
 For either there can be no proof that 
 any books are genuine becaufe fome have been 
 forgd, which will not be faid ; or clfe, there 
 mufl be a jpecial reafon why if fome books 
 are forg'd under the name of a fdrticular 
 author, no books under that na??je can be ge- 
 nuine. But how can this affedl the credit 
 of a writing under the name of Pa.^l, any 
 more than of one under Ca/arsn2ime, if the 
 pojitive evide?2ce of the authenticnefs of both 
 be equal ? If it be faid, that the evidence 
 
 H cannot 
 
98 The vfefiihefs and truth of the 
 
 cannot be equal, bccaufe there have been 
 forg'd books under Pau!\ name, but not un- 
 der Ccr;ar\ ; and this begets a fujpicion con- 
 cerning the one, which is not natural con- 
 cerning the other. I anfwer, that the ground 
 of this fufpicion, though there be an aftual 
 forgery prov'd and deteded, is but a bare 
 poljibiiity that there maybe other forgeries, a- 
 gainO: all hijhrical c'-jidence \ and this is pofli- 
 ble with relpedl: to Ccejars writings, as well 
 as St. PauPs, 
 
 But in truth, the dete^ion of fome forg'd 
 writings under the names of theApoftles ra- 
 ther CG?iJirms, than in the leaft weakeris^ the 
 authenticnefs of fuch as were never quefiiorid^ 
 and agalnft which, we cannot find, that any 
 thing of moment was ever objeded. For cheats 
 difcover'd had a natural tendency to make 
 men more cautious and ijoary \ and the import- 
 ance of the thing itfelf, as it relates to reli- 
 gion, which, in the opinion of all the think- 
 ing honeft part of mankind, is the moft/^/- 
 cred concern in the world, would make them 
 more upon their guard. And 'tis plain, by 
 the inftances of their diHgence and fuccefs in 
 deteding /(?/7/^ frauds^ that as they thought it 
 a thing of great moment not to be imposed 
 on with relped to the genuine records of 
 Chriflianity ; they wanted neither capacity^ 
 nor ijiclinntion, to diflinguii'h between thofe 
 books which were authentic, and thofe which 
 were not; imd 10 QX^oiz counterfeits. Feign'd 
 writings m;glit eajily be difccvcrd h\Ji?iceredd\d 
 
 ifi- 
 
Chrtftian jren)etation defended, pp 
 
 inquifttive perfons, at the time when they 
 were firft palm'd upon the world ; and if 
 any were fo wicked, as to endeavour to make 
 fuch writings pafs for the genuine works of 
 Apojlolic and i?ijpird men, 'tis hardly poflibie 
 they could be univerfally received, unlefs we 
 fuppofe, that all the profeflbrs of Chriftianity 
 were an ignorant^ tricking^ faithlefs genera*- 
 tion, without either /d'/7/t% ox integrity -, which 
 is in itfelf fo mean and ungenerous a refledion, 
 if it did not contradid: the beft accounts of 
 hillory, that every adverfary of revelation, 
 who pretends to the character of a gejitleman, 
 fhould be a&am'd of it. 
 
 Besides, forgeries were the more likely 
 to be deteded, becaufe in the earlieft ages 
 there were different fe^s of Chriftians, who 
 Si^xt jpiei upon one another. And I may 
 add, that 'tis extremely difficult to fix any 
 time when fuch impojlur^s could be fafeiy at- 
 tempted. For if books had been forged un- 
 der the names of the Apoftles in their life- 
 times^ they themfelves would foon have put 
 a flop to the cheat. If immediately after their 
 deceafey it mud: have been an eafy matter to 
 know, whether fuch books were authentic,, 
 or nor. For perfons very feldom leave any 
 thing of this kind behind them, without 
 co?nnni?iicati?2gy zxid giving dire^ions about it, 
 to fome or other of their intimate friends^ 
 Nay, when writings were of great impor- 
 tance, and defigned for the general life of the 
 Chriftian world, 'tis very probable, that the 
 
 H 2 au- 
 
1 00 ^he ufefnlnefs and truth of the 
 
 authors of them would have declared their 
 intentions fiiblicly, that fo all might be ap- 
 prized of it ; and that they would have been 
 free and open to every ChriJIia72S perufal, both 
 for the advantage they might receive from 
 them, and to prevent 'A\ Jiijpicion of impofiure. 
 The hand-writing might be compar'd with 
 other undoubted originah ; and the jiyle^ Jen- 
 iiment, and Jpirit of the performance would 
 go a great way towards fixing its real author. 
 Or if he employ'd an Ama7iuenjis^ 'tis not to 
 be fuppofed (it being contrary to what is 
 pradifed by all mankind in matters of confe- 
 quence) but that fufficient care was taken to 
 convince the world that it was wrote by hh 
 dire^ion : and no wife man would receive it 
 without fome proper credentials of this kind. 
 That St. Paul, in particular, took this me- 
 thod, that fo the authority of his epiftles 
 might not be difputed, is evident from thefe 
 words in his 2'^ epiftle to the TkejJalo7iia7is : 
 T/je falutatic72 of P-du\witb my oi£?i hand^ "which 
 is the toke7i iTt every epifl/e-, Jo I write *. And 
 with refped to the epillles that go under his 
 name it may be obferved moreover, that 'tis 
 abfolutely improbable they were forg'd in the 
 time we arc now fpeaking of ^ becaufe all of 
 them, except thofe to Timothy^ 7'itus, and 
 Fhile7}io7i, were directed to very noted churches 
 in la?^gc and populous cities, and confequently 
 mull: have been heard of and known before 
 his death i or elfe an appeal might have been 
 
 * Chap.nl 17. 
 
 made 
 
Chrijilan re^velatton defended. \ c i 
 
 made to thofe churches with the greateft eafe, 
 and their declaring that they never receiv'd 
 fuch epiftles, which 'tis natural to think they 
 would do vohmtaril}\ whether they were.ap- 
 peaFd to or no, muft immediately have de^ 
 teBed the forgery. And if we remove the 
 fraud to 2i farther di[lance, it will not at all 
 fuit with the evidence we have of the greater 
 antiquity of the books of the New Tefta- 
 ment, from writings that were extant before 
 any (uch fiippofcable period^ in which they are 
 exprejly cited. Thefe things I offer not as 
 conclufive proofs, but only as ftrong pre- 
 fumptions, which, taken altogether, render 
 it far more probable than the contrary can be 
 fliewn to be, that the books of the New 
 Teftament are genuine. 
 
 But the probability rifes a great deal 
 higher when we confider, that with refped: 
 to the far greater part, "viz. the four go/pels^ 
 the a&s of the apo/iles^ thirteen cpijlles of Paul, 
 the fir ft epijlle of Peter, and the fir ft of John, 
 we have all (h^ pofitive evide?2ce that the nature 
 of the cafe will bear. For to prove chat they 
 arc juftly attributed to the perfons under 
 whofe names we receive them, there is the 
 univerfal confent of antiquity. They were, 
 feveral of them, quoted as theirs by contc?n- 
 poraries^ in the very age in which they were 
 wrote, and all in the immediately jucceeding 
 ages, and have, as far as appears, been con- 
 ftantly acknowledg'd in that charadler, both 
 by friends and enemies. And I would afk 
 H 3 now. 
 
I o 2 Tli^e tifcftilnefs and truth of the 
 
 now, fince no man can pretend to affign any 
 -.one internal mark of forgery, what better e- 
 vidence we have, nay indeed what higher e- 
 vidence there can be, in the nature of the 
 things that Cicero, Julius Ccefar, or any other 
 Heathen writers, were the authors of thofe 
 tooks which go under their napies, than fuch 
 an univcrfal and imdifpnted tradition. 
 
 But fuppofing the books of the Nev^ 
 -Teflament to be authentic and genuine, what 
 proof have we that they are a credible hijiory ? 
 The greateft that can reafonably be defued. 
 for, 
 
 J. There is a very ftrong probability, 
 jhat the perfons who related the extraordir 
 nary fi(fls contained in them were not thenir 
 Jelves impojedon. For of the four evangelifts, 
 'I.WO at lea ft, viz. Matthew, and John, were 
 eye-'witnejjes', and can any hiflorian record any 
 thing upon better ajGTurance of its truth, than 
 the evidence of his own feiifes ? It may be fa id, 
 fthat this evidence ought indeed to be admit- 
 ired with refpecl to all common events, but we 
 rnuft be cautious that we do not truft the 
 fenfes of others too far in cafes that ^vt fuper^ 
 patural ; hzzzv^kfancful and enthufafiicvntn 
 Jiave^ \n all ages, be.en very credulous this 
 M^ay, and equally pofitive and confidejit : or 
 elfe, it could be no great difficulty for a skilful 
 perfpnto impole upon fuch i lit ter ate rude ^to-- 
 jp!e as the Apoftles, who were altogether un- 
 ^pcjuainted with the powers of nature, and 
 
 pafs 
 
Chrtjliaji revelation defended, 105 
 
 pafs off ibms fecret, and to them un- 
 ufual, operations of natural caujes for real 
 miracles. 
 
 To which it may be replied in behalf of 
 the two writers above-mencion'd, that there 
 is not the leaft reafon befides their belief of 
 the miracles related in their hiftory, (and to 
 give this as reafon is taking the very thing in 
 difpute for granted) to charge them with 
 credulity and entbufiafm ; and that the apof- 
 tles in general are very much in)iu*d, when 
 they are repreiented as perfons grojly ignorant \ 
 which has been carried too far even by fome 
 who have wrote excellent defences of Chrifti- 
 anity, in order to render the propagation of 
 the gofpel, by fuch inftruments, the more 
 furprizirig and marvellous. For let any man 
 read PauN defences of himfclf recorded in 
 t\\Q A^^ of the Apoftles., and his epiilles, and 
 he will find fuch a knowledge of mankind, 
 fuch an artful genteel and happy addrefs, as 
 argue the author to have Audied human na- 
 ture carefully^ and made the ivifeft obferva- 
 tions upon it, together with fuch acutenefi 
 2ini /Irengfh of reafoning, as few writers can 
 pretend to. Nay, let him read the epiftle of 
 James, one of the illiterate apoftles, (of the 
 authenticnefs of which I can fee no juft 
 ground to doubt, for reafons which will be 
 mentioned when I come to fpeak of the con- 
 troverted books) and even there he will meet 
 with fuch judkious moral refledions, fuch 
 a propriety^ beauty, and elevation of thought, 
 
 H 4 as 
 
1 04 ^/^^ tifefiihefs and truth of the 
 
 as are very much above the capacity of the 
 fiJJ^ermen and mechanics of this age, and the 
 farthefl that can be from the firain of an eur- 
 ihufiajl. 
 
 A G A I N, feveral of our Saviour's miracles 
 were of fiich a nature, as cannot be fuppofed 
 to have been merely imaginary^ and in which 
 the mod enthujiajlical could not w.ell be de- 
 jceiv'd, fuch as curing inveterate didempers by 
 a "wordy raifing the dcad^ &c. and are evident- 
 ly above all the kncivn powers and laws of 
 nature. 
 
 But let us confider the cafe more parti- 
 cularly with refped to the reJiirreBion of 
 Chrift, whichj together with its confequen- 
 ces, is the chief ftrength of the Chriftian 
 caufe; and if it be once prov'd, confirms the 
 reality of all the miracles faid to be per.- 
 form'd by him in his life-time^ and confer 
 quently all the preceding parts pf the gofpel- 
 hiftory. Now 'tis plain, that the Apollles af 
 their mafler's death thought all their hopes 
 were loft, and did not expe^his refurre<5tion ; 
 and when they rcceiv'd the firft report of it^ 
 M^ere not forward to believe it : nay, one of 
 them, viz. Thomas^ (as is attefted by an eye- 
 •witnefs *) was io jcriipuloiis^ as to infifl upon 
 the nicefi: fcrutiny, and the ftritSell proof 
 that the moft- ^prudent and cautious of our 
 modern unbelvcyers cpuld be tempted to 
 
 ? John XX. 2. J, 
 
 de- 
 
Chrtjllan revelation defended. 105 
 
 fkfire j for he would not believe, till by 
 handling the wounds made in our Lord's 
 crucified body he v^as convinced that there 
 was a real reJurre5iion, and that his fenfes 
 were not impos'd upon by an airy phayitom : 
 io that 'tis utterly improbable that they were 
 deceived by a too hajiy credulity. And befides, 
 they had fuch a perfeB remembrmice of their 
 mailer's perfon, with whom they had con- 
 verfed intimately for feveral years, that they 
 could not take another for him ; or if this 
 was pofiible, had he only made them one^ and 
 that a (l:)ort and tranjient vifit, it could not be 
 the cafe, as the circumftances of the fadt are 
 related ; for he not only fubmitted to be felt 
 and examind^ but to give them the greateft 
 fecurity imaginable againft a frauds appeared 
 to them ojten^ and tarried a con/tderahle 
 time^ eat^ and drink^ and conversed freely 
 with them, for the fpace of forty days ; 
 and if all thefe things might be tranfaded 
 in a kind of dream, and be nothing but the 
 reveries of a diftemper'd imagination, 'twill 
 be impoffible for any man to prove that he is 
 ever thoroughly awake. And fince the charge 
 of credulity and enthufiafm fails, will the moft 
 confident oppofers of revelation take upon 
 thern to fay, that this refurredion was not a 
 true 2ind proper miracle? 
 
 Let me add farther, that with refped; to 
 the miraculous gifts of the Holy Ghoft, we 
 have the accounts from Luke in the adls of 
 fhe apoftlcs, ^nd Paul in his epiftles, who 
 
 were 
 
1 o6 The nfefidnefs and truth of the 
 
 were both not only eye-ivitnejfes^ but the very 
 perfons pojfefsd of thefe extraordinary pow- 
 ers. And the nature of the thing itfelf (as 
 to fome of thefe powers at leaft) happens to 
 be fuch, as will not admit of a deception. 
 For the weakeji enthnjiaft may know (for in- 
 ftance) as certainly, and without a poflibi- 
 lity of being imposed on, whether he is ena- 
 bled, all of a Judden, to fpeak languages he 
 never learn*d intelligibly ^ and eafily-y he may, 
 I fay, as certainly know this, as the wifeji 
 ^ndifoberefl reafoner^ and the greateji philofo- 
 pher^ that ever liv'd. 
 
 All this, it may be faid, only proves, 
 that thefe writers were not themfelves imposed 
 on, in the accounts they have given us of 
 the miracles by which Chriftianity was con- 
 firmed; but what probability have we that 
 they have made a juft relation of our Savi- 
 curs difcourfes^ and confequently of the fub- 
 ftance of the Cbri/lian Do5lrine? Why in 
 this, they teftified only of what they heard^ 
 as in the other cafe, of what they faw. To 
 thefe difcourfes 'tis very likely they gave the 
 utmoft attention, and heard them for the main 
 frequently repeated-, by which means they 
 would make the deeper imprejjion upon their 
 minds, and be more eajily remember'd. And 
 if the hiftory of the miracles be true, there 
 is no difficulty at all in fuppofing, that where 
 their memories faiVdy they were extraordina- 
 rily affifted in recoUedting the fermons and 
 parables of Chrift, fo far as w^s necejfary to 
 
 give 
 
Chri/lian reflation defended. \ 07 
 
 give a complete view of his religion, and ena- 
 ble them to teach and publifli the fame doc^ 
 trifle after his deceafe. Let us therefore, hav- 
 ing briefly confider'd the capacity of the gof- 
 peUhiflorians to be perfectly informed of all 
 the fadrs which they relate, proceed to exa- 
 piiae. 
 
 2. What may be faid for their integrity^ 
 ox in other words what probability there is, 
 that as they were not deceivd themfehes, they 
 would not ifnpofe on others -, by which we 
 {hall eflabliQi, beyond all juft exception, the 
 truth of their hiftory. And if we look into 
 the hiftory itfelf, we find an air of honejiy 
 and impartiality running thro' the whole of 
 it. The great defign of it, in all its parts, 
 is to recommend the ftrifteft truth and fide- 
 lity^ and, in general, the nobleft perfeftion 
 of virtue and true goodnefs. The writers 
 pundually relate not only fuch things as 
 redounded to their mafter's honour^ but feve- 
 ral other circumftances, which in the opi- 
 nion of the world, and according to vulgar 
 prejudices, had a quite different afpeB.^ fuch 
 as the ohjcurity and 7neamtefs of his birth and 
 parentage, his low dejpicable condition in life, 
 and the like; and are very particular in re- 
 counting their own failings with all their ag- 
 gravations, their ignorance and dullnefi of ap^ 
 prebejificn, their cowardice in deferting their 
 mafter, and Peters abfolute denial of him with 
 horrid oaths and imprecations. This is very 
 fnuch like the artlefs Jimplicity of upright and 
 I difin- 
 
1 o 8 The tifefuhefs and truth of the 
 
 difinterefted men. But as 'tis poflible it 
 might be put on, to procure themfelves the 
 reputation of well-mea?iing and credible hifto- 
 rians, I fhall lay no more ftrefs upon it than 
 it deferves; and confider it not as dire(ft 
 proof, but as a circumftance that looks welU 
 and, in conjunftion with others, mull have 
 its weight. Let us inquire therefore what 
 was their general charafter. And, 
 
 It appears from all accounts, that they 
 were perfons of ftridt and exemplary virtue, 
 againjft the integrity of whofe condud: upon 
 the wboky nothing of moment was ever urg'd 
 by the moft malicious enemies of Chriftianity, 
 which certainly gives great ftrength to their 
 teftimony. And the force of this argument 
 is very much increased by obferving, that 
 they could have no worldly intereji to pro- 
 mote by publifhing fuch falfe accounts. They 
 had no profpedt of honour to allure their 
 ambition^ nor of riches to gratify their cove" 
 toufnefs^ nor of eafe and pleafure to fuit a 
 tafte for indolence and luxury -y but on the 
 contrary, were oblig d to pradife humility^ 
 mortification^ and felf-d^nialy and the appear^ 
 ance of every virtue, which could not but be 
 a very uneafy reftraint to men of corrupt and 
 vicious minds; and as their dodtrine over- 
 turned the forms of religion that were efta- 
 blifh'd in all Nations^ and contradifted the 
 general prejudices and vices of the world, they 
 were fure of reproaches and fufferings j (not 
 only 2LS the probable confe^uences of their per- 
 
 fifting 
 
Chr'ijllan revelation defended. \ op 
 
 filling to declare the Chriftian dodlrine, but 
 confequences of which their mafter had ex^ 
 prejly forewarn'd them) all which they unani- 
 moufly, courageoufly, and chearfully endured, 
 and gave the highe/i proof of an injlexible 
 hoiiejtyy by dying to vindicate the truth of 
 their teflimony. 
 
 I DO not fuppofe, that mens fuffering, or 
 even dying, in defence of any particular re- 
 ligion is in itfelf an argument of the truth 
 of it > but 'tis the ftrongeft probability in the 
 world that they believe it to be true. For to 
 fuppofe feveral perfons to have entered into 
 a confederacy to lofe their all, and expofe 
 themfelves to contempt, lofs of liberty, tor- 
 ments and death, for the fake of attefting 
 what they knew to be a falfhoody from which 
 therefore they could expedl no poffible ad- 
 vantage in another life to recompenfe their 
 miferies here s to fuppofe them, I fay, not 
 to be pufli'd on by the heat of a falfe reli^ 
 gious enthujiafm, but to be deliberate^ cooly and 
 injlexible in iuch a purpofe as this ; and con- 
 fequently to have entirely extinguilhed that 
 love of eafe, and averfion to pain and mifery, 
 which are io Jirong and univerfal in human 
 nature J is fuppofing both againft its reafon 
 and paJJionSy and againft the common expe^ 
 rience and obfervation of mankind. And in 
 the prefent cafe, if the Apoftles fisemfelves be- 
 lievd the extraordinary fads which they have 
 related, they muft have been true; becaufe 
 the circumftances that attended them have 
 
 been 
 
1 1 o T^he iifefulnefs and truth of the 
 
 been fhewn to be fuch, that they eould not 
 be impos'd upon. 
 
 If, thereforCj it be not unfuitable to our, 
 wifeft notions of the fupreme Being, to fup- 
 pofe him to take compaffion on the ignorance 
 and corriiptloji of his reafonable creatures, and 
 make at a?iy time an extraordinary revelation 
 of his mind and will; if fuch a revelation 
 was highly for the advantage of mankind in 
 their corrupt and degenerate circumflances 5 
 and if the Cbriliian dodlrine (as it is convey'd 
 down to us in the writings of thofe who 
 heard it from Chrifl himfelf, and were ap- 
 pointed to publifh it throughout the world) be 
 in all refpedts ^worthy of God^ and confequent- 
 ly worthy aBually to be this revelation; the 
 contrary to which has never yet been proved 
 by the moft learned and judicious of its ad- 
 verfaries ; we are certainly under the ftrongeft 
 obligations to believe the miraculous fads by 
 ■which it is fupported, upon the credible tejli- 
 viony above-mention'd. For in no cafe that 
 depends upon teftimony can we have flronger 
 evidence of the truth of a fadt than this, that 
 'tis related by eye-'wit?iej[fes, or a5iors in it, 
 and perfons of ejtablijh'd veracity. And if 
 we refufe to admit it upon fu^h evidence, 
 when there is nothing in the abflraB nature 
 of the thing itfelf to invalidate their tefti- 
 mony, we deftroy the credibility of all a7i- 
 tiet2t biftories^ and can indeed believe nothing 
 upon tradition or tejtimony^ nothing but what 
 is fubjeded to our ovfujhifcs. 
 
 Nay 
 
Chrijltan revelation defended. 1 1 1 
 
 Nay farther, as the ingenious Dr. 7^j5^/ 
 has very juftly obferved, * Since " the ac- 
 " counts which the Evangelifts have given 
 " us in their writings, are of things which 
 '' they faw, and heard themfelves, or had 
 '* from thofe whodid fo;'* fince " they lived 
 " in the time and place, when and where 
 " the things which they write of were pub- 
 " lickly tranfadted ; their writings defervc 
 " greatcf credit than any other writings what- 
 ^' ever. For how few of thofe things, re- 
 " lated by other hiftorians, are fuch as they 
 " themfelves were prefent at, and faw? *Tis 
 " needlefs to mention Herodotus, Diodorus 
 " Siculus, Uvy, Sueto?imSy CurtiuSy and o- 
 " ther hiftorians who have given us an ac- 
 " count of the AJJyrian or Perfiany the Greek 
 *' or Roman affairs > and who have wrote of 
 " things that were done many ages before 
 '* they were born, and in fuch parts of the 
 " world as were very remote from their own 
 " habitations. I {hall only inftance in one 
 " writer, and that is Cornelius Tacitus^ m 
 *' that part of his hiftory, where he is giviog 
 " an account of the deftrudlion of Jerufalenty 
 " and takes occafion to tell us the whole 
 " ftory of the city and people of the "Jewi 
 " from their firft beginning. 'Tis fcarce 
 ** credible how many groundlefs and chlldifli 
 *' tales, what ftupid and evidently falfe ac- 
 " counts that celebrated hiftorian has heap'd 
 
 * Eermans at BoyleV LeSlurt, p. 97, 
 
 *^ togc* 
 
! 1 2 TThe ufefubiefs and truth of the 
 
 *' together, and which he might eafily have 
 " known to be fuch even in Roj}ie itfelf where 
 " he hv'd, from the great numbers of Jews 
 *^ of all forts and ranks which reforted thi- 
 *' ther, and efpecially from the hiftory of 
 *' JofephuSy which was then in being, and at 
 *' the emperor's command was repofited in 
 *' the publick library/' 
 
 T H u s we have feen, that 'tis highly pro- 
 bable the Jirjl propagators of the Chriftian re- 
 velation w^ere not impos'd on themfelves, and 
 did not defign to impofe on others. The 
 author of Chrijiianity &g. fuppofes, that 
 *' we ought to be certain, that they could 
 *^ not be impos'd on themfelves," and would 
 *' not impofe on others ; or ia other words, 
 ** were infallible and impeccable *." But, 
 (i.) I don't fee how ahfolute infallibility can 
 be neceffary in order to their giving fuch a 
 credible teftimony as no rational man can 
 doubt of; for none of the reports oi fenfe 
 are, ftridly fpeaking, infallible. Is not there- 
 fore the teftimony of cye-witJiejJeSy if we are 
 fatisfied they actually faw the things they re- 
 late, fufficient evidence in any cafe ? Shall 
 we rejedl a probability that they were not de- 
 ceiv'd, which in affairs of the greateft mo- 
 ment 'tis reckon'd madnefs to difpute, only 
 becaufe 'tis pojjible they might ? Men can no 
 more doubt of many things for which they 
 have only probable evidence, than they could 
 
 if 
 
Chrijlian rewJation defended. \ \ j 
 
 if they had the moft certam and infallible de- 
 monftration. Indeed, what is it hut probabi-- 
 lity that is the great Ipring of human adtions, 
 and determines our moft important perfuits ? 
 What but a credible teftimon)\ a teftimonv not 
 ftri(5tly infallible^ that decides in all courts of 
 judicature, where our moft valuable proper- 
 ties, and even life itfelf, are concern'd ? Is 
 it not then fufficient to eftablifli the credibi- 
 lity of the gofpel hiftorians, that the accounts 
 they give are of things which they faw^ and 
 heard \ and that to fuppofe they were im- 
 pos'd on renders the evidence oi Jenje itfelf 
 uncertain and precarious ? Or, muft we in- 
 fift, in this cafe alone, not only upon a good 
 probability that they were not, but an abfo- 
 iute impoifibility that they fhould be deceived? 
 Nothing can be more perverfe and imreajona-- 
 ble. Again, 
 
 Why muft it be thought neceflary, to make 
 their teftimony credible, that they fliould be 
 impeccable ? As without their being ftridtly 
 infallible, we may have the higheft proba- 
 bility that they were not deceiv'd; fo, with- 
 out fuppofing they were impeccable^ we may 
 have fufficient affu ranee of their honejly. 
 Where is the man in the world that is im- 
 peccable? But is no man therefore to be be^ 
 lievd? May we not be firmly perfuaded, upon 
 good grounds, that he has too much virtue 
 and generofity to deceive us, without know- 
 ing that he cajinot? And would it not be a 
 very ftrange conduct, if men oi approved inte- 
 
 I grity 
 
1 14 The tifefiihefs and truth of the 
 
 grity were not credited^ even in cafes upon 
 which the happhiefs of life depends, only for 
 wanting a character that is too perfed: for 
 human nature in the prejhitjlate? Muft nor, 
 at this rate, all the biijmefs and commerce of 
 mankind, all mutual confidence^ and inter- 
 courfe oi good offices be fufpended, and every 
 one ftand f^ngle and heJpieJ\ in the midft of 
 fociety ? Nay, muft not focieties disband^ 
 which we are fure can never be fupported 
 while there is univerfal jealoufy and difiruft ? 
 And let but the fame credit be given to the 
 teftimony of the Apoftles, of whom it has 
 been prov'd that they were perfons of great 
 fincerity and virtue, as is conftantly allow'd 
 to the teftimony of hojiefl ii?i exceptionable wit-- 
 neffies in courts of judicature, and in all con- 
 cerns of human life, and we muft admit the 
 truth of their hiftory. For men have not 
 the leaft doubt of things which are thus at- 
 tefted, if they are not in themfelves incredi- 
 ble ', they negotiate affairs, and run hazards 
 upon fuch a probability \ and therefore if they 
 were fair and impartial, they would not fcru- 
 ple to believe Chriftiajiity upon the fame evi- 
 dence, and would ad: as that belief direds. 
 
 But our author proceeds farther, and 
 advances fome things which are more im- 
 mediately to the purpofe of the prefent ar- 
 gument, as they diredly attack the integrity 
 of the gofpel-hiftorians. Thefe therefore 
 I fliall particularly confider, not for any 
 ftrength that I apprehend to be in the ob- 
 / jedions 
 
Chrijihn revelation defended. 1 1 J 
 
 je6lions themfelves, or becaufe I have fo mean 
 an opinion of this writer's good fenfe as to 
 imagine, that he himfclf believes there is any 
 great weight in them, but that nothing /j/^//- 
 Jihle may lb much as Jee?n to lie againft the 
 truth of their teflimony. *Tis needlefs to 
 infift largely upon what he urges, from our 
 Saviour's faying to thofe, who had prophefiedy 
 and cafi out devils in his name. Depart from 
 ?7ie ye that work iniquity ^, viz. *' that nei- 
 " ther prophecies, nor miracles are abfolutc 
 " fecurities for men to depend on -f*," be- 
 caufe it may be granted they are not, if the 
 dodlrine that is taught be not in itfelf ratio- 
 nal, and worthy of God. And as prophe- 
 cies and miracles were only defigned to atteft 
 the truth of the doctrine, and not the honejly 
 and virtue of the perfons that preach'd it, 
 nothing can be inferr'd from hence that is 
 a real prejudice to Chriftianity ; efpecially if 
 we fuppofe, what was undeniably true with 
 refped: to Judas, as long as he had the power, 
 which this author fpeaks of, " of doing mi- 
 *' racles, even to the raifmg of the dead J," 
 that they were not openly 2iV\d.fcandalouJly im- 
 moral ; and, confequently, that their vices 
 could not bring a dijhomur upon the religion 
 they propagated. Befides, how does this in 
 the leaft affed the credit of thofe writers, on 
 whofe accounts of Chriftianity we depend ? 
 Becaufe fome prophets, and perfons that did 
 miracles, might work i?2iquity ; are they prov- 
 
 ;* Mat. 7. 2?5 2$. f P. 145. t Ihl^*. 
 
 I 2 ^ 
 
1 1 6 The tifefulnefs and truth of the 
 
 ed to be workers of htigiafy ? Or, becaufc 
 " one of the Apoftles betray'd his mailer 
 *' for the paltry fum of thirty pieces of fil- 
 c< ^gj. ^^'» inuft they all be thus dafe, unfaith^ 
 ful^ and treacherous f 
 
 But " the other Apoftles not only fled, 
 ** and deferred him, but the chief of them 
 " foj^l'Wore htm^ as often as he was ask'd 
 ** about his being one of his followers j and 
 " he, as well as Barnabas ^ was afterwards 
 ** guilty of a mean piece of d; Emulation. 
 " And Faid and Barnabas had fuch a Jlmrp 
 " CGnt€7ition, though about a very indifferent 
 " matter, as to caufe a feparation -f-." What 
 does all this tend to ? To deftroy the gene- 
 ral charader of the Apoftles as boneli and 
 well-defigning men, and prove that the hifto- 
 ries they wrote are not to be credited? Cer- 
 tainly no Inference can be more Jorcdy and 
 unnatural. For does a man's committing 
 one or two bafe actions in the whole courfe 
 of his life, tho attended with very heinous 
 aggravations, abfolutely deftroy his credity 
 when he has given the ftrongeft evidence of 
 his having repented of them, and pradtifed 
 ever after fuch a ftri^^ and inflexible virtue, 
 as no temptations, no hope ot worldly ad- 
 vantage, or fear of fufferings, could corrupt? 
 Is no allowance to be made for the frailty of 
 human nature, and fudden paffions which dif- 
 arm the mind, and render the fucccurs of rea^ 
 [on ufelefs ? May not a perfon be fo furprizd 
 
 * P. 245. t U'td. 
 
 by 
 
Chrijlian revelation defended. 1 17 
 
 by an unexpecfled temptation, as to betray the 
 caufe of virtue, who would fooner die, than 
 medicate and utter a cool deliberate fa 1 (hood ? 
 And was not this beyond difpute the cafe of 
 the Apoftles ? 
 
 I F when their grief had dtfpirited them, 
 and in the conflernation they were under at 
 feeing all their hopes of a temporal kingdom 
 diiappolnted, they fied, and deferted their 
 mafter ; they afterwards preach'd him bold- 
 ly, in defiance of all the terrors of the world, 
 and bore tl:Leir teftimony to the truth of his 
 dodrine, miracles, and refurre^flion, with a 
 noble contempt of dangers and death. If 
 Peter denied and forj^j^ore him^ it coft him 
 a deep and bitter repentance ; and this repen- 
 tance was demonftrated to be fincere by his 
 unlhaken Jleadinefs and conjLir,cy afterwar Is, 
 and chuiing deliberately to die ratiier than 
 again deny him. And if he^ as ivell as Bar- 
 nabas, liuas guilty of a tnea7i piece of i^'fjimu^ 
 lation, to the betraying the liberty (.: rhe 
 Gentile converts, in compliance with the U ?- 
 nefs and prejudices of the Jews, it does nv.c 
 follow that this was defgrPd dijhonejiy-, mighc 
 it not be a mere error of judgment about the 
 prudential part of condud: ? And to flrength- 
 en this, which is by far the moA fair and 
 candid fiJppofition j was not his behaviour 
 upon the whole the reverfe of wilful falf- 
 hood ? Or is every one who has once or twice 
 diffembled and prevaricated, from a mijlake 
 jnoie probably, than a principle of infmce-^ 
 
 I 3 rity 
 
1 1 8 The ufefulnefs and truth of the 
 
 rity, a wuneis nor fit to be credited-, efpeci- 
 ally if when we view him in the general 
 courfe of his actions (which is the only juft 
 wzy of eftimating charaBers) he plainly ap- 
 pears to be a pei fon of hcnour and integrity^ 
 and when all circumrtances confpire to con- 
 firm the truth of his teftimony ? 
 
 Notwithstanding thefe blemifhes 
 and faults in the lives of the Apoflles, we 
 may, I am perluaded, challenge the adver- 
 faries of Chriflianicy to produce v/irneflfes fo 
 credible to any fadt, in any dge^ or hijiory^ as 
 they ; men that overcame the ftrongeft pre- 
 judices againft the dodrine they embraced, 
 and propagated ; that aflTerted it in oppofi- 
 tion to all their interejh^ and without the 
 leaft diflant profpedt of konour^ or advantage ; 
 whom the cruelleft perfecuticns could not 
 dilcoiirage-, nay, who bravely dfd in defenfe 
 of ir. Let thofe, who now take an imgeneroiis 
 pleafure in aggravating their failings, confi- 
 jder the dijiculties they labour'd under, and 
 che uncG?nmo7i temptations with v/hich they 
 were obiig'd to encounter, and then afk them- 
 felves ferioufly, whether they know of any, 
 who they have reafon to believe, in fuch cir- 
 cumftances, would have had fewer ; and 
 whether upon the whole, they are not very 
 extraordinary examples of integrity and coii- 
 
 Even the weaknefs and cowardice they be- 
 fore difcover'd rather confirms than invali- 
 I dates 
 
Chr'tjlian re^velathn defended. 1 1 9 
 
 dates the teftimony they gave afterwards. 
 For that the very fame pcrfons fhould adhere 
 inflexibly to the caufe of him whom they had 
 dej'erted, with nothing in expectation but dif- 
 grace and Juff'erings^ and dying the death of 
 makfaBors, can be accounted for no other 
 way than this, that they were fenfible of the 
 crime they had committed, and had arm'd 
 themfelves with the greater refolution. And 
 what could be fufficlent to animate and jiip^ 
 port fiich a refolution, but a firm belief of 
 the truth of the dodtrine they preach'd? 
 What but their being convinced that it was 
 their indijpenfable duty to maintain and defend 
 it 3 and preferring wt'^at they apprehended to be 
 the caufe of true religion, and the retorma- 
 tion and happinefs of mankind, to all other 
 confideratiom ? There is no proof in the world 
 fo ftrong as this of mens being in eamefi ; 
 and to urge their equivocating, and being 
 afraid to own the truth in one or two in-^ 
 ftances, as an argument why they are not 
 to be depended on, when they afferted and 
 maintained it to the hazard of their eafe^ liber- 
 ties, and lives, is urging contradiBiom to fup- 
 port each other. With refped to the Apof- 
 tles, the appearances of danger were not at 
 all leflen'd, but more near and ifnmediate. 
 And therefore, when we find thefe fame fear- 
 ful men, who had before manifefted fuch 
 weahiefs and piijillanijnity , infpir'd with an 
 invincible fortitude and cofijiancy -, we cannot 
 help fuppofing what has been already fug- 
 gefled, either that they were more fnnly 
 I 4 fer. 
 
1 2 o T^he tf'fefuJnefs and truth of the 
 
 perfuaded of the trurh of Chriftianiry ; or 
 that when their fears berray'd them it was 
 thro' furprize, whereas their atier-condu6l, 
 in which they difcover'd fo much honefty 
 and intrepidity, was the refult of their deli- 
 berate ]ud<:^ment^ upon a full convidlion of 
 their neceflkv of iuch a behaviour ; or elfe, 
 that God afforded them extraordinary Jup- 
 ports in proportion to the greatnefs of their 
 trials, that they might bear up in publilhing 
 fo excellent and ujljul^. dodtrine as the Chrif- 
 tian revelation contaiii'd, againft all the op- 
 pofition that was made to it by the prejudices 
 and i/vVa of the world. 
 
 The objedion which the ingenious au- 
 thor makes againfl the characters of Faul 
 and Barnabas^ to leffen their credit as hijio" 
 riansy or ivitneffcs to the fads of Chriftianiry, 
 'uiz. that U^ey " had fuch a P:arp ccnten- 
 " tio72, tho about a very indifferent matter, 
 ^' as to caufe a feparaiion," fcarce deferves 
 a grave anfwer. For ft^^fnefs^ heat, and ve- 
 hemence of femper, are very different things 
 from diJho7iefty ; .ind the proving againft a 
 p^rfon that he was apt to groiv ivarm in dil- 
 pute, and fometimes to quarrel with his befi 
 friends, would not (if his veracity was un- 
 blcm fh'd) be of the leaft weight, nor at all 
 ^ffcd nis credit as a witnefs in any court of 
 judi ature. And yet this is much more than 
 'cuV, be tliewn to be included in the prefent 
 cafe. For the whole of the fad, as it is re- 
 laied ill ch.e apts of the Apoftles, amoynts tp 
 
Orijiian revelation defended. 1 2 1 
 no more than this; that they differed once a- 
 bout the expediency of chufing a particular 
 perfon to be a companion in their travels 
 (which might not be quite fo indifferent a 
 matter as this author reprefents it) and were 
 each fo intent and eager upon gaining his 
 point, that they feparated upon it. But it 
 does not appear, that they managed the de- 
 bate in an indecent abufroe way, or that they 
 parted without a ^^xitQi friendjhip and ejleem 
 for each other, 
 
 And as to what he adds farther with re- 
 lation to St. PW, that " even he fays, ^The 
 " good that I would, I do not ; but the evil 
 
 " which I would noty that I do. But I fee 
 
 *' another law in my members, warring againjl 
 " the law of my mijid, and bringing me into 
 *' captivity to the law of Jin, which is in my 
 " members. And a great deal more to the 
 " fame purpofe -f 3" I am forry to obferve, 
 that it (hews a determined refolution, if poffi- 
 ble, to afperfe one of the great eft charaBers 
 in hiftory, whofe generous fervices for the 
 good of others, noble ardour in the caufe of 
 liberty, and inflexible felf denying virtue, none 
 of the pppofers of Chriftianity have ever ex^ 
 ceeded, and few of them can pretend to equal 
 without the moft manifejl difadvantage. Even 
 2in ingenuous adverfary would take pleafure in 
 doing juftice to fuch extraordinary merit, and 
 pot entertain a thought of detrading from it ; 
 
 "^ 15.0m. vii. 15, 25. t p- ^s• 
 
 and 
 
1 2 z The t^fefuJnefs and truth of the 
 
 and the very attempt to reprefent this excel- 
 lent Apoftle as a flave to his appetites^ influ- 
 enced by carnal views, and one that aded a- 
 ^ainft the reafcn and judgment of his own 
 mind, muft fmk the reputation of any writer 
 with confiderate and impartial men. 
 
 But does he not exprefly afTert all this of 
 himfelf in the paffages referred to ? Our au- 
 thor indeed jeems to think fo, but it ap- 
 pears from many other inftances, as well as 
 this, that the excellency of his genius does 
 not lie in w^riting comments upon fcripture ; 
 but that on the contrary, he frequently quotes 
 independent paffages merely for their founds 
 and the appearance they make ; which would 
 be exclaimed againft as barbarous treatment of 
 any other writers^ and can ferve only to amufe 
 and confound an ignorant and inattentive rea- 
 der. And with refpedt to the inftance now 
 before us, 'tis plain to every one that reads 
 St. PauH epiftles with care^ and a defire to 
 tinderjland them, that he was a moft genteel 
 and tender wn-iter, and oftentimes fpeaks of 
 things, that might otherwife be ungrateful 
 and offenfive, in his own name^ when the 
 charadlers he gives belong entirely to others^ 
 and not at all to himjelf. Thus in this very 
 epiftle to the Romans^ * If the tru^j of God 
 hath more abounded through my lye^ why am I 
 judged as a [inner ? i. e. not I Paul^ but I 
 who make the objedion. At other times, he 
 
 ]|[ Chap. iii. 7^ 
 
 puts 
 
Chrtjltan revelation defended. \ 1 5 
 
 puts himfelf into defcriptions of the corrupt 
 and deplorable ftate of Gentile idolaters before 
 their converiion. And that we are to make 
 ufe of thh key to find out the true fenfe of 
 thofe paffages in the 7th chapter to the Ro- 
 mans^ which this author has abusd^ is evident 
 from hence ; that the defcription there given 
 is of a "-jicious man, who had pretty flrong 
 convidions of his duty, but acted againll the 
 light and didlates of conjcience ; of one whofe 
 pafiions were tco ftrong for his reafon, and 
 brought him into captivity \ who was carnal^ 
 and fold under Jin \ a phrafe that always de- 
 notes a ftate of wilful 2.wdi habitual "w'xcktdn^k. 
 And befides the great abfurdity of fuppofing, 
 that St. Paul defign'd to reprefent his own 
 charaBer in this view, at the fame time that 
 ]ie fet up for a reformer^ and therefore was 
 oblig'd to affed: the appearance at leaji of ex- 
 traordinary fandity ; befides this, I fay, that 
 he had not really fuch bad thoughts of him- 
 felf\ and confequently, that what he lays is 
 intended as a reprefentation of others, though 
 he fpeaks in his own na?ne, is plain, beyond 
 all difpute, from feveral paffages in his e- 
 piftles, in which 'tis undeniable he mufl mean 
 himfelf perjbnally ; becaufe he either vindi- 
 cates his own charaBer, or propofes himfelf 
 as an example for imitation, or appeals to thofe 
 to whom he wrote for his integrity. Thus 
 particularly, in his epiftle to the Tbe[]alo?tiam 
 he fays, Te are witne[fes, and God aljb, how 
 loolily^ andjujlly^ and unblameably we behavd 
 
 our-- 
 
I 2 4 The uftfulnefs and truth of the 
 
 oiirfelves among you that believe -f -f. To the 
 Corinthians, ^his is our rejoicing, thetejiimony 
 of our confcience, that in fmplicity and godly 
 Jincerity^ not with fleply wijdom^ but by the 
 grace of Gody or according to that excellent 
 and perfect rule of morality which is con- 
 tained in the gofpel, we have had our conver- 
 Jation in the world * j that he knew nothing by^ 
 oragainft, himfelf-\", that he kept under his 
 bodyy and brought it iyito fubje6lion%. And to 
 mention no more, he reifents with a generous 
 fcorn and indgnation the fcandalous charge of 
 Ithofe, who reprefented him as walking after 
 thefiejh ; and declares, that though he walk' d 
 in thefejhy he did not walk after thefefl)^^. 
 Is it then at all natural to fuppofe, that he 
 meant himfelf, when he drew a charader 
 direftly the reverfe of this ; efpecially when 
 we find, that it was a very ufual thing with 
 him (as indeed it is common with writers 
 now) to fpeak in his own name things that 
 were entirely defign'd for others ; and when it 
 appears from the whole of his hift:ory, that 
 \\z jully deferv' d that all thofe things Ihould 
 be ^ffirm'd of him, which, notwithftanding 
 his great modefty, he was obliged to mention 
 in his own vindication^ and to filence the ca- 
 lumnies of his adverfaries ? Such a method of 
 explaining paffages is contrary to all rules of 
 fair interpretation ; and whatever other pur- 
 pofes it may ferve, is the way to m^ke any 
 author for ever unintelligible, 
 
 "tt 1 Ep, if. 10, * 2 Ep. i. 12. f I Ep, iv. 4. 
 
 % I Ep. 9. 27. ** 2 Cor. X. 2, 3» 
 
 It 
 
Chrijtian ren)eIatio7i defended. 125 
 
 I T will be needlefs to take much notice 
 of what is farther alledg'd -f-f- from the ca- 
 tholic epiftle of St. Barnabas^ " That Jefus, 
 " when he chofe his Apoftles, which were 
 " afterwards to publifli his gofpelj took men 
 " who had been very great finners 5 that there- 
 ** by he might plainly {hew, he came not to call 
 " the righteous^ but fmners to repentance *," be 
 the words ever fo much ftronger and fuller in 
 the original ^ \ or of the fcurrility of Celfus 
 (of which I choofe to give an Englijl:> tranjla^ 
 tion^ that the unlearned reader may not think 
 there is any thing of argument in it) viz. 
 " that Jefus having picked up ten or eleven 
 ** infamous men, the moft profligate publi- 
 " cans and fifhermen, flrol'd about the coun- 
 " try with them, demanding [or begging and 
 " mumping for] viduals in the moft bafe and 
 " (hameful manner \ ;" 'twill be needlefs, I 
 fay, to take much notice of this, becaufe 
 whatever their character was before they 
 became the followers of Chrift, they be- 
 hav'd afterwards^ in the general courfe of 
 their aftions, with the greateft honour and 
 integrity^ and gave fuch evidence of an in-- 
 gtnuous temper of mind as few hiftories can 
 
 tt P. 49. 
 
 * Wake'/ Translation^ § 5. p. 272: 
 
 ^ The words, a this author gives thtm m the Latin tranjla^ 
 tion, are, p. 50. Jefum, afcitis decern undecimve famofis ho- 
 minibus, publicanis, nautifque nequilTimis, cum his ultro ci* 
 troque fugitalTe, corrogantcm cibos fordidc ac turpuer. Origen, 
 cont. Celfum, 1, i, p. 47 
 
 parallel. 
 
I 2 6 The tifefiihefs and truth of the 
 
 parallel. When they bore witnefs to the truth 
 of Chriftlanity, their lives in the main were^ 
 unexceptionable, nay, fit to be propos'd as 
 examples for the world to imitate. And no- 
 thing but an uncommon degree of honejiy and 
 rejolution could break fuch ftrong habits of 
 vice, and caufe fuch a prodigious alteration in 
 their condud:. 
 
 Nor do I think that what the ingenious 
 author adds, " in fupport of St. Barnabas^' 
 either confirms his account of them before 
 they were chofen to be Apoftles, or in the leafl 
 invalidates their teftimony, 'viz, " that they 
 " firft became Jefus's difciples upon temporal 
 " motives; and the belief of Chrift's tempo- 
 " ral kingdom was fo firmly rooted in them, 
 *' that Jefus neither during his life, nor even 
 " after his refurredion, was able to remove 
 '' it \r For does this prove that they were 
 the hafeft and vilcjl of men ? Nay, does their 
 falling in with the common error of their 
 country-men prove, even in general, that they 
 were bad men ? How could perfons of real 
 probity a7td virtue become the difciples of one, 
 v/hom they took to be their Mefliah, but 
 upon temporal motives, when they had no 
 notions of his kingdom but as a temporal 
 kingdom ? 'Tis plain, however, that though 
 they retained this falfe notion even after our 
 Saviour's refurrecflion, they were at length 
 convinced of their miftake, and propagated 
 
 t P. 5®. 
 
 his 
 
Chrijltan revelation defended. 127 
 
 his dodrine without the leaft hope of prefer^ 
 merit ^ or worldly advantage. And what better 
 evidence could they give of their honefty than 
 overcoming their flrongeft prejudices \ cor- 
 redling a favourite and darling J entiment^ up- 
 on which all their hopes were originally 
 grounded ; and adhering to the caufe of Chrift, 
 not only when the temporal motives upon 
 which they fet out ceas d to operate^ but in 
 defiance of the bittereft reproaches^ the greateft 
 abitfes 2indifufferings, and all the terrors of an 
 ignominious and cruel death ? 
 
 Thus have I particularly confider*d every 
 thing, that I know is urg'd by the author 
 oi Chrijiianity i)CC, againft the moral char adler 
 of the writers of the New Teftament, with a 
 view to weaken the credibility of their hiftory. 
 As this is a point of the higheft importance, 
 with which the truth of the Chrijlian religiofi 
 itfelf muft either ftand, or fall, I was not 
 willing to pafs by any part of it ; though 
 perhaps I fhall be cenfur*d for taking notice 
 of fome things, which may be thought too 
 trifling to deferve 2iferious animadverfion. And 
 it muft be a great pleafure to the friends of 
 Chriftianity, that the mofl critical and mali^ 
 cious inquirers, who rake together all that 
 looks plaufible^ and flrain and exaggerate e- 
 very circumftance, can find fo few faults in 
 the lives of men, who were call'd to adt fo 
 nice a part, and met with fuch extraordinary 
 temptations and difficulties. Theirs, it muft 
 be remembered, in the whole extent of it, 
 
 was 
 
i 2 8 The ufefulnefs and truth of the 
 
 was a part but once aBed ; and therefore we 
 can*t be fure, that the moft virtuous, who 
 ftruggle bravely with the common trials of 
 life, would behave well in it. And the grcateft 
 of their defefts are eafily to be accounted for 
 by fuppofing, that, in the beginning efpecial- 
 ly, they were liable to fur prizes^ from which 
 the moft honeji 2ind rejhlute are not always ex-* 
 empted, and by which they may be betrayed. 
 We may therefore fafely reft the matter upon 
 this iffue, the capacity and integrity of the 
 writers of the New Teftament, as what is 
 fully fufficient to eftablifti the credibility of 
 their hiftory. But there are fome other cir- 
 cumftances that very much heighten the pro- 
 bability, which I ftiali therefore briefly men- 
 tion. And, 
 
 1. I T ought not to be omitted, that the 
 fame fads are related in the gofpels hy four 
 different hiftorians (and two of em, at leaft, 
 eye-witnefles) with fo much agreement in 
 all material paflages, as has greatly the air of 
 veracity -, but with fo much variety, as fhews 
 they were not wrote in concert* 
 
 2. These hiftories were publifti*d but a 
 few years after the fadts recorded in them are 
 
 pretended to have been perform'd, in a man- 
 ner open and vifible to the whole Jewifti na- 
 tion. The accounts contained in them are al- 
 fo, in feveral inftances, very particular and 
 circinnflantial^ with fpecification of time and 
 pkce^ and of the names and charaBers of the 
 
 per- 
 
Chujl'ian re'velation defended. \ 29 
 
 perfons concerned -, which made it much more 
 cafy (if there had been any) to detcB the im- 
 porture. And this publication of them was 
 not in remote and dil^ant countries, where 
 there was no danger of difcovering the cheats 
 but upon the very fame ft age where the mi- 
 racles are faid to have been wrought. Now 
 all this is a ftrong probability, that the authors 
 of thefe accounts were fure of the goodnefs of 
 their caufe, and did not fear the utmoft ivit 
 and vtalice of their enemies. For 'tis hardly 
 fuppofeable, that the mod bold and impu- 
 dent impoftors would put the entire fuccefs 
 of their undertaking upon the truth of facils, 
 that to a whole nation were mtorioiijly falfc ; 
 and beiides, 'tis morally impojjlble fuch accounts 
 fliould gain credit; but on the contrary, pre- 
 tences to k?20wn2,ni public miracles, when no- 
 thing at all of that kind was performed, muft 
 neceffarily have been confuted, and confe- 
 quently have ended in the fpeedy and entire 
 Jupprcjjlon and ruin of Chriftianity. 
 
 It has indeed been objeded, that feveral 
 books may have been written to expole the 
 impGJlure of the firll: ChriiVians, which after- 
 wards, when they got the power in their own 
 hands by the converlion of the Roman Em- 
 peror ^^ were dejlroyd-, but that no fuch con- 
 tradi^ory accounts were ever publilh'd, early 
 enough to invalidate the authority of the gol- 
 pel-hiftory, is to me mofl evident from a 
 confideration that has been already fuggefted, 
 ijiz, that the immediate confer^uence of it, the 
 
 K. world 
 
1 5 o The nfeftiJnefs and truth of the 
 
 world being fo little inclined to favour Chris- 
 tianity muft have been its utter extirpation. 
 And lince it v^as not crufli'd in its very in- 
 fancy^ as without doubt it would have been, 
 if thofe who propagated it had been convided 
 of fraud 2ind knavery-, nay, fmce it ^r^ic; and 
 fouriflfd in fpite of all the oppofition that 
 was made to it, which, upon the fuppofition 
 that the gofpel-hiftory was contradiBed and 
 confuted^ no reafonable man can account for j 
 this affords the ftrongeft prefumption, that a 
 thing of that nature was never attempted, 
 and confequently that the objedion is a mere 
 calumny, invented by the enemies of our holy 
 religion for want of better evidence, I call it 
 a calumny, becaufe it is defign'd to throw an 
 odium on a body of men upon mere fur mife 
 and conjeBure, which has no folid foundation 
 to fupport it ; and if this muft pafs for evi- 
 dence, no hiftories in the v^orld can ftand, 
 becaufe we cannot be fure that they have 
 not, at fome time or other, been contra- 
 diBedy and thus men may rejedl: every thing 
 which they have no mind to believe. We may 
 obferve, 
 
 3. With refpecfl to the extraordinary 
 and miraculous gifts of the Holy Ghoft after 
 our Saviour's refurrc6lion, that St, Paul in 
 his epiftles to Chriftian churches mentions 
 thefe gifts as very commoii among th^m, ap- 
 peals to their own knowledge '^wd experience, 
 and leaves the truth of Chrifianity^ and his 
 cwn authority, to be entirely determin'd by 
 
 this 
 
Chrtflian re'velatton defended. 131' 
 
 this fadl. But can v/e fuppofe, that any one 
 oi common jnodejiy^ fhall I fay, or co?nmon pru- 
 dence^ would a(ft thus, if he knew that all he 
 had wrote was falfe ? Had it not a natural 
 tendency to bring his character, and the caufe 
 in which he was embarqu'd, into contempt ? 
 And can it be thought, that among fuch num- 
 bers, none would have ingenuity and honejiy 
 enough to contradict and expofe fuch an im- 
 pudent and barefadd falfliood. Would not 
 fuch appeals, for which there was no real 
 foundation, foon have been known by the 
 enemies of Chriftianity ; and could a few in- 
 Jignificant perfons have flood the juft ridicule 
 and indignation of all the virtuous part of 
 mankind upon fuch an occafion ? Mufl: not 
 they, and the caufe they had efpous'd, have 
 funk together ? 
 
 B u T we find that the apoflle Paul pro- 
 ceeds much farther, even to blame the Corin- 
 thians for an abufe of their extraordinary gifts, 
 and particularly of the gift of tongues*; 
 and can we think that they would have born 
 this rebuke, if they had been fo far from 
 mifimproving and perverting fuch extraordinary 
 powers, that they were nzvtxpoljejsd of them ? 
 Or would a man of any fenfe or knowledge 
 of the world, efpecially a cunning impojlor^ 
 have made an objedtion, to which fo ready an 
 anfwer might be given, and an anfwer that 
 mufl have been fo much to his confiifion^ and 
 
 * In thi itih, iith, and i/^th chapters of hhfirji epljlle, 
 
 K 2 have 
 
1 3 2 The lifefuhefs and tynth of the 
 
 have greatly endanger'd his main defign ? 
 Mens ^'^wVjy perhaps may be {o Jirong^ that 
 when they are commended for extraordinary 
 quahties which they really want, they may 
 think it agreeable enough, and not be for- 
 ward to undeceive the world, by declaring 
 themfelves unworthy of the great honour 
 that is done them; but when fuch gifts are 
 mentioned in a way that is a reproach to them^ 
 the fame principle will naturally incline them 
 to deted: the cheat. And there muft have 
 been the more danger of it in the cafe of the 
 Corinthians^ becaufe there was a falfe Apoflle 
 among them, who fet himfelf up in oppoji- 
 tion to St. Paul, and endeavoured to leffen and 
 degrade his miniflry; for fuch a one, with 
 the faBion he had adually form'd, would un- 
 doubtedly have thought this an excellent 
 handle to blaft his credit, and it*s likely, have 
 made a merit of ruining his reputation by a 
 fliew.of 2:£'^/ for truths and by difcovering 
 and expofing impojlure. 
 
 It may feem ftrange, perhaps, notwith- 
 ftanding ail that has been faid, if the extra- 
 ordinary fads recorded in the New Teftament 
 w^ere really performed, that no other hiflorians, 
 wholiv^d about that time, fhould take notice 
 of them ; none but Chriftian writers, who 
 are too much a party to have any confider- 
 able weight in this controverfy, becaufe they 
 were engaged to be advocates for them by their 
 very profeflion of Chriflianity. To which 
 the anfwer is plain (without entering at all 
 
 into 
 
Chrtjltan revelation defended. \ \ } 
 
 into rhe debate how far the matter of fadl is 
 true) that the file?jce oi hiftorians as to fome 
 things, which are unqueftionable, is frequent 
 in other cafes, as well as in this -, that it does 
 not, in the nature of the thing, at all inva- 
 lidate the teftimony of thofe who arc upon all 
 accounts credible -, that if we could not affign 
 a reafon for it, it would be no wonder, con- 
 fidering that we know not the principles by 
 which men are diredfed and injluencd -, that, 
 however, this omiflion might be owing to 
 ihofe fads not falling in with [\\q general dc- 
 fign of their hiftory ; and befides, it could 
 not reafonably be expe6led, that while they 
 continued yews or Heathens^ they fliould re- 
 late events fb favourable to a new religion^ and 
 by which they muft condemn themfelves, 
 the one for rejeding their Mcjjiah, and the 
 other for perfifling in the idolatry ^^nA fuper^ 
 Jlition of their anceftors ; and if they became 
 Chrijiians upon the credit of thefe fads, their 
 tcftimony would no more be admitted than 
 that of other Chrijiian writers of equal anti^ 
 qiiity. But we have, to confirm the credible 
 lity of thegofpel-hiftory, with refped to the 
 miraculous gifts of the Holy Ghoft conferred 
 upon the Apoftles, &c. what fully fupplies 
 the want of this foreign tejiimony, and is in- 
 deed abundantly fuperior to it, viz. the ^^^^-^ 
 cefs of the gofpel ; an event, which is jufl 
 what might be expeded if this hiftory be 
 true, but upon the contrary fuppofition is ve-* 
 xyjlrajtge and unaccountable, 
 
 K 3 That 
 
;i 3 4 ^^^ ufeftihefs and truth of the 
 
 T H A T a great part of the world is now 
 Chriftian we all know ; we are fure like- 
 wife, that it has been fo for ma72y ages paft; 
 and if we look back and inquire when it 
 came to be fo, we find by the concurrent 
 teftimony both of Pagan and Chrijiian Hiflo^ 
 rians^ that Chriftianity had its beginning in 
 yudea^ juft at the time in Vv^hich the facred 
 hiftorians place it. And by the fame teftimony 
 we learn, that in a very {hort fpace, in about 
 forty years after, it was preach'd in all the 
 provinces of the "Roman empire ; and that 
 wherever it was preach'd, it made a very 
 fw'tft progrefs, infomuch that in a few years 
 the number of Chriftians became 'very con- 
 fiderable. For that they had increafed greatly 
 at Rome^ fo early as in Nero's reign, we learn 
 from the Roman hiftorian Cornelius Tacitus ; 
 who informs us, that when the Emperor, to 
 clear himfelf from the charge of burning 
 that city, laid the blame of it upon the 
 Chriftians, and, began, under that pretence, 
 a moft fevere and cruel perfecution of them^ 
 a great multitude ^ fuffer'd. And it was not 
 much above j^x/y ^edrs after the Apoftles had 
 difpers*d themfelves, in order to preach the 
 gofpel to the Gentiles^ when Pliny proconfui 
 of Bithynia wrote that epiftle to the emperor 
 Trajan^ in which, giving an account of the 
 Chriftians, then under a fevere perfecution 
 for their religion by the emperor's order, and 
 
 ^ Ingeasmultltudoo Annal, I'th, 
 
 defiring 
 
Chrtjiian revelation defended. 1 5 y 
 
 defiring to be inftruded how he ihould pro- 
 ceed towards them, he tells him, that, " he 
 " thought it a matter worthy of delibera- 
 " tion, chiefly becaufe of the great 7mmber 
 " of perfons that [by the laws againft Chrif- 
 " tians] were in danger of fuffering. For 
 " many of every age, of all orders, and of 
 " both fexes are call'd in queftion, and will 
 *' be. For this fuperftition has not only in- 
 " fefted cities and towns, but the villages and 
 " hamlets. The temples of the Gods are 
 " almoft defolate, the folemn rites of our 
 " religion have been long negleded and o- 
 ^' mitted, and there are fcarce any who will 
 *' buy the facrifices -j^.'* 
 
 Now what account fliall we give of this 
 great event ? 'Tis utterly improbable, that 
 Chriflianity prevail'd fo much in the world, 
 in fo fliort a time, only by natural ineans. 
 The gift of tongues was abfolutely neceffary 
 to enable the Apoftles to propagate the gofpel 
 in all nations ; and if they had a fufficient 
 Ikill in all the languages of the different 
 countries, without other miracles^ they could 
 never have convinc'd mankind that their 
 mailer was a prophet fent from God, nor 
 have engaged them to fubmit to the authority 
 
 f Vifa eft ml hi res dfgna confulratlone ; maximc propter 
 periclitantium multitudineni. Multi enim omnis sctatis, omnis 
 crdinis, utriufque fexus vocantur in periculum, c^: vocabuntur; 
 neque enim civitates tantum, fed vicos etiam atque agros fu- 
 perftitlonis illius contagio peivalit. Prope defolata funt Deorun^ 
 lempla, facra folennia diu intermlfTa, ^ rariirioii viftimarun^ 
 emptoreso Ep'ifi, ^j, 
 
 K 4 of 
 
1^6 The tifeftihefs and truth of the 
 
 of his religion. For fuppofe they had gone 
 into any part of the world remote from Jti- 
 dea, and after they had affemblcd the people 
 together, made a fpeech to them to this 
 effed:: " We come to preach to you in the 
 " name of Jefus, and require you to fubjedl 
 '' yourfelves to him, whom God hath made 
 ** the Lord of all. He was a great king in 
 " Ifracl^ and did many wonders in that na- 
 *' tion, though he was hated and rejeded by 
 " them, and at length crucified ; but God 
 *' rais'd him from the dead on the third day, 
 *' and we faw him go into heaven, where he 
 " is enthroned in m_oft glorious ma*]eily, and 
 " reigns over angels and men. Caft away 
 " therefore all your antient Gods \ forfake 
 " your fuperfticious rites and ceremonies ; 
 " believe in him, and fubmit to his govern- 
 *' ment ; though you get nothing by it in this 
 " world, but perhaps may lofe all you have, 
 " he will reward you for it in his heavenly 
 " kingdom." What force, do you think, 
 there would have been in fuch a fpeech, to 
 perfuade the nations far dillant from Jernfa^ 
 lem to fall down before him as their fovereign ? 
 Would they net have fmiled, and laid, 
 *' What do thefe bablers mean, to bring us 
 ** fuch ftrange ftories from a foreign land ? 
 *' Why fliould we acknowledge him to be 
 ^' our king, whom his own country-men 
 ^' V^ould not fuffer to rule over them ? What 
 f' evidence do you bring us that the things 
 ^' v/hiph ypu relate of him are true ? As 
 \^ ypu require us to renounce the religion pf 
 
 2 " OUf 
 
Chrifiian revelation defended. 1 3 7 
 
 " our anceftors, and the Gods whom we 
 '' ferve, produce your credentials from hea- 
 " ven." This was likely to have been the 
 mo^ J avour able anfiver they would have met 
 with, in any nation. 
 
 But the fuccefs of the gofpel, without 
 miracles to fupport it, will appear yet 7nore. 
 incredible^ if we confider the nature of the 
 do(5lrine itfelf, which is io ftriEl and piire^ as 
 muft neceffarily be ungrateful to the corrupt 
 pajjions of men ; their Jtroug prejudices in fa- 
 vour of thofe religious principles in which 
 they have been educated ; that they could not 
 embrace it without renouncing their mofl va- 
 luable /^r^/r;;/ interefts^ and being expos'd to 
 reproach 2inA perJecuiio72\ that it was ppblifli*d 
 by plain illiterate men, of no figure^ or injlu* 
 ence 5 and made i:s way in the moft ingenious 
 and civilizd nations, in oppofition to all the 
 learning, power, policy, and malice of the 
 world cojnbind again ft it. Thefe circum- 
 ftances, I fay, render the propagation of the 
 gofpel hy?iaiural means only ftill more incredi- 
 bky and confequently confirm the reality of 
 the miraculous gifts of the Holy Ghoft men- 
 tioned in the New Teftamenr, which were 
 exercis'd by Chriflians, according to the ac- 
 counts they give, at the very time when 
 Chriftianity firft took root^ and made fuch 
 rai amazing prcgrefs. Can any rational 
 man then refufe to believe that fuch extra- 
 ordinary powers were aBually communicated^ 
 when ic appears bcfides^ that there is the moll 
 
 credible 
 
1^8 The ufefulnefs and truth of the 
 
 credible teflimony given to thefe great fafts that 
 can be defir*d in any cafe, how important fo- 
 ever ; and the thing in general^ viz. the intro- 
 ducing fo excellent a religion as the Chriftian 
 into the world, is worthy the peculiar direc- 
 tion and care of providence ? Or if he will not 
 allow this, muft he not chufe to believe a 
 thing in away in which he can never account 
 for it, when he might give an ea/y and fatif- 
 faBoryfolution of it to his own mind ? Which 
 is the wildeft abfurdity, and I may add (though 
 our adverfaries perhaps will think it ftrange 
 to be charged themfelves, with what feems in 
 their opinion to belong only to the believers 
 of revelation) enthujiafm. 
 
 I HOPE it will not be thought a digrejjion 
 from my main defign, if I briefly confider 
 the peculiar weight and force of the argu- 
 ment, from the ?niraculous gifts of the Holy 
 Ghcft, for the truth and divine authority of the 
 Chriftian religion. And, 
 
 I. We find, that our bleffed Saviour, before 
 his death,yird'^^A/ this great event, and appealed 
 to it as a future moft glorious and convi?2cing 
 teftimony of God in his favour. His words 
 are very determinate and exprefs^ and have no- 
 thing of the ambiguity of the Heathen oracles : 
 He that belleveth on me, the works that I 
 do^ JJ:all he do alfo : and greater works than 
 thefe fjall he do^ becaufe I go unto my Fa- 
 ther •*. And again, never thelefs I tell you 
 
 ^' John xiv. 12,, 
 
 the 
 
Chrijlian revelation defended, \ 5 9 
 
 the truths if is expedient for yon that I go a- 
 way-y for if I go not away^ the cojiforter (who 
 is the Holy Ghofl *) 'will not come unto you : but 
 if I depart y I will fend him unto you. And when 
 he is come^ he will reprove, or convince, the 
 world of fin, becaufe they believe not in ine ; and 
 of right eoufnefs, of my integrity and inno- 
 cence, and of the truth and juftice of my 
 caufe, becaufe I go to my Father -^^ If there- 
 fore this great event happen'd (as hath been 
 already prov'd) according to his predidion, 
 it muft be a certain dejnonf ration that he was 
 fent of God. For it can't be imagined, 
 that the perfeftly w^ife and righteous gover- 
 nour of the world would fufier an impoftor 
 to produce fuch7?r(?;7g' crede?2tials of a divine 
 authority ; credentials, which, as they ap- 
 pear 'd in confequence of an appeal to him, 
 muft be look'd upon as his own teflimony, and 
 could not but deceive the moft honcfl and im- 
 partial of his creatures. 
 
 2. These gifts of the Holy Ghoft con- 
 firm the reality of the miracles, faid to be 
 perform.ed by Chrift in the courfe of his own 
 miniftry, by {hewing undeniably that he was 
 a true prophet \ and put the truth of his re- 
 furreBion out of doubt, by eftablifliing, be- 
 yond all exception, the credibility of the A- 
 poftles teftimony. So that they may juftly 
 be looked upon as the ftrongeft and fuUeft 
 proofs of the truth and certainty of the Chrif- 
 
 * John xiv. Vir, z6. \ Ch.ip. id. 7 -10. 
 
 tian 
 
1 40 Tloe ufefiilnefs and truth of the 
 
 tian faith, becaufe they render all the other 
 proofs more clear and convincing^ with the 
 additional weight of new miracles. But be- 
 fides this, 
 
 3. There are fome circumftances in tht 
 faEl itfelf^ which render it the moft impor- 
 tant and complete evidence of the divinity of 
 our holy religion. For inftance, what could 
 be more wonderful, than that illiterate men 
 fliould give a fcheme of natural religion more 
 perfedl than any of the wlfeft of the Phi- 
 lofophers ever did; and that they fhould be 
 inftrudled, all of a fiidden^ in thofe points 
 which they were before ignorant of, or con- 
 cerning which they had the common miftakes 
 of their countrymen ? And as a judicious wri- 
 ter obferves, " There is fomething in this 
 " Z^P ^f '^'f^om peculiarly fitted to flieWj 
 '' that the dodlrine it confirms came from 
 *^ God. Works of mere power might be 
 " performed by evil fpirits ; but that evil fpi- 
 " rits fhould furnifli men with the know- 
 " ledge and ability to publifli to the world 
 *' a fcheme of doftrine, in all the parts of it, 
 *' the beft fitted that could be to reform man- 
 " kind, feems perfedly incredible *." 
 
 Again, thefe miraculous powers were 
 communicated to a greater number of per-^ 
 ions than in our Saviour's life-time, or any 
 
 * JefFery'i Chriji'iamty the perfeiilon of all reUgionsy &cr. 
 P. 166, 
 
 age 
 
Chrtjltan revelation defended. 141 
 
 age of the world before ; and that not in one 
 country only, hux. indifferent^ '2ir\Afardi/{a?ity 
 parts of the world. There was likewife a 
 greater variety of them ; and the Apoftles 
 were not only endued with them themfelves, 
 but could confer them upon others, a mani- 
 feft fign that the power of God conjlaiitly at- 
 tended them. All which circumftances ren- 
 der the proof of Chriftianity, by this fa6t, 
 moft Jure and convincing. For though if a 
 dodrine be worthy of God, and tends to pro- 
 mote the pradice of virtue, and the happi- 
 nefs of mankind, one or two real miracles are 
 fufficient to eftablifli its authority ; yet in this 
 cafe, we cannot be fo certain of the truth of 
 the fads as when they are more numerous ; be- 
 caufe 'tis more likely, that 07ie or tivo men 
 may have a lucky and dextrous way of doing 
 a trick, fo as conftantly to aniufe and ajlonijh 
 the fpedators, than a great number^ fome of 
 whom, *tis highly probable, will, one time 
 or other, by a bungling performance^ difcover 
 i\\Q fraud', and the fame miracles performed 
 in various, 2inAfardifla?2t, parts of the world, 
 where the adors could not have frequent 
 communication with each other, are lefs lia- 
 ble to difpute, than fuch as are confin'd to a 
 particular country. 
 
 T o which let me add, that the gift of 
 tongues, is, in itfelf] of all miracles one of 
 the moft plain and unquejiionable. For *tis 
 poffible thro' their ignorance of the powers 
 of nature^ that men, in many inftances, may 
 
 look 
 
1 4 2 T^he tifefpJnefs and truth of the 
 
 look upon thofe things as miraculous effeds, 
 which are only the fecret operations of na- 
 tural caufes ; but we all know the force of 
 nature fo well, that we are fure the know- 
 ledge of a language cannot^ i?i a natural way\ 
 be attained in an injiant\ becaufe words are 
 arbitrary ligns, and therefore can only be 
 underftood by learnings and retaining in our 
 memories, the particular ideas they are intend- 
 ed to exprefs 5 upon which account, it muft 
 take up «^ very confider able Jp ace of time ^ for a 
 man to get himfelf fo well acquainted with 
 feveral different languageSy as to be able to 
 converfe eafily 2indi familiarly in them all. So 
 that this, in particular, and the other mira- 
 culous gifts of the Holy Ghoft, by reafon of 
 the peculiar circiimfances that attended them, 
 may juftly be efteem'd the flrongejl proof of 
 the truth of our religion ; as they are in them- 
 felves moil certain and indifpittable^ and con- 
 tain the united evidence of miracles, and the 
 accompliiliment of moft exprefs and deter- 
 minate prophecies, concerning which there 
 can be no controverfy ; and as they corrobo- 
 rate, and render more firm and unqueftiona- 
 ble, every other part of its external proof And 
 finally, 'tis to this extraordinary evidence (as 
 we have feen) that we m.uft afcribe the fwifc 
 and extenfive progrefs of the gcfpel; which 
 is a kind of Jianding miracle^ to fupply in a 
 great meafure to us, in thefe remote times, the 
 want of thofe other miracles before our eyes, 
 which were common in the firll ages of Chrif- 
 tianitv. 
 
 The 
 
Chrtjiian revelation defended, 14^ 
 
 The greateft part of what has been faid 
 hitherto relates only to the books of the 
 New Teftament which were imiverjally re- 
 ceivd'y but what muft we think of thofe 
 which were controverted in the moil early 
 times ^ when their authority could be beft fet- 
 tled 3 the epijile to the Hebrews^ for inftance, 
 and the epijile of James^ tho; fecond of Peter ^ 
 the epijile of Jude, the fecond and third of 
 yohn^ and the book of the Revelation ? I an- 
 fwer, that if the genuinenefs of thefe books 
 could not be proved, Chriftianity would be 
 but little affeded by it ; becaufe thofe which 
 are iincont ell able contain a complete account 
 of the Chriftian dodtrine, and the evidence 
 by which it is fupported; nay, if we were 
 only fure of the four Gojpels, and the A5is of 
 the ApoJtleSy thefe alone would be abundantly 
 fufficient. Nor Vv^ill the determining this 
 queftion, which way foever it happens, weak- 
 en in any material point the force of what I 
 have already advanc'd, in which I have ta- 
 ken care all along to argue only from thofe 
 books, the authenticnefs of which, as far as 
 appears, was never dijputedy and confequent-^ 
 ly of whofe being really authentic, we have 
 all the probability that the circumilances of 
 the cafe will bear; as great at leafi (and upon 
 fome accounts, I think, it has been (hewn to 
 be much greater) than there is with refpedt to 
 ^ny writings be fides ^ of equal antiquity. But 
 there are feveral things urg'd to prove, that 
 the authority of thofe books, that were noc 
 
 at: 
 
1 44 The ufefuJnefs and truth of the 
 
 at firft univerfally acknowledgd^ is not fo du- 
 bious and uncertain as it has been reprefented ; 
 and which, tho they may not amount to an 
 equal probability, may be thought a probability 
 however, that they, as well as the other books 
 which were never queftion'd, are the geJiuiiie 
 writings of the Apollles of Chrift. The fub- 
 ftance of the argument upon this head, I fhall 
 give in the words of the late pious and judi- 
 cious Bithop Blackall *. 
 
 I. He fays, " that there is good evidence 
 " from antiquity, that thefe cofttroverted books 
 «' were received in the moft early times, by 
 «' thofe who had the beft opportunity of fa- 
 «' tisfying themfelves of the authors, and 
 " authority thereof, viz. by thofe to whom 
 " they were fent, and in general by the whole 
 " Greek church. 
 
 <^ 2. That 'tis no wonder, that thefe 
 
 ** books (being written either to Chrlftians dif- 
 
 " pers^d, and confequently only publifh'd by 
 
 " giving out copies thereof to fome, to be 
 
 '' communicated, as there was opportunity, 
 
 *« to others; or elfe to private perfons, living 
 
 " perhaps at great diftance from the places 
 
 *' from which they were fent) were not fo 
 
 " eafy to be attefted, and opon that account 
 
 « were not at firft fo generally receiv'd, as 
 
 ** the others were, which were either written 
 
 * Strmom at Boylts Le^iiire ^t.0. Sermon the third '^ p. -O, 
 
 21,22. 
 
 " t® 
 
Chrijilan revelatwn (defended. 145^ 
 
 ^' to particular churches, to which the authors 
 ** hands, and the melTengers that brought 
 " them, were well known, or which were 
 " fiift publidi'd and received in the fame 
 " places where they were written. And, 
 
 " 3. That even f/jofe churches, which 
 *' did for feme time douit of the authority of 
 " the/e books^ were pcrfuaded at laft to re- 
 *' ceive them as the authentic writi?igs of the 
 '^ Jpo[iles^ or oiher infpir*d men. If there- 
 " fore it be fuppos'd, that while they doubred 
 *' of thefe books tliey had reajon for tlieir 
 «' doubt; that is, that they did it becaufe 
 *' they were not as yet fully fatisfied that 
 *^ they were Apc/lolical writings^ (which the 
 " objedors, I believe, will readily enough 
 *^ grant) it may be very reafonably prefum'd, 
 *' that they had afterwards greater rcafon 
 *' to lay afide their doubt \ and that whea 
 " they did receive them, it was, becaufe 
 *' there had been then lately fuch evidence 
 ** and atteftation given of their being writtea 
 '' by the Apofdes^ or other infpir*d men, as 
 *' they had not heard of before, fuch as they 
 *' could not then, with any recfon, contra- 
 " dicl or gainfay; for ordinarily, a lefs rea- 
 *' fon will perfuade a man to take up an o- 
 *' pinion at firft, than will perfuade him to 
 ** go back from an opinion (how weakly fo- 
 *' ever grounded) which he has before em- 
 " brac'd and defended." 
 
 L Thb 
 
14^ ^he ufefiilnefs and tiruth of the 
 
 The fadl, as it is here truely ftated, is juft 
 what it might be prefum^d "would happen^ with 
 refpedl to fuch writings as thefe. A fuffici- 
 ent account is given why they were not at 
 firft liniverfally reccivd-, nay indeed, why it 
 Was not to be expected they would be^ fup- 
 pofmg them to be authentic. But upon this 
 fuppofition it's natural tobeheve, that though 
 it might be a confiderable time before they 
 could be attefted in fuch a manner, as to 
 give fatisfaftion to all ChriJlianSy they would 
 at length however appear to be genuine ; and 
 be received accordingly (as they really were) 
 even by thofe churches^ who for fome time 
 doubted of their authority. 
 
 " So that (as the fame author adds) this 
 *• objedion is fo far from leffening, that it 
 •*' rather ftrengthens, the proof we have of 
 *' the authority even of thofe once contro^ 
 *' verted books ; and it is, belides, a very good 
 ^' corroborating evidence of the authority of 
 ** all tliC other books of the New Tejlament, 
 *' For the backwardnefs of fome churches to 
 ** receive thefe controverted books at firfl 
 ^' (when they had nothing to objedl to the 
 ** matter of them) makes it evident, the 
 *' Chriftians of the firft ages were -not fo very 
 " eafy and credulous as fome have reprefent- 
 " ed them ; that they did not fo very greedi- 
 ^' ly fwallow any book for divine revelation, 
 ** that contained a great many miracles, mix'd 
 ** with a few good morals, without making 
 
 " due 
 
Chrtjitan revelation defended. 1 47 
 
 ** due inquiry concerning the author, and 
 ^' the authority thereof. But on the contra- 
 *' ry, their being io hard to be perfuaded to 
 *' receive thefe controverted books for ibme 
 ** time, v^hile rhey wanted, as they thought, 
 *' fufficienc atteftation, (akhough thedodlrine 
 ** of them was in all points agreeable to the 
 ^* doT^trine of the other books which they 
 *' had before received ; their being fo hard, 
 ** I fay, to receive thefe books) of the autho- 
 *' rity of which there neverthelefs really was 
 " fuch evidence, as they themfelves, after hav- 
 ** ing well weighed and confider'd it, declared 
 *' themfelves fatisfied with, gives very good 
 *< ground to believe, that they had, from the 
 «' beginning, fuch evidence as was without 
 *^ exception of the authority o^ all thofe other 
 <f booh (that is, of much the greatefh part) 
 *^ of the New Tejiafnent, which were never 
 *' controverted, which were from the firft, 
 *' and with univerfal confent, receiv'd by all 
 *' Chriftlan churches. For if there had not 
 *' been very undeniable evidence of their be^ 
 •' ing the genuine writings of the Apofiles^ or 
 ** other inipired men, there would certainly 
 ** have been t!)e fame doubt and concroverfy 
 *' concerning them, that there once was con- 
 •' cernlng thefe. ' 
 
 But fuppofmg the authority of all the 
 books of the Nevj Te/iameJit to be fully efta- 
 bli(li*d; how can v/e be fure, that they are 
 tranfmitted down to usjii/i as they v/tvcwnt^ 
 ten? That, having been often tranfcrib'd, they 
 L 2 have 
 
1 4 8 ^^^ nfefiiJnefs and truth of thi 
 
 have not been corruptedy and alter d very 
 much by the ignorance or carelejlnefi of the 
 tranfcribers ? Or, that feveral, even mate- 
 rial, paffages are not curtailed and mangled, 
 and others interpolated by the different par- 
 ties of Chriilians, in the heat of their oppo- 
 fition to each other ? By vi^hich means the 
 face of Chriftianity may be vaftly chajigd, 
 and rendered quite another thing from what 
 it was in the beginning. " If no court of 
 ' judicature, tho in a thing of fmall mo- 
 ^ ment, will admit of a copy, tho taken 
 ' from the original, without oath made by 
 ^ a difinterefted perfon of his having com- 
 ' par'd it; becaufe the leaft millake, a va- 
 ^ rious pointing, a parenthefis, a letter mif- 
 ' placed may alter the fenfe ; how can we 
 ^ abfolutely depend in things of the greateft 
 ' moment, on voluminous writings, which 
 ' have been fo often tranfcrib'd by men, 
 ' who never faw the original j (as none, 
 ' even of the moll early writers, pretend 
 ' they did) and men too, who even in the 
 ' earlieft times, if we may judge by the 
 ' number of forg'd paffages, and even forg'd 
 ' books, would fcruple no pious frauds *." 
 And accordingly, there are a^lually, in the 
 prefent copies of the New Teflament, no lefi 
 than 30000 various readings, which this au- 
 thor (as all others of the fame ftamp) fre- 
 quently mentions as a very formidable thing ; 
 which fhews, they think, plainly, that thefe 
 
 * Chrifiiamty 5cc, /. 32^. 
 
 copies^ 
 
Chrijltan revelation defended. 1 49, 
 
 copies are in fadt fo very corrupt and erro^ 
 neus^ that they are not to be depended on. 
 
 I THINK it very ftrange, that ingenious 
 men, who are able to entertain the world 
 much better, fhould tire it with ftale objec^ 
 tions^ which have been fo often confider'd, and 
 thoroughly aijjwerd ', and particularly, that the 
 author of Chrifiianity &c. (liould publiih a 
 large book, (that from the ^r^j/ expeBations 
 that were rais d concerning- it, one might 
 juftly imagine, would contain fomccliing new 
 and decijhe upon thefe puinrs) ia which old 
 difficulties are revived, without letting his 
 readers know that any Jolutions of them have 
 ever been attempted, and what thofe folu- 
 tions are -, or endeavouring to (hew that they 
 are weak and injujicient. Such a condudt 
 muft be naufeous to thofc v/ho are already 
 well-vers'd in con trover fies of this kind, and 
 looks too much like a defign to miflead the 
 injudicious and unwary. And after ail, what 
 do thefe objedions amount to? Why, to a 
 fojjibility of forgery^ but nothing at all of 
 that kind provd\ a fojibility of corruption^ 
 but no one material corruption, interpolation, 
 or omiffion pointed at^ which has not been 
 difcover'd^ andconfequently, beingknown^ can 
 be of no differvice to Chrifiianity; and at 
 this rate all the writings of antiquity rtiay be 
 forg'd, or corrupted ; 30000 'Various readings^ 
 the common fate of books that have been 
 qften tranJcriV d^ but none of them (hewn to 
 be of fuch moment, as to difguife^ or alter^ 
 
 L 3 any 
 
1 5 o The tifefiilnefs and truth of the 
 
 any important dodlrine of the Chriftian reli- 
 gion: fo that they would fignify nothing, if 
 they arofe to twice that number. 
 
 But there are feveral things that make 
 it highly improbable, notwithftanding the in- 
 clination of fome of the firft Chriftians to 
 -pious frauds^ that there are any important 
 alterations and corruptions in the books of the 
 TSlew Tejlament : and thefe, I make no doubt, 
 will have great weight, fince there is nothing 
 but bare Jhfpic ion on the other fide. We have 
 no dire^ reajon to think they are corrupted, 
 and feveral very confiderable probabilities that 
 they are not. And if thefe are fufficient to 
 fatisfy a fair inquirer ; efpecially, if the co- 
 pies of the New Teftament are found to be 
 as pure as thofe oi other antient writings which 
 are depended upon, and are not thought to 
 be fo perverted in any particular paflages as 
 to create confujion^ or at all to hinder, but 
 that the general fenfe of them may be eafily 
 underftood ; it matters not, whether, accord- 
 ing to prefent ejlablift) djorms^ they would be 
 admitted as evidence in a court of judicature. 
 For it may be great perverfenefs and folly in 
 private perfons, in the common affairs of life, 
 and, I think likcwife, with refped: to reli-^ 
 giony in which, as it is the moft important 
 concern of mankind, probabilities ought al- 
 ways to determine, not to believe things, and 
 forrai their condud: accordingly upon fuch 
 froBfs^ as may not (perhaps for wife reafons) 
 
 be 
 
Chrtjllan rewJatmi defended, i 5 1' 
 
 be allowed to decide in the adriwiijlratiGn of 
 public jujiice. 
 
 The only queftion in (hort is this, whe- 
 ther men ought not to be guided by real fro-^ 
 babilitieSy without inquiring at all, how far 
 they are admitted in fome particular circum- 
 ftances; and whether fuch probabilities may 
 not be fufficient to convince the judgment of 
 their own minds, as will not fometimes pafs 
 m courts of judicature'? If this be denied, man- 
 kind muft in moft cafes fit ftill, believe no- 
 thing, and do nothing ; they muft drop their 
 moft laudable and ufefid defigns ; and all the 
 great affairs of the world will be at a /land. 
 And if it be allowed, (and nothing in the 
 world, I think, can be more plain) the next 
 thing to be conlider'd is, whether, the au- 
 thority of the books of the New Teftament 
 being already eftablifh'd, there be not ^Juffi^. 
 cient probability to perfuade us, that they arc? 
 convey'd down to our times fb pure and 
 nncorrupty as that all Chriftians may from 
 thence get a perfeB idea of the Chriftian doc- 
 trine ? If this likewife be proved, the neceffa* 
 ry confequence from the whole will be, that 
 it is highly reafonable for us to receive them 
 as the rule of our religious behaviour, when 
 we can advance nothing to the contrary but 
 fojfibilities^ and ill-grounded fujpicions ; and 
 that the methods oi courts of judicature (which 
 infift frequently upon clearer proof than is 
 jieceffary barely to convince men of the tfitth 
 L 4 of 
 
1 5 X ^he tifefiilnefs and truth of the 
 
 of fadls) ought to have no mjivMice or weight 
 at all with us, in the prefeat inquiry.^ 
 
 B u T to come more direcfl^y to the poinr. 
 Let us examine if there be really any ground 
 to fufpecfl that the text of t'r.e Nev: lejtame?it 
 is lb corrupt, as t^^ Tender its aurhority'preca-. 
 r io'--' ? i\v\(\ d ou btf v ^ 1 ; or w h e r h er ' ali afpear^ 
 ancss do not ra-hcr tavc '^c cdn'trary inp^ 
 pofuion. And, 
 
 * I thought what 1^ oitcr'd above a fiiilkit-nt ani>t=r to the 
 auihor oi Chnfiiannys rrdioning f om the ptcifticevu: iouris oj 
 judicatufff, cind therefore did not iioi;bie myfcii to ex.unine any 
 farther ; but 1 have fince been inform'd by a very mgenic^us 
 friend, who is thoroughly acquainted with the a^eihods o- pro- 
 ceeding in tbeie courts, that 'tis a gvf.-,t niill-.-ke to fay, that they 
 " will not admit of a copy, the taken f om >he orig'n.il, with- 
 '' out oath made by a difintereued perfon q( his havin^^ cOiH- 
 " par'd it ;" and that the true flnte of the caie is dv. Where 
 the orig'nal is extant, or there is a perfon h'virg who has com- 
 parM the copy with the original, a court of juflic^' will -xpeft^ 
 either that the original itfeU be prcduc'd, or eUe &.t oath of the 
 perlon, who has compar'd the copy with it, that he believes i% 
 to be a true one; and that for this very good reafon, becaufe 
 fuch ^roofmay he had. But in cafes, where it appears that the 
 original is lojl, as by fire, or any other accident; or where a 
 deed is of fuch ^>'^-:i/ antiquity^ as that it may reafonably be fup- 
 pos'd to be loft , and a copy is produc'd of fuch antiquiiy, that 
 rone who couM be witnefTes to the companvg it v/ith the ort» 
 gtnal can be fuppos'd to be living; fuch copy xs conftantly ad- 
 ir,itted as evidence, without any oath of its havir<g been com^ar''d* 
 So that (as he adds) our author*s argument, drawn from the 
 pradice of courts of judicature, can never fer'-'e his purpofe, 
 unlefs the original writings of the New Teftament were fi'ill ex- 
 tant, or at leaft had been \n being fo very lately, that fome per- 
 fons, noiv alive, naight be fuppos'd to have compar'd our pre- 
 fent copies with them; but as the cafe really ftands, is mon- 
 ftrouOy abfurd, /ince it requires what is, in its own nature, irpi" 
 fojfible, fuppQfin§ the prefent copies to be perfectly genuine and 
 
 Whereas 
 
O rijlian revelation defended, i 5 5 
 
 Wh E R E A s the author of Chriflia?jity &cc. 
 infinuates, that the writings of the New Tejja- 
 77ient are not much to be depended on, becaufe 
 they have been /i offe?i tranjc7'ih'd ; it may be 
 replied, that fome of the copies we no^v have 
 are of great antiqiiit\\ particularly the Alex- 
 aridrian, which was made (o early as the 
 fourth century^ and fo might be taken from 
 fome at leaft of thecr/g-/Wjthemfelves, which, 
 Tertidlia?! fays, were to be feen in his time • 
 or elfe, from copies that were taken dire^h 
 from the originals. However, let what will 
 come of this, we have as good prefumptive 
 proof of the integrity of thefe writings as can 
 reafonably be defired. 
 
 Fo R if we look into the books themfelves, 
 we fliall find one uniform confijlent fcheme 
 throughout the whole ; the fame entire har- 
 mony and agreement in all the parts, as might 
 beexpeded, if they were carefully 2inA faith- 
 fully tranfmitted down to our times j and 
 none of thofe contrarieties^ and clajlmig ac^ 
 counts of fadts or do(5trines, as muft have been 
 unavoidable to a great degree^ if they had 
 been alter'd and perverted in material paffages. 
 And, 
 
 Besides this internal mark of purity, 
 which, upon the fuppofition of grofs corrup- 
 tion, is not to be accouted for, there arc 
 feveral other circumftances, that, taken all to* 
 gether^ afford a very conM^vMe frobaiility } 
 
 viz. 
 
154 ^^^ ufeftiJnefs and truth of the 
 
 viz, that thefe books were, ixovci the beginnings 
 read in ^//Chriftian aflemblies; and frequent- 
 ly quoted by the earlicjl Chriflian writers ; 
 that many copies of them were taken, and 
 difpers'd in various parts of the world ; and 
 that they were very foontranflated into fevet^al 
 languages : fo that if wx fuppofe that Jome 
 copies might be corrupted, we cannot believe 
 that the corruption could be univerfal^ with- 
 out infinuating, what is too mean and fcaji- 
 dalous to ferve any caufe, that the whole Chrif- 
 tian world concurr'd in the cheat. We ought 
 rather to argue (as being a mote juji, as well 
 as charitable and generous v/ay of reafoning) 
 tliat as all honeft men are greatly concern'd 
 for the purity of religion upon which their 
 higheji interejis depend, 'tis utterly improbable 
 fuch a thing could be effedled ; and to increafe 
 the improbability^ let it be confider'd, that 
 there were different feds of Chriftians who 
 narrcmly watch' d each other, and would have 
 been ready to detcB and expofe all impoftures 
 of this kind y or if it was poffible, that when 
 the Chriftians had got the temporal power into 
 their hands, that party which was upperfnoji 
 might corrupt fome copies, and dejlroy all the 
 reft ; befides, that this is but barely pojjlble^ 
 but not at all credible, confidering the great 
 number of copies that were difpers'd every 
 where, and the variety of tranjlations ; a 
 thing of this nature could not have happened 
 without being loudly complain d of ; it muft 
 have put the whole Chriftian world in an up^ 
 roar^ and given the enemies of Chriftianity a 
 3 yaft 
 
Chrtjltan revelation defended, i 5 5 
 
 vaft adva?itage againft it ; fome account of 
 which, as of other confufions and difturban- 
 ces n the church of lefs moment^ would un- 
 doubtedly have been preferv'd mjome or other 
 of the writings of thofe ages which are ftill 
 extant^ compos'd by men of different parties^ 
 and interejis. 
 
 Again, we know that fome corruptions 
 have been detect cd, which confirms the maia 
 of the preceding argument, and {hews clear- 
 ly, that there was far from being an inclina- 
 tion among Chridians, univerfallyy to counte- 
 nance and fupport fuch bafe and knavijh de- 
 figns ; and the fame honeji difpoiition, the 
 fame capacity^ and diligeficey would probably 
 have difcover'd and exposed all fuch frauds. 
 And, 
 
 Finally, our prefent copies agree^ m 
 all poinis of importance, with all the moft 
 antient ve-^fions 5 and with the numerous quo-- 
 tat ions tha-: were made from the books of the 
 New Teftament by the moft early Chriftian 
 writers. So that upon the whole, we have 
 Jlronger evidence of their purity, than , we can 
 have with refpeft to any other books of equal 
 antiquity^ in which, it was not fo much the 
 concern of all virtuous perfons to prevent 
 corruptions ; which are not quoted by fo many 
 other authors ; and of which copies and tranf^ 
 lations were not fa frecju^t, nor fo mdelf 
 difpers'd. 
 
 But 
 
1 5 '> The tifefiilnefs and truth of the 
 
 . But notwithftanding all thefe feeming 
 probabilities, is there any arguing againfl/Z^m 
 faB ? Are there not *' 30000 various read- 
 ^' ings in the copies of the New 'Te/iame?Jt, as 
 " it ftands at prefent ?" not to mention, " in- 
 *' numerable copies that have been lofl, 
 " v^'hich, no doubt, had their different read- 
 *' ings*"alfo. And does not this prove great 
 UJtskilfidnefs or negligence in the tranfcribers at 
 leaft, if not wilful corruption ? To this feve- 
 ral things are replied, z'iz. that the various 
 readings rather tend to Jettle the true text, 
 
 than cojifound znd pervert it ^ that thofe 
 
 writings, of which there are i\it few eft copies ^ 
 are the moft corrupt of any, and cannot be 
 
 cme72ded\ that there have been more copies 
 
 and tranflations of the New Teftament than 
 of any other antient book whatfoever, and 
 confequently, it is reafonable to expert there 
 fhould be more variationi 3— — but that in 
 proportion to the number^ there are full as 
 many differences in the copies of the pureji 
 ^72//ifen of antiquity ;— — and that the moft 
 corrupt copies we have are, in all eflential 
 points, fufficiently exaft to give men a juft 
 notion of Chriftianity, and confequently to 
 snfwer the end for which thofe writings were 
 originally defign'd. But let us hear what is 
 faid upon this head by one, who will be al-; 
 low*d to be as accurate a judge in controverfiea 
 of this kind, as any age has produced. 
 
 * C kri (Canity ^c, p. 324, 
 
 It 
 
Chrijltan revehtwn defended, i j/ 
 
 "If (fays this moft learned author) there 
 " had been but one manufcript of the Greek 
 *' Teflament, at the reftoration of learning 
 *' about two centuries ago; then we had had 
 " no various readings at all. And would the 
 " text be in a better condition, than now we 
 " have 30000 ? So far from that 5 that in 
 '' the bed fingle copy extant, we fhould have 
 " had hundreds of faults, and fome omiffions 
 " irreparable. Befides that the fufpicions of 
 *' fraud and foul play would have been in- 
 " increas'd immenily. 
 
 " It is good therefore, you'll allow, to 
 " have more authors than one ; and another 
 " MS to join with the firfl would give more 
 " authority, as well as fecurity. Now chufe 
 " that fecond where you will, there fhall be 
 " a thoufand variations from the firft ; and 
 *« yet half or more of the faults fliall ftill re- 
 *J main in them both. 
 
 " A THIRD therefore, and fo a fourth, 
 " and ftill on, are defirable ; that by a joint 
 " and mutual help all the faults may be mend- 
 " ed : fome copy preferving the true reading 
 *' in one place, and fome in another. And 
 " yet the more copies you call to affiftance, 
 " the more do the various readings multiply 
 " upon yoa : every copy having its peculiar 
 " flips, though in a principal paffage or two 
 1' it do Angular fervice. And this is fadt, not 
 
 l[ only 
 
ijS The ufefuinefs and truth of the 
 
 " only in the New Teftament, but in all an- 
 *^ tient books whatever. 
 
 " 'TiS a good providence^ and a great 
 " bleffing, that fo many manufcripts of the 
 «' New Teftament are flill amongft us ; fome 
 " procur'd from Egypt, others from AJiay 
 *' others found in the V/ejlern churches : for 
 " the very diftances of places, as well as 
 «' numbers of the books, demonftrate that 
 *' there could be no coUufion, nor altering, 
 " nor interpolating one copy by another, nor 
 •' all by any of them. 
 
 ** In profane authors (as they are called) 
 ** whereof one manufcript only had the luck 
 " to be preferv'd, as Velleius Patercidiis a- 
 " mong the Latiiis^ and Hefychius among the 
 " Greeks ; the faults of the fcribes are found 
 " fo numerous, and the defeats beyond all 
 " redrefs, that notwithftanding the pains of 
 " the learnedft and acuteft critics for two 
 " whole centuries, thefe books are ftill, and 
 *^ are like to continue a mere heap of errors* 
 *' On the contrary, where the copies of any 
 " author are numerous, though the various 
 *' readings always increafe in proportion ; 
 " there the text, by an accurate collation of 
 ** them made by fkilful and judicious hands, 
 *' is ever the more corred:, and comes nearer 
 " to the true words of the author. 
 
 " Terence is now in one of the beft 
 f* conditions of any of the claffic WTitersj 
 
 «« the 
 
Chrijiian ren^elation defended. 159 
 
 ^' the oldeft and bed copy of him is now in 
 *' the Vatican Hbrary, which comes neareft 
 " to the poet's own hand ; but even that has 
 *^ hundreds of errors, moll of which may be 
 *' mended out of other exemplars, that are 
 * * other wife more recent, and of inferior va- 
 " lue. I myfelf have collated feveral j and 
 " do affirm, that I have feen 20000 various 
 " ledtions in that little author, not near fo 
 ** big as the whole New Tejfamejit : and am 
 ** morally fure, that if half the number of 
 *^ manufcripts were collated for Terence with 
 *' that nicenefs and minutenefs which has beea 
 *' ufed in twice as many for the New T'ejia^ 
 " ?nenf, the number of the variatiojis would 
 *' amount to above 50000. 
 
 "In the manufcripts of the New TeJIament 
 ** the variations have been noted with a reli- 
 " gious, not to fay fuperftitious exadnefs. 
 " Every difference in fpelling, in the fmalleft 
 *^ particle or article of fpeech, in the very 
 ** order or collation of words without real 
 change, has been ftudioufly regiftred. Nor 
 has the text only been ranfack'd, but all 
 the antient verfions, the Latin Vulgate^ 
 Italic^ Mthiopicy Arabic^ Coptic^ Armenian^ 
 Gothic^ and Saxon ; nor thefe only, but all 
 *' the difpers'd citations of the Greek and 
 *' Latin Fathers in a courfe of 500 years. 
 " What wonder then, if with all this fcru-r 
 *' pulous fearch in every hole and corner^ the 
 ** varieties rife to 30000 ? when in all anti- 
 ** cnt books of the fame bulk, v/hereof thq 
 
 " MSS 
 
 «c 
 
 <c 
 
i6o The nfeftdnefs and truth of ih& 
 
 ^ MSS are numerous, the variations are as 
 " many, or more ; and yet no verfions to 
 " fwell the reckoning. 
 
 "The editors of profane authors do not 
 *' ufe to trouble their readers, or rilk their 
 " own reputation, by an ufelefs lift of every 
 " fmall flip committed by a lazy or ignorant 
 " fcribe. What is thought commendable in 
 " an edition of fcripture, and has the name 
 '' of falrnefs and fidelity, v^ould in them be 
 " deem'd impertinence and trifling. Hence 
 " the reader not vers'd in antient MSS is 
 " deceived into an opinionj that there were 
 " no more variations in the copies, than what 
 " the editor has communicated. Whereas, 
 " if the like fcrupuloufnefs was o^ferv'd in 
 " regiftring the fmalleft changes in prophane 
 ** authors, as is allow'd, nay, required in fa- 
 *' cred ', the now formidable number of 30000 
 " would appear a very trifle. 
 
 *' 'Tis manifeft, that books in verfe are 
 " not near fo obnoxious to variations, as profe : 
 " the tranfcriber, if he is not wholly igno- 
 " rant and ftupid, being guided by the mea- 
 " fures ; and hindred from fuch alterations, 
 " as do not fall in with the laws of numbers. 
 *^ And yet even in poets, the variations are 
 " fo very many, as can hardly be conceiv'd 
 *' without ufe and experience. In the late 
 " edition of 'Tibullus^ by the learned Mr. 
 * ' Broukhuife^ you have a regifter of various 
 " kthom in the clofe of that book 5 where 
 
 r you 
 
Chrijimn reve/oHdn defended. \6\ 
 
 " you may fee at the firft view that there 
 " are as many as the lines. T^i^e fame is vifi- 
 " ble in Plantus^ fet out by Farceus, I my- 
 " felf, during my travels, have had the op- 
 *' portunity to examine feveraj MSS of the 
 " poet ManiliiiS', and can affure you, that 
 *' the variations I have met with are twice as 
 *' many as all the lines of the book. — Add 
 ** likewife, that the MSS here ufed were few 
 *' in comparifon : and then do you imagine, 
 " what the ledtions would amount to, if ten 
 *' times as many (the cafe of Dr. Mill) were 
 " accurately examined. And yet in thefe 
 " and all other books, the text is not made 
 " movQ precarious on that account, but more 
 " certain and authentic. 
 
 " — If a corrupt line, or dubious reading 
 " chances to intervene, it does not darken 
 " the whole context, nor make an author's 
 " opinion, or his puti^nk, precarious, Terence, 
 " for inftance, has as many variations, as any 
 *' book whatever in proportion to its bulk ; 
 " and yet with all its interpolations, omif-^ 
 ** fions, additions, or glofles (chufe the worfl 
 «^ of them on purpofe) you cannot deface 
 ** the t:ontrivance and plot of one play ; no, 
 " not of one fingle fcene 5 but its fenfe, defign, 
 " and fubferviency to the laft iffue and con- 
 •* clufion, (hall be vifible and plain thorough 
 *' all the mift of various leSio?2s. And fo it 
 ** is with the facred text ; make your 30000 
 '' as many more, if numbers of copies can 
 ^' ever reach that fum : all the better to a 
 
 M *' know- 
 
\6i The ufefuJnefs and truth of the 
 
 " knowing and ferious reader, who is there- 
 *' by more richly furnifli'd to feledt what he 
 " fees genuine. But even put them into the 
 " hands of a knave or a fool : and yet with 
 *^ the moft finiftrous and abfurd choice, he 
 " (hall not extinguifh the light of any one 
 ** chapter, nor difguife Chriftianity, but that 
 •* every feature of it will be the fame *." I 
 make no doubt but that the reader will eafily 
 excufe this long quotation, as it fets the mat- 
 ter of the various readings in fo clear a light, 
 and {hews that there is not the leaji difficulty 
 in it ; though at the fame time, he mud be 
 at a lofs what to think of ihQ fair ?2efs and 
 modejfy of thofe writers, who without being 
 able, or pretending to be able, to confute any 
 part of it, ftill go on in the old track, and 
 think to bear down all before them by co?2/i- 
 dent and groundlefs injinuations. 
 
 The author of Chriftianity (among the 
 reft) has not faid one word to all this ; only 
 he feems to think it not fufficienr, becaufe 
 " one or two various readings [in the New 
 " Teftament] where moit things are own'd 
 " to be of the greateft moment, may be 
 *• of that confequence, as to deftroy the de- 
 " fign of the whole book-f-." To which I 
 aniwer, that may-he's go for nothing at all ; 
 and that it v/ould be time enough to reply to 
 this, when he has produced any readings of 
 
 "* Remarks on a difcoitrfe of Fres-Thinhing, hy Phileleuiherus 
 Lipfienfis ; />. ^4* ■ 68. and p, 76. edit» <^th, 
 
 fuch 
 
Chrtjiian revelation defended. 1 6 j 
 
 fuch great confequence. However, to fhew 
 that there is nothing in the objedion, let it be 
 confider'd, that various readings^ which defiroy 
 the whole dejign of revelation, mull be fuch as 
 pervert fome ejfential Ao^ivm^s of it. Suppofe 
 then, that in two, or three^ places, the text 
 of the New Teftament was fo corrupted as to 
 affert, " that God is not wife, juft and good; 
 ** that Jefus is not the Chrift ; that men 
 " might pradlife idolatry ; or deceive, and 
 " perfecute each other ; or that there is no 
 *' future ftate," and the like ^ fuch readings 
 could not, and ought not to be admitted as 
 the true readings^ contrary to the general and 
 moft evident (train of the revelation : but e- 
 very one would naturally look upon them as 
 the errors of tranfcribers, and not as the origin 
 ?ial words of the writers, to whofe fentiments 
 they not only bear no refemblance^ but are a 
 manifeft contradiBion, And indeed if we 
 judge otherwife, 'tis impoffible for us to find 
 the fenfe of any author whatever. So that if 
 men reafon fairly, and as they ought to do, 
 one or two various readings cannot dejtroy 
 the dejign of the whole New Teftament ; be- 
 caufe readings of that importance beifig di- 
 redly contrary to the plain and unquejtionable 
 dejign of it, it muft be as probable, as a 
 thing of that nature can be, that they are 
 falfe readings. 
 
 But admitting the credibility of the gof- 
 pel-hiftory to be fufficiently eftablifli'd, and 
 that we have all the probability we can de^ 
 
 M 2 fire. 
 
I ^4 T'he ufefuhefs and tvuth of the 
 
 fire, that the books of the new Teftament 
 are convey'd down to us pure in all material 
 paffages, how can the common people upon 
 rational grounds be fatisfied of thefe things? 
 " Religion either does not concern the ma- 
 " jority, as being incapable of forming a 
 ** judgment about it 3 or it mull carry luch 
 " internal marks of its truth, as men of 
 *' mean capacity are able to difcover: or elfe 
 ** notwlthftanding the infinite variety of re- 
 ** liglons, all who do not underfland the ori- 
 ** ginal languages their traditional religions 
 *' are written in, which is all mankind, 
 " a very few excepted, are alike bound 
 " in all places to pin their faith on their 
 " prieft, and believe in men, who have an 
 *' intereft to deceive them j and who have 
 " feldom fail'd to do fo, when occafion 
 ** ferves. 
 
 "Can people, if incapable by their rea- 
 ** fon to diftinguifh truth from falfhood, 
 " have ally thing more to plead for the 
 *' truth of their religion, than that they be- 
 " lieve it to be the true religion ; becaufe their 
 ** priefls, who are hir'd to maintain it, tell 
 " them it was a long while ago reveaFd to 
 *^ certain perfons, who, as they, on their 
 *' prieftly words, allure them, were too wife 
 " to be impos'd on themfelves ; and too ho- 
 " neft to impofe on others : and that no 
 " change could have been made in their re- 
 ** ligion in after-times ; the care men have of 
 
 " their 
 
Chrtjtian re'velation defended. 1 6 j 
 
 *' their own fouls, as well as their natural 
 *' affidlion for pofterity, obliging them from 
 '^ generation to generation, to hand down 
 " their religion juft as they received it : and 
 " that it was morally impoffibc innovations 
 " fhould creep in, fince it would be the 
 " higheft folly in any to attempt to introduce 
 ^' new dodrines, as a tradition received from 
 *' their anceftors j when all muft know they 
 " had recei'/d no fuch tradition. As this is 
 " all, the bulk of mankind, if they are not 
 ^* capable of judging from the doftrines them^ 
 " felves of their truth, can fay for their re- 
 *' ligion ; fo they, in all places, make ufe of 
 •^ this argument , and with equal confidence 
 ^* aver, that, though all other traditionary 
 ** religions are fult-'of grofs falfhoods, and 
 " moil abfurd notfons, which their priefts 
 '* impudently impofe on them as divine 
 " truths ; yet our own priefts are fuch faiths 
 ^* ful reprefenters of things, that one may 
 *' as well queftion the truth of all hiftory, 
 " as the truth of things believed on their 
 " authority. 
 
 " This boafted argument, in which men 
 " of all religions fo much triumph, if ic 
 " proves any thing, would prove there ne- 
 *' ver was, nor could be any falfe religion, 
 *^ either in whole, or part ; becaufe truth be- 
 " ing before falihood, and mens anceftors 
 " having once poffefs'd it, no change could 
 *' afterward ever happen : whereas oa the 
 *^ contrary, though there have been at times 
 M 3 " great 
 
\66 The ufefuhefs and truth of the 
 
 *' great numbers of traditional religions, yet 
 *' as far as it appears, no one of them has 
 " long remained the fame ; at leaft, in fuch 
 " points as were merely founded on tradi* 
 *' tion. 
 
 " I SEE no middle, but that we mufl: 
 *^ either own, that there are fuch internal 
 *' marks fix'd to every part of the true reli- 
 gion, as will enable the bulk of mankind 
 to diftinguifh it from all falfe religions ; 
 or elfe, that all traditionary religions are 
 upon a level : fince thofe, who, in every 
 f* country, are hir'd to maintain them, will 
 ^* not fail to aflfert, they have all external 
 «^ maiks ; fuch as uninterrupted traditions^ 
 ** incontefted miracles^ confejjion of ad*verfariesy 
 *' number of profelytes^ agreement among them^ 
 ^^ Jehes ; and all thofe other external argu- 
 ^^ ments, that the Papijis and Mahometans 
 *^ fet fo high a value on. In this cafe, what 
 ♦* can the common people do, who under- 
 *f ftand not a word of the language, their 
 •* religion, and its external proofs are writ in, 
 ^' but be of the religion in which they are 
 ** educated ; efpecially, if nothing is fufFer'd 
 *' to be publifh*d, which may, in the leaft, 
 '* t^nd to m^ke them queftion its truth j and 
 ^* all other religions are reprefented as full of 
 ^* the grofleft abfurdities *." Now in anfwer 
 to this, which I have not abridged, that the 
 
 * Chriftianity &c. pfi^z, 233, 2^* 
 
 reader 
 
Chrtjlian revelation def&nded. i($7 
 
 reader may fee this author's reafoning in its 
 full fir engib^ I obferve, 
 
 That the defenders of revelation have no 
 reafon to aflert, that a traditional religion is 
 to be receiv'd upon the mere foot of autho" 
 rity ; but there are certain internal char aB en 
 abfolutely neceiTary in order to its being a di- 
 vine revelation, which men of mean capacity 
 are able to difcover. For inftance, the prin-' 
 cipal defign of all reveal' d religion muft be to 
 reftore and eflablifh natural -y to give man- 
 kind y^/ and worthy notions of God, and aC» 
 certain the principles and obligations of mo^ 
 ratify ', and to promote the true rational per^ 
 feBion and happinefs of human nature : and 
 all lis, pojiiive injii tut ions y sind peculiar doBrines, 
 it is reafonable to expedl, will be intended as 
 helps and motives to virtue. In general 
 therefore the people are capable, by their 
 reafon^ of judging whether any particular tra- 
 ditional revelation be worthy of God ; they 
 are not requir'd to believe it implicitly even 
 upon the authority of miracles j and confe- 
 quently, a tradition of iniracles is not all ^hey 
 have to urge in fupport of it. 
 
 But the proving that the peculiar doSlrinei 
 of revelation are not repugnant to reafon, nor 
 unworthy of God, is only an argument that 
 they may be true, and not a fufBcieni founda- 
 tion upon which to conclude they are really 
 true. Here then comes in the atteftation of 
 the miracles, to convince mankind that what 
 
 M 4 their 
 
1^8 7he ufefuhefs and truth ofthi 
 
 their reafon approves, as worthy oi^ God, ac- 
 tually proceeds from him. And therefore k 
 muil be own'd, that the common people can- 
 not rationally believe the fruth of any tradi- 
 tional revelation, that contains dodlrines which 
 reafon cculd not dijcover^ unlefs they can have 
 full fatisfadion, that the hiftories they have 
 of fuch do(flrines, and of the miracles wrought 
 in confirmaiion of them, are authentic, and 
 credible. So that the queilion to be refolv'd 
 is in fhort this ; whether, as they are capable 
 of difcerning the internal marks of the truth 
 of Chriftianity, they are not likewife able to 
 form a rational juagment concerning the cre- 
 dibility of the gofpel-hiftory, and its conveyr 
 ance down to our tinr.es without any material 
 f Iteration^ or corruption, * 
 
 If the common people can ]uAgt of fuch 
 kind of proofs (as uncontelied jniracles muft 
 jcilablifli the truth of any doctrines that are 
 agree .ble to reafpn, and adapted to advance 
 true goodnefs, and which belong to what is 
 upon the v/hole a moft ufefut and perfect 
 icheme of morality; and ccnfequently againft 
 which, as very fit to be parts of a divine re^ 
 velation^ no cbjtdion of weight can be formed) 
 they may have fiifficient reafon fo believe the 
 traditional religiorj in which they are edu'- 
 cated ; though there are not " fuch internal 
 ^^ marks fix'd to evpry part of it, as alone 
 ^' W// enable them to diflinguifli it from all 
 ^^ falfe religions^ It will indeed have this 
 general internal mark to diflnginfh it from all 
 
 falfe 
 
Chujlian re^eJatton defended. 1 69 
 
 falfe religions, that the wife and beneficent 
 defign of its author wIH plainly appear in 
 the whole frame of it, and that even its pe^ 
 culiar principles will ftand the tcft of reafon j 
 hut though they may be fuehas reafon cannot 
 condemn, and which, if true, muft have a 
 confiderable influence upon our moral con-^ 
 dudl, *tis mofl evident (as has been already 
 hinted) that this of itfelf does not prove 
 they are true : fo that fomething, befides ift^ 
 ternal marks , may be abfolutely neceffary to 
 eltablifli the credit of a revelation that is 
 worthy of God -y or in other words, of a reve- 
 lation, which, after the ftridleft inquiry, we 
 may apprehend it to be agreeable to his per- 
 je5iions to communicate to mankind. And 
 farther, if the bulk of mankind are able to 
 judge of the authenticnefs and credibility of 
 anrient hidories, it muft be a great miftake 
 of the author of Chrijiianity&cc* that if fuch 
 '^ internal marks are not fix'd to every part 
 ** of the true religion, as will enable them 
 ** to diftinguifh it from all falfe religions, all 
 ** traditionary religions are upon the level/* 
 For let " thofe, who in every country are 
 ** hir'd to maintain them, be ever fo confi- 
 ** dent in afferting, that they have all external 
 ** marks 5 fuch as uninterrupted traditions^ 
 " incontejled miracleSy confejjion of adverfaries^ 
 " number of profelytes, agreement among them^ 
 ^^ feJveSy and all thofe other external argu- 
 ^* ments, that the Papijis,^ and (as he fays) the 
 " Mahometans fet fo high a value on ;" the 
 common people being able, as vvill prefently be 
 
 Ihewn, 
 
170 The tifefulnefs and^ruth of the 
 
 fhewn, upon a view of what is oflfcr'd on 
 both fides of the queftion, to diftinguifli be- 
 tween true and falfe pretences, are no more 
 under a neceffity of being imposed upon, or 
 of embracing a traditional religion implicitly, 
 than they are of believing without evidence 
 in points of the moft pure and abfiradi rea^ 
 foning^ which do not at all depend upon tra^ 
 dition. 
 
 All this Jhew of argument therefore is 
 plainly founded upon the fuppofition, that 
 the generality muft take a traditional reli^ 
 gion entirely from the authority of their priefisy 
 and that this is all they have to plead for 
 the truth of it : but as we have only the au- 
 thor's bare aflertion for this, it will undoubt- 
 edly go for nothing. It muft pafs however 
 for a fpecimen of a very extraordinary kind 
 of reafoning, firft to lay it down as a funda- 
 mental principle, that if men are incapable 
 by their reafon, without the teftimony of 
 miracles, to difcover every part: of a traditi- 
 onal religion, " all who do not underftand 
 " the original languages their traditional re- 
 " ligions are written in, which is all man- 
 " kind, a very few excepted, are alike bound 
 " in all places, to pin their faith on their 
 " priefts r and to think this fufficiently prov'd 
 by asking, what " they can have more to 
 " plead for the truth of their religion, than 
 " that they believe it to be true, becaufe their 
 " priefts tell xhtmfo and fo-" and then upon 
 fuch a flender foundation to declare, that 
 
 « all 
 
Chrtjiian revelation defended. \ 7 1 
 
 " all traditionary religions are upon a level ;" 
 and that the common people have nothing 10 
 do " but to be of the religion in which they 
 " are educated.'* The confequence would 
 indeed be juft, if the premifes were true; 
 but there happens unluckily to be this great 
 defed, that the premifes, which are the very 
 things in difpute, are taken for granted \ and 
 that the author of Chriftianity &c. feems to 
 take the putting a queftion how a thing can bey 
 to be an argument that it cannot be ; which, 
 it muft be allow'd, is a very expeditious and 
 eafy way of deciding all controverfies, 
 
 I Proceep now to anfwer the queftion 
 direftly, how the common people may be per- 
 fuaded of the truth of fads, the knowledge 
 of which depends upon tradition ; of the 
 authenticncfs^ for inftance, of the books of 
 the New Teftament, the credibility of the 
 accounts contained in them, and that they 
 have not fuffer'd any material alteration in 
 the conveyance. That this is the truth of the 
 cafe has been largely proved ; the only thing 
 therefore that remains to be (hewn is, that 
 the people are capable of feeing this proof. 
 And what is it that is neceffary in order to 
 this ? Why only, that they have proper mate^ 
 rich upon which to form a right judgment, 
 and a capacity of judging upon thofe mate- 
 rials. 
 
 To obtain the firft, let them fet them- 
 felves to examine the truth of Chriftianity 
 
 with 
 
\7l T^he nfefuhiefs and truth of the 
 
 with an /6i?;7£/?, attentive^ impartial mmAy and 
 read carefully what is offered on both fides, 
 for ity and againjt it ; and then, if what has 
 been hitherto written is jujficient to deter- 
 mine the controverfy, they muft know all 
 that is neceffary to be known, in order to the 
 making a rational judgment about it. Upou 
 this fuppofition they know as much as the 
 writers them/elves^ who may be prefum'd to 
 have delivered their fentiments in the fiille/i 
 and Jirongefl manner they were able; and 
 confequently have as extenjive a view of the 
 fubjedl, as men of learning, and muchfuperior 
 improvements. Nor is it neceffary to their 
 attaining fiifficient Jkill in this controverfy, 
 that they read evefy thing which has been 
 written upon it, or may be written hereafter, 
 (which would be too laborious and volumi- 
 nous an inquiry for the generality of man- 
 kind, an inquiry that their opportunities and 
 circumjiances in life would not perhaps ad- 
 mit of) for as the fubjed: has been often 
 handled, there are fcarce any two writers of 
 note but contain all that is material. Thus far 
 then, I think, the cafe is very plain, viz, that 
 if the difpute can be decided by what the learn-, 
 ed have written, and confequently by what 
 they know about it, the common people^ who by 
 reading may be fumilh'd with all their ideas, 
 muft be able to form as rational a judgments 
 provided the point itfelf to be determined be 
 not above their capacities: Nay, 'tis not at 
 all abfur4 to fuppofe, that th^y may often 
 ipake a truer judgment 3 becaufe they may 
 
 purfue 
 
Chujllan rewJatton defended. 175 
 
 purfue their inquiries with minds more free 
 from prejudice^ and better difpofed to allow 
 every argument its proper weight than thofe, 
 who, with their greater abiliries, have too 
 frequently ftrong attachments to a particular 
 fcheme^ make it their bufinefs to puzzle and 
 confound what they cannot anfwer, and dif- 
 pute not for truth but victory. 
 
 Now what is there in the prefent cafe, 
 that is above the capacity of the bulk of man- 
 kind ? Arc not all, who will exercife their 
 reafon and examine impartially, able to judge, 
 upon a view of the arguments on both fides ^ 
 whether the books of the New Teftament 
 are proved to be forgeries ; or whether it be 
 prov'd on the contrary, that they were con- 
 Jiantly afcrib'd to the authors whofe names 
 they bear; that they are fupported by the 
 fame undifputed tradition as other antient wri- 
 tings which are univerfally allowed to be^^- 
 7iui7ie ; and confequently, that the rejeding 
 them 2i^Jpurious deftroys the authority of all 
 antient hiftories, which ftand upon no better 
 foundation ? If they are unable to judge, up- 
 on having the zvhole evidence before them, whe- 
 ther thefe, which are plain matters of fa£i, 
 are prov'd or no, they can judge of no fa5ls 
 whatever. And what confuiion would fuch 
 a notion of the common people occafion, if it 
 was brought into civil life. 
 
 And if the people can judge of the proofs 
 which are offered for the authenticnefs of the 
 
 books 
 
1 74 ^^^ ufefulnefs and truth of the 
 
 books of the New Teftament ; it will fure be 
 trifling with the underftandings of men to 
 attempt to (hew, that they are able to judge 
 when it is fufficiently prov'd that hiftorians 
 are credible^ and whether the objedions which 
 are made againft their teftimony are ftrong 
 enough to Jet it ajtde. For being convinced 
 that thefe accounts were written by eye-wit- 
 nejjes \ if they cannot judge whether it be 
 prov'd, that eye-witnejfes in the relation of 
 fuch fads could not, confidering all circum- 
 fiances, he impofed on themjehes-y and that 
 they were men of fuch integrity (demonftrated 
 by the general courfe of their behaviour, by 
 their attefting thefe things in oppolition to 
 their worldly interefts, and chufing all not 
 only to fuflfer, but die, rather than retradi 
 their teftimony) as cannot rationally be fuf- 
 pefted of a defign to impofe on others ; I fay, 
 if they are incapable of judging when this 
 is fully proved, the confequence will indeed 
 be, that they ought never to believe any 
 thing upon tejiimony^ and what would be- 
 come of the world if this was true? All 
 commerce between man and man muft im- 
 mediately be fufpended, and the defign of 
 their focial nature be entirely defeated* 
 
 The fame may be faid with refpedl to 
 corruptions ; the common people muft be ca- 
 pable of difcerning, when they fee what is 
 offer'd on both fides, whether this charge is 
 prov'd or not 3 whether any inftances of grois 
 
 cor- 
 
Chrtjttan revelation defended. 1 7 5 
 
 corruption are produced^ and clearly {hewn to 
 be fuch, or the whole of what is advanced be 
 only furmife and conje5lure^ contrary to all the 
 probabilities of things; otherwife, they can- 
 not be judges of probability in any cafe-, 
 and confequently, confidering in how few 
 of the affairs of life higher evidence can be 
 had, their reafon mufl be in a manner ufe- 
 kfs. 
 
 S o far am I in my judgment from think- 
 ing it of fervice to the Chriflian religion, that 
 the liberty of writing againfl it fhould be at 
 all rejlraindy that I would have it encouraged 
 to the utmoll: ; and cannot think of a better 
 method to fix even the vulgar more firmly 
 in the belief of the gofpel-hiftory, than read- 
 ing the objedlions of its adverfaries. This, I 
 am perfuaded, will give a greater weight to 
 the arguments which are urg'd to eflablifh 
 Its authenticnefs, credibility, and purity, in 
 the mofl excellent defences of Chriflianity. 
 Let them read, for inflance, Chrijtianity as old 
 as the creation^ &c. or any other book where 
 the fame things are faid in a much narrower 
 compafs, and when they find, inflead of di^ 
 re5l proofs of forgery with refpedl to the writ- 
 ings of the New Teftament, only groundlefs 
 fujpicion^ and infinuations that there may be 
 forgery, and that none of the writers on this 
 fide of the queftion are fo hardy as to pretend^ 
 that the authenticnefs of far the greatefl: pare 
 of them was ever difputed in the moft early 
 ages ; when they find what trifling things are 
 
 objefted 
 
1 7 6 ^f^^ tifefuh efs and truth of the 
 
 objedled againft the capacity and integrity of 
 the gofpel-hifl:orian?j and how they jirain 
 and rack their invention to raife difficulties, 
 which, after all, amount to nothing but to 
 deftroy the credibiHty of the mod unexceptio- 
 nable tefiimony^ and make men diftruft their 
 very Jmfes-y and that as there is nothing of 
 moment urg d againft the authentic nefs, and 
 credibility of the books, there is not the leaft 
 probable evidence given that they are corrupt- 
 ed in any material branches of Chriftian doc- 
 trine, nor a fingle corruption of confequence 
 pointed at, but what was before difcover'd by 
 the honefty and diligence of Chrijiian writers^ 
 which is a ftrong prefumption that thefe 
 writings are, in general, pure and entire y and 
 finally, when they find, that all the ftir which 
 has been made about various readings comes to 
 no more than this, that there are the fame 
 differences in the copies of the New Teftament 
 as are to be found in the copies of the pureft 
 authors of antiquity > and that there is nor 
 fo much as an attempt made to prove, that 
 thefe difFerences are of any great importance 
 (only perhaps they 7nay be^ but thefe writers 
 themfehes do not take upon them to fay they 
 are) or that they obj'cure, difguifey and pervert 
 any effential dodrine of the Chriftian reve- 
 lation ; when, I fay, the people find, that 
 this is all the moft ingejiious znAfubtil oppofers 
 of Chriftianity have to offer againft its autho- 
 rity, ("which is indeed nothing more than may 
 be urg'd againft the authority of all antient 
 booksj they ^doilU and ought to conclude, 
 I that 
 
Chrtjltan revelation defended. 177 
 
 that its great fafe ftand upon iofiire a foun- 
 dation as cannot be Jhaken, 'Tis natural for 
 them to reafon thus, that if any thing more 
 material could be advanced, men of their skill 
 would undoubtedly be able to produce it; 
 and they cannot imagine that 'tis for want 
 of an inclination to make a home thru (I ^ that 
 they deal in pofftbilities inftead of direcl and 
 fofitive proofs^ but becaufe they know they 
 have no other arguments to make ufe of The 
 people can have no ground to fufpeft, that 
 the adverfaries of their religion have any 
 more important objedions in referve^ than 
 thofe which they have already urg'd. For 
 tho the terror of penal la^ujs (which are but 
 weak fupports of a falfe religion, and un- 
 neceffary to guard the true^ that being never 
 fo well defended, as when it is left to make 
 its way by the force of its own evidence) I fay, 
 tho the terror oi pejial la%i)S may reftrain them 
 from making a dire^i and open attack upon 
 Chriftianity, which is the eftablifh'd religion j 
 experience teaches us, that they are not at 
 a lofs for ways, in which to fay the freefl 
 things both againft the miracles, and dodrine, 
 of Chrift and his Apoftles. And it may be 
 juftly queftion'd, whether by this artful in^ 
 fmuating method, in which there is more 
 room for evafioUy and men cannot be kept 
 fo ftridlly to the rules of clofe reafoning, they 
 have not done more prejudice to the Chriftian 
 caufe, than they could, had they been al- 
 lowed to throw off all difguifeSy and argue 
 profejfedly againft it j and confequently, whe- 
 
 N ther 
 
178 T^he nfefninefs and truth of the 
 
 ther this be not the method they choofe to pro- 
 ceed in? But be that as it will, it can't be 
 expeded that the people fl:iou!d y%^^;/i^ their 
 belief of reveal'd religion, till they are fure 
 no more objedlons can^ or will be made to 
 it : for at this rate they can fix on nothing, 
 but mufl indulge to titvn'dX fcepticifm. It is 
 not their bufmefs to concern themfelves about 
 what may one tme^ or other ^ or perhaps never^ 
 be offered; but to be determin'd by the evi- 
 dence they have. And therefore if Chriftia- 
 nity, upon a ferious examination of the rea- 
 fons on bothjidesj appears to their minds to 
 be a rational inftitutlon, and fupported by 
 fuffxient evidence, they ought to believe and 
 fubmit to it; and continue to acknowledge 
 it as a divine religion, till thefe Jlronger argu- 
 me72ts^ if any fuch there be, are produced, and 
 convince their judgments of the contrary. 
 
 Thus have I {hewn, that the common 
 people, if they will give themfelves time to 
 read, and cojtjider, need not take the Chriftian 
 revelation implicitly from their anceftors, or 
 their priefts; but are capable of difcerning 
 both the intriiific goodnejs of the dodtrine, 
 and its external proofs. It muft be own'd, 
 that the difficulty is much greater with re- 
 fpedt to thofe perfons who camtot read, or 
 want proper opportunities and advantages for 
 making inquiries of this kind themfelves ; but 
 however, even thefe are fo far from being, 
 univerfally, under a neceffity oi implicit faith y 
 that very many of them, at leaft, may, if 
 
 they 
 
Chnjiian revelatioJJ defended. 179 
 
 they will, form their judgment upon a ratio^ 
 hal cGnviBio?i. Of the intri7ijjc excellency of 
 a revelation they are all judges 3 and in order 
 to judge of its external proofs, let them find 
 out a perfon that is well JkiWd in this con- 
 troverfy, and of whofe veracity they are well 
 aflured (and fuch an one, it cannot be denied, 
 but many of the moft ignorant and illiterate 
 vulgar, if they exercife the fame care and 
 prudence as they would in chufing a perfon, 
 to advife and manage for them in the com- 
 mon affairs of life, may eaJiJy find) and let 
 him lay before them fairly and impartially 
 the Jubfta?jce of the argument on both fides, up- 
 on which they may maturely deliberate and 
 determine, 'Tis evident, that in this cafe 
 they do not take the judgment of another a- 
 bout a point oi /peculation, but only his re- 
 prefentation of a ?natter of fa6l : they do 
 not trufl to his U7iderjianding, but his inte- 
 grity. 
 
 If it be faid, that they trufl his underjland^ 
 ing fo far, viz, to give them a judicious flate 
 of the argument in its full flrength : I an- 
 fwer, that the People may indeed make a 
 wrong choice \ but, as I hinted before, if they 
 are fincerely defirous to be rightly informed, 
 there are vaft; numbers, to whom it will be 
 no great difficulty to pitch upon a perfon 
 whofe capacity cannot be difputed; fo that 
 there will be but litde danger of their being 
 impojed on, if they can rely upon his honejiy. 
 However, for their greater fecurity they may 
 N 2 apply 
 
1 8o The tifeftiJneJs and truth of the 
 
 apply to Jroeral, and tiy how far their ac- 
 counts agree. And let it but be allowed, that 
 perfons who have fuch opportimities^ and adt 
 with that prudence and caution which the im- 
 portance of the inquiry deferves, may have as 
 good reafon to be fatisfied in this cafe, as they 
 have in other matters of the greatefl moment, 
 wherein they depend upon the information 
 of men of known abilities^ and iinqiiefiionabh 
 'veracitVy we defire no more. For this fup- 
 pcfes, that they may have a fufficient proba- 
 bility of the truth of the Chriftian religion ; 
 fuch a probability as leaves no rational ground 
 oi doubt y and which it is always, and jullly, 
 thought their ivifdotn to be determined by, 
 in all other affairs of confequence. After 
 aH it muft be own'd, that this method may 
 be attended withy^;;^^' difficulties, but, I think, 
 not with greater than men often meet with, 
 and get fuccefsfully through, in the manage- 
 ment of their fecular concerns^ and with re- 
 fpedt to thofe who cannot inquire for them-' 
 J'ehes, and likewife want opportunities to get 
 proper information from others, I make no fcru- 
 pie to allow, that their belief of a traditional 
 revelation muft be implicit -, but yet it may be 
 of great ufe to them, if they have frequent 
 opportunities to hear it read and explain dy by 
 fixing in their minds the principles of natural 
 religion, and giving them fuch juft notions of 
 morality^ as, 'tis probable, they would never 
 have attained by their own pri'-cate rejiedtions, 
 
 I 
 
Chrijltan revelation defended, i 8 1 
 
 I HAVE all along taken it for granted 
 (becaufe it is the true and natural ftate of 
 things which God defigned) that the common 
 people will ready and confider, and make uie 
 of tbofe helps which are in their power, iix 
 order to underftand the proofs of the truth 
 and purity of a traditional religion. And 'tis 
 Jufficieiit^ that if they do this they may form 
 a rational judgment of thefe points ; and as 
 much as can be faid with refpedl to natural 
 religion itfelf. For let the religion of nature 
 be ever fo plain to the diligent and impartial 
 inquirer, men will as neceffarily be ignorant 
 of thaty if they are indolent^ carelefs, and iin^ 
 thinking, if they negleB the ufe of their rea- 
 fon, or fuffer it to be darkned by fiiperflition 
 and prejudice, as of the evidences of an exter- 
 nal revelation. The knowledge of the one is 
 no more to be obtained without proper re- 
 flection, than of the other ; and a careful ex- 
 amination will difcover both. Nay, 1 can'c 
 help thinking, and appeal to every man who 
 has made obfervations on the world, that 
 the meaneft of the people will judge more 
 eafily of the proof of matters of j'aB^ and 
 the credibility of teJiimon)\ than of abjlradi 
 and clofe reafonings even upon moral fub-* 
 jcds. 
 
 If it {hould be objedled, that 'tis not pro* 
 table that the bulk of ?nankind, confidering 
 their education, circumftances, the influence 
 of fenfible objeds, how little they are ufed 
 
 N 3 %9 
 
182 The tifeftilnefs and truth of the 
 
 to reafoning, and how tmich their thoughts 
 are engaged by the neceffary bufinefs and 
 cares of life, will think and examhie: I an- 
 fwer, that then they muft take the confe- 
 quence, which is, that they will have no 
 certain rule at all of their adlions, and know 
 as little of the laws of reafon^ as of the truf 
 grounds q{ revelation -y fo that this proves no 
 more againft a fianding revelation being a 
 proper means of inftru6ting them in their 
 .duty, than againil: rcafon itfelf And though it 
 fhould be allovi^ed, that in countries where 
 free debate is difcouraged, and forbidden un- 
 der fevere penalties, and the people are ob- 
 liged to take their accounts both of a reve^ 
 lation^ and its proofs^ from certain particular 
 perfons authorized and maintained for that 
 purpofcj they can have no more reafon to 
 beheve even a true traditional revelation^ than 
 others may have for believing a falfe one ; 
 |:hi£, I apprehend, does not in the leaft afxecft 
 the prefent argument, becaufe it is purely 
 accidental^ and fuch accidents, in the pre^ 
 fent flare of the world, while men are am- 
 hitiouSy defigni?2g, and interefled, and apt to 
 impofe upon their fellow creatures whenever 
 they have it in their power, are unavoid- 
 able. 
 
 The juft ftate of the queftion is, whe- 
 ther revelation be not, in itfelf a proper 
 fule for the generality of mankind, a rule, 
 pf which (when things are as they ought to 
 |De^ t|iey are able (0 judge; whether they can- 
 not 
 
Chrijttan re^velatio)! defended, i 82 
 
 not difcern both its intrinfic goodnefs^ and ex^ 
 ternal proofs though depending on tradition. A.% 
 it has been already (liewn that they are ca- 
 pable of this, muft it not be perverfe in any 
 to infmuate, that it was noz Jit for God to 
 commiinicate it, becaufe the wife and gra^ 
 cious dellgn of it happens to be in a great 
 meafure defeated by the wickednefs and craft 
 of fome, and the JJaviJJ:) implicit fubmiflion 
 of others? The Chriftian revelation was un- 
 deniably of great ufe when it was fir ft pub- 
 lifhed, in retorming the corrupt fentiments 
 and manners of the world ; and let it pre- 
 vail now as far as it can ratiofially (particu- 
 larly in thofe bleffed nations of light and 
 liberty, where far the greater part of the 
 people may be judges upon what foundation 
 it ftands) and it will continue to be of <?;;?/- 
 nent advantage. I fliall only add, that if in 
 fome countries the common people are fo 
 ififaved, and kept in fuch ignorance^ as to be 
 hardly capable of judging fairly of the proofs 
 of a traditional religion \ by the fame me- 
 thods of impofition and rejiraint^ by grafting 
 fiiperfiition upon their fears^ and ai| artful 
 management of their credulity^ their natural 
 notions of good and evil have been abominably, 
 and almoft univerfally corrupted to fuch a 
 degree, that it was not reafonable to exped:, 
 without an extraordinary affiftance, that they^ 
 would ever recover themfelves out of their 
 degenerate ftate, to the knowledge and pracr 
 tice of the true religion of nature. Of this 
 the old Heathen world, and^ if we can cre- 
 N 4 4i^ 
 
1 84 7he tifefiilnefs and truth of the 
 
 dit modern accounts, Heathen narions at this 
 day, are molt notoricu: and jlagrant exam- 
 ples. 
 
 I KNOW but of one difficulty that lies 
 againfl: what has been faid under this head, 
 which has not been already obviated, "^ciz, 
 that the fame exercife of reajcn^ the fame 
 thought and impartial inquln^ which is ne- 
 ceffary to enable men to fee the true grounds 
 of a traditional religion^ will difcover all the 
 fri?2cipies of 72atural religion^ without a reve- 
 lation. What advantage is there then in a 
 jiandiiig revelation^ above mens being left to 
 the me' e light of reajbi ? To which it will be 
 fufficicnt to give this ihon anfwer, that al- 
 lowing what this objedion fuppcfes to be 
 true, n does not at all affe^l any part of the 
 preceding argument ; my bufinefs being only 
 xo prove, againft the autlior of Chrijiianity 
 &c. who alitris the contrary, that the coqi- 
 mon people are able to judge of the truth 
 and purity oi 2. traditional revelation, without 
 concerning mylclf at all with tlie debate, 
 whether they might, or might not, by the 
 fame fains and carc^ attain to a complete 
 knowledge of the religion of nature. How- 
 ever, I fiiall add farther, that as this docs noc 
 render an external revelation in any degree 
 lefs ujefid, when the reafon of mankind is in 
 fadl corrupted and darkened \ it has likewife, 
 ^^hen men are upon rational grounds con- 
 yinc'd of the truth of it, thefe two great ad- 
 y.^ntages^ as zjlanding guide ^ beyond the fole 
 /' ' I diredtipn 
 
Orijltan re^velation defended. \ 85 
 
 dirc(Sionof natural light -, that it famines a 
 more uniform^ confijient^ and univerfal rule of 
 duty, than could reafonably be expedled, conr- 
 iidering mens diflferent capacities, humours, 
 prejudices, and the like, if every one was 
 left to form a fcheme of morality for himfelf\ 
 and affords lironger motives to the pradtice of 
 virtue, particularly by afluring us of the eter^ 
 ?iity of future rewards, which to mere reafon 
 is at beft obfcurc^ and douhtfiiL 
 
 'Twill be needlefs to make remarks on 
 this author's account of the external proofs 
 of a traditional revelation ; becaufe though 
 he affirms it is all that can be faid, the rea- 
 der, I make no doubt, after what has been fo 
 largely offered upon this head, will think it 
 fuch an imperfeil and partial reprefentation, 
 as could not be given but by one, who either 
 had not thoroughly cofifdered the argument, or 
 chofe to urge it fo weakly that he might the 
 more eafily triumph. Let me only obferve, 
 that it is fo far from being the whole of the ar« 
 gument againfl innovatiom in a traditional re- 
 ligion, " that it was morally impoffible in-? 
 " novations fliould creep in; the care mea 
 ?' have of their own fouls, and their natural 
 ^' affedion for pofterity, obliging them from 
 " generation to generation, to hand down 
 " their religion juft as they received it;'* 
 and, *' fince it would be the higheft folly 
 " in any to attempt to introduce new doc* 
 *^ trines, as a tradition received from their 
 ^' anceftors ; when a}l muft know they had 
 
 « re- 
 
I 8 6 The ufefulnefs and truth of the 
 
 " received no fuch tradition/' this, I fay, is 
 fo far from being the whole of the argument, 
 that 'tis really one of the mofl: minute and in- 
 confiderable branches of it: the improbability 
 of inno'vations and corruptions, with refped to 
 the Chriftian revelation, arifing, as I have 
 fhewn, almoft entirely from particular cir- 
 cumjtances, 2ir\A plain fa5is, which ftrongly in- 
 timate the contrary. And therefore his an- 
 fwer to thii boajled argument^ as he calls it, 
 (though I know of none that ufe it as an ar- 
 gument of itjelf, much lefs that triumph in it) 
 if it might pafs as fufficient, were the argu- 
 ment urged in a general way, and the ftrength 
 of the caufe refted upon it, whether the tra- 
 dition was written^ or oral, and whatever was 
 the ftate of the world ; when it is mentioned 
 only as a collateral circumftance, confirming 
 other probabilities upon which the chief Jlrejs 
 is laid, is weak and trijling. 
 
 There is another objedion ftill behind, 
 which the author of Chrijlianity &c. fre- 
 quently urges, 'viz. that if the common peo- 
 ple could be fatisfied, upon rational grounds, 
 of the authenticnefs, credibility, and purity of 
 the books of the New Teftament, yet, con- 
 fidering that the meaning of words is perpe- 
 tually changing, the difference of languages, 
 and the peculiar /lyle and manner in which 
 thefe books are written, they are a rule not 
 much to be depended on ; nay, a rule that's 
 very unfaje and dangerous, unlefs the people 
 mend and improve it by their reafon ; as 
 
 tending 
 
Chriftian ire'vehtton defended. 1 87 
 
 tending to give them falje and difmmurabk 
 notions of God, and of the methods of his 
 moral provide ice ^ and lead them into great 
 miftakes with refped: to inorality, '' None, 
 " who confider how differently the circum- 
 -' ftances of human affairs, which are con- 
 " tinually changing, affedt men ; but mud 
 " fee 'tis fcarce poffible, that the dodrines 
 '' which were originally taught, or the prac- 
 " tice originally us'd in any inftitution, fhould 
 *' long continue the fame; nothing being 
 ■^ more eafy than to vary the fignification of 
 
 '' words *. • Had there been but one 
 
 '' language, and a book writ in that language, 
 *' in indelible charade rs, (fo that there could 
 " be none of thofe thirty thoufand various 
 '' readings, which are own*d to be crept into 
 " the New Teftamenr) and all could have 
 *' accefs to it; yet even then, confide- in,' how 
 " uncertain the meaning of w^ords are ; -: :d 
 *' the intereft of defigning men, to puc a 
 *' wrong fenfe on them ^ it muff be moraly^ 
 " impoffible this religion could long continue 
 
 " the fame.'l' In fliort, there are fcarce 
 
 *^ any words in any one language, except of 
 " fuch things as immediately ftrike thefenfes, 
 *' that are adequately anfwer*d in another, fo 
 ^* as exadtly to comprehend the fame ideas j 
 " and if the ideas are on\y fewer, or more, 
 *' what confufion may not that occafion ? 
 *' how great and frequent muff the miftakes 
 ^^ then be, in tranflating the antiquated 
 
 f Chni^Untty &c. /. 28^. % Page 288. 
 
 « Ian- 
 
\ 8 8 The ufeftihefs and truth of th^ 
 
 " languages of people, who liv'd at a vaft 
 ^' diftance of time, as well as in countries far 
 " remote j and affe<fted hyperbolical, para- 
 <* bolical, myftical, allegorical, and typical 
 " ways of expreffing themfelves, as oppo- 
 ** fite to the ufage in other parts, as Eajl is 
 ** to Wefi ? and not only this, but it will be 
 " like wife neceffary to have an accurate 
 " knowledge of their manners, cufloms, tra- 
 *' ditions, philofophy, religious notions, fedls, 
 ^' civil and ecclefiaftical polity \ of all which 
 ^^ the common people know as little, as they 
 ^' do of the original languages 5 who having 
 <^ very obfcure and incompetent conceptions 
 ** of the principal words and phrafes ufed 
 *^ in the verfions, their religion muft needs be 
 ^^ a very odd jumble of confufed and incon- 
 " fiftent notions, were it to depend on words, 
 ** and their precife meaning ; and not on the 
 ** things themfelves and their relations, which 
 ^* are plain and obvious to corumon capaci- 
 " ties \ they would be in a manner entirely 
 
 " governed by founds *. Should the 
 
 ** chance of education throw men into the 
 " true traditionary religion, yet confidering 
 ** its ftyle is not very exadt, there being gene- 
 <^ rally more exprefs'd than is meant ; and 
 *^ things of the greateft confequence are often 
 ^* fo treated, as that men can't from thence 
 ** perceive the nature and extent of their du- 
 ** ty ; and even precepts of the greateft mo- 
 ^* ment are fometimes fo far from being de-^ 
 
 * P» 250. 
 
 ** liver'd 
 
Chrijl'tan ren^eJation defended. \ 8^ 
 
 " liver'd plainly and fimply, that they are 
 " exprefs'd after a general, undetermined, 
 " nay, hyperbolical manner ; fo that even in 
 " this cafe, there's a neceflicy for the com- 
 " mon people to have recourfe to the reafon 
 *' of things f ." 
 
 N o w in anfwer to this I obferve, 
 
 I. That what is here faid in general about 
 ** the changing fenfe of w^ords, and difference 
 *' of languages," affefts all antient books as 
 well as the writings of the New Teftament; 
 and muft prove, if it proves any thing, that 
 they cannot be tranflated into modern lan- 
 guages, fo as to give an unlearned reader a 
 juft notion of the defign and meaning of the 
 authors even in the plaineji paflages, or upon 
 the moft common and intelligible fubjefts ; nay, 
 that they cannot be underftood by the learned 
 themfelves (for if they may be underftood 'tis 
 moft certain they may likewife be tranftated) 
 and confequently that the ftudy of dead lan- 
 guages, and of all the valuable remains of 
 antiquity, is perfectly ufelefs and trifling. The 
 very fame things may be faid with refpedt to 
 the old Heathen morali/is^ which the writers 
 of our author's ftamp pretend to underftandy 
 and likewife to tranjlate ; that " confidering 
 •* how uncertain the meaning of words isy ic 
 " muft be morally impoffible the fenfe of them 
 " could long continue the fame i*' and *' that 
 
 " there 
 
1 9 o The nfeftdnefs afid truth of the 
 
 " there are fcarce any words ia any one lan- 
 « guage, except of luch things as immedi- 
 « ately ftrike the fenfes, that are adequately 
 «' anfwered in another, fo as exadiy to com- 
 " prehend the fame ideas 5 and if the ideas 
 " are only fewer, or more, what confufion 
 ** may not that occalion ?" Bu^t though this 
 v/ould be efteemed ridiculous enough if ap- 
 plied to common authors, it muft pafs for 
 very goodjhife when urged againft revelation ; 
 and why, when the nature of the thing is the 
 fame ? Truly, for no caufe but becaufe they 
 will have it fo, as it is neceffary to fecure a 
 favourite point, that muft by no means be 
 dropt. Is not this trifling with the name of 
 reafon^ and moft egregious partiality^ and m-- 
 confiftency ? 
 
 A D D to this, that the fenfe of the words 
 ufed in the original writifigs themfelves is 7ioWy 
 juft what it was when the books of the New 
 Teftament \Ntvcfirji written, becaufe it is a 
 dead language, and confequently has not un- 
 dergone that fux, and thofe variations, to 
 which living languages, in a long courfe of 
 time, may be fubjecft. 
 
 But is there not great difficulty "in 
 " tranflating an antiquated language, that a- 
 *' bounds with hyperbolical, parabolical, my- 
 " ftical, allegorical, and typical ways of ex- 
 " preffion, as oppofite to the ufage in other 
 " parts, as Eaji is to JVeJi ?" Without doubt, 
 what difficulty there is muft ly entirely here ; 
 i and 
 
Chrijiian revelation defended. \ 9 1 
 
 and if the author of Chrijlianity &cc. had 
 treated this part of the argument with that 
 good judgment y which he fhews himfelf to be 
 mafter of upon fome other occafions, he 
 would have infilled only on this 3 and not 
 have faid fo much about " the various figni- 
 " fication of words, the difficulty of fixing 
 *' their meaning, and exprefling the fame 
 " thing fo, as to convey the fame ideas in 
 " different languages," the confequence of 
 which, how plaufible foever it may feem, is 
 really, that all antient authors are unintelligi' 
 ble \ and that all attempts to give juft tranf- 
 lations of them, and exprefs their true fenti- 
 ments in a modern language, fo that perfons, 
 who want either capacity, or opportunity, 
 for confulting the originals themfelves, may 
 read and underftand them, are idle and ro^ 
 mantic. Now in order to remove this ob- 
 jedion let it be confider'd, 
 
 2. That thefe writings, the obfcurity of 
 whidh is fo much complained of, were chief y 
 and more immediately defign'd for the ufe of 
 that age in which they were compofed-, when 
 figurative expreffions were eafy and familiar, 
 and parables and allegories ufual methods of 
 inftrudion. The moral precepts of our Sa- 
 viour, and the dodlrines which he taught in 
 perfon, being all delivered, either in public 
 difcourfes to the men of that generation^ 
 or in private inftrudtions to his difciples^ 'tis 
 natural to exped: the common phrafes^ idioms^ 
 znd peculiar ways of exprejjion^ that were then 
 
 in 
 
1 p 2 ^he tifefiihefs and truth of tlot 
 
 in ufe ; nay indeed, the iifual forms of fpeak-^ 
 ing were the moft proper way of communi- 
 cating his fentiments to thofe with whom he 
 conversed ; and it would have look'd odd, if 
 one man (hould have attempted to frame a 
 new language, or if he had avoided thofe pe- 
 culiarities, by which the language of the coun-- 
 try, where he was born and educated, was 
 dijtinguiJHd from that of other nations. And 
 the fame may be faid of writings, which we 
 always find to be in that jiyle^ and manner^ 
 which generally prevailed in the places where 
 they were firft publifhed. 
 
 But befides that the books of the New 
 Teftament were intended primarily, and more 
 direStly, for the benefit of that age (as all 
 books arc that are publifh'd in any age) and 
 confequently muft be written in the language^ 
 Jiyle, and inaiincr of exprejjion, that was mofl 
 familiar both to the writers and readers -, be- 
 fides this I fay, it may be obferv'd more par- 
 ticularly, that feveral of them are only occa^ 
 Jional ; and were written either at the requeft 
 of particular perfons, which perhaps was the 
 cafe of St. Luke% gofpel, and the A5ls of the 
 ApoJileSy both infcrib'd to Theophilus ; or elfe, 
 upon fome fpecial incide7its that occur'd, and 
 required that the apoflies (hould interpofe^ 
 and give diredlions both to private chriftians, 
 and v/hole churches. And certainly 'tis mofl: 
 unreafonableto expedl, in fuch writings, any 
 other than the common phrafeSy and idio?ns^ 
 that were then in ufe in thofe parts of the 
 
 world. 
 
Chrtjltan revelation defended. \ p 5 
 
 World, how different foever from the lan- 
 guages of other countries, and cfpecially 
 from the genius of ?}2odern languages. So that 
 'tis a miftake of the author of Chri/iianity&cc. 
 that '' preceprs relating to morality are de- 
 *' liver'd in the New Teftament after an ob- 
 '^ fcure manner, when they might have been 
 ** deliver'd otherwife :*" This, I fay, is 
 plainly a miftake in the fenfe he intended it, 
 'viz. That there is an affeBed obfciirity in the 
 moral rules laid down in the gofpel ; be- 
 caufe the manner of writing therein ufed 
 was, all circumftances confidcr*d, by far the 
 moft natural', a way that the writers them- 
 felves had always been accujlonid to -, and 
 which took, moji generally, among the per- 
 fons direftly concern'd. 
 
 The inference I would draw from all 
 this is, that the books of the New Teftament, 
 though they may be objcure to us at this 
 diftance, might, notwithftanding the figures^ 
 ■parables^ and proverbial expreflions that are 
 frequent in them, be a very plain and eafy 
 rule of morals to the age when they were 
 written, and for whofe ufe they were chiefly 
 and more immediately defign'd. For as words 
 are arbitrary figns of ideas, figurative and pro^ 
 'verbial ways of fpeaking, or writing, when 
 they are the common turn of a language, 
 may have as certain ind determinate a mean- 
 
 * Chrijiianify &c, ^, 27. 
 
 O ing 
 
1 94 T^^^ tifefuhiefs and truth of the 
 
 ing as the moil: plain ^ndjiwple expreffions, 
 and convey precifely the y////7^ ideas to all: 
 otherwile, all the antient eajlern languages (as 
 well as the modern which abound very much 
 m Jirong figures) muft have been ablblute jar- 
 gon and confulion, and could not anfwer the 
 end of language. To which we may add, 
 that the cbjcurity of fome parts of the New 
 Teflament, to us, may arife from the general 
 method of epijlolary writings^ in which there 
 is a peculiar concifenefs ; and frequently dark 
 hints, and references to fads, and cuftoms , 
 or to paffages in the letters to which they are 
 an anfwer ; all which was perfectly under- 
 ftood by thofe to whom they were direded. 
 This I take, confidering the time when, and 
 the peifions for v/hom it was ?nore immediately 
 written, to be a complete vindication of the 
 fiyle of the New Teftament -, and a fufhcient 
 proof, that notwithflanding the parables^ and 
 the proverbial and figurative expreffions that 
 are ufed in it, it m.ight be a clear and intelli- 
 gible^ and m.oil iifefiul fyftem of religion and 
 morality. 
 
 But our author has a text againft this, 
 being very dextrous at quoting fcripture a- 
 gainft its own authority, 2indjifi:ciency^, viz. 
 *' That ^'ithout a parable Jefus fpake not to 
 " the multitude -^ ; and for this remarkable 
 *' reafon, that Jeei7ig they ?night Jee, and not 
 
 * Chr'fiiatiity &c. />. 332... j- Matt. xiii. 34* 
 
 ''per- 
 
Chrijlian revelaUon defended, ipj 
 
 " perceive ; n?id hearing they might hear^ and 
 " not under fl and', leji at any time they fhoiild 
 " be converted^ and their Jim be for given them *.'* 
 By which he would infinnate, that our Sa- 
 viour made ufe of parables on purpofe to 
 make his dlfcourfes lamitelUgible to the bulk 
 of the people ; and for fear left they might 
 have been prevailed upon, if he had deli- 
 vered his do6lrine more plainly, to forfake 
 their evil courfes, and be happy. A very 
 ftrange defign indeed in one that pretended 
 to be a teacher fent from God , and that it was 
 the chief end of his million to call fnners to 
 repentance. 
 
 To fet this matter in, a jufl: light let it be 
 confidcr'd, that parables were common methods 
 of inftrudlion among the few^ -, and that our 
 Saviour, in conformity to the cuftom of the 
 age and nation in which he lived, fometimes 
 ufed them by way of illuflration, to inculcate 
 important and ufeful principles in a more 
 flrong, and, at the fame time, a very plain 
 2ir\difa?niliar manner. Parables of this kind, 
 as that of the rich man and Lazarus, of the 
 Pharifee and Publican, and feveral others, were 
 eafily and iiniverfally underftood. Nor was it 
 likely that any inconvenience would follow 
 upon ufing parabolical ways of expreffion, 
 when they were common -, becaufe all the 
 people knowing that there was one grand point 
 purfued, would attend only to that 5 and uoc 
 
 * Markiv. 12, 
 
 O 2 be 
 
19^ ^he ufefuhefs and truth of the 
 be apt to Jtraifi every circumftance, which 
 was added to maintain the propriety and deco^ 
 riirn of the parable, and render the whole re- 
 prefentation cc?ijijte?2t and beautiful -, or extort 
 myfteries from it, which were not in the inten- 
 tion of the fpeaker. So that 'tis moil evi- 
 dent, that the view of Jefus, when he fpake 
 in parables, was not always to difguife his fen- 
 timents ; and much lefs to wrap himfelf up 
 in fuch impenetrahle darknefs, that the people 
 might not underftand, nor confequently re- 
 ceive any benefit from his difcourfe \ but on 
 the contrary, to affifl: their apprekenjiom^ and 
 reprefent the great principles of religion, and 
 moral obligations, both in a more eaj) way, 
 and with greater ^/r/V and force^ 
 
 But then it muft be own*d, that at other 
 times, when he apprehended that the truths 
 he was about to deliver would give great 
 offence^ he made ufe of parables to conceal\i\^ 
 defign in fome meafure, that it might not 
 appear all at once, and provoke t\\Q pajjions of 
 his hearers. And in my opinion, this is fo 
 far from being a reliedlion upon his condudt, 
 that it fliews the great ivijdom and tendernefl 
 of this divine teacher j and that he ftudied 
 the moft effeBual methods to promote the great 
 end of his miniftry, the reformation and hap- 
 pinefs of mankind. For what good purpofe 
 could it pofiibly ferve, to fpeak ungrateful 
 and ofFenfive truths openly and blmvtly \ which, 
 being contrary to mens prepoffeffions and pre- 
 judices, would naturally irritate and i?ifiame 
 
 their 
 
Chriflian reve/atwn defended, x 97 
 
 their minds ? There is a great deal of art 
 and addrefs neceffary in dealing with the mul- 
 titude \ efpecially in a perfon who would cor- 
 re(ft epidemical vices, and remove their fa- 
 vourite^ moil facredy and venerable prejudices. 
 In fuch cafes, falling upon the point diredtly 
 will infallibly harden the vicious^ the dejign- 
 ing, and intere/ied ; and perhaps fo far en- 
 gage the paffions even of the more honejl 
 and ingenuous in the debate, as to hinder the 
 cool and impartial exercife of their reafon; 
 and by this means, not only fruftrate the 
 good effect of our endeavours to reclaim 
 them, but render their errors more incurable. 
 Whereas, if we infinuate things in fuch a way 
 that perfons fhall not immediately fee our de-r 
 fign, and conftquently in a way that gives no 
 fudden provocation, nor alarms their preju- 
 dices ', though they do not underftand our 
 meaning at firft, yet afterwards the teachable 
 and iscell-dijposd^ in their private calm and 
 deliberate reflections, will very probably dif- 
 cover what was intended ; and be convinced 
 likewife of its reafonablenefs and importance j 
 and fo receive great benefit by it. And as for 
 thofe who are inflaved to evil habits^ and pre- 
 judiced in favour pf their vicesy 'tis no matter 
 whether they underftand it or no ; bccaufe 
 while there is i\iQ\i2iperverJe temper of mind, 
 there is fcarce any hope of their being re^ 
 form'd ; and the plainejt and moft important 
 truths are likely to have little or no infiuenci^ 
 ppon them. 
 
 3 Now 
 
^j p8 The tifefuJnefs and truth of th^ 
 
 Now that this is the whole of what i^ 
 meant in that paffage of St. Mark's gofpel, 
 which is cited by the author of Ckrijiiaiiity &c. 
 is evident from all the circumftances of the 
 hiflory, as it is related by the R'-cangeliJh, 
 The fenfe, which he infinuates, is in itfelf 
 fo w try jl range ^ improbable, and unaccountable^ 
 coniidering the great benevolence of difpofition, 
 and ardent defire to injiru^f and reform the 
 world, which our bleffed Saviour always 
 jdifcover'd, that 'tis hard to conceive how any 
 fair and candid reader can imagine it to be 
 |;he true fenfe; but befides^ it will foon ap- 
 pear that it really is not. For what is ex- 
 prefs'd by St. Mafthe^w thus, All theje Takings 
 jpake Jefus tmto the multitude in parables^ and 
 'ffithout a parable Jpake he ?2ot unto them ^ -, is 
 pxplain'd by St.iV/^r/^ juft in the manner I am 
 fpeaking of, And ivith many fuch parables 
 [pake he the word unto them^ as they were able 
 ■p hear it\ but without a parable^ i. e. as the 
 ponnedion neceffarily requires, becaufe they 
 could not bear a more free and undifguis'd 
 way of talking, fpake he not tmto them -f. 
 And exadiy parallel to what is here faid, are 
 pur Saviours words in the nth and j 2th verfes„ 
 Ajid he faid unto them^ [i. e. to the twelve] 
 ^nto you [who have humble, honeft, well 
 fdifpos'd minds] it is given^ or allow'd to 
 plow the myfiery of the kingdom of God; but 
 'fo thofe that are without [and are under the 
 
 I Mat, xiii. 34. J Markiv. 35, 3^. 
 
 I ' power 
 
Chrtjltan revelation defended. 109 
 
 power of ftrong prejudices] aU thefe things 
 are do?ie in parables , that feei7ig they may fee^ 
 mid not perceive^ and hearing they may hear^ 
 mid not underjland \ i. e. becaufe fuch could 
 not bear a plain and naked reprefentation of 
 the truth, it was neceffary that the Hght of 
 it fhould be fomewhat clouded, and veiled un- 
 der parables and allegories^ that it might not 
 offend their '^.veak minds, which were cor- 
 rupted and perverted by the force of pre- 
 judice^ and the prevalency of irregular pajjions. 
 The phrafes, that feeing they may fee^ and Jiot 
 percei\je^ and hearifig they 7nay hear, and not 
 under ftand^ mean no more than if it had been 
 faid, becaufe feeing they fee not, &c. and hearing 
 they hear not, &c. and therefore it is actually 
 exprefs'd thus in St. Matthew's account of 
 the fame difcourfe, which may be confider*d 
 as a comment upon St. Mark's fhorter hiftory, 
 and is a clear and full expHcation of it. 
 therefore fpeak I to them in parables, becaufe 
 they feeing fee not ; and hearing they hear nofy 
 7ieither do they under ftand. And in them is 
 fulfilled the prophecy of Efaias, who faith. By 
 hearing ye fldall hear, andjhall not miderjiandy 
 and feeing ye fhall fee, and Po all not perceive. 
 For this people s heart is waxed grofs, and their 
 ears are dull of hearing, and their eyes have 
 they chid ; left at any time they floould fee 
 with their eyes, and hear with their ears, and 
 JJoould under fland with their hearts, andfldouli 
 be converted^ and I f mild heal them *. 
 
 f Matth. xiif. 13, 14, 15, 
 
 O 4 Ad% 
 
2 00 ^he ufeftihefs and truth of the 
 
 Add toall this, that the ^^r/^/? pf Chrift'o 
 parables might be underfcood, with refpt:d:tQ 
 their general dellgn and tendency at leaft, by 
 ^n tittenti've and ccnf derate hearer ; vvhich isg. 
 plain proof, that ti ough they might be very 
 proper to Jhfien and palliate his meaning, 
 when prudence r^quir'd ir, tlxey could not 
 be defign'd to render it unintelligible^ or ever> 
 dificiilt to find cut, to perfons who gave them- 
 selves time for cool refledipn and examina^ 
 tion. And therefore we are told by ^^i.Marky 
 that when hisdifciples inquir'd about this ve- 
 ry parable of the fciver^ which occalion'd the 
 ^ifcourfe we have now been confidering, he 
 ifeepi'd to ivcjider at their ignorance, and faid, 
 Jinofw ye not this -parable \ ? Aad again, when 
 th.ey afted him the meaning of another of 
 Jiis payables, Are ye alfo yet without under- 
 jianding J ? By which he intimated, that it 
 wa3 not fo much the obfcurity of the para- 
 tjps ithemfelves, as their own dubiefs^ and 
 ^^nt of thought^ that made them not per- 
 (Ceive the import of fiis dodrine. 
 
 I T will be afked however, whether, al- 
 lowing the books of the New Teftament, 
 potwithilanding jhe figurative, parabolical^ 
 zu^ proverbial ways of expreffion with which 
 they abound, to have been plain and ifitel^ 
 ligibie in ihe age when they were iii ft writ- 
 Jen } their meaning bp pot very objcur? apd 
 
 ij- Marjcjy. i3» % KJat.xv. io» 
 
Chrtjiian revelation defended, iqi 
 
 lincertain^ efpecially to the common people, 
 in thefe remote times \ when fuch forms of 
 fpeaking zttjirange and unufual ? And con- 
 fequently, whether they are not very im- 
 proper to be recommended as a ftanding rule 
 of religion and morality, fince 'tis likely 
 they will lead the people into great mjftakes 
 even about the perfeiiio?is and providence of 
 God ; and the moral diredions contain'd in 
 them are fo dark jind confused ? Undoubtedly 
 gll this muft be allowed, if the fcheme which 
 the author of Chriflianity &c. proceeds upon 
 be true, viz, that the common people are to 
 make no ufe of their reafon in interpreting 
 the facred writings, but to be governed enr 
 tirely hy founds. But what need of fuch a 
 fupppiition ? Do the advocates for revelation 
 alter t and maintain this ? On the contrary, 
 is it not granted by all, that it is thtfenje of 
 thefe authors, and not their words iarely, that 
 we are concerned about ? And (hould not the 
 fame care be taken in order to underftand their 
 pieaning, as is neceffary with refpedt to other 
 writers ? 
 
 'Twill be fufHcient therefore to my pre- 
 fent purpofe to (hew, that the books of the 
 New Teftament are fo plain^ as, in all ages, 
 to anfwer the great defign^ for which, if they 
 are a divine revelation^ they muft have been 
 
 originally intended ; that the common 
 
 people, if they will think, and make any ufe 
 at all of their reafon, may eafily learn from 
 fhem all the effential^oQx\x\^% pf the Ciiriftian 
 
 religion f 
 
20 2 The tifefulnefs and truth of the 
 
 religion; that notwithftanding the pe» 
 
 cuHar Jlyle and manner in which they are 
 
 written, they are calculated to give them the 
 
 jiijieft notions of God, and a plain, as well as 
 
 perfed, rule oj 7norality, inforc'd by the moft 
 
 rational and powerful motives ; that 'tis 
 
 not the natural confequence of their ufing^- 
 gures, parables, allegories, and the like, if any 
 fall into errors about important principles of 
 religion and virtue, becaufe there is 2ifufp,cient 
 guard againft all fuch abufes to every common 
 reader, but owing to accidents which, in the 
 prefent ftate of the world, are unavoidable, 
 let the rule of adlion be upon the whole ever 
 fo plain ; ~ — • and that what difficulties there 
 are, as it muft be own'd there will be difficul- 
 ties after all, are fuch as the bulk of man- 
 kind need not much concern themfelves with, 
 in order to anfwer the wife and gracious in- 
 tention of God in communicating the Chrif- 
 tian revelation. And in order to (liew that 
 this is really the cafe, I have feveral things 
 briefly to offer. Let it be obferved there- 
 fore, 
 
 3 . That figurative, allegorical, prover-^ 
 bial expreffions ZSc. do not necefarily render 
 the meaning of a book, even in thofe very 
 paffages, obfcure, and hard to be underftood. 
 Yov m parables, and allegories, the general de- 
 fign and drift of the v/riter, and the main 
 point he had in view, may be clear and obvious 
 to every one, that reads him with the leaft 
 attention. And 'tis not unreafonable to fup- 
 
 pofe. 
 
Chrlfiian reveJation defended. 205 
 
 pofe, that our Saviour's parables, in parti- 
 cular, may be more intelligible to the com- 
 mon people ?20Wy than to thofe to whom they 
 were Jir/i deliver'd 5 becaufe they have his 
 ow?2 e>:plicatio72s of fome of them -, and others 
 thofe, for in fiance, which reprefented the 
 then future fwifc and extenfive progrefs of the 
 gofpel among the Gentiles^ may be much 
 plainer fince that wonderful event happen'dj, 
 to which they are fo cafi^ accommodated^ thaa 
 they were to the body of the Jews^ whofe 
 notions and prejudices in this particular point 
 darkoid tlieir uiiderflandings in fome mea- 
 fure, and hindered them from apprehending, 
 fo foon as they might otherwife, the true intent; 
 ^nd meaning of them. 
 
 And all that can be inferred froni the ufe 
 
 oi figurative expreffions in the New Tefta- 
 ment is, that thefe books are not always to 
 be taken literally. But what then P May it 
 not be plain, vfh^n figurative ways of ;p aking 
 are us'd, that they ^vq figurative? Ai:l may 
 not the fenfe of them be fo obvious^ that no 
 reader of the leafl refledlion can miftake it? 
 Without doubt it may. Nay, the auehor of 
 Chrifiianity &c. in his laboured colledlion, 
 has given lome inftances of this kind, and in- 
 ftances, which are, in all reafon, too irfii?2g 
 to be urged in fo grave and ferious an argu- 
 ment ; as that all the kings of the earth fought 
 the preje?2ce of Solomon ^3 that if the things 
 
 f 2, Chron. h> 23 j 
 
 which 
 
2 04 ^ke ufefulnefs andtmth of the 
 
 which Jefus did were written, the world itfelf 
 could not contain the books ^, For if, in the 
 room of each of thefe paflages, he could have 
 produced a tboufandy it would fignify juft no- 
 thing ; both as they are in themfelves of no 
 confequence, and do not in the leaft afted the 
 general dejtgn of revelation, nor any of its 
 important dodtrines ; and becaufethe common 
 people muft immediately perceive that fuch ex- 
 preffions are figurative (fomew^hat of a like 
 nature being very ufual in languages, w^hich 
 have not, generally^ fo much of amplification 
 and hyperbole) and never were fo ftupid as to 
 underftand them literally. But to come more 
 direftly to the main difficulty. 
 
 4. Those parts of the New Teftament, 
 which are exprefs'd in the moft plain and 
 Jimple manner, give a complete and moft r^- 
 tional account of the pcrfeilions and provi- 
 dence of God, and a noble fcheme of mora- 
 lity y iq that the meaneft of the people, with- 
 out concerning themfelves at all with figura- 
 tive and proverbial phrafes, allegories, parables, 
 and the like, nay, if we fuppofe that they 
 are not capable of underftanding them, have 
 an excellent fyftem of natural religion, re- 
 commended upon more certain principles, and 
 inforc'd hy flronger motives, than can be found 
 in all the writings of the antient Philofophers. 
 And thefe plain accounts, the fcnfe of which 
 is obvious and eafy to all, are a good general 
 
 * John xxi. 5» 
 
 cxpU- 
 
Chrtjitan revelation defended. 205 
 
 explication of all the dark paffages, and a 
 Jufficient guard againfl errors of confequence, 
 with rcfpedt to any grand point of religion 
 and morality. 
 
 I T will fignify but little to fay, that the 
 people adiually tnijiake figures, parables, al- 
 legories, &c, and are led into falfe notions 
 by them. For if explaining dark paffages in 
 a book, which, it is generally believed, can 
 contain no contradiBions and inconjijlenciesy by 
 fuch as are clear and indijputabky be the moft 
 natural method of interpreting it ; a method 
 which all who think muft difcern and ap- 
 prove of 5 and if the common people, pro- 
 vided they follow this method, and make any 
 ufe of their reajbn^ cannot be miflead by the 
 peculiar Jlyle and phrafe of fcripture into un- 
 worthy conceptions of God, or miftake the 
 general nature of true religion ; all of which 
 is moft evident, and undeniable; it neceffa- 
 rily follows, that thefe books arc upon the 
 whole a plain and ujeful rule, and wifely cal- 
 culated for the inftruftion of the bulk of man- 
 kind. 
 
 The queftion is not how they doy but 
 how they might eajily underftand them by 
 the common ufe of their reafon ; their indo* 
 lence, carelefsnefsy and prejudice^ is not the 
 leaft objection againft the fujiciency of the 
 fcripture-rule j becaufe if they will not think 
 for themfeheSy but refign their underftand- 
 ings and confcienccs implicitly to the direc- 
 I tion 
 
1 0(5 li'he iifeftihefs and truth of the 
 
 tion and condudt of others^ the plaineft rule 
 we can poflibly conceive of will be no fecii- 
 rity againft the moft ahfurd and dangeroia 
 errors. And accordingly, this is moll noto- 
 rious with refpec^ to rcafon, which the au- 
 thor of Chrijlianity &c. and all the writers 
 on the fame fide of the queftion, magnify as 
 a moft eaf)\ fure^ and infallible guide , that 
 its clearncjs^ iiniverfality^ zni fufficteiicy to di- 
 reft in matters of religion, have been no pre- 
 fervative againft the moft extravagant fuper- 
 ftition, and the vileft corruptions of natural 
 religion and morality. If therefore notwith- 
 ftanding thofe grofs ahitjh of it, it may, in 
 itfelj\ be a plain and obvious rule, fo may 
 revelation,- . 
 
 And as for what our author objefls a- 
 gainft the method which I have propofed, 
 for underftanding dark paffages of fcripture, 
 or at leaft, for preventing the common peo- 
 ple from being led into any great inijlakes 
 by them, that " if we can't depend on fin- 
 " gle texts ; and where there are feveral, the 
 *' plaineft are to carry it ; the difficulty will 
 " be to know which are the plaineft; fince 
 " the different fedts of Chriftians have ever 
 " pretended that the plaineft texts are on their 
 " fide j and wonder'd how their adverfaries 
 *' could miftake their meaning^;'' it is faying 
 in efted:, that there is no rule, in the nature 
 of thingSy whereby to diftinguifli between 
 
 what 
 
Chrtjlian revelation defended. 207 
 
 what is clear ^ and what is obfciire-y or elfe, 
 that be the difference, in itfelj] ever fo dif- 
 cernible, the common people can form no 
 judgment if there are Jirong and bold pre- 
 tences on both fides, i, e, in truth, want a 
 capacity to difcern between confidence and 
 reafoning. I cannot but take notice here, by 
 the way, of the inconfijlency of this writer's 
 principles, when he has different points in 
 view ; for at fome times, reafon is fo plain 
 a guide to the common people, that they 
 need nothing elfe to teach them the iiohole of 
 religion, and prevent all mi/lakes about it 5 
 but at other, they are a Jliipid herdy deflitute 
 even of common fenfe^ who can't diflinguifh 
 between plain diud figurative exprelTions, and 
 are under a kind of necejjtty of underftanding 
 figurative and proverbial ways of fpeaking, 
 parables, allegories, &c. literally^ not only 
 in oppofition to the clearefl dictates of rea-- 
 Jon, but like wife to the moil exprefs and 
 pofitive afl^ertions of revelation itjelf. This 
 fliews, indeed, that fuch perfons have a very 
 ftrong inclination to run down revealed reli- 
 gion: but makes it doubtful, whether they 
 have any Jix'd and uniform fet of principles 
 of their own, to offer in the room of it» 
 Again. 
 
 5. ^T I s very material, and worth obferv- 
 ing, that the generality of the common peo- 
 ple do not, in fadl, mifunderftand a great 
 number of the figurative and proverbial ex- 
 prelTions ufed in fcripture 5 and are not at a 
 
 lofs 
 
i o 8 The tifefulnefs and truth of the 
 
 lofs about the meaning of thofe precepts, 
 that are deliver'd " after a general, undeter- 
 «' min*d, nay, hyperbolical manner ;" which 
 (hews, that fuch a way of writing does not, 
 in the nature of the thing itfelf^ hinder, but 
 that thefe books may, upon the whole, be a 
 plain rule of condud:, fitted for the tife of 
 the bulk of mankind, I fhall give feveral in- 
 ftances of this kind both from the Old and 
 New Teftament j confining myfelf chiefly to 
 thofe paffages, which the author of Chriftia- 
 nity &c. has heap'd together as great obfcuri- 
 ties, and general^ confiTfedy nay falfe accounts 
 of things, if idk^n Jiriitly and literally. 
 
 How few are there among the common 
 people, who interpret thofe paffages accord- 
 ing to the letter^ which impute bodily partSy 
 human infirmities, 2indi pajjiofis to the Deity*? 
 fcarce one in a thoufand. The generality 
 firmly believe, that God is an infinite inviji^ 
 ble Ipirit'y and confequently, that when he 
 is reprefented as having eyes, ears, hands, and 
 the like ; as fitting upon the circle of the 
 earth 'f; riding upon the wings of the wind If.-, 
 and moving from place to place to obferve 
 the condu(ll of his creatures 5 this is only 
 accommodated to our pre fen t conceptions, and 
 expreffmg abJiraB truths by fuch ideas as 
 are moil fainiliar to the bulk of mankind ; 
 and therefore they take it to denote no more 
 
 * Chriftlanity iLQ, />. 251. \ Ifa. 40. 22. 
 
 Pfalm jS. I©. 
 
 than 
 
Chrijitan revelation defended, lop 
 
 than his knowledge and power, his fnpreme 
 majefty, univerfal providence^ particular care 
 and diredlion of events, and narrow infpec^ 
 tion of the a B ions of men. In like manner, 
 when '^ God is reprefented for many days 
 " together as vifible on Mount Sinai^" the 
 people generally nnderftand it, not as if the 
 i?ivifib!e God himfelf was feen, but of fome 
 external glory, the fymbol and manifeftation 
 of his pre fence. And thofe elegant and lofty 
 defcriptions of the Divine being, with which 
 the poetical parts of fcrlpture, efpecially, a- 
 bound, have a natural tendency to flrike 
 not only the vulgar, but more philofophical 
 minds, with the vao^folemn awe and venera^ 
 tion of him 3 and give the ftrongeft and moft 
 elevated fentiments of his power and provi- 
 dence, which are figured with fo much pomp 
 and magriificence\ and confequently are of ex- 
 cellent ufe. 
 
 Again, afk the people whether repent- 
 ance can properly be attributed to God, and 
 they will anfwer almoft univerjally^ that he 
 is not a man that he Jlould repent -^ and there- 
 fore, when repentance is afcribed to him in 
 the Old Tcftament, they do not underftand 
 it as if he had a different judgment of things, 
 or vJ2iS> forry for any part of his conduct (and 
 indeed cannot naturally^ if they don't confult 
 their reafon at all, take this to be the fenfe of 
 the revelation, becaufe there are other paffages 
 that abfolutely deny it -f) but as a figurative 
 
 * Chnfiiamty 5cc. P. 252. \ Numb. 23. 19* I Sam. 15. 
 29. Rom. 1 1. 24. 
 
 P cxprel- 
 
aio The tifefuhiefs and truth of the 
 
 expreflion denoting, that, in fome particular 
 cafes, he aBed like a per/on ^who really repented. 
 Thus, with refpe(5t to an inftance which is 
 mention'd by the author of Chrijlianity &c *. 
 when God was highly difpleafed with the 
 abominable corruptions and wickednefs of 
 mankind, he did, as far as was confiflent 
 with his perfect wifdom, unmake them again 
 by caufing a general deluge, and deftroying 
 the whole human race, eight perfons only 
 excepted, who were faved to Itock the world 
 a-new with inhabitants \ and in this a6ted as 
 if he had repented of having made man on the 
 earth -f-. Again, when he put by i^aul\ fami- 
 ly from fucceeding to the crown of Ijrael af- 
 ter his deceafe, and ccmm.anded the prophet 
 Samuel to anoint David in his Hfe-time 5 he 
 aded as if he repented that he had made Saul 
 king\. And thus likewife, when he is repre- 
 fented as weary of repenting \ what can the 
 common people, who generally believe that 
 God can't properly repent, underlland by this, 
 but the very thing that was intenc'ed, viz, 
 that inftead of fu [pending^ or removing his 
 judgments, which his prevailing inclination 
 to mercy, and deiire of the reformation and 
 happinefs of a guiky people, had inclin'd him 
 to do in times paft, as if he repented of the 
 evil threatned; he was now determined, hav- 
 ing found gentler methods to be ineffectual, 
 and that they were incorrigible offenders, upon 
 their ahfolute rui?i^ unlefs they prevented it 
 
 * Pag. 251* f Gen. 6. G, % i Sam. 15. 11. 
 
 by 
 
Chrtfimn revelation defend/^. 1 1 i 
 
 by a fpeedy amendmer '. This meaning of 
 the phrafe muft have been fo evident that 
 none could miftake ir, and consequently it 
 would have appeared, upon the firft reading, 
 to be nothing at all ro our author's purpofe, 
 if he had only been fo ingtnuous as to quote 
 the whole fentence, which runs thus; thou 
 haft for faken me^ faith the Lord, thou art gone 
 bachdcard: therefore will I Jiretch out my hand 
 againft thee, and dejlroy thee \ I am weary 
 with repenting'^. 
 
 Farther, when God is faid to have 
 refed, and to be refrefJd, after having finifli- 
 ed his work of creation, the common people 
 are noi fo (lupid as to imagine, that he v/as 
 {o fatigued by hard labour as to need proper 
 refrefhmenr j but the eafy and obvious idea 
 conveyed to all by this expreffion is, " that 
 " in fix days God ended the creation of the 
 ^' world, and v/as pleafed with what nis om-- 
 " nipotence had etfe'dcd, as anfvvering exadly^ 
 " the model that was defign d by his infinite 
 " wijdom Sind goodnejs,*' 
 
 The fame may be faid as to other paf- 
 fages. For inftance, v/hen it is affirmed, 
 that God didtniiigs to try people- the vul- 
 gar, in general, k'low as well as rtiib author, 
 that a beiiig, vv^hoin revelation in the moft 
 dirti:)!^ and exprels terms, as veil as reafon, 
 declares to be ommjaent^ could not do it for 
 
 "* Jer. 15. 6. 
 
 P Z ^^^ 
 
2 1 2 The tifeftihefs and truth of the 
 
 his 0W71 information^ but that the perfons 
 tryd might have an opportunity to give an 
 imexceptionabk and noble proof of their virtue 
 and integrity ; which would be attended with 
 very great advantages with refped: to them- 
 felves, by affording them a (ironger affurance 
 of their iincerity, and confequently the moffc 
 folid fatisfa^ion in a review of their condudt, 
 and as it is the neceffary tendency of difficult 
 and heroic ads of virtue efpecially, to ftrength- 
 en very much the inward p?^inciples and habits 
 of virtue ; and befides it might be of fmgular 
 ufe, as a /landing example^ to animate and en- 
 courage others. 
 
 Again, can it be fuppofed that any of 
 the people, when God is faid to Jhvear in 
 wrath^y imagine that he took a rap oath^ 
 and fware in a paffion ? Muft they not be 
 convinc'd from the books of the Old . and 
 New Teflament themfelves, as well as by the 
 reafon of their minds, that this is impojjible ? 
 The general conception that they form of it 
 is, I make no doubt, that being juftly dif- 
 pleafed with the perverfe and ungrateful be- 
 haviour of the Ifraelites in the wildernefs, 
 and the many repeated affronts they had of- 
 fered him, he declared in the moft folemn 
 manner, that, unlefs they r^/)^/2/^^, they Jljoiild 
 not enter into his rejl-f. Add to this, that 
 the meaneft of the people ujiiverfally include 
 in their notion of God, that he is the fu- 
 
 * Chrifiiamty Sec, p. 250. f Pf. 95. u. 
 
 freme 
 
Chrijl'tan revelation defended, i \ g 
 
 preme being; and confequently, when they 
 read of his /wearing^ are not in the leaft 
 danger of taking in the common idea of an 
 oath, viz, an invocation of, and appeal to, 
 a Juperior. And why fhould the author of 
 Chrijiianity &c. mention this, when he knows 
 it is not what the fcripture means, when God 
 is at any time faid to Jwear ? The real fenfe 
 of fcripture is certainly very intelligible^ and 
 rational y for the form of what it calls Gcd's 
 oath is, as I live faith the Lordly i, e. as 
 fure as I exiji fuch and fuch things are true^ 
 or Jhall come to pafs. Now what exception 
 is there in reafon againft this? or mult we 
 amufe the world with idle cavils about the 
 propriety of wordsy when the thing intend- 
 ed by them is eafily and imiverfally under- 
 ftood, and intirely^z^ and defen/ible? In this 
 writer's notion of an oath, 'tis undoubtedly 
 true that God cannot Jwear ; and 'tis as un- 
 deniable, that there is not a Jingle pajJagCy 
 either in the Old or New Teftament, that fo 
 much as intimates he ever did-, fuch ob- 
 jedlions therefore are trijling with mankind 
 in the grofieft manner, and a much greater 
 difcredit to the perfons that mcike themy than 
 to the fcriptures againft which they are urg'd. 
 For the whole of what is faid amounts only 
 to this, that an idea is fix'd to a word, which 
 the author of Chr'ijiiafiity &c. does not think 
 proper ; /. e, which is not the ufual accepta- 
 tion of it 7;oWy though it might be very com'* 
 
 * Ez. 35. II. Heb^ 6, 13, 
 
 P 3 monly 
 
2 14 The nfefithiefs and truth of the 
 
 monly ufed this way by the age when thefe 
 books v/cve Jirji written (who, as words are 
 arbitrary, had certainly a right, by general 
 confenty to fix what meaning to them they 
 pleas'd 5) but it cannot be pretended, that 
 any real inconvenience could follow from it, 
 becaufe the fenfe of the word is fo clearly 
 determind^ that none in that age, nor in any 
 age of the world fmce, could pojjibly miftake 
 it. 
 
 In like manner, when God is faid " to 
 *' hifsj and in one place to hifs for afy that 
 " is in the uttermojl fart of the river of E- 
 *' gypt, and for the bee that is in the land 
 ** of Affyria ^f there are fcarce any of the 
 common people that can be fuppoled to un- 
 derftand it literally ; nor was there the leaft 
 likelihood that they would, either in the age 
 when thefe writings were compofed, fuch 
 ftrcng poetical figures i eing then very com- 
 mon and familiar 3 or afterwards, the fcrif- 
 tures themfelves, if they confine their inqui- 
 ries there, giving the moft exalted concepti- 
 ons of the Deity, that human reafon can 
 form. On the contrary, the general fenfe of 
 this pafTage is fo very obvious, that even a 
 Juperfcial reader can hardly mifs of it (tho he 
 may not perceive the aptnefs and beauty of 
 the allufion) viz. that the mcane/i creatures 
 are fuDJed: to God's command; and that he 
 makes ui'e of them as the injlrumcnts of his 
 
 * Chiii(l'iiimty &c./. 2$a. If. /• iS. 
 
 wife 
 
Chrijitan revelation defended, i \ j 
 
 wife and righteous providence, to bring defo^ 
 lation on a finful and degenerate people. 
 
 'T I s a miftake to imagine, that xhtJiriB 
 and literal fenfe is always the moft cbviouSy 
 even to the vulgar. For v/hen fuch adtions 
 are attributed to the fupreme being, as are 
 inconfiftent v^^ith thofe plain accounts of his 
 nature and perfed:ions which revelation al- 
 ways inculcates, as well as with the notions 
 that reafon fuggefts ; the literal fenfe is evi- 
 dently unnaturaL If therefore when God is 
 faid to hifs^ none, who are not quite deftitute 
 of all refledion, can take it to be literally 
 true; and if the thing intended by it be fo 
 flain^ that all muft immediately perceive it ; 
 what ill confequence can poffibly follow from 
 the ufe of fuch a figurative expreffion ? 'Tis 
 moll certain, that in this pafTage of Ifaiahy 
 it is fo far from having a tendency to miflead 
 the generality of readers into Jal/e and de-- 
 grading thoughts of God; that in its moft 
 natural fenfe, a fenfe wjiich it is not con- 
 ceivable one in ten thoufand will miftake, it 
 gives them a very ftrong and lively idea of his 
 univerfal dominion and providence. 
 
 B u T if the author of Chriftianity &c. dc- 
 fign'd to burlefque the phrafe itfelf, as well as 
 to reprefent it as very obfcure to the common 
 people, and likely to lead them into low and 
 unucortky conceptions of the Deity ; which 
 feems indeed to have been his intention by 
 his manner of introducing it j I think, to 
 
 P 4 IpeaK 
 
2 1 6 T^he lifefuhefs and truth of the 
 
 ipeak modeftly, that he has not fhewn any 
 
 ^vt2ii judgment y or ikill in criticifm. For be- 
 
 fides that the general and obvious fenfe of ir, 
 
 which the people cannot well miftake, isjiiji 
 
 and rational 'y the metaphor itfelf, by which 
 
 it is exprefs'dj is exceedingly pertinent and 
 
 beautiful'^ intimating the U7iiverfal command 
 
 of the great creator, by his fpeaking to the 
 
 loweft rank of creatures^ as it li'ere, in their 
 
 own language ; fo that they as readily follow 
 
 him as their leader, as beings of an higher 
 
 order, who are diredled by an intelligent and 
 
 rational principle, and are always prepared to 
 
 obey his fummons^ and execute the gi eat de- 
 
 figns of his providence. And was I to put an 
 
 author into a method to make himfelfc^;^- 
 
 fletely ridiculous^ I would advife him to write 
 
 a critic in the fame manner upon Milton s pa^ 
 
 radife lojl^ as is frequently pradlis'd with re- 
 
 fped to poetical p^Jf^g^s of the Old I'ejiafnejtt -, 
 
 in which he would have an opportunity of 
 
 (hewing his little wit^ by finding fault with 
 
 feveral things even in this great poet's defcrip- 
 
 tions of the Deity, which cannot be literally 
 
 true; but have been admired, however, by 
 
 the greateft genius's of the prefent age, both 
 
 for the fublimity of the fentiment, and the 
 
 elegance and grandeur of ^^ figuring. In the 
 
 mean time 'tis a moft undeniable truth, that 
 
 'tis really as ahfurd to cenfure beauties and 
 
 elegancies in the facred writings, as in any 
 
 common authors how much foever applauded^ 
 
 and celebrated 'y though, through the partiali-^ 
 
 ty of the age, it may not meet with equal 
 
 dif- 
 
Chrijlian revelation defended, i \ 7 
 
 difcouragement. For mean and fpiteful cri- 
 ticifms are, in themfelves, never the lels con- 
 te?nptible for being fuffered to pafs in the 
 world, and becaufe they are not aftually re- 
 ceived with that contempt they deferve. 
 
 Again, our author has thrown together 
 feveral texts of fcripture to prove Mojes ro be 
 a God 5 nay, the Lord God of the ljraelites\ 
 in order " to fhew (as he fays) how little 
 " we are to depend on words and phrafes^* '* 
 i, e. to fhew what no body denies, that we 
 are not always to underftand them literally. 
 But does this writer really believe, that anv 
 of the 7neaneji of the people ever were, or 
 ever could be, induc'd to think, if there had 
 been twice as many texts of the fame kind, 
 that Mofes was " the eternal omnipotent 
 " God, the maker of heaven and earth; who, 
 " by his own immediate power, performed 
 " all the wonders in Egypt^ and brought the 
 " IJraelites out from thence?" 
 
 If v^htn figurative expreffions are ufed, 
 they will neceflarily be underllood by All (as 
 in the prefent cafe) to ht figurative^ they can 
 do no hurt, even though their precife meaning 
 be unintelligible to the bulk of mankind. Lee 
 us fuppofe therefore, that the common peo- 
 ple are not likely to find out the true fenle of 
 thofe texts 5 what will be the confequence of 
 fuch a fuppofition ? Will it follow, that the 
 
 J Chriftiamty &c. />. 331. 1 
 
 books 
 
2 1 8 The ufefulnefs and truth of the 
 
 books in which fuch paffages are found are of 
 no authority ? or that they may not, notwith- 
 Handing, be, upon the whole, a plain and 
 zifeful vu\q of religion and morality? Not in 
 the leaft. For let the number of mere unin- 
 telligibles (by which I mean fuch things, as 
 very many of the common people, in every 
 age^ are not likely thoroughly to underftand) 
 be much greater than, I believe, it really is ; 
 if the books of the Old and New Teftament 
 give a plain and rational account of the per- 
 feffions and providence of God, and a good 
 general fcheme of religion fupported upon the 
 beft principles, and by ftrorger motives than 
 mere reafon can fuggeft ; if this account may 
 be tinderftocd, whether the defign of figures^ 
 parables^ &c. be (Qtn or not ; if there be a 
 fufficiejtt guardy in the booh themfehes^ againft 
 ail errors diflionourable to God, or injurious 
 to the pradice of true piety and virtue ; and 
 the common people cannot fall into mi/lakes 
 of this kindy if they make any ufe of their 
 reafon, and follow the natural ^nd eafi me- 
 thod of explain 'ng dark and figurative paf- 
 fages by fuch as are clear and determinate ; 
 they are certainly of very great advantage as 
 ajianding rule^ and fitted for general inftruc- 
 tion and ufe. 
 
 I HAVE hitherto put the worfl fuppofi- 
 tion that can be made, viz. that a great 
 part of the people, in thefe remote times, arc 
 not likely to underftand the meaning of thofe 
 texts relating to Mofiss^ and fhewn that no ill 
 
 con- 
 
Chrtfitan re^velation defended, i \ 9 
 
 confequence can follow from it, becaufe they 
 never did^ and 'tis utterly improbable they 
 ever willy put that abfurd fenfe upon them 
 which our author infinuates ; but, in reality, 
 thefe paffages have nothing of difficulty or 
 obfcurity in them, but are very plain and /;?- 
 telligible to every common reader. Thus, 
 for inftance, v^hen weconfider Mofes2<% fpeak- 
 ing in the name of God, there is not the lead 
 harjhnefi or impropriety in hii promijing rain in 
 due feajbn tofuch as keep his co77imaiidments * ; 
 and to Jofhua^ that he would be with him in 
 carrying the people into Canaan -f- 3 or, in his 
 faying, that he did great works ^ yea, miracles 
 in the Jight of the Ilraelites, on purpofe that 
 they might know that he was the Lord their 
 God J. Again, when the Lord faid to him^ 
 fee^ I have made thee a God to Pharaoh, and 
 Aaron thy brother fiall be thy prophet ** 5 the 
 obvious meaning of the text, which immedi- 
 ately occurs to ALLy is, that God deputed 
 him to a6l in his name^ and give forth his 
 commands^ and appointed Aaron, becaule he 
 was the better fpeaker, to be his fneffienger and 
 mouth to Pharaoh : and therefore 'tis exprefly 
 faid in another place, which may ferve for a 
 full explication of the pafTage we are now 
 confidering, that Aaron (hould be to him in^ 
 jiead of a mouth, and he to Aaron inflead oj 
 God-f-^. Farther, as God imploy'd Mofes in 
 bringing the children of IJrael out of Egypty 
 
 * Deut. xi. 13, 14, i^, o'c. t Deut. xxxJ. 13. 
 
 if. Deut, xxix. 5,6, ** Exod. yii, i, ff Exod. iv. 
 
 14., 17. 
 
 the 
 
2 2 The uftfiiJnefs and truth of the 
 
 the fame work might very juftly, and ac- 
 cording to forms of fpeaking that are common 
 in all languages, be attributed to both ; to 
 God as the principal and immediate author of 
 their deliverance, and to Mofes as his tnjiru- 
 7nent, As he was the mejjenger and prophet of 
 God, and g^iVcfufficient credentials of a divine 
 commiffion, 'twas fit and neceflary that the 
 people fhould acknowledge him under that 
 charader ; and believe in him^ as well as in 
 God that fent him. And the phrafe being 
 baptized into^ or into the name oj\ any perfon, 
 as it is explained by St. Faul in that very 
 epiftle, in which he fays, figuratively and aU 
 lu/ively only, that the Ifraelites were baptized 
 into Mofes ^, implies no more than this j that 
 by the ceremony of baptijm we give ourfelves 
 up to his condudi^ as one authorized and ap- 
 pointed by God to be our leader \ declare that 
 we are his difciples, and make a public pro- 
 fejjion of that religion which God fent him to 
 pubiifh -f*. 
 
 And whereas it is faid, that '' Mofes is 
 ** pray'd to, under the appellation of Lord^ 
 *' to forgive fin j" the true ftate of the cafe 
 is this. In one of the paffages referred to 
 we are told, that God being difpleas'd with 
 Aaron and Miriam for fpeaking againft Mofes^ 
 fmote Miriam with a leprofy : upon which 
 Aaron, in a fubmiffive manner, begg'd of 
 Mofes to forgive the offence they had com^ 
 
 * I Cor. X. 2. t Set Ch» i. 13, 14, 15. 
 
 mittcd 
 
Chrijllan revelation defended. 1 1 1 
 
 mitted againft him, as the perfon appointed 
 by God to be their commander and leader 
 (which was but a point oi jujlice^ and a ne^ 
 cejfary reparation of the injury he had done 
 him,) and beUeving that Miriam'% cure de- 
 pended on his prayer to God for her, defired 
 him to intercede in her behalf. Thefe words, 
 Alas^ my Lord, I befeech thee, lay not the fin 
 upon us, wherein we have do?ie fooli/hly, and 
 wherein we have finned *, can't poffibly mean 
 any thing elfe, in xhtirfirji and mofl obvious 
 fenfe, confidering the charader of the perfon 
 v^ho fiipplicates, and the notion he muft ne- 
 ceiTarily have of him to whom he petitions -, 
 and no prejudice can pervert fo plain a paf- 
 iage, but what would obfcure and darken eve- 
 ry thing; efpecially if we add what immedi- 
 ately follows, that Mofes, inftead of pretend- 
 ing to do any thing by an authority and 
 power inhere?2t in himfelf, cried unto the Lord^ 
 faying. Heal her now, O God, I befeech thee. 
 Let her not be as one dead-f. 
 
 The other text I need but jufl fet before 
 the reader, to fhew that 'tis entirely imperti^ 
 nent \ 'Then Pharaoh called for Mofes and 
 Aaron, and [aid, I have finned again fi the 
 Lord your God, aiid againji you. Now there- 
 fore forgive, I pray thee, my fin, only this once-, 
 and eritreat the Lord your God, that he may 
 take away fro?n me this death only |. What 
 
 * Numb. xif. ii. \ Numb. x\\. 13. 
 
 \ E.^od» X. 16, 17. 
 
 cavilling 
 
2 2 2 The life [nine fs and truth of the 
 
 cavilling is here about the words^ Jin and/ir- 
 givenejs ? I cannot but think, that the au- 
 thor of Chriftianity &c. has, in this affair, 
 Jinnd againft all rules of decency^ and ought 
 to pray to be forgiven '^ or, in other words, to 
 aik pardon of the world, for this extrava^ 
 gant trifling with the common fenfe of 
 mankind. 
 
 If it be faid, that texts of this nature have 
 been a^ually urg'd to prove the fame pointy 
 in one of the moft conjiderable controverfes a- 
 mongChriftians: I anfwer, that I am as free 
 to condemn that ufe of them there, as here ; 
 but this is nothing towards proving the main 
 point, the objcurity of fcripture in itfelf. 
 Nay, the quite contrary may rather be in- 
 ferred from it. For as the very fame fort of 
 texts are univerfally and immediately under- 
 ftood when they relate to Mojes ; the reafon 
 why they are mifapply'd in any other cafe 
 can't be the objcurity of the texts themfelves, 
 but it muft be owing to fome accidental 
 prejudice. 
 
 L E T us now confider briefly fome of the 
 texts of the New Tefament, which the author 
 of Chrifiianity &c. fancies to be very obfcure 
 and confusd'y and we fhall find, that compa- 
 red with other pafTages in which the fame 
 things are more largely explained, and with 
 the general tenor of ihe Chriflian revelation, 
 they have a natural and eafy fenie that can't 
 well be ?niflaken. The main of what he has 
 
 advanced 
 
Chrljitan revelation defended. 225 
 
 advanced upon this head is, really, finding 
 fault with the language in which the New 
 Teftament was written, for being different 
 from the genius of modern languages ; and 
 indeed, 'tis very eafy to talk in general about 
 figures, and peculiar fir ange ways of fpeaki?ig, 
 that render the defign of thefe old books very 
 dark and uncertain j but if it be found, 
 that even thofe paffages, which are urg'd as 
 the ftrongeft proofs of their ohficurity, are al- 
 moft univerfally underftood in their juft and 
 proper fenfe, what will become of all this 
 fhew of reafoning? It will appear to be only 
 flatting imaginary difficulties, and amufing 
 ourfelves wich empty fipeculations againft fia5t 
 and experience. For if particular texts are 
 very fildom miliaken by the meaneft of the peo- 
 ple, this is the moil convincing argument in 
 the world, that they are, in themfelves^ fifi^^ci- 
 ently char and intelligible. 
 
 Now thus the cafe (lands mofl evidently, 
 with refpedl to the greateft part of thofe 
 texts, the meaning of which our author has 
 laboured to prove to be intricate zxid. pe7plex\i 
 to the common people ; the true ftatc of the 
 cafe, I fay, is quite contrary to what he has 
 reprefented it, viz. that they are ^£';^£'r^//y and 
 thoroughly underftood. Where is the man 
 who fup poles, that when our Saviour fays, 
 Think not I am come to fend peace on earth j 
 I came not to fend peace but a fword *, his 
 
 .* Matt. X. 54. 
 
 2 words 
 
2 24 The nfefulnefs and truth of the 
 
 words are to be interpreted ftri5lly ; as if ic 
 was the direB dejign of his miffion to put the 
 world in a flame, and to promote and in- 
 courage contention and variance amongft 
 mankind, and the dreadful guilt and miferies 
 of war ? Nay, who that knows any thing 
 of the mild^ benevolent^ and amiable temper 
 which the Chriftian religion infpires, can 
 poffibly entertain y^^Z? a thought as this ? On 
 the contrary, confult the loiveji of the vulgar 
 who think at all about it, and you will find 
 that the fenfe of this paflage is univerfally 
 agreed upon among them, and they will all 
 concur in fome fuch paraphrafe of it as this : 
 Do not expedt that I fhall be quietly own'd 
 and fubmitted to, or that my religion will 
 be readily and peaceably embraced, for if 
 you do, the event will defeat and difappoint 
 your expedations ; though I was fent to 
 refine and civilize mankind, and root out 
 of their nature 2\\ fowre unfociable 2indi mif- 
 chievous paflions, and to make them gc7itle 
 affable and condefcending in their behaviour, 
 yet, through the prevailing degeneracy and 
 corruption of the world, I {hall prove the 
 occafion oi Jlrife and difcord, of unnatural 
 heats and a?2imofities, of violent hatreds and 
 bloody 7na[ldcres^ and men will, upon the 
 account of my religion^ break through the 
 bonds of nature, and the flrongeft ties of 
 humanity -, as if indeed the very end of my 
 coming was, not to give peace, but rather 
 divifion * -, to Jet a man at variance againjl 
 
 ^ Lttke xlj. 51. 
 
 " his 
 
Chrijltan revelation defended. 22 J 
 
 " his father^ and the daughter againfi her mo^ 
 *^ ther^ and the daughter-in-law againfi her 
 " mother-in-law -f-". 
 
 Again, when it is faid, if any man come 
 
 to me^ and hate not his father and mot her ^ 
 and wife^ and childreny and brethreny and 
 fifierSy yea, and his own life alfOy he cannot 
 be my difciple '^ -, the fenle of this text is 
 never the lels obvious^ becaufe the expreffions 
 us'd in it 2X^ figiiratv^ce. And accordingly, 
 none of the moft ignorant of the common 
 people ever underftand it literally, (their con- 
 ftant pradice, even while they p ofrfs to have 
 the hope of good cbriftiam, is an evident de- 
 monftration of the contrary) but only of a 
 comparative hatreds i.e. in other words, that 
 they are oblig'd to forlake their deareji friends, 
 and relatives, and facrifice their mojt valu^ 
 able worldly interefis, nay life itfelf ra- 
 ther than renounce Chriflianicy, or do any 
 thing inconfiftent with the obligations of their 
 religion and confclence ; which is the very ex- 
 plication that Chrift himfelf has given of it, 
 in other parallel paffages. He that loveth fa- 
 ther or mother more than me^ is not worthy of 
 me ; and he that loveth fon or daughter more 
 than ?ne, is not worthy of me. And he that 
 taketh not his crofs, and follow eth after me^ i. e, 
 who is not always prepared to fuiFer, when- 
 ever he is called to it, in defence of my re- 
 ligion, is not worthy of me. He that findetb 
 
 \ Matt. X. 35, * Lukexiv. 26. 
 
 P^ hn 
 
ti6 The tifeftdnefs and trtith of the 
 
 his life, fiall lofe it ; and he that lofeth his life 
 for f?jy fake fhall find it -f*. And there is no 
 man that hath left houfe, or brethren, or fillers, 
 or father^ or mother, or wife, or children, or 
 lands, for my fake, and the gofpel's, but he jhall 
 receive an hundredfold now in this time, houfes, 
 and brethren and fifters, and mother, and chil- 
 dren, and lands, with perfecutions ; i. e. in a 
 fenfe of his Integrity, of the greatnefs of his 
 mind and his manly heroic behaviour, he fhall 
 enjoy fuch inward fatisfadlion, and fuch 
 pleaiing views of the approbation and favour 
 of the fupreme governour of the v/orld, as 
 muft make even 2i fate of ferjecution vaftly 
 preferable to the befi accommodations aud plea- 
 fares of outward life, when fecur'd by a bafe 
 and cowardly betraying the interefts of truth 
 and virtue -, and in the world to come fhall re- 
 ceive eternal life *. 
 
 The fame is true as to the following texts, 
 which are mentioned likewife as vtxy objcure- 
 ly and inaccurately exprefs'd, viz. that the 
 lenfe of them is eaftly, and almofl univerfally^ 
 underflood. Blefied be ye poor % is never taken 
 abfolutely ; but interpreted of the poor in jpirit, 
 or fuch as have an humble mind, and mo- 
 derate defires fuited to their circumflances, 
 and are contented with that condition in 
 which providence has plac'd them. Blcffed 
 are ye that himger -f-f-, of them that hunger ajter 
 right eoujnefs. Woe unto you rich || of fuch per- 
 
 f Matt. X. 57,383 39, * Mar. X. 29, 30. 
 
 % Lukevi. 2ff. ff Ver»2i, jj Fer» 24. 
 
 fons 
 
Chr'tjtian revelation defended, 227 
 
 fons only who triijl, or repofe their ultimate 
 happinefs, in riches^ and do not lay out their 
 wealth in ads of beneficence and liberality. 
 Bleffed are they that mourn J, bleffed are ye 
 that weep^^, not of afflid:ed and difconfolate 
 i7t general ; but of penitent mourners for iin, 
 and thofe who have a tender and compaffionate 
 fenfe of the forrows and miferies of their fel- 
 low-creatures. And on the contrary, Woe 
 unto you that laugh now -f-f- is not interpreted 
 as condemning d. chearful fprightly i^m^^r^ or 
 innocent recreation ; but of the vain^ the imper^ 
 tinently gay, the voluptuous, who make plea- 
 fure their bufinefs ; unmindful of the great 
 concern of life, and utter ftrangers to thofe 
 ^r^"jt' andyi//i refiedlions, which fo well be- 
 come rational beings. 
 
 S o like wife, 'T'a!:e no thought for the mor^ 
 row '\± is never underftood to exclude a /n.'- 
 dent c<jr^ to provide a comfortable fubfiftence; 
 or fuch a wife and cautious management of 
 worldly affairs, as is moil: likely to enable 
 men both to fupport themfelves and their 
 families decently and honourably at prefenr, 
 and to lay a foundation for lajVng plenty and 
 happinefs, and guard againft fiture misfor- 
 tunes; but only that perplexing and anxioui 
 concern dihoMl futurity, which makes them 
 Jufpicious and defponding, deftroys their reliili 
 oi prefent pleafures, and torments them with 
 imaginary evils^ and argues befides great dif- 
 
 t Matt. V. 4. ** lb. ver. 2^. \\ Luke vi. zr* 
 
 %% Mitt. vi. 34. 
 
 02 trujl 
 
a 1 8 The ufefuhefs and truth of the 
 
 truft- of the wifdom and goodnefs of provi- 
 dence ; which, as it has made provifion for 
 the conftant fupporu of the animal and vege- 
 table world, can't be fuppofed to have neglected 
 furnifhing proper accommodations for the 
 rational^ vaftly the moft noble part of the cre- 
 ation, and to have left them alone expos'd to 
 necejjary want and mifery. 
 
 And how 'very few ^ comparatively^ are 
 they, who underftand thefe fayings literally^ 
 He that taketh away thy coat, let him have thy 
 cloak alfo ■* ; and rejiji not evily but whofoever 
 JI2 all finite thee on thy right cheeky turn to him 
 the other alfo -f- j how exceeding few^ I fay, 
 are they, in comparifon^ who have interpreted 
 thefe texts with fo rigorous ^friBnefs^ as to 
 think all felf defence^ and guardi?2g their pro- 
 perty , iinlawjul ? The expreflions here us'd 
 2XQ proverbial y and in this view the bulk of the 
 people have always confidefd them, and put 
 this general moft ufeful fenfe upon them, 
 that inftead of indulging a revengeful hu- 
 mour, and returning evil for evil^ they 
 ought rather to recede from their right in 
 " little matters^ and put up fmall affronts, as 
 " being the moft likely way, upon the whole, 
 " to preferve the peace of fociety, and pre- 
 " vent the increafe of contention and diforder ; 
 " whereas the infifting upon full fatisfdilion 
 " for every trifing injury^ whether real or 
 " imaginary y and being intent upon a jlridi 
 
 * Matt. V. 4c. f Vtr, 34. 
 
 " re- 
 
 c( 
 
 cc 
 
Chrtfiian reve/ation defended. 229 
 
 *^ retaliation, has a natural tendency to /V- 
 ^' r//^/^ and injlame^ more and more^ the 
 *' paffions of both the parties at variance, 
 " and make diiferences and animolities per^ 
 '' petuair 
 
 Once more, Sell what you have^ and give 
 alms'^^ is generally taken juft as it was intend- 
 ed, not as a rule for all ages ; but as peculiar 
 to ihcfirjl times of Chriftianity. And even 
 then it was not properly a precept, as the au- 
 thor of C^r//?/^;;//y &c. ftyles it, not a law of 
 iiniverfal and indtjpenfable obligation ; but on- 
 ly an exhortation to a thing that was thought 
 expedient in a particular cir cum fiance. Nay, 
 the cuftom itfelf was far from being^^;;i?r^/: 
 for we find in the epiftles to Gentile converts, 
 and even to the difpersd Jews, the ufual di- 
 ftindions of r/V/? and /c<5r mentioned, without 
 the leaft mark of dijlike or cenfure. It feems 
 to mc, that this ufe prevail'd chiejly\ if not 
 only, in the land of Judea ; and very pro^ 
 bably, for a reafon peculiar to the ftate of that 
 country aiid people. For as Chrill and his 
 Apoftles knew, that the Jews would in a little 
 time be dcjirofd, and that then their property 
 would be ravtjFd from them, and Lheir poj^ 
 Jejjions become a/m to the injufticc and viq-? 
 lence of their vidorious oppreffors ; they 
 might, with reafon, think it more advifeabk^ 
 that they fhould be im.ploy'd for the general 
 good of Chriftians, and the relief zxidjiipport 
 
 ^ Luke 4:11, 33. 
 
 0^3 ef 
 
2 1 o The ufefulnefs and truth of the 
 
 of their neceffitous and fufFering brethrena 
 than fall into the hsnds of common plunderers^ 
 and minifter to their I'-iof and luxury. How- 
 ever this i& certain, that, even in yertifalem^ 
 a community of goods was not abfolutely infiiled 
 en ; for in the cafe of A^ianias St. Fetcr ex- 
 prelly fays, that ic7j/7^^ his land remain d unfold 
 it -li^as his own ; and after it was fold ^ it was in 
 his o'iion power (free from any obligation, di- 
 vijie or human^ to make it a common fock) 
 and he might have done with it whatever he 
 thought fie. In all thefe pafTages 'tis plain 
 that the fenfe of fcripture is very obvious, and 
 generally vnderjiood by common Chrillians. 
 And indeed, I can't fee how they fliould be 
 led tounagiftand any of them in their flriftcft 
 meanr 'g, not only if they make ufe of their 
 reafon to direB their inquiries ; but if they 
 interpi'et ihe New Teftament by itfelf] and 
 take the explications there gw^n them ; which 
 it is fo far from needing any great pains and 
 labour to find out, that they will abnof neceffa- 
 rily occur to every ordinary reader. 
 
 *T WOULD be en.^defs to follow our author 
 through all \\\^ fancied difficulties and obfcu- 
 ritiesi however, I fhall add an inilance or 
 two farther. '' Things commanded (he fays) 
 ^^ are faid pofitively not to be commanded ; 
 ?' as, I fpake not to your fathers, nor com^ 
 ^' manded them, in that day I brought them out 
 - of the land of Egypt, concerning burnt 
 ^^ offerings andfcrifces '''\'* But for the very 
 
 "^ Chr}(tianuy dc-C' p, 535. 
 
 rea- 
 
Chrijltan revelation defended, i-^i 
 
 reafon here given, viz, becaufe " Things com- 
 " manded are faid not to be commanded," 
 'tis fcarce poffible that any fliould mijiake the 
 fenfe of the place, and interpret it literally. 
 Let us take the matter in this view. This 
 very writer is fuppos'd, by the author of 
 Chrijiianity &c. himfelf, to believe, that 
 burnt cfferi?2gs and facrifices were commanded 
 by God\ 'tis therefore a mere jeft to imagine, 
 that he could be guilty of fuch a glaring 
 contradiBioji and inconfiflency as to deny this, 
 and it will never enter into the imagination 
 of any reader. So that there is not the leaji 
 difficulty in this paffage, but taking the 
 whole of it in ccfine^lion, its meaning is as 
 obvious as any thing can be ; / /pake not tinto 
 your fathers, 7ior commanded them, &c. con- 
 cernifig burnt offerings and facnjices ; but this 
 thing co?nmanded I them, faying, obey my 
 voice -fy i. e. the latter, obedience to moral 
 precepts, was what I prificipally required, and 
 the former I laid but little Href on in compa- 
 rifon of it j nay, in cafes in which they may 
 interfere, and come into co'mpetition, I never 
 commanded burnt offerings and facrifices. Such 
 clear obfcurities, and eafy difficulties as thefe, 
 we may allow ever fo great a number of, 
 without at all leffening the ifefulnefs of the 
 facred writings -, and I beg leave myfelf to 
 add two or three of the fame kind, which, 
 J know not why they are omitted, but be- 
 caufe 'tis undeniable they are univerfally %m^. 
 
 t Jer.vii. 2 2, 23. 
 
 Q 4 deV'^ 
 
2^2 ^<^he ufeftthefs and truth of the 
 
 der/iood, and a fiatural key for the interpreta- 
 tion of this, and all other texts to the like 
 purpofe. Labour not for the meat which 
 perifieth, but for that meat which endureth unto 
 e^erlajiing life "* ; fet your affedfions on things 
 above, not on things on the earth *f* ; and 
 which is a very exaB parallel for i]itfe?iti7nenty 
 as well as the manner cf expreffion, I defired 
 mercy and not facrifice J, i, e. rather than fa- 
 crifice ; for to this fenfe we are naturally led 
 by the latter part of the verfe, aiid the know- 
 ledge of God more than burnt offerings. 
 
 I SHALL conclude this head with the 
 words of a late moft excellent and learned 
 writer, who, in obferving upon " the un- 
 " bounded manner, in which the general du- 
 " ty of fubjedion to fuperiors, in every re- 
 *' lative ftation of life, is exprefs'd ; children 
 " and fervants obey your parents and mafters in 
 " all things ** y let wives be fubjedi to their 
 " own husbands in every thing \ fays, -f-f- Rea- 
 " fon, and the nature of things, and the ge- 
 ** neral ufage of all language, fheweth, that 
 *' in thefe and all other the like expreflions, 
 ** the phrafe in every thij^g and in ail things^ 
 *' muft necejGTarily be underftood to mean 
 - only, in all /foV^^ijuft, m all things lawful, 
 " in all things that are h on eft and fit to be 
 *' done. In human writings, thefe general 
 " manners of expreffion, arifing from the 
 
 Jo.vi. 27. f Col. iii. 2. :j: Hof. vf. ^. 
 
 * Col. iii. 20, 22. Til 
 
 monii Vol. lU. /, js— ^41 
 
 ** Col. iii. 20, 22. Tit. ii. 4. \ Dr. Clark*; Str- 
 
 ^^ known 
 
ChrtfltM rewlation defended, 7 3 5 
 
 " known and vulgar ufe of Innguage, arc 
 " never mifunderftood : and therefore to mif- 
 *' underftand them in the /acred books o;?/y, 
 " is mere perverfenefs. The gofpel neither 
 " inlarges nor diminijhes any juperior s power ; 
 " it neither ^^^^ to^ nor takes from ^ any in" 
 " feriors right. In thefe cafes it only con- 
 " firms and explains the obligations of na- 
 " ture ; and inforces the pra^/ce of the re- 
 ^' fpeftive duties, with ftrongtr and more 
 *' powerful moiives. As therefore in all other 
 '^ writings, fo in ym/>/2/r^ like wife ; the true, 
 *' the natural, and evident meaning of fuch 
 *' phrafes as thefe, in all things, in every 
 *' thi?ig, and the like; is not what the word, 
 ^* all, fuggefts in its fingle fignification ; but 
 ** what the vulgar fenfe of it is, in fuch ex- 
 " preffions and fentences. When we are 
 *^ taught that the commands of God, or the 
 *' laws of truth and right, are to be obeyed in 
 " all things ; The nature of the things nor the 
 ^^ force of tht fingle words, fliews that the 
 '' obedience is to be uni-verfal and without ex- 
 ^* ception. In other cafes, where the very 
 *' fame words are uled (as, in the text, Ser- 
 " vants obey your maflers in all things ;) the 
 *' nature of the thing there likewife no lefs 
 " plainly {hews, that this obedience in all 
 " things is to be li?nited, by it^confiflency wiih 
 ^^ the commands of any yi//>OT^r mafter either 
 *' on earth or in heaven. In ^//language, the 
 " fignification of every word neceifarily de- 
 " pends upon the other words with which it 
 *' is connefted : and where no controverjy is 
 
 *'^ con- 
 
2 2 4 ^^ ttfefuhefs and truth of the 
 
 " concerned, nor prejudice interpofes, 'tis al- 
 *^ ways underftood, and cannot but be un- 
 ** derftood to be fo, by all underftandings, 
 •^ and by all capacities equally, from the 
 " higheil to the meaneft. When the fcrip- 
 " ture mentions the everlafting God, 'tis not 
 ** the force of the word Everlajiing-, but the 
 *^ application of it to the -firjt caufe and au- 
 *' thor of all things, that makes it denote a 
 ^' true and abfolute eternity : for when the 
 *' fame fcripture mentions the everla/ii?2g 
 ** mountains, 'tis underftood by all men both 
 *' of the greateft and of the fmalleft under- 
 *' ftandings, that it there fignifies only fucb 
 " a duration, as is proper to the fubjedl of 
 
 *' which it is fpoken. In the queftion a- 
 
 ^* bout tranjiihjiantiation, the writers of the 
 <' church of Rome allege with great confi- 
 " dence, that the 7iatural, the literal^ ih^Jirli 
 " and obvious fenfe of the words, This is my 
 *' body, is plainly in favour of their fide of 
 ^' the queftion. And yet in reality the very 
 *' contrary to this is evidently true. For 
 <' the natural, the literal, the firjl and ob- 
 *• vioiis fenfe of the phrafe, is not that which 
 " arifes from the fignification of the word 
 *' body finely, but that which arifes from its 
 " natural fignification in fuch an expreflion, 
 " wherein ccmmemorative bread is affirm'd to 
 ''be the body of him who is commemorated 
 '' thereby. When a piBure is fpoken of, as 
 " being the perjon it reprefents ; the natural^ 
 " the literal, the firji and obvious fenfe of 
 ^' the expreffion, is not that 'tis really, buc 
 
 '' that 
 
Chrijllan revelation defended, i ^ ^ 
 
 ** that 'tis reprefentatively. When our Lord 
 " fays, / am the true vine % the queftion is 
 " not what the word, wW, naturally fignifies 
 *' in other cafes ; but what it there moft na- 
 " turally and ohvioujly fignifies, when a teacher 
 '' calls himfelf a 'vine, and his followers its 
 " branchesy In like manner, when a perfon 
 fent from God to inftrudt mankind declares, 
 that he that eateth \mjJefh, and drinketh his 
 blood, hath eternal life ^ -, 'tis the moft tmjia- 
 tural thing in the world (and what, we may 
 be fure, none would ever think of but in the 
 heat of difpute, and under fuch njiolent pre- 
 judices as will pervert and darken even felf- 
 evident truths) to underftand him literally ; or 
 to apprehend that he meant any thing more 
 by it, than entertaining and improving his doc- 
 trine, which tended to promote purity and 
 'virtue, the life and hmlth of the foul ; and 
 by that means to prepare men for a happy 
 immortality. Our Saviour has indeed him- 
 felf diredly pointed out this fenfe to us, by- 
 laying, T^he words which I fpeak unto yoic 
 they are fpirit, and life -f- ; and the figure 
 here us'd is the very fajjte which we find in 
 the book of Proverbs, when wijdom is de- 
 fcrib'd as killing her beafts, mingling her wine, 
 and furnijhing her table, as fendijig forth her 
 maidens, and crying upon the highejl places oj 
 the city, — -come eat of my bread, and drink 
 of the wine which I have mingled -, i. 
 e. as it immediately follows, forfake the 
 
 .^ Jo. vi. 54. t ^^^* 63. 
 
 2 foolijh 
 
2^6 n^he ufefuhefs and truth of the 
 
 foolijh and live^ and go in the way of under-' 
 jianding *. 
 
 Having proved thus largely, that the 
 people do not in fact mifunderjiand a great 
 number of the figurative and proverbial ex- 
 preffions us'd in fcripture ; and are not at 
 a lofs about the meaning of thofe precepts, 
 which, according to the author of Chri/iia- 
 nity &c. " are delivered after a general, unde- 
 " termin'd, nay, hyperbolical manner ;" and 
 confequently that Juch a way of writing does 
 not, in the nature of the thing itfelf^ hinder, 
 but that the books of the Old and New Tef- 
 tament may, upon the whole, be a plain rule 
 ofcondud, fitted for ^d-^/^r^/ inftruftion, and 
 ufe : I fliall proceed one ftep farther, and 
 endeavour to fhew, 
 
 6. That the people might as eafily un- 
 derfiand thofe texts, the true meaning of 
 which they mif apprehend and pervert \ or, 
 in other words, that following ih^fame rules 
 would as certainly difcover the fenfe of the 
 latter, as it does ih^ioixhtforjjjer-, and that 
 there is as plain Q,nd full a guard, in the books 
 themfelves, againft the errors which they fall 
 into, fo far as they affedt important principles 
 of religion, or moral obligations, (and thefe 
 are all the errors that it is of any confequence 
 to prevent) as againft thofe which they ef 
 cape • fo that the rule itfelf is equally clear 
 
 Z Prov. ix. 2, 3, 5, 8. 
 
 and 
 
Chrtjlian revelation defended. 157 
 
 and intelUgibk in both cafes, and 'tis nothing 
 but mens indolence and prejudice that make 
 the d:fference^ with refpecft to their under- 
 ftanding the J ever a I parts of it. 
 
 Foi^. inftance, when bodily parts ^ and hti^ 
 man infirmities and pajjions, are afcrib'd to 
 God, I have ihewn, that there are very few 
 who take thefe palTages ftriHh, and literally \ 
 not only becaufe ^hf- lirerul fcnfe contradidts 
 thofe namral n( i -jus of the Deity which 
 reajhn lugged^, but is direcflly repugnant to 
 plai7i and exfrefs declarations of fcripture, 
 that re is an infinite invifible fpirit *. And 
 may ihcy not as eafily fee, that God could 
 not in a proper fenfe, or by an immediate ope^ 
 ration and influence on his mind, harden Pha- 
 raoh*i heart \ fince this is as evidently con- 
 trary to reafon, and to the moft clear and 
 pofitive teftimony of revelation, that he can- 
 not be tempted with evil, nor tempteth any 
 man'\\ and eipecially when it is faid to be 
 done only mfiich a way, as is confiilent with 
 Pharaoh'^ hardening his own heart \ ? As our 
 Saviour faid of himfelf, that he came not to 
 fend peace on earthy but a Jword **, purely, 
 becaufe his religion would prove the occa^ 
 fion of much confufion and violence in the 
 world, quite contrary to its defign^ and natu- 
 ral and moft manifeft tendency ; fo God is 
 faid to have hardened Pharaoh'i hearty be- 
 
 * Jo. iv. 24. 1 Tim. vi. 16. I Jam. i. 13. % Ex. viii. \2t 
 J* Mau. X. 34. 
 
 caufe 
 
z 1 8 7he tifefttlnefs and truth of the 
 
 caufe his removing his judgments, and fuf-* 
 fering the Magicians to perform, for a time, 
 the fame miracles that Mofes and Aaron did, 
 was the occafion of his hardening his own hearts 
 This is the account given in the hiftory it- 
 felf*; and nothing can be more plain both 
 from the relation we have of the fa6t, and 
 the general dodtrine of revelation, than that 
 this dreadful effedt was not, and could not 
 be, owing to an abfolute decree of God that 
 he fliould not repent, or to any pojifive and 
 efficacious influence upon his mind, but fole/y to 
 his own obflinacy and wickednefs. 
 
 Again, thofe texts that fpeak of God 
 as rcpe?2ti?ig are fcarce ever interpreted in the 
 ccmmo7i and ufual fenfe of the word, becaufe 
 it is immediately perceiv'd to be abfurd and 
 irrational', but chiefly, becaufe there are other 
 paflages which reprefent it as a thing impojji- 
 ble, that he (hould flriBly and properly re- 
 pent. Muil we not wonder then, how any 
 can poflibly be induced to believe by the mere 
 found of two or three texts, which, in their 
 moft natural and obvious conftrudtion, have 
 a quire difl'erent meaning, that the All-perfed: 
 govern our of the world is an arbitrary tyran- 
 nical being, who, for the oftentation of his 
 uncontroulable fovereignty, has abfolutely de- 
 termined the final and eternal mifery o^ great 
 numbers of his rational creatures ? Muft we 
 not wonder, I fay, how any can be prevail'd 
 
 * E;r. vi*. 22. 
 
 upon 
 
Chrijiian revelation defended. 259 
 
 upon to believe this, in dired: oppofition to 
 what the light of nature teaches concerning 
 his umverjal and unlimited goodnefs ; and to 
 the plainejt teftimonies of fcripture, that he 
 is good to all, afid his tender mercies are over all 
 his works'^', that he hath no pleafure in the 
 death of the wicked, but that he turn from bis 
 way and live-f -, is willing all men jhould be 
 faved%y ^iVid, fo loved the world, that he gave 
 bis only begotten fon, that whofoever believeth in 
 bim Jhould not ferifi, but have everlajting life. 
 For God fent not his fon into the world to con^ 
 demn the world ; but that the world through him 
 might be faved^^"^ ? 
 
 And to mention but one paflage more: 
 Is it not as eajy and natural for the meaneft 
 of the people to underftand thefe words, Ja- 
 cob have I lovd, and Efau have I hated, •f-f- on- 
 ly comparatively ; or of God's giving the pre- 
 ference to the one above the other ; as to take 
 the/^;;3f expreffion thus (which they do univer- 
 fatly) when our Saviour fpeaks ol hating father 
 and mother, wife and children J j, &c ? And is 
 it not moil evident beiides from the book of 
 Malachi, from whence the text is cited by St. 
 Paul, that the effeds of this love and hatred af- 
 feded not diredly the perfons oi Jacob andE- 
 fau ; but their defcendants the Jews, and Edo- 
 7nites ', by the diftindion made between thefe 
 two nations, in the courfe of God's providence, 
 
 * Pf. cxlv. 9. j- Ezek. xxxiil. it. % \ Tim. ii*. 4. 
 
 ** Jo. iii, U. 17. \\ Rom. ix. 13. %% Luke xiv. lO, 
 
 with 
 
240 The tifefuJnefs and truth of the 
 with refped: to their temporal profperity, and 
 outnjoard privileges ? / have loved you^ faith the 
 Lord', yet ye Jay ^ wherein haft thou loved us ? 
 Was not Eiau Jacob^i brother^ faith the Lord? 
 yet I loved Jacob, and took his pofterity un- 
 der mv ipecial protedlion and care ; and I 
 hated Ef-iu, and laid his mountains and his he^ 
 ritage wajte *. 
 
 I MIGHT add feveral other inftances to 
 prove the fame point, viz. that the true 
 doctrine of revelation is as plain in cafes where 
 it is mifaken, as in others, in which it is gene- 
 ..rally undefjiood^ but thefe may fuffice as a 
 fpecimen. Some texts are rightly interpreted^ 
 others grofy perverted j but there are the very 
 fame helps and advantages for underftanding 
 the latter, as the former; and {ti^ fame guards 
 againft ahfurd and erroneous fenfes ; the natu- 
 ral confequence of which is, that the rule 
 iffelf is equally clear and intelligible with re- 
 fpe(£t to both; and that the true reafon why 
 men think juftly on the o?2e, and not on the 
 other is, becaufe in the one inquiry they pro- 
 ceed impartially, and, being under no biafs^ 
 take i\\cfirjl and moft obvious fenfe of fcrip- 
 ture ; whereas in the other they are negligent 
 and carelefs, or elfe their judgment is already 
 determindm favour oi {omt party-fcheme. 
 
 'T I s a V try fallacious way of reafoning, to 
 fuppofe thofe texts only to be elear^ which 
 
 * Mai. i. 2, 3. 
 
 arc 
 
Ghrijlian ren^elation defended. 241' 
 
 are iiniverfally underftood, and thofe to be 
 very objciire.^ efpecially if there be any thing 
 figurative in the cxpreffions, that are by great 
 numbers mifinterpreted : for as the texts, which 
 are generally underftood, would have been 
 never the le/s plain in themfehes, if they had 
 been commonly rhiftaken ; fo the other 
 would not have been at all the 7nore plain^ 
 if they had happen'd to be underflood. The 
 underftanding any rule does not depend more 
 on the clearnefs of the rule itfelf, than on the 
 diligence^ honejly, and unprejudiced temper of 
 thofe who are to be guided by it. So that 'tis 
 of no moment in the prelent debate, that 
 men, " by interpreting texts literally, have run 
 *• into monftrous abfurdities *." For, under 
 the influence of enthufiaflic delufions and pre- 
 judices, they have abus'd full as monjlroujly 
 the religion of nature. Reafon itfelf has 
 made but a forry figure as a guide ^ when ic 
 has been overwhelni'd by ignorance^ and fu- 
 perllition. In like manner, ic muft be own'd, 
 that revelation has been very much darken'd 
 by myjlerious comments^ and ftraining fingle 
 texts to countenance ejlablijh'd opinions, and 
 fupporc the jargon of jchooU divinity ; and 
 when the people take it for granted, that 
 this is the religion of the Bibie^ all they have 
 to do is, in the befl manner they can, to 
 accommodate fcripture to it. But this is not 
 at all the queftion ; the only point in contro- 
 verfy is, whether the Chriftian revelation, 
 
 R how- 
 
2^1 jthe nfefiihefs and truth of the 
 
 however it is in fnS underftood, be not in 
 itfelfy in all matters of real importance, an 
 eafy and intelligible rule? 
 
 And what has been already faid, I think^ 
 is fufficient to evince this. For thofe parts 
 of the New Teftament, which are exprefs'd 
 in the mod plain and fimple manner, give 
 a complete and moft rational account of the 
 perfections and providence of God, and a 
 noble fcheme of morality ; fo that the mean- 
 eft of the people, without concerning them- 
 felves at all with figurative and proverbial 
 phrafes, allegories^ parables, &;c. nay, if we 
 fuppofe that they are not capable of under- 
 ftanding them, have an excellent fyftem of 
 natural religion, recommended upon more 
 certain principles, and enforced by flronger 
 motives, than mere reafon ever did, or per- 
 haps can fuggeft And ihok plain accounts, 
 the fenfe of which is eafy and obvious to all. 
 are a good general explication of all the dark 
 paffages. 'Tis evident farther, that the li- 
 teral fenfe, in many cafes, is not the moft 
 plain even to the vulgar; but on the con- 
 trary muft appear Jlrairfd and unnatural. 
 And accordingly it has been Aicwn^ that 
 they, almoft univerjally, agree in the right 
 fenie of a great number of paffages, w^hich 
 are exprefs'd after a general, undeiermin dy 
 ^x\A figurative manner; and might as eafily 
 underftand others which they mifreprefent 
 and pervert; and that there is a fufjkient 
 guard, in the '■j:riti?igs themfclves, againft all 
 
 errors 
 
Chnjiian revelation defended. 241 
 
 errors of confcquence, with refped: to any- 
 grand points of relig4on and morality: fo that 
 if the people will but make a commoJi ufe of 
 their reafon, and follow the natural and eafy 
 method of interpreting dark paffages by fuch 
 as are clear and determinate ; they are in no 
 danger of being mifled, by xht peculiar Jiyle 
 and phrafe of fcripture, into unworthy con- 
 ceptions of God, or of miflaking the general 
 nature of true religion. 
 
 And allowing, what Is a necejfary confe-*-' 
 quence from thefe premifes, that Chriftia- 
 nity is plain in all its praBical dodtrines, and 
 as a moral rule, which, without doubt, mufi: 
 be the chief defign of any revelation, and 
 not to amufe the world with ahfiraEt con- 
 troverfies 5 other obfcurities about antienc 
 cujioms^ manners, fe^s, philofophy, &c. nay, 
 about any points merely fpeculative, fignify 
 juft nothing. For as God never would have 
 given a revelation, if the errors of the world 
 had not been of a praBical nature, but con- 
 fided only in ahfurd theories-, fo differences 
 about fuch things may always continue, and 
 yet all the eyids and uj'es of the Chriftian re- 
 velation, as a ftanding rule, be completely an- 
 fwered. I might reft the matter here, but 
 can't forbear remarking once more, 
 
 7. That the author oi Chrijlianity &c. 
 
 reprefents fome texts quite contrary to their 
 
 manifejl defign ; and others as obfcurities and 
 
 improprieties, which, taken in their Jlri5tejl 
 
 R 2 fenfe, 
 
1 44 ^^ tifefulnefs arid truth of the 
 
 fcnfe, are mofl plain and ratimal accounts of 
 things, nay, real beauties^ and excellencies^ in 
 the moral fcheme of revelation. For in- 
 ftahce, he tells us, that " the Jewifli rites 
 *' and faCrifices are, in the Old Teftament, 
 " abfolutely condemned, as an iniquity^ and 
 *' an abomination to the Lo^^, which 1^67-6 
 " only fo conditionally*." And indeed, in 
 the place which he refers to, thefe words are 
 to be found; but any one that reads the 
 whole paragraph muft immediately fee, that 
 they are not defcrib'd as iniquit\\ and an abo- 
 mination abfolutely^ and in themjeh-''s \ but the 
 particular reafon is exprefly affign'd, ''oiz, the 
 wickednefs and immorality of the worfhippers, 
 and their thinking to be acceptable to the 
 Supreme Being for fuch external fervices, 
 while they were guilty of the worfl of vices ; 
 Tour hands are full of blood '\. This method 
 of picking little fir aps out of a connected dif- 
 courfe, by which means the moft moral au- 
 thors may be made to t.dk impioufly^ and the 
 graveft^ and moil: judicious, ludicroufly and 
 ridiculoufy, is utterly inexculable in one that 
 fets up for a critic \ and the more io, when 
 criticifms are defign'd to point out the defers 
 of writings, and lefTen their reputation ; of 
 writings which are of the grcateft importance^ 
 and generally in the high ell efteem. For, be 
 it either a carelcfs or wilful millake, 'tis not 
 only an injury to the authors, but an affi-ont 
 and impofition upon the world. 
 
 "" P3^ge2?5. t ^^^* ^' ^'y* 
 
 Again: 
 
Chrijlmi revelation defended. 245 
 
 Again: our author mentions among his 
 difficulties this text, prove all things-, as if 
 he was afraid that it would be taken, in its 
 literal meaning, to be an exhortation to de- 
 monftrate and judge of tnathejjiatical propo- 
 fitions, and abflract metaphyjical truths, where- 
 as 'tis only part of a fentence, the whole of 
 which, in the judgment of all that read it, 
 muft necelTarily be confin'd to religion and 
 morality. And the natural fenfe of it is, that 
 Chriftians fhould believe nothing implicitly^ 
 but ufe their underftandings to judge of the 
 nature and confequences of all things that are 
 recommended to them as divine truths, and of 
 their evidence \ and when they have formed 
 their judgment upon mature reflection and ex*- 
 amination, hold faft that which is good, i. e, 
 adhere inflexibly to what they apprehend to 
 be right and fit; and abjlainfrom all appear- 
 ance cf evil'^. And certainly in this view, 
 which is the view in which it is always con- 
 fider'd, 'tis a moft excellent piece of advice, 
 iifeful for ^// mankind, and in alla^Q^-y and 
 I am furpriz'd to find it objected c^'iainft by 
 one, v>/ho is fo great a friend toj/it 'nquiry, 
 and would be as likely as any man to quote, 
 and ufe it himjelj] upon other occafions, as an 
 exprcfs declaration againft bigotry, and impli- 
 cit faith. 
 
 And muft it not be very ftrange to find 
 it urg'd as an iinpropiety, and great difficulty^ 
 
 * 1 Thef. 5. 21, 22. 
 
 R 3 rhatj^ 
 
24^ ^^^^ f/y^/z/A^^yi and truth of the 
 
 that, *' perfuafion is call'd compulfion, as, 
 *^ compel them to come in "*," by one, who 
 writes in a language in which no expreffions 
 are more common, than " the force of elo- 
 " quence, the force of perfuafion, the force 
 *' of example, the force of importunity," and 
 the hke ? The heft way of anfwering fuch 
 objcdions would be to pals them over in fi- 
 lencCy were it not to ftiew the world what 
 fittle things are rak'd together in oider to ren- 
 der Chriftianity ufelefs ; things, Vv^hich, in 
 any other argument, I am periuadcd, v^oulc} 
 |)e thought below cenjurc. 
 
 But let us confider what he fays upon 
 pther pafl'ages. Why God*s permitting evil 
 is called doing it : Shall there be evil in a cit)\ 
 fnd the Lora hath not done it-f? Nay, the 
 Lord is faid to have created evil .1, And 
 Jiere I fuppofe likewife he takes the phrafe 
 freating evil to fignify no more than the per- 
 wijjion of it. If fo, he has not, in my opi- 
 nion, a juft notion of xh^ [enje of the texts, 
 |ior of the concern of providence in this affair. 
 For the evil fpoken of, in both thefe paffages, 
 is evidently what we call natural evil onl)K 
 Now a great deal of this may properly and 
 ^(Iriclly be faid to be of God's appointing^ or 
 creating^ becaufe it neceffanly refults trom 
 the original frame and conftitution of things. 
 And even when beings who 2.01 freely are the 
 fpoluntary inflruments of pain and mifery to 
 
 ^ P. 33$.. Luke 14.23. | Amos 3. 6. % If. 45. 7. 
 
 each 
 
Chrljtian reveJat ion defended. 247 
 
 each other, ic muft be confider'd, that this 
 is one law by which God governs the world, 
 that free agents fliall, at lead in all common 
 cafes, be left to th^ full exercife of their na- 
 tural liberty 5 and befides, the permiffion of 
 thefe evils is not the indolence and carelejhefs 
 of one, who is unconcern d about the ft ate of 
 the univerfe, and the courfe of human af- 
 fairs ; but mull be look'd on in this view, 
 'viz. as his fuffering things to go on in fuch 
 or fuch a particular channel, becaufe it is up- 
 on the whole wife and ft, and agrees with 
 the general fcheme of his providence. 
 
 Again: when St. Peter fays, that, by the 
 gofpel, are given imto us exceeding great aiid 
 precious promifes, that by them we might be par-* 
 takers of the divine nature^ ^ does our author 
 imagine, that any will think we are capable of 
 being partakers of the necefary eternity, and 
 i mm en /it y of God ? Is not the moft obvious ^ 
 and only intelligible, fenfe of the phrafe, that 
 we may refcmbie him in his moral attributes j 
 or, which is the frequent acceptation of the 
 Greek word, and a very common ufe of the 
 word nature in our own language, be of a 
 God-like temper and difpofition ? And is not 
 this the nobleji end that rational beings can 
 propofe, and confequently the highef that 
 any revelacion can puiiue ? And the fame 
 may be faid of our Saviour's exhortation to 
 be perfc&^ as our heavenly Father is perfect -f- : 
 
 * 2 Pet -. 4. t Mat. 5. 48. 
 
 R 4 wb^a 
 
24? ^he tifefuhefs and t nith of the 
 
 |Kvhen taken generally^ it can fignify no more 
 in its /Fry/, and moft Jiatural meaning, than 
 55 imnate the moral perfedions cf God y 
 and is never underftood pther\vi(e. But in- 
 deed i\\Q JlriB fenfe of it, as it is the conclu- 
 iion of 3. difcourfe upon that particular fub^ 
 jed, is, that we (hiould pra^dife the inoft^f- 
 nerciis^ difinterefted, and perfeB degree of cha- 
 rity and mercy, .even good-wiH and benefit 
 fence to our enemies, after the example of our 
 heavenly Father^ and that we may be his chiU 
 dreriy it' ho 7nakelh his fun to rife en the e'vil^ 
 ^nd on the good, and J'endeth rain on the jujl^ 
 md on the unjitjl '\. And therefore 'tis ex- 
 prefs'd by St. huke thus, Be yc m^rctjuU as your 
 Fflther aljo is mercijul J. 
 
 But this leads me to confider what our 
 ^^thor has faid with rielation to the precepts 
 pi forgiving injuries^ and loving enemies^ which 
 liave always been thought very great excellen- 
 fies in the Chriftian fcheme ; and will ftill 
 appear to be fo, n.otwithftanding the objecr 
 tions he has made to them, which are, in 
 reality, vcvyjlight and incor,[id^r(ihle. He ex-» 
 prefles his opinion about this matter in gene- 
 ral^ in the words of Celfus^ that '' the doc- 
 *' trine of forgiving injuries w'as not peculiar 
 5' to the Chriftians, though they taught it 
 -" after a grofler manner *." And why ? 
 jBecaufe the com.mand is given in a general 
 
 f Mat. V. 4:;. X Luke vl. g5. 
 
 * ChriJiUnwj &c. p. 541, Oriren, contra Celfutn, lib. 7. 
 
 tmeji-: 
 
Clnjlian rewhuon defended. 549 
 
 in definite way ; whereas there are certain ne- 
 
 ceffary reJlriBions and limitations^ without 
 
 which it would be attended with fatal confe- 
 
 quences. It muft be '' interpreted confiftent- 
 
 ' ly with what the light of nature did:ate$ 
 
 ' to be our duty, in preferving our reputa- 
 
 ' tion, liberty, and property ; and in doing 
 
 * all we can in our feveral ftations, to hinder 
 
 ' all injury and injuftice from others, as well 
 
 *■ as ourfelves -f-." Undoubtedly it muft : 
 
 but thofe exceptions are fo plai7t^ that they 
 
 will always be Juppcsd^ and confequently 
 
 there was no need of their being dijiin^ly 
 
 fpecified. 
 
 The ChrlftiajQ religion makes no alterar- 
 tion in the natural rights of mankind \ it no 
 where forbids n^ctS'^xy J elf- defence-, or feek- 
 inga /<?^^/redrefs of injuries in cafes, where- 
 in it may be expediefit to reftrain violence and 
 outrage, to maintain private right and pro~ 
 fert)\ and fecure to the honeft and peaceable 
 the advantages of civil life ; but all the ex- 
 plications it gives of the duty of forgiving 
 injuries are perfedlly confiftent with this. 
 For the lubftance of what it recommends and 
 inculcates upon this head relates chiefy to 
 the temper of the mind ; that we be ready to 
 pafs by fmall affronts, and not forward to 
 exccuie private revenge -, that we be difpos^d 
 to put the moft candid interpretation upon 
 the defigns and ad:ions of thofe who have 
 
 ;\ Chrijiianify &c. /. 340, 
 
 itlr 
 
2 5 o 'The ufefiihefs and truth of the 
 
 injured us, and make all the favourable al- 
 lowances that the nature of the cafe will 
 admit j and that while we fuffer the greateft 
 wrongs, we maintain a general benevolence 2Si^ 
 good-will to our enemies, a fincere defire of 
 their happinefs, and a conjlant difpofitwn^ up- 
 on all proper occalions, to promote it, and 
 return good for evil. This, I fay, is the true 
 notion oi forgiving injuries^ as it is ftated and 
 explain'd in the New Teftament. The gofpel 
 therefore propofes the example of God, in his 
 condu6l toward finful men, as the general 
 rule and meajure of that lenity and forbear- 
 ance^ which we ought to exercife toward each 
 other. Now the utmofh that can be inferred 
 from hence is, that if our offending brother 
 is fo ingenuous as to acknowledge his offence, 
 and, by making all the reparation that is in 
 his power, gives us fufficient reafon to chink 
 his repentance fincere^ we are bound to re- 
 ceive him again into our friendfl:ip^ and 
 ought never to upbraid him with former 
 faults, but to be as heartily and entirely re- 
 concird to him, as if he had never given us 
 any juft ground of complaint ; as we exped, 
 that God, upon our unfeign'd repentance and 
 reforming the errors of our pad conduct, 
 will receive us into y«// favour, and remember 
 our iniquities no more ; and that in other 
 cafes, after the example of the fame moft 
 merciful and compajjionate Being, we incline 
 rather to gentle methods, than to demand a 
 hajly^ firih^ and rigorous fatisfaftion for every 
 affront that is offered us 3 nay, that we////pre« 
 
 ferve 
 
Chrijlian revelation defended. 1 5 1 
 
 ferve benevolent affedlions towards an enemyj 
 though he is unrelenting^ and inflexible. There 
 is nothing at all in this, which, every one 
 who has examined particular paflages, muft 
 fee to be the doctrine of the Chrillian reve- 
 lation, that in the leafl dlfallows of thatyi?//^ 
 defence^ which reafon and the laws of our 
 country dired: to. 
 
 N A Y, 'tis far from being a paradox^ that 
 a man xn^ij forgive an injury^ at the fame that 
 he feeks a legal redrefs of it. For he is to be 
 confider'd, both as a perfon who has received 
 a private injury, and as a member of fociety, 
 which fuftains likewife fome damage by the 
 injullice and violence that every one of 
 its members fuffers. Now 'tis moft evi- 
 dent, that he has no right to forgive the 
 wrong, fo far as the general interefts oi fo-^ 
 ciety are concerned 5 and therefore muft be 
 oblig'd, when 'tis neceifary to do juftice to 
 the community^ and for the public goody to 
 profecute the offender. But then he may be 
 fa id to forgive the injury, fo far as 'tis per- 
 forial^ and relates to himfelf as the immediate 
 fufferer, if, according to what the gofpel 
 leaches, inftead of indulging rancour and ma- 
 lice^ and forming jnifchievous deligns againft 
 his enemy; he heartily wifhes his welfare^ 
 and is ready generoufly to ajjifl him, and do 
 him any private fer vices ^ that are not incon- 
 iiHtnx. W\ih nee elJaryfelf'defeiice^ and ih^ gene- 
 ral happinefs^ 
 I 
 
 Let 
 
252 The ufefulnefs and truth of the 
 
 Let me add, that the precept of forgiving 
 injuries, if it had fto6d in the Chriftlan 
 fcheme fingly, and without any farther ex- 
 phcation, would have been altogether as /'Zt^/;? 
 as Confucius^ rule, " never to revenge in- 
 " juries /' the latter being full as general and 
 imdetermin d as the former, and requiring the 
 very lame limit at iom, and exceptions. For ic 
 will be alk'd, what is revenge ? And if it 
 be anfwer'd, that it is not " legally profe- 
 " cuting a man who has injur'd me ;" it 
 will be faid likewife, that this is not forbidden 
 by the precept of forgiving injuries -, and the 
 reafon of the thing muft as foon, and as eajily^ 
 be apprehended in the one cafe, as in the 
 other. So that the author of Chrifia?iity &c. 
 has (hewn only his great partiality, in pre- 
 ferring Confucius % maxim to that of our Sa- 
 viour; and might as well, and, 'tis not un- 
 likely, would have done the very fame thing, 
 if thtChriJiian precept had been found in Con- 
 fuciuSy and his in the gofpel. 
 
 He goes on to find fault with the phrafe 
 of loving our enemies: and the fum of his 
 argument is, that " the paflions of love and 
 " hatred given us by God, are to be exercis'd 
 " on proper objedts.. Actions, abftradedly 
 *' confider'd, are not the objeds of loye and 
 " hate, but perfons for the fake of their 
 " adtions ; and the adtions of fome men are 
 *' too dcteftable to create in us any fenti- 
 ^' ments, but of averfion ^ fp as to pblige us 
 
 ^* to 
 
Chrijlian revelation defejided. 255 
 
 " to bring them to a condign punifhment. 
 
 " If love carries with it complaifance, eftee m 
 ** and friendfhip, and thefe are due to all 
 *' men ; what diftindion can wc then make 
 ** between the beft and worft of men * ?'' 
 Mere cavilling this about the ufe of z word ; 
 and, I may add, iJle ufelefs cavilling, fince 
 'tis iiniverfally known what was intended by 
 it. 
 
 Our author himfelf can't imagine furely, 
 nor can it ever enter into any reader's thoughts, 
 that when our Saviour exhorted to love our 
 enemies^ he defign'd to recommend an inward 
 efijeem of the malicious flanderer, the oppreC- 
 for, and cruel perfecutor, who have difcard- 
 ed all fentiments of honour^ JHftice^ and hu- 
 manity y or a complacency in perfons of fuch 
 vile charafters; but only the having kind 
 and benevolent difpofitions towards them, and 
 a fmcere defire of their happinefs. And fince 
 'tis obvious to all, that he could mean no 
 more than this, what if it does not come up 
 to the/^//fenfe of the word, as 'tis generally 
 us'd at prefent ? This will not fo much as 
 prove an impropriety of Jpeech, For might 
 it not be a very common acceptation of it, at 
 the time when our Saviour deliver'd this pre- 
 cept ? And have not all people a right to 
 put what fenfes upon words they pleafe ? 
 Or is it reafonable for us to find fault with 
 any language, merely becaufe the jame ideas 
 
 * ChriJliAnifj &c. /. 341. 
 
 arc 
 
2 54 ^^^ lifefidnefs and truth of the' 
 
 are not fix'd to particular words, as in out 
 
 own ? 
 
 Bit T it happens in fa6t, (which ihews that 
 the objeftion is entirely groundlefs) that in all 
 moral writings, whether antiejit, or modern^ 
 love moft generally fignifies, what it does in 
 this precept of theChriftian religion, be?ievO' 
 knee or good-will-, and may be exercis'd 
 towards particular objedls, not only where 
 there can be no cjieem, and complacency ; but 
 even while we are obliged to piimfi them* 
 Thus it is always allowed, that a parent may 
 love a wicked and difobedient child, though 
 he has the greateft abhorrence and deteftatmi 
 of his crimes; and to this it is imputed, that 
 he has fuch an affe^ionate concern iov his wel- 
 fare, and earneji defire of his reforination. 
 Nay, even rigor and feverity^ and a proper 
 punijloment of his faults, are fuppos'd to be not 
 only confijlent with love^ but to fpring dired- 
 ly from it, I can't help obferving upon the 
 whole, that it does not appear, that the au- 
 thor of Chrijtianity &c. means any thing 
 more by not revenging injuries, than that I am 
 not " to puniili for punifliment-fake ;*' and 
 that " common prudence will oblige me, 
 " fometimes, to overlook flight injuries *;" 
 it does not appear, I fay, that he thinks him- 
 felf bound, over and above this, to cultivate 
 a benevolent temper, and a dijpof.tion to do 
 ki?7d ojices for an enemy. And if this be 
 
 * Chrijiianity Sec. /. 34^» 
 
 really 
 
Chrijlian rewlatton defended, lyj 
 
 really the cafe, both his ow7i morals, and 
 thofe of his oracle Confucius^ are vaftly in- 
 ferior to the Chrijlian morality, which incul- 
 cates much more noble and generous virtue. 
 
 Finally, we are aik'd. Whether'''' rules 
 
 *^ concerning morality fhould not be fuited 
 
 *^ to mens particular circumftances, plainly 
 
 *' defcribing the condudl which they require? 
 
 " Whether this is not the defign of the muni- 
 
 " cipal laws in every country ? And what 
 
 *^ benefit fubjeds could have, from laws writ- 
 
 ** ten in fuch a loofe, general, and unde- 
 
 " termin'd manner % as lend^ hoping for no^ 
 
 *' thing again^ &cc.} 'Tis Jaid^ We are to 
 
 " render to Q'st{2X the things that are Caefar*^; 
 
 " but muft we not learn from the laws in 
 
 '' every nation, who is Cafar ? And what is 
 
 " his due ? We are to render all men their 
 
 ** dues ; but what thofe dues are, we are to 
 
 '' learn from the reafon of things, and the 
 
 " laws of the country *." 
 
 The drift of all this7?r^;zg'^reafoning muft 
 be to prove, if any thing, that general rules 
 of condudt are of no fervice to mankind ; 
 whereas, in truth, the whole of natural reli- 
 gion and morality itfelf confifis in general 
 principles, that 2:z^o'iuniverjalzxA immutable 
 obligation and ufe, and eajily accommodated 
 to particular circumftances. A writer of mo^ 
 rals, according to this way of thinking, muft 
 
 * P' 344. 
 
 be 
 
i^6 T^he iifefiihefs and truth of the 
 
 be reckon'd to t^\k ko/ely, who advifes in general 
 *' to be charitable to the poor ; to give to 
 " thofe who are in want ; and be ready to' 
 " affift, and fupport others in their neceffities,- 
 " without any profpeft of a recompenfe ;" 
 which is the plain and obvious fenfe of Lcndy 
 hoping for nothing again \ or if he exhorts 
 " to yield due obedience and fubmiffion to 
 " magiftrates ; or to do juflice to all men ;'' 
 and 'cis abfolutely neceflary for him to fpeci- 
 fy, for every man, the particular kind^ the 
 proper objeBs^ nay, I can't fee how we can 
 help going fo far as the vz"^-^ proportion of his 
 charity \ to underftand the laws and conftitu- 
 tions of every country ; and the particular 
 demands which each man has upon another. 
 Whereas on the contrary, rules fuited to mem 
 particular circumjiances can't poffibly be given 
 in a difcourfe of this kind ; or, if they could, 
 as circumftanccs perpetually alter^ they would 
 not be parts of that eternal ^iuA immutable law 
 of nature, which it mull be the great defign 
 of a revelation to recommend, and inforce. 
 There is not one natural obligation this au- 
 thor can name, incumbent upon all mankind, 
 but mufl be exprefs'd in a general undetermined 
 manner \ for if it be particular and circum- 
 Jiantialy it can only be a rule for individuals^- 
 and not for the whole rational fpecies. And 
 'tis altogether as abfurd to expecft in a reve- 
 lation defign'd for the ufe of all nations^ and 
 to laft to the end of the worM, none but rules 
 fuited to particular circumflajiceSy as to talk of 
 an eterjial temporary law, or an univerfal 
 
 ^ parti^ 
 
Chrijiian revelation defended, l^f 
 
 parikular. The rule of rendering to all 77ien 
 their dues^ if interpreted in^^-^fr^z/of the pay- 
 ment q{ jiijl debts, is altogether as plain, as 
 if the particidar dues were fpecified ; that of 
 rendering to C^far the things that are CasfarV, 
 as if we were exprefly told who was meant 
 by Ccefar-, as king George for Eiiglandy Lewis 
 the fifteenth for France^ and the like : and 
 the fame may be faid of the duty of reliev- 
 ing the neceffitous in general^ fixing on the 
 moft proper objedts, and in proportion to our 
 circumftances ; that it is an eafy and intelligi- 
 ble rule, in applying which to particular 
 cafes, men of the leaft refledlion can hardly 
 ever miftake. Indeed, as I have already ob- 
 ferv'd, 'tis a moft wild and extravagant at- 
 tempt for a moralijl to endeavour to fix thefe 
 things precifely, and therefore he muft con- 
 tent himfelf with giving ^^«^ri^/ directions. 
 
 I SHOULD have proceeded farther in the 
 vindication of particular paflTages of fcripture, 
 but that I have reafon to hope this part will 
 be undertaken by a very able hand, who, I 
 make no doubt, will do juftice to the argu^ 
 ment, and give entire fatisfad:ion to the 
 world. Thofe which I have confider*d have 
 fallen in incidentally^ in purfuance of my de- 
 fign to (hew, that the Chriftian revelation, 
 notwithftanding the peculiarity of its ftyle 
 and manner of expreffion, and all the diffi- 
 culties and obfcurities that are charg'd on it, 
 is, upon the whole, very plain^ and ufeful^ 
 as a ftanding rule of religion and morals ; 
 
 S and 
 
2 5 8 The lifeftiJnefs and truth of the 
 
 and that all its ejfential doftrines, containing 
 helps ^ encouragements^ and motives to virtue^ 
 are very obvious and eajy to be under flood by 
 the bulk of mankind. And after this, all 
 oih^v obfcuritieSy about ancient cujloms and the 
 like extraneous circumftances, and points 
 merely Jpeciilative^ will be looked upon as 
 trijies by the judicious and impartial 5 and be 
 thought not at all to interfere with the de- 
 lign and ufe of the Scriptures, as a divine 
 revelation. However, every reader will fee, 
 that what I have faid upon fome of the 
 texts cited by the author of Chriftianity 
 &c. will ferve to explain and defend ma- 
 ny others, which, to avoid being tedious, 
 I have not mention'd. But becaufe he has 
 endeavoured particularly to expofe feveral 
 paffages in the hijlorical books of the Old 
 Teftament, I would, before I conclude this 
 chapter, add one remark more, namely, that 
 though thefe paffages may be vindicated, as 
 far as 'tis reafonable to expedt we fhould be 
 able to account for all the things contained 
 in books written at fo great a difiance^ when 
 the cujioms and ways oiwriti?2g were fo diffe- 
 rent from what they are at prefent ; yet be- 
 fore we allow ourfelves to be obligd to under- 
 take the defence of them, there is a previous 
 queftion proper to be confider'd, viz. how 
 far we are bound, by the quotations ar.d refe- 
 rences in the New Teftament, to acknowledge 
 the divine authority of the Old, and efpeci- 
 ally of every hijlorical account that is given 
 in it. And I mention this the rather, be- 
 caufe 
 
Chrtjtian revelation defended, i^^ 
 
 caufe *tis moft certain, that, in the nature 
 of the th'uig itfelf^ there is no connexion be- 
 tween the two ideas, for inftance, of Mofes, 
 being affifted by God, in an extraordinary 
 manner, in bringing the Ifraelites out of £- 
 gypt^ and forming their religion and polity \ 
 and his infallibility as an hiftorian. Nay, he 
 may be a credible and unexceptiojiable witnefs 
 to all the fads which he relates upon his owa 
 knowledge^ or of whofe truth and certainty he 
 had himfelf opportunities of being fully in- 
 formed 3 even though he fhould not be exact- 
 ly right in every circumftance of his hiftory 
 of the world, and the ftate of religion, before 
 his own times; in compiling which, if he 
 had no other helps than from the beft records 
 and traditions he could meet with, there may 
 be fome defects^ and yet the account upon the 
 whole be authentic-^ and highly valuable. 
 And if upon ftating and examining this quef- 
 tion fairly it appears, that we are not oblig'd, 
 in order to fupport the Chriftian revelation, 
 to defend all the hifiorical parages of the Old 
 Teftament, we are eafed of an unfiecejfary 
 trouble; if the contrary, we fhall, at leaft, 
 have the fatisfadlion to know that we pro- 
 ceed in a juji and regular method^ and do not 
 reafon in the dark. 
 
 chap; 
 
X 6o The ufefuhefs and tvuth of the 
 
 CHAP. IV. 
 
 ^ General defence of pofitive 
 commands. 
 
 TCome now to confider the cafe of pojitive 
 duties. Our author fuppofes, that if 
 Chriftianity be a divine revelation^ it can be 
 nothing elfe but a revival of the univerfal 
 and immutable law of nature; that it enjoins 
 no duties but what are as old as the creation^ 
 and as extenfive as human nature-, nothing 
 which, as to the manner of it only, is indiffe- 
 rent"^-, and confequently, that there cannot 
 be the leaji difference between natural and 
 reveal' d religion, but in the method of their 
 difcovery}, and '' if inftituted religion varies 
 ** from the religion of nature and reafon in 
 " any one particular, nay, in the minuteft 
 *' circumftance, that alone is an argument, 
 " which makes all things elfe that can be faid 
 '' for its fupport totally ineffedal -f-." This 
 is the point to be determined; and it muft be 
 own*d, that it is a point of very great impor- 
 tance; becaufe, as it is undeniable, that the gof- 
 pel iiiilitution does command feveral things 
 tl^at are merely pofitive^ we muft be able to 
 fljcw that inch injundions are not repugnant 
 to reafon, nor fubverfive of fjwral obligations^ 
 nor incunfiftcnt with the wifdom^ JHfl^<^^y ^"d 
 
 gcodnefs 
 
Chrtfl'ian revelation defended, i6\ 
 
 gvodnefs of God, in order to make a rational 
 defence of it. And that we may argue dif- 
 tincftly and without confufion upon this fub- 
 jed:, and fhorten the controverfy as much as 
 poffible, Jet us fee what concejfiom are pro- 
 per to be made, and lay down fome com- 
 mon principles in which both parties may 
 agree. 
 
 1. Then, it muft be allow'd, that the 
 fubjlance of true religion always has been^ and 
 ever will be ^ the fame in all ages, and nations j 
 confifting in the htUcf of fuch pri?2ciples, and 
 the practice of Juch duties only, as are founded 
 on the nature and reafon of things ; and that 
 this univerfal eternal and immutable religion 
 cannot be fiiperfededy alter d, or contradi5ied 
 by an external revelation. 
 
 2. That the religion of nature is the 
 whole of religion that is ^valuable for itfelf 
 as having an intrinfic and neceffdry goodnefs; 
 and confequently pofitive injiitutions muft be 
 entirely fiibfervient to it. They are not de- 
 fign*d, as this author very frequently, but 
 loofely, infinuates, to mend the religion of 
 nature, but excite lo ih^ praBice of itj and 
 are only fo far valuable, as they ftrengthen 
 moral obligations j either by cultivating and 
 improving in our minds fuch fentiments^ as 
 have a tendency to promote true onidijubjlan- 
 tial "cirtuc, or by guarding ^^yiiXifi particular 
 error ^^ and fuperflitious cuftoms, to which 
 mankind had been long- addicted, and which 
 
 S 3 wer^ 
 
t6i The ufeftdnefs and truth of th^ 
 
 were found by experience to have obfcurdy 
 perverted, and almoft intirely dejlroyed that 
 true religion of rational beings, which refults 
 from the immutable relations of things. So 
 that they are infignlficant and trijiing obfer- 
 vances, if they are not help and motives to 
 the pradice of morality, and if they 2iVQ fub- 
 Jlituted in the place of it^ or undermine it in 
 any iriftance, hurtful and impious, 
 
 ^T I s indeed very ftrange, that any who 
 confider the necefjary differences of things, 
 fhould confound the fubordination oi pojittve 
 to moral duties, which is as plain, as that 
 ends are more excellent than means ; and that 
 they fliould think there is any comparifon^ 
 in point of real value and excellency, between 
 that, which confider'd in itfelf has nothing at 
 all to recommend it^ and would be abfolutely 
 indifferent and ifelefe, were it not for the end 
 which it is defign'd to promote, and the end 
 itfelf the eternal unchangeable religion of 
 fiarure, which is effentially and intrinfically 
 good. 'Tis the confideration of the end alone 
 that confecrates^ and gives a value to the 
 means, and confequently that muil be of in- 
 finitely fuperior efficacy 5 and we can have no 
 rule of judging, if v/hat is in \x.{A^ good for 720- 
 thing deierves an equal regard with the moft 
 fxcellent and iffut thing in the world. 
 
 And agreeably to thefe moft plain die- 
 jtates of reaibn, we find that the fcriptures 
 ^ptji of the Old ^nd New 'Te/iament conftantly 
 
 I affert. 
 
Chrtjlian revelation defended. 16^ 
 
 aflert, that injiitiited religion is for the fake 
 of natural \ and declare in the ftrongcft terms, 
 that pofitive duties, without moral righteouC- 
 nefs, are not only mean and defpicable^ but 
 highly offenfive to God ; that he lays ?20 flrefi 
 at all upon them in comparifon with the rati- 
 onal duties of piety to himfelf, ^lwA juflice and 
 mercy to our fellow creatures ; and that we 
 cannot entertain more unworthy and difhonour- 
 table thoughts of him than by imagining, that 
 he is as much pkas*d with external Services^ 
 that are, in themfelves, oiv\o "worth or impor^ 
 iance^ as with an imitation of his per feB ions ^ 
 and obedience to moral laws, which is the 
 higheft improvement and reBitude of human 
 nature, and the fource both oi private and 
 Jocial happinefs. This, I fay, is the conftant 
 ftrain of revelation^ as well as the voice of 
 reafon. And tho the obfervation of po/itive 
 injiitutions may, with reafon, be jlriBly infix- 
 ed upon, for th-e tendency it ha^ to promote 
 true goodnefs', nay, tho God may immediate- 
 ly interpofe, and punifli the wilful contempt 
 of a pofitive law more feverely^ in this world, 
 than the violation of a moral precept ; as 
 what may be neceffary, upon its firil ap- 
 pointment, to give the former 2ifanBio72y and 
 maintain \l^ facrednefs^ and authority^ fince it 
 wants that intrinjic goodnefs^ which recom- 
 mends and fupports the latter ; this is far 
 from proving, that the duties of inftituted 
 and natural religion are upon a levels and 
 much farther from giving the preference to 
 pofitive duties above moral. The only way 
 
 S 4 " IQ 
 
%6^^!2he ufeftihefs and truth of the 
 
 to come' to a rarional determination in this 
 point is, CO conlider, when things are circum- 
 ftanc'd that one or other of thefe duties muft 
 neceffarily be omitted, which of the two mufl 
 give wayj and if it be an everlajling rule, 
 that, in every fuppcfeable inftance oi competi- 
 tion, pofitive duties muft j/V/^ to moral, this 
 is a demonftration that moral duties ^v^fupe- 
 rior, and claim our ultimate regard. 
 
 3. From thefe principles it neceffarily 
 follows, that as nothing v/hich contradicts 
 natural religion, or weakens any of its obli- 
 gations, can be part of a revelation which 
 hath God for its author ; and no man who 
 is wilfully deficient in any branch oi moral du^ 
 ty can rationally expedl to obtain the favour 
 pf God, be he ever fo fcrupulous and exaft 
 with refpedl to ritual and injlrumental obfer- 
 vances; and confequently that it is the height 
 of folly and prefumpcion, by the utmoft care 
 and zeal about infiituted religion, to hope to 
 compound for irregularities and excefjes of the 
 Jenjual paflions, or iox pride ^ uncharitaklenefSy 
 \ruelty and revenge^ or any other notorious 
 and hurtful immoralities : fo, on the contrary, 
 thefe who fmcerely pradife the great duties 
 of natural religicn, comprehended under the 
 two beads of the love of God, and our neigh-r 
 pour^ will not be condemned for their igno- 
 rance of iht peculiar docftrines of revelation, or 
 for not underftanding, or not feeing the realon 
 ^nd obligation of pofitive precepts ; becaufe 
 fhey have attain'd the great end of religion^ 
 
 which 
 
Chrtjlicin revelation defended, 16^ 
 
 which all the fubordinate duties of it muft 
 be defign*d to promote, vlz> rational piety 
 and likenefs to God, the right government of 
 their paffions, and fixing in their minds habits 
 of juftice, and univerfal benevolence, 
 
 Hov^EVER, this does not hinder, but 
 that if men wilfully negledl any part of infti- 
 tilted religion, they may ht jujily punifli'd; 
 fince fuch a u^ilful contempt even of pojitive 
 duties, apprehended to ht commanded by Gody 
 is as truly an affront to his wijdom and au- 
 thority, as a contempt of moral laws : 'Tis a 
 violation of an eternal rule of right eoufnefs, viz, 
 that God is to be reverenc'd and obeyed in 
 ALL the known fignincations and difcoveries 
 of his w^ill ; and confequently an immorality. 
 So that even in this cafe they forfeit the di- 
 vine favour, not merely for a failure in mat- 
 ters of external ceremony (by which alone ^ the 
 ftate of mankind with refped: to God*s moft 
 wife and impartial judgment, and their final 
 happinefs or mifery, will never be determin'd) 
 but for tranfgrefiing the fundamental law of 
 natural religion itfelf 
 
 By allowing thefe things, viz, th^fuperior 
 excellency of natural religion ; the 7noral ten- 
 dency of inftituted means ; and the neceffary 
 juhordination of politiye to immutable moral 
 duties; it will appear, that a gieat part of 
 the reafonings of the author of Chrijlianity &c. 
 is fully anfwer'd ; who has inaccurately^ as I 
 would hope only, and not defignedly^ in or- 
 der 
 
i66 The ufefuhefs and truth of the 
 
 der to miflead the fuperficial and incautious 
 reader, confounded, throughout his whole 
 book, the jalfe fentiments of the weak and 
 fuperftitious with the nature of the thing it- 
 felf. Let us now proceed to confider what he 
 has advanced upon this head ; and whether it 
 is of any weight againft pofitive duties^ as the 
 dejign^ importance, and ufe of them has been 
 ftated and explained. 
 
 The argument which the ingenious au- 
 thor feems to lay mofl ftrefs on, and to think 
 it never could be urg'd too often, is this ; 
 " that the religion, which God gave men from 
 " the beginning, was, without doubt, mofl 
 " perfect ; fince no religion can come from 
 " a Being of infinite wifdom and perfeftion, 
 ^' but what is abfolutely perfed:. Can there- 
 ^* fore a religion abfolutely perfedt, admit of 
 " any alteration ; or be capable of addition, 
 " or diminution ; and not be as immutable 
 " as the author of it ? Can revelation add 
 " any thing to a religion thus abfolutely per- 
 ^' fedt, univerfal, and immutable * ?" 
 
 Now in order to fee clearly, whe- 
 ther there be any thing in this boajled 
 demonftration, that holds againfl pofitive 
 duties rightly underjlood, 'tis necelTary for us 
 to confider, what we muft mean when we 
 fpeak of natural religion as perfeB, And in 
 general, there muft be fome rule or meajure of 
 
 J Chri(iiamty &c. ^. 3, 4« 
 
 per^ 
 
Chriftian revelation defended. 1 6j 
 
 perfedion, by which it is to be tried, A 
 thing may be faid to be perfeBy when, ail 
 prefent circumllances confider'd, it isfufficient 
 to anfwer its end. A law or rule of condiidt 
 therefore, the perfeBion of which mi: ft be 
 judg'd by its Juitablenefs to the condition of 
 thofe to whom it is given, and its Jujiciency 
 to direct to every thing that is Jit^ and l^e- 
 coming perfons Jo conjlitiitedy and circum- 
 Jlancdy may be perfeB in that vievi% or com-- 
 pletely adapted to anfwer its defign, and yet 
 comparatively imperfed : it may be perfeB in 
 prefent circumflances, and very defeBive ia 
 others. 
 
 To apply this to natural religion. The 
 original religion or law of nature, which 
 confider'd men only as men, in the integrity 
 and reBitude of their faculties, and not as 
 igiwranty fuperJiitiouSy and degenerate^ was un- 
 doubtedly /'fr/i:'^^; /. e, \t'W2iS fiiited to their 
 circumftances, and fufficient to teach them 
 their duty, merely as reafonable creatures, 
 and furnifli them with all necejjary motives to 
 excite to the pradice of it ; and if they had 
 obferv'd it, a revelation would perhaps have 
 been needlejs. But when they had corrupted^ 
 and in a great meafure lojl the knowledge of 
 the law of their creation, and God, having 
 compaffion upon their ignorance and depra- 
 fcity^ thought fit to afford a r^'Ufte/c;?; though 
 the ultimate defign of that revelation be, to 
 recover them from their errors and vices to 
 |the knowledge and pradtice of the true reli- 
 gion 
 
2 <$ 8 The ufefuhefs and truth of the 
 
 gion of nature, all muft allow, that their 
 circumftances are vaftly different from what 
 they were originally ; and from thofe different 
 circumftances different duties neceflarily re- 
 fult. Thus it becomes their duty to acknow- 
 ledge the divine authority of the meffenger^ 
 that is fent for their recovery ; not only as 
 'tis in itfelf fit, that in every inftance, they 
 fliould adl agreeably to the truth of things, 
 and charadters ; but becaufe without this, 
 they cannot receive the revelation itfelf ^ nor 
 confequently the ^^^^'^;2/^^^ that God intended 
 them by it *. And it may be proper for them 
 moreover frequently to confider, and imprefs 
 fome principles upon their minds, as motives 
 apd helps to the pradtice of true religion, and 
 
 * THoyOH " faith confiderM in itfelf" [i. e. barely as 
 
 the aft of the mind in ajfent'mg to the truth of propofitions] 
 
 '* can neither be a virtue, or a vice; becaufe men can no 
 
 " otherwife beh'eve than as things ap- 
 
 f Chrijiianity Sec, *' pear to them f :" yet that they ap- 
 pag, 51. pear in fuch a particular manner to the 
 
 underftanding, may be owing entirely 
 to themfelves. Faith therefore may be fitly rewarded as the 
 refult of ferioHS confideration^ and impartial enquiry -, and un" 
 belief juftly punifh*d as proceeding from wilful negligence, and 
 'vicious prejudices. And whenever there is fufficient evidence of 
 the truth of a propolition, and it may reafonably be expefted, 
 taking in all circumftances, that men fhould confider and exa- 
 mine this evidence, which, if fairly confider d and examin'dy 
 will not fail of convincing the judgment ; to believe, muft be 
 a duty, and not to believe a vice. This is the fenfe (as will 
 be evident to every one who reads the New Tcftament 
 with attention) in which thefe words are always to be under- 
 ftood, when faith is required as necefTary to obtain accept- 
 ance with God, and unbelief condemned. The one is conr 
 fider'd as a 'virtue y and the other as a crime, only as they fpring 
 itpmgood, or bad principles j from maral re^itude^ or depra- 
 vity of mind. 
 
 CO 
 
Chrijlian reveJatton defended. 16^ 
 
 to prevent relapfmg into their iovmtv fuperjli- 
 tion, and wickednefs^ which the reafon of man- 
 kind could not difcover from the beginning ; 
 becaufe they neceffarily fuppofe certain things 
 which did not then exijiy viz. that they have 
 departed from the primitive law of their cre- 
 ation, and that a revelation has been given to 
 fet them right again. So that mens particu- 
 lar rehgious obHgations may, and muft, in 
 fome things, be differ ejit by revelation, from 
 what they would have been, had they been 
 left to the mere unajjijled light and dictates of 
 reafon \ and yet it may be allowed, that the 
 law of reafon, the original law of human 
 nature, was perfedl ; /. e. fuffxient, if 
 rightly attended tOy and obferv'd, to anfwer its 
 end, 
 
 I F the ingenious author fliall affert, that 
 thofe duties, which are only fit, upon fup- 
 pofing a revelation given, are, however, parts 
 of the law of nature^ which " takes in every 
 " thing that is founded on the reafon and na- 
 " ture of things * -f that " like the law of na- 
 *' tions, or the laws of particular countries," 
 they " are only the law of nature adjufted, 
 " and accommodated to circumftances -f ;'* 
 and that " if our natural notions of the di- 
 ** vine perfections demonftrate, that God will 
 " require nothing of his creatures but what 
 " tends to their good; whatfoever is of this 
 " kind, is a fuperftrudure that belongs to the 
 
 * Chrijlianity See. p. 13. | p, 6j. 
 
 '"• law 
 
270 ^^^ tifefuJnefs and truth of the 
 ^' law of nature; or, in other words, what 
 " the reafon or nature of the things themfelves 
 " plainly point out to us/* Let it be fo j the 
 religion of nature then may be not only the 
 original religion of mere reafon, but duties that 
 could not be known without a revelation, 
 and which are only prof er upon fuppojing a re- 
 velation. And though this way of fpeaking 
 may feem to many new, and inaccurate, and 
 is, by no means, to be reconcil'd to the geiie^ 
 raljirain of this author's reafoning ; we may 
 be very well contented if he will allow, that 
 faith in Chrijl, for inftance, the belief of a 
 ^revelation which is not iiniverfal (for fuch, I 
 have already fhewn, it is confiflent with the 
 perfections of God for him to give) and im- 
 prefiing frequently and ftrongly upon the 
 mind fitch principles, and keeping up the re- 
 membrance of fuch important faBs, which, 
 though grounded intirely upon the acknow- 
 ledgment of a revelation, have, a moral ten- 
 dency ; that thefe things, I fay, are parts of 
 that religion which is as old as the creation^ 
 and as extenfve as human 7iature. 
 
 A^tfeJi what has been faid concerning 
 th^fitnefs and advantage of the thing itfelf,. 
 and fuch concefjions, all that remains to be 
 fettled is, whether God may not appoint the 
 manner, in which a thing, that is ufeful in 
 itfelf, ihall be done -, or whether it muft be 
 left to every man to do it when, and in what 
 way he thinks fit ? In xht pofitive infitutiojis 
 vv'e are fpeaking of, which tend to fix princi- 
 ples 
 
Chrtjltan revelation defended, lyi 
 
 pies and difpofitions in our minds, that are 
 the ftrongejt motives and encouragements to the 
 pradice of natural religion ; and by perpetu- 
 ating the defign of the revelation, to make us 
 careful how we abufe and pervert it ; 'tis plain 
 there is nothing which even the adverfaries of 
 revelation can pretend is abfolutely indifferent ^Vit 
 the manner in which we arc to inculcate and 
 keep alive fuch fentiments as are in themfehes 
 proper^ fuited to our circumftances, and of 
 moral ufe. And therefore if it can be (hewn, 
 that there are no objedtions of any confe- 
 quence againft God's interpofmg^ and fixing 
 this; nay, if upon fome accounts it is expe^ 
 dient that he (hould do it ; this will amount 
 to an entire vindication of pojitive duties. 
 
 The appointing particular rites is not for 
 the fake of the rites themfehes^ but to engage 
 men in proper and iifeful refleftions, and give 
 them a ftiong fenfe of their obligations ; 
 which is a rational means of religion. 
 Thefe reflexions therefore, and this fenfe of 
 their obligations^ as a means of religion in their 
 circumftances, reafon might direft to ; and if 
 they were frequently inculcated, and had their 
 due influence upon the mind, the defign of 
 inflituted rites would, in a great meafure, be 
 anfwer'd. But if this be jufficient^ why is 
 any particular method fix'd ? Becaufe men 
 are apt to be negligent of what is left 
 in a general^ undetermined way ; whereas 
 by their being obligd to certain obfervances^ 
 the defign of which, they know, is, to engage 
 
 them 
 
2^1 The nfefuin efs andt^iith of th^ 
 
 them in fuch meditations^ and fix in them 
 fuch principles of moral condudi, and which 
 they perform direBly with this view, the end 
 is more effeBiially a/certain d and fecur'd, I 
 might reft the matter entirely upon this foot. 
 For if in particular circumftahces fuch rnedi-^ 
 tations are proper -, if the firm belief and live- 
 ly influence of fuch principles is fit to be 
 cultivated, and improvd ; if thefe things are 
 of great importance to ftrengthen moral dif- 
 pofitions, and fupport the univerjhl and con- 
 Jlant pradtice of the duties of natural reli-^ 
 gion-, the mo^ probable way of producing this 
 good efFedt is certainly a confideration worthy 
 *the infinite wifdom of God. And if, confider- 
 ing the indolence, carelefnefs, innumerable 
 avocations, diftrading cares, fenfual purfuits, 
 and the general condudt of mankind, it ap- 
 pears that things of confequence are likely to 
 be omitted, or very much negleBed, if they are 
 not fix d and determined by a particular rule ; 
 the appointing fuch a rule clearly demonftrates 
 to us not only the wijdonty but the goodnefs of 
 thefupreme Being ; fince it is the moft effec-^ 
 tual means to fecure the virtue and happinefs 
 of his creatures. 
 
 But to this we may add farther, that the 
 doing a thing in a way which God has pre- 
 fcrib'dy and in obedience to his command, has 
 a natural tendency, with all who have a be- 
 coming reverence of his infinite perfe<ftions, 
 and confider him as the inJpeBor Siud judge of 
 
 their 
 
Chrij^tan rewJation defended. 27^ 
 
 their condu6l, to beget g^Q:2iXtv ferioulhefs and 
 attention of mind, and confequently to make 
 a deeper impreffion, than tran/ie?it curfory 
 thoughts., entered on at pledfure^ and not 
 under the awe of fuch an exprefs obligation. 
 So that there is very good reafon why God 
 ihould interpofe his authority^ and order that 
 to be done in a particular manner^ which, in 
 i\iQ general confideration of it, is ufeful -, be 
 it either to keep up the mejnory of certain 
 fadfs i or to imprefs upon the minds of men 
 fuch principles as are evidently of moral ufe, 
 to beget and confirm good difpofitions^ or guard 
 againft corruptions of the true religion ; and if 
 there be a good reafon for a particular method^ 
 it muil hold equally ftrong for any particular 
 tnethod which i^jignijicant ,2ind fiatural, and ap- 
 pears wifely adapted to anfwer the general end. 
 
 Should it be faid, if this be wife and 
 rational, reafon wiW diredl to it; why then is 
 it not left to every man's difcretiofi to fix 
 Upon thofe rites which he likes befl ; which 
 are mofl fuitable to his temper and genius; and 
 which, he knows by experience, are mofl 
 likely to aJeB him ? Why mufl the fame 
 rules be prefcribed to ALL, when their capa- 
 cities, humours, and paffions are fo various ? 
 And why are they not at liberty to alter them, 
 as circumflances alter, for others v^hich they 
 think will be more efedlual? I anfwer, that 
 this is liable to the fa?72e inconveniences as the 
 not having thefe things fix d at all, becaufe it 
 being ftill left at large^ the general defign of 
 
 T fuch 
 
174 ^^ iifefuhefs and truth of the 
 
 fuch inftitutions cannot be fo effeBually fecur'dj 
 as if it was determin'd by the Jupreme law- 
 giver \ 'that if there be any reafon for 
 
 appointments of this nature, a being of per- 
 
 je6i ivifdom is more proper to take the care of 
 
 them, than igmranty 7ni(laken^ and fanciful 
 
 men; that the confideration of his im^ 
 
 mediate command muft give a gr&2itQ,v Jblemnity 
 and ^weight to them, than they can have, if 
 they are confider'd as the refult of fuere human 
 
 prudence \ ► and above all, that if this 
 
 matter be not deter mind by {omtfupreme au- 
 thority^ to which all will think themfelves 
 oblig'd to fubmit^ endlefs differences and con- 
 fufions muft, not accidentally, but in the na- 
 tural co?ifGue?ice oi things, enfue; and every 
 man's private opinion, prejudice, and hu- 
 mour, being his o?ily rule, rites will be multi- 
 ply 'd infinitely, and a boundlefs fuperfiition in- 
 troduc'd. 
 
 I READILY grant the author of Chrif- 
 tianity 8cc. that the i?i/iituted means prefcrib'd 
 by revelation are r.ot of fuch fix'd and immu- 
 table obligation, " but that, agreeably to the 
 " law of nature," they are to be praSits'd, 
 or omitted, '' as beft fuits that end for which 
 '^ they were ordain'd. T(p imagine the con- 
 " trary (as he judicioufly obferves) is to make 
 '' things, dependent on circumftanccs, inde- 
 *' pendent ; things that are proper only un- 
 '* der fome cii cumftances, neceffary under all 
 " circumftanccs ; nay, to make ends muta- 
 ';-' blc, :ind means immutable ^ and that thefe 
 
 " are 
 
Chrtjitan revel at ton defended, iff 
 
 *^ are to continue in force, though bv change 
 ** of circumftances they become prejudicial; 
 *' nay, deftrudive to the end for which alone 
 *' they were ordain'd ■*»" 
 
 W'H E N external rites can't be obferv'd 
 without great inconvenience in particular 
 countries, they may undoubtedly be dropt ; 
 in like manner, when the obfefvatiori of a 
 pofitive precept would be injurious to healthy 
 inconfiftent with our doing neceflary acfts of 
 be?iejicence, which are of prior obligation, and 
 the like. But how does this affedt the pre- 
 fent argument, which does not fuppofe thac 
 inftituted means are fix d, but with fuch ne- 
 teffary exceptions? Does it prove in general, 
 that God cannot appoint the manner in which 
 things that are ufeful fhall be done ? Or that 
 fuch inftitutions may not be oi Jianding^ and 
 perpetual authority in all cafts wherein they 
 do not defiroy, of interfere with, their end I 
 May they not be of that nature, as, taking 
 the ge?2eral &:d.ze of the world, may be proper 
 (fo far as obedience to pofitive laws, which 
 are fubfervient to morality, and the good of 
 mankind, can ever be required) in all ages, 
 and nations ? And may not the obfervation 
 of them, even with thefe limitations, be of 
 great advantage, and confequently wifely en- 
 join*d by the fupreme Law-giver ? May not 
 things be required, that are (I mean in the 
 nature of the things themfehes^ for that is the 
 
 * Chrifl'ianjty 5:c, f, 104, lo^. 
 
 T 2 only 
 
iy6 The tifefidnefs and truth of the 
 
 only queftion at prefent) of undoubted life up- 
 on the whole ; though they may not always 
 fuit the circumftances of each individual, or 
 the ftate of all countries equally, in every age 
 of the world ? 
 
 There is nothing that can with any (hew 
 of reafon be objefted againft the fixing pofi^ 
 tive laws, in the manner in which their o- 
 bligation has been explained, even " in a re- 
 " ligion defign'd to extend over the whole 
 '*^ world, and laft to the end of it -f/* but 
 their being impraSiicable, or not to be obferv'd 
 without great inconvenience in general j and 
 not at certain feafons, and in particular con- 
 jundures only, which can t poffibly be avoid- 
 ed. And I fhall fhew, when I come to treat 
 particularly of thefe, from what was moft 
 probably the true intention of the legijlator, 
 that this 4s not the cafe with refpect to aJiy of 
 the po/itive inftitutions of Chriftianity \ and 
 that the cblervation of them, by perpetuating 
 the memory of certain fafts, guarding againft 
 the worft corruptions of true religion, and be- 
 getting fuch fentiments and difpofitions, as 
 are of evident moral tendency, muft be very 
 tifeful every ivhere, and in all times. 'Tis 
 fufRcient at prefent to obferve, that there may 
 be inftituted means, which, with refpedt to 
 the nature of the aBions themfehes^ may ge- 
 nerally be pradtis'd without inconvenience ^ 
 and if pradlib'd only in jiibordination to moral 
 
 t Chffjili^nlty d-ic. ^. 107* 
 
 duties^ 
 
Chrijltan revelation defended, 177 
 
 duties, the end they are defign'd to promote, 
 be always of ufe : otherwife, all aflions muft, 
 in themfelves, be attended with more evil 
 than ^W upon the whole; and it muft be 
 denied, either that the fame fentiments caa 
 be always proper to ftrengthen moral difpofi- 
 tions ; or, that advancing the great ends even 
 of natural religion will be of advantage in 
 all ages, and countries. 
 
 But does not what has been faid deftroy 
 " the ufe oi all occafional commands, fince 
 *' it fuppofes they can't oblige people longer 
 '' than they judge it fit to obfervc them *?" 
 Not at all, if they never judge it unfit to ob- 
 ferve them, but when it is really unfit j which, 
 I have (hewn, may not be the cafe upon the 
 whole ^ but only in fome particular circum- 
 ftances that feldo?n happen, and muft be ex- 
 cepted by the wifefi and moft ufcful confti- 
 tutions of civil government. Let this author 
 prove, that pofitive commands are nece(jarilyy 
 and in the nature of the things themfelves, 
 unfit to be obferved in general, and he does 
 fomething ; or let him prove, that becaufe 
 they may happen to be alufed through *' the 
 " ignorant prejudices of the weak^ and fu- 
 '' perilitious, and the defigns of ambitious 
 *' men •f,^' they ought to be entirely laid 
 afide-y and not pradlis'd by thofe who under- 
 ftand them rightly , and to whom they are an 
 ifieful mcam of religion, in a proper fub- 
 
 * Chr!ji}anhy &ic. /• U?. f ^hld. f>. 109, 
 
 T 3 J'erviency 
 
tf 8 Th tifefiilnefs and truth of the 
 
 ferviency to their end. But let him take this 
 thought along with hin:i, that if things which 
 are calculated to be always 7^/eful are to be 
 efteem'd hurtful, and dijcarded, merely becaufe 
 they are perverted, the heft and moft exceU 
 lent will be condemned with the worji ; and 
 we {hall nor be able to flop at giving up in- 
 flituted religion, but mull renounce the uje of 
 reajbn itjelf. 
 
 fr H u s have I largely vindicated pofitive 
 preceprs againft the mai?i argument which 
 our author hath urg'd againft them, that ar? 
 gument in which he feems moft to triumph^ 
 fuiz. i\\c abfohite perfeBionoi natural religion, 
 and have ende^^voured to explain the general 
 pature and defign of them ; and (hewn, that 
 when he argues againft their being of fuch 
 firiB indifpenjable obligation, as to bind at all 
 times, and in 2\\cir cum fiances, he argues not 
 againft the things thcmfelves, but only againft 
 the mi/lakes of enthufiaft?, or the corruptions 
 of defigning men. It will be very eafy, up- 
 on this ftate of the cafe, to anfwer all his 
 Other objedions, which I ihall therefore more 
 {briefly confider. 
 
 Thus, for inftance, it appears that all 
 his reafonings againft mere arbitrary com- 
 mands are nothing at all to the purpofe, be- 
 caufe 'tis evident from what has been faid, 
 ]that thefe are not itnnecejjdry and arbitrary 
 jnftitutions. The ultimate defign of them is 
 \2 incjulcate Jfentiments, or to be a memorial 
 
 of 
 
Chrijlian re'velation defended, z/p 
 
 of fadls (as I (hall prove hereafter, with re- 
 fpedl to the pofitive injundlions of Chriftiani- 
 ty) which, though they fuppofe a revelation 
 given, are, in fuch a circumftance, very pro- 
 per to beget moral habits, to excite to a more 
 diligent pradice of the duties of natural re- 
 ligion, and prevent mens relapjing into their 
 former grofs corruptions of it ; and confe- 
 quently is wife and rational^ and conducive to 
 the perfedlion and happinefs of mankind. 
 There appears in general to be very good rea- 
 fo.i, w^by God mayap point a particular t?ian-^ 
 ner of doing things, that are in the?njehes ufe- 
 ful ; both as it is ihemoHprol^aile method to 
 Jeciire the good effed: of them, and that they 
 may be more regarded^ and make the flronger 
 impreffion ; and if fo, there muil: be a founda- 
 tion in reafon for ordaining any particular man- 
 ner whicib is proper to anfwer the end. So 
 that there is nothing in all this that is, Jlriclly 
 fpeaking, arbitrary^ or unworthy the care of 
 a "wife governour. The general defign good^ 
 and Jerviccable to virtue ; the fixing a 
 particular method bejl fuitcd to promote this 
 defign; and ALL to be confider'd in entire 
 fubordination ^^nA Jubfervie?icy to the eternal 
 and unchangeable laws of morality. Nei- 
 ther the Jubjiance of fuch iliftituted duties, 
 nor the appointing a certain manner in which 
 they arc to be performed, are abfolutely indif- 
 ferent^ but there is a reafon and ife in both. 
 
 I F any (hall be fo trifling as to objeft, that 
 if t%i:o rites are equally adapted to ferve the 
 
 T 4 famQ 
 
2 8 o ^he tifefulnefs and trutjo of the 
 
 fame defign, the choice of either of then^ 
 jiiuft: be arbitrary. I anfwer, that the gene^ 
 ral reafon for appointing fo?ne particular rite 
 is a fjfficient reafon for taking fither of 
 them .; but as there is no real diference be^ 
 tween the two, one is not, and cannot be^ 
 prefer d before the other as jitter in itfelj] 
 which would indeed be a,dling ^suithout a 
 Teafon, 
 
 This I take to be a full anfwer to all our 
 lJuthor*s long and frequent declamations a- 
 gainil arbitrary^ and tyrannical precepts, 
 :which, though they may deferve to be conr 
 fider'd by the rigid impofers of hunian cercr 
 monies^ xh2ii on\y incumber xc\\g\ox\y inftead of 
 having any ufeful influence towards advancing 
 tjue and fubftantial goodnefs j do not at al} 
 ^ffeft pofnive .duties of divine appointment, 
 for enjoining which there is always a reafon to 
 be affign'd, befides th.e;//ir£"i£^/7/ of the law-gi- 
 ver. And hehimfelf has allow'd, thac if there 
 be ''any reafon to deprive men of their liberty 
 " in indifferent things'* [and the caie is exaft- 
 ]y the fame, if there be any reafon for ma- 
 king anions, that are in themfelves indiffe- 
 rent, facred rites of religion] *' they then ceafe 
 - to be indifferent "*." 
 
 I SHAM, add hov/cver upder this head 
 (though it is not neceffary to vindicate pofitive 
 precepts as above explain'd, in which there 
 is not the leaft mark of arbitrarinef^ and ty- 
 ranny) that let a thing appear to be, in itfclf 
 
 T Chriftianhy &:c. /. 1^5, 
 
 ".:' • ' of . 
 
Chirijlian revelation defended. % 8 % 
 
 of no particular mor2il uk ', let it be allowed, 
 ihat we can 2. fCign no fpeci a I re2i{on for its being 
 ^njoin'd ; but that, abjlra^ed from the confix 
 deration of a ^/-iw command, it feems altoge^ 
 ther indifferent^ and to have nothing, either in 
 its nature^ or peculiar tendency, to recom- 
 mend it above^ other things, in which men 
 are left at their full liberty ; 1 think it will 
 be very hard, if nojt impoffible, even upon 
 this ftate of the cafe, to prove, that there; 
 cannot be any general reafon for appointing 
 the obfervation of it, and that one fuch minute 
 njariation " in inftituted religion from the 
 *' religion of nature, and reafon, rnakes all 
 '' things elfe that can be faid for its fupporc 
 '' totally ineffedual*" 
 
 For let us fuppofe a pretended revelation^ 
 the defign of which, upon being carefully 
 examin'd, is apprpv'd of as moft wife^ ra- 
 tionaU and ufejul^ and which is, in all other 
 refpedts, as perfeB as we can conceive any 
 thing of that kind to be. Let this moll ex- 
 cellent fcheme of dodtrine be not only adapt- 
 ed, in general^ to promote the higheft moral 
 perfedlionj and happinefs of human nature ; 
 but fuited exaflly to the circumftances and 
 ^leceffities of a corrupt and degenerate world ; 
 to'cnlighten their reafon in thofe poi?its^ about 
 which it was moft perverted and darkned, 
 and reform their moft flagrant and hurtful 
 errors. If, together with thefe /;7/6';77^/ cha- 
 raders, it has the atteftation of nwnerous and 
 undeniable miracles; (liall one or two pofitive 
 
 * Chrifiianity &c. P.ige 60, 
 
 I inftitu- 
 
iSi T}^e uJefiiJnefs and truth of the 
 
 inftitutions (I appeal to the cooly and impar^ 
 tial reajon of mankind) fhall, I fay, one or 
 tivo poiitive inftitutions, for which we can- 
 rot difcern that there is any particular rea- 
 fon, fet afidc all thh evidence^ which other- 
 wife would be admitted as mofl: clear and un- 
 exceptionable 1 
 
 No miracles indeed will prove frrational 
 and immoral dodlrines to be from God, be- 
 caufe we are injallibly certain^ from our 
 knowledge of his moral perfecflions, that he 
 cannot reveal any fuch dodtrines i but we are 
 far from being Jure^ that he can in no cafe 
 whatever enjoin the practice of indifferent 
 things, for which there does not appear, 
 from the peculiar nature or te?idency of the 
 things themfelves, to be zny Jpecial reafon ; 
 all therefore that we can have to confider is, 
 on which fide the greateft probability lies. 
 And this may foon be determin'd 5 becaufc 
 we can give no account^ how the pretenfiom 
 of a doctrine claiming to be a divine revela- 
 tion fhould be thus fupported, by having fuch 
 internal marks, as plainly demon ftrate it 
 could not proceed from evil fpirits, and by 
 the teftimony of miracles^ which prove be- 
 yond doubt the intcrpofition of fome fuperior 
 invijible agent ^ if it be not really divine; 
 whereas on the other hand, there may be 
 general reajhis for enjoining certain things, 
 which appear to have no particular reafon 
 founded on the things themfelves ^ ox ufe at all. 
 Whoever denies this muft deny likewife that 
 
 God 
 
Chrijlian revelation defended. 285 
 
 God can have a wife defign in any of the 
 methods of his providence towards mankind, 
 which they do not perceive ; and upon fuch 
 a groundlefs prefumption, which is contradid:- 
 .cd by univerjal experience, refufe to be deter- 
 mined by what, himfelf would otherwife al- 
 low, to be the clear ejl, 2ind fidleji proof pofE- 
 ble of a divine inter-pof^tion. 
 
 But be fides, the ufing ourfelves to re-- 
 jleciions of this kind, which fuch a command 
 will naturally excite in us, viz* *' that God 
 " is to be obey'd in all the fignifications of 
 " his will, becaufe as he is abfolutely 'wifCy 
 *' and good^ he can enjoin nothing without a 
 " reajbn,'' will perhaps yi/^^i?/? in part what 
 the rcajon of fuch inflitutions may be, viz, 
 to cultivate this principle, and keep up a 
 conflant fenje of it in the mind. And for the 
 great importance and ufefulnefs of this I ihall 
 only fay, that as it tends to habituate to us 
 the higheft reverejice of God, and mod en- 
 tire jubmijjion to his authority ; fo the want 
 of it has been the true caufe, that fo many 
 little pretenders to reafon and philofophy have, 
 in all ages, taken upon them to cenfure fe- 
 veral things, both in the conftitution of na^ 
 iure, and courfe oi pr evidence , merely becaufe 
 they have not iinderjlood them ; and urg'd 
 their own ignorance arifing from the narrow- 
 nefs of their faculties, or perhaps from a 
 fuperficial knowledge, and confus'd way of 
 thinking, their own ?ni[lak.es, and inadequate 
 conceptions, as realjaults in the frame of the 
 
 univerfej 
 
284 The ufeftihejs and truth of the 
 
 univerfej and confequently as objedlions a- 
 gainft the ablblute wifdom ^iudi goodnefs of the 
 creator, and governour of all things. 
 
 And confider'd in this view, why may 
 not fuch commands be given to creatures in 
 a ftate of trials agreeably to the general end 
 of their being placed in fuch a (late, which 
 is not for the information of the Divine mind, 
 but to exerci/e, m a proper manner, their moral 
 difpofitions and habits, and by that means 
 Jlrengthen and improve their virtue? Let it 
 be granted, that " moral and immoral things 
 " are the moft proper fubjeds for this ^-y* 
 'tis enough that thefe other may not be impro- 
 per. And whereas the author of ChrilJianity 
 &c. alks farther, " if earthly kings, who may 
 '' be deceived, and for the moft part are fo, 
 " would be juftly efteem'd tyrants, if they 
 " require things of their fubjedls merely to 
 " try their obedience -, how can we think 
 '' this of the o^nnifcient^ infinitely glorious 
 " king of kings -f?" 'Tis fufiicient to anfwer, 
 that there is no arguing from earthly govern- 
 ments to God's government of the v/orld ; and 
 what would be tyrannical in the one, may 
 be very %vije zni^jit in the others becaufe the 
 power of earthly kings is to be exercis'd no 
 farther^ than the end of their civil authority 
 requires, which end^ the order ^peace^ and hap- 
 pinefs of fociety, cannot be any way advanc'd 
 by iuch arbitrary injundions; whereas the 
 
 ^ Chrirfumi'y dcQ. p, iJ^T. f Ibid, 
 
 chief 
 
Chrijltan revelation defended. 28^ 
 
 chief defign of God's government being to 
 promote inward rectitude, and eftablifh right 
 principles and difpofitions in the mind, what- 
 ever has a tendency to beget or confirm y?^^^ 
 difpofitiom may be appointed by him, without 
 incurring the imputation oi arbitrarinefs and 
 tyranny. 
 
 The ingenious author tells us farther that 
 " there is no way to avoid this objecftion, of 
 *' God's willing contrarieties ; but by fuppof- 
 " ing he requires nothing of men, but what 
 ** is founded on the nature of things, and 
 " the immutable relations they bear to one 
 *' another; and what, confequently, they are, 
 *• as far as concerns them, capable of know- 
 " ing. But this objeftion is unanfwerable by 
 " thofe, who believe the will of God is not 
 " always thus founded ; but may contain 
 " many merely pofitive things; fince men 
 " may, after having taken all poffible care 
 *' to be in the right, have very oppofite fen- 
 " timents; and be oblig'd, by the will of 
 *' God, to hold, and adl contrarieties */' 
 
 If he means by things merely pofitive fuch 
 as are abfolutely ufelefs, or which are command- 
 ed only for commanding-fake , thefe are not the 
 things I am bound to defend, becaufe it will 
 hereafter be (hewn that Chriftianity enjoins 
 nothing of this kind. And I would fain know^ 
 what contrariety there is between duties, that 
 
 * Chrijifanity 5cc. /». 6. 
 
 differ 
 
2^6 The ufefiitnefs and triith of the 
 
 differ no otherwife than as ineans and end'^ 
 Is there any inconfifiency between pofitive 
 duties and 7?ioral^ when the pofitive are en- 
 joined in perfeft fubordination to, and have 
 a tendency to fupport the practice of moral 
 duties. Do they dejlroy^ or in the lead clafi 
 with each other ? The cafe is only this, 
 that Jbme duties are requird of fuch as en- 
 |oy a revelation, which are not requird of 
 thofe who want it , i. e, in other words, 
 their duties differ, according as their circum- 
 fiances differ \ and this is as true upon the 
 foot of natural religion onl\\ as upon the fup- 
 pofition of a revelation^ and that, not only 
 with refpedt to the means of religion, but the 
 fubfiance of it. What, for inftance, can be 
 more different, than the duties of projperity^ 
 and adverfity ', i\iQ A.uXAt'^ which fpring from 
 the mutual relations of parents and children^ 
 maflers and fervants^ and the like? If it be 
 faid, that thefe are univerfal duties, becaufe 
 they oblige all mankind in fuch circumflances-y 
 this may like wife be afiirm'd of pofitive du- 
 ties, that they would oblige all, if all were irf 
 xhtfame circumfiances^ and had xhtfame know- 
 ledge of the revelation. And any farther 
 than they have the means of knowing them, 
 they are not concern' d to know them^ their 
 irrnorance will not in the leaft hinder their ac- 
 ceptance with their maker. The fum of the 
 whole is, that upon fuppofmg a revelation 
 communicated to fome parts of the world, and 
 not to the rejlj (which has been already vindi- 
 cated) mens particular religious obligations 
 I mufl 
 
Chrijtlan revelation defended. 287 
 
 muft of neceffity be different^ tho not ijicon-- 
 fijienty and the one have certain duties^ which 
 the other cannot difcover : In thi^ cafe indeed, 
 men may, " after having taken all poffible 
 " care to be in the right, have very oppofite 
 *' fentiments, and be obliged, by the will of 
 " God, to hold, and ad: contrarieties," or 
 rather, the one to do fome things which the 
 other is 7iot bound to do ^ and yet neither be 
 wrong, becaufe they may both do all^ that can 
 jujlly be expcded from them. 
 
 I H A v E confider'd the matter in this 
 view, that I might not drop any part of our 
 author's fenfe. But, I own, I am not certain 
 whether he means, that pofitive and moral 
 duties are contrarieties -^ or that *' men are 
 " obliged, by the will of God, to hold, and 
 " adb contrarieties," becaufe fome are bound 
 to certain duties by revelation, which others, 
 with all their care and diligence, cant difco^ 
 ver^ nor confequently be under an obligation 
 to pradtife ; or elfe, that thofe who have 
 equally the ufe of the revelation may, after 
 an impartial fearch, differ about the nature 
 of pofitive inftitutions, and being obligd esich^ 
 by the will of God, to follow the diredlion of 
 his own judgment and confcience, which, in 
 this cafe, prefcribe contrary rules, muft be 
 bound by the fame " will, to hold and adt 
 " contrarieties." The two former fenfes have 
 been fufficiently confider'd, and to the latter 
 'tis eafy to reply, that if there be any thing 
 in it, it muft prove, that God can give 7io 
 
 laws 
 
2 88 The nfeftilnefs and triith of thS 
 
 laws to mankind of any fort, but what all/ 
 who are honeji and impartialy muft neceflarily 
 underftand in the fame precife fenfe ; but this 
 is not, and 'tis great folly to expedt it ever 
 will be the cafe, with refpedt to particular 
 branches even of 7}ioral duty. Honeji men 
 have always differ d (and there is no ground 
 to imagine, that fuch differences will ceafe 
 in any age hereafter) in explaining both the 
 laws of revelation, and reafon. And it will 
 be an excellent confequence indeed of our au^ 
 thor*s reafoning, if, upon this account, we 
 muft throw up both po/itive and moral duties, 
 i. e, in fhort, all religion, reveaFd and natu- 
 ral, at once. 
 
 And whereas it is asked, " hov^ it can 
 " be conceived, that God's laws, whether 
 *' internally, or externally reveaFd, are not 
 " at all times the fame, when the author of 
 " them is, and has been immutably the fame 
 " for ever*?" I anfwer, that this, \i rights 
 ly underftood, infers the direB cofitrary to 
 what it was intended to prove. For the un- 
 change a blenefs of God only fuppofes in gene- 
 ral, that he will always neceffarily do what is 
 'wifejl and be/l. If therefore fome things are 
 proper upon fuppofing a revelation, for which 
 there could be no foundation at all, if men 
 were left to the mere light of reajon -, and if 
 it be upon feveral accounts expedient^ that the 
 manner of doing fuch things fhould be exprelly 
 
 "* Chrijiiamrj Sec. p. 10}, 
 
 fix d^ 
 
Chrijitan re'veJatton defended. 289 
 
 Jixd and determind, which, I apprehend, 
 has been fully prov'd; even the immutable 
 wifdom and goodnefs of God muft oblige him, 
 in thefe different circiimfta?2ces, to make mens 
 particular duties and religious obligations dif- 
 ferent y and command certain things by re- 
 velation, which can't be iiniverfal laws be- 
 caufe not difcoverable by all^ nor confe- 
 quently belong to the original religion of na- 
 ture. 
 
 The only charge, which remains againft 
 pofitive duties, is the charge of fiiperjlition. 
 Now in order to fet this matter in a clear 
 light, and (hew that there is no jufl founda- 
 tion for fuch a charge, I would obferve the 
 following things. 
 
 I. That there is a {^ni^^ in which what 
 the ingenious author fecms to think a great 
 abfurdicy may be true, 'L'/^;. that " what is 
 " fuperftition by ihe light of nature, may be 
 " a part of religion by revelation *." I don't 
 mean, that what the reafon of mankind muft 
 7ieceffarily^ at all timeSy and in all circum- 
 Jlances, condemn ^s fuper/litioiiSy czncvercea/e 
 to be fo ', for this would be to aiTert, that the 
 natures of things dre not what they are^ and 
 confequently to maintain contradiBions -, but 
 that what might juflly be cUtem.' d Juperjlit ion, 
 if men were left to the diredlion of the light 
 of nature only, will lofe that character if God 
 
 ^ Chrijlianity &c. />. 136. 
 
 U inter-- 
 
2 po The tifeftihefs and truth of the 
 
 inferpcfes, and by an exprefs revelation enjoins 
 the prad:ice of ir. 
 
 For Inflance, our author, I make no 
 doubt, will readily allow, that if a thing 
 may " as well be done this as that way *," 
 the fixing and eftablifliing, by human autho- 
 rity, certain particular rites as JieceJJary, and 
 of imiverfal obligation, and fuppoiing that 
 men are not at liberty to make ufe of any o- 
 ther, or of no?2e at all, is rank Juperjlition and 
 entbiifiafrn. But this I ihall endeavour to 
 fliew is noty and cannot be, the cafe upon the 
 fuppofiticn of a revelation given, and that the 
 matter is determin'd by a divine law. 
 
 It has been already largely prov'd, that 
 the de/ign of pontive inftitutions is to im- 
 prove moral difpofitions, and confequently 
 rational and good-y that there may be a isoife 
 reafon for ^appointing a partictdar method, ia 
 which things, that are ufeful in themj elves ^ 
 fliall be done ; and confequently, for appoint- 
 ing a7iy particular method that is calculated 
 to anfwer the general end , and that if there 
 are two methods equally proper, the general 
 reafon for fixing a?2y method at all is a fuffi- 
 cient reafon for taking either of them. So that 
 the manner of doing a thing, tho in itfelf 
 abfolutely indifferent, may be made a part of 
 mens religious obligations by the great gover- 
 nour of the world, confiftently with his moft 
 
 T^ Ibid. 
 
 perfedt 
 
Chrtjltan revelation defended. 291^ 
 
 perfe'^ wijdom and goodnefs ; which, if they 
 theniielves took upon them to fix it as a law 
 binding confcience^ would be weak ^inA fiiperjii- 
 tious. If therefore we are convinc'd, that a 
 command of this fort, which has been fliewn 
 to be worthy of God, is aSiually given by 
 him; the yielding obedience to it is fo far 
 from being fuperftition^ that it is a branch 
 even of our moral duty. Our obligation to 
 fubmit to it refults from one of the firjl prin-- 
 ciples of natural religion^ viz. that God can 
 command nothing but what is jiijl and ratio- 
 nal^ and confequcndy has a right to be uni^ 
 ^erfally obeyed; and to fay that we are not 
 bound 10 pradife e^uery thing, which we have 
 clear evidence he requires of us by revelation, 
 as well as by the law of reafon^ is indeed to 
 make all religion fuperftition. 
 
 For why is it, that we confider moral 
 duties themfelves as parts of natural religion ? 
 Is it merely becaufe they are in themfelves fit, 
 and have their foundation in the immutable 
 nature and relations of things, without having 
 any regard to the authority of that Supreme 
 being, who has plainly declared it to be his 
 will that we fhould obferve them, by framing 
 that conftitution, and appornting thole rela- 
 tions, from which they neceffarilyarife? Un- 
 doubtedly, 'tis not. For however amiable^ 
 upon this fuppofition, the pradice of thofe 
 duties might* be, however becoming rational 
 beings, and neceffary to promote the happinefs 
 of mankinds it could not with any propriety 
 
 . TT _ IvA.. 
 
1 9 2 The nfefuhefs and truth of the 
 
 be caird religion^ if we excluded the confidera- 
 tion of God as our governour ^nd judge -y and 
 did not regard them as laws which he hath 
 given us. And, on the contrary, if we do 
 confider him as our wife and righteous go- 
 vernour, this will neceffarily lead us to prac- 
 tife every thing that we are perfuaded is his 
 willy whether morale or pofitive j otlierwife, 
 we renounce the dependence of creatures on 
 their creator; or fuppofe, that he is an iin- 
 juji tyrannical governour who is not fit to be 
 obey'ds and confequently overturn not only 
 all external revelation, but the religion of na- 
 ture and reafon itfelf 
 
 I H A V E all along fuppos'd, that God may 
 be the author of pofitive inllitutions, which, 
 I think, has been fully proved, and that men 
 arc convinc'd, that particular infiitutiom of 
 this kind are divine % and allov\^ing this, if the 
 obfervation of them ht fuperfiitiony the con- 
 fequence will neceffarily be the fubverfon of 
 all religion. But if, on the contrary, this 
 principle be tnie^ without which even natu- 
 ral religion cannot fubfift, viz. that the au- 
 thority of God^ plainly perceivd^ ought, iii all 
 cafeSy to determine our behaviour ; wilful 
 difobedience to a poftive precept, though in 
 itfelf mutabky muft be an immorality y and 
 confequently a violation of the law of reafon, 
 which is eternal and immutable. Though the 
 command itfelf be pofitivCy the argument for 
 Qbediencc is moraL 
 
 2 Indeed 
 
Chnjltan re'velation defended. 295 
 
 Indeed if men reft in outward rites even 
 of God's appointment^ and are only concerned 
 aboujC performing the ceremonial part, but are 
 not led by them, according to the defign of 
 their inftitution, to cultivate and imprefs 
 upon their minds thofe ufeful jmtimcnts^ which 
 have a tendency to beget and improve moral 
 difpolitions, and are alone the means of reli- 
 gion, the particular manner being only ap- 
 pointed as the moft likely way to afcertaiji 
 their good effed:; if they think, that God is 
 pleas'd with 77iere external forms, which, in 
 themfelves, are but trifes, and imagine, that 
 they fhall '' propitiate analUwife and gracious 
 " being by fuch things as have no worth or 
 " excellency in them*," nay, if they fanfy 
 ]that there is an efficacy^ to procure the divine 
 favour, in the beji part of inftituted means, 
 inculcating proper reflecflions, and a becom- 
 ing fenfe of their obligations, whether the 
 great end of all, producing and llrengthning 
 moral difpoiitions, be promoted, or not 5 their 
 religion is as truly fuperilition, as if it was 
 entirely the offspring of their own will and 
 fancy. But if there be a reafon, why things, 
 which are in themfelves ifefiil, ftiould be ap- 
 pointed to be done in 2, particular manner-, if 
 this manner be thought of importance above 
 others that, in the nature of things, might 
 be equally proper, only becaufe God, for wife 
 ends, has diredted to it 5 if the whole of infti-- 
 
 [^ ChriiTianity 5cc. />. i^C, 
 
 U 3 fute^ 
 
294 ^^^ tifefiihefs and truth of the 
 
 tuted means be confider'd as in a ncc^S^^vy fub- 
 ferviency to the eternal laws of morality, and 
 look'd upon as tnfigmjicant and tj^ifling, if they 
 do not excite to the pradice of that religion, 
 which is fubji ant tally and iinchangeahly good; 
 if it be thought impious lofeparate the means 
 from the end, and much more to make them 
 defiruBive of it, or hope to compound, by 
 the rnoft fcrupulous exad:nefs about external 
 and injlrumental obfervances, for the negledt 
 of indifpenfable moral duties ; here is not the 
 leaft appearance oifuperjiition : No " unwor- 
 " thy notions entertcin'd of God; no con- 
 " ceiving of him as an arbitrary, light, or paf- 
 " fionate *" being, pleas'd, and offended with 
 trifles ; but as a wije and gracious governour, 
 who takes the moft effeBual methods to make 
 the means of religion ufefiil^ and confequently 
 to advance the virtue and happiiufs of his 
 fubjedts; and has eftablifli'd the due fubordi- 
 nation of means to ends^ and requires and ac- 
 cepts inftituted religion only in \x.^ proper place ^ 
 i, e. fo far as it promotes a more JlriSi regard 
 to natural^ and the practice of rational and 
 real goodnefs. Bur, 
 
 2. As the obfervation of pofitlve duties, in 
 the manner in which they have been defcrib'd, 
 and the defign and reafon of them argued, is 
 not, and cannot, in itfelf^ be fuperjlition', I 
 (hall endeavour to iliew farther, that it has 
 no tendency to fuperflition. That pofitive in- 
 
 * Chrijliantfj ^z. p. 135, 13^. 
 
 ftitutions 
 
Chrijlian revelation defended, 295 
 
 ftltutions have been ufed fuperftitioT/JIy, and 
 men have laid an equal ftrefs upon them as 
 upon morality itfelf, can't be denied; nay, 
 that they have refolv'd the whole of religion 
 into £';c/^r;2(^/obfervances, and inilead of mak- 
 ing it confift in the neceffary ducies oi piety, 
 jujlice, and charity^ placed it not only in 
 the means injlituted by God^ but in tri- 
 jling ceremonies, iifdefs fpeculationSj and 
 incomprehenfible myfteries of man's irroeyiting^ 
 and impofmgy and that their zeal for thefe 
 things, animated by blind lu perdition and 
 prejudice, and under the influence ol inter cjl- 
 ed and defigning men, has tranfported them 
 beyond all bounds^ even to defpilb and tram- 
 ple upon they^fTr^^ and eternal rules of natural 
 religion, v^e have vci'3iX\yfad examples to prove. 
 And let this wild enthufiafm be expos d to the 
 utmoft; let the craft and knavery oi politic i- 
 ans^ or priejls, who have debauch'd the con- 
 fciences of men, and their natural fenfc of 
 good and evil, be reprefented in the moil 
 odious colours. But though v/ifc and honefl men 
 oi all parties, who are concern'd for the puri- 
 ty of religion, heartily wifli all pojjible fuccefi 
 to fuch a defign ; the fa6l itjelf\ I apprehend, 
 is nothing at all to the point in quell ion : be- 
 caufc the moft excelhit and iijcful things in 
 Ithe world, thro' VaQ folly and perverjhiejs of 
 mankind, and the prevalency of irregular 
 p^a//io?2s; thro' the weahtefs of fome, and the 
 fubtilty and *u//^ management of others 5 may 
 be the occafions of the groffeft corruptions. 
 Thus religion itfelf has been made ufe of to 
 
2^6 7he tifefuhefs and truth of the 
 
 fanBijy Q'i'^^^^ -, perfidioufnefs, treafons, mur- 
 ders, and the blackeft enormities; and the 
 general notion of uwrjloipping God has, acci- 
 dentally^ introduc'd fuperftition and idolatry. 
 Perfons therefore, who think impartially, 
 won't be inclined to argue from events^ or 
 the abufes of things; but from their direB 
 and natural tendency. And this is the true 
 ftate of the qu eft ion with refpecSl to pojitive 
 duties^ whether in themfehes^ and in their di- 
 nB confequences^ they lead to fuperfiition ; or 
 whether this be not an accidental abiife of 
 them (to which the beft things are liable) 
 quite contrary to their natural injluence^ which 
 is to fupport true and rational religion. If 
 the author of Chrijfianity &c. could prove 
 the former of thefe, it would be very much 
 to his purpofe ; but what he has faid diredly 
 to this argument is but little, and, I think, 
 of no great weight. Let us proceed however 
 to examine it. 
 
 'Tisurg'd then, that " the fuppofing things 
 *' indifferent equally commanded with mat- 
 *' icrs of m.orality, tends to make men be- 
 " lieve they are alike neceffary ^'\ If he 
 means by equally commandedy enjoined as of 
 equal importance^ this is undoubtedly true; 
 but every one, that knows any thing of the 
 dodtrine of fcripture, muft knov/ that this 
 is far from being the cafe ; pofitive duties 
 being always reprefented as inferior and fub-^ 
 
 ^ Chrifiiamty &c. p. 149. 
 
 fervient 
 
Chrtjlian revelation defended, ip/ 
 
 fervient to moral, and of no fgnificancy or 
 "Value in comparifon with jujiice^ mercy, fi- 
 delity^ and other branches of the law of na- 
 ture , which are oi fupreme, eternal, and in- 
 difpejtfable obligation. Let the argument there- 
 fore be juftly ftated, and as I would fuppofe 
 this author himfelf intended it, and 'twill run 
 thus ; that " the fuppofing things indifferent 
 " to be commanded as well as matters of mo- 
 ** rality, tho they are declared to be oxfarlefs 
 ^^ importance, and of no worth at all, if they 
 ** don't promote a ftridler regard to morality, 
 *' tends to make men believe they are alike 
 *^ necejfary, and lay an equal ^xt{^ upon both." 
 Which is, as if a maa fhould fay, that my 
 telling another light and darknefs are two very 
 different things, has a tendency to make him 
 think they are the fame. One would rather 
 be apt to conclude, that the enjoining one 
 thing m Jiibordifzation to another, and conflant- 
 ly inculcating that fubordination, mufl have a 
 neceffary tendency, which, 'tis very flrange, 
 fhould ever fail of its effedt, to make all, but 
 ideots and mad people, believe, that they are of 
 vajlly different importance. And if it Idc like- 
 ly that the bulk of mankind will always be 
 fo indolent and thoughtlefs, as to difregard fuch 
 plain directions, the plainef indeed that can be 
 given them, there is no poffible guard againft 
 their falling into fuperfition ; but, let what 
 caution will be us'd, as long as there are 
 means and ends, v/hich mufh be allovv'd upon 
 the foot of natural religion^ as well as of re- 
 yelation^ they ^\ will put a greater ftrefs on 
 
 " means. 
 
2p 8 The nfefulnefs and truth of the 
 
 *^ means, tho of fomc ufe in religion, than 
 *^ their nature will bear ; to the confound- 
 ** ing things of the greateft moment with 
 'J thofcof thefmalleft*.". 
 
 Again: 'Tis faid farther, that becaufe 
 " fenfible things make a deeper impreffion 
 " on the minds of the common people than 
 " words; that is a juft reafon againlt their 
 " life in religion -f-/' The deeper impref- 
 fion itfelf can certainly be no reafon agaiiijly 
 but rather for them ; becaufe it muft unde- 
 niably be of great ufe, if it be correBed and 
 bounded by reafon, and does not produce fu- 
 ferfliticn and enthupafm. But this will be 
 the effedr, *^ becaufe the vulgar, who gene- 
 " rally look no farther than externals, do 
 " not ufe them barely, as they do words, 
 " to exprefs their meaning; but conceive 
 " in thern I know not what internal holi- 
 *' nefs ; and think fuch fymbolical reprefen- 
 *^ rations as neceffary as the things reprefent- 
 *' ed by them; nay, by degrees, forgetting 
 *' the reafon of their inftitution, come to 
 *' idolize them, as the Ifraelites did the bra- 
 *' zen ferpent J/* This is ftill arguing only 
 ivonifaBs^ and not from the natural tendency 
 of things; whereas the true queftion is, whe- 
 ther the revelation has not laid down very 
 plaiii rules to prevent fuch niifapprehenfwns^ 
 by declaring, that inflituted rites have no 
 
 * Chriflianity 5cc. p, i^o. f Pag. 172, 173. 
 
 Chnftian'tty &c. ^. 173. 
 
 fandlty 
 
Chrl/l'^an revelation defended, ipp 
 
 fandtity in them, and are no better than any 
 the moft ufele/i and trifling ceremonies, if 
 they don't promote jnoral goodnefs^ and con- 
 fequently, whether the common people, if 
 they would ufe their reafon, might not eafi- 
 ly avoid fuch groiindlefs and fuperftitious con- 
 ceits ? If it be faid, that we may argue how- 
 ever with probability, that thofc abufes will 
 always happen, becaufe they ever have hap- 
 pened " in all religions whatever, where fym- 
 " bolical reprefentations have been ufed*:" 
 I anfwer, that as the delign of revelation is 
 ro teach men otherwife -, as it is a very plai?i 
 and Juff.cient rule for this purpofe, which if 
 they give the leajl attention to, th.ey v/ill be 
 letter inform d--, God is not anfwerable for 
 confequences. If fuperjiition be fo much the 
 foible of mankind, as indeed the experience 
 of every age teftifies, -all that can be exped:- 
 ed from the wife governour of the world 
 is, that if he communicates a revelation, 
 proper care will be taken to prevent it. Now 
 this is, in reafon^ as effeBnally done by declar- 
 ing, that all external rites are in themfelves 
 of no account^ and have no virtue but what 
 they derive ivovn^ifubferviency to their end; 
 as if ?io?2e but moral things were made a part 
 of religion. There is no more foundation for 
 it, really^ in the one cafe, than in the other -, 
 and by the fame means that it prevails ?2ow, 
 it would alfo prevail if a?2y other rule was 
 given, the plaineji and fimpleji that can be 
 
 * Chriflianity ^c. ^. iJll 
 
 thought 
 
300 Tloe ufefuJnefs mid truth of the 
 thought of. For as the matter ftands at pre- 
 fent, if men would thinks they muft certainly 
 avoid all fuch hurtful errors ; and if they will 
 not, befides that their religion is good for no- 
 thing, how can they be fecur'd, upon any 
 fojjible fuppofitionj from the grojjeji exfrava-^ 
 nancies ? 
 
 Our author has one paflage more upon 
 this head, which indeed is very extraordi- 
 nary, " As long (he fays) as men believe 
 " the good of fociety is the fupreme law, 
 " they will think it their duty to be go- 
 " vern'd by that law 5 and believing God 
 " requires nothing of them but what is for 
 " the good of mankind, will place the whole 
 *' of their religion in benevolent adlions, and 
 " to the utmoft of their abilities copy after 
 *' the divine originals but if they are made 
 " to believe there are things, which have 720 
 " relation to this good, neceffary to falva- 
 " tion ; they mull fuppofe it their duty, to 
 " ufe fuch means as will moft effedlually 
 
 " ferve this purpofe. ■ *Tis to this prin- 
 
 " ciple we owe the moft cruel perfecutions, 
 " inquifitions, crufades, and maflacres; tu- 
 " mults, feditions, rebellions, &c'^V* i, e, " If 
 " men are maade tc^ believe there are things, 
 *' which have no relation to the good of 
 ^^ fociety [or which do no good, or harm] 
 " neceffary to faivation; they muft fuppofe 
 " it their duty to ufe fuch means as will 
 
 * Chrijiianity Sec. p. 151, 152. 
 
 '' moft 
 
Chrtjlian revelation defended. 501 
 
 " moft effedually ferve this purpofe [of do- 
 *Mng neither good nor hurt;] and upon 
 ** this principle of doing 720 mi/chief, do all 
 " the mifchief they can^ and perfecute and 
 *' deftroy their fellow-creatures." Does it fol- 
 low, that becaufe God commands fome things, 
 which, if in themfelves they have no relation to 
 the good of fociety, are not hurtful -^ the peo- 
 ple muft naturally be led to think, that 'tis 
 not only an in?2ocent thing (which itfelf is 
 going a p?^odigious length) but their duty to 
 commit the vileft injuflice and cruelty ? If 
 they can draw fuch inferences as thefe, 
 they are not capable of being inJiruBed, nor 
 fit to be reafond with. I > might add, that 
 none of the pofitive inftitutions of Chrijii" 
 anity are of the kind this author fpeaks of, 
 but have all a tendency to promote morality 
 (and one of them, in particular, the moft 
 univerfal^ difinterejled, and generous benevo- 
 lence) and confequently the greateji good of 
 mankind. 
 
 But my defign in citing this paflTage was 
 not to argue againft it, the defedl in the rea- 
 foning being too grofs to efcape any reader's 
 notice, who thinks at all of what he reads ; 
 let it therefore ferve only as a fpecimen (I 
 chufe to cenfure in the moft modeji andyi- 
 vourable manner) how apt even ingenious dif- 
 futants are, in the heat of controverfy, to 
 overjhoot themfelves , and impofe upon their 
 own better underjl an dings fo far, as to join 
 ideas together that have in nature no con-^ 
 
 nedlion. 
 
^ c 2 The tifefiilnefs and truth of the 
 
 neBion^ or dependanccj and put things into 
 the concluUcny for which there is not the 
 leaft foundation in the premijes. A method 
 of arguing, by the way, whereby any thing 
 may be concluded from any thing, nay, even 
 contraries made to infer each other. Having 
 fhewn thus largely that inftituted religion is 
 not, in itfelf, fuperftition ; and if rightly un- 
 derftood, (and the revelation is fo plain^ that 
 'tis v^ery unaccountable that any fhould take 
 it wrong) has no more a tendency to fuper- 
 ftition, than natural religion itfelf; I (hall 
 conclude this chapter with obferving, 
 
 3. That Chrlftianity, as it requires only 
 two or three plain and ufeful pofitive duties 5 and 
 ftriaiy obliges its profeflors not to add to them, 
 by declaring againft all itnpofitions^ ^ and affert- 
 ing more particularly, that the religion en- 
 joined in the gofpel is pure zx^d. fpiritual \^ 
 not to be incumbered and corrupted by human 
 forms and ceremonies, nay, that we worjhip 
 God i?2 vain, if we teach for doBrines the 
 commandments oj menp, Chriftianity, I fay, 
 feems, by thefe things, to have guarded more 
 effeBually againft enthufiafm and fuperfti- 
 tion, than if it had explicitly requir'd oftly 
 moral duties, and left it to every man sy^;zry 
 to invent the ?nea?is of religion for himfelf. 
 For, by this excelle?it conftitution, all the 
 means of religion, being of God's appoint- 
 
 * Rom. xlv. i J 3, 4, $. Gal. v. i , 1 5. f J^^" ^V, 25, 24. 
 :f Mat. XV. 5. 
 
 incr. 
 
Chrijllan reflation defended. ^ o 5 
 
 ing, will be wife and rational-, and if men 
 underfland, and refolve to follow the direc- 
 tions of the revelation, nothing that is weak 
 and enthufiajlical can be introduc'd. But if e- 
 very one be allow'd to adt according to his 
 private opinion, and humour ; or as he is in- 
 fluenced by his fears, and foolijh notions of 
 the Deity 5 he may (and there are many cir- 
 cumftances fuppofeahle, in which 'tis proba- 
 ble he will) run the utmoft lengths of an un- 
 bounded and endlefs fuperftition. 
 
 CHAP. 
 
304 The nfefuJnefs and truth of ths 
 
 CHAP. V. 
 
 A particular vindication of the pecu- 
 liar pojiti've injtittitions of Chriftia- 
 nity. 
 
 ''TT^IS one great excellency of the Chrif- 
 \ tian revelation, that its poiitive in- 
 flitutions are very few, as well as admirably 
 calculated to promote and encourage the pradtice 
 of virtue; fo that our religion is not incum- 
 ber d with ceremonies, nor are our minds di- 
 verted from more important and ujeful AutitS'^ 
 the main fiibftance of Chriftianity being the 
 law of nature explained upon the nobleft 
 principles, and inforc'd by the ftrongeft mo- 
 tives. But it will naturally be afk'd, if the 
 fewer the better, would it not be bejl of all 
 if there were none ? That does not follow, 
 becaufe two or three may be very helpful^ 
 (efpecially if we confider, that a revelation, 
 defign'd to be of univerfal advantage, muft 
 be calculated chiefly for the 'vulgar ; and if 
 it was fuited to the tafte of the few, in every 
 age, who think and reafon more clofely and 
 abfiracledly, it would, with refpe6t to the 
 bulk of mankind, be ujelefs) two or three po- 
 iitive precepts, I fay, may be very helpfuly 
 when a great number would be burthe?ifomy 
 and perhaps too much engage the attenti- 
 on. However, if this inference will not 
 
 hold. 
 
Chrijlian revelaiwn defended, j^o^ 
 
 hold, does not the oblervation which has 
 been made refledt on the Mofaic inftitution^j 
 in the fame proportion as it does honour to 
 the Chrijlian^ If it be a circumftance very- 
 much in javoiir of the latter, muft it not be 
 a great prejudice againft the former, which 
 was a law abounding in ceremonies, and ritual 
 obfervances ? I anfwer, that it undoubtedly 
 proves the Juperior excelle?jcy of the Chrifliaa 
 religion ; but, I apprehend, will not con- 
 clude what the adverfaries of revelation would 
 infer from it, viz. that the law of Mojh 
 Ivas not oi divine original. For though whea 
 God gives a revelation that is defign'd for 
 general ufc, and confequently confiders mea 
 only as reafonable creatures^ and is not adapt- 
 to the genius^ complexion^ or jlate of any 
 particular nation, 'tis natural to expe6l: that 
 it will be plain and fifnple^ and not overload- 
 ed with things of an exter?ial and pofitive na- 
 ture ; yet there are circumftances fuppofea- 
 ble, in which even a ceremonious religion may 
 anfwer very valuable purpofes. And this I 
 take to have been the cafe with refpedl to the 
 Jewijh rites. 
 
 God, who was not obliged to give an 
 external revelation at ally nor confequently 
 to make it univerfaly thought fit, in his in- 
 finite wifdom (after having reveal'd himfelf, 
 at fundry times, to particular perfons) to 
 chufe the pofterity of Abraham^ as a reward 
 of his fignal piety and extraordi?jary virtue, 
 in order to preferve amongft them the ac- 
 
 X know- 
 
2o6 The ufefuhefs and truth dfth0 
 
 knowledgment and worfhip of himfelf as the 
 one true God, and the principles of natural 
 religion (which were almoft loft, in other 
 Nations, by the imiverfal increafe of idolatry 
 and juperjiitwi) pure and uncorrupt^ till the 
 time came, which he had fix d for a more 
 general reformation ; and ordered it fo in 
 the courfe of his providence, that by their 
 captivities, difperjtons, and the tranjlation of 
 the books of their religion into Greek, 5cc„ 
 the revelation he had afforded them might be 
 of fome ufe to the Gentile w^orld ; both by 
 fcattering here and there good principles and 
 notions of natural religion ; and raiiing, 
 throughout the Eaft^ about the time of our 
 Saviour's coming, a pretty common expecta- 
 tion of an extraordinary perfon, to appear in 
 Judea. The end therefore, which God had 
 in view, not being attainable, without pre- 
 ferving them a dijlinB people, in their reli- 
 giony cujlomsy and manners, from other nati- 
 ons, the law of ceremonies was inftituted with 
 this view ; and if it was the moft likely ??iethod 
 to anfwer the great purpofe for which it was 
 intended, that will be a fufficient vindication 
 oi the wifdom of it. 
 
 And, I think, there will be no great dif- 
 ficulty in proving this, if we confider how the 
 jfews were circumjianc'd, A people who had 
 Deen Hvongly prejudicd in favour of idolatrous 
 2Xii fuperJHtious cufloms by living in Egypt ^ 
 in thofe early ages of the world the moft fa- 
 mous feat and ?turfery of fuperftition ; who 
 
 affeded 
 
Chrijlian revelation defended. 307 
 
 affeded a religion of pomp and cereinoJiy % 
 were incompaffed on all fides by idolaters ; 
 and appear to have been incUn d^ upon all 
 occajionsy to fall in with the idolatry of the 
 neighbouring nations : a people, I fay, fo 
 fituated and dijpofed, would probably have 
 kept no order, if their national "weaknefi and 
 prejudice'^ had not been in fome meafure in- 
 dulged : And the befh fecurity againil their 
 joining in the idolatrous rites that prevailed all 
 around 'em, and renouncing the worfhip of 
 the true God, was to divert them, by giving 
 . them innocent ceremonies of their own \ which, 
 belides, as they were practised in honour of 
 him^ kept up a conftant fenfe of kis autho" 
 rit}\ and, upon that account, muft have a 
 natural tendency to fettle and ejiablifo their 
 minds. In like manner, ihofe rites which 
 were defign'd to hinder their ym commerce 
 with other nations, and imitating the cuftoms 
 and ufages among them efpectally^ which had 
 any relation to their fuperftition, muft have 
 been wifely adapted to ih^ fate and circiim-- 
 fame of things ^ becaufe an imitation of the 
 maimers of the Gentiles^ and contra6ling an 
 intimacy and familiarity Wicii them,, would 
 have led naturally^ and almoft infenfbly^ to 
 the pradlice of their idolatries : and 'tis evi- 
 dent that rites and ordinances of this kind are 
 a great part of the Mojaic inftitucion, 
 
 I MIGHT add, that feveral things which 
 
 are reckoned to belong to the religion of the 
 
 yeivs^ were only branches of their civil con" 
 
 X 2 Jlitutim\ 
 
3 o8 The tifefuJnefs and truth of the 
 Jlitutiori', and farther, that as we are able to 
 affign a good reafon in general, from their 
 temper, prejudices, fituation, and the wife views 
 of providence in preferving thtxn 2l feparate 
 people, why they {hould be indulged in a 
 ceremo7iious\vo\(]ci\i^^ as being xhtfureftway to 
 keep them at the greateft diftance from the 
 manners andcuftoms of their idolatrous neigh- 
 bours ; fo, 'tis not at all unlikely, that if we 
 were thoroughly acquainted with the circum- 
 ftances of thofe times, we might fee a particu- 
 lar reafon for chufing the ceremonies that 
 were appointed above others ; and nothing 
 fl range, if in a period, where we have fcarce 
 any light from hiftory to diredl our inqui- 
 ries, w^e can't account dijlinolly for every 
 inftitution. 
 
 But as this whole affair is a fort of di^ 
 grejjion from my main dcfign, I would not 
 enlarge upon it ; and {hall therefore only 
 make one obfervation more, viz. that left the 
 people fnould be diverted, by the multitude 
 of rites to which ihey were oblig'd, from an 
 attention to thofe iiiiinitely more important 
 duties, in which the effcnce of true religion 
 muft ahvays confift ; and lay fo much ftrefs 
 upon ceremonial inftituticns, as to depreciate 
 and negkdl immutable moral obligations ; all 
 fojjible care is taken, in the writings of the 
 Old Teftament, to guard againft fuch fuper- 
 
 Qitious abufes. The fiihftance oi religion is 
 €xpre{ly dcclar'd to lie in thofe things only, 
 
 vvliich arc tntrinfically good \ and pofuive in- 
 
 ftitutions 
 
Chrijl^an revelation defended, j op 
 
 ftitutions to be mere inllgnificant trijies in 
 eomparifon of piet\\ jiiftice^ and mefxy ; nay, 
 to be even offenfive and abominable in the 
 light of God, when they are put upon a 
 level with the eternal laws of natural religion. 
 The fentiments upon this fubjed: are the jiijl- 
 eft, ftrongejl, and moft Jublime that can be 
 found any where, and frequently inculcated 
 by prophets rais'd up for that very purpofe ; 
 fo that 'twas nothing but wifid perverfenefs 
 that made the yews fo zealous for their cere^ 
 monies^ to the contempt and fubverfion of 
 morality ; and even the weakefl among them, 
 if they had read their own fcriptures with the 
 leaft care^ could not have fallen into fuch a 
 pernicious error, which is fo explicitly and 
 direBly condemned. 
 
 I PROCEED now to what I at firft pro- 
 pofed, " a particular vindication of the pe-- 
 '' r^^/Z^r pofitive inftitutions of Chriftianity >" 
 and in this I need be but (liort, becaufe ic will 
 immediately appear, upon their being truly 
 ftated and explain'd, that they are entirely 
 fubfervient to morality j the ftrongeji obliga- 
 tions upon us to the pradlice ot univerfal 
 virtue ; and have a dire5t tendency to encou- 
 rage and ftrengthen the bejl and moft ufeful 
 difpofitions of human nature ; difpofitions 
 that will make men moft amiable and eajy in 
 themfelves, and moft agreeable and beneficial to 
 others. 
 
 X 3 By 
 
2 1 o The nfefithefs and truth of the 
 
 B Y baptifm we voluntarily y2in A In the moft 
 Jolemn manner, make a profeflion of the 
 Chriftian religion : And as it is done/r^f'/y, 
 and from choice^ we necejfarily oblige our- 
 felves by this aftion to imitate the life of 
 Chrift, and govern our temper and behaviour 
 by the rules he has prefcrib'd, /. e, to copy 
 after the moft perfeB example, and pr^dife 
 the moft entire^ generous^ and ufejul virtue, 
 that was ever prefcrib'd by any fcheme of 
 fhilofophyy or inftitution of religion : We oblige 
 ourfelves to that rational piety ^ impartial ju- 
 Jiice^ univerjal diji?it ere fled and condefc ending 
 goodnefsj and JlriB temperance^ which Chrifti- 
 anity fo clearly recommends, and pov/erfully 
 inforces ; expeding, upon thefe terms only^ 
 . the favour of almighty God, and an happy 
 immortality. And can any thing be more 
 becoming rational bein2;.s than to bring them- 
 felves under the Jlridejt obligations to promote 
 the true dignity and perfection of their nature, 
 and the general good of their fellow crea- 
 tures ? 
 
 If it be faid, that cur "very profeffon of 
 the Chriftian religion obliges us to ail this, 
 without the ufe of any particular rite or cere- 
 mony ? I anfwer, that doing it by a folemn 
 rite^ and in 2, public manner, will be an ad-^ 
 ditional motive, with all who have a fenfe of 
 ingenuity^ to perform their voluntary en- 
 gagements \ that the doing it in a way 
 appointed by God^ and in obedience to his com- 
 z nwid^ 
 
Chrtjltan revelation defended. ^ \ i 
 
 mand, has a natural tendency to make them 
 xnovQ Jincere in their refolutions, give them a 
 more lively fenfe of their obligations, and 
 leave a deeper imprejjion upon the mind : 
 And befides, by appointing '^particidar rite^ and 
 making it mens duty tofubmit to it, every man 
 is put, at his lirft fetting out in religion, up- 
 on examining the evidences of it, and the diffe- 
 rent natures and confequences of virtue and 
 vice ; by which means his religion will be- 
 come the matter of his deliberate and free 
 choice. For though the bulk of mankind go 
 on in the beaten tracks and becaufe they are 
 never caltd upon to make a particular inquiry, 
 take their religion implicitly^ jufl: as the chance 
 of education and cujlofu direds ; yet one would 
 imagine, that when they are bound, by a ce- 
 remony injlituted on piirpofe^ to make a folemn 
 profeflion of it, this Ihould always fuggeft to 
 them, that now is the proper time to confider 
 ferioufly upon what foundation it ftands, and 
 the reafons by which it is fupported ; an4 
 whatever the real fad be, I am fure it is the 
 natural tendency of the thing : And therefore 
 it muft be calculated, in itfelf, to anfwer 
 the moft ufeful purpofes, becaufe nothing 
 can be of greater importance towards ma- 
 king men^^rV and y/c-^i^ in a virtuous courfe, 
 than their entring upon it after mature de-- 
 liberation, and ^full cG?ivi5lion of the judg- 
 ment. 
 
 And if there are thefe ufes oi fome par-- 
 ticular rite, it will be a fufficient juftiiication 
 
 X 4 of 
 
3 1 2 T^he tifefidnefs and truth of the 
 
 of any fmgle one^ that it is as fit as any other ^ 
 and does not interfere with the main dc/ign of 
 the infliciKiop. This, I fay, is as much as 
 can, in JiriB reafon, be required. But, be- 
 yond this, it may be urg'd in favour of bap- 
 tijm, the initiating ceremony of the Chriftian 
 religion, that it is, itfelf^ the moft natural 
 and jignijicant that can be, and exprefjive of 
 thofe very obhgations, which we bring our- 
 felves under by fubmitting to it. This is 
 ftrongly reprefented by St. Paid in the fol- 
 lowing paffage (if we underftand by haptijm 
 the rile that was originally appointed, and aU 
 ways pradtifed in the Jirji Chriftian churches, 
 'uiz. immer/io?i j otherwife, indeed, the beauty 
 and force of the comparifon is entirely loft) 
 Know ye not ^ that fo many of us as were bap- 
 fizcd into fefus C'hriji^ were baptized into his 
 (ieath ? 'Therefore we are buried with him, 
 fry baptifm^ into death ; that like as Chj^iji was 
 faijed up from the dead by the glory of the 
 Father, even fo we aljo jhoiild walk in newnefs 
 
 i NEED not fet myfelf to prove, that this 
 is a rite which n\2iy gefie rally be pr acl if ed with- 
 out inconvenience^ and confequently is fit to 
 be enjoin'd in a religion defigr/d for all ages 
 ^nd nations ; becaufe the con fl ant experience 
 pf thpfe who uie it, adhering friBly to the 
 original inftitution, is a moft convincing de- 
 inonftradon of this ^ amongft whom, not- 
 
 f ^cm. vi. 3^ 4. 
 
 with- 
 
Chrijihn revelation defended. 5 ! ; 
 withftanding fome inftances of a precipitate 
 and incautious zeal, it fcarce ever is, and if 
 but common prudence was exercis'd, we have 
 the utmoft reafon to believe, never would at 
 all he, attended with ill confequences ; and 
 befides, an attempt of this kind would be 
 trifling with the reader in an age, in which 
 the pradice of cold-bathing is fo frequently 
 recommended even to the moft tender confti- 
 tutions, and acknowledged to have fuch excel- 
 lent effects, 
 
 Upon the whole, there is every circum^ 
 fiance, in this po/itive in/iitution of ChnAhnity^ 
 that can recommend it, and manifeft the great 
 wifdom and goodnefs of God in appointing it. 
 The general dejign of it is to oblige Chriftians, 
 in the vnoHJblemn manner, to a condud: that 
 is becoming rational creatures, conducive to 
 the reBitude of human nature, and the good 
 of fociety, viz, to abftain from vice and im- 
 purity of allkindSy and pradtife the moft uni- 
 
 verfal, conjiafity and amiable virtue. The 
 
 fixing 2, particular rite is of great ufe, to en^- 
 
 gage their attention, and give them 2ifironger 
 
 fenje of their obligations, and as it binds ALL 
 
 to a voluntary and deliberate engagement to 
 
 lead a fober, right equs, and godly life. As 
 
 the Jubjlance of the duty, or the principal 
 thing intended by it, muft always be ufeful^ 
 the external ceremony itfelf is of that kind, as 
 may generally he praBiid^ not only without 
 inconvenience, but with advantage, and i$ 
 withal very natural zxAfignificanty and wife- 
 
3 1 4 The ufefiihefs and truth of the 
 
 ly adapted to the main defign. • To 
 
 which we may add, that there is the utmoji 
 care taken to ^^Qwtm fuperftitious abiifes of it, 
 not only by afferting, in general^ the utter m- 
 fignificancy of all inftituted means without 
 real virtue and goodnefs ; and conftantly in- 
 culcating the moral life of this particular infti- 
 tution ; but by declaring in exprefs terms, 
 that *tis not the external part of baptifm, 
 pitting away the filth of the flefh, for which 
 we are confider'd as good Chriftians, and in- 
 titled to the reward of eternal life, but the 
 anfwer of a good confidence towards God^. 
 
 Another pofitive inftitution of Chri- 
 ftianity is what we commonly call the Lordi 
 fiupper. And as, in this ordinance, the death 
 of Chrift is commemorated under the notion, 
 of a fiacrifice^ I (hall, before I fpecify the 
 moral ufies of it, endeavour briefly to explain 
 and vindicate that reprefieniation : Which is 
 the more neceffary, becaufe nothing in the 
 whole Chriftian dodlrine has been more grofiy 
 mifreprcfented, or given its adverfaries, who 
 take their accounts of it from party writers^ 
 and not from the New Tejiament itfelf (a me- 
 thod of proceeding that argues great u?ifair^ 
 nefis and prejudice) a more plaufihle occafion 
 to triumph. But if the matter be rightly 
 confider'd, it will appear, that the advantages, 
 which they think they have againft the 
 Chrifcian religion upon this head, are but 
 imaginary, For^ 
 
 * I Pet. iii. 21. 
 
 I. Thb 
 
Chnjltan ren:eIatton defended. 3 1 5 
 
 * I. T H E New Teftament no where re- 
 prefents God as a rigorous iiiexorable being, 
 who infifted upon full fat isf action for the fins 
 of men, before he could be induced to offer 
 terms of reconciliation. It fays, indeed, not 
 on^vjov A oi Jatisfa^ion^ much lefs oi flri^i 
 and adequate fatisfadtion ; not a fyllable of 
 the infinite evil of fin j of infinite 'yujlice \ the 
 hypojlatical iinion^ or the deity s being fo united 
 to the man Chrifi Jefus^ as that the two infi- 
 nitely difiin^i natures conftitute one per f on ^ and, 
 by virtue of this iinion^ giving an infinite value 
 to the fufierings oj the human nature^ and en- 
 abling it to pay a flriB equivalejit to God's of-- 
 
 fended vindi^ive jufiice. All this, I fay, is 
 the invention of more modern ages (who, by 
 
 fiibtil diftindions, and metaphyfical obfcurities, 
 have defornid true Chriftianity to fuch a de- 
 gree, that fcarce any of its original features ap- 
 pear) and bears not the leaf Jlmilitude to the 
 language of the New Teftament ; in which 
 the Divine Being is always defcrib*d z.^fiow to 
 anger ^ merciful and condefcending to the frail- 
 ties and infirmities of mankind ; and forgive-- 
 nefs of fin reprefented, not as a thing for 
 which a price of equal value was paid, and 
 which might conlequently be demanded in 
 
 firi5t jufiice^ but as a voluntary ad: of pure 
 favour, and the cifed oi free and undeferved 
 goodnefs. Nay, farther, 
 
 * Vof a defence of the author agahjl mJfrepnfentations, and 
 (I clearer and fulUr account of the dot'tr'tne of Chrifi*s facnfce, 
 the reader is referred to ths Poftfcript. 
 
 2, The 
 
1x6 The ufeftilnefs and truth of the 
 
 2. T H E New Teftament never aflerts, 
 that God could not have pardoned fin without 
 a facrifice^ nor confequently, that the death 
 of Chrift, confider'd in that view, was, up- 
 on any account, abfolutely neccfjary. If in-* 
 deed it be prov'd, that this method is of di- 
 vine appointment^ this will and ought to fa- 
 tisfy us, that there are wife reajbm for it ; but 
 it can*t be inferred from hence, that 'twas ab- 
 folutely neceffary, or that the fame wife pur- 
 pofes might not have been as efFedually 
 znivfcx'dfome other way. Nor, 
 
 3. Does the Chriftian religion any where 
 cxprefly declare, or fo much as intimate to 
 us, that natural reafon could not difcoverGod 
 to be a propitious being, and ready to be re- 
 conciled to his guilty creatures upon their re- 
 pentance J but, on the contrary, lays down 
 this as xht fundamental point of all religion, 
 and confequently as a principle that might be 
 argued with great probability^ that God is a 
 rewarder of them who diligently feek him * \ 
 and fuppofes, that the great goodnefs which 
 he has demonftrated in the general conftitu- 
 tion of things, and courfe of providence, was 
 a rational encouragement to the Gentile world 
 to ferve and worfhip him, in hopes of accepts 
 ance and mercy. 
 
 4. It is of great importance to obferve, 
 that the death of Chrift (as far as appears) 
 would have happen'd, if it had never been 
 
 * Keb. xi. 6. 
 
 I de^ 
 
Chrijltan revelation defended. 3 1 7 
 
 defign'd as a facrifice ; and confequently was 
 not appointed arbitrarily and folely with a 
 view to that. The true ftate of the cafe 
 feems to be this. The wife and merciful 
 God, having compaffion on the ignorance 
 and degeneracy of the world, determined, at 
 a certain time fix'd by his infinite wifdom, to 
 interpofe ; and when they had corrupted the 
 religion of nature^ and were not likely to re- 
 cover the right knowledge of it, teach them 
 their duty by an external revelation. The per- 
 fon, whom he chofe to be his meflenger, is 
 charadteriz'd as his Sony an innocent perfon of 
 great dignity and excellence^ whom he had before 
 employed in the moft important tranfacSions, 
 and who was highly belovd and favour d by 
 him ; and the principal * reafon of his em- 
 ploying one fo extraordinary as his minifter 
 upon this Gccafion, we are told in the New 
 Teftament, was to conciliate greater attention 
 and regard to his dodirine "f*. We are to take 
 it therefore, I think, that the * ^ry? view of 
 God in fending Chrift into the world was, 
 that, as a prophet, he might reftore the true 
 religion, and publifli the glad tidings of life 
 and immortality, and by this means reform 
 the errors and vices of mankind. 
 
 But as he was fent to preach a moft ftriB 
 and holy dodtrine among a people abominably 
 corrupt and vitious ; to recommend a rational 
 ^nd fpiritual worfliip of the Deity to thofe 
 who were fond of form and ceremony, and 
 
 t Matth. XX!. 37, Heb. i. i, 2. ckap. ii 2, 3. 
 * * Set the Poftfcript, p. 349. 
 
 refolv'd 
 
^ 1 8 The tffefuinefs and truth of the 
 
 refolv'd the whole of religion into external 
 rites, and traditional fuperliitiom % and af- 
 fum*d the charader of their MeJJiah, or king, 
 when both his circumftances in life, and the 
 religion he taught, contradidled the expedla- 
 tions they had entertained of temporal pomp 
 and grandeur under the Mejfiah\ government, 
 and confequendy difappointed all the views 
 of their covetoujhefs and ambition ; he gained 
 comparatively but few converts, and was abus'd 
 and perfecuted by the priejs and men in 
 power^ whom the multitude bli?idly foUow'd -, 
 and at laft put to death with great torment 
 and ignominy. From this plain, and wi- 
 quefiionably true, account of the faft it ap- 
 pears, that his fuffering was the natural con- 
 feqiience of attempting to reform the manners 
 of a degenerate age, and oppofmg the fuper- 
 ftition and darling prejudices of the Jewijh 
 nation ; and could not be avoided but by fuch 
 a co?nplia?ice on his part, as would have been 
 inconfiilent with virtue and integrity^ or by a 
 miraculous interpofition of providence. And 
 God, who forefaw all this, appointed that 
 the death of Chrift, which really happen'd 
 in the natural courfe of things, jQiould be 
 confider'd as 2. facrifice. 
 
 Let me obferve by the way, that by 
 confidering the matter in this light, all ob- 
 jedlions againft the juftice of God, in deter- 
 mining that an innocent perfon fhould fuffer 
 for \k\'^ guilty, are entirely onviatci. For the 
 death of Chrift was not appointed abjblutely 
 
 and 
 
Chrijiian revelation defended. 5 1 ^ 
 
 and arbitrarily with this view ; but, which 
 is vaftly different, and can't fure have the 
 leaft appearance of injujlice, it fell out juft as 
 other events do, in the common coiirfe of 
 things; and all that can be immediately attri- 
 buted to God in the whole affair is, that he 
 fent him into the world, though he forefaw 
 the confequences of it ; and order'd that his 
 death, which would have happened, without 
 a miracle^ if there had been no fuch delign, 
 Ihouldbe regarded as ay^<:r//fr^. Though, I 
 mufl own, I can't fee, if the matter had been 
 otherwife^ how it could be iinjiifl^ or tyranni- 
 cal^ to propofe even to an innocent perfon to 
 fuffer, with his ov^n free confent^ in order to 
 promote fo great a good ; efpecially if we 
 fuppofe, what the Chriftian revelation ex- 
 prefly teaches in the prefent cafe, that he 
 would be glorioujly and amply rewarded for it. 
 Having thus remov'd all the difficulties of any 
 moment that lie againfl this dodtrine, the on- 
 ly thing that remains is to fliew, what ivife 
 ends might be ferv'd by it. 
 
 I SHALL not inquire into the or/^/W/ of 
 expiatory facrifices, which were as early in 
 the world as the firfl accounts of hiiiory ; 
 whether they were owing to an exprefs appoint- 
 ment of God, as may feem probable from the 
 Hiftory of Mojes ; or had their rife from the 
 fears and Jiiperjiition of mankind ; who be- 
 ing uneafy under a fenfe of guilty confused in 
 their reafonings about the goodnefs of the 
 Deity, and uncertain whether he would ac-- 
 
 cepc 
 
^20 The nfeftilnefs and truth of tlod 
 
 cept them, notwithftanding part offences, up^- 
 on their repentance and reformation only 
 (though, I make no doubt, they might have 
 argued this truth, with a good deal of proba- 
 bility^ even from the light of 7iatnre) would 
 naturally fly to every little expedient^ that their 
 bewildefd imaginations fuggefted might be 
 proper ; and fo began firft with facrificing 
 brute creatures ; and afterwards^ as their dif- 
 truft and jears increafed, had recourfe, in 
 many Heathen nations, to the abominable 
 pradice of human facrijices : Which fhews 
 plainly, that their reafon was more and 
 more perplex d^ and corrupted and darken d 
 to a prodigious degree, with refpecfl to the 
 very fundamental principles of religion and 
 virtue. 
 
 I F facrificing was entirely an human in- 
 'vention^ 'twill be hard to give any account 
 of it, more than of innumerable other fu-^ 
 perjiitions^ which, in the darknels and ex-* 
 treme depravity of the Pagan world, almoft 
 imiverfally prevailed. Human facrifices are a 
 difgrace to our nature, as well as in the 
 higheft degree diflionourable to God. And 
 for others^ there is no foundation at all in rea- 
 fon to fuppofe, that they could expiate the 
 guilt of moral offences, or be of the leaji 
 efficacy towards re~inftating the finner in the 
 divine favour. On the other hand, \i facri- 
 fices were originally of divine appointment, 
 they could not be defign'd to propitiate the 
 Deity, becaufe the very inltitution of them 
 
 ne- 
 
Chrijimi re^velatton defended. ^ i v 
 
 hfeceflarily fuppos'd that he was already pro- 
 pitious. For what end then were they or- 
 dained ? Was it becaufe the all-wife and 
 merciful governour of the world delighted 
 in the blood of innocent animals ? or was he 
 fond of being fefv'd with great experice and 
 ceremony ? Thefe are low and unworthy 
 conceptions of him. All the ufes there-^ 
 fore that 'tv/as poffible, in reafon, for fa- 
 ctifices to lerve, or co'nfequently, that they 
 could be defign'd to anfwer, if they were of 
 divine original, may, I think, be reduc'd to 
 thefe two; viz. keeping up a firm belief of 
 God's recdnciledblenefs^ and being ready to for- 
 gi'Oe his guilty creatures upon their repentance ; 
 and, at the fame time, a ftrong fenfe of the 
 evil of fin, and their awn demerit upon the 
 account of it. In this view of flanding me- 
 moriah^ and tejlimonies to the moft important 
 truths, they might be very ufeful ^ but proper 
 expiatiom they neither were, nor could be, 
 whether they began from fuperjiition^ or //«- 
 nudiate revelation. 
 
 And now the death of Chrift may be ve- 
 ry fitly reprefented as a facrifice^ nay, de- 
 fcrib'd in the firongeji facrifical phrafes, fiace 
 it anfwer'd completely all the rational purpoles, 
 t)\2,X: expiatory fdcrifices could ever ferve. 'Tis 
 zjlanding memorial of God's being propitious^ 
 and inclined, as the Chriftian revelation afiures 
 US, not only to forgive fin in part ^ but entire-- 
 ly y and not only to remit the whole of the 
 punifhment which the finner had deferv'd, 
 
 Y buc 
 
3 2 X The tifeftiJnefs and truth of the 
 
 but, moreover, to beftow on him the glorious 
 reward of eternal happinefs upon his fincere 
 repentance and reformation, and perfevering 
 in a virtuous courfe : So that it removes the 
 uncertainty of our natural reafonings, and is 
 wifely calculated to maintain, in all ages, a 
 firm belief of that fundamental principle of 
 ALL religion, which vntns fiiperj} it ious fears 
 had very much corrupted and darkened ; and 
 gives the frongeft pofjible encouragement to 
 virtue. 
 
 • 
 Again, the death of Chrift confider'd 
 under the notion of a facrifice will be, to the 
 end of the world, a moft lively memorial of 
 the evil and demerit of fin. Nay, as God, in 
 his infinite wifdom, has orderVl it in fuch a 
 manner, that nothing lefs (liould be con- 
 fider'd as the facrifice for the fins of the 
 world, than the death of a perfon fo dear to 
 him, and of fuch tranfcei^dent dignity and 
 excellence; he has, by this appointment, 
 declar'd much more ftrongly his difpleafure 
 againft fin, and what the [inner himfelf de- 
 fer v'd to fufier, and cut off more effeBually^ 
 from wilful and impenitent oftenders, all 
 ground of prejiir/iptucm hope and confidence in 
 his mercy, than 'twas poflible to do by a7iy 
 facrifices of brute creatures. So that by the 
 way in which he has condefcended to pardon 
 us, there is the utmofi: difcouragement given 
 to vice, and the greateft care taken, that 
 could be by any method whatever, to pre- 
 ferve the honour of the divine government, 
 
 and 
 
Chrijlian reh:eJaUon defended. 525 
 
 and the reverence due to the authority of its 
 laws. For befides what hath been already 
 fuggefted, a fenfe of our /// deferts upon ac- 
 count of our tranfgreffions, of vvhich the 
 death of Chrift, reprefented as a facrifice, is 
 a moft affeBmg memorial, has a natural ten- 
 dency to infpire us with the deepeil: humility^ 
 and fill us with Jl:ame and re?72orje for having 
 deviated from the rule of right, and confe- 
 quently, to make us more circumfpeB and 
 regular in our future behaviour; and a fenfe 
 of God's great goodnefs \n freely forgiving our 
 offences, when we had merited quite the con- 
 trary, muft, if we have any fentiments of 
 gratitude or honour^ make us folic itous to 
 pleafe^ and fearful of offending him. 
 
 If it be afk'd, how the death of Chrift 
 can anfwer the purpofe of an expiatory fa- 
 crifice^ when it happened in the natural 
 courfe of things, and was not appointed di- 
 retily^ and only^ with that view ? I anfwer, 
 that fuch facrifices being never defign'd to 
 propitiate \.hQ Deity, or ^s proper expiations y 
 but only as me??torials, in the manner above 
 cxplain'd; there is no difficulty in account- 
 ing for it. For, in all other cafes, it was on- 
 ly God's appointing, and accepting the facri- 
 fice that made it a proper memorial y other- 
 wife it could have no fignificancy, but what 
 x\\Q fancy and fuperftition of men fuggefted. 
 The ufe of facrifices therefore depending en- 
 tirely on his injiitution of them ; or, at leafl> 
 the ufe of thofe which were diredly of his 
 y 2 ordain- 
 
324 ^^^ tifefuhefs and truth of the 
 
 ordaining being that, and that only^ whidi 
 he intended j ic follows, in the very nature 
 of the thing, that if he is pleased to call the 
 death of Chrift 2ijacrijice, and would have it 
 confider'd under that charaBer^ it muft be a 
 fit memorial of all he defign'd fliould be re- 
 prefented by it. And befides, it has been 
 ihew^n, that there are feveral circumftances 
 which render it a more ujejul memorial^ than 
 any ether facriiices that were ever oiFer'd. 
 
 Let me add to what has been faid con- 
 Corning the advantages of confidering the 
 death of Chrift as a facrifice in general, that 
 by its being defcrib'd as the one offerijig^ 
 which has perfeBed for ever them that are 
 (anElijied'^y the Chriftian religion has guarded^ 
 "in the moft effeBual manner, againft the ufc 
 of ALL facrifices for the future; and parti- 
 cularly againft human Jacrifices, one of the 
 moil monjlrous corruptions of any thing which 
 has born the name of religion, that ever ap- 
 pear'd in the world. And I would hope, 
 that even its adverfaries will allow this to be 
 a great argument in its favour ; that it was 
 lo wifely Jiiited 10 ih^ Jlate of the world at 
 that time 3 and not only aboUJh'd facrificing, 
 but, in a way, accommodated in fome mea- 
 fure to the general conceptions and prejudices 
 of mankind, and confequently the more like- 
 ly to take, guarded againft the revival of a 
 cuftom afterwards (preferving however all the 
 
 ■'^ Heb. X. 14. 
 
 I rational 
 
Chftjitan revelation defended. 325 
 
 rational ufes of it) which had been the fource 
 
 of infinite f uper Jilt ion. 
 
 Should it be faid, that there is no need 
 of fuch memorials as facrifices were, and the 
 death of Chrift is reprefented to be; becauie 
 if the Chriflian religion had ailerted clearl\\ 
 that God is a propitious being, and particu- 
 larly exprefs'd the terms^ upon which his 
 guilty creatures might be reconciled to him ; 
 if it had dcclar'd abjblutely againft the ufe 
 of ALL facrifices, and condemned efpecially 
 the barbarity and inhumanity of human fa^ 
 orifices 'y this alone would have httn fujici^ 
 ent : I anfwer, that it might indeed have 
 been fufficient ; but how does it appear, 
 (which is the point on which the argument 
 wholly turns,) that the appointing a memorial 
 of thefe things, in the facrifice of Chrift, is 
 iifelefs? Thus much is undeniable, that thefe 
 things don't in the leaft interfere ; but befides, 
 the great end in view was mofi likely to be fe- 
 cur'd by making ufe both of pofitive declara- 
 tions, and a ftanding memorial that will natu- 
 rally give light to, 2Si^ firengthen^ each other.- 
 To which we may add, that the fuperftition 
 of men will in fome circumftances pervert 
 xhtplainefi words ; but *tis not foeafy to evade 
 the defign of a memorial y efpecially in thac 
 very way, '■ciz. under the notion oi 2, facri- 
 fice, to which their fuperftition would diredt- 
 }y tend. 
 
 Y 3 There 
 
^i6 The ufefiihiefs and truth of the 
 
 There is nothing, that I can find, ad-» 
 vanc'd by the author of Chrijlianity &c. up- 
 on this head, but what has been tully obviat- 
 edj or goes upon the comynon miftakes of the 
 fcripture dodlrine of Chrift's facrifice. Only 
 whereas he i-iys, " that the reafons affign a 
 5' for it could never influence thofe, who ne- 
 P ver heard of Chrift -^s" I allow it. But what 
 then ? Is it not enough that they may be 
 rr great ufe to thofe who have heard of him ? 
 Nay, the doftrine of Chrift*s being a propi- 
 pafion for the Jim of the "whole world is not 
 therefore ufehfi^ becaufe a great part of the 
 world know nothing of it, fince it is of 
 the higheft 7noral advantage to thofe who en- 
 py the chriftian revelation ; as it reprefents 
 to them the imiverfal goodnefs of the common 
 father of mankind, and that m every nation^ 
 he thatfeareth Gody and worketh right eoufnejsy 
 is accepted with him \ and confequently en- 
 courages univerfal benevolence^ and an ejleeni 
 of the whole rational creation, however diftin- 
 gui(h'a by external privileges; and reflrains 
 lh.d,ifpiritud pride and i^ifolence^ which prompts 
 jnany chriflians, to the reproach of our holy 
 religion (and is indeed too common in all re- 
 ligious feks^'who imagine xht fuperiority to be 
 on their fide) to confine the favour of God to 
 themfelvesy and defpife, cenfure, and condemn 
 all others, 
 
 T Chrijiiamty ace. />. 41S. 
 
Chrijiian revelation defended. 527 
 
 I PROCEED now to point out a few of 
 the excellencies^ and eminent advantages^ of 
 that pojitive infiitution of Chriflianity, in 
 which we commemorate the death of Chriil ; 
 and particularly under the charadler of a 
 facrifce. And the moral ufes of it are fo 
 plain^ and withal fo various, and exceeding 
 great, that it may be queftion'd, whether 
 any thing of a pofitive nature can poflibly be 
 appointed, that has a ftronger tendency to 
 promote the pradlice of virtue -, nay, as will 
 Sufficiently appear by juft enumerating them, 
 of the mofl amiable, generous, and heroic vir- 
 tue. 
 
 In general, as we perform this fervice in 
 honour of Chrifl:, we thereby, as we'l as by 
 baptifm, folemnly profefs our belief of his 
 religion, and confequently engage to make 
 
 it the rule of our behaviour, But to 
 
 mention fome of its peculiar advantages. 
 Frequently commemorating the death of Chrift, 
 as a facrifice for lin, muft maintain in us a 
 conjl ant firm belief oi that lirfl principle even 
 of natural religion, that God is ready to for- 
 give all fincere penitents, and a rewarder of 
 them that diligently feek him ; and at the fame 
 time, as it fets before us our own great deme- 
 rit, muft imprcfs a [Irong and lively fenfe of 
 the goodnefs of God, m freely pardoning our 
 offences, and rewarding fo abundantly our fin- 
 cere though imperfebl virtue ; the natural con- 
 fequence of which will be, p:amc for having 
 Y 4 done 
 
3 z8 The ufifiihefs and truth of the 
 
 ^one :^mil?, ^^-^ affronted the government of 
 f^ gracious and compajjiofiate a being, and 
 the highefl: abhorrence of fuch an ungenerous 
 conduct for the future. If we reflect with 
 becoming gratitude on God's wonderful bene- 
 njoleJice and mercy to mankind, 'tis impoffible 
 hut this muft produce a chearful obedience 
 to all his commands ; and efpecially, a delight 
 in doing good after his moft excellent and per- 
 fecfl exam. pie. — — Again, when we remem- 
 ber, that the very defign of the death of 
 Chrifi was to redeem us from all iniquity, and 
 make us zealous of good ivorks^^ ar>d that, up- 
 Qn thefe terms 07jly^ we are to exped: any ad- 
 vantage from it ; nothing can have a more 
 powerful tendency to excite to JlriB and ufti- 
 roerfal purity- 
 
 Farther, if we confider our partaking 
 pf this ordinance as a communion (the cup of 
 blejjing, 'which we hlefs^ as the communion of 
 the blood pf Chrifi^ and the breads which we 
 bre(^k^ as the conmiunion of the body oj Chrifi^ ■\) 
 by which we acknowledge ALL iincere 
 .Chriflians, how.ever denominated, and dijiifi- 
 gulfed^ as our brethren, members, together 
 with ourfelyes, of the farne Jpiritual body, 
 or fociety, intitled to the fame privileges^ and 
 having the fame hope of their calling ; that 
 lije, being many, are one bread, and one body, 
 hecaufe we are all partakers of that one bread\y 
 fhis muft be of excellent ufe to promote 
 
 f Tit. ji. \^ \ I Coj:. >c. i5. X Ver. 17. 
 
 mutual 
 
Chriftian revelation defended. 319 
 
 mutual efleem, concord, and harmony -, and 
 if the true intention of it was follow'd, 
 would make Chriftians regard one another 
 according to their real merits and not for the 
 trifihig peculiarities of any particular fed: ; 
 and effedualiy reconcile all party-differences : 
 by which means, impofitions upon confcience^ 
 -violent centroverjies^ unfcriptural terms of com- 
 munion^ fchifms^ perj editions^ &c. which have 
 b^en of fatal confequence both to religiony 
 and civil Jbciety^ would be entirely prevented. 
 
 But left we (hould ftop here, and confine 
 
 our benevolence to the houjhold of faith \ con- 
 fidering the death of Chrift as a propitiation 
 for the fins of the whole ivorld^ will naturally 
 infpire an univerfal love of mankind. For 
 there is an irrefijlible force in the apoftle's ar- 
 gument, If God fo loved us ^ we, who are de- 
 pendent upon, and obligd to, each other, and 
 can't fubfift without a mutual intercourfe of 
 good offices, ought much more to love o?ie aiio-* 
 ther -f*. 
 
 Indeed, commemorating the death of 
 Chrift, in a devout and folemn manner, in 
 its entire defign, and with ALL its circum- 
 ftances, will fuggeft the greateft and moft 
 generous fentiments, and afford motives to the 
 moft extenfve and heroic benevolence, that 
 mankind can poffibly pradtife. For befides 
 what has been already hinted, if we confider 
 that God gave his Son to die for us while we 
 
 * I Jo. \\. 2. t Chap. iy. ii. 
 
 were 
 
530 'The ufefuhiefs and truth of the 
 
 were enemies^ ^ this muft kill all the feeds of ;;;^- 
 lice and revenge in us j and raife fuch a noble fpi- 
 r/V of humanity and compaffion, 2s the great- 
 eft injuries fhall not bear down and extinguijh ; 
 which will be farther ftrengthen'd by refleft- 
 ing on the behaviour of Chrift, who, under 
 the greateft abufes and indignities, pitied^ and 
 
 frayd for, his perfecutors,- His example 
 
 like wife, in chufing to die rather than forfeit 
 his integrity, and to promote the happin'efs 
 of mankind, will teach us, (and accordingly 
 Yis thus inculcated by ^i^John'f) to facrifice 
 all private confiderations, nay, life itfelj for 
 the public good-, and befides, has a tendency 
 to beget in us an entire JubmiJJion to provi- 
 dence under the worft circumftances that may 
 befal us, and an undaunted fortitude^ rejblu- 
 tion, and conflancy of mind, when we are 
 call'd to fuffer in a ^Wcaufe, and for the ad- 
 vancement of /r^//p and virtue. 'And ail 
 
 thefe arguments will receive an additional 
 force* when we refled, that the example we 
 commemorate is that of a frieyid 2ind ge?2erous 
 benejaffor, an example that is in ixftlf amia- 
 ble, and which we (hould confequently be 
 ambitious to imitate j and from the innocence 
 and dignity of the fufterer. 
 
 A s therefore it appears, that we can't 
 commemorate the death of Chrift, in the 
 manner in which Chriftianity has commanded 
 it, without having our refolutions to pradife 
 
 ^ Rom.v. 10: t I Jo. iii. 16. 
 
 I iiniverfal 
 
Chrijtian revelation defended. 5 ^ 1 
 
 univerfal virtue ftrengthen'd, and improving 
 in the greatefi^ moft ami able y ufeful, and god- 
 like difpofitions, which this inftitution has a 
 peculiar and moft admirable aptitude to ex- 
 cite, and confirm ; need I add any thing 
 more to prove that 'tis worthy of God, a be- 
 ing of abjblute purity ^ a being of moft perfeB 
 and univerfal goo dnefs? Or that 'tis becoming 
 the wifdom of his providence, and fuitable 
 to the great end he has in view, the rectitude 
 and happinefs of the moral creation, to obHge 
 us by a law made on purpofe, and the prac- 
 tice of a plain fignijicant rite, to enter fre- 
 quently upon fuch refledlions as are of the 
 utmoft moral ufe^ and yet, without fome in- 
 ftitution of this kind (confidering how little 
 inclined the bulk of mankind are to think, un- 
 lefs they are put upon it) are likely to be 
 omittedy or very much negle5led\ and befides, 
 can't reafonably be expedled to have thac 
 weight and influence in a y7/^fo, curforyy occa- 
 fi07ial meditation, as they will very probably, 
 when they are confider'd as a folemn aB of 
 devotioUy which we perform in obedience to 
 an exprefs divine command ? 
 
 A THIRD thing of a pofitive nature in the 
 Chriftian revelation is, worjhipping God through 
 a mediator. Now 'tis moft evident, that 
 the general notion of a mediator between God 
 and man (the term being indefinite) can't in 
 itfelf be abfurdy but will be irrational^ or 
 otherwifey juft as 'tis explain'd, and the na- 
 ture y defigjiy and w/^xofthe mediation ftated. 
 
 And 
 
5 5 2 T^he ufefuhefs and truth of the 
 And when Chrift is ftiled a mediator^ we 
 can only learn from the New Tejlament what 
 the word implies; and in that fenfe alone^ 
 in which he is there reprefented under that 
 charadler, are chriflians oblig'd to worfmp 
 God through a mediator. So that we ought 
 not to fanjy difficulties arbitrarily^ and fright- 
 en ourfelvcs with mere founds ; but if we 
 would proceed fairly^ muft confider whe- 
 ther there are really any objedions againft 
 the account which the gojpel gives of this 
 matter. 
 
 And the fum of the Chriftian dodlrine is 
 this, and this only, (i.) That we worfhip 
 God in the name of Chrilt, /. e, according to 
 his directions \ encourag'd by the exprefs af- 
 furances, which God afforded the world by 
 him^ that he is a propitious being ; and that 
 our worfhip, form'd upon the prijiciples, and 
 condudlcd by the rules^ which Chrift ianity 
 prefcribes, will be accepted, (2.) That we 
 worfhip him as that moft gracious Being, the 
 father of ALL mankind, who, by Chrift^ 
 has given the Gentile world as well as the 
 "Jeivs a revelation of his will, and exprefs 
 promifes of pardon, and eternal life ; fo that 
 through him, we both have an accefs, by^ one fpi- 
 rity unto the father^. (3.) As a Being who 
 has declared, that we are reconciled to him by 
 the death of his Son^y who, for reafons above 
 cxplain'd, is reprefented as putting away Jin 
 
 * Eph. ii. 1 3. t Ron'-V. 10. 
 
Chrijlian revelation defended. 353: 
 
 by the jacrijice of himjelf^ ; the wifdomj. and 
 good7ieJs of which conftitution we are thank- 
 fully to acknowledge. St, Paul indeed fpeaks 
 of Chrift as interceding for us, in confequence 
 of the facrifice which he had offered ; but, 
 I apprehend, we are under no neceffity to 
 underftand thefe paffages Jiridlly : for as the 
 epiftles, in which fuch language is ufed, 
 were written to converted Jews wholly^ or to 
 churches where there was a mixture of Jews 
 with Gentiles y he might only defign by it 
 (which appears plainly to have been his view 
 in the greateft part of the epiftle to the iJ?- 
 brews) thit there was fomething analogous^ 
 in the Chriflian religion, to what they fo 
 highly valued in the Mofaic inftitution ; but 
 of a much more excellent kind, and attended 
 with more • extenfive and lajiing advantages. 
 (4.) Another thing implied in the Chriflian 
 dodlrine of worJJnppijjg God through a mediator 
 is, that we confider him as one who governs 
 us, and beftows bleffmgs upon us, not im- 
 inediately^^ but by Chri(l\^ whom, as a re- 
 ward of his perfedi innocence^ and voluntary 
 Juff'erings for the good of mankind, he has 
 conftituted, under himfelf, Lord of all\'y giv- 
 ing hi?n all power in heaven, and in earth ** ; 
 by whom he has reveal'd his will to us, and 
 given us laws j affords us needful afjiftance in 
 the difcharge of our duty, and fupport under 
 our various trials j and will, at h&:, judge 
 
 * Heb. ix. 2^. t Jo. v. 2 f, 23. :j: i Cor. viii. 6. 
 
 ii Afls X. 35. Phil. ii. 9i 10^ ii. ** Matt, xxnii. 18. 
 
 fhf 
 
3 J 4 ^^^^ itfefuhefs and truth oftloi 
 
 the ivorld in right eoufnefsy and render to every 
 man according to his deeds ^. And finally^, 
 that we worihip Chrift, as having the me- 
 diatorial kingdom conferred on him by the 
 Father, and in obedience to his command ^f- ; 
 afcribing particularly glory, and dominion to 
 him J, who, by the wife conftitution of God, 
 IS ouv faviour, and king-, but always mfubor^ 
 dination to the glory of the one God and Father 
 of all, who alone has a right to owi Jupreme 
 worfhip and obedience ||. 
 
 Now what is there in all this that is in 
 the leaft diftjonourahle to God, or inconfiftent 
 with any principle of natural religion ? Rea- 
 fon indeed could never have difcover'd it, 
 but, when it is reveaFd, can objeB nothing 
 againft it; and what, in the judgment of 
 the moft y?r/^ and impartial reafon, may be 
 true, and belongs to a fcheme of religion, 
 which, in all the parts of it, has a vifible 
 tendency to promote the higheft perJeBion 
 and happinefs of human nature, miracles un- 
 deniably prove to be aBually true. The ap- 
 pointing the death of Chrift to be confider'd 
 as 2,facrifice has already hctn fufficiently vin« 
 dicated ; and this unavoidably infers the rea- 
 Jonablenefs of worfhipping God under the/eha- 
 rader of that all-wife and moft merciful 
 Being, who has fix'd upon this method of 
 pardoning fmners, and receiving them into 
 
 * Ads xvii. 51. Rom. ii. 6, & 16 comp. f J^- v. 23* 
 
 % Heb. xlii. 21. 2 Pet. i\. 18. Rev. V. 15. U Phil. ii. 11. 
 
 favour. 
 
Chrtjllan reveJatmi defended. 3 5 j 
 
 favour. ' His appointing Chrifl to ma- 
 nage, under himfelfy the government of the 
 world, is repugnant to 7to one principle of rea- 
 fon ; but on the contrary, there is a beauti- 
 ful congruity between his being conftituted 
 our Saviour^ and the immediate bejlower of 
 the divine bleffings and favours upon man- 
 kind ; and we can't but approve of God's 
 rewarding, in fo extraordinary a manner, a 
 perfoti of his unjpottcd innocence^ and one who 
 generoujly condefc ended to take upon him the 
 human nature, and both did^ and fuffer'd, fo 
 much to maintain the caufe of virtue, and 
 
 promote our happinefs. Then as for the 
 
 worjhip which the New Tellament directs us 
 to pay to Chrift, fmce 'tis no more than the 
 refpedt which is properly due to one, whom 
 God has inverted with the charadlers of our 
 faviour, and ruler ^ and made head over all 
 things to the church '* ; k muil be as necefjarily 
 Jity while ^thofe relations fubiift, as the duties 
 even of ?iatural fnorality. And it can be no 
 derogation from the ahfolute and fupreme per- 
 fedion of the firjl^ and greateft^ of beings, 
 that an ijiferior is refpeftcd iii proportiofi to 
 his 7nerit and dignity^ and honour'd with fub- 
 ordinate worfliip, in obedience to his exprefs 
 com?na}id', becaufe this is, really, an act' of 
 homage to himfelfy and an acknowledgement 
 of his unrivaVd and matchlefs excellence ; and 
 fo far from givi?ig his glory to a?20ther^ that 
 'tis only offering that other what he could 
 
 * Eph. i. 22. 
 
 not 
 
'^]6 The tifefuhefs and truth of ttie 
 
 not receive ; fince it would be an affront and 
 difparagement to him to be ferv'd with any 
 worfhip of an inferior kind, with any wor-^^ 
 ihip of which he is not the fiipretne and ul- 
 timate objedl, and all the reafons for which 
 do not center abfolutely and entirely in him- 
 felf. 
 
 I SHALL only add, that the dodrine of 
 Chriji's mediation ferves, in general^ the fame 
 purpofes with that of his Jdcrifce, For at 
 the fame time that it neceflarify fuppofes God 
 to be propitious^ it impreffes a conftant fenfe 
 of the evil of fm, and the fmner's unworthi- 
 nefs of the divine favour upon the account 
 of it ; and confequently is a Jlandi?ig leElure 
 of humility. So that 'tis calculated, in all 
 agei^ to infpire moral fentiments of univerfal 
 advantage (efpecially confidering how apt 
 mankind are to be blind to their own faults, 
 and prefwme upon the mercy of God) and 
 muft, if rightly confider'd, be always ^Avong 
 motive to purity and 'virtue. 
 
 From what has been faid it appears,- 
 that the fcripture dodlrine of a 7nediator is 
 entirely rational^ and fubfervient to moral pur-^ 
 pofes ; and that there is not the leaft founda- 
 tion in it for thofe Iovd and unworthy concep- 
 tions of the Deity, to which (as the author of 
 Chriflianity &c. imagines) " the mediatory 
 •' Gods among the Heathen owe their rife *.'^ 
 
 * Chnjliav/irj 3cc. p. Si^, 
 
 Nay, 
 
Chyijimn revelation defended. ^ j ;:^ 
 
 Niy, the Chriftian revelatioQ has, in its ge^_ 
 7ie7'al dodrine, guarded lo fully againfl all 
 J'uch miftakeSy that 'tis impoffible even for the 
 weakefl to fall into them, if they take their 
 religion only from thence (which is a very 
 reafonable expedation^ at leall among Pj'o- 
 tejimts^ whole fundamental principle 'tis, thac 
 the fcriptures are their C7ily rule) and not from 
 party Jchemes^ or the wild fuggeftions of 
 fancy and ejitbufiafm. No Chriftian, who reads 
 his Bible but with xh^Jame care with which 
 he reads any the moft common writings, 
 can ever fuppofe (and that the adverfaries of 
 Chriftianity muft know) that a mediator was 
 appointed " either to fuggeft to the fupreme 
 " God fome reafons he before was ignorant 
 " of ; or that by his importunities he might 
 *' prevail on his weaknefs, to do what others 
 " wife he was not willing to do -f-/' And 
 left the people ftiould be fo abfurd as to think, 
 that the mediator had " a greater kindnefs 
 " for, and readinefs to do good to mankind 
 *•' than the jupreme God himjelf-, and that the 
 ^* foUications of the former made the latter 
 •' better-natur'd than other wife he would be; 
 " which of courfe %vould take off their love 
 '* from the fupreme God, and place it on the 
 *' mediator^ upon whofe powerful interceffion 
 *' they fo much depended *;" particular care 
 is taken, throughout the whole New Tefta- 
 ment, to afcribe this conftitution entirely to 
 ^^ love of God ^ to his moftyr^'f', unconjlrain'd, 
 
 f Chrifiiamty 3cc,. ^,86. * ibid» 
 
 Z nay 
 
358 The nfeftihefs and truth of the 
 
 nay iinfGlUcited goodnefs. He is defcrib'd as the 
 original contriver and author of it, prompted 
 by nothing but. his ejjential and innate bene- 
 volence ; and Chriift to have aded only by 
 his direBion, and according to the plan his 
 infinite iinfdoin had formed. So that 'tis not 
 more plainly^ nor fo frequently^ inculcated^ 
 that we are bound thankfully to acknowledge 
 the condefcenficn of Chrifi in the part he 
 fuftain'd, as that our ulti?nate obligations of 
 love and gratitude are to the fupreme Gody 
 and Father of all -, even the Father of our Lord 
 Jefjs Chriji, the Father of ?nercieSj and God 
 of all comfort -f-, 'who hath blejfed us with all 
 fpiritual blefjlngs^ in heavenly places^ through 
 him ; - — ■ Having predejiinated us unto the ^- 
 doption of children^ by Jefus Chrifi to him- 
 felf according to the good pleafure of his willy 
 to the praife of the glory of his grace^ wherein 
 he has made us accepted in the beloved-^ and 
 wherein he hath abounded towards us in all wif- 
 domy and prudence *. 
 
 There is one remark more, which our 
 author hath made, that I think worth re- 
 citing : " However (fays he) the heathens 
 ** allowing one, and but one moft high God, 
 ** did not fo far derogate from the honour of 
 " the one true God, as to pretend that the 
 " moft diitinguifli'd among their feveral me- 
 *^ diators was equal to him ; Equality and Me^ 
 *' diation being as inconfiftent as £^^^///y and 
 
 t iCor.i. 3. ^ Eph. i. 3j 5* ^^ 8. 
 
 [^ Supre- 
 
Chnjllan revelation defended. 3 jic^ 
 
 *^ Supremacy. And they would have made 
 " their religion an errant jumble, if they had 
 " worfhipped thefe Gods fometimes as me- 
 '' diators only ; fometimes as fovereign dif- 
 " pofers of things ; and fometimes as both 
 *' together -f." I think it, I fay, worth 
 while to recite this paffage, not becaufe 'tis a 
 juft objection againft the Chrijlian religion itfclf, 
 which teaches nothing at all of this myjie^ 
 rious incomprehenfibk divinity ; but that chri- 
 ftians may fee how much it fuffers by the 
 darknefs and coiifiifion of human fchemes, 
 which are not only father'd upon it, but 
 ranked among itsfuridamental and moft im- 
 portant dodlrines. And, I hope, fince this is 
 a common caufe (the honour of Chriftianity 
 being evidently concerned in it) they will 
 all agree to lay afide iinfcriptiir al fubtilties, and 
 diftindive party phrafes^ and be content to re- 
 prefent the Chriftian dodlrine juft as they find 
 it in the writings of the New '^feftament , and 
 then they v^^ill have but little to fear from the 
 skill or malice of its adverfaries. For though 
 fome modern fcholajiic explications of it may be 
 attended with infuperable difficulties, and al- 
 ways dijirefs thole who undertake the defence 
 of them y the original revelation itfelf will, I 
 am perfuaded, ftand the teft of reafon, and 
 bear even a jroere and critical^ provided it 
 be likewife an hofieji and impartial^ exa- 
 mination. \ 
 
 \ Chriflianity S<.c, p. 8j* 
 
 Z 2 And 
 
^4^ Thd tifefuhefs and truth of the 
 
 And it will confirm us In this belief, that 
 we find the moft able of its oppofers (not ex~ 
 cepting the author of Chrijiia?jity &c. himfelf } 
 generally bend all their aim this ^ay, and 
 level their objections not againft the New 
 Teftament dire^tlyy but againft thofe grofs 
 mifreprefentations^ and corruptiom of its ge- 
 nuine and real fenfe, which the weaknefs and 
 fuperflition of men, or perhaps ^worfe caufes^ 
 have introduced \ or if they fometimes attack 
 the original records of our religion, 'tis by 
 interpreting paflages ioftridlly and rigor oujly^ 
 as could never be their moft ob'vious and 
 natural meaning 5 or elfe, by picking little 
 fcraps out of a connedied difcourfe, that, by 
 themfehes^ may well feem odd and unaccount- 
 ble, and yet have a great propriety and 
 beauty^ when confide r'd in their conneBion : 
 which, it muft be allow'd, is a more cunnings 
 if it be not altogether fo fair a way of pro- 
 ceeding. For 'tis much /^^T to fall upon the 
 confufions and inccnfifieiciei oi party writers^ 
 than upon original Chrijita?iity itfelf y or if it 
 be a man's defign to ru72 down any book 
 whatever, the more loofely he reads, and the 
 oftner he quotes pallages inerely for their 
 found y the better ; the lefs he under ft andi it, 
 the more jault he is likely to find ; and fo the 
 nianber of his objedions, at leaft, which per- 
 haps may influence fome *weak people, or 
 others who are already difaffeSedy the num^ 
 her, I fay, of Ills objedlions, \i\\ox.\\\^ weighty 
 will fwcll confiderably. But that any per- 
 
 Ibns 
 
Chrtjltan revelation defended. 541 
 
 £ons who ad thus fhould affume the cha- 
 vzdiQV oi frce-tht?ikerSj and treat all the reft 
 of the world as bigots and enthufiafls^ is moft 
 amazing; fince fuch a condud: is, in truth, 
 the fartheft diftant that can be from 2.ge?ierou5 
 temper ; and argues, on the contrary, b<-^ides 
 intolerable vanity and infolejice^ gxt2itnarrow^ 
 nefs of mind, and the moft abjcB and Jlavijh 
 prejudice. 
 
 Thus have I fini(h'd all that I propofcd 
 in this argument, and confider'd, fo far as 
 they affed either the ul'efulnejs, or the truth 
 znd excellency, of the chriftian revelation, all 
 the main reajonings of the author of Chrifti- 
 anity &c. in xhcjirjl part of his defign. And 
 indeed, from what appears, he is determined 
 *to do no farther execution ; fo that there 
 was no need of ftaying for the fecond part, 
 which, if there be nothing in it but what th^ 
 author hath promised, will be perfectly harm-^ 
 kfs. Nay, the rnoft valuable part of it, (for 
 1 think we have but little concern with the 
 fentiments of Jews, Gentiles, and Mahome^ 
 tans, or even of the fathers of the churchy 
 which are tcftimonies entirelyyir^/^;^ in a 
 matter of rational enquiry, but are intended 
 however for the a?nplificatio?2 and ornament 
 of the work ;) the moft valuable part of it, I 
 fay, is nothing ne%v, and nothing but what 
 has been performed moft excellently:^ and with 
 the greateft flrength of reafon, by feveral 
 chrijiian writers *. It may therefore hcjujlly 
 
 ^ Vide ChriJltAnity &c. p. 427, 429. 
 
 2^ Z pt^fumi'di 
 
54^ The ujefulnefs and truths 8cc. 
 prefum'd, that whatever other works of this 
 kind the ingenious author may be engag'd in, 
 they will not divert him from the more ne- 
 cejjary bufinefs of reviewing^ upon all proper 
 occasions, what he has already written ; and 
 that having appeal'd in it to the judgment of 
 tho publky he will not expedl to be believ'd 
 implicitly -, but think himfelf obliged either to 
 defend it, or elfe, in a frank^ open manner ac- 
 knowledge his miftakes, like an honejl man^ 
 and 2i fine ere lover of truth. 
 
 POST 
 
34! 
 
 POSTSCRIPT. 
 
 1^ H A T I have faid concerning the 
 
 Q Sacrifice of Chrifl being thought 
 
 I not to be the true fcript lire do5irine 
 
 ««.^.SS ^^ ^^"^^ CHRISTIANS, 
 
 ^^■^^^^AK^ ^ whom I fliould be very forry to 
 
 offend, while I am maintaining the com- 
 mon caufe of Chriftianity againft U N- 
 BELIEVERS; I think it -proper to 
 review k a little, and offer a few things 
 for the farther explaining and illuftrating 
 this important fubjed, 
 
 I Am perfuaded, that thofe who have 
 excepted againft v/hat I have offer'd have, 
 generally, inijunderftood me. But as my 
 meaning has been miftaken, not only by 
 common fuperficial readers, but likewife by 
 perfons, whofe good fenfe and judgment 
 can't be difputed ; I muft, in m.odefty, fup-^ 
 pofe, that there is fome obfcurity in the ac^ 
 
 Z 4 count; 
 
344 POSTSCRIPT. 
 
 count which I have given, owing to this 
 at leaft', viz. fo its being too Jhrt and 
 gpieraL 
 
 To remove objeflions therefore, and fet 
 the matter in a clear light, I defire it may 
 be confici^v'd, that the New Teftament on- 
 ly lays down the dodrine relating to Chrift's 
 Sacrifice, but does not enter diredly, and 
 particularly, into the reafons of it \ where- 
 as my cply defign was to ftew, againft th.e 
 oppofers of revelation, that this part of the 
 Chrit1:ian dodrine is ^ivife and rationaL In 
 order to which, I indeed took notice of 
 ibme abfurd notions that are father'd upon 
 Chriflianity, though there is not the leaft 
 hinp about them in the whole Nev7 Tefta- 
 nient ; but allow'd every thing that the 
 Scripture has plainly and dijlin5ily afferted up- 
 on fhis head, without the leaft thought of 
 evading the grammatical ^nd olrcious fenfc 
 of any of the texts, by drained and unnatu- 
 ral criticifm$, I have exprefly affirmed that 
 ^' the death of Ghrirt is v try Jit ly reprefented 
 ?* as a facrifice, nay, defcribed in the ll:rong- 
 ?' eft facrifical phrafes * j" and gone all along 
 upon the fuppcfition, tliat the Jlrji and 
 moft obvious lenfe of thofe texts, viz. that 
 ^f^? ^PP^^^'d, to put away Jin by the facrifice 
 pf bimjelj'f, gave his life a ranfom for ma- 
 fiy J, that we are redeemed with the precious 
 
 2 P, 321. t Htb. ix. 26. X Mat. xx. 2,9. 
 
 blood 
 
 } 
 
POSTSCRIPT. HT 
 
 Hood of Chrift ^, and that God fent his Jon to 
 be the propitiation for our fins -f-, and the 
 like ; I have gone all along, I lay, upon 
 the fuppofirion, that xht firji and moft ob^ 
 vious fenfe of thofe texts is, that by the wife 
 appointment of God, we are to confider the 
 death of Chrift as the thing, upon the ac- 
 count of which he pardons our fins, and con- 
 fers life and immortality upon us ; I fay, 
 by the appointment of God, becaufe the who'e 
 efficacy of it (the death of Chrift not be- 
 ing necefarily, and in its own nature, an ex- 
 piatory facrifice) muft arife from his ordain- 
 ing, and accepting it as fuch. And if tnis 
 be allowed, let it be called the term or con- 
 dition of our forgivenefs, I fhail not think 
 it needful to difpute about mere words, when 
 the utmoft fuch exprefTions amount to can 
 be no more than this, which I never denied, 
 and now freely grant, that the all-wife 
 Governour of the world thought fit to fix 
 upon this method of pardoning fin, and, 
 in this way only, to declare his accepting 
 his guilty creatures upon their repentance, 
 and reward their fincere, though imperfedt, 
 ^virtue. 
 
 From this fliort account, it will, I con- 
 ceive, clearly appear, that I have not mif- 
 reprefented the Chriftian do(5trine relating to 
 phrift's facrifice, and that the objed:ions a- 
 gainft what I have written upon this head 
 ^ave been owing, in a great meafure, ;o a 
 
 '^ 1 Pet. i. i8, i^. f I John iv. lo. 
 
 mif 
 
34<5 POSTSCRIPT. 
 
 mifapprehcnfion of my true defign. Several of 
 my readers feem to have imagined, that v\^hat 
 I have ofFer'd was defign'd as mi account of 
 the fcripture dodifiite^ or as an explication of 
 texts, nay, that I thought the word facrifice 
 to fignify, ftricTtly, a memorial. Whereas my 
 only intention was to {hew (allowing the 
 dodrine itfelf to be juft as it is represented 
 in the writings of the New Teftament, and 
 taking the expreffions there us'd in their 
 mod obvious and natural fenfe) the v/ife 
 ends that might be ferv'd by it ; or, in 
 other words, without queftioning in the lead 
 that the death of Chrift is, by God's appoints 
 rnent^ a propitiation^ a facrifice^ an atone- 
 ment^ &c. to give fomc account of the rea- 
 fins, which may be fuppos'd to have determined 
 his infinite wifdom to choofe this way of 
 fliewing mercy to finners, and receiving them 
 into favour. And my affigning as a wife 
 reafon for the inftitution of facrifices, that 
 they were proper and ifeful memorials^ was 
 a very clear intimation to the reader, that 
 I had different ideas to the two w^ords : For 
 if the ideas were exadlly the /^//.v, I muft not 
 only have thought that facrifices were ife- 
 ful memorials, but that every ifeful memorial 
 is a facrifitce-, of which, I believe, I need not 
 clear myfelf. 
 
 And fince it appears, that tliofe tQ.xis, 
 
 which reprefent the death of Chrift as a 
 
 facrifice for fin, a fii-ofiering^ and the like, 
 
 2 a,nd 
 
POSTSCRIPT. 547 
 
 and fpeak of it in the Jlro^ngefi f aerified 
 phrafes^ contain nothing inconfiftent with 
 what I have advanced, becaufe I have no 
 difpute, upon this head, with either friends, 
 or enemies, of Chriftianity (the not mention- 
 ing which particularly, in the foregoing 
 difcourfe, I acknowledge to have been a great 
 defedl, as it would probably have prevented 
 the objeftions of many honefi and jiidieioiis 
 readers) I can think but of one pajSage, re- 
 lating to the doBrtne itfelf^ that needs to be 
 a little explain'd, and vindicated, W2;. " that 
 " the death of Chrift would have happened 
 " \i, e. fo far as appears to us, or as we can 
 " judge from what is reveal'd in the holy 
 *' fcriptures] if it had never been defign'd as 
 " a facrifice ; and confequently was not ap- 
 " pointed abf^lutelyy and folely with a view 
 " to that */' Now this, which I apprehend 
 to be of great importance in the prefent 
 argument, I can, as yet, fee no reafon to 
 recede from. I chofe to exprefs myfelf in 
 this manner, becaufe the Gofpel-hiftory moft 
 evidently reprefents the matter thus, viz. 
 " that the Son of God, for publifhiiig the 
 ^' will of his heavenly Father in a corrupt 
 *^ and degenerate age, was abufed and per- 
 ^' fecuted, and by wicked hands crucified 
 *^ and flain." This is the plain fact as it 
 is there related ; a fad:, which it would be 
 mere trifling to attempt to prove: and, in 
 
 ^ Page 31^. 
 
 my 
 
348 POSTSCRIPT. 
 
 my opinion, it can't be denied, that the 
 death of Chrift was " the natural confe- 
 *' quence of his attempting to reform a 
 *' corrupt and vitious people, and oppofing 
 " their fuperftition, and darling prejudices," 
 without deftroying the truth of that hijiory^ 
 and confequently of Chrijlianity it/elf. Since 
 therefore his death was " the natural con- 
 " fequence of his integrity in his prophetic 
 " charafter/* and could not have been a- 
 yoided but by in fine ere compliances on his 
 part, or by a miraculous interpolition ; we 
 muft fuppofe " that it would have actually 
 " happen'd if it had never been appointed as 
 " a facrifice," or be forc'd to make precari- 
 ous fuppo/it ions y about which the New T^efta- 
 ment is wholly Jilent, And if, as far as ap- 
 pears to us (the Chriftian revelation giving us 
 no ground to carry our conjedtures farther, 
 and there being not tjie leall foundation in 
 ^eafon to fuppofe, that God would not have 
 fent his Son into the world with this view only^ 
 that he might make a revelation of his mind 
 and will, fuited to the corrupt and degenerate 
 |late of the world, though he forefaw it would 
 end in his death) if I lay, as far as appears 
 to us " the death of Chrift would have hap- 
 *' pen*d, though it had never been appointed 
 " as a facrifice," it neceffarily follows, that, 
 as far as we can judge^ " it was not ordain'd 
 " ahfolutely^ and yi?/^/y with a view to that." 
 Nay farther, we may fairly conclude, (at 
 leail this is the utmo[i we can conclude^ if we 
 
POSTSCRIPT. 549 
 
 go no farther than we have fure principles to 
 reafon from) that the neceffity of this me- 
 thod of pardoning fin was not an abfolute 
 neceffity, but a neceffity arifing from cir- 
 cumjlances^ or more properly, zfinefs which 
 the circumftances of things fuggefkd ; i. e. 
 in other words, it was fixed upon by the in-^ 
 finite wifdom of God, which always does 
 what is beji, becaufe it was an over-ruling and 
 directing a natural event to ferve the wifeji 
 and moft ufefiil purpofe, for the honour of 
 his government, and the good of his crea- 
 tures. But on the other hand, whereas I 
 have faid, that " the firft view of God, ia 
 " fending Chrift into the world, was, that, as 
 " prophet, he might reftore the true religi- 
 " on, G?r.*:" I fhould now rather choofe to 
 exprefs myfelf thus, that he pitched upon fo 
 great and excellent a perfon, both that, by 
 the dignity of his character, he might con- 
 ciliate a greater attention and regard to his 
 dodtrine, and that the death of this divine 
 meflTenger, which he forefaw would happen, 
 if not miraculoujly prevented, might anfwer 
 the wife and valuable ends of a facrijice for 
 Jin ; without determining which of thefe 
 was the jirjt^ or principal^ reafon. For it's 
 probable that both of them together (fince 
 it appears they concur) and neither fing- 
 ly, influenc'd the all-wife governour of the 
 world to employ his only begotten Son upon 
 
 ^ Page 317. 
 
 this 
 
556 POSTSCRIPT. 
 
 this occafion ; by whofe mediation thofe 
 ends are more effeiiually promoted, than they 
 could be by that of any other being whatfo- 
 ever. 
 
 The death of Chrift was undoubtedly 
 predetermindy but that does not prove that 
 it did not happen in the natural courfe of 
 things, i, e. in the fame manner, and by 
 the fame kind of inftruments, as the death 
 of other prophets, and righteous men, who 
 have preach'd repentance and reformation to 
 an ignorant and degenerate age. So far in- 
 deed it may be afcrib'd to God, that it could 
 not have happen'd if he had not fent him 
 into the world; nay farther, that he fent 
 him when hcforefaw this confequence of it, 
 and upon that fore-knowledge how the e- 
 vent would be, if the malice of his enemies 
 was fuffer^d to take its courfe, determined 
 not to interpofe^ but to permit it \ or, in other 
 words, determined that it (hould be. But to 
 proceed farther than this, we have, I think, 
 no ground in reajoriy or warrant from Holy 
 Scripture, On the contrary, St. Peter expref- * 
 ly fays, that our Saviour was deliver d by the 
 determinate counj el ^ and fore- knowledge of God* ^ 
 the moft obvious and natural fenle of which 
 is, by the purpofe of God to leave the Jews 
 to themfelves, upon the J ore- knowledge that 
 they would then put him to death. And to 
 
 * Ails ii. 23. 
 
 argue 
 
POSTSCRIPT. ^51 
 
 argue from the nature of the thing itfelf\ as 
 the deflroying fiich an innocent and ufeful 
 perfon, a divine mefTenger, and the Son of 
 God, was unqueftionably a very wicked ac- 
 tion, it v^ill not, I prefume, be thought, that 
 the moft wife^ and holy governour and judge 
 of the v^orld could have determined any 
 thing about it further^ than to fuffer natural 
 caufes to operate, and the event (which he 
 forefaw would happen without a miraculous 
 interpofition) to take place. 
 
 However, tho the death of Chrift 
 fell out in the natural courfe of things, it 
 was not thus a facrifice. That was owing 
 entirely to the purpofe and decree of God, and 
 confequently, upon the fore-knotvledge that 
 his death would otherwife happen, was ab- 
 folutely predetermin'd, and in the ftr077gejl and 
 fuUeft fenfe, that any texts, either in the Old 
 or New Teftament, fpeak of it. I fliall only 
 add, that thofe who believe that the death of 
 Chrift was abfolutely determined as a facrifice ^ 
 otherwife than upon the fore-knowledge that 
 it would happen in the manner it did, muft 
 be oblig'd to prove, that if there had been no 
 need of his coming into the world as a pro- 
 phet^ he would have been fent v/ith no other 
 view, than to die 5 nay farther, that if the 
 fews^ who were free agejits^ and not under 
 a necefjity of putting him to death, inftead of 
 rejeding and perfecuting, had receiv'd and 
 honour'd him as a prophet, God would im- 
 mediately 
 
;5i POSTSCRIPT. 
 
 mediately have interposed, and have appoint-^ 
 ed the manner in which, and the injlnanent 
 bv whom, he (hould have been direBly offered 
 as a Sacrifice \ which appear to me to be 
 mere imaginary fchemes, that have no foun- 
 dation either in rcajon^ or revelation. 
 
 Nothing now remains, but briefly to 
 review what I have ofFer'd concerning the 
 lifes of expiatory facrifices^ and particularly 
 the wife e?ids that might be anfwer'd by God*s 
 appointing the death of Chrift to be confider'd 
 under that chara5ier. And that no facrifi- 
 ces of this kind (nay not that of Chrift him- 
 felf) were delign'd to propitiate the Deity, 
 that they could not be necelTary with refpecS 
 to him, to incline him to h^ favourable and 
 gracious to mankind, follows neceifarily from 
 hence, that they derive their whole efficacy 
 and value from his appointment ; and " the 
 " very inftitution of them " muft, in the 
 nature of the thing, fuppofe '' that he was 
 " already propitious*," already di/pos'd to he 
 merciful and forgive the offences of his crea- 
 tures, and only fix'd upon this as the moft 
 rational and proper way of difpenfmg his 
 mercy. This I take to be demo7ijlration, to 
 which nothing needs be added. However, 
 we may obferve, to ftrcngthen and confirm it 
 farther, that the facrifice of Chrift is repfe- 
 fented, throughout the whole New Tefta- 
 
 * Page 320. 
 
 mentj 
 
POSTSCRIPT. 3JJ 
 
 ment, as proceeding from the love and com- 
 pajjion of God towards mankind, but never 
 as the caufe of it ; as the effc^ of his mercy\ 
 not the argument or motive inducing him co 
 be merciful: this is the conflajit firain of the 
 Gofpel, and there is not fo much as afingle 
 paffage which intimates the contrary. 
 
 In like manner, as facrifices derive all their 
 virtue from God's ordaining and accepting 
 them, and forgivenefs of fin is always de- 
 fcrib'd as an adt oi free and vohmtary favour 
 in the Deity; it plainly appears, that they 
 neither were, nor could be, in the fenfe in 
 which I have us'd the expreffion, proper expi- 
 ations -y i. e. that there was nothing, in their 
 abjira^ nature, that could atone for moral 
 guilt, or merit pardon, or, in other words, 
 that there was no neceffary conne5iion in rea- 
 fon, independent on the will and pleafure of 
 God, between offering the facrifice, and the 
 forgivenefs of the offender. 
 
 What other ufe then could they be de- 
 fign'd to ferve (fince they could neither be 
 intended to propitiate our moft merciful God, 
 nor, in a jiri^i fenfe, to expiate the guilt of 
 fin *) befides that of being " Handing me- ' 
 A a " morials 
 
 * >5rhen the words, ^ropuation Pnd expiation, are ufed in 
 fcripture, they have, 1 apprehend, a very di£Ferent meaning; 
 and the truth ot the cafe I take to be this. God was inch'n'd, 
 by his inndte goodnefs and merely to pardon the fins of mankind 
 upon their repentance, and receive ihem into favour \ but at the 
 
 fame 
 
354 POSTSCRIPT, 
 
 " morials of God's reconclleablenefs, for in- 
 *^ fiance, and readinefs to forgive his guilty 
 ** creatures upon their repentance, of his 
 *' ftrid: and abfolute purity, and of the great 
 «* evil and demerit of fin ?" And what o- 
 ther reafon, can we fuppofe, determi'^j'd his 
 infinite wifdom to appoint them, but their 
 moral injluence^ and particularly, that he 
 might exercife his mercy towards mankind 
 in fuch a manner, as would mcil ejjeBually 
 fupport the practice oi -virtue^ and difcourage 
 vice and wickedjiefs? By this method of grace 
 and pardon, he has moft awfully demon- 
 ftrated his fpotlefs purity^ and irreconcileabk 
 averfton to fm, and wifely maintained the ho- 
 nour of his moral government, by doing 
 what is befl calculated to promote the great 
 end of it, the perfedion and happinefs of his 
 fubjedts. 
 
 I H o p E what I have now added will fa-^ 
 tisfy the friends of Chriftianity, as well as 
 
 fame time was refolv'd to do it in fuch a way as would be moft 
 honourahle to his perfeSlions 2nd government, and confequently 
 was moft becoming a wife and holy governour. As the facrifice 
 ofChrift therefore, which he appointed, though it did not incline 
 him to be merciful, is the way in which he choCe a^ually to diff 
 penfe his mercy, Chiifc is the propitiation : and becaufe it is the 
 method in which he a finally forgives our offences, and difcharges 
 us upon our fincere repentance, from guilt ; in this fenfe it may 
 be ftiled an Expiation. And 'tis upon the fame account that we 
 are faid to be reconciled to God by the death of his fon, Rom. 5. 
 10. though we never meet in the New Teftament with fuch an 
 cxprefllon as this, that God was thereby reconciVd to us j becaufe, 
 perhaps, it would convey to the bulk of mankind a very diffe- 
 rent idea, contrary to what has been (hewn to be the reafon of 
 the thing, and the general tenour of the Chriftian revelation. 
 
 filence 
 
POSTSCRIPT. 35J 
 
 filence the cavils of its adverfaries: And I 
 can affure the reader, that as I would not 
 pay fo much deference to human explica- 
 tions of fcripture, how popular foever, as to 
 betray any important and ujeful truth ; fo 
 neither would I deviate, in the leaft, from 
 commonly receivd principles, for the f^ke of 
 hting fmgular. 
 
 f'l'^^'^f'mmmmmmmmmmpft^ 
 
 FINIS: 
 
BOOKS printed for J. Noont^ at the 
 White Hart in Cheapfide ; near the Poultry;. 
 
 I, JL Paraphrafe and Notes on the Epiftles of St. Paul to the 
 A\ Coiojftans^ Ph'ilipplans, and Hebrews-: i*f'ter the Man- 
 
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 Critical DifTertations on particular Texts of Scripture. By the 
 late Reverend and Learned Mr. James Peine ot Exon, 
 
 II. An EflTay towards explaining^he Htflory and Revelations of 
 Scripture in their feveral Periods. Part I. To which is added, 
 A Diflertatidn on the Fall of Man. By Jeremtah Hunt^ D. D, 
 
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 III. A Praftical Paraphrafe on the Seven Catholick Epiftles t 
 after the Manner of the Late Reverend Dr. Clarke's Paraphrafe 
 on the four Evangelifts. Ui'eful for Families. 
 
 IV. Sermons on the folloirmg Subjeds, Viz,, i. Oftheuni- 
 verfal fenfeofgood and evil. 2. The cha.acters of the righte- 
 ous and good man compar'd \ or benevolence the nobleft 
 branch of focial virtue. 3. The perfection of the Chriltiaa 
 fcheme of benevolence ; in anfwer to the objedion fiom its not 
 having particularly recommended private friendfhip, and the 
 love of our country. 4. Of the image of God in man 5 or the 
 excellency of human nature. 5. God net an arbitrary being. 
 6. Of the abufes of free thinking. 7. OfMyfteries. 8. Agnr's 
 prayer-, or the middle condition of life, generally, the moft 
 eligible. 9. TiTe mifchiefs of flaviih coni'-laifance and cowar- 
 dice. 10. Rules for the profitable readinv', the Holv Scriptures. 
 
 II, OfHerefy. 12. OfSchifm. 13. Ol the pleafures of a re- 
 ]i<Tious life. 14. Religion founded on reafon, and the right of 
 private judgment. 15. The evidence of a future ftate, on the 
 principles of reafon and revelation, diftindiy confider'd. 16. 
 The nature, folly, and danger of fcoffing at religion. By 
 James FoJIer. The Second Edition. 
 
 V. A free and Impartial Study of the Holy Scriptures recom- 
 mended : Being Notes on fome peculiar Texts; with Difcourfes 
 and Obfervations on the following Subjsds ^ viz., i. Of the 
 Quotations from the Old Tejiament in the Apocrypha, 2. Of the 
 Septua%int Verfion or the Bible ^ and the Difference between the 
 Citations, as they lie in the New Tejiament, and the Orijinat 
 Pajfaies in the Old, 3. Chriflians not bound by any Authority 
 of the Law of Mofes in the Ten Commandments. 4. Of the 
 Doxology ar the End of the Lorcfs Prayer : of bleffing the Eu- 
 charifikal hlemems^ and of Grace before and after Meat. 5. The 
 Son of God knows the Hea-ts of Menj and, of Anger, Cate- 
 chifing, <o'c. 6. A Paffiige in Bifhop Pea^fj?2 on the Creed j and 
 another in Bifhop Pair. en's Commentaries examrn'd. 7. Of 
 the Soul; its Immortality, Irnmareria'.ity, CT'c. with the Impof^ 
 fibility of proving a Future State by the Light of Nature; and of 
 the Place where good Men (hall dwell afcer the Refurredion. 
 By J. Hallet Jun. 
 
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