— — = 22 2 — — ₰ —₰ A Of the PRINCIPAILI DEISTICALWRITERS TRHAT HAVE Appeared in E VOLAIVD in the Laſt and Preſent CNTURVY; W I T H OBSERVATIONS upon them, AND SOME ACcooUNT of the ANswERs that have been publiſhed againſt them. In ſeveral LETTERS to a FRIENo. VOL. II. THE FIFTH EDITION. By JoHN LELAND, D. D. L O N D O N. Printed by W. RICHARDSON and S. CLakk, For R. and J. DopsL=EV in Pall- Mall, and T. LonGMaN in Pater-noſter-Row. M PCC LXVI. ſe 2S SMe4 e o⸗/ ‿ ME 9 S ₰ S ” A=AGG M„ A VIEw of the DESITICAL WRITERS, Scc. In ſeveral LETTERS to a FRIEND. LETTERXXV. Favourable declarations of Lord Bolingbroke concerning tbe immortality of ibe ſoub, and a future ſtate. He repreſents it as baving been believed from the carlieſt antiquity, and acenovoleges ibe great uſefulneſs of ibat docélrine. Tet it appears from many paſſages in his works, tbat be bimſelf was not for admitting it. He treats it as an Egyptian invention, taken up wit hout reaſon, a vu gar error, wbich was rejected wben men began to examine. He will not allou tbat thbe ſoul is a ſppiritual fubſtance diſtintt from the body, and pretends that all tbe pbænomena lead us to think that ibe ſoul dies witb the body. Reflexions upon tbis. Tbe imma- teriality of tbe ſoul argued from its eſſential properties, wbich are intirely different from the properties of mat- ter, and incompatible witb them. The author's objeklions anſcyered. Concerning tbe moral argument for a future ſtate drawn from the unequal diſtributions of this preſent ſtate. Lord Bolingbroke's charge againſt this way of arguing as Blaſpbemous and injurious to divine provi- dence conſidered. His great inconſiſtency in ſeiting up as an advocate for the gocdneſs and juſtice of providence. That maxim, Whatever is is beſt, examined. If rightly undenſtood, it is not inconſaſtent woith ihe belief of a fu- ture ſtate. Vot. II. B§1%£, 2 A View of tbe DEis TIcAL Writers. Let. 25. yAVING conſidered the attempt made by Lord Bolingbroke againſt God's moral attributes and againſt the doctrine of providence, as exerciſing 2a carée and inſpection over the individuals of the human race, I now come to another part of his 3 ſcheme, and which ſeems to be deſigned to fet aſide the immortality of the ſoul, and a future ſtate of retri- butions. I join theſe together, becauſe there is a cloſe con- nection between them, and his lordſhip frequently repreſents the one of theſe as the conſequence of the other. That I may make a fair repreſentation of his ſentiments, I ſhall firſt produce thofe paſſages, in which he ſeems to expreſs himſelf very favourably with reſpect ro the doctrine of a future ſtate, and then ſhall compare them with other paſſages which have a contrary aſpeét, that we may be the berter able to form a juſt notion of his real deſign. Hèe obſerves, that“the doctrine of the immortality of the „ ſoul, and a future ſtate of rewards and puniſhments, began *to be taught long before we have any light into antiquity; * „and when we begin to have any, we find it eſtabliſheda: «That it was ſtrongly inculcated from time immemorial; „« and as carly as the moſt ancient and learned nations appear ** to us.“ And he exprelly acknowleges the uſefulneſs of that doctrine to mankind, as well as its great antiquity He de- clares, that"the doctrine of future rewards and puniſmments, *¹ which ſuppoſes the immortality of the ſoul, is no doubt a ¹e great reſtraint to men b.“ That“ it was invented by the *« antient theiſts, philoſophers, and legiſlators, to give an ad- *« ditional ſtrength to the fanctions of the law of nature; and «« that this motive every man who believes it may and muſt ‧c apply to himſelf, and hope the reward, and fear the puniſh- «« ment for his ſecret as well as public actions, nay, for his „¹thoughts as well as his actions e:“ That“ the greater part * of the heathen philoſophers did their utmoſt to encourage «c the belief of future rewards and puniſhments, that they «« might allure men to virtue, and deter them from vice the * more effectually d.“ He obſerves that e the hypotheſis of «e a life after this ſerved two purpoſes: The one was, that it « furniſhed an anfwer to the objections of the atheiſts with re- a Vol. v. p. 237. p Vol. iii. p. 559. c Vol. v. p. 288. d Ibid. p. 220. Let. 25. Lord BoLINGBRORKL. 3 *⁴ ſpect to the preſent unequal diſtributions of good and evil." This ſeems unneceſſary to him, becauſe he looks upon the ac- cuſation to be voĩd of any foundation. But the other purpoſe, he ſays, was no doubt very unneceſſary, ſice the belief of fu- *«*ture rewards and puniſhments could not fail to have ſome e effect on ihe manners of men, to encourage virtue, and to «« reſtrain vice.“ Accordingly he calls it“a doctrine uſeful to all religions, and incorporated into all the ſyſtems of Pa- ¹« ganiſm e.“ And he ſays,„the heathen legiſlators might have reaſon to add the terrors of another life to that of ««the judgments of God, and the laws of men ſ.“ And as he owns, that this doctrine is very uſeful to man- kind, ſo he does not pretend poſitively to deny the truth of it. He introduces a plain man of common ſound ſenſe declaring his ſentiments upon this ſubject, and that though he could not affirm, he would not deny the immortality of the ſoul; and that there was nothing to tempt him to deny it; ſince whatever other worlds there may be, the ſame God ſtill governs; and that he has no more to fear from him in one world than in another: That, like the auditor in Tully's firſt Tuſeulan diſpu- tation, he is pleaſed with the proſpect of immortality 8. Again, he obſerves, that“ reaſon will neither affirm nor deny that ¹Fthere is a future ſtate: And that the doctrine of rewards ¹«c and puniſhments in it has ſo great a tendency to inforce the «« civil laws and to reſtrain the vices of men, that reaſon, **c which cannot decide for it on principles of natural theology, will not decide againſt it on principles of good policx. Let « this doctrine reſt on the authority of revelation. A theiſt, « who does not believe the revelation, can have no averſion «⅛c to the doctrineb.“ After having mentioned the ſcheme of a future ſtate propoſed in the analog y of reaſen and revelation, part r. chap. I. he ſays, This hypotheſis may be received; and that it does not ſo much as imply any thing repugnant **to the perfections of the divine nature.“ He adds,*Ire- «« ceive with joy the expectations it raiſes in my mind.— And «*the antient and modern Epicureans provoke my indignation, when they boaſt as a mighty acquiſition their pretended cer- *«c tainty that the body and the ſoul die together. If they had this certainty, could this diſcovery be ſo very comfortable? — ſhould have no difficulty which to chuſe, if the option was propoſed to me to exiſt after death, or to die whole i.“ *²ĩ Vol. v. p. 238. f Ibid. p, 488. g Vol. iii. p. 558, 559. h Vol. v. 3 22. 489. 1 Vol. v- p. 491, 492.— See alſo Ibid. p. 506, 507. B 2 If ₰ 6 4 A Vieu of tbe DrisTIcAL Wrilers. Let. 25. If we were to judge of the author's real ſentiments by ſuch paſſages as theſe, we might beapt to think, that though he was not certain of the immortality of the ſoul, and a future ſtate, yet he was much inclined to favour that doctrine as not only uſe- ful, but probable too. But there are other paſſages by which it appears that notwithſtanding theſe fair profeſſions, he did not really acknowlege or believe that doctrine himſelf, and as far as his reaſoning or authority could go, has endeavoured to weaken, if not deſtroy the belief of it in the minds of others too. He repreſents this doctrine as at beſt no more than a uſeful invention. He expreſly ſays, that"the antient theiſts, poly- *theiſts, philoſophers, and legiſlators, invented the doctrine ¹*of future rewards and puniſhments, to give an additional ¹« ſtrength to the ſanctions of the law of nature k.“ And particularly that the invention of it was owing to Egyßt, the mother of good policy, as well as fuperſtitionl. The general prevalency of this opinion he attributes to the Sredominant pride ꝗf the human heart; and that“ every one was flattered by a *¹“¹F ſyſtem that raiſed him in imagination above corporeal nature, ¹mand made him hope to paſs an immortality in the fellowſhip of the Godsn.“ And after having ſaid, that it cannot be demonſtrated by reaſon, he adds, that, ‧it was originally an * hypotheſis, and may therefore be a vulgar error. It was ¹¹ taken upon truſt by the people, till it came to be diſputed ¹ and denied by ſuch as did examine.“ So that he ſuppoſes, that thoſe who believed it took it upon truſt without reaſon or examination, and that they who examined rejected it. He pronounces, that the reaſonings employed by divines in proof of a future ſtate are“ problematical and futile;“ and that «the immortality of the ſoul reſts on moral proofs, and thoſe «proofs are precarious, to ſay no worſe of them?.“ After ſeeming to ſpeak very favourably, in a paſſage cited above, of the hypotheſis of a future ſtate advanced in Butler's Analogy, he ſays,“It has no foundation in reaſon, and is purely ima- „ginary.“ He frequently ſuppoſes a connection between the immortality of the ſoul and a future ſtate; that the latter is in conſequence of the former; and he has endeavoured to ſub- vert the foundation of that immortality, by denying that the ſoul is a diſtincét ſubſtance from the body. This is what he hath ſet himſelf pretty largely to ſhew in ſeveral parts of his k Vol. v. p. 288. 1Ibid. p. 352. 489. m Ibid. p. 237. a Ibid. p. 352. o Ibid. p. 323. 504. 1 b Eay Let. 25. Lord BoLINGBROKE. 5 Eſſay concerning the nature, extent, and reality human knou- lege, which takes up near one haltf of the third volume of his works; eſpecially in the firſt, eighth, and ninth ſections of that eſſay. Heè expreſly aſſerts,“ that there is not any thing, phi- 4 loſophically ſpeaking, which obliges us to conclude, that we « are compounded of material and immaterial ſubſtance?:** That“immaterial ſpirits, conſidered as diſtinct ſubſtances, «„ are in truth the creatures of metaphyſics and theology 4:“ That human pride was indulged by heathen philoſophers ««and Platonic Chriſtians; and fince they could not make man *participant of the divine nature by his body, they thought *« fit to add a diſtinct ſpiritual to his corporeal ſubſtance, and *«to afſfume him to be a compound of bothr:““ And that ¹e the notions that prevail about ſoul, ſpiritual ſubſtance, and *e ſpiritual operations and things, took their riſe in ſchools, «where ſuch doctrines were taught as men would be ſent to ¹ Bedlam for teaching at this days.“ He has a long marginal note, Vol. iii. p. 514, et /eg. which is particularly deſigned to anſwer Mr. Wollaſton's arguments for the immortality of the ſoul. He there affirms, that““ it neither has been, nor can be * proved, that the ſoul is a diſtinct ſubſtance united to the „* dbody:“ That to“ ſuppoſe the ſoul may preſerve a faculty *« of thinking when the body is deſtroyed, is aſſumed without «¹any evidence from the phænomena; nay againſt a ſtrong *¹preſumption derived from them:“ That“ whilſt we are «« alive, we preſerve the capacity or rather faculty, of think- ¹e ing, as we do of moving, and other faculties plainly corpo- α real. When we are dead, all theſe faculties are dead with ¹« us:“— And, as he thinks,“ it might as reaſonably be ſaid, «« we ſhall walk eternally, as think eternally.“ He ſays,“ the **ꝗword ſoul, in philoſophical conſideration, taken for a diſtinct ³* fubſtance united to the body' may be parallelled with“the ³ε 5rimum mobile, and element of fire, which were names in- * vented to ſignify things which have no exiſtence.“ And adds, that,“this figment of a ſoul, if it be a figment, received * ſtrength from the ſuperſtitious theology of the heathens t.“ He repreſents the hypotheſis of two diſtinct ſubſtances in man as more“ unconceivable and abſurd than that of thoſe who ſay « there is no ſuch thing as material ſubſlance, or a material * world u.“ And yet he ſays,“ That there is material ſub- ¹ ſtance no man can doubt—and that thoſe who doubted it * Vol. iii. p. 363, 364. 4 Ibid. p. 427.* Ibid. p. 4 „ Ibid. p. 534, 535. ¹Ibid, p. 516, 517, 518, Ibid. p. 5 B 3 e ha 6 A Vieao of tbe DEæisrTicAL Wrilers. Let. 25. *¹ have either done it to exerciſe their wit, or have been tranſ- *¹ ported by overheated imaginations into a philoſophical deli- *rium?*.“ He pronounces, that for philoſophers to main- tain that the ſoul is an immaterial being, is as if they fhould agree“ that twice two makes fivey.“ And though in a paſ- ſage cited before, he introduces a plain man ſaying, that as he could not affirm, ſo he would not deny a future ſtate, yet he makes him declare that“ revelation apart, all the phænomena *„ from our birth to our death ſeem repugnant to the imma- 4* teriality and immortality of the ſoul; ſo that he is forced *⁴ to conclude with Lucretius, Gigni Bariter cum corßorè, et una Creſcere ſentinus, Pariterque ſeneſcere mentem. That“ God had given him reaſon to diſtinguiſh and judge, and **external and internal ſenſe, by which to perceive and reflect; but that this very reaſon ſhewed him the abſurdity of em- bracing an opinion concerning body and mind, which nei- ther of theſe ſenſes ſupporis ².“ I believe you will be of opininon, upon conſidering what has been now produced, that Lord Bolingbroke has left us little room to doubt of his real ſentiments in this matter. I fhall now examine whether he has offered any thing that is of force fufficient to invalidate a doctrine, the belief of which he himſelf acknowleges to be of great uſe to mankind. As to that which lies at the foundation of his ſcheme, viz. his denying that the ſoul is a ſpiritual or immaterial ſubſtance diſtinet from the body, I do not find that he has produced any thing which can be called a proof that ſuch a ſuppoſition is unreaſonable. He indeed inveighs againſt metaphyſicians and divines for talking about ſpiritual and immaterial eſſences and ſubſtances: He charges them with fantaſtical ideas, and a Sneumatical madhneſt. But ſuch invectives, which he repeats on all occaſions, will hardly paſs for arguments. 4 He doth not pretend to ſay, as ſome have done, that ſpiri- tual or immaterial ſubſtance implies a contradiction. He blames Sbino a for maintaining that there is but one ſubſtance, that is matter; and aſſerts,“though we do not know the manner of * God's being, yet we acknowlege him to be immaterial, be- ¹*cauſe a thouſand abſurdities, and fuch as imply the ſtrongeſt “˙¹contradiction, reſult from the ſuppoſition, that the Supreme x Vol. iii. p. 379. y Ibid. p. 535. 2 Ibd.p. Sleg 6 e1 — Lord BoL INGBROKV. 7 «« Being is a ſyſtem of matter⸗.“ He ſays indeed, that“ of ** any acber ſpirit we neither have nor can have any know- 5 lege:“ And that all ſpirits are hypothetical, but the In- *« finite Spirit, the Father of Spirits b.“ But if there are other beings whoſe eſſential properties are inconſiſtent with the known properties of matter, and particularly if our own ſouls are ſo, and if abſurd conſequences would follow from the ſuppofing them to be material beings, may it not be rea- fopably argued, that they are fubſtances 9 a different kind from what we call matter or body? The only way we have, by his own acknowlegement, of knowing different ſubſtances is by their different qualities or properties. He obſerves, that *⁴ ſenſitive knowlege is nos ſufficient to know the inward con- «« ſtitution of ſubſtances, and their real eſſence, but is ſuffi- ℳ cient to proxe to us their exiſtence, and to diſtinguiſ them «« by their effectse:“ And that“ the complex idea we have of eve ery ſubſtance is nothing more than a combination of «« ſeveral ſenſible ideas, which determine the apparent nature of it to us.“ He declares that“ he cannot conceive a ſub- ſtance otherwiſe than relatively to its modes, as ſomething in which thoſe modes ſubſiſtd.“ And blames the philoſo- phers for“ talking of matter and ſpirit as if they had a per- ** fect idea of both, when in truth th ey knew nothing of either but a few lir enomena inſufficient to fracnc an ay h) Ypot theſis e.“ 1 Tet he himſelf ſpeaks of material ſubſtance, as a thing““ we C. 2 6⸗ perfectly W eeaun are affured of, whilſt we only aſſume or gueſs at ſpi ritual or immateria! ſub ſtance f.“ But we have as much reaſon to be aſſured of the latter as of the former, ſince in neither caſe the ſubſtance or eſſence itſelf is the objeé of our ſenſe, but we certainly infer it from the properties, which we know in the one caſe as well as in the other. He does not pretend to deny that the exiſtence of ſpiritual ſub- CS 9 1 2 A e is poſfibles. Why then ſhould not he allow their tual exiſtence, ſince there are properties or qualities, from aich it may reaſonably be inferred, that they actually Xiſt? He finds great fault with Mr. Locke for endeavouring to ſhew that the notion of ſpirit involves no more difficulty or obſcurity in it than that of body, and that we Ln no more of ſolid than we do of the thinking ſubſtance, nor how we are extended than how we think. In oppoſition to this he 0d a Vol. iii. p. 321. 503 b Ibid. p. 32 4 Ibid. p. 524. e Ibid p. 509, 510 s Ibid. p. 509. 8 A View of the DEisr IcAE Writers. Let. 25. aſſerts, that we have clear ideas of the primary properties belonging to body, which are ſolidity and extenſion, but that we have not a poſitive idea of any one primary property of ſpirit. And the only proof he brings for this is, that actual thought is not the eſſence of ſpirit; but if inſtead of actual thought being the eſſence of the ſoul, the faculty of thinking be ſuppoſed to be one of its primary eſſential qualities or pro- perties, this is what we have as clear an idea of as we have of iolidity and extenſion h. He himſelf elſewhere obſerves, that „e our ideas of refiection are as clear and diſtinét as thoſe of ſenſation, and convey knowlege that may be ſaid to be more ¹* reali.“ And that„the ideas we have of thought by re- flection, and of ſome few modes of thinking, are as clear has thoſe we have of extenſion, and the modes of extenſion by fenſation k.“ Why then may we not from thoſe ideas infer a thinking, as well as from the other a ſolid extended ſubſtance? And that theſe ſubſtances are abſolutely diſtinct, and of different natures, ſince their properties manifeſtly are ſo? He hath himielf acknowleged enough to ſhew the reaſon- ableneſs of this concluſion. That we live, and move, and «think,“ faith he,“ and that there muſt be ſomething in the «* conſtitution of our ſyſtem of being, beyond the known pro- *„¹ perties of matter, to produce ſuch phænomena as theſe, are undeniable truths.“ He adds indeed,““What that ſome- thing is, we know not; and ſurely it is high time we ſhould «« be convinced, that we cannot know itl.“ But though we cannot deſcribe its intimate eſfence, we may know enough of it to be convinced, that it is not matter. It is to no purpoſe to pretend, that there may be unknown properties of matter, by which it may be rendered capable of thinking. For the properties of matter that we do know are inconſiſtent with the power of ſelf-motion and conſciouſneſs. It is true, that he cenſures thoſe as proud dogmatiſts, who beſtow the epithets of inert, ſenſelefs, ſtupid, paſſive, upon matter. But in his calmer mood, when he is not carried away by the ſpirit of op- poſition, and has not his hypotheſfis in view, he owns, that ¹« matter is purely pafſive, and can act no otherwiſe than it is *acted uponn.“ It is therefore inconſiſtent with its nature to aſcribe to it a principle of ſelf-motion. He expreſly acknowleges, that“our idea of thought is not «« included in the idea of matter“.“ And that intellect is a Val. iii. P. F1O, FI 1, 5 12. 1 Ibid. p. 365. k Ibid. p. 4²⁷. 1 Ibid. p. 5 9. m Ibid. p. 25. n Vol. v. p. 472. ² Vol. iii. p. 364. 8 8 △ ₰ *₰ certainly Let. 25. Lord BorrNcoRRORL. 9 certainly above“ the power of motion and of figure, according «« to all the ideas we have of them; and therefore, ſaith he, 1 embrace very readily the opinion of thoſe who aſſume, that *God has been pleaſed to ſuperadd to ſeveral ſyſtems of mat- ter, in ſuch proportions as his infinite wiſdom has thought *e fit, the power of thinking?.“ This is an hypotheſis he ſcems fond of; he frequently refers to it, and ſays it is little leſs than blaſphemy to deny ita. Mr. Locke, as he obſerves, ſuppoſed, that God might if he pleaſed, give to certain ſyſtems of created ſenſeleſs matter, put together as he thinks fit, ſome degree of ſenſe, perception, and thought. But what Mr. Locke had advanced as barely poſſible, for aught he knew, to al- mighty power, our author aſſumes as having been actually done, and as continually done in the ordinary courſe of things. But I think we may ſafely leave it to any unprejudiced judg- ment, whether it be not more reaſonable and more philoſophi- cal, to aſſgn different ſubſtances as the ſubjects of properties ſo intirely different, than to fuppoſe properties merely ſuper- added by Omnipotency to ſubſtances to which they do not naturally belong? Why ſhould Lord Bolingbroke have been ſo backward to acknowlege a diſtinct ſubſtance from matter as the ſubject of theſe properties, when he himſelf was obliged to acknowlege, that the idea of thought is not included in the idea of matter, and that intellect is above the Bower&f mo- tion and figure according to all the ideas we hadve of them 5 Is it agreeable to the divine wiſdom, or to the order of things, to ſuppoſe that God, in the general courſe of his providence, continually ſuperadds preternatural or ſupernatural properties and powers to things not naturally fitted to receive them, ra- ther than that he hath produced ſpiritual ſubſtances, to which by the original conſtitution of their natures theſe properties and powers do belong? It hath been often ſhewn by thoſe that have treated this ſubject, that the eſſential properties of body and ſpirit are not only diſtinet, but incompatible, and that therefore they cannot belong to the ſame ſubſtance, but muſt be the properties of different ſubſtances. Matter being a ſolid, figurable, diviſible ſubſtance, conſiſting always of ſeparable nay of actually ſeparate and diſtinct parts, it is evident from the very nature of it that it is not one indiviſible ſubſtance, but is compounded of innumerable little ſubſtances, which are really diſtinct, though contiguous; ſo that if the intelligent ſubſtance in us were corporeal, it would be a compound of many intel- — ₰ pĩ Vol. v. p. 35. 2 Vol. iii. p. 364. ligences 10 A View ef ibe DEis ricaL Writers. Let. 29. ligences and conſciouſneſſes, which could not be one and the ſame individual intelligence and conſciouſneſs. Matter there- fore is not a ſubject capable of an individual conſciouſneſs, which conſequently muſt have ſome other ſubject to reſide in. This argument is purſued with admirable clearneſs and force by the learned Dr. Clarbke in his letter to Mr. Dodwell, and in his ſeveral defences of it againſt Mr. Collins, who puſhed the argument for the materiality of the ſoul as far as it could bear. Nor do I find that Lord Bolingbroke hath advanced any thing that can be called new upon this ſubject. He ſuppoſes but does not prove all the ſpecies of intellectual beings to be ma- terial, and talks of an intelleczual ſpring common to them all; which, he ſays, is the ſame ſpring in all, but differently tem- pered, ſo as to have different degrees of force and elaſticity in ſome from Wwhat it has in others; and he reſolves the ſurpriz- ing variety of its effects into the apparent difference in the conſtitutions or organizations of animals“. But it is juſtly argued on the other hand, that it is abſurd to ſuppoſe, that that which is unintelligent and inſenſible before organization, can become intelligent and ſelf-conſcious by organization, ſinc organization does not alter the nature and eſſence of things. Theſe obſervations ſeem to me ſufficient to take off the force of what Lord Bolingbroke hath advanced, to ſhew that the ſoul is not an immaterial ſubſtance diſtinct from the body.— His view in it is plain; it is to deſtroy the proof of its immortality, and to bring in this concluſion, that ſince it is not a diſtinct fiubſtance from the body, it muſt die with it. He pretends indeed that the opinion of the ſoul's immateriality adds no ſtrength to that of its immortality; and blames the metaphy- ſical divines for clogging the belief of he immortality of the ſoul with that of its immateriality; and that by reſting toο much on the latter they weaken the formers. But the true reaſon of his finding fault with it is, that the immateriality of the human ſoul furniſheth a ſtrong preſumption in favour of its immortality, or at leaſt that it may furvive when the body is diſfolved. That he himſelt is ſenſible of this, appears from what he acknowleges, that“on fuppoſition of the ſoul's being ccha different ſubltance from matter, philoſophers argue ad- ²« mirably well a Briori, and prove with great plaulibility, **that this mind, this ſoul, this ſpirit is not material, and «« is immortal.“ He urges indeed, that“ this aſſumption cau- „t not ſtand an examination aà Soferiori*;“ that is, as he Let. 25. Lord BoLINGBROKE. 11 elſewhere obſerves, all the phænomena, from our birth to our death, ſeem repugnant to the immateriality and immortality of the ſoul. But all that theſe phænomena prove, is not that body and ſoul are one and the ſame ſubſtance, but that there is a cloſe union between them, which there may be, and yet they may be ſubſtances of very different natures; and that they really are ſo appears, as has been already ſhewn, from their different eſſential properties. The laws of this union were ap- pointed by the author of the human frame; and by virtue of thoſe laws ſoul and body have a mutual influence upon one an- other whilſt that union ſubſiſts. But it by no means follows that when this union is diſſolved, both theſe ſubſtancés, ſo dif- ferent from one another, do alike fall into the duſt. Nor can this be concluded from the phænomena.— We ſee indeed what becomes of the fleſhly corruptible body, but we canot pretend to decide that therefore the thinking immaterial ſubſtance is diſ- ſolved too, or to determine what becomes of it. But he urgeth, that“ though thinking and unthinking ſub- ſtances ſfhould be ſuppoſed never ſo diſtinct from one an- other, yet as aſſumed ſouls were given to inform bodies, both are neceſſary to complete the human ſyſtem; and that neither of them could exiſt or act in a ſtate of total ſepara- tion from the other“.“ And he obſerves, that Mr. Wollaſton is ſo ſenſible of this, that he ſuppoſes that there is beſides the body which periſhes, ſome fine vehicle that dwells with the ſoul in the brain, and goes off with it at death. Our author has not offered any thing to ſhew the abſurdity of this ſup- poſition, except by calling ſuch a vehicle the ſbirt f the ſoul, and talking of the ſoul's Hying away in its ſbirt into the oßen Feelds f heaven: which may, for aught I know, paſs with ſome perſons for witty banter; but has no argument in it. Very able philoſophers, both antient and modern, have ſup- poſed, that all created ſpirits are attended with material vehi- cles. But whatever becomes of this ſuppoſition with regard to the human ſoul, I do not ſee how it follows that a ſubſtance which is eſſentially active, intellective, and volitive, ſhould loſe all intellect, action, and volition, merely on its being ſeparated from a material ſubſtance to which it was united, and which is naturaily void of theſe qualities. However it might be bound by the laws of that union for a time, there is no reaſon to think it fhould be ſtill ſubject to thoſe laws, and that it ſhould be unable to act or think at all, after this union is diſſolved. u Vol. iii, p. 517.) he 12 A Vieuw of tbe DEIsTIcAL Writers. Let. 235. The other thing farther which hath any appearance of argu- ment is, that““ if the philoſopher aſſerts, that whatever thinks is a ſimple being, immaterial, indiſſoluble, and therefore „immortal.— We muſt be reduced, if we receive this hy- **potheſis, to ſuppoſe that other animals beſides have imma- “ terial or immortal ſouls*.“ And if it be allowed, that other animals have immaterial ſouls too, I do not ſee what abſurdity follows from it; or why it may not reaſonably be ſuppoſed, that there may be innumerable gradations of im- material beings of very different capacities, and intended for dißerent ends and uſes. But our author urges againſt thoſe who ſuppoſe ſenſitive ſouls in brutes, and a rational ſoul in man, that“the power of thinking is as neceſſary to perception *otk the ſlighteſt ſenſation, as it is to geometrical reaſoning: “ and that it manifeſtly implies a contradiction to ſay, that a ¹ſfubſtance capable of thought by its nature in one degree or ¹ inſtance, is by its nature incapable of it in any other vy.“ But I ſee not the leaſt abſurdity in this, except it be ſaid, that it neceſſarily follows that a ſubſtance capable of thought or ſenſe in the loweſt degree, muſt be eſſentialiy capable of thought or ſenſe in the higheſt degree. I can eaſily conceive that a nature may be ſuppoſed capable of the former, and not of the latter. And muſt not he ſay ſo too, ſince he aſſerts, that brutes think, and yet I believe will hardly affirm that they are capable as well as men of geometrical reaſon- ing? There is no abſurdity in ſuppoſing immaterial ſouls, which have ſenſitive perceptions, and are capable of ſenſitive happineſs, without ever riſing beyond this, or being properly capable of moral agency. And ſuppoſing the brutes to have immaterial ſenſitive ſouls which are not annihilated at death, what becomes of them after death, whether they are made uſe of to animate other bodies, or what is done with them, we cannot tell. Nor is our not being able to aſſign an uſe for them ſo much as a prefumprion that they anſwer no end at all, or that they do not exiſt. There may be a thouſand ways which the Lord of nature may have of diſpoſing of them, which we know nothing of. It appears from what hath been offered, that there is a real foundation in reaſon for the doctrine of the ſoul's immortality, and that therefore there is no need to reſolve it, as this writer ſeems willing to do, into the pride of the human heart. It is his own obſervation,“ That men were conſcious ever ſince * Vol. iii, p. 528. y Ibid. p. 531. * their Let. 25. Lord BoLrINGBROKE. 13 *«c their race exiſted, that there is an active thinking principle ««in their compoſition.—— That théere are corporeal natures, *⅜ we have fenſitive knowlege: that there are ſpiritual natures «« diſtinct from all theſe, we have no knowlege at all. We «« onlv infer that there are ſuch, becauſe we know that we «« think, and are not able to conceive how material ſyſtems « can think ².“ And this certainly is a very reaſonable infer- ence, as reaſonable as it is to infer a material ſubſtance from the affections and properties of matter. But though it is agreeable to reaſon to believe that the hu- man ſoul is immaterial and immortal, this doth not imply, as his lordſhip is pleaſed to inſinuate, that ¾it is immortal by ««the neceſſity of its nature, as God is ſelf-exiſtent by the ««c neceſſity of his a.“ Nor is it ſo underſtood by thoſe who maintain the natural immortality of the human ſoul. What they intend by it is only this: That God made the ſoul ori- ginally of ſuch a nature as to be fitted and deſigned for an immortal duration, nor naturally liable, as the body is, to corruption and diſſolution; but not, as if it were rendered ſo neceſſarily exiſtent as to be independent of God himſelf. Still it is in his power to annihilate it, if he ſeeth fit to put an end to its exiſtence; though there is no reaſon to think that he will ever do ſo. For ſince it was fitted for immortality by his own original conſtitution, this may be regarded as an indication of his will, that it fhall continue an immortal being, though ſtill in a dependence on the power and will of the Creator. It is proper to obſerve here, that our author hath acknow- leged ſeveral things which furniſh a very reaſonable preſump- tion in favour of the docétrine of the immortality of the ſoul. One is, the univerſal prevalence of that doctrine from the eldeſt antiquity. For this ſeems to ſhew, that it is agreeable to the natural ſentiments of the human mind; or at leaſt that it was derived from a primitive univerſal tradition received from the firſt anceſtors of the human race, and which was originally owing to divine revelation. Both theſe may probably have contributed to the general ſpreading of this notion. This writer, according to his cuſtom, varies on this head. For after having expreſly aſſerted, that this doctrine was inculcated from time immemorial, and that it beagan to be taught long before we have any light into antiquity?; he pretends to aſſign the ori- ginal of it, and aſcribes the invention of it to Egyht, and that it came from thence to the Greexks, to whom it was brought by 2Vol. iii. p.(36.„Ibid. p. 5 5 9. ¹Vol, v. p. 237. 308. Orpheus, 14 A View of tbe DEisT IAL Writers. Let. 23. Orpbeus, and from the Greeks to the Homans e. But we find it was equally received among the moſt barbarous as among the moſt polite nations. The antient Indians, Sgythiang, Gauls, Germans, Britons, as well as Greehs and Romans, believed that ſouls are immortal, and that men ſhould live in another ſtate after death. There were ſcarce any among the Americans, when the EFuroßcans firſt arrived there, who doubted of it. It has been almoſt as generally believed as the exiſtence of God; ſo that it may well paſs for a common notion. Anorther thing taken notice of by this writer, and to which he partly aſcribes the belief of the ſoul's immortality, is what he calls the howenful deſire gf continuing to exiſt. Heè obſerves, that this deſire was ſo ſtrong, that the multitude in the **Pagan world were ready to embrace the hope of immortality, «though it was accompanied with the fear of damnation d." This ſtrong deſire of future exiſtence, appears by his own account to be natural to the human mind. And would the author of our beings have ſo conſtituted us, if the object of this deſire was vain, and if there were no future exiſtence to expect? Is not this powerful deſire or expectation of im- mortality, which is implanted in the human heart, an argu- ment that he that made us, formed and deſigned us not merely for this preſent ſtate and tranſitory life, but for a future ſtate of exiſtence? Lord Bolingbroke further obſerves, that one great cauſe of the ſpreading of this doctrine was its being encouraged by the politicians and legiſlators, as well as philoſophers, on the ac- count of its great uſefulneſs to mankind, and becauſe they Iooked upon it to be neceſſary to inforce the ſanctions of the law of naturée. Now this great uſefulneſs and neceſſity of this doctrine is no fmall argument of its truth. For if men are ſo framed, that they cannot be properly governed without the hopes or fears of a future ſtate; itf theſe are neceſſary to preſerve order and good government in the world, to allure and engage men to virtue, and deter them from vice and wicked- neſs; this ſhews that the author of their beings deſigned them for immortality and a future ſtate, and that conſequently ſuch a ſtate there really is: except it be ſaid, that he formed our natures ſo as to make it neceſſary to govern us by a lie, and by falſe motives, and imaginary hopes and fears. It ſufficiently appears from what hath been already obſerved, that our author, by denying that the ſoul is an immaterial ſub- e Vol. v. p. 352, 489. ¹ Ibid. p. 237. e Ibid. p. 281. 351. ſtance Let. 25. Lord BoLINGBROKLE. 15 ſtance diſtinct from the body, hath done what he could to take away the force of the natural argument for a future ſtate of exiſtence and retributions after this life is at an end: It re- mains that we take notice of what he hath offered to deſtroy the moral arguments ufually brought for it from the ſuppoſed unequal diſtributions of this preſent ſtate. He ſets himlelf at great length to prove that the ſuppoſition is abſolutely falſe and groundleſs; that it is highly injurious to God; and tendeth to caſt the moſt blaſphemous reflections upon his providence. In the management of this argument he hath broke out into the moſt opprobrious invectives againſt the Chriſtian divines and philoſophers, whom he abuſes and traduces without the leaſt regard to decency. He frequently charges them as in a con- federacy with the Atheiſts; and repreſents them as“ com- *e plaining of the uniform conduét of that providence of God «which is over all his works, and cenfuring their Creator in „the government of the world, which he has made and pre- *« ſerves.—— That they have done nothing more than repeat «l what all the Atheiſts from Democritus and Epbicurus have ¹*o faid: That they have puſhed their arguments on this ſubject ««c ſo far, that the whole tribe of theſe writers, like Wollaſton and Clarke, do in effect renounce God, as much as the rankeſt ** of the Atheiſtical tribe:“ And he undertakes to prove this, to their ſhame, to be truef. That the heathen Theiſts de- ¹ fended the divine providence againſt the Atheiſts who at- ¹ tacked it, and recommendęd a chearful reſignation to all e« the diſpenſations of it; whereas Chriſtian divines have made «c a common cauſe with the Atheiſts to attack providence, and «« to murmur agaianſt the neceſſary ſubmiſſion that they pay 8.“ That“the Chriſtian philoſophers, far from defending the pro- «« vidence of God, have joined in the clamour againſt it.—— That“ they have brought the ſelf-exiſtent Being to the bar of humanity,— and he has been tried, convicted, and con- demned, like the governor of a province, or any other in- **ferior magiſtrate?.“ Accordingly he ſets up as a zealous advocate for the goodneſs « and righteouſneſs of divine providence in the preſent conſti- ««c tution of things, and with great ſolemnity undertakes to * Plead the cauſe God againſt Atheiſts and Divines.“ He affirms, that„notwithſtanding the human race is expoſed ««α⅜ to various evils, there is no ground for complaint, but *c abundant cauſe for thankfulneſs. i“ That“ if we are ſub- 66 Vol. v. p. 484, 483. s Ibid. p. 486. d Ibid. p. 438. IIbid. p. 333. 334. 66 10 48 16 A View of ibe DEisTIcAL Writers. Let. 25. „ject to many evils phyſical and moral, we can ſhew much ¹«more good of both kinds, which God hath beſtowed upon «* us, or put it into our power to procure to ourſelves.“— T hat the means to ſoften or prevent evils, the chief of which he reckons to be hope, are“ ſo many inſtances of the poſitive **goodneſs of God:“ That“ neither the goodneſs nor juſ- « tice of God require that we ſhould be better, nor happier ¹ethan wearem:“ That man“ enjoys numberleſs benefits by the fitneſs of his nature to the conſtitution of the world, un- ¹maſked, unmerited, freely beſtowedn.“ He aſſerts in oppoſi- ¹c tion to Atheiſts and Divines, that“ the general ſtate of man- * kiad in the preſent ſcheme of providence is not only tole- ¹e rable, but happy:— And that there is in this world ſo much more good than evil, and the general ſtate of mankind is ſo «c happy in it, that there is no room for the exaggerated de- ¹* ſcriptions that have been made of human miſery:“ That ¹c God has made us happy, and has pur into our power to make ourſelves happier by a due uſe of our reaſon, which ¹c leads us to the practice of moral virtue, and to all the du- ¹ ties of ſociety P:“ That““ good men are often unhappy, and bad men happy, has, he ſays, been a ſubject of in- «c vective rather than argument, to Ehbicurus, Cotta, and others „„wamong the antients, and to eminent divines among the mo- «derns d.“ And he paricularly examines the inſtances pro- duced by Cotta in Cicero, againſt the providence of God, and ſhews what Balbas might have anſweredr. He finds great fault with Dr. Clarke for ſaying, that“ it is certain from the «« moral attributes of God, that there muſt be ſuch a future ««ſtate of exiſtence, as that by an exact diſtribution of re- «¹* wards and puniſhments, all the preſent diſorders and inequa- «« lities may be ſet to right, and that the whole ſcheme of pro- ¹vidence may appear at its conſummation to be a deſign worthy « of infinite wiſdom, juſtice, and goodneſs.“ See Clarke's Evidences œf natural and revealed Religion, Prop. IV. For this he calls him audacious and vain ſophiſt: And that““ ac- „cording to theſe men, it appears actually unworthy of them ¹at preſents.“ And in oppoſition, as he pretends, to di- vines, he fhews the general tendency of virtue to promote hap- pineſs, and of vice to produce miſeryt. 6 ₰ 1 Vol. v. p. 336. n Ibid. p. 512. n Ibid. p. 339. 2Ibid. p. 392. P Ibid. p. 384. ¹ Ibid. p. 394 1 Ibid. p. 404,& ſeq. 2 Ibid. p. 399. t Ibid. p. 399,& e. Let. 25. Lord BoLINGBROKE. 17 Theſe things he enlarges upon in ſeveral of his Fragments and Eſſays in the fifth volume of his works. See particu larly the forty-third, forty-fourth, forty-eighth, forty-ninth, fiftieth, „firſt, fifty-ſecond, fifty-third, and fifty-fourth of thoſe IIt) 1, Fragments. It will be neceſſary here to make ſome obſervations; and a few will be ſufficient. And 1. My firſt reflection is this, That Lord Bolingbroke had no juſt pretenſions to value himſ if upon be Lins an adyvi 0- cate for the goodneſs and righteouſneſs of divine providence; nor could properly attempt to vindicate it in a conf liſten acy with his ſcheme. He had taken Mäins to ſh che hew, thau moral attributes are not to be aſcribed to God as diſtinguiſhed from his phyſical attributes: That there is no fuch thing as juſtice and good- neſs in God according to our ideas of them, nor can we form any judgment concerning them; and that there are many phæ- nomena in the preſent courſe of things which are abſolutely repugnant to thoſe moral attributes. But in that part of his book where he undertakes to juſtify the providence of God in this preſent ſtate, he not only ſuppoſes juſtice and goodneſs in God, but that they are conſpicuous in the whole courſe of bis diſpenſations, and that the preſent ſtate of thing gs is agree- able to our ideas of thoſe attributes. Aut er c0 uſiderati ion which ſfiews his great inconſiſtency is, that at the ſame time that he ſets up as an advocate for tlie Sbocheſs and juſtice of providence in this preſent ſtate, he yet will not allow thar pr vidence conſiders men individually at all, though he hi owns that juſtice has neceſſarily a reſpect to ir occaſion to obſerve in my laſt letter, that he ** juſtice requires moſt certainly that rewards and puniſhn * fhould be meaſured out in every Particulat ca aſe in pi ««ction to the me rit and demerit ef each individu: 3 C nſ 3* CO nſiſtene v provide 0 in this een ſtate, when he ial to juſtice, that regard ſhou had to th citcumſtane2 of individuals, and in this preſent f ſtate hath no regard s not extending to indiv t0 them 8 feems to r 1 5 ment’ that it B₰ 3 5 d he mentions *the proce— future ſtate will be the very reverſe * of t every individual human crea- 18 A View of tbe DEisTicAL Writers. Let. 257 ¹*Fture is to be tried, whereas here they are conſidered only *« collectively; that the moſt ſecret actions, nay, the very «« thoughts of the heart, will be laid open, and ſentence will ** be pronounced accordingly b:“ Where he ſeems to argue, that becauſe individuals are not called to an account, or re- warded and puniſhed here according to their particular merits or demerits, therefore they fhall not be ſo hereafter. Whereas the argument ſeems to hold ſtrongly the other way, ſuppoſing the juſtice of divine providence; that ſince juſtice neceſſarily requires that a regard ſhould be had to men's particular actions, caſes, and circumſtances, and ſince there is not an exact diſtribution of rewards and puniſhments to individuals in this preſent ſtate, according to the perſonal merit or demerit of each individual, therefore there fhall be a future ſtate, in Which this ſhall be done, and the righteouſneſs of providence fhall be fully manifeſted and vindicated. And it cannot but appear a little extraordinary, that this author ſhould make ſuch a mighty parade of his zeal for vindicating the juſtice of divine providence, when according to his ſcheme the juſſice of providence cannot conſiſtently be ſaid to be exerciſed or dif- played, either here or hereatter. 2dly, It is proper farther to obſerve, that what Lord Bo- lingbrobe hath offered with ſo much pomp for vindicating the proceedings of divine providence in the preſent conſtitution of things, hath nothing in it that can be called new, or which had not been faid as well, or better, by Chriſtian divines and philoſophers before him. They have frequently ſhewn, that this preſent world is full of the effects and inſtances of the divine goodnefs: That many of thoſe that are called natural evils are the effects of wiſe general laws, which are beſt upon the whole: That the evils of this life are, for the moſt part, tolerable, and overbaxnced by the bleſſings beſtowed upon us, which, ordinarily ſpeaking, are much ſuperior to thoſe evils: That in the preſent conſtitution, virtue has a manifeſt tendency in the ordinary courſe of things to produce happineſs, and vice miſery; and that this conſtitution is the effect of a wiſe and good providence, from whence it may be concluded, that ihe great Author and Governor of the world approves the one, and diſapproves the other: So that it may be juſtly ſaid in general, that good and virtuous perſons enjoy more true ſatisfaction and happineſs, even in this preſent lite, than the bad and vicious. Divines may ſay much more on tkis head b Vol. v. p. 404.. Wan Let. 23. Lord BoLINGBROKE. 19 than this author could conſiſtently do. They maintain a pro- vidence which extends even co the individuals of the human race: That good men may conſider themſelves as continually under God's wiſe and fatherly care and inſpection: That they may regard the good things they enjoy as the effects of his goodneſs, and are provided with the propereſt conſolations and ſupports under all the evils of this preſent life, being perſuaded that God, who knoweth their circumſtances, will over-rule all theſe things for their benefit; and that they are part of the diſcipline appointed to prepare them for a better ſtate; the proſpects of which diffuſe joy and comfort through all the gloomy ſcenes of adverſity they may here meet with. But in his ſcheme there is no ſoſid foundation for that tran- quillity of mind, of which he ſpeaks in ſuch high terms as the inſeparable companion of virtue, and for that hope, which, he ſays, gives a reliſh to all the comforts, and takes off the bitter reliſm from all the misfortunes of life. If providence doth not concern itſelf about individuals, the good man hath no effectual ſupport under his calamities. And it is worthy of our obſervation, that our author himſelf, in vindicating the juſtice and goodneſs of providence in this preſent ſtate, is ſome- times obliged to have recourſe to the hypotheſis of a particular providence. Some of the anfwers he puts into the mouth of Balbus, as what he might have oppoſed to Cotta's harangue againſt providence, proceed upon the ſuppoſition of a provi- dence which hath a regard to the caſes and circumſtances of individuals c. And with regard to public calamities, one of the ways he takes of accounting for them is this, that“ they ¹cmay be conſidered as chaſtiſements, when there are any to be amended by partak ing in them, or being ſpectators of them.— And that they ſhould teach mankind to adore and fear that providence, whic ich governs the world by Harticular ¹« as well as general di A chird reflection i t th 1 that in the preſent conſtiwn ion of things virtue hath a manifeſt tendenc ote our h: Ppinele, and vice to pro- duce miſery, yet i lenied, that it often happeneth in particular caſes, that as to the outw ard diſpenſations of pro- vidence, tl 3 n d remarkable difference made between 1 here on earth: That y been overwhelmed and have periſhed 46 h it be very true in ge- 1 11 airh awile and alam: tie Ith éevlls and Calamitie E 2 under 20 A View f tbe Dgis ricAl. Wrilers. Let. 25. under them, without any recompence of that virtue, if there be no future ſtate: And that wicked men have often been re- markably proſperous, and have met with great ſucceſs in their undertakings, and have continued proſperous to the end of their lives. Theſe things have been obſerved in all ages. And accordingly he expreſly owns, that°the antient Theiſts were “ perſuaded, that nothing leſs than the exiſtence of all man- kind in a future ſtate, and a more exact diſtribution of re- Wards and puniſhments could excuſe the aſſumed, irregular, and unjuſt proceedings of providence in this life, on which Atheills founded their objections«.“ He frequently inti- mates, that this was one great reaſon of the philoſophers aſ- ſuming the doctrine of future rewards and puniſhments: Though ſometimes he ſeems to contradict this, and to ſay, that the heathens did not take in the hypotheſis of a future ſtate in order to vindicate the conduct of divine providence f. But without endeavouring to reconcile this writer to himſelf, which it is often impoſſible to do, we may procced upon it as a certain thing, that it hath been generally acknowleged in all ages, that good men have been often in a very calamitous con- dition in this preſent ſtate, and bad men in very proſperous cir- cumſtances. It is true, that as our author obſerves, we may be deceived, and think thoſe to be good men who are not ſo: But in many caſes we may certainly pronounce, that thoſe who by their actions plainly ſhew themſelves to be bad men, the un- jult, the fraudulent, the cruel, and oppreſſive, proſper and flou- riſm, whilſt men whom it were’ the height of uncharitableneſs not to ſuppoſe perſons of great goodneſs, integrity, and gene- rous honeſty, ſuffer even by their very virtues, and are expoſed to grievous oppreſſions and reproach, without any redreſs from human judicatories. It is his own obſervation, that there is room for much contingency in the phyſical and moral world, under the government of a general providence, and that amidſt theſe contingencies, happineſs, outward happineſs at leaſt, may fall to the lot of the wicked, and outward un- happineſs to the lot of good men 2.“ Mr. Hume has repreſented this matter with ſpirit and ele- gance in the twenty-firſt of his moral and political Eſſays; where he obſerves, That“ though virtue be undoubtedly the beſt “ choice where it can be attained, yet ſuch is the confuſion „¹and diſorder of human affairs, that no perfect œconomy, or **regular diſtribution of happineſs or miſery, is in this life ever ₰ 6 ₰ 6 6 ₰ 6 ₰ 6 .₰ 6 6 eVol. v. p. 308. f Compare ib. 238. 487. ² Vol. v. P. 485. 66 to Let. 25. Lord BoLrINoBROKE. 21 **to be expected. Not only are the goods of fortune, and en- * dowments of the body, unequally diſtributed between the “ virtuous and the vicious; but the moſt worthy character, „„by the very œconomy of the paſſions, doth not always en- ** joy the higheſt felicity. Though all vice is pernicious, the **F diſturbance or pain is not meaſured out by nature with exact *«*⅜ proportion to the degrees of vice: Nor is the man of higheſt *⁴ virtue, even abilf acting g from rernat accidents, always the ol veupen may be et an zlonc may embitter ni ¹ mand render a pe erſon co aple rcl miſerable. On the othe erhand, a GIfih villain may leſs a ſpri ing and alacrity of „„temper, a certain gaiety of which will co 1 ¹uneaſineſs and remorſe ari 4 If a man be liable to a v e or imperfection, “ happen, that a good quality which he poſſeſſes al with „˙it, will render him more miſerable, than if he were com- pletely vicious. A ſenſe of ſhame in an imperfectc character, 1s certainly a virtue, but produces great uneaſineſs and re- «morſe, from which the abandoned villain is entirely free h.“ Though I lay no great ſtreſs on Mr. Hume's authorit 1 I believe this repreſentation will be acknowleged to be agree- able to obſervation and experience. And if it be ſo, what can be more natural or reaſonable, than the hypotk neſis of a future ſtate, where the rewards of virtue and puni iſhments ts of vice, ſhall be more equally and regularly proportioned than they can Lrdinepily be in this preſent Kate! 2 It is hard to produce an inſtance of groſſer calu abuſe than our author is guilty of, when he mny and advanceth it as a general charge againſt the Chriſtian divines, that they have made a common cauſe vii ach eiſts to attack providence 46 and to murmur againſt t ¹* pay.“ And he gives it as ¹he goes murmuring and c 6 ry ſub miſtiot that they , that nd com ing thu ougt the juſtice of God, and therefore d deſerves li trle t to taſte of his goodneſs in a future ſtate i.“ But this is ſtrangely miſ- repreſented. ₰ 66 PF- h Hume's moral and political Eſſays, p. 24 4. 245. 1 Bolingbroke's w orkes, Vol. v. p 86. It is in the ſame ſpirit of mifrepreſentation and ab duſe, that he thinks fit to charde Chri- tians with aſſuming, War happineſs confiſts principall y in health, and the advantages of fortune, and with pratending to Keep an ac- 3 coun! 2² A View ef tbe Dz1rcA Writers. Let. 25. repreſented. The Chriſtian inſtructed by the holy Scriptures believes, that Gad is perfectly juſt and righteous in all his ways. — He is taught to regard all the good things he enjoys as flow- ing from God's paternal benignity; all the evils and afflietions he endures, as ordered and governed for the moſt wiſe ànd righteous ends. If there be any thing in the divine diſpenſa- tions at preſent, which he cannot well account for, or reconcile, he is far from accuſing God, or entertaining a hard thought of his juſtice or goodueſs. He believes, that theſe things are all wiſely ordered, or permitted: That they are what may be ex- pected in a ſtate of trial and diſcipline, and make a part of the ſcheme of divine providence, which will appear, when thé whole comes to be viewed in its proper connection and har- mony, to have been ordered with the moſt perfect wiſdom, righteouſneſs, and goodneſs. This preſent ſtate only makes à part of the glorious plan; and they are the perſons that de- fame and miſrepreſent providence, who are for ſeparating and disjointing the admirable ſcheme. What a ſtrange perverſion is it to repreſent the hope and expectation which Chriſtians entertain of a future ſtate, as arguing a bad temper of mind, and tending to render them unworthy to taſte of the divine goodneſs hereafter! As if it were a fault and a vice to aſpire to a ſtate where our nature ſhall be raiſed to the perfection of holineſs and virtue, where true piety ſhall receive its proper and full reward, and the glory of the divine perfections ſhall be moſt illuſtriouſly diſplayed. As to the nature and extent of thoſe future rewards and uniſhments, they will come more properly to be conſidered when I come to examine the objections he hath advanced againſt the accounts that are given of them in the Goſpel. 3 The only thing farther which J'ſhall at preſent take notice of, is the uſe which he makes of that maxim, That uhatſoever is is right. He inſinuates as if Chriſtian divines were not for acknowleging, that whatſoever God does is right; which he looks upon to be a moſt certain and important principle; and that upon this principle we ought to reſt ſatisfied, That what is done in this preſent ſtate is right, without looking forward to a future ſtate, or taking it into the account at all. For'thé explaining the principle our author mentions, Whar- fſoever is is right, it muſt be obſerved, that it is not to be ap- count avilb God, and to barter ſo much virtue, and ſo many ads f. dewotion, againſi ſo many degrees ef honour, poaver, or riches. Vol. V. p. 401, 402. 3. 4 plied Let. 23. Lord BoLrINGBROKE. 23 plied to every particular incident conſidered independently, and as confined to the preſent moment, without any depend- ence on what went before, or follows after. The maxim would not be true or juſt, taken in this view. The meaning therefore muſt be, that whatever is, conſidered as a part of the univerſal ſcheme of providence, and taken in its proper har- mony and connection with the paſt and future, as well as with the preſent appointed courſe of things, is rightly and fitly ordered. Thus, e. g. ſuppoſe a good man reduced to the greateſt miſery and diſtreſs, and conflicting with the ſoreſt evils and calamities, it is fit he fhould be ſo, becauſe conſidering that event in its connection, and taking in the paſt and future, it is permitted or appointed for wiſe reaſons, and is therefore beſt upon the whole: But conſidered independently, and as no part of the ſcheme of providence, or as ſeparated from the other parts of that ſcheme, it is not in itſelf the beſt nor fitteſt. This maxim therefore which this writer makes uſe of with a view to ſet aſide a future ſtate, is, if underſtood in that ſenſe in which alone it is true, perfectly conſiſtent with the belief of a future ſtate, and even leadeth us to the acknowlegement of it. If we believe that God always does that which is fitteſt to be done, and yet meet with ſome things which we find it hard to reconcile to our ideas of the divine wiſdom, righteouſ- neſs, and goodneſs, our perfuaſion, that he always does that which is right, will put us upon endeavouring to reconcile thoſe appearances: and if a probable hypotheſis offers for re- conciling them, it is perfectly conſiſtent with the veneration we owe to the Deity to embrace that hypotheiis; eſpecially if it be not arbitrary, but hath a real foundation in the nature of things: and fuch is the hypotheſis of a future ſtate of re- tributions. There is great reaſon to believe, that the thinking principle in man is an immaterial ſubſtance quite diſtinét from the body, and which fhall not be diſſolved with it. And there are many things that ſeem to ſhew he was not deſigned merely for this preſent tranſitory life on earth.— The ſtrong deſire of immortality ſo natural to the human mind; the vaſt capacities and faculties of the human ſoul, capable of making an immor- tal progreſs in knowlege, wiſdom, and virtue, compared with the ſmall advances we have an opportunity of making in this preſent ſtate; our being formed moral agents, accountable crea- tures, which ſeems plainly to ſhew, that it was deſigned by the Author of our beings, and who hath the rule of our duty, that we ſhould be her account for our conduct; of which we have ſome forebo C 3 in 24 A Vievw of tbe DEiST IeAL Writers. Let. 2 8. in the judgment our own conſciences naturally paſs upon our actions; theſe and other things that might be mentioned, ſeem to ſhew, that man was not deſigned merely for this pre- ſent ſtate. And ſince there are ſeveral reaſons which lead us to look upon a future ſtate of exiſtence as probable, it is a moſt natural thought, that then the ſeeming inequalities of this pre- ſent ſtate will be rectified; and that the confideration of that ſtate is to be taken in, in forming a judgment concerning God's providential diſpenſations. And if with all this there be an expreſs revelation from God, aſſuring us of a future ſtate, the evidence is complete, and there is all the reaſon in the world to draw an argument from that ſtate to ſolvé preſent contrary appéearances. I am Tourr, Sc. LETTER ; Ꝙ ₰ S ꝑ Oſervat ons on Lord Boling of nature. 35 Sutr it 10 5, 2 niir and ol the meaneſt under)i that men cannot l about it. Tbe contrar)y 1ſ edν‿n from his owon« ment. He makes ſeij wbhich our moral quli poſes univerſ⸗ of our nature. He the lawy of nature to and addreſs ourſel ves to ☚Q 7 conſiſtent with thbe principles Le ½r⁵ς Poly¹ 2y to be fou ded zu Will nol all t there i5 a. 2) ſuck H!t 27 727⸗6q 7 5 ſpame or modéſty!. The account be gives of the of the law of nature, c red. He adnits noſe of tbat law with reſpelt to individuals. quences of his ſcheme io the intereſts of m 1Q‧ ſu Virtue, Tepreſented. F K 2 F AROM the obſetva tions that have been made in the fore- rul going letters, l think it ſufficiently appears that Lord Bo- gbroke hath esdeavoured to ſubvert, or at leaſt to perplex d confound ſome of the main principles of what is uſually call 5 count he aine the a of the law of nature conſidered 6 fewn aently ſpeaks in the higheſt terms of ——, dal r 7 OHoood ed natural rellgi on. I lhal now procced to T. e G duty the clearneſs, the ſu ufnlen ncy, and d verieston of that law. He Teprefents it as the Ol t0 Ve But our author ſeems not at all ſatisfied with what they ha WI 66 evelation of the will of Sverh other revelarion needleſs. ry learned and able men have treated of the law of nature: mankind, and which 3 itten on that ſubject. He ſays,“ they have ben more in- tent to ſhew their learning and acuteneſs, than to ſet their 6½ 25 A View of ibe DEisTIcAL Writers. Let. 26. *¹ ſubject in a clear and ſufficient light:— That inſtead of ſet- ting up a light ſufficient to enlighten a large room, they go about with a fmall taper, and whilſt they illuminate one corner, darken the reſt:— That they puzzle and perplex the *« plaineſt thing in the world, ſometimes by citations little to * the purpoſe, or of little authority; ſometimes by a great ap- ** Paratus of abſtract reaſoning, and by dint of explanation.— ** Read Selden and Grotius, read Cumberland, read Pußfendorf, ¹if you have leiſure or patience for it.— There are many curi- « ous reſearches, mo doubt, and many excellent obſervations * in theſe writers; but they ſeem to be great writers on this « fubject, by much the ſame right, as he might be called a ¹e great traveller who ſhould go from London to Paris by the *¹⁴Caßeæ f Good Hope k.“ I think it is not eaſy to convey a more contemptible idea of any writers, than he hath here done of theſe great men. It is to be ſuppoſed therefore, that he propoſes to lead men a more clear and direct way to the know- lege of the law of nature; eſpecially ſince he hath declared, that“ all that can be ſaid to any real or uſeful purpoſe con- ² cerning that law, is extremely plain l.“ Beſides occaſional paſſages in which he makes mention of the law of nature, this is the principal ſubject oſ ſeveral of the Fragments and Eſſays of which his fifth volume conſiſts, par- ticularly of the third, fifth, ſixth, ſeventh, eighth, ninth, ſix- teenth, ſeventeenth, eighteenth, and twenty-ſecond, of theſe Fragments and Eſſays. But all theſe together are far from making up any thing that can with the leaſt propriety be called a treatiſe on the law of nature; and as his Lordſhip generally ſeems to think himfelf above treating things in a methodical way, we are left to collect his ſentiments by comparing ſeveral parts of his works together. and forming a judgment as well as we can. He has neither diſtinctly explained the principles of that law, nor purſued thoſe principles to their regular conſe- quences, nor formed any deductions from them that can be of great uſe for the direction and inſtruction of mankind. As to the law of nature in general, he tells us, that the «« law of nature is the law of reaſon. A right uſe of that fa- culty which God has given us, collects that law from the „nature of things, as they ſtand in the ſyſtem which he has conſtituted n.“ Or, as he ęlſewhere expreſſeth it,“It is a law which God has given to all his human creatures, en- ₰ ₰ ₰ *Vol. v. p. 66. ¹ Ibid. p. 67. a Ibid p. 83. 5 ¹⁴ acted Let. 26. Lord BoLINGBROKE. 27 *¹acted in the conſtitution of their natures, and diſcernible by ¹*the uſe of the faculties he has given them*.“ He calls it“ the ¹z« revelation God has made of his will by his works. And „« what is the will of God, ſaith he, is a queſtion eaſily an- ¹ ſwered. To anfwer this we need go no higher than the „„moral obligations that ariſe in our own ſyſtem, and of which ¹*¹ we have very adequate ideas. The nature of the human 44 ſyſtem i is independent on man, and yet he is obliged to de- *¹F rive the rules of his conduct from it. By employing our reaſon to collect the will of God from the fund of our nature «„phyſical and moral, and by contemplating lieweurſy and ſeriouſly the laws that are Pis ainly a and neceſſaril ly deducible from them, we may acquire not 5 dy a particular knowlege 4* Of thoſe laws, but a gener 21 and, in ſome ſort, an habitual „Knowlege of the manner in which God is pleaſed to exerciſe ²⁴ his ſupreme power in this ſyſtem, beyond which we have no 66 1 concern 0 This law he repreſents as abſolutely certain, and obvious to all mankind. Natural revelation, for ſo, ſaith he, I will 2* call it, produces knowlege, a feries of intuitive knowlege *« from the firſt principles to the laſt concluſions. The nomena of nature are the firſt principles: and reaſon, i. a real divine illumination, leads us from one neceſſary truth ¹*to another, through the whole courſe of theſe demon- «« ſtrations.— In all theie caſes we know, we do not believe P.“ He aſſerts, that“ we more gertainly know the will of God in **⁴this way than we can know it in any oöther 4.“ And that „*the tables of the natural law are hung up in the works of ꝗGod, and are obvious to the ſight of all men, ſo obvidus that no man who is able to read the plaineſt characters can „*miſtake themr.“ And accordingly he declares, that“ the will „of God ſignified by the law otf nature, and revealed by his *ꝙ works, is a revelation that admits of no doubt, and ſhews 44 the road to happineſs to all mankind s.“ T ſhall only men- tion one paſſage more, among many that might be hdlneat to the ſame purpoſe. Having aſſerted, that“natural religjon ¹*Fis the original revelation which God has made of him lelt, * and of his will, to all mankind in the conſtitution of things, „and in the order of his providence; he obſerves, that human reafon is able to diſcover in the original revelation Vol. v. p. 99. o Ibid. p. 1o0. de⸗ alſo Ibid. p. 154. 178. 196. 271.„ Vol. iv. p. 276. bid. p. 287. r Vol. v. p. 153. Ibid. p. 196. 4 2* every 28 A Vievy of ibe DEisrreAL. Writers. Let. 26. ** every conceivable duty that we owe to God as our Creator, „crand to man as our fellow-creature: That this ſyſtem of duty is fully proportioned by infinite wiſdom to the human ſtate, and to the end of it human happineſs.— Natural religion ee therefore is relatively perfect: It is immutable: As long as God and man continue to be what they are, and to ſtand in „* the ſame relations to one another.“ He adds,“ if it does not “ follow neceſſarily from this, ſure I am that it follows proba- bly, that God has made no other revelation of himſelf and of his will to mankind t.“ This is evidently the main point our author had in view in extolling ſo mightily as he has done the abſolute perfection, certainty, and clearneſs of the law of nature. From the ſeveral paſſages which have been produced, it appears, that by the law of nature he underſtands what we may collect by our reaſon concerning the will of God, and our duty, from the conſideration of his works, but eſpecially from the conſtitution of the human ſyſtem, or as he expreſſeth it, from the fund of our nature, phyſical and moral. Let us there- fore enquire what account he gives of the human ſyſtem. He obſerves, that man has two principles of determination, af- “ fections, and paſſions, excited by apparent good, and reaſon, „ which is a fluggard, and cannot be ſo excited. Reaſon muſt be willed into action; and as this can rarely happen, when * ſions cannot govern abſolutely, they obtain more indulgence e from reaſon than they deſerve; or than fhe would fhew „them if ſhe were entirely free from their force, and free ¹˙ from their conduct ².“ He expreſly declares, that“the appe- * tites, paſfions, and the immediate objects of pleaſure will be 1 ays of greater force to determine us than xeaſon*.“ And 1 contingencies that muſt ariſe from the conſti- he needs not go about to prove 12, alwWa that de of appetite; from . 2. « which affect ariſe, as w up afterwards into ¹* paſſions, which reaſon cannot alway due in the ſtrongeſt „ minds, and by Which ſhe is perpetually ſubdued in the *¹ weakeſt y.“ At the ſame fime that he ſpeaks in ſuch ſtrong erms of the great power and prevalency of the appetites and p. 150. See alſo Ibid. p. 116. y Ibid. p. 479. Let. 26. Lord BoLINGBROKE 29 1 1 paſſions, he will not allow-that the Creator hath implanted in the human mind any thin of good and evil, of right and wrong. as ligion ridiculor who maintain, that there is„a moral ſenſe or inſtinck, by which men diſtinguiſh what is thuliaſts in ethics, and as rẽ ndering natural T Irr„. good from what is „morally evil, and perceive an a or diſagreeable in- **F tellectual ſer— **⁴ο be acquired i 1 *¹ ſophical devotion, but aſſume it to 46 be natural ².“ „ And now we may form ſome judgm nt, how thor's declarations concerning th abſolute cl⸗ certainty, of the law of nature b he makes with a view to ſhew that all ext is entirely needleſs. He tells us, that ‧the law of nature h „e all the preciſion that God can give, or man deſire he proves, becauſe“%the nature of morality of actions is concerned, and'the laws of our nature conſedt «c from it b.“ It is to be obſerved, ciſion he here attr ib utes him 4 be of — A nTHA dlearnéels and pré— ture is ſapp he a be Obvlous to all Aueah that informatiol CC fied to ſearch into ; and to form his 'ſ† t em of religion, of 1 59 can he conſiftent! cently known to all, when according to him 1 2 of the wi ſcſt men in all ages, and mankind in gener he ſuch importance rel ating to a diſtinét ſubſtance from tl — of the hum nan ſyſte laws and rules for his ſuppoſe, that the human 3⁰0 A Vieus of the DzisTIcAL. Writers, Let. 26. ſenſes, reaſon, appetites, and paſſions. All theſe muſt be con- ſidered, that we may know wherein conſiſteth the proper order and harmony of our powers, which of them are to be ſubordi- nate, and which to govern; what are the juſt limits of our ap- petites and paſſions; how far, and in what inſtances they are to be gratified, and how far reſtrained. And is every parti- cular perſon, if left to himſelf, able by the mere force of his own reaſon to conſider and compare all theſe? and from thence to make the proper deductions, and acquire a particular now- lege, as our author requires, of thoſe laws that are deducible from this ſyſtem? He has another remarkable paſſuge to the ſame purpoſe which it may be proper to take ſome notice of. Whether the word of God, ſaith he, be his word, may be, and hath „* been diſputed by Theiſts: But whether the works of God “ be his works, neither has been nor can be diſputed by any ¹*ſuch. Natural religion therefore being founded on human *¹“nature, which is the work of God, and the neceſſary condi- * tions of human happineſs, which are impoſed by the whole ¹*Fſyſtem of it, every man who receives the law of nature re- *Fceives it on his own authority, and not on the authority of other men known or unknown, and in their natural ſtate as ¹e fallible as himſelf. It is not communicated to him only by ** tradition and hiſtory: It is a perpetual ſtanding revelarion, “always made, always maldng, and as preſent in theſe days „c as in the days of Adam to all his offspringd.“ Here every man is directed, in forming a ſcheme of the law of nature for himſelf, to deſpiſe all other authority, and rely wholly on his own. It is even mentioned as an advantage, that he receives it on his own authority, i.«. that he has no other proof or authority for it, but the deductions he himſelf forms by his own reaſon: Though that reaſon is, as this writer owns, for the moſt part influenced and overborne by the appetites and paſſions. And this is cried up as a ſtanding revelation to all the ſons of Adam. But if we apply this magnificent talk concern- ing the divine certainty and clearneſs of the law of nature, to Wwhat our author plainly intends by it, the deductions drawn by every man for himſelf concerning his duty, and what he thinks moſt conducive to his happineſs, the fallacy of his way of argu- ing will immediately appear. For though the works of God are certainly the works of God, and it will not be denied that the human nature is his work, it doth not follow that the 4 Vol. v. p. 92. Lon: Let. 26. Lord BorINGBROKE. 31 concluſions formed by every particular perſon from that nature, and from the works of God concerning duty and moral obliga- tion, are to be certainly depended upon. When therefore he aſſerts, that“the contents of the law of nature are objects of „¹«ſuch a certainty, as the author of nature alone can commu- « nicate*,“ if the deſign be to ſignify, that the judgment every man forms for himſelf by his own reaſon, and upon his own authority, as he expreſſeth it, concerning the law of nature, hath ſuch a divine certainty in it, it is manifeſtly falſe. He confounds the objective certainty of the law as founded in the nature of things, with the certainty of the judgment men form concerning it; which are very different things. However cer- tain the law of nature is in itſelf, men may greatly miſtake and miſapprehend it. And it is certain in fact that they do ſtand in great need of particular inſtruction to enable them to acquire a right knowlege of it. And ſurely a divine inſtruction con- cerning it by perſons extraordinarily ſent and commiſſioned to publiſh a revelation of the will of God to mankind, and who give ſufficient proofs of their divine miſſion, muſt be of the higheſt advantage. This writer himſelf, though he ſo often extols the abſolute clearneſs, certainty, and perfection of the law of nature, 2. e. of the judgment men form by reaſon concerning it; yet at other times makes acknowlegements which quite deſtroy the argument he would draw from it againſt the neceſſity or uſeful- neſs of extraordinary revelation: He had affirmed in a paſſage cited above, that“ natural revélation, for ſo, ſays he, I will call *«it, produces a ſeries of intuitive knowlege from the firſt prin- ¹«ciples to the laſt concluſions.“ Where he ſeems to make both the great principles of the law of nature, and the concluſions that are drawn from it, to be infallibly certain. And yet he elſewhere declares, that the laws of nature are general, and intimates that a multitude of falſe deductions, and wrong ap- plications have been often made of that law. Among ſeveral paſſages to this purpoſe there is one that deſerves particular notice. After having ſaid, that“‧it is in vain to attempt to «* know any thing more than God has ſhewed us in the actual *⁴ conſtitution of thi;“ he adds,“that even when we *judge of them thus, and make particular applications of the ** general laws of nature, we are very liable to miſtakes.— *That there are things fit and unfit, right and wrong, jult ¹*Fand unjuſt in the human ſyſtem, and diſcernible by human * Vol v. p. 23. f Ibid. p. 145. ** reaſon, 3² A Vietò of ibe DEISTicAL Writers. Let. 25. * reaſon, as far as our natural imperfections admit, I acknow- ¹e lege moſt readily. But from the difficulty we have to judge, * and from the uncertainty of our ndgient⸗ in a multitude ** of caſes which lie within our bounds, I would demonſtrate ce the folly of thoſe who affect to have knowlege beyond them. They are unable on many occaſions to deduce from the con- ** ſtitution of their own ſyſtem, and the laws of their own c nature, with preciſion and certainty, what theſe ewüie of c them; and what is right or wrong, juſt or unjuſt for them ** to do s.“ T'o this may be added d acknowlegement he hath made, that“the law of nature is hid from our ſight ⁴by all the variegated clouds of civil laws and cuſtoms. Some * gleams of true light may be ſeen through them; but they *e render it a dubious light, and it can be no better to thoſé Who have the keeneſt e till thoſe interpoſitions are re- chmoved h.““ So that after all his boafts, as if the law of na- ture were clear and obvious to all men that they cannot miſtake it, he owns it to have been Susſn our hooht, by the clouds of civil laws and cuſtoms, and that it is rendered a dubious light, even to thoſe who have the keeneſt ſight. And ſurely nothing can be more proper to remove and diſpel theſe inter poſitions of contrary laws and cuſtoms, than the light of divine revelation enforced by a divine authority. He himſelf obſerves, that“ Teenis in his firſt book of his evangelical 8 preparation gives a long catalogue of abſurd laws and **cuſtoms, contradictory to the law o nature in all ages and *e countries, for a very good purpoſe, to ſhew in ſeveral in- ſtances, how ſuch abſurd laws and cuſtoms as theſe have ¹l been reformed by the Goſpel, that is, by a law which re- ee newed and confirmed the original law of nature i.“ Theſe obſervations may ſuffice with regard to what Lord Holi¹ ze0se 1 hath offered concerning the law of naturé in gene- ral, and its abſolute Eertacnt and clearneſs to all mankind:*1 ſhall now proceed to make ſome particular reffections on the account he gives of the contents of that law, or the duties which are there preſcribed: As alſo of the grounds of the obligation of that law, and the ſanction whereby it is en- for Ked. I. With regard to the contents or matter of the law of nature, he obſerves, that“ ſelf-love directed by inſtinét or mutual *«pleaſure, made the union between man and woman. Self- ** love made that of parents and children: Self-love begat ſo- — 8 Vol. v. p. 444. h Ibid. p. 1035. i Ibid. p. 100, 101. clability: Let. 26. Lord BoLINGBROKE. 33 *« ciability: And reaſon, a principle of human nature as wel «« as inſtinct, improved it, and extended it to relations more „«remote, and united ſeveral families into one community, as «« inſtinct had united ſeveral individuals into one family.“ See the third of his Fragments and Eſſays in his fifth volume. And he treats this more largely in the ſixth of thoſe Eſſays, where he obſerves, that“ there is fuch a thing as natural *¹ reaſon implanted in us by the author of our nature; but ««that reaſon would come too flowly to regulate the conduct *of human life, if the All-wiſe Creator had not implanted «¹ in us another principle, that of ſelf-love; which is the ori- * ginal ſpring of human actions, under the direction of inſtinét *« firſt and reaſon afterwards k.“—“ That inſtinét and reaſon *may be conſidered as diſtinct promulgations of the ſame ** law. Self-love directs neceſſarily to ſociability.—Inſtinct « leads us to it by the ſenſe of pleaſure, and reaſon confirms «e us in it by a ſenſe of happineſs 1.“—“ Sociability is the — ¹« foundation of human happineſs: Society cannot be main- ««tained without benvolence, juſtice, and other ſocial virtues- « Thoſe virtues therefore are the foundation of fociety. And «« thus are we led from the inſtinctive to the rational law of *« nature.— Self-love operates in all theſe ſtages. We love *¹«¹ourſelves, we love our families, we love the particular ſo- ¹ * cieties to which we belong. And our benevolence extends «« at laſt to the whole race of mankind. Like ſo many differ- ¹c ent vortices the center of all, is ſelf-love: And that which is «*the moſt diſtant from it is the weakeſt ².“ It appears from this account of the law of nature, that he makes felf-love to be the original ſpring of all human actions, the fundamental principle of the law of nature, and center of the moral fyſtem, to which all the lines of it tend, and in which they terminate. And yet he elſewhere calls“ univerſal bene- «« volence, benevolence to all rational. beings, the great and ¹* fundamental principle of the law of nature*.“ And aſſerts, that ‧the firſt principle of the religion of nature and reaſon *e is a ſociability that flows from univerſal benevolence o.“ In the paſſages above cited, he had expreſly affirmed that ſelt- love begets ſociability, and had reſolved benevolence into ſelf-love as the ociginal principle from which it flows. But here he makes ſociability to flow from univerſal benevolence. I do not well ſee how this can be made to conſiſt upon his ſcheme. X Vol. v. p. 79. 1 d. p. 80, 81. mIbid. p. 82. 2 Ibid. p. 196. n Vol. iv. p. 282. Vol. v. p. 98. VoL. II. D Thoſe 34 A Viecv of ibe DEisrTicAL Writers. Let. 26. Thoſe may juſtly regard univerſal benevolence as a fundamental law of our nature, wWho ſuppoſe a ſocial principle, and a bene- volent diſpoſition, diſtinct from ſelf-love, to be an original diſpoſition, natural to the human heart, and implanted by the author of our beings: But if ſelf-love be, as he repreſents it, the only original ſpring of human actions, and the center of the whols ſyſtem, univerſal benevolence cannot be properly repreſented as the fundamental law of our nature. Upon this ſcheme the private in eſt of the individual, whenever it hap- Pens to come in competition with the public good, ought to be preferred. Lord 1 broke endeavours to anſwer Carneados's argument againſt Juſtice, who urged, that“ either there is no “ ſuch thing as juſtice, or it would be extremely fooliſh, be- cauſe that in providing for the good of others, the juſt would hurt themſelves P.“ This argument ſeems to me to be concluſive upon his lordſhip's ſcheme. For ſuppoſing, which ſeems to be his ſentiment, that there is no natural ſenſe of right and wrong, of moral beauty and deformity implantedh in the human heart: And that at the ſame time a man is per- ſuaded that providence has no regard to individuals, to their actions, or the events which befal them; and that therefore he has nothing to hope or to fear from God; and that this life is the whole of his exiſtence: And if he is alſo made to think, that ſelf-love is the original ſpring of human actions, and the central point to which all muſt tend: And that a tendency to promote his own happineſs, his preſent happineſs, is what gives the law of nature its obligation, which, as ſhall be fhewn, is what Lord Bolingbroke avows: Upon theſe principles, if in any particular inſtance an unjuſt action may turn to his own advantage, and he knows he is ſafe in committing it, he is juſtified in doing that action, when a ſtrict regard to juſtice, or fidelity to his word and promiſe, would do him hurt. For his preſent advantage and intereſt in this uncertain life is what he is to have principally in view, and to which every thing elſe muſt be fubordinate. In the eleventh of his Fragments and Eſſays, in which he particularly treats of ſociability, he obſerves, that““ it is owing «*α to oür being determined by felf-love to ſeck our pleaſure and utility in ſociety— And that when theſe ends are ſufficiently « manſwered, natural ſociability declines, and natural inſociabi- lity commences. The influence of ſelf-love reaches no far- —. 3 ther: And when men are once formed into ſocieties, thoſe 6 66 ₰ᷣ « ſociettes —— Let. 26. Lord BoLINGBROK E. 1 4* ſocieries become individuals, and thus ſelf-love, which pro- moted union among men, promotes diſcord among them.“ So that, accor ding to him, ſelf-love firſt proc ducées Hhnddene ſs, and puts men upon forming ſocieties; and when ſocieties are once formed, this ſame ſelt. love produces unſociableneſs and diſcord between thoſe ſocieties. And if this be the caſe, I cannot ſee how he can maintain, as he ſometimes does, that univerſal benevolence flows from ſelf-love, when, according to his account of it, it is only a very limited ſociableneſs whicli is produced by ſelf-love; and ſelf-love, inſtead of promoting an husverfal h benevolence, deſtroys it. With regard to the particular duties included in the law of nature, there is little in theſe Eſſays, that can be of uſe, either to ſhew, what thoſe duties are, or how the are deducible from that law. What he ſaith on this head is for the moſt part very general. As to the duties we owe to God, he obſerves, that“ the *religion and law of nature fhews us the Lupreme Being manifeſted in all his works to be the true and only object ot our adoration: And that it teaches us to worſhip him in * ſpirit and in truth, that is, inwardly and fincerely. But he ſeems to confine the worſhip prefeaibed; in that law to in- ward worſhip. He adds, that“ in the exiſtence God has given «« us, and in the benfits which attach us ſtro ongly to it, this ſhews him to be the firſt and Nreatec object of our grati- tude: And in the eſtabliſhed or rder of things, ſubject to ſo many viciſſitudes, and yet ſo conſtant; this religion ſhews him to be the reaſonable as well as neceſſary object of our reſignation: And finally, in the wants, dil gers which thoſe vicilütäJes bri ing frequen atly cc 66 66 6 66 66 be ««the comfortable object of our hope— in which hope, the «c religion of nature will teach us no doubt o addreſs our- ee ſe Tves to the Almighty, in a manner conſiſtent tire 66 reſignation to his will, as lane of the Theſe are undoubtedly important duties. ſee what plea there is for making God the comfortable objeé of our hope in the wants, diſtreſſes, and dangers We are ex- poſed to, or for addreſſing ourſelves to him in an entire reſig- nation to his will and to his providence, if he exerciſeth no care of individuals at all, nor conce actions, their particular caſes and c ſent ſtate, nor will ever rec neth himſelf about their e r piety and virtue in a 4 Vol. v. p. I15. r Ibid. p. 97, 98. D 2 5 36 A View of tbe DEIsrIcAL Writers. Let. 26. future one. The ſcheme our author hath advanced on theſe heads appeareth to me to be abſolutely inconſiſtent with what he himſelf here repreſenteth as important duties of the law of natureé. As to other particular duties required in that law, he ſays, *„ No doubt can be entertained whether the law of nature *Fforbids idolatry, blaſphemy, murder, theft, and I think in- ce ceſt, at leaſt in the higheſt inſtance of it s.“ Theſe things he only mentions; but that which he moſt largely inſiſts upon as a precept of the law of nature is polygamy. This is the ſubject of the ſeventeenth, eighteenth, and nineteenth of his Fragments and Eſſays. The principal argument which he brings to prove that polygamy is agreeable to the law of na- ture, and is a duty bound upon us by that law, is that it con- tributes to the incrcaſe and propagation of the human ſpecies. He owns that„ Monogamy, or the confinemenrt of one huf- ¹band to one wife while they both live, will unite the care ¹okf both parents in breeding up ſubjects of the common- ee wealth;“ but he aſſerts, that ‧it will not ſerve as effectu- “ ally nor in as great numbers, to the begetting them t.“ But it would not be a hard matter to ſhew that polygamy, if uni- verſally allowed, and it muſt be ſo if it were a law of nature, would not tend to the increaſe of mankind upon the whole, but the contrary a. Secing if one man had many wives ſeveral men muſt be without any, conſidering that providence has or- dered ſuch an equality in numbers between the ſexes, and that, as hath been oblſerved by thoſe who have examined this matter with the greateſt accuracy, there are generally more men born into the world than women. This ſhews that in the order of nature, and according to the preſent conſtitution of things, more than one woman is not ordinarily deſigned for one man. And I believe it will ſcarce be denied to be probable, that twenty men married to twenty women would have more child- dren among them, than one man married to twenty women. The conſtant ordinary courſe of providence throughout the world, with reſpect to the proportion between the ſexes, is, as Moſes repreſents it to have been in the beginning, one man to one woman. Anud it is obſervable that according to his account, Polygamy had no place either at the firſt original of the human race, or at the reparation of mankind immediately after the de- .„ 1 ¹ 1 luge, though in both theſe caſes the ſpeedy multiplication of the 3 Vol. v. p. 150 t IbiG. p. 163. u See concerning this the Rev. Dean Delany's excellent refledlions oa Polygamy. 3 human Let. 26. Lord Bo LINGBROKE. 37 human ſpecies ſeemed to be neceſſary. If therefore we judge, as Lord Bolingbroke would have us judge, of the law of nature by the conſtitution of our ſyſtem, monogamy is more agree- aple to that law, and a more perfect inſtitution than polygamy. But I fhall have occaſion to reſurae this ſubject, when I come to conſider his obſervations againſt the Chriſlian law on this account. I do not find that he any-where repreſents adultery as a vio- lation of the law of nature. He rather intimates the contrary, when he gives it as a reaſon why in Greece and Rome, and ſe- veral other ſtates, a plurality of wives was probibited, and monogamy encouraged,“ becau ſe notwithſtanding their enter- «e ing into ſingle marriages, nothing hindered them, nor their « wives neither, except the want of opportunity, from in- * dulging their luſt with others in ſpite of theit ſacred bonds, « and thé legal property they had in one another's perſons.“ And he thinks it cannot be doubted that ſuch conſiderations have the ſame effect upon Chriſtians, who look upon thoſe mar- riages to have been inſtituted by God himiſelf*. But I am perſuaded the antient Pagans would not have alleged or ad- mitted the reaſon he gives for reconciling them to ſingle mar- riages: As if no man or woman entered into the marriage- bond, but with a reſolution to violate it as often as an oppor- tunity offered. If that had been the caſe, adultery would not have been ſo infamous a thing, nor ſo ſeverely puniſhed, as it was in the beſt ages of Greece and Rome. Nor were adul- teries common among them, till an univerſal diſſoluteneſs and corruption of manners prevailed, which prepared things by de- grees for the diſfolution of their ſtate. He plainly ſuppoſes all men and women to be unchaſte; and that there is no ſuch thing as conjugal fidelity and chaſtity either among heathens or Chriſtians. Such a way of repreſenting things is generally looked upon as a ſuſpicious ſign of a vicious and corrupt heart, which judges of the reſt of mankind by its own depraved in- clinations. And that his Lordſhip had no great notion of the virtue or obligation of chaſtity farther appears from the account he gives of“ the motives of that modeſty, with which almoſt «« all mankind, even the moſt ſavage, conceal the parts, and „remove out of ſight to perform the act, of generation.“ He ſays, the latent principle of this ſhame or modeſty, is a ¹ vanity inherent in our natures, which makes us fond of **ſhewing how ſuperior we are to other animals, and to hide * Vol. v. p. 167. D 3 c6 3⁸ A View of the DzisricAL Writers. Let. 26. “„how much we participate of the ſame nature.“ As if the ſavage nations carried their refinements ſo far, which would be an argument againſt eating in open view, ſince in this we equally participate of the ſame nature with other animals. He adds, that“˙% an uncontrouled and undiſturbed indulgence to ¹their mutual luſt, is one of the principal reaſons for the * ſolitude wherein the two ſexes affeét to copulate.“ So that this ſname and modeſty, which forbids public copulations of human creatures like brutes, is at laſt reſolved into an exceſſive prevalence of luſt. He concludes therefore, that“ this ſhame *eis artificial, and has been inſpired by human laws, by pre- 4¹ judice, and the like y.“ As to inceſt, he ſeems to think the law of nature forbids none but that of the higheſt kind; viz. “the conjunétion between fathers and daughters, ſons and ¹mothers.“ And whether this is forbidden by that law he is not very poſitive; but inclines to think it is forbidden; not for any repugnancy or abhorrence in nature to ſuch copula- tions, which he treats as a pretence that ſcarce deſerves an anſwer, but becauſe ‧¹F as parents are the chief magiſtrates of “ families, every thing that tends to diminiſh a reverence for chem, or to convert it into ſome other ſentiment, diminiſhes * their authority, and diſſolves the order of theſe little com- monwealths z.“ He mentions nations,“— among whom no **regard was paid to the degrees of conſanguinity and affinity, bur brothers mixed with ſiſters, fathers with their daugh- ters, and ſons with their mothers:— That they were had in abomination by the Jeuogs, who were in return held in contempt by them and all others:— That two of theſe na- *tions, the Egybtians and Babylonians, had been maſters of the Jewos in every ſenſe, and from whom the Greeks and Romang derived all their knowlege; and perhaps the firſt 4⁷¹ uſeé of letters a.“ And he obſerves, that“ Eve was in ſome “ ſort the daughter of Adam. She was literally bone of his bone, and fleſh of his fleſh b.“ This ſeems to be mentioned by him with a deſign to give ſome ſort of patronage for the conjunction between fathers and daughters. But Eve could with no propriety be called the daughter of Adam; though they might poth be called the children of God: Adam did not 31 1 4 5 Pur 1 r A 6 Ps 5 beget or form Ebe, but God formed them both e. 66 He „„ 2 L: * Vol. v. p. 174 3 Ibid. p. 175. a Ibid. P. 1 724 Ibid. p. 175.. thor ſeems:/ ſ Sthe paſſages above cited hor ſeems in ſome of the paſſages above cited kind of inceſt in ſoſtening terms, which fhew ne* 1T 7 „ . hough our⸗ Let. 26. Lord Bor INGBROKE. 39 He concludes, that“ increaſe and multißly is the law of na- ture. The manner in which this precept ſhall be executed *« with the greateſt advantage to ſociety, is the law of man.“ So that the only law of nature that he allowé in this caſe, is che natural inſtinét to increaſe and multiply. Fornication, adul- tery, inceſt, are all left at large to political conſiderations, and human laws, and to what men ſhall think moſt for their plea- ſure and the propagation of the ſpecies, without any divine law to reſtrain or regulate them: Which is to open a wide door for a licentious indulgence to the carnal appetite. The laſt thing I propoſed to conſider with regard to Lord Bolingbroke's account of the law of nature, is the ground of the obligation of that law, and the ſanctions whereby it is in- forced. As to the ground of its obligation, or from whence the obliging force of that law ariſes, he obſerves, that that which makes it properly obligatory is not its being the will and ap- pointment of God, but its being conducive to human happi- neſs. To this purpoſe he declares, that“ though the Supreme ** Being willed into exiſtence this ſyſtem, and by conſequence «« all the relations of things contained in it; yet it is not this «« will, it is in truth the conſtitution of the ſyſtem alone, that * impoſes theſe laws on mankind originally, whatever power * made this ſyſtem.*—“ The morality of actions, he thinks, *« doth not conſiſt in this, that they are preſcribed by will, „even by the will of God: But it is this, that they are the means, however impoſed the practice of them may be, of **c acquiring happineſs agreeable to our nature.“ And he ſeems to find fauſt with thoſe who“think there can be no law of *e nature, or at leaſt that it cannot paſs for a law in the ſenſe *e of obliging and binding, without a God:“ Though he owns, * that it is more fully and effectually ſo to the Theiſt, than to «*the Atheiſt ¹.“ But though he has here expreſly declared, that it is not the will of God, but it is the conſtitution of the human ſyſtem, which impoſes theſe laws originally on man⸗ no great abhorrence of it, yetv he takes notice in a ſneering way, of the edifying anecdote of Lot's daugbters, he calls that inceſt a mnonſtrous crime, and intimateth as if according to t the goodneſs of their intention ſaudifßied it. Vol. v. p. 112. But Moſes contenteth himſelf with relating the fact as p nor can it pofſibly be ſuppoſed, that he had any defigr that crime, which is forbidden and condemned in his law in the ſtrongeſt terms, and cenſured as an abomi nati 4 Vol. iv. p. 283, 284. 4 kind; e Moſatc acconnt, 4⁰ A Viov of the DEIsTICAL Writers. Let. 26. kind; yet afterwards, in oppoſition to Grorius, he aſſerts the law of nature to be the poſitive lau† God in every ſonfé, z lau‿ f will; and blames that great man, and others, for diſtin- Zuiſhing between the law of nature, and the poſitive law of God to man e.— With regard to the ſanctions of the law of nature, he ex- preſly affirms, that the penalties which make the ſanction of natural law, affect nations collectively, not men individually f. This is not an occaſional thought, but is a fixed part of his ſcheme, and which he frequently repeats 8. The only penal- ties or ſanctions which he allows properly to belong to the law of nature, are the public evils which affect nations. With regard to particular perſons there are no divine ſanctions to en- force that law. But the puniſhment of individuals is left wholly to the laws enacted by every community. And it is „Certain that there are many breaches of the natural law, which do not make men liable to any punifhment by the civil laws. There is no puniſhment provided by thoſe laws, nor any, ac- cording to our author's account, by the law of nature, for ſecret crimes however enormous. Nor do theſe laws ever pu- niſh internal bad diſpoſitions, any vices of the heart, or irre- gular and corrupt affections. A man may be ſafely as wicked as he pleaſes, provided he can manage ſo as to eſcape puniſh- ment by the laws of his country, which very bad men, and thoſe that are guilty of great vices, may eaſily, and frequently do, evade. No other penalties has he to fear(for I do not find that he ever reckons inwärd remorſe or ſtings of conſci- ence among the ſanctions of the natural law) except he hap- pens to be involved in national calamities; among which he mentions opprelſion, famine, peſiilence, wars, and captivities; and in theſe it often happens, that good men as well as the wicked and vicious are involved. So that he allows no punsh- ments as proper divine ſanctions of the law of nature, but what are common to thoſe that keep that law, as well as to thoſe who violate it. All that he offers to prove, that this di- vine ſanction, as he calls it. of the natural law is fufficient, amounts to this, that the ſanctions of the law of Moſer, which is pretended to be a poſitive law given by God to his choſen people, conſiſted ouly in temporal pains and penalties, and thoſe only ſuch as affeCted the nation in general, and not individuals. This, as far as the law ek Mo es is concerned, will be after- s See particularly vol. iv. Let. 26. Lord Bo LINGBROKE. 41 wards examined. At preſent I ſhall only obſerve, that it is a ſtrange way of arguing, to endeavour to proveè, that the ſanction of the law of nature is divine, becauſe it is the ſame with the ſanction of the law of Moſes, which in our author's opinion was not divine h. Allow me, before I conclude this letter, to make a brief re- preſentation of that ſcheme of morality, or of the law of na- ture, which his Lordſhip's principles naturally lead to. The rule he lays down for judging of the law of nature, or of moral obligation, is this: That man is to judge of it from his own nature, and the fyſtem he is in. And man, ac- cording to his account of him, is merely a ſuperior animal, whoſe views are confined to this preſent life, and who has no reaſonable proſpect of exiſting in any other ſtate. God has given him appetites and paſſions: Theſe appetites lead him to pleaſure, which is their only object. He has reaſon indeed; but this reaſon is only to enable him to provide and contrive what is moſt conducive to his happineſs; that is, what Will yield him a continued permanent ſerios of the moſt agreeable ſenſations or pleaſures, which 18 definition of happineſs i. And if no regard be had to futurity, he muſt govern himſelf by what he thinks moſt conducivée to his intereſt, or his plea- ſure, in his preſent circumſtances. he conſtitution of his na- ture is his only guide: God has given him no other; and con- cerns himſelf no farther about him, nor will ever call him to an account for his actions. In this conſtitution his fleſh or body is his all: There is no diſtinét immaterial principle: Nor has he any moral ſenſe or feelings naturally implanted in his heart. And therefore to pleaſe intereſt, or gratify its appetites and inclinations, muſt be his principal end. Only he muſt take care ſo to gratify them, as not to expoſe himſelf to the penalties of human laws, which are the only ſanctions of the law of nature for particular per- fons. He may without any check of conſcience debauch his rhe 1IIE 1 1 ¹ the fleſh, and purſue its neighbour's wife, when he fafely; and needs be under no reſtraint to the inc luſts from ſhame or modeſty, which is only an art owing to prejudice or pride. private intereſt, the commupity, this cannot be rea It is urged indeed, that“˙thé gooc h Vol. v. p. 91. 1 Ibid. 4² A Vie of ibe DEisrrcAL. Writers. Let. 26, ¹connected with the good of ſociety, that the means of pro- ²« moting the one cannot be ſeparated from thoſe of Promoting *the other K.“ But though it is generally ſo, yet it may hap- pen in particular caſes, that theſe intereſts may be ſeparated. It may be more for a man's private intereſt to break the laws of his country: And if he can find his own private advantage, or gratify his ambition, his love of power, or of riches, in do- ing what is prejudicial to the community, there is nothing to reſtrain him from it, provided he can do it ſafely. For ſelf- love is the center of the whale moral ſyſtem, and the more ex- tended the circle is the weaker it graws. So that the love of a man's country muſt be far weaker than his love of himſelf, or regard to his own particular intereſt, which muſt be his ſu- preme governing principle and end. But I ſhall not purſue this any farther. How far ſuch a ſy- ſtem of morals would be for the good of mankind is eaſy to ſee. And it ſeems to me fairly deducible from Lord Boling- kroke's principles taken in their juſt connection, though I do not pretend to charge his Lordſhip with expreſly acknowleging or avowing all theſe conſequences; and ſometimes he advances What is inconſiſtent with them. t Vol. v. p. 103 Let. 27. Lord BoLINGBROKE. 43 e= SG dulle. A4 LETIEFER XXVII. An examination of what Lord Bolingbroke hatb of- fered concerning revelation in general. He aſſerts thas mankind bad no need of an extraordinary revelation. The contrary fully ſpeon. Adivine revelation very need- ful to inſtruti men in tbe moſt impertant principles of religion, eſpecially tboſe relating to tbe unity, ihe per- feltions, and providence of God; the worſhip ibat is to be rendered to bim; moral duty taken in its juſi ex- tent; tbe chief good and happineſs of man; ibe terms of our acceptance with God, and tbe means of reconcili- ation wben we have offended bim; and the rewards and puniſpments of a future ſtate. It may be concluded from the neceſſities of mankind, that a revelation Was gommunicatod from the bæginning. A notion and belief f ibis has very generally obtained. The wi'eſt men ꝗf antiquity ſenſible tbat bare reaſon alone is no e ſaff cient to inforce doctrines and laws awish a due aurbo- rity upon mankind. The moſt celebrated pbiloſophbers acknowleged their want of divine revelation. The au- thor's exceptions againſt this exam H7a3 Under pre- tence of extolling the great effects wbich a true divine revelation muſt have produced, be endeavours to Kewn that no true divine revelation was ever really given. His ſcheme tends, contrary to bis ocen intention, toſbecoν the uſefulneſs and neceſſily of divine revelation. 8 T E, NX one that reads Lord Bolingbrohe's works with atten- tion muſt be convinced, t e principal deſign he had in view, was to deſtroy the authority of divine revelation in general, and of the Jewiſp and Chriſtian in particular. 1 ſhall conſider what he hath offered with regard to each nat 44 A View of ibe DEis TIcAL Writers. Let. 27. And ſhall begin with what relates to divine revelation in ge- neral. As to the poſfſibility of an extraordinary revelation commu- nicated from God to men, his Lordſhip hath no-where thought fit expreſly to deny it: Though he has made ſome attempts which ſeem to look that way: He frequently treats the notion of communion with God, and communications from God to men, as a great ablurdity, and the ſuppoſition of which is wholly owing to the pride of the human heart; and has de- clared, that he“ cannot comprehend the metaphyſical or phy- ¹e fical influencc of ſpirits, ſuggeſtions, ſilent communications, „ igjection of ideas.— And that all ſuch interpoſitions in the * intellectual ſyſtem, cannot be conceived without altering, in „¹„every ſuch inſtance, the natural progreſſion of the human * underſtanding, and the frecdom of the will a.“ Yet in a long digreſſion about inſpiration, in his Eſſay concerning the nature, extent, and reality, of human knowlege, after having done what he could to expoſe and ridicule it, he expreſly owns, chat“an extraordinary action of God on the human mind, *„Which the word inſpiration is now uſed to denote, is not „more inconceivable than the ordinary action of mind on *body, or of body on mind.“— And that“ it is impertinent «*to deny the exiſtence of any phænomenon, merely becauſe «« we cannot account for it.“ But he urges, that“ it would be “ filly to aſſume inſpiration to be true, becauſe God can act „hmyſterioufly, 1. e. in ways unknown to us, on his creature „man b.“ Nor was any of the divines, whom he treats on all occaſions with ſo much contempt, ever ſo ſilly, as to aſſume inſpiration to be true, merely becauſe it is poſſible. The actual truth of it muſt be proved by other arguments. I fhall therefore take it for granted, that an extraordinary revelation from God to men for inſtructing and directing them in the knowlege of important truth, of his will and their duty, is poſſible: And that ſuch a revelation might be ſo circum- ſtanced, as to be of real and ſignal advantage, our author himſelf ſeems ſometimes willing to allow. After having ob- ſerved, that we cannot be obliged to believe againſt reaſon, be adds, that“when a revelation hath all the authenticity of ¹„human teſtimony, when it appears conſiſtent in all its parts, ¹„and when it contains nothing inconſiſtent with any real know- ¹lege we have of the ſupreme all-perfect Being, and of natu- a Vol. v. P. 414, 415. See concerning this above Let. vii. r.;. 1— VOl. 111. P. 428. ral Ler. 27 Lord BoLr NGBROK E. 45 «« ral religion, ſuch a revelation is to be received with the moſt profound reverence, with the moſt intire ſubmiſſion, and ««wwith the moſt unfeigned thameſgirin c.) This goes upon a ſuppoſition that an extraordinary revel lation from Godi is not poſſible, but may be of ſignal benefit to mankind; and if reaſly communicated, ought to be received with great thank- fulneſs. And he declares, that he does not“ prefume to aſ- *ſert, that God has made no ſuch particular revelations of ««his will to mankind.“ Though he adds, that“ the opinion *«that there have been ſuch revelations, is not in any degree *« ſo agreeable to the notions of infinite knowlege and wiſdom, 22 - «« as the contrary opinion“ What he principally bends himſelf to prove 11 that man- kind had no need of ſupernatural revelation; anc d that there- fore it is no W 9 probable, that God would extraordinarily in- terpoſe to give ſuch di ccover es of his will. For this purpoſe he mightily ex crols the abſolute clearneſs and perfection of the law of nature; from whence, he thinks, it follows,““ that God has ««ᷓmade no other revelation of himfſelf, and of his will to man- ** kind.“ Many of the Fragments and Eſſays in his fifth vo- lume are particularly intended to invalidate what Dr. Clarke had urged to ſhew the need the world ſtood in of a divine revelation. See particularly from the twenty-third to the twenty-eighth of his Fragments and Eſſays; as alſo the thirty⸗ third and thirty-fourth. But if we abſtract from the ove bearing confidence, and aſſuming alr, ſo familiap to Lord go ingbrole, we ſhall find very little in thoſe Eſſays, which is of any conſequence againſt what that very h Warned writer had ad- vanced. The reflections that were made in my laſt letter on what his Lordſhip had offered concerning the abolute clearneſs of the law or religion of nature to all mankind, might ſuffice to ſhew, that ther re is no juſt foundation for the inference he would draw from it. But it will be proper to enter upon a more particular and diſtinct conſideration of this matter. And to ſet it in a fair light, I fhall mention ſo hings of high importance to mankin J, wit! r th ey ſtand in gre⸗ at need of particular inſtt uc a aving them cleared and aſcertained by a divine revelation. Such. are the articles relating to the unity, the perfection, and providence of God, the worſhi ip that is to be renc dered to him, moral duty taken in ies juſt extent, the chief good anc happineſs of man, the terms 46 A View of ibe DzisricAt Writers. Let. 274 of our acceptance with God, and the means of reconciliation when we have offended him, and the rewards and puniſhments of a future ſtate.. 1. The firſt ànd fundamental principle of all religion relates to the unity, the perfections, and providence of the one true God, the ſupreme original Cauſe of all things, ihe Maker and Governor of the world. This is juſtly repreſented by our author as the angular ſtoneé of religion. And it comes to us confirmed by ſo many convincing proofs, that one would have been apt to expect that all mankind in all ages fhould have agreed in acknowleging it. And yet certain it is, that there is ſcarce any thing in which they have fallen into more pernicious errors, than in their notions relating to this great and funda- mental article. This writer finds great fault with Mr. Locke for aſſerting in his Reaſonableneſs of Chriſtianity, that the hea- thens were deſicient in the firſt article of natural religion, the knowlege of one God the Maker of all things. And yet this is no more than what Lord Bolingbroke himſelf acknowleges in ſtrong terms. He obſerves, that“ though the firſt men could α doubt no more, that ſome cauſe of the world, than that the ««world itſelf exiſted, yet a conſequence of this great event, „ and of the ſurprize, ignorance, and inexperience, of man- *kind, muſt have been much doubt and uncertainty concern- *e ing the firſt cauſe e: That the variety of the phænomena . which ftruck their ſenſe would lead them to imagine a va- „ riety of cauſes.— That accordingly polytheiſm and idolatry * prevailed almoſt every-where, and therefore ſeems more con- * formable to human ideas abſtracted from the firſt appearance *« of things, and better proportioned by an analogy of human ¹conceptions, to the uncultivated reaſon of mankind, and to *¹ underſtandings not ſufficiently informed.“ He adds, that *¹polytheiſm, and the conſequence of it idolatry, were avowed « and taught by legiſlators and philoſophers, and they pre- ¹ vailed more eaſily becauſe they were more conformable to ««the natural conceptions of the human mind, than the belief «of one firſt intelligent Cauſe, the ſole Creator, Preſerver, and * Governor of all things f.“ And though he inſinuates, that «*akfter wards, when nations became civilized, and wiſe conſti- *¹ tutions of government were formed, men could not be igno- «e rant of this great principle;“ yet he owns, that“ the vulgar „among the Grechs and Momang, and all the learned nations of the caſt, acknowleged a multitude of divinities, to which e Vol. iii. p. 253. f Ibid. p. 259, 260. 4* they Let. 27. Lord B o LI1NGBROKE. 47 **they aſcribed every excellency and every defeé «« nature s.“ Heée endeavours indeed to apolog ſaying, that“ che w rſhip of this multij plicit not interfere with the ſupreme Be „that worſhipped them.5 he elſewhere ſaith, that“they loſt 46 in Cornerachcdon to aht of him, and fſuffered imaginary beings to intercept the worſhip due to him alonei.“ And ſpeaking of the croud of ima ities among the heathen, ſaperceleſtial and celeſtial gods, whole gods, and half gods, Gc. he fays, that“ they intercepted che worſhĩp of the ** ſupreme Being; and that this monſtrous aſſemblage made *«the object of vulgar adoration k.“ eed nothing can aaining monuments of pags aniümn, that the budlie worſhip preſcribed and eſtabliſhed by their laws was paid to a mutiplicity of deities; nor was there any zuunclom in any of their laws, that the ſupreme God, and he only, was to be adored. The legiſlators, by his own acknow- legement,“thought it dangerous to cure, and uſeful to con- * firm, the popular ſuperſtition ¹. He is pleaſed indeed to give a magnificent account of the pagan myſteries, as what were int tended by the heather lators for reforming the maut ers and religion of tl. He aſſerts as poſitively as if he knew it, that“ there are go grounds to be perſuaded, that the whole ſyſtem of poly- But in plas . T.. Ihary diVi be more evident than it is from all the re 57 *¹theiſm was unravelled in the greater myſteri or that no more of it was retained than was conſiſtent with mono- 66 theilm, with the belief of one ſupreme ſelf-exiſtent Being.“ And yet he ridicules thoſe who pretend to give a minute and circumſtantial account of thoſe i yſteries, ass if the y had aſſiſted at the celebration of them.%Theſe rit vere kept ** ſecret, under the ſevereſt penalties, above two thouf ſand years. How then can we hope to have them revealed to us now m 2 He owns however, that“ the vulgar gods ſtill kept their places 4* there, and the abſurdities of pol heiſim wWere tained, how- ¹«hever mitigated: And that the leſſer myſteries preſerved, ¹ and the greater tolerated the fictitious divinities which ſuper- ſtition and poetry had invented, ſch as Jußiter, nlereary, «mand Venus, as well as the rites and ceren inſtituted in honour of them, which, he fays, we practiſed even by *thoſe who were conſummated in the g that thus it was particularly in er my ſteri ries. And which . d 48 A View of ibe DeisricAL Writers. Let. 27. were the moſt ſacred of them all n. It gives one no very ad- vantageous notion of the nature and deſign of thoſe myſteries, that Socrates would not be initiated in them. And certain it is, that notwithſtanding this boaſted expedient, the people, par- ticularly the Atbenians, who were remarkably ſtrict in the cele- bration of thoſe myſteries, ſtill grew more and more addicted to their ſuperſtitions and idolatries, which were never at a greater height than when Chriſtianity appeared. With régard to the philoſophers, he tells us, ˙ they knew *c as well as we know, that there is a firſt intelligent cauſe of „ all things, and that the infinite wiſdom and power of this * Being made and preſerves the univerſe, and that his provi- « dence governs itoe. But it cannot be denied, that ſome ce whole fects of them did not acknowlege the one ſupreme God, the Maker and Governor of the world: Others of * them, as the Sceptics and Academics, repreſented theſe things as matters of doubtful diſputation.“ And as to thoſe of them who acknowleged the exiſtence of the monad or unity, he himſelf tells us, that“ they neglected to worſhip him, and *conformed to the practice of idolatry, though not to the * doctrines of polytheiſm p.“ And fuch perfons were cer- tainly very unfit to inſtruct and reform mankind in this im- portant article. And after giving a very lively deſcription of the prevailing polytheiſm and idolatry, he adds, that“ thus „«the vulgar believed, and thus the prieſts encouraged, whilſt „the philoſophers, overborne by the torrent of polytheiſm, « ſuffered them thus to believe, in ages where true Theilm *¹was reputed Atheiſm 4.“ Some of the greateſt philoſophers were of opinion, that God was not to be named, or diſ- courſed of among the vulgar, becauſe they were not capable of forming a juſt notion of him. Plato in his book of laws did not preſcribe to the people the worſhip of the one Supreme God, becauſe he looked upon him to be incomprehenſible: And that what he is, or how he is to be worſhipped, is not to be deſcribed or declared. But he appointed twelve ſolemn feſtivals to be obſerved, to the honour of the twelve principal gods, and propoſed the worſtip of the ſtars, whoſe divinity he recommended. See his eighth book of laws, and his Ebi- nomis, or appendix to his book of laws. There was need therefore of an extraordinrry divine inter- poſition to awaken the attention of mankind to this great and n Vol. iv. p. 74. e Vol. V. p. 217. P Vol. iv. p. 48. a Ibid. p. 200. fun- Let. 2). Lord BoxINGBROKEB. 49 fundamental article of all religion. To divine revelation it was owing, that the belef and acknowlegement and adoration of the one true God, and of him only, was eſtabliſned among the Jews, whilſt the learned and civili ized nations all around them were immerſed in the moſt ſtupid idolatry and ho fihee And this writer acknowleges, that“our 82 a iour found the world « in a ſtate of error concerning this firſt princi jpl e of natural «c religion: And that the ſpreadit ag of Chriſtianity ha buted to d eſtroy polytheiſm and idolatr. Yr.2 As. the exiſtence and unity of the one true God, ſo his attri- providence, are of as Conltl 1- A Q and hbia derteCtions, and Bis butes and p governing high importance to be clean rly and certainly knox regard to the divine attributes and perfes 9, brohe obſerves, that,“ though Th neiſts will concur i all poſſibl Su preme Being ¹always differ when they de ſcendi into **to bé particular a about them; as th «« in their notions of thoſe 8 God therefore, in which he declares his own divine attribut — e perfe eCtions to the 8 and perfections, muſt be of great advan it is what one fhould think every true T vO that God would be graciouſly pl leaſed to make a diſcovery of himſelf, and of his own glorious perfections, which may direct and alliſt men in forming juſt and worthy notions of eſpecially of what it moſt nearly conc erneth us to know, his moral attributes. And as to the knowlege dence, in this alſo the hea obſerves, ſpeaking of ſom leged the monad, or firſt u ,1 8 the philoſop 8 they redu ced him in 5* lome ſort to a non-entiry, an abſtract or notional Being, and baniſhed him almc out of the fyſtem of his * wofrks.“ 7acre ented it as uncertain, whe 1 e— 3. ther human affairs wer fate ar ble t r h hane.A e The efenfg Céeffity, Or by chance the wileft Ot the antiehts „. 1 this -inning 21 11118„ were of different ſenti ed i opinion deeply fix nor our end, nor men /11 Vor 7 CLE, II, 8 50 A View of tbe DEisTicAl. Writers. Let. 27. Mihi hæc ac talia audienti in incerto fudicium oſi, fatone res bumanæ, et neceſſitate immutabili, an forte volvantur; quiphe ſaßientiſſimos veterum, quique eorum ſectam æmulantur, diver- ſos reperies, at multis inſitam opinionem non initia noſtra, non Finem, non denique pomines diis curce. TACIT. Annal. lib. 6. Some, like our author, who pretended to own a general, de- nied a particular providence, which extends to the individuals of the human race, and under pretence of high thoughts of the divine majeſty, were for ſecluding him from any concern with human actions or affairs. This then is another matter of great importance, in which an extraordinary revelation from God would be of ſignal uſe. For if he ſhould condeſcend by any well-atteſted revelation to aſſure men of his concern even for the individuals of mankind, to declare his kind and gracious inten- tions towards them, and his cogni zance of their actions, and the events that relate to them, this would greatly contribute to re- move their doubts, and would lay the foundation for an inge- nuous confidence, an intire reſignation, a chearful hope, and ſteady dependence. It appears, from theſe ſhiort hints, of how great advantage a well-atteſted revelation from God might be for inſtructing us in the certain knowlege of God, of his attributes, and his pro- vidence; things of the higheſt moment in religion, and on which the duty and happineſs of mankind in a great meaſure depend. 2dly, Another thing that it is proper to obſerve here is, that a divine revelation is very needful to teach men not only to know and acknowlege the one true God, his attributes, and providence, but to inſtruct them how to worſhip him in an ac- ceptable manner. Dr. Clarke had urged, that“ bare reaſon can- «« not diſcover in what manner, and with what kind of ſervice *c God will be worſhipped.“ Lord Bolingbrohe takes notice of this, and in anſwer to it obſerves, that“ bare reaſon cannot ** diſcover how any external ſervice that man can pay ſhould * be acceptable to the ſupreme and all-perfect Being.“ He acknowleges, that an inward adoration, a gratitude to God for his benefits, and reſignation to his providence, is neceſſary u; and that the law of nature teaches us“to worſhip God in ſpirit and in truth, that is, inwardly and fincerely x.“ He ſeems to confine the worſhip required in the law of nature to inward Vo 7 8 4“ u Vol. v. p. 208. Ib. p. 93. 3 5 worſtüp, Let. 271 Lord BorINGBRORV. 31 worſhip, the devotion of the heart. But if it be neceſſary that men ſhould worſhip the Supreme Being inwardly, it ſeems highly proper that there ſnould be ſome outward acts of reli- gious homage, openly exprefſire of that inward adoration, re- verence, and gratitude. Without ſome ſuch external acts of worlhip, men cannot join in ſocial acts of devotion, or in ren- dering to God public worſhip, without which ſcarce any ap- pearance of religion can be maintained in the world. It is the voice of nature and reaſon, in which all mankind Rave generally agreed, that there ſhould be external as well as internal worſhip rendered to God, and that there ſnould be ſacred rites appointed for the better regulating and ordering that external worfſhip. Accordingly he owns, that“the beſt and wiſeſt of the hea- «thens approved the political inſtitutions of an external ſer- *e vice, as far as they helped to keep up a lively ſenſe of theſe «e duties in the minds of men, and to promote the practice of them:“ And he had declared before, that“ there may be laws and inſtitutions relating to ſuch outward rites and ob- *« ſervances, which may be proper and even neceſſary means ** to promote the obſervation of thoſe duties.“ But he will not allow that“ any ſuch laws can be divine ordinances; they **can only paſs for human inſtitutions*.“ But I cannot ſee upon what foundation it can be pretended, that God cannot inſtitute ordinances relating to the external rites of divine wor- ſhip, when it is owned, that ſuch ordinances may be inſtituted by men, and may be uſeful to keep up a lively ſenſe of the great duties of religion in the minds of men, and to promote the obſervation and practice of them. It i feſt from the experience and obſervati is nothing in which men have what regards the external rites when left merely to human imagination and inventio things have often hindered, inſtead of promoting the main end of all religion: This fhews how needful it was that God ſhould himſelf inſtitnte that exter zious ſervice, which is ſo neceſſary, and in which yet[have been ſo prone Our that there 8, 2apt to err, than in dus worſhip, and that to fall into the 7 e errors and extravag 1 author himſelf takes notice of erleſs ridiculous and ¹* cruel rites of Paganiſm, whic held neceſſary to ob- * tain the favour, and he anger, of Heaven.“ And Kual preſer- ſursly there could not be a more proper⸗ 3 1. nſti- vative againſt theſe abſurd fſuperftitions, than for God to inſt 5² A View of tbe DEisrrcAL. Writers. Let. 27. tute the external rites of bis own worſhip, and for men to keep cloſe to his inſtitutions. This was certainly one valuable end for which we may ſuppoſe it proper that God ſhould ex- traordinarily interpoſe to reveal his will to mankind, viz. for directing them in the external worſhip he would have rendered to him, that it might be regulated in ſuch a manner, as to be a fit means of promoting inward worſhip, and anſwering the main ends of religion. 5 zdly, Another thing of great importance to mankind to know, and in which a revelation from God is very needful and of ſignal uſe, is moral duty taken in its juſt extent. Lord Bolingbroke himfelf repreſents it as taking in our duty towards God and man, according to the different relations in which we ſtand to bothb. To which may be added, the duties and bich relate to ſelf-government, and the conducting own appetites and paſſions. Now the only g fully inſtructed and directed in the knowlege and practice of our duty, if all regard to extraordi- nary divine revelation be thrown eut of the caſe, is either for every man to collect the whole of his duty for himſelf, merely aſon and obſervation, or to follow the by the force of his own re inſtructions and directions of philoſophers and moraliſts, or the inſtitutions of civil laws. As to the firſt, there are many paſſages in our author's nuthe law of nature in its Whole extent, as ſô clear and obvious to the meaneſt underſtanding, that man cannot be miſtaken in it. He frequently talks as if every man was able without any inſtruction, by conſidering the works of God, and the conſtitution of the human ſyſtem, to furniſh out 3„crrra! relioi 1;. 3 a ſcheme of natural religion for himſelf, including the main principles and duties of the law of nature. But this pretence is ſo contrary to matter of fact, and to the experience and obſer- vation of all ages, and has been ſo often expoſed, that I need not take any farther pains, beſides the hints given in my for- mer letter, to ſhew the abſurdity of it, eſpecially as I had oc- caſion to conſider it at large in the anſwer to Tindal. The bulk of mankind therefore muſt be ſent for the know- lege of their duty, either to the inftructions of their teachers and wiſe men, or to the inſtitutions of civil laws. As to the former, ik by teachers be meant the heathen as diſtinguiſhed from the philoſophers(though our prieſts, author fays, that in the earlieſt ages they were the ſame), I virtues W and regulating our way we have of bein At 3 1 rale writings, that repreſe b Vol. v. p. 154, 543; 544: believe Gx Let. 27. Lord BoLrlNOBROKE. 3 believe thoſe of his ſentiments will eaſily allow, that they were not very proper to inſtruct mankind in the right knowlege of religion, and in the true doctrine of morals. But with regard to the philoſophers, though he repreſents them as venders falſe wares, and frequently ſpends whole pages in invectives againſt them, yet when he has a mind to ſhew that there was no need of a divine revelation, he thinks fit to repreſent them as very proper and ſufficient guides and inſtructors to mankind. Dr. Ciarke, in his evidences of natural and revealed religion, had offered ſeveral conſiderations to prove that they were not ſo. Lord Bolingbroke endeavours to take off the force of his obſervations, eſpecially in th enty-third, twenty-fifth, and twenty-ſixth of his! Eſfays. And whereas that learned writer had at 4 ne beathen philoſophers *« were never able to prove clearly and diſtinctly enough to «« perſons of all capacities the o ligations of virtue, and the ee will of God in matters of y— And that they were «« not able to frame to themſelves any complete, and regular, *«c and conſiſtent ſcheme or ſyſtem of things;“ in oppoſition to this, his t there is no one moral vir- tue, which has not been ta t, explained, and proved, by «the heathen philo ophers, th occaſionally and purpoſely . 6 — Th⸗ ractice of virtue was oOt ¹εneceſſary and indiſpen obligation, and that the happineſs ee of Kind depended upon in general, and in particular — And that they all agr hat was virtue, and what «« was vice c.“ And he again inſiſteth upon it, that ‧ there *« 1s no one moral precept in the whole Goſpe which was not „taught by the philoſophers— And that this is ſtrongly and. *« largely exemplified by Huetius in the third book of his Alne- ¹ε tanæ Queſtiones.“ And he blames Dr, Glarke for conceal- ing it d. There are two obſervations which I fhall make upon What his Lordſhip hath here offered. C⸗ The firſt is this; Thar if it were true, that there is no moral precept enjoin writings of ſon this would not be ſufficient to inforce thoſe duties upon man- kind, or to convince them of their obligations to perform them. When ſo many of the philoſophers writ upon moral ſubjects, it may be ſi ppoſed, that one or other of them might, by a happy conjecture, light upon ſome of the moſt ſublime 1 8 ſol. v. p. 204, 205. a Ibid p. 218. E 3 precepts ₰ 8 54 4Al Viu ef the DEisTIcAL Writers. Let. 27. precepts of the oſpel morality. But what was it to mankind What a part au ar philo oſopher, or even ſect of philoſophers, maintained, or taught 1n cheir ſchools? They were not the public teachers of religion; and was it likely that their refined ſpeculations, unin Sree d. any authority, and contradicted by others among themſelves, ſfhould have any great influence upon mankind, and be regarded by them as divine laws, eſpecially with regard to matters in which the gratification of their ap- petites and paſſions was concerned, and their own prevailing inclinations were to be reſtrained or Lerer ned? They might, after hearing the reaſonings of the philoſophers, think they were not obſiged to govern themſelves by their dictates, how- ever plauſi bl 6 and leemingly rational. Whereas a divine re- velation, clearly aſcertaining and determining their duty in plain and expreſs ropoſtiom would carry far ſtron nger conviction, and when received and believed vald leave no room to doubt of their obligation. And he himſelf ſeems to acknowlege the uſefulneſs of the Chriſtian reve 8 to inforce tbe Braclicæ 95 morality by a fuperior auat hority e. My fecond reflection is this: That what this writer aſſfumes as true is evidently falſe, uiz. that the phil loſophers taught the whole A our duty in the ſame extent as it is taught in the Goſpel. Moral duty, by his own account of it, com- prehendeth che duty we owe to God as well as to our fellow- creatures. As to the ſocial and civil duties, on w hich the peace and order of political ſocieties immediately depend, t Ted were generally acknowleged by the ſeveral ſects of philoſo ophers; though' the regard that was paid by t the people to th 1 duties, was more the effect of civil lav of tche doctrines and dictates of the philoſophers. But as to thiat part of our duty which relates to God, with w at fa ace dr conſiſtency can it be pretended, that this was taug he Thllolooſters in the ſame estent. that it is in the Soſpe 3 Our author makes the adoration of the one true God, and of him only, to be a fun- damental obligation of the law of nature, and idolatry to be tor bidden in that law. And certain it is, that the moſt celebrat- d philoſophers, inftead of i nſtructing che People 3 a eht in this zuor ant part of their duty, fell in themſelves with the com- mon fuperſtition and idolatry, and direé cted men to conform in their reli gious worllüp to the rites and laws of their ſeveral by which pol ytheiſm was eſtabliſhed, and the pub- ip was directed to a multiplicity of deitics 10 ◻ countri . e2 Vol. v. p. 294 And Let 27. Lord BorlNoBROKE. 58 And as to that part of duty which relateth to the govern- ment of the appetites and paſſions, it is evident the philoſophers were far from being agreed what was virtue, and what was vice. Some were for giving much greater indulgence than ic others to the flefhly ſenfual appetites and paſſions; and even the unnatural ſin Wa as not only permitted, but recommended, by ſome of them who were of great name. He affirms, that“ ofa moral kind there were, properly ſpeak- * ing, no diſputes among philoſophers. They were diſputes ** about inſignificant ſpeculations, and no more. For the mo- « rality of Zano, and of Ebicurus, reduced to practice, were the ſfame f.“ As if it we world was formed by a moſt w a trifling diſpute, whether the iſe, benign, and powerful Cauſe and Author, or by a fortuitous of atoms: Whether the world and mankind are governed by a moſt wiſe and righ- teous providence, or whether there is no providence of God at all with regard to human affairs. It is evident, that fubmiſ- ſion to God, dependence upon his providence, gratitude for his benefits, and reſignation to his will, concerning which ſome of the Stoics ſaid excellent things, could make no part ot the morality of Ebicurus. Thus weré the philoſophers divided in the molt important points of religion, and conſequently in the duties reſulting from it, But what the philoſophers were not qualified to do was per- haps effected by the legiſlators, and the inſtitutions of civil laws. This is what our author ſeems to lay the principal ſtreſs upon. He obſerves, that“ ſome few particular men may diſ- cover, explain, and preſs upon others the moral obligations «« that are incumbent upon all, and our moral ſtate will be little improved by it. But that for this purpoſe govern- ments have been inſtituted, laws have been made, cuſtoms eſtabliſhed, and men have been deterred from immorality, ec by various puniſhments which human juſtice infliéts ².“ Where he ſuppoſes human governments and laws to be the only effectual means for the ſecurity and improvement of vir- tue. But it is manifeſt, that, as I had occaſion to obſerve before, the civil laws of any community are very imperfect meaſures of virtue, or moral obligation. A man may obey thoſe laws, and yet be far from being truly virtuous; he may not be obnoxious to the penalties of thoſe laws, and yet be a very vicious and bad man. Some of the moſt worthy and ex- cellent affections and diſpoſitions are unrewarded by thoſe laws; 6 4 74 fFVol. v. p. 219. s Ibid p, 480, 481. E 4 and 56 A Viow of 1be DEISTIOAI. Writers. Let. 27. and ſome of the worſt affections unpuniſhed. The heart, the proper ſeat of virtue and vice, is not within the cognizance of civil laws, or human governments. Apd what farther ſhews, that civil laws and cuſtoms are not to be depended upon for direction in matters of morality is, that it has often happened, that thoſe laws aud cuſtoms hauc been contrary to the rules of real religion and virtue. This writer indeed has taken upon him to:*ꝗwhatever violations of the law of nature may have been committed by particular men, yet none that were deemed to be ſuch, and perhaps few that might be cal- led ſtrictly ſuch, have bech enacted into laws, or have grown **Fup into eſtabliſhed cuſtoms h.“ And that ‧the tables of “ the natural law, which are hung up in the works of God, *aré obvious to the ſight of all men; and therefore no poli- tical ſociety ever formed a ſyſtem of laws in direct and avowed contradiction to them.“ But though no legiſlators ever declared in plain terms, that the laws they enacted were ontrary to the law of nature, which it were abſard to ſup- poſs yet that many laws have been enacted which were really contrary to that law, is both undeniab bly evident from many well knowa inſtances of ſuch laws, and is what he himſelf is obliged to acknos Jege 1 ſerves, that“the law of nature *¹ has been blended with many abfurd and contradictory laws in all ages and countries, well as with cuſtoms, which, ** if they aroſe independent on laws, have obtained the force «of lawsk:“ And that%errors about the law of nature, „¹and contradictions to it abound, and have always abounded, «« jin the laws and cuſtoms of ſocietyJ. 5 Laying all theſe things together, it is manifeſt, that men ſtood in great need of a divine Tepelatiom. 1 to give thet a clear and certain direction concerning moral duty taken in its juſt extent. The laws of nature, according to our author, are general, and men have been always very prone to make wrong deduc- tlons from them. And therefore if God ſhould be pleaſed in a way of extraordinary revelation, to give a ſyſtem of laws to mankind, plainly pointing out the particulars of their duty, and determining it by his own divine authority, whereby even the vulgar part of mankind might he certainly aſſi ſfured of their duty in the moſt important inſtances, and what it is that God requireth of them; this would both give them th e beſt direc- tion, and would, where really believed and receired, have an † har ilert, thiat 46 5 Wol. v. p. 151. i Ibid p. 153. k Ibid. p. 1C0. 3 Ibid. p. 153.— See alfo Ibid. p. 197. 20⁄. Let. 27. Lord BoLlNeBROKE. 37 inſluence in binding their moral obligations upon them, whic could not be expected, either from the dictates of philoſophers, or the force of human laws. And accordingly ſome of the wiſeſt lawgivers of antiquity, in order to give their laws greater authority on the minds of men, endeavoured to make them paſs upon the people for divine. And this writer himſelf declares, that— nothing may ſeem in ſpeculation ſo proper to inforce « moral obligation, as a true revelation, or a revelation be- «* lieved to be true m.“ Mr. Locke in his Neaſonableneſs& Cbri- Ftianity hath fully conſidered this matter; where he hath ſhiewn the infufficiency of human reaſon, unaſſiſted by revelation, in its great and proper buſineſs of morality. His Lordſhip has taken ſome notice of this. But the account he is pleaſed to give of Mr. Locke's argument is ſo poor and trifling, that though it be as fine a piece of reaſoning as can be met with on this ſubject, it is hard ow it in his repreſentation of it, This any man wil convinced of that compares it as it ſtands in Mr. Lo vol. ii. P. 573» et ſeg Edit. Fol. 1740, with whar Lord ohe hath offered upon it, vol. iv. p 295, 290. 95 4Athly, It is a point of great importance to mankind to be 1 to fo ht n f happineſs, or wherein their 4, the proper felicity of the human nature, doth His Lordſhip hath taken of what Dr. Clarke Sſerved, that, aceording to Varro,“ there were no leſs two hundred and fourſcore different opinions about e⸗ at was the chief good, or final happinefs of man.“ He ſays,“ that there wereé ſo many may be doubted; but that they muſt have been extremely various, is cerrain. The fummum bonum or ſupreme good of man, as it was under- „ ſtood and taught by the heathen philoſophers, was a ſubject wherein every man had a right to pronounce for himſelf, and no man had a right to pronounce for another. Theſe diſ- *¹putes were therefore very trifling n.“ But certainly if there be an enquiry of the utmoſt importance to mankind, it is that about the chief good. For to be wrong in this will lead a man wrong in his whole courſe; ſince his chief good muſt be his principal governing end. His Lordſhip is for leaving every man to judge of this for himfelf, and that no man has a right to judge for another. And ſince he makes happineſs to be what every man muſt purſue by the law and dictates of nature, and chat the morality of actions, and the proper ground of their m Vol. v. p. 258. n Ib. p. 206. obliga- 58 A View ef tbe DEISTICAL Writers. Let. 27. obligation conſiſts in this, that they are the means of ac- 6 L 5 luiring happineſs agreeable to our nature o.“ If men fix a vrong happineſs to themſelves it will put them upon improper meaſures, and give a wrong direction to their moral conduct. And certain it is, that there is nothing in which men are more apt to be miſtaken, and to form wrong judgments, than this. This author makes a diſtinction between pleaſure and happi- neſs, and obſerves, that inſtinét and appetite lead to the for- mer, and reaſon to the latter. But he owns, that moſt men are apt to confound theſe. And he himſelf defines happineſs to be a conkinued permanent ſerier& agrecable ſenſations or Fleafures b. And muſt every man be left to himſelf, without any farther direction, to judge of his duty and happineſs, from what he thinks will produce in him a ſeries of the moſt agree- able ſenſations and pleaſures; and that, abſtracting(for ſo our author would have it) from all conſideration of another life, and a future account? If the paſſions be brought into the con- ſultation, and they will be apt to force themſelves in, and claim being heard, the judgment that is formed is likely to be very unequal and uncertain; eſpecially conſidering the influence they have, by his own account, in bringing over reaſon to pronounce on their ſide, or at leaſt to come to aà kind of compoſition with them. It muſt needs therefore be a mighty advantage to have this determined for us by a divine authority; and nothing could be more worthy of the divine wiſdom and goodneſs, than to grant an extraordinary revelation for inſtructing men in what relares to the true happineſs and perfection of their nature, and directing them in the way that leads to it. Sthly, Another thing which it highly concerneth men to be well informed of, relateth to the terms of their acceptance with God, and the means of reconciliation when they have offended him; and this is a very proper ſubject for a divine revelation, had urged this in his Evidences natural and re- gealed Religion 4. But his Lordſhip, who hath undertaken to fwer him, thinks this to be of fmall conſequence, and ſcarce worth enquiring about. He pronounces, that“ neither reaſon nor perience will lead us to enquire, what propitiation God „Mwill accept, nor in what manner a reconciliation between ¹the fupreme Being, and this worm man, is to be made r.“ Iadecd upon his ſcheme it would be to little purpoſe to make exp 1 2 Vol. v. p. 233, 284. p Vol. v. p. 378. 2 Clarke's Evidences of natural and revealed Religion, p. 293. Vol. v. P· 209:. ſuch A8 Let. 27. Lord BoLINGBROKE. 59 ſuch an enquiry, ſince he; would have us believe that God doth not concern himſelf at all about the individuals of the human race, nor taketh any notice of their actions, ſo as to be pleaſed or diſpleaſed with them, or to reward or Pünich them on the account of thoſe actions. I fhall not repeat what hath been already offered to ſhew that this ſcheme is contrary to reaſon, and if purſued to its genuine conſequences would be ſubverſive f all virtue and good order in the worl Ild. At preſent I ſhall vly farther obſerve, that if men are reaſonable creatures, mo- ral agents, and if God hath given them a law, as this writer ſometimes not 1 1 1 knowleged, muſt certainl) law; nor vernor of able creatures ob the worl 4 4 Bion of that ſ ne 17 r od, muſt certainly have a monſtrous ait, as it is an offence committed by his reaſonable and the ſubjects of his moral government, as well as g adneſs, of the ſupreme eign of the univerſe. And how 9 ² pretend poſitively to pronounce punifhment ſin deſerves, or how far it may ſeem fit to in his governing wiſdom and righteouſneſs-to Vrniſh his offending creatures, or upon what terms he will pardon their tranſgreſſons, and reſtore them to his grace and favour, or how far that pardon is to extend? Theſe are things w hich manifeſtly depend upon W hat omaen moſt fit to his infinite wiſdom, an 1 concerning whic 41 wé could not preſume to form a certain judgment, if he ſnould not declare his will concern- aàjelty and authorl Lord and fuch creatures as As to what our author adds, that“ repentance, as it implies e mendwent t, is one of the doctrines 85 natural religion; «« and he does not ſo much as ſuſpect, t hat any farther reve- «« lation is neceſſary to eſtabliſh it;“ it will be caſily owned, hat repentance and amendment is neceſſary when we hape ſinned againſt God; and that this is a doctrine of natural re- ligion: But that this alone is ſufficient to avert the penalty we had incurred by diſobedience, natural reaſon cannot aſſure us. It is certain, that to eſtabliſh this rule in human governments would go a great way to diſſolve all order and government. And who can undertake to affirm, that in the divine govern- ment it muſt be an eſtabliſhed rule, that as often as ever ſinners repent, they muſt not only be freed from the puniſhment they had 60 A View f ibe DEiSTIcAL Writers. Let. 27. had incurred, but be received to the divine favour, and their imperfect obedience rewarded, as if they had not offended, W ithout any farther expedient to ſecure and vindicate the au- It is evident, that in the natural courſe 1 by divine Provicence, repentance and bt a many of thoſe evils which may be g niſmment of men's crimes. They often la- bour und aght upon them by thoſe vices of which they have epented, and feel the penal effects of their evil courſes, even after they have forſaken them. And ſince by this conſtitution the Author of nature hath declared, that repentance alone ſhall not free men in all caſes from puniſh- ment, who can take upon him to determine, that our great offended ſovereign, the moſt wiſe and righteous Lord and Go- vernor of the world, may not judge ſome ething farther neceſ- ſary to ſhew diplein g, ,,58 regarded ure againſt ſin, zt. to vindicate the And ordinglh en natural ſenſe of eeen hath generalnh led them to be anxioully ſollicitous, when they were ſenſible of their having offended God, to uſe ſome means to avert the di- vine diſplealu ureé. Their fears have given occaſion to much ſu- perſtition, and many expedients have been deviſed, which have been generally of ſuch a kind, as to ſnew how improper judges men are of thoſe things, if left to themſelves. A divine reve- lation would undoubtedly give the beſt and ſureſt direction in matters of this nature, and the fulleſt ſatistaction to the mind. It properly belongeth to God to determine upon what terms he will be propitiated to guilty creatures, how far his forgive- neſs ſhall extend, and what graces and favours he ſhall think fit to Haof Pen them. The laſt thing I ſhall mention, as what ſhews the great need of divine revelation, 1e. ates to the rewards and puniſh- ments of re ſtate. That this is a doctrine of vaſt im- portance tc g em to virtue, and reſtrain- ing their vices e this writer's own expreſs acknow legem ral P ages were produccd d to this Purpoſe im in e ſame time he hath endeavoured to ance of it by human reaſon, but ve the contrary. And yet he to affirm, that it is evident to rea- ſor t all: Since therefore it is of great in per anc e to nambin to believe a ſtate of future retributions, yet we have not ſufficient aſſurance of it by human un- 2lte d reaſon, it muſt certainly be a proper ſubject of divine 3 revelation, Let. 27. Lord BoLINGBRCKE. 6T revelation. Some of the Deiſts indeed have in this caſe thought proper to ta ke a different method. In order to avoid ment brought from hence to ſhew the neceſſity or the ne argu- advan- tage of an extt aordinary revelation, they have pre the doctrine of the immortality of the ſoul, 1 a futuré is ſo evident to the natural reat ſon of mankimd, and hath ſo generally believed in all ages and nations, that there was no need of a revelation to aſſure men of ic. But Lord Bolingbrohe hath precluded himſelf from this way of arguing, ſince he hath taken pains to prove, that this doctrine is not founded in reaſon. And though he ſometimes declares it to have been urged and recommended by the wiſeſt men among the an- tients, he repreſents it as if it was what they rege arded rather as an uſeful doctrine than a trus one, and as if they did not really believe it themſelves, though they thought it neceſ⸗ ſary that the veopie ſhoul d believe it. He affirms, that“the « greateſt part of the philoſophers did their utmoſt to eſtabliſh 5 the belief of rewards and puniſhments in a future life, that ««they might allure to virtue, and deter from vice, more ef- «α fectuallys.“ Yet afrcrwards he tells us, that“ the moſt ** Zealous aſſerters of a S upreme Being, and warmeſt defenders «of his providence, and they who were the moſt perſuaded «« of the neceſſity of religion to preſerve government, either «« rejected the doctrine of a future ſtate, or they admitted it «*⅜ by halves, i. e. they did not admit future puniſhments: And that“ this doctrine was never firmly enough eſtabliſhted «« in the philoſophical, whatever it was in 55 V ulgar creed Yea he aſſerts, that“ it was no «*opinions of Theiſtical Philoſof «« inſtances to have little hold or n Naxoun to ſhew by a remarkable quotation from(icero, Or pro A. Cluentio; vhich he ſeems well pleaſed with, and refer to more than oncet. The truth is, it would be equally wrong to affirm, that al 1 the philoſophei rs believed it, and that none of is wrong on the one hand to pretend, as Lord done, that there is no foun dationf for it in other, that it is ſo clear and that there was no need of 1 and enforce it. The argumen eſpecially thoſe of a moral ki are of ofed to them, 5² A View of ths DgisTIeAL Writers. Let. 2. the evidence, and will minĩſter ground of ſuſpicion and doubt, if conſidered merely on the foot of natural reaſon. And as to the nature, greatneſs, and duration, of thoſe future rewards and puniſhments, it is evident that unaſſiſted reaſon can give us no information concerning it which can be depended upon. We ſtand in great need therefore of an extraordinary revelation to aſſure us of that inviſible ſtate. This plainly follows from What his Lordſhip hath advanced. He repreſents“the rewards ¹c and puniſhments of a future ſtate as the great bands that ¹c attach men to revealed religion:“ And introduces his plain man as ſaying, that“ it would be for the intereſt of theſe, and *¹ſeveral other doctrines, to let them reſt on the authority of ** rrevelation u.“ And he directly declares,“ that this doctrine «**muſt ſtand on the bottom of revelation, or on none. On this bottom it would do ſome good moſt certainly, and it *¹* could do no hurt x.“ The ſeveral conſiderations which have been offered may ſuf- fice to ſnew the need thee world ſtood in of an extraordinary revelation. And that therefore it may be reaſonably concluded from the wiſdom and goodneſs of God, that mankind have not been univerſally, and at all times, left without the aſſiſtance ot ſuch a revelation. It is particularly probable from the circum- ſtances of men in the firſt ages of the world, that they were not left altogether deſtitute of means that ſeemed ſo neceſſary to furniſn them with a right knowlege of God, and of their duty. This writer himſelf obſerves in a paſſage cited above, that“*a conſequence of the ſurprize, inexperience, and igno- «« rance, of the firſt men, muſt have been much doubt and un- * certainty concerning the firſt Cauſe.“ And that*to prove *the unity of the firſt Cauſe required more obſervation, and «e deeper reflection, than the firſt men could makey.“ And after having obſerved, that“the precepts of the law of na- *ture are general, and that reaſon muſt be employed to make *« proper and neceſſary deductions from thoſe precepts, and *⁴ to apply them in every caſe that concerns our duty to God «e and man,“ he adds, that“ human reaſon being at beſt fal- ²* lible, and having been little informed by experience in the «« early ages, a multitude of falſe deductions, and wrong ap- ** plications, could not fail to be made z.“ It is therefore highly probable from the goodneſs of God, and the neceſſities of mankind, that he would graciouſly interpoſe to make ſome 7 u Vol. iii. p. 5 5 7.— See alſo vol. v. p. 322. 353.* 1b. p. 488. y Vol. Ili. p. 259. 2z Vol. V. p. 154. diſ⸗ Let. 27. Lord BoLzi NOCBROKE. 62 diſcoveries of himſelf, and of his will, in the earlieſt ages, to the firſt parents and anceſtors of the human race, 18 be by them communicated to their offspring, for inſtructing them in the main important principles of all religion, and directing them in the principal articles of moral Auty. And as this may e plainly gathered from the accounts given us in Scripture, ſo there are ſeveral facts in the hiſtory of mankind that almoſt neceſſarily lead us to ſuch a ſuppoſition. To this may princi- pally be aſcribed the general belief of ſome of the main prin- ciples of religion, which obtained before men had made any conſiderable improvements in philoſoi phy, or the art of reaſon- ing; particularly relating to the creation 59 the world, the immortality of the ſoul, a and a future Laater. hich were gene- rally received even among the moſt illiterate and barbarous nations, and were probably derived from a tradition tranſmitted from the firſt ages, and originally owing to divine revelation. And accordingly it has been almoſt univerſall ly believed among mankind, that divine revelations have been communicated; which belief may be probably aſcribed to traditional accounts of ſuch revelations, as well as to the natural ſenſe men hav generally had of their need of ſuch aſſiſtances. There has been no ſuch thing as mere natural religion, abſtracting from all divine revelation, profeſſed in any age, or in any nation of the world. Lord Bolingbroke in his inquiries this way is forced to have recourſe to China, and to the fabulous ages of theit hiftor y, anſwering pretty much to the golden age of the poets, when he ſuppoſes the ey were governed by mere natural religion⸗ Bur a Vol. v. p. 228, 229. His Lordſhip expreſſes himſelf on this head with a caution and modeſt ty not uſual with him. He ſaith, That“ among the countries with which we are better acquainted, *⁴ he can find none where natural religion was eſtabliſhed in its full 4«extent and purity, as it ſeems to have been once in China.“ It may be obſerved by the way, that having highly extolled the an- cient Chineſe ſages, he takes notice of the conciſe manner in which they expreſſe d themſelves, whenever they ſpoke of the Supreme Being. And that“ their refning ſucceſſors have endeavoured, in «* part at leaſt, to found their Atheifm upon what thoſe ſages had “ advanced.“ Vol. v. p. 228. Ithink according to this account there muſt have been a great obſcurity in their manner of expreſſing th hemſelves concerning gthe I Divinity; and that they were great tly de- 7 at in th Qinſtruetions gave with rexard to t this gre at funda- How valtly ſuperior in this reſp admired ſe 13ges, in W he oſe w ritings and in y ſcriptures, the exiltence, the perfections, and pro- 6½ A Vievv of the DEisricAL Writers. Let. 27 But of this he produceth no proofs. And if thie ages there referred to relate, as they probably do, to the early patriarchal times, the original revelation might have been preſerved in ſome degree of purity, though in proceſs of time it became greatly corrupted there, as well as in other nations. It adds a great weight to all that has been obſerved, that the greateſt men of antiquity ſeem to have been ſenſible, that bare reaſon alone was not ſufficient to enforce doctrines and laws with a proper force upon mankind without a divine au- thority and revelation. Our author obſerves, that“ the moſt «celebrated philoſophers and law-givers did enforce their «c doctrines and laws by a divine authority, and call in an * higher principle to the aſſiſtance of philoſophy and bare rea- «* ſon.“ He inſtances in“ Zoroafter, Htanes, the Magi, *⁴Minos, Pythagoras, Vuma,&c. and all thoſe who founded ««or formed religious and commonwealths; who made theſe *pretenſions, and paſſed for perſons divinely inſpired and * Commiſſioned b.“ This ſhews that they built upon a prin- ciple deeply laid in the human nature, concerning the need we ſland in of a divine authority and revelation, and which was probably ſtnengthened by ſome remains of antient traditions relating to ſuch revelations. But as thoſe philoſophers and lawgivers he ſpeaks of produced no proper and authentic credentials, it could not be expected to have a very laſting and extenſive effect; and yet the very pretenſions to it gave their laws and inſtitutions a force, which otherwiſe they would not have had. But as the ſeveral ſects of philoſophers in ſub- ſequent ages among the Greeks and Romans only ſtood on the foot of their own reaſonings, and could not pretend to a di- vine authority, this very much hindered the effect of their in- ſtructions. And indeed the beſt and wiſeſt among them con- feſſed their ſenſe of the want of a divine revelation, and hoped for ſomething of that nature. This is what Dr. Clarke has ſhewn by expreſs teſtimonies: Nor does Lord Bolingbroke deny it. Fe ſays,“ it muſt be admitted, that Plato inſinuates in „„«many places the want, or the neceſſity of a divine revela- *« tion, to diſcover the external ſervice God requires, and the „¹ exbpiation for ſin, and to give ſtronger aſſurances of the re- ence of God, are aſſerted and deſcribed in ſo plain and flrong provid a manner, as is fitted to lead people of common capacities to the firm belief, obedience, and adoration of the Supreme Being, the great Creator and Governor of the world! b Vol. v. p. 227. wards Let. 27. Lord BotrNOBRORE. 63 * wards and puniſhments that await men in another world e.“ But he thinks it abſurd and trifling to bring the opinion of Sacrates, Plato, and other philoſophers, concerning their want of divine revelation, and their hopes that it would be ſup- *«F plied, as a proof that the want was real, and that after it ¹«oehad been long complained of, it was ſupplied“.“ He at- tempts to ſfhew that their want was not real, as if he knew better what they wanted than they themſelves did, and were a more proper judge of the true ſtate of their caſe than they were. He repeats what he h id ſaid before, that there is no mo- ral precept taught in the Goſpel which they did not teach: And that the phænomena that diſcovered to them the ex- ««* iſtence of God, diſcovered the divine will in all the extent *e of moral obligation.“ As if it were equally eaſy to diſ- cover the whole extent moral obligation, as to diſcover the exiſtence of the Deity. He adds, that“ they could not know *a revealed religion, nor any real want of it, before the re- ** velation was made.“ That they could not be acquainted with the revelation before it was given, will be readily granted; but it doth not follow, that they could not be ſenſible of their want of it. He pronounces however, that„their complaints *«and their expectations were founded in proud curioſity, and ** vain preſumption.“ It was proud, it ſeems, to be inſenſible of their ignorance, and need of farther inſtruction; it was preſumption to hope or to deſire any farther illumination in things concerning which they were in doubt, and which it was of great importance to them to know. He adds, that“ the *« Kknowlege they had was ſuch as the author of nature had ¹«thought ſufficient, ſince he had given them no more.“ And concludes, that“for Dr. Clarke to deduce from the ſuppoſed *« rreaſonableneſs of their complaints, the neceſſity of a farther *«c revelation, is to weigh his own opinion and theirs againſt ¹providence f.“ But allowing the neceſſity of revelation, there is no juſt pretence for arraigning the conduét of divine providence. For however needful a revelation is ſuppoſed to be for giving men full aſſurance and information concerning things of high importance, yet thoſe to whom that revelation never was made known, ſhall not be accountable for what they never had an opportunity of knowing. Beſides, our au- thor goes upon the ſuppoſition, that the world had been left all along without the aſſiſtance of divine revelation, and that e Vol. v. p. 214, 215. d 1b. p. 216. e Ib. p. 217. P. 214 P f Ib. p. 220. Vox. II. F the 66 A View of tbe DEisricaL. Writers. Let. 27. the heathens had never had an opportunity of knowing more of religion than they actually did know. ⸗But this is a Wrong ſuppoſition. God had been pleaſed to make revelations and difcoverics of himſelf, and of his will, from the beginning; which if they had been duly improved, and carefully tranſ- mitted, as the importance of them deſerved, would have been of vaſt advantage. Great remains of this original religion con- tinued for a long time among the nations, And theſe tradi- tions, together with their own reaſon, duly improved, might have preſerved the main principles of religion and morals among them. And if through the negligence and corruption of man- kind this true primitive religion was in a great meaſure loſt and confounded in polytheiſm and idolatry, no blame could be caſt upon divine providence. Nor could the wiſdom and righteoufneſs of God have been juſtly arraigued, though no more had ever been done for the human race. But ſuppoſ- ing, which was really the caſe, that God was graciouſly pleaſed, at that time, and in that manner which ſeemed fitteſt to his infinite wiſdom, ro communicate a clearer and fuller diſcovery and revelation of his will than had been ever yet given to mankind of recovering them from the ignorance, ido- latry and corruption, into which they were generally fallen; this certainly ought to be acknowleged with great thankful- neſs, as a moſt ſignal inſtance of divine goodneſs and love to mankind, and concern for human happineſs. There is one paffage more which may deſerve ſome notice. Having obſerved, that Biſhop Vilkins ſeems to place the chief diſtinction of human pature not in reaſon in general, but in religion, the apprehenſion of a Deity, and the expectation of a future ſtate, which no creature below man doth partake of; he remarks upon it, that ˙they who ſuppoſe all men incapa- „ ble to attain a full knowlege of natural religion and theo- *logy without revelation, take from us the very eſſence and ¹ form of man according to the Biſhop, and deny that any *« of us have that degree of reaſon which is neceſſary to diſ- „e tinguiſh our ſpecies, and ſufficient to lead us to the unity of « the firſt intelligent Cauſe otf all things ².“ But the Bifhop by repreſenting man to be a religious creature, only intended to ſignify, that he is naturally capable of knowing, and being inſtructed in it, which the brutes are not: But it is not to be underſtood, as if all men had naturally an actual knowlege of religion, which is contrary to fact and experience; or as if ² Vol. iv. p. 71. all Let. 27. Lord BoLrNoBROK E. 6„⁷ 8 merely by the force of their own reaſon, without any inſtrr tion or affiſtance at all. Man's being formed a religious er ture does not hinder the uſe and neceſſity of nſtruckion. n is ſtill ſuppoſed, that all proper helps and afſiſtances are to be taken in. And notwithſtanding his natural capacities, he would never attain to ſuch a knowlege of religion without the aſſiſt- ance of divine revelation, as he may attain to by that aſſiſt- ance. Theſe things are perfectly conſiſtent: Man's being in his original deſign a religious creature, and his ſtanding in need of divine revelation to inſtruct him in religion, and give him a fuller knowlege of it. Revelation ſuppoſes him a crea- ture capable of religion, and applies to him as ſuch. It may not be improper to obſerve here, that this writer, who leaves no method unattempted which he thinks may an- ſwer his deſign, ſeems ſometimes to cry up the great efficacy of a true divine revelation, and the mighty effécts it muſt have produced, if it had actually been made, with a view to ſhew that never was there any revelation really given to man- kiad He ſays, that ‧unexceptionable revelations, real mi- Le certain traditions, could never prove inef fec- nnn h: That„if the revelations that have been pretendec all men were capable of attaining to a full ndie ege of it ) acles, and ¹ had not been pretended only; if the ſame divine viſdou „«that ſhews both the exiſtence and will of God in his works, *« had preſcribed any barticular form of worſhip to mankind, „ and had inſpired the particular application of his ge eneral «* laws, the neceſſary conſequence would have been, that the „c ſyſtem of reli igion and government would have boen uniform «through the whole world, as well as conformable to nature „« and reaſon, and the ſtate of mankind would have arrived «mat human perfectioni.“ He procreds o far as to declare, that in a ſupernatural Filhenſenjon, the di omnißotence Ihould have impeſed it on all mankind, ſo as neceſſarily to en- gage their aſſent x. And that it mh havée forced convigzi and taken away even the 5 Kii) f doubt!. Can any thing be more unreaſonable? As if revelation could be of no uſe at all, except by an irreſiſtible force it overpowered all mens un- derſtandings and wills. But ſurely, if God gives men clear diſcoveries of his will and their duty, this muſt be acknow- leged to be a glorious inſtance of his wiſdom and goodneſs, though he does not abſolutely conſtrain them to aſſent, which h Vol. iv. p. 224. 1 Vol. v. p. 201. Vol. iv. p. 267. Ib. p. 201. F 2 wuold 68 A View of ibe DEIST IcAL Writers. Let. 27. would be to take away their free-agency, and to deſtroy the œconomy of his providence. May we not here apply in the caſe of revelation what he himſelf ſaith with regard to reaſon? It may be truly ſaid, that God when he gave us reaſon left us to our free-will, to make a proper or improper uſe of it; «e ſo that we are obliged to our Creator, for a certain rule, and ſufficient means of arriving at happineſs, and have none *to blame but ourſelves when we fail of it. It is not reaſon, *but perverſe will, that makes men fall ſhort of attainable happineſs.— And we are ſelf-condemned when we deviate * from the rulen.“ This holds ſtrongly with regard to reve- lation. God hath been graciouſly pleaſed to reveal doctrines and laws to mankind, of great uſe and advantage for inſtruct- ing them in the knowlege of religion, and directing them in the way to happineſs. But when he has done this, and con- firmed that revelation with ſufficient credentials, ſtill he thinks fit, as the wiſe moral Governor, to leave them to their free- will, and the exerciſe of their own moral powers; and thus deals with them as reaſonable creatures, and moral agents. If they do not receive, and make a right uſe of this advantage, the divine wiſdom and goodneſs is not to be blamed, but their own obſtinacy and perverſeneſs. But though a revelation, if really given, cannot be ſup- poſed to come with ſuch force as irreſiſtably to conſtrain mens aſſent, and though it fail of producing all thoſe effects which might be juſtly expected, and which it is naturally fitted to produce, yet ĩt may be of very great uſe and benefit to mankind. This writer repreſents the general reformation of men as an impoſſible thing: He obſerves, that neither hu- man nor divine laws have been able to reform the manners of men effectually. Yet he owns, that ‧this is ſo far from „¹making natural or revealed religion, or any means that tend ««to the reformation of mankind, unneceſſary, that it makes ««them all more neceſſary.— And that nothing ſhould be neg- «« lected that tends to enforce moral obligation, and all the « doctrines of natural religion. And that nothing may ſeem *¹in ſpeculation ſo proper to this purpoſe, as a true revela- «« tion, or a revelation believed to be truen.“ And he after- wards ſays, that“if the conflict between virtue and vice in „the great commonwealth of mankind was not maintained « by religious and civil inſtitutions, the human ſtate would «c be intolerableo.“ Thoſe therefore muſt be very ill em- ₰ ₰ ₰ ₰ ₰ m Vol. v. p. 288. a Ib. p. 267, 268. 01b, p. 227. ployed, Let. 27. Lord BoLINeBROKE. 69 ployed, and can in no ſenſe be regarded as the friends and be- nefactors of mankind, who take pains to deſtroy theſe inſtitu- tions, to ſubvert the main principles of natural and revealed religion, and thereby to deſtroy all the influence it might have on the minds of men. If the reformation of mankind be ſo difficult, notwithſtanding all the powers of reaſon, and all the force of the additional light, and powerful motives, which re- velation furniſhes, what could be expected, if all theſe were laid aſide, and men were taught to have no regard to them at all? I fhall conclude with obſerving, that Lord Bolingbroke“ ſcheme, contrary to his own intention, ſeems to furniſh argu- ments to prove the great uſefulneſs and neceſſity of divine re- velation. He has endeavoured to ſhew, that we can have no certainty, if we judge by the phænomena, concerning the mo- ral attributes of God, his juſtice and goodneſs: That no ar- gument can be brought from reaſon in proof of a particular rovidence, though he does not pretend to ſay it is impoſſible: hat the immortality of the ſoul, and a future ſtate, though uſeful to be believed, are things which we have no ground from reaſon to believe, and which reaſon will neither affirm nor deny: That the laws of nature are general, and the particulars or moral duty derived from them are very uncertain, and in which men have been always very apt to miſtake, and make wrong concluſions. Now if it be of high importance, as it manifeſtly is, that men ſhould be aſſured of the moral attri- butes of God; that they ſhould believe a particular providence, extending to the individuals of the human race, and exercii- ing an inſpection over them, and their actions and affairs; that they ſhould believe the immortality of the ſoul, and a ſtate of future rewards and puniſhments; and that they fhould be rightly inſtructed in the particulars of moral duty; if all theſe be of unqueſtionable importance to be believed and known by mankind(and yet we can, according to him, have no aſſurance of them by mere natural reaſon) then there is great need of an extraordinary divine revelation to give us a proper certainty in theſe matters; and a well-atteſted revelation aſſuring us of theſe things, and furniſhing us with proper inſtructions con- cerning them, ought to be received with the higheſt thankful- neſs. LET- *1 ‿ A View of tbe DEisTIoAI Writers. Let. 28. E ETTEFER XXVIII. Lord Bolingbroke's ſtrange repreſentation of tbe Jewiſh revelation. His attempis againſt the trutb of ibe Moſaic piſtory. The antiquity, impartiality, and great uſefulneſs of that hiſtory ſbevon. Tbe pretencè tbat Moſes was not a contemporary autbor, and that bis biſtory is not conhirmed by collateral teſtimony, and tbat there is no proof that tbe Pentateuch was written by Moſes, examined. The Moſaic hiſtory and lawos not forged in ihe time of ibe judges, nor in ihat of ibe Lings, nor after tbe Babyloniſh captivity. The cbarge of inconfiſtencies in tbe Moſaic accounts conſidered. Tke ęrand objetlion againſt the Moſaic biftory dravon from the incredible nature of ibe fatis themſelves examined at large. The reaſon and propriety of erecting tbe Moſaic polity. No abſuraity in ſuppoſing God to bave ſelected the Jews as a peculiar people. Ihe great and amazing difference between tbem and ibe Peatben na- tions, as to the acknorlegement and adoration of tbe one true God, and bim only!. The good effecis of tbe Jewiſh conſtitution, and ibe valuable ends wobich were anſcvered by it. It is no juſt objetlion againſt ibe trutb of the Scriptures tbat tbey come to us ibroug hb be bands of the Jews. § I R, Hus conſidered What Lord Bolingbroke hath offered with regard to divine revelation in general, I now proceed to cxamine the objections he hath advanced againſt the Jeν/ſ and Chriſtian revelation. Of the latter he fometimes ſpeaks with ſeeming reſpect and decency: But with regard to the for- mer, he ſets no bounds to invective and abuſe. He here al- lows himſelf without reſerve in all the licentiouſneſs of re- proach. Far from admit:ing it to be a true divine revelation, he Let. 28. Lord BorziNxGBROKE. 71 he every-where repreſents it as the very worſt conſtitution that ever pre tended to a divine original, and as even worſe than Atheil Im. Beſides occaſional paf ry-where interſperſed in his writings, there are ſome par ts of his works, where he ſets him- 3 ſelf Purp oſely and at large to es xpoſe re. Moſaic revelation. This is the Prüneipal defig nof the long letter in the third vo- lume of de works occaſiomed by one of Archl biſhop 24's ſermons: As alſo of che ſecond ſection of his third E Eſlay in the fourth volum ze. which is on the riſe and Brogreſi Mono- theifm: And of the fifteenth, twentiet th, tw enty. firſt, ſeventy- fhis Fraguents and Eflays in the fifth vo- third, ſeventy-f lume. In conſidering Lord Bolingbroke's objection as againft the holy and eſpecially againſt the nine what he hath offered Gaüaft the di- his is the method he ◻.—. Scriptures of the Old Teſtame books of Mo againſt the truth of the Scripture hilton ſacred writin ll.A, Al K, Jſhall diſtinctly vine authority of tl himſelf hath p zinteg out in the above-mer oned by one of Archbiſtop er I ſhall begin with cont ſering af the hiſiory Zut firſt it will not gener al obſervations upon the 8 cripture that which is contained in the Moſai And firſt, it deſerves our ve count of its great antiquity. We bave no accounts that can aded upon, or that h any pretence in any degree be de to be received as authentic recor or indeed till 1 rel ateth: t0 the prior to the Moſaic hiſtory, was written. But though it is obi ble that it doth antiquity, ons did. f the creation of ld, the f the world within the 1 4 reduces the age of mputation conſfiſtent with the — ns, the founding iences, and of hich leads us US the moſt uſeful inventions of a an age to the world the Moſaic hiftory, but is no wah gant antiquities of other eaſterp nations. Another thing which ſhould g eatly recou ture hiſtory to our own eſteem, is the impartiality of it. It contains a plain narr 7² A Visw of ibe DEISTICAL Writers. Let. 28. vered in a ſimple unaffected ſtyle, without art or ornament. And never was there any hiſtory that diſcovered a more equal and unbiaſs'd regard to truth. Several things are there re- corded, which, if the hiſtorian had not laid it down as a rule to himſelf, not only not to contradict the truth, but not to conceal or diſguiſe it, would not have been mentioned. Of this kind is what our author refers to concerning Jacob's ob- taining the birth-right and bleſſing by a frauda. For though it is plain from the prophecy that was given forth before the birth of the children, that the bleſſing was originally deſigned for Jacob the younger in preference to Eſau the elder, yet the method Jacob took, by the advice of his mother Rebelka, to engage his father Haac to pronounce the bleſſing upon him, had an appearance of art and circumvention, which, conſider- ing the known jealoufy and antipathy between the Edomites and the people of Iſrael, and the occaſion it might give to the former to inſult and reproach the latter, it might be ex- pected an IfraelitiJſt hiſtorian would have endeavoured to con- ceal. To the ſame impartial regard to truth it is owing, that Reuben's inceſt, and that of Judah with his daughter-in-law Tamar, from which deſcended the principal families of the noble tribe of Judah, are recorded: As is alſo the cruel and perfidious act of Simeon and Levi, the latter Mo ſés's own an- ceſtor, and the curſe pronounced upon them by Jacob on the account of it. This writer indeed, who feems determined at all hazards, and upon every ſuppoſition, to find fault with the ſacred hiſtorians, has endeavoured to turn even their imparti- ality to their diſadvantage. Having mentioned common ſenſe and common honeſty, he ſays, that“ the Jeus, or the penmen s« of their traditions, had ſo little of either, that they repre- «*o ſent ſometimes a patriarch like Jacob, and ſometimes a ſaint «* like David, by characters that belong to none but the worſt «* of men b.“ This, according to our author's manner, is highly exaggerated. But I think nothing can be a ſtronger proof of the moſt unreaſonable prejudice, than to produce that as an inſtance of the want of common ſonſe and common honéſty in thoſe writings, which in any other writers in the world would be regarded as the highéſt proof of their honeſty, their can- dour, and impartiality; viz. their not taking pains to diſguiſe or conceal the faults of the moſt eminent of their anceſtors; epecially when it appears, that this is not done from a prin- C ple of malignity, or to detract from their merits, fince their 2 Vol. iii. p. 304. b Vol. v. p. 194. 3 good Let. 28. Lord BoLINeBROKE. 73 good actions, and the worthy parts of their character are alſo impai tially repreſented, but merely from a regard to truth, and from an unaffected ſimplicity, which every-where appears in their writings, in a manner ſcarce to be parallelled in any other hiſtorians, and which derives a mighty credit to all their nar- rations. But what above all ſhews the impartiality of Ms, and of the other ſacred hiſtorians of the old Teſtament, is their relating without diſguiſe, not only the faults of their great men, but the frequent revolts and infidelities of the Fraelites, and the puniſhments which befel them on that account. Lord Bolingbrote has indeed diſcovered what no man but himſelf would have been apt to ſuſpect, that even this was intended to flatter their pride and vanity;“ becauſe though they are re- * preſented as rebellious children, yet ſtill as favourite chil- „*dren— Notwithſtanding all their revolts, God's predilection ¹* for this choſen people ſtill ſubſiſts And he renews his *¹*promiſes to them of future glory and triumph,— a Meſttab, *a kingdom that ſhould deſtroy all others, and laſt eternally c.“ — As to the kingdom of the Mesiah, which he here refers to as promiſed to the Jews, it was to be of a ſpiritual nature, and was not to be confined to the people of Irael alone, but to be of general benefit to mankind. And even the rejecting of that Meſfiab by the body of their nation, and the puniſhments and deſolations to which this ſhould expoſe them, were fore- told. And it was certainly a moſt extraordinary expedient to flatter the vanity of a people, to repreſent them as having carried it moſt ungratefully towards God for all his benefits, and though not abſolutely and finally rejected, yet as having frequently drawn upon themſelves the moſt ſignal effects of the divine diſpleaſure. If the view of the ſacred hiſtorians had been to flatter the pride and preſumption of that people, ſurely they might have repreſented them as the objects of the divine favour, without giving ſuch an account of their conduct; from which their enemies have taken occaſion bitterly to reproach them, as the moſt ungrateful and obſtinate race of men that ever appeared upon earth. Nothing could have induced them to record facts which ſeemed to give ſuch a diſadvantageous idea of their nation, but an honeſt and impartial regard to truth, rarely to be found in other hiſtorians. But that which eſpecially diſtinguiſneth Mo ſes, and the other ſacred hiſtorians, is the ſpirit of unaffected piety that every- Where breathes in their writings. We may obſerve through- 8 Vol. iii. p. 284. out 74 A Viezv of tbe DEISTICAL Writers. Let. 28. 7 out a profound veneration for the Deity, a zeal for the glory of His great name, a deſire of promoting His true fear and worſhip, and the practice af righteouſneſs, and to engage men to a dutiful obedience to His holy and excellent laws. Their hiſtory was not written merely for political ends and views, or to gratify curioſity, but for nobler purpoſes. The AMeöeicat hiſtory pons with an account of the creation of the world, which by the author's own acknowlegement is an article of the higheſt moment in religion. It gives an account of the forma- tion of man, of his primitive ſate, and his fall from that ſtate, of the univerſal deluge, the molt remarkable event that ever happened to mankind, of the lives of ſome of the patriarchs, and of many molt ſignal acts of providence, upon which 5 1 pended the erection and eſtabliſmment of a ſacred polity, the proper deſign of which was to engage men to the adoration of the one living and true God, the maker and governor of the world, and of him only, in oppoſition to all idolatty and poly- theiſm. The recording theſe things was not only of immediate uſe to the people among whom they were firſt publiſhed, but hath had a great effect in all ages ever fince, to promote a reve- rence of the Supreme Being among thoſe who have received theſe ſacred writings; and it tended alſo to prepare the way foc the laſt and molt perfect revelation of the divine will that was ever given to mankind. Nothing therefore can be more unjuſt than the cenſure he hath been pleaſed to paſs on a great part of the Moſaic hiſtory, that it is fit only to amuſe children With 4 Let us now conſider the objections he hath advanced againſt this hiſtory. And firſt, he urges that Moſes was not a contemporary au- thor. This is not true with reſpect to a conſiderable part of the hiſtory recorded in the Pentareuch. Man of the things which are moſt objected againſt, eſpecially the eirae diüad facts done in Egyht, at the Red Sea, at the d omulgation of the Jaw at Sinai, and during the ſojourning of the Ifraeuteri in the wilderneſs, were things to which Maſes was not only contem- porary, but of which he was! nimſelf an eye- witneſs. As to that part of the hiſtory which is contained in the book of Geneſis, and which relateth to events whic h happened before the time of Moſes, it cannot be juſtly objected againſt on that account; except it be laid down as a rule that no hiſtory is to 7 to be believed, which was written by an author who was not 4 Vol. iii. p. 304. Con- Let. 28. LEord BoL NoBROKE. 75 contemporary to all the facts which he relates. But t d as a maxim in judging of the credit ot never yet been alle an hiſtory; and ) admitred, would diſcard ſome of the beſt ld oes our author himſelf pre- .„. 44. 1 hiſtories now in the wWorlo 1 1 Nor o rr“- 7 ſ., 54 know“ Where Mo+ got his 1 L *α Of Ge 7. A wolt unn of time Aàs tO the far gre atẽ lates to the lives of the patriarchs. 1 ſobb, and to the firſt ſettlement o Ifrauelites in Eg. ypt, th are& idently things of V hich he may be ſuppoſed to have had E; aAnd with regard t he cvents which ha full 1nrormation And with regard to the cvents WelCl dap- 7 7 ra orven Of th pened before of Abrabam, the accounts given ot them by Moſes are gene ery ſhort; conſiſting for the moſt part , 1 4 looiee f perſons and families, it of little more than tbe genealogies of perſons and families, in terſperſed with a few brief anecdotes, the memory of whicn 1 remarkable event during that es the moſt particular account, ' 1 was eaſily preſerved. peri 52-, Dd of which was the univerſal de And this muft well known. His not giving into the extravagant antiquities ave been then very of ſome of eaſtern nations; and his mpting to fill up that period with ſuch fabulous been invented ſince his time, among Mo hometans, is a ſtrong preſumption in his favour; and tlie plain- neſs, ſimpl and impartial love of truth, which, as hath been already obſerved, appears in his hiſtory, makes it reaſon- ſieve, that he had the accounts he gives from memo- rials which he knew might be depended upon. What ways had of tranſmitting the memory in thoſe antient öot at this diftance dilti they had ſeveral ways of doing this nd it has been often obſerved by learned men, through how few ſtages the tradition migh from lam to Abrabam, de long lives of the firſt men e. The only thing mentioné what Moſes could not have received by hiftory the circum- ſtantial account given by him of the creation of the world With regard to which he obſerves, that“4 lam himſelf could e Mr. pgth of mens lives, as recorded jection againd it. 2y on Mi- Rat the lives of men onger than ours. in the M d 2 8 0 F — ⁵⁸ only 76 6ℳ A View of the DEisTIcCAL Writers. Let. 28. only have related to him ſome of the circumſtances of the *e ſixth day, but nothing that preceded this.“ It will be eaſily allowed, that the account of this muſt have been originally owing to extraordinary revelation. And very worthy it was of the divine wiſdom to grant ſuch a revelation to the firſt pa- rents and anceſtors of the human race, ſince it was a matter of great importance to mankind to be well acquainted with it; and our author himſelf owns, that„it leads men to ac- ** knowlege a Supreme Being by a proof levelled to the meaneſt *¹underſtandingf.“ And it may be juſtly concluded, that the account of this was tranſmitted with great care from our firſt parents to their deſcendants, and preſerved among the moſt religious of them: Which might the better be done, if, as is very probable, the obſervation of the ſeventh day was appointed from the beginning to preſerve the memorial of it. So that the preſervation of this very important tradition may be ac- counted for, even abſtracting from Mo es's divine inſpiration, which, if in any thing tradition had become imperfect, might eaſily enable him to ſupply the defects of it. Another objection, on which his Lordſhip ſeems to lay a great ſtreſs, for invalidating the authority of the Moſaic hiſto- ry, is, that the principal facts are not confirmed by collateral teſtimony: And by collateral teſtimony he underſtands the teſ- imony of thoſe who had no common intereſt of country, reli- gion, or profeſſion s. But ſuch collateral teſtimony as this is no way neceſſary to the authenticity of hiſtory. Many hiſto- ries are very reaſonably believed which have no ſuch collateral teſtimony to confirm them. Such teſtimony is frequently not to be had; nor could reaſonably be expected with relation to many Of the facts recorded by Mo ſer. As to that part of the Moſaic hiſtory, which relateth to the times of greateſt anti- quity, little help can be expected from collateral teſtimony, fince there is no hiſtory of thoſe times now extant ſo antient as his own. And yet there are conſiderable traces of tradition which have been preſerved among other nations, concerning ſome of the moſt remarkable events during that period, as hath been often ſhewn by learned men?; eſpecially with rela- tion f Vol. ili, p. 253. 8 Ib. p. 281, 282. „ His Lordſhip frequentlv ſpeaks with great contempt of the at- tempts made by the learned to ſupport the hiſtory of. Moſes by col- lateral teſtimonies, thoſe of Egyptians, Phænicians, Chaldeans, and even Greeks. See particularly vol. iii. p. 280, 281. Yet he ſays, The man who gzves the leaſt credit to the Moſaic hiſtory, will 66 agree Let. 28. Lord BoLINGBROKE. 77 tion to that which is the moſt extraordinary of them all, the univerſal deluge. Nor can any thing be more falſe and con- trary to known fact, than what this writer boldly affirms, that the tradition of Mah's deluge is vouched by no other *e agree very readily, that theſe fve books contain traditions of a *„ very great antiquity; ſome of which were preſerved and pro- *«*pagated by other nations as well as the Vraelites, and by other *«F hiſtorians as well as Moſes. Many of them may be true, though *«they will not ſerve as vouchers for one another.“ And he far- ther obſerves, that ˙three or four ancient neighbouring nations, „of whom we have ſome knowlege, ſeemed to have a common «fund of traditions, which they varied according to their different *¹* ſyſtems of religion; philoſophy, and policy.“ Ibid. p. 282. And ſince he here ſuppoſes, that the nations he refers to had different fyſtems of religion and policy, and were evidently neither of the ſame country, nation, or religion, with the people of rael, the teſtimonies they give to the facts recorded in the Moaic writings, may be juſtly regarded as collateral teſtimony, even according to the account he himſelf is pleaſed to give of it; viz. that it is the teltimony of thoſe ho had no common intereſt of country, religion, or profeſſion. So that after all his clamours againſt the Moſaic hiſtory for want of collateral teſtimony, he himſelf in effect owns, that in ſeveral inſtances at leaſt, and with regard to ſome of the facts there related, collateral teſtimonies may be produced, which therefore are very properly taken notice of by the learned. Thoſe teſtimo- nies relate to ſeveral things in the Moſaic account of the creation. The long lives of the firſt me n—the general deluge, with ſome of the remarkable particulars recorded by Moſes relating to it the deſtruction of Soom and Gomorrab—the excellent character of Abrabam, and the ſeveral particulars in his life, and that of aac and Jacob—— Joſcpb's being envied by h's brethren, and fold in- to Egypt bis great advancement there, and wiſe adminiſtration, and preſerving Egypt in a time of famine Many things relating to Moſes himſelf his great wiſdom his being oppoſed by the Eg'yptian magicians his leading the Vrelites out of Egypt, whif the Egyptians who purſued them were compelled to delitt his bringing them through the deſarts of Arabia to Mount Sinai— the law given by him as from God, his noble notions of the Deity, and prohibiting the repreſenting or worſhipping him by any corpo- real images—many of the peculiarities of that law, different from thoſe of other nations. The reader may ſee moſt of theſe things collected by Grotius de verit. relig. Cbhriſt. lib. i. ſect. 16. I think any impartial perſon will be of opinion, that there is as much col- lateral teſtimony as could be reaſonably expected concerning things of ſuch remote antiquity, and from perſons who were not of the Jeaw'ſp nation or religion, and ſeveral of whom were profeſſed enemies to both. «cauthority 78 A View of ibe DEisTIcAL. Writers. Let. 28. * authority than that of M s; and that the memory of that ¹* cataſtrophe was known only to one people, and preſcrved “in one corner of the earth i.“ Nor only has there been a general tradition in confirmation of itk; but there are many proots of it all over the earth, many phænomena which plainly lead us to acknowlege that there has been ſuch a deluge, and which cannot otherwiſe be reaſonably accounted for. With reſpeét to that part of the hiſtory which relateth to the laws given to the fraelites, and the extraordinary facts whereby the authority of thoſe laws was eſtabliſhed; they were not only things of which Moſes had certain knowlege, and in which he could not be miſtaken, but they were of a moſt public nature, and to which the whole nation were witneſſes. The facts were of ſuch a kind, that the accounts of them could not poffibly have been impoſed by Moſes at that time upon the people, if they had not been true, nor could they have been made to believe that they were done before their eyes, if they had not been done. And theſe facts having been all along from that time received by that people, together with the laws in confirmation of which they were wrought, furniſheth a proof of authenticity to this part of the Moſaic hiſtory, which can ſcarce be parallelled in any other. Ido not ſee how the force of this can be avoided, ſuppoſing Moſes to be the author of the Pentateuch. But this is what Lord Bolingbroke thinks cannot be proved. He has made a kind of repreſentation after his own way of what Mr. Abbadie has offered to this purpoſe; and adds, that it would be hard to find an example otf greater trifling. But whoſoever will take pains to examine the argument, not as he is pleaſed to repreſent it, but as it ſtands in Mr. Abbadie's own book, will find how little he has offered that can in any degree take off the force of his reaſoning. Indeed it is hard to know what greater proof can reaſonably be deſired of Mo s's being the author of che Pentateuch than is given. The whole nation, among whom thoſe books have been always received with great veneration, as containing the moſt authentic accounts of their hiſtory and their laws, have conſtantly attributed them to Mo s. All thoſe of foreign nations, that have mentioned their hiſtory or their laws, have always ſuppoſed Moſer to have been the au- thor of them. Never has it been denied till theſe latter ages, i Vol. iii. p. 224. k See concerning this Grotius de Verit. Relig. Chriſt. lib. i. ſect. Xxvi. See alſo Rewelation examined avith Candour, part i. diſſert Xiii, xiv. 1 Vol. 1ii. p. 275, 276. after Let. 28. Lord BoLi NGBROKE. 79 after ſo! n, upon ſome cavils and exceptions which are really trifling, and which have been ſufficiently anſwered. And it all wull not be allowed to a pro bof, it is lmnpol. ſible that any thing of this nature ſhould ever be roved. It hath all the proof which the nature of the thing can admit of; and it would be unreaſonable, by Lord Bodngerkes O3n ac- knowlegement, to demand more.“ Common ſenſe,“ ſaith he, «⅜ᷣ requires, that every thil propoſed to the underftanding, ſhould be accompanied with it ch proof as the nature of it can furniſh. He who requires more is gu ilty of abſurdity; he who requires leſs, of raſhneſs.“ Thereé is then all the evidence which can! a caſe, that the books containing the original given to the people of Ifrael were written whole nasion to whom the hiſtory belonged ₰—ηά* governed by thoſe laws, and received them as polity, have conftantly affirmeéed. And otf this allowed to be competent witneſſes. His Lord to ſfhew how little the teſt imon of the Jewe is to be ended upon, and how eaſily thoſe laws m ight be impoſed ui mentions“the little time that it took to eſtabliſh ze the authority of the Alcoran among the Arabs, a 45 peo] more incapable to judé and his * book, than we may ſuppoſe the Nrae een to r5 judge of Moſes and his-b 1) of lawW «« alone, or of hiſtory and law bothn.“ his obſervation is little to the purpoſe. I he Arabiang N ficient vouchers, that the Alcoran was the book left them ing the revelations he pretet led to havée In this t hey are to be credited. So are the Jetos, that the book r nation were containing the original hiſtory and laws of thei written by Moſes. As to the divine au hority of thoſe laws, this muſt be tried Ur other arguments. But however ſtupid we may ſuppoſe the Arabians to have been, it would not have been in the power of Mahomet to have made them believe, that they ther elves had heard his iaws diſtinctly del livered with the moſt amazing ſolemnity above fix hundred thouſand men, if there had been uo ſuch thing: Or that he wrought a ſeries of ſiupen dous miracles be- fore their eyes, if he had not done ſo. And de rcia gly he was too wiſe to put the 3 oof of his own divine miſſion, or of the authority of his laws, upon facts of ſuch a nature: Which would have been the moſt effectual way he could have m Vol. iii. p. 246. n Ibid. p. 2; from heaven in the pref ſence of taken 80 A View of the DEis A. Writers. Let. 28. taken to detect and expoſe his own impoſture. But he pre- tended to have received communications and revelations from heaven, the truth of which depended upon his own credit. The ſame obſervation may be made concerning thoſe cele- brated law-givers of antiquity, who pretended to have re- ceived their laws from the Gods, as Minos, Numa, and others. None of them ever put the proof of the divine authority of their laws upon public facts of the moſt miraculous and extra- ordinary nature, done in the preſence of all the people, and for the truth of which they appealed to them. They pre- tended to directions from oracles, or to ſecret communications with the Deity, of which the people had no proof, and which they recelved ſolely upon their authority. But Mo- put the proof of the divine authority of his laws upon ſenſible facts of the moſt public nature, and of which the whole body of the people, to whom theſe laws were given, were wit- neſſes. Appeals were made to the people, at the time when theſe laws were delivered, concerning thoſe facts as done in their ſight, and which they themſelves could not poſſibly deny. The accounts of thoſe facts are ſo interwoven with the laws that they cannot be ſeparated. Some of the principal motives to engage the people to an obſervance of thoſe laws are founded on thoſe facks. Many of the laws were peculiarly deſigned to preſerve the remembrance of the facts, and cannot be other- wiſe accounted for than by ſuppoſing the truth of thoſe facts to which they relate. And this was the profeſſed deſign of the inſtitution of ſeveral of their ſacred rites, which were ap- pointed to be ſolemnly obſerved by the whole nation in every age from the beginning of their polity, i.. from the time when they firſt received theſe laws, and their conſtitution was eſtabliſhed. There were ſeveral public monuments which ſub- ſiſted ſeveral ages, to perpetuate the memory of the moſt re- markable of thoſe facts. The people were commanded, as by divine authority, frequently to conſider thoſe facts, and to take care to tranſmit them to their children. To which it may be added, that in all the remaining writings publiſhed at different times, and in different ages, among that nation, whether of an hiſtorical, moral, or devotional kind, there is a conſtant re- ference to thoſe facts as of undoubted credit and authority. They are repeated on ſo many different occaſions, ſo often and ſolemnly appealed to, that it appeareth with the utmoſt evidence which the thing is capable of, that theſe facts have been all along univerſally known and acknowleged, and the remembrance of them conſtantly kept up among that Pele, An Let. 28. Lord Boi INGBROKE. 81 And upon the truth and authority of theſe facts, their pecu- liar conſtitution, whereby they were ſo remarkably diſtinguiſhed from all other nations, was plainly founded; nor can it well be conceived, how it could have been eſtabliſned among them without thoſe facts. It ſtrengthens all this, when it is conſi- dered, that ſcarce ever was there any people, ſo well fitted by their conſtitution for preſerving and tranſmitting the remem- brance of their laws and facts, as the people of rael. Their weekly ſabbath, the obſervation of which was bound upon them in the ſtricteſt manner, and which was a conſtant me- morial to them of their religion and law: Their ſabbatical years, an inſtitution of the moſt extiaordinary nature, and which furniſhed a viſible proof of the divine original and au- thority of that law, and in which it was ordered to be pub- lickly read to the whole nation aſſembled together at their ſo- lemn feſtivals: The exact care that was taken to keep up thé diſtinction of tribes, and the genealogies of the ſeveral fami= lies in their tribes, on which their legal right to their inherit- ances and poſſeſſions depended, and which they could trace to the time when the firſt diviſion of the land was made, and their conſtitution eſtabliſhed, with which the laws and facts were intimately connected: All theſe things laid them under peculiar obligations, and gave them peculiar advantages for preſerving the remembrance of their law, and the facts donée in atteſtation to it. Taking theſe conſiderations together, the evidence for the laws and facts is as ſtrong as can reaſonably be deſired for any facts done in paſt ages. And I am perſuaded the evidence would never have been conteſted, if it had not been for the pretended incredibility of the facts themſelves. But before I come to conſider this, I ſhall take notice of ſome other objections made by Lord Eolingbroke to thé credit of this hiſtory. He mentions it as a ſuſpicious circumſtance,“ that the ptieſts ¹ in Egybt and Judea were intruſted with the pul blic records,“ and that this ſhews how little they are to be depended upono. And he aſks,“ With what face can we ſuſpeçt the authenti- **city of the Egyptian accounts by Manætho and others, which ³εwere compiled and preſerved by Eg yptian prieſts, when we 4« received the Old Teſtament on the faith of Jewwip ſcribes, a ceP?“ But it is a great miſtake,. pretend, that the Jewiſb hiſtory larly thoſe of Maſes, were in the 82 A Viec of the DEISTIcAL Writers. Let. 28. hands of the prieſts, or Jewiſb ſcribes alone. If, like the Egyptian laws and records, they had been wrapt up in ſacred characters and hieroglyphics, which the prieſts only underſtood, and of which they alone were the authoriſed guardians and interpreters, and which were carefully diſguiſed and concealed from the people, there might be ſome ground for this pretence. But on the contrary their hiſtory and laws were put into the common language: The people were commanded to make themſelves thoroughly acquainted with the laws that were given them, and with the hiſtory of thoſe facts by which their law was eſtabliſned. It was urged upon them in the name of God himſelf to meditate upon them continually, to ſpeak of them in their houſes, and teach them diligently to their children. They were taught to believe that their intereſt in the favour of God, their public and private happineſs depended upon it. No part of their hiſtory and laws was Kkéept as a ſecret from the people: All was open and undiſguiſed. And this was ſo dif- ferent from the arts of impoſtors, or of deſigning politicians, as affords a ſtrong preſumption, that all was founded on truth and fact. Our author is very willing to have it believed, that theſe writings were forged after the time of Moes. And the time he ſeems to fix upon as the likelieſt for ſuch a forgery is that of the judges 4. But there is not the leaſt foundation for ſuch a ſup- a His Lordſhip is pleaſed to obſerve, that“the four centuries ¹the Ifraelites pafſed under their judges, may be well compared „ to thé heroical“(by which he underſtands the fabulous)" ages of the Greeks.“ The reaſon he gives for this is pretty extraor- dinary. He ſays,“Thoſe of the Greekr were generally baſtards of ſome God or other; and thoſe of the Jeups were always ap- „„pointed by God to defend dis people, and deſtroy their enemies.“ As if the being a baſtard of ſome God or other, and the being ap- pointed by God for delivering and defending his people, were of the ſame fignificancy, and equally abſurd and fabulous: though ander fuch a polity as the Moſaical was, their having their judges and deliverers extraordinarily raiſed and appointed by God, had nothing in it but what was perfectly agreeable to the nature of their conſtitution. And whereas he mentions it to the diſadvantage of the Jeuwiſp hiſtory under that period, that we there read of Ehud an aſalin, and Jephthab a robber, and Dawid a captain of baaditti; it may be obſerved, that this laſt does not properly belong to the times of the judges, and is only thrown in out of his great good- wull to the memory of that illuſtrious prince: and as to the two for- mer, wichont entering into a particular conſideration ofthe accounts which Let. 28. Tord BoLINOBROKE. 83 a ſuppoſition. To ſuppoſe them to have been forged in the time of Joſbua, or the elders that immediately ſucceeded him, is the ſame thing as to ſuppoſe them to have been forged in the days of Moſes himſelf. It muſt then have been very well known, whether theſe were the laws that were given by Mo; ſes, and whe- ther the facts there referred to as things of public notoriety and known to the whole nation, were re Ally done or not. Since great numbers muſt have been ab le to contradict or detect them, if they had been falſe. And after the death of JFoſbua, and thé elders that had lived in the time of Mo ½ and ſeen thoſe mighty acts, who could have had authority enough to have impoſed thoſé laws and facts upon the people? The deliverance out of Eg ypt, the ſojourning of the Ifraelites in the wilderneſs, the laws and conſtitutions appointed by Mo(%]s in the name of God, the ex- traordinary facts ſaid to have been wrought by him, their in- troduction into Canaan, and the manner of their ſettlement there, muſt have been comparatively freſh in their remembrancs. It appears by Japhthab's anſwer to the king of the Ammonites, that the people of rael were in his time very well acquainted with their own hiſtory, and with what had happened to them in the time of Moſes, Judzes xi. 12, G&c. The ſame thing ap- pears from the Song of 22 Vnnei, ch. v. 4, 5, and from the anſwer of Gideon, cap. And it cannot without great abſurdity be azerchel that de Vul at that time have had a body of laws impoſed upon them as the laws of Mo ſes, and laws by which their nation had been governe d ever ſince his time, though they had not known thoſe laws before: Or, that they could have been made to believe that the facts referred to in thoſe books were facts of which their whole nation had been wit- neſſes, and which they t themſelves had received from their anceſ- tors, and the memory of which had been conſtantly preſerved among them, though they had never heard of theſe facts: Or, that fuch and füch facred rites and ordinances had been inſti- tuted, and conſtantly obſerved and ſolemnized in their nation in remembrance of thoſe facts, if till then they had been utter ſtrangers to the obſervance of theſe rites. And what renders this ſdil Il more improbable is, that during that period there was for the moſt part no general governor who had authority over which are give given them(1) it may jr aſtly be affirmed that theſe inſtances do not afford a fhz f bulous, and doth not contain a true acc the hiſtorv 18 fa- nt of facts. (r) See concerning E P⸗ 334. 2d edit. 84 A Vier of ike DzlsTIcAL Writers. Let. 28. the whole, as the kings had afterwards. The ſeveral tribes ſcem to have been very much in a ſtate of independency, and to have had the government within themſelves. Few of their judges exerciſed an authority over all the tribes; nor were any of them prieſts till the time of Eli. In ſuch a ſtate of things, how was it poſſible to have impoſed a new body of laws and hiſtory upon the whole nation, eſpecially laws ſo different from the laws and cuſtoms of all other countries, and which enacted the ſevereſt penalties againſt the idolatries to which the neigh- bouring nations were ſo ſtrongly addicted, and which the M raelites were ſo prone to imitate? If ſome of the tribes had re- ceived them, what likelihood is there that all would have done ſo, or would have regarded them as the laws of Moſes, and as obligatory on the whole community, when they were ſo contrary to their own inclinations, and had never been im- poſed upon their nation before? Nothing leſs than ſuch an au- thority as that which M ½. claimed in the name of God him- felf, and which was inforced by fuch illuſtrious divine atteſta- tions, could have prevailed with them to have ſubmitted to thoſe laws, or to have received thoſe facts. To which it may be added, that it is manifeſt from the acccount given in the book of Judoes, which is the only account of that time that we have to depend upon, that the general ſtate of things dur- ing that period was this. The people frequently fell into a compliance with the idolatrous rites of the neighbouring coun- tries. But when public calamities befel them, and which they regarded as puniſhments upon them for their tranſgreſſions of their law, they were made ſenfible of their guilt, and again returned to the obſervation of it, and to the adoration of the only true God as there preſcribed; and they were encouraged by the great things God had formerly done for their nation, to apply to him for deliverance from their oppreſſors. So that every thing during that period ſhews, that the law of Moſées, and the worſtip of God and of him alone, free from idolatry and polytheiſm, was then the eſtabliſhed conſtitution, which they themſelves regarded as of divine authority, notwithſtand- ing they too often ſuffered themſelves to be ſeduced into devia- tions from it. After the æra of the Judges followed that of the Kings. King David lived very early in that period. And ĩt appeareth with the utmoſt evidence from the hiſtory and writings of that great prince, that the law of Moſes was then had in the higheſt veneration as of divine authority, and that the facts there re- corded were univerſally believed and acknowleged. And though ſome Let. 28. Lord BotiNGBROKE. 85 ſome of the ſucceeding Kings deviated from that law into the idolatries of the neigh bouring nations, yet that law never loſt its authority; and the obſervation of it was ſoon reſtored. The deſign of the prophets, of Whom there was a ſucceſſion during that period, was to keep the people cloſe to the ob ſervance or that law: And the extraordinary facts by which the authority of it was eſtabliſhed, were ſtill bad in remembrance. And on the credit of that law, and of thoſe extraordinary facts, they ſtill looked upon themſelves to be God's peculiar people. This writer inde ed takes upon him to aſſert, that“ there were times ¹„when they had actually no body of law among them, parti- * cularly in the reign of Joſiab when it had been long loſt r.“ But there is no ground to fu 9 poſe, that ever there was a time under any of their Kings, when they had actually no body of law among them, or that the book of the law of Moſes had been ever ir atirely lo ſt. This cannot be juſtly concluded from the ſurprize Arpiehda at Hilkiah the High Prieſt's finding the book of the law of the Lord in the temple, when they re- paired it in Jofiab's reign. For this is juſtly ſuppoſed to be either the Driinal book of the law written dy Mo;½: himſelf, and ordered to be lodged in a coffer at the ſide of the ark, and which was found when the ark was removed on occafion of the temple and holy of holies being ze Paüreade Or at leaſt an authentic copy of great antiquity and authority kept in the temple, and which might bave been neglected, or thought to have been loſt. But it would be abſurd to imagine, that there was no copy of the law at all remaining in any private hands, or in the hands of any of the prieſts or Brophe ts. And it may very reaſonably be conceived, t that upon Hinding an au- thentic book of the law of ſuch venerable antiquity, the at- tention of the Kiag and great men might be more thoroughly awakened to the things contained there, and they might make a much ſtronger impreſm on upon them, than they had ever done before, even ſuppoſing they had read or heard the ſame things out of ſome other do of the law of leſs Luheriig, and which was not ſo much to be depended upon. There is not oue word in the account that is given us of this matter of what our author mentions concerning rhe little time the reading of the book in the preſenc e of the King took up; from whence he concludes that it contained nothing but the law ſtrictly ſo called, or the recapitulation of it in the book of Deuterb- nomy. Though if that copy had contained no more than the 6 ˖ Vol. iii. p. 276. G 3 book 86 A View of the DEisTIcAL Wrilers. Let. 28, book of Deuteronomy, this is a collection not only of the prin- cipal laws given by Mo ½], but of the extraordinary and mira- culous facts whereby the divine authority of the law was at- teſted. As to what he inſinuates, that all the ſacred writings of the Jeuws were compoſed after the captivity, and that Eſ- dras and his ſucceſſors compiled the written laws, I fhall not add any thing here to what I have elſewhere offered to de- monſtrate the palpable falſnood and abſurdity of ſuch a ſuppo- ſition t. I fhall only at preſent obſerve, that the preſerving of the Pentateuch among the Samaritans, between whom, from the time of their firſt ſettling in that country, and the Jau, there was a fixed antipathy and oppoſition, affordeth a plain proof that the code of the Moſaic hiſtory and laws was not the invention or compoſition of Edras, but had been pre- ſerved among the fraelites of the ten tribes, in place of whom the Samaritans came. And the remarkable conformity there is between the Samaritan and the Jeæwiſp code of the Pentateuch boch in the laws and in the facéts, gives a ſignal confirmation of the antiquity and integrity of the Mo ſaic hiſtory and laws, and how far the Hebrau code is to be depended upon. But to proceed to Lord Bolingbroke's farther objections. In order to deſtroy the credit of the Moſaic hiſtory he hath taken all occaſions to charge it with inconſiſtencies and contradictions. Thus he tells us, that the Moſaic account is plainly inconſiſtent with itſelf, in ſuppoſing that the unity of God was the ori- ginal tradition derived from Adam, and yet that it was loſt, and polytheilm eſtabliſhed in its ſtead in the days of Serug: Or at leaſt of Terab and Abrabam, four hundred years after the deluge. He thinks it abſurd to ſuppoſe,“‧ that the know- * lege of the exiſtence of that God who had deſtroyed and «« reſtored the world, juſt before, could be wholly loſt in the * memory of mankind, and his worſhip entirely forgot, whilſt „the eyé-witneſſes of the deluge were yet alive u.“ The whole force of this objection depends upon his own abſurd way of ſtating the caſe, as if the knowlege of the exiſtence of the gne true God, were ſuppoſed to be then entirely loſt and forgotten among mankind. True religion and the truę worſhip of God might bave been conſiderably corrupted in that time, and idolatry might have made a great progreſs, ſt though the knowlege of the true God was not entirely lol 3 Vol. iv. p. 339. Vol. v. p. 220. t See Reflecrions on Lord Bolingbroke's Letters on the Study and Uſe af fiſtory, p. 5 1. 2r, ſeg. Vol. iv. p. 19, 20. 217, 218. and Let. 28. Lord BoLI NGBROKE. 87 ong men: As our author himſelf, when it is for his purpoſe, thinks fit to own. With the ſame view of prox ing inconſiſtencies in the Ma haie hiſtory, he obſerves, that it is repugnant to human na **to ſuppoſe, that the rae lite. nouid, in the courſe of ſo feum 2 4 g tions, become confirmed and hardened idolaters in „Eg pßt, and ſhould in ſo ſhort a time not only forget the tra- 4*l ditions oft d the God of Abraham, of MGaac, c and Ja ſhould have been as much 2 X 5 gyttians themſelves were this, when he obſerves, wedded to He himſelf furniſheth an 3 that“polytheiſm and idolatry have a cloſe cor nnectic n with fecti rude and ignora ant men. And polytheiſm n and idolatry very eaſily, of a divine ur nity has! been taught *crand received y well be concei ived, that during their abode in Eg ypt the Vraelites might haye contr- ed a the, Egyßtian cuſtoms. They might be al- 46 2 712 the ideas that„the! ** ſeven after the true t fondnels for t 2 lured by th wer and fplendor of the Egybtians, to enter- tain a good opinion of their religion: And the extreme mi- ſery and diſtreſs to which they were reduced by their ſervitude, might lead many of them to queſtion the promiſes made to 2 and r anceſto d make them more ready to deviate from the religion dcrived to them from their fathers; though there is no y forgot it, but mixed idolatrous rites er their deliver- ance from Eo be. the idolatrot cuſtoms many of them had ſo deeply imbibed, were not ſoon laid aſide. It may eaſily be Luoſe that they would endeavour to reconcile and unite them with the religion Mo(Pes taught them. And this been the caſe with regard to the ſeems particularl worſhip of the gol He mentions it as an incredible thing, tl 4 2 God even when he con- *⁴ ducted t revolted from him ⁴even whilſt t oclaimed his deſcent «on the mountait and whilſt he dictated *« his laws to them*.“ He adds, that“ if the miracles re- ¹⁴⅜corded to have been wrought had been really wrought. no- * thiag leſs than the greateſt of all miracles could have made *«theſe real miracles ineffectual.“ I know further(ſays he) *«*molt intuitively, that no cr of the ſame nature as I am ¹of, and I preſume the Traelites were human creatures, could * Vol. iv. p. 222, 223.„ 1. P. 21, 22. 2 Ib. p. 223. 88 A Viscw of tibe DEISTICAL Writers. Let. 28. ²*o reſiſt the evidence of ſuch revelations, ſuch miracles, and es ſuch tradjtions, as are recorded in the bible— That they muſt have terrified the moſt audacious, and have convinced the « moſt incredulousa.“ Thus with a view to deſtroy the cre- dit of the Moſaic hiſtory, he cries up the irreſiſtible force of the revclations and miracles wrought among the Ifraelites. But perhaps! he could not be ſo ſure, as he pretends, what he him⸗ ſelf might have done in thoſe circumſtances, There is ſcarce any anfwe ering for the extravagancies and inconſiſtencies which human nature may fall into. But he goes all along upon a wrong ſuppoſition, as he had done before, as if the Ffraelites had entirely forgotten God, or intended abſolutely to abandon his worſhip. This was not their intention in the inſtance he ſeems to have had particularly in his view, their worſhipping the golden calf, For it is evident, they did not deſign to re- nounce the one true God, the God of Iſrael, and to diſcard his worſhip. This appears from Aaron's proclaiming on that occaſion a feaſt to the Lord, Jebovah; and from the people's declaring, Theoſe be thy Gods, O Iſrael, or, as it is ellewhere rendered, This is thy God, hat brought tbee up out of the land of Egybt, Exod. xxxii. 4, 5. Compared with Nobem. ix. 18. Nothing can be plainer than that they intended by it to wor- ſhip the God of Frael, who they knew had ſo lately brought them out of the land of Egypt; and that the worſhip they rendered to the calf was not deſigned to terminate there, but was done with a reference to the Lord, Jebzvah, whom they were for worſhipping by that ſymbol. They might therefore Hatter themſelves, that this was conſiſtent with their acknow- leging no other God but one, which had been ſo ſolemnly in- joined them: And that the prohibition of bowing down be- fore any image was deſigned only to forbid the worſhipping falſe Gods, not the true God by ſuch a ſymbol, This in- deed was an inexcuſable çontravention of the law which had peen juſt promulgated with great ſolemnity, and which was intended to forbid their worſhipping and bowing down before any image of the Deity, under any pretence wl hatſoever. But it was what minds, ſo ſtrongly prepoſſeſſed with the notions and pr Cjudiees they had imbibed in Egyßt, might be ſuppoſed en hle ok falling into. I would odie erve, by the Way, t that the recording this ſtory affords a ſignal proof of the imparti- ality of the ſacred hiltorian. Nothing but the ſtricteſt regard 0 truth could have prevailed with him 10 have inſerted a à Vol. iv. p. 2253 thing Let. 28. Lord BolINOGBROK. 89 thing which has been ſo often mentioned to the diſhonour of that peoj ple, even by their own writers, and by others ever ſince. And it is very probable, that if the people in after- times durſt have made apy alteration in the original ſacred records, they would have ſtruck it out for the ſame reaſon for which Joſehhus has omitted it, as he has done ſome other things, which he thought would turn to the diſcredit of his nation. Another attempt this writer makes againſt the credit of the Moſaic h iſtory, relates to the account given of their exode. He thinks it incredible that“the Ifraclites fhould bear the op- **preſſions of the Egyptians, when they were become ſo vaſtly *„numerous, and could eidß ſix hundred thouſand fighting „ men into the leld, vhich was an army ſufficient to have *conquered Egypt b.; But what could n expected from an undiſc Hlinedt 279 unarmed multitude, however numerous, againſt the force of a powerful kingdom? Eſpecially when rheir ſpirits had been depreſſed by a long ſlavery, and a ſeries of grievous oppreſſions; in which caſes vaſt multitudes have been kept in ſubjection by a a ve few, of which there are many inſtances in hiſtor ry. In what follows he lets us know, that he thinks the accounts given by Pagan authors of their exode not wholly fabulous, and that“ an epide mical infectious * diſtemper in the Lower Egybt, might make Pharaob de- *« firous to drive the inhabitants of that part of his kingdom «« into the neighbouring deſarts.— That many of the inhabit- *ants of the Lcuer Egybt were included with the Mraelites *ec in that tranſmigration, and that a common diſtemper, rather ²c than a common religzon, united them in it.“ And again, he mentions it as a realon of the Ifraelites ſtaying forty years in the wilderneſs; that ‧¹it was a ſufficient time to wear out «cthe leproſy, v with which, profane hiſtory aſſures us, they «« were infected.“ Thus he is for reviving a falſe and ſcan- dalous ſtory, the abfurdity of which has been ſo often ex- poſed. The different accounts given by the Pagan authors, relating to that matter, will naturally lead every intelligent reader to conclude, that the Egyptians endeavoured to conceal and diſguiſe the truth. They could not deny the departure of the Iraelites out of Egypt, and that it was in a manner and with circumſtances very di deetabl e to them; yet they did not think it conſiſtent with the honour of their own nation, to relate the fact with all its circumſtances as it really happened, d Vol, v, p. 1414 e Ib. p. 142. 144, 145. But 90 A VLVievw of the DEiSTIcAL Writers. Let. 28. But of all the ſtories they trumped up on that occaſion, that of the Vraelites being expelled on the account of their being generally infected with the leproſy, is the moſt fooliſh and ridiculous. It appears indeed by the laws and conſtitutions of Moſes, that there were leproſies, and other cutaneous diſtem- pers among the Fraelites, as well as among the neighbouring nations in that part of the world, but it alſo appears with in- vincible evidence, that the body of that people were not in- fected with thoſe diſtempers, and that there were compara- tively very few who were ſo; ſince the infected were ordered to be put out of the camp, and were treated in ſuch a way as they could not have been treated, if a great part of the people had been leprous. But any ſtory is catched at, however void of all appearance of truth, that tends to caſt diſgrace upon the Jeus and the holy Scriptures. The only remaining objection againſt the Moſaic hiſtory, and which indeed ſeems to be Wwhat he layeth a principal ſtreſs upon is, that it is repugnant to the experience of man- kind. That““incredible anecdotes are not mentioned ſeldom or occaſionally in them, as in Livy or other hiſtorians, but ¹the whole hiſtory is founded on ſuch, and conſilts of little ¹elſe.“ He compares thoſe that ſpeak of the Pentateuch as an authentic hiſtory to Don Qiuxote, and repreſents them as not much leſs mad than be was. When] fit down(ſays he) *to read this hiſtory, I am ready to think myſelf tranſported ** into a ſort of fairy-land, where every thing is done by ma- ¹gic and inchantment: Where a ſyſtem of nature very dit- ««* ferent from ours prevails; and all I meet with is repugnant ¹*to my experience, and to the cleareſt and moſt diſtinct ideas „I have. Almoſt every event in it is incredible in its cauſes ¹or conſequences, and I muſt accept or. reject the whole ¹.“ What his Lordſhip ſays amounts in other words to this; that this hiſtory gives an account of a ſeries of miraculous facts and events, Which were not according to the uſual and ordi- nary courſe of things. This will be eaſily acknowleged. But it is denied, that this is a juſt or ſufäcient objection againſt the truth or authenticity of the hiſtory, or a valid reaſon why it ſfhould be rejected. On the contrary, if the facts there re- lated had been only of the ordinary kind, they would not have anſwered the end which the divine wiſdom had in view. It was neceſſary as the caſe was circumſtanced, that they ſhould pe miraculous, and therefore their being miraculous is not a proof Let. 28. Lord Bo proof of their being f 1 their cauſes and edible, that taking C 1 ſequences they are 10 far„ in their cauſes and conſe claim our belief and vererati The way of uſe pf by our author, 8 of the Dei Vriters in ſuc h caſes, deſe TVés to be remal If ihe facts advanced in proof Of A di V ine rev ela- tion may poſſibly be accounted for in a natural way, then they are no miracles at all, and cannot give a ſufficient atteſ- tation to the truth and authority of a ſupernatural revelation⸗ And if they are of an extraordinary nature, and out of the com- 1 rience, and manifeſtly traaſcenc all hu- dinarineſs of the facts, and h circum ing them. mon courſe of our expe man Poiders then the very extraore their being miraculous, thoughi it is proper is mac de à Té? aſon tor reie this matter more diſtinctly, it is in ſuc ſtances they ſhould be ſo, But that we may conſi to be obſerved, that it cannot be Penad d that the facts corded in the books of Moſes are abſolutely it mpoſſible, or be- yond the power of God to effect. If any reaſon therefore can be aſſiguned to ſhew, that it was proper they ſhould be wrought, and that it was worthy of the divine wiſdom to interpoſe in ſo extraordinary a way, thoſe facts, however mira- culous they are ſuppoſed to ben he come credible. And if to this it be added, that we have all the proofs that theſe facts were actually done, which the nature 0 the thing can admit of, or which could b reaſonably deſired ſuppoſing thoſe things Append. his is all that can be juſtly expected, aſonable to inſiſt on more Phe caſe that is here ſuppoſed is this. That when the na- tions had fallen from the w orſhip and adoration of the one true God, and him on nly, and hecume involved in ſuperſtition, po- lytheiſm, and idolatry, which was ſtill growing and ſpreading, and in danger of becoming univerſal, it pleaſed God in his great wiſdom and g bodnefs, in order to put a check to the ſpreading eoianye and to preſerve his knowlege and worſhip among men, to terpoſe in an extraordin nary way, by eſta- bliſning among a pe eople ch oſen for that pur poſe e a conſtitution of a peculiar ki the fundamental principle of which was the acknowlegement and adoration of the one true God, in oppoſ ſition to all idolatry and polytheiſm. And in order give weight to this conſtitution it was ſo ordered, that its divine authori ity was confirmed by a ſeries of wonderf which exhibitéd the moſt i lluſtrious diſplays of bis dixim, power and glory. And this conſtitution was deſigned to prepare the way for another diſpenſation, to have rea 92² A V'iedo of ibe DEISTICAL Writers. Let. 28. tended to be of a more general extent, and in which religion was in due ſeaſon to be publiſhed to the world in its moſt per- fect form. This is a general view of the caſe, let us now examine it mofre diſtinétly. And firſt, that at the time when the law of Mo ſes and the Iraelitiſp conſtitution was firſt eſtabliſhed, idolatry and poly- heiſm was generally ſpread through the nations, is a fact that can ſcarce be conteſted. This appears from all che remaining monuments of thoſe times as far as we can carry our enquiries. Nor could Lord Bolingbrohe deny it. On the contrary he ac- knowleges, as fhall be more particularly obſerved afterwards, that ſo great and general was the attachment of the people to idolatry and polytheiſm, that the moſt celebrated legiſlators of antiquity were every-where obliged to fall in with it. And he himſelf aſſerts, that“ polytheiſm and idolatry have ſo cloſe a connection with the ideas and affections of rude and ig- «« norant men, that one of them could not fail to be their firſt ¹* religious principle, nor the other their firſt religious prac- „*ticee.“ This may be thought to be a carrying it too far, but it is certain, that if we judge from fact and experience, there would have been little hope or expectation of recovering mankind from the idolatry and corruption into which they were fallen, without ſome extraordinary expedient, above what either the legiſlators or philoſophers were able to effect. If therefore it pleaſed God to interpoſe in an extraordinary manner for this purpoſe, it ought to be acknowleged to have been a ſignal inſtance both of his wiſdom and of his gooduneſs. Our author himſelf repreſents it as a fundamental article of the religion of nature, that"the Supreme Being is the true, « and only true, objeét of our adoration f.“ He calls this that firſt and great Brinciple of natural tbeology, and the an- gular ftone o true Theiſm. It ever therefore it was worthy 01 God to interpoſe at all, or to concern himſelf with the affairs of men, here was a proper occaſion for it, for maintaining and preſerving that fundamental principle of all religion, which was become ſo greatly corrupted and perverted among men, and overwhelmed under an amazing load of ſuperſtitions and ido- jatries. This accordingly was the excellent deſign of the Moſaic conſtitution, and of all the extraordinary atteſtations whereby che divine authority of it was eſtabliſhed. It is undeniably e Vol, iv. p. 21. f Vol. v. p. 98. manifeſt Let. 28. Lord BoLINeBROKE. 93 manifeſt, that the chief aim of that whole diſpenſation, and the principal point to which all its laws were directed, was to eſtabliſh the worſhip and adoration of the one true God, the maker and preſerver of all things, the Supreme Lord and Go- vernor of the world, and of him alone, and to forbid and ſuppreſs, as far as its influence reached, that idolatry and ſu- perſtition, which the wiſe men of other nations humoured and encouraged, and thought it impoſſible to ſubdue. If we com- pare the Moſaic inſtitutions with theirs, We ſhall find a vaſt difference between them. Lord Bolingbroke, ſpeaking of the mighty degree of wealth and power to which the antient prieſts, who were alſo the antient philoſophers and wiſe men, arrived in Egypt, Ethiobia, and the great eaſtern kingdoms, tells us, that„the general ſcheme of their policy ſeems to have been *this. They built their whole ſyſtem of philoſophy on the *¹e ſuperſtitious opinions and practices that had prevailed in **days of the greateſt ignorance. They had other expedients „„Wwhich they employed artfully and ſucceſsfully. Moſt of *«their doctrines were wrapped up in the ſacred veil of alle- **gory. Moſt of them were propagated in the myſterious *„cypher of ſacred dialects, of ſacerdotal letters, and of hiero- ¹e glyphical characters: And tbe uſeful diſtinction of an out- «« ward and inward doctrine was invented, one for the vulgar, «« and one for the initiated ².“ 3 „ He afterwards obſerves, that „the worſhip of one God, and the fimplicity of natural reli- *gion, would not ſerve their turn. Gods were multiplied, *«that devotions, and all the profitable rites and ceremonies *e that belong to them, might be ſo too. The inviſible Mithras « without the viſible, would have been of little value to the *Magi b.“ It ought therefore to give us a very advantageous notion of the divinity of the law of Mo%8, and the truth of his pretenſions, that the method he took was entirely different: And that he was far from making uſe of thoſe arts and expe- dients, which the antient prieſts and ſages of the Eaſt thought neceſfary. He did not found his theology on falſe popular opinions: On the contrary, the fundamental principle of his ſyſtem was ſubverſive of that polytheiſm, Which his Lordſhip repreſents as the natural belief of men in the firſt uncultivated ages, and to which a great part of mankind in every age have been undeniably very prone. No variety or multiplicity of Gods was allowed in his conſtitution; no falſe or idola- trous devotions, in order to bring a greater revenue to the 1 94 A Vievy gf tbe DEISTICAL Writers. Let. 28. prieſts. He did not conceal his doctrines and laws in the cy- Pher of ſacred dialects, and ſacerdotal letters, and hieroglyphi- cal ch aracters. His laws and doctrines were all deſigned for public univerſal uſe: And there was no ſuch thing in his ſyſ- tem as ſecret doctrines to be communicated only to a few, and concealed from the vulgar. On the contrary, it was a maxim that l3) at the foundation of that conſtitution, that all the eople were to be inſtructed in the knowlege and worſhip of the one true God free from idolatry, and to be made acquainted with his laws and the duties there required. And though our author ſpeaks of the allegories in the Old Teſtament, as if allegory Baſſed for a literal relation æf Jacts among them, it is certain that in the hiſtorical parts of the Bible, par ticular ly in the Moſaic hiſtory, the facts are generally del livered in a plain, ſimple, narrative ſtile, obvious to the capacities of th people. His Lordſhip ſpeaks with high approbation of the celebrated legiſlators of antiquity, whom he repreſents as the firſt, and he ſuppoſes'he boht miſſionaries thar Lar been ſeen in the worldi. He inſtances in Mercury, Zoroaſter, Zamolxis, Minos, Cha- eei, Numa.— And having told us, that wiie all, to give the greater ſanétion to their religious and civil inſtitutions, pre- tend ed to communications with cheir Gods, or to revelations from them, he declares, that“˙ he believes it probable, that many of the reformers of mankind had diſcovered the ex- «e iſtence of the one Supreme Being; but this knowlege might α ſeem to them not fufficiently adapted to the ch: araster of the people with whom they had to do.— He adds, that“ it *¹ was neceſſary in their opinion to fuit their doctrine to the es, gI oſs eonceptlons of the people, and to raiſe ſuch affections „ aa4. paſſions by human images, and by objects that made „ ſtrong impreſſions on ſenſe, as might be oppoſed wich ſuc- cels to ſfuch as were raile ſed by ſenſible images and objects too, and were deſtruétive of order, and pernicious to ſociety. „They employed, for reforming the manners of the half- *¹ ſavage people they civilized, the dread of ſuperior powers, „ maintained and caltivated by ſuperſtition, and applied by ee policy.“ Thus Lord Bolingbroke, notwithſtanding the zeal he pre ofeſſes for true Theiſm, is pleaſed mightily to ad- nire and applaud the antient legillutots, who, by his own ac- count, coun Menanced: and encouraged polythei iſm and idolatry; whilſt he abuſes and vilifies Aloſes, the main deſign of whoſe Vol iv. p. 25. Ibid. p. 26, 27. law Let. 28. Lord BoLr NGBROKE. 95 84 law was to forbid and ſuppreſs it. Indeed the method he took was ſuch as fhewed that his law had an higher original than human policy. He eſtabliſhes the worſhip of the one true God, the Creator and Governor of the univerſe, and of him only, as the foundation and central point of his whole ſyſtem. Nor did he, in order to ſuit his doctrine to the groſs concebtions of the Beoßle, indulge them in that idolatry and polytheiſm to which the nations were ſo generally and ſtrongly addicted. All worſhip of inferior deities was prohibited. And he ex- preſly forbad the Hebreus to repreſent the pure eſſence of the Deity by any corporeal form, that he might accuſtom them to a more ſpiritual adoration of the Supreme Being: And if, as our author alleges, he adopted ſome of the Egyßtian rites and cuſtoms in accommodation to the weakneſs and prejudices fthe peoplel, though this is far from being ſo certain as he pretendsm, we may be ſure they were only ſuch as might be inno- 1 Vol. iv. p. 31. 34. It appears indeed from the accounts of the Egyptian rites and cuſtoms given by ſome antient writers, that there is a reſemblanc- between ſome of thoſe rites and cuſtoms, and thoſe that were iaſti- tuted in the Moſatcal law. But there is no proof that the latter were derived fiom the former. Nor indeed is there any proof which can be depended on, that thoſe particular rites were in uſe among the Egyprians ſo early as the time of M ¶%:, fince the authors who mention them are of a much later date. And notwithſtanding all that hath been ſaid of the improbability of the Egyptians bor- rowing them from the Ifraelites, yet the very high opinion the Egyptians of his time had conceived of Moes, as appeareth from Fxod. Xxi. 3. and the great impreſfions which we may well ſuppoſe to have been made upon them by the extraordinary divine inter- poſitions, in favour of the Iraelites at their departure out of Egypt, and during their abode in the wilderneſs, as well as at their en- trance into the land of Canaan, of which the Egyptians could ſcarce be ignorant, might give occaſion to their copying after ſome of They might poſfſibly apprehend that this Hings upon them, or to avert che Moaic inſtitutions. would tend to draw down divine blefſing judgments and calamities. Theſe obſervances they might after- wards retain, though in ſucceeding ages, when the firſt impreſſions were over, they were too proud to acknowlege from whence they had originally derived them. Befides, it fhould be conſidered, that ſeveral df the rites and cuſtoms common to the Iraelites and Egyptians, might be derived to both from the patriarchal times. The famous Mr. ELe Clerc, notwithſtanding the zeal he frequently expreſſeth for the hypotheſis, that many of the Moaic rites were inſtituted in imitation of the Egyptians, yet in his notes on Lewit. XXIII. 96 A Vieuν ο ibe DEISTICAL Writers. Let. 28, innocently uſed, and not ſuch as had a tendency to lead the people into idolatry, or out of which idolatry aroſe: For all things of this kind he ſtrongly and moſt expreſly prohibited: And therefore commanded the people not ϑο after the do- ings of the land of Egybt, or to walk after their ordinances, Lev. xvili. 3. The other legiſlators pretended, as well as he, to communications with the divinity, yet whatever their pri- vate opinion might be, they durſt not ſo much as attempt to take the people off from the ſuperſtition and idolatry they were ſo fond of. The reaſon was, they were ſenſible that their com- munication with the Deity was only pretended; and therefore they could not depend upon any extraordinary aſſiſtance to carry their deſigns into execution. But M ⅛ not only pre- tended to have received his laws from God, but knew that it really was ſo, and was able to give the moſt convincing proofs of his divine miſſion. He was ſure of a ſupernatural aſſiſtance, and this enabled him to accompliſh what the ableſt legiflators of antiquity did not dare to attempt. His Lordſhip obſerves, that the Vraelites had the moſt ſingular eſtabliſnment, eccle- ¹c fiaſtical and civil, that ever was formed*.“ And it muſt be acknowleged to have been in many reſpects very different from that which obtained in other nations. And it can hardly be conceived, how, as things were circumſtanced, it could have been eſtabliſned among the Iraelites, but in an ex- traordinary and miraculous way. The very nature of the conſtitution furniſheth a ſtrong prefumption of the truth of the miraculous facts by which the authority of it was atteſted and confirmed, and rendereth the whole account conſiſtent and credible. xxXili. 10. ſpeaking of the offering up of the firſt-fruits to God, obſerves, that this was neither derived from the Egypeians to the Hébrexos, nor from the Hebrenus to the Egyptians, but was derived to both from the earlieſt ages, and probabiy was originally of di- vine appointment. The ſame he thinks of the oblation of ſacri- fices; and adds, that there were perhaps many other things which both people derived from the ſame ſource. Eâ alia forte multa eæx æguo indidem traxit uterque populus. So that many of thoſe Jexoi ſp obſervances which ſome learned men, and Mr. Le Clerc among che reſt, have been fond of deriving from the Egyptiaus, had pro- bably been in uſe in the times of the antient patriarchs, and were retained, and farther confirmed, as well as other additional rites inſtitured, in the law of Mo s. u Vol. v. p. 144. P. 144 The .„ enn. ₰6 Lek. 28. Cora BOL INGBROK E. 97 ½„:..„ e.. The jection which is urged againſt th drawn 3* 7. 4 from the abſurdi of ſuppo th 50d 1Ilot 1 PéOplée to himſelf among whom he would erect a peculiar conſtit tion for preſerving his knowlege and worſhip, apart from the 2 ir.. 36 1 r reſt of mankind. Or however,“ it t fit that truitec e ſacred to a people choſen to «*preſerve it ti ne coming of the fl. i6, no péople We «« leſs fit than the Mra F to be ſen for t! 2 1 ¹*on every account, They br e truſt con ** revelations made to them were, as Mr. Lock- 64 1 1 44 476 tl 66 9 te E doe trine of one God in the world.“ He Wherefore *mthen was this d 1 of no uſé to «ᷣ other nations be ed to *preéepare them for rece mof the Goſſ 1 after ** his coming it was in this great reſpect ot little uſe, ife ⁷ to the zewés themſelves 1 here is ſcarce anv thi 8 41 1t has bee n morée the of ridicule, than the Jeuwr* b 4 choſen race, from all other 1 ns the eart! And yet t! 1 were remarkably diſtinguiſhied e ns, for the g God, is a1 of act which cannot poſſibly be denied. Whold monuments of heathen antiqui icl knowlege and worfhip of the one tr † 1 ¹ 11¹ their policy, and the writi tor P 1 27 1 1,1 4 mna. ſe 7 ph and compares e Jeu 5 tte differoence, that cannot t Itrike evei an who rben.— b„- p,— 1 1„ 1 1 101E Ot( d KCome 8- 1 2 7 ned fo 1 kKnoOwWI LE 111 11E 11 ral 1 28 an OI 1 3„. of their tafte in 48 d n 4 re rendered them the admiration of all ſucceeding age But in 19101 S Et. EVe I S 5 pre t the grollelt O 1 51 the vulxc t 8 3 1 7(ed— 5 6 VI. 98 A Viow of tbe DzisTIcAL. Writers. Let. 28. That public worfhip, which was inſtituted by their moſt cele- brated legiſlators, and a conformity to which was recommend- ed by the philoſophers, was directed to a multiphcity of deities. On the other hand, if we turn our views to the Jaus, a people no way eminent for their knowlege in the arts and ſciences, we ſhall find that monotheiſm, the firſt and great principle, as he calls it, of natural theology, the acknowlegement and wor- fhip of the one true God, the Maker and Lord of the univerſe, and of him only, was the fundamental principle of their con- Kitution and of their ſtate; all worſhip of inferior deities, and of the true God by images, was moſt expreſly pr ohibited in their laws P. If we examine their writings, we may ob- P Lord Bolingbrolke takes notice that Moſas had made the deſtruc- tion of idolatrous worſhip a principal object of his laws: and the zeal againſt images was great among the Jeaws. But he pretends that it was only⸗ carved or emboffed; images that were had in hor- ror: but a flat figure, cither painted or embroidered, was allowed; as, he thinks, 1s very clear from a Paſl Hage which he has read, quoted from Ma imonides. And he intimates, that picture wor- 4 ſbip came from che Jeaus to the Chriſtians, as did that of carved 66 Pa . rom the Pag⸗ ans.“ See vol. iv. p. 308. If that was the caſuiſiry, as he calls it, of the Jeaus, it is certainly not charge- able on their law, which moſt expreſly prohibiteth the worſhip- ing wen images, but i²e likenſ of any thing that is in or in the earth beneath. But this is one in- ſtance ar which might be produced, of the wrong uſe his Lor aade of id too ſuperficial reading. Hè was up wich the ſlighteſt appearances in favour of any darling point he had in view. He has here confoundeu the making or drawing pictures or images with the worſhipping them. Nei- ther Mai es, nor any other Jea awi e author, ever pretended that it was law n to wo rſhip painted, any more than carved 5 awfulneſs of making images, or of paint- ing tem, there were di fferent opinions. Some that they were not for allowing any figures at dHainted or carved, not ſo much as for ornament, for giv ing occaſion to idolatry. Others thought it lawful to have the figures of animals either Paintec 6 carve d, except thofe of men, which were not allowed to be carved or emboſſed, t though they 1 might be painted, or drawn upon a u But neither the r the other were to be w orſhipped. If his Pordibip had blaen, whom he hath fometimes quoted, he would De jure nat.& gent. s no found ation there- nis new diſcovery, that picturs-worſhip came from thhe Jeuvs ready to ound all this diſtinétly br. lib. Xi. chap. 6, ſerv †.„ L 2. 00 ₰ ſerve that indeſt lt venera- ntiments dominion, an utter deteltation of a Ot 2 calami- from that of the celebrate the praiſes, deities, but fitted to inſpire God, and containing the moſt elevated deſcriptions of his glory and per- fection. It is natural there difference be en e whence comes the moit learne ( 6 1 1 lEl t LE Pe dle, t Ol Lerclle of dn, ma It 1uch d. !] 1 † c rha rarional h2 S te us, tha the rational, the orth d, nor could be ſa, till How comes it then that the pub 4 e rr 158 ati( ne One true God 4 4 1 1: V Ihed religior 1. 3 6 ho had real A( 1 1 1 1 * J 1 to reprel 110—, 1 7 1- 7 lle rh⸗ N 79 1„ as he ahd Mr. Hune calls them. Nor 9 1 ,a h4 had ht to h at Mr. ie, who, he ſays, has re- 7* 0 1 2 4 Conclude, t 1 d to 2 Vol p. 29 r I„ 22 s Vol D d 51 P. 20. Ib b. 22, 23. vOl. 1 J 100 A View of tbe DEIsTICAI Writers. Let. 28. involved in the common polytheiſm and idolatry, as well as all the nations round them: And that it was owing only to their having had the advantage of an extraordinary revelation, and to their beculiar conſtitution, which was of divine origi- nal, and which had been confirmed by the moſt illuſtrious at- teſtations, that they became ſo remarkably diſtinguiſhed. Lord Bolingbroke was very ſenſible how unfavourable this is to his cauſe, and therefore finds great fault with Mr. Locke for aſſuming that the belief and worlhip of the one trus God was thée national religion of the Iraelites alone, and that it was their particular privilege and advantage to know the true God, and his true worſhip, whilſt the heathen nations were in a ſtate of darkneſs and ignorance. To take off the force of this ſeems to be the principal deſign of his third Eſſay, which is of he riſe and Brogreſs of monotheijm. But what he offers to this purpoſe is extremely trifling. He is forced quite to alter the true ſtate of the queſtion, and ſuppoſes Mr. Locke and the Chriſtian divines to aſſert, that there was not any know- lege or wor lhip of the true God in the world at all before the erection of the Fraelitiſp polity, and that all the nations, ex- cept the Ifraclites, had been ignorant of the true God from the beginning. And then he argues, that“this implies that the Ifraelites were a nation from the beginning;“ and gravely alks,“Were they ſo, if we reckon from Adam, or even from NMah, or even from the vocation of their father Abraham u Thus he frames a ridiculous hypotheſis for his adverſaries, and then endeavours to expoſe it: Whereas they maintain what he thinks fit to dende that-the knowlege and worſhip of the true God was the original primitive religion of mankind, derived from the firſt paren ats and anceſtors of the human race: But that before the time of Moſes the nations were generally lapſed into polytheiſm and idolatry, which appears from his own ac- Knowlegement to have been' the caſe. He affirms indeed,“ it is plain that the kno wlege of the one true God would have been preſerved in the world, if no ** fuch people as the Jewy had ever been. And nothing can * be more inpertenen than the h) that this people, se the leaſt fit Derhe aps on that could have „* been choſen, was choſen to preſerve this knowlege. It was *acquired, and it was preſerved independently of them among the heathen philoſophers. And it might! have become, and * probably did become the national belief in countries un- 3 3 11. t Vol. iv. p. 187,& ſeg. u Ibid. p. 233⸗ ⁴ known Let. 28. Lord BoLINGBROKE. 101 known to us, or even in thoſe who were fallen back into «c ignorance, before they appear in the dacigons. we have*.o“ What an extraordinary way of talking is this! He argues from the ſuppoſed national belief of countries unknown to us, and of which he confeſſes we have no traditions extant, to ſhesv that religion would have been preſerved in the world, if no ſuch people as the Jeuws had ever been. As to the heathen philoſophers, among whom, he ſays, the knowlege of the true God Iwas preſerved, it is certain, and he himſelf frequently ſome of them had this way, theiſm and idolatry of owns it, that whatever knowle it was of little uſe to hinder he le, and that inſtead of reclaiming them from it, the the people, and that initead ot Trecla 3e them trom it, they fell in with it themſelves, and even encouraged and adviſed the 2, 1 ſ 12 8— 11 me N people to a c ance with the public laws and cuftoms, by which poithe m was eſtabliſhed. Thus it appears, that after all t! tcry and ridicule againſt 1. 1 1 7 1 7— the„ as the unfitteſt Peopie in the world to have the ſa- cred depoſit of the acknowlegement and adoration of the one true God committed to the ey were the only people con- cerning whom we have any proofs that they made a public national acknowlegement otf this great Prineiple, and aron whom it was eſtabliſhed as the fundamental law of their ſtate y. It XN Vol. iv. p. 79 y His Lordſhip ſhews a ſtrange unwillingneſs, that ſhould have the honour of having had the knowlege and of the true God among them, in a tions. Sometimes he inſinuateth, as Writers have done, that the fraelit it from the rians(though eofdine to his own re on of the c eale, this was among the yptains part of their fecret idoetrine, not com- municated to 2 valgar) or from the Babylonians. And then the wonder will be how it came to paien that the knowlege and wor ſhip of the one true God was] the Egyptians and Babylonians w and Haic idolatries. He thinks-he might venta perior to G ther na- ers fthe Dei.. 1 2. 1 reſerved among the Jewws, whilf 9 ere immerſed in the moſt abſurd Erm, that Abrabam bimſelf lear: ned t e 2zoAs Iaitb, viz. o the knowlege and w erni of the one true God, in Es Eereh. bouring countries(1) And he had ſaid the ſame thing bef8 e ſe⸗ There cannot bea greater proof of unreaſonable 2 pie uchee tha this. It is furmiſed not only without evidence, but againſt it, ſince nothing can be plainer from the account given us of Abraham, than that he knew and worſhiy pped the one e true God be efore! he came into Canaan at all, and therefore lor before he! F —₰ (1) Vol. iv. p. 203.(2) Vol. fi. p. 29 9 102 A View of tbe DEisT IcAI. Writers. Let. 28. It is urged indeed, that their conſtitution had little effect upon them., l hat* their hiſſory is little elſe than a relation of ¹e their rebelling and repenting; and theſe rebellions, not thoſe * of particular men, ſurpriſed and hurried into diſobedience by *e their paſſions, but national deliberate violations of the law, *¹ in defiance of the Supreme Beingz.“ But if we compare the hiſtory of the Jews with that of the heathen nations, we ſhall find a very re markahle difterence between them Not- üthſrawäng a all the faults and defections of the former, and though they too eften fell into idolatries and vicious practices in a conformity to the cuſtoms of the neighbouring countries, they again recovered from them, and returned to the acknow- legement a and adoration, of the one true God and him only, and often continued for a conſiderable number of years toge⸗ ther in the profeſſion and Pr actice of the true reſigion free from idolatry; of which there are many proofs in all the ages of their nation fron Moſes to the Babyloniſp capti- vity; during the tinm Iud Kings, Og. as every one knows that is at all acquainted with their hiſte or. This wa owing to the revelation they enjoyed: They ſt till had ecouig to their law, and by that reformed themſelves, and returned to the pure worſhip of God according to that law: to which after the Babyloniſp captivity, in which they had ſuffered 10 much for their deſections and revolts, tl hey adhered more cloſely thoſa of them e Grecians and ued courſe 0f polytheiſm, and the Nor can we name any period of their aſide the public polytheiſm, and wWlegement and adoration of the one true y. It muſt be ſaid therefore, that the Jewiſp hiſtory doth indeed furniſh plain Pr 0ofs of what the author obſerves, the proneneſs of mankind in all ages to poly- theiſm and Idolatry, gut it ſmews at the 9 me time, that by virtue of their peculiar conſtitution, the worſhip of God was r in which it was not in any al proof of the beneſit t uI . 18 maintained among them in a mann 16 other nation. And this affordeth a Nor did he learn it from the Cbaldeaus, among whom idolatry had Jo. Xxiv. 2. antverſal tra 9 cion of the Eaſt; that he eligion, which had been then made a conſiderable progreſs, as And agree W as th gr Lable to this is the Let. 28. Lord BoLINGBROKE. 10 of revelation, and how far ſuperior it is F-givers and philoſophers. 1 8 ¹ It appears then that the Mo ſaic conſtitution did valuabl ends. 3y this there was a om the knowlege and adoration of God was maintained in a world over-ru id 24 ry; and to whom an admi And no t 1 a being ſhut u ear an advanta— 12 1 7.— ld, between vt? 2 2 0D 7 1 7„ 20 Chaldea, and Aſhyria on am 6 apires wWele erected, and from N 1 1—.. L ra en nart 0 Ha Wr— leem to vé been erived to the W tern parts of the world 3. E„ 1 And the were alloi„‚the greate 158 boriums i 8 1 all parts, Wen the ſtitution, whe A431 1988 GOGdh oöother natione, t . hr done tor them, nélghbour ng peo upon enquiring into t 1 Id be to lead th 7 1 1 1... α God nd In 1 lege Of 10 zion in its molt nc eſl TV and 1 P Prl O thei n the folly and unrea leneſs of t on and ido- latry. That this was really part ich the divine wiſdom had in view in this col and that there- . 1 4„ ,12 fore it I nded to be uſe 3 beſides people of zcl, plainly 1— 1. 1 ture*. I hey Werée indeed it 3 ti 6 neyY did nOt . 41* 0 1 ne moſt 0 reſpondence. And afterw with Eg conſider what Hiram, King vell as the memorablée decrees of Ne- ee particularly Evod. vii. 15. ixX. 16. Xiv. 4. N IV. 13, 14. 21. Deut. iv. 6. 1 K 43. Bſal. 104 A View of the DEIST ICAL Writers. Let. 28. puchadnezzar, King of Babylon, Darius the Mede, Cyrus, Da- rius Mſlaſs⸗, and Artaxerxes, Kings of Perfia, the greateſt monarchs then upon earth, and who publiſhed to the world the re gard and veneration they had for the Lord Jehovab, the God whom the Jews worſhipped, it is very probable that the fame of Ahe laws, and the remarkable interpoſitions of pro- vidence on thel half, ſpread far and wide among the na- tions, in more inſtances than is commonly ima- gined, owlege of the true God, the Maker and Lorc erl 0 give ſome check to the pre- vailing idolatry, and to preſerve the antient patriarchal religion from being utterly extinguiſied. To which it may be added, that in thé latter times of their ſtate e. Foſt numbers of the Jeuws were Vſerle through Egybt, Bab ylonia, and othe er arts oft t eunls; and after wards through the Leſer Aſia, and the ſeveral parts of the Roman empire: au 1e every-where turned m entiles from the common idolatry and philoſophers were ſcarce able to effect appears then that the ſetting apart that 4 n the revelation that was of divine piovidlence to- ſive éffect for the own, and actually By this conſtitu- a a dark pl. e, to which And it inſtead 1of mak 1IIg they gene rally neglect given them, η dvanta ge of haa that effect in 1 tion there was a light other nations might! Rit, as they oug it, and even hated anc 4 e to their , and conde mning Fihei perſflcons i to be charged upon themſelves, A néglec as and helps, as they had done before diſcoveries made to 4 hen by antient tradition, and which had d bec zinally derived 113 m revelation, and by the light of nature, and thé works of creation and providence. Beſides this, what larther ſhew's the great propriety and uſefulneſs of eculiar conſtitution, and the revelation given to the people of Mh⸗ 7 is, that it had a great tendency to] prepare the world hat more perfect diſpen ſation which was to ſuc- h eeed ana wFhich was to be of a more general extent, and to be more univerſally diffuſed. The firſt harveſt of converts to Chriſtianity was among the Jeuos and their prol ſelytes, of whom eat Humbers were brought over to the C hriſtian faith. The Scripti ally diſperſed, and had ſpread the Pnowlege Let. 28. Lord BorLIN.GRROKE, 103 ) Kknowlege of God, and had raiſed an expectation of a glorious and divine perſon, by whom a new and moſt excellent diſpen- s to be introduced, and the Gentiles were to be brought ver, more gener than had hitherto been done, from their ſtitions an latries, from their abominable vices and rſhip of God, and the knowlege lpractice of true religion. This glorious perſon was fore- told an eſcribed in the Jeu⸗ſp prophecies by many remark- harae 8 T ble characters, ccompliſhed in our Saviour, gave a me uſtrio his divine mi And theſe and diſtinct by being in the ries of them: Whe 1 l 14 been ſufficient, 1 they had béeen realIV done, 10 have brought over all mankind to the belief and acknowlege- ment of the one true God, not only in that age, but in all ſucceeding ages. His of expreſſing himſelf is remark able. He ſays, that“the reviving and continuing the primi tive faith and worſhip by ſuch a ſeries of revelat α miracles among people, would have made any revival **of them unneceſſary among any other; becauſe they would «αhave been more than ſufficient to continue them uncorrupted 7 Dle world; not only till the vocation of Abra- adred years after the deluge, not only till the c ha, two mouſand vearsafter thaf bur ah, two thoufand years after that, but even 40 to this hour, and to the conſummation of all things b.“ Not to inſiſt upon the great abſurdity of his ſuppoſing, that 1. 1 77 7. 1 ou g the Wraelites ſo long after the have been ſufficient to have kept 1 Vol. iv. p. 214. the 106 A View of ibe DEISTIOAL Writers. Let. 28. the true religion uncorrupted till the vocation of Kbrabam, a blunder vehich Svüld onl have been owing to the moſt inex- uſable negligence in Wr follc ; I think it follows from his own conceſfſions, that the miracles hnd other e extraordinary methods made uſe of for the elta nliſ lnnene 91 the Maſaic conomy, were of ſuch a nature as to be we to for which they were deſigned, h revival ar 85 eldal abliſſmen of phe wor- ſhip of the one true God, in CDpsſirion to 1don n pol theiſm. And though it be wrong to ſuppoſe, as 4 moſt ab- ſurdly does that they muſt have eſtabliſhed it among all man- kind, and have prevented all deviations from ir in 21 ages and nations; yet it will be acknowleged, that thoſe facts were of ſuch a kind as to have been fufficient to convince all thoſe to 1 whom they were known, that the laws in atteſtation to which g they were wrought, wereé of a divine original. A ccordingly the people of Ifr AA. notwithſtanding their proneneſs to idolatry, and their obſtinate prejudices, were bi rought to ſubmit to thoſe laws as of divine authority, and to receive them as the rule of l- And though they fell off on ſeveral occaſions to a compliance with the idc jatrics of the neighbouring nations, which th ey mixed with their e own n wüles, yet the remembrance and belief 5 thoſe ohe continued among the 1 ot th eir ſians, to bring em, had ever fince, ved, to fill men with a holy and wit th the moſt adoring thoughts of his di- is effect they continue have to the end of ro have ar the world. Ic is no juſt objection againſt the trunn of the facts, that they come to us through the hands of t e ſews. For what ther teſtimony can be reaſonably deſired, or can the nature Pthe thing admit of, than the concurrent teſtimony of that le, to whom the laws were given, and among whom were done? A teſtimony continued throughout t all the ages 9 their nation, and appearing in all their recor 5 acts were done among themſelve of things could only be Bitnefe any other nation had recorded heir accounts from the people of their belief of thoſe facts, thoſe ans there would have been r Aſrane 2 101g Chrlisns zuul are he only proper per- 10 Onl) Proper Pe 1 and by whom alone t to t. en 1 10 1 Ed, 11 tl L tl the honour of their on, and not to have aſion 3 11. to the ſevere centure nd re 8 Wl 1 calt upon them in on t t. at 1 1 Jnarw— derives great credit to tl ations O 1 mir 1, 1s that th in— 1 onl ar to 1 I un- 1 1 ſincere t 1 h, p d veneration for the D t ' 27 0 4 2 r— 4 1 t dit ren 3 1 1 e nts, npoſſible w ſl ity to ſee; .. 1 3„ the S— 1 1 1, the 7 dc 1 thi n r a 1 1 prix 2d lemn t † be luch 4.. 1 hich ne hich h 801 1 SrG A1 1 FI 108 A View of tbe DEisTIcAL Writers. Let. 28. Ktill ſtronger to us, than it could have been in the ages ſoon after thoſe books were written, and affordeth one inſtance in which the evidence of thoſe facts, inſteadd of being dimi- niſhed by time, has acquired new ſtrength and force. You will forgive the length of this letter, as I was willing 5 view all that I thought neceſſary for clearing and eſtabliſhing the truth of the Moſaic hiſtory againſt our author's objections, and which, if it be well ſupported, aws, and of that conſtitution, follows The excellent nature and tendency of tbe Moſaic Writ- ings and the Scriptures of tbe Old Teſtament. Lord Bolingbroke treats it as blaſpbemy to Hay that they are divinely inſpired. 7 han ary 2f B is objections aga inſt their divine original ærd an athority. EIi charge againſt the Scriptures, as giving mean and unworthy ideas of God conſidered dl 23,. Tbe 11 bHe Him- ſelf Lives of God and 2, 9/ bis providence, pecn to be unwortby, and vorſt conſequence. Ca rerning God's being repreſen 24 in der ipture as entering covenant wi ity man. The pretence of hię bei ed as a ei) God to Abraham, and Iſrael, and of Bis beingę ſar ada 10 15 and emp ements,, Ahiu cobich bodily parts Feem to be aſcribed ſigued to be taken in a à literal Iſenſe.. ſelf ſuſicienily guards againſt a wrong interpret« thoſe paſſages. In Wbat ſenſe buman a 7 tions are attributed to tbe able paſſage of Mr. Coll n 9»„ SXAlnC rIHE deſign of my laſt Lette 1 and credit of the Moſaic H dinary facts there relate A1 1. as true, the divine origiha ſtitution 1s eſtabli 1 ed. But beſide s the extern 1 PrOOfs al iſin 8 from the extraordinary and miraculous r with an unprejuiced mind 100 the Re s con- tained in the ſacred writings the Old ay ob- ſerve remarkable internal charaéters, its ex- 110 A Visw of the DzisrIc AL Writers. Let. 297 cellent nature and tendency. At preſent I ſhall obſerve, that we are there taught to form the worthieſt notions of God, of his incomparable perfections, and of his governing providence, as Atending over all his Works, Par ticularly towards mankind. We are at the ſame time inſtructed in the true ſtate of our own caſe, as we are weak, dependent, E guilty creatures, and are directed to place our whole hope an ad truſt in God alone, and to refer all to him, as our chiefeſt good, and higheſt end; to be thankful to him for all the good things we enjoy, and to be Palent and reſigned to his will under all the afflictive events that befal us. Our moral duty is there ſet before us in its juſt extent. The particulars of it are laid down in plain and expreſs precepts, inforced upon us in the name and by the authority of God himſelf, whoſe love of righteoufneſs, goodneſs, and purity, and juſt deteſtation of vice and wicked- neſs, is repreſented in the ſtrongeſt manner. Thoſe ſacred writings every-where abound with the moſt encouraging de- clarations of his grace and mercy towards the truly panitent, and with the moſt awful denunciations of his juſt diſpleaſure againſt obſtinate preſumptuous tranſgreſſors. And the import- ant leſſon which runs through the whole is this, that we are to make the pleaſing and ferving God the chief buſineſs of our lives, and that our happineſs conſiſteth in his favour, which is only to be obtained in the uniform practice of piety and virtue. Such evidently is the nature and tendency of the ſacred writings of the old Teſtament. But very different is the re- preſentation made of thiem by Lord Bolingbroke. Not content with endeavouring to deſtroy the credit 9f the hiſtory, he hach by arguments drawn from the nature of the revelation itſelf contained in the Jewiſb Scriptures, uſed his utmoſt efforts to ſhew, that it is abſolutely unwort! ny of God: That““ there e are marks of an human original in thoſe books, which point Le out Prideh the fraud and the impoſture*.“ And that“ it «e is no leſs 3 ſthan blaſphemy to aſfert them to be divinel ly in- e ſpired b. The objections he has advanced agaiaſt the Scriptures of the Old I eſtament, and eſpecially againſt the Moſaic writings, are principally theſe that fol 1. That they give the moſt unworthy ideas of the Supreme Being. They degrade him to the meaneſt offices and employ- ment and attribut him U 6 anuman impertections 1.2 1 me of the laws there a † 1„ the Ot 1 ure, Which the lau 8d, al ¹ 1 ori 1 H nſ ar 1 cannot l 1 vIné Origll He initai Partic ularly in the command for extirpating the Canaanites, ahd for pu uniſl aing —.„.„ rſt principle of the law of Mo( ½s is inſocia ability; 1 moral obli gations to the reſt of . 14. Fe. e ſeveral] e Moſaic writings which Sfurd, and 11 apaticulhr ly the ac- count t there g give nof the creation of the world, a and the fall of 9. The ſanctions of re law of Moes were wholly o pPo ral nature, and were contrived and fitted to humour tif the appetites an 2d ſtate of reward ad Theſe are the prindip aſt the divine authority of the Scriptures of the Old“ and gra- 8 Paii ons; without any regard to a future 1 gC 1 g tament, and particularly of the books of Mo(PPe. There ſome other fmaller exceptions, which I fhall take notice of as they come in my way. The firſt claſs of objections re e mean and un- to us in Scripture of Being. It hath always been accounted one of the diſtinguiſhing exce acred writings, that the abound with 1. r„1.. Deity, which worthy repreſentations that are the Supreme ns of the 2 majeſty ar author himielt thiu manyv pal- 4 4. 8— b.h.„„„ 7 3360 ſages in Scripture, whic ive moſt ſublime ideas of the *4 ty of the Supreme Being thée conceptio which t entertained of preme Being were 6 vr 4 5. 1 7 very ort! xX in the eve of réaſo ir Pialm and 6. 5. their prophets, fſtrained 1 1 to 44 1„ molt ele E— and Ot his Wor! **nthe methe of I ence If th there be any Pa h„Iite 1 be Tthy 0Oi t. 11 1 7 they t, by all i 1 fair criticiſm, to 1 11 4 rpreted 11 Itency With thele; 1t Cannd c pd o—-Vol 1„ 462 8 C 111. P. 99 v Ol. 1V 1 93 TEalon- 112 A Viev of the DEisrIcAt Writers. Let. 292 reaſonably ſuppoſed, that thoſe whoentertained ſuch noble and ſublime ſentiments of the Divinity, ſfhould at the ſame time, as he would perſuade us they did, form the meaneſt and unwor- thieſt conceptions of him. But let us confider the particulars of his charge; and it amounts in effect to this: That the Scriptures degrade the Supreme Being, by repreſenting him as deſcending to the meaneſt offices and employments: And that they attribute to him human paſſions, and even the worſt of human imper- fections. As to the firſt part of the charge, the degrading the divine maſeity to the meaneſt, the unworthieſt, offices and employ- ments, he obſerves, that according to the Moſaiuc account, *«the Supreme Being condeſcende d'to be the tutelary God of Abrabam, Maac, and Jacob, and under this character he «e acted a part which a ſenüible heathen, not tranſported 4 48 preſumptuous notions of his own importance, nor by the * impudence of enthuſiaſm, would have thought too miean « and too low for any of his inferior Gods or Demons. This objection he frequently repeats in various forms. He in- troduces one of the heathen ſages as alleging that“ among *the Moſaic ſuperſtitions there was one, which could be cc charged neither on the Egybtians, nor any other heathen na- ¹ tion, and which furpaſſed the moſt extravagant of theirs; «« and this was, that the Supreme Being is repreſented as « having taken upon him a name which was a very magnificent * one indecd, and fuch as might denote the Supreme Being, but « ſtill a name by which he might be diſtinguiſhed as the tute- ⸗ lary God of one family firſt, and then of one nation particu- « larly, and almoſt excluſively of all otk hers“.“ But there is n0 paſ ſage where he puſhes this objection more ſtrongly than in p. 463 of vol. iv. W. here he obferves, that“the eternal «« and infinite Being is repreſ ſented in the Jew⸗ hiſtories, and „« in the Wwhole ſyſtem of their religon⸗ as a local tutelar Deity, carried about in a trunk, or reſiding in a temple; 3 *e as an ally, who had entered into covenant with their fathers; „ as a king, who had actually held the reins of their govern- ᷓment; and as an induſtrious magiltrate, who deſcendedi into « all the particulars of religious and civ il adminiſtration, even „* into the moſt minute au ad meaneſt. Thus were the Jews es with the Supreme Be- 1 with them, and to 6 ₰ ᷣ accuſtomed to familiarize themſe ¹c ing, ab ad to imagine that he e familiari Let 29. Lord BoLrINGBROKE. 113 * figure him to themſelves receiving their ſacrifices, and liſten- “ing to their prayers, ſometimes at leaſt, as groſly, as Lucian * repreſents Jußiter.“ He ſeems to think the heathens were in the right, when they blamed the Jews for„bringing the * firſt and only God too near to man, and making him an ² actor immediately and perſonally as it were in the creation *¹ and government of the world f.“ And he had before ob- ſerved, that according to the Scripture,“ the correſpondence between God and man was often immediate, and even in- «« timate and familiar with his elect, and with ſuch purified *¹* ſouls as were prepared for it.— And that the whole tenor of the ſacred writings repreſented the Supreme Being in fre- «* quent conferences with his creatures, God covenanting and « making bargains with man, and man with God; God hold- * ing the language of man, reaſoning, arguing, expoſtulating, « ina very human manner, animated by human affections, and «« appealing to human knowlege ².“ Before I enter on a particular diſcuſſion of what his Lord- ſhip hath here offered, it is proper to obſerve, that though in a paſſage juſt now cited, the Jeus ſeem to be blamed for bring- ing the Supreme Being too near to man, and ſuppoſing him to be an adlor immediately, and as it were Perſonally, in the government œf the world; yet he elſewhere finds fault with the heathen philoſophers for excluding the Monad or Supreme Unity from the creation and government of the world, and banzſbing hin almoſt intirely from the fyſtem of his works, whereby he became in ſome ſort a non-entity, an abſtract or notional beingà. And he cenſures them for“ imaging a di- ¹ vine monarchy, on a human plan, the adminiſtration of « which was not carried on by the immediate agency of God „ himſelf, but mediately, as in terreſtrial monarchies, by that „of inferior agents, according to the ranks and provinces al- «lotted them i.“ And to this notion he thinks a conſiderable *¹ part of the heathen idolatry is to be aſcribed.“ It is hard to know what idea this writer would have us form of the di- vine government. On the one hand, he ſeems to think it a demeaning the majeſty of the Supreme Being to ſuppoſe him to aët immediately and perſonally as it were in the government of the world: And on the other hand, he will not allow, that the divine adminiſtration is carried on mediately by the miniſtry of inferior agents. And if God does not govern the world, ₰ ₰ (Vol. iv. p. 463. s Ibid p. 155. h Ibid. p. 466⸗ lbid p. 73. Vok. II. I either —— *— 114 A View of tbe DEisTICAL Writers. Let. 29 either by his own perſonal immediate agency, or by that of ſubordinate agents and inſtruments, it cannot eafily be con- ceived in what ſenſe he can be ſaid to govern the world at all. Indeed any one that impartially conſiders the ſeveral paſſages above-mentioned, relating to the Jew'iſb Scriptures, and many others of the like kind, which occur in Lord Bolingbroke's writings, and compares them with the ſcheme which he him- ſelf hath advanced, and of which an account was given in the eighth Letter, will be apt to think that the real original ground of his prejudices againſt the ſacred writings is this: That they every-where repreſent God as intereſting himſelf in the affairs of men, whereas he looks upon it to be unworthy of the di- vine majeſty to ſuppoſe that he now concerneth himſelf about them, or exerciſeth any care with reſpect to the individuals of the human race. And ſince he aſſerts, that„the moſt ele- «« vated of finite intelligent beings are not a jot nearer to the Supreme Intelligence than the loweſt k,“ he muſt, upon his ſcheme, think it as unbecoming the majeſty of God to exerciſe any ſpecial care towards the higheſt of the angelical beings, or whatever inhabitants there may be in any part of this vaſt uni- verſe, as towards the individuals of mankind. This ſcheme is not only, as was ſhewn before, of a moſt pernicious tendency, and manifeſtly fubverfive of all religion and the fear of God, but at the bottom argueth, notwithſtanding all its glorious pretences, very diſhonourable and unworthy conceptions of tbe Supreme Being. For either it ſuppoſeth him to be not preſent to the creatures he hath made, which is to deny the immenſity of his eſſence, or that if he be preſent, he hath not a certain knowlege of them, and of their actions and affairs, and con- ſequently is not omniſcient: Though our author himſelf ſays, * It may be demonſtrated, that the All-perfect Being muſt be « omniſcient, as well as ſelf-exiſtent ¹.“ Or that if he hath a perfect knowlege of the actions and affairs of his reaſonable creatures, yet he is abſolutely indifferent about them, whether they obey his laws or not, whether good or evil, virtue or vice, happineſs or miſery, prevail in the moral world. This muſt be owned to be very well ſuited to the character of an Ppicurean deity, Whoſe happineſs conſiſteth in an eternal indo- lence, and- who is ſuppoſed to be of a nice änd delicate con- ſtitution, unable to bear the noiſe, the clamours, and confu- ſion, of this lower world, but is no-way conſiſtent with the idea of the Iofinitely-perfeét Being. How much nobler is the idea k Vol. iv. p. 183. 1 Vol. v. p. 356. that Let. 29. Lord BoLNGBROKE. 115 that is given us of the Deity in the Holy Scriptures! Where he is repreſented as filling heaven and earth with his preſence, and exerciſing a conſtant inſpection over all his creatures, and all their actions, as diſpoſing and ordering all events, without diſtraction or confuſion, in fuch a manner, as in the final iſſue of things to provide for the happineſs of thoſe that ſincerely obey him, and go on in the practice of righteouſneſs and vir- tue, and to manifeſt a juſt diſpleaſure againſt thoſe who obſti- nately perſiſt in an impertinent courſe of vice and wickedneſs; and in a word, as governing the world, and all the orders of beings in it, with infinite wiſdom, righteouſneſs, and equity, and with the ſame almighty facility with which he created them! Such an idea of God is not only of the greateſt conſe- quence to the intereſts of religion and virtue in the world, but is infinitely more anguſt and noble in itſelf, and more conform- able to the higheſt notions we can form of infinite perfection, than that which this writer would fubſtitute in its ſtead, I ſhall not add any thing here to what was offered in my eighth Letter, concerning a particular providence as extend- ing even to the individuals of the human race. If providence doth not interpoſe in human affairs at all, it cannot be ex- pected that God ſhould at any time communicate extraordi- nary diſcoveries and revelations of his will to mankind. But if, as hath been ſhewn, providence doth concern itſelf even for individuals, and for promoting human happineſs, in a way conſiſtent with moral agency, it is very, reaſonable to ſuppoſé, that it may pleaſe God to make diſcoveries and revelations of his will, for promoting the knowlege and practice of religion and virtue in the world, and that he may communicate ſuch diſcoveries to particular perſons, or to larger communities, in ſuch a way as may beſt anſwer the intentions of his wiſe and holy providence, of which he muſt be allowed to be the pro- pereſt judge. And if he ſeeth fit to make ſuch revelations of his will, they muſt be communicated in ſuch a manner as is ac- commodated to human underſtandings, and fitted to work upon human affections; and therefore if they be addreſſed to men in a way of reaſoning, arguing, and exeoſtulating, it would be abſurd to make this an objection, as this writer ſeems to do, ſince there is nothing in this, but what is wiſely ſuited to the end we may ſuppoſe the Supreme Wiſdom and Goodneſs to have had in view in giving ſuch revelations. He repreſents it as altogether unworthy of the Supreme Be- ing to ſuppoſe him to enter into covenant with man: And in order to expoſe this, he is pleaſed to repreſent it under the 12 mean 116 A View of tbe DEisT IcAL Writers. Let. 29. mean idea of God's making bargains with man, or man with God. But ik we conſider What is really intended by it, we ſhall find, that a covenant in this caſe is properly to be un- derſtood of a conditional promiſe, whereby bleſſings and be- nefits are promiſed on God's part, and duties required on ours: It is a law of God enjoining obedience, with a promiſe or promiſes annexed to it, by which God condeſcendeth to oblige himſelf to confer certain benefits upon his creatures, the ſub- jects of his moral government, if they fulfil and obey the in- junctions he hath laid upon them, and comply with the terms which he hath appointed. And conſidered in this view, it is ſo far from being a juſt objection againſt the ſacred writings, that it may be regarded as their great excellency, and what ſhould mightily recommend them to our eſteem, that God is there repreſented as dealing with man in a way of covenant; that is, in a way admirably fuited to us as we are reaſonable creatures, moral agents. By this God doth not diveſt himſelf of his character and authority as our ſupreme univerſal Lord. He hath an undoubted right to give laws to his creatures, and lay what commands or injunctions upon them he ſeeth fit, in a way of abſolute ſovereignty, without bringing himſelf under any promiſes and engagements; but he condeſcendeth in his marvellous wiſdom and goodneſs to encourage and animate our obedience by expreſs promiſes and aſſurances of his grace and favour; and we on our parts bring ourſelves under the moſt ſolemn engagements, which bind us more ſtrictly to our duty by our own expreſs conſent, than which no way of deal- ing with us can have a greater tendency to promote our com- fort, and the intereſts of religion and virtue in the world. As to the particular covenant made with Abrabam, and God's engaging, as he loves to expreſs it, to be a tutelary God to him; this put iato other words ſignifies no more than this, that it pleaſed God to grant to this excellent perſon expreſs promiſes of his ſpecial grace and favour, upon condition of his faith and obedience; and particularly, that he promiſed to give the land of Canaan to his deſcendants, and that from him ſhould pro- ceed that glorious perſon, who had been promiſed from the be- ginning, and who was actually to come into the world in the fulneſs of time, and in whom all the families of the earth were to be bleſſed. This covenant made with Abrabam was not only proper, as it was a diſtinguiſhing mark of the divine favour and goodneſs to a perſon, who was an eminent example of piety and virtue, and the fame of whoſe excellent qualities is ſpread all over che Eaſt, even to this day, but as it made a Part Let, 29. Lord BoLiNoBROKE. 117 part of a glorious ſcheme which the divine wiſdom had in view, and which was to be accompliſhed in the fitteſt ſeaſon, and to be of extenſive benefit to mankind. So that this par- ticular covenant was really intended in a ſubſerviency to the general good. With regard to the covenant made with the people of Vrael at Horeb, the deſign of it was to erect a ſacred polity, the fun- damental article of which was the acknowlegement and adora- tion of the one true God, the Maker and Governor of the world, free from all idolatry and polytheiſm. Thi 1 was carried on with a majeſty and ſolemnity becoming the great Lord of the univerſe, and which tended to inſpire the profoundeſt veneration for him, and for the laws he was pleaſed to promulgate, And at the ſame time it was wiſely ordered, that the people fhould bind themſelves by their oWn expreſs conſent, and ſolemn ſtipulation, to receive that conſtitution, and obey thoſe laws. The moral laws given to rhat people were excellent: The judicial laws juſt and equitable: The ceremonial laws were inſtituted for wiſe reaſons, ſome of which we are able to aſſign at this diſtance; and there is no doubt to be made, that if we Wwere well acquainted with the circum- ſtances of that time and people, we ſhould be convinced of the great propriety of many of thoſe ceremonious injunctions, which now we are not able particularly to account for. Our author talks of the prieſt's wearing a ridiculous caß and breafi- plare, fringes, and bells, and thinks it abſurd to ſuppofe that ſuch trifles as theſe were the inſtitutions of divine wiſclom m. But it was wiſely ordered under that conſtitution, that nothing relating to divine worſhip ihould be left to their own inven- tion. It was judged proper to give them rules deſcending even to minute particulars, and to confine them to thoſe rules, the more effectually to binder them from deviating into endleſs ſuperſtitions. The particulars referred to contributed to pro- mote order and decency in the externals of religious ſervice; nor was there any thing in the Jeuwiſp inſtituted rites abſurd, indecent, ridiculous, or impure, as Were many of the rites in uſe among the Pagan nations. As to God's being a tutelary Deity to the people of Iſrael, this, if ſtripped of the form of expreſſion which he has choſen in order to ridicule it, only ſignifies, that God was pleaſed to make ſpecial revelations and diſcoveries of his will to that peo- ple, and to give them holy and excellent laws, at the ſame m Vol. v. p. 98. 1 3 time 118 A Viecwv of the DEisrIcAL Writers. Let. 29. time promiſing, if they obeyed thoſe laws, to grant them his ſpecial protection, to hononr them with great privileges and advantages, and to inake them Kapi in the effects of his grace and favour; and threatening, if they proved obſtinate and diſobedient, to inflict upon them awful puniſhments, the tokens of his righteous difp leaſure. And that there is any thing in this unbecoming the wiſe and righteous Lord and Goveri nor of the world, fuppoſing him to concern himſelf in human akf- fairs, this writer has not proved, except confident aſſertions muſt paſs for proofs. And as to his being the King of Frael, this is not to be underſtood as if he did not ſtill continue to be the univerſal Sovereign and Lord of all mankind. He was never regarded as havi ing diveſted himſelf of that character. No-Wwhere is his univerſa I dominion and Folen ning providence, as extending to all bis creatures, and eſpecially to the whole human race, more ſtrongly aſſerted, or more nobly deſcribed, than in the Jewiſp Scriprures. But it pleaſed him, for wiſe urpoſes, to erect a par uliar conſtitution among the people of Afrael, accor ding to which he condeſcended to be, in a ſpecial ſenſe, th r Kking and Sovereign. And what we are to under- ſtand vy it is properly this, That he gave them laws at the firſt eſtablſhment of their poliry, which were to be the rule of their ſtate, and by which they were to be governed; and upon theic obſervance of which the preſervation of their na- tional privileges depended; and that he raiſed up judges and governors, who were to rule them in his name, and as by his itarincya and to be the leaders and generals of their armies, for delivering them from their enemies and oppreſſors: And he was p leaſed alſo to give them direction in matters of great and Kdlu moment, by the oracle of Urim and Thummim, which was by his appointment eſtabliſhed among them for that purpoſe. There was nothing in all this but what was wiſely fuited to the nature and d del ſign of that particular conſtitution, and tended to confirm and eſtabliſh that people in the belief and adoration of thea one true God, and to exhibit a glorious ence among them. But erſede the office and a8 b Nis writer ſeems to under that conſtitution God Who deſcended into all fenſible proof of h the theocracvy was ne authorit y of the ordina y and civil adminiſtration, even into t noſt te and meaneſt.“ For though the laws were orginally given by God, the execution of thoſe laws was or- dinarily veſted in the magiſtrates appointed for that purpoſe, and 2 ₰ Let. 29. Lord BoLINeBROKE. 119 and choſen by the people in their ſeveral tribes. So they were in the days of Mo ½s, and under the judges, when the people were more properly and immediately under the adminiſtration of the theocracy. But it is farther urged, that God is repreſented in the Jevwiſb Scriptures as a local Deity, reſiding and dwelling in a temple, or carried about by the Levites in a wooden cheſt or trunk. The author ſeems fond of this obſervation, for he has it over three or four times on different occaſions. But by this reflection he has expoſed himſelf rather chan the Jewr. That people, in- ſtructed by their Scriptures, had nobier notions of the Deity, than to be capable of imagining, that the Lord of the uni- verſe, who, they Were taught to believe, made and gover neth the world, and filleth heaven and earth, was ſhut up and con- fined in a wooden cheſt. It is true, that the more effectually to preſerve that people from idolatry, and to impreſs and affect their minds with a lively ſenſe of God's ſpecial preſence among them, there was one ſacred place appointed, the tabernacle firſt, and temple afterwards, which was peculiarly dedicated to his ſolemu worſhip and ſervice. There their moſt ſolemn acts of devotion were to be performed. And there was the ark or facred cheſt he ſpeaks of, in which were depoſited the tables of the original covenant between God and them: There alſo was a cloud of glory, the majeſtic ſymbol of God's immediate preſence. It cannot be reaſonably denied, that God may, if he thinks fit, give illuſtrious exhibitions of his divine preſence and majeſty by a viſible external glory and ſplendor, in cer- tain places, or on certain occaſions. But it doth not follow, that he is therefore a limited Being, or that his eſſence is cir- cumſcribed, or confined to that particular place, where it pleaſeth him thus peculiarly ta manifeſt his ſpecial preſence. How far the Ifraelites were from forming ſuch mean notions of the Divinity as this Writer is pleaſed-to inſinuate, We have an authentic proof in the admirable prayer offered up by Solo- mon at the dedicçation of the temple, in the name and preſencs of all the people; in which he- addreſſeth himſelf to God in that noble manner: But ill Goc indeed dwell on the earth? Bepold, the heaven and heaven of heavens cannot contain thee, pow much lofs this houſe which I pave buiilded? 1 Kingé Vi. 274 See alſo a. IXvi. 1. It has often given me great pleaſure to reflect upon what every one that impartially conſiders the Scriptures of the Old Teſtament muſt be ſenſible of, that the Jeuws, if they governed chemlelves by their ſacred Writings, Were inſtructed, in their 1 4 ideas 120 A Viev of the DEisTIcAL. Writers. Let. 29 ideas of God, to unite the moſt incomprehenſible greatneſs and majeſty, and the moſt marvellous grace and condeſcenſion: To regard him as filling heaven and earth with the immenſity of his preſence, and yet as vouchſafing to grant viſible tokens and ſymbols of his ſpecial preſence among them by his ark and temple: As humbling himſelf even in beholding the things that are done in heaven, and yet as regarding the things that are done in the earth. They acknowleged the glorious hoſts of angels as the attendants of the divine majeſty, the bleſſed mi- niſters of his power and wiſdom; but ſtill as infinitely inferior, and even chargeable with folly before him: And inſtead of erect- ing them into Deities, and adoring them as the heathens did, they called upon them to join with men in worſhipping and adoring the ſupreme univerſal Lord. They were ready to cry out with a devout admiration in the contemplation of God's unequalled dignity and glory, Who in the heavens can be com- Bared unto tbe Lord? Wbat is man that thou art mindful of him? But they did not under this pretence repreſent him as taking no notice of men, or their concernments. They con- ſidered him as infinitely raiſed above the higheſt of his crea- tures, yet not neglecting or deſpiſing the meaneſt: That his name is exalted above all bleſſfing and praiſe, and yet he hath a gracious regard to our prayers and praiſes, if offered up from ſincere and upright hearts. Thus they were taught in Scrip- ture to celebrate and adore his matchleſs grace and condeſcend- ing goodneſs, without impairing the ſplendor and glory of his infinite majeſty. And accordingly in the patterns of devotion that are ſet before us in Scripture, we may obſerve the moſt adoring thoughts, the moſt ſublime conceptions, of God's un- ſearchable greatneſs, and ſupreme dominion, and ſpotleſs puri- ty; and the moſt humbling ſenſe of human weakneſs, guilt, and unworthineſs, mixed with an ingenuous confidence in his infinite grace and ſovereign mercy. Thus I have conſidered pretty largely that part of the ob- jeétion, which chargeth the Scriptures with degrading the Deity to mean and unworthy offices and employments; and ſhall now take ſome notice of the other part of the charge, viz. That the Scriptures aſcribe to him bodily parts, and human paſſions and affections, and even thoſe of the worſt kind. With reſpect to the former, he obſerveth, That the Jero*b Scriptures aſcribe to God“« not only corporeal appearances, ¹but corporeal action, and all the inſtruments of it, eyes, «e ears, mouth, hands, and feet.— And that they are apt in « many places to make thoſe who read them repreſent tlie 8*„Supreme Let. 29. Lord BoLrlNGBROKIE. 121 „Supreme Being to themſelves like an old man looking out ¹« of the clouds.“ He ſays,*the literal ſignification of ſuch ¹ expreſſions is abominable.“ And he ridicules thoſe who throw what he calls a flimß allegorical veil over them, as hav- ing ſtolen it from the wardrobe of Epicurus. But the ridicule lights upon himſelf, who] believe is the firſt man that would have thought of having recourſe to Ebicurus to interpret the ſenſs of Moſes. There needs no more than common atten- tion, and a comparing the Scripture with itſelf, to be con- vinced that it is incapable of the abſurd interpretation he would put upon thoſe paſſages He obſerves indeed, that“ images *¹taken from corporeal ſubſtance, from corporeal action, and *¹from the inſtruments of it, cannot give us notions in any „¹degree proper of God's manner of being, nor of that di- « vine unconceivable energy in which the action of God con- **l ſfiſts.“ Nor are thoſe expreſſions of hands, feet, eyes, and ears, when aſcribed to God in Scripture, deſigned to fignify either the manner of his being, or of his divine energy, con- cerning which there are many noble expreſſions in the ſacred writings, which have an admirable ſublimity in them; but by an eaſy metaphor underſtood by all the world, hands fig- nify power, eyes and ears ſignify knowlege. And whereas he adds, that& they cannot exalt, they muſt debaſe our concep- «« tions, and accuſtom the mind inſenſibly to confound divine «with human ideas and notions, God with man.“ The an- ſwer is obvious, That ſufficient care is taken in the holy Scrip- tures to prevent this by furniſhing us with the moſt ſublime ideas of the Divinity that can poſſibly enter into the human mind. God's incomprehenſible majeſty, his immenſe great- neſs, his almighty power, the infiniteneſs of his underſtand- ing, his omnipreſence, are frequently repreſented and deſcribed in ſo admirable a manner, as fhews with the laſt degree of evidence, that the expreſſions which ſeem to aſcribe bodily parts and members to him cannot be underſtood in a groſs lite- ral ſenſe. Our author himſelf, aſcribing motives to God, ob- ſerves, that we muſt ſpeak of God after the manner of men o.“ And indeed we muſt either not ſpeak of God at all, or we muſt ſpeak of bim in ways of expreſſion, originally derived from ſomething relating to our own bodies or minds. This writer elſewhere infinuates, that we reſemble God no more in our ſouls than we do in our bodies; and that to ſay his in- tellect is like ours, is as bad as the anthropomorphites P. S0 Vol. v. p. 520. Ib. p. 468. P Ib. p. 35 122 A View of the DEls TIcAL Writers. Let. 29. that, according to him, expreſſions drawn from the faculties of the ſoul, are as improper as thoſe drawn from the members of the body. Thus under pretence of a profound veneration for the Deity, we muſt not ſpeak of God at all, as ſome of the antient philoſophers thought it unlawful to name him, or to worſhip him, except in ſilence. Yea, we muſt not ſo much as think of him; for our ideas of God fall no doubt infinitely ſhort of his real majeſty and glory, as well as our exprefſions. But it may be obſerved, that this forward cenſurer falls into that way of talking himſelf which he finds fault with in the holy Scriptures. He repreſents God as ſpeaking to men by the haw of nature: He calls it the voice God, and the word Gad. He ſpeaks of the hands Goda, and of his ſeeing all thiags. And though he repreſents the aſcribing ideas to God as no leſs improper, and even profane, than the aſcribing hands and feet to him, yet on ſeveral occaſions he talks of the divine idoas. But he farther urges, that the Secriptures attribute to God human affections and paſfons, and even thoſe of the worſt kind: That“ they impute ſucli things to the divinity as would ** be a diſgrace to humanityr:“ That“ the Jeuwiſb ſyſtem contained ſuch inſtances of partiality in love and hatred, of « furious anger, and unrelentiog vengeance, in a long ſeries of arbitrary judgments, as no people on earth but this would have aſcribed, I do not fay to God, but to the worſt of thoſé monſters, who are ſuffered or ſent by God, for a ſhort ¹ time, to puniſh the iniquities of men s.“ To the ſame pur- poſe he afterwards obſerves, that according to the repreſenta- tions made in Scripture, God“ loves with partiality, his mercy ¹ is arbitrary, and depends on mere will— And towards man- „kind his anger is often ſturious, his hatred inveterate, his ¹"„vengeance unrelenting: But when the wicked repent of ¹ their ſins, he repents fometimes of his ſeverity.“ And then he aſles,“ What a deſcription is this of the All-perfect Be- „ing!“ But this deſcription is his own, and is founded upon a groſs miſrepreſentation of the true intention and deſign of the ſacred writings. As to loving with partiality, if by that be meant his favouring and diſtinguiſhing ſome with greater privileges and advantages, and giving them more valuable means of improvement than others; nothing can be more evi- dent than that this has been often and ſſill is done in the Nor is this any more to be found 2. ourſe of his providence. Vol. il. p. 299.* Vol. v. p. 515. fault Let. 29. Lord BoLlNoBROKE. 123 fault with than his making different ſpecies of beings, ſome vaſtly tranſcending others in their faculties, and capacities for happineſs. He is the abſolute Lord and diſpenſer of his own 22. ifts, and his 2 4 1 ⸗ faneneſs to pretend to tie him down to give to all men pre- does preciſely for every perſon and for all people. But if by par- t holy Scriptures as attributing ſuch partiality to the Supreme Being. There is nothing more ſtrongly and expreſly aſſerted there than that God accepteth not the Herſons of men, and that he judgeth without reſpect of Berſons. It is evident, nôt merely from a fingle paſſage, but from the whole tenor of the ſa- cred writings, that the righteous Lord loveth righteouſneſs, that he extendeth his favour to all thoſe of the human race, of whatſoever family or nation, who ſincerely love and obey him, and go on in a courſe of real piety and virtue: That ſuch perſons alone can hope for an intereſt in his favour, and to obtain the divine acceptance and approbation: And that all wicked and preſumptuous ſinners of whatſoever nation or pro- feſſion, ſhall be expoſed to his juſt diſpleaſure. Nor are there any ſuch things aſcribed to God in Sgripture as arbitrary fudg- ments. And whereas this writer Charges it as unworthy of God to repreſent him as repenting of bis ſeverity when the wicked repent of their ſins; the thing really intended by this muſt be acknowleged to be agreeable to the beſt ideas we can form of his governing wiſdom, righteoufneſs, and goodneſs. For it only fignifies, that when ſinners forſake their evil ways, God is gracioufly pleaſed to change the methods of his deal- ings towards them, and is willing to receive them to his grace and favour. But in reality there is no change in the divine purpoſes or councils. The change that is wrought is in the mind and temper of the finner: God aéts uniformly accord- 1 iſtrations; and nothing has happened but what he perfectly foreknewt. But repenting IlI1 3 1 g to the ſtated rules of his admin 1 in t His Lordſhip ſeems to think it an unanſwerable objection againſt the Moſaic writings, that in the account there given of the flood, God is repreſented as having repented that be made man. But -——— 8* 124 A View of the DzisTIcAL Writers. Let. 29. in a ſtrict and proper ſenſe, as it is a mark of human imper- fection and mutability, is expreſly denied of God in the holy Scripture; where we are affured, that God is nor as the ſon man that he ſbould rebent. As to the expreſſions of anger, wrath, fury, hatred, venge- ance, as aſcribed to God in the ſacred writings, it is a thing ſo obvious that it can ſcarce be miſtaken, that theſe are only ſtrong expreſſions deſigned to impreſs the hearts of men with a more lively ſenſe of God's righteous diſpleaſure againſt ſin and wichedneſs, and reſolution to puniſh it; which it is of the higheſt importance to mankind to conſider and believe. Any one that allows himſelf to think impartially, muſt bo ſenſible, that ſuch ways of repreſenting things are abſolutely neceſſary in a revelation deſigned for common uſe; and that it is far more for the good of the world in general, and for promoting the intereſts of virtue, and reſtraining vice and wickedneſs, that men ſhould conceive ef God as loving and taking plea- ſure in the good and righteous, and as full of juſt reſentment againſt evil doers, than as utterly unconcerned about the actions and affairs of men, or alike affected towards the righteous and the wicked. Yea, the former notions are not only more uſe- ful, and of better influence, but more juſt and rational in But it is manifeſt, that this is only an emphatical way of expreſſion w ſignify God's juſt diſpleaſure at the great and univerſal wicked- neſs of mankind, and at their having ſo far fallen from the noble end of their creation; and that therefore after having tried the methods of indulgence towards them, he ſaw fit to ſend a deſtructive deluge for exterminating that incorrigible race. And it is plain that according to the doctrine of the facred writings, which every- where repreſent God as forekcenowing the actions of mea, this cor- ruption of mankind was what he foreſaw from the beginning; and the puniſhing them in this manner made a part of the original ſcheme of Divine Providence, though it did not actually take effect till che proper time came for executing it. As to what he mentions. in a ſneering way, concerning God's ſmelling the faweet fawour of Mab's Burnt offering, it is ſafficient to obſerve, that the deſign of the expreſſion is plain, and eafily intelligible, viz. to ſignify God's gracious acceptance of the ad of devotion performed by that good man, to acknowlege his gratitude, and implore the divine mercy; and that on that occaſion God was pleaſed, after having made ſo ſignal a diſplay of his juſtice, to allay and diſſipate the fears which might be apt to ariſe in the hearts of men, and to aſſure them of his mergifal intentions towards them, and that he would not any moré ſend an univerſal deluge upon the earth; of which the rainbow in the clouds ſhould be a conſtant memorial. them⸗- Let. 29. Lord BoLINGBROKE. 125 themſelves, and more worthy of the All-perfect Being. For what idea is this of God, to repreſent him as neither delighting in order and virtue, nor diſpleaſed with vice and wickedneſs, but ſolacing himſelf in an eternal indolence, and no-way con- cerned about the good or ill behaviour, the happineſs or miſery of his reaſonable creatures! A God deſtitute of all affections, or of any thing correſpondent to them, would not be the moſt perfect Being. There are ſpiritual affections which have no- thing to do with body, and which as properly belong to ſpi- rits or minds, as intellect or will; and I can as eaſily ſuppoſe them deſtitute of the latter as of the former. Our affeétions indeed have ufually a great mixture of bodily paſſions, and con- ſequently of imperfection. But there are affeéctions of a nobler kind, and which we may conceive in pure ſpirits, yea, they cannot be conceived without them. Nor can we avoid aſcrib- ing ſome affections, or what is analogous or equivalent to them, to God, provided we remove from them all thoſe imper- fections and defects with which they are attended in us. A love of order, goodneſs, purity, virtue, and a juſt deteſtation of moral evil, is abſolutely inſeparable from the idea of the Infinitely-perfect Being, the moſt wile and righteous Governor of the world. I ſhall conclude my obſervations on this part of Lord Bo- lingbroke's book with a paſſage from an author whom no man will ſuppoſe to have been prejudiced in favour of the Scrip- tures. It is Mr. Ankhony Collins, in an Eſay which he pub- liſhed in 1707, concerning the uſe gf reaſon in Bropoſitions, the ævidence wberegf depends upon human teſtimony. After having obſerved, that“one uſe of reaſon in things which by the teſti- «hmony of men are ſuppoſed to come from God, is to endea- « vour to find out ſuch a ſenſe of a ſuppoſed divine revela- “ tion as is agreeable to the diſcoveries of our reaſon, if the ** words under any kind of conſtruction will bear it, though « at firſt view they may ſeem repugnant to reaſon, and to one ¹manother;“ he adds,“This is certainly a great piece of * juſtice, and what is due to words that upon the leaſt evi- dence can be ſuppoſed to come from God, eſpecially ſince *wexpreſſions that do literally quadrate with the maxims of ¹*reaſon and philoſophy, are neceſſary to make a revelation ¹*have any effect upon common people's minds. For was not *God to be repreſented by expreſſions, which literally under- ** ſtood attribute to him human paſſions and actions, they who ««by their occupations in the world are incapable of thoſe more juſt ideas which men of thought kuow to belong to ze thac ₰ 126 A View of tbe DEisr IA. Writers. Let. 29. ¹ that Being, would perhaps think him incapable of taking ¹cognizance of their actions: And therefore to make a re- «¹* velation ufeful and credible in itſolf, it muſt conſiſt of words ᷣ whoſe literal meaning is falſe, but whoſe real meaning is *α cConſiſtent with the juſteſt notions of reaſon and philoſophy. ¹ And therefore we ought to examine whether the words un- * der any conſtruction will bear a reaſonable ſenſe,“ p. 17, 18. Mr. Collins then applies this obſervation to the revelation which we acknowlege, and conſiders thoſe paſſages of Scripture where God is faid to reſt, rebent, be angry, ᷣc. It muſt be owned, that this gentleman judges much more reaſonably and equitably in this matter than Lord Bolingbroke has done. This may ſuffice at preſent. In my nextI ſhall conſider the other objections which his Lordſhip hath urged againſt the divine authority of the Scriptures of the Old Teſtament, eſpe- cially of the Moſaic writings. Let. 30. Lord BoLINoBROKE. 127 LETTDERRXXX. Fartber object ions againſt the Moſaic writings and the Scriptures of tbe Old Teſtament conſidered. The lavos of Moſes not contrary to tbe law of nature. T his particularly ſbewon witb regard to tbe command for ex- terminating the Canaanites, and tbe law for puniſping thoſe among ibe Ifraelites tbat ould revolt to idolatry with deatb. The law οf Moſes not accountable for tbe fury of tbe zealats. The inſtances of Phineas and Mat- tathias conſidered. Inſociability not tbe frſt principle of tbe lawy of Moſes, nor did that law take ibe Jews out of all moral obligations to tbe reſt of mankind. There is notbing falſe or abſurd in tbe Moſaical ac- count of the creation of ibe world and tbe fall of man. Concerning tbe ſanclions of tbe lawo of Moſes. The not making expreſs mention of future rewards and pu- niſbments in that law, no argument againſt its divine original. Some otber objeclions againſt tbe Scriptures obviated. 5 A, Now proceed to another ſet of objections, which are de- ſigned to ſhew that ſome of the laws of Moſes are abſo- lutely contrary to the law of nature, which is the law of God, and therefore cannot come from hbim. He inſtances particularly in the command for exterminating the Canaanites, and the law for puniſhing idolaters among the Iſraelites with death.—“ In both which(he ſays) it is ſuppoſed impiouſly, „*againſt principles as ſelf-evident as any of thoſe neceſſary ec truths which are ſuch of all knowlege, that the Supreme „e Being commands by one law Wihat he forbids by another a.“ And that ˙ he approved and commanded on particular occa- a Vol. v. p. 180. ** ſions 4 1 8 128 A View of tbe DEisrIcaL Writers. Let. 30. « ſions the moſt abominable violations of the general laws of « natureb.“ J fhall conſider what he has offered with regard to each of theſe. As to the command for exterminating the Canaanites, it is what he frequently inveighs againſt as the greateſt piece of in- and cruelty that ever was committed c. And he has pronounced, that ‧ the men who juſtify ſuch cruelties upon es any hypotheſis whatſoever, muſt have very ill hearts as well ** as heads:“ And that“ he who imputes them to the Su- ««preme Being is worſe than an atheiſt, though he paſs for a «« faint¹.“ I fhall venture however to examine what this rigid cenfurer has offered on this ſubject. He firſt layeth it down as a principle, that ˙God cannot command in particular what he forbids in general. He who «has made benevolence to all rational beings the fundamental «law of our nature, can never command ſome to rob or to „ murder others; to ufurp on the rights of their fellow-crea- tures, and to extermine whole nations ⁶.“ The force of his argument here lies wholly in the words rob and maurder, both which carry the idea of depriving others of their lives and properties, without a juſt cauſe, and without lawful au- thority. But though God has forbidden us, both in the law of nature and in the decalogue, to murder, he can command ſome to put others to death for juſt cauſes, in which caſe it is not murder. He never by giving this law, to mankind diveſted himſelf of the dominion he hath ovec the lives of his creatures. He can alſo commiſſion for wiſe ends ſome to deprive others of their properties. For the law of nature is always to be un- derſtood with this limitation, except in caſes where God him- ſelf ſhall otherwiſe appoint. It is no principle of that law, that God can never without injuſtice exterminate nations. That he can do it in a way of immediate judgment by ſending de- ſtructive calamities, famines, peſtilences, carthquakes, deluges, and the like, cannot be denied by any Theiſt who believes a providence governing mankind, and inter poſing in the affairs of men. And if he can do it immediately himſelf, he can commiſſion men to do it, provided he gives ſufficient creden- tials of that commiſſion. And ſuch the Ifraelites had accord- ing to the accounts given in the books of Moſes. And in judg- ing of the caſe, how far it is juſtifiable, We muſt take it in all its circumſtances as there repreſented. Our author himſel juſtice ₰ A ₰ Vol. v. p. 18 ⅞. c See particularly vol iii. p. 305. Vol. v. p. 99. 146. 4 Vol. iii. p 306. e Vol. v. p. 99- ſup⸗ Let. 3o0. Lord BoLlNeGBRORE. 129 ſuppoſes the miracles done among them, if really done, to be ſuf- ficient to convince all mankind, not only at that time, but in all ſucceeding generations to the end of the world, of the di- vine authority of that law and conſtitution; and therefore ſuf- ficient to convince the people of Ifrael. All therefore that re- mained was that they fhould be ſatisfied of the truth of the facts, and of this they could not doubt, as they were done before their eyes. And the ſame books which give an account of the facts, give an account of the divine commiſſion to the Iraelites, and the reaſons and ends of it. And whereas it is urged, that“the Canaanites were obnoxious to the divine ⸗ vengeance in no other reſpect than that which was common «*to them with all the heathen nations, viz. their idolatry 7,“¹ this is not true according to the account given by M ½9, Levit. xviii. 24, 25. 27. Whereby it appears, that it was not merely for their idolatry, but for their monſtrous vices and wickedneſs of all kinds, that they were ordered to be exter- minated. And that never was there upon earth a more pro- fligate and abandoned race of men. And ſuppoſing this to be true, and that God had determined to ſignalize his righteous vengeance againſt them in the ſevereſt manner, he might, with- out any pretence for arraigning the juſtice of his proceedings, have conſumed them by fire from heaven, as he did part of them at Sodom and Gomorrah, or have overwhelmed them with an inundation, or have ſwallowed them up by an earthquake, and thereby utterly deſtroyed that people, their little ones as well as the adult. Nor could it have been ſaid in ſuch a caſe, that this was contrary to the law of nature. But then it would not have been ſo apparent, that this calamity was inflicted in a way of puniſhment for their idolatry and deteſtable wicked- neſs. It might have been poſſibly attributed to ſome natural cauſe, or have been regarded as an unaccountable and fortuit- ous event. But when they were ordered to be exterminated for their abominable crimes by an expreſs oommand of God, atteſted by a ſeries of the moſt amazing miracles and divine interpoſitions; and this appointed to be executed by another nation, who were peculiarly ſet apart by their original conſti- tution, to the acknowlegement and adoration of the one true God, and of him only, and to whom God had given the moſt holy and excellent laws; at the ſame time threatening them with the like puniſhments if they committed the like crimes: In this caſe che reaſon of the judgment was as apparent, as f Vol. v. p. 184. VoL. II. EK when 130 A View of the DrisricàL Writers. Let. 3o. when a malefactor is put to death by an officer of juſtice for a crime, in execution of the ſentence of a juſt magiſtrate. Nor is there any thing in ſuch a procedure that can be proved to be inconſiſtent with the wiſdom and righteouſneſs of the Supreme Being, or contradictory to his own laws; ſince there is no law of nature that debars God from executing judgments on particular perſons, or guilty nations for their crimes and vices even to extermination, or from employing, ik he thinks fit, one or more nations to execute his judgments upon others. Nor has this confident and aſſuming writer brought any proof that it is ſo. As to his comparing the invaſion of Canaan by the Vraelites, and what they did there, to the cruelties exerciſed by the Shaniards in America s, and to the ravages of the Huns under Attila, who, he ſays, were much moreé mereiful than they?, there is this vaſt difference between the caſes, that the latter had no motive or pretence, but their own ambition, ava- rice, and cruelty, whereas the former did it in execution of the expreſs command of God, and by a commiſſion from him, the truth of which was confirmed by a ſeries of the moſt ex- traordinary divine atteſtations that ever the world ſaw. This therefore can be no precedent to any other nation to do the like, except they can produce the ſame or equal proofs of a divine commiſſion; which no other fince have been able to do, and probably never will. This may fuffice with regard to the command for the extermination of the anaanites: Which 1 have elſewhere conſidered more largely. See Anfwer to Chrif- tianity as old as the Creation, vol. li. p. 429. 437. And the Anfaver to Morgan, vol. ii. p. 97,& ſog. The other command produced by this author to prove that the law of Maſes is contrary to the law of nature, and there- fore cannot be of divine original, is the law for putting a falſe prophet to death that ſhould attempt to feduce the people to idolatry, and for the inflicting a capital puniſment upon an particular perſon among the Ifraelities that ſhould revolt to ido- latry, and even deſtroying a city that ſhould do ſo. Concern- ing this he very dogmatically pronounces—“ I fay, that the „Jjaw of nature is the law of God. Of this I have the ſame *o demonſtrative knowlege that I have of the exiſtence of God *the All-perfect Being. I ſay, that the All- perfect Being *¹ cannot contradict himſelf: That he would contradict him- e ſelf if the laws contained in the thirteenth chapter of Deu- ³ teronomy were his laws, ſince they contradict thoſe of nature: s Vol. iii. p. 305. n Vol. v. p. 148. ⁴ And Let. 30. Lord BoLzrNoBROKE. 131 4 And therefore that they are not his laws. Ot all this I have ««c as certain, as intuitive a knowlege, as I have that two and two are equal to four, or that the whole is bigger than a * part i.“ A very ſhort and deciſive determination of the controverſy! But we are by this time too well acquainted with his Lordſhip's manner, to lay any great ſtreſs on his poſitive aſſertions, though delivered with the moſt aſſuming air. The argument he makes uſe of here is the ſame that he had uſed before, viz. that the law of nature forbids murder. This will be eaſily allowed. But it is not inconfiſtent with that law which forbids murder, to put perſons to death who are guilty of crimes that by the fundamental laws of the com- munity deſerve death. If God ſhould have enacted a general law obligatory on all mankind, that whoſoever ſhould commit idolatry, or worſhip any other God, ſhould be put to death, as well as that any man that ſhould ſhed the blood of another without cauſe ſhould be put to death; this author might be challenged with all his confidence to prove, that ſuch a divine law would be contradictory to the law of nature. Idolatry by his own acknowlegement is forbidden in the law of nature, and is a breach of the firſt and great article of that law; and he repreſents it as one of the greateſt of crimes k. But God has not thought fit to enact a general law obligatory on all mankind for puniſhing idolaters with death, and without his appointment it ought not to be executed. But when it pleaſed him for wiſe ends to ſelect a particular nation, and among them to erect a peculiar ſacred polity, and to appoint that the adoration of the one true God, and of him only, ſhould be the very baſis of their conſtitution, on which all their privileges, their national properties, and their right to their country de- pended, it is evident that under ſuch a conſtitution to revolt to idolatry and polytheiſm, was in the moſt criminal ſenſe to be traitors to the community: And to arraign a law for in- flicting a capital puniſnment upon idolaters under that particu- lar conſtitution is highly abſurd. Nor could any thing be more juſt in ſuch a caſe, than to order that a falſe prophet, who fhould endeavour to ſeduce the people to idolatry, ſhould be put to death: Though this writer objects againſt it as un- juſt for this ſtrange reaſon, that“ miracles were daily and al- **moſt hourly wrought in the ſight of all ſrael 1.“ This is abſolutely falſe, if underſtood of miracles ſtrictly ſo called; or if it were true, it is an odd thing to urge, that which mad 1 Vol. v. p. 191. E Ibid. p. 195. 1 Ibid. p. 183. 13² A Viev of ibe DEisricAl. Writeys. Lst. 30. the crime of the falſe prophet the greater, to be a reaſon for exempting him from puniſhment. But what he chiefly finds fault with is the law for deſtroy- ing any Iſraelitiſp city, that ſhould fall off to the worſhip of idols, Deut. Niii. 13, 14, 15, 16. He urges, that“ the inno- ¹ cent were to be involved in the fame puniſhment with the „e guilty; neither man, nor woman, nor beaſt, neither the bro- ther, the daughter, the wife, nor the friend was to be ſpared: And that the whole chapter is ſuch an edict as could not be imputed to Mttilæ without injuſtice.“— And af- ter exclaiming agaipſt the obſtinacy of thoſe that pretend to juſtify the law of Moſes in this inſtance, he obſerves, that“ by «« that law the undiſtinguiſhing extermination of collective «¹ bodies, and eſpecially for matters of opinion, is allowed m.“ And afterwards, arguing againſt Mr. Locke, he adds, that «e even ſuppofing God to be their King, the objections of in- ee juſtice and cruelty in thoſe laws will remain in their full force: And that to ſuppoſe him to bave given theſe laws «would be to degrade the All-perfect Being to the character «of an unjuſt and cruel tyrant, who authorized and even commanded his miniſters expreily to puniſh without mea- «e ſure, without diſcernment, and without forms of juſtice n.“ And he infinuates, that there are precepts in that chapter, * from which the inquiſition copied the inſtructions ſhe gives „ to her familiars o.“ But this is a groſs mifrepreſentation. He himfelf elſewhere obſerves, that · the cruel principle of *perſecution for opinions was never known till Chriſtians in- ³* troduced it into the world P;“ though contrary, as heowns, to the true ſpirit of the Goſpel. And it is manifeſt that the puniſhments referred to Deut. xili. Were not to be inflicted for matters of opinion but of practice, for open acts of idolatry in ſubverſion of the fundamental conſtitution of their ſtate. And great care was to be taken, that the puniſhment ſhould not be cxccuted without due inquiry, and full proof. They were to inguire, and mabe ſcarch, and ask diiligently, ſo as to be aſſured that it was truth, and the thing certain. Great deliberation was to be uſed: And except the Whole city Was obitinately addicted to idolatry, and determined to perſiſt in it, they were not to be exterminated. And conſidering the deſign and na- ture of that peculiar conſtitution, a decree or law for exter- minating a eity among themſelves that ſhould revolt to the α 2 ₰ . ₰ m Vol. v. p. 184. a Ibid. p. 194.* Ibid. p. 133. * Ibid. p. 313- worſhip Let. 3Jo. Lord BoLzINGBROKE. 133 worſhip of falſe Gods, ſeemed neceſſary, and was like the cut- ting off a corrupt or gangrened limb, W hich was requiſite to ſave the whole. If God had, at the original eſtabliſiment of that polity, declared that he himſelf would in an immediate way by peſtilence, or fire from heaven, or ſome other extraor- dinary judgment, exterminate or deſtroy any city among them that fhould revolt to the worſhip of idols, it could not be pre- tended that this would have been unjuſt, though children as well as adult would be involved in it. But he choſe that the puniſhment fhould be inflicted in a judicial way by the hands of the magiſtrates, and by the authority of the nation or whole community, purſuant to a law for that purpoſe. And the pu- niſhment was both ordered to be executed with great ſolem- nity, and to be attended with circumſtances of péculiar ſeve- rity, ſo as to proceed to utter extermination, the more effec- tually to create an horror and deteſtation of the crime, and to ſhew that ſo wicked a race was to be entirely deſtroyed. To which it muſt be added, that this puniſſment was de- nounced in conſequence of the original contract or covenant between God and that people. By coming into that covenant for themſelves and their children, they voluntarily ſubjected themſelves and them to the ſevereſt penalties in caſe of a re- volt. And confidering the mighty advantages they had as a nation by the theocracy, and by their peculiar conſtitution, and the ſignal bleſſings that would have followed upon their obedience, it was a condition which could not be reaſonably objected againſt, ſince they might ſo eaſily avoid the threatened calamities, by obedience to a law ſo juſt and agreeable to rea- ſon, as is that of the worſhip of the one true God, the Lord of the univerſe, and of him only. And to have legally to- lerated any among them, whether particular perſons or com- munities, that fhould openly revolt to idolatry, Would have been manifeſtly abſurd, and abſolutely ſubverſive of their whole polity. This writer takes particular notice of“the right the zea- «« lots aſſumed to aſſaſſinate any Jeuw that ſhould ſeem to them «to violate by public and ſtrong appearances the ſanctity of „¹the divinity, of the temple, and of the nation: And that this produced ſuch ſcenes of horror among the Jews as no *other nation ever produced.“ It will be owned, that the zealots in the latter times of the Jeuwiſb ſtate carried this to an exceſs gf madneſs and fury; but the law is not accountable for it. It is evident from the thirteenth chapter of Deutero- nomy, Which orders the puniſhment of thoſe that ſhould re- K3 volt 2 134 ⅔ View of ibe DEisT AL MWriters. volt to idolatry, that the whole was to be tranſacted in an orderly and legal way, with great deliberation, and by public authority. And the ſame thing is repeated, Deut. xvii. 2, 3, 4, 5, 6. where it is ordained, that with regard to any parti- cular perſon that had ſerved other gods, they ſhould before they puniſhed him enquire and ſearch diligently. Aud it is expreſly appointed, that at rhe mouth o tuν or three witneſſes he fhould be put to death, but that ar the mouth& one wit- neſi he ſnould not be put to death. Nor does Lord Boling- broke pretend to produce any law to authorize the madneſs of the zealots. He only mentions two inſtances, which, he thinks, countenanced it, viz. that of Phineas, and that of Mattat hias. As to the former, he ſays,“Phineas murdered Zimri and «Coſti in the aét of fornication.“ But this was not a ſimple ach Of fornication. It was joined with avowed idolatry, and as it was circumſtanced, was a moſt inſolent defiance of all law and authority, one of the moſt flagrant crimes, in open oppo- ſition to God and man, that could be committed. The perſon who inflicted the puniſhment was himſelf a chief magiſtrate, of high authority, and in a caſe which needed no proof, and admitted of no delay, when a plague from God was broke out among the people on the account of that very crime which theſe perſons ſo impudently avowed: And it was alſo in conſequence of an order which Mo ſes had given by the command of God to the judges o Let. 30. f Irael to ſlay thoſe that were joined to Baal Peor, Numbers XXV. 4, 5. So that Hbineas had full legal authority for what he did. And therefore this was no war- rant to thoſe who without any authority aſſaſſinated any man they thought fit, under pretence of his violating the law of which they ſet up themſelves for judges: As to the inſtance of Mattathias, our author obſerves, that“ in the fury of his *« holy zeal he ruſhed on the Jew that was about to ſacrifice « in obedience to the edict of Antiochus, and on the officer „ appointed to take care of the execution of the edict, and murdered them both d.“ That we may judge of this, it to be confidered, that never was there a greater tyrant than atiochus. He had entirely ſubverted the whole Jewib con- Kitution, abolifhed the antient laws, and maſſacred the people. ver thére was a juſt foundation for riſing up in defence of eligion, law, and liberty, here was an occaſion that loudly alled for it. In theſe circumſtances Mattathias, who was nota mere private perſon, but ruler, and a great and bonour- 9 Vol. v. p. 180. able 6 1 1 Let. 30. Lord BoLINCGBROKE. 133 able man in the city of Modin where he dwelt, ſlew a Jauv, who was then openly committing a crime, for which by the fundamental laws of his country he ought to have ſuffered death, but at a time when no legal juſtice in the uſual forms could be had. He alſo killed the king's officer, who was then compelling the people to ſubvert the laws. This he deſigned as a ſignal to the inſurrection which he immediately begun, an inſurrection fully juſtifiable if ever any was ſo, and which was carried on with a noble ſpirit and fortitude, and with a ſucceſs that ended in the ſubverſion of the horrid tyranny, and the happy reſtoration of their liberties and laws. Such an action, ſo circumſtanced as that of Mattat hias, if it had been performed by a Greek or Roman, in oppoſition to horrid bare- faced tyranny and cruelty, and in vindication of the eſſential laws and liberties of his country, would have been highly cele- brated, and tranſmitted to all ſucceeding ages as a moſt glorious act of heroiſm. The only thing farther that I ſhall mention is what he ob- ſerves concerning“ the maſſacre which the Levites made of ⸗« three thouſand men in one day, when they were commanded, « without any other form of proceeding, to take every man *« his ſword, and to ſlay his neeighbour.“ This muſt be owned to be an extraordinary puniſhment, and the occaſion was extraordinary. The revolt of the people was the moſt inexcuſable, by this writer's own acknowlegement, that could be ſuppoſed. It happened when the law had been juſt pro- mulgated with the moſt amazing ſolemnity, and the conſti- tution eſtabliſhed, to which they had given their own conſent. The body of the people had thereby expoſed themſelves to de- ſtruction. And if they had been conſumed in an immediate way by a plague, or fire, or ſome extraordinary judgment from heaven, it was no more than they deſerved. It was neceſſary that ſo open, ſo public, ſo aggravated a revolt and inſurrection againſt the majeſty and authority of the ſupreme univerſal Lord, to whom they themſelves had ſo lately in the moſt ſolemn manner vowed ſubjection and õbedience, ſhould be diſtin- guiſhed with marks of great ſeverity. In caſes of crimes where great numbers have been concerned, it has ſometimes been thought juſt to decimate them, to make one in ten ſuffer the death they all deſerved. But here of above ſix hundred thouſand three thouſand only ſuffered, not above the two hun- dredth part of the whole. The numbers that were concerned r Vol. v. p. 146. K 4 rendered 136 A View of be DeisrIcAL Writers. Let. 30. rendered the trying each of them in a formal proceſs, which is what he ſecms to require, impracticable. Nor was there any need of it. The fact was public and notorious: And the perſons that ſuffered were undoubtedly ſuch as were known to be moſt guilty, and to have been moſt active in promoting the detection and revolt. And the immediate puniſhment of theſe was the moſt ſpeedy way of quelling the inſurrection, and bringing the whole body to a ſenſe of their guilt and of their dury. The third objection I propoſed to take notice of as raiſed by this writer againſt the Mo ſaic œconomy is this. That „„the firſt principles, and the whole tenor of the Jewiſp laws, *took that people out of all moral obligations to the reſt of „mankind.— That they were taught to think themſelves a *choſen race diſtinct from the reſt of mankind, and who were far from owing to other men, what other men owed **hto them, and to one another. This produced a legal in- ** juſtice and cruelty in their whole conduct, authorized by their law, and preſſed upon them by their prieſts and pro- *phets s.“ And he elſewhere obſerves, that“ the firſt prin- ciple of their polity, eccleſiaſtical and civil, was inſociabi- lity: And accordingly their manners were rendered unſuit- * able to the common nature and genius of mankind t.“ This is a heavy charge, but if cloſely examined this inſoci- ability amounteth to no more than this. That they had not a community of religion and rites with the heathens, as the heathens had with one another, and which they could not have without abſolutely deſtroying and defeating the end of their moſt excellent conſtitution; that they were not to inter- marry with idolaters, and were obliged to keep cloſe to the obſervation of their own peculiar laws and cuſtoms; ſeveral of which were deſigned to preſerve them as a diſtinct body from mixing and incorporating with other nations. And con- ſidering how different their conſtitution was from that which obtained in other countries; that all the world about them was immerſed in idolatry and polytheiſm, and that they them- ſelves were very apt to fall in with the idolatrous cuſtoms of the neighbouring nations, and to which mankind in all ages have been very prone: Conſidering theſe things, if great care had not been taken to keep them diſtinét by ſeveral peculiar rites and cuſtoms, and to hinder them from intermarrying with s Vol iil. p. 290. See alſo, Ibid. p. 283. t Vol. V. Pr 148. See alſo, Ibid. p. 198. their Let. 30. Lord BoLINGBROKI. 137 their idolatrous neighbours, they could not poſſibly have pre- ſerved their conſtitution: They muſt have been ſoon mixed and confounded with other nations: The conſequence of which would have been, that they would have fallen into a confor- mity to their religion and worſhip, and have loft their own. And ſo the whole deſign of that admirable polity, ſo well fit- ted to preſerve the knowlege and worſhip of the one true God, and of him only, in oppoſition to the univerſally prevailing po- lytheiſm and idolatry, would have been defeated: And all na- tions would have been involved in the ſame common idolatry, and perhaps have continued in it to this day. For, according to the plan laid by the divine Wiſdom, Judaiſm prepared the way for Chriſtianity: And all that is goodi in Mahometaniſm is derived from the one or the other of theſe. But though the people of rael were obliged thus to keep themſelves diſtinét, and though none were regarded as ſtrictly and Properly incor- porated into their body who did not conform to the peculi ar laws of their polity, they were not obliged to confine their be- nevolence to thoſe of their own nation. They were directed by many expreſs precepts in their law to ſhew great kindneſs to thoſe of other nations, to the ſtrangers that paſſed through their land, or that ſojourned among them: To exerciſe great humanity towards them, and ſerve them in all friendly offices: This is not only allowed, but ſtrongly preſſed upon them in their law, as any one will be convinced that impartially con- ſiders the paſſages referred to at the bottom of the page“ And the Jeuws themſelves obſerve, that the precepts preſcribing a kind conduct towards ſtrangers are inculcated one-and-twenty times in the law. It is mere calumny and abuſe to ſah that the Jews were authorized by their law, and preſſed by their prophets, to ex- erciſe cruelty and njuſtice towards the reſt of mankind; and that they were abſolved from all moral obligations, and from all rules of juſtice, equity, and fidelity with regard to them. Nor was there any thing in their Jaw to oblige them to per- ſecute others for their opinions in religion, or to compel them to conform to their peculiar rites. On the contary, they al- lowed thoſe of any other nation to dwell among them, and to worſhip at the temple, where there was a court provided for them who worſhipped the one true God, the maker and pre- ſerver of all things, though they did not obſerve the rites which 7. xix 2v. 20 mb 5 Deut 7, 18 u PLew. Xix. 2 4. XXV. 36. Numb. xxvi. 11. Delt. x. 17, 13 19. XXIV. 19, 20, 21, 22. * wei 138 A View of tbe DEISTIeAL. Writers. Let. 30. were peculiarly preſcribed to thoſe of their own body. And how happy would it have been, if the principles of toleration had been always carried thus far among thoſe of other pro- feſſions! Their looking upon themſelves to be God's choſen people ought to have engaged them to great thankfulneſs to God for ſuch eminent advantages, and to have put them upon diſtin- guilhing themſelves by the pure practice of religion and every virtue, that they might walk worthy of their character and privileges: If they abuſed this to pride and inſolence, the fault was not in their law, but in themfelves. Mankind have been always too prone to abuſe their real or ſuppoſed advantages. The Greels regarded the reſt of the world as barbarians. And Socrates is introduced by Plarto in his fifth book of laws, as directing the Greeks to regard the barbariang as by nature their enemies, and as preſcribing a conduct towards them which is little reconcilable to the common rules of humanity. Chri- ſtians cannot but look upon it as their great advantage that they are diſtinguiſhed from many other nations which are ſunk in the groſſeſt ignorance and barbariſm. And it would argue rhe moſt inexcuſable ſtupidity and ingratitude not to be very thankful to Providence on this account. But this is no juſt reaſon for treating thoſe nations with contempt and cruelty. The fourth objection which was mentioned was, that there are ſeveral paſſages in the Scriptures which are falſe, abſurd, and unphiloſophical. And he particularly inſtances in the ac- count there given of the creation of the world, and the fall of man. With reſpect to the former, he ſays,“ It is impoſſible to *c read what Moſes writ on that fubject, without feeling con- tempt for him as a philoſopher, and horror as a divine. For **F he is to be conſidered under both theſe characters*.“ And he takes upon him to pronounce, that“ we cannot admit Mofes's teſtimony concerning the beginning of the world for ²* divine, without abſurdity and blaſphemy 1,3) There cannot io my opinion be a greater inſtance of the moſt lice, than the objections that have been raiſed unreaſonable prejuo againſt the authority of Mo ſes from the account he gives of the creation. Whoſoever will take the pains impartially to com- pare it with the accounts left us in the traditions of the moſt ent nations, concerning which the reader may ſee the intro- on to the Univerſal Hifiory, relating to the Coſmogony, or and' y Ibid. p. 308. Let. 30. Lord BoLINGBROKV. 139 the creation of the world, will find the account given by Moſes ſo vaſtly ſuperior, as will naturally lead him to regard it as of an higher original. There is a majeſty and ſublimity, as well as fimplicity and plainneſs in it, which hath greatly recom- mended it to the beſt judges. Nothing could be ſo proper to anſwer the deſign he had in view, as to begin his book with an account of the creation of the world. If he had merely aſſerted in general, that God created the world, and all things that are therein, this would not have made ſuch an impreſſion upon the people as was proper and neceſſary in a matter of ſuch vaſt importance, and which, according to the author's own obſervation,“ leads to the acknowlegement of the Supreme ** Being, by a proof levelled to the meaneft underſtanding ².“ And therefore it was proper to give them more diſtinct no- tions of the formation of things by the divine power and wil- dom. Accordingly he diſtinctly mentions the light, the firma- ment, the ſun, the moon, and ſtars, the earth, the ſea, the plants, and vegetable products of the earth, the various kinds of animals, and laſtly, man himſelf. And aſſures them, that theſe various appearances were not owing to a variety of cauſes, which, according to Lord Bolingbroke, the firſt men in the rude uncultivated ages would be naturally led to believe, but were all owing to one and the ſame glorious original cauſe and au- thor. It is evident, that what was principally deſigned was to give an account of the formation of our ſyſtem as far as re- lates particularly to our earth: At the ſame time aſſuring them, that the ſun, moon, and ſtars, all the heavenly bodies, which the nations were apt to adore, were created by God. The whole is repreſented as having been effected with an Almighty facility. That God only ſpoke or commanded, and it was done. All things were created by the word of his power, which tends to give a noble idea of the power and majeſty of the great Creator. Yet this great work, according to Moſes, was carried on in an orderly progreſſive way. There is a ge- neral account given of the viſible and ſucceſſive changes wrought each day upon the face of the earth till it was completed. But our author, who is determined on every ſuppoſition to find fault with the Moſaic account, blames Moſes for repreſenting the ſolar ſyſtem, or even this our planet, as having been the work of ſixk days. He thinks““ ſuch precipitation ſeems re- ¹pugnant to that general order of nature which God eſta- *bliſhed, and which he obſerves in his productions a.“ As 2 Vol. iii. p. 253. a Ibid. p. 233. — 140 A View of ibe DEisTIcAL. Writers. Let. 30. if the firſt formation of things muſt neceſſarily have been car- ried on in the ſlow way which is now obſerved after the order and courſe of nature is once eſtabliſhed. It is perfectly agree- able to reaſon to believe that the firſt formation of the world, and the ſeveral ſpecies of things in it, did not take up a long ſpace of time: And yet there is no reaſon to think that it was all perfected in an inſtant, without any intervals, though it would have been eaſy to the Divine Power to have done ſo. And this writer, who ſeems here to think the creation as re- preſented by Moſes to have been too much precipitated, and accompliſhed in too ſhort a time, ſeems elſewhere to think that it was too flowly carried on. For he ſays,“˙ we muſt not con- ¹„ceive the world to have been made by a laborious progreſ- 4*⁴ iC— God willed it to exiſt, and it exiſted b.“ As to the particular order in which the creation was carried on according to the account given by Mo es, this writer with all his confidence has not been able to prove that there is any thing in it inconſiſtent with reaſon or with true Philoſophy: Though he has paſſed a ſevere cenſure on thoſe who bave en- deavoured to“ reconcile the Maſaic account to reaſon and na- „«tureé, and to wreſt natural philoſophy into an agreement ¹„ with it c.“ He inſtances in Moſes's ſaying, that“ light was *« created, and the diſtinction of night and day, of evening „wand morning was made, before the ſun, the moon, and the *« ſtars d.“ But we know ſo little of the real nature of light, that no man can pretend poſitively to determine that it could not have made its appearance before the ſun and moon and planets were completed in their preſent form and order. As it ſeems to be the nobleſt ſubſtance in the material world, it is reaſonable to believe that at the firſt formation of things it was firſt created, or at leaſt ſeparated from the chaotic maſs, and put in motion, ſo as to make a diſtinction between light and darkneſs, and ſome kind of ſucceſſion and viciſſitude of the one and the other, anſwering to day and night, evening and morn- ing: Though it is evident from the account given of the work of the fourth day, that it was not till then that the ſun, moon, and ſtars were rendered conſpicuous to the earth, and the or- der and courſe of things fully ſettled, ſo as to cauſe the pro- per diſtinction of times and ſeaſons, days, months, ycars; for zwhich reaſon no notice is taken of the formation of thoſe hea- venly bodies till that day. It is to little purpoſe to ſay, as his Lordſhip has done, that ˙ Moſes was as ignorant of the true „† Vol. iv. P. 111. c Ibid, p. 181. a Vol. iii. p. 301. ¹* fyſtem Let. 20. Lord BoLINGBROKE. 141 «e ſyſtem of the univerſe as any of the people of his age.“ This is more than he can prove. But if it were ſo, it was not ne- ceſſary, ſuppoſing him inſpired as a prophet or a law-giver, that he fhould be inſpired allo with a knowlege of the true ſyſtem of philoſophy and aſtronomy. Or, if he had been ever ſo well acquainted with it, it would have been altogether im- proper to have given an exactly philoſophical account of the creation: Nor could any ſuch account of it have been given, conſidering the different ſyſtems of philoſophy that have ob- tained, but what would have been as much tound fault with, and perhaps more, than that which he bas given. The truth is, ſuch an account would have been no Way accommodated to the capacities of the people: It would have perplexed and con- founded inſtead of inſtructing them. It was proper for many reaſons that the account ſhould be drawn up in a popular way, and yet in a way that is at the bottom agreeable to the real truth of things. So the moon is very fitly called a great light, and it may be truly called ſo, becauſe it yields great light to us, though ſtrictly and philoſophically ſpeaking it has no light of its own at all. And now after all our improvements in phi- loſophy and aſtronomy, we ſtill ſpeak of the light of the moon, of the ſun's motion, riſing, and ſetting.—- And the man that ir a moral or theological, or in an hiſtorical diſcourſe, would uſe a different language, would only render himſfelf ridiculous. Lord Bolingbroke farther objects, that though Moſe. aſcribes the creation to God,“ yet when God proceeds to the creation «of man, he calls in other beings to co-operate with him, and **make man in his and their image. This ſeems to lay a * foundation for polytheiſm, which is inconſiſtent with that * unity of God which my reaſon ſhews me, and which the *e general tenor even of the Moſaic hiſtory atteſts e.“ And ſince by his own acknowlegement the general tenor of the Mo- ſaic Writings leads us to aſſert the unity of God, this plainly ſhews that the paſſage he refers to was not deſigned to infer polytheiſm. And if there be ſomething unuſual in the manner of expreſſion, it muſt be interpreted in a confiftency with the whole Moſaic law; nor can it be ſuppoſed that Moſes intended it otherwiſe. And this plainly appears from the very paſſage itſelf conſidered in its connection. For after having told us, Gen. i. ver. 26. that God ſaid, Let us make man in our image, after our likeneſs: He adds, ver. 27. And God created man in bis image, in the image God created he him: Where it is Vol. iii. p. 300. 142 A View of ihe DEzis rIcAL. Writers. Let. 30. plain, that what is expreſſed plurally in one verſe is ſingular in the other: And that the deſign of thoſe expreſſions, Let us mahe man in our image, was not to ſignify that other beings joined with God in the formation of man, and in making him in their as well as God's image; fince it is expreſly declared in the words immediately following, that God created man in his own image, and for the greater emphaſis, and as it were on purpoſe to prevent ſuch a conſtruction, it is again repeated, in the image ꝗf God created he him. I would obſerve by the way, how much nobler the account is, that is given by Moſes of the formation of man, than that which was given by the antient Eg vptians, of whoſe wiſdom and philoſophy our author ſpeaks in fuch high terms, and from whom he would have us believe Moſes derived all his wiſdom and knowlege. They taught, as he obſerves from Diodorus Siculus, that“the firſt of human « kind were quickened into life by the ſun, and were animated fyſtems of mud.“ And he thinks, that“ if we are per- fuaded that this world had a beginning in time, we muſt of „¹ neceſſity aſſume, that the firſt man and the firſt woman, or „ that one man and one woman at leaſt, were produced in full « ſtrength and vigour of body and mind f.“ This is agree- able to the Moſaic account, which is perfectly conſiſtent with reaſon, though there is no great likelihood that reaſon alone could have affured us of it. For as his Lordſhip there obſerves, « how men cäme into the world reaſon will tell us no better «« than hiſtory or tradition does.“ This therefore is a proper fubject of divine revelation. It argues a ſtrange diſpoſition to find fault, to lay ſuch a ſtreſs as Lord Bolingbroke has done, upon that particular man- ner of expreſſion Moſes makes uſe of, that God reſted the feventh day from all his work, as if it were alone ſufficient to deſtroy the authority of the Moſaic writings. No man that impartially conſiders the noble account there given of the creation, that God is repreſented as having only ſpoke and it was done, can reaſonably imagine that the deſign of thoſe expreſſions was to ſignify that God was wWearied with the laborious worh ef crea- tion, as our author expreſſes it, and needed reſt after it, as men do who are tired with their work. Haſt t hou not enown, faith the Prophet Iſaiah, haſt tpou not oard, that the everlaſt- ing God, the Lord, the Creator of the ends of the earth, faint- eth not, neither is weary? Naiah xl. 28. All therefore that can be underſtood by that manner of expreſſion is only this, ₰ ₰ ₰ * Vol. v. p. 107, 108. 1 that ———-er̃yꝛ—— Let. 30. Lord BoLiNGBROKE. 143 that God had then finiſhed the work of the creation, and had a divine complacency in it. As to the Moſaic account of the fall of man, it is what his Lordſhip has frequently endeavoured to expoſe. And it has been a conſtant ſubject of ridicule to the Deiſtical Writers in every age. But if it be candidly and impartially examined, as it ſtands connected with the account given by AMl es of man's original dignity, it will appear to be of great inportance, and to furniſh inſtructions of excellent uſe. The account given by Moſey of the ſtate in which man was at firſt created is ſhort, but ſuch as tends to give a noble idea of his dignity; as having been created in the image of God, in a ſtate of purity and innocence, and inveſted with a domi- nion over all the other creatures in this lower world. His Lordſhip in a paſſage cited above ſays, that“ ſuppoſipg the „«ꝗworld to have had a beginning in time, we muſt of neceſſity «c aſſume, that rhe firſt man and the firſt woman, or that one „„man and one woman at leaſt, were produced in full ſtrength ««and vigour of body and mind.“ And indeed man cannot reaſonably be ſuppoſed to have been at firſt created in a ſtate of infancy, for then he muſt ſoon have periſned. He was therefore formed in a ſtate of maturity, as were the other ani- mals, and undoubtedly in a ſound and happy conſtitution of body, and it is equally reaſonable to ſuppoſe that he was ere- ated in an anſwerable perfection of mind. And that conſe- quently there was in man at his firſt creation a perfect har- mony and juſt balance in the ſeveral faculties of his nature, that his intellectual and moral powers were ſound and clear, and uncorrupt, his appetites and paſſions in a ſtate of juſt ſub- jection to reaſon and the law of the mind, and his affections rightly diſpoſed. Here then is a ſtate of moral rectitude, in which, according to all the dictates of reaſon and good ſenſe, man muſt be ſuppoſed to have been created. Nor can any thing be more abſurd than to fuppoſe that this noble creature, who was conftituted lord of this inferior creation, the crown and oörnament of God's works here below, made his firſt ap- pearance in the world, as a huge over-grown infant, in full vigour indeed and beauty of body, but a mere child in under- ſtanding, and with a ſoul utterly unfurniſned. It is reaſon- able to believe, that he that made him would not turn him out into the world abſolutely deſtitute of knowlege and ideas, But that he immediately endowed him with ſo much knowlege of things, eſpecially of his Maker, of the creation of the world, and of his duty, as qualifted him for anſwering the ends of his 8 being 144 A View of the DEis TicAL Writers. Let. 30⸗ being. Moſes informs us, that great things were done for him by the beneficent Creator. That he was pleaſed in his great goodneſs to provide a peculiarly delightful ſeat for the enter- rainment of his innocent creature, a bliſsful paradiſe, where he was placed amidſt a profuſion of joys. And as there was none among the inferior animals that were put under his dominion, with whom he could cultivate that ſociety and friendſhip for which his nature was formed, it pleaſed God to make another creature of his own kind, bone of his bone, and fleſh of his fleſh, adorned with all the charms of beauty and innocence, to whom he was to be united in the deareſt ties of love. And from them was to proceed a race of creatures of the ſame ſpecies. In this ſtate man was undoubtedly obliged by the law of his creation to obey and adore his Creator and Sovereign Lord and Benefactor, and to yield a ready obedience to all his known commands. But though univerſal obedience was his duty, Moſes acquaints us that there was a particular command given him by way of trial. Nor was there any thing in this unbe- coming the Supreme Wiſdom and Goodneſs. Since God was pleaſed to conſlitute him lord of this inferior creation, and had given him ſo large a grant, and ſo many advantages, it Was manifeſtly proper in the nature of things, that he ſhould re- quire ſome particular inſtance of homage and fealty, to put him in mind that he was under the dominion of an higher Lord, on whom he depended, and to whom he owed an un- reſerved ſubjection. And what properer inſtance could there be in the circumſtances man was then in, than his being obliged in obedience to the divine command to abſtain from one or more of the delicious fruits of paradiſe? It pleaſed God to inſiſt only upon his abſtaining from one, at the fame time that he indulged him a full liberty as to all the reſt. And this ſerved both as an act of homage to the Supreme Lord, from whoſe bountitul grant he held paradiſe, and all its enjoyments, and it was alſo fitted to teach him a noble and uſeful leſſon of-abſti- nence and felf-denial, one of the moſt important leſſons in a ſtate of probation, and alſo of unreſerved ſubmiſſion to God's authority and will, and an implicit reſignation to his ſovereign wiſdom and goodneſs. It tended to habituate him to keep his ſenfitive appetite in a perfect ſubjection to the law of rea- ſon, in which conſiſts the proper order and harmony of the human nature, and to take him off from too cloſe an attach- ment to ſenſible good, and alſo to keep his« eſire after know- lege within juſt bounds, ſo as to be content with knowing what Let. 30. Lord BoLiNoBROKE. 145 what is good and uſeful, and not to pry with an unwarrant- able curloſity into things that it did not belong to him to know. Moſes farther informs us, that our firſt parents tranſgreſſed the command given them for the trial of their obedience, by eating the forbidden fruit. How they came to do this, when they were created innocent and upright, may ſeem ſtrange, and really is ſo. But the ſame objection might have been made with regard to the firſt fin, or tranſgreſſion of the divine law, whenever it häppened, whether among men or angels. For, except we ſuppoſe them to have been created actually depraved, or under a neceſſity of ſinning, which would be to make God himſef the author of ſin, they muſt have been formed in a ſtate of purity and rectitude, and capable of keeping the law of God which was given them as the rule of their obedience. And then the difficulty would recur, how came they to fall and diſobey, when they might ſo caſily have ſtood and conti- nued in their obedience? All that can be ſaid is, that man though created upright, and without any wrong affections or diſpoſitions, yet was a free agent, and thercfore had it in his power to diſobey. The account given by Moſes of the firſt ſin is very ſhort. There were probably ſeveral circumſtances at- tended it, which we are not informed of. But from what is ſaid of it, we may gather that the tempter, who, by the con- ſent of the Jewiſp and Chrifian church, was an evil ſpirit making uſe of the ſerpent as an inſtrument, endeavoured both to work upon the ſenſitive appetite, and upon that deſire of P 3 F knowlege and pre-eminence ſo natural to the human mind, and which is of great advantage when kept within proper bounds. He might probably pretend, that the had an hidden ek- cellent virtue in it, of which he mi lead his own experi- ence as a proof: and that therefor had ſome way miſ- underſtood the command, or at leaſt God would not be ſevere upon them if they tranſgreſſed it. If they had exerciſed their thinking powers, as they might and Oug ht to have done, they might eafily have feen through theſe ſpecious illuſions. But this they neglected, and were inexcuſable in doing ſo: ſince they ought not to have hearkened to any pretences or inſinu- ations whatſoever againſt an expreſs divine command, ſo plainly iven, and which was particularly deſigned as a trial of their g„ 2 which was particularly déelighed as a trial of their obedience, and was ſo eaſy to be obſerved. Their diſobeying in ſuch circumſtances was in effect an attempt to throw off the allegiance they owed to God, an inſurrection againſt his ſo- vereign authority, and an arraigning his governing wiſdom, VoL. II. L 3 and 146 A View of the DEisTieaAl. Writers. Let. 30. and the baſeſt ingratitude to his infintte goodneſs, which had placed them in ſuch a noble and happy ſtation, and had heaped ſo many favours and benefits upon them. And now they had nothing but diſmal proſpects before them. There was an un- happy change in the face of things. They were expelled out of paradiſe. The earth loſt much of its beauty and fertility: and they became ſubject to many pains, diſeaſes, and death. Net God did not utterly caſt them off. He gave them tokens of his readineſs to receive them to his grace and favour upon their fincere repentance. And by the original promiſe, the true nature and deſign of which was probably more diſtinétly explained to our firſt parents than is mentioned in that ſhort account, he gave them to underſtand, that he would not leave them to periſſ without remedy under the curſe and miſery brought upon them by means of the tempter; and that he would raiſe up for them a glorious Deliverer who was to pro- ceed from the woman's ſeed, and to reſcue them from the mi- ſeries and ruin to which they had expoſed themſelves by their ſin and apoſtaſy. And there is reaſon to think, that they had hopes given them, that though they were ſtill to be ſubject to many evils, and to temporal death, as the effects and puniſh- ments of ſin, yet upon their repentance, and ſincere, though imperfect obedience, they were to be raiſed to a better life. And accordingly the hopes of pardoning mercy, and the ex- pectation of a future life, ſeem to have obtained from the be- ginning, and to have ſpread generally among mankind, and made a part of the primive religion derived from the firſt pa- rents and anceſtors of the human race. I have laid theſe things together, that we may the better form a judgment concerning the Moſaic account. The ſum of it is this. That man was originally created pure and upright, conſtituted ſoon after his creation in a happy paradiſe, and admitted to many tokens of the divine love and favour: but that he fell from that ſtate by finning againſt God, and vio- lating the command given him as a teſt of his obedience: and that he thereby brought death and miſery into the world, with all the penal evils to which the human nature is now ob- And theſe are excellent inſtructions. What can be ble to right reaſon, or have a better effect, when really believ chan that God made man at hrſt upright and happy, in a e of moral rectitude: That ſin, which was owing to his wilful defection from God, was the ſource of all the ecvils to which the human nature is now expoſed, and noxious. more agr which therefore are not chargeable on God, or on his original ConA Let. 30. Lord BoLIR GBROKE. 147 conſtitution, but on man himſelf: That mankind are now in a lapſed ſtate, but not forſaken of God, who hath in Jhis great goodneſs provided a proper remedy, ⸗ and hath been pleaſed to aſſure them of his readineſs to receive them to his grace and favour, and to accept and rewäard their repentänce and ſincere obedience. And now upon this view of things it will be no hard mat- ter to anſwer the objections which Lord Bolingbroke hath urged againſt the Mſaic account of the fall. He repreſents it as abſurd to ſuppoſe, that“ this moral ſyſ⸗ ¹*tem was deſtroyed by the wiles of a ferpent, and-by the * eating of an apple, almoſt as ſoon as it be gan, againſt the * intention as well as command of the reator 5. As to the command given to our firſt parents to abſt a particular tree, at the ſame time that made to them of all the other delicious uits of paradiſe, it had nothing in it inconſiſtent with the divine goodneſs; and it hath heen ſ ſhewn, that in the circumſtances man was then in, it was a command very proper to be given; and the tranſ- greſſing this command at the ſollicitations o fany tempter what- ſoever, was an inexcuſable act of diſobed ience: That this ſin was committed againſt the intention as well as command ⁊he Creator, is very true, i9 b y its being 2 againſt his intention be unc derſtood that it was what he did not encourage or ap- prove; th hat! 2d thought fit in his wiſe proriden deed, that“ God 1 1„ 11„ dunle 4 ented man's fall by a little leſs indulkg ' And b e nm 2 8 ¹ll h.** And he ellew here mentions 4 God 66 6* 6 10 66 3 2' 5 unjuſt ſin at all: for ſaid that he leaves them to their No doubt abſolute omnipotency have Whenever men own free-will, God might by an exertion of hindered our firſt parents from ſinning; and he mig ht bax hindered either men or ar from ever finn ing at all. But we ſee, that in fact a moral governor, to deal with men as moral aves them to the liberty of their own wills. And. in the caſe here referred to man bad full power to have ſtood, and to have reſiſted the temptation; s Vol. iii. p. 301. h Ibid. 1 Vol. v. p. 321. 1. 2 and ———— 148 A View of tbe DEisTIcAL Writers. Let. 30. and his not ſo doing was his own fault, and not owing to any defect of goodneſs in God. He himſelf furniſhes a proper an- fwer to his own objection, when he obſerves, that“ it may ¹ebe truly ſaid that God, when he gave us our reaſon, left «*Fus to our free-will, to make a proper or improper uſe of «e it; ſo that we are obliged to our Creator for a certain rule «c and ſufficient means of arriving at happineſs, and have none «« to blame but ourſelves when we fail of it k.“ And to the ſame purpoſe he ſaith, that% God has given to his human * creatures the materials of phyfical and moral happineſs, and has given them faculties and powers to recollect and apply « theſeé materials.— What we fhall do for ourſelves, he has « left to the freedom of our elections 1.“ He urges, that“ the doctrine of two independent princi- ples, the one good, the other evil, is not ſo abſurd as the doctrine of an inferior dependent being, who is aſſumed «*c to be the author of all evil; and that to affirm, that a God « ſovereignly good, ſuffers an inferior dependent being to de- fage his work in any ſort, and to make his other creatures both criminal and miſerable, is ſtill more injurious to the „* Supreme Being m.“ And again he repeats it, that ‧ it is „incon- 6ℳ 6 ₰ 66 66 k Vol. v. p. 388. 1 Ibid. p. 474. m Vol. iv. p. 20. The ſcripture doctrine of evil angels, of whom Satan is repreſented as the head, hath been ſo often found fault with, that it may not be improper on this occaſion to offer ſomething for obviating the pre- judices which ſome have conceived againſt the ſacred writings on this account. That God made creatures of a noble order, and of fublime capacities and powers vaſtly ſuperior to man, is what Lord Bolingbroke himſelf allows to be very probable(1). And as it is reaſonable to believe that they were made free agents, why may it not be ſuppoſed that ſome of them made a wrong uſe of their liberty, and became depraved and corrupt? And if one of them of diſtinguifhed power and dignity above the reſt, by a per- verſion of his great abilities, became eminent in evil and wicked- neſs, and particularly inſtrumental to draw others to ſin and diſ- obedience, it cannot be pretended that this ſuppoſition carrieth any abſurdity in it. And in ſuch a caſe it might be expected, that he and his affociates would prove enemies to all goodneſs and vir- tue, and that having fallen from their own felicity and glory, they would envy the happineſs of others, and endeavour to draw them into guilt and miſery. This is what we often ſee bad men do, who are arrived to a great degree of corruption and depravity. His (1) Vol. iv, p. 177. Vol. v. p. 329, 330. Lord- Let. 30. Lord BorlNoBROKE. 149 «« inconſiſtent with the goodneſs and wiſdom of God, to ſuffer «« an inferior being, his creature, and a creature in actual re «« bellion, to baffle his deſigns n.“ And if he ſuffered this evi being to compel them to be criminal and miſerable, it would be ſo. But not, if he fuffered him only to tempt and to ſe- duce, and at the ſame time made them every way able to with- ſtand the temptation, and provided them with ſufficient means to that purpoſe; which was the caſe of our firſt parents. God had done all that was proper for him to do as a moral governor to prevent the defection. He had formed them in a ſtate of moral rectitude, and endued them with good diſpoſitions. The creation was freſh about them, and the glorious evidences of the divine wiſdom, power, and goodneſs! They knew that — Lordſhip indeed pretendeth, that the ſuppoſition of an inferior de- pendent being, avbo is alumed to be the autbor of all ewil, is more abſurd than the doctrine of tavo independent principles, the one good, the otber ewil: If by being the autbor of all evil, be underſtood that there is any one inferior dependent being, who is the ſole univerſal cauſe of all evil, and that there is no evil but what he is the author of, it is wrong to charge the Scriptures or Chriſtian divines with aſfuming it: But to paſs by this mifrepreſentation, it is evident to the common ſenſe of mankind, that there is a vaſt difference be- ween the ſuppoſition of an Almighty and independent evil being, a ſuppoſition full of abſurdity and horror, and that of an inferior dependent being, who was made originally pure and upright, but fell by his own voluntary defection into vice and wickedneſs, and who, though permitted in many inſtances to do miſchief, and to act according to his evil inclinations, as wicked men are often permit- ted to do in this preſent ſtate, yet is ſtill under the ſovereign con- troul of the moſt holy, wiſe, and powerful Governor of the world. For in this caſe we may be ſure from the divine wiſdom, juſtice, and goodneſs, that God will in the fitteſt ſeaſon inflict a punifment upon that evil being, and his aſſociates, proportionable to their crimes; and that in the mean time he ſetteth bounds to their ma- lice and rage, and provideth ſufficient aſſiſtances for thoſe whom they endeavour to ſeduce to evil, whereby they may be enabled to repel their temptations, if it be not their own faults; and that he will in his ſuperior wiſdom bring good out of their evil, and over- rule even their malice and wickedneſs, for promoting the great ends of his government. This is the repreſentation made to us of this matter in the holy Scripture; nor is there any thing in this that can be proved to be contrary to ſound reaſon. And we may juſtly conclude, that in the final iſſue of things, the wiſdom, as well as righteouſneſs, of this part of the divine adminiſtrations, will moſt illuſtriouſly appear. a Vol. v. p. 321. L 3 h 8 150 A View of the DEisTIcAL Writers. Let. 30. he was the Author of their beings, and that from him flowed all the bleſſings they enjoyed. He had given them the moſt expreſs injunction in the plaineſt terms, and ſtrongly inforced, to prevent their diſobedience. I ſes not therefore why God ſhould exert his own ompipotency to hinder Satan from tempt- ing them, ſince he could only tempt, but not compel: and they were ſufficiently armed and provided againſt every temp- tation that could befal them, if they would but uſe the ſtrength and advantages they had; which, all things conſidered, were ſuperior to thoſe that any of their poſterity have been ſince poſ- ſeſſed of. His Lordſhip takes notice of“the ſeverity which had been ec exerciſed on the whole race of mankind, who fhare in the 44 puniſhment, though not in the crime“.“ And again be charges the divines for ſuppoſing“ that all mankind were *puniſhed for the ſin of one?.“ That mankind are nowy ſub- ject to the evils Moes mentions as the conſequence of the fall, barrenneſs of the ground, pains and ſickneſs in child-bearing, diſeaſes and death, is undeniable. The only difference between the Moſaic account, and that of thoſe who ridicule it, is that they ſuppoſe all theſe evils to be the neceſſary effects of the ori- ginal conſtitution and appointment of God at the firſt forma- tion of man and of che world; but Moſes ſuppoſès the origi- nal conſtitution of thiogs to have been much more happy; and that all theſe evils were brought into the world in conſe- quence of man's voluntary d ion from God. And which of theſe ſuppoſitions is moſt honourable to God, and moſt likely, if believed, to have a good effect upon the minds of men, may be left to any impartial and thinking perſon to de- termine. And it ſeems very odd, that it ſhould be repreſented as unjuſt in God to lay thoſe evils upon men in conſequence of the ſin of our firſt parents, which they might eaſily have avoided, when it is accounted no reflection upon the juſtice and goodneſs of God to lay thoſe evils upon men by the ori- ginal conſtitution, without any regard to ſin, either of their firſt. parents, or their own.. On ſuppoſition that dam and Eve were the fountains and protoplaſis of the human race, it ſeems evident that their poſte- rity muſt ſuffer under the conſequences of their defection. If they were baniſhed from Paradiſe, and it was juſt they fhould be ſo, their poſterity could not expect to be continued in it. If their natures became tainted, and ſubject to diſeaſes and death, they 9 Vol. v. p. 32 1. p Ibid. p. 485.— See alfo Ibid. p. 284. could Let. 30. Lord BoLINOBROKL. 151 could only convey tainted and mortal natures to their offspring. It cannot be denied, that in the ordinary courſe of providence, children often ſuffer evils that were originally owing to the crimes of their parents and anceſtors. Wicked parents often by their bad conduct forfeit advantages for their children as well as themſelves; and not only propagate diſtempered bo- dies to them, but conſidering the great influence that the bodily craſis and temperament hath upon the diſpoſitions of the mind, they are frequently inſtrumental in conveying bodily conſtitutions, which incline them to vicious a ons and diſ- orderly paſſions, though they do not bring them under an ab- ſolute necefſity of ſinning, or imitating their father's vices. Since it is appointed that mankind ſhould be propagated in a way of ſucceſſive generation, it is evident that children muſt in many caſes be greatly dependent on their parents, and derive great bleſſings or evils from them. And this may on many accounts be ſuppoſed to hold much more ſtrongly with reſpect to the firſt parents of the human race, than any others. As to the exceptions our author makes againſt ſome particu- lar expreſſions made uſe of, and circumſtances related, in the Moſaic account of the fall, they are no other than what have been frequently repeated and anſwered. Dr. Tindal had urged the ſame objections, and ſeveral others, more diſtinctly, and with greater force; and I have conſidered them largely and particularly in my anſwer to that writer; to which therefore I beg leave to refer, having already inſiſted longer on this fub- ject than I intended 4. I would only farther obſerve, that ſome remarkable traces of the primitive paradiſaical ſtate of man, and a fall from that ſtate, are obſervable in the tradi- tions of the antient ſages, in different parts of the world. And there is great reaſon to think, that at the time when Moſes writ, thoſe traditions were moreé diſtinctly known. Lord So- lingbrobe pronounces the account of the fall to be a moral, Philoſophical, Egyptian allegory, deſigned to account for the in- troduction of evilr. And if he had looked upon it in that light, he had no right to urge the literal ſenſe of it as an ob- jection againſt the authority of the Moſaic writings. I proceed in the laſt place to conſider what his Lordſhip has offered with regard to the fanctions of the law of M er. He obſerves, that“ in the twenty-eighth chapter of Deuteronomy, *Maſes on the renewal of the covenant between God and aà See Anſcwer to Chriftianity as old as tbe Cræeatiou, vol. ii. chap. xiv. r Vol. v. p. 350. L 4* the 15² A Vievw of tbe DrisrTIcAL Writers. Let. 307 ꝙthe people, emplays no argument to induce the latter to a *¹ ſtrict obſervation of it, of an higher nature than promiſes *of immediate good, and threatenings of immediate evil. ꝗThey are exhorted to keep the law, not for the ſake of the «law, nor for the ſake of God, but for conſiderations of an- «« other kind, and where not only their wants were to be ſup- *«plied, but all their appetites and paſſions to be gratified— «« their avarice, and all their other appetites and paſſions. God « purchaſed, as it were, their obedience with this mercenary ** bargains.“ That we may judge of the conſiſtency of this Writer, it is to be e that he himſelf, when ſpeaking in high terms of the law of nature, as aline ſufficient proofs of à divine ſanclion, and a aivine original, affirms the ſanctions of that law to be only zemporal, and that they are ſuch as affect nations collectively, not men incividually. And he proves theſe divine ſanctions, as he calls them, to be ſufficient, becauſe ſuch as theſe were the ſanctions of the law of Mo ½] t. He often in- ſiſts upon iĩt, that the only ſanction of the natural law appointed by divine providence is this, that national virtue ſhall produce na- tional happineſs, and national vice ſhall produce national miſery. If therefore national bleſſings were promiſed in the Moſaic conſti- tution as rewards of their obedience, and national evils and'cala- mities genounced as the punilkments of their wickedneſs and diſ- obedience, there was nothing in this, according to his ſcheme, but what was highly proper, and perfectly agrecable to the law of nature. Yet he thinks fit to repreſent it as a mercenary bar- gain; as if it was wrong to annex any ſanctions at all to that law; for if any were annexcd, t they muſt, upon his ſcheme of principles, be only of a temporal nature. As to what he ob- ſerves, that the Afraelites were exhorted to keep the law, ¹« not for the ſake of the law, nor for the ſake of God, but e for conſiderations of another kind, in which all their appe- «˙tites and paſſions, their ambition, avarice,. were to be 5 gratfed,! this is very unfairly repreſented. The bleſſings promiſed in the paſſage he refers to, Dauk. Xxviii. 1—14. are indeed chiefly of a national kind. But there is no promiſe made to them of extenſive conqueſt and univerſal empire; and it is evident, as I have elſewhere ſhewn u, that their conſtitu- tion was not deſigned or fitted for it. If they obeyed the laws given them, they were to have fruitful and healthful ſea- ſons, to enjoy peace, plenty, and many bleſſings, in their own s Vol. iii. p. 291, 292. t Vol. v. P. 90, 9L. u See anſwer to Morgan, vol. i. p. 134, 135. land. Let. 30. Lord BoLINGBROK. 153 land. And it was promiſ ſed them, that if they were invaded by their enemies, they ſhould he protected againſt them, and prové viëtorious over them: that they norle be happy and honourable above all other bhnr: and that God would eſta- bl ih them an holy people to himſelf, which included a pro- miſe of having their ſpiritual privileges continued to them, with the tokens of God's Feeia favour and gracious preſence among them, which was their happineſs and their glory. Any one that impartially conſiders the Moſaic writings, will find, that the laws there given to the Ifraelites are enforced upon them 59 a great variety of important conſiderations. The excel- lency Sof the laws themielves is repreſented; as particularly Deul. iv. 6, 7, 8. And frequently is that ſhiort but compre- henfive declaration ſubjoined to their laws, IZam zhe Lord, Jeho- vah. They are urged to obedience by the conſideration of God's ſovereign authority and ſupreme dominion, of his infi- nite righteouf Tneſs and Podeſdeſe of the great things he hath done for t them, and the ſpecial relation he ſtood in towards them, by the gratitude they owed to him for all his benefits, by the hope of his favour, and fear of his diſpleaſure. For they were taught that noble leſſon, that in and from him alone they were to look for Aoin6. whether Felatie to the people in general, or to Peie ar perſons.— And they were inſtructed to regard him as exerciſing a conſtant inſpection over them, and taking cognizance borh of their outward actions, and of the in- ward afféctions and diſpoſitions of their hearts. It may not be improper on this occaſion to obſerve, that his Lordſhip has taken upon him to affirm, that“ there cannot 4* bé any dae ſo impiouſly intereſted and craving, as the ſen- * fments aſcribed by Moſes to the patriarchs.“ And he in- ſtances“in Jacob's vow, and the conditional engagement he *α tock with God,“ Gen. XXvili. 20, 21, 22*. But to ſet this atter in a proper light, of which he has been plea ,64 to make a moſt unjuſt reprefentation, it muſt be conſidered, that im- meciateiy before the account which is given us of au vow, we are informed of a viſion he had when he was ſetting out upon his journey to Padan-Aram, in which God renewed the promiſes to him, which had been made to Abraham concern- ing the giviag the land of Canaan to his poſterity, and that in his ſecd all the families of the carth fhould be bleſſed: the ſame time aſſuring him, that he would be with him in all places whither he went, and would bring him again into *½ Vol. iii. p. 291, 292. 3 that 154 A Vieæw of tbe DEISTICAL Writers. Let. 30. that land, ver. 12— 15. It was in conſequence of this viſion that acas made his vow the next morning; the deſign of which was to expreſs the ſenſe he had of the divine goodneſs, and his confidence in God'’s gracious protection; and to de- clare his ſolemn reſolution, that if God would be with him, and keep him in his way, and would give him bread to cat, and raiment to put on[which ſhews the moderation of his de- ſires] ſo that he ſfhould come again to his father's houfe in peace, he would after his return make an open public acknow- legement of his gratitude and devotion to the For d as his God, ſet apart that place where God had appeared to him to his wor- fhip, and would devote the tenth of all the ſubſtance God ſhould give him to his ſervice. This, inſtead of being imbiosſly in- zereſted and craving, will appear to every perſon that judges candidly and Lnnſartally to be 1 great argument of the ſimpli- city and goodneſ ſs of Jacob's heart, and of a pious and well- diſpoſed mind: though undoubtedly it muſt appear abſurd to our author, who does not believe that God concerneth him- ſelf with the individuals of the human race. His Lordſhip frequently obſerves, that in the law of Moſes zere is no mention made of future rewards and puniſhments. ſometimes poſitively aſſerts, that M es did not believe the mmortality of the ſoul, nor ther rewards and puniſhments of another lfe; for if he had, he would have taught it to that people; and that Solomon the wiſeſt of cheir kings decides againſt 1 J. But in other Paſſages he inſinuates, that M e s might pof ſibly believe it himſelf, gh he did not think proper to mention it to the people: and repre eſents it as a moſt ſurpriſing thing, that°a doctrine ſo uſeful to all religions, and therefore **incorporated into all rhe ſy ſtems of P. aganiſm, ſhould be ** left wholly out of that of the Jeνα⁵½*².“ And he endcavours to draw an argument from this againſt the divine original of this conſtitution. This is what he particularly urgeth in the concluſion of the twenty-firſt of his Fragments and Eſſays in his fifth volume, where he introduces it in a very pompous manner“ as an obſervation, which he does not remember to * have ſeen or he ard urged on one ſide, or anticipated on the ¹c other, and which, he thinks, evident tly ſhews how abſurd as well as improper it is to aferibe theſe Moſaical laws to God.“ The obſervation is this: That“ neither the people 4 Ol 5 zol, nor their legiſlator perhaps, knew any thing of e another life, wherein the crimes committed in this life are He 1 7 Vol. iii. p. 290. 2 Vol, v. p. 233, 239. 66 10 Let. 30. Lord BoLINGBROEKE. 155 1 ee to bé Puuiſhen. Alrhough he migh t have learned this doc- «« trine, which was not ſo much a ſecret doctrine, as it may be pre ſumed the unity of the Supreme God was, among the Egy, btians. Whether Moſes had learned this among their ſchools, cannot be determined; but this may be advanced „„«with affurance: If Moſes knew that crimes, and therefore ** idolatry one of the greateſt, were to be puniſhed in another ¹« life, he deceived the people in the covenant they made by *« his intervention with God. If he did not know it, I ſay it ²„«with horror, the conſequence according to the hypotheſis I **oppoſe, muſt be, that G God deceived both him and them. In «z« either, a covenant or bargain was made, wherein the con- ** ditions of Wheclience and diſobedience were not fully, nor by conſequence fairly ſtated. The Heebne had better things 44 t0 hope, and worſe to fear, than thoſe that were expreſſed «« in it. And their whole hiſtory ſeems to ſhew how much «« need they had of theſe additional môtives to reſtrain them from polytheiſm and idolatry, and to anſwer the aſſamed purpoſe of divine providence a.“ This is his boaſted argu- ment, and what ſeems mightily to recommend it to him, he looks upon it to be new, and- what no man had inſiſted on before. Iy firſt remark upo it is this: That he could not with any conſiſtency urge the not making expreſs mention of a future ſtate, as an argument to prove that it i⸗ abſurd and i impious to aſcribe the Mofaical law to God, ſince it appears from ſeveral parts of his book, that he himi ſelf did not believe the rewards and puniſhments of a future ſtate. He ought rather upon his hypotheſis to have conceived a high opinion of Moſes's ſtriék regard to truth, fince he choſe not to make uſe of a pious fraud, or of falſe and deceitful motives, when it would have been his zerein and for the 4aAnta of his laws, to have done ſo. If it be ſaid, that this is only urged as an argument ad hominem, which though falſe and inconcluſive in itfe If, yet luſiy up von thé hypotheſis of his adverſaries, and proper to diſtreſs and embarraſs them, they will perhaps find it no dif- ficult matter to defend themſelves againſt this dilemma. For if it ſfhould be allowed, that neither Mo%s, nor any of the people, had any aſſurance of a future ſtate, it would not fol- low, that God in not revealing it deceived him or them. If indeed he had expreſly told them, that the notion of a future ſtate was falſe, and that they had no rewards or puniſhments 2 Vol. v. p. 195. t0 156 View of the DEisTrcAL. Writers. Let. 30. to fear after this life is at an end, then ſuppoſing there were future rewards and puniſhments, this would have been a de- ceiving them in the ſtricteſt, propereſt ſenſe. But merely not to reveal it to them, was not to deceive them. And whereas he urges, that on that ſuppoſition there was a covenant or bar- gain made, in which the conditions of obedience and diſobedi- ence were not fully, nor by conſequence fairly ſtated; this pro- ceeds upon the ſuppoſition, that if God made a covenant with them, he would not deal fairly, if he did not lay before them all the rewards and puniſhments of their obedience and diſobe- dience; which certainly is a concluſion that cannot be juſtified. If God had only aſſured them in general, that if they kept his commandments, they ſhould be intitled to his favour, and if they diſobeyed they ſhould feel the awful effects of his diſ- pleaſare, this ought to have been enough to have engaged them: and it could not be ſaid in that caſe that he dealt unfairly by them: eſpecially ſince he might have commanded their obedi- ence, and demanded their ſubjection to his laws in a way of abſolute authority, without any expreſs ſtipulations on his part at all. Whatever particular promiſes or threatnings he added depended upon his ſovereign good pleaſure, and he might re- veal thoſe things in what meaſure or degree he in his wiſdom ſnould think fit. Our author himſelf has found out a reaſon for it, viz. that the doctrine of future rewards and puniſh- ments“ was dreſſed up with ſo many fabulous circumſtances „among the Egyprians, that it was hard to teach or renew this ** doctrine in the minds of the Fraelites, without giving an occaſton the more to recal the polytheiſtical fables, and *¹practiſe the idolatrous rites they had learned during their *⁴ captivity in Egybt b.“ But let us put the other ſuppoſition, and which I take to be the true one, viz. that Mo s and the fraelites did believe a future ſtate of rewards and puniſnments. This writer him- ſelf frequently intimates, that it was believed among the EgyE- rians, and that it was not a part of the ſecret doctrine confined only to a few, but was ſpread and propagated among the vul- gar. It is therefore reaſonable to believe that this doctrine ob- tained among the Fraelites too, eſpecially as by his own ac- knowlegement, it obtained among the Babylonians, and indeed among all the antient nations, as far as we have any accounts left us of their ſentiments. And it cannot with the leaſt pro- bability be ſuppoſed, that the Mraelites were the only people 5 Vol. v. p. 240, 241. has that Let. 30. Lord BorINGBROKL. 157 that were ignorant of it, and had no notion of that kind among them at all: except we imagine that they were taught to be- lieve the contrary; of which there is not the leaſt proof: nor is there any thing in the writings of Mo%-⸗ to contradict that notion. On the contrary, there are ſeveral things in thoſe writings which by a fair conſtrucétion imply it. Our author ſeems to think that the Moſaical account of the formation of man implies that his ſoul was a particle of the divinity e. There is no reaſon to ſuppoſe this. But it Feizznhf leads us to ac- knowlege a remarkable diſtinction of the ſoul from the body: that it is a nobler ſubſtance, more nearly reſembling the di- vinity, and not like the body formed of the duſt of the ground. What Moſes ſaith of God's gracious acceptance of Abel's ſacri- fice, who yet was murdered, and met with no reward of his piety, no good effects of God's acceptance of him, except we take in the conſideration of a future ſtate: the account he gives of the tranflation of Enoch, that he walked with God, and that he was not, for God took him, which in the moſt natural conſtruction implies the taking him out of this world to a better ſtate: his repreſenting the patriarchs, as calling this their preſent life the feuw and evil days f 777, nmae, which ſhewed they lobked for a better country, that is an hea- venly: to which may be added, the accounts there given of the appearances of angels, which naturally led the raelites to acknowlege an inviſible world of ſpirits: nor can any in- ſtances be drought of any nations, who believed the exiſt- ence of angels and ſeparate intelligences, and yet did not be- lieve the nnmortality of the ſoul, and a future fſtate: the expreſs declarations of Solomon, that the rightæeous hath hoße in his death; the clear diſtinCtion he makes between the ſoul and body, that at death the latter fhall return to zhe carth as it was, and the former, the /Sirit, ſpall return to God that gave it; and that there ſhall be a future account in which eævery wWork ſball be broug! judgment, with every ſecret thing vhet her it be good her it be evil: the aſſumption of Elias into heaven, which naturally led the thoughts of all that heard of it to another world, where good men ſhall be eminently rewarded: all theſe things, not to mention ſeveral paſſages in the Pſalms and in the Prophets, which plainly look this way, convince me that a future ſtate was all along believed among that people d. And indeed it does not appear, that at the time ² Vol. iv. p. 480 4 See this more fally proved in the anſwer to Dr. Mongan, vol. i. P. 339, ef ſeg. 3 5 of 158 A View of the DEISTIcCAL Writers. Let. 30. of Moſes, any man had ariſen, as there did in the latter ages, who through the vain deceit and falſe refinements of philoſo- phy denied it. As to the promiſes and threatenings addreſſed to the people of Iſrael as a collective body, of which kind thoſe ſeem to be which are mentioned, Levit. XXvi. and Deæuk. XXviii. theſe no doubt were directly and immediately of a tem- poral nature: and the ſtriking repreſentations that are there made of the conſequences of their obedience or diſobedience in this preſent world, ſeem very well fitted to make ſtrong and vigorous impreſſions upon them, and to give them a lively ſenſe of the conſtant interpoſition of divine providence. But beſides this, the tenor of their law led them to think that the happi- neſs of every individual perſon among them, and his intereſt in the favour of God, depended upon his obedience to the divine commauds, and the practice of righteouſneſs. This eſpecially ſeems to have been the deſign of that general declaration in the law, that the man that did the precepts, there enjoined, ſhould live by them. And dhere is no reaſon to think that they looked upon this as wholly confined to this preſent world. That it was underſtood to have a more extenſive view may be reaſon- ably concluded from what is ſaid in the eighteenth chapter of Ezckiel, where the equity of the divine proceedings is vindi- cated, and where it is expreſly declared with the greateſt ſo- lemnity concerning every particular perſon that ſhould forſake his evil ways, and turn to the practice of righteoufneſs, that he ſhould not die, but ſhould ſurely live, i. æ. be happy; and concerning every wicked and impenitent ſinner, that he ſhould ſurely die, i. c. be miſerable; which muſt have its principal effect in a future ſtate of rewards and puniſhments: fince even under that conſtitution it often happened that particular good men were expoſed to many outward evils aud calamities, and that bad men had great outward proſperity. What made it more neceſſary to inſiſt explicitly and fully upon the doctrine of a fature ftate in the Goſpel, was, that through the cor- ruption of mankind the antient belietf of the immortality of the ſoul and a future ſtate was very much obſcured and defaced. As to the heathens, there were nany among thoſe who made great pretenſions to learning and philoſophy that abſolutely re- jected it, and moſt of thoſe who did not poſitively reject it, yet treated it as a thing doubtful and uncertain. And it had been ſo much blended with fables, that at laſt it ſeemed to have little hold even on vulgar opinion; as his Lordſhip ob- Hage cited above, p. 103. To Which it may be a conſiderable party even among — 5 2 —₰ added, that there Was at that time Let. 30. Lord BoLINGBROKE. 159 among the Jews themſelves, conſiderable for their power and Tnahiry, though not for their numbers, who denied it. On all heſe accounts it became the divine wiſdom to interpoſe by a more Sepreſs s revelation, containing clearer diſcov Aher,n fuller Proofs of it, than had been ever given to mankind before. And revelation was very properly bror ght by the moſt illuſtrious nger that could be ſent from heaven, the Son of God him- ſelf, that glorious amd divine perſon whoſe coming had been ſo long promiſed and foretold. T o Which it may be ado ded, that as the Goſpel did not contain a ſyſtem of laws immediately ad- dreſſed to any particular nation as the Moſaical was, ſo none of the promiſes or threatenings there delivered relate directly and immediately to rational bleſſings or lanätie but are ſuch in vhiſ 3 individual of 5 human race ſhould look upon al objections advanced by criptures of the Old Teſta- Moſaic W lin 3 There are Lord Balingh broke again! ſt t ment, and eſpecialiy a ſome other objecti ed, and which he rather briefly hints at than purſu Amd which ſcarce deſerve a diſtinét con- ſideration. He thinks that a irie law ought always to have the effect. Human laws m eluded, and mils of the ef- ** fect. But if God gives a las v. it may be preſumed, that effectual care fhould be taken to make that law obſerved; whereas there never was a law d leſs had the deſigned ** effect than that of Mo%-⸗, from which the people were con- * tinually revoltinge.“ This a ment would hold equally againſt the law cf nature, which e himfelf affirms to be the law of God, and yet owns th have revolted from it in all ages. But i it has been ſhewn, that the law of Moſes had actually a gre: at Ef of fect, and that by virtue of it the worſhip o the one true God was maintained a d0ns the eus in a manner which eminen tly diſtin and that polity was ſur of their ſtate till thec bove me heathen nations: ved in all the revolutions viour, for which it re- nſwered the ends the div ine He ſeen meaſures to mak afterwards. purſued enga 8 Cautlons t nted with I50 A View of ibe DEISTIcAL Writers. Let. 30. law, and oblige them to a careful obſervation of it. And all that Ezra and Nebemiah did was to bring things back as near as poſſible to the original inſtitution and deſign. The ſignal calamities inflicted upon the Jeus in the time of the Babylon' ſp captivity, the greateſt that had ever befallen them, the utter deſolation of their country, and their having been ſo long ba- niſhed from it, which calamities had been originally threatened in the law itſelf, and were regarded by them as ſignal puniſh- ments from heaven for their violation of it; this, together with their wonderful reſtoration at the time that had been fixed for it by the prophets, awakened in them a zeal againſt idolatry, and an attachment to their law, greater than ever they had ſhewn before. 4 He urges farther, that« a divine law fhould have ſuch a «« clearneſs and preciſion in its terms, that it may not be in «the power of perſons to elude and perplex the meaning of cc it. And that if it be not ſo, all that is ſaid about marks of « divinity in any law that pretends to be revealed by God, is ««c mere cant f.“ This is particularly intended againſt the law of Moſes. And yet certain it is, that if the people frequently fell off into idolatrous practices, and perhaps endeavoured to reconcile theſe their practices with the worſhip of God as there preſcribed, this could not be juſtly charged upon any want of preciſion in the terms of the law. For What can be clearer and more preciſe than the commands there given againſt polytheiſm and idolatry? Nothing can be more unreaſonable, than what he ſometimes inſinuates, that if a revelation be given at all, it muſt be ſuch as it fhould not be in the power of any man to miſap- prehend or mifrepreſent s. It may be of ſignal uſe to perſons of honeſt and candid minds, though it be not abſolutely inca- able of being perverted and abuſed; which it could not be, if delivered in human language; except God ſhould by an om- nipotent energy, and by a conſtant miracle, over-rule all the aſſions, inclinations, and prejudices of the human nature: the abſurdity of which ſuppoſition, though it be what this writer ſeems ſometimes to inſiſt upon, I need not take Pains to ex- poſe. He thinks, the Scriptures ought to be more perſe&t accord- ¹« ing to our ideas of human perfection, u hether we conſider « them as books of law or of hiſtory, than any other books *that are avowedly human h.“ I fuppoſe he means that there f Vol. iii. p. 292. 203. 296. 2 Vol. v. p. 545. Vol. iv. p. 251. 267. h Vol. iii. p. 290. ſhould Let. 30. Lord BoLINoBROKE. 161 ſhould be greater elegancy of compoſition, beauty of language, cxackneſs of method, or that they ſfhould be more ſtrictly phi- loſophical. But perhaps what ſeems elegant to one nation would not appear ſo to another. The notions of elegance in ſtyle and compoſition were different among the Greeks and Ko- mang, from what they were in the Eaſtern nations. And what might render the Scriptures more perfect in the eyes of ſome perſons, might render them leſs perfeét in other reſpects, and leſs fitted to anſwer the end for which they were deſigned. To talk of elegancy of compoſition in human laws, or to blame acts of parliament for not being oratorial, would be thought a very odd objection. But it is the great excellency of the ſa- cred writings, that there is in the different parts of Scripture what may pleaſe perſons of all taſtes. There is a ſimplicity and plainneſs accommodated to the vulgar: And yet there is in many paſſages a ſublimity and majeſty not to be equalled, and which has gained the admiration of the ableſt judges. As to what he ſometimes mentions concerning the multipli- city of copies, various readings, interpolations, I had occaſion fully to conſider theſe things in the Reflectiong on Lord Boling- broke's Letters on the Study and Uſe f Hiſlory, p. 65, et ſeg. and ſhall not repeat what is there offered. He has flirts here and there againſt ſome particular paß Scripture, a diſtinct examination of which would carry me too far. And they are only ſuch as Dr. Tindal had urged before him, and which have been conſidered and obviated in the anſwers that were made to that writer. See particularly Anfawer to Chriſtianity as old as the Creation, vol. ii. chap. Xi, xii. ages Of Vol. II. M E E P- A View of the DEzIsTIAL Writers. Let. 31. FHeeG MNNs LETTER XXXI. LLE The favourable repreſentation made by Lord Bolingbroke . ſo of tbe excellent nalure and deſign of tbe original Chri- ſian revelation. He gives up ſeveral of ibe Deiſtical objections, and even ſeems io acknowlege its divine original. Tet endeavours to expoſe its docirines, and to invalidate its proofs and evidences. The law of nature and Cbriſtianity not to be oppoſed io one another. The Goſpel not a republication of thbe doctrine of Plato. Tbe pretended oppofilion between tbe Goſpel of Chriſt and that of St. Paul conſidered. This apeſtle vindicated againſi the cenſures and reproaches caſt upon bim The miracles of Cbriſtianity, if really wrought, oroned by Lord Bolingbroke to be a fuffcient proof. The Goß pels, by bis owon acknocolegement, give a juſt account of the diſcourſes and aclions of Jeſus. Tet be bas at- rempied to deſtroy their credit. His pretence, ibat it would be neceſſary to bave the originals of tbe Goſpels in our hands, or atteſted copies of thoſe originals, examined. The ſeveral ways be takes to account for the propagation of Cbriſtianity ſberun to be inſufficient. Wat be offers concerning the little eſfett Cbriſtianity pas bad in tbe reformation of mankind conſidered. Want of univerſality no argument againſt tbe divinity of the Chriſtian revelation. Its being founded on faitb not inconſeſtent with its being founded on rational evi- dence. § 7 F, Now come, according to the method I propoſed, to conſider what relates to the Chriſtian revelation ſtrictly and properly called, as it was taught by Chriſt and his apoſtles, and is contained in the ſacred writings of the New Teſtament. In- 9 deed Let 31. Lord BoLINOGBRORKE. 163 deed whoſoever carefully conſiders and compares the ſeveral Lord Polingbroke's ſcheme, muſt be ſenſible, that the parts of s an attempt againſt Chriſ- whole of it may juſtly be regarded a tianity. If the principles he has laid down with regard to the moral attributes of God, divine providence, the immorta the ſoul, and a future ſtate, ſnould take place, the Chriſtian religion would be ſubverted at the very foundations. This is ccount he gives of the law of 1. Ality of alſo the manifeſt intention of the nature. And one reaſon of the extreme virulence with which he hath attacked the law of Moſes and the Scriptures of the Old Teſtament, ſeems to be the near connection there is between this and the religion of Jeſus, which he re preſents to have been originally intended by our Sax iour as a ſyſtem of udaiſm, and de- ſigned for no other nations but the Jeæwr only a. But tho' all he hath offered againſt the Scriptures of the Old Teſtament may be regarded as deſigned to ſtrike at the authority of the Chriſ- tian revelation, yet there are ſome parts of his work which ap- pear to be more particularly intended for that purpoſe, which therefore it will be neceſſary to take a diſtinét notice of. But firſt it will be proper to make ſome obſervations on ſeve- ral paſſages in his writings, in which he ſeems to make very remarkable conceſſions in favour of pure genuine Chriſtianity as taught by our Saviour and his apoſtles in the New Teſtament, and to make an advantageous repreſentation of its excellent na- ture and tendency. After having obſerved, that ſome repreſent all religion found- ed on divine revelation as inconſiſtent with civil ſovereignty, and erecting a private conſcience that may and often is incon- ſiſtent with the public conſcience of the ſtate, and after in- veighing againſt the ſpirit of Judaiſi and M. undertakes to defend Chriſtianity againſt this objection— And aſſerts, that“ no religion ever appeared in the world whoſe «« natural tendency was ſo much directed to promote the peace ¹ mand happineſs of mankind.“ See the fourth ſec öf his fourth Effay b. He declares, that* no fyſtem can be more «« fimple and plain than that of natural religon as it ſtands in the Goſpel c.“ And after having obſerved, that“ beſides « natural religion, there are two other parts into which Chriſ- added to thoſe of the ahoméetaniſm, he tion « tianity may be analyſed— Duties ſuper * former, and articles of belief that reaſon neither could diſcover, *nor can comprehend; he acknowleges, that both the duties *requirad to be practiſed, and the propoſitions required to be 2 Vol. iv. p. 30 5. 328. 350. 164 A View of the DEisTIcAL. Writers. Let. 31. 66 66 46 46 believed, are conciſely and plainly enough expreſſed in the original Goſpel properly ſo called, which Chriſt taught, and which his four Evangeliſts recorded. But they have been alike corrupted by theology d.“ Speaking of the Chriſtian ſacraments of Baptiſm and the Lord's Supper, he ſays,“ No 66 &e &c 66ℳ inſtitutions can be imagined more ſimple, nor more void of all thoſe pompous rites and theatrical repreſentations that abounded in the religious worſhip of the Heathens and Jauu, than theſe two were in their origin. They were not only innocent but profitable ceremonies, becauſe they were ex- tremely proper to keep up the ſpirit of true natural religion by keeping up that of Chriſtianity, and to promote the ob- ſervation of moral duties, by maintaining a reſpecét for the revelation which confirmed theme.“ He declares, that“ he will not ſay, that the belief that Jeſus was the Meſſiah is the only article of belief neceſſary to make men Chriflians. There are other things doubtleſs contained in the revelation he made of himſelf, dependent on and relative to this article, without the belief of which, I ſuppoſe, our Chriſtianity would be very defective. But this I fay, that the ſyſtem of religion which Chriſt publiſhed, and his Evangeliſts recorded, is a complete ſyſtem to all the purpoſes of religion natural and revealed. It contains all the duties of the former, it inforces them by aſſerting the divine miſſion of the Publiſher, who proved his aſſertions at the ſame time by his miracles; and it enforces the whole law of faith by promiſing rewards, and threaten- ing puniſhments, which he declares he will diſtribute when he comes to judge the world †.“ And he afterwards repeats that ‧Chriſtianity as it ſtands in the Goſpel contains not only a complete but a very plain ſyſtem of religion. It is in truth the fyſtem of natural religion, and ſuch it might have continued to the unſpeakable advantage of mankind, if it had been propagated with the ſame ſimplicity with which it was originally taught by Chriſt himſelf z.“ He ſays, that ſuppoſing Chriſtianity to have been an human invention, it had been the moſt amiable and the moſt uſeful invention that was ever impoſed on mankind for their good.— And that Chriſtianity as it came out of the hands of God, if I may uſe the expreſſion, was a moſt ſimple and intelligible rule of belief, Worfhip, and manners, which is the true notion of a As ſoon as men preſumed to add any thing of their p. 294.* Ib. p. 301, 302. 4 Ib. p. 314. ec own Eet. 31. Lord BoLkINGBROKL. 165 66 own to it, the human alloy corrupted the divine maſs, and ge ir bocame an object of vain, intricate, and contentious ſci- ence b.“ After drhg obſerved, that„the political views ¹of Conſtantine in the eſtablithment of C hriſtianity, were to ¹c attach the ſubjects of the empire more firmly to himſelf * and his fucceſſors, and the ſeveral nations which compoſed * it to one another, by the bonds of a religion common to all of them; to ſoften the ferocity of the armies; to reform ¹the licentiouſneſs of the provinces; and by infuſing a ſpirit *wof moderation, and ſubmiſſion to government, to extinguiſh **thoſe principles of avarice and ambition, of injuſtice and vio- ¹c lence, by which ſo many factions were formed, and the ¹peace of the empire ſo often and ſo fatally broken;“ he declares, that“no religion was ever ſo well proportioned, nor *ſo well directed, as that of Chriſtianity ſeemed to be, to all **theſe purpoſes.“ He adds, that“ it had no tendency to **¹ inſpire that love of the countryi, nor that zeal for the glory ²¹mand grandeur of it, which glowed in the heart of every Roman citizen in the time of the commonwealth: But it re- commended what Conſtantine liked better, benevolence, pa- „tience, humility, and all the ſofter virtues k.“ He alloweth, that“ the Goſpel is in all caſes one continued leſſon of the * ſtricteſt morality, of juſtice, of benevolence, and of univerſal *charity.“ He mentions“Chriſt's blaming his diſciples for be- ing willing to call for fire from heaven againſt the Samari- tang.— And that the miracles wrought by him in the mild ¹ and beneficent ſpirit of Chriſtianity, tended to the good of *¹ mankind'.“ He obſerves, that“ the theology cont- ained in the Goſpel lies in a narrow compaſs. It is marvellous in- deed, but it is plain, and it is employed throughout to en- force natural religion m.“ After having ſaid, that ethe ar- ticles of faith have furniſhed matter of contention in, as well as from, the apoſtolical age, and have added a motive to « rhat cr uel principle, which was never known till Chriſtians 46 40 66 606 *introduced it into the world, to perſecution even for opi- «« nions;“ he adds, that“the charge which the enemies of 66 religion bring againſt Chriſtianity on this account is unjuſtly ** brought. Theſe effects have not been cauſed by the Goſ- «cpel, but by the ſyſtem raiſed upon it; not by the revelations — 5 5 h Vol. iv. p. 304, 395. ¹ That Chriſtianity tends to produce and promote a true love to our country, in that ſenſe in which it is properly a virtue, ſee above, vol. i. p. 54, 5. marg. note. k Vol. v. p. 433. 1 Ibid. p. 188, 189. m Ibid, p. 26 ¼. M 3 8 l =166 A View vf the DeIsTICAL Writers. Let. 31. *of God, but by the inventions of men.“ He profeſſes a great concern for true Chriſtianity in oppoſition to theology, and ſays, that“ genuine Chriſtanity was taught of God.“ And not to multiply paſſages to this purpoſe, he pronounces, that„the Chriſtian fyſtem of faith and practice was revealed *by God bimſelf, and it is abſurd and impious to aſſert, that * the divine Logos revealed it incompletely or imperfectly. Its «e fimplicity and plainneſs ſhewed, that it was deſigned to be ¹the religion of mankind, and manifeſted likewiſe the divinity 4of its original P.“ I have choſen to lay together theſe ſeveral paſſages relating to Chriſtianity in one view. And if we were to look no far- ther, we ſhould certainly entertain a very favourable opinion of Lord Bolingbroke's ſentiments with regard to the truth, the excellency, and divioe original, of the Goſpel of Jeſug. I fhall here ſubjoin ſome reflections which have occurred to me in reviewing theſe paiſages, and others of the like import, which are to be found in his Lordſhip's writings. The firſt reflection is this, That there muſt certainly be a won- derful beauty and excellency in the religion of Jeus, conſidered in its öriginal purity and ſimplicity, which could force ſuch acknowlegements from a perſon ſo ſtrongly prejudiced againſt it, as his Lordfhip appears to have been. According to the repreſentation he himſelf has been pleaſed to make of it, it was a moſt amiable and moſt uſeful inſtitution, whoſe natural ten- dency was directed to Bromote the Beace and haßbineſs man- Lind. It contains all εhe duties f natural religion, and teaches them in te moſt plain and ſimple manner. It is one continued leſſon of the ſéricteſt morality, of juſtice, C benevolence, and of univerſal charity: and tends to extinguiſh thoſe Principles ꝙ avarice and ambition, of injuſtice and violenc, which have done ſo much miſchief in the world, and diſturbed thé peace and order of ſociety. As its moral precepts are excellent, ſo its poſitive inſtitutions are not only innocent but profitable, and extremely proßer to eep up the ſpirit of religion. He acknowleges, that conſidered in its original ſimplicity, it was a moſt ſimple and intelligible rule of beliof, worſpip, and Braclice: That the theology contained in the Goſpel is marvellous, bat plain: And that the ſſem gf religion there taught is a comßpleté ſyſtem to all the purpoſes&f religion natural and revealed, and might have continued fo to the unſpeakable advantage mankind, if it had been robagated with the ſame fimplicity with Wbich it was n Vol. lv. p. 313.„Ibid p. 349. See alſo vol. iii, P. 339- F Ibid. p. 451. 3 taugbr Let. 31. Lord BoLINeROKE. 167 taught by Chriſt bimſeff. I think it plainly ſollows from this repreſentation of the nature and tendency of the Chriſtian re- ligion as taught by our Saviour and his apoſtles, that thoſe can in no ſenſe be regarded as real friends to mankind, who do what they can to fubvert its authority, and thereby deſtroy its influence on the minds of men, and who by artful inſinuations, or even open attempts, endeavour to bring true original Chri- ſtianity into contempt; as it will appear this Writer, notwith- ſtanding all his fair profeſſions, hath done. Another reflection that may be made on Lord Bolingbroke's conceſſions is this: That he has in effect given up ſeveral ob- jections which have been urged by the Deiſtical Writers, and on Wwhich great ſtreſs has been laid, and has acknowleged them to be of no force againſt the religion of Jeſis as laid down in the Goſpel. It has been pretended, that Chriſtianity, or re- vealed religion, is not friendly to civil ſovereignty, or govern- ment; but he treats thoſe that make this objection, if de- ſigned againſt Chriſtianity as revealed in the Goſpel, and not merely againſt the duties that have been ſuperadded to it, as falling below notice, and ſcarce deſer ving an anſwer à: And praiſes the policy of Conftantine in endeavouring to eſtabliſh Chriſtianity as the religion of the empire, as being the beſt fitted of all religions to promote the pubic peace and order, to reform licentiouineſs, to curb factions, and to infuſe a ſpirit of moderation, and ſubmifſion to goverament. See the paſſages cited above from vol. iv. p. 282. 433- Again, Chriſtianity and revealed religion hath been often ob- jected againſt on account of its poſitive precepts, or inſtitutions, added to the law of nature. But his Lordſhip thinks?“ it may «be admitted, that things intirely and exaétly conſiſtent with «the law of our nature may be ſupperadded to it by the ſame « divine authority, and that poſitive precepts may be given „about things which are indifferent by the law of our nature, and which become obligatory as ſoon as they are injoined by ſuch poſitive precepts r.“ And particularly with regard to the poſitive inſtitutions of Chriſtianity, or the Chriſtian facra- nents as enjoined in the Goſpel, in their primitive ſimplicity, le acknowleges in a paſſage above produced, that they were ex- remely proper to keep up the ſpirit of true religion, and to dromote the obſervation of moral dutiess. Vol. Wv. p. 300, gCl.*Vol. v. p. 547.* Vol. iv. p. 301. — Cee alſo ib. p. 310, 511. 391. M 4 Another 168 A Vievwy of ibe DEisTICAL Writers. Let. 31. Another objection which hath been urged againſt Chriſtianity, is drawn from that ſpirit of perſecution which hath obtained among Chriſtians on account of opinions in religion. But he faith, that“the charge which the enemies of Chriſtianity “ bring againſt it on this account is unjuſtly brought: That ““theſe effects have not been cauſed by the Goſpel, but by the * ſyſtem raiſed upon it: not by the revelations of God, but by „ the inventions of men.“ And he mentions Chriſt's blaming his diſciples for being willing to call for fire from heaven upon the Samaritang; and that all that he inſtructed his apo- ſtles to do, even in caſes of the moſt enormous crimes, was to ſeparate ſinners from the communion of the faithful t. There is no objection which hath been more frequently urged againlt the Chriſtian religion, than its teaching doctrines or articles of belief that reaſon neither could diſcover, nor can ompreobend. He aſſerts, that there are articles or doctrines of this kind in the Goſpel; but that they are conciſely and plainly enougb expreſſed in the original Goſpel proberly ſo called, wbhich Chriſt taugbt, and aohich his four Evangeliſts recorded; though they have been ſince corrußted by theology u. And ſpeaking of ¹c reaſonable men who have received the Chriſtian revelation ** for genuine, after a ſufficiept examination of the external «c and internal proofs;“ he ſays,« Such men having found 4⁴ nothing that makes it inconſiſtent with itſelf, nor that is re- *pugnant to any of the divine truths which reaſon and the works of God demonſtrate to them, will never ſet up rea- ¹ſon in contradiction to it, on account of things plainly «taught, but incomprehenſible as to their manner of being. ¹* If they did, their reaſon would be falſe and deceitful; they * would ceaſe to be reaſonable menx.“ It is true, that he elſewhere ſaith, that“if the things contained in any reve- «« lation be above reaſon, i. e. incomprehenſible, I do not ſay «in theéir manner of being, for that alone would not make ²them liable to objection, but in themſelves, and according ¹*to the terms in which they are communicated, there is no «e criterion left by which to judge whether they are agreeable *¹or repugnant to the religion of nature and of reaſon. They ««are not therefòre to be received y.” But it is to be con- ſidered, that when divines talk of things above reaſon in the Chriſtian ſyſtem, all that they mean by it is, that they are things not contrary to reaſon, but as to the manner of them . * Vol. iv. p. 188, 189 313. u Ib. p. 294⸗* Ib. p. 384. — See alſo p. 279. y Vol. v p. 546. incon- Let. 31. Lord BoLINGBROKT. 169 inconceivable: And according to his own conceſſion, it can be no objection againſt the truth or divinity of revelati that it containeth an account of ſome things which are incomßrebenfible in their manner of being. Another reflection that is proper to be made upon what Lord Bolingbroke hath acknowleged with regard to the ori- ginal Chri ſtian revelation as laid down in the Goſpel of Jeſus is, that he hath on ſeveral occaſions ſecmed expreſly and for- mally to own ics divine original. In ſome of the paſſages above cited, he directly declares, that genuine Chriſtianity was taught by God-— That the Chriſtian ſyſtem of faith and practice war reævealed by Godl zinſeh— and that the firſt Huib, iſte, 2f Chri- Kianity Broved his aſſertions by his n eel. To which I ſhall: dd another kenrrkabie paſſage in the concluſion of his fourth Eſſay, which is concerning authority in matters of reli- gion. Chriſtiani y,“ faith he,“ genuine Chriſtian nity, is con- *„*tained in the Goſpel; it is the word of Goch: it requires **therefore our veneration and ſtrict Baee mity to it a. fie 0, 46 ought therefore, if he were conſiſtent with Vimeit on the authority of that revelation, to receive what is there plainly re- véa led concerning the moral attributes of God, con vine ind erning di- providence as exte cerning Cl ſt's bein g the great n 1 and man, and concerning our redemption by his concerning a ſtate of future rewards and puniſhaments. And yet he! th endeavoured to fubvert all th his profeſſed regard for Chriſtianity, he hath on ſeveral occa- ſions uſed his utmoſt efforts to weaken or deſtroy the proofs of ts divine original, to miſrepreſent and expoſè its doctrines and laws, thoſe doctrines vhich he himſelt declares to have been original docteines of the Chriſtian religion. How far ſuch a conduct is con aſt tent with that truth and candour, that honeſty and ſimplicity of heart, which becometh a fincere en- quirer, and who declareth that he hath nothing but truth in view, may be left to any fair and impartial perſon to deter- mine. In my reflections on this part of Lord Bolingbroke's works, the method Lma Sſehe ve 1 this:: 11 ſhal 1 füuſt conſider thoſe Pal ſtianity in general; auu then dun Pr Geerd. to caſſce the ob- bf the human Notwit! ſt unding * Vol, iv. p. 631, 632.— See alſo Ib. p. 279. and vol. iii, p. 339. —— 170 A View of the DetsTicAL Writers. Let. 31. jections he hath urged againſt ſome particular laws and doc- trines of our holy religion. With regard to Chriſtianity in general, he runs a parallel in the ſeventh and eighth of his Fragments and Eſſays, between the law of nature and Chri ſſtianity. He compares the clearneſs and certainty of the former with that of the latter. He com- pares alſo their ſanctions, and endeavours to ſhew, that the jaw of nature reſts on fuller proofs than any that have been found, or can be given, of the divine inſtitution of Chriſtiani- ty a. In all thar he offers on this head, he goes upon the ſup- poſition of the abſolute clearneſs and certainty of the law of nature to the whole human race; and what he has urged to this purpoſe has been conſidered in my ninth Letter. But it may be eaſily ſnewn, that the whole parallel he there draws between the law of nature and Chriſtianity, and between the proofs of the former and of the latter, is entirely impertinent. He himſelf there declares, that“ every friend to Chriſtianity „*admits that the Chriſtian law is nothing elſe than the law *of nature confirmed by a new revelation, and that this is *what the worſt of its enemies does not deny, though he ¹* denies the reality of the revelation b.“ It is not true, that the Chriſtian law is nothing elſe than the law of nature: But that it comprehends it, that it clears and enforces it, is very true. It does not take off from any rational argument or evidence brought in favour of that law, and beſides confirm- eth it by an expreſs divine teſtimony. And muſt not common Pnſe lead every man to acknowlege, that it muſt be a mighty advantage to have the law of nature thus farther cleared and onfirmed? The proofs therefore of Chriſtianity, and of the law of nature, are not to be oppoſed to one another. Both have a friendly harmony: And Chriſtians have the great ad- vantage of having both theſe proofs in conjunction. Chriſti- anity ſuppoſeth the law of nature, cleareth it where it was ob- feured, enforceth it by the ſtrongeſt ſanctions, and addeth things which could not be known merely by that law, and which yet was of importance to mankind to be acquainted with. So that Chriſtianity, as far as it relates to and republiſhes the law of nature, has all the advantages which this writer aſcribes to that law, becauſe it is that very law more clearly publiſhed, and ſtror gly confirmed: And in this reſpect there is no com- petition between them. And with reſpect to thoſe things in 2 Vol. v. p. 90. et ſez. p Ibid. p. 93. hri⸗ Let. 31. Lord BoLINeBROKE. 171 Chriſtianity which are not clearly comprehended in that law, h we could not have diſcovered merely by our own and wh unaſſiſted reaſon, it is not to be wondered at if they are not 10 obvious to our underſtandings: But as far as they are nece ſſary to be known by us they are revealed in the Goſpel; and we are not obliged to belicve them farther than they are there re- vealed. Nor ſhall thoſe be condemned for not bélieving them, who have had no opportunity ot being acquainted with that re- velation. Though our author, in order to caſt an odium on Chriſtianity, after having obſerved, that“ the law of nature is *« univerſally given to all mankind,“ adds, that“ the greateſt ly ignorant of the firſ prin- the knowlege of u hich, and are all condemned to eternal g *e part of the world are Of ciples 0f El hriſti anit' y, I «ᷣ without faith in wh „*puniſhment c.“ We haye ſeen that our author declares Chriſtianity to be the law of nature enforced by a new revelation: 80 that ac- cording to this répreſentation, it is a divine zeßublication of the law of nature. Yet he ellewhere thinks proper to repreſent t as only a robublication of tbe doctrines ꝗf Plato. And any one that conſiders the repreſentation he hath frequently made of that philoſopher and his doctrines, muſt be ſenſible that this is far from being deſigned as a compliment to the Chriſtian revela- tion. Some account of his invectives againſt him was given in the fifth Letter. He calls him a mad t heolobiſt- And tells us, that no man 2ue, dreamed ſo wildly as Plato wrote—-And that he introduced a falſe light into Philoſopby, and ftener led men our of the way f tr uth, than into it. Yet he fays, it is ſtrange to obſerve“ the ſtrange conformity ihene is between Platoniſm ⅜and genuine Chri Rianity itſelf, ſuch as it is zauehe in the e original( Goſpel. We need not wen to compare them here. *In general the Platonic and Chriſtian ſyſtems have a very « near reſemblance, qualis docet eſſe ſorarum, and ſeveral of the antient fathers and modern divines have endeavoured to „make it appear ftill greater.—— That this may give unbeliever ** occaſion to fay that if the doctrines are the fame, they muſt have been deduced from the ſame principle; and to aſk, what *« that principle was, whether reaſon or revelation? If the lat- ** ter, Plato muſt have been illur ninated by the Holy Ghoſt, and « muſt have been the precurſor of the Saviour, and of more ²importance than St. Jobn. He anticipated the Goſpel on ſo ²* many principal articles of belief and practice, that unbelievers ? Vol. v. p. 91. 4* will 172 A View of the DEIs T IcAL Writers. Let. 3L. «e will ſay, it was a republication of the theology of Plato: And that as the republication was by divine revelation, the « publication muſt have been ſo too: And they will aſk ec with a ſneer, whether a man, whoſe paſſion for courtezans and handſome boys inſpired him to write ſo many lewd verſes, was likely to be inſpired by the Holy Ghoſt ³ν This is mean banter, taking advantage of the too great admiration ſome particular perſous have expreſſed for Plato. But he has not traced the conformity between Platoniſin and genuine ori- ginal Chriſtianity, under pretence that it Was needleſs. He owns, that Plato blandered on ſome divine trutbsé. That on ſome occaſions he wrote like æ very Bious and rational theiſt and moraliſt; and that very elevated ſentiments may be collecled from his writings: That there is in them a mixture of the brighteſt truths, and the fouleſft errors f. It is not to be won- dered at therefore, that there was in ſeveral inſtances a con- formity between the doctrine of Plato, and that of the Goſpel. But he himſelf acknowleges, that there were many things in his ſcheme contrary to that of Chriſtianity. He ſays, that «c ſome of Plato's writings abound in notions that are agree- «mable to the Chriſtian ſyſtem, and in others that are repug- nant to it 2.“ That“ far from going about to deſtroy the ¹* Pagan ſuperſtition, he reſined it, and made it more plauſible, *e and more ſecure from the attacks to which it was expoſed ¹« before b.“ And that accordingly“ Platoniſi anſwered the *purpoſes of thoſe who oppoſed Chriſtianity i.“ I would only farther obſerve, that there is no writer whom he repreſents as ſo unintelligible as Plato; and yet he intimates, that if he had known and taught the peculiar doctrines of the Goſpel,“ he *¹„* who is ſo often unintelligible now would have been vaſtly *¹ more ſo, and leſs fitted for the great work of reforming „mankind k.“ This is a very odd inſinuation from one who has acknowleged, that true original Chriſtianity is a blain and intelligible ſyſtem of belief and practice. And that its fimßlicity and Blainneſs ſbeted that it was deſigned to be the religion mankind, and manifefted likewiſe the divinity& its original. It may be looked upon as a farther proof of his regard to Chriſtianity, that he repreſents it as an inconſiſtent ſcheme. He pretends, that the New Teſtament conſiſteth of two Goſpels, 8 4 6& 6 Vol. iv. p. 34 sz 1bi 7 3 lbid. p. 344. 34 Vol. VW. p. 220⸗ Let. 31. Lord BoLl NoBRORKL. 173 the one publiſhed by our Saviour himſelf, and recorded by the evangeliſts, the other by St. Paul. He obſerves, that ˙ Chriſt was to outward appearance a **Jew, and ordered his diſciples to do what the Scribes and ««Phariſees who ſat in Mo ſcs's chair taught— And that when ¹« he commiſſioned his apoſtles to teach and baptize all na- *«tions, he only meant it of the Jeus diſperſed into all na- *tions.“— He aſſerts, that“ the myſtery of God's taking the ¹* Gentiles to be his people without ſubjecting chem to circum- «ciſion, or the law of Mo(e, was inconſiſtent with the de- *clarations and practice of Jeſur I.“ He aſks therefore,“ If «this was the purpoſe of God to take the Gentiles to be his «*people under the Meſſiah, how came it that the Meſſiah him- «« ſelf gave no inſtructions about it to his apoſtles, when he “ ſent them to preach his Goſpel to all nations? Why was *the revelation of this important myſtery, ſo neceſſary at the ¹* firſt publication of the Goſpel, reſerved for St. Paul, who ** had been a perſecutor? Shall we ſay, that this eternal pur- * poſe of the Father was unknown to the Son? Or, that if it *¹was known to him, he neglected to communicate it to the „¹ firſt preachers of the Goſpel?“ He ſeems to think theſe queſtions unanſwerable, and that«the Bertneſs and impadonce «of the men that pretend to account for rtheſe things deſerbe ** no regard a.“ And yet it is no hard matte rto ſolve theſe difficulties. The calling of the Gentiles was originally ia— cluded in our Saviour's ſcheme. It was a remarkable part of the character of the Meſſiah, clearly pointed out in the prophetical writings, by many expreſs predictions. Our Lord himſelf dur- ing his own perſonal miniſtry gave plain intimations of his de- ſign that way, and after his aſcenſion into heaven inſtructed his apoſtles in it by his ſpirit, whom he ſent to guide them into all truth. And the gradual diſcovery of this in a way fitted to remove their prejudices was conduéted with admirable wiſdom as well as condeſcenſion. Mr. Chubb had inſiſted on this objection at great length. And I ſhall therefore refer to the remarks made upon that wri- ter in the fourteenth Letter, yet upon no better foundation than this his Lordſhip hath taken upon him to affirm, thart *the Goſpel St. Paul preached was contradictory to that of «c Jeſus Chriſt:“ And that“ he taught ſeveral doctrines, which were directly repugnant to the word and example of the **Meſſiahn.“ And indeed our author hath on many occaſions 1 Vol. iv. p. 30 5 22 m Ibid. p. 326. n Ibid. p. 328. diſ- 174 A View of tbe DEisTIeAT. Writers. Let. 31. diſcovered a particular prejudice againſt that great apoſtle. He calls him a true cabbaliſtical architect o, a looſe paraphraſer and cabbaliſtical commentator, as much at leaſt as any antient or modern rabbi. And that the different manner of his preaching the Goſpel, and that of the other apoſiles,“ marks ſtrongly * the different ſchools in which they had been educated, the « ſchool of Chriſt, and the ſchool of Gamaliel?.“ But no- thing is more evident to every one that reads the New Teſta- ment with attention, than that there is a perfect harmony be- rween St. Paul and the other apoſtles: And that the ſcheme of religion taught in the Goſpels and in the Epiſtles is every- where the ſame. Such a harmony there is as ſhews they were all directed by the ſame ſpirit. The Goſpel which St. Paul reached was what he received by revelation from Jeſus Chriſi, as he himſelf declares, Gal. i. 12. He had not learned it in the ſchool of Gamaliel. On the contrary, in that ſchool he had zmbibed the ſtrongeſt prejudices againſt the religion of Jefus, and which nothing leſs than a power of evidence which he was not able to reſift could overcome. He was very well verſed in the Jewihſb learning: yet none of the apoſtles ſo frequently warned the Chriſtian converts againſt the Jewiſb fables, or tof their vain traditions, their end- ſpeaks with ſuch contempt leſs gepealogies, their ſtrites and queſtions about words, as he has done. There are feveral invidious charges brought by our author againſt this excellent perſon. He is pleaſed to repreſent him as a looſe declaimer, as a vainglorious boafler, as having been guilty of great bybocriſy and diſſimulation in his conduct to- wards the Jewiſb Chriſtians, as writing obſcurely and aunintel- ligibly, and that where he is intelligible, he is abſurd, profane, and trifling. He parricularly inſtances in his doctrine con- cerniog predeſtination¹. Though he owns, that“this doc- *« trine is very much ſoftened, and the aſſumed proceedings of God towards men are brought almoſt within the bounds * of credibility, by Mr. Locke's expoſition of the ninth chapter * of the Epiſtle to the Romans,“ which he calls a Forced one, but offers nothing to prove it ſo; and acknowleges, that his fonſo might be admitteds. He alſo charges him with teaching paſſive obedience, and as emßploying religion to fupport good and bad governméenks aliket. Though any oné that impartially 0 Vol. iii. p. 288. P Ibid. p. 327, 323. a Ibid. p. 328. 330, 331. r Ibid. p. 331. 500. Wol. v. p. 567. s Ibid. p. 456. 1 Vol. iv. p. 509. 516. con- Let. 31. Lord BoOLINOBROKE. 75 conſiders the apoſtle's doctrine in the paſſage he refers to, viz. the thirteenth chapter of the Epiſtle to the Amang, will find it wiſe and excellent: Mr. Chubb had advanced the ſame charge, as well as moſt of the others that are produced by Lord Boling- broke againſt that eminent apoſtle: And that I may not de guilty of needleſs repetitions, I fhall refer to the remarks mad on that writer in the fourteenth Letter. His Lordſhip mentions that paſſage, I Cor. Xi. 5. 14. about womens propheſying with their heads uncovered, and that it is a fhameful thing for men to wear long hair, which he ſays, is the moſt intelligible trifling that we find in the Goſpel. This is very improperly brought in by the author here, where he propoſes to ſhew that where St. Paul is not obſcure he is Bro- Jane and trifling. For this is generally acknowleged to be one of the obſcureſt paſſages in St. Paul's Epiſtles. But this is no real objection againſt their authority. Some obſcure and diff- cult paſſages muſt be expected in the moſt excellent of antient writings, eſpecially in things that have a ſpecial referenee to the cuſtoms and uſages of thoſe times. He is pleaſed to ſay that the argument may not appear very concluſive, indesa very intelligible to us: And if ſo be has done wrong to pro- duce it as an inſtance of intelligible ktrifling: But he ſneeringly adds, that it was both, he doubts not, to the Corint hians. And I doubt not they underſtood it better than we at this diſtance can pretend to. He then mentions the apoſtle's directions to the Corinthians with regard to the prudent and orderly xerciſe of thoſe ſpiritual gifts: And theſe directions cannot reaſonably be turned to the diſadvantage of the apoſtle, ſince they are un- deniably wiſe and excellent. Among other charges which Lord Bolingbroke bringeth againſt St. Paul one is that of madneſs. He aſks,“‧Can he be leſs than ˙mad, who boaſts a revelation ſuperadded to reaſon to ſupply *the defects of it, and who ſuperadds reaſon to revelation *to ſupply the defects of this too at the ſame time? This *¹is madneſs, or there is no ſuch thing incident to our na- ¹ture.“ And he mentions ſeveral perſons of great name as having been guilty of this madneſs, and particularly St. Paul u. That reaſon and revelation are in their ſeveral ways neceſſary, and aſſiſtant to each other, is eaſily conceivable, and ſo far from being an abſurdity, that it is a certain truth. But the ſtreſs of his Lordſhip's obſervation lies wholly in the turn of th preſſion, and in the improper way of putting the caſe. Th 8 u Lord Bolingbrokes works, vol,. iv p. 171. reve- 176 A Viecv of tbe DEisT ICAE Writers. Let. 31. revelation may be of ſignal uſe to aſſiſt and enlighten our rea- ſon in the knowlege of things which we could not have known at all, or not ſo certainly by our own unaſſiſted reaſon with- out it, is plainly ſignified by St. Paul, and is what the whole Goſpel ſuppoſes. And on the other hand it is manifeſt, that reaſon is neceffary to our underſtanding revelation, and making a proper uſe of it; and that in judging of that revelation, and of its meaning and evidences, we mult exerciſe our reaſoning faculties and powers: i. e. revelation ſuppoſeth us to be rea- ſonable creatures, and to have the uſe of our reaſon, and ad- dreſſeth us as fuch. But this doth not imply that revelation is defective; or that reaſon is ſuperadded to ſupply the defects of it. For let revelation be never ſo ſufficient and perfeét in its kind, or well fitted to anſwer the end for which it is given, yet ſtill reaſon is neceſſary to underſtand and apply it. This is It. Paul's ſcheme, and there is nothing in it but what is per- fectly conſiſtent. It is evident from his writings that he fup- poſeth the revelation which hath been given to be ſaffficient for all the purpoſes for which it was deſigned, able to make us viſe unto talvation, and to inſtruct us in things of great im- portance, which reaſon, if left merely to itſelf, could nor have diſcovered. And at the ſame time he ſuppoſeth thoſe to whom the revelation is publiſhed to be capable of exerciſing their rea- ſoning faculties for examining and judging of that revelation, and exhorteth them to do ſo. And though he frequently aſ- ſerteth his own apoſtolical authority, and the revelation he re- ceived from Jefus Chriſt, yet he uſeth a great deal of reaſon- ing in all his Epiſtles. Thus are reafon and revelation to be joined together, and are mutually helpful to one another. And in this view there is a real harmony between them. And what there is in this ſcheme that looks like madneſs is hard to ſee. His Lordſhip in his prejudice agaiaſt St. Paul carrieth it ſo far as to pronounce,““ That 8t. Baul received nothing imme- „diately from Chriſt:“ Though this apoſtle himſelf in the paſſage before referred to affirms, that he received the Goſpel he preached, not of man, neither was he taught it, but by the revelation of Jeſus Chriſt. He adds, that“ St. Paul had no 4 apoſtolical commiſſion, except that which he aſſumes in the * Acts of the Apoſtles, written by St. Lure, and dictated pro- *¹«bably by himfelfs.“ And again, that“he entered a vo- «« luntéer into the apoſtlefhip, at leaſt his extraordinary voca- «« tion was known to none but himſelf.“ And if St. Paul dictated Let. 31. Lord BorINoBROKE. 177 dictated that account to St. Luke, it deſerves the greateſt cre- dit, ſince he was the propereſt perſon in the world to gi an account of it. But the truth of his apoſtolical commifſion did not depend merely upon his own word. It was made ma- nifeſt by the moſt illu ſtrious proofs and credentials, to which he could with confidence appealy, and was acknowleged by the other apoſtles, though this writer is pleaſed to inſinuate the contraryz. Indeed the plain meaning of his whole charge here is, that St. Paul was an impoſtor, and that his call to the apoſtolical office was entirely his own fiction. But the great abſurdity of this pretence has been ſo fully expoſed in Sir George Lyttelton's Oſervations on the converſion and apoſtleſbiß of St. Paul, that it is perfectly needleſs 5 add any thing farther on that head. I ſhall only Pferve, hat whoſocver with a candid and unprejudiced mind conſiders the whole character and con- duct of that great apoſtle, as repreſented in the Acts of the Apoſtles, and the temper and ſpirit which breathes in his ad- mirable Epiſtles, will be apt to think that never was there among mere men a more perfect character than that of St Paul. In him we may behold a ſhining example of the moſt exalted and unaffected piety towards God, the moſt fervent and active zeal for the divine glory, yet not a blind enthuſiaſtic heat, but a zeal according to knowlege, and conducted with great pru- dence: The moſt extenſive and diſintereſted charity and bene- volence towards mankind, and the moſt earneſt and affectionate concern for their ſalvation and happineſs; the moſt ſteady for- titude and conſtancy under the ſevereſt trials and ſufferings, which he endured with patience and even with joy, ſupported and animated by the carneſt deſire he had to ſerve the glorious cauſe of truth and righ teoufneſs, and by the ſublime hopes cf an everlaſting reward in a better world for his faithful ſervices in this. Never was there a truer greatneſs of mind than that which he manifeſted. And all this accompanied with a moſt amiable humility, and a great tenderneſs of ſpirit in bearing with the weakneſs and inrmitics of others. He was a moſt glorious inſtrument in the hand of pr ovidence for promoting the ſacred intereſt of pure and undefiled religion in the world. Our author ſays, that Socrates was the apoſtle qfthe Gentiles in natural religion, as St. Paul was in revealed. But no inſtance can be brought of any one perſon whom the former converted from the prevailing polytheiſm and idolatry. And o ſhould this be expected, when he himſelf, as his Lordſhip owns, coun- 7 2 Cor. Nii. 11, I12.* Gal. xi. 75 3, 9. VoL. II. — — 2 0. 8 —+ 6 8 . 178 A Vievw of tbe DEisTIC AL Writers. Let. 31. tenanced it by his own practice, and was for the religion eſta- bliſbed by the laws a. But the latter turned thouſands in many different nations from darkneſs unto light, and from ſerving idols to ſerve the living and true God, and from the moſt aban- doned vice and diſſoluteneſs of manners to the practice of vir- tue and righteouſneſs; which he performed in oppoſition to the ſeemingly moſt inſuperable difficulties, and through a ſuc- ceſſion of the greateſt labours and fufferings that any one man ever endured. This has always highly recommended him to the eſteem and admiration of thoſe who have a zeal for true original Chriſtianity. And on the other hand, the enemies of our holy religion have always diſcovered a peculiar averſion to this excellent perſon, who was ſo ſucceſsful an inſtrument in propagating it. And this ſeems to be the true reaſon of that obloquy and reproach which Lord Bolingbroke has been ſo in- duſtrious to fix on ſo admirable a character. His real intentions towards Chriſtianity will farther appear, if we conſider the attempts he hath made to invalidate the proofs and evidences of it. He frequently ſpeaks with the utmoſt contempt of thoſe that inſiſt upon the internal characters of a divine original, which are to be obſerved in the revelation delivered in the holy Scrip- tures. By rejecting the internal characters he pretends to aſſert the authority of the Bible, and very gravely adviſes the divines to confine themſelves to the external proofs, and to dwell very little on the internal characters, and repreſents them as talking a great deal of blaſphemy on his head b. And yet he him- ſelf, as appears from ſome of the paſſages that have been above cited, has acknowleged ſeveral things with regard to Chriſti- anity as taught in the Goſpels, which have been deſervedly reckoned among the internal characters, which lead us to ac- knowlege that it came from God: Such as, the excellent ten- dency of its doctrines, precepts, and ſacraments; its being one continued leſſon of the ſtricieſt morality, of juſlice, of charity and univerſal benevolence; its being a complete ſoſlem to all the Bur poſes of religion natural and revealed; its plainneſs and ſim- plicity, which, he ſays, ſpewed that it was deſigned to be Ihé re- ligion oęf mankind, and manifeſted ikewiſe the divinity& its ori- ginal. It is true, that he charges thoſe with madneſ, and fõmeé- thing worſe than madneſt, who in arguing concerning the in- ternal characters,“pretend to comprehend the whole cconomy 4 a Vol. iv. p. 193.„ Vol. iii. p. 271, 272.— Vol. iv. p. 229,4 2 4* 0 Let. 31. Lord BoLrINGBROKL. 179 «« of the divine wiſdom from Adam down to Chriſt, and even ᷣto the conſummation of all things, and to connect all the «diſpenſations.“ And this is one part of his quarrel with St. Paul, whom, as well as the divines, he very unfairly repre- ſents as undertaking to/ſpeuw the fihcient reaſon ꝗf Providence in every harticular inſftance from the beginning of the-world to the end of ite. But however he is pleaſed to repreſent it, it is a noble contemplation, and highly for the honour of the ſa- cred writings, that there we may obſerve one and the ſame glorious plan carried on by the divine wiſdom and goodneſs from the beginning for the recovery and ſalvation of lapſed man: Succeſſive revelations communicated at different times and in divers manners, and at the diſtance of ſeveral ages from one another, yet all ſubſervient to the ſame glorious purpoſes, and mutually confirming and illuſtrating cach other: The law and the Prohhets in théir ſeveral ways conlpiring to prepare the way for the revelation of Jeſus Cbriſt, and to furniſh di- vine atteſtations to it. The religion carried on under the ſe- veral diſpenſations ſtill for ſubſtance the ſame; and whatever ſeeming variety there may be in the parts, an admirab le harmony in the whole His Lordſhip ſpeaking of what he calls the internal Broofr of the Chriſtian revelation, obſerves, in a ſneering way, that ««the contents of the whole Chriſtian ſyſtem laid down in our Scriptures are objects of fuch a probability, as may force aſſent very reaſonal bly in ſuch a caſe, without doubt; Altnoneh 1 a concurrence of various Circumſdances, improved by th credulity of ſome men and the artifice of others, forced this ais aſſent in caſes not very diſſimilar d.“ He has not thought fit to produce an inſtance of a falſe revelation, whoſe evidence can be juſtly compared to that of Chriſtianity. And as to his ex- preſſion of forcing aſſent by a probability, it is, like many others of his, very improper. No Chriſtian talks of forcing aſſent, nor would a forced belief have any great merit 10 it. But that there are fufficient grounds to make it reaſonable to aſſent to it is very true. And this is what his Lordſhip to have acknowleged, if, as he himſelf confeſſes, it has all the proofs, Which the manner in which it was revealed, and the nature of «« it, allowed it to havee.“ This is in effect to own, that the proofs of Chriſtianity are ſufficient in their kind. And if this be the caſe, it is, according to the rule he himſelf has laid 60 66 6 Vol. iii. p. 271, 272— Vol. iv. p. 129. d Vol. v. p. 93. * Ibid. p. 91. N 2 down, 180 A View of the DEisTIcAL Writers. Let. 31. down, unreaſonable to demand more. For he obſerves, that „cCommon ſenſe requires that every thing propoſed to the un- ««derſtanding ſhould be accompanied with ſuch proofs as the ** nature of it can furniſſ. He who requires more is guilty *of abſurdity; he who requires leſs of raſhineſs f.“ With regard to the external proofs of Chriſtianity, his Lord- ſhip does not, as ſeveral of the Deiſtical Writers have done, deny miracles to be proper or ſufficient proofs. On the con- trary, he ſometimes affects to cry up the mighty efficacy of miracles, as alone ſufficient, without any conſideration of the goodneſs of the cauſe for which they are wrought, or exa- mination of the doctrines they atteſt. And finds fault with ««that maxim as contrary to common ſenſe, that is not for ad- **mitting miracles as proofs of a divine original, without con- «« fideration of the cauſe or doctrines: Since real miracles can ¹be operated by no power but that of God, nor for any pur- *⁴poſe, by conſequence, but ſuch as infinite wiſdom and truth *«direct and ſanctify g.“ Accordingly he declares, ſpeaking of the Chriſtian revelation, that“˙conſidering the glorious perſon „ by whom it was brought, and the ſtupendous miracles that *were wrought to confirm it, we might be ready to conclude, «c that it muſt have forced conviction, and have taken away « even a poſſibility of doubth.“ And he repeats it again, that ‧Chriſtianity was confirmed by miracles, and the proof was no doubt fufficient for the conviction of all thoſe who ««heard the puhlication of this doctrine, and ſaw the confir- mation of it. One can only wonder that any ſuch remained „hunconvincedi.“ His deſign was undoubtedly to inſinuate, that the miracles were not really wrought; becauſe if they had been wrought they muſt have convinced all thoſe that ſaw them. To talk of miracles as forcing conviction is to carry it to an unreaſonable extreme, as any man muſt be ſenſible, that conſiders human nature, and the mighty influence of pre- judices, paſſions, and worldly intereſts. We have however his conceſſion, that miracles are fufficient for convincing thoſe who ſaw them: And if ſo, they muſt be proportionably ſufficient for the conviction of thoſe who have a reaſonable ground of aſfurance, that theſe miracles were really wrought, though they then s eye-witneſſes of them. The origina] proof of Chriftianity therefore was by his own account svery way ſufficient. The only queſtion that remains is, whether we have * Vol. iii. p. 246. 2 Vol. iv. p. 227, 228. ³⁴³ Ibid. p. 461. 4„ 1„ r Vol. v. p. 91.. proper Let. 21. Lord BoLINOGBROKE. 181 proper evidence to convince us that theſe miracles were actu- ally performed? And of this we have evidence ſufficient to ſa- tisky every candid and impartial enquirer, and all that could be reafonably inſiſted upon in ſuch a caſe. For the proof of this I ſhall refer to what has been already obſerved in my fourth Let- ter in anſwer to Mr. Hume. The moſt remarkable of all the miracles by which the divine authority of the Chriſtian religion is confirme d is the reſurrec- tion of Jefus Cbriſt. And as to this, his Lordſhip oblſerves, that ˙Chriſt ſcarce ſhewed himſelf to the few who were ſaiĩd to « have ſeen him after his reſurrection in ſuch a manner, as they * could know by it certainly that it was he whom they had „« ſeen. I ſay the few, becauſe St. Paul, who had not pro- **F bably ever ſeen Jeſus, deſerves no credit when he affirms *againſt the whole tenor of the Goſpels, that be and above * five hundred brethren at once had ſeen him after his refur- *rection.“ He has here plainly let us know, that after all his profeſſed regard for Chriſtianity, he is very willing to deny that which is the principal proof of our Saviour's divine mifſion, and to which he himſelf ultimately appealed as ſuch. But we have nothing but confident aſſertions, after his Lordſhip's manner, and a bold charging St. Paul with a falſhood with- out the leaſt proof. For as to his pretence, that it is contrary to the whole tenor of the Goſpels, there is no foundation for it. The more to expoſe St. Paul he repreſents it as if he had affirmed, that he himſelf was preſent, and ſaw Joſäs at the ſame time that he was ſeen of five hundred brethren at once. Whereas he ſaith no ſuch thing, but rather the contrary, 1 Cor. Xv. 6. 8. But as to Chriſt's being ſeen by ſo many per- ſons, St. Paul ſpeaks of it as thing certainly known, and that the greater part of them were then alive when he wrote to the Corinthians. And the queſtion is, whether St. Paual is to be believed in a fact which he publicly affirmed in that very agé, and for the truth of which he appeals to great numbers of perſons then living, or this writer, who at the diſ- tance of 1700 years gives us his own word for it that there was no ſuch thing? But I ſhall not need ro add any thing farther on this ſubject here, having conſidered it ſo fully in the twelfth Letter of the former volume, which contains remarks on the reſurrettion of Jeſus conſidered. The accounts of the extraordinary facts whereby Chriſtianity was atteſted, as well as of its original doctrines, are tranſmitte d to us in the ſacred writings of the New Teſtament, partieularly in thoſe of the Evangelifts, and in the Acts of the Apoſtles. N3 And 182 A View of ibe DEISTICAL Writers. Let. 31. And it has been often ſhewn, that never were there any writings which carry greater marks of purity, ſimplicity, and uncorrupted integrity, and of an impartial regard to truth, or which have been tranſmitted with a clearer and a more continued evidence. With regard to the writings of the Evangeliſts, Lord Boling- broke hath himſelf acknowleged that ‧it is out of diſpute, that we have in our hands the Goſpels of Matthew and John, who give themſelves out for eye and ear-witneſſes of all that Chn. iſt did and taught. That two chanels were as ſufficient as four to convey thoſe doctrines to the world, and to pre- ſerve them in their original purity. The manner too in ꝗwhich theſe Evangeliſts recorded them was much better adapted to this purpoſe than that of Plato, or even of Xeno- Phon, o preſerve the doctrines of Socrates. T'he Evange- ee liſbs did not content tl hemſelves to give a general account of „«the doctrines of Jeſus Chriſt in their own words, nor pre- ſume in feigned dialogues to make him deliver their opi- nions in his own name.— They recorded his doctrines in the very words in which he taught them, and mhe were careful to menticn the ſeveral occaſions on which he delivered them to his diſciples or others. If therefore Plato and Xenoßbon tell us with a good degree of certainty what Socrates taught, the two Evangeliſts ſeem to tell us with much more what the Saviour taught and commanded them to teach-.“ He finds fault indeed with Eraſmus for making Chriſt to ſay to bis diſciples in his paraphraſe on the firſt chapter of the Acts, that„the Holy Spirit would not only recal to their minds all *he had taught them, but ſuggeſt likewiſe unto them what- *¹ever it might be neceſſary for them to know.“ And he adds, that“cavillers will ſay, that theſe words were added by Era muts to the text for reaſons very obvious, and are not con- „¹„tained in the text.“ But there is certainly very little ground for fuch a cavil, fince it appears from the ſacred text itſelf, c 6 6 44 that our Saviour did both promiſe to ſend his Spirit to bring 8 things to their remembrance whatſoever be had faid unto 1 and alſo to lead them into all truth, and inſtruct them in things in which he himfelf had not fully inſtructed them dur- ing his perſonal miniſtry, becauſe they were not then able to bear them. John Xiv. 26. Xvi. 12, 13, 14. And whereas he urgeth, that„if we do not acknowle ge che ſy ſtem of belief and ** practice which Jefus left behind him to be complete and perfect, we muſt be reduced to the greateſt abſurdity, and Vol iv. p. 390. Let. 31. Lord BoLiNoBROK. 183 *« to little leſs than blaſphemy; and that it muſt be otherwiſe ce ſaid, that he executed his commiſſion imperfectly l.“ It will appear, if the matter be rightly conſidered, that it was no way diſhonourable to our Saviour, that there were ſeveral things more explicitly revealed to the apoſtles afterwards, than w done during his perſonal miniſtry. Some things Were not pro- per to be openly and diſtinctly publiſhed till after Chriſt's re- furrection: Nor were his diſciples fully prepared for receiving them before that time. He himſelf told them before bis pal- J ſion, that there were ſome things they did not know then, but ſhould know afterwards. And the revelation publiſhed by his apoſtles according to his commiſſion, and under the influence of his Spirit, and by power derived from him, Was as truly the revelation Jeſus Chriſt, as St. Paul calls it, as that which he delivered himſelf in the days of his perſonal miniſtry, nor did it really differ from it in any article, but more fully ex- plained ſeveral things, than was ſeaſonable, or could be con- veniently done before. So that Chriſt was faithful to the com- miſſion he had received, and the whole was conducted with admirable wiſdom, and condeſcending goodneſs. Notwithſtanding the fair acknowlegement Lord Bolingbrohke had made of the credibijity of the Goſpels which are now in our hands, he hath thrown out ſeveral hints which are plainly deſigned to deſtroy the credit of them. Thus he talks of a multitude of different Goſpels which were compoſed in the firſt ages, he thinks, no leſs than. forty-— And aſks,„If the Goſ- *e pels received into the canon are favourable to thee *« belief, how do we know that the other Goſpels were *exactly conformable to theſc?“ He talks, as Mr. Hobbes had done before him, as if“the authenticity of the four Goſpels *⁴depended on the council of Laodicea, which admitted four, „and rejected the reſt.“ And adds, that every church * judged of the inſpiration of authors, and of the divine au- thority of books; and thoſe books were canonized, in which *¹„every particular church found the greateſt conformity with ⸗ their own ſentiments n.“ But this is very unfairly repre- ſented. There is nothing capable of a clearer pi oof, than that there was a general agreement in the churches throughout the world, from the firſt age of Chriſtianity, in receiving the four Goſpels, the Acts of the Apoſtles, and St. Paul's Epiſtles: And that the ſpurious Goſpels he ſpeaks of were never generally received in the Chriſtian Church as of divine authority: And thodox 3 Vol. iv. p. 315, 316. m 1bid. p. 404, 405. N4 that —— 184 A View of tbe DEisriear Writers. Let. 31. that the primitive Chriſtians were very careful and ſcrupulous not to receive any books into the ſacred canon, but thoſe of whoſe authority they had ſufficient proofs. Nothing can be more abſurd, and more contrary to plain undeniable fact, than to pretend that the ſacred books of the New Teſtament were not looked upon as authentic and divine before the council of Laodicea, which was held not till after ihe middle of the fourth century. They were not firſt made ſo by that council, which only declared what had been long before received as of divine authority in the Chriſtian Church. I need not ſay any more upon this ſubject in this place, but ſhall refer to the fourth Letter of the firſt volume, which contains ſome account of Toland's Amyntor, and the anſwers that were made to it. To which may be added what I have offered in the Reflections on Lord Bolingbroke's Letters on the ſtucy and uſe gf Hiflory, at the end of this volume. In order to weaken the credit of the original ſacred records of the Chriſtian religion, his Lordſhip hath farther obſerved, that“ in other hiſtorians, if the paſſages which we deem ge- «« nuine ſhould be ſpurious, if others fhould be corrupted or * interpolated, and if the authors ſhould have purpoſely or «through deception diſguiſed the truth or advanced untruth, ** no great hurt could be done. But that in the Scripture, ¹beſides all the other circumſtances neceſſary to conſtitute *« hiſtorical probability, it is not enough that the tenor of facts ec and doctrines be true, the leaſt error is of conſequence.“ — He produces two inſtances to prove it, neither of which re- late to any Scripture expreſſions at all.— And then he adds, that when we meet wich any record cited in hiſtory, we ac- ¹* cept the hiſtorical proof, and content ourſelves with it, ** of how many copies ſoever it be the copy. But this proof „ would not be admitted in judicature, as Mr. Loche ob- ſerves, nor any thing leſs than an atteſted copy of the record. * And he think ik ſuch a precaution be neceſſary in * matters of private property, much more is it neceſſary that we receive nothing for the word of God, that is not ſuffici- ¹* ently atteſted to be ſo.“ He takes notice of what the reve- rend Dr. Conybeare, late Lord Biſhop of Briſtol, has ſaid in anſwer to this; of whom he ſpeaks with a reſpect which is extremely juſt, but which, conſidering his uſual manner of treating the Chriſtian divines, could ſcarce have been expected from him, towards one who had diſtinguiſhed himſelf in de- fending the Chriſtian cauſe. The anſwer of Dr. Conybeare which he refers to is this;“ That the ground of this proceed- 46 ing de hat 3, that Let. 31. Lord BoLINGRROKE. 185 ¹« ing in il cauſes ſeems to be, that the original record or «an atteſted copy is capable of being produced; and that 3 3 ellei to offer any diſtant proof might look as if ſome ««art were intended to corrupt matters, and to diſguiſe the «truth. Butr it is not in the nature of things poſſible to pro- « duce the originals or atteſted copies of the Scriptures.“ This appeareth to me to be a good obſervation. But his Lordſhip is not ſarisfied with it. He anſwers, that“ the «« reaſon why the copy of a copy is refuſed in proof is not *« ſolely becauſe the original or an atteſted copy vnh be had, *„*but becauſe the proof would be too diſtant whether they α⁴ could be had or„— And he thinks“ itf the rule be thought ¹« reaſonable in the one caſe, it cannot be thought, without ab- **furdity, unreaſonable in the other.— Bowever it happens, 66 the want of an original or of an atteſted copy is a want of *¹*proof.“ But it is not the want of any proof that can be reaſonably deſired, or that is poſſible to be had, or that is ne- ceſſary in any Lales of thée like kind By the conſent of all mankind, there may be ſufficient evidence of the truth and authority of antient writings to convince any reaſonable per- ſon, though neither the originals nor any atteſted copies of the originals be now remaining o. And the man would only render himſelf n Vol. iv. p. 272. 0 How long the originals of the apoſtolic writings continued in the churches, we cannot take upon us certainly to determine. Wh ther the noted paſſage of Tertullian, in which he ſpeaks of the An thenticæ literæ apofiolorum as ſtill read in the apoſtolical churches, relateth to the original manuſcripts of the apoſtolic writings, or not, abôut which the learned are not agreed, it is very poflible. and not at all improbable, that ſome of the originals might have continued to that time. And confidering how ſong g pieces of that kind may be preſerved, we are not removed at ſo vaſt a diſtance from the originals as may appear at firſt view. In the year 1715, when Cardinal Nimenes ſet forward the Complutenſtan edition of the Scriptures, there were ſome manuſcripts made uſe of which were looked upon to be then twelve hundred years old. The famous Alexandrian manuſcript preſented by Grilius Lucaris to our King Charles the firſt, though learned mea are not qwire agreed about its age, is univerſally a lewcd to be of very high a ntiquity. Dr. Grabe thinks it m ight have been written ab oct the latter end of the fourth century. Othe s, as Dr. Mill. ſuppoſe it was not written till near the end a de fifth century. If we take the latter computation, it day fairly be ſuppoſed that ere were at that time, viz. at the clofe of Ihe fifth century, copies two or three hundred years old; and if the Alexandrian manuſcript was copied from one of this ſort, which 186 A View of the DEisT cAL Writers. Let. 31. himſfelf ridiculous that ſhould reject them as unworthy of credit, and give no other reaſon far rejecting them, but the want of ſuch originals or atteſted copies. And why ſhould a condition be inſiſted on as neceſſary with regard to the Scrip- tures, which would be accounted abſurd to the laſt degree, if inſiſted on with regard to any other ancient writings what- ſoever? To wbich it may be added, that when great numbers of copies are taken from an original, and got into many hands, and diſperſed into various parts, by comparing theſe copies therc ariſes a ſtronger proof in the nature of things, to ſatisfy a reaſonable perſon that thoſe writings have not been materi- ally corrupted or falſified, than if there were only one ſingle copy remaining, though it ſhould be atteſted by a living wit- nels to have been faithfully copied and compared with the ori- gioal; which yet by the author's acknowlegement would be fufficient in a court of judicature. It is manifeſt, that there would be more room to ſuſpect a fraud or impoſition in this caſe than in the other. As to what he alleges, that it is of much greater importance to guard againſt any miſtakes in the word of God than in any thing that relates to matters of pri- vate property, and that therefore as great or even greater pre- cautions are neceſſary with regard to the former than the lat- ter, it muſt be acknowleged, that if the revelation were of ſuch a nature, that it conſiſted in a fingle preciſe point, as often is the caſe of a deed to be produced in evidence in a court of ju- dicature, where a fingle expreſſion or clauſe may determine the whole, and gain or loſe the cauſe, there might be ſome pre- tence for infiſting on the ſtricteſt nicety of proofs, even as to all the ſeveral particular clauſes and forms of expreſſion, be- cauſe a ſingle miſtake might be of the worſt conſequence, and defeat the deſign of the whole. But jt is manifeſt this is not the caſe with regard to the revelation contained in the holy Scriptures. The doctrines there taught, the precepts there in- joined, the promiſes there made, the important facts there re- lated, are ſo often repeated and referred to and placed in ſuch various lights, that nothing leſs than a general corruption, which could not have been effected, could defeat the deſign for which that revelation was given. If a particular paſſage Was altered or interpolated, ſtill there would be many others to pre- which is no unreaſonable ſuppoſition, this will bring us to the third or latter end of the ſecond century, when probably the very ori- ginals, or at leaft ſeveral copies taken from the originals, were in being. ſerve Let. 31. Lord BoLrNoBROKE. 187 ſerve to us the fubſtance of that revelation, and to prevent the wrong uſe that might be attempted to be made of ſuch a paſ- ſage. There is not therefore ſo ſcrupulous a nicety and ex- actneſs required in this caſe as in the other. The divine wiſ- dom hath ſo ordered it, that the revelation was originally con- tained in ſeveral writings, publiſhed by different perſons, and copies taken of them at different times, all confirming one an- other, and which render a general corruption of that revelation impracticable. The account of the facts there given is not confined to one book, nor are the articles of religion there mentioned merely mentioned once for all, or drawn up in one form or ſyſtem, but the facts are ſo often reſerred to, and the articles or doctrines ſo often repeated, and delivered on ſo many different occaſions, that no miſtakes in particular paſſages, or in a particular copy or copies, could deſtroy the intent or uſe of the original revelation. It is with the ſame view of weakening and invalidating the evidence of Chriſtianity, that his Lordſhip is pleaſed to obſerve what hath been often urged by others of the Deiſtical Writers before him, that“"the external evidence of the Chriſtian reve- « lation is diminiſhed by time.“ This he repreſents as“˙ ſo cc evident that no divines would be ſo ridiculous as to deny *⁴ity.“ And after ſeeming to grant, in a paſſage cited above, that the proof of Chriſlianity by miracles was ſufficient for the conviction of all thoſe who heard the publication of this doc- trine, and faw the confirmation of it, he adds, that“ this *proof became in a little time traditional and hiſtorical: And „ we might be allowed to wonder how the effect of it conti- n nued and increaſed too, as the force of it diminiſhed, if the « reaſons of this phænomenon were not obvious in hiſtory a.“ As he has not thought fit to mention thoſe reaſons, no notice can be taken of them. But he ought not to have repreſented it as a thing which is univerſally acknowleged, that the ex- ternal evidence of Chriſtianity is diminiſhed by time. The ab- furdity of that maxim, That the certainty and credibility of moral evidence is continually diminiſhing in proportion to the length of time, has been often expoſed; particularly by Mr. Ditton in his Treatiſe on the Reſurrection, part ii. The evi- dence of Chriſtianity hath in ſome reſpects increaſed, inſtead of being diminiſhed, ſince the firſt publication of it; eſpecially the proofs ariſing from the wonderſul propagation of the Goſ- pel, contrary to all human appearance, notwithſtanding t 10 p Vol. iv. p. 269, 270. Vol. v. p. 91. amaz 18⁸ A V'iew of tbe DEisTICAL Writers. Let. 31. amazing difficulties it had to encounter with; and from the accompliſhment of many remarkable predictions which they that lived in the firſt age of Chriſtianity could not ſee the com- pletion ofr. To talk of the Prook s becoming traditional and biſtorical may paſs with thoſe that govern thei nſelves by ſounds, as if the words traditional and hiſtorical, and doubtful and un- certain, were terms of the ſame ſignification; when every one knows, that many facts come to us by tradition and hiſtory with ſuch an evidence that no reaſonable man can doubt of them any more than of what he hears or ſees. He pronounc- eth indeed according to his manner with a deciſive tone, that «c it was not poffible, that traditions derived from the firſt and 75 bi rough the moſt early ages of Chriſtianity, ſhould convey ither facts or doctrines down with a due authenticity and * Precrton. unleſs a continued miracle had ſubſiſted to alter the ** nature of things, and to produce effects repugnant to their *˙ cauſess.“ This is very poſitively determined; but we have no proof of it but his own authority. And if it be under- ſtood not merely of facts or doctrines delivered down by oral tradition, which for the moſt part cannot be much depended upon, but of facts and doctrines contained in the facred writ- ings, there is no real foundation for this aſſertion. We have proof ſufflcient to convince any reaſonable beron as I fhall hereafter ſhew t, chat thoſe writings were publiſhed in the firſt age of the Chriſtian Church, whilſt the apoſtles, and their immediate companions, the firſt publi iſhers of Chriſtianity, were yet alive. Ia which age if any had attempted to corrupt thoſe writings in the accounts of doctrines and kacts, ſuch an att tempt muſt have been unave bidably detected and expoſed. And in the age immediately ſucceeding, thoſe writings became ſo ge- nerally diſperſed and known, ſo many copies of them were taken, and ſpread through different countries, they were had in ſuch veneration among Chriſtians, and ſo conſtantly read in their religious aſfemblies, that a genera corruption of them would have been an impoſſible thing. Nor can any time be fixed upon from that age to this, in which ſuch a general cor- tion of them could have been accompliſh ned: And all at- to 2pI rove ſuch a corruption have been evidently vain and d have turned only to the confuſion of thoſe who ridicu and have prete nded it. As to what he urges about the falſe apo- r This is fally ſnewn by Mr. Le Moine on Miracles, p. 25 2— 280. s Vol. 1v. p. 398. t See Reflections on Lord Bolingbroke's FPotiers on tbe Stu J„ anadl U 27 tiſtorp. ſtles Let. 31. Lord B OLINGBROKE. 189 ſtles and teachers in the firſt age, and their high pretenſions to revelations and extraordinary gifts, and the many ſects which were then formed; and that though the apoſtles oppoſed them, «« it was often without effect, and always with great difficulty, *¹as we may judge by that which St. Paul had to maintain his «e authority in the Church of Corinth, and others“;“ this is ſo far from diminiſhing the original evidence of Chriſtianity, that it rather confirms it. Since the evidence brought for the true Chtiſtian religion by the apoſtles and firſt publiſhers of it, muſt have been exceeding ſtrong and cogent, and their au- thority, which had nothing but the force of truth, and the atteſtations given to their divine miſſion, to ſupport it, muſt have been on a very ſolid baſis, which was able to overcome all thoſe complicated difficulties, ariſing from open enemies without, Jeus and heathens, and from falſe brethren within, and the ſcandals and offences of the ſeveral ſects which ſprung up under various leaders, ſome of them perſons of great parts and ſubtilty, and who put on very ſpecious appearances. What ſtrong proofs of a divine original, and what a mighty energy muſt have accompanied genuine primitive Chriſtianity, by which it triumphed over all the apparently inſuperable difficulries and oppoſitions of all kinds, which it had to encounter with, even at its firſt appearance! The propagation and eſtabliſmment of Chriſtianity, taking it in all its circumſtances, is indeed a moſt aſtoniſhing event, and has been always juſtly regarded as furniſhing an argument of great weight to prove its divine original, and the truth of the extraordinary facts and atteſtations by which it was con- firmed. Lord Bolingbroke was ſenſible of this, and therefore has done what he could to take off the force of it, by endea- vouring to account for the ſpreading of Chriſtianity withont any thing extraordinary or ſupernatural in the caſe. To this purpoſe he obſerves, that“ indulgence to the Jeus and to the «c Gentiles, in order to gain both, was a fundamental principle ** of apoſtolical conduct from the firſt preaching of the Goſpel: And that by ſuch prudent conduct the Goſpel was ſucceſſivelv propagated, and converts flocked apace into the pale of Chri- *e ſtianity from theſe different and oppoſite quarters x.“ He treats this, as if it were a piece of polirical conduct in St. Paul and the other apoſtles, in which they deviated from the ori- ginal plan laid down by our Saviour himſeif. But this is a great miſtake. The taking the Jeus and Gentiles into the u Vol. iv. p. 398.* Ibid. p. 316. Chri- 190 A View of tbe DEisTicaL. Writers. Chriſtian Church, and uniting them both into one body, was part of the original plan of Chriſtianity, which was evidently deſigned by the great author of our holy religion, in accom- pliſmment of the glorious ſcheme formed by the divine wiſ- dom from the beginning, and which had been clearly pointed out in the antient prophecies. But ſo far was the indulgence ſhewn to the Gentiles, and the incorporating them into the Chriſtian Church along with the Jeu's, from helping to bring the Jeuus into it, that it was one of the greateſt obſtacles to their entering into the pale of Chriſtianity, and raiſed in them ſtrong prejudices againſt it, which had ſo far poſſeſſed the minds even of the apoſtles, that it was with great difficulty, and by degrees, that they themſelves were brought to em- brace this part of the Chriſtian ſcheme. Nor can it be ſup- poſed that St. Paul, who had been educated in the ſchool of Gamaliel, and in the ſtricteſt Phariſaical notions, for which he was extremely zealous, would of himſelf have ever formed ſuch a ſcheme, in oppoſition to all his prejudices, if it had not been, as he himſelf affirms, communicated to him by a divine revelation, which came to him with an evidence that abſolutely convinced him, and overpowered all his prejudices. With regard to the Gentiles, the taking them into the Chriſtian Church was only an admitting them into the body of thoſe who profeſſed the belief and acknowlegement of a crucified Saviour. And what was there in this to allure or engage them to forſake their antient religion, and thoſe ſu- perſtitions and idolatries to which they were ſo ſtrongly ad- dicted? To tell the Jews, that they fhould form one Church with the Gentiles, whom they locked upon with diſdain as utterly unworthy of ſuch a privilege: And to tell the Gentiles, that they ſfhould form one Church with the Jews, for whoſe religion and nation, his Lordſhip obſerves, they had a contemßht and averſion: And that they ſhould with them be reckoned among the diſciples of a crucified Jeus, i. e. of a Jew that had been put to a cruel and ignominious death by the heads of his own nation, and whom they were to acknowlege for their Saviour and their Lord; could this poſſibly have been an inducement either to Jjeus or Gentiles to embrace Chriſti- anity, which was ſo oppoſite to the prejudices of both, if it had not been for the conſpicuous evidences of a divine atteſta- tion accompanying it?. Another way he takes of accounting for the propagation of Chriſtianity is this: That„no ages nor countries could be *¹more prepared to adopt every theologieal and metaphyſical „notion Let. 31. Let. 31. Lord BoLINGBROKE. 191 «« notion, even the moſt extrav agant and leaſt intelligible, than «« that wherein the Chriſtian religion was firſt publiſl hed and * propagatedy.“ And he frequently intimates, that the hea- then philoſophy, eſpecially the Platonic, had greatly helped 10 Srward the ſpreading of the Chriſtian faith. If this had been the caſe, one would have expected, that the chief harveſt of converts to Chriſtianity, at its firſt appearance, would have been among the philoſophers and metaphyſicians, and thoſe who were bred up in their ſchools. But it is evident the fact was otherwiſe. No perſons were more generally averſe to the Chriſtian ſcheme, than the ſeveral ſects of philoſophers in the heathen world, who oppoſed it with all the learning and ſub- tilty they were maſters of. And indeed it was in ſome of its frtatnea principles, directly oppoſite to their favourite no- tions and prejudices. Nor could it be expected, that they who valued themſelves ſo highly Shen their learning, wiſdom, and eloquence, would fubmit to be the diſcĩiples of a crucified Je- fus, or learn their religion from ſuch perſons as the apoſtles were. The doctrine dof ſalvation through Chriſt crucified, was fooliſhneſs to the proud Greeks, who pretended to ſeck after wiſdom, and was not agreeable to any of their ſchemes. And ſo far was St. Paul, the moſt learned of the apoltles, from blending the Pagan philoſophy with the Chriſtian ſyſtem which he preached, that he thought it neceſſary to warn the Chriſtian converts againſt it. Beware leſt any man ſpoil yor through Bhiloſophy and vain deceit, Col. ii. 8. Another thing he mentions as having been a great advantage to the propagation of Chriſtianity was, that“ great collections „«owere made, and every Church had a common purſe. By „theſe means they ſupported their poor; and every man who chembraced Chriſtianity being ſure not to want bread, the . Coſpel was more efféctually Proha Baedl and great num- bers of the loweſt rank of people were brought ĩ into the pale ².“ One would be apt to think by his repreſentation, that the Chriſtians were for taking in all the poor that offered themſelves, idle perſons who only wanted to be maintained, in order to gain a number of converts and proſelytes. But this is a very wrong repreſentation. Every one knows, that great care was taken in the admitting perſons into the Chrillian Church. They were to have a good aſſurance both of their faith and of their morals. No idle poor were to be ſupported. On the contrary they were diſcountenanced, and were treated 606 y Vol. iv. p. 3 37. 2 Ibid. p 92 2 192 A L b of 1 be DEISTICAL Writers. Let. 3 1. as perſons that walked diforderly. It was a conſtitution eſta- bliſhed by apoſtolical authority as in the name of Chriſt, that if any would not work, neither ſpould he eak; and that every man ſhould worh with quietneſs, and aat hig own bread, and that he ſnould labour, working with his hands that uhich is good, that he migbt bave to give to him that needeth, 2 Thoſ. jiI. 10, 11, 12. Eph. iv 28. That ſpirit of charity and bro- therly love which prevailed among the firſt Chriſtians, was a noble effect of the Goſpel of Jefus; and that which ſo opened their hearts and hands was the full conviction and perſuaſion they had of the truth and divinity of our holy religion. Thus Jaith worhed by love. As to the reffecCtions he makes upon their ſelling their poſſeſſions, and laying the money at the apoſtles feet, from whence he concludes, that lo than the wWhole would not ſatigfy tho Cburch, this and the caſe of Ana- nias and Sapphira, is conſidered in the remarks on Chaubb's poſthumous works in my firſt volume, p. 233, al /ε*. to which I chuſe to refer rather than be guilty of unneceſſary repeti- tions. It is a topic often inſiſted upon by the Deiſtical Writers, that revealed religion, particularly the Chriſtian revelation, has been of little or no advantage for promoting the reformation of mankind. Lord Bolingbroke ſeems to lay a particuar ſtreſs upon this. He ſays,“It may be a full anfwer to all that Dr. Clarke had advanced againſt the heathen philoſophers, and *their being inſufficient for the inſtruction and reformation of « mankind, to aſk, Whether that reformation, which the hea- „then philoſophers could not bring about effectually, has been * effected under the Jeuwiſb or Chriſtian diſpenſationa? What he ſaith concerning the effects of the Jeu⁴b diſpenſa- tion hath been above conſidered; I ſhall here take notice of what he hath obſerved with regard to the effects of Chri- ſtianity. He aſſerteth, that“ the world bath not been effectu- *“ ally reformed, nor any one nation in it, by the promulgation «of the goſpel, even where Chriſtianity has flouriſhed moſt b.“ And after mentioning the Chriſtian martyrs and ſaints, of whom he frequently ſpeaks with great contempt, he obſerves, that «« as to holineſs and aufterity of life, that of particular men, „«or of ſome particular orders of men, will be far from prov- « ing the reformation of the world by Chriſtianity; ſince there „¹were formerly among the heathens, Cbaldeans, Gymnoſophiſts, „“and are now among them and the Mahometans, inſtances of a2 Vol. v. p. 256. d Ibid. p. 258. 44 a48 Let. 3t. Lord BoLkINGEBROKE. 193 *e as great or greater auſterity c.“ But he has not fairly repre- ſented the argument brought to prove the reformation of the world by Chriſtianity. In order to judge of this it is neceſſary to confider the ſtate of the world when Chriſtianity firſt ap- peared. Not only were the nations univerſally involved in the groſſeſt polytheiſm and idolatry, but never was there an age more immerſed in vice and all manner of wickedneſs. The picture St. Paul draws of it, Rom. i. 21. 32. fhocking as it ſeems to be, is a very juſt repreſentation of the general ſtate of the heathen world. But in proportion as the Goſpel pre- vailed, many myriads were turned from idols to ſerve the liv- ing and true God, brought from the moſt ſtupid idolatry to the pure adoration of the Deity, and from the moſt abomi- nable vices to the practice of virtue and righteouſneſsS. He himſelf acknowleges, that“ our Saviour at his coming found „« the whole world in a ſtate of error concerning the firſt prin- *«ciple of natural religion, viz. the unity and perfections of *ꝗGod, though not of abſolute darkneſs; and that the ſpread- „ing of Chriſtianity has contributed to deſtroy Holytheiſm and * idolatry d.“ And he obſerves, that ˙Euſebius in the firſt ** book of his evangelical preparation, has given a long cata- *c logue of abſurd laws and cuſtoms, contradictory to the law **of nature in all ages and countries, for a very good pur- *poſe, to ſhew in ſeveral inſtances, how ſuch laws and cuſ- ec toms as theſe have been reformed by the Goſpel e.“ He takes notice indeed of the faults there were among the firſt Chriſtian converts, for which the apoſtle reproves them; but it is manifeſt from many paſſages of the New Teſtament, that wonderful was the reformation which was then wrought in the religion and manners of men f.“ The primitive Chriſtians were, taking them generally, the moſt pious and virtuous body of men that ever appeared in the world. And though ſometimes the antient Chriſtian writers in the ardor of their zeal complain of the corruption and degeneracy that was growing among them, as Cyprian particularly has done, eſpecially in his bool De laßſis, whoſe teſtimony our author more than once refers to, yet it appeareth from many paſſages in their writings, that the body of the Chriſtians was then remarkably diſtinguiſhed by the purity of their lives and manners from the Pagans. One of the topics they conſtantly inſiſt upon in their writings againſt c Vol. v. p. 261, et ſeg.* Vol. v. p. 100. 1 Kec 1 Cor. vi 24.— Gal. v 24.—1 Thefl. i. 3. 9, 10.—0 4 Se VOL. II. 194 A View of the DEISTIcAL Writers. Let. 31. the heathens, and in their apologies for Chriſtianity, is the mighty change that it wrought in the lives and manners of thoſe who embraced it. And though his Lordſhip banters Lattantius for the challenge he makes in a paſſage to which Dr. Clarke refers, yet this I think may be plainly concluded from it, that the good effects wrought by the Chriſtian religion in reforming thoſe who were converted to it, were ſo manifeſt, that their adverſaries themſelves were not able to deny it. And accordingly we have expreſs teſtimonies of the Pagan writers to this purpoſe. That of Pliny is very remarkable, and well known. And even Julian, notwithſtanding all his prejudices, in his Epiſtle to Arſacias, re- commends the purity and charity of the Chriſtians, and of their prieſts, to the imitation of the Pagans, and repreſents it as one cauſe of the progreſs Chriſtianity had made: though no doubt they were then degenerated from what they had been in the firſt ages. As to the preſent ſtate of the Chriſtian world, his Lordſhip thinks,“ it will not be ſaid, that luxury and de- *«bauchery have been reſtrained by Chriſtianity. Where is the «*⁴ court or city in which Chriſtianity is profeſſed, to which that *phraſe might not be applied, Daphnicis moribus vivere ⁵³³ But there needs little obſervation to convince us, that the cor- ruption and diſſoluteneſs he ſpeaks of is chiefly to be found among thoſe who have little more of Chriſtianity than the name, and who are in reality indifferent to all religion. And if the reſtraints of the Chriſtian religion were removed, the corrup- tion would certainly be much greater and more general than it is. Many thouſands, who would otherwiſe be very corrupt and diſſolute, are engaged by the motives and precepts of Chriſtianity to lead a ſober, a righteous, and godly life. A real Chriſtian walking according to the rules of the Goſpel, and I doubt not that, notwitſtanding the corruption complained of, there are ſtill great numbers of ſuch, forms a far more complete and ex- cellent character for virtue taken in its juſt extent, as compre- hending rational piety and devotion, an extenſive benevolence, and exemplary purity of manners, than is to be found among the moſt admired Pagans. And indeed Chriſtians are taught to keep themſelves pure from ſeveral practices which the heathens ſcarce looked upon to be any crimes at all. As to what he mentions of the cruel wars, Berſecutions, and maſſacres, among Chriſtians, he himſelf acknowleges, that no hart f this ought 10 be aſcribed to the Goſpel, nor can be reconciled to t he principles f it 8. The moſt effectual way therefore of promoting real * Vol. v. p. 264. piety, Let. 31. Lord BotiNoERORE. 195 piety, virtue, and charity, would be to endeavour to engage men to a cloſer adherence to the doctrines and laws of Chri- ſtianity, and inſtead of ſetting them looſe from its ſacred re- ſtraints, to enforce its important motives upon their hearts and conſciences. I need not take any particular notice of what his Lordſhip hath offered againſt the Chriſtian revelation drawn from its not having been univerſally publiſhed in all nations and ages h. The chief force of what he hath urged depends upon this ſuppoſi- tion, that according to the Goſpel, all thoſe ſhall be damned, that do not believe in Chriſt, whether ever they heard of him or not, damned, as he expreſſes it, even in their involuntary ignorance i; which is expreſly contrary to the tenor of St. Paul's reaſoning in the ſecond chapter of the Epiſtle to the Romans. The declarations made in the Goſpel of the neceſſity of believing in Chriſt, and the puniſhment of thoſe who do not believe, plainly relate to thoſe who have an opportunity of being acquainted with the Chriſtian revelation. I ſhall only farther obſerve, that whereas it has been often urged by the advocates for Chriſtianity, that it appears from the analogy of the divine procedure, that God may in a conſiſtence with his wiſdom and goodneſs, grant to ſome men and ſome nations much greater helps and means for knowlege and moral im- provement than to others, our author hath no way of avoiding this, but by boldly aſſerting, in contradiction to manifeſt fact and experience, that all men have the ſame means k; Which is a-kin to another extraordinary aſſertion of his, that there never was a time when it could be juſtly ſaid, that the lau f nature was imperfectly knownl. Though he himſelf frequently re- preſents the greater part of mankind as having been ignorant for many ages together of what he owns to be the great fun- damental principle of that law. And it is to be obſerved, that after having ſaid in the paſſage juſt now referred to, that all men have the ſame means, he ſoon after declares, that“they « fhall be accountable for no more than they had capacities or ««means of knowing:“ which plainly ſuppoſes that tliey all have not the ſame means and advantages, but that there will not be as much required of thoſe who had leſs advantages, as of thoſe who had greater; which the friends of the Chriſtian revelation will readily allow. Concerning this objection ſee the firſt volume, p. 17— 20. 1 Vol. v. p. 295. k Ibid. p. 294. 1 Ibid. p. 202. 0 2 1 ſhall 196 A View of tbe Dzisr IcAaL Writers. Let. 31. Iſhall conclude this Letter with mentioning a paſſage, which is undoubtedly intended by the author to expoſe Chriſtianity. He obſerves, that“natural law is founded in reaſon; but Chri- “ ſtianity is founded in faith; and faith proceeds from grace; „ and whether a man ſhall have grace or no, depends not on „him m.“ This is a way of talking uſual with thoſe who laugh both at faith and grace. His Lordſhip is pleaſed on ſome other occaſions to make mention of divine grace; but al- ways in a way of ridicule. The notion of'divine aſſiſtance has nothing in it but what is agreeable to reaſon, and to the ſenti- ments of ſome of the beſt and wiſeſt men in all ages. And he himſelf, even where he treats it as a vain and groundleſs no- tion, yet thinks fit to own, that our not being able to explain how it operates, is no juſt objection againſt it; and that a well atteſted revelation is a ſufficient ground for believing that ſuch a thing there is n. And to our unſpeakable ſatistaction we are aſſured by the Chriſtian revelation, that God is ready on his part to communicate his gracious aids to thoſe that humbly apply to him for them, and are at the ſame time diligent in the uſe of their own endeavours. This writer here ſuppoſes faith to be oppoſed to reaſon; and that Chriſtianity is not founded on reaſon, but on faith as oppoſed to it. But faith, if it be of the right kind, always ſuppoſes that there is a good reaſon for believing. We are not to believe witheut reaſon, nor againſt it. Chriſtianity is founded on rational evidence. The proof of the Chriſtian law, ariſing both from the external evidences and atteſtations given to it, and from the internal characters of goodneſs and purity, and the excellent tendency of the whole, is fuch as is proper to convince the reaſon and judgment: and it has actually had that effect upon many of the ableſt perſons in all ages ever ſince it was firſt promulgated. m Vol. v. p. 93. n Vol. iii. p. 488. Let. 32. Lord BorINGBROKE. 197 L E TTERXXXII. Ogjelions againſt Ibe lacos and dolirines of Chr iſtianity conſidered. The Scripture precepts not delivered in a formal code or hiſtem, but in aà Way that is really more uſeful, and tbey co? np rebend all tbe duties of mo- rality. Cona e 2u our Saviour's precepts in his ſer- mon on ibe mount. The Goſpel-law, wwith réſpedt to pohygamy and divorges, not contrary to reaſon 2n4 na- ture, but wiſe and excellent. The Chriſtian doctrine of a mediator, and of our re. demption by the blood of Cbriſt, vindicated agai] Iſt his injun ids reproſe ntat ion of it. It gives wortby ideas of God, and Hpevos th 26 di vine perfa⸗&tions in their proper harmony. It is full o comfort to good men, but gives no eubi, e⸗ ment! the 01 hinatehy wicked and preſumpiuo ous. It is not cont, to reaſon, tbough it cauld not bade Hiun diſcoven 45. This daurine not owing to the pride of the buman beart. Traces of ibe doctrine of the Trinity to be found, according to Lord Bolingbroke, in all the an- tient Tbeiſtical philoſophers. 4 K, H 1 AVING in my laſt Letter conſidered what Lord Bo- lingbrohe hath offered with regard to the Chriſtian re- Fiakon in general, and its evidences, I now procced to er mine bis objections againſt the laws and doctrines of Chrilti- anity. With reſpect to the laws of Chriſtianity, he obſeé Chriſt did not reveal an entire body of etnienee eh at the Goſpel doee not contain a code reaching to all the duties o f life.— That moral obligatio os are only occaſionally recom- ee meaed. ne that if all the precepts ſcattered about through the whole New Teſtament were collected and put toget ther 9 3« in 2- 6 64 ₰ 82 198 A View of tbe DEisT IcAL Writers. Let. 32. *e in the very words of the ſacred writers, they would compoſe ec a very ſhort as well as unconnected ſyſtem of ethics: and *ethat a ſyſtem thus collected from the writings of heathen * moraliſts would be more full, more entire, and coherent ⸗.“ But it muſt be conſidered that the New Teſtament ſuppoſes and confirms the authority of the Old, And out of both to- gether might be compiled a much more complete body of ethics, than out of all the writings of the antient philoſo- phers and moraliſts, which would be found defective in ſome duties of great confequence, as was obſerved before, Letter XXVII. p. 54, Gc. They are not indeed delivered in a phi- Ioſophical way, and Lord Bolingbroke himſelf owns, that this ** does not take off from the dignity, the authority, or the * utility, even in moral doctrines, of revealed religion.— „ Since revelation was not given to convince men of the „*reaſonableneſs of morality— by arguments drawn from the ec reaſon of things--but to inforce the practice of it by a *⁴ ſuperior authority b.“ They are urged in the name of God, and as his laws. They are not wrought up into a formal code, and delivered merely onge for all in a ſyſtem; but they are de- livered in various ways, and on different occaſions, often in plain and expreſs precepts, at other times by alluſions, parables, and compariſons, recommended by excellent examples, and inforced by motives of the higheſt importance, by divine promiſes and threatenings. And what ſhews their great uſefulneſs and excel- lency, though they ſeem to be delivered occaſionally, yet it is ſo ordered, that not one duty of conſequencæ is omitted in the holy Scriptures. All the duties of morality are there frequently re- peated and inculcated, and variouſly inforced. His Lordſhip owns, that“ our Saviour's ſermon on the mount *„ contains, no doubt, many excellent precepts of morality.“* And if ſome of them ſeem too ſublime, he thinks the ſame rea- ſon may be given for them that Tully gives for the ſeverer doc- trines of the Stoicc. That?e men will always ſtop ſhort of that ** pitch of virtue which is propoſed in them; and it is therefore *¹ right to carry the notions of it as high as poſſible,“ p. 298, 299. Some have objected it as an inſtance of our Saviour's carrying things to an exceſſive rigour, that he not only forbids murder, but the being angry without a caufe; and not only prohibits the groſs act of adultery, but hath declared, that w hoſoevéer looketb on a woman to luſt after ber, hath already gommitted adultery with her in his heart, Mat. v. 28. But his 3 Vol. iv. p. 297. P Ibid. Lord- Let. 32. Lord BorINoBROR. 199 Lordſhip acknowlegeth, that the law which forbids the com- miſſion of a crime, does certainly imply, that we fhould not deſire to commit it; and that to want Or extinguiſh that deſire is the beſt ſecurity of our obedience c. Yet he afterwards ob- ſerves that ſome of Chriſt's precepts“ were fit and proper enough « for a religious ſect or order of men, like the Eſſenes, and „ might be properly enough exacted from thoſe who Were Chriſt's companions, and diſciples in a ſtricter ſenſe; but conſidered as general duties are impracticable, inconſiſtent „ with natural inſtinct as well as law, and quite deſtructive of *e ſociety." It is acknowleged, that ſome of Chriſt's precepts were not deſigned to be of univerſal obligation at all times, and to all his diſciples, but were directed to particular perſons, and were only to take place on extraordinary occaſions. Such was that which he menrions of ſelling all and following Chriſt. But it does not appear chat in any of our Saviour's precepts he had any view to the Eſſenes, who are not once mentioned in the whole Goſpel. But as to other precepts which this writer mentions, and which are contained in the ſermon on the mount, and direéted to all the diſciples, as that concerning the not re- ſiſting evil, the taking no thought for the morrow, the laying up treaſures not on earth but in heaven; theſe precepts, which are delivered in a conciſe proverbial way, taken in the true ſenſe and intention of them, are of great and general uſe, as deſigned to reſtrain a malevolent revengeful ſpirit, anxious di- ſtracting cares, and an inordinate love of worldly riches. Theſe and other precepts Mr. Chubb had endeavoured to expoſe, and I ſhall refer to the remarks that are made in the beginning of the fourteenth Letter, vol. i. Among the precepts of Chriſtianity may be reckoned thoſe relating to polygamy and divorces. Our author looks upon a prohibition of polygamy to be a prohibition of what the law of nature permits in the fulleſt manner, and even requires too on ſeveral occaſions: concerning which ſee what was obſerved above, Letter XXVI. As to divorces, he declares, that“ with „them monogamy may be thought a reaſonable inſtitution: «without them it is an unnatural, abſurd, and cruel impo- fition: that it croſſes the intention of nature, and ſtands in *„oppoſition to the moſt effectual means of multiplying the ¹ human ſpeciese.“ He ſeems very much to approve the law of Maſes for allowing polygamy and divorces, and to think it in this inſtance much more reaſonable and conformable to the 2 8₰ „ Vol, iv. p. 298, 299. ¹ Ibid. p. 300.° Vol. v. p. 163. 0 4 law 200 A View of the Drisr ieAL Writers. Let. 32. law of nature than Chriſtianity is. But he has not fairly re- preſented the Moſaical doctrine concerning divorces. He ſays, *“ the legal cauſes for divorces had a great latitude,“ among Wwhich he reckons this for one,“ becauſe the huſband found ¹manother woman whom he thought handſomer, or whom it “was more convenient for him to marry f.“ Where he repre- ſents it, as if theſe were legal cauſes ꝗ divorce, i. e. cauſes ſpe- cified in the original law itſelf: which is not true. It was only a corrupt gloſs of ſome of the Jeuiſp doctors, who in this as well as other inſtances perverted the deſign of the original law. There is no expreſs mention of divorces in the Jeuwiſp ſacred hiſtory after the law made concerning this matter, till they are occaſionally mentioned by haiah and Jeremiab. In the latter times of the Jewiſp ſtate divorces ſeem to have been more frequent, and for ſlighter cauſes: though even then there were many among the Jeug, who oppoſed the looſe in- terpretation of that law given by others of their doctors. This writer mentions“ the differences between the ſchools of Hillel *mand Sammeas about divorces: and that Chriſt decided in * favour of the latter, and ſpecified but one kind of turpitude „¹ as a juſt cauſe of divorce s.“ And in this he plainly lets us know he thinks our Saviour was in the wrong. And he goes on to ſay in a ſneering way, that“the law of grace was ſu- * perior in time to the natural and Moſaical law among ** Chriſtians h.“ What follows is mean banter, mixed with a ſcandalous inſinuation againſt the chaſtity of the Bleſſed Vir- gin, becauſe Joſeph had thoughts of divorcing her, having Fifbected her to bave been got with child before hber marriage, This he produces as an anecdote from Juſtin Martyr, as if He is pleaſed to obſerve, that“ the people of God had an ad- ¹¹ vantage in this reſpect above other people. Plurality of wives *¹*might have made divorces leſs neceſfary: or, if they were all ²* alike diſagreeable, the huſbands had the reſource of concubines.“ Where he repreſents it as if there was an allowance to the people of God in their aw itſelf, both to have a plurality of wives, and be- ſides theſe to have concubines which were not wives, So it is in- deed in the law of Mabomet, where every man is allowed four wives, and as many female ſlaves as he can keep. But there is no ſach conſtitution in the Moſaical law. And the concubines we read of in Scupture, were really wives, though without a dowry: thus in the caſe of the Levite's concubine, Judger Xix. he is ſaid expreſly to be her buſband, and her father is ſeveral times called his father- Ihrlaaso, Ver. 3, 4, 5. 7,&. s Vol. v. p. 170., 5 Ibid, p. 171. it Let. 32. Lord BoLINOGBROKE. 201 it were a piece of ſecret hiſtory, when every one that has read the Goſpel knows, that the Evangeliſt both mentions the fuſ- picion, and ſhews how cauſeleſs it was, and how it was re- moved, Mat. i. 18— 24. He exprefly calls polygamy and divorces inftitutions hich have reafon and revelation on their fidle. Whereé he ſeems willing to allow for a while that the Mohaical law was from God, that he may draw a patronage from thence for polygamy and di- vorces: and he ſpeaks of them as if they were Poſitive inſtitu- tions expreſly preſcribed and injoined in that law as by divine authority. But this is not fairly repreſented. They were at beſt barely permitted. Polygamy is no-Where expreſly allow- ed, much leſs commanded in the law of Moſes. But there are ſeveral things that plainly imply a diſapprobation of it. As particularly the account there given of God's having at the firſt creation formed one woman for one man, and appointed that there fhould be an inſeparable union between them, and that they ſpould be one fleſb. And though Moſes gives inſtances of polygamy among ſome of the patriarchs, they are ſo cir- cumſtanced as to make a very diſadvantageous repreſentation of that practice, and the conſequences of it. The utmoſt that can be faid is, that it is not expreſly prohibited in that law. And there are ſome wiſe regulations added, which indeed ſup- poſe it to be what was then practiſed, but ſeem plainly deſigned to diſcourage it, and to correct and reſtrain the abuſes which it tended to produce. See Exod. Xxi. 9, 10. Deut. Xxi. 15, 16, 17. The law about divorces, Deut. Xxiv. 1— 4. ſpecifies ſome matter gf uncleanneſs as the cauſe of divorce, which ſom of the Jewiſp doctors themſelves, particularly the Caraites, Who keep cloſe to the letter of the law, underſtand of adultery, or at leaſt of ſome immodeſt and unchaſte behaviour. And M. ſuppoſes the woman that was divorced to be dehiled by a i marriage, and therefore ordains that the firſt huſbans never have it in his power to take her again: whic 1 nifeſtly intended to diſcourage that practice. Our Savio deed faith, that Moſes fichered it for the hardneſs f tbeir hearts, Mat. Xix. 8. This our author is pleaſed to repreſen as if Chriſt maintained, that“ God tolerated fuperſtitious *¹practices, or permitted even crimes to hare the ſanction of ¹ his law, becauſe of the hardneſs of their hea 3 Bur this may be applied the diſtinction which he himfelf mentions and ſeems to approve, made by the Civilians,“ between a 32 1 Vol. v. p. 170, 202 A View of ibe DEisricAL Mriters. Let. 32. ¹Plenary and leſi plenary Bermiſfion, one of which gives a “„right to do, and the other exempts from puniſhment for * doing k.“ It is the latter kind of permiſſion which was given to polygamy and divorces, and which our Saviour refers to when he talks of their being ſuffered to do it for the hard- neſs of their hearts: not as if it was what God countenanced and approved, but they were ſo far ſuffered to do it as not to incur a legal penalty by doing it: but when he ſent his well-beloved Son to bring the cleareſt and moſt perfect ſcheme of religion, this practice was more plainly prohibited than it had been before. And this inſtead of being a juſt objection againſt the Chriſtian law is a proof of its great excellency; which has hereby provided for preſerving to both ſexes their juſt rights, for ſtrengthening the union between the married pair which it is of great importance to ſtrengthen and im- prove, for uniting the care of both parents in the education of children, for maintaining the peace and order of families, and for reſtraining an unbounded diſſoluteneſs and licentiouſ- neſs. Whereas the contrary practice of polygamy and frequent divorces has a tendency to reduce one half of the human ſpe- cies to a miſerable ſervitude, and to deprive them of their na- tural rights, to produce the moſt bitter jealouſies and diſtrac- tions in families, and to hinder the orderly education of chil- dren. It gives occaſion to unnatural mutilations, and lets the reins looſe to a licentious appetite. I fhall only farther ob- ſerve, that an author whom no man will ſuſpect of being pre- judiced in favour of the Chriſtian law, has in an ingenious Eſ- fay, upon conſidering and comparing what may be ſaid for and againſt polygamy and divorces, ſhewn that the law forbidding them is founded upon better reaſons, and more for the gene- ral good of mankind, and order of fociety, than the contrary. See Mr. Hume's moral and political Eſſays. Eſſay XXII. on polygamy and divorces. As to the doctrines of Chriſtianity, that of Chriſt being the mediator between God and man, and of our redemption by his blood, are evidently of great importance. Our author himſelf repreſents them as fundamental doctrines of true ori- ginal Chriſtianity, for which he ſometimes profeſſes ſo great a regard, and yet hath done all in his power to expoſe them. The docétrine of a Mediator in general he repreſents as un- reaſonable and abfurd, and as having been originally derived from the heathens. He ſays,“ the doctrine of a mediator k Vol. iv. p. 151. 174. dc betpeat wee Let. 32. Lord BoLrINoBROKE. 20½ between God and man was eſtabliſhed in the-heathen theo- «* logy, and the Chriſtians held a mediation likewiſe. But the ¹*¹ former ſeem the moſt excuſable. For the Chriſtian believes that he may have acceſs at all times to the throne of grace. *But the poor heathen, filled with a religious horror, durſt «¹not approach the divine Monarch except through the me- „diation of his miniſters ¹.“ And again, among the extrava- gant hypotheſes of the Pagans, he reckons their notions of mediators and interceſſors with God on the behalf of man- kind, of atonement and expiation m. That the heathens had ſome notion of the neceſſity of a mediator or mediators be- tween God and man is very true, which might be owing both to the natural ſenſe they had of their own guilt and unworthi- neſs compared with the infinite majeſty, greatneſs and purity, of the Supreme Being, and to ſome traditions originally de- rived from extraordinary revelation. But this, like other arti- cles of the antient primitive religion, became greatly corrupted, and gave occaſion to much ſuperſtition and confuſion in their worfhip. But in the Chriſtian ſcheme this doctrine is ſet in a clear and noble light. The Chriſtian indeed believes, as this writer hath obſerved, that he hath acceſs at all times to the throne of grace; but he alſo believes that it is through the great Mediator, whom God hath in his infinite wiſdom and goodneſs appointed, that he hath freedom of acceſs. And no- thing can give a more amiable idea of the Supreme Being, or have a greater tendency to ſtrengthen our hope and affiance in him, than to conſider him as a God in Chriſt reconciling the world unto himfeff, and as having appointed his well-beloved Son, a perſon of infinite dignity, as the great and only Media- tor, through whom he is pleaſed to communicate the bleſſings of his grace to ſinners of the human race, and in whoſe name they are to offer up their prayers and praiſes to him the Fa- ther of mercies, and the God of love. It is impoſſible to prove that there is any thing in ſuch a conſtitution unworthy of the ſupreme and infinitely Perfect Being. And if we are aſſured by a well-atteſted revelation, that this is the order appointed by God in his ſovereign wiſdom, it ought to be received and improved with the higheſt thankfulneſs. And it nearly imports thoſe to whom this revelation is made known, to take care that they do not reject the grace and mercy of God, and his offered ſalvation, by refuſing to accept it in that way which he himſelf hath thought fit to appoint. If this be a divine conſtitution, — ₰ 1 Vol. iv. p. 81, m Ibid, p. 372, 373. and 204 A Viecv of 1be DEISTIOAL Writers. LLet. 32. and we are as ſure that it is ſo as that the Goſpel is true, they are not chargeable with a ſlight guilt, who inſtead of making a proper uſe of ĩt, and taking the advantage it is fitted to yield, preſume to cavil at it, and raſhly to arraign the proceedings of the ſupreme wiſdom and goodneſs, in a caſe of which they can- not poſſibly pretend to be competent judges. With reſpect to the doctrine of redemption, which, he ob- ſerves from Dr. Clarke, is a main and fundamental article of the Chriſtian faitb, he takes upon him to pronounce that the ut- * moſt endeavours have been and always muſt be employed in vain to reduce the entire plan of the divine wiſdom in the miſſion of Chriſt, and the redemption of man, to a coherent, intelligiblé, and reaſonable ſcheme of doctrines and facts v.“ And it is the intire deſign of the thirty-ſixth and thirty-ſeventh of his Fragments and Eſſays, to expoſe that doctrine, and to anſwer what Dr. Clarke had offered to ſhew that there is no- thing in it contrary to reaſon o. He obſerves, that“the fall of man lies at the foundation of the doctrine of redemption, and that the account of it is irre- concileable to every idea we have of the wiſdom, juſtice, and *¹ gooduneſs, to ſay nothing of the dignity, of the Supreme Be- ¹ing P.“ Tneed not add any thing here to what has been al- ready offered on that ſubject in my thirteenth Letter. The great corruption of mankind has been acknowleged by the moſt diligent obſervers in all ages; and great is the guilt and miſery they have thereby ineurred: and it is no way reaſonable to ſup- poſe that this was the original ſtate of the human nature. The redemption of mankind is a proviſion made by infinite wiſdom and goodneſs for recovering them from the corruption into which they had ſallen, and the guilt they had incurred, and for reſtoring them to righteoufneſs and true holineſs, and even raiſing them to everlaſting felicity, in ſuch a way as is moſt conſiſtent with the bonour of God's government, and of his illuſtrious moral excellencies. And if there be ſome things re- lating to the methods of our redemption which we are not well able diſtinctly to explain or comprehend, it is not to be won- dered at, conſidering that theſe are things of a high nature, and which depend upon the determinations and councils of the divine wiſdom, of which without his revelation of them we cannot aſſume to be proper judges. S 46 c 56 46 66 n Vol. iv. p. 318. 0 Vol. v. p. 279, et ea. P Ibid. p. 283, 284 ¹ † Let. 32. Lord BoLINGBROKE. 205 There are two queſtions here proper to be conſidered; one concerning expiation in general; the other concerning that par- ticular method of expiation held forth to us in the Goſpel, by the death and ſufferings of Jeſus Chriſt, as a facrifice for the ſins of the world. As to the general queſtion, it can ſcarce be reaſonably de- nied, that if we conſider God as the wiſe and righteous gover- nor of the world, who is infinitely juſt as well as merciful, if any expedient can be fixed upon for his pardoning his finful offending creatures, and diſpenſing his graces and benefits to them, in ſuch a way as at the ſame time to manifeſt his inva- riable love of order, his juſt deteſtation of all moral evil, and the ſteady regard he hath to the vindicating the authority of his government and laws, this would be moſt worthy of his rectoral wiſdom, and ſhew forth his attributes, eſpecially his juſtice and mercy, in their proper harmony, ſo as to render him both moſt amiable and moſt venerable. If it be alleged, that repentance alone is a ſufficient expia- tion, not to repeat what hath been already offered on this head in the XXVIIth Letter, p, 59, 60. it may be demanded whether God could in ſtrict juſtice puniſh ſinners for their tranſgreſſions of his laws, and for the crimes they have committed? If he could, it is becauſe thoſe tranſgreſſions and crimes really deſerve puniſhment. If thoſé crimes deſerve puniſhment, it muſt be an act of free ſovereign grace and mercy to remit or not to in- Hlict the deſerved penalty. And as it is an act of ſovereignty, it muſt depend upon what ſhall ſeem fit to the Supremé and Infi- nitely Wiſe and Perfect Mind to determine upon a full view of what is beſt and propereſt upon the whole. And are we ſo well acquainted with what the Infinite Majeſty oweth to him- ſelf, and what the greateſt good of the moral world doth re- quire, as to take upon us poſitively to determine a thing in which the divine authority and prerogatives, and the reaſon of his government, are ſo nearly concerned? Upon what founda- tion can we pretend to be ſure, that the great Governor of the world is obliged to pardon ſinners at all times and in all caſes, barely and immediately upon their repentance, and even to crown their imperfect obedience, though attended with many failures and defects, with the glorious reward of eternal life? And if no man can pretend without an inexcuſable raſhneſs and ignorance to be ſure of this, who can take upon him to de- termine, what expiation or ſatisfaction for ſin, beſides the re- pentance of the ſinner, the moſt wiſe and righteous Governor 206 A Vietꝰ of ibe DEisTICAL Writers. Let. 32. of the world may ſee fit to inſiſt upon? This, if any thing, ſeems to be a proper ſubject for divine revelation. Dr. Clarke had argued, as his Lordſhip obſerves, that the cuſtom of ſacrifices which univerſally obtained ſhews it to have been the general ſenſe of mankind, that ſome expia- „«tion was neceſſary for fin, and that God would not be ap- peaſed without ſome puniſhment and ſatisfaction g.“ Our author ſpeaks of this way of arguing with great contempt. He fays, that“the moſt abſurd notions which ſuperſtition ever ſpread in contradiction to the law of nature and reaſon, are applied to the proceedings of God with man.“ But ſince it is a matter of fact which cannot be denied, that the offering ſacrifices to God was one of the moſt antient external rites of religion of which we have any account; ſince it obtained early and univerſally, not only among polytheiſts and idolaters, but among the moſt religious adorers of the one true God; this naturally leadeth us to conclude, that it was a part of the pri- mitive religion originally enjoined to the firſt anceſtors of the * ₰ — ₰ human race, and from them tranſmitted to their deſcendants. Upon any other ſuppoſition it is hard to conceive, how men ſhould come ſo univerſally to look upon the taking away the life of a beaſt, to be well-pleaſing in the ſight of God, and an acceptable piece of divine worſhip. The beſt way of account- ing for this ſeems to be that it was a ſacred rite of divine ap- pointment, which was originally intended for wiſe and valuable purpoſes; viz. to impreſs men's minds with a fenſe of the evil and demerit of ſin, and to be an acknowlegement on the part of the ſinner that his ſins deſerved puniſnment. And at the ſame time to be a pledge and token of God's being willing to receive an atonement, and of his pardoning grace and mercy. And fince it appears to have been an original part of the divine ſcheme, that God would ſend his Son into the world in the ful- neſs of time to ſuffer and die for the redemption of mankind, in whoſe blood that covenant was founded, by virtue of which good men in all ages were to be ſaved upon their repentance, and fincere though imperfect obedience; then ſuppoſing that ſome diſcovery of this was made to the firſt parents of the hu- man race after their apoſtaſy as a foundation for their hope and comfort, this gives a moft reaſonable account of the inſtitution of ſuch a ſacred rite; than which nothing could be better fitted to keep up a notion and expectation of a ſuffering Redeemer, 2 Vol. v. p. 286. and Let. 32. Lord BoLlNoBROKE. 20⁷ and to be a conſtant memorial to them both of their own guilt and of the divine mercy. And hence thoſe ſacrifices were very properly accompanied with prayers, confeſſions of ſin, and thankſgivings, and were regarded as federal rites, and tokens of friendſhip and reconciliation between God and man. But this like otcher parts of the primitive religion became corrupt- ed. The true original deſign of ſacrifices was forgotten and loſt, though the external rite ſtill continued; and they were looked upon as in themſelves and of their own nature properly expiatory. Our way is now prepared to conſider the queſtion as it re- lates particularly to that method of expiation, which is held forth to us in the Goſpel by the ſufferings and death of our Lord Jefus Chriſt, a Mediator of infinite dignity. And with regard to this he urgeth, that“ our notions of God's moral ** attributes will lead us to think, that God would be ſatis fied *«more agrecably to his mercy and goodneſs without any ex- ¹* piation upon the repentance of the offenders, and more agree- „¹ ably to his juſtice with any other expiation rather than this r.“ In oppoſition to this, it may be affirmed, that ſuppoſing an ex- piation to have been neceſſary on the behalf of finful men, none can be conceived more worthy, or more valuable, or more ca- pable of anſwering the moft excellent ends, than that which is ſet before us in the Goſpel. We are there taught, that upon a foreſight of man's apoſtaſy, and the miſeries and ruins to which the human race would be expoſed by their iniquities and tranſgreffions, God had in his infinite wiſdom and grace determined to provide a Saviour for recovering them from their guilt and miſery to holineſs and happineſs: and that it was appointed in the divine councils that this Saviour ſhould, in order to the accompliſhing this great deſign, take upon him human fieſh, and ſhould not only bring a clear revelation of the divine will to mankind, and ex- hibit a moſt perfect example of univerſal holineſs, goodneſs, and purity, but that he ſhould on the behalf of finful men, and to make atonement for tlieir offences, ſubmit to undergo the moſt grievous füfferings and death: that accordingly in that ſeaſon which ſeemed fitteſt to the divine wiſdom, God ſent his own well-beloved Son into the world, a perſon of infinite dignity, upon this moſt gracious and benevolent purpoſe and deſign. That this glorious perſon actually took upon him our nature, and lived and converſed among men here on earth: r Vol. v. p. 286. that 208 A Viev of tbe DE is TIoAL Writers. Let. 32. that he brought the moſt perfect diſcoveries of the divine will that had been ever made to mankind, foc inſtruéting them in thoſe things which it was of the higheſt importance to them to know: that in his facred life and practice he exhibited all the beauties of holineſs, and yielded the moſt perfect obedi- ence to the divine law, which he exemplified in the dignity of its authority and in the excellency of its precepts: that be- ſides this, prompted by his own generous love to mankind, and in obedience to the divine appointment, he voluntarily fubmitted for our ſakes to the deepeſt humiliations and abaſe- ments, and the moſt dolorous agonies and pafſions, ſollowed by a moſt cruel and ignominious death, that he might obtain eter nar redemption tor us. He ſuffered for ſins, the juſt for the unjuſt, that he might bring us unto God. By theſe his ſuffer- ings and obedience on our behalf, which was infinitely plras ing in the ſight of God, he became the pr Afetion for the ſins of the world, and did that in reality which the ſacrifices could only do in type and figure. And on the account of what 7.— 2 he hath done and fuffered on the behalf of finful men, God has been grac ouſly pleaſed to promiſe to grant a full and free pardon of all their ſins upon cheir ſincere repentance, to com- municate to them through this great Mediator the bleſſings of his grace, and to crown their fincere though imperfect obedi- ence with the glorious reward of eternal life. That accord- ingly that ſuffering Saviour having by himſelf purged our ſins was raiſed again from the dead, and crowned with glory and honour: that he now appears for guilty men as their great advocate and interceſſor: and is conſtituted the great diſpenſer of thoſe ſpiritual bleſſings which he had by the divine appoint- ment procured for us, and is the author of eternal ſalvation to them that obey him. This is one illuſtrious inſtance of what our author declares, mhat The heology of the Go ſpel is marvellous. It could only have been known by divine revelation: and now that it is diſ- covered to us, it calls for our higheſt admiration and thankful- neſs. Let us now conſider the objections he hath urged againſt it. He repreſents it as abſurd to ſuppoſe, that ˙God ſent his only-begotten Son who had not offended him, to be ſacri- for men who had offended him, that he might expiate ns, and ſatisfy his own angers.“ As to God's ſend- is own Son to be the Saviour of ſinful men, to redeem s Vol. v. p. 236. them —.— — Let. 32. Lord Bo LINGBROKE. 209 them from miſery and ruin, and to raiſe them to eternal life, it cannot reaſonably be denied, that the more glorious and wonderful the perſon was, and the greater his dignity, the better was he fitted for accompliſhing the great work to which he was deſigned; and the greater value it derived to the obe- dience he vyielded, and the ſufferings he endured on our behalf. This writer obſerves, that“the means of reconciling all ſin- «e ners to an offended Deity were made by the Pagan theology „ extremely eaſy."— And he particularly inſtances in expiatory ſacrifices. But no ſuch thing can be juſtly objected againſt the doctrine of our redemption by the blood of Chriſt. It is certainly of the higheſt importance to mankind, that they ſfhould not entertain too ſlight thoughts of the evil of ſin, or look upon it as too eaſy a matter to obtain the favour of God when they had offended him, or imagine that his juſt diſpleaſure againſt ſin may be averted by trivial expedients. All this is effectually provided againſt in the Goſpel-ſcheme. The expiation in this caſe is ſuppoſed to be effected by a ſacrifice of infinite virtue, not to be equalled or repeated. This gives the molt effectual conviction, that it is not a flight or trifling matter, to atone for the ſins of men, and to offer ſuch an expiation as is ſuited to the majeſty of God to accept. No man that believes this can poſſibly entertain ſlight thoughts of the evil and demerit of ſin. It tendeth to fill us with the moſt awful reverential conceptions of the infinite majeſty of the Supreme Being, his righteouſneſs and purity, and the inviolable regard he hath to the authority of his government and laws. As to the ocher part of the objection, that it is abſurd to ſuppoſe, that“the Son of God who had not offended ſhould * be ſacrificed for men who had offended him,“ the truth is, that if he had not been perfectly innocent and holy, he could not have been properly fitted to expiate the ſins of men. Had he been himſelf guilty and a ſinner, inſtead of making an atonement for the fins of others, he muſt have been puniſhed for his own. Nor could his oblation have been of ſuch value and merit as to be proper for anſwering the great ends for which it was deſigned. It it be ſtill objected, that it is unjuſt and cruel that an innocent perſon ſhould be puniſhed for the guilty; I anſwer that it will be allowed, that it the evils and fufferings the guilty had incurred by their crimes ſfhould, by the mere arbitrary act and authority of the ſupreme ruling power, be laid on an innocent perſon without and againſt his t Vol. v. p. 210. Vol. II, P own 210 A View of tbe DzisricAL Writers. Let. 32.— own conſent, this would be contrary to all the rules both of goodneſs and juſtice; and would be a confounding the whole. order of things. But this is far from being the caſe. The ſufferings of our Lord Jeſus Chriſt were not arbitrarily im poſed upon him by the mere authority of God. He himſelf freely undertook the great work of our redemption. He conſented to undergo theſe temporary ſufferings for the moſt valuable ehds, for promoting the glory of God, and the ſalvation of mankind. The admitting him therefore to fuffer on our be- half, was not doing him any injuſtice, but giving him an op- portunity of performing the moſt wonderful act of obedience, and exhibiting the moſt aſtoniſhing inſtance of love and good- neſs towards periſhing ſinners, from whence, according to the divine compact and covenant, the moſt glorious benefits were to redound to the human race; and he himſelf was to be recompenſed with the higheſt glory in that nature which he aſfumed. It is no hard matter therefore to anſwer the queſtion our author puts,°Whether the truth of that maxim, that it «« is not equally fit that an innocent perſon ſhould be extremely „miſerable, as that he ſhould be free from ſuch miſery, the « innocence of the Lamb of God, and the ſufferings and ig- «nominious death of Chriſt, can be reconciled together, and „how a* That Chriſt endured the moſt grievous ſufferings, and was put to a moſt cruel and ignominious death, and con- ſequently that in his caſe a perſon perfectly innocent was ex- pcwed to the greateſt ſufferings, is a matter of fact which can- not be denied. And it cannot reaſonably be pretended, that it renders thoſe fufferings more unjuſt, that he ſhould ſuffer on the account of finful men, to make atonement for their ſins, and to procure for them the moſt valuable bleſſings, than if he had endured thoſe ſufferings without any fuch view at all. The ſufferings of a moſt holy and righteous perſon are per- fectly reconcileable to all the rules of juſtice, and to the order and reaſon of chings, provided thoſe füfferings are what he himſelf hath voluntarily undertaken, and that they anſwer a moſt valuable and excellent end for the public good, and that the ſuffering perſon himſelf afterwards receives a glorious re- compence. And according to the account given us in the Goſ- pel, all theſe circumſtances concurred in the ſufferings of our Lord Jeſus Chriſt. Dr. Clarke had mentioned ſome of the excellent ends which the ſufferings and death of Chriſt were deſigued and fitted to u Vol. v. p. 238. anſwer Let. 32. Lord BoLINGBROKE. 211 anſwer: Such as, that this method“ tends to diſcountenance „«and prevent preſumption, to diſcourage men from repeating «e their tranſgreſſions, to give them a deep ſenſe of the heinous «« nature of fin, and to convince them of the excellency and ««importance of the laws of God, and the indiſpenſable neceſ- «e fity of paying obedience to them*.“ Lord Bolingbroke has not offered any argument to prove that redemption by the death of Chriſt was not well fitted to anſwer theſe ends, but in his dictatorial manner has pronounced, that ˙the pruden- ¹« tial reaſons aſſigned by Dr. Clarke for the death of Chriſt *would appear futile and impertinent if applied to human *councils, but in their application to the divine they became *profane and impious.— That the death of Chriſt, inſtead of being proper to diſcountenance preſumption, and to diſcou- rage men from repeating their tranſgreſſions, as Clarke pre- tends, might, and in fact has countenanced preſumption, without diſcouraging men from repeating their tranſgreſ- *« fions y.“ There is no doctrine but may be abuſed by the perverſeneſs of bad and licentious men. Sinners may take en- couragement from the goodneſs and mercy of God to continue in their evil courſes, in hopes that he will not puniſh them for their crimes. And on the other hand, the doctrine concerning the juſtice of God may be abuſed to harden men in their ſins, and to cut them off from all hopes of mercy, which would have an equal tendency to deſtroy all piety and virtue, and ſubvert the very foundations of religion. But the Goſpel-ſcheme of our reconciliation by the death of Chriſt provides admirably againſt both theſe extremes. On the one hand, the fulleſt diſ- coveries are made of the infinite grace and goodneſs of God towards mankind, in that he gave his only-begotten Son, that through his fufferings and death a way might be opened for redeeming and ſaving the loſt human race. A free and uni- verſal offer is made of pardon and ſalvation to all ſinners with- out exception, that ſhall accept of offered mercy upon the gra- cious and reaſonable terms which are there appointed. The moſt exceeding great and precious promiſes are made, the moſt gracious aſſiſtances are provided to help our infirmities, and we are raiſed to the privileges of the children of God, and to the moſt animating hopes of a glorious reſurrection and eter- nal life, as the reward even of our imperfect obedience. It is impoſſible that any thing ſhould give us a more amiable idea * See Clarke's Evidences of natural and revealed Religion, p. 351. ed. /rh./ Vol. v. p. 239. H 2 k 212 A View of tbe DEisTIcAL. Writers. Let. 32. of the Supreme Being, and of his wonderful love to mankind. Nothing can have a greater tendency to enlarge our joys, and to excite the moſt grateful and devout affections towards our heavenly Father, as the father of mercies, and the God of love, and towards the Lord Jeſus Chriſt, the great Saviour and lover of our natures, and to lay us under the ſtrongeſt engage- ments to love and obey him. But then on the other hand, leſt this ſhould be abuſed, the Goſpel preſents the Supreme Being as of infinite juſtice, righte- ouſneſs, and purity, who hath ſuch a hatred againſt ſin, and ſuch a regard to the authority of his government and laws, that he would not receive guilty tranſgreſſors of the human race to his grace and favour, upon any leſs conſideration than the ſuf- ferings and ſacrifice of his well-beloved Son on their behalf; than which nothing could poſſibly exhibit a more awful dif- play of God's diſpleaſure againſt ſin: So that he hath taken care to manifeſt his righteouſneſs and juſtice, even in the me- thods of our reconciliation. Weare farther aſſured, that though the ſacrifice Chriſt hath offered be ſo infinitely meritorious, yet the virtue of it is only applied upon ſuch terms as the di- vine wiſdom hath appointed, z. æ. to thoſe only that return to God by a ſincere repentance and new obedience. So that on this plan the neceſſity of holineſs and obedience is moſt ſtrongly and effectually ſecured, ſince without this there can be no in- tereſt in that great atonement, and conſequently no hope of pardon and ſalvation. And the ſevereſt threatenings are de- nounced againſt thoſe who abuſe all this grace, and turn it into licentiouſneſs: And they are warned, that their puniſh- ments ſhall be heightened in proportion to the aggravations of their crime. Thus the Goſpel-ſcheme of redemption through Jeſus Chriſt hath an admirable propriety and harmony in it, and bears upon it the illuſtrious characters of a divine origi- nal. It giveth the greateſt hopes to the upright and fincere, without affording the leaſt ground of encouragement to the obſtinately wicked and preſumptuous finner. It repreſents God as moſt amiabſe and moſt awful, infinitely good, gracious, and merciful, and at the ſame time infinitely juſt, righteous, and holy. Theſe characters in a lower degree muſt concur in an excellent earthly prince; much more muſt they be ſup- poſed to be united in the higheſt poſſible degree of eminency in the Supreme Being, the All-wiſe and All-perfect Governor of the world. He concludes his remarks in what Dr. Clarhe had offered to ſhew thaât the doctrine of our redemption by Chriſt is not con- Let. 32 Loerd BoLINGBRON. 213 contrary to reaſon, with a general reflection or tνο. One is this.“˙Let us ſuppoſe a great prince governing a wicked and «e rebellious people: He has it in his power to puniſh, but *« thinks fit to pardon them. But he orders his only and well- beloved ſon to be put to death, to expiate their ſins, and „¹ ſatisfy his royal vengeance.“ And then he aſks,Would ¹¹ this proceeding appear to the eye of reaſon, and in the un- **prejudiced light of nature, wiſe, or juſt, or good? No „¹« man dares to ſay that it would, except it be a divine ².“ But no divine would put ſo abſurd a caſe, which, as he repre- ſents it, could not poſſibly anſwer any valuable end. T'he king would have no right to put his ſon to death for the crimes of rebels, and to do it againſt his conſent would be the height of injuſtice and cruelty: And even if he ſhould conſent, it would bé the irretrievable loſs of an hopeful Prince both to the King his father, and to the community who had an intereſt in his lite. But if a caſe could be ſuppoſed, in which the death of an excellent Prince would be the ſaving of a ſtate from ruin, and the beſt and propereſt means of averting the greateſt public evils and calamities, and for procuring the greateſt pub- lic happineſs; I believe it would be acknowleged to be a glo- rious action for a King to give up his ſon, and for the Prince his ſon to give up himſelf to death, for ſo extenſive a benefit, and would be celebrated as ſuch to all ſucceeding ages. Though ſtill in that caſe there could be no hope of the ſuffering per- ſon's being reſtored to life, or to the public, or having a proper reward given him for ſo conſummate a virtue: Which makes a vaſt difference between this caſe, or indeed any other that could be put in human governments, and our redemp- tion by the ſufferings and death of Chriſt, as ſtated in the Goſpel. His ſecond reflection is, that ˙Dr. Clarke acknowleges, * that human reaſon could never have diſcovered ſuch a me- *« thod as this for the reconciliation of finners to an offended God.“ From whence he argues, that“‧ therefore it can- * not be ſaid that this method is agreeable to ſound unpre- * judiced reaſon, which is what Dr. Clarke here undertook to ³ hew a.“ But there is no inconſiſtency between theſe. A thing may be of ſuch a kind that reaſon could not have diſ- covered it, and yet when diſcovered may have nothing in it contrary to reaſon, and may be ſuch as unprejudiced reaſon 2 Vol. v. p. 289. a Ibid. p. 290. 13 will — 214 A View of the DEisTIcAL Writers. Let. 32. will approve. And this I take to be the caſe of the Scripture doctrine of our redemption. Our author indeed hath attempt- ed to ſhew, that this doctrine is more abſurd than any thing that can be found in any ſyſtem of paganiſm. But what he offers to this purpoſe is entirely to be charged, not upon the doctrine itſelf as laid down in Scripture, but upon the baſe and injurious repreſentarion he is pleaſed to make of it. He concludes with faying, that the heathens could not imagine ¹ any thing ſo repugnant, as the doctrine of our redemption ** by the death of Chriſt, to all their ideas of order, of juſ- **Ftice, of goodneſs, and even of theiſm b.“ If this were ſo, the heathen world were far from being ſo diſpoſed and pre- pPared for receiving the Chriſtian myſteries as he ſometimes pre- tends they were. It will be acknowleged, that Chriſt cruci- Fied was to the Greeks, who had a high conceit of their own wiſdom and learning, foolifbneſs: But it was the wiſdom and Bower of God, as St. Paul expreſſeth it. And accordingly this doctrine of the croſs of Chriſt triumphed over all the oppoſition which their boaſted learning and philoſophy, aſſiſted by the power and authority of the civil magiſtrate, the influ- ence and artifices of the prieſts, and the prejudices of the vulgar, and the vices and paſſions of men could raiſe againſt it. There are, no doubt, great difficulties attending the ſcheme of our redemption. But this writer, if he were conſiſtent with himſelf, ought not to make this an objection againſt its truth or divine original. He obſerves, that“ nothing is more „* conformable to our ideas of the infinitely perfect Being, than to believe that human reaſon cannot account for the proceedings of infinite wiſdom in a multitude of inſtances, ««in many of thoſe perhaps that ſeem the moſt obvious to «hit c.“ And he elſewhere declares, that“ if infinite wiſ- ¹*dom and power created and governs the univerſe, we muſt *«prepare to meet with ſeveral appearances, which we cannot „ explain, nor reconcile to the ideas we endeavour to form of ««the divine perfections, and which are diſproportionable to *our and every other finite underſtanding 4.“ And finding fault with the pertneſs and preſumption of divines, he ſays, It ¹would paſs for downright madneſs, if we were not accuſtomed *to it, to hear a creature of the loweſt form of intelligent beings undertake to penetrate the deſigus, to fathom the *« depths, and to unveil the myſteries of infinite wiſdom, „» Vol. v. p. 291.* Ibid. p. 182. 4 Ibid. p. 35 ⅞. * whickh Let. 32. Lord BoLiNeBROKI. 215 « which the moſt exalted of created intelligences would adore «e in filence e.“ This may be juſtly turned againſt himſelf. It is no preſumption to believe what God has revealed of his councils concerning the methods of our ſalvation, or to think and ſpeak of them as far as he has been pleaſed to declare them. But it is an inexcufable arrogancée to preſume to arraign the proceedings of infinite wiſdom made known to us in a well-atteſted revelation, becauſe there are ſome things relating to them which we are not able diſtinctly to explain, or to ac- count for. This is what our author hath done with a raſh- neſs and inſolence that is fhocking. Some paſſages of this kind have been already produced, to which I ſhall add one more. Speaking of the myſtery of our redemption by the blood of Chriſt, he aſſerts, that“ the loye there diſplayed is * partiality, and the juſtice there ſhewed is injuſtice. And «that iajuſtice and cruelty are united in this, that mankind omwould not have been redeemed if the Jews had not cruci- * fied Chriſt, and yet they were rejected and puniſhed for « crucifying him f.“ He here chargeth it as a great injuſtice and cruelty to reject and puniſh the Jeuus for crucifying Chriſt, becauſe mankind could not have been redeemed without it: And yet he had before obſerved, that“ Chrilt was ſacrificed *¹by men who meaned no expiation, and who meaned a mur- „ der, not a ſacrifice 8.“ God's bringing the greateſt good out of the injuſtice and wickedneſs of the Jews, which he foreſaw and permitted, but did not cauſe, is indeed an illuſ- trious proof of his infinite wiſdom, but is no extenuation of their crime: And therefore there was no injuſtice in puniſhing them for it. But if the Jews had not crucified Chriſt, which Is the caſe this writer puts, and which depends upon the mo- deſt fuppoſition of God's being miſtaken in his preſcience, it would not follow that his deſigns for the redemption of man- kind would have been diſappointed, infinite wiſdom would not have been at a loſs for proper methods to accompliſh its own glorious views.— This is not the only paſſage, in which our author, who upon all occaſions ſets no bounds to his invectives againſt the Jews, expreſſes ſome pity towards them as having been very hardly dealt with in being puniſhed for crucifying our Lord. He obſerbes, that“ Chriſt contrived at his death to appear inno- * cent to the Roman governor, and at the ſame time con- * Vol. v. p. 297. f Ibid. p. 582- s Ibid. p. 291. P 4* ived 216 A View of ibe DEisTIcCAL Writers. Let. 32. ¹ trived to appear guilty to the Jeuwg, and to make them the inſtruments of his death, by a ſequel of the moſt artful behaviour.— That they were rejected for not believing him **to be the Meſſiah. And he kept them in their error, at leaſt he did nothing to draw them out of it, that they might bring him to the croſs, and complete the redemption of mankind, without knowing that they did it at their own expence h.“ Nothing can poſſibly be more unfair and diſ- ingenuous than this repreſentation. It is evident that our Lord took all proper opportunities of laying before the Jews the proofs of his Meſſiahſhip: And that nothing could be more wiſely conducted than the way he took gradually to remove their prejudices, though he did not make an expreſs and public declaration of his being the Meſſiah, till the evi- dence ſhould be completed, and it fhould plainly appear, that his kingdom was not of this world. Inſtead of laying plots to engage the Jews to put him to death, he, on many oc- caſions, uſed the moſt prudent precautions to avoid the effects of their malice, till he could do it no longer without betraying the truth, and counteracting the deſign upon which he was ſent. The laſt thing I fhall take notice of with regard to what Lord Bolingbroke hath offered concerning the doctrine of our redemption, is, that he repreſents it as having proceeded from the Bride qf the buman heart. He blames Archbiſhop Tillotſon for obſerving very pathetically at the cloſe of one of his ger- mons, That“ when the angels fell, God left them in their ¹e fallen ſtate: But when man fell, he ſent his Son, his only- *¹begotten Son, his dearly-beloved Son, to redeem the race * by his fufferings and paſſion.“ Upon which he remarks, that„this raiſes us not only to an equality with the angels, * but to a ſuperiority over them i.“ And he afterwards cen- fures the divines for being unwilling to leave their notions “„of human worth and importance, or of the deſigns of God ¹in favour of men.“ And ſays, that« though our religion “¹ forbids pride, and teaches humility, yet the whole ſyſtem ¹of it tends to inſpire the former.“ Heé inſtances in its teaching, that“ man was made after the image of God, and “that God abandoned myriads of angels, but determined to ¹raiſe man from his fall by the ſacrifice of his ſon.“ And he alks,**Is it poſſible to conceive higher notions of a created 6 cc ₰ 6ℳ 6 c à VWol. iv. p. 537, 538, 539. Let. 32. Lord BorleBROK. 217 * being than theſe revealed truths muſt inſpire k?ν It is certain, that, according to the Scripture account, God ſpared not the angels that finned, though originally ſuperior to the human race, but ſent his Son to redeem makind. And un- doubtedly there were wiſe reaſons for that proceeding, which God hath not thought fit to reveal to us, and which there- fore we cannot pretend to judge of. But whatever was the reaſon of it, God's extending his grace and mercy to man- kund in ſo marvellous a way, certainly demandeth our moſt grateful acknowlegements. We are taught every-where in Scripture to aſcribe the great things God hath done for us, not to any worthineſs in ourſelves, but merely to his ſovereign unobliged grace and goodneſs. It is manifeſt that the whole ſcheme of Chriſtianity tendeth to inſpire us with the moſt adoring thoughts of God's infinite maſeſty, greatneſs, and pu- rity, and at the ſame time to impreſs and affect our hearts with the moſt humbling ſenſe of our own meanneſs, guilt, and un- worthineſs. It tendeth not to inſpire us with pride, but with gratitude for undeſerved favours and benefits: And at the fame time that it filleth us with the higheſt admiration of the divine condeſcenſion and goodneſs towards us, it teacheth us to ſink low into the very duſt before his glorious majeſty, acknow- leging that we are leſs than the leaſt of his mercies, and giving him the whole glory of our ſalvation. It is obſervable that Lord Bolingbroke ſeems on many occa- ſions very ſollicitous to prevent our having too high a con- ceit of our own excellence and importance. He blames the Pagan theiſts for flattering human nature, when they tanght that a good man imitates God, and that God is a lover of mankind, and made man to be happy!. To human pride and ambition he attributes the notion of the ſoul's being a ſpiritual ſubſtance diſtinct from the body, and the belief of its im- mortality ². To this alſo he aſcribes the doctrine of a parti- cular providence, and the notion that God is attentive to the prayers and wants of men; and is ready on many occaſions to afſiſt, protect, and reward the good, and to puniſh or re- claim the wicked n. It ſeems then that for fear of being thought too proud and aſſuming, we muſt deny that we have any ſouls diſtinct from our bodies, or at leaſt muſt confeſs them to be like our bodies corruptible and mortal; we muſt k Vol. v. p. 347. 1 Ibid. p. 317, 318. m Vol. iv. p. 481.„ Vol. v. p. 418. not ——————— Q,—O⏑——————⸗—⸗—ꝛ—x—ꝛ—x—⸗—ꝛ—;ʒ— — 218 A View of tbe DEisrIcAL Writers. Let. 32. not dare to aſpire afrer a conformity to the Deity in his moral excellencies, nor to think that he loveth us, or is concerned for our happineſs; we muſt either not addreſs ourſelves to him at all, or not preſume to imagine that he heareth or re- gardeth our prayers. It would be thinking too highly of our own importance to imagine that God exerciſeth any care or in- ſpection over us, or that he taketh notice of our actions with approbation or diſpleaſure, or will call us to an account for them. Thus this ſagacious writer hath found out the ſecret of baniſhing religion out of the world, under pretence of guarding againſt the pride of the human heart. I need not take any particular notice of what his Lordſhip hath offered concerning the doctrine of the Prinity. He af- firms, that“the Scriptures which are come down to us are ¹“*very far from being vouchers of the Trinity we profeſs to ¹* believe.— And that we may aſſure ourſelves, that many of ¹the Scriptures and traditions which obtained in the primi- *« tive ages, depoſed againſt this Trinity e.“ Where he talks with as much confidence of Scriptures and traditions, which he ſuppoſes to be loſt, and of what was contained in them, as if he himſelf had ſeen and read them. He chargeth St. Peter and St. Paul with inconſiſtency and contradiction, in ſome- times calling Chriſt a man, and at other times talking a dif- ferent language, and calling him God P. Though ſuppoſing him to have the human nature in a near union wirh the di- vine, there is no contradiction in it at all. He has a long marginal note about the ſentiments of the primitive fathers concerning the Trinity, and cenſures Biſnop Bull a. And he afterwards enlarges on the differences among Chriſtians re- lating to it, and the diſputes between Arius and Athanaſius r. But he ſays nothing on this ſubject but what is very common, and has been often more fully and diſtinétly inſiſted upon by others, and therefore deſerves no particular conſideration here. What ſeems more peculiar to him is, that in the account he gives of the doctrine of the Trinity, he repreſents it as hav- ing been originally derived from the heathen theology. He ſays, that the heathen philoſophers“ aſſumed a Trinity of ² divine hypoſtaſes in the Godhead. They held a Mo- ¹nad or Unity above all eſſence, a ſecond proceeding eter- ¹e nally from the firſt, and a third proceeding eternally from 2 Vol. iv. p. 403. p Ibid. p. 488. a Ibid. p. 98, & ſeq. r Ibid. p. 483,& ſeq. 4 the Let. 32. Lord BorlNeBROK L. 219 *« the ſecond, or from the firſt and ſecond s.“ That the hy- potheſis of the Trinity made a part of the Egybrian theo- logy.“It was brought from Egybt into Greece by Orpheus, ꝓwhoſoever he was, and probably by others in that remote *e antiquity: And that it was in much uſe afterwards, and we ³⁴ find the traces of it in all the theiſtical philoſophers taughtt. He ſpeaks of the Egyhptian, Pythagorean, Platonic, and of the Zoroaſtrian, Chaldaic, and Samothracian Trinity u. And he mentions it alſo as having been antiently taught among the Chineſe, and produces a paſſage out of one of their ancient books to this purpoſe*. A late ingenious author has carried this ſtill farther, and has endeavoured at large to ſhew that ſome veſtiges of the doctrine of the Trinity are to be found among the ſages of all nations, times, and religions y. But he differs from Lord Bolingbroke in this, that whereas his Lordfhip charges it on the vain ſubtilties and reveries of the antient metaphyſical theology, this gentleman ſuppoſes it muſt have been owing to ſupernatural revelation, or ſome tra- dition originally derived from thence. And I cannot help thinking, that ſuppoſing the fact to have been as they both repreſent it, this ſeems to be a more reaſonable way of ac- counting for it. Since it is otherwiſe not eaſy to conceive how it fhould come to paſs that ſo many great and wiſe men in different ages and nations, from the moſt ancient times, ſhould have agreed in acknowleging ſome kind of triad in the divine nature. I fhall only take notice of one paſſage more in Lord 50- linghroke's works relating to the Trinity: It is this, That * the doctrine of the Trinity gives the Mahometans as much * reaſon to ſay, that the revelation which Mahomet publiſhed *was neceſfary to eſtabliſh the unity of the Supreme Being, in oppoſition to the polytheiſm which Chriſtianity had in- troduced, as Chriſtians have to inſiſt, that the revelation which Chriſt publiſhed a few centuries before, was neceſ ſary to eſtabliſſ the unity of the Godhead againſt the Pa- gan polytheiſm ².“ But the caſe was very different. The unity of God could not be more ſtrongly and exprelly aſſerted than it is in the Holy Scriptures both of the Old Teſtament s Vol. iv. p. 94, 95. t 1b. p. 97. 470, 471. u Ibid. p. 472.* Vol. v. p. 230. y See Chevalier Ramſay's Prin- ciples of natural and revealed Religicn, vol. ii. c. 2. 2 Vol. W. pP. 501. and 2 20 A View of tbe DEisrTIcAI. Writers. Let. 32. and the New: So that the pretended revelation of Mahomer was needleſs in this reſpect. It is a fundamental principle of Chriſtianity, that there is but one God, and one Mediator be- tween God and man, and that Jeſus Chriſt is he. Thoſe who maintain the doctrine of the Trinity ſtill hold the unity of the Godhead. Convince them that the Trinity is inconſiſtent with that unity, and they will abandon it. They cannot therefore be juſtly charged with polytheiſm, which is only im- puted to them by a conſequence which they expreſly deny and diſavow. L E T T EKR Let. 33. Lord BoLINoBROKE. 221 L FE T F E R XXXIII. The Chriſtian doctrine of future retributions vindicated. Ir does not cbarge God with iniuſtice in ibis preſent ſtate. Future puniſbments nol conlrai- to reaſon or ꝛpe divwine attributes. The pretence ibat ibey can be of no uſe either for reparation or terron, examined. Tpe rewards and puniſpments of a future ſtate ſpall be proportioned to the aifferent degrees of virtue and vice. The propriety of appointing a ſate of trial to reaſonable beings. It is wiſely ordered, tbat ibe ſen- tence at tbe day of judgment ſpall be final and irre- ver ſible. The Cbriſtian repreſentation of that Jjudg- ment and its conſequences, ſolemn and affecting, and of excellent uſe. Lord Bolingbroke's injurious charge againſt the primitive Cbriſtians. His complaints of ibe corruptions brought into tbe Chriſtian church. Such writers very improper to ſet up for reformers. 1 rue genuine Cbriſtianity needs not fear tbe aſſaults of ils ableſt adverſaries. Concluſion of ibe obſervations on Lord Bolingbroke's pPoſtbumous works. F F R, T is a ſatisfaction to me, as I am apt to think it is to you, that the work is drawing near to a concluſion; and the more ſo, as you know that I have, during a conſiderable part oOf the time in which I have been engaged in it, laboured under great indiſpoſition of body, which has rendered it more tedious and fatiguing to me, than otherwiſe it would have been. It will be well, if ſome marks of this do not appear in the per- formance itfelf. If this be the caſe, I hope candid allovrance will be made for it. The 222 A View of the DEISTICAL Writers. Let. 33. The only thing that now remains to be conſidered, with re- gard to Lord Bolingbroke's attempts againſt Chriſtianity, re- jateth to what he hath offered concerning the Scripture doctrine of future rewards and puniſhments. He has done all he could to expoſe that doctrine, and Chriſtianity on the account of it, eſ- pecially the doctrine of future puniſhments. Tais is the prin- cipal deſign of ſeveral of his Fragments and Eſſays in the latter part of the fifth volume of his works: particularly of the ſixty- ſixth, ſixty-ſeventy, ſixty-eighth, ſixty-ninth, ſeventieth, ſeven- ty-firſt, ſeventy-ſecond, and ſeventy-ſeventh of thoſe Fragments and Eſſays. Before I enter on a diſtinct conſideration of what he has offered on that ſubject, I would make two general obſerva- tions. The one is, that he aſſerts the doctrine of future rewards and puniſhments to be an original doctrine of the Chriſtian religion. He expreſly aſſerts, that future rewards and pu- * niſhments are fanctions of the evangelical law a:“ That““it was part of the original revelation.—And when the Chri- ſtians adopted this doctrine, they received the new law and the new ſanction together on the faith of the ſame revela- tion b.“ And indeed it cannot be denied, that this is a doc- trine ſtrongly and moſt expreſly inſiſted on by our bleſſed Sa- viour himfelf as a doctrine of principal importance. So that rhis may be juſtly regarded as a fundamental doctrine of that original Chriſtianity for Which this writer profeſſeth ſo great an eſteem, and the truth, the excellency, and even divinity of which he ſometimes pretends to acknowlege. The other obfervation is this: That he makes the worſt re- preſentation imaginable of this doctrine, as both falſe, and of a pernicious tendency. He aſſerts, that“ the double ſanction of *¹rewards and puniſhments in a tuture ſtate was, in fact, in- *¹* vented by men. It appears to be ſo by the evident marks of humanity that characteriſe it.— That theſe notions ſavour « more of the human paſſions, than of juſtice or prudence.— That the vulgar heathens believed their fußiter liable to ſo ¹„«many human paſſions, that they might eaſily believe him ee liable, in his government of mankind, to thoſe of love and * hatred, of anger and vengeance.— That the Jeuus entertained „ſuch unworthy notions of God, and their ſyſtem contained « ſuch inſtances of partiality in love and hatred, of furious 2₰ ₰ ₰ 8 —₰ 83 a Vol. v. p. 5F13. b Ibid. p. 516. 4 anger Let. 33. Lord BoriNGBROKE. 223 « anger and unrelenting vengeance, in a long ſeries of arbi- trary judgments, that they would be ready to receive this heatheniſh doctrine of his arbitrary and cruel proceedings e hereafter.— That accordingly this doctrine was in vogue in the Church of Moſes, when that of Jeoſus began.— And that «¹«it made a part of the oriental Cbriſtian revelation c.ö— This doctrine he frequenthy repreſents as not only of human inven- sion, but as abſurd and impious, and even as blaſthemous; and he aſſerts, that it is imhpoſſible to reconcile it to the divine attri- butes àA. And after having ſaid that the Jeuws blended to- *¹„ gether at once in the moral character of God, injuſtice, cru- elty, and partiality, he adds, that the moral character im- puted to the Supreme Being by the Chriſtian theology, dif- fers little from that imputed to him by the Jeuν.“ Yea, he makes it the worſe of the two.— That“ ſudden and violept «z anger are imputed to him in the one ſyſtem, ſlow and ſilent *revenge in the other. That he is repreſented by the latter as waiting to puniſh hereafter with unrelenting vengeance and eternal torments, when it is too late to terrify, becauſe it is ** too late to reforme.“ Thus he repreſents that which he would have paſs for an eſſential article of the original Chriſtian revelation, as giving a worſe idea of God than the Jeuwiſb reve- lation, which yet he pretends makes ſuch a repreſentation of the Deity as is worſe than atheiſm. I fhall now examine what he has offered to make good ſo heavy and injurious a charge. Some of his arguments are deſigned, if they prove any thing at all, to bear againſt future rewards and puniſhments in gene- ral; and ſome are particularly levelled againſt the Chriſtian doctrine of future rewards and puniſhments. As to the former, ſome notice has been already taken of what he had urged to invalidate the belief of a future ſtate of retributions. I fhall not repeat what has been offered above in the eighth Letter to this purpoſe, but ſhall proceed to men- tion ſome things, which I had occaſion there to inſiſt upon, as they make a part of the argument, as he has managed it, againſt the Chriſtian revelation. He charges thoſe who aſſert, as Dr. Clarke has done, that *¹¹Ffuture retributions are neceſſary to ſet the preſent diſorders **and inequalities right, and to juſtify, upon the whole, the „ ſcheme of providence,“ as in effeét maintaining, that“God 6 ₰ ₰ ₰ ₰ ₰ ₰ 66 e Vol. v. p. 515, 516. 4 Ibid. Ibid. p. 532, 533- 2** aets — —õ— 224 A View of the DEisTIcAL Writers. ¹e acts againſt his attributes, and the perfections of his nature *«in one ſyſtem, only to have a reaſon the more for acting ¹c agrecably to them in another ſ.“ He urges, that ˙ it is “profane to inſinuate, much more to affirm peremptorily, that „the proceedings of God towards men in thé preſent life are „unjuſt; and that if that could be admitted, it would be „¹mabfurd to admit that this may be ſet right, which means, if the words have any meaning, that this injuſtice muſt ceaſe **to be injuſtice on the received hypotheſis of his proceedings towards man in another life.“ And he argues, that“ om- “ nipotence itſelf cannot cauſe that which has been done not to have been done s.“ The force of this argument de- pends upon a groſs mifrepreſentation of the ſenſe of thoſe whom he has thought fit to oppoſe. No Chriſtian divines pretend, that God's proceedings towards men in this preſent life are unjuſt. On the contrary, they maintain, that it is juſt and wiſe in God, and ſuitable to the nature of this ſtate of trial and diſcipline, to ſuffer things to go on as they do in their preſent courſe; and that it is agreeable to the order of things that a ſtate of final retributions ſhould ſucceed. They are far from thinking, that what is now injuſtice will in a future ſtate ceaſe to be injuſtice: But they maintain, that that juſtice, the execution of which is for very wiſe reaſons delayed, ſhall be exerciſed and diſplayed in the fitteſt ſeaſon. That that pu- niſnment of the wicked which is not for the preſent inflicted, though deſigned, fhall be executed, when it is moſt proper it ſhould be ſo: And that reward of the righteous, which is not as yet actually conferred, ſhall be conferred when it is fitteſt it ſhould be conferred, and when they are beſt prepared for receiving it. They aſſert, that the evils and ſufferings which good men endure in this preſent ſtate are perfectly conſiſtent withethe divine juſtice, becauſe they are either ſent as chaſtiſe- ments and corrections for their ſins and miſcarriages, or as ſeaſonable trials for the exerciſe and improvement of their vir- tues, and to diſcipline them for a better world; and that in a future ſtate the trial fhall be over, and their virtue fully re- warded, and they ſhall arrive to the true felicity and perfection of their nature: And on the other hand, that wicked perſons are here often ſuffered to proſper, and have many advantages and benefits given them, to lead them to repentance, and to anſwer many wiſe ends of providence. And if they prove in- Let. 33. f Vol. v. p. 356. s Ibid. p. 493, 494: corrigible Lord BoLINGBROKE. 225 ae methods ſot iſeibniie W dad uſe of, thoſe enman ents Wl were here„ mall be a leng th lafli lea. and God 8 Lusatconftee, and juſt raſſarion againſ„fhall be awfully manifeſted and diſplayed 4. Buti it is s eſpecia lly againſt future puniſhments that he bends his force. Heè obſerves, that“the heathen phil oſophers, even thoſe of them who aſſumed providence to be the moſt active «« in directing the affairs of this world, were unanimous in their 5 opinion, that the Supreme Being was never angr) 1 harm; for which he cites a p- lib. 3. Num iratum timemus Jovem eſt 2unen; 5hiloſopho: e Wenen, nec raſes cere h. It wil be eaſi ly allowed, that zuge as it ſignifies a Paülen onate emotion, ſucl ſuch imperfect creatures as we are, cannot be. aſcribe d to GdAs but to deny that he 18 d dleal ſed or offended with the ſins of his creatures, which is all that is intended when anger is Weuthe to him in the ſacred vritigge, s really to ſtrike at the founda- tions of all religion, and under pretence of honourable chughes of God, to baniſh the fear of a Meiiß out of the world. It was a maxim of the Epbicureans concerning the divine nature, „ CII is j 7 1„„ e n 147 29¹ 2 207 11. MNec bene promeritis cabitur, And their deſign in it was to deny the providence of God, and to repreſent him as abſolutely unconcerned about the a 5 ₰ν of men, ſo as neither to reward the good, nor to puni ih evil- do And this, if it holdeth at all, will equally hold againſt God's pun iſting the wicked in this liſe. and in the next. And it look this was our author's intention. He urges, that *«*F neither reaſon nor experience will ſhew us, in the Author of «⁴ nature, an angry, revengeful judge, or bloody executioner i.“ at to miſ-call things does not alter ihen nature. It is e- 8 ow a hard name, and to call Bzut no argument can be drawn vengeance and crue this to prove, that that , and inſepara L to good land evil, it muf ſt be to paſs for the wor e be ing b not i utter indifferent to virtue and neſs and ImM hi veth the one VoL. II. Q fuitable 226 A Vievv of tbe DEisTIcAL Writers. Let. 33. ſuitable effects. What ſhould we think of an earthly prince that ſhould not concern himſelf whether his laws be obſerved or not, and ſhould ſuffer them to be tranſgreſſed with impunity? And is this the idea we ſhould form of the Supreme Lord of the univerſe? If this were the caſe, what could be expected but univerſal diſorder and confuſion in the moral world? It is the ſame thing, as if all things were left to a wild chance with- out a Supreme Governor and Judge.— There is a very extraordinary way of arguing which this writer makes uſe of to ſet aſide future puniſuments. He ob- ſerves, that*to aſſume that the divine providence towards ᷑ mankind in this world has one criterion, and in the next an- other, would be extravagant.“ And therefore he mentions zt as an abſurdity in the Chriſtian ſcheme, that ‧ the proceed- *e ings of the future ſtate fhall be the very reverſe of the pre- * ſent; for then every individual human creature is to be tried; *« whereas here they are only conſidered collectively; that the 4« moſt ſecret actions, nay, the very thoughts of the heart will *¹be laid open, and ſentence will be pronounced accordingly. The plain meaning of this is, that the individuals of mankind ſhall not be obnoxious to any puniſnment from God either in this world or in the next; and conſequently that there ſhall be no exerciſe of divine juſtice here or hereafter. For he him- ſelf declares, that“ juſfice requires, that rewards and puniſh- « ments fhould be meaſured out in various degrees, according «« to the various circumſtances of particular caſes, and in propor- ««c tion to them.“ He has endeavoured to turn that into an argu- ment againſt the Chriſtian account of a future judgment, which is really its glory, and a great proof of its truth, viz. that men's fecret actions, and even the thoughts of their hearts, ſhall then be laid open. Theſe are things that lie quite out of the reach of human judicatories, and yet upon theſe it is that the morality of actions doth properly depend. If therefore there be no account to be given of them here or hereafter, men's beſt or worſt actions or diſpoſitions will go unrewarded or unpuniſh- ed, which is the higheſt abſurdity, ſuppoſing there is a Supreme moral Covernor or Judge. But according to the account given us in the Goſpel, the fecrets ꝗ all hearts ſpall be revealed, the aidden ſprings ſhall be enquired into, from whence good and evil actions fow, men ſhall be ſhewn in their true characters, no real good action ſhall paſs unrewarded, or evil one un- puniſhed: than which nothing can poſſibly have a greater in- . Vol. v. p. 498. 1Ibid. p. 494 Hluence Let. 33. ZTord BoLTINGBROKE. 22 / Huence to engage us to exe erciſe a conſtant care over our inward temper and our outward Conchuet. Another argument he makes uſe of, which, as far as it is o any force, hears againſt Meie puniſh aments in general. It this; That“ reparation and terror are objects eſſential to nhe ec conſtitution of human juſtice. But what does that juſtice ee require, if it may be called juſtice, when it tends neither «* to reparation nor terror“ 3 8 d* He acknowleges what ſome en- gaged in the ſame cauſe have thought fit to deny, that to re- *. korm offenders is not the ſole nor the principal end of pu- «« niſament. Thoſe that are capital muſt have ſome other. * The criminal is executed for the ſake of others, and that he 44 may do ſome good by the terror of his death. The prince ec that ſhould puniſh without regard to reparation or terror, ¹o could have no motive to puniſh but the pleaſure of puniſh- **ing; Which no ſpirit but that of uger, vengeance, or cru- «¹« elty, can inſpire.“ He aſks therefore, What effects can ** puniſhments have, when the ſyſtem of human governnment ¹« is at an end, the ſtate of probation is over, when there is ¹« no farther means for reformation of the wicked, nor repa- ¹« ration to the injured by thoſe who injurea them, and when 15 h eternal lots of all mankind are caſt, and terror is of no e further uſen 2**. o be con naal ered, that the terror f the future pur iſhmel ent is of great uſe in this preſent ſtate. The pr ign of the threat nings of future puniſhment is not to in K the puniſhment, but to prevent the wickedneſs, and thereby to prevent the puniſument. But when once thoſe I, juſtice zd trurh, and require that they fhould ading tho 5⸗ VWho, notwithſtar em to 4 ENe wereée no threat- e anſwer no purpoſe, in terrorem. But be- uniſſments ſhould be ng order, and reſtrain- ind, even in this pre ate, and ecuted hereafter dn thoſe he 1 228 A View of the DEisrIcAL Writers. Let. 33. ſtate, to inſpire an abhorrence of ſin, and a fear of the divine majeſty, and how far the influence of them may extend, no man can take upon him to determine. The Scripture intimates as if the future judgment were to be tranſacted in a moſt ſolemn manner, in the view not merely of the whole human race, but of other orders of intelligent beings. Mention is often made of great numbers of angels as preſent on that occaſion. Thoſe puniſhments may therefore be of very extenſive uſe, for any thing that can be proved to the contrary, for promoting the general good, for diſplaying the evil of ſin, and vindicating the majeſty of the divine laws and government, and may ſerve as ſolemn warnings to the intellectual creation. God takes no pleaſure in their torments, as ſuch, but in anfwering the great ends of his government, in taking the propereſt methods to promote the good of the whole, in the exerciſe and diſplay of his own infinite righteoufneſs and purity in ſeparating the juſt from the unjuſt, and putting a viſible eternal diſcrimination between the obſtinate oppoſers of his authority and goodneſs, and thoſe who loved and ſerved him in fincerity. When this writer reckoneth eßaration among the ends of puniſhment, he ſeemeth by reparation to mean only the repair- ing the injuries done by one creature to another; as if all the malignity and demerit of ſin conſiſted only in its being a wrong done to our fellow-creatures; and as if it were not to be con- ſidered or puniſhed at all as an offence againſt the divine ma- jeſty, and a violation of the laws of the ſupreme univerſal Lord. But this is a great miſtake. Sin is indeed a great evil as an offence committed againſt our fellow-crea- inſt the true dignity, perfection, and happineſs of our own natures, and a counteracting the Proper end and order of our beings; but the principal Part of its malignity is its being an inſurrection againſt the majeſty and authority of the great Lord of the univerſe, to whom wèe oWe all poſſible ſubjection and obedience, an oppoſing our wills and appetites to the will and law of the Supreme, the baſeſt ingratitude to znite goodneſs, a caſting an indignity on his adorable 5 the wiſdom and righteouſneſs of his go- a breach of univerſal order. This is lly criminal and odious; and what we ought to have: chief regard to in our humble confeſſions, or elſe we are not true penitents. And it is in this that its malignity chiefly conſiſteth, and as God would have us abhor it principally on this account, ſo it is on this account eſpecially judgeth of things as they really are. conſidered tures, and aga his inf perfections, and on vernment, and therefore what renders ſin principa that he Puniſheth it: For he Let. 33. Lord BoLINOGBROKE. 229 are. If the greateſt evil of ſin conſiſteth in its being an o fence committed againſt the divine ma ſion of his known laws, and an oppofition to his authority and in any ſin, the more hei- nous its guilt muſt be acknowleged to be, if this carrieth⸗ nity in it than its be- ing merely an offence againſt creatures like ourſelves, it is con- trary to all the dictates of reaſon and good ſenſe to ſuppoſe, that jeſty, a wilful tranſgreſ- ſin hath not principally a regard to that on the account of whic it principally deſerveth puniſhme be really hurt by our ſins and vices, nor beatified by our obe- dience and our virtues. But this is Only ng to the tranſcend- ent excellency of his own molt P And it would ing to make the in n of his nature a reaſon why his creatures ſhoule laws with impunity. On lency of his nature is, the ted againſt his infinite maje be a ſtrange thi allowed to tranſgreſs 4 nature makes it impoſſible for For it is manifeſt that an eter righteouſneſs, i how ſhall he 1 5 18, 18 n the breach of diſpleaſure a tuous tranſgref Our author tells **believed by the goras, though t „coming of our ²even by the vulgar. neceffary to renew the diſcovery, and ſet it in a clearer and ſtronger light, ſince it was of vaſt importance to mankind to were ſo, it became the more believe it. By his own acknowlegement, the ableſt philoſophers and legiſlators thought ſo. And he himſelf frequently owns the great uſefulneſs of this doctrine. And its uſefulneſs is, as d I have before obſerved in conju tions, no fmall arg ; 77 1-— 2/4— nCtion with other conſidera- Iment truth. Ot red with relation to fu- I fhall now examine ture rewards and puniſh G the particular objections he hath ö“ agalnlt the accounts —õ——y— ———————— 230 A View of ihe DEisTICAL Writers. Let. 33. He obſerves, that„had the doctrine of future rewards and puniſhments been more general, and leſs deſcriptive; had future puniſhments been repreſented like the rewards, to be ſimply ſuch as eye never ſaw, nor heard, nor the heart **of man could conceive, it might have been maintained in cre- * dit, and have had an univerſal and real incaener eTehah „*to the great advantage of religion. But beſides the abſur- dity of ſu ppoſing t chat God inflicts eternal puniſhments on his creatures, which would render their non-exiſtence infi- ** nitely p Pretereble to their exiſtence on the whole;“ he ap- prchends, that“ an air of ridicule has been caſt on this doc- *« trine by preſerving all 8s idle tales and burleſque images, ** which were Ropadattd in thoſe days.„ He repreſents it as «« nearly reſfembling the mythologia de inferis, which has been ſo often laughed at?.“ As to the account given us in the Goſpel of the future reward, it is incomparably noble and ex- cellent, and not quite ſo general as he repreſents it, but fuch as is fitted to raiſe in us the higheſt ideas of the felicity and perfection to which good men fhall de raiſed in the heavenly world. The deſcriptions there ſet before us of future puniſh- ments are general, but very expreſſive, And the burleſque images he ſpeaks of are awful and ſtriking repreſentations, de- ſigned and fitted to convey images of terror, but not mixed with any trifling or ridiculous circumſtances, like the poetical tales and fables he refers to. But what he ſeems to lay a principal ſtreſs upon for expoſing the Chriſtian doctrine of future rewards and puniſhments is tliis: That““ juſtice'requires moſt certainly that rewards and 4 puniſhments lhould be meafured out in every particular caſe, ** in proportion to the merit and demerit of each individual. But ** inſtead of this, it is aſſured that the righteous and the wicked * are tranſported into heaven, or plunged into hell, without * any diſtinction of the particular caſes which have been ſo ſo- 4 lemnly determined, and dwithout auy proportion obſerved be- * tween the various rees of merit and demerit in the ap- plication e. s and puniſhments d.“ And in all that he offersi in the latter part of the ſixty-eighth of his Frag- ments a and Efſays, he proceeds upont his ſoppolition, t char the teſt anc dleaſ t degree of virtue ſhall be rewarded, and the nd leaſt degree of vice puniſhed alike.: And that ad tyrannical to make no diſtinction of per- nilar caſes.“ And again he urges, that“ the 5 66 grea 64 gre: atoſbe 6 a bitr. 1 r Ibid. p. 406. 9 hypo- Let. 33. Lord BoLINGEROKE. 231 *hypotheſis of all being ſaved alike, or damned in the lum ap, tends to def ſtroy litle by little all thoſe impreſſion- * the belief of a future ſtate is ſo uſefully deſigned to giv All that his Lordſhip here offers depends upon a great miſ- apprehenſion, or a wilful miſre preſentation of the Chriſtian doctrine on this head. If men were to be ſehi rded and puniſhed hereafter only collectively, and no regard had to in- dinidunls. which our author would perſuade us is the method of God's proceeding towards mankind in this preſent ſtate, then it might be admitted that men are ſaved and damned only in the lumh, as he is pleaſed to expreſs it. But this is not the Scripture repreſentarion of God's proceedings in a futureé ſtate. We are there moſt e- xpreſly aſfured, that the caſe of every in- dividual fhall be examined and judged. It is thus that our Lord, who is to be our Judge, repreſents it: He tells us, that he will come in his glory, and all his holy angels with him, and zhen ſball he reward every man accore ling to his works, Mat. Xvi. 27. St. Paul éxpreſly declares, that God will render to every man according to his deeds, Rom. ii. 6. That eveny one of us ſball give an account of bimſelf to God 7, Rom. Xiv. 12. That weée muſt all apbea ofore the judgm ent. ſear f Chriſt, 2 every one may receive the things done in hig body accord- ing to that he hath done, whethor it be goodl or bad, 2 Cor. v. 10. That ævery man's work ſball be kried, and made ma- nifeſt, 1 Cor. iii. 13. In f. ſbei ing of the reſpective duties of maſfters and ſervants, he lets them know, that the meaneſt ſhall not be neglected, but Hall receive a proper reward: That whatſoever good thing a man doth, den ſamèe ſpall he re- ceive of the Lord, ahether he beb bondl or haue:- But he that doeth rong, ſball receive for the wrong vuhich he hath done, and there is no roſpect of Berſons, Epl h. vi. 8, 9. Col. 1ii. 25. St. Peter aſfureth us, that God without roſpect f Herſons judg- eth according to every man's work, 1 Pet. i. 17. Chriſt is in- troduced as declar ing, I am he uwhich ſearcheth the reins and bearts; and I will give unto every one of you according to your works, Rev. ii. 23. And in the deſcription of the future judg- ment, Nev. XX. I2. to fhew the exactneſs of that judgment, it is ſaid, that i he boofs were opened, and the dead were Jude gach out of thoſe things which were written in the booöks accor ding to their works. And it is repeated again, ver. 13. they were judged every man according to their works. 232 A Vieco of the Let. From theſe ſeveral Sao compared together it appears with the utmoſt evidence, that accordiug to the whole tenor of the New Teſtament, in the diſpenfing future retributions, tbe rewards and huniſbmo ents ſpall be meaſured cut in every Bar- ticular caſe, in probortion to the merit and demerit of each in- di vidaal, W mhich our author ſaith is what juſtice requires. It is therefore manifeſt, that what is there ſald concerning that fu- ture ſtate of rewards and puniſhments, muſt be underſtood in a con liſtency with the making an exact diſtribution according to particular caſes and circumſtances. And that the g general repreſentations there made of heaven as a ſtate of future happineſs to the rigk us, and of hell as a ſtate of future puniſhment to the wicked, muſt be ſo taken and explained as to comport with the different d egrees of rewards ai puniſh- ments to the one and to the other;; and not as if all good men were to be raiſed to the ſame degree of future glory ls; and all bad men to be punilhe- d with the ſam gre bo miſery; ſince it is ſo freque ently and expreſly declared, that God will then, without reſpect of perſons, render to every man according to his deeds; and that every man ſhall then receive according to what he hath done in the body. The ge- neral deſcriptions of that future glory are indeed ſublime and noble, and repreſent it in a moſt attractive view. And it was proper it ſhould be ſo. 1 ney ſet before us a happineſs be- yond imagination great and glorious, the more effectually to animate us to a patient continuance in well-doing. And it is ſignified, that it is of ſuch a nature, ſo tranſcendently great and excellent, as vaſtly to exceed what 11 0f the buman race could in ſtrictn eſs of juſtice have deſer For the obedi- ence of the beſt of men, is very imperfe 5 and mixed with many defects; and therefore that eternal life and happineſs ĩ is repreſented as the gift 2 God through feſus Chriſt. That re- ward is the effect of free ſovereign grace and goodneſs. And nerefore none can fnd ult it the g lory and happineſs which Hhall l fter be above what they p 33⸗ 9 6 Ce- could be ſaid to Waho degree of reward: far iußerior to what the beſt of men could hare pret ve challenged as in ſtrictueſs of juſtice due to h is merits, yet ſhall ſo order it in his infinite wiſdom and righ ateouſne ſs, there ſhall be an admirable proportion obſery ivi according to the d real goodneſs du Lau Bo waae ROK BP. 2 23 trial. Nothing can be clearer to this purpoſe than our Saviour's det aation in the para zbleG of the pounds, Luke Xix. 12. 20. b repreſents her honours and rewards 3 upon ſome than upon others, ccording to their dif of uſefulneſs, and the different impr made of what was committed to them. And in the b pronounceth upon thoſe that are perſecuted f he! plainly intimates, that— ſhould be di l hea rs and fſervices ſe are n 44 1*. 21 2 Ilfterent abo 3 into Which thez ws from the frequent declarations 1 4, t — Iy Producéed, God 1 Alr=e- been alréac according to his deeds, without, reſpe theſe general declarations, there ipture which are deſigned to ſhew, that be a remarkable difference made between ſome bad men and others in the puniſhments inflicted on them; and that in the inſiicting th eſe puniſhments a regard be had to the dif- — rravations of their crimes. his is what our Lord y lgnifies, when he declares w nith great Ptolemnmi y, that it MPall be more tole rable for Sodom and Gomorrah in zhe day judgment, that is, for the mo oſt profligate then world, tha an for thoſe that Dktiwateih rej the Gof ſpe el offers of me ercy and ſalvatio n, ſtinate courſe of brelumptuons ſin and diſobe ea- d and abuſed and w vho go on in anob- 1 to the dleareſt) light and moſt glorious nüante he declares, that that h ervant uhich hneuh „ neither did Securhae to his will, ſpall be beaten with many flriß that hneuw not, a, d Iid com Ftribes, Fba⸗ l be beaten with fe aſeru iza For unto Snukn ver much is given, 9† ſpall, In2 H n 5— vhomn men hade conimitted mach, f him WIII 2 ezaredha Nor Hn mit things worthy quired: And to 1 234 View of tbe DæisT IcAL. Writers. Let. 33 they aſt more, Luke Xii. 47, 48. Nothing can be plainer than it is from this repreſentation, that among thoſe who ſhall be puniſhed in a future ſtate, great difference ſhall be made in the degrees of Puniſ(hment inheted on them according to their different demerits; and that an exact conſideration fhal l be had of their ſeveral caſes, and an equitable pro ope ortion ſhall be ob- ſerved, and all Proper a allowances made. The general de ſcrĩp- tions therefore of theſe future puniſhments are to be interpret- ed in a con ſiſtency with ſuppoſing a very great difference made between ſome and others in the degrees of their puniſhment. In theſe Bener ral deſcriptions the ſtrongeſt; images 4 terror are made uſe of, and it is highly proper it ſhould be ſo. The puniſhments are deſcribed in their higheſt degree, as they ſhall be inſlcked on the moſt obſtinate and heinous offenders. No- where are we particularly told what ſhall be the loweſt degree of puniſhment zt ehich ſfhall be inflicted in that future world; nor what that ſtate of vice and guilt is which ſhall ſubject men to the leaſt puniſnment. Such declarations could anſwer 10 good end, and would probably l be abuſed. It is more wiſely done to leave that matter in general expreſſions; at the ſame timé aſſuring us, that every man ſhall be puniſhed in a ſtrict Proportion to the circum ſtances of his crime. A due conſideration of this will in a great meaſure obviate the principal objections this author has urged againſt the eter- nal duration of that future puniſhment, which depend princi- Pally upon this ſuppoſition, that all fhall be alike ſubjected to the moſt extreme degree of torment and miſery, and ſo fhall continue for ever: Whereas if it be conſidered, that there fhall be a great difference made between ſome and ôthers, in that future world; that the ſtate of ſome ſhall be tolerable com- pared with that of others: and that every man's caſe ſhall be d, and his condition wiſely and exactly proportioned had deſerved; on this ſuppoſition, whatever the duration of it is ſuppoſed to be, it is ſtill juſt. it will not be improper to take notice of a remarkable — ais Writer in relation to this preſent ſubject. He ſays,*˙he could eafily perſuade himſelf, that the mercy of God the offenders who amend, conſiſt ently with his juſ⸗ to wh c aen offend, all men would be puniſh- 4 ſs may carry on the work his mercy 4 luch as are the objects of both in a 7 y will be exempt perhaps eternally from all 606 ach as finite creatures can be, from all mo- „*ral evil. He could perſuade himſelf, that they who are rhe the Im 5 435 p 10 3. ſtat 80 c 1 2 10 be bad 1 * potheſis, where no certainty is to be had, I «(ſays he) as probable, becaufe it contradicts none of the di- ¹ vine attributes, 59 none of them at variance, nor breaks ««*their harmony.“ Here he ſuppoſes it to be a prohable hy- potheſis, and perfectly conl liſteni t with the divine attrib utes, not are the proper goodneſs and i mercy, may continue ete ₰ that others poſing them to continue iltene 4 that happineſs which the others enjoy, and redu orlorn ſtate IIT th ek CE Wé be aſſured b) A well-atteſted revelation, that this fhall really be the caſe, he ought nott G inſt eternity that is to ſucceed it, might bem ade, poſe the continuance of the time of trial to be. Fthi 1 ftrial furni iſme th a bowerful conſideration to And very probably, if it were ordi- engage us to in narily much longer than it is, the coi ſ be worſe in the pre corrupt ſtate 7 4 1 t-+ 6 1 8 it now is; as the length of men's livé the w ckeda 2 that oW enough 10: the meaſure nt to be able to pr ( Goc las the Supreme ſta te Of tria ni eal with them according to their E iatraun it may not be wort world, onable creatures a let them know, that if they obſtinately 236 A Viev of tbe DEIsTICAL Writers. Let. 33. perſiſt in their rebellion and diſobecience, he will at length ſhut up his grace from them, and they ſhall be excluded from that glory and felicity with which he would have bountifully re- warded their perſeverance in a courſe of piety and virtue dur- ing the time ok trial allotted them? It may be left to impartial reaſon, whether this conſtitution would not be more wiſely or- dained, and more likely to promote the intereſts of virtue and good order in the world, and to repreſs vice and wickedneſs, than to let no bounds at all to the offers of his mercy, and to aſſure them, that let them behave erer ſo wich cedly and pre- „, and abuſe and reject all the methods of his grace, they ſeave this w eric, zand at any other time ut eternity, whenever they repent, they ſhall be for- given, and even reſtored to favour, and raiſed to glory and fe- licity? Would this be a rule of government wor thy of the di- vine wiſdom, or fit to be publiſhed throughout the whole intel- lectual world? As reaſon leads us to conclude, that it is neceſſary for an- fwering the great ends of moral government, that puniſhments ſhould be denounced againſt the obſtinate tranſgreſſors of the divine laws, ſo it may be juſtly doubted whether to creatures 1 e, the threatning of none but deſigned for an immortal exiſter temporary puniſhments would be ſufficient; eſpecially if they appreheoded that they ſhould outlive thoſe puniſhments for in- finite ages in bliſs and glory. It certainly becometh us in our enquiries concerning ſuch matters as theſe to proceed with great modeſty, fince we cannot pretend of ourſelves to be proper judges of what the governing wiſdom and righteouſneſs of the Supre me Lord of the univerſe doth require, and what is moſt worthy of God, and moſt for the good of the whole, which is of far greater importance than the intereſts of particular be- ings Fo conſider the ſentence which ſhall paſs upon bad men at the great day of judgment, as final and irreverſible; and that: after this there fhall be no freſh offers of grace and mer- cy; but they ſhall continue under the effects of that ſentence are the whole of cheir exiſtence, is certainly a conſideration of the higheſt moment, and muſt needs have a wonderful weight to engag ce the beſt uſe of the prel ſent ſtate of trial allottéd ay hold on the offers of ſalv alion that are now ma to us upon the reaſonable termsc 0 he new cove- nant. Whereas if we had reaſon to apprehend, that there were to b e new v ſta tes of trial, new ſeaſons and offers of grace, after the general judgment, it would greatly weaken the influ- ence 90 — Q — Let. 33. Lord BoLINGBROKE. 237⁷ ence of the motives drawn from the threatenings of future pu- niſament. Nor is there? any thing in this conſtitution N hich can be proved to be inconſiſtent with the wiſdom, juſtice, and ed nity of the divine government. For as to the excluſion from the heavenly felicity, which ſhall be a conſiderable part of that future puniſhment, there is no reaic able Broun for expect- ing, that thoſe who now rejert the ſnould Lrer be admit . gh 8E 60u5, alle which no man cou excêeed the de nay help us to ju d Plenſcd c is power, and cc without any re- 406 gare d to juſtice, creatures end him, merely 9* for the pleafure of offending atures who had free- «« will, and made wrong elections, creatures ho might plead in mitigation of their Vuricomen 5, ilties ee ſions, the im erfections of thei 1P temptat ions to which their paſ- numerous ſen Plainly this; to apo it. And what go od can be propoſec- Nothing can be more co onerar) to the honour of God, to the good of mankind, to tl than to endeavour to make men entert- nin the evil of ſin. To what do not offend God merely for do it fo or che pleaſure of 3 8n is unjuſt 1n Evely and 1 3 1 5 1 ce and order Öot the mor . 1 I 238 A Vietꝰ of tbe DEisr icar Writers. Let. 331 moſt wiſe and holy will and law of the ſovereign Lord of the univerſe, is not tlis a very heinous guilt? Their having free- will, and making DProng elections, when it was in their choice to have done otherwi ſe, though mentioned here in mitigation of their gunlt, 1s tion of their crime, and an abuſe of their reaſon and liberty, whi ch a are amongſt the nobleſt gifts 9f God. To plead paſſions and temptations, Is an excuſe„which, f admitted, m) ſerve to apologic for the greatet crimes. But ney are not allowed by wiſe human judicatories as a rea- ſon for exempting thoſe that tranſoreſs the laws from the pe- nalties to which their tranſg reſſions had e xpoſed them. And Lord Bolingbroke himſelf has elſewhere very properly obſerved, that thoſe very Pe ond Who pretend that inclinations cannot be reſtrained, and who ſpeak moſt of the power of the appe- tites and paſſions, can reſiſt and controul them, when any evi- dent intereſt, or contrary inclination, leads them to. do ſo. And as to any tranſg reſſons that may Properly be called fr zilties Au infirmities, and which have little of the will in them, the wiſe and juſt Ruler of the world will no doubt make all the allowances that equity can demand. Upon the whole, the Chriſtian doctrine of future rewards and Puniſbme nts is ſo far from furniſhing a juſt objection againſt the divine original of the Goſpel revelation, that, if rightly con- ſdence ed, it Yielderh a noble evidence of its uſefulneſs and truth. It is ſcarce poffible to form an idea of any thing more ſolemn audia Ecting, and better fitted to make a ſtrong impreſſion on the humam mind, than the repreſentation given in the New Telſtament of the future judgment. The whole human race convened before the ſovereign univerſal Judge, innumerable 6 1s of holy angels attending, the judicial proceſs carried n with th e gre⸗ telt ſolen nnity, a ſtrict and impartial enquiry made, the moſt hidden actions brought to light, and the very ſecrets of the heart laid open, and all followed by eternal re- tributions. It ſeemeth plain f from our Saviour's manner of re- ne regarded it as a matter of great im- duld have no h nope or e cpectation given and ſalvation, if they perſ ited to the a courſe of impenitence, preſumptu- He no. where giveth the leaſt inti- 2 gréeat aggT AV Port tanC, them of Ptni end 3 this 1dVE dll Ild. terms Let. 33. Lord BoLkr NGBROKE. 239 terms which, according to the natural import of the expre ſſions ſeem to fignify that it all be of a perpetual duration, with- out adding any thing to qu⸗ alify thoſe expreſſions. And for any pe rſons to flatter themſelves, that God may in his abſolute ſovereignity diſpenſe with the rigour of his threatenings, and to depend upon fuch an expectation, would be an extreme folly when the plain tenor of the rev elation ſeems to go the othan Way. 3⸗ 41 tl tl I have now finiſhed the deſign I had in vie dee which was to defend natural and revealed reii igion againſt the attacks made upon both by this very conf aming author. In the ident and al execution vf this deſign I have principally confined myſelf to the reaſoning part of his Lordſhip's works as far as religion is concer 04 e have not willingly overlooked any thing tha had the apy pearance of argument. But I have not attempted to follow him in ſeveral of thoſe excurſions which ſeem to have been princip ally intended to ſhew the v varety of his reading, of which it muſt be owned there is a great appearance, though 1 cannot ſay I he has 5* iVen many Prchals of his having maturely digeſted it. Several things there are in his ſcheme of meta- phyſics, and in the account he has given of the ſentiments of the antient philoſopl hers, which might at juſtly be animadverted upon, though it will not be den ied han ſome of his obſerva- tions on thele! heads are juf ſt zuct curious. But as a diſtinet 11 examination of them would have very much enlarged this work, which is already longer than 1. at firſt intended, or than I would have wiſhed it to be, I have choſen to omit them: For the ſame reaſon I have taken no 3 articular notice of the reflections he has occa üona caſt upon the antient Fathers of the Chri- ſtian Church, and upon the body of the primitive Chriſtiansy 0 v y As a ſpecimen how ready our author is to lay hold of the ſlight- eſt appearances for caſting a ſlur upon the antient Fathers, and pri- mitive Chriſtians, Is would obſe rve, that after mentioning the Gno- Nhics, and their pretences, he adds, That ‧the Orthodox grew in „« time as much Gnoſticz as others; and we ſee that the Church of *AKAlexandria thought it neceſſary to be ſo in order to be truly reli- **gious(1).ꝗHe is ſo fond of this thought, that he afterwards re- peateth it, and talks of the“ Heretics affuming the pompous title * of Gnoſtics, and deſpiſing the firſt preachers or Uhriſtianity, as ig- „„ norant and illiterate men: And that Clement of Alexandria main- (1) Vol. iv. P 336.. tained —— ——,——— X₰⁸ —————ę——— — 240 A Vievw of tbe DEisTICAL Writers. Let. 337 of whom he has made a moſt i injurious repreſentation, and has in effec t juſtifie d the perſecutions raiſed by the heathens againft them. He tells us, that“ their clergy were, under pretence * of religion, a very lawleſs tribe.— I'hat they broke the laws cc in the moſt public manner, and inſtigated others to break „them, by PoPhlar inſurrections againſt the authority of ma- *« giſtrates, and by tumults and riots, in Slich they inſulted «the eſtabliſhed religion of the empireé.— And he believes the ee jiſt of the martyrs conſiſted more of thoſe who ſuffered * for breaking the peace, than of thoſe who ſuffered quietly «*c for the ſake of their religion z.“ Such is the charge he has thought fit to bring inſt a wo orthy and peaceable body of men, for ſo the primitive Chriſtians generally were, whoſe in- nocent and virtuous behaviour has becn acknowleged by ſome of their Pagan adver aries themſelves. You will obſerve, that I have for lhe moſt part, except where the argument led to L paſſed over e bitte r ſarcaſms he ſo frequently throws ainſt the Eun iſtian divines. They have the honour to be reviled and inſulted in every work that is de- ſigned againſt revealed eelon But it maſt be owned, that his Lordſhip has in obloquy dus reproach far eded all that have gone before him. He! s found out vis the world did not know before, that the rines are in a formed alliance and confederacy with the Ath eiſts againſt God and his providence, and that the latter are not ſuch dangerous enemies to religion as the former I have not thought myſelf obliged to take 5 diſtinct notice of the long account he hath given in his fourth Eſſay of the in- a 5. g * tai ined, that to be a good Ch ceſfary to be a good 2017c(2).“ It would be hard to roduce an inſtance of greater Sifingenoity than Lord Bolinobroke is here guilty of, and it can ſcarcè be dtha t he was ſo ignorant as not to be ſenſible of it. The word Gnoſi⸗ es a man of knowlege. Some orrupters of hriſkiantty in the primiti: ve times, who made high ces to extrao ordinary knowlege, a umed that title to them⸗- becauſe Chement deſcribes the e true Gnoſlics in oppoſi- alſe, to ſhew that this name in which thoſe Heretics 2; therefore tion to the gloried belonged in its juſt ſenſe only to the true Ch he and the orthodox Cbriftians were Gnoſiics, i. æ. of the ſame prin- ciples and practices with that ſect which they condemn It may ely left to the reader to judge of the fairneſs of ſuch a con- (2) Vol. iv. p. 458. 2 Vol. iv. p. 434. croach- Let. 33. Lord BorrNeBROKE. 241 croachments of the eccleſiaſtical upon the civil power, and the ſeveral ſteps by which thoſe incroachments were carrled on, eſpecially in the times of the papal uſurpation. He has ad- vanced little on thoſe heads that can be called new, or which had not been obſerved by others before him. And we have his Lordſhip's own acknowlegement frequently repeated, that this is by no means chargeable on true original Chriſtianity. It would therefore be very diſingenuous to turn that to the diſ- advantage of the religion of Jeſus, which has been only owing to a groſs abuſe and corruption of it, a corruption which was plainly foretold in the ſacred writings, at a time Wwhen it was impoſſible for any human ſagacity to foreſee it. He frequently exclaims againſt artificial theology, and com- plains of the profane mixtures which have been brought into the Chriſtian religion by the ſubtilties of a vain philoſophy, and by idle traditions. It muſt be acknowleged, that there has often been too much ground for ſuch complaints. And to endeavour to ſeparate pure uncorrupted Chriſtianity as taught by Chriſt and his apoſtles from debaſing mixtures, and the corrupt additions that have been made to it, is undoubtedly a noble and uſeful work, and when properly performed, is doing a real ſervice to Chriſtianity, and tendeth to eſtabliſh the credit of it, and to promote its ſacred intereſts. But ſuch writers as Lord Boling- broke are certainly the unfitteſt perſons in the world to under- take it: Non tali auxilio, neo defenſoribus iſtis, Tempus eget. Inſtead of promoting the good work of reformation, and of contributing to reſtore religion in its primitive purity, they bring a diſgrace upon thoſe who would in good earneſt attempt it, and furniſh the patrons of thoſe corruptions with a plau- ſible pretence for reproaching and miſrepreſenting ſuch perſons as having an ill intention againſt Chriſtianity itſelf, and as ſerv- ing the cauſe of Deiſts and Infidels. His Lordſhip charges the miſchiefs which have befallen the Chriſtian Church as having been chiefly owing to this: That «the pure word of God neither is nor has been the ſole cri- ¹ terion of orthodoxy a.“ He aſſerts, that“no human au- *e thority can ſupply or alter, much lels improve, what the „ Vol. iv. p. 448- Vol. II. R* Son 242 A View of the DEisricAL Writers. Let. 33. Son of God came on earth to reveal b.“ He ſays, that «« divines ſhould return to the Goſpel, as philoſophers have «« returned to Nature, and preſume to dogmatize no farther ««than the plain import of it will juſtify c.“ And there he re- commends it as the moſt effectual way to remove the ſcandals ariſing from the diſſentions among Chriſtians, that the Chriftian b divines“ fhould be content to explain what they underſtand, « to adore what they underſtand not, and to leave in myſtery ¹« all that Chriſt and his apoſtles have left ſod Theſe advices, conſidered in themfelves, might have been thought to proceed from a good and friendly intention. But every thing is ſuſpected that comes from ſuch a hand. Yet a real friend to Chriſtianity will know how to make a proper uſe of admonitions and reproofs, even when given by an enemy. I fhall conclude with this obſervation, That the religion of Jeſus, as delivered in the New Teſtament in its original purity and ſimplicity, will be ever able to ſtand its ground againſt all the aſſaults of the moſt ſubtil and moſt malicious adverſaries. It hath a dignity and excellency in it, which hath often extorted favourable acknowlegements even from thoſe who have appeared to be ſtrongly prejudiced againſt it, of which we have a re- markable inſtance in the late Lord Bolingbroke. And l am per- ſuaded, that the more any thinking man conſidereth it with a free and unprejudiced mind, the more he will admire it, and will be the more convinced of its truth and excellency, and of its divine original. You will, I doubt not, join with me in earneſt prayer to God, that this holy religion may be more univerſally diffuſed, that it may be made known to thoſe who know it not, and that where it is known and profeſſed it may have morc of the happy effects which it is ſo well fitted to pro- duce. I am, Reverend and dear Sir, Moſt fincerely and aſfectionately yours, Jo HN LELAND „* Vol. iv. p. 617. eIbid. p. 449. ¹¹ Ibid. p. 629. LET- Let. 34. Lord BoLiNGBROKE. 243 L ET T ER XSXJlV. 8§ I E, In foregoing Letter finiſned the obſervations I had made on Lord Bolingbroke's poſthumous works. In the courſe of thoſe obſervations I had occaſion to make ſome re- ferences to a ſmall treatiſe 1 had publiſhed before, intituled, Ke- Hctions on the late Lord Bolingbroke's Letters on the Study and Uſe of Hiſtory; which was the firſt of his Lordſhip's writings, in which he had appeared in an avowed oppoſition to the Chri- ſtian cauſe. And it having been thought proper to reprint thoſe Reflections, I was adviſed by you and other friends to in- ſert them in the Supplement to the View ꝗf the Deifſtical Writers, „lately publiſhed, as they bear a near affinity to the ſubjecis there treated of, and might render that part which relates to Lord Bolingbroke more complete. For the ſame reaſons theſe Ke- Roctions are retained in this new edition of the Vieu f the Deiſtical Writers, and are here ſubjoined to the obſervations on the late Lord Bolingbroke's poſthumous works. But Whereas in the two firſt editions of thoſe Reflections, beſides the remarks which were made upon thoſe paſſages in his Lordſhip's Letters, that relate to Chriſtianity and the holy Scriptures, there were ſeveral things added of a political nature, and which were de- ſigned to examine and detecét his Lordſhip's miſfrepreſentations; in the third, fourth, and this edition, it was thought proper not to intermix any thing of a political nature, which would not be ſo well ſuited to the deſign of the preſent work. For this rea- ſon, whereas in the firſt and ſecond editions of theſe Reflections, it was propoſed to diſtribute the remarks into three heads, the third of which related to the ſevere reflections Lord Boling- broke had made upon the conſequences of the late Revolution, and the ſtate of things under the preſent eſtabliſnment.— This third head, which in thoſe editions reached from p. 133 to p. 166, is omitted. But there are additions and improvements made in other parts of theſe Reflections; the moſt conſiderable R 2 0f 244 A View of tbe DEisricAL Writers. Let. 34. of which relate to the Curſe pronounced by Noah upon Canaan, which in the opinion of ſome judicious friends, was not ſo fully conſidered before as it ought to have been. This addition was drawn up, as you know, ſome time ago, and ſent over in order to be inſerted in the new edition of theſe Aæflections, before I ſaw Dr. Mawton's accurate diſſertation on this ſubject, in his excellent Diſſertations upon Prophecy, which came but very lately into my hands.—lt will now probably be thought not ſo neceſſary, but I have choſen to let it ſtand as it was firſt drawn up, becauſe it may poſſibly not be without its uſe, and will tend to render the Reflections on Lord Boling- broke's Letters on the Study and Oſe gf Hiſtory more complete.— The method I have purſued is ſomething different from Dr. Newton's. He ſeems to incline to think there is a defect in the Hebrew copies. But I chuſe to defend the paſſage according to the preſent reading of the Hebreu copies, which is followed by almoſt all the antient verſions, as well as by our own tranſlators. The Preface to the Keflections is ſomewhat long; but it was not thought proper to omit it, as it contains ſeveral things, which, in the opinion of ſome whoſe judgment I regard, may be as uſeful as any part of thoſe Reflections. REFLEC- REFLECTIONS On the Late Lord BoLiNGBROKE'S LETTERS 0 N T H E Study and Uſe of Hiſtory; Eſpecially ſo far as they relate to C HRISTIANITY, AND THE HOLY SCRIPTURES. The SIXTH EPITION, corrected. N. B. Theſe Refiections were firſt publiſhed in the Vear 1753, and before any Part of this View of the Deiſtical Writers was wrote. OF THE REFLECTIONS, Gc. N account ꝗf ſome illuſtrious Laymen, a bo have either Bro- feſſedyy written in defence of Chriſtianity and the holy Seriptures, or bhave in their writings ſpeun an high Iheem and veneration for them, Pref. p. celvii, celviii The inquiry whether Cbriſtianity be true, and f a divine origi- nal, is of the higheſt importancé, cclviii, cclix A brief repreſentation ꝗ the excellent nature and deſign o the Chriſtian religion, cclx, cclxi Thoſe are no friendi to mankind who endeavcur to ſubvert its divine aut hority, cclkii PAR T I. On the Study and Uſe of Hiſtory. The high encomiums Lord Bolingbroke is Bleaſed to beſtow ußon himſelf, 266, 267 There is a great abbearance ꝗf vanity in his Letters,— and a ſtrong affectation novelty, 268 He diſcovers great keenneſ and bitterneſi o ſbirit, Tand wurites as if he weré out f humour with mankind, 269 Many of his obſervatians on hiſtory are juſt and curious, but there ic not mach in them that can be called entirehy new, 270 Hiſtory rightly improved is& great uſe; but not, as his Lord- ſbiß ſeems to repreſent it, the only Brober means ef inſtruc- tion, 272, 273 He would have us read t he piſtories F the antients, but not ¹0 ſtudy any but thoſe of the tuνο laſi centuries, 274 The Reflections Lord Bolingbroke has made upon literature æxe mined, 275 R 4 He CONTENTS f He haſſes the maſt contempruous cenſure upon grammarians, eri- tics, reviſers, and ubliſpers, of antient manuſcripts— but becially upon antiguaries and chronelogers, p. 27 5, 275,&c. and upon the learned in general, 278, 279 The tendency of his repreſentationg is zo bring le arning into con- tempt, and introduce barbariſm, 279, 280 The labours and writings of ſtudious men are of great advantage For Bromoting improvement in hnowlege, 281 An arrogant ſolf-ſuficioncy, and contempt of the labours and Judgments of others, no proßer diſpoſition for finding out truth, ibid. P AR I I. An examination of the principal things offered by Lord Boling- broke, to invalidate the authority and credibility of the ſacred hiſtory. SEcCTION I. His Lordſhip's objections againſt the Scriptures of the Old Toſta- mont conſidered. A ſummary account of t hoſe objections, 286, 287 ſt is no Juſt Brejudice againſt the aut hority gf tloſe writings, that the Jews had been flaves to the Egyptians, Aſſyrians, Perſians,&c. 286. Or, thal they were for a long time unknown to theæ Greeks, or doſpiſed by them, 287, 288 The beathen writers generalh took uß with idle reßorts againſt the Jews, without making a due enguiry, 289 The advantageous teſtimony given by Strabo concerning Moſes and the Jewiſh nation, 289, marg. note. The excellent nature and tendency ꝗf the. Jewilh Scrißtures, ſbewis they were not fictions gf a fupßenſtitious and lying peoßle, 290, et ſeq. There are peculiar characters of fimplicity, and an impartial re- gard to truth, in the facred hiſtory, 292, 293 The Scriptures were not forged or corrupted by the latter Jews, 293. NMor by Ezra, and the compilers of the ſacred canon, ußon their return from the Babyloniſh caßrivity, 294, et ſeq. The Hebrew language was not intirely forgotten in the caßtivity, but continuęd in uſe after it, ibid. The Jewiſh ſacred books not loſt in the captivity, 295, et ſeq. The people were in poſſeſion gf thoſe books, and had a great vene- ration for them before Ezra was ſent to Jeruſalem, 296, 297, 29⁸ The the Reflections,&c. The eſtabliſbing of the facred canon by Ezra, and the men gf the great ſynagogue, pow To be underſtood, 298, 299 Ezra did not give authority to the law f Moſes, nor ffrſi Subliſb the facts hy vubich that lauw was atteſted, 299 Thoſe facts were of a very Public nature, and could not have been impoſed on by the Beoßle, if they had not been true=rand were in all ages received and acknouleged by the uhole na- tion, 300, 301 M Parallel between the Helleniſtical fables and the ſacred re- cords, 301 The accidents to which the Scriptures were liable from errors of tranſcribers,&c. no argument againſt their truth or divine aut hority, 302, 303 The variarions of the copies in fmaller inltances confirm their har- mony in the main, 303, 304 The objettions drawn from the diſferences between Jews and Chri- ſiians æxamined, 305 They are generally agreed in what relates to the divine authority of the Jewiſh Scribtures, 306 The curſfe Bronounced by Noah upon Canaan largely conſidered, and ſbeun to be no juſt objection againſt the authority&f the Moſaic writings, 307,&c, SECGCTION II. The Scriptures and Hiſtory of the Neu Teſtament vindieated againſt his Lordſhip's exceptions. The frauds and falſpoods of Brofeſſed Chriſtians no juſt Prejudice againſt tbe authority of the ſacred books&f the New Teſta- ment, or the credibility of the facts recorded there, 319 No encouragement given to fuch frauds in the New Teſtament, nor have any Berſons taken more Hains to detect thoſe frauds than Chriſtian divines and criticks, 319, 320 The bretence that the Church deſtroyed the peathen writings, ſ Becially thoſe that were written againſt Cbriſtianity, ecamined, 320, 321 Lord Bolingbroke charges Chriſtians, even the moſt larned, as not having honeſty or ſagacity enough, to take an accurate examination of the Jewiſh and Chriſtian ſtem, 32² He allegeth, that Chriſtianity is a holly founded upon fatts, and that thoſe fatts have not been Proved, as all otber facts, which Baßs for authentic, ought to be Proved, 322, 323, 324 Al ghe conditions requiſite to render the accounts& any Saſt . fatts CONTENTS f fagts credible, concur in relation to the important facts on u'hich Chriſtianity is founded, 324 Thoſe facts were done in the moſt open and pubnc manner ibid. The accounts f them were Bubliſbed in the age when ihe a‿s were done, ibid. And hby perfons Berfectly acquainted with tho ſe facts, ibid.—and uho were of great probity and ſimplicity, and i cover an im- Bartial regard to truthh, ibid. They had no temptation to diſguiſe or falſcfy the jaczs— hut bore witneſs to them in obhoſition to their world'y interens, and rooted prejudices; and though they were ther=by æx‿eſed to the moſt grievous ſuſferings, 325, 326 The writings themſelves have all the characters f genuine purity and ſimblicity, and uncorrupted integrity;—and have been tranfmitted to us with an unqueſtisnable evidence, greater tban can be Produced for any sther writings in tbe world, 326 Wpat farther confirms the truth qf the facts, is the converſion ꝙ vaſt numbers of both Jews and Gentiles, uho were brougbt by the evidence of thoJe facts to embrace the religion Jeſus, 327 F 15oſe facts had not been true, that religion muſt have ſunk in the beginning, conſidering the circumſtances under weich it made its firft aßpearance in the world, and the diliculties it had to encounter with, ibid. What his Lordſbiß Mereth to ſbew, that there is no broof ihat the Coſpels were written in the firſt age Chriſtianity æxa- mined, 330 The aßoſiolical fathers all along ſuphoſe the facls recorded in the Gsſpels to be&f undoubted truth, and have freguent references to haſſages Jound in the Goſbels. 1 This ſpeun pa nticularly con- : 1; P Iwaar- cerning Barnabas, Clement, Ignatius, and Polycarp, 3 30, 331 The Goſpels we have now in our hands wele certainly extant in 3 5. the apoftolic age, and regarded as authentic— And in the be- .. 7. h% ginning zhe ſecond century were univerſalg ſpread, and read in the public aſſemblies ꝗf Chriſtians, 332, 333 The four Goſpols, and theſe only, were generalhy received as f divine aut hority in the Chriſtian Cburch, in the ages neareſt the apeſtles, and have continued to be ackno wloged ever fince, „ 334 The enemies of Chriſtianity, whether Jews or Heathens, who lived 3.. 7 o uer neareſt thofe times, never pretended to deny that they were written by Chrif's own diſciples and attendants, 334, 335 Tpe books themſelves have all the marks and characters of the ao/toſic age, and which plainly point to tée time in wbich 4ℳ 22 ₰. T he* the Reflections,&c. they were written, and not one mark ꝗf a later date, 335, et ſeq. The pretence, that there had been hiſtorical evidence againſt Chri- ſtianity, but that it was after wards ſuppreſſed, ſbeun to be vain and groundleſs, 338, et ſeq. The objegtion, that the facts on u'bich Cbriſtianity is founded, are only atteſted by Chriſtians, examined, 340, Rc. Iye have the teſtimony of adverſaries concerning thoſe facts, as far as could be expected from adverſaries, ibid. The Cbriftians that atteſt the facts whereby the Goſpel was eſta- biſped, were fuch as were themſelves converted to Chriſtianity upon the ævidence& thoſe facts, ubich gives force to their teſtimony, 343 St. Paul's teſtimony Barticularly conſidered, 343, 344 Lord Bolingbroke's argument to Brove that thereé is at preſent no ſtandard at all of Chriſtianity, 345 The Romiſb writers, in endeavouring to ſbeu that the Scripture is inſuficient to be a complete rule ꝗf faith and practice, have really ſerved the Infidel cauſe, ibid. The pretence, that the moſt extravagant and contradictory ohbi- nions may be founded upon the ſame text, and Blauſibly de- fended by the ſame authority, examined, ibid. et ſeq. The difterent interpretations which have been But ußon Scrip- ture, no proof that they are not ſuficiently clear and deter- minate to be a rule faith and practice, ibid. Let a revelation be never ſo clear, it aοuld be abſurd to expest that all men ſpould agree in their ſenſe ꝙ it: but this does not hinder its being of great uſe, ibid. et ſeq. After all the clamour that has been raiſed about diſferences among Chriſtians, there hath been a general agreement among them in all ages, about many matters& the bigheſt imßor- tance, 347, et ſeq. True Chriſtianity, inftead of receiving a. fatal blou, as his Lord- ſbiß pretends, at the reſurrection& letters, had then a glorious revi val, 3 348 The Conclufion, 397 T H E 2 M 4 PREFEAG'F. LTHOUGH no man needs to make an 1A S apology for uſing his beſt endeavours in de- h fence of our common Chriſtianity, when it 82 is openly attacked; yet as my engaging again in this cauſe, after having done it on ſome for- mer occaſions, might have an appearance of too much forwardneſs; it was with ſome reluctance that I was perſuaded to undertake it. What had great weight with me was, the judgment and advice of a perſon of great worth*, of whoſe ſincere friendſhip I have had many proofs, and whom greatly honour for his truly Chriſtian and candid ſpirit, as well as his zeal for our holy religion. He urged, that it Was highly pro- per to take notice of the contempt and abuſe attempted to be thrown upon Chriſtianity and the holy Scriptures, by a writer of ſo great name, and whoſe ſpecious inſi- nuations, and confident aſſertions, might probably make diſadvantageous impreſſions upon minds too well prepared to receive them. And, as he had not then heard that any other had undertaken it, or in- tended to do ſo; he thought my drawing up Remarks on theſe Letters, which had made ſo much noiſe, might be of ſome uſe. This determined me to attempt it; * The Rev. Dr. Thomas Wilſon, Retor of Walbroot, and Prebendary of Meſtminſter. and celiv PRE FAC E. and how far what is now offered is fitted to anſwer the intention, muſt be ſubmitted to the judgment of the public. I am ſenſible of the diſadvantage ope is un- der in appearing againſt a writer of ſo diſtinguiſhed a character as the late Lord Viſcount Bolingbroke. His Lordſhip's admirers will no doubt expect, that a pro- per decent reſpect ſhould be paid to his great abilities and talents, as well as quality. This I readily acknow- lege. But there is certainly a ſtill greater regard due to the honour of Chriſtianity, which he hath unwor- thily inſulted. However, it is hoped the reader will find, that care has been taken not to tranſgreſs the rules of decency, or to puſh the charge againſt him farther than his own words give juſt ground for; and that angry and reproachful expreſſions have not been made uſe of, even where there ſeemed to be a ſufficient pro- vocation given. It might have been expected, from a perſon of his Lordlſhip's genius, and who ſeems fond of laying things which had not been inſiſted upon before, that when he thought fit to appear againſt the authority of the holy Scriptures, and the Chriſtian religion, he would have managed the argument in a different manner, and to greater advantage, than had been done by others in the ſame cauſe before him. But I do not find, that, with all his ſagacity and penetration, he hath advanced any thing on the argument, that can be properly called a new diſcovery; or that he hath given any additional force to the objections which have been urged by others, and to which ſufficient anſwers have been made. In that part of his Letters, in which he attempteth to expoſe the Scripture hiſtory as falſe and uncertain, there are ſeveral things thrown in, which ſeem rather calculated to ſhew his Lordſhip's reading, than to an- iwer the main deſign he appears to have had in view. It would be no difficult matter to point to ſome miſ- takes and inaccuracies he hath fallen into. But I have choſen P REFACE. ccłlv choſen for the moſt part to paſs them by, and confine myſelf to thoſe things that have a nearer relation to the argument. Apy one that is converſant with choſe that are called the Deiſtical Writers, muſt have obſerved, that it is very uſual for them to put on an appearance of re- ſpect for Chriſtianity, at the ſame time that they do all in their power to ſubvert it. In this his Lordſhip hath thought fit to imitate them. He hath ſometimes expreſſed a ſeeming regard for the holy Scriptures; and hath carried it ſo far as to make a fhew of owning the divine inſpiration of ſome parts of them. But I believe he would have been loth to have had it thought, that he was in earneſt. It is not eaſy to ſee the juſtice, or even the good ſenſe, of ſuch a conduct; ſince the diſguiſe is too thin to impoſe upon the moſt unwary reader: Nor can I ſec what end it can anſwer, but to give one no very good opinion of the writer's ſincerity. This joſtice, however, muſt be done to the noble author, that he hath brought the controverſy, relating to the divine authority of the Chriſtian religion, into a narrower compaſs than ſome others engaged in the ſame cauſe have ſeemed willing to do. He aſſerteth, that Chriſtianity is a religion founded upon facts; and fairly acknowlegeth, that if the facts can be proved to be true, the divine original and authority of the Chriſtian religion are eſtabliſned. And what he re- quireth is, that theſe facts fhould be proved, as all other paſt facts, that are judged worthy of credit, are proved; viz. by goo⁴d hiſtorical evidence. This bringeth the controverly to a ſhort iſſue: For if it can be ſhewn, that the great, important facts, re- corded in the evangelical writings, have been tranſ- mitted to us with as much evidence as could be rea- ſonably expected, ſuppoſing thoſe ſacts to have been really done; then, by his Lordſhip's conceſſions, and according to his own way of ſtating the caſe, they are cclvi PREFACE. are to be received as true; and conſequently the Chri- ſtian religion is of divine authority. His Lordſhip had too much ſenſe to deny(as ſome have been willing to do) the certainty of all hiſtorical evidence as to paſt facts, or to inſiſt upon ocular de- monſtration for things done in former ages. Since therefore the beſt way of knowing and being aſſured of paſt facts is, by authentic accounts, written and publiſhed in the age in which the facts were done; all that properly remains is, to prove the credibility and authenticity of the Goſpel-records; and that they have been tranſmitted to us with ſuch a degree of evidence, as may be ſafely depended upon. And notwithſtanding what his Lordſhip hath inſinuated to the contrary, this hath been often done with great clearneſs and force, by the writers that have apßeared on the behalf of Chriſtianity. What is offered in this way in the following Reffections, will, I hope, be judged ſufficient; though I have done little more than point to the heads of things, which might eaſily have been enlarged upon, if I had not been afraid of ſwelling theſe Reflections to too great a bulk. The chief danger to be apprehended from his Lordfhip's book, appears to me to ariſe from the coöntemptuous inſinuation he has thrown out againſt Chriſtianity, as if it could not bear the light, or ſtand the teſt of an impartial inquiry, and as if every man of ſenſe that examines into frſt principles without prejudice, muſt immediately ſee through the delu- ſion. This, from a man of his Lordſhip's known abilities, and fine taſte, may be apt to do miſchief among thoſe, who, without any uncommon abilities, or giving themſelves the trouble of much thinking, yet want to paſs for perſons of extraordinary penetra- tion, and raiſed above vulgar prejudices. But if au- thority were o decide this cauſe, it were eaſy to pro- duce, on the ſide of Chriſtianity, many great names of perſons, whoſe learning and good ſenſe, and emi- nent .Q PREFACE. cclvi nent merit, are univerſally acknowleged. I ſhall not mention any of the Clergy on this occaſion, becauſe they might perhaps be excepted againſt: though, if extenſive knowlege and learning, if depth of thought and ex- actneſs of judgment, if great candour and probity of manners, or of fineneſs of genius, and elegance of taſte, in polite literature, might recommend them as fit to judge in theſe matters, many of them might be named, ſo confeſſedly eminent in all theſe reſpects, as would render them ornaments to any profeſſion in the world. But it may not be improper to mention ſome illuſtrious Laymen, who have either profeſſedly written in defence of Chriſtianity, and the holy Scrip- tures, or have, in their writings, fhewn an high eſteem and veneneration for them. Of foreigners, among many that might be mentioned to advantage, I ſhall only take notice of the Lord Du Pleſſis Mornay, who was both a very wiſe ſtateſman, and eminently learned; the celebrated Monſieur Paſcal, one of the fineſt wri- ters, and greateſt genius's of the laſt age; that ex- traordinary man Grotius, not eaſily to be paralleled for force and extent of genius, as well as variety of learning; thoſe great men the Barons Puffendorf and Ezekiel Spanbeim, the former deſervedly admired for his great knowlege of the law of nature and nations, the latter peculiarly eminent for his acquaintance with the Belles Lettres, and refined taſte in the politer parts of learning. To theſe might be added many excel- lent perſons of our own nation, ſuch as Lord Bacon, Mr. Selden, Sir Cbarles Wolſely, Sir Mattbeto Hale, the honourable Kobert Boyle, Mr. Locke, Sir ſaac Necvyton, Mr. Addiſon, Mr. Forbes the late Lord Preſident of Scorland. I believe there are few but would think it an honour to be ranked with theſe illuſtrious names, ſome of tchem remarkable for their eminent ſtation and figure in the world, and great political abilites; and all of them juſtly admired for the extent of their 1 Vor. II. S learn- cclvii PREFEACE. learning and knowlege, the ſolidity of their judgment, or correctneſs of their taſte. And I cannot help, on this occaſion, mentioning two gentlemen(the latter lately deceaſed) of acknowleged learning and fine ſenſe, who have diſtinguiſhed themſelves by their writings indefence of Chriſtianity, Sir George Lyttelton and Mr. Weſt. No man needs therefore be apprehenſive, as if his appearing to ſnew a zeal for Chriſtianity might be looked upon as a reflection upon his underſtanding, or as a mark of a narrow and bigotted way of think- ing; ſince it cannot be denied, that ſome of the wiſeſt men, the greateſt genius's, and exacteſt rea- ſoners of the age, have been perſons that profeſſed an high regard for the Chriſtian religion. And the ſame might, I doubt not, be ſaid of numbers of gen- tlemen now living, of eminent abilities, and diſtin- guiſhed worth, who might be mentioned with great honour, though they have had no occaſion of ap- pearing in the world as wiiters. But the controverſy is not to be decided by the authority of great names. Chriſtianity does not ſtand in need of that ſupport. It ſtandeth fixed on its own ſolid baſis; and only requireth to be conſidered with an attention ſuitable to its vaſt importance. It hath nothing to fear from a true frecdom of thought, from deep reaſoning, and impartial inquiry. What it hath moſt to apprehend, is a thoughtleſs levity and inattention of mind, and an abſolute indifferency to all religion, and to all in- quiries about it. It is no eaſy matter to prevail with thoſe to think cloſely in ſuch a caſe as this who are under the power of ſenſual affections and appetites. who are ſunk in Indolence and a Love of Eaſe, or car- ried off with a perpetual hurry of Diverſions and Amuſements, or engaged in the warm purſuits of Am- bition or Avarice. But ſurely, if the voice of reaſon is to be heard, and if there be any thing at all that deſerveth a ſerious attention it is this. The inory whe- PREFEACE. cclix whether Chriſtianity be true, and of a divine original, or not, is a matter of high importance, and upon which a great deal dependeth. The Goſpel itſelf moſt certainly repreſenteth it ſo. If Chriſtianity be true and divine, thoſe to whom it is publiſhed, and who have an opportunity of enquiring into it, and yet neglect to do ſo, can never be able to juſtify their conduct to the great Ruler and Judge of the world. It cannot with any conſiſtency be ſuppoſed, that if God hath ſent his Son into the world, to bring a clear revelation of his will, and to guide men in the Way of ſalvation, it is a matter of indifferency whether thoſe to whom it is offered, and made known, pay any regard to this ſigni- fication of the divine will or not, or comply with the terms which are there preſcribed. And therefore for ſuch perſons to reject it at a venture, without giving themfelves the trouble cf a ſerious inquiry, or to con- tinue in a wilful negligence and careleſs ſuſpenſe of mind in a matter of ſuch vaſt conſequence, is a moſt unac- countable and inexcuſable conduct, altogether unworthy of reaſonable thinking beings. Let Chriſtianity therefore be carefully examined. Let the evidence for the facts on which its divine authority is ſupported, be coolly and impartially conſidered, whecher it is not as much as could be reaſonably deſired, ſuppoſing thoſe facts were true, and which would be accounted ſuffcient in any other caſe. Let the original records of Chriſtianity be inquired into, whether they have not the characters of genuine ſimplicity, integrity, and a ſincere regard to truth; and whether they have not been tranſmitted to us with an evidence equal or ſuperior to what can be produced for any other writ- ings whatſoever. Let the nature and tendency of the religion itſelf be conſidered; whether the idea there given us of the Deity be not ſuch as tendeth to render nim both molt amiable and moſt venerable, to fill our 8 2 hearts cclx PREEFEACFE. hearts with a ſuperlative love to God, as having given the moſt amazing proofs of his wonderful love and goodneſs towards mankind, and at the ſame time with a ſacred awe and reverence of him as the wiſe and righteous Governor of the world, a lover of order, and an hater of vice and wickedneſs; whether its precepts be not unqueſtionably pure and holy, and ſuch as, if faithfully complied with, would raiſe our natures to an high degree of moral excellence; whether the uniform tendency of the whole ſcheme of religion there held forth to us, be not to promote the honour of God, and the good of mankind, and the cauſe of piety, righteoufneſs, and virtue in the world; to engage us to worſhip God with a pure adoration and devotion, to deal juſtly, kindly, and equitably with all men, and to ſubdue the ſenſual irregular affections and luſts, and keep them within proper bounds. Superſtition and falſe devotion have frequently put men upon un- natural and exceſſive rigours and auſterities; but Chri- ſtianity, like the bleſſed Author of it, keeps clear of all extremes. It abridgeth us of no pleaſures within the bounds of purity and innocence: Nor doth it oblige us to extinguiſh our natural appetites and paſſions, but to govern and moderate them, and preſerve them in a regular ſubjection to reaſon, and the law of the mind: And certainly it is neceſſary for our own quiet and happineſs, and for the good order of ſociety, that we ſhould do ſo. And finally, let it be conſidered, whe- ther any motives could poſſibly be exhibited more pow- erful and engaging than thoſe which the Goſpel ſetteth before us. It propoſeth the nobleſt models for our imitation, God himſelf, in his imitable moral ex- cellencies; and his well beloved Son, the moſt perfect image of his own goodneſs and purity. It diſplayeth all the charms and attractions of redeeming grace and love to allure us. It giveth the greateſt encourage- ment PRRFACE. cclxi ment to ſinners to repent, and forſake their evil ways: and promiſeth the moſt gracious aſſiſtances to help our iafirmities, and to ſtrengthen our weak but ſincere en- deavours in the performance of our duty. It raiſeth us to the moſt glorious proſpesls and ſublime Bopes, than which nothing can poſfibly have an happier ten- dency to engage us to a patient continuance in well do- ing, amidſt the many difficulties and temptations of this preſent ſtate. The rewarqds it propoſeth are ſuch as are fitted to animate holy and generous ſouls, and to pro- duce, not a ſervile and mercenary frame of ſpirit, but a true greatneſs of mind; viz. an happineſs conſiſting in the perfection of our natures, in a conformity to God, and the eternal enjoyment of him, and in the pure pleaſures of ſociety and friendſhip with glorious angels, and the ſpirits of the juſt made perfect. And on the other hand, to make an impreſſion upon thoſe that are inſenſible to the charms and beauty of virtue, it maketh the moſt lively and affecting repreſentations of the terrors of the wrath to come, and the puniſpments that ſhall be executed in a future ſtate upon thoſe that obſtinately perſiſt in a courſe of preſumptuous ſin and diſobedience. This is an imperfect ſketch of the nature and deſign of Chriſtianity, as laid down in the Goſpel. In this view let it be conſidered, and not be unjuſtly charged, as it hath often been, with corruptions that are only owing to a deviation from its original purity; or with the practices of thoſe who, though they make a pro- feſſion of believing it, allow. themfelves in courſes which it forbids and condemns, What an happy world would this be, if men could be more generally perſuaded to yield a willing ſubjection to its divine authority, and to comply with its true ſpirit and deſign, and to give up themſelves to be governed by its excellent precepts and important motives! 8 3 WMhat cclxii PFREFACE. What then can thoſe propoſe that take pains to turn men from ſuch a religion as this, and to weaken or ſub- vert the evidence of its divine authority? Can they Pretend to introduce a more pure and ſublime morality, or to enforce it with more powerful motives? Do they propoſe to render men more holy and virtuous, more pious and devout towards God, more juſt and kind and benevolent towards men, more temperate and careful in the due government of their appetites and paſſions, than the Goſpel requireth and obligeth them to be? Do they intend to advance the intereſts of virtue by depriving it of its moſt effectual encouragements and ſupports, or to exalt the joys of good men by weakeningetheir hopes of everlaſting happineſs, or to reſtrain and reclaim the wicked and vicious by freeing them from the fears of future puniſhment? There is a great complaint of a growing diſſoluteneſs of manners, and of a general corruption. His Lordſhip repreſenteth this in the moſt lively terms; but, inſtead of aſcribing it to the proper cauſcs, he is for laying the whole load of it on the preſent eſtabliſhment. Far from direting to the proper cure, he hath done what he could to take away that which would be the moſt ef- fectual remedy, the influence of Chriſtianity on the minds and conſciences of men. When the neſtraints of reli- gion are once taken off, what can be expected but that they ſhould abandon themſelves to the conduct of their paſſions? Human Lauws and Penaliies will be found to be weak ties where there is no fear of God, nor regard to a future ſtate, or the powers of the world to come. In proportion as a neglett or contempt of religion groweth amongſt us, a diſſoluteneſs of morals will prevail; and when once this becometh general among a people, true probity and virtue, a rigbt public ſpirit, and generous roncern for tbe real intereſts of our country, will be ex- tinguiſbed Surely then all that wiſh well to the zodd order PREFEAC K. cclxiit order of ſociety, and to the happineſs of mankind, ougat to wiſh that true uncofrupted Chriſtianity ſhould generally obtain and prevail; and that men ſhould not only heartily believe, but ſeriouſly conſider it, and en- deavour to get it wrought into the very frame and tem- per of their ſouls. For Chriſtianity is not a mere out- ward form and profeſſion, but a living principle, of a practical nature and tendency. And it is not enough to have a ſpeculative notion and belief of it, but we muſt conſider it with that attention which becometh us, and do what we can to enforce its excellent doc- trines and motives upon our own hearts. 8 4 REFLEC- REFLECTIONS On the Late Lord BoLINoBROKE’S LETTERsS. PAR T I. On ibe Study and Uſe of Hisrokv. IE late Lord Bolingbroke has generally obtained the reputation of being one of the fineſt writers in our language. This hath procured him a kind of authority in the world, which makes way for an eaſy and favourable reception of any — thing that is publiſhed under his name. A writer poſſeſſed of ſuch talents hath it in his power to be ſig- nally ſerviceable to religion, and the true intereſt of his country; and on the other hand, there is ſcarce any thing of more per- nicious influence than ſuch talents miſapplied. When the pub- lic was firſt informed of Letters written by him on the Study and Uſe of Hiſtory, it was natural to expect ſomething very entertaining and improving from ſuch an author on ſuch a ſub- ject. And it will not be denied, that he has many good, and ſome very curious obſervations, expreſſed in a very genteel man- ner, and with great elegance and purity of ſtile, but cheſe are interſperſed with others of a very different kind, and of a dan- gerous tendency. In theſe letters his Lordſhip has done what he could to expoſe the authority of the Scriptures to contempt; and at the ſame time has made the moſt diſadvantageous repreſentation of the preſent 266 RFETFLEOCTIONS eOnIhe Late preſent ſtate of the government and conſtitution of his country, If we are to truſt the accounts he giveth us, Chriſtianity hath no real foundation of truth in fact to depend upon; it hath been upheld by ſuperſtition, ignorance, and impoſture; and hath been viſibly decaying ever ſince the revival of learning and knowlege. And our civil conſtitution, inſtead of being ren- dered better at the late revolution, hath been ever ſince grow- ing worſe; and our liberties are in more real danger than they were in before. The natural tendency of ſuch repreſentations is to inſpire a thorough contempt and difregard of the religion into which we were baptized, and to produce endleſs jealouſies and diſcontents, if not open inſurrections, againſt the govern- ment under which we live. No man therefore who hath a juſt zeal for either of theſe, can ſee without concern ſuch an inſolent attempt againſt both. And in this caſe, the quality, the ability, the reputation of the writer, as it maketh the attempt more dangerous, rendereth it more neceſſary to guard againſt it. If an inferior writer had ſaid all that his Lordſhip hath advanced, it would have deferved very little notice. But there are too many that are ready almoſt implicitly to ſwallow down any thing that cometh to them recommended by a great name; eſpecially if it be advanced with a very peremptory and deciſive air. And if an author's account of himſelf muſt be taken, there perhaps ſcarce ever was a writer whoſe judgment ought to have greater weight, or who better deſerves that an almoſt implicit regard ſhould be had to his dictates, than the author of theſe Let- ters. He enters upon his firſt Letter with declaring, that the rules he is going to recommend as neceſſary to be obſerved in the ſtudy of hiſtory, were*¹very different from thoſe which « writers on the ſame ſubject have recommended, and which *¹ are commonly practiſed.“— But he aſſureth his reader(and J believe him) that ¹this never gave him any diſtruſt of „them.*— And therefore he propoſeth to tell his ſentiments *¹without any regard to the opinion and practice even of «the learned world ².“ He declareth it as his opinion, that —“ A creditable kind of ignorance is the whole benefit *¹which the generality of men, even of the moſt learned, "¹reap from the ſtudy of hiſtory, which yet appeareth to him *¹«of all other the moſt proper to train us up to private and *« public virtue b.“ Surely then the world muſt be mightily obliged to an author who comes to give them inſtructions and „Vol. i. p. 1, 2.„ Ibid. p. 15. 4 directions Lord BoLI NGBROK E's Letters. 267 qirections in a matter of ſuch great importance, which the ge- nerality of men, even of the moſt learned, were unacquainted with before. Iu his letter on the True Uſe of Retirement and Study, he finely repreſenteth, what,—“a deſirable thing it muſt be to *« every thinking man, to have the opportunity, indulged to ſo *⁴ few, of living ſome years at leaſt to ourſelves in a ſtate of ³« freedom, under the laws of reaſon, inſtead of paſſing our «whole time under thoſe of authority and cuſtom.“—— And aſlcs—“Is it not worth our while to contemplate ourſelves and ««c others, and all the things of this world, once before we leave c them, through the medium of pure and undefiled reaſon?— He obſerves that,“ They who can abſtract themſelves from the “prejudices, and habits, and pleaſures, and buſineſs of the «c world, which, he ſays, is What many aré, though all are «« not, capable of doing, may clevate their ſouls in retreat to « a higher ſtation, and may take from thence ſuch a view of ¹ the world as the ſecond Scihio took in his dream from the * ſeats of the bleſſed“—— That this will enable them to— «« diſtinguiſh every degree of probability, from the loweſt to ««the higheſt, and mark the difference between this and cer- «* tainty, and to eſtabliſh peace of mind, where alone it can reſt * ſecurely, on reſignation“.—— In what follows he ſeems to apply this to his own caſe. He repreſents himſelf as in ſtate of retirement from the wold, abſtracted from its pleaſures, and diſengaged from the habits of buſineſs: though at the ſame time he declareth his reſolution in his retreal to contribute as much as he can to defend and preſerve the Britiſh conſlitution go- vernment; for which he expected his reward from God alone, to whom he paid this ſervice e. He goes on to obſerve in the ſame Letter, that-—“ he who has not cultivated his reaſon « young, will be utterly unable to improve it old.“— And that —— not only a love of ſtudy, and a deſire of knowlege, muſt „ have grown up with us, but ſuch an induſtrious application likewiſe, as requires the whole vigour of the mind to be ex- *« erted in the purſuit of truth, through long trains of diſcourſe, «« and all thoſe dark receſſes, wherein man, not God, has hid it.*—— And then he declares, that this love, and t his deſire, he has felt all his life, and is not quite a ftranger to this induſtry and application f. 46 406 c Vol. ii. p. 197- 4 Ibid. p. 199. e Ibid. 201, 202. fIbid. p. 205, 206, His 268 REFLEOTIONS oOR the Late His Kefleclions ußon Exile tend alſo to give one an high idea of the author. Speaking of the neceſſity of ſtanding watchful as centinels, to diſcover the ſecret wiles and open attacks of that capricious goddeſs Fortune before they can reach us, he adds,——“ I learned this important leſſon long ago, and ne- * ver truſted to Fortune, even while ſhe ſeemed to be at peace ¹with me. The riches, the honours, the reputation, and all ¹thé advantages which her treacherous indulgence poured upon me, I placed ſo, that ſhe might ſnatch them away without giving me any diſturbance. I kept a great in- “ terval between me and them. She took them, but ſhe * could not tear them from mes.“ He frequently expreſſ- erh himſelf in thoſe Reflections, as one ſuperior to fortune and exile, and that hath attained to a perfeét philoſophic calm- neſs and tranquility, whoſe mind was not to be diſcompoſed by any outward evils; as one who was far from the hurry of the world, and almoſt an unconcerned ſpectator gf what Baſſes in it, and who, having Baid in a Bublic life what he owed to the pre- ſent age, was reſolved to pay in a private life wbat he owes 10 Boſterity; and who was determined to write as well as live with- out Haſfionh. And who would not be inclined to pay a vaſt regard to the ſentiments of a great genius, that had always from his youth loved ſtudy, and deſired knowlege, and to this added induſtry and application; who had an opportunity for retirement from the world, and knew how to improve it; and who bad made uſe of his ſolitude to contemplate himſelf and others, and all the things of this world, through the medium of pure and undefiled reaſon! But there are ſeveral things that tend to take off from that dependence one might otherwiſe be apt to have upon an author poſſeſſed of ſo many advantages. It can ſcarce be denied, that there is a great appearance of vanity in theſe Letters. A certain air of ſufficiency breathes through the whole. He every where pronounces in a dogma- tical and deciſive way, and with a kind of dictatorial authority; and ſeemeth to regard himſelf as placed in a diſtinguiſhed ſphere, from whence he looketh down with ſuperiority and contempt upon thoſe that have hitherto paſſed for learned and knowing. To this may be added, what can ſcarce eſcape the notice of the commoneſt reader, a viſible affectation of advancing ſomething new, and whigh had not been thought of, or inſiſted upon, be- fore. How often doth the polite author of theſe Letters, when giviog his directions, and making his obſervations upon the s Vol. ii. p. 234. n Ibid. p. 282. 66 66 ſtudy Lord BorrNGBROK E'S Leiters. 269 ſtudy and uſeé of hiſtory, put his noble correſpondent in mind, that they were quite different from any thing that had been ob- ſerved by thoſe learned men who had treated of this ſubject before him! In this I think him miſtaken. But at preſent I only mention it as a proof of the deſire he was poſſeſſed with of appearing to think in a way different from, and ſuperior to, the reſt of mankind, even of the learned world. Such a deſire and affectation of novelty, and of thinking out of the common way, may lead perſons of great parts aſtray in their inquiries after truth, and hath often done ſo. But there are other paſſions and affections that have a ſtill leſs friendly influence, and which are apt to give a wrong bias to the mind. Such is that keenneſs and bitterneſs of ſpirit which diſpoſeth a man to find fault, and to put the moſt unfa- vourable conſtructions upon perſons and things. I will not charge the late Lord Eolingbroke with having been really under the influence of ſuch a temper; but there are ſeveral things in his letters which have that appearance. In his Ae†lections aupon Exile, he layeth it down as a rule, zo lve and write wit hourt Baſſion; he talks as if he had got above all outward evils, and had attained to a perfect tranquility. And yet in theſe very Reflec- tions there are ſeveral paſſages that diſcover a very ſtrong re- ſentment, and great bitterneſs of ſpirit. He there intimates, that——“ his country had reaped the benefit of his ſervices, „« mand he fuffered for them— That the perſons in oppoſition ** to whom he ſerved, and even ſaved the public, conſpired „ and accompliſhed his private ruin—— That theſe were his accuſers, and the giddy ungrateful croud his judges— That art joined to malice endeavoured to make his beſt actions paſs for crimes, and to ſtain his charaéter—— That for this purpoſe the ſacred voice of the Senate was made to pronounce a lie; and thoſe records, which ought to be the eternal monuments of truth, become the vouchers of im- **poſture and calumny ¹.“— This is very ſtrongly expreſſed. I fhall not at preſent enquire into the truth and juſtneis of thoſe Reflections. I fhall only obſerve, that this is not the language of a man who lives and writes without Baſſion, or who is fo himſelf to bek. Nor is it eaſy to reconcile this with that phi- loſophic calmneſs, that moderation, and tranquility of mind, which he ſometimes makes ſo great a ſnew of. There are ſeve- ral parts of his Letters, as I may have occaſion more diſtinctly Vel. ii. p. 270, 271. E Vol. i. p. 6. 270 REFLEOT IONS on tbe Late to obſerve afterwards, in which he expreſſeth himſelf with all the rage and virulence of a paſſionate party-writer. It were not ſo much to be wondered at if he diſcovered a re- ſentment againſt thoſe whom he might apprehend to be the au- thors of his fufferings, but there are ſeveral things that look as if he were out of humour with mankind. Of the Critics, Chro- nologers, Antiquaries, and of the learned in general, even thoſe of them that have been in the higheſt reputation, he frequently expreſſeth the utmoſt contempt. He inveighs ſeverely againſt the Divines, antient and modern; and repreſents even thoſe of them who, he ſays, may be called ſo without a fſneer, as not ſagacious or not honeſt enough, to make an impartial examina- tion. The gentlemen of the Law fall under his heavy cenſure; and he will ſcarcely allow, that ſince Lord Bacon, and the Earl of Clarendon, there have been any of them that have attained to any eminent degree of learning and knowlege; and he taketh upon him to foretel, that except there ſhould come ſome better age, there will not be any ſuch among them for the future. The members of Parliament he repreſents as regarding the buſi- neſs of parliament only as a trade; that few know, and ſcarce any reſpect, the Britiſp conſtitution, and that the very idea of wit, and all that can be called taſte, has been loſt among the Great. Such general cenfures might be expeéted in a writer that profeſſedly ſets himſelf to diſplay his talents in ſatire and ridicule; but do not look ſo well in one that appeareth in a ſuperior character, and who taketh upon him to inſtruct and guide, to form mens taſte, and direct their conduct, and en- able them to paſs right judgments on perſons and things. Such a temper is not a very good diſpoſition for an im partial inquiry; it is apt to repreſent perſons and things in a diſadvantageous light, and to give a malignant tincture to the Reflections: nor is it very furpriſing to ſce a writer of this turn paſs harſh and ſevere cenſures not only on the adminiſtration, but on the reli- ion, of his country. All the uſe I would make of theſe obſervations is, to keep us from ſuffering ourſelves to be too ſtrongly biaſſed in favour of a writer ſo diftinguiſhed by his abilities, and who putteth on ſuch ſpecious appearances. I ſhall now procbed to a more diſtinct examination of Lord Bolingbrobe's Letters. In them we may find, as hath been already hinted, many good and fine obſervations relating to the ſtudy and uſe of hiſ- tory, delivered with great clearneſs of expreſſion, and pro- priety of ſentiment. His directions are full of good ſenſe, and many Lord BoLIrNGBROK E'S Leltters. 271 many of them very aptly illuſtrated by proper and well-choſen inſtances. In general, it muſt be allowed, that his obſervations concerning the uſefulneſs of hiſtory, the advantages he aſcribes to it, and the ends to be propoſed in it, are, for the moſt part, juſt; but there is not much in them that can be regarded as perfectly new. I do not ſay this by way of diſparagement, to detract from the merit of his Reflections: perhaps on ſuch a ſubject it is ſcarce poſſible to make any obſervation which hath not been made by ſome one or other before. It is a ſufficient commendation of an author, if he hath placed his reflections and obſervations in an agreeable and advantageous light, if he hath diſpoſed them in a beautiful order, and illuſtrated his rules by proper exemplifications. But his Lordſhip ſeems not to be con- tented with the praiſe of having done this. He appears to be extremely deſirous to have it thought, that his obſervations are not only juſt, but new, and ſuch as other Writers have not made before him. He declareth, in a paſſage cited before from his firſt Letter, that the rules he gives—“ are very different from «« thoſe which writers on the ſame ſubject have recommended, „«wand which are commonly practiſedl.—And that——“ he ¹ will have no regard to the methods preſcribed by others, or «*to the opinion and practice even of the learned world m.“ — And he ſpeaks to the ſame purpoſe in his third Letter“. And after having declared, that the ſtudy of hiſtory will pre- pare us for action and obſervation; and that——“ hiſtory is * converſant about the paſt; and by knowing the things that have been, we become better able to judge of the things that are;—— he adds,-“This uſe, my Lord, which I make the proper and principal uſe of the ſtudy of hiſtory, is not inſiſted on by thoſe who have writ concerning the method to be followed in this ſtudy; and fince we propoſe different ends, we muſt of courſe take different wayso.“—— He im- mediately ſubjoins,——“ Few of their treatiſes have fallen in- 4to my hands.“— And is it not a little ſtrange that he ſhould ſo poſitively pronounce, that others have not, in their treatiſes concerning the method to be followed in the ſtudy of hiſtory, inſiſted on that which he makes the proper and principal uſe of it, when at the ſame time he acknowlegeth that few of their treatiſes had fallen into his hands? One would think, by his way of repreſenting it, that none before this noble writer had mentioned it as the proper uſe and end of hiſtory to promote 1 Vol i. p. 1. m Ibid. p. 2. n Ibid. p. 59. o Ibid. P. 67, 68. r Our 27²2 REFLEOTIONS on The Late our improvement in virtue, to make us better men and better citizens, to teach us by example, and to prepare us for action and obſervation, that by knowing the things that have been, we may become better able to judge of the things that are. And yet I am apt to think, that few have ſet themſelves to ſhew the uſe that is to be made of hiſtory, the ends to be propoſed in 1⁰, and the advantages ariſing from it, but have in effect ſaid the ſame thing. And it were no hard matter, if it were neceſſary, to fill up feveral pages with quotations to this purpoſe from authors ancient and modern. Hiſtory is, no doubt, capable of being improved to excellent purpoſes; and yet the author of theſe Letters ſeems ſometimes to have carried it too far, as if hiſtory(not ſacred hiſtory; for this, with the examples it affordeth, he diſcards as of little or no uſe) were the beſt, the only ſchool of virtue, the moſt uni- verſal and neceſſary means of inſtruction, alone ſufficient to make us good men and good citizens, and to furniſh us with all the knowlege that is proper for our direction in practice. He obſerves,——that ‧ hiſtory is philoſophy, teaching us by ex- „¹wample, how to conduct ourſelves in all the ſtations of private „and public life.“—— And that——“it is öf all other the “˙moſt proper to train us up to public and private virtue p.“ —— He declares, that——“ every one that is able to read, and *¹to reflect upon what he reads, is able to make that uſe of “¹˙hiſtory which he recommends: and every one who makes it, “ Will find in his degree the benefit that ariſes from an early ac- « quaintancé with mankind, contracted in this method d.“— He adds, that——“ we are only paſſengers or ſojourners in ¹this world; but we are abſolute ſtrangers at the firſt ſteps **¹ε⁴⅜ we take in it. Our guides are often iguorant, often unfaith- *ful. But by this map of the country which hiſtory ſpreads *before us, we may learn, if we pleaſe, to guide ourſelves.“ —— 8o that hiſtory is the guide he propoſeth to all men to con- ducét them in their jœurney through this world, and by which every man is capable of guiding himſelf in all the ſituations and circumſtances of public and private life. Hiſtory is, no doubt, very uſeful in its proper place; but there are other means of inſtruction to be joined with it in or- der to its anſwering the end. It is not to ſerve inſtead of every thing, and to ſuperſede all other methods of inſtruction. We ſtand in need of being well-ſeaſoned and principled with a juſt ſenſe of the moral differences of things, and with the excellent p Vol. i. p. I5. 57. 4 Ibid. p. 1/11, 172. rules Lord BoLINGBROKE' Lerters. 273 rules of religion, and the important conſiderations it ſetteth be- fore us, that we may form juſt ſentiments of things, and may make a right uſe of hiſtory for our improvement in virtue, and may know how properly to apply the examples it furniſheth. Accordingly our author himſelf inſiſteth upon it, that we muſt apply ourſelves to hiſtory*¹in a philoſophical ſpirit and manner r.“ He obſerveth, that Particular examples « in hiſtory may be of uſe ſometimes in particular caſes, but «« that the application of them is dangerous.— He would have a man therefore ſtudy hiſtory as he would ſtudy philoſophy. And in the account he gives in his third Letter of what’ is ne- ceſſary in order to make a right uſe of hiſtory, he carrieth it ſo far, and really maketh the work ſo difficult, as to be above what can be expected from the generality of mankind; and conclud- eth with taying, that*by ſuch methods as theſe a man of „« parts may improve the ſtudy of hiſtory to its proper and *principal uſes.— Where he ſeemeth to repreſent the mak- ing a right uſe of hiſtory as a very difficult thing, which none but men of parts and of philoſophic ſphits are capable of, and which requireth the exacteſt judgment, and niceſt diſcernment, as well as a very cloſe application. In this paſſage the uſe and advantage of hiſtory ſeems to be confined within too narrow bounds, as in ſome of the former it had been extended too far. As to the method to be followed in the ſtudy of hiſtory, tho che author of theſe Letters ſpeaks with great diſregard, and even contempt, of thoſe that have written on this ſubject be- fore him, yet the only one he particularly mentions is Bodin. He obſerveth, that-—“ in his method we aré to take firſt a ge- « neral view of univerſal hiſtory and chronology in ſhort ab- «e ſtracts, and then to ſtudy all particular hiſtories and ſyſtems.“ — Upon which his Lordſhip remarketh, that—“ This would *⁴take up our whole lives, and leave us no time for action, or «« would make us unfit for it t.“ And afterwards he ob- ſerves, that—“ the man who reads without diſcernment and * choice, and, like Bodin's pupil, reſolves to read all, will not « have time, nor capacity neither, to do any thing elſe u. But I cannot think it was Bodin's intention to lay it as an in- junction upon his pupil to read without choice and diſcernment all the particular hiſtories that have ever been publiſhed. But the meaning is, that the beſt and moſt regular way of reading r Vol, i. p. 58.„Ibid. p. 65, 66. t Ibid. p. 69. u Ibid p. 142, 143. and — 4 O ₰ —;— —— 274 REFLECTIONS ceh the Late and ſtudying hiſtory is, firſt to take a brief general view and furvey of univerſal hiſtory and chronology, and then to pro- ceed to the hiſtories of particular countries, nations, and ages. And this appeareth to be a very reaſonable and natural met hod. And if Hoclin Propoſes the taking a large ſcope and compaſs in reading hiſtory, his Lordſhip, though he feems here to blame him for it, ſometimes expreſſeth himfelf in a manner that looks no leſs extenſive: for he recommendeth the reading hiſ- tory of all kinds, of civilized and uncivilized, of antient and modern nations, as neceſſary to give us a right knowlege of the human ſpecies, and of ourſelves. Heè obſerves in his fifth Let- ter, that*wman is the ſubject of every hiſtory, and «⁴ to know him well, we muſt ſee him and conſider him as hiſ- tory alone can prelent him to us in every age, in every coun- try, in every ſtate, in life and in death. Hiſtory therefore of all kinds, of civilized and uncivilized, of antient and modern «* ations, in ſhort, all hiſtory that deſcends to a ſufficient de- « tail of human actions and characters, is uſeful to bring us * acquainted with our ſpecies, nay, with ourſelves u.“— And particularly, with reſpect to antient hiflory, he mentioneth it in his ſecond Letter as a great advantage, that- aüdient * hiſtory the beginning, the progreſſion, and the end, appea ** not Of hanenlan reigns, much leſs of particular entereees, or ſyſtems of policy alone, but of governments, of nations, 13 empires, and of all the various ſyſtems that have fuc- ceeded one another in the courſe of their duration x.“ And yet he afterwards feems to confine our attention to modern hiſtory. He will allow us indeed to read 1 hiſtories of former 66 66 6⸗ ages and nations, becauſe it would be ſhameful to be intirely igdorant of them; but he would not 4* us ſtudy any biſto- ries, but thoſe of the two laſt Lenrarie es. That theſe deſerve a knowleged for ſeveral rea- ſons; and, among others, for 2 at Which he aſſigns; the great change that has been brought about in the civ 1 and eccleſiaſti- cal pe lity of theſe parts of the worfd ſince the latter end of the fifteenth centur in his ſixth Letter hiſtories of Pal ticular attention, will E ſil n elegänt reprefentation tainly there are many things in the s, both in other countries, and ve to be not only read, but to be ble of fur- excellent ormer part of theſe Letters, he had and which are ca and anſweringet OiR- Lord BoriNGBROKE'S Lelters. 275 recommended the ſtudy of hiſtory. This might eafily be ſhewan, if it admitted of any doubt, both with regard to civil hiſtory and eccleſiaſtical. But, not to inſiſt longer upon this, and ſome other obſer- E8 in theſe Let- varions that might be made on particular paſſa ters, I ſhall proceed to what is the principal intention of theſe Remarks; viz. to conſider thoſe things in them, of which a bad uſe may be made, or which appear to be of a pernicious tendency: And here I ſhall firſt conſider the reflections he has caſt upon literature. And then ſhall proceed to thoſe paſſages in his Léetters are deſigned to expoſé the holy Scriptures, and the Chriftian religion. which It may ſeem a little furpriſing, that ſo polite a writer, and one who, as he lets us know, always from his youth loved ſtudy and application, ſhould yet, in ſeveral par f et ters, expreſs himſelf in a manner that ſeems ca a contempt upon learning, and to put men themſelves to the purſuit of it. Every friend of learning ſhould, I think, acknowlege, that there is a regard due to thoſe that in their ſeveral ways have con his in⸗ genious writer takes every occaſion to place them in a ridiculous from applying 1 to promote it. But t vantageous idea of thoſe who, as he expreſſeth it,—“ mal « copies of foul manuſcripts, give the ſignification of hard greater eaſe, and to burboſes more uſeful; but he aſſures us, that rhey neither grouw wiſer nor better 5y Ftuidy t2 1 adds, that the obligation to theſe men woulc «« indeed, if they were in general able to do any thing better, «c and fubmitted to ihis drudgery for the uſe of the public, as «« ſome of them, it muſt be owned with gr have e; * but not later, I think, than about the time of the reſurrec- «« tion of letters.“ clare, that“ they deſe ««*to compile, and ne This is a very hard out diſtinction, that cendeth to de- 6. 276 REFLEOCTIONS oOR zbe Late i. e. for theſe two centuries paſt, have compiled dictionaries or gloſſaries, or have reviſed and publiſhed antient manuſcripts, or correct editions of books; or who have been employed in ex plaining hard words, and in clearing obſcure paſſages in antient authors, or making critical obſervations upon them, and in other things of that kind. Not content to repreſent them as abſo- lutely void of genius, and having no pretenſions to wit or rea- ſon, and as neither wiſer nor better for their ſtudies themſelves, he will not allow, that any of them had the public good i in view in the drudgery they ſubmitted to. But I ſcarce know a greater ſign of malignity of temper, than a diſpoſition to give the worſt turn to every thing, and to judge harſhly of the in- ward intentions of mens hearts, when there is nothing in their actions to ſupport ſuch a judgment. It were eaſy to name per- ſons, that within theſe two laft cen ies, have employed them- ſelves in the way he mentions, Ahn were unqueſtionably men of great judgment and genius, as well as induſtry: or, at leaſt, 1 — a fmal l ſhare of good nature and candour would incline one to allow them che praiſe of having had the public utility in view in works, which, by his own acknowlegement, have greatly ſerved the mtare of learning, and contributed to the ſpread- ing ok it. But how meanly ſoever he thinks of thé grammarians, critics, compilers of dictionaries, and reviſers and publiſhers of manu- ſcripts, he maketh a ſtill more diſadvantageous repreſen tation of antiquaries and chronologers. Speaking of perſons that have arded as of great figure and eminence in the republic of letters, he avoweth! 1—2 thorough contempt for „the whole buſineſs of their learned lives; for all the re- for all the ſyſtems of chronology and to the immenſe labours of a Scaliger, 5 7—r† peen p v hicherto been regar « ſearches into antiquity, «c hiſtory, that we 0 t aà Bochart, a Petan — lt ſeems„for one that ſpeaks ſo highly of the ad- f berr. to expreſs ſuch a contempt for the labours of Anronioe ers, Which cer tainly are of great uſe for digeſting an per, and even a Marſbam. vantage Of hiſtor Y int aderfranding of it. In a paſſage cited 1 ges of hiſtory, eſpe- ts as they followed the progreſſion, neth ie be antlent hiftor y, tha c rbar t 01 Eer,— that *— appear not Of pe ticul la much leſs of F't 2.. 8 r enterprizes Or fyftems 1 but of go- vernments, Lord BorINGRROKE 14 2enenr. 27„ “ vernments, of nations, of em and otf all the various 4 f) ſtems that have ſucceec ed one another i 1 ul. Son of their 4 qurauion⸗— bis ſeems to ſhew the adv aatage, and even Of chronology; and, with regard to this 5* labours tavius, and Uhper, are highly uie ul and ndable. To endeavour 1ſt f mankind, the principal ev ents that e world, i 1 lar ſeri to mark the ities and em- pires, to c t countries and nations, ſacred d er to this, 4 1 g„ to lay the ſcatter ad fragments of different S ag ing zehrrſeu n of it, a — ₰ρ 1 n em aat even a Sir Vaac Neu- dg 3 of his great genius. One 11 hink rat every imp tial perſon ho hatl would be apt to thin that every im partlal Pel- on, who hatl a juſt value for uft have a great honour for thof that have tal where ab 8 a Propen light: and jecture mæ In his make in his fifth Lett vnles to throue no had done, in grobing in He ſpeaks with contem and decla ons of ſus h they were true, lete authentic vo- Chal ne, of Gree Or Latin, of Gallic anecdote S, ⁴ dotes, thoug H 4* lumde of Egybtian 4 or Britiſp, 9f h or Saxon records, would 44 velae vr his ſenſe, ſe of no uſe Gars Sur improve «« in wiſdom and virtue; if they containe nothing Uon of remarkab events in tl 3 ««wor dry and me Zre⸗ ar nnals“ datever opinion I may have of his Lordfhip's taſte, 1c. cannot help thinking, that in chis he is too rigid. It ſeems to be a ver) natural and i blameable curioſity, to ſearch as far as we can into he rec of antiquity, and the or ig inals of nations; and the ſure even in thoſe glimmerings of lighit that break bdurity, prov ded we do not repreſent thoſe things as cer- ainties, zwhich are only con)j jectural. And I believe there are 5 W but would be apt to wilh, that there Were——“ authentic 2 Vol. i. p. 149. b Ibid. p. 150. ⁴ volumes 2 278 REFLECTIONS on tle Late * volumes of Egyptian or Chaldean, Greek or Latin, Gallic or Britiſp records,“—— even though they were only like what *dry and meagre annals,“— or, as he Cleacheie he calls Ipeaks,——“ the gazettes ck aniquity;— and contained dy- *e naſties and genealogies, with a mention of remarkable events ss that happened to thoſe nations in the order of time, like jour- *c nals, or chronologi cal tables.“ And if any learned man could diſcover ſuch antient authentic records or monuments, few, I fhould think, would blame him, or think him idly employed in publiching them to the world. It looks a little odd, that there is no kind of men for whom, throughout theſe Letters, he fheweth a leſs regard than for thoſe that are generally accounted men of learning. Speaking of thoſe who——““ afféct the reputation of great ſcholars, at Fe the expence of groping all their lives in the dark mazes of y,“—— he ſays, 65 at—““ all theſe miſtake the true „ deſign of ſtudy, and the true uſe of hiſtory.—— Great as the advantages are that he alc libe th to hiſtory, i ehich he thinks every man is capable of that is able to re ad, and to reflect upon what he reads, yet- ce a creditable kind t ignorance «e is, in his opinion, the whole benefit which the generality se even 0t the ef e 4 medt reap from it. arne d he intimates, dying hiſtory is, to „worſe than 3 expl hineth 5 become pe dants; i. e „ ignorant, always incap„ſometimes meddling and pre- 62 And c fuming elle where he repreſenteth the credulous learned as only employed—“ in wrat ngli ng about antient tradi- Uonse and ringing o different change es on the ſame ſet of bel To n Which may be added, what he ſaith, in his Letter on the true uſe of retirement and ſtudy, concerning e the * ſcholar and philoſopher, who, far from owning that he throws „«away his time, reproves others for doing it; that ſolemn 8 mor dl who abſtair as from the pleaſi ures and declines the bu- the wor rld, that he may dec dicate his whole time to ch of truth, and the improvement of knowlege.“ ſuppoſes him to have read—“ till he is become a great in 5 atin and Greek, in the Oriental tongues, in hiſtory 3 and: C chrohclogy;; and not only ſo, but to have ſpent years in 7* ſtudying philoſophers, commentators, rabbies, and whole ee le Bn of modern doctors, and to be extremely well verſed hat has been written concerning the nature of God, 66 « ſineſs of A1 5s in all t e Vol. i. p. 14, 15, 21. 4 Ibid. p. 169. 4*o and Lord BoLI NGBROE E' Letter. 279 cc and of the ſoul of man, about matter and form, body and ſpirit, Gc..—And yet l he pronounceth, that, notwith- K ding all his learning, he is in a ftate of ignorance, for want of h⸗ aving—“ examined the flrſt prine iples, me the funda- mental facts, on W hich theſe queſtions depend, W ith an ab- in diff ence of judgment, and ſcrupulous exa Aneſs f.“ is he ſuppoſeth to be the caſe 0f““ ma ny a great und phile ſopher, many aà dog maäical eareth from other pall ages in f every j philofoph er zndl arnis. On the ot « ſcholar, many a profor 25 caſuiſt.“— Ye 2a, and, 28 his Letters, of every learn divine whatſoever, that bel hand, he declareth concerning-“ il tl *«l his life in the pleaſures or buſineſs of 2 th vorld,— had when e ſets about the work 0f examining principles, and lf— ¹¹concerning thoſe things that are of Ver kor himſe nportance to us here, and may be ſo hereafter, he don have the advantage Ovéer the learned philoſopher. will ſoon have ſecured Wwhat is nec eſſary to hi and may ſit down in the peaceful enjoyment of that 1with greater advantage and ſatisfaction v ün the other con- 1 5 of new knowl quiſition to ſay 64 arch after things that cc tl 1 flu- 606 tender of a like kind, which occur in theſe Le pour contempt opon what have b 1 hitherto eſteemed valuable fenrches into antiquity, chronc ologi- branches of literature. Re cal ſtudies, criticiſm and pl the nature of God, the hur and theological ſubjects. all a more ſpe CIOus s Kind of lloſophy„ diſquiſiti- ons concer ning — 1 4 3 aan loul, and otl O uſe; and On be the caſe, I thin 5 it is wrong to com p blain of the Goths, Van- n5, other barbarous nations, that börun whole and d anoode the Moonmenire of learr rid fa great deal of uſeleſ ir time and pains; and it 190 udand; if more of m em had been dnn akful to thoſe learned d perſe ns that h and pu abliſh antient monuments, wè are 110 d induſtrious triflers, to W e Vol. ii. p. 211, 212.„Ib. p. 213, 214. 8 Ib. p. 216, 217. 4 world 2 80 REFLECTIONS en the Lale World is very little obliged. Nor can I ſee, upon ſuch a view of thi ngs, what uſe or necd there is of ſeminaries of learning. But, in good earneſt, can this be regarded as a proper way to mend our taſte, and help forward our improveme t? Such a way of thinking, if it general ly obtained, would, it is to be feared, in ſtead of producing an extr raordinary refinement of taſte, tend rather to ſink us into ignorance and barbariſm, and bring us back to the darkneſs of the moſt illiterate ages Taken in this; view, I cannot think that theſe Letters have a favourabſe aſp intereſts of literature. Methinks there appeareth to be no great neceſſity at preſent of v warning perſons not to ſpend theii lives in laborious Parſoir of learning. The prevailing turn of the age doth not feem to lie this way. ½ Many of our gentlemen will no doubt be very well p pleaſed io be aſſured, that houß they paſs the lives in the buſineſs or pleaſures of the world, yet it examine firſt principles, anc reaſol 4 Vi hden any regard to the opinion ofothers⸗ or troubling ings of philoſophers or divines, they are Tl a mo nkc ly way d 94 diſcovering truth, and making a progreſs in u ni ful knowlege, than any of thoſc—“ſolemn mor- *“ tals, who abſtain from the pleaſures and decline the buſineſs 3 ae world, that they 1na dedicate their whole time to * h 99 uurh and the improvement of knowlege.*— certainly a very fatte ring ſcheme, and ſeems to open a rt and e 6 way for attaining to wiſdom. When they a man of his Lordſhip's fine and elegant taſte, and great ais own account hath h ſpent ſo much’t time uiries, pronouncing them abſolutely vain and uſeleſs; they will be very apt to take his word for it, and not give them aiel ves the troubie of laborious ſtudy; the re- ight be only filling their heads with what he calleth Larned humber, and expoſing them to the ridiculous cha- racter of Pedanks, i. e. as he deſcribeth them,—“ men worſe ignorant, always incapable, ſometimes meddling and ng."— Inſtead of ſuch learned drudgery, the more htful taſk of ſtudying modern hiſtory may be to furniſh them with all the knowlege they want, and 1 y end of uſeful improvement. But ſurely ſuch a manner of repreſenting things is not alto- gether juſt, nor is this the moſt effectual way of promoting real improvement in wiſdom and virtue. Great is the extent, d wide the field, of ſcience. Many noble ſubjects there are aquiry, which well deferve our attention. The deſire of knowlege 31 rE b and WnO Dy and pe in the learn fult of w hich m — Lord BoOLINGBBOK E' Letters. 281 knowlege is the ſtre ongeſt in the nobleſt minds; but compara- bf mal ing by his own unaſſiſted ability, v ithin the ſhort compaſs of this pre- reat, he will rively ſmall is the proxg greſs thmnt a man is capab ſent life: and therefore, be his abilities never ſ need the afſiſtance of others, and ought to be it. Many excellent perſons in different ages! pains this way. and a mighty advanta— has the pportunity, and knows how to improve it, of pro- fiting 6 their labours. He may, by reading, vaſt! increaſe his ſtock of knowlege, may meet with many valuable hints, which elſ ſe would not have occurred to him, and may find im- portant ſubjects ſet in a clearer light than o herwiſe he would have ſeen them. The Author of our beings, who hath im- planted in us the deſire of knowlege, and ſitted us for commu- nicating our ſentiments db defigned, that, in ac- quiring knowlege as Well as in ocher things, we ſhould be help- ful to One an other, nd dnot depend Ime rely upo D ourſe Ives. And this is the great 2dvanta ge of language, and of letters. We muſt indeed make uſe of our own reaſon, but we ought alſo to take in all the helps and advantages we can get: and he that is careful to improve thoſe helps which are afforded him, and who, without fubmitting implic irl) to the judgments and opi- nions of others, endeavours to make the beſt ufe he can of their labours: and more likely wa proving his knowlege, and will better approve himſelt to God, and to all wiſe men, than he that. from a vain confidence in his own judgment, deſpi iſeth and r ps, and, under nce of conſulting the ora cle own breaſt dor ,as his Lordſhipe expreſſeth it,— und oub adies, as Well as of his own thoughts, is in a far y 0t préet jecteth thoſe he of reaſon in his „¹every man's re eaſon is every man's oracle— not give himſelf the trouble to re ad and to eXamine what ôothers have ſaid and thought before him. Suc h an high conceit of a man's own capacity and judgment, ſuch an arrogant ſelf-ſuſficiency, and a cont 5 of the labours and ju dgments of others, is not a very prope r diſpoſition for find ling out t ruth. A man of this who boaſte d chat his knov lege Wa2s all d ſcorned to ſeem to be be holden to any other for Having conſidered thof ſe parts of the late I Lord Bolingbrohe's Lettess that ſeem not very favourable to the intereſts of litera- ture, I ſhall now proceed to What is the principal deſign of theſe Remarks, to examine the reflections he has caſt upon the ſacred monuments of our religion. He firſt attacks the der of the Bible, eſpecially as cont tained in the books of the Old 3 Teeſta- nOtions. 2 82 RETLECTIONS oOn the Lale 0 eſtament; and then proceeds to a more direct attempt upon Chriſtianity. And this appears not to be a thing he treats of merely by-the-bye, but to be a point he has formally in view, and for which he proleſſ a kind of zeal. I ſhall therefore conſider diſtinétly what he hath offered. In his tnird Letter on the ſtudy of hiſtory, he ſetteth himſelf to conſider the ſtate of antient hiſtory, both ſacred and profane: and begins with declaring his reſolution*to ſpeak plainly ¹and particularly in favour of common ſenſe, againſt an ab- ³ furdity which is almoſt ſanctified h.— Akter having made ſome obſervations on the ſtate of antient profane hiſtory, and ſhewn, that it is full of fables, and altogether uncertain; he next comes to apply theſe obſervations to ancient ſacred hiſtoryi. What he ſeems at firſt to propoſe, is, to ſhew, that it is- *inſufficient to give us light into the original of antient nations, “ and the hiſtory of thoſe ages we commonly call the firſt ages.“ —But it is evident, that, under pretence of ſhewing this, his intention is, to repreſent the whole hiſtory of the Bible as abſolutely uncertain, and not at all to be depended upon for a juſt acconnt of facts. He not only denieth, that the writers of n0 hiſtorical parts of the Old Teſtament were divinely inſpired, but he will not allow them the credit that is due to any common honeſt hiſtorians. He repreſents thoſe hiſtories as—“ delivered „«hto us on the faith of a fuperſtitious people, among whom «« the cuſtom and art of lying prevailed remarkably k.— And obſerves, that 7. hiſtory never obtained any credit «« in the world, till Chriſtianity was eſtabliſhed'.“ He ſome- times expreſſeth himſelf, as if he were willing to allow the divine inſpiration of the doctrinal and prophetical parts of the Bible, and were only for rejecting the hiſtorical. And this he pretends to be the beſt way to defend the authority of the Scriptures m. But it is evident that this is only a ſneer. For he was, no doubt, ſenſible, that the ſacred hiſtory is ſo interwoven with the pro- dies and laws, that if the former is to be regarded as lying on, and not at all to be depended upon, the divine authority of the other cannot be ſupported. And what he afterwards re- eatedly affirmeth of Chriſtianity, that the credit of its divine ſnſtitutlon n dependeth upon facts, holdeth equally concerning the Old Teſtament cæconomy. After having done What he can, in 5 third Letter, to ſhew the uncertainty of anticnt facred as well as profane igory, he . 6 6 the Jewih Vol. i. P. 70. 1 Ibid. p. 83,& ſhag. k Ibid. p. 87. 1 Ibid. p. 91. m Ibid. p. 93. 93, a0. begin Lord Bori NGBROK E'S Letters. 283 begins bis fourth with obſerving, that as—“ we are apt «« naturally to apply to ourſelves what has happened to other ᷣ men; and as examples take their force from hence; ſo what ** we do not believe to have happened we ſhall not thus apply; * and, for want of the ſame application, the examples will «« not have the ſame effect.“— And then he adds ᷣAn- „ tient hiſtory, ſuch antient hiſtory as I bave deſcribed,— Lin which antient ſacred hiſtory is manifeſtly comprehended]— is quite unfit in this reſpect to anſwer the ends that every « reaſonable man ſhould promiſe to himſelf in his ſtudy; be- «« cauſe ſuch antient hiſtory will never gain ſufficient credit « with any reaſonable man 9. And after wards ſpeaking of antient fabulous narrations, he declares, that„fu=ch nar- «« rations cannot make the ſlighteſt momentary impreſſions on a mind fraught with knowlege and vo of ſuperſtition. Impoſed by authority, and a iſted by ar t ifice, the deluſion « hardly prevails over common ſenſe; blind ignorance almoſt ««c ſees, and raſh ſuperſtition hefitates: nothing leſs than enthu- «« fiaſm and phrenfy can give credit to fuch hiſtories, or apply 4 fuch examples.—-He thinks, that What he has ſaid will «not be much controverted by any man that has exa- e tient traditions without prepoſſeſſion:— and all the differences between them, and Amadis of Gaul, is 1 e have a thread of abfur- st an hea] * ſcrutable, and therefore uſeleſs to mankind, may lie con- 4 cealed, which have a juſt pretencè to nothing more,“ [i. e. to no more credit than Amadis of Gaul]** and yet impoſe themſelves upon us, and become, under the venerable c name of antient hiſtory, the foundation of modern fables o.“ He doth not directly apply this to the Scriptures. But no one can doubt that this was his intention. It is too evident, that theſe are deſigned to be included in what he calleth oOur * antient traditions'—(a word which he had applied ſevera times before to the ſacred records;) and which he repreſenteth as ſöimpoſed by authority, and aſſiſted by artifice.“ And 1 think it ſcarce poſſible to expreſs a greater contempt of any writing, than he here doth of the hiſtory of the Bible, and the examples it affords. Vol. i. p. 118. 9 Ibid. p. 120, 121. REFLEC- [ 284] ggErn I — REFLECTIONS On the Late Lord BoLINGBROKE's LETTERS. PA R 1 II. SECTION I. Tbe Hiſtory and Scriptures of tbe Old Teſtament vindi- cated againyt his Lordſpip's Exceptious. JAVING given this general view of the author's deſign, I BH ſhall now proceed to a more d liſcinct and particular exa- mination of the principal things he hath offered to invalidate the authority of the Old Teſtament Hiſtory. What he ſaith of Chriſtianity ſhall be conſidered after wards. Ineed not take much notice of what he hath urged to ſhew, that the writers of the Sacred Books did not intend an univer- fal hiftory, or ſyſtem of chronology a. I know nobody that ſuppoſes Se did; ſo that he might have ſpared that part of his pains. But notwithſtanding the Bible was not deſigned for an univerſal hiſtory, or to exhibit a complete ſyſtem of chronology, chough it may ſafely be affirmed, that no one book in the 4 world gives ſo great helps this way, it is ſufficient if it gives us a true hiſtory as far as it goes, and which may be ſafely de- 2 Vol. i. p. 202,& z.. pended Lord BorINGBROK E'S Letters. 285 pended upon. This is what our author will not allow. It is manifeſt, that he placed it in the ſame rank with the moſt fa- bulous accounts of ancient times. This then is the point we are to conſider. Let us therefore examine what proofs or arguments he hath brought againſt the truth and credit of the Sacred Hiſtory. Some of the things offered by him to this purpoſe have ſcarce ſo much as the aupearance of argument. Of this kind is what he faith concerning the uſe that has been made by Jewi% Rab- bies, and Chriſtian Fathers, and Mabometan Doctors, of the ſhort and imperfect accounts given by Moſes of the times from the creation to the deluge. Let us grant, that the fables they have feigned concerning Adam and Eve, Cain and Abel, Enoch, Noah, and his ſons,&c. are ſuch as Ponzes or Tala- *⁴fßoins would almoſt bluſh to relate;“ I do not ſee how this can be reaſonably turned to the diſadvantage of the books of Moſes, or hurt the credit of them; ſince his Lordſhip owns, that theſe fables are* profane extenfions of this part of the Mo ſaic hiſtory.“ And that hiſtory is certainly no- way anſwerable for the additions which have been made to it. It would have been eaſy for M ½9, if he had been a fabulous writer, to have filled up this part of his hiſtory with marvellous relations, and to have embelliſhed it with ſuch fictions concern- ing our firſt parents, and the moſt antient patriarchs, as our author here referreth to; and his not having done ſo is a ſtrong preſumption in his favour, that he did not give way to fancy A or invention, but writ down the facts as they came to him, with an unaffected ſimplicity. His accounts are ſhort, becauſe he kept cloſe to truth, and took care to record no more of thoſe times than he had good information of, or than was neceſſary to the deſign he had in view; which ſeems principally to have been to give a brief account of the creation, the formation of the firſt human pair, the placing them in Paradiſe, the fall, and the flood, which were the moſt remarkable events of that pe- riod; and to continue the line from Adam by Seth to Mab, as afterwards he does from him to Abrabam. What his Lordſhip obſerves concerning the blunders of the Jewiſb chronologersb, is not much more to his purpoſe, except he could prove, that thoſe blunders are chargeable upon the Scriptures; which is ſo far from being true, that, if accurately examined, arguments may be brought from thoſe very Scrip- ures to confute the blunders he mentions, 4 p Vol. i. p. 104- 286 REFLEOCTIONS en he Late As to the differences he takes notice of c between the Scrip- ture-accounts of the Ãfyrian empire, and thoſe given by pro- fane authors; i. e. by Cteſias, and them that copy from him; very able chronologers have endeavoured to ſfhew, that thoſe accounts may be reconciled. But if not, it would only follow, that the Scripture-hiſtory differeth from Ctoſiag, who, in his Lordſhip's own judgment, and by the acknowlegement of the moſt judicious among the Greeks themſelves, was a very fabulous writer d; and how this can be fairly thought to dero- gate from the credit and authority of the Sacred Hiſtory, 1 cannot ſee. But to come to thoſe things on which he ſeems to lay a greater ſtreſs. The ſum of what he hath offered to deſtroy the truth and credit of the Sacred writings amounteth to this,—— *That the Jewe, upon whoſe faith they are delivered to us, *were a people unknown to the Groeks, till thè time of Alox- “emander the Great.—+ That they had been flaves to the Egyptians, A—yrians, Medes, and Perſians, as theſe ſeveral empires prevailed. That a great part of them had been carried captive, and loſt in the Eaſt: and the remainder were carried captive to Babylon, where they forgot their country, and even their language— And he intimates, that there alſo they loſt theic ancient facred books: that they were a ſuperſtitious people, among whom the cuſtom and art of pious lying prevailed remarkably-— That the origi- “ nal of the Scriptures was compiled in their own country, “¹ and, as it were, out of the ſight of the reſt of the world— That the Jewiſp hiſtory never obtained any credit till Chriſ- ““tianity was eſtabliſned; but though both Jews and Chriſti- ans hold the ſame books in great veneration, yet each con- demns the other for not underſtanding, or for abuſing them —— That the accidents which have happened to alter the **text of the Bible ſhew, that it could not have been ori- ginally given by divine inſpiration; and that they are come *down to us broken and confuſed, full of additions, inter- polations, and tranſpoſitions.— That they are nothing more ¹„than compilations of old traditions, and abridgments of old records made in later times and that Jeur and Chriſtians differ among themſelves concerning almoſt every point that **is neceſſary to eſtabliſh the authority of thoſe books.“ He con- cludes with“ ſome obſervations on the curſe ſaid to be pro- ¹˙nounced by Mab upon Canaan, which he would have paſs 6 & 40 66 * Vol. i. p. 114, 115. d Ibid. p. 76. 80. f 6s for Lord BoLzr NOGBRORKE“S Loetters. for an abſurd fiction of the writer of the book of Goneſi and he ſeemeth to have ſingled out this as one of the pr- «« eſt inſtances he Walu find for expoſing the Scripture.“ Let us conſider theſe things diſtinétly. It is no juſt prejudice againſt the credit of the Scripture- hiſtory, that the Jeus, among whom thoſe writings were pre- ſerved, and whoſe affairs are there recorded, were, as appeareth from thoſe writings**ꝗSlaves to the Egybtians, A⁴ſyrians, Maedes, and Perſians, as theſe ſeveral empires prevailed*. 8.37 It rather furniſheth a proof of the trurh and impartiality of thoſe records, that they give an undiſguiſed account, not only of the floui ihing times of their ſtate(for there were times in which they were flouriſfhing, free, and independent) but of their diſgraces, defrats, captivities, and all the calamities t befel them, which, according to theſe accounts, were in a way of juſt puniſhment for their national iniquities, their diſobedi- ence and ingratitude. Yet under all cheſe various revolutions their nation was never intirely loſt, nor incorporated with their conquerors. Though many of them revolted, ſtill there was a number of them that with an unalterable zeal and con Aamey adhered to their ancient religion and laws, which they regarded as of a divine original: a religion remarl Kkably di ſtinct from that of the nations to which they were ſubi jected, and, on the account of which, they were frequently expoſed to hatred, per- ſecution, and reproach. If the Jews were unknown to the Greeks bo efore Alexander the Great, this affordeth not the leaſt probable preſumption, that their antient hiſtory is not to be depended upon. The Greels, by this author's own acknowlegement, did not begio to write hiſtory till very late. The knowe 46 they had of other nations was very narrow and confined. par tcularly, they were in a great meaſure ſtrangers languages, las cuſtoms, and hiſtory, of the caſtern nations. He himſe 1 ob- ſerves, that after the times of Alexander the Great, and even long after the Jewiſp Scriptures were tranſla ated into Greek, the Jeuus, and their hiſtory, were negle by them, and con:² tinued to be almoſt as much unknown as before ſf. And yet certain it is, that the Jews were then a confider able doplez and that the Greeks had many opportunities of bei with them. Let us grant what he inſinu- owing, not to want of curioſity in the Greekr, * Were, as he obſerves, inquiſitive to the higheſte Vol. i. p. 84. f† Ibid. p. 90 28˙⁸ RERFLECTIONS cn be Late «¹ publiſhed as many idle traditions of other nations as of their * own ⁰.“¹ but to the contempt they had for the Jeuc. What can be inferred from thence? Doth it follow, that the Joνp Scriptures are not authentic, nor their hiſtories to be credited, becauſe the Greehs neglected or deſpiſed them, and did not own their authority? This is eaſily accounted for by any one that conſiders the nature of the Jeuwip inſtitutions. It is not to be wondered at, that a people ſo exceſſively vain as the Greeks, and who looked upon the reſt of the world as Barba- rians, fhould conceive an averſion or contempt for a nation whoſe laws and religion were ſo different from their own, among whom all image-worfhip was moſt expreſly prohibited, and no adoration was paid to inferior deities, in which the re- ligion of the Greeks, and of which they were extremely fond, principally conſiſted. If the Jewiſp ſacred books had contained ſtrange ſtories of the exploits of their gods, of their genealogies, battles, and amours, or traditions that tended to ſupport a fyſtem of idolatry, the Greehs undoubtedly would have been ready enough to tranſcribe theſe things into their writings: theſe fables would have been ſuited to their taſte. But it can- not be ſuppoſed, that they ſhould pay any regard to the ac- counts given of extraordinary miraculous facts, that were de- ſigned to eſtabliſh and give ſanétion to a conſtitution, the ma- nifeſt tendency of which was to condemn and ſubvert that ido- latrous worſhip, to which they were ſo exceſſively addicted. Among all the heathen nations none expreſſed a greater en- mity to the Jews than the Egyptians, who were themſelves of all people the moſt ſtupidly idolatrous. One of their writers, Apion of Alexandria, is parlicularly mentioned by our author as having*ſpoken of the Jewé in a manner neither much «*⅜ to their honour, nor to that of their hiſtories.“ This ſcems to have recommended him to his Lordſhip's favour; for he ſpeaks of him as a man* of much erudition, and as ¹« having paſſed for a curious, a laborious, and learned anti- 46 quaryꝰ— though be owns, that he paſſed alſo cc for a «e vain and noiſy pedant k.“— But if we may judge of him by the fragments of his work, which Joſoßhus has given us, he was, with regard to the Jews, an ignorant and malicious who does not appear to have been acquainted with biſtories and laws, though he pretended to write againſt and might ſo caſily have procured information, if he WI rbem: them; had deßred it. And this appears to have been the caſe of ſeve- 2 Vol. i. p. 88. h Ibid. p. 90, 91. ral Lord BoLrfNOGBROK E' Lelfers. 289 ral others of the heathen writers that mention the Jeæuws. They ſcem not to have given themſelves the trouble to make any dili- gent inquiry into etheir hiſtory or laws, as delivered by them- ſelves, but took up anf th idle reports and traditions to their pre- judice: and yet in the accounts given of the Jeus by the hea- then writers, imperfect as they are, there are ſome valuable hints and traces to be diſcerned, which ſhew the falſhood of other things they report concerning them i. It is therefore a little odd, that ucl h a ſtrels ſhould be laid upon this, that—“ the Jewiſb hiſtory never obtained any **credit in the world, till Chriſtianity was eſtabliſhed: 1. e. it obtained no credit among the heathen nations; or, as he elſe- where expreſſeth it—“ we do not find, that the authority of *theſe books prevailed among the pagan world k.“— How could it be ex«pected that it ſhould? Since the heathens could not acknowlege it, and continue heathens; for it was abſo- lutely fubverſive of the whole ſyſtem of paganiſim. The au- thority of thoſe books was believed and received among all thoſe, by whom it could be reaſonably expected that it ſhould be believed and received: that is, it was acknowleged and re- ceived by that nation among whom thoſe writings, and the memory of the laws and facts, had been conſtantly preſerved, and who egas ed them with great veneration, as of a divine original; and alſo by thoſe among the heathens themſelves, who, upon the credit of the Jewiſb religion, laws, and re- cords, quitted the heathen idolatry; and theſe were all that could be reaſonably expected to acknowlege the authority of the Jewiſp ſacred books, even ſuppoſing their authority to have been never ſo well founded. i There is an heathen writer of a very different character from Apion, who giv es a much more candid account of the Jeabwtſ na- tion: I mean the judicious Strabo, of whom our author I himſelf ſpeaks with the müah eſt eſteem. He makes the cauſe of oſs's for- ſaking Eg pt to be his be ing diſſ fa:i ded with the ſalſe notions of God, and his worfhi aip, that had obtained among the Egyptians; and ſuppoſes him to have e and nobler notions of the Divinity than the E 28, Or Greeks: that w üth him went Es 7 the Deity, Mοο τιιιέινιs 7⁵ O⸗=lov- that he ood men, and brought them into the country where lt; and that there they continued pradri, bei 9„ religious. or. fincere ſpippers of God, Oes ds AAες bs, 4— See Serabo, lib. Xvi. 87. 91. „„ſ r. ng juſtice or ri. 0 ———— 290 REFLECTIONS eOn the Late But it is urged as a ground of ſuſpicion againſt the Jeuuſb Scriptures, that—“ they were compiled in their own coun- «*try, and, as it were, out of the ſight of the reſt of the world.“—-And it was certainly moſt proper, that the books in which their laws, and the moſt remarkable events relating to their nation, are recorded, ſhould be publiſhed in their own country, the ſcene where the chief actions were laid. This is no diminution of their credit, but the contrary. And if they had been compiled in any other country, or by foreigners, and perſons not of their own nation, it might have been ſaid, and mt without ſome appearance of reaſon, that they might be miſtaken, and take up with wrong and imperfect accounts, both of laws and facts. But what this author ſeems chiefly to inſiſt upon, to ſhew that little credit is to be given to theſe writings, is« that *they are hiſtories delivered to us on the faith of a ſuperſti- ««tious people; among whom the cuſtom and art of pious „« lying prerailed remar rkably J. 4.,7 In order to form a proper judgment of this matter, let us take a brief view of the Jewiſp Scriptures, that we may ſee what likelihood there is of their having been feigned by a ſuper- ſtitious and lying people. In general, it may be obſerved, that if we compare the ſa- cred books of the Jews with thoſe of any other the moſt ad- mired nations, ſuch as Greece and Rome, we ſhall ſoon ſee a moſt ſtriking and amazing difference. Their whole conſtitution was of a peculiar nature; ſo vaſtly different from that of other countries, that it well deſerveth the attention and admiration of every impartial and conſidering obſerver. It was the only con- ſtitution in the world, where the acknowlegement and worſhip of the one true God, the ſovereign Lord of the univerſe, and of him alone, is made the fundamental maxim of their laaues and principle of their government, in which all their laws centre, and the main end to which they are all directed. All worſhip of inferior deities is forbidden; no deified heroes ad- mitted; no images ſuffered. an) of their ſacred rites ſeem to have been inſtituted in a deſigned oppoſition to thoſe of the neighbouring nations, that they might not incorporate with them, or learn their idolatrous cuſtoms, to which the Vraelites, for a long time, were very pfone. Nor is there any likelihoad that they would have embraced or ſubmitted to a con ſtitution lo dif- ferent from the then generally prevailing idolatry, if it had not 1 VI; 2 Vol, 1. p. 97. been Lord BorrNOBROK E' Leltters. 291 been for the manifeſt proofs that were given them of its divine original. The author of theſe Letters indeed intimates, that many of their rites were derived from the Egybtiang; but what- ever conformity there might be in ſome particular inſtances, no- thing is more certain and evident, than that the whole ſyſtem of the Fewiſb religion was moſt eſſentially oppoſite to that of the Egybtians, and other pagan nations; and tended to caſt con- tempt on their adored deities, and on that idolatrous worfhip to which the heathens were ſo much addicted, and which was eſtabliſhed by the laws of their reſpective countries. As to the moral and devotional treatiſes, which make up an- other part of their ſacred writings, they are inconteſtably excel- lent. Their poetry is of a moſt divine ſtrain, far ſuperior to that of other antient nations, having an unexampled dignity, elevation, and ſublimity in it, filled with the nobleſt ſentiments of the Divinity, and of his glorious incomparable perfections, and governing providence. The ſame obſervation may be made on the prophetical writ- ings, in which we may diſcern many remarkable characters of genuine truth and purity. A fervent zeal for God, and for pure and undefiled religion, every-where appears: nor is there any thing in them that breathes the ſpirit of this world, or that ſavours of ambition, artifice, or impoſture. The whole in- tention of them is manifeſtly to reclaim the people from idola- try, vice, and wickedneſs, to engage them to the pure worſhip of God, and to the practice of univerſal righteouſneſs. With a noble freedom and impartiality do they reprove their kings, princes, prieſts, people; denouncing the moſt awful threaten- ings againſt them, it they fhould perſiſt in their evil and ſinful courſes; and encouraging them with the moſt gracious promiſes to repentance, and new obedience: and all this mixed with many remarkable and expreſs predictions of future events, which no human ſagacity could have foreſeen, and which derived ſuch an authority to them, that though they were often reproached and perſecuted when alive, their character and writings Were afterwards regarded by the whole nation with the profoundeſt veneration. And it deſerveth to be particularly remarked, that whereas the Jeuws, as well as mankind, in all ages, have been prone to place religion chieſty in external forms, and ritual ob- ſervances, as if theſe W er moral precepts, the r ſacred books, eſpecially thoſe of the prophets, W in the ſtrongeſt terms repreſent the utter inſufficiency of all ritual obſervances with- cut real holineſs of heart and life; and even ſpeak of them in 1 2 a- U 2 aà Very for the neg 292 REFLECTIONS u he Late a very diminutive manner, and with a ſeeming contempt, when oppoſed to or abſtracted from moral goodneſs and virtue; and ſuch writings certainly do not look like the inventions of ſu- perſtitious and lying people. But as the ſacred hiſtory is what this writer ſetteth himfelf particularly to expoſe and invalidate, let us take a brief view of the hiſtorical parts of Scripture; and theſe are no leſs remark- able, and worchy of our attention, than the laws, the prophe- cies, the moral and devotional writings. As to a general idea of their hiſtory, it is of as different a complexion from that of other nations as their laws, and is of the ſame noble tendency with their other ſacred books. It every-where breathes the profoundeſt veneration for the Deity. The chief deſign of it is not merely to anſwer civil or political views, or to preſerve the annals of their nation, or trace it up to its original, though this alſo is done; but for nobler pur- poſes; to promote the true worſhip of God, and the practice of piety and virtue; to preſerve the remembrance of God's wonderful works of providence towards his profeſſing people; to ſhew the favours, the bleſſings, the deliverances, vouchfafed to them, the proſperity and happineſs they enjoyed, when they kept cloſe to the laws of God, and continued in the practice of virtue and righteouſneſs; and on the other hand, the great calamities which befel them when they broke the divine law and 6 covenant, and lapſed into idolatry, vice, and wickedneſs. Such are the uſeful leſſons which their hiſtory is deßgned to teach, and to this excellent end is it directed. To which it may be added, that there are obſervable in it re- markable characters of ſimplicity, and an impartial regard to truth. It is plain, from the whole tenor ot their hiſtory, that it was not compiled to give falſe and flattering accounts of their natlon, or partial and elegant encomiums of their great men. Their great actions indeed are recorded, but their faults are alſo related with a fimplicity and impartiality that deſerves to be admired. Neither Aœmans, Greckr, Egybtians, nor any other people, have formed their hiſtories ſo much to the diſad- vantage of their own nation, or charged them with ſuch re- peated revolts from the religion and laws of cheir country. Let us ſuppoſe the Zeur never ſo much poſſeſſed with the ſpirit of lying, it would never have put them upon forging a body of niſtory ſo much to the prejudice of their own national character. It tendeth indeed to give an high idea of the great things God had done for them, of the privileges conferred upon them, and the excellency of cheir laws(and that their laws are excellent, n0 ——, — —. Lord BorrNOBROK E' Letferg. 29 no man can doubt that ſeriouſly reads and conſiders them), but at the ſame time it ſetteth the ingratitude, the diſobedience, the ſtupidity, of that people, their oppoſition to God's autho- rity, and abuſe of his goodneſs, their manifold backflidings and unſtedfaſtneſs in his covenant, in the ſtrongeſt light. Their diſgraces, defeats, captivities, are no where concealed; they are repreſented as frequently brought under the yoke of the neigh- bouring nations in a manner much to their diſhonour; and their deliverances are aſcribed, not to their own wiſdom, con- duct, and bravery, but to the mercy of God, upon their repent- ance. In a word, their hiſtory is a continued account of God's goodneſs, patience, and juſtice, exerciſed towards them; and of their own ſtrange, perverſe, and unaccountable conduct. This is fo manifeſt, that it hath been often turned to their re- proach, and hath given occaſion to the repreſenting them as an obſtinate, ungrateful, and rebellious race, and to ſuch a charge Tæ ftiſ necked, and uncircume reſiſt the Holy Oh1. the prophets have not your fathers Perſecuted: Theſe conſiderations naturaſly tend to derive a peculiar credit to the Jewiſp Scriptures, as containing true and faithful ac- counts, not forged by a ſuperſtitious lying people. Whatever opinion therefore we may have of the Jewrs, yet their Sacred Books deſerve great regard. Nor is there any ground to ſup- poſe, that theſe books or records were of their inventing. At jeaſt, I believe, this will ſcarce be pretended with regard to the Jew' in the latter times of their ſtate, however they might otherwile be addicted to fiction and embelliſ̃ment. They re- ceived theſe books as ſacred from their anceſtors, and were themſelves ſo fully perſuaded of the divine original and au- thority of their laws, and the certainty and auùthenticity of theſe records, that they adhered to them with a zeal ſcarce to be parallelled in any other nation: ſo great was the ve- neration they had for them, that after the canon was com- pleted, they were extremely ſcrupulous not to make any addi- rions to their Sacred Books, or receive any others into their number as of equal authority, though written by the greateſt and wiſeſt men of their nation. And if any perſons had en- deavoured to alter or corrupt them, the fraud, thei poſture, muſt have been immediately detected. For theſe Sacred Books were not, like thoſe of other nations, confined to the prieſts only; they were in the hands of the people, conſtantly and publickly read in their ſynagogues; the laws, and the facts, 1 vare O 3 Were 294 REFLEOCTIONS on the Lale were what they were all acquainted with, and inſtructed in, ftrom their infancy. If therefore there be any ground of ſuſpicion, it muſt fall, not upon the latter Jews, but upon EzRA, and thoſe by whom the ſacred canon was finiſhed. If their hiſtory and Sacred Books were forged or corrupted, the moſt likely time that can be fix- ed upon for it is upon their return from the Babyloniſp captivity. And this ſeems to be the æra fixed upon by the author of theſe I etters. He obſerves— that“the Babylon'pb captivity laſted ſo « long, and ſuch circumſtances, whatever they were, accom- that the captives forgot their country, and even uν dialect, at leaſt, and character m.“ ee panied it, s* their langt S S 8 — 0. — — — — S. — — A — — 0.◻ Q ₰ O A — (d ◻ —. 6 7 that in the Babyloniſp captivity the Jews Baldee language, which thenceforth became more o them than the Hebreu; and that the old Hebrecw r Was, as many learned men ſuppoſe, though it is far from being certain, changed for the Chaldos; the latter being irer, e ‚and more generally uſed àmong the people; yet dom proving, either that the Hebrew language was gotten by them, or that their Sacred Books were d ivity. There are many things that plainly ſhew y. The prophet EzkkiEL, who propheſied during ty to the Jeus in Chaldea, writ and publiſhed his prophecies in Hebreui. So did the prophets HaGGal, ZECHA- RIAH, and MALAcCHI, who propheſied ſeveral years after the return from the Babylontp captivity: which ſhews, that the Hebrew language was ſtill in uſe, and was underſtood by many of the people. The ſame thing may be concluded from this; that all the Sacred Books that were written after the captivity were written in Hebrew, excCept a part of EzRA and DANIEL, NEHEMIAH, who had been a great man in the Perftan court, writ his own memoirs in Hebrew- which fhews, that the Jews who continued in Perfia, their great men at leaſt, ſtill retained the knowlege of that language. And as the Hebreuw language was not abſolutely forgotten among the Jeus in their captivity, ſo neither were their Sacred Books intirely loſt. In- deed it were abſurd to ſuppoſe it. J hat captivity, though it laſted ſevéenty years from the firſt beginning of it under Jehoia- VO i. p. 84. n Ibid. p. 101. 8 Ibid, p. 35. eim, Lord BorINGBROK E' Letters. 295 kim, yet from the time of the utter deſolation of Jeruſalem, and the temple, and the carrying away the laſt remainder of the people to Babylon, continued but about fifty years. And theré were not a few of them that had been carried away from Jerufalem, who ſurvived the whole time, and lived to come back. Many f the Brieſts and Levites, and chief of the fa- thers, u'ho were antient men, that had ſcen the firſt hœuſe, When the foundation&f the fecond bouſe was laid before their eyes, weßt with a loud voice, Ezra iii. 12. All thoſe among them that lived io ſeventy or eighty years wereé twenty Or thirty years old when Jeruſalem and the Temple were deſtroyed; and to ſuppoſe, that theſe ſhould intirely forget their language, or their religion, hiſtory, and laws, is very abſurd. Add to this, that the people were in expectation of a deliverance, and reſti- tution to their own land, of which the prophets had aſſured them; and this would naturally make them more careful to preſerve their laws, and the antient authentic records and me- morials of their nation. It appeareth from the accounts given of thoſe that returned, that many of the Prieſts, the Levites, the Singers, the Porters, the Net hinims,&c. had preſerved their genealogies during the captivity, in proſpect of their re- turn, and of their being again employed in the ſacred functions; and thoſe who could not clearly ſhew their genealogies, Were put from the prieſthood, Ezra vii. 64. Great aumbers of the people could alſo prov genealogies: and where there were any that could not dot it is particularly taken notice of, that they could not ſpeu their fathers houſe, Ezra ii. 59. It is manifeſt therefore, that there v of genealogies preſerved in Babylon; and is it not reaſonable to conclude, that they would be no leſs careful to preſerve their Sacred Books, eſpecially thoſe Moſes, in which were their original records, and the laws on which their whole conſtitution depended? If the Jjews had been for changing their cuſtoms, we may ſuppoſe it muſt have been in order to their adopting thoſe of their conquerors, and of the country to which they were tranſplanted, and in which they ſettled. But it is evident, that, in fact, they did not do this; fince the whole fyſtem of their worſhip and conſtitution was, upon their return, very different from that of the Babylonians. If there- fore they learned their language, or uſed their letters and cha- racters in writing; yet ſtill it is certain, that they worſhipped not their gods, nor adopted their religion and ſacred rites. They ſtill preſerved their own; and the captivity and deſolation 9U 4 of 296 REFLECTIONS on the Late of their nation, which they looked upon as a puniſhment for their manifold revolts, idolatries, and deviations from their law, tended to increaſe, inſtead of extinguiſhing, their venera- tion for it. By DaNIELS ſolemn ſupplication and faſting, when the time came that had been marked out in the prophecies for their return, it appeareth, that he had the book of JEREMIAH'S Prophecies before him, Dan. ix. 2. And the confeſſion he there maketh is remarkable: All rael have tranſgreſſedh thy law—therefore the curſe is come upon us; and the oath that is vritten in tbe lavνο Moſes the ſervant qf God, becaufe we have Finnedagainſt him— And he hath confirmed his worde which heſpake againſt us, and againſt our judges that judged us— As it is written in tbe lauw Moſes, all this evil is come upon us, ver. 11, 12, 13. Here it is plainly ſuppoſed, that there was a written law of Mo es extant in his time, known to him and to the people, and which was regarded as the law of God him- ſelf: that they had tranſgreſſed that law, and thereby had ex- poſed themſelves to the dreadful judgments denounced againſt them, and written in that law, as the juſt puniſhment of their revolt and diſobedience. Soon after this, when the people re- turned, under the conduct of ZERUBRBABEL, JESHUA, and others, we find them gathered together to celebrate the Feaſt of Tabernacles, in the ſeventh month, and offering the daily burnz Merings, and thoſe of the new moong, and ſot fœaſts, beſides Free-will oferings: and all this is ſaid to be done as v'ritten in the law Moſs, Ezra iii. 1— 6. and this plainly ſheweth, that they had the written law of Moſes with them. They alſo ap- pointed the Prieſts and Levites, in their ſeveral courſes, and, the Singers, and ſervice of the temple, according io the ordi- nances David ihe man of God, Ezra iii. 10, 11. The ſacred hymns or pfalms, thérefore, that had been uſed in the temple worſhip, were not loſt in the captivity; and indeed the Pſalms of David carry evident characters of genuineneſs in them. They Were many of them compoſed on ſpecial occaſions, and adapted to his peculiar circumſtances, in a manner which plainly ſhew- eth they were not forged in after-times. And the preſerving ſo many of the pfalms and hymns, ſome of which contain an abridgment of their ſacred hiſtory, is a manifeſt indication of the care they took; and that there was not a general deſtruction of their Sacred Books in the captivity. The ſame obſervation may be applied to the prophetical writings, and to their ſacred records. It is plain, that the hiſtory of their kings 6 pre⸗- erved 3 Lord BoriNoEROK E' Letters. 297 ſerved; to which there is frequent reference in the books com- Piled after the Babyloniſb captivity. The commiſſion after wards given to EzRA by ARkTAXERXES, plainly ſuppoſed the law of Moſes to be then in being, and in the higheſt authority; and only impowered him to regulate every thing according to that law. He is deſcribed in Artaxer xes s commiſſion as a ready ſeribe in t he lauν σ Moſes; as one greatly ſkilled in that law, and fit to inſtruét others in it; and is re- quired to ſet magliſtrates and judges to judge the people, ſuch as hneu the lau ο† God, Ezra vi. 6. 10. 25. Soon after EzRA came NEHEMIAH, a great man in the Perſian court, and who was appointed governor of Judea; and every thing throughout his book diſcovereth, that he and the whole people profeſſed the higheſt veneration for the law of Moſes. Before he came to Judea, he was well acquainted with that law, and regarded it as of divine authority, Noh. i. 7, 8, 9. During his adminiſtra- tion, we have an account of a ſolemn reading of the Law, by Ezra, in the hearing of all the people; who heard it with the utmoſt reverence and attention: in this he was aſſiſted by ſeve- ral Levites, who read in the book, in the law of God, diſiinctly, and gavée the ſenſe, and cauſed them to underſtand the reading, Neh. viii, 1— 9. Again, we are told of another ſolemn read- ing of the Law, before all the people, Noh. ix. 1, 2, 3. And in the admirable confeſſion made on that occaſion by the Le- pites, there is an excellent ſummary otf the principal events re- corded in the hiſtorical parts of the books of Mo ſes; ſuch as, the calling of Abrabam; their bondage and oppreſſion in Egyht; their being brought out from thence with ſigus and wonders, and dreadful judgments executed upon Pharaob and his people; the dividing of the ſea before them, ſo that they paſſed through it as on dry land, whilſt the Egybtians that purſued them were overwhelmed in the deep; the promulgation of the law at Sinai, with remarkable tokens of the divine preſence and glory; the miracles wrought in the Wilderneſs, the leading them by a cloud in the day, and a pillar of fire by night; the giving them manna-bread from heaven to eat, and cleaving the rock to give them water to drink; and finally, bringing them into poſſeſſion of the land of Canaan. Theſe things, which are the moſt remarkable facts in the hiſtory of their nation, tog with their frequent rebellions, diſobedience, and ingratitude, particularly their making and worſhipping the molten calf in the Wilderneſs, the ſtanding diſgrace of their nation, and their ſubſequent revolts, calamities, and deliverances, after they came into the land of Canaan, are there taken notice of in the public confeſſions ther 298 REFLEOCTIONS eOʒR Le Late confeſſions and el nos ſzeinenh made to God in then preſence of all the pe ople;; and are mentioned as thi monly known and ackpowleged among them, and as of doubted truth and certainty. Taking theſe nines together, it ſeems to appear, with all the evidence which the nature of the thing is capable of, that the Jewiſp ſacred books and records were not loſt in the HBal captivity; that they were in poſſeſſion of them, and in great veneration, before Ezra came to Jerufalom. d it would be a Fid imagin. ation to ſup poſe, that he had it in his power, even if he had it in his inclination, ſo far to impoſe upon all the zru.', both thoſe in Judea, and thoſe that conti- nued in Sabylon, and other parts of the Perfian empire, as to make them all with one conſent rsceive thoſe for their antient laws. by which their nation had be always governed, which were not their antient laws; and thoſe f for their antient au- thentic hiſtories, and ſacred records, which were not the antient authentic records. All that his commiſſion from Arzaxerxes extended to was, to order things accord ng to the law of M ſes; llie and this he Krcten. When he came, hé found ſeveral abuſes contrary to that lax„Sumien anced by men of great power and intereſt, and in hich ſeveral 2 e chief prieſts, as well as aumbers of the people ‚were engaged; and he ſet himſelf to re- form them according to that 8 1 Sand theſe regulations would not have been tamely ſubmirtted to, if it had not been well known, thar the laws and conſtitutions he urged upon them, were the tri ginal laws Of Moſes. As to the elkabüchi g the ſacred canon, which is attributed to EzRa, and to thoſe whom the Jewy call the men of the great fynas gogue, the laſt of whom was SIMoN THE JUsT, this is not to be underſtood as if theſe books were not ac- counted ſacred, or were regarded as of no authority before The books were aln Sra well known, and looked upon as 1 1+ red ihes authority, becauſe EzRA aelnue d and publiſhed them, becauſe they wn to be authentic. Ir may indeed be we. ſuppo alts and variations might have crept into the co dooks; and that they needed to be carefully reviſed. And a work for which EzRA was admirably fit ed by his great fkill in the law, and in the ſacred records of his nation, as well as his noted integrity. And if he accordingly reviſed the original Sacred 1 B ooks, and publiſhed a more correct edition of them, or abridged ſome of their antient records, to render them ok more peuernl uſe among the people, a and here Sud there Lord BoLINGBROK E' Letlers. 299 there inſerted ſome paſſages for explaining and illuſtrating thiogs that were grown obſcure; this was certainly a work of great uſe. And ſuppoſing him to have done this, and that this Work continued to be afterwards carried on by ſome of the moſt knowing and excellent men of their nation, till it was with great care completed, I do not ſee how it in the leaſt affects the authority or credibility of thoſe books. The whole nation in general were ſo ſenſible of EzRA's great fidelity and diligence, that he was always afterwards had in the higheſt honour: and they were ſo convinced that theſe were the original Sacred Books, that they received them with an extraordinary venera- tion. Nor did they ever pay the ſame regard to any other ſub⸗ ſequent writings in their own nation. And though the SAN- HEDRIM continued to have great authority among them, they never pretended to put any other books upon them as divine, or as of equal authority with the Sacred Books. Now how comes it, that they put ſo great a difference between them, and that the authority of theſe books was univerſally acknowleged by the whole nation, and the other not? This ſheweth, that however credulous the 7ewy might be in other things, yet they were particularly exaét and ſcrupulous in not receiving any books into the facred canon, but what they judged they had good reaſon to look upon as authentic. The moſt remarkable part of the Jewiſb hiſtory is, that which is contained in the books of Mo(s. It is there we have an account of the firſt conſtitution of their ſacred polity; the promulgation of the ten commandments, with the moſt amaz- ing demonſtrations of a divine power and majeſty; and the extraordinary miraculous facts done in Egypt, and in the Wil- derneſt, by which the authority of that law was eſtabliſhed. And whoſoever alloweth this part of the Jewiſb hiſtory to be authentic, will not much ſcruple the ſubſequent parts of their hiſtory. Now it is evident, that as it was not EzRA that gave authority to the law of Moſes, which was in the higheſt au- thority before, or who cauſed the people to receive it as divine; ſo neither were the facts, whereby the authority of that law was atteſted, firſt publiſhed by him. They had been all along believed, and the remembrance of them kept up, among the people. The boohs of Moſes exhibit a remarkable intermixture of laws and facts: and it appears to have been ſo from the beginning, though our author inſinuates the contrary, but gives po reaſon for it?. And it was wiſely ordered, that the facts ₰ p Vol. i, p. 100. ſhould 300 REFLEOTIONS onR fbe Late mould go along with the laws; ſeveral of which ſuppoſe thoſe facts, and have a manifeſt relation to them. And as the laws were received with great veneration, ſo the facts were equally received and believed among the people, in all ages, trom the time in which thoſe laws were given. And it deſerv- eth to be remarked, that the facts were of ſuch a kind, that they could not have been impoſed upon the people, however ſtupid we ſuppoſe them to have been, at the time the laws were given, if they had not been true. If MosEs had only told the Iſraelites, as MAaHoMET did the Arabiang, inſtead of working miracles before them, as they demanded, of a journey he made to heaven, where he received the law; or as Numa did the antient Romans, of conferences he had with the God- deſs Egeria in a wood or grove, to which no other perſons were witneſſes, and which depended intirely upon his own word; this might have adminiſtred ground of fuſpicion, that he only feigned a divine commiſſion, the more effectually to enforce his laws upon an ignorant and ſuperſtitious people. But he took a quite different method. The facts he relateth, and upon the credit of which the divine authority of his laws is reſted, were of a moſt public nature, done in open view before the people, of which they were all ſaid to be witneſſes, and in which there- fore, if they had not been true, it would have been the eaſieſt thing in the world to have detected him. And indeed, con- ſidering the ſtubborn diſpoſition of the people, and their great proneneſs to idolatry, it can ſcarce be conceived, that they would have received or ſubmitted to ſuch a law and conſti- tution, if they themſelves had not been aſſured of the truth of thoſe facts whereby the divinity of it was confirmed. In the admirable recapitulation of the law, contained in the book of Deuteronomy, which carrieth as ſtrong evidences of genuine an- tiquity, fimplicity, and intagrity, as any writings can poſſibly have, and in which he delivereth himfelf with an inimitable gravity, dignity, and authority, mixed with the moſt affecti- onate tenderneſs and concern, as becometh the lawgiver and father of his people, and exhorteth them to the obſervation of the law in the moſt pathetical ans engaging manner; there is a conſtant reference to the grea and extraordinary facts wrought in Egypt, and in the Wilderneſr; an appeal is made to the people, concerning them, as things which they themſelves had ſeen and known. And never was there greater care taken to preſerve a remembrance of any laws and facts than there was of theſe. He delivered the book of the law, containing an ac- count both of laws and facts, not only to the pPriefis, bur 5 T He Lord BorINOBROK EC Letters. 01 3 the elders of Iſrael, the heads of the ſeveral tribes, before his death. And the original of the law was depoſited in the ſides of the ark, in the moſt holy place. A moſt ſolemn charge was laid upon the people, in the name of God, as they valued his favour, and their own happineſs, frequently to conſider thoſe laws and facts themſelves, and to teach them diligently to their children. Sacred rites were inſtituted, and public feſtivals ap- pointed, to preſerve the memorials of the principal facts, from the time in which thoſe facts were done. And accordingly the remembrance of them was conſtantly preſerved among them in all ages. In all the ſucceeding monuments of their nation, throughout their whole hiſtory, and in their devotional and prophetical writings, and in their public ſolemn forms of con- feſſion and thankſgiving, there was ſtill a conſtant reference to thoſe facts as of undoubted credit; and upon the credit of thoſe facts, thoſe laws were both at firſt received, and conti- nued afterwards to be acknowleged and fubmitted to: for notwithſtanding the frequent defections of the people to the idolatrous rites and cuſtoms of the neighbouring narions, yer they never totally and univerſally apoſtatized from the law of Moſes, but ſtill acknowleged its ſacredneſs and divine autho- rity a. The author of theſe letters taketh particular notice of the fables invented by the Helleniſtic Jeus, to authorize the Greek verſion of the Hebrew Scriptures r. But I do not ſee how any argument can be fairly drawn from theſe fables to the prejudice of the Sacred Books themſelves, which were thus tranſlated, or to deſtroy their authority or credibility. The ſtrong perſua- ſion they had of the divine authority of the original Scriptures, might make the Jews at Alexandria more ready to entertain ſtories in favour of the tranflation of theſe Scriptures into Greek, from which they found great benefit; this being the language they beſt underſtood, and which was then become of general uſe. But thoſe ſtories were not generally received by the Jeuwiſb nation, though they all univerſally agreed in acknow- leging the authority of the originals; nor were they ever in- a That the law of Moſes, with the facts there recorded, may be traced, from the time in which that law was given, and the faëts done, through all the ſucceeding ages of the Jeawi c( nation; and that we have all the evidence of their having been tranfmitted without any material corruption or alteration, that can be reaſon- ably deftred, I have elſewhere more fully fhewn in the Anſaver 10 Chriſtianity as old as the Creation, vol. ii. chap. 4. r Vol. i. P. 55, 306. ſerted 3⁰² REFLECTIONS oOR thbe Late ſerted in the ſacred writings, or in any books, the authority of which was generally received among them. The firſt thing that gave riſe to thoſe ſtories was, the hiſtory of Ariſteas; Which ſeems to have been contrived on purpoſe to do honour to that verſion, and gives a pompous account of it. And yet even in that hiitory there is nothing ſaid of thoſe mira- culous circumſtances, which were afterwards invented to ſhew, that thoſe interpreters were under an extraordinary divine guidance. On the contrary, that book, though it be the foun- dation of all that is ſaid concerning the Septuagint, may be proved to be plainly inconſiſtent with thoſe ſubſequent fables and fictions; and is ſufficient to detect the falſity of them. There is therefore no parallel at all between theſe Helleniſtical fables, and the ſacred Hebreuw records; except it could be proved, that one part of thoſe antient records is inconfiſtent with other ſubſequent parts of them, and furniſheth manifeſt proofs of their falſnood; which neither his Lordſhip, nor any oöther, has been able to ſhew. Another argument, on which he ſeems to lay a mighty ſtreſs, in order to ſet aſide the authority of the Scripture, is drawn from the accidents that have happened to the ſacred text. He will not allow the anſwer made by Abbadie and others, that— «« ſuch accidents could not have been prevented without a *perpetual ſtanding miracle, and that a perpetual ſtanding mi- «« racle is not in the order of Providence.“ On the contrary, it ſeems evident to him, that if the Scriptures had been origi- nally given by divine inſpiration,—“ either ſuch accidents would «« not have happened, or the Scriptures would have been pre- «c ſerved intirely in their genuine purity, notwithſtanding theſe «c maccidents.“— He thinks the proof of this—“ is obvious and c eaſy, according to our cleareſt and moſt diſtinct ideas of ec wiſdom, and moral fitneſs s.“ But, beſides that the preſent queſtion, as he has managed it, relating to the ſacred hiſtory, is not about the divine inſpiration of it; but whether it be a true and faithful hiſtory, an honeſt and credible relation of facts, which he abſolutely denies; I fee no conſequence at all in his way of reaſoning, even if the queſtion were whether thoſe ſacred books were originally written by perſons divinely inſpired. For all that could be reaſonably concluded, ſuppoſing any books to have been originally given by divine inſpiration, is, that Pro- vidence would take care, that thoſe books ſhould be tranſmitted with a fufficient degree of certainty and integrity, to anſwer the 3. Vol. I. p. 95. end 7 18 4 2*‿— Lord BoLiNOEBROK E Letfers, 303 end for which they were ol ginally intended. But it was no- way neceſſary to this all the tranſeribers that ſhould ever copy thoſe writings in any age or nation, ſhould be 1 1 nder an infallible guidance,. 19 as to be kept by an extraordi⸗- nary in terpoſition from ever committing any miſtake or blunder, or being guilty of any Llips or negligences: or that all thoſe that have ever reviſod and compared thoſe copies, ſhould, inſtance, be iat ly guided in their judgments concern- hem. This is evälleha ly abſurd, It would be a multiply- ing viracles without neceſſity; and would therefore be unwor- chy o the divine wiſdom and not very conſiſtent with the me- the of God'’s1 rnment of men, conſidered as reaſon- For, will any man, in good earneſt, able creatures, an excellent revelation given undertake to prove, tha of gostränoß, laws, Ge. ogei her wi ith auth entic accounts of ex- traordin d eſtabl iſh the divine authori ty of thoſe doctrines and 1 s, th „nor could thoſe accounts of facts be⸗ at all fit to if there were any variations, omiſſions, tranſ- takes, in any copies that ſhould be taken of k, notwithſtanding thoſe variations, the copies ſh gree, that from thence a ſufficient notion might be formed of the doctrines and laws contained in that original revelation, and of the truth of the facts whereby it was atteſted and confirmed, this would be ſufficient to an- ſwer the end rhich we might ſuppoſe the divine wiſdom to have had in view in giving fuch a revelation. And this is ac- tually the caſe with regard to the holy Scriptures. Whatever addirions, interpolations, or tranſpoſitions, may be ſuppoſed to have crept into any of the copies, yet all the main laws and facts are ftill preſerved. Of this we have a remarkable proof, by comparing the Hebreuw and Samaritan codes of the Penta- teuch. There are differences between them: but the laws, the precepts, the hiſtory, the important f. z⸗ s, whereby the law was atteſted, are the ſame in both. And, in general, it may be juſtly affirmed, that notwithſtanding all the differences in the copies, about which ſuch a clamour hath been raiſed, yet there is a ſufficient agreement among them to farlsſy us, that ſuch and ſuch laws were originally given, ſuch hecies were delivered, and that ſuch facts were done. And the variations among the copies in ſmaller matters, the miſtakes crept into the genealogi them in 2 hav that have 2 U g ages of ſome of tl jarchs, 2n the d it is in cheſe things that the dif principally lis O really confirm 304 REFLECTIONS en the Late their harmony in the main; and therefore are far from deſtroy- ing the authority of the Sacred Writings, or the credibility of the Scripture-hiſtory. The learned Capellus, who had thoroughly confidered this matter, and who, it is well known, allowed himſelf great liber- ties in judging concerning the variations in the copies of the Hebreuu Leridtunos, juſtly obſerveth, in his defence of his Cri- tica Sacra, that all theſe variations are of little or no moment as to faith or manners: ſo that in that reſpect it is indifferent which reading we follow:r: Sanè mnes illæ varietates, uti ſœ- Sius in Critica Sacra repeto, nullius aut penè nullius funt quoad Radeh et mores momenti, ut co reſpecta Herinde ſit hanc an illam foquaris lectionem. And I believe there are few competent and impartial judges of theſe things, but will be ready to own, with Mr. Le Clerc, the freedom of whoſe judgment in ſuch matters muſt be acknowleged, that, through the good provi- dence of God, no books, from the earlieſt antiquity, have come to us equally correct with the Sacred Books of the Hobreuw's, particularly the Maſoretical copies. Mallos libros ex ultima antiguitate ad nos Dei bengficio perveniſſe æqus emendatos ac haeras Hebræorum codices, et quidem Maſoreticos. See his Diſ- fortatio de Lingua Hebraæa, prefixed to his Commentary on the Pentateuch. What our author hinnſelt nad eth a ſhew of granting is very true, that—“ amidſt all the changes and chances to which the * Books, in which they are recorded, have been expoſed, neither « the original writer, nor later compilers, have been ſuffered „to make any eſſential alterations, ſuch as would have falſified ¹« the law of God, and the principles of the Jawiſp and Chri- « ſtian religion, in any of thoſe divine fundamental points t.“¹ — And indeed the precepts, the doctrines of religion inculcated in the Scriptures of the Old Teſtament, are ſo frequently re- peated, and the principal facts there related are ſo often re- terred to, in different parts of thoſe Sacred Volumes, as to be abundantly fufficient to anſwer the deſign for which they were originally intended; viz. to inſtruct men in the! knowlege, ado- ration, and obedience of the one true God, and to engage them to the practice of righteouſneſs, and to prepare the way for a more perfect diſpenſation, which was to be introduced in the fameſs of time, by THAT DIVINE PERSON, whoſe coming, chæracter, ices, fufterings, glory, and dingcam, were there prefigured and foretold. Accordiagly our SaviouR ſpeaketh Vol. i. p. 97, 98. Pr of Eord BoLrNeBROK E' Letfers, 305 Of the writings of Moſes and the Prophets, as of ſignal uſe to inſtruct and direct men in the knowlege and practice of reli- gion, Luke Xvi. 29, 30, 31. And though it be not true, which our author aſſerteth, that the Jeuwi ν Scriptures had no autho- rity but what they derived from Chriſtianity(kor they had an authority founded upon ſufficient credentials before Chriſtianity was eſtabliſhed); yet their being ackpnowleged as divine, by Chrift and his Apoſtles, giveth them a farther confirmation: For when a ſubſequent revelation, which is itfelf founded on convincing proofs and evidences, giveth teſtimony to a prior revelation, and referreth to it as of divine authority, when both together concur to form one ſyſtem of religion, and to exhibit the hiſtory of God's various diſpenſations towards his Church, the former being ſubſervient and preparatory to the latter, and the latter giving farther light, and a fuller completion, to the former; this confirmeth the authority of both, and ſneweth one great uniform deſign and plan carried on by the divine wiſdom and goodneſs from the beginning. It is no juſt objection againft the authority of, the Sacred Books of the Old Teſtament, though the writer of theſe Let- ters ſcems to think it ſo, that—“ though Jeus and Chriſtians «« hold the ſame books in great veneration, yet each condemns e the oöther for not underſtanding, or for abuſing them u.“ This is to be underſtood, not of the Sacred Hiſtory, which yet he would be thought to have particularly in view; for, as to this, the Jews and Chriſtians are generally agreed; but of ſome paſſages in the prophetical writings, in che interpreta- tion of which they differ. And with reſpect to theſe, it may be obſerved, that if the Jews, at the time of our Saviour's ap- pearing, had univerfally interpreted the prophetical writings as the Chriſtians do, and applied them to Jefus Chriſt; and had accordingly turned Chriftians, and embraced Jefus as the MEssiAH promiſed to their fathers; it would undoubtedly have been alleged, that they forged or corrupted the prophe- cies in favour of the Chriſtian ſyſtem; whereas now there is no room for this pretence Their vouching and acknowleging thoſe writings, as of divine authority, notwithſtanding the difficulty they have been put to in anſwering the arguments brought from thence againſt their own favourite notions and prejudices, giveth their teſcimony to the prophetical books great torce. 2 Vol, i. p. 92. VoL. II. X There 306 REFEEeTIONS on the Lals There is another remarkable paſſage in his third Letter, which it is proper to take ſome notice of. He obſerves*, that —“ the Jewy and Chriſtians differ among themſelves, and from “¹“one another, concerning almoſt every point that is neceſſary to be known and agreed upon, in order to eſtabliſh the „ authority of books which both have received as authentic „„and ſacred. Who were the authors of theſe Scriptures, *owhen they were publiſhed, how they were compoſed, and preſerved, or renewed; in fine, how they were loſt during ¹etheé captivity, and how they were retrieved after it; are all **matters of controverſy to this day."— That the Sacred Books were not!o ſt in the captivity, and that conſequently they were not retrieved after it by immediate inſpiration, hath been clearly ſhewn. A fiction which ſeems to have had its riſe from the apocryphal ſecond book of Bfälras, the authority of which never was acknowleged either in the Jewwſp or Chriſtian church. There are indeed differences, both among Jeus and Chriſtians, concerning ſeveral points relating to thoſe Sacred Books; but theſe differences are for the moſt part about things that do not properly concern the divine authority or credibility of thoſe writings. There is a general agreement among them, that the prophetical books were written by perſons divinely inſpired: and that the Pentateuch was written by Mo ſes, the greateſt of all the Prophets; and that the hiſtorical writings were either the very original authentic records, or faithfully compiled out of them; and were received and acknowleged by the whole nation, as containing true and juſt accounts of facts. And whereas he urgeth, that it is matter of controverſy, who were the authors of thoſe Scriptures, or when they were eompoſed or publiſhed: it is certain, that, with reſpect to the much greater part of the Sacred Books, both Jetus and Chriſtians are generally agreed who were the authors of them. This is true concerning all the writings of the Drophetr, the books of Solomon, molt of the Pſalms, the five boobs gf Moſer, which havée been conftantly received by the Jeuzh and Chri- ſtian Church, in all ages, as written by Mofes; though a few in theſé latter times have attempted to conteſt it. The books of Ezra, Nehemiah, and Daniel, ſeem plainly to ſhew their authors. And concerning all theſe, there has been a general agreement. The books therefore, concerning the authors of which there is properly any ground of controverſy, are the 66 x Vol. i. p. 100, 101. 2 hiſtorica! Tord BoktNeBROR P' Letters. 307 principally concerning the books of Judges, Samuel, Kings, and Cbronieles, that there is any colourable pretence for ſaying with cords, to which they refer for a larger account of rion of the Church. For as the ſacred hiſtory was intended not merely to gratify curioſity, but to promote the purpoſes of religion, piety, and virtue, and to keep up the remembrance of the remarkable actings of Divine Providence towards them, both in a way of mercy and judgment according to their be- haviour, it was proper that it ſhould be brought into as nat- row a compaſs as was conſiſtent with that deſign. This would make it more generally known, and eaſily remembred; whereas larger and more particular accounts might have been too volu- minous for a book deſigned for univerſal uſe. The only thing that yet remaineth to be conſidered with regard to the Sacred Books of the Old Teſtament is what he faith concerning the curſe pronounced upon Canaan by Mah; of which we have an account, Gen. ix. 24, 25, 26, 27. This he ſeems to have fixed upon as one of the propereſt inſtances he could find to expoſe the authority of the Scripture. He treateth it as an invention of the writer to juſtify the Jraelites in their invalion of the Canaanites; and repreſenteth this curſe as contradicting all our notions of order and juſtice—“ One is 8 **tempted to think, ſays he, that the patriarch was ſtill drunk; 7 Vol. i. p. 96. X 2 S and ec 66 6 ₰ 303 REFLECTIONS eon ꝛhe Late and that no man in his ſenſes could hold ſuch language, or paſs ſuch a ſentence. Certain it is, that no writer but a Jew could impute to the œconomy of Providence the accom- pliſnment of ſuch a prediction, nor make the Supreme Being the executor of ſuch a curſe.“ His Lordſhip obſerves, that Ham alone offended: Canaan was innocent— Canaan was however alone curſed: And be- came, according to his grand-father's prophecy, a ſervant f ſervants, i. e. the vileſt and meaneſt of flaves—-to Sem, not to Japheth, when the Ifraelites conquered Paleſtine; to one of his uncles, not to his brethren. Will it be ſaid it has been fſaid that where we read Canaan, we are to underſtand Mam, whoſe brethren Sem and Japheth were? At this rate we ſhall never know what we read: As theſe Cri- Jties never care what they ſay. Will ir be ſaid-—-this has been ſaid too that Ham was puniſhed in his poſterity, when Canaan was curſed, and his deſcendants were exter- minated? But who does not ſee, that the curſe and puniſh- ment in this caſe fell on Canaan and his poſterity, excluſive of, the reſt of the poſterity of Ham; and were therefore the curſe and puniſhment of the ſon, not of the father pro- perly? The deſcendants of Mifraim another of his ſons were the Egyhtians: And they were ſo far from being ſervants of ſervants to their couſins the Semites, that theſe were ſer- vants of ſervants unto them, during more than fourſcore years. Why the poſterity of Canaan was to be deemed an jaccurſed race, it is eaſy to account; and I have mentioned it juſt now: But it is not ſo eaſy to account why the poſterity of the righteous Sem, that great example of filial reve- rence, became flaves to another branch of the family of Qan e.). Before I proceed to a diſtinct conſideration of what Lord Bolingbroke hath offered, it will be proper to lay before the rcader the ſacred text, as it is in our tranſlation. Gen. ix. 21— 27. Mah way uncovered within his tent: And Ham, the father of Canaan, ſau the nakedneſs of bis father, and told his zνυο brothren without. And Shem and Japheth oo gar- ment, and laid it upon botb their ſboulders, and went back- ward, and covered the nakedneſs f their fathers and their faces were backward, and they ſaw not their father's naked- neſs. And Noah uoke from bis wine, and kneu wbat his ycunger ſon had done unto him. And he ſaid, curſed be Ca- 2 Vol. i. p. 110, 111, 112. naan 7 LZord BoriNeROKR E'* Letlers. 309 naan; a ſervant& ſervants ſball he be unto his brethren. And he ſaid, bleſſed be the Lord God of Shem, and Canaan ſpall ge his ſervant. God. ſball enlarge Japheth, and he ſball duell in the tents of Shem: and Canaan all be hig ſervant. It is acknowleged, that there is a conſiderable difficulty in this paſſage. And if we were not able to account for it at all at this diſtance, it would be much more reaſonable to ſuppoſe, that ſome circumſtances have been paſſed by in this ſhort narra- tive, which if known would help to elear it; or that there may have been ſome defects in the copies not now to be reme- died; than upon the account of one difficult and obſcure paſ- ſage, to throw off all regard to writings which have the moſt juſt pretenſions, both to the greateſt antiquity and moſt vene] rable authority. But that the difficulties which his Lordſhip hath urged are far from being unanſwerable, will appear from the following obſervations. Firſt, The foundation of the whole charge, and that upon which the greateſt ſtreſs is laid is this, That“ Ham alone of- 4⁴ fended: Canaan was innocent.—anaan however was alone « curſed: and he became, according to his grandfather's pro- «phecy, a ſervant of ſervants, i. e. the vileſt and voſ of « ſlaves.“ Some learned perſons have ſuppoſed, that where the curfe is pronounced upon Canaan, ver. 25. the word ab father is to be underſtood, which is exprefly mentioned, ver. 22. and that inſtead of curfed be Canaan, it fhould be read, curſed be Ham the fatber ꝗf Canaan. And though Lord Bo- lingbroke ſpeaks of this with great contempt, there are inſtances of ſuch ellipſes or omiſſions to be found in ſome other paſ- ſages of Scripture. A remarkable one of this kind is in 2 Sam, Xxi. 19. where our tranſlation has it, that Elhanan- e the brother ꝗf Goliath the Gittite, the ſtaft f whoſé pear was üibe a weaver's beam. Which is certainly right, as appears from the nature of the thing, and from a parallel paſſage, 1 Chron. xx. 5. Where he is expreſly called the brother& Go- liath the Gittite,. But the word brother is not in our preſent copies of the original in 2 Sam. XXi. 19. Where it runs thus, Elhanan hleu Goliath the Gittite, Grο. inſtead of the brother of Goliath the Gittite. In like manner the word fa- t her may be ſupplied here, as well as the word brother in the place now mentioned; ſo that for curſed be Canaan, it may be read, curſed be Ham the fatber Canaan. So the Jrabic reads it, and ſo Vatablus renders it. And it is fol- Lowed by other learned writers, particularly by the Bin X3 Hog 310 REFLEOTIONS oOH 1be Lale ſnop of Clogher, in his Vindication of the Hiſtories of ihe Old and New Teſtament. But if that be not admitted, as not only the Hebreu, but the Samaritan, the Septuagint, and all the antient verſions, except the Arabic, which is of no great authority, read as we do a, this will not prove, either that Canaan a It may be juſtly Jaid down as a rule, not to be lightly departed from, that where the Hebrexv and Samaritan, and beſt antient ver- fKons agree in any reading, that reading is not to be altered or given up without necefſity; and I cannot ſee any neceſſity in the preſent caſe. There are few readings that have a more general conſent in their favour, than that which our tranſlators have ſollowed in the paſfage before us. Not only the Hebreav and Samaritan, but the Septuagint, in thoſe copies that are of the greateſt authority, parti- cularly in the Roman and Alexandrian, to which may be added the Complutenſian, and many others, and the remains of Origen's Hexa- pla, collected by Montfaucon, the Targums, both of Onkelos and Bez Uzziel, the Syriac, the vulgar Latin, agree in it. There are indeed ſome copies of the Sepruagine which read Ham inſtead of Canaan: and ſo it was in the firſt Venetian edition; but it appears to me that both in thoſe copies of the Sepruagint, and in the Aradic, this read- ing is rather an interpolation inferted for avoiding the difficulty, than to have been a verſion taken from the original, And it may more eaſily be accounted for, why Ham's name ſhould be afterwarda inſerted in the text, than why it hhould have been dropped or omitted, ſuppoſing it to have been expreſly mentioned in the original. Nor is it likely that that omiſſion ſhould have been repeated three times together in the compaſs of three or four lines. If the preſent reading be at all altered, that reading which puts the leaſt force upon the text is that which inſtead of Canaan ſubſti- tutes Ham tbe father of Canaan. But it does not ſeem to me very likely that Ham ſhould be ſo often over deſcribed under the cha- racter of the father f Canaan in ſo ſhort a prediction. At leaſt it. does not ſeem to me probable that Noab himſelf in pronouncing it ſhould three times over characterize Ham as the father of Canaan. Let any man read over the prediction with this addition ſo often re- peated, and ſee if it has not an odd appearance. If it be ſaid that it was Moſes himſelf, who, in repeating Noab's malediction againſt Ham, added this of his being te farber of Canaan, to put the Ifraelites in mind that Canaan was the offspring of accurſech Ham; even in this view the ſo frequent repetition ſeems to be need- leſs. The ſacred hiſtorian had in the 18th verſe of this chapter ob- ſerved that Ham was the father of Canaan; and again in the 22d verſe, in entering upon this narration, he had characterized Ham. as the father f Canaan. The mention of this was certainly very proper in the beginning of the account, on ſuppoſition that Canaan was concerned with his father Ham in that aftair, and alſo to pre⸗ Pard Lord BokrNGBROR E' LEetlers. 311 canaan was entirely innocent, or that he alone was curſed. The Jeuus are generally of opinion, in which they follow a very antient tradition, that Canaan Was the firſt that ſaw Moah's nakedneſs, and made a jeſt of it to his father Ham, Who, in- ſtead of reproving him, went himſelf to ſee it, and in a mock- ing way told it to his brothers Shem and Japhetb. Lord Bo- lingbroke makes mention of this, and endeavoureth to obviate jt by obſerving, that“the Hebrevu and other doctors, who 4⁴ᷣ would make the ſon an accomplice with his father, affirm ¹« not only without, but againſt the expreſs authority of the ¹e text.“ This is confidently ſaid. But if the text doth not expreſly mention Canaan as an accomplice, neither can it be ſaid, that the authority of the text is expreſly againſt that no- tion. On the contrary, whoſoever impartially examineth the ſtory as there related, Will be naturally led to believe, that Canaan was in ſome degree acceſſary to his father's crime. Ham is in this ſtory particularly characterized as the father Canaan, and Canaan's being 10 often mentioned affordeth a plain intimation, that he was ſome way or other concerned, and might either be the firſt that ſaw his grandfather's naked- neſs, and acquainted his father with it, or might be with his father when he ſaw it, and joined with him in making a mock of it. But as Ham was Canaan's father, from whom better might have been expected, conſidering his age, and the duti- ful regard he owed to his father Mab, with whom he had pare the reader for the diſtinct mention of Canaan, in the prediction which was pronounced upon occaſion of Ham's wickedneſs. But this being done, it does not ſeem likely that Moſes ſhould think it ne- ceſſary in recounting that ſhort prediction, to repeat it ſo often oxer that Ham was the father of Canaan. Beſides, it feems to me to be of ſome weight, that if that be ad- mitted to be the original reading, Canaan is not directly pointed out in the prediciion at all. The heing the ſerwant of ferwants, and ſerwant both to Shen and Japherh, is not in that caſe ſaid of Canaan, but of Ham. At the moſt it is ouly infinuated, by calling Ham the father of Canaan, that Cazaan might be involved in the curſe, as one of Ham's fons; but it is not expreſly applied to him. Whereas in the common reading it contains a manifeſt prediction of the curſe and ſervitude as relating to Canaan. And this was a very good rea- ſon for Moſes's taking care to record it. It is not improbable, that Noab might have ſaid more on that occaſion than is mentioned, but Moſes contented himſelf with recording that part of the prediction or prophetic curſe which related to Canaan; as it was that which more immediately anſwered his deſign, and which it moſt nearly concern- ed the Ifraelites to know. X 4 been 31² REFLECTIONS on thbe Late been ſaved from the deluge, he alonc is expreſly mentioned im this fhort narration; though the curſe pronounced upon Ca- naan leads us to think, that he was ſome way partaker of his father's crime. And ſuppoſing this to be ſo, and that he was Ham's favourite ſon, and like him in his diſpoſitions, the curſe pronounced upon him Was really intended againſt both. If we mot with the ſame account in any wiſe and credible hiſto- rian, this is the conſtruction we fhould have been apt to put upon it, that both Canaan and his father were concerned in the affair. And it is no very unuſual thing in Scripture, and in other hiſtories too, to omit ſome cir cumſtances in a ſhort nar- ration, which are plainly implied, and which the reader is left to collect. Indeed, if what ſome expoſitors ſuppoſe be admitted, it is not only implied in the text that Canaan was an accom- plice, but is expreſly ſignified in thoſe words, ver. 24. that VWaß knew what his younger ſon bad done unto him. Where by younger ſon they underſtand his grandſon; for a grandſon ac- cording to the Hebrew idiom may be properly called a ſon; and they think Ham was not the youngeſt of Mab's ſons, but the middlemoſt, according to the order in which he is always placed, Shem, Ham, and Japheth: ſo Theodoret, and Druſius after ſome of the, Hebreu writers, with whom agrees Biſhop Patrick. But whatever becomes of this conjecture, and though we ſhould ſuppoſe Ham to be here intended by the ycunger ſon, which he might really be, though mentioned between Shem and Japheth, ſince the order of their birth and age is not deſigned to be ſignified by it; for Jaßheth was the eldeſt, Gen. x. 21. yet ſtill the ſtrain of the ſory ſeems to imply, that Canaan had a guilty part in it, who alone of all Ham's ſons is expreſly men- nioned upon this occaſion. But Secondé, Let us ſuppoſe that Canaan was innocent, and no way acceſſary to this particular inſtance of Ham's im- piety and wickedneſs, the prophetic curſe and prediction may notwithſtanding this be fairly accounted for. It muſt be ſaiĩd in that caſe, that the curſe was not properly pronounced upon Canaan for Ham's crime, but that upon occaſion of Ham's wickedneſs NMah foretold the miſeries and calamities that ſhould befall his poſterity, and particularly his deſcendants by Canaan. And ſuppoſing Wabh to have been then enabled by a prophetic ſpirit to foreſee that from Ham would proceed a Proßigate and impious race, like him in wickedneſs, and whoſe. crimes would at length bring down the vengeance of heaven upon them, and ſubject them to the baſeſt ſervitude and pu- michment, his mentioning it on this ocgaſion, and Pointing 69 thas Lard BorleBROK' LEeiters. 313 What branch of his poſterity on whom this curſe ſhould parti- cularly fall, had a manifeſt propriety in it. This could not but greatly humble Ham, and had a tendency to cauſe him ro reflect on his own wickedneſs, and affect him with ſorrow and remorſe on the account of it, if any thing could do it. For who that has the bowels of the human nature, would not be greatly affected at the thought, that his poſterity ſhould be infamous and abandoned, and among the moſt wretched of the human race? And though Canaan alone be mentioned in this ſhort account, it doth not follow that no other of Ham's poſte- rity fell under the curſe. Mah might have named others of Ham's ſons or deſcendants, though Moſes only takes notice of what related to Canaan, becauſe this was what more eſpecially concerned the people of Vrael to know. This leads me to obſerve, Thirdly, That as to the inſinuation, that this prophecy or prediction was feigned to uſtiry the cruelties exerciſed by Jo- ſhua ußon the Canaanites b, it is the author's own groundleſs ſuſpicion without producing any proof of it. Suppoſing it to have been a real prophecy originally delivered by Maß, the tradition of which had been preſerved in the family of Shem, and which was tranſmitted by Abrabam, who might have had it from Shem himſelf, to his deſcendants, it is eaſily accounted for that Moſes fhould take care t commit it to writing. Nor will it be denied, that one end he might have in view in re- gording it was to encourage and animate the Jraelites, as he knew the time was at hand for the accompliſhment of that prediction, and that the Iraelites were to be the inſtruments of it. Such a true prophecy, known to have proceeded origi- nally from Mat, was much more likely to anſwer Moſes's end, than if it had been a mere fiction of his own, which had ne- ver been heard of before. And that M ½] did not feign this prophecy may be juſtly concluded, becauſe if it had been in- vented by himſelf purely to bring an odium upon Canaan and his deſcendants, the ſtory would probably have been contrived otherwiſe than it is. It would have been pretended, not that Ham, but that Canaan had been guilty of that impiety and jrreverence towards Noah the ſecond father of mankind, and repairer of the world, and who was had in great veneration. d Lord Bolingbroke in other parts of his works frequently inſiſts pon theſe cruelries, as a demonlſtration that the Moſaic conſtitution could not be of divine original. Sce this fully examined, Viecvν tbe Deiſtical Writers, vol. ii. p. 127, et. ſcg. Thua b b ——— 314 REFLEOTIORNS oOnR tbe Lale Thus would Moes have laid it, if the whole had been his own fiction. He would not have contented himſelf with leaving the reader to collect from the ſtory that Canaan was ſome way faulty, but would have taken care to have made it more directly anfwer his purpoſe by expreſly charging the crime upon Ca- naan himfelf. But as it was a real prophecy of NMoah, Moſes gave it as he had received it, without altering the original Ktory, or adding new circumſtances. This leads me to a fourth obſervation upon this remarkable paſſage, viz. That if rightly underſtood, inſtead of furniſhing a juſt ob- jection againſt the authority of Scripture, it rather confirmeth it, and ſhould increaſe our veneration for it. For we have here a moſt remarkable prophecy, which extended to events at the diſtance of many ages, and hath been wonderfully fulfilled in all its parts. It is manifeſt, that what is here foretold con- cerning Canaan, Shem, and Faßphetb, relateth to them, not merely conſidered in their own perſons, but to their offspring, in whom it was chieſly to receive its accompliſnment: and the bleſſings pronounced by ſaac upon Jacob and Fſau, and afterwards by Jacob upon his twelve ſons, though applied to them by name, were principally to be underſtood of their deſcendants. Tak- ing it in this view the prophecy here pronounced by Mab is of a great extent. The bleſſing which ſhould attend Shem is foretold, and it is intimated that God would be in a ſpecial manner his God, and would pour forth ſo many bleſſings upon his poſterity, as would lay a foundation for praiſes and thankſ- givings; ſo that whoſoever obſerved it ſhould have reaſon to ſay, Bleſſed be the Lord God f Shem. And this was ſignally fulfilled; ſince among his poſterity the knowlege and worſhip of the true God was preſerved, when the reſt of the world was deeply immerſed in idolatry; and from his ſeed the great Meffiah ſprung. It was alſo foretold, that God Foulq enlarge Japheth. And accordingly his poſterity wonderfully increaſed, and ſpread through a great part of the world. Bochart and others have obſerved, that not only all Euroße, but the Leſer Aha, Iberia, Albania, part of Armenia, Media, and the vaſt re- gions in the northern parts of Ahia, and probably America, Were peopled by his deſcendants. It is allo foretold that he ſhould duwell in the ents Shem, which was accompliſted both by his poſterity's poſſeſſing part of the countries in which the Shemites inhabited, and eſpecially by their being admitted 10 a participation of the ſame ſpiritual privileges, and received into the true Church. So that this may be regarded as an illuſtrious Lerd BorlNeRON E's Leiters. 31½ illuſtrious prophecy of the converſion of the Gentiler, many ages before it happened. As to that part of Mab's prophecy which relateth to Canaan, this hath alſo received a remarkable completion. Mah was enabled to foretel the curſe and puniſh- ment which a long time after befel the Canaanites for their execrable wickedneſs and impurity. For that the true and proper ground of the puniſſment which was inflicted upon them was their own wickedneſs, is evident from many expreſs declarations of Scripture; particularly Levit. Xviii. 24, 25. 27, 28. Deut. ix. 5. This wickedneſs of theirs God perfectly foreſaw, and determined on the account of it to infiet exem- plary puniſnment upon them; though he would not ſuffer the threatened puniſhment and curſe to take place, till their ini- quities were full, i. e. till they were arrived at the height. And when this was the caſe, it tended to render the puniſhment more remarkable, that it had been foretold ſo long before. And it was wiſely ordered, that this prophecy ſhould be recorded by Moſes, that when it came to be viſibly accompliſhed in Ca- uaan's poſterity, the hand of Providence in it might be more diſtinctly obſerved. It is far therefore from being true, that Moah pronounced this in a Baſion or drunken jit, as his Lord- ſhip ſeems willing to repreſent it. It was not properly an im- precation, but a prophecy, and might be fitly rendered, curſed ſpall Canaan be. It was a prediction of what ſhould befal Ham's deſcendants by Cauaan, who reſembled Ham, their an- geſtor, in wickedneſs and impurity. Lord Bolingbroke hath ſeveral little cavils, which are deſigned to invalidate the credit of this prophecy. One is, that Canaan was a ſervant of ſervants not to his brethren, as is foretold, ver. 25. but to his uncles, viz. Shem and Japheth. But this ob- jection ſeems to betray an utter ignorance of the Hebreu idiom, according to which the word brethren is of a large extent, and taketh in not only brothers ſtrictly ſo called, but even diſtant relations, of which many inſtances might be given. And it muſt be farther conſidered, that the prophecy was not properly de- ſigned to ſignify that Canaan, in perſon, ſhould be ſervant of ſervants to his uncles Shem and Japheth, but that his poſterity ſhould be ſervants to theirs, who might, by reaſon of the origi- nal relation between them, be called their brethren. It is farther urged, that Canaan became a ſervant f ſervants unto Shem indeed, but not to Japhet’h, though this is foretold ver. 27. But this cavil is no better founded than the former. For the Canaanites became ſervants to the poſterity of Japheth 28 well as of Shem. The moſt powerful and famous of Canaan's deſcend- 316 REFLEOTIONS on 1be Lats deicendants, the Tyrians and Carthaginians, after having made a great figure in the world, were deſtroyed, or reduced to the moſt miſerable ſervitude; the former by the Greeks under Alex- ander the Great, the latter by the Komang, both of whom de- ſcended from Japhet h. Another objection, which he inſinuates, is, that Shem's poſ- terity were ſervants of ſervants for above fourſcore pears to the Egyhbtians, who were the deſcendants of Mizraim, another of Ham's ſons, But there is no pretence for urging this as a breach of the prediction, ſince no expreſs mention is made there of any of Ham's ſons, but Canaan, concerning whom it is foretold, that he ſhould be a ſervant of ſervants unto Sbem and Japheth, which was remarkably fulfilled. Or, if we ſuppoſe, as many great divines have done, that the curſe was deſigned to extend to- others of Ham's poſterity, as well as the Canaanites, though not particularly mentioned in this ſhort account, becauſe Moes's de- ſign led him only to take expreſs notice of that part of the curſe Which related to the Canaanites, who were more than ordinarily corrupt, and upon whom the curſe took plage in the fulleſt man⸗ ner; even on this view of it the prophecy may be fully juſtified. Ham's deſcendants have had a brand upon them, and been ge- nerally among the moſt abject and wretched of the human race, It is true, that the r elites, who were a branch of Shem's poſ⸗ terity, were for a time held in the bittereſt bondage by the Egybtians, who proceeded from Ham. This was permitted for very valuable ends, and ended in a glorious deliverance of che former from the tyranny and oppreſſion of the latter. To. which it may be added, that notwithſtanding the Egyptians were for a long time a flouriſhing people, and had great power and dominion, yet they alſo became remarkably ſubjected to the poſterity of Shem and Japheth, and ſo have continued for. a great number of ages. They have been ſubjected ſucceſſively to the Perſians, Grecians, Romans, Saracens, Mamalukes, Turks, ſo as to verify that remarkable prophecy of Ezekiel, that Egypr ſhould be the baſeſt&f kingdoms, neither fhould it æxalt itſelf any more among the nations, Ezek. KXXix. I5. Thus it appears, that this boaſted objection, upon which ſo mighty a ſtreſs has been laid, as if it were alone fufficient to Ooverthrow the authority of Holy Writ, turneth out rather to che confirmation of it. SEGCIION SECTION II. Hiis Lordſbip's Attempt againſt ibe Goſpel Hiſtory, aud Divine Auibority of tbe Cbriſtian Religion conſidered. AVING examined what the late Lord Bolingbroke hath urged againſt the authority and credibility of the Scrip- tures of the Old Teſtament, let us next conſider the attempt he makes againſt the authority of the Nw. He had indeed, whilſt he expreſſed a great contempt of the Jewiſp Scriptures, affected to ſpeak with a favourable regard to Chriſtianity. But he after- wards throws off the diſguiſe, and makes it plainly appear, that he hath as little veneration and eſteem for the one as for the other. It is no great ſign of his reſpect for Chriſtianity, that at the ſame time that he does all he can to deſtroy the credit of the Jeuiſb hiſtory, and to ſhew that it is nor at all to be de- pended upon, he declares—“ that the foundation of the Chri- *«*F ſtian ſyſtem is laid partly in thoſe hiſtories, and in the pro- ** phecies joined to them, or inſerted in them a.“ But, not content with this general inſinuation, he afterwards proceed- eth, in his fifth Letter, to a more direct attack upon the Chri- ſtian revelation b. He inſiſteth upon it, that the faéts, upon which the authority of the Chriſtian rcligion is founded, have not been proved as all hiſtorical facts, to which credit fhould be given, ought to be proved. He declares to the noble Lord to whom he writes, that-——“ this is a matter of great moment; „«and that therefore he makes no excuſe for the zeal which «obliges him to dwell a little on it c.“— And after having en- deavoured to fhew, that««there remains at this time no *« ſtandard at all of Chriſtianity,“— either in the text of Scrip- ture, or in tradition, he argues, that by confequence *« either this religion was not originally of divine inſtiturion, ** or elſe God has not provided effectually for preſerving the *“ genuine purity of it, and the gates of hell have actually a Vaol. i. p. 9t, 92. b Ibid, fram p. 174 to 183. c Ibid. P. 176. **prevailed, ——— 318 RRFLEOCTIiORNS bE Ihe Late *prevailed, in contradiction to his Promiſe, againſt the Church.“ He muſt be worſe than Atheiſt that affirms the laſt; and therefore the beſt effect of this reaſoning that can be hoped for is, that men ſhould fall into Theiſm, and ſubſcribe to the firſt. And accordingly he roundly declares, that— * Chriſtianity may lean on the civil and eccleſiaſtical power, ¹„Hand be ſupported by the forcible influence Öf education: ¹« but the proper force of réligion, that force which ſubdues *the mind, and awes the conſcience by conviction, will be * wanting d.“— He adds,—“ Since I have ſaid ſo much on the ¹*fubject in my zeal for Chriſtianity, I will add this further. The reſurrection of letters was a fatal period: the Chri- « ſtian fyſtem has been attacked, and wounded too, very ſes ¹ verely ſince that time e.“— And again, ſpeaking of thoſe of the clergy who act for ſpiritual, not temporal ends, and are deſirous that men ſhould believe and practiſe the doctrines of Chriſtianity, he ſaith, that*¹they will feel and own the « weight of the conſiderations he offers; and will agree, that *however the people have been, or may be, amuſed, yet Chri- *« ſtianity has been in decay ever ſince the reſurrection of let- «« ters f.“— This is an odd proof of his pretended zeal for Chriſtianity, to inſinuate, that all good and honeſt divines will agree with him, that Chriſtianity has been loſing ground ever ſince the revival of learning and knowlege; as if it could not bear the light, and only ſubſiſted by darkneſs and ignorance. It will help farther to fhew his deſign in this, if we compare it with what he faith in his fixth Letter s; where he mentions the refurrection of letters, after the art of printing had been invented, as one of the principal cauſes that contributed to the diminution of the papal authority and uſurpations. And he obſerves, that—“ as foom as the means of acquiring and ſpread- ¹¹ ing information grew common, it is no wonder that a ſyſtem ³*¹ was unravelled, which could not have been woven with *« fucceſs in any age, but thoſe of groſs ignorance, and credu- * lous ſuperſtition.— We may ſee by this what a compliment he deſigns to Chriſtianity, when he repreſents it as having re- ceived a fatal blow at the reſurrection of letters, and as having been in decay ever ſince. He plainly puts it on a level with the papal authority and uſurpation, and ſuppoſes the fame of Chri- itianity that he does of popery, that it was a fyſtem which could only have been woven in the ages of ignorance and ſuperſtition, a Vol. i. p. 180, 181, 182.° Ibid. p. 182.* Ibid. p. 1835. s Ibid p. 206, 207. which Lord BortN-oBROK P' Letlers. 319 which owed its reception and prevalency to times of darkneſs, and has been decaying ever ſince the means of acquiring and ſpreading information grew common. This may ſuffice to ſnew the reſpegt that the writer of theſe Letters bears to Chriſtianity. Before I enter on a diſtinct exa- mination of what he hath offered, I would obſerve, that he en- deavoureth to prepare his way by declaiming, for ſeveral pages together, againſt the prieſts, divines, and eccleſiaſtical Hiſtorians, on the account of that ſpirit of lying that hath prevailed among them in all ages h. But he himſelf well obſerves and proves, in oppoſition to an hiſtorical Pyrrhoniſm, that though there have been abundance of lies and falſe hiſtory put upon the world, this ought not to diminiſh the credit of the true. And therefore the frauds and falſhoods of many that have profeſſed a zeal for Chriſtianity, ought to be no prejudice againſt thie au- thority of the New Teſtament, or the credibility of the facts on which it is ſupported, provided it can be ſhewn, that theſe fats come to us with a fufficient degree of evidence to make it rea- ſonable for us to receive them as true. If, as he aſſerts,—“ numberleſs fables have been invented *to ſupport Judaiſin and Chriſtianity; and for this purpoſe ¹«*F falſe hiſtory as well as falſe miracles have been employed;— it is certain, that no perſons have taken greater pains, or been more ſucceſsful in their attempts to detect and expoſe ſuch frauds and falſe hiſtory, than Chriſtian divines and critics; many of whom have exerciſed themſelves this way with great judgment and impartiality, as being ſenſible that Chriſtianity needeth no ſuch ſupports; and that ſuch frauds diſhonour the cauſe they are intended to ſerve. If we examine the New Teſ- tament we fhall find no encouragement there given to ſuch methods. A remarkable ſimplicity, and impartial regard to truth, every-where appear. And to lie for the glory of God, or to do evil that good may come of it, is there moſt expreſly condemned. It was when men began to fall from the true ori- ginal ſpirit of Chriſtianity, and, not content with the ſimplicity of religion as Chriſt and his Apöõſtles left it, attempted to bring in innovations, additions, alterations in the Chriſtian doctrine and worſhip; it was then that fraud and impoſture, or a fool- iſh credulity, began to prevail, and grew more and more, the farther they removed from the firſt and pureſt ages. Aud it is capable of a clear proof, that it was principally in favour of thoſe corrupt additions, and abuſes of Chriſtianity, that falſe h Vol. i. p. 123, g. hiſtory 326 REELECrioONS en thbe Lale hiſtory and falſe miracles have been artfully contrived, and zea- louſly propagated. And why ſhould it be turned to the diſad- vamage of the goſpel-hiſtory or miracles, that hiſtory has been corrupted and falſified in favour of docétrines or practices, e. g. the invocatien& ſaints, purgatory, the onſbip& images, re- lics,&c. which Chfiſtianity has not countenanced or autho- rized? To which it mäay be added, that it is plainly foretold in the New Teſtament, that there ſſiould be a great APosr Asr from the purity of religion, and that the corruption ſhould be introduced, and carried on, by ſigns and lying wonders. And if this hath actually been the caſe, inſtead of furniſhing a pro- per objection againſt true original Chriſtianity, it affordeth a manifeſt proof of the perfect foreknowlege of its divine au- thority. r He ſeems to lay a great ſtreſs upon it, that-—“ the church ¹« has had this advantage over her adverſaries-that the works *c of thoſe who have written againſt her have been deſtroyed; ³and whatever ſhe advanceth to juſtify herſelf, and to defame * her adverſaries, is preſerved in her annals and the writings *« of her doctors a. And he takes particular notice of Gregory ³ the Grear's proclaiming war to all heathen learning, in order * to promote Chriſtian verity b.“ But it is certain, that the humour of deſtroying the heathen writings never generally ob- tained in the Chriſtian church. On the contrary, it was prin- cĩpally owing to Chriſtians that ſo many of thoſe writings have been tranſmitted to us. The Mabometans, and ſome of the barbarous nations, deſtroyed libraries, and monuments of learn- ing, where-ever they came, But it is a matter of fact not to be conteſted, that great numbers of heathen writings and monu- ments have been preſerved; by Chriſtians they have been pre- ſerved; and from thence the learned have been able to give an ample account of their religion, rites, lavs, and hiſtory. And this is ſo far from being a diſadvantage to Chriſtianity, that great uſe hath been made of the heathen learning to ſerve and promote the Chriſtian cauſe. The emperor JULIAN Was ſo ſen- ſible of this, that he formed a deſign of modelling the ſchools, ſo that the Chriſtians fhould not be acquainted with the heathen Writers. As to the books that have been written againſt Chri- ſtianĩty c, it is poſſible that the ill-judged zeal of ſome Chriſtians may a2 Vol. i. p. 127, 128. d Ibid. p. 131. e The heathen writers againſt Chriſtianity ſeem not to have been much eſteemed among the Pagans themſelves; and this may be one reaſon why they weré not Very carefully preferved. There is a re- markable ———————— Lord BoLINGBROK E' Letlers. 321 many have occaſioned the loſs of ſome of them: but I am apt to think it was owing, in moſt inſtances, to the ſame cauſes and accidents, to which we muſt attribute the loſs of ſo many an- tient monuments, and admired writings, not only of the hea- thens, but of eminent fathers, and antient Writers of the Chriſ⸗ tian church. Many celebrated apologies for Chriſtianity, and books in defence of religion, have been loſt; when, on the con- trary, the works even of Lucretius, a ſyſtem of Ehicuriſm, the life of Apollonius Tyaneus, and others of thé like ſort, have come down to our times. Theſe inſinuations do not properly come up to the main point. But in his fifth Letter, under pretence of giving advice to divines, and fhewing, that it is incumbent upon them to ap- ply themſelves to the ſtudy of hiſtory, hé ſets himſelf more di- rectly to attack the authority of the Chriſtian religion, and to fubvert, as far as in him lieth, the foundations on which the proof of its divine original depends. And the courſe of his reaſoning is plainly this: that Chriſtianity is wholly founded upon facts; and that thoſe facts do not come to us with a ſuf- ficient degree of evidence to be relied on: they have not been proved as matters of faét ought to be proved. He declares, that—““ it has been long matter of aſtoniſnment to him, that ** Chriſtian divines, thoſe of chem that can be called ſo with- „out a ſneer, could take ſo much filly pains to eſtabliſh myſtery on metaphyſics, revelation on philoſophy, and mat- ters of fact on abſtract reaſoning. A religion founded on the authority of a divine miſſion, confirmed by prophecies and miracles, appeals to facts: and the facts muſt be proved, as « all other facts that paſs for authentic, are proved. If they are thus proved, the religion will prevail without the aſſiſt- ance of ſo much profound reaſoning: if they are not thus proved, the authority of it will ſink in the world, even with ¹ this afſiſtance ¹.“—-He therefore blames the divines for 60 * markable paſſage of Cbryſoſfom, to this purpoſe, who in a diſcourſe addreſfed to the heathens obſerves. That the philoſophers, and fa- mous rhetoricians, who were againſt Chriſtianity, had only rendered themſelves ridiculous: that they had not been able to perſuade any one among fo m ‚either wiſe or ſimple, man or woman, that the boo! hem were had in ſuch contempt, that they diſappea as ſoon as they were publiſhed; and that if any of them were preſerved, it was among Chriſtians that one might 1 1 22, find them. Cbryf. tom. ii. p. 539. EZait. Bened. Vol. II. 1 uſing 3²² RBFLECTIONS on the Late uſing improper proofs in their diſputes with Theiſts. He aſts —“ What do they mean to din improper proots in ears chat “are open to proper proofs?“— Thus it is that he charac- terizes the Deiſts; and afterwards deſcribes them as perſons— “of minds candid, but not implicit; willing to be informed, ¹* Obut curious to examine*.“ But how different is the account he giveth even of the moſt learned Chriſtians! He affirms, that ¹they have not been hitherto impartial enough, or ſaga- ²˙ cious enough, to take an accurate examination of the Jewiſh ¹* and Chriſtian ſyſtem, or have not been honeſt enough to **communicate it f.“— This is a very ſevere and confident cenſure. There have been many perſons, nor only among di- vines, but among the laity, of diſtinguiſned eminence for pro- bity and virtue, as well as for learning and judgment, and who, to ſpeak modeſtly, were in theſe reſpects no way inferior to the late Lord Bolingbrobke, that have profeſſed to examine, with all the attention they were capable of, and with an earneſt deſire of knowing the truth, the evidences of the Jewiſh and Chriſtian fyſtem: but becauſe, as the reſult of their inquiries, they were confirmed in the belief of the divine original of the Jewiſh and Chriſtian revelation, therefore, in his judgment, not one of them was bhoneſft or ſagacious enough to make an accurate examina- tion: and I apprehend they have no other way of obtaining the character of ſagacity or impartiality from writers of this caſt, but by renouncing Chriſtianity. If they do this, they fhall be allowed to be ſagacious and impartial inquirers; but other- wiſe, they muſt be content to have their judgment or honeſty called in queſtion. But if we may judge, by the writings of the Deiſts that have hitherto appeared, not excepting thoſe of his Lordſhip, they have not given very favourable indications, either of an uncommon ſagacity, or of a candid and impartial inquiry. He tells the noble Lord to whom he writes,—“ Nou will *¹ find reaſon perhaps to think as I do, that it is high time the * clergy in all Chriſtian communions ſhould join their forces, «and eſtabliſh thoſe hiſtorical facts, which are the foundations «c of the whole ſyſtem, on clear and unqueſtionable hiſtorical ¹*authority, ſuch as they require in all caſes of moment from «« others, and reject candidly what cannot be thus eſtabliſhed s.“ Chriſtian divines have frequently done what his Lordſhip blames them for not doing. The facts on which the Chriſtian ſyſtem is founded, relate principally to what is recorded in the e Vol. i. p. 179. fIbid. p. 181. 2 Ibid. p. 183. writings Lord BoriNGBROKR E' Lelters. 323 ne New Teſtament concerning the holy life, and ex- Cellent charaster, of our bleſſed Saviour, his admirable diſ⸗ courſes, the many lluſtrious miracles he performed during the courſe of his perfonal miniſtry in proof of his divine miſſion, his refurrection from the dead, and conſequent exaltation, the ex- traordinary eyuſion C the Holy Ghoſt upon his diſciples, and the miraculous atteſtations that were given to his Apoſtles, and the firſt publiſhers of the Chriſtian revelation. The queſtion is, what reaſon have we to think that thoſe facts were really done? His Lordſhip requires, that theſe facts fhould be proved, as all other facts that paſs for authentic are proved; and that divines ſhould eſtabliſh the credit of thoſe facts on clear and unqueſtionable hiſterical authority, ſuch as they re- quire in all caſes of moment from others. The Chriſtian di- vines are willing to join iſſue on this p bint. The beſt, the pro- pereſt way of proving the truth of antient facts is undoubtedly by authentic accounts publiſhed in the age in which the facts were done, and tranſmitted with ſufficient marks of credibility to our own times. And ſeveral things are to be conſidered, in order to our judging whether, and how far, thoſe accounts may be depended on.— If ihe facts there related were of a public nature, done for the moſt part in oben view, and for which an appeal is made to numbers of witneſſes:— if the accounts of thoſe facts were given by perſons that Were perfectly well ac- quainted with the facts, and who, having had full opportu- nity to know them, were themſelves abſolutely perſuaded of the truth and reality of thoſe facts— if they appear from their whole character to have been perſons of great probity, and un- deſigning ſimplicity, and who could have no worldly intereſt to ſerve by feigning or diſguiſing thoſe facts; and if their preju- dices had not any tendency to bias them in favour of thoſe facts, but the contrary:— if the writings themſelves have all the cha- racters of genuine ſimplicity, and an impartial regard to truth, that can be reaſonably deſired:- and if they can be clearly traced from the age in which they were written, and the facts were ſaid to be done, through the ſucceeding ages, to our Oown dmes:—— and finally, is undeniably evident, that there writings of tl 19 1 were ſurp Juced in the very age in which the facts were ſaid to be done, and which cannot otherwiſe be ac- — 41 ſe rc 111 1 0k thoſe facts, and the iſing effects prot 1 dor, than by allowing the trutl — where theſe ſeveral ing 448 df of which continue to this da) ſtances concur, they lay a juſt foundation for ree 1 e.— Accordit 3 given ot tac ſuch accounts ——— 324 REFLECTIONS on the Late and many facts are generally received and believed, that fall greatly ſhort of this evidence. Now it is capable of being proved, it has been often Proved with great clearneſs and ſtrength, that all theſe circum- ſtances concur in relation to the important facts on which the Chriſtian ſyſtem is founded. The facts themſelves were, for the moſt part, done in open view, and of which there were many witneſſes. Chriſt's whole perſonal miniſtry was a very public thing. The ſcene of it was not laid in a dark obſcure corner, nor was it carried on merely in a private way. His ad- mirable diſcourſes were, for the moſt part, delivered, and his miracles wrought, in places of the moſt public concourſe, be- fore great multitudes of people, and even before his enemies themſelves, and thoſe who were moſt ſtrongly prejudiced againſt him. Many of his wonderful works are repreſented as having been done at Jerufalem, at the time of their ſolemn feſtivals, when there was a vaſt concourſe of people from all parts. The ſame may be faid of the remarkable circumſtances which at- tended his crucifixion, the earthquake, the ſplitting of the rock, the extraordinary preternatural darkneſs that covered the whole land for the ſpace of three hours,&c. which things happened at the time of the Jewiſp paſſover; and could not havèe been impoſed upon the people of that age, if they had not been known to be inconteſtably true. And the relating ſuch things was, in effect, appealing to thouſands of witneſſes. And though Jeſus did not appear publickly after his reſurrection to all the people; yet, beſides that he fhewed himſelf alive after his paſſion by many infallible proofs, to his Apoſtles and others, who beſt knew him, and were therefore moſt capable of judg- ing that it was he himſelf, and not another; and was ſeen even by five hundred at once, who all concurred in their teſtimony; beſides this, the extraordinary effufion of the Holy Ghoſt upon his diſciples on the day of Penteco;t, which was the moſt il- luſtrious confirmation of his refurreétion and aſcenſion, is re- preſented to have been of the moſt public nature, in the pre- ſence of vaſt multitudes then gathered together at ferufalem from all parts of the world. To Which it may be added, that many of the miracles that were wrought in the name, and by the power, of a riſen Jeſus, and which were ſo many additional proofs of his reſurrection, were alſo done in open view, before great numbers of people. The accounts of cheſe facts were written and publiſhed in the very age in which the facts were done, and the laws and doctrines dclivered w hieh are there re- corded, and by perſons who appear to have been perfectly ac- quainted Lord BoLI NGBROK E Eetol. 325 quainted with the things they relate, and ful ly p perſ e truth of them. And many 0f the facts were of ſu dele a nature, and ſo circumſtanced, that they could not be deceived in them, allowing them to have had their ſenſes, which I think it is but rcaſonabl e to ſuppoſe. The writers of theſe accounts appear to have been perſons of plain ſenſe, and of great probity and ſimplicity, and to have had a ſincere regard to truth. They write without art, with- out paſſion, or any of that heat which enthuſiaſm is w ont to inſpire. They take no pains to nrcpoliess or captivate the rea- der; but content themfelves with a plain ſimpl e narration of facts, without ornament, amplification, or diſguiſe. They relate with a calm ſimplicity, and in a manner that hath not the leaſt ſign of an Prereha ted imagination, Chriſt's wonderful actions, and excellent diſcourſes, without interpoſing any re- flections of heit 3 n. With the ſame coolneſs they relate the bitter cenſures, the ſcoffs and reproacl hes, that were caſt upon him by his adverſaries, and the grievous and ignominious ſut- ferings he endured, without expreſliog cheir indi gnation againſt the authors of them. And it is obſervable, that they do not repreſent him, as one might be apt to expect they would have done, as triumphing over thoſe ſufferings with an exulting bravery, but rather as manifeſting great tenderneſs of heart and ſenſibility under them, though mixed with remarkable con- ſtancy and reſignation. It is a farther proof of that impartial regard to truth, which is obſervable in the writers of thoſe accounts, that, though ſome of them were Apoſtles themſelves, and others their ſpecial friends and intimates, yet they relate, without diſguiſe, things which ſeem to bear hard upon their charaéters. rTh y relate not only the lowneſs and meanneſs of their condition and cir- cumſtances, but their ignorance, their dulneſs of apprehenſion, the weakneſs of their faith, the power of their prejudices, their vain ambition, and contentions among themſelves who fhould be the greateſt, the reproofs they received from their Lord, their cowardly forſaking him in his laſt ſufferings, and particu- larly the warzefnl Ifall of Peter, one of the chief of them, and his denial of his Lord and maſter, with the aggravating cir- cumſtances that attended it. They have not attempted to con- ceal any of theſe things, which they might eaſily have done, or to excuſe or diſguiſe them; than which nothing could better ſhew their impartiality, and love of truth. It farther ſtrengthens the credit of their relations, when it is conſidered, that they had no temptation to diſguiſe or falſify the 1 3 greaß 3²6 REFLEOCTIOHNS on the Late great facts recorded in the Goſpels, in order to ſerve auy worldly intereſt, or to humour and confirm any darling pre- judices. On the contrary, it appeareth, that they were them- ſelves brought, by the irreſiſtible evidence of the facts they re- late, to embrace a religion, which was not only contrary to their worldly intereſts, and expoſed them to all manner of re- proaches, perſecutions, and ſufferings, but which was alſo con- rary to their former moſt favourite notions, and rooted pre- judices. For what could be more contrary to the notions and prejudices, which then univerſally poſſeſſed the minds of the Jews, both of the learned and of the vulgar, than the doctrine of a crucified Meſſiah, who was to erect a kingdom, not of this world, but of a ſpiritual nature, in the benefits and privileges of which the Gentiles weret joint ſharers with the Jezος And, finally, they gave the hig proof of their being them- ſelves perſuaded of the truth of thoſe fects, by their perſiſting in their teſtimony with an unſhaken conſtancy, in oppoſition to all the powers and terrors of this world. 1 t be 3 hi do this it may be added, that the writings themfelves have all the characters of genuine purity, ſimplicity, and uncorrupted integrity, that any vritings can have; nor is there any thing in them that gives the leaſt ground of ſuſpicion of their haying been written in any later age, or that ſavours of the ſpirit of this world, of ambi- tion, avarice, or ſenſuality. And theſe writings have been tranſmitted to us with an unqueſtionable evidence, greater than can be produced for any otber writings in the world. We can clearly trace them through all the inten mediate ages up to that immediately ſucceeding the Apoſtles, aud have the moſt con- vincing proof of their having been ſtill extant, and ſtill re- ceived, and acknowleged among Chriſtians. There are great now in our hands, that were written and publiſhed in the ſeveral ages between that time and this, in which there are continual references to the Goſpels, and other ſacred books, of the New Teſtament. And by the numerous quotations from them, and large portions tranſcribed out of them in every age, it is inconteſtably manifeſt, that the ac- counts of the facts, diſcourſes, doctrines, Gc. which now ap- pear in them, are the ſame that weré to be found in them in the firſt ages. Innumerable copies of them were ſoon ſpread abroad in different nations: they have been tranflated into various numbers of books 44 languages: many commentaries have been written upon them by different authors, who have inſerted the ſacred text in their been conſtantly applied to on many oc- writings: they hav zons, by perſons of different ſects, parties, inclinations, and by P 21— 1 intereſts. 0.8 Lord BoLiNGBROKE'S Letfers. 327 zntereſts. Theſe are things which no man can be ſo hardy as to deny. And by this kind of, evidence, the greateſt and the moſt convincing which the nature of the thing can poſſibly ad- mit of, we are aſfured, that the evangelical records, which are now in our hands, have been tranſmitted ſafe to us, and are the ſame that were originally publiſhed in the apoſtolical age; and that a general corruprion of them, or a ſubſtitution of other ac- counts inſtead of them, if any had attempted it, would have been an impoſſible thing. Taking all theſe conſiderations together, it appeareth;, that never were there any accounts of facts that better deſerved to be depended on. And what mightily confirmeth the credit of thoſe writings, and of the facts there related, is, that it cannot be conteſted, that great numbers, both of Jew-y and heathens, upon the credit of thoſe facts, forſaking the religion of their anceſtors, were brought to receive the religion of Jeſus in the firſt age, when they had the beſt opportunity of inquiring into the truth and certainty of thoſe facts: and this in oppoſition to their moſt inveterate prejudices, and when, by embracing it, they expoſed themſelves to all manner of evils and fufferings. The ſpreading of the Chriſtian religion, as the caſe was circum- ſtanced, furniſheth a very ſtrong proof of the truth of the facts on which it was founded, and cannot otherwiſe be accounted for. Our author aſſerts,—— that“if the facts can be proved, *the Chriſtian religion will prevail, without the aſſiſtance of 4¹profound reaſoning: but, if the facts cannot be proved, the au- * thority of it will ſink in the world, even with this aſſiſtanceb.“ — l think it may be fairly argued from this, that if the extra- ordinary facts had not been true, on the evidence of which alone Chriſtianity is founded, it muſt have ſunk at the very beginning, and could never have been eſtabliſhed in the world at all; con- ſidering the nature of this religion, and the difficulties and op- poſitions it had to encounter with. It was manifeſtly contrary to the prevailing prejudices both of Jews and Gentiles: it tended entirely to fubvert the whole ſyſtem of the pagan ſuper- ſtition and idolatry, which was wrought into their civil conſti- tucion, and upon which the proſperity of the Roman empire, and the eſtabliſhment of their ſtate, were thought to depend. It alſo tended to ſet aſide the peculiar polity of the Jeuws, upon which they ſo highly valued themſelves, and to ſubvert all the pleaſing hopes and expectations of the temporal kingdom of the Meſſiah, with which they were ſo infinitely delighted. It obliged men to receive one that had been ignominioufly con- h Vol. i. p. 177. 14 demned V —— — —— ————:ʒ:—·—ÿ—ÿ—ñ—ᷣ—ᷣ—ᷣ—ᷣ—ᷣᷣ—ͦ—ñ———— 3²8 REFLECTTOMS cu tbe Late demned and crucified, as their Redeemer and their Lord, the Son of God, and Saviour of the world. It propoſed no tem- poral advantages to its votaries, to bribe men to embrace it; gave no indulgence to their corrupt luſts, nor had any thing in it to ſooth and gratify their vicious appetites and inclinations. At the ſame time it had all the powers of the world engaged againſt it: yet it ſoon triumphed over all oppoſition, though propagated by the ſeemingly meaneſt inſtruments; and made an aſtoniſhing progreſs through a great part of the Roman empire, then the moſt knowing and civilized part of the earth. This is a ſtrong additional confirmation of the truth of thoſe accounts which are contained in the Goſpel records; ſince there could not be, as the caſe was circumſtanced, any poſſible inducement to Jous or Gentiles to embrace Chriſtianity, but a thorough conviction of its divine original, and of the truth of thoſe ex- traordinary facts by which it was atteſted. And if the firſt propagators of this religion had offered no oöther proof but their own words in ſupport of it, and in confir- mation of the divine authority of a crucified Jeſus, it cannot, with any conſiſtency, be ſuppoſed, that a ſcheme of religion, ſo deſtitue of all worldly advantages, and ſo oppoſite to mens prejudices, as well as vices, and which ſubjected thoſe that made profeſſion of it to ſuch bitter reproaches and perſeeutions, could poſſibly have prevailed in the world. If, at the time when Chriſtianity made its firſt appearance in the world, it had been embraced by the Roman emperor, as it afterwards was by Conſtantine the Great, if it had been coun- tenanced by the higher powers, there might have been ſome pretence for aſcribing the progreſs it made to the encouragement it met with from the great and powerfu]l. The author of theſe Letters, ſpeaking of the miracles ſaid to be wrought at the tomb of the Abbé Paris, obſerves,——“ That, if the firſt „¹ miniſter had been a Janſeniſt, all France had kept his feſti- *« val, and thoſe filly impoſtures would have been tranſmitted, ¹in all the ſolemn pomp of hiſtory, from the knaves of his ¹*age to the fools of the next i.“ But this very inſtance, in which the Deifts have triumphed ſo much, may be turned againſt them, ſince it affordeth a plain proof, how difficult it ĩs to maintain the credit of miraculous facts, when they are dif- countenanced by the civil power. The miracles ſuppoſed to be wrought at the tomb of the Abbé Paris were quaſhed, and a ſtop put to the courſe of the miraculous operations, and the 4 Vol i: p. 125, 126. falſnood Lord BoLzINeGBROK ES Letters. 329 alchood of ſome of them plainly detected, notwithſtanding there was a numerous, a powerful, and artful body of men engaged in reputation and intereſt to ſupport the credit of them. It may therefore be juſtly concluded, that if the extraordinary facts, on which Chriſtianity was founded, had been falſe, the credit of them muſt ſoon have ſunk, and that religion with it, when all the reigning powers of the world, Jeuwip and Heathen, joined their forces and influence to ſuppreſs it k. In what hath been faid above, to ſhew thecredit thats is due to the accounts given of the facts by which Chriſtianity is eſta- bliched, it is ſuppoſed, that theſe accounts were written by Chriſt's own diſciples, or their moſt intimate companions, and in the firſt age, the age in which the facts were done, i. g. by perſons per kecétly well acquainted with thoſe facts. But this is what our author ſeems unwilling to allow. In his fifth Letter, after having obſerved, that—“ falſe hiſtory has been employed ** to propagate Chriſtianity formerly, and that the ſame abuſe *« of hiſtory is ſtill continued'— he inſtances in Mr. Abbacdlie's faying, that—“ the Goſpel of St. Matt’heu is cited by Clemens, **biſhop of Rome, a diſciple of the Apoſtles; that Barnabas ««F cites it in his Epiſtle; that Ignatius and Polycarp receive it; ¹ and that the fame fathers give teſtimony for St. Mark.— He adds, that—“ the biſhop of London, in his third Paſtoral *¹ Letter, ſpeaks to the ſame effect.—And then he pro- ceeds—“ I preſume the fact advanced by the miniſter and the biſhop, is a miſtake. If the fathers of the firſt century α do mention ſome paſſages that are agreeable to What we «c read in our Evangeliſts, will it follow, that theſe fathers had * the ſame Goſpels before them? To ſay ſo, is a manifeſt abuſe of hiſtory, and quite inexcuſable in writers that knew, „ or might have known, that theſe fathers made uſe of other **ꝗGoſpels, wherein ſuch paſſages might be contained, or the might be preſerved in un written tradition. Beſides which, 1 would almoſt venture to affirm, that the fathers of the firſt century do not expreſly name the Goſpels we have of Mat- 2 hew, Mark, Luke, and John 1.0— His deſign is plainly to ſignify, that there is no proof that the Goſpels, the books of the Evangeliſts which we now have in our hands, were written in the firft age of Chriſtianity. .₰ —₰ — * The difficulties Chriſtianity had to encounter with, are ele- gantly repreſented by Mr. Weſ, in his admirable treatiſe on the Kefurrection. g 85 4 Vol, i. p. 177, 178. 330 RETFLECTTIONS Hu 1be Late As this is a matter of importance, I ſhall offer ſome obſer- vations upon it. firſt, It is to be obſerved, that though but few of the zof the fathers of the firſt century are come down to generally very fhort; yet it cannot be denied, eſe writings the facts recorded in the Goſpels, eſ- ting to our Lord's paſſion and reſurrection, and the ſcheme of religion there taught, are all along ſuppoſed, and re- ferred to, as of undoubted truth and certainty, and of divine original: ſo that thoſe writings of the apoſtolical fathers bear teſtimony marerially to the Goſpels, and to the facts there re- ated, and come in aid of thoſe accounts. It is alſo manifeſt, hat there are ſeveral particular paſſages quoted in theſe writ- ings, which ſeem plainly, to refer to paſiages that are now found in the Evangeliſts; and theſe paſſages are mentioned in a man- ner which ſhews, that they regarded them as of divine autho- rity. Nor is it a valid objection againſt this, that they do not cite the Goſpels of Matt heuo, Mark, Luke, and John, by name: for it is not their cuſtom, in mentioning paſſages of ſcripture, to name the particular books out of which theſe paſſages are ex- tracted: they content themſelves with producing the paſſages, or giving the ſenſe of them. Thus they generally do with regard to teſtimonies produced from the ſacred books of the Old Teſta- ment: and yet no one will deny, that they had thoſe books in their hands, and acknowleged their divine authority. Barnabas, in his Epiſtle, has ſome plain references to paſ- ſages that are to be found in St, Matthew's Goſpel. And with regard to one of them, he introduced it with ſaying, It is vrit- ten; which was a form of quotation uſual among the Jeu's in citing their Sacred Books; and ſeems plainly to fhew, that he referred to written accounts of the actions and diſcourſes of our Saviour. Clement, in his Epiſtle, mentions ſeveral remarkable paſſages in our Lord's diſcourſes, recorded by the Evangeliſts, Mat- Theu, Marh, and Luke; he calls them, ²he words of the Lord Jefus, vbich he ſpake; and repreſents them as of the higheſt authority, and deſerving the greateſt regard. lonatius hath ſeveral paſſages, which either are plain refe- rences, or manifeſt alluſions, to paſſages that are to be found in Mattheon's Goſpel, and to ſeveral other books of the New Teſtament. He tells thoſe to whom he writes, that they —““ ought to hearken to the Prophets, but eſpecially to the mm which the paſſion has been manifeſted to us, and 4 the peciallv rej Pecially rel BoLINGBROK E' Leflers. 331 the reſurrection perfected m.„— Where, as by the Drophets are undoubtedly to be underſtood the prophetical writings, ſo cems plainly to be underſtood the writings of the Evangelifts, collected into one Book called the Goſpel. And in other paſſages he ſpeaks to the ſame purpoſe n, and in a manner P 1 1 4 which ſhews, that this book of the Goſpel was of the moſt ſa- 7 1„7/ 7] by the O ſel 1 d 8 . he 8, I10 expreſſes his confidence, writes, were well exerciſed in the Holy Scrißtures. And it is hat by the Holy Scri manifeſt from what he there adds, th ] 5 1 red writings of the New ta- ptu Lel arly intends he partic ment: which ſhews, that they were had in the greateft vene- hey 8 may conſult the learned Dr. Lardner's accurate collection of the paſſages from the apoſtolical fathers, in his Credibility of the It appeareth from this brief account, that the apoſtolical fathers have taken as much notice of the evangelical writings, as could be reaſonably expected, or as they had occaſion to do. And therefore I ſee not why Mr. Abbadie fhould be charged with an abuſé of hiſtory, for ng the fathers of the firſt century, as having cited the bdoks of the Evangeliſts; ſince though they do not expreſly quote them by name, yet they quote paſſages as of ſacred authority, which are to be found in theſe books: and therefore it may be reaſonably ſuppoſed, that they refer to thoſe books, which, as I ſhall preſently ſhew, were then extant, and the authority of which was then acknow- 15, Oreſent reſenti leged. mention ſome paſſages that are agreeable to what we read in our before them; « Goſpels, wherein ſuch paſſages might be contained, or they * might be preſerved in unwritten tradition.“— But this way of ſtating the caſe does not afford the leaſt preſumption, that the books of our Evangeliſts were not then extant. It is only ſuppoſed, that there might be other accounts in that age, in Ep. ad Smyrn. S. 7. a Ep. ad Philadelph. S. 5,& 9. which ——— — 592 REFLECTIONS on the Late which the ſame things might be contained; and that the actions and diſcourſes of our Lord were well known among the Chriſ- tians of the firſt age, both by written accounts, and by tradi- tion received from the preaching of the Apoſtles. And this certainly confirmeth, inſtead of invalidating, rhe accounts given in the Goſpels; and ſuppoſeth the facts there recorded to have been of well-known credit and authority. But he ought not to mention it as a thing that is and muſt be acknowleged by all the learned, that thoſe fathers of the firſt century made uſe of other Goſpels beſides thoſe of the Evangeliſts. It cannot be proved, that they ever refer to any other Goſpels. The only paſſage in all the apoſtolical fathers, which ſeems to look that way, is one in gnatius, which ſome ſuppoſe was taken out of the Goſpel of the Hebrews, which itſelf was really St. Mat- thew's Goſpel, with ſome interpolations and additions; and yet that paſſage may be fairly interpreted, as referring to the words of our Saviour, recorded by St. Luke, Ch. XXiIVv. 39°. It may be gathered indeed from the introduction of St. Luke's Goſpel, that many, in the firſt age, had undertaken to write an account of the hiſtory of our Saviour's life, miracles, diſcour- ſes,&rc. but it does not appear, that thoſe writings were gene- rally received among Chriſtians as authentic: probably becauſe they were not done with ſufficient exactneſs, and had a mix- ture of things falſe or uncertain. And therefore it is not likely, that the paſſages, referred to by the fathers of the firſt century, were taken from thoſe writings: it is far more probable, that they were taken from the books of the Evangeliſts, where we ſtill find them, and which were then extant, and their autho- nty acknowleged among Chriſtians. That the Goſpels which we have now in our hands were un- doubtedly extant in the apoſtolical age, and regarded as au- thentic, admitteth of a clear proof, if it be conſidered, that in the age immediately ſucceeding we find them univerſally re- ceived and acknowleged in the Chriſtian church. There are ſeveral books come down to our times, which were written by authors who unqueſtionably lived in the ſecond century, in which theſe Goſpels are frequently, and by name, referred to as of divine authority; and many expreſs quotations drawn from them, by which it is manifeſt, that they were then received with gréat veneration in the Chriſtian churches. And it ap- peareth, from the firſt Apology of Juſtin Marzyr, publiſhed " See Lardner's Credibility,&c. part ii. vol. i. p. 184, 185, 186. about Lord Bo LINGBROK E' Lezters. 332 333 about an hundred ycars after the death of our Saviour, that it was then the ordinary practice to read, the memoins& the coſtles, and the vritings of tbe Prophets, in the religious aſ- ſemblies of Chriſtians. And that, by the memoirs of the Aoſtles, he means the books of the Evangelilts, is evident from ſeveral paſſages in his writings; and particularly from a paſſage in this very Apology, where, having mentioned the memoirs comßpoſed by tbe Apoſtles, he adds, uhich are called Goſpels: and there are frequent citations from all of them in his writings; which plainly fhew, that he looked upon thoſe books as au- thentic hiſtories of Jeſus Chriſt. The ſame may be obſerved concerning other writers in that century. And ſince it is mani- feſt, that the four Goſpels were generally received, and had in the higheſt eſteem and veneration, among Chriſtians in the ſe- cond century, even in the former part ot it(for that Apology was written about the year 139 or 140) this plainly ſheweth, that the Goſpels muſt have been written and publiſhed in the apoſtolical age itſelf. And it was, becauſe they were known to have been written by the Apoſtles, or their companions and in- timates; and that the accounts there given were authentic, and abſolutely to be depended upon, that theſe writings Were ſ0 early and generally received. Euſebius, ſpeaking of Quadratus, and other eminent perſons, who—“ held the firſt rank in the « ſucceſſion of the Apoſtles,“— informs us,—“ that they, „ travelling abroad, performed the work of Evangeliſts, being «ambitious to preach Chriſt, and deliver the Scripture of the * divine Goſpels P.“— The perſons he ſpeaketh of flouriſhed in the reign of Trajan, in the beginning of the ſecond century, and had undoubtedly lived a good part of their time in the firſt; and their carrying the books of the Goſpels with them where they preached, and delivering them to their converts, ſheweth, that thoſe Goſpels were then well known to be genu- ine, and had in great eſteem. And indeed if they had not been written in the apoſtolical age, and then known to be genuine, it cannot be conceived, that ſo ſoon after, even in the next age, they could have been ſo generally diſperſed, and ſtatedly read in the Chriſtian aſſemblies, and regarded as of equal authority with the writings of the ancient prophets, which had been for ſome ages read in the ſynagogues on the Sabbath-days. And though a great clamour hath been raiſed concerning ſome ſpu- rious Goſpels, which appeared in the primitive times, there is nothing capable of a clearer proof, than that the four Goſpels, p̃ Euſeb. Eccleſ. Hiſt. lib. iii. cap. 37. and — 334 RETFEEOCTIONS ORM e Lalé and thoſe only, were generally received as of divine authority in the Chriſtian church, in the ages neareſt the Apoſtles; ancl have continued ſo ever ſince, and have been all along regarded with the profoundeſt veneration. To this ought to be added, that the heathen writers, who lived neareſt thoſe times, never pretended to deny, that the books of the Evangeliſts received among Chriſtians were writ- ten by Chriſt's own diſciples. Celfus lived in the ſecond century. He ſpeaks of Jeſus the author of the Chriſtian religion, as hav- ing lived eρν παᷣονυν eeν, a very few years before. He menrions many things recorded in our Evangeliſts, relating to the birth, life, miracles, fufterings, and refurrettion, of Jeſus Chriſt; and tells the Chriſtians—“ Theſe things we have *produced out of your own writings.“— He all along ſup- poſeth them to havé been written by Chriſt's own diſciples, that lived and converſed with him, though he does all he can to ridicule and expoſe them q. To this it may be added, that the Emperor Julian, who flouriſhed about the middle of the fourth century, and who was both of great acuteneſs, and very well diſpoſed to take all advantages againſt Chriſtianity, and had, no doubt, an opportunity of reading whatſoever books had been written againſt the Chriſtians before his time, never pretends to conteſt the Goſpels being wiitten by Chriſt's own diſciples, and thoſe whoſe names they bear, Matt heu=, Mark, Luke, and ohn; whom he expreſly mentions as the writers of thoſe booksr; though, no doubt, he would have been very well pleaſed, if he could have met with any proof or preſump- tion that could make it probable, that the books of the Evange- liſts, ſo generally received among Chriſtians, were written, not by Chriſt's own immediate diſciples, or their companions, or in the apoſtolical age, but were compiled afterwards, and falſly aſcribed to the Apoſtles. To which it may be added, that none of the Jew'é, in any of their Writings againſt Chriſtianity, tho' they often mention the books of the Evangeliſts, haue ever pre- tended, that thoſe books were not written by thoſe to whom they are attributed; but by others, in after-times, under their names: nor do they ever mention any charge or ſuſpicion of this kind, as having been brought againſt thoſe books by their anceſtors. Thus we find, by the acknowlegement of friends and ene- mies, who lived neareſt to thoſe times, that the accounts con- a Orig. contra Celſ. lib. ii. p. 67. 69. 70. r Cyril. Alex. contra Julian. lib. x. p. 327. Edit. Spanheim. 5 tained Lord BoLINGBROK E“S Lerters. 335 tained in the books of the Evangeliſts were written in the apo ſtolica da age; the age in which thoſe facts are ſaid to have been done, W hich are There recorded. There are Piam references to them, and paſſages produced out of them, in the few writ- ings that remain of the firſt century. And in the age imme- diately ſucceeding, we have full proof, that they were univer- ſally verehncd in he Chriſtian church as of divine authority, and read as ſuchi 4 the( Sheüad aſſemblies, and were aſcribed to Chriſt's own or their intimate com- panions, Matt ohn, by name. I 5 hath been unit n all ages: and theſe books have been l down to our times with meh. an uninterrupted as cannot be produced for any other would be ac counted a very unreaſonable m. whether the books of thoſe hole nam ſhi ip, teſtimony: would ac in the wor! It gives a 3 mie mining and conſid plain marks and not one mark of liſts make particu cerning the deſtru is not any intima IVS ment, of'th at Arſewefh as h Which yet was in forty ycars it could ſcarce h⸗ them muſt have ta notice of ſions there were for mentioning generally written after that eve ginning of St. Luk s goſpel, with thei introduction to the ⸗ 9 Ehe Apoſtles, that he wrote his Goſpel before he wrote the And yet this latter was evidently written in the apoſtols cal age, and 1 ſon ne time before 2 the death of St. Paul. For it is plain, from the account bar booh that the Writer of it Was a Lompanion 0f St. Daꝛ 211 a his labours and travels, and particul baele was with his with an account of which, and years in his own hire ed! houſe, th ate attendants, 2 01 unt t 2 1 1 ey bear the 22pd 0fto lic⸗ ll a age; and three of the Evange- 's predictions con- he temple, yet there the New Teſta- accompliſhed, rrucifixion. And or other of nany Occa- had been Peareth, from the be- VOYa 1 notice 0 his after-labours and travels, and of his martyrdom 2r 3b 336 REFLECTIONS eOHR the Latt at Rome; which it would undoubtedly have done, as well as of the martyrdom of St. James, if it had been wrirten after thoſe events happened. And it is a great proof of the high ve- veration the firſt Chriſtians had for thoſe writings, and how careful they were not to inſert any accounts into them which were not originally there, that none of them ever pretended to make ſupplemental additions to that book, either with regard to St. Paul himſelf, or any other of the Apoſtles. And as we may juſtly conclude, that St. Luke's Goſpel was publiſhed in the apoſtolical age itſelf, whilſt many of the Apoſtles were yet living; ſo it hath been generally agreed, that St. Marthec's Goſpel was publiſhed before that Of St. Lube; and that the Goſpel of St. John was written laſt of all. And yet this laſt, as is manifeſt from the book itſelf, was written by one of Chriſt's own diſciples, t he diſciple whom Jeſus Loved. And it ap- peareth to have been principally deſigned to record ſeveral things, which were not diſtinctly taken notice of by the other evangelical writers. Accordingly we find, that though the facts are there plainly ſuppoſed, which are related by the other Evangeliſts; yet thoſe miracles and diſcourſes of our Lord are chiefly inſiſt- ed upon, which either were omitted by them, or but ſſightly mentioned. Indeed whoſoever impartially conſidereth the writ- ings of the New Teſtament, will eaſily obſerve in them many peculiar characters, which plainly point to the time in which they were written. And there is all the reaſon in the world to think, that if theſe books had been written in any ſuccceding age, they would have been in ſeveral reſpects different from what they now are. The Chriſtian religion here appeareth in its primitive ſimplicity, without any of the mixtures of fol- lowing ages. The idea that is given of the Chriſtian church, in the writings of the New Teſtament, is ſuch as is proper to the firſt age; and from which there were ſome variations, even in that which immediately followed. The diſcourſes of our bleſſed Lord, as recorded by the Evangeliſts, are of ſuch a nature, ſo full of divine wiſdom, and admirable ſentiments, as would manifeſtly appear, if there were room in this place to enter on a particular conſideration of them: they are delivered with ſo much gravity and authority, and yet, for the moſt part, in ſuch a particular way, that they carry the evident proofs of their own genuineneſs. The character given of our Saviour, in the books of the Evangeliſts, ſeems plainly to have been drawn from the life. And it may be juſtly affirmed, that it was not in the power of ſuch writers, deſtitute, as they appear to be, of all art and ornament, to hare feigned ſuch a characber, a cha- Lord BoLINGBROK E'S Leldters. 337 a character, in which is wonderfully united a divine dignity be- coming the Son of God, and an amiable humility and condeſcen- ſion becoming the Saviour of men; and admirable wiſdom in con- junction with the greateſt candor and ſimplicity of heart; an ardent zeal for the glory of God, and the moſt extenſive cha- rity and benevolence towards mankind; an impartial freedom and ſeverity in reproving faults and great tenderneſs in bear- ing with mens weakneſſes and infirmities; an unparalleled purity and ſanctity of manners, without any thing ſour or un- ſociable, or a ſupercilious contempt of oöthers; the moft ex- emplary patience and fortitude under the greateſt ſufferings, joined with a remarkable tenderneſs and ſenſibility of ſpirit. To this may be added the beauty of his maxims, the ſolidity of his reflections, tue juſt and ſubſime notions of religion which he every-where inculcateth, far fuperior to any thingthat was taught by the moſt celebrated doctors of the Jeuviſb nation. The morals he is repreſented as having taught are the moſt pure and refined, and yet without running into any ſuper ſtitious extremes, ſuch as were the affected ſtrictneſſes of the Phariſees and Eſſenes, or the falſe refinements of ſome Chriſtians in the following ages. The motives there propoſed are the moſt powerful and effica- cious that can be preſented to the human mind, drawn from all the charms of the divine love and goodneſs; from the engaging offers of grace and mercy made to the truly penitent, which yet are ſo ordered as not to give the leaſt encouragement to the obſtinately wicked and diſobedient; from the promiſes of divine aids to affiſt our fincere endeavours in the performance of our duty; from the important ſolemnities of the future judgment, and the eternal retributions of the world to come; the inexpreſ- ſible glory and felicity prepared for good men, and the dreadful puniſfments that ſhall be inflicted upon the wicked. In a word, ſo perfect is the idea of religion contained in thoſe writings, that all attempts to add to it in ſucceeding ages, or raiſe it to an higher degree of perfection, have really fallen ſhort of its original exellence, and tended to tarnilh its primitive beauty and glory. 4 Taking alt theſe conſiderations together, they form a very ſtrong and convincing proof of the truth and authenticity of the Goſpel-records; and that, whether we conſider the method of conveyance, whereby they have been tranſmitted to us, and which we can trace up with a continued evidence to the firſt age, or the internal characters of original truth and purity, and genuine integrity, which appear in the writings them⸗ ſelves. VoL. II. 2 To REFLECTIONS en fhbe Lale To take off the force of the evidence brought for the facts on which Chriſtianity is eſtabliſhed, it hath been urged, that theſe facts are only atteſted by Chriſtians. The author of theſe Letters obſerves, that the church has this advantage over her adverſaries, that the books that were written againſt her have been deſtroyed, whiift whatever tends to juſtify her has been preſerved in her annals—-And that—““ he muſt be very „implicit indeed, who receives for true the hiſtory of any na- „« tion or religion, and much more that of any ſect or party, without having the means of confronting it with fome other ²« hiſtory P.“ He here ſeems to ſuppoſe it as a thing certain, that there had been hiſtorical evidence againſt Chriſtianity; bur chat the church had fſuppreſſed it a. But this is a precarious fuppoſition, without any rhing to fupport it. The account of the facts on which Chriſtianity is founded, was publiſhed, as hath been fhewn, by perſons who pretended to be perfectly well acquainted with thoſe facts, and in the age in which they were done, and Who ſpeak of them as thbings pub- licly known, and of undoubted certainty. The proper way therefore for the enemies of Chriſtianity to have taken, would have been, to have publiſhed, if they were able, contrary au- thentic accounts, in that very age, for diſproving thoſe facts; which it would have been eaſy to have done, if they had been falſe: for, in that caſe, thouſands muſt have known them to be ſo; Bince many of the facts are repreſented as having been done in public view, and in the preſence of great multitudes. But that no ſuch contrary hiſtorical evidence was then produced or publiſned, we may confidemly affirm; not only becauſe there is no account of any fuch evidence, but becauſe, if the facts on which Chriſtianity is eſtabliſted, had been authentically diſ- proved, even in the age in which they were ſaid to have been done; and if there had been good hiſtorical evidence produced on the other ſide, by which it appeared, that thoſe facts were 335 ₰ p Vol. i. p. 128. 132. a Lord Bolingbroke ſeems to have laid a great ſtreſs upon this thought, for he elſewhere obſerves, that“ if time had brought to *¹ us all the proof for Chriſtianity and againſt it, we ſhould have ¹* been puzzled by contradictory proofs.“ See his Works, vol. iv. p. 270, where he preſumes upon it as a thing certain, though he does not attempt to produce the leaſt evidence for it, that there was ſormerly proof againſt Chriſtianity, which, if it had come down to us, would have deſtroyed the evidence brought for it, or, at leaſt, have very much weakened tne forsee of that evidence, and kept the mind in ſuſpence falſe; Lord BoLINGBROK E' Letters. 339 falſe; the Chriſtian religion, conſidering the other diſadvantages that attended it, and that it was principally ſupported by thoſe facts, muſt have ſunk at once. How is it conceivable, that in that caſe it would have flouriſned more and more; and that vaſt number, and many of them perſons of conſiderable ſenſe and learning, would have continued to embrace it, in the face of the greateſt difficulties and diſcouragements? How comes it, that none of the pologies for Chriſtianity that were publiſhed very early, and preſented to the Qoman Emperors, ſome of Wwhich are ſtill extant, take any noticc of ſuch contrary hiſtori- cal evidence, or endeavour to confute it, but ſtill ſpeak of thoſe facts as inconteſtably true and certain? The firſt heathen au- thor that appears to have written a formal book againſt the Chriſtian religion, is Celfus. And what he advanced to this purpoſe we learn from his own words, preſerved by Origen, in his excellent anſwer to him. He endeavoureth, as far as he can, to turn the Goſpel-accounts to ridicule; but he never re- ferreth to any authentic hiſtory, or book of credit and autho- rity, which had been publiſhed, to ſhew that the facts, recorded by the Evangeliſts, and believed by the Chriſtians, Were falſe. He pretendeth indeed, that—“ he could tell many other “ things, relating to Jeſus, truer than thoſe things that were ¹« written of him by his own diſciples; but that he willingly «*paſſed them by:“ And we may be ſure, that if he had been able to produce any contrary hiſtorical evidence, which he thought was of weight ſufficient to invalidate the evangelical records, a man of his virulence and acuteneſs would not have failed to produce it; and his not having done ſo, plainly ſhew- eth, that he knew of none ſuch; though, if there had been any ſuch, he muſt have known it. Nor do I find, that Julian, when he Wrote againſt Chriſtianity, pretended to produce any contrary hiſtorical evidence for diſproving the facts recorded in the Goſpels: if he had, ſomething of it would have appeared in Gyril's anſwer, in which there are many fragments of his book preſerved. I think therefore the pretence of there having been contrary evidence to diſprove the facts recorded in the Goſpel, which evidence was afterwards ſuppreſſed by the Chri- ſtians, is abſolutely vain and groundleſs. And to refuſe our aſſent on the Goſpel-hiſtory, for want of having an opportunity to confront it with contrary hiſtorical evidence, when we have no reaſon to think there ever was ſuch evidence, would be the moſt unreaſonable conduct in the world. * Orig. contra Ceſſ. lib. ii. p. 67. Edit. Spencer 5 But An. N△ ———— b 340 REFLEOTIONS on thbe Lalte But ſtill it is urged, that the accounts of thoſe facts, in order to their obtaining full credit from any impartial perſon, ought to be confirmed by the teſtimony of thoſe who were not them- ſelves Chriſtians; ſince Chriſtians may be excepted againſt as prejudiced perſons; and that, if there be no ſuch teſtimony, it adminiſters juſt ground of ſuſpicion. As a great ſtreſs has been frequently laid upon this, I ſhall conſider it diſtinctly. To expect, that profeſſed enemies, who reviled and perſe- cuted the Chriſtians, ſhould acknowlege the truth of the main facts on which Chriſtianity is founded, is an abſurdity and contradiction. And if any teſtimonies to this purpoſe were now to be found in their writings, it would undoubtedly be alleged by thoſe gentlemen, who now complained of the want of ſuch teſtimonies, that thoſe paſſages were foiſted in by Chriſti- ans, and ohght to be rejected as ſuppoſititious. But yet We have the teſtimony of adverſaries concerning many facts relat- ing to Chriſtianity, as far as can be expected from adverſaries. It cannot be expected, that Jews or Heathens, continuing ſuch, ſhould acknowlege Chrifl's divine miſſion; that he was the Son of God, the Saviour of the world: but none of them ever pretended to deny, that there was ſuch a perſon as Jeſus Cpriſt, who was the author of the Chriſtian religion, and ap- peared in Judea in the reign of Tiberius. Tacitus's teſtimony, as well as that of Colſus, is very expreſs to this purpoſes. And ſome of the Heathens went ſo far as to ſpeak very honourably of bim. So did the emperor Alexander Seberus, who would have built a temple to him, if ſome of the Pagans about him had not made ſtrong remonſtrances againſt it, as Lampridius informs us in his lifer. And even Porphyry himſelf, whoſe words Fufebius hath preſerved, ſpeaks of him as a pious man, whoſe ſoul was taken into heaven u. It would be unreaſonable to expect, that the enemies of Chriſtianity ſhould acknowlege the accounts given of Chrift by the Evangeliſts to be true and authentic, and abſolutely to be depended upon; for then they muſt have turned Chriſtians. But yet they never denied, what ſome of our modern unbelievers ſeem unwilling to acknowlege, that Chriſt's own diſciples, who had lived and converſed with him, had written accounts of his life, and actions, and diſ- courſes, which were received by Chriſtians as true and au- thentic. The teſfimony of Celfus, as was obſerved before, is s Tacit. Annal. lib. Xxv.* Cap. Xxix. xliii. Hiſt. Augnſl. tom. i. Edit. Var. u Euſeb. Demonſtrat. Evangel. lib. iii p. 134. very Lord BorINOBROK E' Letter. 341 very full to the purpoſe. It cannot be expected, that Jeu⁵ and Heathens ſhould acknowlege Chriſt's miracles to have been really wrought by a divine power. But they do not deny, that he did or ſeemed to do wonderful works. And the way they take to account for them amounteth to an acknowlege- ment of the facts. Some aſcribed them to magical arts, as Celſus, who ſaith, that on the account of the ſtrange things he performed, Jeſus claimed to be regarded as a Godv. Others, as Hierocles, oppoſed to them the wonders pretended to have been wrought by Abollonius Tyaneus. The Jooν³ aſcribed the works he performed-to the virtue of the ineffable Name, which he ſtole out of the temple. And the emperor Julian expreſly ac- knowlegeth ſome of his miraculous works, particularly his healing the lame and the blind, and caſting out devils, at the ſame time that he affects to ſpeak of them in a very flight and diminiſhing manner x. As to Chriſt's having ſuffered under Pontius Pilate, the Heathens and Jews were ſo far from deny- ing it, that they endeavoured to turn it to the reproach of Chriſtians, that they believed in, and worſhipped, one that had been crucified. It cannot be expected indeed, that they ſhould own, that he really roſe again from the dead on the third day, as he himſelf had foretold; but they acknowlege, that his diſciples declared that he did ſo; and profeſſed to have ſeen him, and converſed with him, after his reſurrection. This appeareth from the teſtimony of Ceſus, at the ſame time that he endeavours to ridicule the account given by the Evangeliſts of Chriſt's Reſurrection». The Jews, by pretending that the diſciples ſtole away the body of Jeſus, whilſt the ſoldiers that were appointed to guard it ſlept, plainly acknowleged, that the body did not remain in the ſepulchre where it had been laid after his crucifixion; and that therefore he might have riſen from the dead, for any thing they could prove to the contrary. The early and remarkable diffuſion of Chriſtianity, notwith- ſtanding all the difficulties it had to encounter with, and the perſecutions to which the profeſſors of it were expoſed, is a very important fact, and whicli, as the caſe was circumſtanced, tends very much to confirm the truth of the Goſpel-accounts. And this is very fully atteſted by heathen writers, though it cannot be expected, that they would aſcribe the propagation of w Orig. contra Celſ. lib. i. p. 7. 22. 30. Xx See hls words in Cril contra Julian. lib. vi p. 121. Edit. Spanbeim. Orig. contra Cesſ. lib. ii. p. 94. 96. 97. lib. vii. p. 355- 4. 3 Chriſtianity 34² REELFCTIONS on tbe Late Chriſtianity to its proper cauſes, the force of truth, and a divine power accompanying it. Tacitus, in a paſſage where he expreſſeth himſelf in a manner that ſhews he was ſtrongly prejudiced againſt Chriſtianity, in- forms us, that there was a great multitude of Chriftiaus at Rome in Nero's time, which was in little more than thirty years after the death of our Saviour; and gives an account of the terrible torments and fufferings to which they were expoſed ². Julian, ſpeaking of the Evangeliſt obn, whom he repreſents as one of Chriſt's own diſciples, ſaith, that in his time a great multitude, in moſt of the cities of Greece and ſtaly, were ſeized with that diſeaſe; for ſo he calls Chriſtianity; and that 7obn, obſerving this, was encouraged to aſſert, that Chriſt was God, which none of the other Apoſtles had done“. And we learn from the younger Pliny, that in the reign of Trajan, i. e. about ſeventy years after our Lord's crucifixion, the Chriſtian faith had made ſuch a progreſs in ſeveral parts of the Roman empire, that the temples of the gods were almoſt deſolate; their ſolemn ſacred rites long neglected; and that there were very few that would buy the ſacrifices b. It capnot be expected, that hea- thens, continuing ſuch, ſhould acknowlege, that the Chriſtians were right in their notions of religion; but the laſt mentioned celebrated heathen gives a noble teſtimony to the innoceney of their lives and manners, and that they bound themſelves by the moſt ſacred engagements to the practice of righteoufnels and virtue, and not to allow themſelves in vice and wickedneſs, falſhood and impurity. Even Celſus, than whom Chriſtianity never had a more bitter enemy, owns, that there were among Chriſtians many tomperare, modeſt, and undenſtanding perſonsc. Aad Julian recommends to his heathen pontiff Arfacius the ex- ample of the Chriſtians, for their kindneſs and humanity to ſtrangers; and not only to thoſe of their own religion, but to the heathens; and for their appearing ſanctity of life; and this he ſuppoſes to be the chief cauſe why Chriſtianity had made ſuch a progreſs 4. If none but Chriſtan writers had celebrated the conſtancy of the antient martyrs, ſome would have been ready to have ſuſpected, that they feigned this to do them honour, or, at leaſt, greatly heightened it: but it appeareth from the undoubted teſtimonies of the above-mentioned Pliny, of Arrian, who flouriſhed under the reign of Hadrian, and of 2 Tacit. Annal. lib. xv. a See the paſſage in Cyril, lib. x. p. 327. b Plin. lib. xX. Ep. 07. ad Trajan. cOrig. Contra Cell. lib. i. p. 22. A Jalian. ep. xlix. ad Arſac. the Lord BoLINGBROK E' Letters. 3 343 the emperor Marcus Antoninus, that the antient Chriſtians were very remarkable for their fortitude, and contempt of torments and death, and for their inflexible firmneſs and conſtaney to their religion under the greateſt ſufferings e. Though therefore it were abſurd to expect, that the enemies of Chriſtianity, continuing fuch, ſhould directly atteſt the truth and certainty of the main facts on which the Chriſtian religion is founded; yet we have ſeveral teſtimonies from them, that contribute not a little to the confirmation of thoſe facts, Be- ſides which, what ought to have great weight with us, We have the teſtimony of perſous Who were once Jeus or heathens, and ſtrongly prejudiced againſt the Chriſtian ſyſtem, who yet, upon the convincing evidence they had of thoſe facts, were themſelves brougut over to the religion of Jeſus t. Of ſuch perſons there were great numbers even in the firſt age, the age in which the facts were done, and in which they had the beſt opportunity of inquiring into the truth and certainty of them. But there could not be a more remarkable inſtance of this kind than the apoſtle Paul. Never was there any man more ſtrongly prejudiced agaiuſt Chriſtianity than he: which had carried him ſo far, that he was very active in perſecuting the profeſſors of it, and thought that in doing ſo he had done God good ſervice. He was at the fame time a perſon of great parts and acuteneſs, and who had a learned education; yet he was brought over to the Chriſtian faith by a divine power and evidence, which he was not able to reſiſt; and thenceforth did more than any other of the Apoſtles to propagate the religion of Jeſus: though thereby he not only forfeited all his hopes of worldly intereſt and advancement, but expoſed himſelf to a fucceſſion of the moſt grievous reproaches, perſecutions, and ſufferings; all which he bore with an invincible conſtancy, and even with a divine exultation and joy. In his admirable Epiſtles, which were undeniably written in the firſt age of Chriſtianity, and than which no writings can bear more unconteſted marks of genuine purity and integrity, there are continual references to the principal facts recorded in the Goſpels, as of undoubted truth and certainty. And it manifeſtly appeareth, that great miracles were then wrought in the name of Jeſus, and that extraordinary gifts were poured forth upon the diſciples. And why ſhould not his teſtimony in favour of Chriſtianity be of e Plin. ubi ſup. Arrian Epict. lib. iv. cap. 7. Marcus Snton. lib. xi. 3. f See Anniſon's treatiſe of the Chriſtian religion, ſect. iii. iv. Z 4 the 344 REFLECTIONS on tle Late the greateſt force? Maſt it be diſregarded becauſe of his tura- ing Chriſtian; i. e. becauſe he was ſo convinced of thoſe facts by the ſtrongeſt evidence, that it over-ruled all his prejudices, and brought him over to Chriſtianity, in oppoſition to all his former notions, inclinations, and intereſts? Whereas it is this very thing that giveth his teſtimony a peculiar force s. And if he had not turned Chriſtian, his teſtimony in favour of Chri- ſtianity, if he had given any, would not have had ſo great weight, as being infufficient for his own conviction; or it would have been rejected as a forgery, under pretence that he could not ſay and believe ſuch things without embracing the Chriſtian faith. This very pretence has been made uſe of to ſet aſide the re- markable teitimony of Joephus. And indeed, if that teſtimony be genuine(and a great deal has been ſtrongly urged to prove it ſo, at leaſt for the ſubſtance of it) it muſt be acknowleged, that he was far from being an enemy to Chriſtianity, though he was perhaps too much a courtier openly to profeſs it. There is another argument, which the ingenious author of theſe Letters propoſeth, and upon which he layeth no ſmall ſtreſs, as if it were a demonſtration againſt the divine autho- rity of the Chriſtian religion. He obſerves that—“ The wri- «ters of the Aomiſp religion have attempted to ſhew, that the «c text of the holy writ is on many accounts inſufficient to be *« the ſole criterion of orthodoxy; and he apprehends they have „ſhewn it: And the writers of the reformed religion have ¹ erected their batteries againſt tradition: And that they have * jointly laid their axes to the root of Chriſtianity: That men ««F will be apt to reaſon upon what they have advanced, that ««there remains at this time no ſtandard at all of Chriſtianity: And that, by conſequence, either this religion was not ori- « ginally of divine inſtitution, or elſe God has not provided *effectually for preſerving the genuine purity of it; and the ¹e gates of hell have actuaſly prevailed, in contradiétion to his **promiſe, againſt the Church. He muſt be worſe than an ** Atheiſt that affirms the laſt: And therefore the beſt effect *¹ of this reaſoning that can be hoped for is, that men ſhould «« fall into Theiſm, and ſubſcribe to the firſt;“— viz. that the Chriſtian religion was not originally of divine iaſtitution?. He ſeems to think this dilemma unanſwerable; and, in order ² See this clearly and ſolidly argued in Sir George Lyttellon's ex- cellent Obſervations on the Converſion and Apoltleſhip of St. Paul. * Vol. i. p. 179, 180, 18¼. 1 8 Lord BoLI NGBROK E' Letters. 345 to this, he pronounces on the ſide of the Momiſb church, that cheir writers have ſhewn, that the ſacred text is—““ in- * fufficient to be the ſole criterion of orthodoxy;“— or, as he after wards expreſſeth it, that—“ it hath not that authenticity, clearneſs, and preciſion, which are neceſſary to eſtabliſh it «c as a divine and certain rule of faith and practice.“ Why his Lordſhip giveth the preference to the Romiſb divines in this controverſy, is very evident. It is becauſe it beſt anſwereth the deſign he hath in view; which manifeſtly is, to ſubvert the credit and authority of the Chriſtian religion, and leave it no- thing to depend upon but the force gf education, and the civil and æceleſiaſtical power. It cannot be denied, that ſome writers of the Qοmiſp Church, whillt they have endeavoured to ſhew, that the Scripture is inſufficient to be a complete rule of faith and practice, have ſaid as much to expoſe the ſacred text, as if they were in ue with the infidels againſt it, though they, as well as we, profeſs to own its divine original. The enemies of Chriſtianity have not failed to take advantage of this. And indeed there cannot be a greater abſurdity than to ſuppoſe, that God ſhould inſpire men to reveal his will to mankind, and to inſtruct them in the way of ſalvation, and order it ſo, that they ſhould com- mit that revelation to Wwriting, for the uſe and benefit of his Church; and yet that it ſfhould be inſafficient to anſwer the end, or to guide thoſe that in the fincerity of their hearts, and with the attention which becometh them in ao affair of ſuch infinite importance, apply themſelves to the underſtanding and practiſing of it. What his Lordſhip here offers, and it contains the ſum of what has been advanced by the Romiſb writers on this ſubject, is this—“ J am ſure, that experience, from the firſt Promulga- 4*tion of Chriſtianity to this hour, ſhews abundantly, with how “much eaſe and ſucceſs, che moſt oppoſite, the moſt extra- vagant, nay, the moſt impious opinions, and the moſt con- tradictory faiths, may be founded on the ſame text, and plauſibly defended by the ſame authority i.— This way of arguing beareth a near affinity to that which lieth at the foun- dation of all ſcepticiſm; viz. that there is no certain criterion af truth, or right reaſon, becauſe reaſon is pretended for the moſt contradictory opinions: And that it is impoſſible to be certain of any thing, becauſe of the differences among man- kind about every thing: That there are no certain principles at leag 4 64 460 4⸗ 1 Vol. i. p. 179. 346 REFLEcCTIONIS en ibe Late all, even in natural religion or morality; ſince there are none not even thoſe relating to the exiſtence and perfections of God a Providence, a future ſtate, the natural differences of good and evil, but what have been controverted, and that by perſons who have pretended to learning, to wiſdom and philoſophy. But the abſurdity of this way of arguing is very evident. The principle is fallacious, that whatever hath been contreverted is uncertain. As well might it be ſaid, that whatever is capable of being abuſed is not good or uſeful. It doth not follow, that the Scriptures are not ſufficiently clear and determinate to be a rule of faith and practice in all that is eſſential or neceſſary to ſalvation, becauſe there have been men in every age that have interpreted them in different ſenſes. The plaineſt paſ- ſages in any writings whatſoever may be perverted; nor is men's differing about the meaning of the ſacred text any argument againſt its certainty or perſpicuity! Laws may be of great uſe, though they do not abſolutely exclude chicanery and evaſion. That can never be a good argument to prove, that the Scrip- ures are not a rule to be depended upon, which would equally prove, that no revelation that God could give could poſſibly be a rule of faith and practice, or of any uſe to guide men to truth and happineſs. If God ſhould make a revelation of his will for inſtructing mankind in what it moſt nearly concerneth them to know, and for directing them in the way of ſalva- tion(the pofiibility of which cannot be denied by any Theiſt) and ſhould for this purpoſe appoint a code to be publiſhed, containing doctrines and laws; it may be juſtly queſtioned, whether it could poſibly be made ſo clear and explicit, as that all men in all ages fhould agree in their ſenſe of it. This could hardly be expected, except God ſhould miraculouſly in- terpoſe with an irreſiſtible infliuence to cauſe them all to think che ſame way, and give them all the ſame preciſe ideas of things, the ſame meafures of natural abilities, and exactly the ſame means and opportunities for acquiring improvement, the ſame ſagacity, the ſame leiſure, the ſame diligence; and ex- cept he fhould exert his divine power in an extraordinary manner for ſubduing or removing all their prejudices, and over-ruling their different paſſions, humours, inclinations, and intereſts; and fhould place them all exactly in the ſame ſitua- tion and circumſtances. And this would be by no means conſiſtent with the wiſdom of the divine government, or with the nature of man, and his freedom as a moral-agent, and with the methods and orders of Providence. Nor is there any neceſſity for ſo extraordinary a procedure, For it would be abſurd Lord BoLieBROK E3S Letfers. 347 abſurd to the laſt degree to pretend, that the Scripture can be of no uſe to any man, except all men were to agree about it; or that it is not ſufficiently clear to anſwer the end, if there be any perlns s that pervert or abuſe it. vet, after all the clamour that has been raiſed about differences among Chriſtians, as to the ſenſe of Scripture, there are many things of great importance, about which there hath been in all ages a very general agreement among profeſſed Chri ſtians: They are agreed, that therc? is one God, who made heaven and carth, and all things which are therein: That he preſerveth all things by the word of his Power, and governeth all things by his PBrovidence: That he is infini: ely powerful, wiſe, aud good, and is to be loved, feared, adored, obeyed, above all: That as there is one God, ſo there is one Mediator between God and man, Jefus Chriſi the righteous, whom he in his infi- nite love and mercy ſent into the world to fave and to redeem us: That he came to inſtruct us by hfs doctrine, and bring a clear revelation of the divine will, and to ſet before us a bright and moſt perfect example for our imitation: That he ſubmit- ted to the moſt grievous ſufferings, and to death itſelf, for our ſakes, that he might obtain eternal redempfion for us: That he roſe again from the dead, and aſcended into heaven, and is now crowned with glory and honour, and ever liveth to make interceſſion for us: That through him, and in his name, we are to offer up our prayers, and hope for the accept- ance of our perſons and ſervices, and for gracious aſſiſtances in the pertormanee of our duty: That in him there is a new covenant eſtabliſhed, and publiſhed to the worid, in which there is a free and univerſal offer of Pa ardon and mercy to all the truly penitent, and a moſt expreſs promiſe of eternal life as the reward of our ſincere, though imperfect, obedience: That it is not enough to have a bare ſpeculative faith, but we muſt be formed into an hol y and godlike temper; and, in order to be prepared for that future happineſs, muſt live ſoberly, righteouſly, and godly, in this preſent world: That there ſhall be a reſurredion both of the juſt and the unjuſt, and a future judgment, when Chriſt ſhall judge the world in the Father's name, and give toevery man according to his deeds; that the wicked ſhall be doomed to the nolt grievous puniſhments, and the righteous ſall be unſpeakably happy to all eternity. Theſe are things of great conſes quence, and which have been generally acknowleg ed by Chriſtians in all ages. And if there have been ſeveral things advanced by thoſe that call themſelves Chriſtians a8, which are not well conſiſtent with theſe generally 5 acknow- b 7 —— 348 REFLEOCTIONS oOn tbe Late acknowleged principles; if there have been controverſies among them about points of conſiderable importance, as well as many contentions about things of little or no moment, this is no argu- ment againſt the divine authority or uſefulneſs of the ſacred writ- ings. Thoſe that wreſt the Scrißtures muſt be accountable to him that gave them, for that perverſion and abuſe; as men muſt be accountable for the abuſe of their reaſon: But this is far from proving, that therefore the Scriptures anſwer no valuable purpoſe, and could not be of a divine original. Still it is true, that whoſoever will, with a teachable and attentive mind, and an upright intention to know and do the will of God, apply himſelf to read and conſider the holy Scriptures, in an humble dependence on God's gracious aſſiſtances, will find vaſt advantage for inſtructing him in the knowlege of re- ligion, and engaging him to the practice of it, and for guiding him in the way of ſalvation. It appears then, that the foundation, on which this formid- able dilemma is built, will not bear. There is at this time a ſtandard for Chriſtianity; even the doctrines and laws of our Saviour and his Apoſtles, as contained in the holy Scriptures. It muſt be and is acknowleged by all that profeſs themſelves Chriſtians, that whatever is revealed in thoſe ſacred books is true and certain, and whatever can be ſhewn to be contrary to what is there revealed is falſe. The Romaniſts as well as Pro- teſtants own the divinity and authenticity of the ſacred text, though for particular views they would join unwritten tradi- tions with it; and are for giving the Church alone the autho- rity to interpret the Scriptures. The reaſon of their conduct is evident. It is not becauſe they look upon the ſacred text to be ſo obſcure and ambiguous, that it cannot be underſtood by the people; but becauſe they think the people, if left to themſelves, will underſtand it ſo far as to ſee the inconſiſtency there is between true primitive Chriſtianity, as laid down in the New Teſtament, and the Papal ſyſtem, and becauſe their corrupt additions to Chriſtianity cannot be proved by Scripture- authority. I have already taken notice of what he ſaith concerning the fatal blow that Chriſtianity received by the reſurrection of let- ters. I fuppoſe we are to take his word as a deciſive proof of this; for no other proof of it is offered. But it may be affirmed on the contrary, that true primitive Chriſtianity, that is, Chriſtianity as laid down in the New Teſtament, had then a glorious revival. Many corrupt additions that had been made to Lord BoLINGBROKES Letlers. 349 to it were thrown off. It hath never been better underſtood, nor its evidences ſet in a clearer light, than ſince that time. Some of the moſt admired names in the republic of letters have thought themſelves worthily employed in endeavouring to illuſtrate the beauties of Scripture, and to clear its difficul- ties. It were eaſy to fhew, if it were not a thing ſo well known as to render it needleſs, that thoſe who have done moſt for the revival and ſpreading of learning and knowlege in all its branches, and who were moſt celebrated for their genius, judgment, vari- ous reading, and probity, have been perſons that expreſſed a great admiration for the holy Scriptures, and an hearty zeal for Chriſtianity. Thus I have conſidered what the late Lord Bolingbroke hath offered in theſe Letters againſt the authority of the holy Scrip- ture, and the Chriſtian religion, as far as may be neceſſary to take off the force of the objections he hath raiſed againſt it, and which ſeem to have nothing in them proportioned to the unuſual confidence with which they are advanced. It is hard to ſee what good end could be propoſed by ſuch an attempt. But pechaps it may be thought an advantage, that by—“ diſ- ¹“*covering error in firſt principles founded upon facts, and ¹«breaking the charm, the inchanted caſtle, the ſteepy rock, ««the burning lake will diſappear k.— And there are perſons, no doubt, that would be well pleaſed to ſee it proved, that Chriſtianity is no better than deluſion and inchantment; and particularly, that the wicked have nothing to fear from the burn- ing late, fome apprehenſions of which may probably tend to make them uneaſy in their vicious courſes. But I fhould think, that a true lover of virtue, and of mankind, who impartially conſiders the purity of the Goſpel-morals, the excellent tendency of its doctrines and precepts, and the power of its motives for engaging men to the practice of pjety and virtue, and deterring them from vice and wickedneſs, will be apt to look upon it as a very ill employment to endeavour to expoſe this religion to contempt, and to ſet bad men free from the wholeſome terrors it inſpires, and deprive good men of the ſublime hopes and ſa- cred joys it yields. But Chriſtianity hath withſtood much more formidable attacks; and will, I doubt not, continue to approve itſelf to thoſe that examine it, and the evidences by which it is eſtabliſhed, with minds free from vicious prejudices, and k See his Letter on=be Nh of Study and Retirement, vol. ii. p. 221. with 350 General REFLEOTIORNS on Let. 35. with that ſincerity and ſimplicity of heart, that ſeriouſneſs and attention, which becomes them in an affair of ſuch vaſt import- ance. LETTERXXXV. The Account of ibe Deiſtical WMriters cloſed. General re- Hections on tboſe WMriters. The higb encomiums tbey beſtowy upon tbemſelves, and ibeir oon performances, and tbe coutempt they expreſs for otbers. They differ among themſelves about tbe moſt important principles of natural religion. Tbe unfair metbods tbey take witb regard to Chriſtianity. No criters diſcover ſtronger marks of pręjudice. Tbe guilt and danger of rejekting the Chriſtian Revelation. An averfion io the lauos of tbe Goſpel, one of the principal cauſes of Infidelily. Terms propoſed by ibe Deiſts for making up tbe differences beteveen ibem and ibe Cbriſtians. Tbeir pretence of placing religion wbolly in pratlice, and not in uſeleſs ſpeculations, conſidered. 8 4 5. 8 HALL now cloſe the account of the Deiſtical Writers who have appeared among us for above a century paſt, and hall take this occaſion to ſubjoin ſome reflections which ſeem naturally to ariſe upon this ſubject. 4 If we were to judge of the merit of theſe Writers, by the encomiums they have beſtowed upon their own performances, and the account they have given of their deſigns and views, we ſhould be apt to entertain a very favourable opinion of them as perſons to whom the world is under great obligations. Dr. Tindal begins and ends his book with declaring, that his ſcheme tends to the hanour of God, and the haßbineſs of human ſocieties: that there is none ueho wiſb well to mankind, but muſt alſo wib hic hypotheſis to be true; and that it moſt Mectually Brevents the growi botb ſcepticijm and entbuſiaſm. The Moral Phi- loſopher Let. 35. tbe DEISTIOAI WRITERS. 331 loſopher every where ſpeaks very advantageouſly of himſelf, as having nothing in view but to vindicate and promote the cauſe of real religion, and moral truth and righteouſneſt. The author of Chriſtianity not foumded on Argument, ſpends ſome pages in recapitulating and extolling his own work. The ſame obſerva- tion may be made concerning the author of the Aeſarrection ef Jefus conſideredl. He declares,“That reaſon is his only *« rule, and the diſplaying truth his only aim: That his deſign „c js to recover the dignity of virtue, and to promote that ve- ** neration for wiſdom and truth, which have been deſtroyed *« by faith a.“ And he concludes with expreſſing his hope, that his°treatiſe will be of real ſervice to religion, and make “ men's practice better, when they find they have nothing „„elſe to depend upon for happineſs, here and hereafter, but *their own perſonal righteouſneſs, with their love of wiſdom „c and truth b.“ In like manner Mr. Chubb has in his Farewel to his Readers, with great ſolemnity, told the world how much they are obliged to him for having taken care to leave them his inſtructions in matters of the higheſt importance. Mr. Hume aſſumes the merit of throwing light upon the moſt curious and fublime fubjects, with regard to which all the received ſyſtems had been extremely defective, and which had eſcaßed the moſt elaborate ſcrutiny and examination. He propoſes to reconcile Srofound enquiry with clearneſs, and truth with novelty, and to undermine the foundations of an abſtruſe Bhilaſophy, ubich heems to have ſerved hitberto only as a ſbelter to fußerſtition, and a cover to abſurdity and error c. And he begins his Eſſay apon Miracles with declaring that“ he flatters himſelf that he ** has diſcovered an argument, which if juſt, will with the wiſe *and learned be an everlaſting check to all kinds of ſuperſſi- ** tious deluſion, and conſequently will be uſeful as long as the *oworld endures d. Lord Bolingbroke makes the moſt pompous profeſſions of his intentions to ſoharate truth from falhbood, knowlege from ignorance, revelations of the Creator from in- ventions of the creature, dictates f reaſon from the ſallies of enthuſiafin— and to go to the rzoot of that error, hioh huſ⸗ tains our Hride, fortifies our prejudices, and gives Pretence to deluſion—— to diſſcover the true nature f buman enowlege— how far it is real, and pow it begins zο be fantaſtical-— that a Reſurrection*f Jeſus conſidered, p. 72. b Ibid. 82. Hames Philoſoph. Eſays, p. 18, 10, and his f nguiry concerning the Principles Af Miracles, p. 172. 4 See Hume's Sbil ſoph. E. ays, p. 174. the 35² General REFLECTIONS eon Let. 33. the gaudy viſions gf error being diſbelled, men may be accufiomed to the ſimplicity gf truth e. Nor do theſe gentlemen only join in repreſenting themſelves as perſons of extraordinary penetration, and of the moſt upright intentions; but they ſometimes ſeem to claim a kind of infalli- bility. They talk of having their underſtanding irradiated with ihe beams ꝗf immutable eternal reaſon, ſo that they are fure nor to run into any errors qf moment. And that they have an infallible mark and çriterion of divine truth, in which men cannot be miſtaken f. They propoſe to direct men to the eter- nal and invariable rule of right and wrong, as to an infallible guide, and as the ſolid ground peace and ſafety s. They aſſure us, that Deifm, or the religion they would recommend, is bright as the heavenly light, and free from all ambigui- «c ties; that it makes all men happy that embrace it; that it ¹* perfectly ſatisfies all doubts, and procures the troubled ſoul * unſhaken reſt ⁵.9 And as they take care to recommend themſelves, and their own writings to the eſteem and admiration of mankind, ſo they give a very diſadvantageous idea of thoſe that ſtand up as ad- vocates for revealed religion. They ſpeak in a fneering con- temptuous way of ſuch books as Stillingflcet's Origines Sacræ, Dr. Clark's Diſcourſe ꝗ Natural and Revealed Religion, the Ana- Logy of Reaſon and Kevelation,&c. and the excellent diſcourſes at Boyle's lectures i. A writer of great note among them thinks fit to repreſent the Chriſtian divines, as for the moſt part, mortal enemies to the æxerciſé q reaſon, and belou" brutes k. Another charges them, as acting as if they wanted either un- derſtanding or honeſty. And he aſſures us, that“˙ thoſe who «« think moſt freely have the leaſt fhare of faith, and that in « proportion as our underſtandings are improved, faith dimi- ¹*¹ niſhes.“ The ſame writer exprefly calls it fooliſb faith; and ſaith, that“ in this glorious time of light and liberty, this ¹* divine hag, with her pious witchcrafts, which were brought *« forth in darkneſs, and nouriſhed by obſcurity, faint at the „¹approach of day, and vaniſh upon ſight l.“ And one of e L.ord Bolingbroke's Works, vol. iii, p. 328. 331. f Chri- Hianity as old as the Creation, p. 336. edit. 8vo. Mor. Phil. vol. i. p. 92. 8 Chubb's Poſtb. Morks, vol. ii. p. 249. h Reſurrect. of Jeſus conſidered, p. 9. 1 Cbhriſtianity not founded on Argu- n mment. Chrihhtanity as old as tbe Creation, p. 250, 251. 1 Re- furreciion of Jcſus conſidered, p. 4. 8. 72. their Let. 35S. tbe DEIsTIoarL WRITERS. 353 their lateſt and moſt admired authors hath thought fit to paſs this arrogant cenſure upon all that believe the Chriſtian reli- gion—— That“Whoſoever is moved by faith to aſſent to it, “* is conſcious of a continued miracle in his own pes ſon, which ſfubyverts all the principles of his underſtandi ing, and gives him aà determination to believe whatever is moſt contrary to cuſ- tom and Speriencein. Lord Bolingbroke brings as a charge againſt both clergy and laity, w ho beli lieve Chrii tiahity, That they! dave been hitnerto either not imbartial, or ſagacious enauig’ to take an accurate examination, or not honeſt enough to ommunicate it n. And he takes all occaſions to pour forih the moſt virulent contempt and Teproach upon the moſt eminent Chriſtian divines and phil oſophers, both ancient and modern. Many inſtances ot this kind have been obſerved above in the firſt volume of this work, 22d Letter, p. 376, et ſeg. and this vol. Letter 250h P. 15, 16. After ſuch ſpecious profeſſions, it would be natural to expect, that theſe gentlemen ſhould oblige the world with clearer Di- rections than have been hitherto give n to lead mankind to truth and Hayeef But 8 is far from being the caſe: They indeed all join in endea Oſubrer t reve⸗ lled rel they are by no means ag They often ſpcak magrt c 6 3 ficently of keeping ſe to the eternal reaſon and naturée of ibi 1 profeſs a 5 gh eſteem for what they call the uncorrun 1 Imature, which 25 alαys invariably the famne o. But when they come to X- plain themſelves more pau tict Jarly, it is not eaſy to know they intend by ir. Some of them have reckoned amo ng the principles of natural rensi0n and which are of great impo tance to mankind, the belief of God's univerſal and P providence, his mo 6f kind, the obligatior him, the natural free agency, the retributions. Others of their theſe principles, or, at lea 4 certain. And though, when t ance to the world, theſe pelnes 0 2 of reaſon an the world and of man- ay to him and worſhip Peodh and ril. man's a fut ure ſtate of I everal of at them as ablusely un- at to m ake a fair appear- 1ple e to pais making a part of the Deiſt's ereed, yet it cannot be deried ‚ that the general efféct and eac ency of benien writ ings has rather been to unſettle . Pp. 181. Sguss Poſthumous Ir. er4,„vol. n. in u3 Pedzena ix. Vor. II. A 2 differency an univerſal Lezenn and in- 354 Seueral REELECTiOMNS On Let. 35. differency to all religion. When ſuch perſons therefore ſet up for benefactors to mankind, it puts one in mind of the boaſts of the Ehicureans, who ſpeak in high terms of the obligations the world was under to their great maſter Ehbicurus, for undertak- ing the glorious work of reſcuing mankind from the unſuffer- able yoke of, fùperſtition, by freeing them from the fear of God, and the apprehenſions of providence, and a future ſtate of retributions. And even with regard to thoſe of the Deiſts, that put on the faireſt appearances, Ithink it may be truly ſaid, that it is not among them that we muſt look for the beſt and moſt perfect ſcheme, even of natural religion. What has been done to the greateſt advantage this way has been done by Chriſtian writers, who have produced the nobleſt ſyſtems of natural religlon, and have taken pains to eſtabliſh its great principles on the ſureſt foundations. And to what can this be reaſonably aſcribed, but to the clearer light which the Chri- ſtian revelation hath thrown upon this fubject, and the excellemt helps and aſſiſtances it hath brought us? It appeareth then, that if it be of any advantage to mankind to have natural reli- gion ſet in a clear light, and ſtrongly enforced, the Deiſts have no right to appropriate the lionour of this to themſelves, or to ſet up for benefactors to mankind on this account. Much leſs have they reaſon to value themſelves upon their oppoſition to the Chriſtian religion. If the account ſome of themſelves have given of the nature and deſign of Chriſtianity be juſt, they muſt be very badly employed that endeavour to ſubvert its credit and authority. Lord Herbert calls it the beſt religion, and ſaith, that all its doctrines, ordonances, precepts, ſacraments, aim at the eſtabliſhment of thoſe five important articles, in which he makes all religion to conſiſt?. Dr. Tindalowns, that“Chriſtia- *« nity itſelf, ſtripped of all additions thaat policy, miſtake, and „the circumſtances of time have made to it, is a moft holy ¹“religiond.“ The Moral Pßiloſopber frequently expreſſeth him- ſelf to the ſame purpoſe; and Mr.(hubb acknowlegeth that „ Chriſtianity, it it could be ſeparated from every thing that * hath been blended with it, yields a much clearer light, and is a more ſafe guide to mankind, than any other traditionary re- „„ligion, as being better adapted to improve and perfect hu- *man nature.“ Lord Bolingbroke repreſents it as a vee ami⸗ able and uſeful inſtitution, and that its natural tendeſicy is to 2 H Herbert relig. laici. P. 9, 10. a Chriſlianity as old ar fbe Creation, p. 382. cdit. 8vO. 1 Chubèé's Poflb. Wor4, vol. ii. pi 370. Pre*- Let. 33. ibe DEISTIeAL WRITERZ. 355 eromote the peace and haßbineſr& mankind. That the ſyſtem æf religion it teaches is a completeæ ſyſtem to all the Burpoſes gf religion natural and revealed,——and might have continued ſo to the unſpeakable advantage of mankind, if it had been proßa- gated with the fame fimplicity with ahich it was taught by Chriſt him/elfs. If therefore they had laid out their pains in endeavouring to ſeparate true original Chriſtianity from the corrupt additions that have been made to it, and to engage men to a ſtricter adherence in principle and practice to the religion of Jeſus in its primitive purity and ſimplicity, as delivered by Chriſt and his Apoſtles in the New Teſtament, they might have had ſome pretence to the character they ſeem willing to claim, of friends and benefactors to mankind. But the method they have taken is very different: At the ſame time that they have affected to commend pure original Chriſtianity, they have uſed their utmoſt efforts to ſubvert its divine authority, and thus to deprive it of its influence on the minds of men, and ſet them looſe from all obligations to believe and obey it. This is a manifeſt proof, that it is not merely the corruptions of Chriſti- anity that they find ſault with, but the Chriſtian revelation itſelf, which they have not ſcrupled to repreſent as the product of enthuſiaſm or impoſture. Various are the ways they have taken to deſtroy its credit and authority, as ſufficiently appeareth from the account which hath been given in the foregoing Letters. And conſidering how many Wwriters have appeared in this cauſe within this cen- tury paſt, and what liberty they have had to propoſe their rea- ſonings and their objections, it can hardly be ſuppoſed they have left any thing unattempted that had the face of argu- ment, by which they thought they could anſwer their end. And therefore if it appears, as I hope it does, upon the view which hath been taken of them, that their moſt plauſible ob- jections have been ſolidly anſwered, it is to be hoped, that their attempts, however ill intended, will turn to the advantage of the Chriſtian cauſe; as it will thence appear, how little its enemies have been able to ſay againſt it conſidered in its ori- ginal purity, even where they have had the utmoſt freedom of propoſing their ſentiments. They have appealed to the bar of reaſon; the advocates for Chriſtianity have followed them to that bar, and have fairly ſnewn that the evidences of re- vealed religion are ſuch as approve themſelves to impartial rea- ² Several other paſſages to this purpoſe are collected above in the 31ſt Letter. A a 2 ſon, — — 356 General REEFLECTIONS oOH Let. 383 ſon, and if taken together are fully ſufficient to ſatisfy an honeſt and unprejudiced mind. Although therefore it cannot but give great concern to all that have a juſt zeal for our holy religion, that ſo many, inſtead of being duly thankful for the glorious light of the Goſpel which ſhineth among us, havé uſed their utmoſt endeavours to expoſe it to contempt ahd reproach; yet, on the other hand, it yields matter of agreeable reſlection, that there have been as many valuable defences of Chriſtianity publiſtted among us- within this century paſt, as can be produced in any age. Be- ſides thoſe mentioned in the foregoing Letters, there have been many excellent treatiſes ſetting forth the reaſons and evidences of the Chriſtian religion, which the nature of the work l have been engaged in did not lead mé to take notice of, as they were not written profeſſedly in anſwer to any of thoſe deiſtical books which l had occaſion to mention. It is a reflection that moſt obvioufly occur, upon a review of the account which hath been given of the authors who have appeared againſt Chriſtianity, that they have been far from contenting themſelves with ſober reaſoning, as might be ex- pected in a caſe on which ſo much depends. The weapolis they have chiefly made uſe of, are thoſe of miſrepreſentation and ridicule, and often even low jeſt and buffoonery. This ſeems to be a preſumption in favour of Chriſtianity, that its adverſaries are themſelves ſenfſible that little can be done againſt it, in a way of plain reaſon and argument. It is true, there are no writers who make greater pretenſions to freedom of thought, or inveigh more ſtrongly againſt prepoſſeſſion and bigotry; ſo that one would exp er that they ſhould every where diſcover minds open to conviction and evidence: and yet it may ſafely be affirmed, that no writers whatſoever dif- cover ftronger ſigns of prejudice; and there is great reaſon to complain that they have not carried on the debate with that fairneſs and caudour which becomes the importance of the ſubject ². Any one that is acquainted with their writings muſt be ſen- ſible, that it is not their way to make a fair and juſt repreſen- tation of true original Chriſtianity as contained in the Holy Scriptures. They throw it into falſe lights in order to expoſe it, and often charge it with corrupfions and abuſes, which they themſelves well know do not really and originally belong 2 See this clearly ſhewn in Dr. Duchal's preface to his excellent ſermons on the preſumptive evidences of Chriſtianity. 10 Let. 35. the DEIsTIcAL. WRITERS. 357 t0 it. In ſome of their books who are written in the way of dialogue, they introduce Ch riſtian dialogiſts, who are to make a fhew of defe nding he Chriſtian cauſe; but it is evi- dent that it is only to betray Theſe dialogiſts make a moſt deſpicable figure in their vrlüinge mhd are ſcarce allowed to ſay any thing that diſcovers learning or even common ſenſe; nor ever fairly ſtate the argument or evidence on the ſide of Chriſtianity. Any one that has read Tindal's Chriſtianity as old as the Creation, or the firſt volume of the Morad Philoſopber, cannot but habe obſerved this. In their treatment of the Scriptures, they have every where diſcovered an eager deſire and reſolution to expoſe and run them down at any rate. In examining writings of venerable antiquity and authority, 5 man ot cancdour and an impartiak enquirer after truth, would be ine lined to put the ma oſt favour- able interpretation upon them that they will bmer: dut inſtead qf this, theſe writers ſeem only ſolicitous to find out ſomething that may make the ſcriptures appear ridiculous. They take pains to wreſt and pervert them, as if they thought it merito- rious to treat thoſe ſacred writings in a manner that would not be born with wü to any other books of the leaſt credit. 3 Of this many inſtances might be produced. If they meet with any paſſages of Scriptureé that have difficulty in them, and which at this diſtance it is not eaſy to explain; and ſome ſuch paſſages muſe be expected in books ot ſo great antiquity, written in times and places, as well as dialects ſo different from our own; this is immediately improved, as if it were ſufficient to ſhew that the whole ſacred volume is falſe, or ſo corrupted as. not to be depended on. Thus a late celebrated author who has endeavoured to expoſe the Scripture-hiſtory, has thought the curſe ſaid to have been pronounced by Nab upon Canaan, ſufficient to deſtroy the credit of it: but not to repeat what has been offered for explait ning or vindicating that paſſage, ſup- pPol ing we were not able in any manner to account for it, would it not be far more realonable and- becoming a man of fenſe and candour to ſuppoſe Aatia ſo ſhort a relation ſome circumſtances are omitted, W hich, i known, would ſet it in a fair light, rather than on account t30 an obſcure paſſage to reject and diſ- card the auchority of the Whole? What can be a plainer proof of the power of their preju- dices, than to advance rules in judging of the truth and credi- bility ok Ser hnse e-hiſtory, which would be abſolutely rejected and Ixploded 3, if applied to any other hiſtory in the world; and wo reject the evidence as inſufficient with regard to the facis re⸗ 4 3 corded y————— * 3 — 35⁸ General REFLEOSTIONSOR Let. 33. corded in the goſpel, which they themſelves would count ſuffi- cient with regard to any other facts done in paſt ages? What greater ſign of prejudice, than when they are not able to inva- lidate the truth of the goſpel records, or to ſhew that they have not been ſafely tranſmitted to us, to fly out into general clamours and invectives againſt all hiſtorical evidence whatſo- ever as abſolutely uncertain? The author of Chriſtianity not founded on Argument ſpeaks out, and plainly declares that no man ought to believe any thing but what he ſees with his own eyes.° To believe a thing, ſays he, becauſe another man ** ſays he ſaw it, is a very unprecedented and new ſort of logica.“ And it is a conſtant topic with theſe writers to declaim againſt every thing as uncertain that comes to us through the hands of fallible men. As if no man could be ſure that there is ſuch a place at Paris except he had been there, or that there had been ſuch a perſon as Queen Elizabeth. Moral certainty is ri- diculed and expoſed; though nothing can be more plain from the very frame of our nature, and the circumſtances in which we are placed by divine providence here on earth, than that the Author of our beings deſigned that we ſhould in many caſes pe determined by moral evidence and teſtimony, and that we ſhould acquieſce in it as fully ſufficient b. It is what all men, even the wiſeſt, do in numberleſs inſtances, and think it reaſon- able to do ſo. And to reject all this at once, is a certain ſign of their being reduced to the laſt diſtreſs in point of argument. And if the advocates for revelation were driven to ſuch ſhifts, they would no doubt be treated as irreconcilable enemies to rea- ſon and common ſenſe. Many other things might be mentioned which ſhew the ſtrength of their prejudices againſt Chriſtianity. They often make uſe of arguments, which, if they were good for any thing, would. hold for caſting off all religion, all certainty of reaſon, all learn- ing and inſtruction, and if purſued to their genuine conſequences would introduce univerſal barbariſm. And what a ſtrange pre- judice does this argue, to have ſuch an averſion for Chriſtianity, as to be willing to throw off all religion, learning, and know- lege, rather than admit it? If they can but expoſé revealed re- ligion, it ſeems to give them very little concern, though natural religion falls with it: ſome of their admired authors, argue againſt all methods of education, all attempts to inſtruct chil- 2 Chriſtianity not founded on Argument, p. 53. „ See this excellently ſtated and cleared in Ditton on the Reſur- rection, part ad. dren Let. 35. the DEISsTIcAL WalTERsS. 339 dren in the principles of religion or morality. This is an ex- traordinary refinement of the preſent age. The beſt and wiſeſt men of all former ages have looked upon it to be a thing of vaſt conſequence to ſeaſon the minds ot children betimes, with good and juſt notions of things. But ſome of our modern Free- thinkers have, in their ſuꝑerior wiſdom, found out, that the beſt way would be to leave children entirely to themſelves, without any inſtruction or cultivation at all. This ia the ſcheme of the author of Chriſtianity not founded on Argument; and another of their applauded writers, Dr. Tindal, feems ſometimes to de- clare againſt all inſtruction by word or writing, as uſeleſs or needlefs, and as only tending to turn men aſide from attending to the things themſelves, and to the pure ſimple dictates ol nature. Their deſire at any rate to ſubvert Chriſtianity has involved them in many inconſiſtencies. Sometimes, to ſnew that there is no need or uſe of divine revelation, the powers of reaſon in matters of religion are mightily extolled, as if it were able to do every thing by its own force, without any aſſiſtance. At other times to render us indifferent to religion, reaſon is de- graded; and it is expreſsly declared, that,“ it is not her proper providence to judge of religion at all; nor is this an affair in which ſhe has the leaſt concern c.“ Sometimes all men, even thoſe that cannot read their mother tongue, are ſuppoſed to be ſo clear ſighted, as to be able, without any inſtruction, to know the whole of religion. At other times, the bulk of mankind are repreſented as unable to know any thing of reli- gion, and therefore not under any obligation to believe it, and as not capable of judging where there is any thing of induction or inference in the caſe. If the doctrines of the goſpel appear, upon a ſtrict examina- tion, to be ſuch as right reaſon approves when once they are diſcovered, then it is urged that reaſon alone might have diſco- vered them, and that a revelation in ſuch caſes is perfectly need- leſs and of no uſe at all. But if there be any thing in theſe diſcoveries which was not diſcoverable by unaſſiſted reaſon, and which we could not have known but by extraordinary revela- tion, this is made an objection againſt receiving it; and to believe in that caſe is branded as an implicit faith, and a giving up our reaſon. Sometimes the apoſtles are repreſented as hot-brained enthu- ſiaſts, who really believed themſelves to be inſpiredof God, and ² Chriſtianity not founded on Argument, p. 7. A a 4 Were —-—— 360 General REFLECTIONS en Let. 32 ₰ 4 3 were ſo mad as to imagine that they wrought miracles, and had extraordinary gifts of the Holy Ghoſt, when there was no ſuch thing. At Erher times they are repreſented as artful impoſtors who formed a ſcheme of worldly power and grandeur under ſpiritual pretences, and forged facts and evidences which they knew to be falſe. The character of our bleſſed Lord, as ſet before us in the goſpel, is ſo excellent and admirable, that the enemies of our holy religion know not well how to fix a ſtain upon it. Bus when they can find nothing in his doctrine, or in his s temper or conduct, that ſavours of the ſpirit of thi world, or of a carnal policy, they are willing to ſuppoſe, that under theſe ſpecious appearances he concealed ambitious and interefted views, which were to take effect in the proper time. Lord Shoxteſbury had inſinuated this; and it was a part of Mr. Woolſton's ſcheme to charge Chriſt with a ſecret deſign of aſpiring to temporal power and dominion, and with encouraging the Jeus to take him for their king. The ſame thing is Pretendech by the Moral Philzſopher, and by the author of The Reſur rettia n of Jefus confidered. Thus, this malignant inſinuation is repeated by one of theſe writers after another, without any thing to ſupport it but the malice of the accuſers, and an ear neſt deſire to find a flaw in the moſt perfect character: fince both the whole of his life and conduct, and the entire main and tendency of the religion he taught, afford the ſtrongeſt proofs to the contrary. And at this rate the beſt and nobloſt characters may paſs for the worſt; and the greater marks there are of ſelf-denial and diſint ereftec neſs, the greater will the ground of ſuſpicion be. Sometimes Jeſus and his apoſtles are repreſented as te aching wholly in a way of authority, and never applying to men's reaſon at all ,and even abſolutely forbidding them to uſe their underſtandings. This is what the author of Chriſtianity not ꝛnded on 2rgument has laboured to prove. At other times, it is aſſerted, as it is par ticularly by the Moral Pbiloſopher, that Cbriſt appealed wholly to men's own reaſon, and would not have thein take any thing upon his authority at all as a teacher ſent from God, or upon any other evidence than the reaſon and nature of the thing“. When they are not able to produce any antient evidences againſt Chriſtianity, they Pereünde upon it as a certain thing, that there was evidence formerly againſt it, but that this evi- dence was deftroyed, and that 3 was becaufe of the ſtrength a Moral Philoſopher, vol. ii. p. 23, 24. 41, 42. 4 96 Let. 35. the Dz1TIoAL WAITERS. 361 of the evidence, that it was found neceſſary to deſtroy it. Thus, theſe gentlemen know how to turn, even the want of evidence againſt Chriſtianity, into an argument againſt its truth. I fhall not here repeat what has been above offered to ſhew the vanity and unreaſonableneſs of this pretence. I ſhall only ob- ſerve, that according to their ufual way of repeating conti- nually the ſame objections, this has been urged with great confidence by Mr. Woolſton, by the author of the Reſurrection of Jeſus conſidered, and very lately by a writer of quality, who hath diſtinguiſhed himſelf in the ſame cauſe. Many other inſtances might be produced by which it appears, that no writers whatſoever ſfhew more apparent ſigns of ftrong prejudice and prepoſſeſſion, than thoſe that honour themſelves with the title of Free-thinkers, It were greatly to be wiſhed for their own ſakes, as well as for the ſake of others, whom they take pains to pervert, that they would endeavour to diveſt themſelves of their prejudices, and would conſider the evi- gences for Chriſtianity with that ſeriouſneſs and attention which becomes them in an affair of ſuch vaſt importance. I am ſenſible indęed, that many are ready to repreſent this as a thing of no conſequence at all. They look upon all forms of religion to be alike with regard to the favour of God, and that it is perfectly indifferent what a man profeſſes, provided he be a man of virtue. But real piety and virtue will engage a man to receive whatever he has reaſon to think is a true ſignifi- cation of the divine will. And if Chriſtianity be indeed a true revelation from God, as it claims to be, and if the decla- rations there made in the name of God are to be depended upon, it cannot poſſibly be matter of indifferency, whether thoſe to whom it is publiſhed and made known receive or reject it: the believing and receiving it muſt in that caſe needs be of great conſequence to our happineſs, and to diſbelieve and reject it is infinitely hazardous. It therefore highly concerneth us to enquire, whether Chriſtianity be in reality a true divine reve- lation; whether the laws there preſcribed in the name of God be indeed his laws, and be obeyed as ſuch; Wwhether the terms of acceptance there propoſed be of his own appoint- ment; whether the promiſes there made are to be regarded as his promiſes, and the threatnings there denounced are to be conſidered as really inforced by his authority. For if they really be ſo, and we reject them without examination, or refuſe to conſider them as if they were not worthy of a ſerious thought, we ſhall be abſolutely without excuſe, and ſhall never be able to juſtify our conduct to God, or our own conſciences. A noted b —— — 36² General REFLEOTIONS on Let. 33. A noted deiſtical author, after having inſinuated that we need not give ourſelves the trouble to enquire into the ſeveral pretended revelations that have appeared in the world, yet thinks fit to own, that“ when a revelation which aſſumes a ²* divine character comes to our own door, and offers itſelf ta * our conſideration, and as it may poſſihly be what it is pre- tended to be, and ſuch as we may poſſibly be intereſted in it, this may excite our concern to try and prove it; otherwiſe ** we can be under no obligation with regard to itf.“ Where he plainly ſuppoſes, that, in the caſe he puts we are under an obligation to try and prove a revelation which aſſumes a divine character, and oftfers itſelf to our çonſideration. And it ſtrengthens this, if the revelation itſelf, ſuppoſing it to be really given by God, does in his name require and demand our at- tention and ſubmiſſion, as a condition of our being intereſted in his favour. In ſuch a caſe, it muſt be no fmall guilt to diſregard and reject it at once without a due inquiry, but eſpe- cially to caſt contempt and reproach upon it, and endeavour to engage others to reject it. And the guilt and danger of rejecting that revelation is migh- tily benighted, if it ſfhould be found, that the true cauſe of that infidelity, and of the diſregard ſhewn to that revelation, is the ſtrength of vicious appetite, and an averſion to the holy and excellent laws which are there preſcribed. And this, it is to be feared, is the caſe of the generality of thoſe among us who reject the goſpel-revelation. When we ſee them, under pretence of diſbelieving the doctrincs, diſcarding the morals of the goſpel; when wich Chriſtianity they ſeem to throw off the fear of God, and give themſelves up to a boundleſs licentiouſ- neſs; there is too juſt reaſon to apprehend, that the true cauſe of their diſlike to the Chriſtian revelation, is not ſo much their being diſſatisfied witch the evidences produced for it, as becauſe they cannot bear the reſtraints it lays upon their cor- rupt luſts and paſſions. The real end they aim at is expreſſed by one of themſelves to be,“ to ſave a ſoul from the diſmal **o apprehenſions of eternal damnation,“ to relieve a perſon, from labouring under that uneaſineſsof mind, which he often ¹¹ is under, when pleaſure and Chriſtianity come in competi- 4* tion s.“ And a-late noble writer mentions it as an advan- ₰ ₰ 1 Chubb's poſthumous works, vol. i. p. 11. * See two letters from a Deiſt to his friend, p. 17, 19. cited by Dr. Waterland in his preface to the firſt part of Script. vind. tage Let. 35. be DEISTICAL WRITERS. 363 tage of the way ofthinking he recommends, that the burning lake will then diſappear. And if by ſhutting their eyes againſt the evidence they could alter the real ſtate of the caſe, and render their condition ſafer than it would otherwiſe be; if their not believing eternal damnation would ſecure them againſt the dan- ger of that damnation; it would be wiſely done to take pains to diſbelieve it. But if their unbelief in ſuch a caſe, inſtead of making the danger leſs, only aggravates their guilt, and heightens their danger, and puts them off from taking the propereſt methods for avoiding it, the folly of ſuch a conduct ig very apparent. Chriſtianity profeſſes to direct to a true and certain way, both of avoiding that future puniſhment, and of obtaining the greateſt glory and felicity that can poſſibly be pro- poſed to the human mind. But if theſe gentlemen will rather venture to expoſe themſelves to that future puniſhment, than endeavour to prevent it by a true repentance and by abandoning their vicious courſes, and if they will chuſe rather to forfeit the hopes of everlaſting happineſs, than go on in that uniform courſe of piety and virtue that leads to it, there is no remedy, they muſt take the conſequences. But certainly the bare poſſi- bility of the uwrath tο come is ſo dreadful a thing, that a wiſe man would not run the hazard of it for a few tranſient vicious gratifications. For what one of their own admired authors ſays, though in a ſneering way, is a ſober and momentous truth, and what the reaſon of mankind cannot but approve, that, ** where there is a hell on the other fide, it is but natural pru- 4⁴ dence to take readily to the ſafeſt ſide i.“ I ſhall conclude this letter with taking notice of a propoſal made by a Deiſtical Writer for putting an end to the important controverſy between the Chriſtians and the Deiſts. ‧If thoſe “ learned gentlemen, ſays he, that are the directors of others, ** will chooſe to give up ſpeculative principles, and an hiſtori- cal faith, and inſiſt only on that practice which will re- commend men in every religion to the favour of God, the. good-will of men, and peace of their own conſcience, and own, that the whole of the Chriſtian religion, which is worth contending for, are all relative and ſocial virtues. then the contention between the Chriſtians and Deiſts will drop k.“ So then, we ſee here upon what terms the Deiſts P P 66 2 Lord Bolingbroke's lettere on the ſtudy and uſe of hiſtory, vol. II. P. 221. Chriſtianity not founded on Argument, p. 88. † Reſurrection of Jeſus conſidered, p. 83. 3 are 364 General RErLEOCTIONS en ILLet. 35. are willing to be at peace with the Chriſtian divines. They muſt give up ſeculative Hrincißples and an hiſtorical faith. By an hiſtor ical Faith, i in theſe gentlemen's language, muſt be un- erſtood falth in Jeſus Chriſt, a belief of what is related in the goſpels concerning him, concerning his perſon, miniſtry, mira- cles, ſufferings, reſurrection, aſcenſion; and all this muſt be given up as of no conſequence to mankind at all. And ſpe⸗ Sha, e⸗ e Principles muſt alſo be abandoned. And what is in- tended by theſe, and how far this demand is to extend, is hard t0 know. With ſome that call themſelves Deiſts, the moſt important principles of natural religion, the belief of a provi- dence, of the immortality of the foul, and a Kate of future ags, ok judgment and re eerDufions, are looked upon to be needleſs. ſpeculations, and either denied, or treated as matters of doubt- ful diſputation. But let us ſuppoſe that no ſtreſs is to be laid upon any doctrines or principles at all, and that practice alone is to be inſiſted on, though ſome principl es ſeem to lie at the foundation of a good and virtuous practice, yet ſtill it will be found no eaſy matter for the Chriſtian and Deiſt to agree what hat practice is which is to be regarded as neceſſary. This writer would have the divines ewn, that ⁊hæ uohole the Chriſtian ręligion, which is worth contonding for, are all relasive and ſocial virtues. Here is not a word ſaid of the duties of piety and devo- tion, of love, reverence, adoration, ſubmiſſion, affiance, and re- ſignation towards the ſupreme Being, or of prayer, confeſſion of ſins, thankſgiving, praiſe, and the outward acts of religious homage which we owée to God. XYet this is an important part œf our duty, on which Chriſtianity, and even right reaſon itſelf, teacheth us to lay a great ſtreſs; though it is treated by many amongſt the Deiſts as a thing of(mall onſdene Nor is there any thiag here ſaid of the duties of ſelf-gœvernment, chaſtity, purity, humility, temperançe, and the que regulation of our appetites and paſſons. And when this comes to be explained, theré is likely to be a wide difference between the Chriſtians and Deiſts, as to the— included in this part of our duty. It is very probable, that theſe gentlemen will plead for allowing much greater liberties in indulging their ſenſual appe- tites and pafſi ons, than is conſiltent with the morals of the goſpel, and with that purity of heart and life which Chriſti- anity requireth. And even as to relative and ſocial virtues, in which this author makes the whole of religion to conſiſt, the Deiſts bave often objected againſt that forgiveneſs of injuries, t bnt charity and benevolence, even towards our enemies them- „that returnin r evil, which the great author of 1 88 our gOcC Let. 33. thbe DEisricAl WalrERs. 36 ½ our religion hath urged upon his diſciples, both d) his dochrinr and by his example. It is to be feared, upon the whole, that they will be as far from agreeing to the morals as to h doc- trines of the goſpel; and that ſome of its laws and practical precepts ſtand more in their way, and create greater prejudices againſt it, than its myſteries themſelves, thoughi it is a little more p Iauſible: and decent to put the realon of their rejecting Chri- ſtianity upon the latter than d the former. J. his may help us to judge whether there be any juſt ground for their pretences, as if the world were greatly obl iged to them for endeavouring to take men off from ufeleſs pecul a- tions, and teaching them to la vy he whole ſtreſs upon practice. The laſt mentioned author concludes his treaeif againſt the reſurrection of Jeſus with Fdechating his hope, that it ‧ will « be of real ſervice to religion, and make men's practice bet- ⸗* ter, when they ſhall find tne have nothing elſe to depend «« upon for happineſs here and herea kter, but their own per- «ſonal righteoufneſs, with their love of wiſdom and truthl.“ And others of them have made the ſame boaſt, but very un- deſervedly. For can the neceſſey of perſonal obedience and righteouſneſs be more expreſsly inſiſted upon than in the goſpel of Jeſus, or be bound upon us by dtrr and more ſacred ar- guments? Do theſe gentlemen pr etend to teach more excellent morals than the Chrilfian religion does, or to Sarr) Pieti- cha- rity, benevolence, purity of manners, and univerſal righteouſ- neſs to a nobler height, or to enforce the practice of it by more powerkul and prevailing motives? Or, 5 they propoſè to make men's practice better by leaving them at luuge. without any ex- preſs divine precepts determining the particulars of their duty, and by aiiöe away the glorious hopes and promiſes of the goſpel, which are deſigned to animate us to obedience, and 53 nuful threatenings which are there denounced agaiuſt vice and wickednels? But enough has been ſaid of theſe gentlemen and their pre- tences, and I intended here as a proper concluſion of this work to have given a ſummary repreſentation of the principal argu- ments and evidences for the truth and divinity of the Chriſtian revelation. But as you will probably think this letter to be already of ſufficient length, I chooſe to reſerve it for the ſubject of my next. Iam yours,&c. J. LELAND. 1 Reſurredtion of Jeſus conſidered, p. 82. L E T — ——— L. E 1 1E R XXXVI. An extraordinary revelation from God to mankind poſible to be given. Tbe propriety and uſefulneſs of ſuch a re- velation ſpezon. Thoſé to vbom it is made known in- diſpenſably obliged to embrace it. The marks and evi- dences by wbich we may be ſati ied tbat ſuch a revela- tion is really given, viz. Wben thbe revelation it ſelf is of an excellent nature and tendency, and wben it is accom- panied by tbe moſt extraordinary divine atteſtations, eſpecially miracles and propbecy. The proof from mira- cles vindicated. Confeſſion of ſome of tbe Deiſts tbem- ſelves to ibis purpoſe. Ihe revelation contained in ibe boly Scriptures confirmed by a ſeries of ibe moſt extraor- dinary works zbich manifeſtly argued a divine interpo- Jition. The nature of tbe revelation itſelf conſidered Diſtinguiſped into tbree periods, under each of wbhich the religion for ſubſtance ibe ſame. Firſt, The patri- archial religion. The ſecond relates to tbe Moſaical diſpenſation. The third, wbich was tbe perfeklion of all tbe reſt, is ibe Cbriſtian revelation. The godlike characier of its Author. The nature and tendency of tbe religion itſelf particularly conſidered, and ſpeꝛon to be worthy of God. It could not be the effegst eitber of im- poſture or entbufiaſm, and tberefore muſt be of divine original. The Chriſtian ſcheme of ibe Mediator wiſc and excellent. The dificulties attending it to no juſt ob- jection againſt Cbriſtianity. The Concluſion. § f R, AVING finiſhed the account of the Deiſtical Writers, it will not be improper to lay together ſome conſiderations relating to the reaſons we have to believe that Chriſtianity is a true rerelation from God, and that therefore they to whom it 15 Let. 36. Eoidences of Cbriſtianity. 36 is publiſhed and made known are under indiſpenſable obliga- tions to believe and embrace it. With regard to revelation in general, the firſt thing that comes to be conſidered, is the poſſibility of it. That God can, if he thinks fit, make extraordinary diſcoverics of his will, and communicate important truths to one or more men, to be by them communicated to others in his name, cannot be denied with the leaſt appearance of reaſon. For upon what founda- tion can any man go, in pretending that this is impoſſible? Ia there any thing in it which implieth a contradiction either to the nature of God or man? This cannot be pretended, nor has any man attempted to ſhew that it involveth a contradic- tion. Accordingly, the poſſibility of a revelation has been ge- nerally acknowleged by thoſe who believe the exiſtence of God and a providence, nor do I ſee how any man that acknowlegeth a God and a providence can conſiſtently deny it. And as the poſſibility of God's making an extraordinary reve- lation of his will to mankind muſt be acknowleged; ſo the propriety of it, or that it is worthy of God to grant ſuch a revelation, ſuppoſing, which hath been unanſwerably proved to have been the caſe in fact, mankind to have been ſunk into a ſtate öf great darknefs and corruption in matters of religion and morals; and that if he fhould grant ſuch a revelation for guiding men into the knowlege of important truths, or for in- forcing their duty upon them, it would be a ſignal inſtance of the divine wiſdom and goodneſs, cannot be reaſonably conteſted. And indeed, this is no more than what ſome of the Deiſts themſelves have thought fit to acknowlege. The Moral phi- loſobher expreſsly owus it; and a remarkable paſſage from Mr. Chubb to the ſame purpoſe was cited in my thirteenth letter, vol. i. p. 364. It greatly ſtrengthens this, when it is conſidered, that ſeveral things there are of great importance to mankind to know par- ticularly concerning the attributes and providence of God; the moſt acceptable way of worſhipping him; the extent of the duty we owe him, and the methods of his dealings towards his offending creatures; how far and upon what terms he will pardon their iniquities, and receive them to his grace and favour; what rewards it will pleaſe him to confer upon thoſe that ſerve him in ſincerity, though their obedience is mixed with infirmities and defects; and what puniſhment he will in- flict upon obſtinate preſumptuous tranſgreſſors: I ſay, there are ſeveral things with reſpect to theſe and ſuch like matters, which as they relate to things inviſible, or things future, and which ————— —— 368 A Summary of tbe Let. 35. which depend upon God's moſt wiſe counſels, of which it left to ourſelves we cannot pretend to be competent judges, we could not have a clear and full aſſurance of by the mere light of our own unaſſiſted reaſon. It ſeems evident therefore that mart- kiad ſtood in great need of an extraordinary revelation from God, and that this would be of the moſt ſignal advantage. And though it cannot without great raſhneſs bè pretended that God is abfolutely obliged to give this advantage to any, or that itf he gives it to any he is obliged to give it equally to all men’, ſince it is manifeft in fact chat in the courſe of his providence much greater advantages are given to ſome than to others, with reſpect to the means of religious and moral improvement; yet it is reaſcnable to conclude that he hath not left all mankind at all times entirely deſtitute of an aſſiſtance of ſuch great conſe- quence and ſo much wanted. This affordeth a ſtrong pre- ſumption that God hath at ſome time or other made diſcoveries of his will to mankind in a way of extraordinary revelation, ad- ditional to the common light of nature. It is alfo manifeſt, that ſuppoſing ſuch a revelation to have been really given from God, and that men haveé ſufficient evi- dence to convince them that it was from God, thoſe to whom this revelation is made known, are indiſpenſably obliged to re- ceive and embrace it. This every man muſt acknowlege, who hath juſt notions of the Deity, or that God is the moral go- vernor of the world, and hath a right to give laws to his crea- tures, and to require obedience to thoſe laws. And it were the greateſt abſurdity to ſuppoſe, that men may innocently re- ject what they have good reaſon to regard as the ſignifications of che divine will, made to them for this purpoſe, that they ſhould believe and obey them. Theſe are principles which cannot juſtly be conteſted; the grand queſtion then is, whether any ſufficient proofs or evi- dences can be produced, that ſuch a revelation hath been really given, and what thoſe proofs and evidences are. Some there are who ſeem not willing to allow that any perſons, but thoſe to whom the’revelation is immediately made, can have ſufficient evidence or proof to ſatisfy them that it is a true revelation from God. This is what Lord Herbert inſiſteth upon in his book De Veritate, and in ſeveral parts of his other works, where he makes it a neceſſary condition of a man's having a certain know- lege of a divine revelation, that it may be made immediately to himſelf, and that he ſhould feel a divine afflatus in the reception of it. In this his Lordſhip has been followed by other writers that have appeared in the fame cauſe. According to this ſcheme, Pis vain for thoſe that have received a revelation from God le offer Let 36. Evidences for Cbriſtianity. 369 offer to produce any proofs of their divine miſſion, ſince no proofs or evidence can be offered that will be ſufficient, except every one of thoſe to whom they impart this have another particular revelation to aſſure them of it. This is in effect to pronounce, that ſuppoſing God to have communicated to any perſon or perſons extraordinary diſcoveries of his will, to be by them communicated for the uſe and inſtruction of mankind, it is abſolutely out of his power to furniſh them with ſuch cre- dentials of their divine miſſion as may make it reaſonable for others to receive the doctrines and laws delivered by ſuch per- ſons in his name as of divine authority. But ſuch an aſſertion cannot be excuſed from great raſhneſs and arrogance, and is a moſt unwarrantable limitation of the divine power and wiſdom. It will indeed be readily allowed, that ſuppoſing perſons to de- clare with never ſo great confidence that they are extraordina- rily ſent of God, we are not to receive their bare word for a proof of it; and though they themſelves ſhould be firmly per- ſuaded of the truth and divinity of the revelation made imme- diately to them, this their perſuaſion is not a ſufficient Warrant for others to receive that revelation as true and divine, except ſome farther proofs and evidences are given. And it is reaſon- able to believe, that in that Caſe, if God hath ſent perſons, and extraordinarily inſpired them to deliver doctrines and laws of great importance to mankind in his name, he will furniſh them with ſuch proofs and evidences as may be a ſufficient ground to thoſe to whom this revelation is not immediately made, to re- ceive thoſe doctrines and laws as of divine authority. And here in judging of theſe, it muſt be acknowleged, that great care and caution is neceſſary, ſince it cannot be denied that there have been falſe pretences to revelation, the effects of enthuſiaſm or impoſture, which have given riſe to impoſitions that have been of ill conſequence to mankir reaſon for rejecting all revelation at once, as falt yet it is a very good reaſon for making? roduced for al into the evidences that are produced tion. And with regard to this it may be obſe- where perſons pretending to bring a Tyftem of doctrines and laws, tion from God, . 5 5 8 of the molt 3. ters of a di- to have received by revel which they profeſs have had their divine miſſion confirmed by a ſe extraordinary works, bearing the illuſtrious charaé vine interpoſition, and which they have been enabled to per- form in declared atteſtation to it; eſpecially, if they have been enabled alſo to make expreſs predictions in the name of God, concerning things future, which no human ſagacity could fore- VoL. II.„ Bb ſee; 370 A Summary of tbe Let. 36. ſee; and if at the ſame time the revelation itſelf appeareth to be of a moſt excellent tendency, manifeſtly conducive to the glory of God, and to the good of mankind, and to the promoting the intereſt of important truth, righteoufneſs, and virtue in the world, and thereby anſwering the main ends of all religion; there ſeems in that caſe io be ſufficient evidence to produce a reaſonable conviction that this is a revelation from God, and conſequently to juſtify and demand our receiving and ſubmitting ro it as of divine authority. For in this caſe, there ſeemeth to be as much evidence given to ſatisfy an honeſt and impartial en- quirer as could be reaſonably expected or deſired, ſuppoſing a revelation really given. And that this bath actually been the caſe with regard to the revelation contained in the Holy Scrip- tures, the advocates for Chriſtianity have ſet themſelves to ſhew with great force of reaſon and argument. With regard to the external atteſtations given to the truth and divinity of the Scripture-revelation, there is ſcarce any thing in which the Deiftical Writers have been more generally agreed than in bending their force againſt the proof from mi- racles. The methods they have taken to this purpoſe have been various: Sometimes they have gone ſo far as to pretend to prove, that miracles are abſolutely impoſſible; at öother times that they are needleſs and uſeleſs, and are incapable of fhewing the divine miſſion of perſons, or truth of doctrines, becauſe there is no connection between power and truth. But though it will be readily acknowleged, that power and truth are diſtinct ideas, this does by no meaus prove, that the former can in no caſe give atteſtation to the latter. For if power be exerted in ſuch a way as to manifeſt an extraordinary divine interpoſition in favour of a perſon profeſſing to bring doctrines and laws from God to mankind, and be appealed to for that purpoſe, in ſuch a caſe power ſo exerted may give an atteſtation tothe truth and authority of thoſe doctrines and laws. Some of the Deiſts themſelves are ſo ſenſible of this, that after all their pretences they are obliged to make acknowlegements with regard to the uſe of miracles that are of no fmall diſſervice to their cauſs. They acknowlege that they may be of uſe to excite and engage attention to doctrines and laws, which ſuppoſes them to carry ſomething in them of the nature of an atteſtation or proof, ſnce otherwiſe no morc regard ought to be paid to doctrines or laws on the account of miracles, than if they were not attended with miracles at all. The Moral Philoſopher owns, thate mi- *« racles, eſpecially if wrought for the good of mankind, are * perhaps the moſt effectual means of removing Prewdio 4* an Let. 36. Evidences for Cbriſtianity. 371 ** and procuring attention to what is delivered.“ MMr. Colling goes ſo far as to acknowlege, that miracles when done in proof of doctrines and precepts that are conſiſtent with reaſon, and for the honour of God and the good of mankind, ought to de- termine men to believe and receive them; and that Chriſt's miracles might have been ſufficient, if he had not app aled to prophecy, and laid the principal ſtreſs of the proof of his di- vine miſſion upon it, as this writer pretends he dida. Mr. Woolſton ſays, I believe it will be granted on all hands, that ¹«*the reſtoring a perſon indiſputably dead to life is a ſtupendous ¹« miracle, and that two or three ſuch miracles, well atteſted ²c and Aeaibh reported, are enough to conciliate the belief, „*that the author of them was a divine agent, and inveſted ¹* with the power of God b.“ And Spina a is ſaid to have de- clared, that if he could beleve that the reſurreétion of La- zarus was really wrought as it is related, he would give up his fyſtem. That God can, if he thinketh fit, alter or ſuſpend the courſe of natural cauſes in particular inſtances, muſt be al- lowed by all who acknowlege that he is the Lord of nature, and the Sovereign of the univerſe. And that it may be agreeable to his wiſdom, to do ſo on ſome extraordinary occaſions may ap- pear from this conſideration, that ſuch interpoſitions may be of uſe to awaken in men a ſenſe of a governing providence, and to convince them that the courſe of nature is not a fatal ſeries of blind neceſſary cauſes, but under the regulation of a moſt wiſe and free, as well as powerful mind; which, as it hath very properly appointed that things ſhould ordinarily go on in an uniform courſe according to eſtabliſhed laws, ſo it can alter or over rule, interrupt or ſuſpend the effect and influence of natu- ral cauſes, and deviate from the uſual courſe of things on ſpe- cial occaſions for valuable purpoſes: And ſuch a valuable pur- poſe it would be for providence to interpoſe for giving an il- luſtrious atteſtation to doctrines and laws of great importance to mankind, and to the divine miſſion of perſons ſent to in- ſtruct them in religion, to recover them from great errors and corruptions, and Huide them to a true knowlege, obed ence, and adoration of the Deity, and to a holy and virtuous prac- tice. Extraordinary miraculous interpoſitions in ſuch a caſe would anſwer an eelene end, and be worthy of the divine wiſdom and goodneſs. This ſeems to bea way of God's giving his teſtimony the moſt powerſul and ſtriking that can be, and ²2 Scheme of Literal Prophecy, p. 321, 322. d Vth Diſ- courſe on Miracles, p. 3. B b 2 which 37² A Summary of toe Let. 36. Which is peculiarly fitted for engaging mankind to receive and ſubmit to ſuch a revelation as of divine authority. And thus it was with regard to the miracles wrought at the firſt eſtabliſh- ment of the Jeuwiſt and Chriſtian diſpenſation. There was not merely a ſingle extraordinary event or two, in which caſe it might have been ſuppoſed that it was only ſome ſtrange thing that had happened, of which no account can be given, and from which nothing certain can be concluded; but there was a marvellous ſucceſſion and concurrence of the moſt extraordinary facts, done in the moſt open public manner, in a great number of inſtances, and for a Lalies of years together, all viſibly tend- ing to the ſame important end; viz. to give atteſtation to the divine authority of a ſyſtem of doctrines and laws delivered in the name of God himſelf. And theſe facts were of ſuch a na- ture, ſo manifeſtly tranſcending all human power, and which bore ſuch evident marks of a divine interpoſition, that, taken together, they form as ſtrong an evidence as could be reaſonably expected and deſired. And I believe few, if any, can be found, Who are really perſuaded of the truth of thoſe facts, and do not alſo acknowlege the divine original and authority of the re- velation thus atteſted and confirmed. And ſuppoſing ſuch mi- raculous atteſtations to have been really given at the firſt pro- mulgation and eſtabliſhment of a ſyſtem of doctrines and laws, which is declared to have come from God; this is fufficient io eſtabliſh its authority not only at that nme, but to ſucceeding ages, hwiae that the accounts of thoſe doctrines and laws, and of the extraor dinary fact ts whereby they were atteſted, were faithfully tranſmitted in a manner which may be ſafely depend- ed upon. And that this hath been the caſe with regard to the NMo/aic and Chriſtian revelation, hath been often clearly ſhewn. With regard to the former, never were there in the world facts of a more public nature, than thoſe by which the Moſai- cal law was atteſted. They were not merely things done in a way of lecret inte rcourſe and communication with the Deity, in which caſe there might have been ſome ſuſpicion of im- poſture, but they were lacts done openly in the view of all the people, who, let us ſuppoſe them never ſo ſtupid, could not pPoſibl) y have been made tobelieve that all theſe things happened in their own ſight, and that they themſelves had been witneſſes to them, if they had not been ſo. Nor can it be ſuppoſed that IMos, Who was certainly a wiſe man, would have attempted ſo wild a thing as to have appealed to che pooh e, as he does all along, for thé truth of thofe facts, and to have put the autho- vity of his laws upon them, if at the ſame time they all knew them Let. 36. Evidences of Cbriſtianity. 373 them to be falſe. If therefore Moſes publiſhed thoſe facts him- ſelf to all che people, the facts were true. And that he did himſelf publiſh thoſe facts, we have the ſame proof which we have that he gave the laws. And that he gave the laws to the people of Urael, as the whole nation who were governed by thoſe laws have conſtantly affirmed, no reaſonable man can deny. The accounts of the facts are ſo interwoven with the very body of the laws that they cannot be ſeparated. Some of the principal motives to engage the people to the obſervance of thoſe laws are taken from thoſe facts. Many of the laws were peculiarly deſigned to preſerve the remembrance of thoſe facts. And this was the profeſſed end of the inſtitution of ſome of their moſt ſolemn ſacred rites, which were to be con- ſtantly obſerved by the whole nation in every age from the be- ginning of their policy. Theſe laws and facts were not tranſ- mitted merely by oral tradition, which in many caſes is a very uncertain conveyance, but were immediately committed to writing. And thoſe writings were not kept ſecret, in the hands af a few, but from the time they were firſt written, were pub- liſhed to the people, who were commanded in the name of God to aquaint themſelves with thoſe laws aud facts, and to teach them diligently to their children, and were aſſured that upon their preſerving and keeping them, their proſperity and happi- neſs, public and private, and all their privileges, depended. Accordingly, in all the remaining writings of that nation, whe- ther of an hiſtorical, moral, or devotional kind, there is a con- ſtant reference not only to the laws, as having been originally given by Moſes in the name of God to their nation, but to the wonderful facts that were done in atteſtation to thoſe laws, as of undoubted credit, and as things univerſally known and ac- knowleged among them. If thoſe facts had been only men- tioned in a few paſſages, it might poſſibly be pretended, that the accounts of them were interpolations afterwards inſerted in theſe writings. But as the caſe is circumſtanced, there is no room for this pretence. The facts are repeated and referred to on ſo many different occaſions, that ĩt appears with the utmoſt evidence that thoſe facts have been all along known and ac- knowleged, and the remembrance of them conſtantly kept up among that people in all ages. Their peculiar conſtitution, whereby they were ſo remarkably diſtinguiſhed from all other nations, was plainly founded upon the truth and authority of thoſe facts, nor could have been eſtabliſhed without them. To all which it may be added, that the very quality of the Writings which contain an account of thoſe facts, or in which B b 3 thex 374 A Sumnary of ibe Let. 36. they are referred to as of undoubted truth, derives no fmall credit to them A profound veneration for the Deity every- Where appears, together with a remarkable unaffected ſimplicity and integrity, and an impartial love of truth. It cannot rea- ſonably be pretended, that they were forged to humour and flatter their nation, for with the utmoſt freedom they relate things greatly to the diſadvantage of their national character. They repreſent imparrially and without diſguiſe their frequent defections from their law, their diſobedience and ingratitude to God for all his benefits, and the great puniſhments infiicted upon them on that account. Beſides which it is to be obſerved, that there are in thoſe writings clear and expreſs predictions of future extraordinary events, which no human ſagacity could foreſee, and which yet have been moſt remarkably accompliſhed. And particularly it is there moſt expreſly foretold, that the people of Vrael, for whom God had done ſuch great things, fhould yet be diſtinguiſned with judgments and calamities above all other nations; that they ſhould be diſperſed all over the face of the earth, expoſed to univerſal obloquy, and yet not be utterly loſt Or deſtroyed, but ſtill preſerved as a diſtinct people; which we ſee moſt ſignally verified at this day. A thing ſo wonderful, taken in all its circumſtances, that this people may be regarded as a living continued monument of the truth of their own an- tient ſacred writings, and of the extraordinary facts there re- corded. As to the extraordinary and miraculous facts whereby the divine original and authority of the Chriſtian revelation was at- teſted and confirmed, never were there any facts that had Clearer or more convincing evidence attending them. They were many in number, done for the moſt part in the moſt pub- lic manner, and for a ſeries of years together, and produced the moſt wonderful effects in bringing over vaſt numbers both of Jeus and Gantiles, in the very age in which the facts were done, and when they had the beſt opportunity of knowing the truth of thoſe facts, to receive a crucified Jeſus as their Saviour and their Lord, than which nothing could be imagined more contrary to the prejudices which then univerſally obtained. The accounts of theſe facts, as well as of the pure and excellent laws and doctrines in atteſtation of which they were wrought, were publiſhed in the very age in which theſe laws were delivered and thoſe facts were done, and by perſons who were perfectly ac- quainted with the things they relate. And the facts themſelves werée of ſuch a nature, that they could not be deceived in them themſelves, ſuppoſing they had their ſenſes. Nor had they any temptation Let. 36. Evidences for Chriſtianily. 375 temptation or intereſt to put them upon endeavouring to impoſe upon others by giving falſe accounts of thoſe facts. For be- ſides that the falſhood of thoſe accounts muſt, as the cale was circumſtanced, have been immediately detected and expoſed, the religion which was confirmed by thoſe facts, was in many things directly contrary to thoſe notions and prejudices with which their own minds have been moſt ſtrongly prepoſſeſſed, and which nothing leſs than the undeniable evidence they had of thoſe facts was able to overcome. And it ſtrengthens this when it is conſidered, that this religion, inſtead of promiſing them any worldly advantages, expoſed them to the moſt cruel reproaches, perſecutions, and ſufferings, and to whatever is moſt grievous to human nature, which they endured with an amazing conſtancy, perſiſting in their teſtimony even to geath. To which it may be added, that if we examine the writings chemſelves, we ſhall find in them all the characters of genuine purity, integrity, undiſguiſed ſimplicity, and an impartial regard to truth, that any writings can poſſibly have. And the whole ſcheme of religion there laid down is uniformly directed to the glory ok God, and the good of mankind, and to ferve the caufe of virtue and righteoufſneſs in the world. Accordingly theſe writings were immediately received with great veneration in the very age in which they were firſt written and publiſhed, and from that time regarded as of undoubted truth and of di- vine authority. They were ſoon ſpread far and wide, read in the public religious aſſemblies of Chriſtians, tranſlated into various languages, and they have been conſtantly cited by great numbers of writers in every age ſince, whoſe works are füll extant, many of whom have not only Juoted particular paſſages, but have tranſcribed large portions of them into their writings, by which it inconteſtibly appears, that they were the ſame both with regard to the accounts of doctrines and facts that are now in our hands. They have been on numberleſs occaſions appealed to by perſons of different ſects, parties, and opinions in religion, ſo that it would not have been in the power of any party of men, if they had been ſo diſpoſed, to have deſtroyed or corrupted all the copies, or to have made a general alteration in the ſcheme of religion there taught, or in the accounts of facts there recorded. And it is evident in fact, that no ſuch alterations have been made, ſince religion there appeareth in its primitive ſimplicity, as it was in the firſt age of che Chriſtian church, without any of the corruptions of latter ages. And, upon the whole, it may upon good grounds be aſfirmed, that the proofs which are brought to ſhew, that the B b 4 Scriptures 376 A Summary of the Let. 36. Scriptures are ſafely tranſmitted to us, are greater than can be produced for any other books in the world. This hath been often fully vindicated, and ſet in ſo clear a light, that the ene- mies of Chriſtianity have had no other way of avoiding the evidence, but by moſt abſurdly fying out(as hath been ob- ſerved before) into invectives againſt all hiftorical evidence, and againſt the credit of all paſt facts whatſoever. It may therefore be juſtly ſaid, that no greater evidence of the truth of the ex- traordinary facts whereby Chriſtianity was attefted, can rea- ſonably be deſired, except all theſe ſtupendous facts were to be done over again for our conviction. And if one man thinks he may juſtly demand this, another man hath an equal right to demand it, and ſo every man may demand it. And thoſe facts muſt be repeated in every age, in every nation, and in the ſight of every ſingle perſon, which would be the moſt abſurd and unreaſonable thing in the world, and the moſt unworthy of the divine wiſdom. This may fuffice with regard to the extraordinary atteſta- tions given to the revelation contained in the Holy Scriptures of the Old and New Teſtament, and which exhibit illuſtrious convincing proofs of its divine original. It will be proper next to conſider the nature and excellency of the revelation itſelf, with the ſcheme of religion there delivered to us, and it will appear upon the moſt impartial examination to be worthy of God, of a moſt admirable tendency, and well fitted to anſwer the important ends for which we might ſuppoſe a revelation to have been given to mankind. That we may have a juſter notion of the religion held forth to us in the Holy Scriptures, it is proper to take a brief view of it from the beginning. The ſacred volume opens with that which lies at the foundation of religion, an account of God's having created che world, which is there deſcribed in a ploin and fami- liar manner, accommodated to the capacities of the people, and with a noble ſimplicity; as is alſo the original formation of man, who is repreſented as having been formed after the divine image, inveſted with a dominion over the inferior creation, with a reſervation of the homage he himſelf owed to God as his ſovereign Lord, and conſtituted in a paradiſaical ftate, a happy ſtate of purity and innocence. There is nothing in this but what able to right reaſon, as well as to the moſt antient tra- is agreca. ditions that have obtained among the nations. We are tartner 12 his maker; and that ſin brought death into the world, and all aHe evils abd miſeries to which the human race is now obnoxi⸗ 4 E Ous. bere informed, that man fell from that ſtate by ſinning againſt Let. 36. Evidences of Chriſtianity. 377 ous. But that the merciful parent of our being, in his great goodneſs and compaſſion, was pleaſed to make ſuch revelations and diſcoveries of his grace and mercy, as laid a proper founda- tion for the faith and hope of his offending creatures, and for the exerciſe of religion towards him. Accordingly, the religion delivered in the Scriptures is the religion of man in his lapſed ſtate, and any one that impartially and carefully conſiders it, will find one ſcheme of religion fubſtantially the ſame, carried all along through the whole, till it was brought to its full per- fecdion and accompliſhed by Jeſus Chriſt. This religion may be conſidered principally under three pe- riods. The firſt is the religion of the patriarchal times, which conſiſted in the pure adoration of the Deity free from idolatry, in a firm belief of his univerſal and particular providence, a hope of his pardoning mercy towards penitent ſinners, and a confiding in him as the great rewarder of them that diligently feck him; which reward they looked for not merely in this preſent world, but in a future ſtate: For we are told, that they ſought a better country, that is, an heavenly. Theſe were the main principles of their religion, together with a ſtrong ſenſe of their obligation to the practice of piety, virtue, and univer- ſal righteoufneſs. To which it may be added, that there ſcems to have been a hope and expectation from the beginning, origi- nally founded on a divine promiſe, of a great Saviour, who was to redeem mankind from the miſeries and ruins to which they were expoſed, and through whom God was to make the fulleſt diſcoveries and exhibitions of his grace and mercy to- wards the human race, and to raiſe them to a high degree of glory and felicity. As to the external rites of religion then made uſe of, the moſt ancient rite of which we have any ac- count, is that of offe ing facrifice to God: And its having ſo early and univerſally obtained among all nations, and in the moſt ancient times, as a ſacred rite of religion, can ſcarce be other- wiſe accounted for, than by ſuppoſing it to have been a part of the primitive religion, originally injoined by divine appoint- ment to the firſt anceſtors of the human race, and from them tranſmitted to their deſcendants. This patriarchal religion, as it has been deſcribed, ſeems to have been the religion of Adam after his fall, of Abel, Seth, Enoch, and the antediluvian pa- triarchs; and afterwards of Wab, the ſecond parent of man- kind, and of the feveral heads of families derived from him, who probably carried it into their ſeveral diſperſions. But, above all, this religion was ſignally exemplified in Abraham, who was illuſtrious for his faith, piety, and righteouſneſs, and 2 whom * 378 A Summary of tbe Let. 36. whom God was pleaſed to favour with ſpecial diſcoveries of his will, From him deſcended many great nations, among whom this religion, in its main principles, ſeems to have been pre- ſerved, of which there are noble remains in the book of Job. There were alſo remarkable veſtiges of it for a long time pre- ſerved among ſeveral other nations; and indeed the belief of one ſupreme God, of a providence, a hope of pardoning mercy, a ſenſe of the obligations of piety and virtue, and of the accept- ance and reward of ſincere obedience, and the expectation of a future ſtate, were never entirely extinguiſned. And whoſoever among the Gentiles at any time, or in any nation, was a fearer of God, and a worker of righteouſneſs, might be juſtly re- garded as of the ancient patriarchal religion, and was favourably accepted with God. But in proceſs of time the nations became generally depraved, ſunk into a deplorable darkneſs and cor- ruption, and the great principles of religion were in a great mea- ſure covered and overwhelmed with an amazing load of ſuper- ſtitions, idolatries, and corruptions of all kinds,— The ſecond view of religion as ſet before us in the Scriptures is, that which relates to the Mſaical diſpenſation. This was really and eſſentially the ſame religion, for ſubſtance, which was profeſſed and practiſed in the ancient patriarchal times, with the addition of a ſpecial covenant made with a particular people, among whom God was pleaſed for wiſe ends to erect a ſacred polity, and to whom he gave a revelation of his will, which was committed to writting as the ſafeſt conveyance; Wwhereas religion had been hitherto preſerved chieffy by tra- dition, which was more eaſily maintained during the long lives of men in the firſt ages. The ſpecial covenant was no ways in- conſiſtent with God's univerſal providence and goodneſs to- wards mankind, nor did it in any degree vacate or infringe the ancient primitive religion which had obtained from the begin- ning, but was deſigned to be ſubſervient to the great ends of it, and to preſerve it from being utterly depraved and extin- guiſhed. The principal end of that polity, and the main view to which it was all directed, was to reſtore and preſerve the true worſhip and adoration of the one living and true God, and of him only, in oppoſition to that polytheiſm and idolatry which began then to ſpread generally through the nations; and to engage thoſe to whom it was made known, to the practice of piety, virtue, and righteouſneſs, by giving them holy and excel- lent laws, expreſly preſcribing the particulars of their duty, and enforced by the ſanctions of a divine authority, and by promiſes and threatnings in the name of God. And alſo to keep u Let. 36. Evidences for Chriſtianity. 379 up the hope and expectation of the Redeemer, who had been promiſed from the beginning, and to prepare men for that moſt perfect and complete diſpenfation of religion, which he was to introduce. And whoſoever impartially examines that conſtitu- tion muſt be obliged to acknowlege, that it was admirably fitted to anſwer theſe important ends. The laws of Mo, and the ſacred writings of the Old Teſtament, teach us to form the juſteſt and nobleſt notions of God, as having created all things by his power, as preſerving and governing all things by his pro- vidence, as poſſeſſed of all poſſible perfections; infinitely power- ful, wiſe, and good, holy, juſt, and true, a lover of righte- oufſneſs, a hater of ſin and wickedneſs; omnipreſent, omniſci- ent; to whom we owe the higheſt love, the profundeſt reve- rence, the moſt abſolute ſubmiſſion and reſignation, and the moſt ſteady dependance. There is a ſtrain of unequalled piety every where running through thoſe ſacred writings. We are there taught to refer all to God, to do every thing we do as in bis preſence, and in a ſubordination to his glory. We have there alſo excellent precepts given us with regard to the duties we owe to our fellow-creatures. All ſocial duties may be re- garded as comprehended in that admirable precept of the law, Thou ſpalt love thy neighbour as tyſelf. A juſt, a kind, and benevolent conduct is preſcribed, and not only are all injurious actions forbidden in the ſtrongeſt manner, but even all inordi- nate deſires and covetings after what belongeth to others, which lie at the foundation of all the injuſtice men are guilty of towards their neighbours. The ten commandments, which contain a comprehenſive ſummary of ihe moral precepts, were, that they might make the greater impreſſion, delivered with the greateſt majeſty and ſolemnity that can be conceived. There was indeed a variety of ritual injunctions preſcribed under that conſtitution, the reaſons of all which cannot be clearly aſſigned at this diſtance. But ſome of them were manifeſtly intended in oppoſition to the rites of the neighbouring nations, and with a view to preſerve them as a diſtinét people, and keep them free from the infections of their idolatries. Others of their rites were inſtituted to keep up the memorials of the ſignal and ex- traordinary acts of divine providence towards them, eſpecially thoſe by which their law had been confirmed and eſtabliſhed. And ſome of them ſeem to have been originally deſigned as types and prefigurations of good things to come under that more perfect diſpenſation which was to ſucceed. The rite of ſacrificing, which had been in uſe from the moſt ancient times, and began to be greatly perverted and abuſed among the na- tions, 380 A Summary of the Let. 36. tions, was brought under diſtinct regulations, and only to be performed to the honour of the one true God, the great Creator and Lord of the univerſe. Polytheiſm and the worſkip of in- ferior deities was forbidden; no obſcene or filthy rites, no un- natural rigours or auſterities, no human ſacrifices or cruel obla⸗ tions, made a part of their religion, as among many other na- tions. And the abſolute neceſſity of virtue and righteouſneſs, in order to their acceptance with God, was ſtrongly inculcated, and on this they were directed to lay the principal ſtreſs, and not merely on external rites or forms. This conſtitution is re- preſented as having been introduced and eſtabliſhed with the moſt amazing demonſtrations and diſplays of God's ſupreme dominion and glorious Majeſty, and with a viſible triumph over idolatry in its proper ſeat, far ſo Egypt and Canaan may be Iooked upon to have been, and with the moſt awful manifeſta- tions of God's juſt diſpleaſure againſt thoſe abominable vices as well as idolatries, which were then makiag a great progreſs in the world, and of which the anaanites wers remarkably guilty. 3 What is eſpecially obſervable is, that under that conſtitution, there was a ſucceſſion of prophets who were ſent to reclaim the people from the idolatries and corruptions into which they had fallen, and to inforce upon them the practice of real religion and righteouſneſs. Their writings every-where abound with the ſublimeſt deſcriptions and repreſentations of the Deity; they diſcover a pure and ardent zeal for the glory of God, a noble impartial deteſtation againſt vice and wickedneſs, and a deep and carneſt concern for promoting the intereſts of ſubſtantial piery and virtue, and taking men off from a too great dependance on outward forms and ritual obſervances. And what is peculiarly remarkable, they contain the moſt illuſtrious predictions of future events, many of them clear, expreſs, and circumſtantial, relating to nations, both their own and others, and to particular perſons. Some of which events were to take place in their own times, or ſoon after, and were moſt remarkably fulfilled; and others were removed to the diſtance of ſeveral ages from the time in which thoſe prophets lived and uttered their predictions, and though abſolutely beyond the reach of any human ſagacity to foreſee, have alſo received their accompliſament. This ſhews that they were extraordinarily inſpired by him who alone can foretel future contingencies; and their prophecies gave a farther proof and atteſtation to the divine original of the Mo- faic conſtitution, ſince they were deſigued to engage the people to the obſervation of the excellent laws that had been given them; Let. 36. Evidences for Cbriſtianity. 381 them; and they were alſo intended to prepare them for ex- pecting a more glorious diſpenſation to be brought by a perſon of unparalleled dignity, whoſe coming they foretold, and whom they deſcribed by the moſt remarkable characters. Some of theſe prophets deſcribed him by one part of his office and under- taking, and ſome by another. They pointed to the tribe and family from which he was to ſpring, the time of his appearance, the place of his birth, the miracles he ſfhould perform, the ex- emplary holineſs of his life, his great wiſdom and excellency a a teacher; they ſpoke in the higheſt terms of his divine dignity, and yet foretold that he was to undergo the moſt grievous humi- liations and bitter ſufferings for the ſins of men; they teſtified not only his fufferings, but the glories that ſhould follow; his wonderful exaltation, and the kingdom of righteouſneſs and truth which he was to erect and eſtabliſh; that the Jews+ would generally reject him, and that the Gentiles ſhould recèive his law, and be ſharers of the benefits of his kingdom. Accordingly the third period relates to that diſpenſation of religion which was brought by that glorious and divine perſon whom the prophets had foretold. This is properly the Chri- ſtian diſpenſation, which was deſigned and fitted for an univer- ſal extent, and in which, conſidered in its original purity, reli- gion is brought to its higheſt perfection and nobleſt improve- ment. An admirable wiſdom, goodneſs, and purity, ſhone forth in the whole conduét and character of thegreat author of it. He came in the fulneſs of time, the time which had been pointed out in the prophetical writings. In him the ſeveral predictions relating to the extraordinary perſon that was to come were fulfilled, and the ſeveral characters by which he was de- ſcribed were wonderfully united, and in no other. He appear- ed, as was foretold concerning him, mean in his outward con- dition and circumſtances, and yet maintained in his whole con- duct a dignity becoming his divine character. Many of his miracles were of ſuch a kind, and performed in ſuch a manner, as ſeemed to argue a dominion over nature, and its eſtabliſhed laws, and they were acts of gréat goodneſs as well as power. He went about doing good to the bodies and to the ſouls of men, and the admirable inſtructions he gave werc delivered with a divine authority, and yet with great familiarity and con- deſcenſion. And his own practice was every way ſuited to the excellency ofhis precepts. He exhibited the moſt finiſſied pattern of univerſal holineſs, of love to God, of zeal for the divine glory, of the moſt wonderful charity and benevolence towards mankind, of the moſt unparalleled ſelf-denial, of the heavenly mind 38² A Summary of the Let. 36. mind and life, of meckneſs and patience, humility and conde- ſcenſion. Never was there ſo perfect a character, ſo god-like, venerable, and amiable, ſo remote from that of an enthuſiaſt or an impoſtor. He himſelf moſt expreſly foretold his own ſuffer- ings, the cruel and ignominious death he was to undergo, his reſurrection from the dead on the third day, his aſcenſion into heaven, the dreadful judgments and calamities that ſliould be inſlicted on the Ferwiſb nation, and tvhat ſeemed the moſt im- probable thing in the world, the wonderful progreſs of his own Geſpel from the fmalleſt beginnings, notwithſtanding the perſecutions and difficulties he foretold it ſhould meet with. All this was moſt exactly fulfilled; he roſe again on the third day, and fhewed himſelf alive to his diſciples after his paſſion by many infallible proofs, when their hopes were ſo ſunk, that they could hardly believe that he was riſen, till they could no longer doubt of it, without renouncing the teſtimony of all their ſenſes. He gave them commiſſion to go and preach his goſpel to all nations, and promiſed that, to enable them to do it with ſucceſs, they ſhould be endowed with the moſt extra- ordinary powers and gifts of the Holy Ghoſt. This accordingly they did, and though deſtitute of all worldly advantages, with- out power, riches, intereſt, policy, learning, or eloquence, they went through the world preaching up a crucified jeſus, as the Saviour and Lord of men, and teaching the things which he had commanded them, and by the wonderful powers which they were inveſted with, and the evidences they produced of their divine miſſion, they prevailed, and ſpread the religion of Jeſus, as their Great Maſter had foretold, in the midſt of fuffer- ings and perſecutions, and in oppoſition to the reigning invete- rate prejudices both of Jeuus and Gentiles. If we examine the nature and tendency of the religion itſelf, which was taught by Chriſt, and by the apoſtles in his name, we ſhall find it to be worthy of God. It retaineth all the ex- cellencies of the Old Teſtament revelation; for our Saviour came not to deſtroy the law and the prophets, but to fulfil them, and carry the ſcheme of religion there laid down to a ſtill higher degree of excellency. The idea given us of God, of his incomparable perfections, and of his governing provi- dence, as extending to all his creatures, particularly towards mankind, is the nobleſt that can be conceived, and the moſt proper to produce worthy affections and diſpoſitions towards him. Great care is eſpecially taken to inſtruét us to form juſt notions of God's illuſtrious moral excellencies, of his wiſdom, his faithfulneis, and truth, his impartial juſtice, and righteouſ- deſs, Let. 36. Evidences for Chriſtianity. 383 neſs, and ſpotleſs purity; but, above all, of his goodneſs and love to makind, of which the Goſpel contains and exhibits the moſt glorious and attractive diſcoveries and diſplays that were ever made to the world. The exceeding riches of the divine grace and mercy are repreſented in the moſt engaging manner. Pardon and ſalvation are freely offered upon the moſt gracious terms; the very chief of ſinners are invited, and the ſtrongeſt poſſible aſſurances given of God's readineſs to receive them upon their ſincere repentance and reformation; and at the ſame time, to prevent an abuſe of this, the moſt ſtriking repreſentations are made of God's juſt wrath and diſpleaſure againſt thoſe that obſtinately go on in a preſumptuous ſin and diſobedience. It is eſpecially the glory of the Goſpel, that the great realities of an unſeen eternal world are there ſet in the moſt clear and open light; there are clearer diſcoveries made, and far ſtronger aſ- ſurances given, of that future life and immortality, than were ever given to mankind before. As to the precepts of Chriſtianity, they are unqueſtionably holy and excellent. The pureſt morality is taught in all its juſt and noble extent, as taking in the whole of our duty towards God, our neighbours, and ourſelves. As to piety towards God, the idea there given of it is vener- able, amiable, and engaging; we are required to fear God, but it is not with a ſervile horror, ſuch as fuperſtition inſpires, but with a filial reverence. We are directed and encouraged to addreſs ourſelves to him as our heavenly Father through Jeſus Chriſt the Son of his love, and in his name to offer upour prayers and praiſes, our confeſſions and thankſgivings, with the pro- foundeſt humility, becoming creatures deeply ſenſible of their own unworthineſs, and yet with an ingenuous affiance, hope, and joy. We are to yield the moſt unreſerved ſubmiſſion to God as our ſovereign Lord, our moſt wiſe and righteous Go- vernor, and moſt gracious benefactor; to reſign ourſelves to his diſpoſal, and acquieſce in bis providential diſpenſations, as being perſuaded that he ordereth all things really for the beſt; to walk continually as in his fight, and with a regard to his ap- probation, ſetting him before us as our great all- ſeeing witneſs and judge, our chiefeſt good and higheſt end. Above all we are required to love the Lord our God with all our heart, and mind, and ſtrength, and to ſhew that we love him, by keeping his commandments, by aſpiring after a conformity to him in his imitable perfections, and by endeavouring, as far as we are able, to glorify him in the world. As tothe external worſhip of God, according to the idea given of it in the New Teſtament, it is pure 334 A Sunimary of tbe Let. 364 pure and ſpiritual, and hath a noble ſimplicity in it. The nu- merous rites of the Moſaical diſpenſation, which, though wiſely ſuited to that time and ſtate, were marks of the imperfection of that œconomy, are now aboliſhed. The ordinances of Chriſtianity, as preſcribed in the Goſpel, are few in number, eaſy of obſervation, and noble in their uſe and ſignificancy. Not only doth Chriſtianity give the moſt excellent directions as to the duty we more immediately owe to God, but a mighty ſtreſs is there laid upon ſocial duties and ſocial virtues, which it hath a manifeſt tendency to promote and improve. The con- ſtant exerciſe of juſtice, and righteoufneſs, and fidelity, is moſt expreſly injoined: the rendering to all their dues, and a diligent diſcharge of the duties of our ſeveral ſtations and relations; is bound upon us, not merely by civil conſiderations, but as a neceſſary part of religion. But what ought eſpecially to recom- mend Chriſtianity is, that a true and extenſive benevolence is there carried to the nobleſt height; it ſtrengthens the natural ties of humanity, and adds other ſacred and moſt engaging ties to bind us ſtill more ſtrongly to one another. We are taught to love our neighbours as ourfelves, to rejoice in their happineſs, and endeavour to promote it, to do good to all as far as We have opportunity; yea, even to extend our benevolence to our enemies themſelves, and to thoſe that have injured us; and to be ready to render good for evil, and overcome evil with good. It tends to diſcountenance and ſuppreſs that malice and envy, hatred and revenge, thoſe boiſtrous angry paſſions, and malevo- lent affections and diſpoſitions, which have done ſo much miſ- chief in the world. As to the exerciſe of ſelf-government, Chriſtianity is mani- feſtly deſigned to improve and perfect human nature. It teaches us not only to regulate the outward actions, but the inward affections and diſpoſitions of the ſoul; to labour after real purity of heart, ſimplicity and godly ſincerity, as that without which no outward appearances can be pleaſing in the ſight of God. It ſtrikes at the root of all our diforders and cor- ruptions, by obliging us to correct and regulate that inordinate ſelf-love, which caufſeth us to center all our views in ourſelves, in our own pleaſure, or glory, or intereſt, and by inſtructing us to mortify and ſubdue our ſenſual appetites and inclinations. It is deſigned to aſſert the dominion of the rational and moral powers over the inferior part of our nature, of the ſpirit over the fleſh, which alone can lay a juſt foundation for that moral liberty, and that tranquility of mind, which it is the deſign of all true philoſophy to procure and eſtabliſu. And whereas a 100 Let. 36. Epidences for Chrihfianity. 395 too great love of the world, and its enjoyments, its riches, ho- nours, or pleafures, is the ſource of numberleſs diſorders in hu- man life, and turns us aſtray in our whole courſe, it teaches us to rectify our falſe opinions of theſe things, and not to ſeek happineſs in them, but to ſet our affections principally on things of a far higher and nobler nature, things celeſtial and eter- nal. And with regard to the evils of this preſent life and world, it tendeth to inſpire us with the nobleſt fortitude, and to render us ſuperior to thoſe evils, as being perſuaded that God will cauſe them to work together for our good, and will over-rule them to our greater happineſs. It provideth the beſt remedy both againſt our cares and fears, eſpecially againſt the fear of death itſelf. All that are acquainted with the New Teſtament know, that this is a true though imperfect repreſentation of the nature and tendency of the religion of Jeſus; nor need I point to the particular paſſages that prove it. Indeed the excellency of the morals there preſcribed is ſo evident, that the enemies of Chri- ſtianity have been obliged to pretend that its precepts are car- ried to a too great degree of ſtrictneſs, impracticable to human nature in its preſent ſtate. But not to urge, that the rule ſet before us ought to be perfeét, and that though perhaps none of us can in every inſtance fully come up to it, yet it tendeth to inſpire a laudable ambition, and to put us upon a conſtant endeavour of going on towards perfeétion, that we may approach ſtill nearer to tue preſcribed pattern of excellence; not to urge this, it deſerveth ſpecial obſervation, that though morality is earried by our Saviour borh in his precepts and example to the height of purity and excellence; yet it is not under pretence of extraordinary refinenen curried to unwarrantable extremes. It is not required of us to exringuiſh the paſſions, as the Stoics prerended to do, büt to govern and moderate them, and keep them within proper bounds. Chriſtianity doth not preſcribe an unfeeling apathy, or pretend to render us inſenſible to the evils or this preſent life; but directeth us to bear up under them with patience and conſtancy, ſupported by the conſider- ations of reaſon and religion, and encouraged by the glorious proſpects that are before us We are taught to deny ourſelves; but the intention is only that we fhould ſubject our inferior appetites to the noble part of our natures, and that the plea- ſures and intereſts of the fleſh and the world ſhould be made to give way to intereſts of a higher nature, to the duty we owe to God, and to the love of truth, virtue, and righteouſneſs, whenever they happen to come into competition. We are re- Vo z. II. LCc quired ———— ——— * 3³⁶ A Summary of tbe Let. 36. quired not to make proviſion for the fleſh, to fulfil the luſts thereof; but we are not urged to macerate our bodies with exceſſive rigors and auſterities, or to chaſtiſe them with bloody diſcipline. We are to be heavenly minded, and to ſet our affections upon the things which are above; but ſo as not to neglect the duties, buſineſſes, and offices of human life; an at- tendance to which is expreſly required of us in the Goſpel:law. We are not commanded abſolutely to quit the world; but, which is a much nobler attainment, to live above the world, whilſt we are in it, and to keep ourſelves free from its pollu- tions; not wholly to renounce our preſent enjoyments, but to be moderate in the uſe of them, and ſo to e this world as not to abuſe it. All drunkenneſs and gluttony, and exceſſes of riot are forbidden, and we are required to exerciſe a regular ſobriety and temperance in our food; but we are not commanded to ab- ſtain from divers kinds of meats, and are taught that every creatureæ of God is good, and nothing to be refuſed, if it be re- ceived with thankſgiving, for it is fanclihted by the word of God and prayer. It is required of us, that we be chaſte and pure, keeping our veſſels clean in fanctification and honour, and not in the lufts of concupiſcence; and yet an undue ſtreſs is not laid upon virginity or celibacy, as was too much done in after-ages, but marriage is declared to be Honourable in all, and the bed un- dęfiled. Polygamy, which was formerly in ſome meaſure toler- ated, is no longer ſo under the perfect inſtitution of our Saviour. Aund the Goſpel-precepts in this reſpect, though exclaimed againſt as harſh and ſevere, are really moſt agreeable to the original in- tention of marriage, and the balance maintained by providence between the ſexes. The Chriſtian people are directed to pay a due reverence to their paſtors, and to eem them very highly in love for eheir work's ſabe, but they are not commanded to yield a blind ſubmiſſion to them; and their paſtors are forbidden to act as Lords over God's heritage, or as having dominion over their faith, but as helpers their foy. And finally, it is evident, that in the whole ſcheme of the Chriſtian religion, as taught by Chriſt and his Apoſtles, there is not the leaſt trace to be found œf worldly ambition, avarice, or ſenſuality. Virtue is there placed on the beſt and moſt ſolid foundations; our duties are urged upon us in their proper order, they are traced from their true ſources and directed to their proper end. We are taught to aſpire continually to higher degrees of holineſs and virtue, and not to take up with a meaner felicity than that which ariſeth from a perſect conformity to God himſelf, and the eternal enjoyment of Tet. 36. Eoidences for Cbriſtianity. 35 of him. In one word, Chriſtian morality, or the duty required of us, is ſummed up by our great heavenly Teacher in love, love to God, and charity towards mankind, accom panied with real purity of heart and life. And all this is to be attended with an amiable humility. We muſt abound in good works, but not glory in them: when we have done our beſt, and aſpired to the nobleſt attainments that we are capable of in rhis preſent ſtate, all vain-glorious boaſting, all confidence in our own righteouſneſs or merits, is excluded. On God and his grace we muſt place our dependence, and to this aſcribe the glory. What a lovely idea is here ſet before us of moral excellence! And as the Goſpel-precepts are ſo pure, preſcribing our duty in its proper extent, ſo the ſtrength and power of the motives there propoſed, if duly attended to, will be found anſwerable to the purity of the precepts. And in this all the moral ſyſtems that natural religion or philoſophy can furniſh, are very deficient. Our duty is bound upon us in the holy Scripture, by the ex- preſs authority and command of God himſelf, which muſt needs give a mighty weight to the precepts and directions there pre- ſcribed. All the charms of the divine goodneſs, grace, and love are repreſented to our view, to lead us to repentance and holy obedience. The moſt perfect models are ſet before us; God himſelf is exhibited to our imitation as the great ori- ginal of moral goodneſs and excellence, and the example of his well-beloved Son, who was the living image of his own love, goodneſs, and purity here below.. Good men are honoured with the moſt glorious characters, and are inveſted with the moſt valuable privileges, that they may be excited and engaged to walk worthy of thoſe characters and privileges, and of the high calling wherewitb they are çalled. And for our greater encouragement, the moſt expreſs aſſurances are given us of God's readineſs to commanicate the gracious influences of his Holy Spirit; not to render our own endeavours needleſs, but to aſſiſt and animate our ſincere endeavours The important ſolemnities of a future judgment are diſplayed before us in the moſt ſtriking manner, when every man muſy'give an account of himſelf to God, and muſt receive according to the things done in his body, whether good or evil. Nothing can poſſibly be more noble and more engaging than the idea that is there given us of a glorious reſurrection, and of that eternal life which is prepared for good men in the heavenly world, which is repre- ſented to us not merely as a paradiſe of ſenſual delights, but as a pure and ſublime felicity, fitted to animate the moſt vir- Cc 2 tuous 3³⁸ A Summary of ibe Let. 36. tuous and excellent minds. And on the other hand, the pu- niſhments that ſhall be inflicted on the obſtinately impenitent and diſobedient, are repreſented in ſueh a manner as is moſt proper to awaken and deter preſumptuous ſinners, who will not be wrought upon by the beauty and excellency of virtue, and the charms of divine love and goodneſs. Any man that impartially conſiders theſe things, if he be really and in good earneſt a friend to virtue and to mankind, would be apt to wiſh the Chriſtian revelation true, and to ac- knowlege the great advantage of it, where it is heartily believed and embraced. For, muſt it not be a mighty advantage to have the great principles of religion, which are of ſuch vaſt importance to our happineſs, confirmed by the teſtimony of God himſelf? To have our duty urged upon us in his name, and plainly ſet before us in expreſs precepts, which muſt needs come with a far ſuperior force, conſidered as injoined by a di- vine authority, than as the dictates of philoſophers or moraliſts? To have the moſt explicit declarations made to us in the name of God himſelf, concerning the terms upon which forgiveneſs is to be obtained, and concerning the extent of that forgiveneſs, with reſpect to which many anxious jealouſies and fears might otherwiſe be apt to ariſe in our hearts? And finally, to be aſſured by expreſs revelation from God, of the nature, great- neſs, and eternal duration of that reward, with which he will crown our ſincere though imperfect obedience; a reward far tranſcending not only our deſerts, but even all that we could expect, or were able to conceive? And now upon reviewing this ſcheme of religion, which is undoubtedly the ſcheme of Chriſtianity, as ſet before us in the New Teſtament, it is a reflection that naturally offereth itſelf, That ſuppoſing God had thought fit to make an extraordinary revelation of his will to mankind, it can ſcarce be conceived, that it could be fuller of goodneſs and purity, that it could contain more excellent precepts, or ſet before us a more per- fect model and example, or be inforced by more powerful mo- tives, or be directed to nobler ends. Could ſuch a ſcheme of religion as has been mentioned, be the product either of im- poſture or enthuſiaſm? Its whole nature, deſign, and tendency manifeſtly ſhew, that it could not be the work of impoſtors, eſpecially of impoſtors ſo wicked, as to forge a ſeries of the moſt extraordinary facts, not merely a ſingle impoſture, but a chain of impoſtures, and ſolemnly atteſt them in the name of God himſelf, when they themſelves knew them to be abſo- lutely falſe. There is nothing in the whole contexture of this religion Let. 36. Evidenctes for Cbriſtianity. 3⁵9 religion that ſavours of private ſelfſh intereſts, or carnal views, or worldly policy. And is it conſiſtent with the characters of impoſtors, without any regard to their own worldly advantage, to expoſe themſelves to all manner of ſufferings, reproaches, and perſecutions, and even to death itſelf, for publiſhing a ſcheme of pure religion, piety, and righteouſneſs, merely from a de- ſire of promoting the glory ot God, and the good of mankind! To which may be added, that the perſons who, we know, firſt publiſhed this religion to the world, were abſolutely incapable of inventing ſuch an admirable ſcheme of religion as Chriſtia- nity is. IE they could have entertained a deſign of putting a religion of their own invention upon the world, it muſt have been, conſidering their notions and prejudices, very different in many things from that which is taught in the New Teſta- ment. Nor could they have had it in their power, if they had been willing, to have impoſed ſuch a ſeries of facts in that age, many of them repreſented to be of a very public nature, if they had been falfe. And it is equally abſurd to ſuppoſe this reli- gion to have been the product of enthuſiaſm, as of impoſture. Could enthuſiaſte produce ſuch a beautiful and regular ſcheme, ſo conſiſtent in all its parts, exhibiting ſuch juſt and noble ideas of God and of zeligion, ſuch a perfect rule of duty, in which moral excellence is raiſed to the higheſt degree of purity with- out running to extremes, and is inforced by ſuch engaging mo- tives, ſo admirably fitted to the excellency of the precepts? Surely this, Which is ſo vaſtly ſuperior to any ſcheme otf religion or morals taught by the moſt wiſe and learned philoſophers and moraliſts, could not be the work of enthuſiaſts, eſpecially of ſuch frantic enthuſiaſts as they muſt have been if they really believed that the wonderful facts recorded in the Goſpels were done before their syes, and that they themſelves were endued with ſuch extraordinary gifts of the Holy Ghoſt, and performed the moſt ſtupendous miracles, when there was no ſuch thing. And ſince the Goſpel-ſcheme of religion was neither the pro- duct of enthufiaſm nor of impoſture, it was not of human in- vention; and as it cannot be fuppoſed to have had its riſe from evil beings, ſuperior to man, who would never lend their aſſiſt- ance to enforce and eſtabliſh ſuch an excellent ſcheme of reli- gion, virtue, and righteouſnefs, it followeth that the account Siven by the firſt publiſhers of it was true, and that they re- ceived it, as they themſelves declared, by revelation from God himſelf. Upon the vwhole, taking all theſe things together, there ſeems to be as much evidence of the truth and divinity of the Scrip- CG 3 ture 390 A Summary of ibe Let. 36. ture-revelation, as could be reaſonably expected and deſired, ſuppoſing a revelation really given. For on the one hand, it hath the moſt excellent internal characters of truth and good- neſs in its nature and tendency, whereby it appeareth to be worthy of God, pure, holy, and heavenly, admirably calculated to promote the glory of God, and the good of mankind, and the cauſe of righteouſneſs and virtue in the world, and to pre- pare men by a life of holy obedience on carth for the eternal enjoyment of God in heaven. On the other hand, it was ac- companied with the moſt illuſtrious external atteſtations, ſuch as carried the manifeſt proofs of a divine interpoſition, and Which it cannot reaſonably be ſuppoſed God would ever give, or permit to be given to an impoſturę. As to the Chriſtian ſcheme of a Mediator, the prejudices which ſome have been apt to entertain againſt Chriſtianity on that account, ſcem principally to have ariſen from miſapprehen- ſions or miſtepreſentations of that doctrine. It has been repre- ſented, as if the notion of a Mediator between God and man, ſuppoſed the ſupreme Being, the Father of the univerſe, to be in himſelt implacable and inexorable, and to haveę had no thoughts of mercy or pity towards ſinners of the human race, ill he was prevailed upon, contrary to his own inclinations, oy ihe ſolicitations of a powerful Mediator. But this is not the idea of a Mediator given us in the Holy Scriptures. On the contrary, the very appointment of the Mediator is there repreſented as wholly owing to the free and fovereign grace and goodneſs of God, the Father of all, who being full of love and compaſſion, and determined to ſhew mercy towards his guilty creatures, fixed upon this way of doing it, by ſending his own Son into the world, to recover them from their guilt, corruption, and miſery, to holineſs and happineis. In what method it may pleaſe God to tranſact with guilty creatures, who have offended him by their tranſgreſſions and diſobedience, and to diſpenſe his acts of grace and favour to- wards them, we cannot take upon us certainly to determine, except he fhould pleaſe to reveal it. This dependeth upon what ſeemeth moſt becoming his own glorious majeſty, and moſt meet to his infinite wiſdom, for anfwering the great ends and reaſons of his government; of which we cannot pretend, if left to ourſelves, to be competent judges. But the making uſe of a Mediator in the way the Goſpel informeth us, through whom his benefits are conferred upon us, and in whoſe name our prayers and ſervices are offered to his acceptance, ſeemeth to be admirably fitted for preſerving the dignity of his ſupreme authorit Let. 36. Evidences for Cbriſti auity. 391 authority and government, and an awful ſenſe and veneration of his infinite majeſty and greatneſs, his righteouſneſs and purity in the minds of his creatures, together with a humbling ſenſe and conviction of their own guilt and unworthineſs, and the great evil of their ſins and tranlgreſſions; and at the ſame time it greatly contributeth to diſpel their guilty jealouſies and fears, and to inſpire them with ingenuous affiance in his grace and mercy, and a hope of his gracious acceptance. Some notion of the propriety of a Mediator, through whom we have acceſs to God, and his benefits are communicated to us, hath very generally obtained among mankind, which pro- bably might have its riſe in a tradition derived from the earlieſt ages. Rut this, like other principles of that moſt antient pri- mitive religicn, became very much corrupted among the na- tions, who worfhipped a great number of idol gods and idol mediators. Under the Jewiſp œconomy, the great Mediator was typified and prefigured both by Maes who was appointed to tranſact between God and the people, and eſpecially in the office of the High-prieſt, and the ſolemnities of the ſervice he was to peform on theif behalf on the great day of expiation. And there was alſo preſerved amongſt them, a notion and expecta- tion of a glorious Deliverer deſcribed under the moft divine characters, who was to appear in the fulneſs of time, and who, according to the prophecies concerning him, was to make reeonciliation for iniguity, and to bring in everlaſting righzeouſ- neſs; though they afterwards perverted the true ſenſe of thoſe prophecies to accommodate them to their own carnal prejudices, and to their worldly hopes and views. But in the Goſpel this part of the divine œconomy is brought into the cleareſt light. And the idea that is there given of the Mediator is the nobleſt that can be conceived; whether we conſider the glorious dignity of his perſon, in which the divine and human nature is wonderfully united, or the offices aſcribed to him, which are ſuch as are admirably fitted to the great work upon which he was ſent, the ſaving and redeeming man- kind. What can poſſibly give ús a higher idea of God's un- parallelled grace and goodneſs, than that for us men, and our ſalvation, he ſent his own Son to aſfume our nature, to inſtruct us as our great heavenly Teacher, and bring the deareſt and fulleſt revelation of the divine will that was ever given to man- kind; and to make a declaration in the Father's name, of his free grace and mercy towards ſinners of the human race, and of the gracious terms upon which he will receive them to his CC 4 favour, F 8 —————— ——— 4 t 4 39² A Summary of ibe Let. 36. favour, and give them eterual life; to guide and lead us by his own example, and exhibit in his own ſacred life and prac- tice the moſt perfect model of univerſal goodneſs and purity, and of every amiable virtue, for our imitation; to make an atonement for our ſins by his moſt meritorious obedience and ſuf- ferings, that he might obtain eternal redemption for us; to give us a certain pledge and aſſurance of a bleſſed reſurrection, and of the happineſs prepared for good men in the higheſt heavens, by his own reſurrection from the dead, his aſcenſion into heaven, and exaltation to glory; to rule us as the great King and Head of his Church, by his holy and moſt excellent laws and ordi- nances; and to appear for us in the heavenly ſanctuary as our great Advocate with the Father, who ever continuerh to inter- ꝑoſe for finful men, and in whoſe name we are to offer up our prayers. and to hope for the acceptance of our ſervices. Add to this, that he is conſtiruted the great diſpenſer of ſpiritual benefits, through whom God is pleaſed to communicate the bleſſings of his grace, and the aids of his Holy Spirit, for aſſiſt- ing us in our ſincere endeavours, and training us up by a life of holy obedience for eternal felicity. And to complete the 1 and to diſpenſe eternal retriburions of rewards and puniſhments to men according to their deeds, the conſideration of which muſt needs give a mighty weight to his authority and laws. Theſe are things great and aſtoniſhing, and which could not have entered into the human mind, if God had not revealed them. But now that they are revealed, they form a moſt grand and harmonious ſyſtem, the ſeveral parts of which are like ſo many links of a beautiful chain, one part anſwering to another, and all concurring to exhibit an admirable plan, in which the wiſ- dom, the grace, and goodneſs, and the righteouſneſs of God, moſt eminently ſhine forth. So that inſtead of being a juſt cauſe of objection againſt the Chriſtian revelation, it rather furniſheth a new proof of its divine original, and that it was not a mere human invention, but came by revelation from God himſelf. A moſt glorious and amazing ſcene is here opened, which tend- eth to fill the believing mind with the higheſt admiration and reverence, love and joy. It is true, there are great difficulties attending the Chriſtian ſcheme of the Mediator, and the doc- trine of the Trinity which is connected with it. But there is nothing in it that can be proved to be contradictory or im- Poſſible, taking it in the ſimplicity in which it is deli ered in holy 8 Let. 36. Eoidences for Chriſtianity. 39 holy writ, and not as it has been perplexed and obſcured by the fubtilties and raſh deciſions of men. And it would be a wrong and unreaſonable conduct to reject a revelation of ſo excellent a nature, and ſuch an admirable tendency, and en- forced by ſo many convincing proofs and illuſtrous atteſtations, becauſe there are ſome things in it of a high and öleron nature, and attended with difficulties, which we are not well able to ſolve. For ſurely if we have good proof of its being a di- vine revelation, the authority of God is a ſofficient reaſon for our receiving it, notwithſtanding thoſe difficul'ies. If we are reſolved to admit nothing as true that hath great difficulties, no- thing bdut what we are able clearly to explain, we muſt re- nounce all religion, and have recourſe to Atheiſm, which yet, beſides its ſhoching and horrid conſequences, hath the moſt unfurmountable difficulties of all. What is there more cer- tain, and yet harder to form a diſtinct and conſiſtent notion of, than abſolute eternity? The immenſity of the ſupreme Being, whatever way we take of explaining it, is attended wirh diffi- culties too big for the human mind. There is not any thing in all nature more evident than the characters of wiſdom and deſign in the frame of the univerſe, and yet there are many particular things relating to it, the deſign of which it is ſcarce poſſible for us to account for in this preſent ſtate, from whence perſons of an atheiſtical turn have taken occaſion to deny an infinitely wiſe preſiding mind. The ſame thing may be ſaid with regard to the goodneſs of God, which is eſtabliſhed by the ſtrongeſt proofs, and of which we feel the molſt lively ſen- ſations in our own breaſts, and yet every one knows, Who has carried his inquiries deep into theſe thin ngs, that there are many appearances, which we find it extremely hard to reconcile to qur ideas of goodneſs, and which probably never will be fully cleared, till we have a more extenſive view of the plan of the divine adminiſtrations than now we can attain to. There is no- thing we are more intimately conſcious of than human liberty and free agency, or which is of greater importance to the very foundations of government and morality; and yet if we con- ſider it metaphyſically, no ſubjeét is attended with greater dif- ſiculties, as the ablelt metaphyſicians and philoſophers in all ages have acknowleged. The ſame may be ſaid of the notion of ſpiritual and material ſubſtance, and the infinite diviſibility of the latter, and of many other things of the like nature. It is a principle, which hath been admitted by the greateſt maſ- ters of reaſon, that when once a thing is proved by proper evidences, —— 394 A Summary of tbe Let, 36. evidences, and arguments ſufficient in their kind, we are not to reject it, merely becauſe it may be attended with difficulties, which we know not how to folve. This principle is admitted in philoſophy; it muſt be admitted with regard to natural re- ligion; and why then ſhould it not be admitted with regard to Chriſtianity too? As to the corruptions of Chriſtians, and the abuſes of Chri- ſtianity, and the additions that have been made to it, which have furniſhed the Deiſts with their moſt plauſible objections, it ought to be conſidered, that the Chriltian religion cannot in reaſon be made accountable for thos abuſes and corruptions, The proper remedy in that casæ is not to throw off all regard for the Goſpel, but to endeavour to recover men from their devia- nions from it. And in this, the pains of thoſe that pretend to a true liberty of thinking might profitably be employed. If chey have a true regard to the happineſs of mankind, and to the cauſe of virtue in the world, the beſt way to anſwer that deſign is not to endeavour to expoſe the Scriptures to contempf, but to engage men to a greater veneration for thoſe ſacred oracles, and a cloſer adherence to them in doctrine and prae- tice; not to attempt to ſet men free from the obligations of Chriſtianity, but to do whar they can, that the hearts and conſci- ences of men may be brought under the power of its excellent inſtructions, and important motives, and may be governed by its holy laws, which would be of the happieſt conſequençe both zo larger ſocieties and particular perſons. To conclude: It is to be hoped, that the view that hath been öf the attempts which have been made againſt Chriſtianity gus beyond the example of former ages, inſtead of fſhock- 5 faith of true Chriſtians, will only tend to convince them hat it ſtandeth upon the moſt ſolid foundation, not to be ſhaken py the malice or fubtilty of its ableſt adverſaries. The ſtrange agerneſs ſo many have ſhewn to ſubvert the credit and autho- ity of the Goſpel, fhould awaken in us a well-conducted zeal Cor the intereſts of our holy religion, and ſhould heighten our ſteem for true uncorrupted Chriſtianity as taught in the holy Scriptures. We can never be ſufficiently thankful to God for lious an advantage as is that of the light of the Goſpel This we ſhould eſteem the moſt valuable of leges; and fhould regard every attempt to deprive it, as an attempt to deprive us of our happineſs and glory, 1to bring us into darkneſs and miſery; to rab good men of theiv Let. 36. Eoidences for Chriſtianily. 393 their nobleſt joys and comforts, the moſt powerful helps, and the moſt animating motives to the practice of piety and vir- tue; and to free bad men from their apprehenſions of the wrath of God and future puniſhment, and thereby remove the moſt effectual reſtraints to vice and wickedneſs. The cauſe of Chrinianity is the cauſe of God. Let us therefore take the moſt effectual methods in our power to maintain and to promote it. And this calleth for the united endeavours of all that wear the glorious name of Chriſtians. A great deal has been done in this age in a way of reaſon and argument. But this, how- ever proper and laudable, is not alone ſufficient. For it is 3 thing which cannot be too much inculcated, that a mere no- tional aud ſpeculative belief of Chriſtianity will be of ſmall avail; and that the principal care of thoſe who profeſs it ſhould be to get their hearts and lives brought under thę governing in- fluencèe of its divine doctrines and excellent precepts, that it may not be merely an outward form, but a living principle within them. Among the many unhappy conſequences which have ariſen from the diſputes that have with ſo much indecency and eagerneſs been carried on againſt our holy religion, this is not thé leaſt, that it hath carried men's minds too much off from the vital part of religion, and hath led them to regard it as a matter of ſpeculation and diſpute, rather than of practice. But this is to forget the very nature and deſign of Chriſtianity, which is not a bare ſyſtem of ſpeculative opinions, but a prac- tical inſtitution, a ſpiritual and heavenly diſcipline, full of life and power, all whoſe doctrines, precepté, ordinances, motives, are manifeſtly intended to form us to a godlike temper, to real holineſs of heart and life And thoſe good men Wwho are not able to do much for it in a way of argumentation, may yet effectually promote its ſacred intereſts by walking according to the excellent rules of the Goſpel, and ſhewing the ad- vantageous influence it hath upon their temper and conduct, and thus making an amiable repreſentation of it to the world And though it highly becometh thoſe, whoſe office it is to teach and inſtruct others, to be well furniſhed with divine knowlege, ſo as to be able by ſound reaſon and argument to convince, or at leaſt to confute the gainſayers; yet one of the moſt eſſential ſervices they can do to Chriſtian cauſe, is, by their doctrine and by their example to lead the Chriſtian people into the prac- tice of all holineſs and goodneſs. This would tend more than any thing elſe to ſtop the mouths of adverſaries, and would probably, as it did in many inſtances in the firſt ages of the 4 Chriſtian — — ——— —— 396 A Summary of tbe,&o. Let. 36. Chriſtian Church, gain them over to a good opinion of that religion, which is fitted to produce fuch excellent fruits. Theſe are reflections which naturally ariſe upon this ſubject. But I fhall not inſiſt farther upon them at preſent; eſpecially as 1 fhall have occaſion to reſume ſoöme of them in an addreſs to Deiſts and profeſſed Chriſtians, which I ſhall here ſubjoin as 14 proper concluſion of che whole work. I am, dear and worthy Sir, Tour moßt apeclionate and liged Friend and Servaut „ JoaHlN LELAND. 1 397] 8* 2 ſ 8. G I E CO0 NGILDUSIO N, in an AaDDRESS to DEISTS and Profeſſed CHRISTIANS Thoſe are inexcuſable who reject Chriſtianity at a venture Without due examination. Deiſtical authors unſafe guides, and ſpecy little ſign of a fair and impartial enquiny. Several of their objeglions ſuch as cannot be V reaſonably urged againſt Chriſtianity at all. Toſe objetrions only are of real weight wbich tend to inva- lidate its proofs and evidences, or wbich are drauwon from ibe nature of the religion iiſelf, to ſpew that it is unworthy of God. The attempts of tbe Deiſts on each of tbeſe beads eton to be inſuſticient. An expoſtula- tion with them concerning the great guilt and danger V of thbeir conduct, and ibe ill conſequences of it both to themſelves) and ibe community. Thoſe profeſſed Cbri- ſtians bighly culpable, who live in an babitual negli- gence and inconſideralion with regard lo religion, or vo2o Aigbt public worſbip and tbe Chriſtian initutions, or wbho indulge tbemſelves in an immoral and vicious practice. Al wicked Chriſtian of all cbaracters ibe moſt inconſiſtent. Aavices to thoſe who profeſs to believe ibe Goſpel. Tbey ſpould be sbankful to God for tbeir privileges. Tbey ſpould labour to be well acquainted with the boly Scriptures. And above all, tbey ſpould be careful to adern tbeir profeſſion by a boh and virtuous life. 398 CONCLUSION. life. A Cbriſtian acting up to ibe obligations of Chri- ſtianity forms a glorious charaster, wbich derives à ſplendor to tbe moſt exalted ſtation. Tis illuſtriouſly exem plified in a great perſonage of tbe bigbeſt dipnity. The vaſt importance of a careful education of cbildren, and the bad effetis of negletting it. And bere alſo tbe ſame eminent example is recommended to tbe imitation of all, eſpecially of ibe Great and Noble. AVING endeavoured to give as clear a general view as 1 —+ was able of the principal Deiſtical Writers of the laſt and preſent age, and having made large and particular remarks on the two moſt noted authors who have appeared of late among us in that cauſe, I ſhall now as a concluſion of this work, take the liberty to addreſs myſelf, both to thoſe that take upon them the character of Deiſts and Free-thinkers, and who reject the Chriſtian revelation; and to thoſe who are honoured with the name of Chriſtians, and who profeſs to receive the religion of Jeſus as of divine authority. The former may be ranked principally into twoò ſorts. They are either ſuch as taking it for granted, that Chriſtianity has been proved to be an impoſition on mankind, reject it at a ven- ture, without being able to aſſign a reaſon for rejecting it, or at moſt take up with ſome ſlight objections, and content them- ſelves with general clamours of prieſtcraft and impoſture, with- out giving themſelves the trouble of making a diſtinct enquiry into the nature of the religion itſelf, or examining its proofs and evidences; or, they are ſuch as pretend to reject Chriſtianity, becauſe upon a due examination and enquiry, they have found it to be deſtitute of fufficient proof, and have diſcovered in it the marks of falfhood and impoſture, which convince them that it cannot be of divine original. There is reaſon to ap- prehend, that the greater part of thoſe among us who paſs un- der the name of Deiſts, come under the former of theſe cha- racters. But the conduct of ſuch perſons is ſo manifeſtly abſurd as to admit of no excuſe. For what pretence have they to glory in the title of Free-thinkers, who will not be at the pains to think cloſely and ſeriouſly at all, even in matters of the higheſt conſequence? There are few therefore who are willing to own that this is their caſe. Whether they have really given them- ſelves the trouble of a free and diligent examination and enquiry or not, they would be thought to have done ſo, and not to have rejected 2 CONCLUSION. 999 tejected the Chriſtian revelation without having good reaſons for their unbelief. It is therefore to ſuch perſons that I would now addreſs myſelf. Of this ſort profeſſedly are thoſe that have appeared among us under the character of Deiſtical Writers. They have made a ſhew of attacking Chriſtianity in a way of reaſon and argu- ment. But upon the view which hath been taken of them, it may, I think, be ſafely declared, that whatever they have offered that had the face of argument, hath been ſolidly confuted, the evidences of Chriſtianity have been placed in a fair and con- ſiſtent light, and their objections againſt it have been ſhewn to be vain and infufficient. Though there never were writers more confident and aſſuming, or who have expreſſed a greater admi- ration of themſelves, and contempt of others, it hath been ſhewn that, taking them generally, they have had little to ſup- port ſuch glorious pretences: That no writers ever acted a part more unfair and diſingenuous: That though they have ſet up for advocates of natural religion in oppoſition to revealed, yet many of them have endeavoured to fubvert the main articles even of natural religion, and have uſed arguments which bear equally againft all religion, and tend to baniſh it out of the world: That they have often put on a ſhew of great regard for genuine original Chriſtianity, whilſt at the ſame time they have uſed their utmoſt efforts to deſtroy its evidences, and ſub- vert its authority: That inſtead of repreſenting the Chriſtian religion fairly as it is, they have had recourſe to mifrepreſenta- tion and abuſe, and have treated the holy Scriptures in a man- ner which would not be borne, if put in practice againſt any other antient writings of the leaſt reputation, and which is indeed inconſiſtent with all the rules of candour and decency: That with regard to the extraordinary facts by which Chriſti- anity is atteſted, they have advanced principles which would be aecounted perfectly 1idiculous if applied to any other facts, and which really tend to deſtroy all moral evidence, and the credit of all paſt facts whatfoever: And finally, that never were there writers more inconſiſtent with themſelves and with one another, or who have diſcovered more apparent ſigns of obſtinate prepoſſeſſion and prejudice. And ſhould not all this naturally create a ſuſpicion of a cauſe which ſtands in need of ſuch managements, and of writers who have been obliged to have recourſe to arts ſo little reconcileable to truth and can- dour? And yet it is to be apprehended, that many of thoſe who laugh at others for relying upon their teachers, are ready to reſign themſelves to their Deiſtical leaders, and to take their pretences — —— —— 400 cCoNcL US ION. pretences and confident aſſertions, and even their jeſts and ſar= caſms, for arguments. Many of the objections which have been produced with great pomp, and which have created ſome of the ſtrongeſt prejudices againſt Chriſtianity, are ſuch as cannot be properly urged againſt it with any appearance of reaſon at all. Such are the objections drawn from the abuſes and corruptions which have been introduced contrary to its original deſign, or from the ill conduct of many of its profeſſors and miniſters. For whilſt the Chriſtian religion as taught by Cbriſt and his Apoſtles, and delivered in the holy Scriptures, may be demon- ſtrated to be of a moſt uſeful and admirable nature and ten- dency, whilſt the proofs and evidences of it ſtand entire, and the truth of the facts whereby it was atteſted is ſufficiently eſtabliſned, the reaſon for embracing it ſtill holds good: And to reject a religion in itſelf excellent, for abuſes and corrup- tions, which many of thoſe that make the objection acknow- lege are not juſtly chargeable upon true original Chriſtianity, is a conduct that cannot be juſtified, and is indeed contrary to the dictates of reaſon and good ſenſe. The ſame obſervation may be made with regard to ſome other objections which have been frequently urged againſt the Chriſtian revelation, as par- ticularly that which is drawn from its not having been univer- ſally promulgated. For if the evidences which are brought to prove that Chriſtianity is a true divine revelation, and that this revelation was really given, are good and valid, then its not having been made known to all mankind will never prove, that ſuch a revelation was not given. And ſuch a way of arguing in any other caſe would be counted impertinent. It is argu- ing from a thing, the reaſons of which we do not know, againſt the truth and certainty of a thing that we do know, and of which we are able to bring ſufficient proofs. The only objections therefore or arguments, which can really be of weight againſt Chriſtianity, are thoſe which either tend to invalidate its proofs and evidences, and to ſhew that the di- vine atteſtations which were given to it are not to be depended upon, or which are drawn from the nature of the Revelation itſelf, to ſhew that it is abſurd and unworthy of God. And accordingly both theſe have been attempted. But whoſoever will impartially conſider the writings of the Deiſtical authors, and compare them with thoſe of the advocates for Chriſtianity, will find how little they have advanced on either of theſe heads that is really to the purpoſe. The atteſtations given to Chri- ſtianity are of ſuch an extraordinary nature, and carry in themn ſuch cCONCLUSION. 401 ſuch manifeſt proofs of a divine interpoſition, that few, if any, have ever owned the truth of thoſe facts, and yet denied the divine original of the Chriſtian revelation. Its adverſaries there- fore have chiefly bent their force to deſtroy the credit of the facts. But they have not been able to invalidate the arguments which have been brought to prove that thoſe facts were really done: It hath been ſhewn, that the evidence produced for them is as great as could reaſonably be expected and deſired for any paſt facts whatſoever: That never was there any teſti- mony, all things conſidered, more worthy of credit than that of the original witneſſes to thoſe facts: And that thoſe accounts have been tranſmitted to us by a conveyance ſo ſure and un- interrupted as can hardly be paralleled in any other caſe. This has been evinced by a clear deduction of proofs, to which little has been oppoſed but conjectures and ſuſpicions of fraud, and general clamours againſt moral evidence, and human teſtimony, without taking off the force of the proofs that have been brought on the other ſide. As to the arguments urged againſt the Chriſtian revelation from the nature of the revelation itſelf, theſe muſt relate either to its doctrines or laws. With reſpect to the laws of Chriſtia- nity, it cannot reaſonably be denied, that its moral precepts are pure and excellent, and have a manifeſt tendency to pro- mote the practice of piety and virtue in its juſt extent, and the peace and good order of the world. And they are inforced with the moſt powerful and important motives that can poſſibly be conceived, and the beſt fitted to work upon the human na- ture. When the moral precepts of Chriſtianity could not be juſtly found fault with, a great clamour has been raiſed againſt its poſitive precepts and inſtitutions. And yet it is capable of be- ing proved, it hath been often clearly proved, that theſe poſi- tive inſtitutions taken in their primitive purity, and according to their original deſign, are admirably fitted to promote the great ends of all religion, and to ſtrengthen our obligations to a holy and a virtuous life. And this ſome of the moſt noted Deiſtical Writers have not been able to deny. And it has been lately fully acknowleged by Lord Bolingbroke. The only objection therefore which properly remains is againſt the doctrines of Chriſtianity. And before this objec- tion can be properly brought to bear, two things are to be proved. The one is, that the doctrines objected againſt are doctrines of the true original Chriſtian religion as taught by Chriſt and his Apoſtles, and delivered in the holy Scriptures. VoL. II. D d The 4⁰² CONCLUSION. The other is, that theſe doctrines, as there taught, are really abſurd and contrary to reaſon. For a doctrine may be attended with great difficulties, very hard to be accounted for, and yet may be really true, and not contradictory to reaſon: Which is evidently the caſe with reſpect to ſeveral important principles of what is called natural religion. The difficulty attending any doctrine in our manner of conceiving it, is not a proper argu- ment againſt its truth, if we have otherwiſe ſufficient evidence to convince us that that doctrine is true. And its being plainly aſſerted in a revelation proved to be divine is a ſufficient evi- dence. For to acknowlege a divine revelation to have been given, and yet receive nothing upon the credit of it, nothin but what we can prove to be true, or at leaſt highly probable, independently of that revelation, is a moſt abſurd and incon- ſiſtent conduct. It is to make a divine teſtimony paſs for nothing, and to pay no greater regard to a thing on account of its being divinely revealed than if it had not been revealed at all. In this caſe what is ſaid by a perſon who cannot be ſuppoſed to be prejudiced in favour of Chriſtianity appears to be very reaſonable; which I fhall here beg leave to repeat, though I had occaſion to take notice of it before, viz. that when perſons have received the Chriſtian revelation for ge- «« nuine, after ſufficient examination of its external and inter- *«nal proofs, and have found nothing that makes it inconſiſtent « with itſelf, nor that is repugnant to any of thoſe divine ««truths, which reaſon and the works of God demonſtrate to „them, ſuch perſons will never ſet up reaſon in contradiction «c to it, on account of things plainly taught, but incompre- « henſible as to their manner of being: if they did, their rea- ¹« ſon would be falſe and deceitful, they would ceaſe to be rea- «« ſonable men a.“ And elſewhere, after having obſerved that we cannot be obliged to believe againſt reaſon, he ſaith, that « when a revelation hath paſſed through the neceſſary trials, ¹c it is to be received with the moſt profound reverence, with ««the molt intire ſubmiſſion, and with the moſt unfeigned ¹“thankſgiving. Reafon has exerciſed her whole prerogative ¹ then, and delivers us over to faith. To believe before all 4e theſe trials, or to doubt after them, is alike unreaſonable b.“ And now upon ſuch a view of things you will allow me, gentlemen, ſerioufly, to expoſtulate with you, and to beſeech you to reſlec&t whether in rejecting and endeavouring to expoſe Chriſtianity you act a wiſe and reaſonable part, and what is s Lord Bolingbroete's works, vol. v. p. 384.„ Ibid. p. CONCI. USTO N. 403 ſike to be the effect of your conduct both with regard to your- ſelves, and to the public. And firſt with regard to yourſelves. Conſider that the caſe now before you is not merely a matter of indifferency, or of ſmall importance. Your own moſt eſſential intereſts are nearly concerned. If the goſpel be true and divine, to reject it will involve you in the greateſt guilt, and will expoſe you to the greateſt danger. The beſt that can be ſaid of your caſe upon ſuch a ſuppoſition is that it is infinitely hazardous. If in fact it ſhould be found, that you have rejected a true divine reve- lation which God himfelf hath confirmed with the moſt illuſ- trious atteſtations; that you have refuſed the teſtimony which he hath given of his Son, and have poured contempt on the Saviour whom he hath in his infinite wiſdom and love provided for us; that you have flighted the authority of his laws, and the offers of his grace, and have deſpiſed all his glorious promiſes, and ſet at nought his awful threatenings; this can- not poſſibly be a flight guilt, and therefore you have reaſon in that caſe to apprehend the ſevere effects of the divine diſ- pleaſure. Whatever favourable allowances may be made to thoſe who never heard of the Goſpel, or had no opportunity of being inſtructed in it in its original purity, it is plain from the whole tenor of the goſpel-declarations, that thoſe to whom it is clearly publiſhed, and who have its evidences plainly laid before them, and yet ſhut their eyes againſt the heavenly light, and deſpiſe its offered ſalvation, are in a very dangerous ſtate. And though it may be ſaid, that this is immediately to be un- derſtood of thoſe who lived in the age when the Goſpel was firſt publiſhed, yet it holds in proportion with regard to thoſe in after-ages, to whom that revelation and its evidences are made known, and who yet wilfully rejecét it. For ſince God deſigned that revelation not merely for the age when it was firſt delivered, but for ſucceeding ages; and fince accordingly it was ſo ordered, that both the revelation itſelf, its doctrines and laws, and an account of the divine atteſtations that were given to it, have been tranſmitted to us in ſuch a manner, as layech a juſt foundation for our being aiſured that this is the true original revelation, and that theſe facts were really done; then the obligation which lies upon thoſe to whom that reve- lation is made known, to receive and ſubmit to it, and conſe- quently the guilt of rejecting it, ſtill ſubſiſts. Examine the revelation itfelf. Could you poſſibly expect a revelation given for nobler purpoſes, than to inſtruét us to form the mo worthy notions of God, of his perfections, and of his pre D d —— * 4 —— 404 CONCI USION. dence, to ſet before us the whole of our duty in its juſt extent, to inſtruct us in the terms of our acceptance with God, to aſſure us of his readinels to pardon our iniquities, and to re- ceive us to his grace and favour upon our unfeigned repentance, and to crown our ſincere though imperfect obedience with the glorious reward of eternal life? Could any revelation be ex- pected, whoſe precepts are more pure and excellent, or inforced by more weigbty motives, or the uniform tendency of which is more manifeſtly fitted to promote the cauſeé of virtue and righteouſneſs in the world? Or, could any revelation, ſuppoſing a revelation really given, be attended with more illuſtrious at- teſtations? Will it be an excuſe fit to be offered to the great Ruler and Judge of the world, that you did not yourſelves ſee the miracles that were wrought, nor were witneſſes to the atteſtations that were given? This is in effect to demand, that all theſe facts ſhould be done over again for your conviction, or you will not believe them. But how unreaſonable is this, when the accounts of theſe facts are tranſmitted with a degree of evi- dence ſufficient to ſatisfy any unprejudiced mind, an evidence which muſt be admitted, except no paſt facts at all are to be believed, and which you yourſelves would account ſufficient in any other caſe? Or, will it be accepted as a juſt excuſe, that it contains ſome doctrines which are attended with great diffi- culties that we are not able to account for, and which relate to things that tranſcend our comprehenſion, when at the ſame time it cannot be denied that there are ſeveral things both in religion and philoſophy which the moſt wiſe and conſidering men think it reaſonable to believe, though they are liable to objections, which they cannot give a clear ſolution ofe? Or, is the true reaſon of your rejecting the Goſpel your averſion to its holy laws, and that purity of heart and life that is there required? But is this a reaſon fit to be pleaded before God, or proper to ſatisfy your own conſciences? This is the condemnation, ſaith our Saviour, that light is come inlo the world, but men have Hoved darhneßs rather than light, becauſe their deeds are evil If this ſhould be found to be really your caſe, and the true cauſe of your oppoſition to the Goſpel, your guilt is of a very « One of the moſt ſubtil writers that have of late appeared againſt Chriſtianity, ſays,“ that no prieſtly dogmas ever ſhocked common ſenſe ſo much as the infinite diviſibility of matter with its conſe- s quences, which yet has not hindered the ableſt mathematicians from believing it to be demonſtrably true. And he gives ſome other inſtances of the like kind. See Hume's Philoſophical Eſſays, aggravated CONcCI. USI0 N. 405 aggravated nature! It is to hate and oppoſe the light that ſhould convince and reform you, and to make the very excel- lency of the Goſpel a reaſon for rejecting it. The beſt and wiſeſt men in all ages have owned the neceſſity of keeping the appetites and paſſions within proper bounds, and in a juſt ſub- jection to the dominion of reaſon. And this is the great deſign of the Chriſtian law. And yet its precepts are not carried to an unreaſonable rigour and auſterity: it is not deſigned to ex- ringuiſh the pafſions, but to moderate them, and allows them to be gratified within the bounds of temperance and innocence. Its precepts, if reduced to practice, would both tend to the true dignity and perfecdion of our nature, and lay a juſt foun- dation for an inward tranquility and ſatisfaction of mind, and for a true moral liberty, the nobleſt liberty in the world; as no ſlavery is to be compared to a moral ſervitude, which conſiſteth in a vaſſalage to the vicious appetites and paſſions. A life led in conformity to the Goſpel precepts, is, whatever you may think of it, the moſt delightful life in the world. It tendeth to improve and enlarge the ſocial affections, to inſpire an uni- verſal benevolence, to render men good and uſeful, in every re- to reſtrain and govern thoſe furious and malignant paſſions of envy, hatred, and revenge, which carry torment and bitterneſs in their nature. It directs us to a rational piety aud devotion towards God, and tends to produce a noble and inge- nuous confidence in him, and an entire reſignation to his will, and to refreſh and chear the ſoul with a conſciouſneſs of the divine approbation. To this add the ſatisfactions and joys ariſing from all the wonders of the divine grace and goodneſs as diſplayed in the Goſpel, from the charms of redeeming love, and the great things Chriſt hath done and ſuffered for eur ſalvation, from the glorious promiſes of the new covenant, from the gracious aids and influences of the Holy Spirit, and from the raviſhing and tranſporting proſpects that are before us. A bleſſed reſurrection and immortal life! You will be ready perhaps to charge this as enthuſiaſm. But I ſee no reaſon for it, except the nobleſt emotions of the human mind, and the exerciſe of our beſt affections upon the beſt and moſt excel- lent objects, muſt paſs under that name. Conſider, I beſeech you, what valuable privileges, what divine ſatisfactions, what raviſhing proſpects you deprive yourſelves of by your infidelity! And what have you in exchange, but perplexing doubts and uncertainties, gloomy proſpects, and what you will hardly be able to get intirely rid of, anxious ſuſpicions and fears enough, d 3 Where lation, 7 1 ————— 406 CONCI USION. where they prevail, to mar the comfort and ſatisfaction of life! But let me now in the next place deſire you to reflect upon what may be the conſequences of your conduét with regard to the public. There are great and general complaints, and it were to be wiſhed there was not a juſt foundation for them, of a diſſoluteneſs of manners which ſeems to be growing among us. This is a matter in which the intereſts of the community are very nearly concerned. When once the corruption ſpreads thro' all orders and degrees of perſons, thoſe in higher and in lowev ſtations, it muſt needs be attended with a perverſion of all public order, and ſaps the very foundation of the public glory and happineſs. In proportion as vice and diſſoluteneſs pre- vails, it produces a neglect of honeſt induſtry, trade conſequently decays, fraud and violence increaſe, the reverence of oaths is loſt, and all the ties and bands that keep ſociety together are in danger of being diſſolved. Machiavel himſelf has decided, that a free government cannot be long maintained, when once a people are become generally corrupt. All true friends there- fore to the public order and liberty muſt wiſh that virtue may flouriſh, and that men's vicious appetites and paſſions may be kept under proper reſtraints. And nothing is ſo fit to anſwer this end as religion. If the influence of religion were removed from the minds of men, and there were no fear of God before their eyes, civil laws would be found feeble reſtraints. This the ableſt politicians have been ſenſible of, and never was there any civilized government that did not take in religion for its ſupport a. And it may be eaſily proved that never was there any 4 Lord Bolingbroke obſerves, That the good effects of main- ² taining, and bad effecs of neglecting, religion, were extremely 4« viſible in the whole courſe of the Roman government— That ¹„ though the Roman religion eſtabliſhed by Numa was very abſurd, „¹«yet by keeping up an awe of ſuperior power, and the belief of 4« a Providence, that ordered the courſe of events, it produced all «« the marvellous effedis which Machiavel, after Polybius, Cicero, and Phlutarch, aſcribes to it,“ He adds, That“the ueglect of reli- *gion was a principal cauſe of the evils that Rome afterwards ſuf- ¹fered. Religion decayed, and the ſtate decayed with her(1).* And if even a falſe religion, by keeping up an awe of ſuperior ower, and the belief of a Providence, had ſo advantageous an influence on the proſperity of the ſtate, and the neglect of religion brought ſuch evils upon it; can they poſſibly be regarded as true friends to the public, who take ſo much pains to ſubvert the reli- (1) Lord Balingbroke's works, vol, iv. P. 428⸗. Lion CONCILUSION. 4⁰7 any religion ſo well fitted for anſwering all theſe purpoſes as the Chriſtian. The two lateſt writers who have appeared againſt Chriſtianity have made full acknowlegements of the great uſefulneſs of religion, eſpecially that part of it which re- jateth to future rewards and puniſhments, to public communi- ties: though both of them have moſt inconſiſtently endeavour- ed to fubvert that doctrine of future retributions, the belief of which they own to be neceſſary for preſerving public peace and order. Mr. Hume, ſpeaking of the received notions, that *the Deity will inflict puniſhments on vice and infinite rewards „„on virtue,“ ſays, that“thoſe who attempt to diſabuſe them *of ſuch prejudices, may, for ought he knows, be good rea- ee ſoners, but he cannot allow them to be good citizens and *e politicians; ſince they free men from one reſtraint upon their *« paſſions, and make the inffingement of the laws of equity *«and ſociety, in one reſpect, more eaſy and ſecure s.“ Lord Bolingbroke, ſpeaking of thoſe who“ contrived religion for the ² fake of government, obſerves, that they ſaw that the public «« external religion would not anſwer their end, nor inforce *« effectually the obligations of virtue and morality, without *« the doctrine of future rewards and puniſtiments f.“ And he ſays,“the doctrine of rewards and puniſhments in a future * ſtate has ſo great a tendency to enforce the civil laws, and to *« reſtrain the vices of men, that reaſon, which, as he pretends, „« cannot decide for it on principles of natural theology, will « not decide againſt it on principles of good policy g.“ And it is certain, that no religion placeth thoſe future retributions in ſo ſtrong and affecting a light as Chriſtianity does. The laſt-mentioned author goes ſo far as to ſay, that“ if the con- ¹ flict between virtue and vice in the great commonwealth of ¹„mankind was not maintained by religious and civil inſti- * tions, the human life would be intolerableb.“ And now, I chink, I may juſtly expoſtulate with thoſe gentlemen, who do what they can to propagate infidelity among us. What real good to mankind, what benefit to the ſociety or community, can you propoſe by endeavouring to expoſe Chriſtianity, its gion profeſſed among us, a religion eſtabliſhed upon the moſt ra- tonal and ſolid foundations, and to ſet men looſe from the awe of a fuperior power, and the belief of a Providence ordering the courſe of events; and the manifeſt tendency of whoſe attempts and en- deavours is to leave us without any religion at all? Hume's Philoſophical Eſfays, p. 231. ⁴ Bolingbroke's worls, vol. iv. p. 60. 2 Ibid. Vol, v. p. 322. ⁵ Ib. p. 227. D 4 4 miniſtry 4⁰⁸ CONCL USIO N. miniſtry and ordinances to contempt, and to ſubvert its divine authority, and thereby deſtroy its influence on the minds and conſciences of men? Can you propoſe to aſſert and promote the cauſe of virtue by taking away its ſtrongeſt ſupports, and thoſe motives which have the greateſt tendency to engage men to the practice of it? Or, can you propoſe to put a check to abounding licentiouſneſs, by removing the moſt powerful re- ſtraints to vice and wickedneſs? If it be ſo hard to reſtrain the corruption of mankind, and to keep their diſorderly appetites within proper bounds, even taking in all the aids of religion, and the amazing power of thoſe motives which Chriſtianity furniſheth, what could be expected, if all theſe were diſcarded, and men were left to gratify their paſſions without the dread of a Supreme Governor and Judge? Surely then, however un- favourable to Chriſtianity your private ſentiments might be, You ought for the ſake of the public to conceal them, if you would approve yourſelves true lovers of your country, and zcalous for the liberty and proſperity of it, and not take pains ro Propagate principles which in their conſequences muſt have the worſt influence on the peace, the welfare, and good order of the community. If what Lord Bolingbroke ſaith is true, that“ no religion ever appeared in the world, whoſe natural “ tendency was ſo much directed to promote the peace and * happineſs of mankind as the Chriſtian religion conſidered as taught by Chriſt and his apoſtles i;“ with what face or conſiſtency can theſe pretend to public ſpirit, or to a concern for the public happineſs, who uſe their utmoſt efforts to fubvert it, and repreſent its important motives as vain bugbears? Eſpe- cially how can ſuch perſons pretend to be real friends to the preſent conſtitution and government, which is founded on an attempt to maintain Chriſtianity in its purity as delivered in the holy Scriptures, a zeal for which will always prove its greateſt ſecurity? I hope, gentlemen, you will forgive the freedom of this ex- poſtulatory addreſs, which is not deſigned to reproach you, or to réturn railing for railing, which our holy religion forbids, but procceds from an earneſt concern for your happineſs, and for promoting your beſt intereſts here and hereafter, as well as from a deſire, as far as my ability reaches, to ſerve the public, the welfare of which is very nearly concerned in the conſe- quences of your conduct. I ſhall now beg leave to addreſs myfelf to thoſe who profeſs io value themſelves upon the name of Chriſtians; a name truly 3 Vol, iv. p. 291. glorious, co NCLUSION. 409 glorious, expreſſive of the moſt ſacred obligations and engage- ments, the moſt valuable privileges, and the moſt ſublime hopes. But the bare name of Chriſtians will be of little advantage without the true ſpirit and practice of Chriſtianity. And it is impoſſible for any friend to religion and to mankind to obſerve, without a very fenſible concern, what numbers there are of thoſe who would take it ill not to be called and accounted Chriſtians, that yet take little care to act ſuitably to that ſacred and honourable character. Many profeſſed Chriſtians there are, who ſcarce ever beſtow a ſerious thought upon thoſe things which it is the great deſign of the Goſpel to inculcate on the hearts and minds of men. Let me deſire ſuch perſons to refiect a little what an incon- ſiſtent conduét they are guilty of. To profeſs to believe that God hath ſent his Son from Heaven with meſſages of grace to ſinful men, and to bring diſcoveries of the higheſt importance, in which our everlaſting ſalvation is very nearly concerned, and yet not to allow theſe things a place in their thoughts, and to prefer the verieſt triſles before them? Will you dare to ſay in words, that you do not think it worth your while to attend to what God thought fit to ſend his own Son to reveal? Why then do you act as if you thought ſo? No pretence of worldly buſineſs, though it is our duty to be diligent in it, can excuſe an utter habitual inconſideration and neglect of thoſe things, which, by profeſſing to believe Chriſtianity, we profeſs to be- lieve to be of the greateſt importance. Much leſs will a hurry of diverſions be allowed to be a ſufficient excuſe. And yet how many are there whoſe time is taken up in low trifling pleaſures and amuſements, and who make that which at beſt ſfhould only be the entertainment of a vacant hour, the very buſineſs of their lives! It is to be lamented, that this is too often the caſe with perſons diſtinguiſhed by their birth, their fortunes and figure in the world. As if all the advantage they propoſed by thoſe ſhining diſtinctions, was only the pri- vilege of leading idle unmeaning lives, uſeleſs to themſelves, and to the community. Can reaſonable creatures think, that by ſuch a conſtant trifling away their precious time, they anſwer the end of their beings, the end for which they had the noble powers of reaſon given them? As if they were ſent into the world only to divert themſelves. Much leſs can Chriſtians be- lieve that they were formed for no higher and more valuable purpoſes. How often are the duties of the church and cloſet, thoſe of the ſocial relations, the care of children and of fami- lies, the kind offices and exerciſes of a noble and generous be- nevolence 4¹0 cCo NCI. US ION. nevolence towards the poor, the indigent, the aflicted and dif- conſolate, neglected and poſtponed, for the ſake of the moſt trifling amuſements; an immoderate fondneſs and attachm to which tends, even when it is leaſt hurtful, to produce a diſinelination to ſerious thought, and to impairathe reliſh for that which is truly good, excellent, and improving! But this is ſtill worſe, when what are called diverſions, tend to lay ſnares for virtue and inocence, and open the way to ſcenes of diſſoluteneſs and debauchery. Or, when what is called play and amuſement is carried to ſuch an exceſs as to hurt and fquander away fortunes, which might be employed to the moſt valuable and uſeful purpoſes, and thereby diſables perſons of diſtinguiſhed rank from the duties they owe to their families and to the community, from the exerciſe of generous charity and benevolence, and even of juſtice too. To which may be added the tendency it often hath to excite and exerciſe unworthy and diſorderly paſſions, and to produce the habits of fraud, falſehood, and a baſe illiberal thirſt after gain. If our own obſervation and experience did not convince us of it, one would ſcarce thiak there could be perſons who profeſs to believe the Goſpel, and to acknowlege its divine authority, and yet live in an habitual neglect of its public worſhip and ſacred inſtitutions. But that ſuch a neglect is becoming general among us, beyond the example of former times, cannot eſcape the notice of the moſt ſuperficial obſerver. There ſcarce ever was an inſtitution more wiſely and beneficially calculated for preſerving and promoting the intereſts of religion and virtue in the world, than that of ſetting apart one day in a week from worldly buſineſſes and cares, for the ſolemnities of public wor- ſhip, and for inſtructing the people in the knowlege of religion, and exhorting them to the practice of it; and yet many there are that would take it ill not to be accounted Chriſtians, who ſeem to affect an open neglect, or even contempt of it. But it is not eaſy to conceive, what reaſonable excuſe or pretence can be alleged for ſuch a conduct. Will they, in good earneſt, aver, that they look upon it to be, are flection upon their ſenſe, or unworthy of their quality to pay their public homage to their Maker and Redeemer; and to make open profeſſions of their regard to that religion, which yet they would be thought to believe? Or, have they ſuch an averſion to the exerciſes of religion, that the ſpending an hour or two in ſolemn acts of adoration, in prayer and thankſgiving, and in receiving inſtruc- tions and admonitions from his holy word, is a Wearineſs Fhich they cannot bear? But what is this, but to avow the great CONCL USION. 4¹1 great degeneracy of their own minds, and their want of a pro- per temper and diſpoſition for the nobleſt exerciſes, which beſt deſerve the attention of reaſonable beings? Or, do they pre- tend a high regard for moral virtue, as an excuſe for neglect- ing poſitive inſtitutions? But will any man, of the leaſt re- flection, who knoweth the true ſtate of things among us, take upon him to declare, that the growing neglect of the ordi- nances of religion hath contributed to the promoting the practice of virtue? Or, that men's morals are generally mended, ſince they became more indifferent to thoſe ſacred ſolemnities? No- thing is more evident to any one, who impartially conſidereth the nature of thoſe divine inſtitutions and ordinances, which are appointed in the Goſpel, than that a due obſervation of them according to their original inſtitution, beſides its being a public avowal of our religious homage, and of our faith in God, and in our Lord Jeſus Chriſt, hath a manifeſt tendency to pro- mote our moral improvement, and to exerciſe and ſtrengthen thoſe good affections and diſpoſitions which naturally lead to a holy and virtuous practice. And as there are too many profeſſed Chriſtians, who openly neglect the inſtitutions of religion, there are others who ſeem to flatter themſelves chat a mere outward attendance on divine ordinances, and the keeping up a form of religion will be alone ſufficient, though they at the ſame time indulge themſelves in a practice contrary to the rules of virtue and morality! But all expedients for reconciling the practice of vice, of diſſolute- neſs, or diſhoneſty, with the faith and hope of the Goſpel, are viſibly abſurd and vain. The moſt inconſiſtent of all characters is a wicked and vicious Chriſtian, which to any one that is ac- quainted with the true nature and deſign of Chriſtianity, ſeems to be a kind of contradiction in terms. For nothing is more evident than that a bad and diſſolute life is the moſt manifeſt contradiction to the whole deſign of the Goſpel-revelation. What a ſtrange inconſiſtency is it for perſons to profeſs them- ſelves the diſciples of the holy Jeſus, and yet to counteract the very end he came into the world for! To profeſs to hope for ſalvation from him as promiſed in the Goſpel, and yet to neglect the neceſſary terms without which, we are there aſſured, ſalva- tion is not to be obtained! To believe that he came to deſtroy the works of the devil, and yet allow themſelves in thoſe works which he came to deſtroy! What an unamiable repreſentation do ſuch perſons makxe of Chriſtianity, if a judgment were to be formed of it from their conduct and practice! You would per- haps conceive a horror at the thought of blaſpheming Chriſt, and 41² CONCLUSTION. and openly renouncing all hope of ſalvation from him, and yet the plain tendency of your practice is to harden the hearts of infidels, and give occaſion to the enemies of Chriſtianity to blaſpheme. And ſhould noi you tremble to think of being charged as acceſſory to the indignities and reproaches caſt on that venerable name into which you were baptized, and on that excellent ſyſtem of religion, whoſe divine original you profeſs to believe? Surely then it highly concerneth you, for your own ſakes and that of the Goſpel, to ſet yourſelves heartily to reform aà conduct ſo irreconcileable to all the rules of reafon, and to your own moſt evident intereſts. Implore the mercy of God through Jeſus Chrift, and the aſſiſtances of his Grace, which ſhall not be wanting to the truly penitent, and ſhew yourſelves Chriſtians, by endeavouring to get your ſouls effectually brought under the influence of our holy religion, the natural tendency of which, wherever it is ſincerely believed and embraced, is to inſpire an ingenuous hope, confidence, and joy. I fhall conclude therefore with laying a few advices before thoſe who take upon them the name of Chriſtians, and who profeſs to receive the Goſpel as of divine authority. And I. Let us be thankful to God for our glorious privi- leges. It is our unſpeakable advantage, that we are not left merely to the uncertain lights, or feeble conjectures of our own unaſſiſted reaſon in matters of the higheſt importance. We Rave God himſelf inſtructing us by his word concerning his own glorious perfections, and his governing providence, as ex- tending to the individuals of the human race, diſplaying all the riches of his grace and goodneſs towards periſhing ſinners, ſet- ting our duty before us in its juſt extent, and animating us to the practice of it by the moſt exceeding great and precious promiſes, and aſſuring us of the aids of his Holy Spirit to afſiſt our weak endeavours. We are raiſed to the moſt glorious hopes and views. A happineſs is provided for us as the reward of our patient continuance in well-doing, tranſcending all that we are now able to expreſs, or even to conceive. Theſe things certainly call for a devout admiration and adoring thankfulneſs, and for all the returns of love and gratitude that are in our power. Our civil liberties are juſtly to be valued, but our privileges as Chriſtians are of a yet higher and nobler nature. 2dly, Another thing which naturally follows upon this is, that we ſhould conſider and improve the revelation we profeſs to believe, and that we ſhould endeavour to be well acquainted with it, eſpecially as it is contained in the holy gerſßürer⸗ here CONCLUS ION. 413 There thoſe diſcoveries are to be found which God was pleaſed to make of his will at ſundry times and in divers manners, by the mouth of his holy prophets; but eſpecially there is that laſt and moſt perfect revelation he gave by his well-beloved Son. We are ready to think they had a mighty advantage who ſaw our Saviour in the fieſh, who heard his excellent diſcourſes, and were witneſſes to his holy life, and to the miracles he performed. And in the ſacred writings we have all theſe things faithfully recorded. Thoſe very diſcourſes which he delivered are there tranſmitted to us, with an account of the wonderful works he did, his moſt holy and uſeful life, and moſt perfect example. What a ſtrange inconſiſtent con- duct would it be, to profeſs to believe that there is a reve- lation given from Heaven relating to matters of the higheſt momenr, and that this revelation is contained in the holy Scriptures, and yet to ſuffer the Bible to lie neglected by us, as if this which is the moſt worthy of all our attention, were the only book that deſerved no attention at all! Let us there- fore ſearch the Scriptures, which are able to make us wiſe unto ſalvation. And if we meet with difficulties there, as may juſtly be expected in ſuch ancient writings, and which relate to a great variety of things, ſome of them of a very extraordinary nature, let not this diſcourage us. For beſides that by a care- ful conſidering and comparing the Scriptures themſelves, and making a proper uſe of the helps that are afforded us, we may have the ſatisfaction of having many of thoſe difficulties cleared up to us, it muſt be obſerved, that thoſe things that are moſt neceſſary to be known, and which are of the greateſt import- ance, are there moſt plainly revealed, and frequently inculcated; and theſe things we ſhould eſpecially labour to get impreſſed upon our hearts and conſciences. But that which ſhould be our principal concern, is to take care that our whole converſation be ſuch as becometh the Goſ- pel of Chriſt, worthy of our glorious privileges and ſublime hopes. He muſt be an utter ſtranger to Chriſtianity who is not ſenſible that it lays us under the moſt ſacred obligations, and gives us the greateſt helps and encouragements to a holy and virtuous practice. Let us therefore, as we could ſecure our own ſalvation and happineſs, and would promote the honour of our bleſſed Redeemer, and of the revelation he brought from heaven, endeavour to adorn the doctrine of God our Saviour by all the virtues of a ſober, a righteous, and godly life. A mere form of godlineſs will not be ſufficient: The power, the energy, the beauty of religion, muſt appear in our whole temper and conduét 414 CONcI. USIO N. conduct. This is in a peculiar manner expected to thoſe who are honoured with the office of the holy miniſtry. But the Goſpel is not deſigned merely for any particular order of men, but to extend its influence to perſons of all orders and degrees. And how amiable is the idea of a Chriſtian acting up to the obligation of Chriſtianity! Conſider him in the exerciſe of piety and devotion towards God, diligent in attending on the ordinances of religion, filled with a profound reverence of the divine Majeſty, with a devout admiration of the ſupreme original Goodneſs and Excellence, his ſoul riſing in grateful emotions towards his ſovereign Bene- factor, exerciſing an unrepining ſubmiſſion and reſignation to his will, and a ſteady dependence on his providence, rejoicing in Chriſt Jeſus as his Saviour and Lord in the beauties of his cexample, and in the wonders of his love. But the religion of a real Chriſtian is not confined to immedi- ate acts of devotion. It influenceth and animateth his whole conduct. It teacheth him to render unto all their dues, to be ſtrictly juſt and generouſly honeſt, to behave ſuitably in every relation, the confugal, barental, and hilial relation, and to fulfil the duties of the civil and ſcial life. It tendeth to ſuppreſs the bitter and malevolent affections, and to diffuſe a ſweetneſs and complacency through his whole behaviour. It maketh him ready to bear with the infirmities of others, to rejoice in their happineſs, and endeavour to promote it, and inſtead ęf being vercomeè of evil, to overcome evil with good. Behold him in another view, as exerciſing a noble ſelf-go- vernment, keeping his appetites and paſſions under a proper diſ- cipline, and in a regular ſubjection to the laws of religion and reaſon, diſdaining to diſhonour and defile his body and ſoul with unclean luſts, and vicious exceſſes, yet not unreaſonably auſtere, but allowing himſelf the moderate and chearful uſe of the innocent pleaſures and enjoyments of life, and every enjoy- ment heightened by the glorious proſpects which are before him. To which it may be added, that religion tends to inſpire him with a true ſenſe of honour, as that fignifieth an abhor- rence of every thing baſe, falſe, unjuſt, and impure, and with a real greatneſs of ſoul, and a noble conſtancy and fortitude, not to be bribed or terrified from his duty. Such a character, even in a low condition, as far as it hath an opportunity of exerting itſelf, cannot but attract the appro- bation and eſteem of thoſe that obſerve it. But when it is found in conjunction with NoßlLITY of EXTRACTION, DIGNITY Of sTATION, SPLENDOR and APFLUENCE Of for- 3 tune, CONCLUSION. 415 tune, what a glory does it diſtuſe! And it gives a real pleaſure to every friend to Chriſtianity among us to reflect, that of this we have an illuſtrious inſtance in a PERSoON Of the moſt exalted dignity, but who is ſtill more diſtinguiſhed by her Princely and Chriſtian virtues, than by the eminency of her ſtation. We have here a fhining proof, what a juſt and general eſteem and ad- miration, ſolid rational piety, a well-regulated zeal for Chri- ſtianity, and a life amiably conducted by its ſacred rules, in a condicion ſo elevated, has a natural tendency to create, and what a fplendor and beauty it adds to the higheſt titles and dignities. And if perſons diſtinguiſhed by their RaNK and FIGuURE in life were more generally careful to copy after ſo bright a pattern, it is to be hoped, this might happily contri- bute to reform the licentiouſneſs of the age: And that the influence of their authority and example would extend to thoſe in inferior ſtations, and have a general good effect; particularly that it would tend to cure that falſe and vicious ſpame, which has ſo often diſcouraged perſons from openly avowing their re- gard and adherence to that which is the ornament and glory of our nature, religion and virtue. It is proper to obſerve in the laſt place, that thoſe who have any true zeal for Chriſtianity, and who really believe it to be the moſt excellent religion, are bound by every obligation to endeavour to promote it in their own families, by carefully training up their children to an early acquaintance with this holy religion, and veneration for it. It is of great conſequence to endeavour to ſeaſon their young and tender minds with its important principles, and to inſpire them with a juſt reverence of things ſacred, with a love of goodneſs and virtue, and an ab- horrence of what is baſe, falſe, vicious, and impure. The ne- ceſſity of an early good education, and the benefits ariſing from it, have been acknowleged by the beſt and wiſeſt men in all ages. And we have certainly a mighty advantage this way, who enjoy the light of the Goſpel-revelation. And therefore it highly concerneth Chriſtian parents to do what they can, that their children may be betimes acquainted with the Holy Scriptures, and may have the word of Chriſt dwelling richly in them. Minds which are early filled and poſſeſſed with the great objects of religion, and with the noble and ſublime hopes of the Goſpel, carry about with them the moſt effectual preſervation againſt the vanities and follies, the corrupt cuſtoms and practices of a finful world, and the moſt animating motives to the prac- uce of every amiable virtue, and univerſal righteouſneſs. And yet this, which is the moſt important and moſt eſſential part of a good ——-—O———— 4¹6 CiO NCLUS IO N- a good education, ſeems to be that which is leaſt attended to. For want of this it is, that notwithſtanding the advantages we enjoy, many among us, though they call themſelves Chriſtians, are ſhamefully ignorant of the nature and deſign of Chriſtianity, and even of the firſt principles of the oracles of God. And in- deed the general neglect of the education of children, and of family order and religion, is one of the moſt unhappy ſymptoms of the great degeneracy of the preſent age, and which gives us the moſt melancholy proſpects of the ſucceeding one. For what can be expected from thoſe who are bred up under parents, that take no care to inſtil worthy principles into their minds, and in families where they ſee no figns of religion, or the fear of God? Unnatural parents! who ſeem to make the real welfare and happineſs of their children, the leaſt of their concern; or, if they take ſome care to adorn their bodies, and form their outward behaviour, neglect the culture of their better parts, their minds, or at leaſt take no care to train them up to a juſt ſenſe cf religion and morals, or to a taſte for what is truly laudable and excellent! Unhappy children! in whom, for want of proper early inſtruction and diſcipline, irregular appetites and paſſions, and evil habits are daily gathering ſtrength, till at length they are turned out, unfurniſhed with good principles, or worthy ſentiments of things, into a world full of temptations and ſnares. Is it to be wondered at, if ſuch perſons become an eaſy prey to wicked and impious ſeducers, and are ſoon drawn into prophaneneſs and infidelity, and into diſſoluteneſs and de- bauchery, which, where it prevails, tendeth to corrupt or to extinguiſh true probity and public ſpirit, and every noble and generous affection and ſentiment? And in that caſe, the higher their condition is, and the greater their affluence of fortune, the more pernicious is the contagion of their example; and thoſe who otherwiſe might have been the ornament and ſupport, become the diſgrace and peſt of the community. On the contrary, how agrecable is it to behold well-regulated families, children bred up in the fear of God, their minds early principled with juſt notions of things, and good affections, and worthy habits, carefully cheriſhed and improved! Thoſe of the one ſex, formed under the influence of religion to a juſt and delicate ſenſe of purity and virtue, and to that modeſty and gentleneſs of manners and behaviour, which hath been always eſteemed one of their lovelieſt ornaments: Tloſe of the other, trained up by a proper inſtitution and diſcipline to a rational piety, and the government of their appetites and paſſions, and 60 CONCI U SION. wa juſt and manly ſenſe of what is truly honourable, virtuous, and praiſe-worthy. And here again the ſame great example preſenteth itſelf of a moſt eminent PERSONAGE Of the higheſt DIGNITY, who amidſt all the pombs and ſplendors of a court, hath eſteemed it one of her moſt pleaſing employments, to in- ſpect the education of HER ILLUSTRIOUS OFFSPRINCG, and to this hath applied her princely cares and perſonal attendance. And ſurely it muſt be the earneſt wiſh of every good mind, that ſhe may have the fincere and noble ſatisfaction of ſeeing them grow up under her tender and watchful eye, in every virtue and excellence, which may render them Bublic ornamentg, and blelings, and diffuſe a beneficial and extenſive influence, of great uſe in the preſent age, and the effects of which may be tranſmitted to ſucceeding generations. How happy would it be for theſe nations, if, in conformity to an example ſo juſtly admired, the GREAaT and NoßLE would look upon the care of their children and families to be one of the worthieſt objects of their attention and concern! This could ſcarce fail to have a good effect upon thoſe of the lower rank. Then might we hope to ſee religion and virtue flouriſh, and a new and hopeful generation ſpringing up among us, the ſureſt earneſt of national glory and happineſs. For it is a maxim of undoubted truth, as well as of great importance, that a careful education of children will lay the beſt founda- tion for well ordered families, as theſe will contribute the moſt of any thing to the peace and good order of the community. I fhall conclude this addreſs with the admirable words of St. Paul: Finally, brethren, u'batſoever things are true, what- Foever things are honeſt, wbaiſoever things are juſt, ubatſoever things are pure, whatſoever things are lovely, whatſoever things are ꝗ good report: if there be any virtue, and if there be any Sraiſe, think on theſe things. T have now finiſhed the deſign I undertook, and which hath been carried on to a much greater length than Tat firſt deſigned. God grant that what hath been offered in this and the preced- ing volume, may anſwer the end for which it was fincerely in- tended, the ferving the cauſe of important truth, piety and virtue in the world, and eſpecially in theſe nations, in which ſuch open infults have been offered to religion, and particularly to the holy Goſpel of our bleſſed Lord and Saviour Jeſus Chriſt. For myſelf, what I deſire above all things, is, that I may feel the power and influence of that excellent religion upon my own ſoul, animating and regulating my conduct in life, ſupporting and comforting me in death, and preparing me for that better ſtate which we are raiſed to the hope of by the Goſpel. Vox. II. Ee APPEN- 417 ————ͤ APPENDI X, Containining REFLEFOTIONS On the preſent State of Things-in chele Nations. There is a great and growing corruption in theſe lands, nol- wilbſtanding the fignal advautages we enjcy T bis cor- ruption not juſty chargeable on our religion as Cbriſtians and Proteſtants, but on ibe neglect or contempt of it. The unaccountalse ecgerneſs tbat bas been ſpeton in fpreading tbe principles of infdelity, of very ill conſe- quence to the public. Tha tendency of irreligion and vice to bring miſery and ruin upon a people, both in ibe natural courſe of ibings, and by ibe juſt judgments/ God. Many things in the laué and preſent courſe of God's diſpenſations have an alarming appearancé. Re- pentance and reformation, and a ſtrict adberence to ibe faitb and praklice of Chbriſtianity, tbe propert way af averting ibe iokens of thbe divine diſpleaſure, and pro- moting tbe national proſperity. The bappy ſtate of rhings wbich tbis would introduce. and immediately relate io the View he Deiſtical Writors, yet they may perhaps come in not improperly as an Appendix to it, and will, I hope, not be thought altogether unfuitable to the general nature and deſign of the preceding work. It was with great ſatisfaction that I read the order for a Ceneral and Public Faſt, to be religiouſly obſerved by all his majeſty's ſubjects in theſe kingdoms, and which is drawn up with great ſeriouſnels and ſolemnity. It is there acknowleged, that 2 3 AHOUGH the following Conſiderations do not directly remarkably diſtinguiſhed by the knos APPENDIX. 419 that’he manifold ſins and wickedneſs of thoſe Ringdoms have neoſe Juftly deſerved eeu and ſevere Puniſbments r om the hand ꝗf heaven. We aré called upon to humble ourſelves before almig ghiy God, and in a moſt devout and ſolemn manner to ſend c our Brayers and fußhlications to the divine Nn 4 aveéert A thoſe Iudgments wbich weé moßt juſzly have deſer ved, to continu his mercies, and peor Betuate the enjoyment f the Pr oteſtant reli- gion among us, and ſafety and Broſberity to his majefiy's Aing- cloms and dominiong. Having ſo great an authority to bear me out, I fhall add ſome reflections, vhich have made a deep im preſſion upon my mind, with reference to the preſent— of things among us. We have been eminently diſtinguiſhed above moſt other na- tions by happy privileges and advantages. Providence hath bleſſed us with an abundance of thoſe things, which are uſually thought to contribute to the public profj ity and hap opineſs. Never had any people a fuller enjoyment ot liberty: a profuſion of wealth has fowed in u pon us by our wide extended com- merce. We have had great advantages for diuorecheun in the arts and ſciences, and every branch of uſeful knowlege: eſpeci- ally that which is the moſt valuable 1 rtänt of all others, the knowlege of religion in its truth a The light of the glorious Goſpel of Chriſt, freed from the zwid lries, the ſuperſtitions, and idolatries with which it hath been incum- bered in many other countries profeſfing the Chriſti hath long ſhone among us. The up in an unknown tongue, nor c learned, but are put into the men may hiave acceſs to that ſacred rule the original ſtandand of the Chriſtian religion. of knowlege a re opened, and the p uently and freely diſpe enfed, that it may be ſaid, crietb wit hout, ſbe tieras her voice in the Hreetr. It might be expected that a pe vantages for religious and moral in aoly Scriptures ar fined to the ads of otf piety, wiſdom, and virtue, and by a zeal for our holy religion— Bur though it is to be hoped there are many among us, who are un- feignedly thankful for our ineſtima ad careful to make a right improvement of them; yet it cannot be denied, that a great corruption hath ſpreadi tſelf, and ſeems to be grow- ing among all orders and degrees of men is a very diſ- agreeable ſubſect: but the firſt ſtep to a proper remedy ĩs to be duly ſenfible of the true ſtate of our own caſe. Our wealth Ee 2 and 420 APPENDIX. and plenty hath been abuſed to an amazing luxury, and our li- berty to a boundleſs licentiouſneſs. Many act as if they had no other way of ſhewing that they are free, but by caſting off all reſtraints, and ſetting themſelves looſe from all the ties of re- ligion and virtue. Atheiſm hath appeared almoſt without diſ- guiſe, or, which in effect comes to the ſame thing, the diſ- belief of a Proviqence, of God's moral attributes and govern- ment, and ofe future ſtate.—— The moſt virulent reproach and contempt hath been caſt upon the adorable JEsus, and the methods of our redemßption and ſalvation by him. All that part of our duty, which more immediately relateth to the ſu- preme Being, ſeemeth to be regarded by many as a matter of indifferency. And the ſlighteſt obſervation may convince us, that there is a growing neglect of Bublic worſbiß, as if the propereſt way of ſnewing our gratitude to God for the glorious privilege we have of worſhipping him according to the dictates of our own conſciences, were not to render him any public homage, or religious worſhip at all. That hohyy day, which is by divine appointment, and by that of our own laws, ſet apart from worldly buſineſſes and cares, for the purpoſes of religion for recciving public inſtructions, and for attending on divine worſhip, hath been treated with great contempt.— And in this too many of thoſe who, by their authority and influence, ſnould ſet a good example to others, have unhappily led the way. Can there be a greater contempt caſt upon it, than to hold Ga MiN AssSEMBLIEsS On that day? And when this is done by perſons of rank, can it be wondered at, that by the lower kind of peo- ple it is often the worſt employed of any day in the week, and devoted to idleneſs and vice? And it cannot but give concern to every good mind, that an Inffitution, ſo admirably calculated for the advancement of religious knowlege, piety, and virtue, and for promoting good order in the community, ſhould be ſo ſtrangely perverted and abuſed. Having mentioned the practice of GAMuINCG, I cannot help obſerving that among other unfavourable fymptoms of the growing corruption among us, this is not the leaſt, that that practice is of late years become more general, and carried to a greater excefs, than has been known before in theſe kingdoms. The wiſeft men of all nations have been ſo ſenſible both of the pernicious effects of this vice to particular perſons and families, and its ill inſuence on the community, that ĩt would fill a large volume barely to recite the laws which have been made againſt it, both in former and later ages. Our own laws have fixed a brand upon it, and in effect declared the gain made by it to be diſhonourable APPENDIX. 4²1 diſhonourable and infamous: yet is the being inſtructed in the myſteries of it become a neceſſary part of education, whilſt the ſeaſoning the tender minds of young perſons with principles of religion and juſt ſentiments of things, and forming them to the worthieſt practices, is, it is to be feared, in a great mea- ſure neglected. But what affordeth the moſt melancholy apprehenſions is the great corruption and depravity of manners which is ſo gepe- rally and juſtly complained of.— The moſt blaſphemous abuſe of the name of God, by ſhocking oaths and imprecations, and the moſt corrupt and wilful perjuries, drunkenneſs, and exceſſes of riot, but eſpecially by the exceſſive drinking of diſfilled ſpiri- tous liquors, the health, morals, and zeligion of the laborious and ufeful part of theſe kingdoms are well-nigh deſtroyed.— Fired with this infernal poiſon, they are ſpirited to perpetrate and execute the moſt bold, daring, and miſchievous enterprizes, and ſhaking off all fear and ſbame become audaclouſly impu- dent, in all manner of vice, leuοdneſs, immorality, and prqfane- nE, in defiance of all laws human and divine.— But it doth not ſtop here, its malignant influence reaches to the children yet unborn, who come half burnt-up and ſhrivelled into the world, and who as ſoon as born, ſuck in this deadly poiſon with their mothers or nurſes milk, ſo if this worſt of all plagues be ſuf- fered to go on, ir will make a general havock, eſpecially amongſt the foldiers, ſailors, and laborious part of the nation, who are manifeſtly degenerated from the more manly conſtitutions of preceding generationsa. Beſides an amazing diſſoluteneſs, and impu- a2 Sec Diſtilled Spirituous Liquors tbe Bane of the Nation, 8vo. 2 edit. 1763, London. D=r. Stephen Hale's friendiy admonition to tbe Drinkers of Gin, Brandy, and other ſpirituous Liquors, awbich aræ ſo deſtruciwe of tbe Induſt-y, Morals, Health, and Lives of the Peopleæ. A new edition with additions, and an appendix.— And isin the catalogue of the books diſtributed by the Society for promoting Chriſtian Knowlege, Lonaon.— This worthy Acvine and excellent pbiloſopher(whoſe whole life has been uſefully employed in pro- moting the honour of God and the welfare of mankind) in a treatile upon diſtilling of ſea-water, and the uſe of ventilators, Sc. juſt publiſhed, ſpeaking of Aiſ'illed ſpirituous liquors, ſays— How much therefore does it behove all who have any concern ¹ for the honour and dignity oftheir own Kindred ſpecies, any in- **⁴ dignation at its being thus debaſed and diſgraced, any bowels of «* pity for the vaſt multitudes, not leſs perhaps than a MikLloN, «& that are yearly deſtroyed all over the world, by the moral as well ³⁴ as aatural, and therefore worſt of all evils, that ever befel un- 8 Ee 3* happy 4²² A PP E.NPDIN. impurities of all kinds, even thoſe that are moſt unnatural, and Wwhich are not fit to be named amongſt Chriſtians. To which may be added, the horrid crime of SELE-MoRDER, not only frequently practiſed, but pleaded for, a practice deſervedly rendered infamous by our laws, as being a murder committed by a man upon his own perſon, in oppoſition not only to the. moſt ſacred obligations of religion, and the rights of the com- munity, but to the ſtrongeſt inſtincts of the human nature, wileiy implanted in us by the great author of our beings, as a bar to ſuch monſtrous practices- To all which may be added, that bärbarous practice of men's murdering one another upon a pretended êoink of Lonour, as it is called, for the moſt flight and trivial offences, below the cognizance of our laws:—— A crime inexcuſable in a civilized country, and which yet gene- rally paſſes unpuniſhed, and thus leaves the guilt of blood upon the land, crying aloud for vengeance—— lt is impoſſible for a thinking man that has a true zeal for the honour of God and the intereſts of religion and viriue, and who hath the welfare and happineſs of his country really at heart, not to be deeply affected with ſuch a view of things, and ſollicitous what the conſequence may prove. And now, it is a natural enquiry, what can this be owing to? W' hence can it be, that nations ſo happily privileged, and favoured with ſo many advantages for the knowlege and practice of religion, fhould have ſunk into ſuch an amazing corruption legeneracy? Can this be conſiſtently charged on religion t icher in the Cnriſtian religion or the Proteſtant, which is the religion of Jeſus, as taught in the boly Scriptures, and 8⸗; to uſe their utmoſt endeavours to deliver mankind 43— But notwithſtanding this aſtoniſhing ravage 5 ruction of the human ſpecies, yet the unhappy unrelent- ing nations of the world ſeem as unconcerned about it as if only ² ſo many tHouſandés, nay millions of Catezrpillars or Locuſts were de- ⸗ ſtroyed thereby. Was there ever a more important occaſion to the indignation of mankind? Can we be calm and un- Lwhenthis MioHrx DESTROYERrears upits invenomed head?—— The moſt zealous advocates for Draus, even the un- happy beſotted Dramiſfs themſelves, the prolonging of whoſe lives, and whoſe real welfare both Here and hereafter, is hereby fircerely intended, cannot find fault with this well-meant remon- ſtrance, in defence ofthem and of all mankind, againſt this uni- verſal deſtroyer from one who has long been labouring, and that not without fucceſs, in finding means to preſerve multitudes of & lives, by various means.“ feed falvation, and are Brofitable APPENDIX. 4²³⁸ freed from the abuſes and corruptions that have been brought jinto it? The Deiſts have pretended the firſt, the enemies to the reformation the laſt. The anſwer to both is in effect the ſame. Can that be the cauſe of corruptions among Chriſtians, which if ſteadily adhered to is the beſt remedy againſt thoſe cor- ruptions? Can that occaſion an abounding in vice and wicked- nels, which, if really believed and ſeriouſly conſidered, exhi- biteth the moſt powerful diſſuaſives from it, that can enter into the human mind? Can the furniſhing the people with the means of knowlege, and bringing them to an acquaintance with the holy Scriptures, which are able to make us vuiſe unto for doctrine, for reproof, for cor- rection, for inſtruction in righteouſneſs, can this have any ten- dency to encourage them in vice and diſſoluteneſs? Such a ſup- poſition is contrary to the plaineſt dictates of common ſenſe. The corruption therefore complained of can never be the natu- ral effect or product of our advantages, and eſpecially of the religion we profeſs. On the contrary, the beſt and ſureſt pre- ſervative againſt this growing corruption, and the moſt effectual way of recovering from it, would be to have a high eſteem for thoſe divine oracles, to read and conſider them with attention, and lay to heart the excellent inſtructions and directions which are ſet there before us. There is a far more natural account to be given of that cor- ruption of manners, that vice and wickedneſs which ſo much aboundeth among us. It is owing not tothe knowlege or be- lief of religion, but to the neglect or contempt of it; to a ſtrange indifferency towards it in ſome, whilſt others uſe their utmoſt endeavours to traduce and expoſe it under the vilify ing characters of ſuperſtition, prieſtcraft, or enthuſiaſm. Great numbers of impious books have ſwarmed among us, both for- merly and of late: ſome of which are not only levelled againſt Chriſtianit“, but ſtrike at the foundations of all religion, the attributes and providence of God, and a future ſtate of retribu- tions. The manifeſt tendency of them has been— to baniſh the fear of the Deity,—to confound the moral differences of things, — to degrade the human nature to a level with the brutes, and thereby extinguiſh every noble and generous ſentiment,— to de- prive good men of the bleſſed hope of immortality, and to free bad men from the fears of future puniſhments, and the appre- henfions of a ſupreme Governor and Judge.— 1 heſe prin- ciples, and the books that contain them, have been propagated with great eagerneſs and induſtry, both in theſe kingdoms, and in our plantations abroad, and ſometimes at a conſiderable ex- EO4 Penc 424 APPENDIX. pence. This prepoſterous kind of zeal for infidelity may, tos conſiderate obſerver ſeem to be an odd phænomenon, of which no rational account can be given. One may, in ſome degree, account for a man's being hurried away by the violence of his appetites and paſſions, to do what his own mind diſapproves and condemns. But that any man ſhould cooly take pains to ſet other men looſe from all the reſtraints of religion and con- ſcience, and thereby, as far as in him lies, attempt to diſſolve the bands of ſociety and public order, and encourage men to gratify and fulfil their appetites and paſſions without controul, the natural conſequence of which would be to introduce uni- verſal confuſion, in which he himſelf may be a great ſufferer, is abſolutely unaccountable on any principles of good ſenſe or ſound policy; ſo that if we did not ſee frequent inſtances of it, we ſhould be apt to think it ſcarce poſſible, that any men in their ſenſes ſhould act ſo ſtrange a- part. One very pernicious conſequence of ſuch open attempts againſt religion is, the ſpreading prophaneneſs and diſſolute- neſs of manners among the lower kind of people, who eaſily catch the contagion, when once men of higher degree, or at leaſt that pretend to a ſuperior ſagacity, have ſet the example. And who can without deep concern, obſerve, that this is very much become the caſe among us at preſent? Great numbers of thoſe, who belong to what ought to be the moſt induſtrious body of the people, are ſunk into irreligion and vice. And, in proportion as theſe prevail, they become averſe to all honeſt labour and induſtry, and prone to the moſt flagitious crimes, which have the worſt effect imaginable on the peace and good order of the community. And it is eaſy to ſee what miſchief and confuſion muſt thence enſue. A ſober and induſtrious po- pulace is the ſtrength, the riches, the glory of a nation: but when thoſe, that ſhould be the labouring hands, become vicious and diſfolute, they are prepared for every kind of wickedneſs and diſorder. As, from their rank and education, they havèe for the molſt part, little regard to the appearances of honour and decency, if, at the ſame time, they have caſt off the ties of religion, and the fear of God, and a regard to the powers of the world to come, and are abandoned to their appetites and paſſions, what are they not capable of? It is an obſervation which hath generally held, and is verified by the experience of allages; that Kightecufneſs eæxalteth a nation, but hin, i. e. abounding vice and wickedneſs, is a zeproach unto any Heoble, i. e. it bringeth diſgrace and miſery upon them. Prov. xiii. 10. When once a neglect of religion and a corruption of manners becometh APPENDIX. 4²5 becometh general, it hath a natural tendency to diſſolve and enervate a nation, and to extinguiſh true public ſpirit and a manly fortitude. Nor have any people long maintained their liberties, after having loſt their probity and virtue. Thus it is in the natural courſe of things, and thus it alſo is by the juſt judgment of God, and according to the ſtated rules of the divine procedure towards nations or large communities, God may indeed, in his great wiſdom and goodneſs, long bear with a degenerate people, and may even continue to pour forth many bleſſings upon them when they are in a corrupt ſtate, eſ- pecially if there be a conſiderable remnant of good men ſtill to be found among them. But when their iniquities are grown up to ſuch a height, and have continued ſo long, that he doth not ſee fit to bear with them any longer, the meafure of their ini- quities is ſaid to be full; the time is come for executing a ſevere vengeance upon them, and the puniſhment falls heavier for be- ing ſo long delayed. Whoſoever duly conſidereth theſe things will be apt to think, that, according to the ordinary method of God's providential dealings towards backfliding nations and churches, we have too much reaſon to apprehend his righteous judgments. The pre- ſent ſituarion of things have an alarming appearance, and, if we be not utterly ſtupid, muſt tend to awaken us out of our ſecurity. Scarce ever was there a time in which it might be more juſtly ſaid, that God's judgments are abroad in tbe earth. I need dot enter into particulars. They are very well known, and freſh in our remembrance. There have been, to uſe our Saviour's empharical expreſſions, commotions and great earth- quakes in divers places,— diſtreſs of nations with Berplexity, the Jea and the waves roaring: mens hearts failing them for fear, and for looking after thoſe things that. ſpallcome upon the carth. Luke xxi. 9. 11. 25. Otf ſo vaſt an extent have the amazing concuſſions been, reaching to many parts of Europe, Africa, and America, at a great diſtance from one another, and in divers places have produced ſuch dreadful effects, even to the ſubver- ſion of great and populous cities, that it looketh as if God were about ſome great and remarkable work of judgment, to Buniſb the world for their evil, and the wicked for their inigui- ries, as the prophet expreſſeth it, I. Xiii. 11. Surely every man, who believeth that there is a Providence which exendeth its care to mankind, muſt believe that it hath a ſpecial concern- ment in events of fuch a nature, which ſo nearly affect nations and large communities, and on which the lives and fortunes of ſo many thoufands depend, Though ſecond cauſes are ad- wittod 4 ²⁵ APPENDIX. mitted, in it muſt be conſidered, that they are all under the direction and ſuperintende ency of God's ſovereign providence, which ſo ordereth and over-ruleth che cixcumſtances of things, and the courſe of natural cauſes, as to ſubſerve the ends of his moral adminiſtration with regard to his reaſonable creatures, and to execute his purpoſes towards them, whether in a way of judgment or of mercy. And, in gery fach caſe, we ſhould fix our views not merely or principally on ſecond cauſes, but ould look above them to the ſupreme Diſpoſer, and endea- vour to comport with the deſigns of his infinite wiſdom and ri ighteoulneſs. Calamitous events of a public nature are not ta be conſideręd as concerning only the particular perſons or peo- hat immediately fuffer by them. They have a more ex- ve view, and are defigned and Ktted to give inſtructive ons to all mankind that hear of them. The natural tendency of all ſuch diſpenſations is to awaken in the minds of men 4 holy fear of the divine Majeſty, and togive them a moſt affecting genviction of the vanity and nſtability gf all worldly hopes and dependencies. The prophet Taiaß, a after having deſcri iped in a very live ly manner the ſtriking impreſſions that ſhould be 1. upon the hearts of men becauſe of the fear of the Lord. and the glory his Majeſty, uhen he ariſeth 2o hhake kerribly the earε, ver; proper ly ad ds Caaſe ye from man whoſé bzreatlh z9 in his noſtrils: for wberein is he to be accounted Iſ. xi. 20, 21. Of what avail in ſuch a time of awful viſitation, are the hearts of human policy, the pomp of cœurts, or the power of mighty armies, or the riches and grandeur of the moſt po- pulous and magnificent cities? The plain voice of ſuch diſpen- fations, 2 voice iatelligible to all mankind, is this: Let all the ar the Lord: let all the inbabitants of the world ſtand in f him. Pſ. Xxxiii. 8 The Lord is the true God, he is the Aving God, and an everlaſfting king: at his wrarh the eartb ſball 35 0d —— eræ and the nakions /ball nol be able to abide his indignation. Jer. x. 10. Surely we ſhould be ready to cry out on ſuch occa- Vons, Oreat and mar vellous aretby works, Lord God Almighty, juft d true are thy ways, thou King of faints. Mho would not fear ce, and glori ify thy name? har khout only art holy. For all na- zions ſpall come and worſpiß befsre thee: for th judgments are madeé manifeſt. Rev. Xv 3, 4. The great uſe which is to be made of l awful dipenſations, is well exprefſ ſſed by the pro „Pher Iſ. Xxvi. 9. Wpen thy judgments are in the earth, the in- Ha bit ants of the world wili laarn righteouſneſs; i. e they ought 10 do fo; zamd it is the natural tendency of ſuch judgments to gage them to do ſo. The calamities inflicted upon othera 2 3 ſhould an APPENDIX. 427 Kould be regarded by us as ſolemn warnings and admonitions, hn it! ighiy concerneth us to impror e. The language of ſuch diſpenſations to all that hear of them, is the ſame with that of our Saviour to the Jews, when praking of thoſe perſons on whom the tower of Siloam fell, and of thoſe whoſe blood Pilate mingled with their ſacriſices, Excaf t yée repent, ye ſpall all lihc- wiſe he riſp. Luke xii. 3. w inexcuſable ſhall we there- tore be, if, ultene of layi derr things ſeriouſſy to heart, we continue careleſs and unaffé ſtill, and go on in a thought- leſs round of gaieties and 3 eaſures, like thoſe the prophet men- Hions, II. v. 12. The harßp and the viol, the tabret and hihe, and wine are in their feaſts: but they regard not the work gf he Lord, neither aasaee théæ operation of bis bands. Againſt ſuch perſons a ſolemn woe is tllere denounced. And elſewhere, ſpe: ki dng of ſome who continued to indulge themſelves in luxury and riot, and al linds of ſenfual mirth at a time when the cir- cumſtances of things çalled for deep humiliation and repent- ance, he ſaith, It was revealed in mine ears by the Lord of ho ts, furely this iniquity ſball not be Burged from yu till ye die, faith the Lord God ꝗf Soſts. II. XXIi. 1 2, 13, 14 Whoſoever carefully obſerveth the courſe of the divine diſ- penſations towards us for ſome time paſt, will be ſenſible that we have had many warnings given us, A peſtilence amongſt the cattle in England for many years paſt, and, though abated, ſtill continues in ſome parts of this country. But a few years ago the ord of war raged in one part of the united king- dom of Great Britain, and was near penetr ating to the centér Of it, and is tbekaat the ſubverſion of that conſtitution, on which the preſervation of our religion, laws, and liberties, in a great meaſure dependeth, but, through the great goodneſs of God, our fears were, after ſome time, happily diſpelled. Moreé lately encroacht men Save been made upon our poſſeſſions and plantations abrond, in vhich our national ſafety and pro- ſperity is very nearly inter eſted. And now it is not many weeks kul calamity hath befallen a kingdom, ſo very h us in intereſt and alliance, that the cala- d as, in a conſiderable degree, our owan. t, we have been and are great ſufferers byi it. Many lives have been loſt of his maieſty's ſubjects belonging to Greaz 5 Per 3 Mlty may de réegal And in f fa Pritain and Freland, and mmaun more there are, who, by the ſudden fubverſion, have either been totally, or in a conſider- deprived of th eir rwerlal y ſubſtance, and reduced ces of diſtreſs. A preſent ſtop is put to the courſe dvantageous commerce. The ſprings of our wealth 1 —— o— b ·e 428 A PPENDIX. are obſtructed; a great blow is ſtruck at our trade, in which we are ſo apt to place our confidence: And this at the very time when we ſeem to be entering upon a war with a mighty nation, a war that threatens to be very hazardous, and which muſt needs put us to a vaſt expence, which we are not very well able to bear. That particular judgment, under which ſome of the neighbour- ing nations have ſo ſeverely ſuffered, and which is one of the moſt dreadful of all others, hath greatly threatened us. It is but a very fenv years ſince that great city, which is the metro- polis of theſe kingdoms, and the center of our wealth and com- merce, felt an alarming mock, though, through the great mergy of God, it did little more than threaten and terrify. Since that time, and very lately, there have bésn ſeveral very unuſual phænomena among us, of ſuch a nature as to have a threaten- ing aſpect. Extraordinary agitations of the waters both on aur coafts and within land, and ſhocks of an earthquake felt in ſe- veral parts of Great Britain and Ireland, and of his majeſty's dominions abroad. Thus the divine judgments ſeem to be advancing upon us, and have gradually begun to operate. But ſuch is the mercy and forbearance of God towards us, that he ſeems loth to in- ſtict upon us the fierceneſs of his anger, or to pour forth all his wrath. He is pleaſed to give us previous warnings, to awaken aund rouze us out of our ſecurity, that, by a timely repentance, and by humbling ourſelves under his mighty hand, we may pre- voent the neceſſity of inflicting ſeverer puniſſments. His hand is lifted up, but the awful ſtroke ſcemeth to be ſuſpended for a Wwhile, as if he were unwilling to proceed to extremities with us. Upon conſidering theſe things, that moſt affecting expo- ſtulation comes to my mind, which God condeſcended to make by his prophret Ho ez, with regard to his people Jrael, when in a very dangerous backſliding ſtate. How ſball Igive thee up, Ephraim? How ſball Ideliver thee uß, Ifrael? Hou ſball Imake Thee as Admah? How ſpall Iſot thee or Zeboim? My heart is rurned within me, my roßentings are kindled together. I ill nnt eoscute the fierceneſs f mine anger; I will not return to aetroy Epbraim: For I am God, and not man, the Holy One in the miaſt hee. Hoſ. Xl. 8, 9. Yet we find at length, upon their obſtinately perſiſting in thei, diſobedience and ingratitude, and abufing the methods of his indulgence, and even growing more and more corrupted, he ſaw it neceſſary to execute his awful judgments upon them, even to the utter ſubverting that kingdom, and ſubjecting it to a foreign yoke. God forbid that this ſhould be cur caſe! Let us therefore make a right 7 2 u11 APPENDIX. 4²9 uſe of the divine forbearance. We have hitherto had reafon to fing gf mercy as well as judgment. Let us not, by our abuſe of his goodneſs, provoke him to pour forth upon us the full vials of his penal wrath. With an ingenuous ſorrow and ſelf-abaſement we ſhould acknowlege our aggravated tranſgreſ- ſions, our neglect and abuſe of the privileges and advantages we have ſo long epnjoyed, the contempt that hath been caſt on his glorious goſpel, and the prophaneneſs and diſſoluteneſs of manners, which hath ſo much prevailed. On theſe accounts, let us humble ourſelves deeply before God, and implore his mercy, and contribute, as far as in us lieth, to the carrying on a work of national repentance and reformation. It is un- doubtedly our duty, in the preſent conjuncture of affairs, when we ſeem to be entering upon an hazardous and expenſive war, to exert our utmoſt efforts for aſſiſting and ſupporting the government, aad to apply curſelves to the uſe ot all pro- per means which human prudence may ſuggeſt. But ftill we muſt get this fixed upon our minds, that whatever projeéts may be formed for procuring national advantages, and promot- ing the public proſperity, all other expedients to make a people flouriſh without reformation of manners, and without the know- lege and practice of religion, and public virtue, however they may ſeem to have an effect for a while, will, in the iſſuc, prove ineffectual and vain. The moſt proper way we can take to avert impending judg- ments, to preſerve and maintain our valuable privileges, and promote the public welfare and happineſs, is not to expreſs a clamorous zeal for liberty at the ſame time that we abuſe it to an unreſtrained lcentiouſneſs, than which nothing hath a greater tendency, both through the righteous judgment of God, and in the nature of the thing, to deprive us of our liberties; but it is to endeavour to make a juſt and wiſe improvement ot our advantages, to maintain a ſtrict regard to religion, Probity, and purity of manners, and to guard againſt vice, liber ti Brophaneneſs and dobauchery. This, and this alone, will pre- ſerve us a free, a flouriſhing, and happy people. God grant that this may be the bleſſing of theſe nations to the lateſt poſte- rity; and that we may long enjoy the light of the gloriose Goſpel of Chriſt ſhining among us in its genuine purity, and the ineſtimable advantage of a freedom to profeſs it, and to worſhip God according to the directions of his word, and the dictates of our own conſciences, without being expoſed to per- ſecuting rage and violence! Happy nations that we ſtill are t if we be bur duly ſenſible of our happineſs! and careful to make 43⁰ A PPENDIX. make a right uſe of our privileges! What a glorious face ot things would ſoon appear among us, if, as we have the beſt religion in the world, we took care to govern ourſelves by its ſacred rules, and to act under the influence of its divine in- ſtructions and important motives! Virtue, ſupported and ani- mated by the glorious hopes of the Goſpel, would appear in its genuine ſacred charms, and in its lovely beauty and excellence. Love, the true ſpirit of Chriſtianity, would prevail, and pro- duce a mutual forbearance in leſſer différences, at the ſame time that there would be a happy agreement in matters of the high- eſt importance; there would be a zeal without bigotry, a liberty without licentiouſneſs. The natural conſequence of all this would be peace and harmony in lärger and leſſer ſocieties. Such would be the face of things among us, as far as could be ex- pected in this ſtate of imperfection, if the religion of jeſus were ficmly believed, and duly conſidered, and men would be more generally perſuaded to give up themſelves to its divine conduçt. This would render perſons in high ſtations ſignally uſeful to the public, and ornaments as well as fuphorts to their country. And at the ſame time ſobriety, induſtry, temperance, and good order, Would ſpread among the body of the people. Nor would true bravery and fortitude be wanting. For though fuerſtition tendeth to produce mean and unmanly fears, true religion, and a fteady belief of a wiſe and righteous Providence, hath a tendency to fortify and eſtabliſſ the mind, and to pro- duce a real courage and greatneſs Joul, which will enable a man to meet death with a calm intrepidity in a noble and juſt cauſe, and ſtand the ſhock of the greateſt terrors. It is a reflection which hath frequently occurred to my mind, eſpecially on occaſion of the late dreadful judgments of God, how different, under the appreheoſion or preſſure of an amazing calamity, muſt be the ſtate of one that firmly believeth Chriſti- anity, and endeavoureth to govern his practice by its excellent rules, from that of the Athelſt and Unbeliever, or of the man who though he profeſſeth to believe the Chriſtian religion, liveth in a plain contradiction to its ſacred obligations. The former, however black and diſaſtrous the face of things may appear to be, which naturally tend to create fears in the hu⸗ man mind, yet is perſuaded, that all things are under the di- rection of infinite wiſdom, righteoufneſs, and goodneſs, and that we live in a world where every thing above, beneath, and on every ſide of us, is in the hand of God, and under the direction of his providence; who, as he can arm all his crea- tures againſt us, and make them the inſtruments of his juſt dit. . 2 APPENDIX. 431 diſpleafure; ſo, if we be careful to pleaſe him, and approve our- ſelves in his fight, can make the whole creation around us to be as it were in a covenant of peace and friendſhip with us. Or, if a good man be involved in the ſame outward calami with others, as muſt often, without a miracle, be expect calamities which ditdlas to large communities, ſtill he this to ſupport him, that the at Lord of the univerſe is his father and his friend, and will cauſe thoſe outward'evils to tu—n. in the f Lan. lülne to his greateſt benefit. Death itſelf, if this ſhall be ſhall prove a real gain to him, and ſhall introduce him to a orld, and a nobler ſociety, It is juſtly obſerved concerning the man zhat Jeuyer Eh rhe Lord, zhat deligbteth greasly in his eommans mner nIg, 5 4 nor be afraid f vil tiding 9. Plal. cxi. 1. 77. with the Pſalmiſt, 2 what can man do unto me: an haſt pould encamßp againſ war ſpould riſe again Xxvii. 2. But he m dre triumph, God is our zefuge on,) She .Cxviii. 7 my heart ſball not fæar, though this will I be comficlen:, Pſal. forth into that noble ſtrain of and hirength, a very Preſent help in trouble. Therefore will not ae fear, though the earth be re- nioved, and though the mou be carried into the midt of ie fea: Though ihe waterr theregf rour and be ahe 724 Ehough the mountains ſpake with the ſwelling theregf, Pſal. xlvi. 1, 2, 3. On the Dnler) hand, the wicked and ungodly man, oehnee nuehe aalh no proper re ſource, no1 day 24 85 amity, when him. For either he lo 1 L wild chance, or blind? ecelity,„ object of rational truſt and confid and which leaves no room for! hope- but in that which nature hath an abhor of, an utter extinétion of bei 1 be the juſt judgments of the the world, whom he hath offér is to brave it againſt the wrath of lid comfort or ſupport in a ings ſeem black and diſmal al cannot poſſibly 1 tures like ourſelves, t cauſe, me fortitude: but not to fear God, the Almighty Lord of the Uni- verſe, is not courage, but madneſs. The only proper thing which remaineth for ſuch perſons to do, and it is what reaſon, as well as Scripture, directeth to, is to humble t bemſelxe deeply under the mig f God, and to flec to his in- finite mercy, through. rty Lerheraa 0.⁴ 2 — ⁸‿ 43² APPENDIX. the moſt reaſonable and gracious terms which he hath appoiut- ed, for obtaining an intereſt in his grace and favour. Upon the whole, the beſt thing that can be wiſhed, for the honour of God, for the happineſs of mankind, and for the real welfare of our country, is, that a hearty zeal for the knowlege and practice of our holy religion may have a revival among us: and that perſons of all orders and conditions may join in contributing to promote its ſacred intereſts. And not- withſtanding the corruption too juſtly complained of, there are many, Tam perſuaded, among us, and may the number of them daily encreaſe! who are earneſtly deſirous to do this. Every man has it in his power to contribute ſomething towards it, at leaſt by endeavouring to walk in a converſation becoming the Goſpel. But there are ſome perſons who have pecvliar advantages for doing honour and ſervice to Chriſtianity. Thoſe eſpecially that are diſtinguiſned by their HIGH Raxk, their FoRkTuNE and QUaAaLITY, fhould make uſe of the influence this gives them for recommending and promoting true religion and virtue, which will add a luſtre to their titles and dignities, and is one of the beſt ways they can take to ſhew their regard to the public happineſs. MAGIsTRATEsS fhould account it their duty and their honour to employ the authority they are inveſted with, for ſerving the intereſts of religion, and diſ- countenancing vice and wickedneſs; ſince for this purpoſe they are appointed, that they may be for the Buniſbment& evil- doers, and for the praiſe gf them that do well. And it is then that their authority will have its proper influence, when it is ſtrengthened by that of their own good example. But above all, they who are honoured with the character of the MiNI- sTERsS Of the holy Jeſus ſfhould make it the very buſineſs of their lives to ſpread and promote real vital Chriſtianity, to in- ſtruct the people in its important doctrines, and build them up in their moſt holy faith, and to enforce upon them the excel- lent duties it enjoins, by all the powerful and moſt engage- ing motives which the Goſpel ſets before us. And that their inſtructions may have the proper effect, it highly concerneth them to keep themſelves free from the faſpionable vices and follies of the age, and to endeavour to be enſamples to their flocks, by a well-tempered zeal, piety, and charity, and the virtues of a holy life. Thus will they not only do the higheſt ſervice to religion, but procure the greateſt honour to them- ſelves, and the moſt juſt veneration for their ſacred character, which, Where it is not diſgraced by a conduct unworthy of it, naturally A P PBE N D 1 X. Haturally demandeth the efteem and regard of all the true ftiends to religion and virtue. For theſe valuable and excellent purpoſes, may the God of all grace Pour forth his holy Spirit upon all orders and degrees of men in theſe nations, that, as they bear the honourable name of Chriſtians, they may adorn the dottrine of God our Saviour in all things; and, b ng jilledl with t he knoulege— his will in all wiſdlom and ſpirit ual An derſtandi ng, may walk worthy of the Lord unto all Bleafing; being fruitful in ebvery good Work. I may be thought perhaps to have inſiſted too lare) upon theſe things. But I cannot but think, that one of the prin- cipal things which ought to be propoſed in books written in defence of Chriſtianity, ſhould be not merely to promote the ſpeculative believe of it, but to engage men to that which is the main deſign of its excellent doctrines, as well as precepts, a holy and a virtuous practice. 2 E ν b 2 VoL. II. —————— —— 8[—— 5———*—— 1N D E X TO T HE Vier of the Deiſtical Writers. N. B. The ſubjectg treated gf in the Reflections on Lord Boling- broke's Letters on the Study and Uſe of Hiſtory, are not mentioned in this Index, as there is a copious Tabls ꝗ Contents Sreceding that Piece, Vol. II. 5. 245,&c. A. Anan IE Mr.- His arguments to prove that Moſes was the author of the Pentateuch not fairly repręſented by Lord Bo- lingbroke, Vol. II p. 78. ABBE DE PAkIS- The miracles pretended to be wrought at his tomb conſidered: and it is ſhewn, that no argument can be juſt- ly drawn from thence to the diſadvantage of the miracles wrought by Chriſt and his apoſtles, I. 319, et 2. The high opinion of his ſanctity chiefly owing to his extraordinary auſte- rities, ib. 355. He carried ſuperſtition to an exceſs, 16. 356. Voluatarily and deſignedly haſtened his own death, ib. 357. His character and conduç& of a different kind from that rational, and ſolid piety recommended by the precepts and example of our Saviour and his apoſtles, i6. 359, 36. ABRaHAM God's entering into covenant with him had nothing in it unworthy of the divine wiſdom and goodnefs, II. 116. It was deſigned to be of extenſive benefit to mankind, ¹6. 117. He did not learn the knowlege and worſhip of the one true God from the Egyptians or Chaldans, II. 101. marg. note. ALEEGORIEsS OF THE OLD TESTAMENT- Not deſigned to be paſſed upon the people as a literal narration of facts, II. 94. AncrLs— the notion of them repreſented by Lord Bolingbroke as owing to the ancient aſtrologers and Profeſſors of magic, I. 427 Vet 1 NDIE X. Vet he owns, that there are many orders of ſuperior intelligences vaſtly exceeding the human kind,:5. 428. They are employ ed as the Inſtraments of Divine Providence, i. ANckLs FarLEN- Nothing in the Scripture doctrine concerning them inconſiſtent with reaſon, II. 148. 149, marg. note. ArosrLEs An entire harmony among them in the Goſpel which they preached, I. 138. 142. Wrongly charged with having worldly intereſts and advantages in view, I. 233, 234. The re- velation they publiſhed truly and properly the revelation of Jeſus Chriſt, as well äs that which he himſelf delivered in the days of his perſonal miniſtry, II. 183. ATHEISM— hath a direct tendency to take away or pervert the natural ſenſe of right and wrong, I. 78. It is fubverſive of all virtue, 16. 79g. ArHEIsTrs— can only cavil; but cannot reaſon againſt the exiſt- ence of the Firſt Cauſe, I. 38 5. According to Lord Bolingbroke they only deny God, but the divines defame him, it. 379. Pre- tended alliance between them and divines, idem ib. II. 15. Lord Shafteſbury ſcems to äſſert, that Atheiſts may be really virtuous, I. 73, 74.— Vet owns, that he that denies a Deity, ſets up an opinion againſt the ſentiments of mankind, and being of fociety, and is juſtly puniſhable by the magiſtrate, 15. 79. ATREY Mr. Anthony— Author of The main argument ef à late book intitled, Chriſtianity as old as the Creation, fairly fiated and ex- amined, I. 1 22. ATkINSON Mr.— His Vindication of the literal ſenſe of tbree miracles ef Chriſt; in anſwer to Moolſton, I. 109. ATrRIBUTES OF GoD- Moral attributes neceſſarily included in the idea of the infinitely perfect Being, I. 392, et 2. Inſepa- rable from Ris wiſdom, i6. 395,&c. Rightly diſtinguiſhed from his phyſical attributes, ib. 396, 397. Lord Bolingéroke's objec- tions againſt aſcribing moral attributes to God, according to our ideas of them, conſidered and obviated,:5. 397, et ſe*. B. BALGuV Mr. Jobn— His Letter to the Deiſts, containing reſfections on Lord Shafteſury, I. 64. His fecond Letter to the Deiſts, in anſwer to Tindal, ib. 122. His Eſſay on Redemption, bid. BAxTER Mr. Richard— His Animadwerſions on Lord Herbert's b de Veritate, I. 21. BENson Dr. Geonge— An account of his book of the Reaſonablensſe of Chriſtianity as deliwered ia the Seriptures, in anſwer to Chriſiia- nity not founded on A'gument, I. 164, 155. His Reflections on Deiſin Jairly ſated, ib. 255⸗ BEuTUEY Dr. Richard— His Remarks an Collins's Diſcourſe Free- Thinking, I. 87 to 89. BaRROW Mr. Capel— His Anfaver to Deiſm fairh ſtated, I. 255. 3 F f 2 BoVNT —oo»»ͤ—— ————— 1. N DdE NX. BronnT Mr. Charler-His notes on Pbhiloſtralus's aceount of the life of Apollonius Danæus, I. 37. 38. His Religio Laici copied, for the moſt part, from Lord Herbert, ib. 38. He was one of the chief authors of the Oracles f Reaſon, ib. His argument againſt the worſhip of God through a Mediator conſidered, 16. 39, 40. He acknowlegeth Deiſm not to be ſafe without Chriſ- tianity, 25. 40. BoLrNoBROKE Lord Viſcount— His Letters on tbe Stuay and Iſe of Hiſzory, II. 265, et ſg. His Poſfibumous Mords, I. 371, S z. He raiſeth himſelf above all other writers ancient or modern, 79. 373. His invectives againſt the holy Scriptures, ib. 375, 376. Againſt the ancient philoſophers, 5. 377, Ge. And eſpecially againſt ancient and modern Chriltian writers, i5. 378, c. Charges thoſe that differ from him with madneſs, 75. 381, 382. The main principles of his ſcheme repreſented, ib. 382, 383. He treats thoſe as profane who talk of imitating God in his moral attri- butes, 16. 390, 391. Offers ſeveral objections againſt aſcribing moral attributes to the Deity, 165. 397, Gc. Yet in effect acknow- legeth thoſe attributes, i6. 404, Gc. He denies that God's end in making man was to communicate happineſs to him, 15. 402. Profeſſes to own a general Providence with regard to collective bodies; but denies a Providence, as extending to individuals, 15. 410. The inconſiſtency of his ſcheme ſhewn, and its ill con- ſequences to mankind, 15. 417, Sc. He acknowleges the great antiquity and uſefulneſs of the doctrine concerning the immor- tality of the ſoul, and a future ſtate, II. 2. Pretends neither to affirm nor deny it, z5. 3. XYet treats it as a fiction, 1⁵. 4, 5- Will not allow that the ſoul is an immaterial ſubſtance diſtinct from the body, 75. 5§. Attempts to deſtroy the moral argument for a future ſtate from the preſent unequal diſtributions of Divine Pro- vidence, 15. 15, c. Sets up as an advocate for Providence, 75. — His great inconſiſtency in this ſhewn, ib. 17. He ſpeaks with contempt of thoſe that have written of the law of nature before nim, 15. 25. Afſerts the univerſal clearneſs of that law to all man- Kind, and that no man can miſtake it, 75. 27. Yet pwns that it is often miſtaken, and affords a dubious light, i6. 3 2. Makes poly gamy to be a precept of the law of nature, 15. 36. His loofe way of talking about marriage, ib. 37. Suppoſes modeſty and chaſtity to have no foundation in nature, but to be owing to hu- man vanity, 16. The pernicious tendency of his ſcheme, with reſpect to morals, i5. 41, Gc. He denies that mankind have any need of extraordinary ſupernatural revelation, and endeavours to anſwer Dr. Clarke's arguments for it, i5. 45,&c. Vet his own ſcheme, contrary to his intention, tendeth to ſhew the ufefulneſs and neceſſity of revelation, 15. 69. His attempts to diſprove the. truth and authenticity of the Mlaic hiſtory, ib. 74, et g. His charge againſt the Scriptures, particularly the Moſaic writings, for degrading the Deity to mean and unworthy offices and em- ployments, 5, 112, Sc. And for aſcribing to God human parts 1 N D E. parts and paſſions, II. 120. And for commanding things con- trary to the law of nature, i5. 127. His objections againſt the Moſaic account of the creation, ib. 138, Sc. And of the fall, i. 143, Sc. The acknowlegements he makes in favour of Chriſtia- nity, 15. 163, Gc. He ſeems to give up ſeveral of the Deiſtical objections, 19. 167. His great inconſiſtency on this head, 25. 169. He pretends that Chriſtianity is a republication of the doctrine of Plato, but more unintelligible than it, 15. 171, 172. And that the New Teſtament conſiſteth of two different Goſpels, contrary to one another; that of Chriſt, and of St. Paut, ib. 172, 173. His invedives againſt this apoſtle, 26. 174, Gc. Seems to ac- knowlege the Goſpels to be credible and authentic records of Chriſt's diſcourſes and actions, 76, 182 Yet does all he can to de- ſtroy their credit, ib. 183, Gc. The way he takes to account for the propagation of Chriitianity ſhewn to be inſuffcient, 76. 189, 190, Sc. Pretends that Chriſtianity has been of no advantage to the reformation of mankind, 15. 192. His objections againſt the doctrine of a Mediator, and of redemption by the blood of Chriſt, 15. 202, 203,&c. He endeavours to expoſe the Chriſtian doc- trine of future rewards and puniſhments, as abſurd, and contrary to the divine attributes, 75. 222, 223. Seems to deny the exer- ciſe of divine juſtice, either here or hereafter, 25. 225, 226. Finds fault with the Goſpel doctrine of a fature judgment, for teaching that men ſhall then be called to an account for the thoughts and diſpoſitions of their hearts, i5. 226. Pretends that, according to the repreſeptations made in the New Teſtament, men ſhall be ſaved or damned in the lump, without any regard to the different degrees of virtue or vice, ib. 230,&c. Objects againſt the eternity of future puniſhments, 15. 234. Remarkable acknowlegement of his on this head, 5. Pretends that future puniſhments cannot be reconciled to the belief of an all-perfect Being, 26. 237, BRADLEY Mr. Jobn— His reflections on the Oracles of Reaſon, I. 4², 43- BRAMHaALI Archbiſhop- His writings againſt Hobbes, I. 35. BRowN Mr. Jobn, now Dr.— His Eſays on the Earl of Shafteſbu- ry's Characteriſtics, I. 64. BaowN Mr. Simon-— His Rebuke to a. ludicrous Infidel, in anſwer to Mlr. Woolfon, I. 110. His Anſaver to Or. Tindal's Chrifiianity as old as tbe Creation, ib. 130. BuLLOCk Dr. Richard— His Anfcver 10 Collins's Diſcourſe of the Grounds and Reaſons of tbe Chriſtian Religion, I. 96. And to his Scheme of literal Prophecy conſidered, ib. 99. BoRNET Dr. Thomas-His Conferences, in anſwer to Tindal'« Cbriſtianity as old as the Creation, I. 122. — ¾ℳ ——— 88 3 CaAas 4 * 5 1NDEBX. 4 C. CANAANITES- The command for exterminating them not incon- ſiſtent with the law of nature, I. 11 ½. II 128, SGFc. CAUSE- According to Mr. Hume there is no connection between Cauſe and Effect; nor is thére any way of knowing it, either by reaſon, or by experience. I. 260. The manner in which the Cauſe produces the Effect is inexplicable; but this no argu- ment againſt it, i56 203. 270. 1 CuaxoLER Dr. Biſhop of Cowentry and Litchfeld-—An account of his Defence ef Chrihiianity, ſrom tbe Byophecies oftbe Old Teſtament — in anſwer to Mr. Collins's Dicour’ e on the Groundi,&c. I 03⸗ 94. His Vindication of it, in anſwer to the Scheme ofliteral Prophecy conſidered, ib. 99. 5 4 3— CHuaNDLER Dr. Samuel— An account of his Vindication o the Chriſhian Religion, in anſwer to Mr. Coſlins' Diſcourſe on the Grounas,&c. I. 95. His Vindication of tbe Autiquity and Autho- rity of Daniel' Propbecies, agaiuit the objections of the Scheme of literal Propbecy conſidered. ib. 129. Hi Vindication f the Hiſiory of ebe Old Teſtament— againſt the third volume of the Moral Pbiloſopher, ib. 149. His W itn ſes of tbe Reſurreclion re- examined. and proved conſiſtent-in antwer to the R ſarreclion of Jeſus conſiaered, ib. 186, 187. CHAPMAN Dr. Jobn— An accunt of his an(wer to the Moral Phi- loſopher, intitled Euſebius, I 139. 141 159 4 4 4 4 CuixEsgz— Their ancient ſages expreſſed themſelves obſcurely concerning the Deity, II. 63, marg not. Great diſfereuce be⸗ tween them and Moſez in this reſpect. 15.— 3 3 CHRIST Taoght religion with great ſimplicity, II. 164. Lord Bolingbroke Pretends that he artfally engaged the Jzw to put him to death, 15. 215, 216. The doctrine of his being appoint- ed to judge the worſd, pretended by the Deiſts to be of no uſe to manleind, I. 252. The uſefalneſs and importance of it ſhewn, 15. CHRISTIAN REVELATION— Ias ſet the principles of natural religion in the cleareſt light, I. 14, 15. Want of univerſality no juſt objection againſt it, 1. 17, et 7*. A ſummary of the evidences for Chriſtianity, II. 366, et e. Its great uſefulueſs and excellency achnowleged by Lord holingbroke, ib. 166,&c. It has contributed to deſtrov polytheiſm and idolatry, and has reformed many laws and cuſtoms, contrary to the law of nature, 15. 193. It does not teach light and trivial expiations for ſin, 75. 209. It is not true, that the whole ſyſtem of Chriſtianity in- ſpires and flatters the pride of the human heart, 75. 2 16, 217. Nor that it conſiſts merely of unintelligible döctrines, and uſe- leſs inſtitucions, I. 2 50 CuRISTIANITY not. founded on Argument- A pamphlet ſo called, l. 151. Obſervations upon it, ib. 153—— 164. Thoſe re- 4 preſentęd 1 N D E k. preſented by Mr. Hume as dangerous friends, or diſguiſed ene- mies, to Chriſtianity, who endeavour to Prove it by reaſon, I. C⁴ε⁵rians Uajufly charged by Lord Bolinsbroie with mur- muring through this life againſt the juſtice of God; and there- fore unworthy to taſte of his goodneſs in a future ſtate, II. 21. And with affuming that happineſs conſiſteth principally in the advantages of fortune, ib. Note i. Diviſions among them no argument againſt the truth or certainty of the Chriſtian religion, I. 5, 7. 219. II. 346. The corruptions of profeſſed Chriſtians no juſt objection againſt rrue original Chriſtianity, I. 254. Cuuss Mr. Thomas--Publiſhed ſeveral tracts, in which, under pretence of a great regard for pure uncorrupted Chriſtianity, he endeavoured to betray it, I. 193. His poſthumous Works mani- feſtly intended againſt revealed religion, ib. 194. His high pre- tences and felf-fufficiency, ib. 195. Denies a particular Pro- vidence, 1⁵. 196. Somerimes ſeems to aſſert a future ſtate, at other times repreſepts it as altogether uncertain, and that no. proof can be given of it. ib. 197, 108,&c. He abſolutely re- ſects the Jeviſe revelation, i5. 202. But ſpeaks very favourably of Mahometaniſm, ib. 204. Profeſſes to believe Chriſt's divine miſſion as probable, ib. 205. Vet endeavours to ſubvert the evi- dence by which it is proved, ib. 207. He repreſents the Scriptures as an unſafe guide, and of a pernicious tendency; yet blames the Church ok Rome for locking them up from the laity, and that this tends to involve the people in the moſt groſs ignorance, ſuperſtition, and ſlavery, i½. 208, 209. His attempt to expoſe our Saviour's precepts in his ſermon on the monnt, 15. 210, 211. He grofly miſrepreſents the Goſpel-doctrine of atonement, ib. 214. 215, Sc. Pretends that the Scriptures were corrupted in the times of popery, ik. 220, 221. That the apoſtles changed the original ſcheme of Chriſtianity as laid down by our Saviour ib. 231. 232. And that they had worldly wealth and power in, view, ib. 233, Gc. He abuſes St. Paul, ib. 216,&c. 235, 236. Repreſents all religions as indifferent, ib. 237. Sets up Deiſm as an infallible guide, i⁵. 239, 240. Runs a parallel between the progreſs of Chriſtianity and that of Methodiſm, ib. 230, 231. CLARENDON Earl of— His Brief Viez and Surwvey of the pernicious ⁵ Errors in Hobbes“ Lewiatban, I. 36. CLARKE Dr Samuel— His Refiegtions on Toland's Amyntor, I. 45- His anfwer to Mr Collins on the immateriality and immortality of the human ſoul, I. 85. II. 19. Invectives againſt him by Lord Bolingbroke, I. 380, Cénſured by his Lordſhip for ſuppoſing that juſtice and goodneſs are the ſame in God as in our ideas of them, 15. 390, 30 1. And for repreſenting God as having a tender concern for the happineſs of man, ib. 388. Aund for ſuppoſing that there are inequalities and diſorders in the preſent ſtate of things, and arguing from thence for a fature ſtate of retribu- 4 F f 4 tionse 1 NDE. X. tions, II. 16. His arguments to prove the neceſſity of revela⸗- tion vindicated againſt Lord Bolingbrobe, II. 45. 64, 69. CrERGYO— Thoſe of the primitive Church charged by Lord Boling- broke with being a very lawleſs tribe, and ſtirring up the people to tumults and inſurrections. II. 240. CrocHER Biſhop of— His Vindication gf the Eiſtories of ibe Old and Méw Teſtament— in anſwer to Lord Bolingbroke's Letters on the Study and ſe of Hiſiory, I 257. OorLINs Mr. An thomy— Wr te againſt the immateriality and im- mortality of the ſoul, and againſt human liberty, I. 8 5. His Diſcourſe ef Free Thinking, ib. Obſexvations upon it, 16. He Pretends to prove tha there was a Zensral alteration of the fonr Goſpels in the ſixth century, 15. 86, 87. His Dicourſe on tbe Groundi and Reaſons of tbe Cbrifiian Religion, deſigned to ſhew that Chriſtianity hacb no juſt fonndation at all, 15. 90, 91. An account of che anſwers that were made to it, 15. 93½. His Scheme of literal Prophery conſidered, ib. 98 Books publiſhed in anſwer to it, i5. 99, Sc. Pretends that Chriſt's reſurrection, if it could be proved, would not be a fafficient proof of the truth of the Chriſtian revelation, 15. 168. Remarkable paſſage of his con- cerning the aſcribing human paſſions and affections to the Su- preme Being, II. 125. Unfair management in the French tran- Uation of his Di Kou 26 of Free-T hinking, I. 90. marg. not. CoxxvBEaARE Dr. Jobn, Jate Bifhop of Briſtol— An account of his Defence of revealed Religion, in anſwer to Tindal's Cbriſtianity as ola as tbe Creation, I. 124. His argument to ſhew that there is no neceſfity to produce the originals or atteſted copies of the Seriptures, II. 184. CounTxv— Love of our country, how far countenanced and re- commended by Chriſtianity, I. 52, 53. marg. note. CRAEATION= Mohaic account of it ſimple and noble, II. 138, 139. Vindicated againſt Lord Bolingbroke's objections, ib. 140. God's reſting from the works of creation how to be underſtood, 76. 142. CypwoRTH Dr.— Unworthy cenſure paſſed upon him by Lord Bolingbrohe, I. 379. CuMBERLaND Bilhop— His book De legibus naturæ, in anſwer to Mr. Hobbes, I. 36. Charged by Lord Bolingbroke with metaphy- ſical jargon and cheological blaſphemy, I. 380. . DErsM fairly fated, and fally vindicated- à pamphlet ſo called, obifervations upon it, I. 241— 255. That author's pompous account of Deiſm, and his way of ſtating the queſtion between Chriſtians and Deiſts examined, i5. 242, et 6. DeISTS— Who firſt aſſfumed that name, I. 2. Mortal and immor- tal Peit id. ib. Great differences among them about the main articles of natural religion, 16. 8. II. 353. Their unweariéd „* 1 attempts ENIDB X. attempts ag, and different attacles upon it, I. 113. Their ſpecious pretences, and high opinion of them- elves and contempt of others, 15. 119, et /a. They often pro- feſs an eſteem for Chriſtianity, whilſt they do all in their power to ſubvert it, II. 354 4. Their unfair and diſingenuous con- duct, 15. 356, 357. y ſeem frequently to diſcard all moral evidence, and advance maxims which ſeem to deitroy the credit of all hiſtory, 5. 357, 358. Their inconüſtencies and contra- dictions, 16. 359, 360. Addreſs to them, 15. 327, et Jag. DrLUGE General tradition of it, II. 77. DiviNES- Virulent reproaches and invectives againſt them by Lord Bolingbreke, 1. 378. Repreſented as forming a confederacy with the Atheiſts againſt t he attributes and provide ne of God, 16. 379 II. T. And as worſe than Atheilts, I. 379. Charged with Lensi ng the tendency q́t᷑ virtue te make men happy, II. 16 And with zente drins their Creator in the government of thc world, and accuſing him of injuſtice, 15. 15. 224. DivoxcEs— Lord Eaathroie wrong account 05 the legal cauſes of divorce, II. 199. Differences among the.uvwi‿cp doctors on that head, 75. 200. In what ſenſe it muſt be underitod that di- vorces were permitted to the aws for the hardneis of their hearts, 75. 201. DouoLas Rev. Mr.— His Criterion, or Miracles examined, an account of it, I, 368. „ gainſt Chriſtianit FE. EpuUCATION OF CHILPREN recommended— The great import- ance of it ſnewn, and bad effecte of negiecting it, II. 415 EerPyrlaNs— Their hiſtory i in the hands of the prieſts, and con- cealed from the vulgar in hierogl, phics and ſacred characters, II. 81, 82. Their account of the exode of the Fra lites out of Egypt not to be depended upon, 5 89, 0 Their abſurd ac- count of the original formation of man, 19. 142. There is no fufficient proof that Moſes adopted their rites and cuſtoms, 76. 96. 96, marg. note. EviDENCE MONAL— The ſufficiency of it ſhewn for giving affur- ance of facts, I. 145, 146. II. 357 7, 358. The near connection between moral evidence zang phyſical. I. 268, 269. 200, 29 1. 309. In ſome caſes it yields a certainty equiwalent to that which ariſes from demonſtration, I. 342, 343 Ferbhrehcded he abuſe Mr. Hume makes of chat word, I. 273. 287, 288. How far and in w hat ſenſe it may be ſaid to be a guide in reaſoning concerning maiters of fact, 75. 288, 289. Uniform experience is ſo far from being a full proof againſt the exiſtence of miracles, that it afforde ch no proof agalnſt i it at all, i⁰. 204, 295 LNPIATIONI by the Blood of CH 181— Diſingenuous repreſenta- tion of it by Mr. Chubb, J. 214, 215. And by Lord Bolingbroke, 11 208 ———— — 1 ³ 1N DE X. II. 208, 209. 212, 213. It anſwers the moſt valuable ende, II. 210, 211, 212. F. FaAcrs EXTRAORDINARY-By which the law af Moſas was at. teſted, were of the moſt public nature, and the accounts of them coeval with the law itſelf, II, 372,&c. Thoſe accounts to be depended on as ſafely tranſmitted to us, 75. 80, 81,&c. The ſame thing ſhewn with regard to the facts by which Chriſ⸗ tianity is atteſted, I. 305,&5c. II. 187, 188 374, et ſeg. Fairh— That which is required in the Goſpel not a bare ſpecu- lative aſſent, I. 5, 160. Not inconſiſtent wich reaſon, nor to be oppoſed to it, 15. 16 5, 166. II. 196. The difference be- tween fairh and fictiqn reſolved by Mr. Hum intg a more lively and forcible feeling, I. 334. marg. neobt. FALL OF MaN The Moſaic ascount of it vindicated againſt the objections of Lord Bolingbroke, II. 143, 144, Sc. FarHERs OF TuE CHRISTIAN CuURCH- ContemptuOux repre- ſentation of them by Lord Bolingbroke, I. 378. 3 FosTER Dr. James— An account of his anfwer to Dr. Tindal'. Chriſtianity as old as tbe Creation, I. 123, 124. FREE-THINKERS— Blamed by Lord Bolingbroke for à factious ſpirit, under pretence of liberty, I. 374, 375. FRIENDSHIF- The pretence that it is not required in the Goſpel confidered, I. 88, 89. FuruRE State of Rewards and Punispments=-Repreſented by Lord Henbert as an eſſential article of natural religion, I. 3. Deiſta diviged about it, 6. 2, 3. 8. Lord Sbafteſbury inſinuates, that the belief of it may be of bad influence in morals, ib. 50,&c. 67. 70, 71. Cbubb's variations with regard to a future ſtate, i6. 198, 199, Ic. This doctrine believed from the earlieſt an- tiquity, II. 2, 3. A part of the primitive religion communi- cated to the firſt anceſtors of the human race, 2. 13. 63. The great uſefulneſs of that doctrine acknowleged by Mr. Hume and Lord Bolingbroke, ib. 406, 407. Jaſtly argued, from the preſent unequal diſtributions of Divine Providence, I. 280, 281. II. 23. To affure us of this, one important end and uſe of divine revelation, II. 60. 61. It is plainly implied in the law of Moſes, though not expreſly mentioned there, i⁵. 156— 158. At the. time of our Saviour's coming, it was not only denied or doubt- ed of by many among the philoſophers, but had little hold of vulgar minds, ib. And therefore a clear and expreſs revelation of it was then neceſſary, 5. 159. The Chriſtian doctrine of, future retributions vindicated againſt Lord Bolingérokes objec- tions, ib. 230, et ſe. ¹ Gpoit 81 G. 1DON Mr. Charles— Publiſhed the Oracles of Reaon, I. 38. Afterwards writ a book againſt the Deiſts, intitled, The Deiſic Manual, ib. 43. GNoOsn Ics— Lord Bolngöroke's pretence that the primitive Chriſ- G tians were Gnoſtics. II. 239, marg, note. O D- our notions of his attributes, though inadequate, not falfe, I. 400, 401 Noble idea of God in the ſacred writings, II. 111. 115. Concerning God's being the tutelary God of Abrabam, and of the people of Vrael, i5. 116, 117. In the idea of God, as repreſented in Scripture, there is united the higheſt majeſty, and the moſt marvellous condeſcenſion, i5. 120. In what ſenſe affections may be aſcribed to God, i5. 124, 125. osPELS- The fpurious ones were never generall, received in the Chriſtian Church, and therefore no argument to be drawn from them to the prejudice of the true Goſpels, which were received from the beginning as of divine authority, I 45— 47. II. 183. Pretended corruption of the Goſpels in the ſixth century, falſe and abſurgd. I. 36, 87. The Goſpels now received ackr owleged by Mr. Hobbes and Lord Bolingbroke to have been written in the times of the apoſtles, and to contain a true account of the diſ- courſes and actions of our Saviour, I. 32, II. 182. Tranſmit ed to us with an evidence which may be ſafely depended upon, II. 189. 375. Not neceſſary to have the originals or atteſted copies of them in our own hands, 75. 185, 186.&&c. Some copies of them ſo ancient as to bring us near to the firſt ages of the Church, ib. 18 5. marg. note, ovERNMENT Religion neceſſary to government, and Chriſtia- nity particular.y friendl) to it, II 107 406. 407. RACE DliviNE— Never mentioned by Lord Bolingbroke but in a way of fneer, II. 196. The notion of it not inconſiſtent with reaſon, ibiadä. 4 GaEENE Mr. Jobn— His Letters to the author of the Diſcourſe on The Grouna,&c. concerning the application made in the New H Teſtament of paſſages in the Old, l. 97. H. ArLET Mr. Joſepk— His Diſtourſe of the noture, kindi, and num- bers of our Sawiour's miracles— in anſwer to M oolſton, I. 110. His Immorality of tbe Moral P4 iloſopber, and Vinaication of it, ib. 139. His Rebuke to the Moral Philoſopher, For ihe errors and im- moralities in his third wolume ib. 150. His Conßiſtent Cbriftian, in anſwer to Mr. Cbubb', True Gyſel of Jeſus Chriſt allerted, ib. ar RURTON Mr— His Natural Religion inſufcient, and rewealcd 193 0 22. nSeceſſary to man's bappinaſt, in anſwer to Lord fierert, I. 41— 8* 1 Harz — ———õ——ÿ———— 2— 1 N PDE X. HaPPpINESS— Differences among the philoſophers abont it, II, 57. Men apt to confound pleaſure with happineſs, 75. 58. Di- vine revelarion of great uſe to inſtruct men in the nature of trus happineſs, and direct them in the way that leads to it, iN 15. How it is to be underſtood that God made men to be happy, I. 403. HaARRIS Dr.— His Remarks on lZe Caſe of Lazarus, in anſwer to W oolſton, I. 110. 3 HERVEV Mr.— His Remarks on Lord Bolinghroke', Letters on tbe Study and Ve Hiflory, I. 257. HEarTHENS- The ſun the principal objcct of their adoration, I. 10. They were, by Lord Herbert's acknowlegement, involved in univerſal darkneſs, I, 12. The wrong notions the vulgar en- tertained of God, II. 47. They worſhipped a monſtrous aſ- ſemblage of divinities, 77. i6. Prue Theifm among them paſſed for Atheiſm, ib. 48. Their numberleſs ridiculous and cruel rites, 25. 5 1. 1.s HENRY Dr.— His Defence of Scripture Eiſzory, in anſwer to Mr. Woolſton, I. 110. His Diſcourſe of our Saviour s Miraculous gouven of healing, ib. 1 3 2 HERBERT Lord of Cherbury—One of the rſt and moſt eminent Deiſts that have appeared among us, I. 3. The firſt that formed Deifm into a fyſtem, 147. 25. The five articles in which he makes all religion to conſiſt, id. 15. The Deiſts themſelves not agreed in them, 75. 3. Thoſe articles not ſo univerſally Kknown and re- ceived among the heathens as to make any farther revelation needleſs, id. 25. c. Set in the beſt light by the Chriſtian re- velation, 15. 16. Anſwers to Lord Herbert, ib. 21, 22. Curious anecdote relating to him— with reflections upon it, 75. 22, Sc. His pretence that no man çan be certain of a revelation, except it be made immediately to himſelf, conſidered, II. 368. HIsSToRX No improprjety in endeavouring to illuftrate ſacred hiſtory by profane, I. 256. II. 76, 77. HISTORY MosA1O— lts antiquity, impartiality, and excellent tendency, II. 71— 74, Se. Not forged in the time of the Judges, i6. 82, 83. See Moſes. HOAbDLEY Mr. Benjamin-Tlate Lord Biſhop of Wincheſier— His Queries adareſfed to tbe authors g a Diſcourſe of Free Thinking, I. 39. 4 HonhrS Mr.— Sometimes ſpeaks honourably of the holy Scrip-, tures, I. 31. Allows the writings of the apoſtles to have been written by eye-witneſſes, ib. 32. Pretends that the Scripture depends upon the magiſtrate for its authority, and that he is the only interpreter of Scripture, ,5. 32, 33. Allows men to deny the faith with their mouths, provided they keep it in their hearts,;b. 33. The ſtrange account he gives of religion, id. 26. Aſſerts the materiality and mortality of the human ſoul, 15. 34. inciples deflructive of natural religion, morality, and mont, 75. 3 4, z9 Anfwers publiſhed againſt him, 75. 35, 4 2 32 6 92 Fr 1. ND E X. Sc. Declares his perſuaſion, that the clergy did not falſify the Scripture in favour of their own power and ſovereignty, I. 58. HuME Mr. DawiaAn ingenious, but very ſceptical erider, J. 258. Speaks highly in praiſe of his own performances, 75. 259. 269. 350. Denies any connection between Cauſe and hffect, ⁄. 260. The abfurdity and ill conſequences of his ſcheme, 15. 262, et ſeg. Will not allow that we can have any aſſurance of the S. iſtence of God by his works, becauſe the object lies entirely be- yond the reach of human experience, 75. 273. His argument againſt a future ſtate, 75. 275, 276. Remafks upon it, 25. 277, et ha. Vet he achenowlegeth the belief of it to be of great advan- tage to mankind, 75. 281, 282. He intimates, that it is pre- ſumption in us to aſcribe any attribute or perfection to God, ib. 283. His Eſlay on Miracles, ib. 284, et ſeg. Endeavours to ſhew, that miracles are incapable of being proved by any evidence or teſtimony whatſoever, 5. 285, 286. Yet afterwards ſeems to allow, that they may admit of proof fom teſtimony, except when wrought in favour of religion, 79. 3 The inſolent re- proach he caltech upon thoſe that believe Cl ricanity, 16. 293. He pretends that the miracles of the Abbé de Paris much ſurpaſs thoſe of our Saviour in credit and authority, i5. 319. Repreſerts thoſe as dangerous friends, or diſguiſed enemies, to the Chriſ- tian religion, who endeavour to prove it by reaſon, 5. 334 339 His odd account of the nature of faith, or belief, 1⁵. marg. note. He attempts to caſt a ſlur upon the Goſpel mo- rality, ib. 362. HuMILITY required in the Goſpel— An amiable and excellent virtue, I. 366, 367. * J. Jacksox Mr. Jobn-— His Remarks on Cbriſiianity as old as the Crea- tion, I. 122. His Proof of revealed Religion from Miracles and Prophecies—in anſwer to The Reſurrection Jeſus conſidered, ib. 188 188. IprAS— Whether ideas can be aſcribed to God, I. 407, Ec. Eter- nal ideas and eſſences how to be underſtood, 75. 408. Our ideas of reflection as clear and diſtinct as thoſe of ſenſation, and often convey knowlege that may be ſaid to be more read II. 8 IDoLaTRY-— Forbidden by the law of nature, II. 36. The command for putting idolatrous Je ites to death, dsder thie Moſaic conſtiturion, vindicated, 15. IsFFREX Mr. Thomas— His Rviec 5C, etroverſy betabeen the e of the Grounds and bis Aawer ſuries, I. 97. His Chr, ſianity be Perfection of al! Religion—in anfwer to Tbe Scheme of Eiterat Leap ecy confidered, ib. 100. EWS— See Wnaelites. Iur- rATIoN OF GO D- Thoſe that ſpeak of it charged by Lord Polinpbrole with impiety and dhaglhenn † I. 390, 391. 1 NTER- IN D ERX. Ir Ehrostriows occAsiowal.— Not properly miraculous, nos inconfiſtent with the general läws of Providence, I. 414. 422. 424 InsPr Arlox— God's communicating thoughts or ideas by in. ſpiration, not inconſiſtent with the laws of the intellectual ſyſ- tem, or with the freedom of the will, I. 423, 424. Inſpira- tion, as it fignifies an extraordinary action of God upon the human mind, acknowleged by Lord Bolingbroke not to be more inconceivable than the ordinary action of mind on body, or of body on mind, II. 44. JonES Mr. Jeremiab-— His Neab and full Method of fettling the Cano- nical Aut bority of tbe Neau Teſtament, I. 45, 46. IskakLITES— Probably tnorè free from idolatry than the neigh- bouring nations, when they were firſt erected into a ſacred po- lity, I. 203. Their Scripturès not deſigned to flatter their pride and preſumption, II. 72, 73. 107. Not driven out of Egype for leproſy, 15. 89, 90. The wiſdom and propriety of ſetting them apart as a peculiar people, vindicated, I. 203. II. 91. 97. 103, 104. Notwithſtanding their ftequent revolts, their law had a great effect in preſerving thie worſhip of God among them, in a manner which eminently diſtinguiſhed them from the Heathen nations, II. 101, 102. 159. They did not allow the worſhip of painted, any more than of carved images, II. 98, marg. note. K. KxowLEOE- Our knowlege not ſufficient 6o diſcover to us the inward eſſences of things, but to prove theit exiſtence, and diſtinguiſh them by their properties, II. 7. L. LARDNER Dr. Nathaniel-His Credibility of tbe Goſpel- hiftory, I. 47. His Vindication of three of our Saviour's mirucles—in anſwer to Mr. Waolſton's fifth diſcourſe, ib. 110. Law Mr.— His Caſe of Reaſon, or natural Religion fairly and fully fſtatea-in anſwer to Tindal's Chriſtianity as old as the Creation, I. 122. LAw OF NaTURE- Lord Bolingbrokes contemptuous repreſenta- tion of thoſe that have written on that ſubject, II. 2§, 26. His own account of that law conſidered, ib. 26,&c. His pretence of the abſolute clearneſs of that law to all mankind, contradicted by experience, and by his own acknowlegements, ib. 30, 31. He denies any ſanctions of that law with reſpect to individuals, 7⁰. 40. Pretended oppoſition between the proofs and evidences of the Law of Nature and thoſe of the Chriſtian Revelation, 76. 170, 171. Laws civIL.— Very imperfect meaſures of virtue, and not alone ſuffcient for the fecurity and improvement of it, I. 488. 119 II. 40. 1 R D REE. II. 40. 55, 56. Many laws in all countries have been contrary to the Law of Nature, II. 56. Chriſtianity has been of uſe to correct and reform many ſuch laws, ib. 193. LELARD Dr. Jobn— Account of his Anſaver to Tindal' Chriſtianity as old as the Creation, I. 126,&c. His Diwine AKuthority of the Old and NMrau Teſament Merteq— in anſwer to the Moral Pbiloſo- pber, ib. 141, Sc. 148. His Remarks on Ohriſtianity not founded on Argument, ib. 166. His Reflegrions on Lord Bolingbroke', Let- ters on the Stuay and Uſ ef Hiflomy, I. 237. II. 2635, et ſig. LEvITES- Dr. Morgan's extravagant computation of their reve- nues, I. 149. The appointment of them, and proviſion made for them, in the law of M ½, juſt and reaſonable, 75. 204. The charge brought againſt them of maſſacreing three thouſand men by AMo cs's order, conſidered, II. 135, 136. LE MorNE Mr. Abrabam- His Treatiſe on Miracles— in anſwer to Mr. Chabb's diſcourſe on that ſubject, I. 194. 334. LockE Mr. John— His obſervation on Lord Herbert's five articles, I. 21. He proves the inſufficiency of natural reaſon unaſfſted by revelation, in its great and proper buſineſs of morality, ib. 254. His high eſteem for St. Paul, ib. 239. He is charged by Lord Bolingbroke with a philoſophical delirium, i5. 380. And blamed by him for repreſenting the heathens as deſicient in the firſt article of natural religion, the knowlege of the one true God, the Maker of all things, II. 45. Lord Bolingroe owns that be has reduced St. Paul's doctrine of Predeſtination within the bounds of credibility, i⁵. 174. Remarkable paſſage of his concerning the reaſonableneſs of giving aſſent to miracles upon a fair teſtimony, I. 350, 351. Loxpoy late Bifhop of, Dr. Gibſou,— His Paſtoral Letters, in an- ſwer to Woolſeon and Tinaal. I. 160. 122. Loxpor late Biſhop of, Dr. Sberlock— His Uſe and Intent of Prophecy in the feveral ages of tbe Church, I. Q1. His Trial of the WMitneſes ef the Reſurrection of Jeſus,—in anfwer to Woolſton, ib. 110. LowMan Mr. Maſes— His Argument from Prophecy in proof that JFeſus was the Meſſtab, vindicated, I. 97. His Hiſertation on tbe Ciwil Gowernment of the Hebrews, ib. 145. His Appendix to that Diſertation, in anſwer to Morgan, ib. 149. LrTTELTON Sir George— His Obſerwations on the Con verhion and Apoſtleſpip af St. Paul, I. 191. M. MaHoMETANIBM- Mr. Chabb's favourable account of it, I. 204. He pretends it was not propagated by the ſword, id. 1b. The Mabometans not only expreſly allow a plurality of wives, but that they may make aſe of their female ſlaves as often as they pleaſe. II. ND EB X. II. 199. 200, marg. not. The revelation of Mahomet not ne- ceſfary to eſtabliſh the unity of God among Chriſtians, i⁵. 219⸗ 220. MeDIATOR— The Seripture doctrine of a Mediator doth not de- rogate from the Divine Mercy, I. 39. It is a doctrine worthy of God, and which makes an eminent diſplay of the Divine Wiſdom and Goodneſs, id. 16. II. 20 32, et ſeg. The heathens had ſome notion of the propriety or neceſfty of a Mediator; but Chriſtianity ſets it in the nobleſt light, II. 206, 207. MESSIAH Many of the Old T'eſtament prophecies relate lite- rally to the Meſliah, and were ſo underſtood by the ancient Jarvs, I. 94, 95. 97 The Meſſiah foretold by the prophets not merely a temporal prince, ib. 141, 142. 146. MiKACLES- The pretended onés of Apollonius Tyanzæus oppoſed to thoſe of our Saviour, I. 37. Mr. Woolſton's objections againſt them confidered, i⁵. 103,&c. Difference between the Popiſh miracles and thoſe recorded in the Goſpel, b. 228. 368. A ſe- ries of uncontrouled miracles a proper proof of divine revela- tion, I. 140. 144. II. 371, 372. Acknowleged by ſome of the Deiſts themſfelves to be of great force, II. 370, 371. Uniform experience affordeth no proof againſt miracles, I. 294. 297. 353. They are not impoſſible to the Divine Power, 15. 295. Not contrary to the immutability of God, 15. 296. Nor un- worthy of his wiſdom— and may anſwer very valuable ends, ib. 296. II. 371. Falſe miracles no jaſt objection againſt thé true, I. 317, 318. The miracles wrought among the Jeavs, if really wrought, ſufficient, according to Lord Bolingbroke, to have con- vinced them, and other nations of the divine authority of their law. II. 105. The ſame thing acknowleged by him with regard to thoſe wrought in atteſtation to Chriſtianity, 15. 179, 180. Po- fitive evidence for thoſe miracles, and no evidence at all againſt them, I. 346, 347. MonrorRoN Monf. a His book in defence of the miracles wrought by the interceſſion of the Abbé de Paris, I. 321, 322. MokaLir v— of actions, according to Lord Bolingbrolbe, conſiſteth not in their being preſcribed by God, but in their being the means of our acquiring happineſs, II. 390. It is not true, that Mlorality was carried to the ſame extent by the heathen philoſo- phers as it is in the Goſpel, 76. 54, 55. Nothing ſo proper, by Lord Boliungbroke's acknowlegement, o enforce moral obligations, as a true divine revelation, 75. 57. Monal SENSE- Lord Bolingbrohe ridicules thoſe that ſpeak of it; and treats it as enthuſiaſm, IT. 29. MoRAL EVvIDENCE AND CERTAINTTY-— 8ee Evidence. MoRGAN Dr. Thomas—An account of his Moral Philoſopher, I. 131, c. He acknowleges the great uſefulneſs of divine revelation in the preſent ſtate of mankind, and particularly of the Chriſtian revelation, 75. 132. But leaves no way of knowing when a reve- lation is really given, nor will allow us to receive any thing upon I NDEX. vpon the authority of it, ib. 134- Denies miracles or prophecy to be proofs of divine revelation, ib. 135. His invediives againſt the Old Teſtament, and againſt the ancient Prophets, ib. 136. He profeſſes a great veneration for our Saviour, yet inſi- nuates ſeveral unworthy reflcGtions upon his perſon and charac- ter, ib. 136, 137. Pretends that the apoſtles preached different, and even contrary Goſpels, ib. His pretence, that the New- Teſtament was corrupted by the Jeaws, examined, 5. 137. Anſwers to the firſt volume of his Moral Philaſoober, ib. 139, Sc. An account of his ſecond volume, and remarks upon it, 76. 143, Sc. His groſs mifrepreſentations of the Scripture L.iſtory, 15. 141— 143. 148. An account of his third volume, and the anſwers to it, 15. 148, 149. MoRTrrFICATION required in the Goſpel— How to be underſtood, I. 364, 365. MosEs— Lord Bohingbroke's invectives againſt his writings, I. 375, 376. II. 71. 138. The great antiquity, impartiality, and ex- cellent tendency of his hiffory, II. 71. He was cotemporary to many of the facts he relates, and had ſufficient aſſurance of the reſt, 15. 74, 75. There is all the proof that he was the author of the Penrateuch that can be reaſonably deſired, or which the nature of the thing admits of, i5. 78. His hiſtory cleared from the charge of inconſiſtencies and contradictions, 76. 86, SS. He uſed none of the arts or palliating methods of the antient prieſts and lawgivers, ib. 93, 94. Vaſtly ſuperior to the moſt cele- brated legiſlators of antiquity, i½. 95, 96. Did not adopt the idolatrous fuperſtitions of Egypt, ib. 96. Cleared from the 8 charge of making mean and unworthy repreſentations of the Deity, ib. I11, Gc. His account of the creation of the world, and the original formation of man, noble and rational, 75. 139, 141. The ſanctions of his law conſidered, 79. 151, S'c. Why he makes no expreſs meption of a future ſtate, 25. 158, So'c. MVYSTERIES PAGAN Lord Bolingbroke's magnificent account of their nature and deſign, II. 47. Yet owns that we know little about them; and that the abſurdities of polytheiſm were retained in them, however mitigated, 75. Socrates would never be initiated in thoſe myſteries, i⁵. 48. N. Narungz HuMAN— Original dignity of it aſſerted by M ½*, II. 143. It is now in a corrupt ſtate, 1⁵. 204. NaTrURE Law of— See Law. NarvunaL RELIGION-No account of any nation that ever pro- feſſed it in its purity, abſtracting from all revelation, 63, 64. Note. Set in the cleareſt light by the Chriſtian revelation, I. 16. No where ſo clearly taught and underſftood as among Chriſtians, Vor. II. G I. 132. 1 N PDE X. I. 132. II. 354. No oppoſition between this and the Chriſtian revelation, or between the proofs of the one and of the other, II. 170. 171. NrcHoLs Dr.— His Conference with a Theiſt, oppoſed to the Ora- cles of Reaſon, I. 42, 43 · NrE Mr. Stephen-— His Defence ofthe Canon of i be Neuv Teſtamen!— in anſwer to Tolana's Amyntor, I. 45. P. PARIS- See Abbadie. Pawr St.— His converſion furniſheth a remarkable proof in fa- vour of Chriſtianity, I. 27— 29. 180. Not the author of a dif- ferent Goſpel from that of Chriſt and the other apoſtles, I. 142. 150. II. 173, 174. His account of Jeſus's having been ſeen by above five hundred brethren at once, vindicated againſt Mr. Chubb and Lord Bolingbroke, I. 180, 181. II. 181. His ſenſe greatly miſtepreſeoted, and injurious charges brought againſt him by Mr. Cbubb, I. 216,&c. ib. 235, 236. Lord Boling- broke's invectives againſt him, I. 376. II. 174. His excellent character, II. 177. Vindicated againſt the charge of madneſs, II. 175, 176. PraRCE Dr. Zachary, Biſhop of Bangor— His Miracles f Jeſu⸗ vindicated— againſt Mr. Woolſton, I. 109. PENTATEUVCH See M8s Great conformity between the He- breuv and Samaritan code of the Pentateuch-— A proof of its authenticity, II. 86. PHILosoPHERS- Inſufficient to recover mankind from the cor- raption into which they had fallen, or to guide them in reli- gion, or moral duty, I. 14, 15. II. 53, Gc. Lord Bolingbroke obſetves, that- thoſe of them who acknowleged the Monad neg- lected to worfhip him, II. 48. And that they conformed to the practice of idolatry, though not to the doétrines of Polytheiſm, ꝛ9. It is not crue, that there is no moral precept required in the Goſpel but what they recommended, or that they all agreed what is virtue and what is vice, i5. 54, 55. The beſt and wiſeſt of them were ſenſible of their need of a divine revela- tion, 15. 64. PLATO Lord Bolingbroke ſpeaks of him with great contempt— The reaſon of it, I. 377, 378. He pretends that Chriſtianity is only a republication of the doctrine of Plato, II. 171, 172. His banter about Pato's being the precurſor of our Saviour, and in- ſpired by the Holy Ghoſt, ¹5. 172. Excellent things in Plato, but mixed with many errors, 75. PoLVGAMY-According to Lord Bolingbrok- allowed, and even required by the Law of Nature, II. 36. The contrary ſhewn, i. Barely permitted in the law of Moſes; not encouraged, but rather diſcountenanced by that law, 15. 201. The prohibition of it under the Goſpel an argument of the great excelleney of the Chriſtian revelation, 16. 202. p 0⸗ 1 NDE X. PorvyTruEISM— According to Lord Bolingbroke more conformable to the natural ſentiments of the human mind, eſpecially in the firſt uncultivated ages, than the belief of one only Supreme Cauſe of all things, II. 46. Countenanced by the moſt ancient philoſophers and legiſlators, who thought it dangerous to cure, and uſeful to confirm it, ꝛ5. 47. 94, 95. PrAYER Objections againſt it inſinuated by Mr. Blount, I. 41. Mr. Chubb thinks there is an impropriety in praying to God; and that there is reaſon to apprehend that it is diſpleaſing to him, ib. 106. Lord Bolingbroke ſeems to acknowlege it to be a duty of the Law of Nature, II. 35. Events coming in anſwer to Prayer no argument of their being miraculous, I. 421, 422. PRIDE- Not encouraged by the Chriſtian fyſtem, II. 216, 217. The principal doctrines of religion attributed by Lord Boling- broke to the pride of the human heart, i5. 217, 218. PRooPS— Abſurd to require greater proofs than the nature of the thing can bear, II. 79. 179, 180. PRopHECY— The argument from it vindicated, I. 221, 222. Wiſely added to miracles, in proof of divine revelation, 15. PRoOPHEcCIEsS of the Old Teſtament—Not merely to be under- ſtood in an allegorical ſenſe, I. 92. Many of them literally ap- plied to our Saviour, 15b. 94. Others of them typical, i5. The double ſenſe of Prophecy vindicated, i5. 9. Some of the paſ- ſages which are regarded as prophecies only cited by way of accommodation, 75. 97. PROFPRETS ancient— Miſfrepreſented by Mr. Collins, I. 87, 38. Inveighed againſt by Dr. Morgau, as the great diſturbers of their country, and cauſes of its ruin, i5. 136. Paonosirious— The truth of them to be acknowleged, when fairly proved, though we are unable clearly to ſolve the diffi- culties relating to them, II. 393, 394. 404. PROvIDENCEO A particular one denied by Mr. Chabb, I. 195, 196. Lord Bolingbroke pretends neither to affirm nor deny a par- ticular Providence—yet argues agai aſt it at large, i5. 412. The doctrine of Providence aſferted and explained, 75. 413, et o½. It naturally follows upon the exiſtence of God, and his creation of the world, 75. What we are to underſtand by a particular Providence, 15. 414. The great importance of that doctrine ſhewn, 15. 415. The abſurdity of Lord Bolingbroke’s notion, that Providence regards men collectively, and not individually, 15. 416. Hiis arguments againſt a particular Providence pr-o- ceed upon a falſe foundation, ib. 420. He charges the doctrine of a particular Providence as owing to human pride, 15. 42 5. His ibjuſtice in charging Chriſtians with accuſing Divine Pro- vidence in this preſent ſtate, II. 21, 22. 224. PuxIsuMEVTS FUTURE- The belief of them acknowleged to be of great uſe in this preſent ſtate, by the Earl of Shafteſbury, I. 5 5 G g' 2 By TN DE X. By Mr. Hume, I. 281. II. 407, And by Lord Bolingbroke, ib. 2 Not believed by many of the philoſophers, and at the time o our Saviour's coming generally diſregarded, even by the vulgar 75. 61, 62. 229. lI he Goſpel account of future puniſnments vindicated againſt Lord Bolingbroke's objections, i. 2 26, et ſeg- The degrees of puniſhment proportioned to the different de- grees of men's crimes, i5. 230, 231. R. RaxpDoOLFH Dr. Thomas-— His Chriſtian's Faith a rational Ment — in anſwer to Chriſtianity not founded on Argument, I. 168. Rax Mr. Thomas His Viaaication of our Sawviour's miracles— in anſwer to Woolſion, I. 109. REasox— Generally ſeduced by paffion, II. 28, 29. According to Lord Bolingbroke, appetites and paſſions are always of greatér force to determine us than reaſon,:5. Reaſon was little informed by experience in the earlieſt ages, and made very wrong appli- cations and falſe deductions from the law of nature, 76. 62, 63- The greateſt men in the heathen world ſenſible that bare reaſon is inſufficient to inforce doctrines and laws upon mankind with- out a divine authority, i⁰. 64, 65. RrPDEMPTION BVY CHRIST- The doctrine of it worthy of God, I. 39. II. 207, et er. 390, et eg. It does not encourage pre- ſumption, ib. 212. Not contrary to reaſon, though not diſco- verable by it, ib. 213. 214. See EXPIATION. RELIOGION- lts cloſe connection with virtue, and great influence upon it, I. 79, et eg. Man born to religion, according to Lord Spbafteſbury and Lord Bolingbroke, ib. 82, 83. RrPENT In what ſenſe God is ſaid to repent, II. 123. His re- penting that he made man how to be underſtood, ibid. marg. note. RErERTANCE- Alone not a ſuffcient expiation or ſatisfaction for ſin, II. 59. 205.— RESURRECTION OE CHRISTHis not ſhewing himſelf after his refurrection to the chief prieſts no juſt objection againſt it, I. 107. 182. Chriſt's reſurrection an article of the higheſt import- ance, and furniſheth an evident proof of his divine miſſion, 75, 167, 168. The objections againſt the account given of it in the Goſpel examined, I. 106, 107, Ec. 169, 170, et feg. Lord Po- lingbroke's inſinuations againſt it, II. 181. The evidence given of it every way ſufficient, and ſuited to the importance of the caſe, I. 299, er 7eã. RESURREOCTION OF ESUS coksIhEREpOA pamphlet ſo call- ed, I. 168. Obſervations upon it, 15. 159— 186. Anſwers that were made to it, ib. 186, et O. RrVELATION DIVINE Of great uſe in the preſent corrupt aa⸗ 0 I.N D E X. of mankind, I. 13. 132. A divine revelation poffible, I. 13. 133, 134. 201. II. 44. 367. The great need men ſtand in of divine revelation to inſtruct them in matters of the highelſt im- portance, I. 16. 131, 132. II. 45, ef 9. 367, 368. And to enforce moral obligation, II. 5 7. The ſuppoſing the neceſſity of revelation dorh not caſt a reflection on Divine Providence, 15. 65. Lord Bolingbroke's own ſcheme, contrary to his intention, tends to ſfhew the uſefulneſs and neceſſity of divine revelation, 25. 69, 70. A revelation communicated from the beginning to the firſt anceſtors of the human race, I. 17. II. 63. 66. 145, 146. Revelation not deſigned to come with irreſiſtible force, ſo as to conſtrain men's aſſent, II. 67. When ſufficiently proved, it ought to be received with the moſt profound reverence, with the molt intire ſubmiſſion, and with the moſt unfeigned thankſgiv- ing, 15. 45. Its teaching thiags incomprehenſfible, as to their manner of being, no juſt objection againtt it, II. 168. 393. 404, 405. RwaRD FUTuRE- Promiſed in the Goſpel— Noble and excel- lent, I. 52. /1. The being animated with the hope of it con- ſiſtent with the moſt eminent virtue; and hath nothing in it diſ- ingenuous and flaviſh, but is rather an argument of a great and noble mind, 75. 54. 69. 71. It doth not hinder our loving vir- tue for its own ſake, but rather heightens our eſteem of its worth and amiableneſs, 15. 68, 69. The rewards of a fature ſtate ad- mit of different degrees in proportion to men's different profici- encies in holineſs and virtue, II. 233. RIcHaRPsON Mr. His Canon of tbe Nea Teſlament vindicated — in anſwer to Toland's Amyntor, 1. 49. RrDIOULE Not the propereſt teſt of truth, I. 6o, Sc. A turn to ridicule not the beſt diſpoſition for making an impartial en- quiry, ib. When wrongly applied, it hath often been of great diſſervice to religion and virtue, 16. RroHr— That maxim, W'hatſcever is is risht, in what ſenſe to be underſtood, II. 22, 23. When properly explained it is per- ſectly conſiſtent with the ſappoſition of a future ſtate, 16. RooERs Dr.— His Sermons on the Necestttey of Rewelation and Remarks on Collins's Scheme of literal Prophecy conſidered, I. 99. RoMan STaTrE— lts proſperity, according to Lord Bolingbroke, owing to religion, and the belief of a providence; and the neg- lect of religion the cauſe of its ruin, II. 406, marg. note. 8. SACRAMENTS Of the New Teſtament acknowleged by Lord Bo- lngbroke to be ſimple and uſeful inſtitutions, II. 164. SACRIFICES Of divine original and appointment, II. 206. The reaſons and ends of their inftitution, 75. 207. SATISFACTION See EXxPIATION. G g'3 SckIP- IN DE X. ScCRiPTURBES HoLY Not corrupted by the Clergy. I. 58. 89. Nor by the Jeauws, ib. 137. Nor by any others, I. 220. II. 186. Tranſmitted to us in a manner rlrat may be ſafely depended upon, I. 140. 145. 163. II. 188. 375. Excellent tendency of the Scriptures of the Old Teſtament, II. 109, 110. 376. And of thoſe of the New, II. 382. et ſeg. The important doctrines and facts ſo often repeated there, that no particular interpolations could deſtroy their uſefulneſs or authority, I. 138. 186. Not neceſſary that the Scriptures ſhould be more perfect than any other book, according to human ideas of perfection, II. 160. The argument from the internal characters of Scripture treated by Lord Bolingbroke wich great contempt, ib. 178. 375. The dif- ferences among Chriſtians about the Way of knowing the Scrip- tures to be the word of God, not ſo great as ſome would repre- ſent them, I. 248, 249. SELF-DENIaAL- Required in the Goſpel, how to be underſtood— Its neceſſity and uſefulneſs, I. 362, 364. SHaAETESBURY Earl of-A fine writer, but inconſiſtent in his ac- counts of Chriſtianity, I. 48, 49. Throws out frequent infi- nuations againſt the being iofluenced by a regard to future eter- nal rewards as of bad influence in morals, i5. 50, c. 68. 70, 71. Vet acknowlegeth the belief of them to be an advantage and fupport to virtue, i5. 55. Agrees with Mr. Hobbes in mak- ing the authority of holy writ depend wholly upon the civil ma- giſtrate, 15. 56. Endeavoureth to expoſe the Scriptures to ridi- cule, 15. 57. His unworthy inſinuations againſt the character of our Saviour, ib. 58. Treats the ſacred records as the pure in- vention and artificial compilement of a ſelf intereſted Clergy, ib. What he ſaith concerning ridicule, as the beſt criterion of truth, examined, ·5. 59, Sc. He places the obligation t0 virtue in its being conducive to our happineſs, i5. 73. Seems to erect ſuch a ſcheme of virtue as is independent on religion, and the belief of a deity, 1b. 74. His apology for doing lo, ib. He fully ac- knowleges the connection there is between religion and virtue, and the great influence the former hath upon the latter, i5. 79, 80. SMALBROKE Dr. Biſhop of St. Dawid's His Vindication of our Sawlour's Miraeles in anſwer to WMoolfton, I. 109. SocRaATES Cenſured by Lord Bolingbroke for mabiing the con- templation of God, and the abſtraction of the ſoul from corporeal ſenſe, the two offices of philoſophy, I. 377. And for teaching his auditors to endeavour after a conformity to God, 15. 391. Re- preſented by Lord Bolingbroke as the apoſtle of the Gentiles in natural religion, as St. Paul was in revealed, II. 177. He fell in with the 1dolatries of his country, ib. 178. Sout OF MaN proved to be an immaterial ſubſtance diſtinct from the body, II. 6, 7, Sc. The idea of thought not included im the idea of matter, 15. 8, 9. Inutellect above the mere power of motion and ſigure, ¹5. 9. The ſuppoſition of God's ſaperadding a power 1 N DE X. a power of thinking to a ſyſtem of matter abſurd and unphiloſo- phical, 75. Lord Bolingbroke's objections againſt the immateri- ality and immortality of the ſoul anſwered, i5. 10, et feq. He hath achnowleged ſeveral things that yield a ſtrong preſumption of the ſoul's immortality, i⁵. 13, 14. The ſoul's being natu- rally immortal doth not imply a neceſſity of its exiſtence inde- pendent of God, ib. 13. 80LS OF BRAUTES- No argument can be juſtly drawn from them againſt the immateriality and immortality of the human foul, II. 12. SPINOSA His argument againſt miracles, from the immutability of God, ſhewn to be inconcluſive, I. 295. He has taken pains to form Atheiſm into a fyſtem, ib. 76. According to him every man hath a natural right to do whatever he hath power to do, and his inclination prompts him to, ib. et ſig. His principles fubverfive of all virtue, 15. 78. STackHousE Mr.— His Fair State of the Coutrowerſy Letaween Mr. Woolſton and his adverſariés, I. I11. STEBBING Dr.— His Diſcourſe fß the Üe and Advantage of the Goſpel Rewilation— in anſwer to the objections of Dr. Zindal, in his Chriſlianity as old as tbe Creation, I. 122. His Defence of Dr. Clarke’s Ewidences,&c, againſt ditto, ib. STILLINGFLEET Biſho His Ovigines facræ, I. 42. Treated with contempt by the author of Chriſtianity not founded on Argu- ment, II. 35 2. And by Lord Bolingbroke, I. 380. SXKEs Dr. His ELſay on tbe Truth of tbe Chriſtian Religion in an(wer to Collins, I. 96. His True Grounds of the Expedtation of the Meſiah, ib. 99· 1 His Creel TrNISoN Mr, afterwards Archbiſhop of Canterbury of Mr. Hobbes examined, I. 35. THEISTS ANTIENT- Cenſured by Lord Bolingbroke for being ſe- duced into a confederacy with the Atheiſts in acknowleging the preſent unequal diſtributions of Divine Providence, I. 378. And for teaching that God is juſt and good, as well as powerful and wiſe, ib. 388. And for ſaying, that God made man to commu- nicate happineſs to him; and that he is a lover of mankind, 7b. THEOCRACY IEWISH—How to be underſtood, I. 427. II. 118, 119. Did not ſuperſede the offce of the ordinary magiſtrate, ib. TILLoOTsSON Archbifhop— His argument for the exiſtence of God, from the conſent of nations, anſwered by Lord Bolingbroke—yet in effect acknowleged by him, I. 386, 387. Charged wich flat- tering human pride, in aſſerting, that God paſſed by the fallen angels, but ſent his Son to redeem man, II. 216. TixDAL Dr. Matthezw— His Chriſtianity as old as tbe Creation, I. 5 114. 1 N D E. X. 114. A general account of his ſcheme, which is deſigned to ſet afide all revealed religion, and to ſubvert the authority of the Scriptures, 5. 115. Obſervations upon his ſcheme,. 117, es ſzg. The inconſiſtency of it ſhewn, 16. 119, 120. Account of the anſwers publiſhed againſt him, 75. 122, et ea. ToLaNpb Mr. Jobn— Fond of aſſerting paradoxes, I. 43. An ad- mirer of the Pant heiſtic, i. e. the Spinoſan philoſophy, in. His Amyntor deſigned to invalidate the authority of the ſacred canon of the New Teſtament, 15. 44. He gives a catalogue of the ſpu- rious Goſpels, and writings falſely attributed to the apoſtles; and pretends, that they are of equal authority with the preſent Goſ- pels, i5. 44, 45-. His great unfairneſs and diſingenuity, ·5. Anſwers publiſhed againſt him, 26. TRADITION That by which the Goſpel is tranſmitted, is to be depended upon, II. 188. 374, 375. TRADITIONS- Of ſeveral nations conformable, in many inſtances, to the facts recorded in the Moaic hiſtory, II. 76, 77, marg. note. TRIAL It is agreeable to the Divine Wiſdom that there ſhould be a ſtate of trial and diſcipline appointed for mankeind, II. 224. 235 236. TNINIT T According to Lord Bolingbroke, a Trinity in the Deity was generally acknowleged among the antient ſages of all nations, II. 219. Thoſe that hold it not jaſtly charged with denying the unity of God, 16. 220. V VIRTUE-— Not wholly confined to good affections towards man- kind; but takes in proper affections towards the Deity as an eſ⸗ ſential part of it, I. 80. 82. Vorux Mr. DsS— His Zettres fur les Miracles and his Cri- rigue generale aæ livre ae Mr. De Montgeron, I. 321. W Wapr Dr.— His Appeal to the Miracles of Cbriſt for his Meſiah- and his Demonſtration h the Trutb ana Certainty f Cbriſt's Reſurrection in anſwer to Moolhion, I. 110. WarERLaND Dr.— His Scripture vindicatea— in anſwer to Tin- Fal's Cöri haianity as old as the Creation, I. 122. Wrsr Mr. Oi berr-— An account of his Obſervations on tbe Hiſiory and Reſurredlion of Jeſus Cbriſi, I. 188, et eg. WHISTON Mr.— His Literal Accompliſpment of Seripture-prophecies in anſwer to Collins— and his Supplement to it, I. 97. WHITBY Dr. His Nceſfty and Uſcfulneſi of tbe Cbriſtian Reve- Lation, I. 21. WITNESSES FOR CHRR IsriIANITXAll the conditions requiſite to Rß 1NDEX. to make any teſtimony credible, concurred in them, and that in the higheſt degree, I. 305— 312. Worrasrox Mr.— Severe and contemptuous cenſure paſſed upon him by Lord Bolingroke, I. 381. Repreſented as a learned lu- natic, i5. He ſuppoſes that the Soul is cloathed with a fine ma- terial vehicle when it leaves the body. II. 11. WooLsrox Mr.— His Diſcourſes en our Sawiour's Miracles, I. 101. His groſs ſcurrility, i⁰. 102, 103. His falſe quotations, and mifrepreſentations of the antient fathers, 16. His diſingenuity and prevarication, 15. 104. Remarks on the account he gives of ſeveral of Chriſt's miracles, ib. The anſwers publiſhed againſt him, ib. 109, et /⁶. WonsHIP— Lord Bolingbroke ſeems to deny that any external wor- ſhip is required by the Law of Nature, II. 35. 50, 51. Reve- lation neceſſary to inſtruct us in the right manner of divine wor- ſhip, ib. 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